Sri Ramana Gita

Sri Ramana GitaINTRODUCTION 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 1 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 mokshaliberation. Thelastoneissaidtobethesupremepurposeoflife,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, andthethingthatapersondesiresmostishimself,whichistheSelfwithinhim. Mokshaliberation 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 2 theme of the second chapter. Similarly, the fifth and sixth chapters do not contain any questions. Maharshi, out of his own volition, without anybody asking him any questions, imparted to all those present around him the secrets of hrdaya vidya and the various methods of controlling the mind. These are recorded in all detail in the fifth and sixth chapters. Let us now enumerate the topics discussed in other chapters. Chapter 1: The Importance of Self-abidance In the first chapter are discussed the importance of spiritual practice, the supreme state which is the real form of the Self, and what happens when the practice is started with a desire to achieve something. Chapter 2: THE THREE PATHS Chapter 3: THE PARAMOUNT DUTY/TASK In the third chapter is mentioned the most important thing to be done by man in this life, which is the realization of one's Self and the role of japa of mantras like pranava to achieve it. Chapter 4: Nature of Knowledge The fourth chapter deals with the great secret of knowledge and the poise of all activities in the Self. Chapter 5: The Science of the Heart Chapter 6: Mind Control Chapter 7: SELF ENQUIRY-COMPETENCE AND COMPONENTS Chapter 8: ON ASHRAMAS The seventh and eighth chapters deal extensively with the nature of Selfenquiry, 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 vasantatilaka and rathoddhata. liberation even when living in a body. When practice attains maturity. Chapter 15: The fifteenth discusses about the true nature of three instruments of devotion. devotion. nilaravinda suhrda which was later approved . sravana hearing. Chapter 11: The secret harmony between knowledge and the siddhis one gets in sadhana is explained in the eleventh chapter. Chapter 9: ON CUTTING THE KNOT . has to be interred and not burnt. The last two verses in svagata metre comprise the question and answer on the Siddhas. These are exquisite pieces of Sanskrit poetry in beautiful meters of druta vilambitam. when she leaves the body.pavanam. Self-knowledge is not acquired daily little by little. describing his very human and divine qualities. in their role of seeking the Self. manana thinking and nididhyasana desire to visualize. Chapter 17: The seventeenth chapter deals with the attainment of knowledge. Vasishta Ganapati Muni's wife is the questioner here. The Maharshi declares that a woman has an equal right with man for sannyasa and the body of a Self-realized woman. Chapter 18: The eighteenth and last chapter contains twenty six verses out of which twenty four verses are in praise of the Maharshi. Selfknowledge flashes forth suddenly like the sun. Chapter 10: while the tenth discusses the place of man in society and advocates universal brotherhood for the welfare of mankind. Amongst the twenty four verses of praise is the famous sloka. the force and the possessor of force.GRANTHI BHEDA The breaking of the knot in the heart by Self-enquiry is discussed in the ninth chapter. Chapter 12: 3 The twelfth chapter deals with the questions put by Sri Kapali Sastriar to the Maharshi and the Maharshi's subtle analysis of the relationship between sakti and sakta. Chapter 16: The next chapter deals with the true nature of bhakti. This becomes the authority later on to erect a samadhi over the corporeal remains of the Maharshi's Mother who got Selfrealization with the active help of Maharshi himself. Chapter 13: The thirteenth chapter entirely breaks new ground. Chapter 14: The fourteenth chapter gives an exposition on jivanmukti. The entire Universe is but a tiny ripple in that infinite Ocean of Sat-ChitAnanda. 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. Krishna Bhikshu Translation: On the Importance of Spiritual Practice Composed by Ganapathi Muni Translation by Sri Visvanatha Swami and Prof. *spiritual practice AR Natarajan Translation: First question: Vs 4 Will the discrimination between the `Real' and the Ùnreal' itself be enough . Swaminathan INVOCATION 4 Second Question: v. 5 Is a study of scriptures enough by itself to liberate those desirous of knowledge. K. Sri Ramana. in my heart I dwell upon him. 13 Experiencing the natural state during spiritual practice is called upasana. Without upasana* there cannot be attainment for him this is definite. that itself is called jnana.. who inheres therein. Commentary: Bhagavan Maharshi lays down of his own accord the form of spiritual practice he intends.by the Maharshi as his own dhyana sloka and the enunciation of the mantra of Maharshi in the verse vedadipaka damanottara. the unfathomable Ramana. remaining in one's own nature. or is spiritual practice according to the Master's injunction also necessary? Answer: v. 1. 14 he explains. Kapali Satstriar Translation: v.. in the form of a flame of knowledge is said to be the natural state of the Self. and when that state becomes firm and permanent. v. firm and ready at hand. 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. in v. what is this natural state. 14 Abandoning the sensory objects. who has transcended all realms of thought. 12 The seeker of knowledge does not achieve his end merely by a study of the scriptures. which was later commented by the Muni separately in his gurumantra bhasya. The scriptures declare that 5 Brahman alone is `Real' the fullness of Consciousness. The traditional way to attain knowledge is to negate the world as unreal and affirm the reality of Brahman. He points out that liberation and the sense of doership are linked. 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. The freedom sought is from the cycle of Karma. 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. forbearance. `Nitya' permanent and Ànitya' transient.358) AR Natarajan Translation: . This arises in the context of the scriptural emphasis on experience by direct perception of truth. it is said would and therefore lead to the firm conviction of the truth of the proposition. The effort of all spiritual seekers is to be free of this bondage to karma. and would result in Selfknowledge. The body and the world are `jada' or insentient unreal. faith.71) The doubt is whether this practice alone would suffice. freedom. restrain of mind. Such practice. control of senses. ** He further points out that it is only who thinks he is bound who has to think in terms of the opposite. As long as one considers that he is the doer there is no escape from the fruits of action. (***Talks with Ramana Maharshi Ps 357. Actions. to sorrow. ***. each of which has to be mastered before proceeding to the next.) These verses deal with the question of the best method for liberation. It is also necessary to mention that the other limbs of spiritual practice for Selfknowledge are said to be the absence of desire for fruits of action on earth or in heaven. 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. have an ethical content producing results in time. withdrawal. of birth following death and death following birth without a break. sustained urge for liberation and the cultivation of six virtues. When the phenomena are negated as Unreal what remains is It may be noted that this practice is different from discrimination between Real.21. * (* Vivekachudamani-Vs 20. singlemindedness. calmness. good and bad. Such discrimination would bring about dispassion for the world.to `liberate'? Or is there any other spiritual practice for it? Second question: Vs 5 For the seekers of truth. namely. in accordance with the divine law. .. the differences. The emphasis clearly shifts to practice and experience. the discrimination between the `Real' and Ùnreal' leads to distaste for the transient. However.. the names and forms. is seen in Vs 10 & Vs 11) Vs 10 Self-abidance alone can release one from all bondage. Though engaged in activity he (jnani) is not distracted from the Self (consciousness within). Discrimination produces a firm intellectual conviction of the lack of value of all things transient... He is fearless. 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. . It therefore ripens the mind for single-minded pursuit of the effort necessary for Self-abidance. based on Self.. Commentary: The reply to the first question is categorical. fame.abidance.. Ramana also states that while the existence of the world is accepted both by the wise and the ignorant. In line with the enquiry method taught by him Ramana equates it with intermittent abidance in ones natural state during When such abidance becomes steady it is termed Knowledge (jnana). . Yet others say that it is the continuous repetition of the holy mantras... . He does not think of the universe as Ùnreal' nor does he see it as apart from himself. Hence this discrimination is "the first step to be taken and will result in contempt for wealth... and the underlying unity. the Real.. *~ (*~Talks with Ramana Maharshi Ps 26) . Since nothing is seen as apart from himself. the world too is seen as permeated by consciousness and cannot therefore be Ùnreal'. A clarification given by Ramana is worth noting.. It is only the fire of knowledge that can burn away karma and liberate.. The Ì'. Vs 11 The profound jnani is always rooted in the Self alone.. He says that "an examination of the ephemeral nature of external phenomena leads to `vairagya'".. According to some it is the study in depth of the scriptures... Such knowledge would be firm only if based on experience.Answer to first Q-Vs 4. pleasure etc.13 &14) Commentary: The term Ùpasana' or `sitting near' has been differently interpreted... His mind is never externalized. The world is Ùnreal' if seen only as 6 form and name. bondage is born of attachment to the pleasurable and dislike for the unpleasant. Some others say that it is the spiritual practice in accordance to the Guru's guidance... *~* (*~*Sat-Darsanam Vs 18) AR Natarajan Translation: Answer to Q2 is covered in Vs 12.. The spiritual practice. . The wise perceive both .thought becomes clearer for inspection". ease. The setting was the Virupaksha cave and Skandasramam on the Holy Arunachala Hill in the years 1913 to 1917.(i. For. Ramana himself has made it clear that the composition is authentic and that it records accurately the conversations.. Vaidarbha and Amritanatha. 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 must have reproduced Ramana Gita in that way.means and the end are not different. peace was denied to him till he surrendered to Ramana. Yet. Implicit in the reply is the idea that knowledge and ignorance can alternate till knowledge becomes steady. At a young age he had mastered the scriptures. The Chandogya Upanishad talks of the Sanat Kumara regarded as the foremost of the knowers of the Self. Karshni. from Ramana Maharshi. 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. A rare blessing indeed to be give this opportunity. ' There have been six English translations of the Ramana Gita from 1935 to 1977 but the only commentary was by Kapali Sastri in Sanskrit. .. Daivarata. He was born on 17th Nov 1878 in Kaluvarayi in Andhra Pradesh.. This Sri Ramana Gita is the purer Ganges. 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. Visalakshi. a total involvement. Ganapati Muni. teaching just one hungry seeker. This book is the first English commentary on the Ramana Gita. and learnt directly from him the truth about tapas.. just four of them. an exclusive concern to find out the truth. The questioners were Ganapathi Muni. (5th edition 1999) It is said that in the days of yore. in 1941. Kapali.Resolution: 285 x 400 Thumbnail: 1 KB | Screen Size: 13 KB | Full Size: 734 KB Krishna Bhikshu Translation: 2. He could listen to a long and intricate lecture and produce the gist of it accurately in the form of sutras not Introduction 7 omitting anything of importance which had been stated so remarkable was his power of memory. meditated on the meaning of many sacred mantras and observed hundreds of austerities. the divinely inspired composer. chose to teach a handful of disciples. the sage Narada. ) when abidance is unshaken by sense attractions.e. the Great God. Yoganatha. was the son of Narasimha Sastry. the way to Self-knowledge. what matters is earnestness. `Remembering such talks was child's play for him. Once he remarked. English translation & commentary by A R Natarajan. an alternative translation: Ramana Gita . about penance. as Dakshinamurti. 9 Question 3 . or are there other means for the ending of bondage? Answer v. To be continued with the Second Question. Note :In the original text the questions are grouped together and so are the answers. as his divine purpose was visualized by the Muni to be the same. Kartikeya is referred to as Sanatakumara in Chandogya Upanishad. Swaminathan and flows out. drawing on the Puranas . to dispel my doubts. Karttikeya. Sri Ramana Muni the poet Ganapathi cleansing. 4 Is Mukti to be had by mere discrimination between the Real and the Unreal. the pre-eminent teacher of the Self. the devotees heart. AR Natarajan Translation: Commentary: Ganapati Muni describes Ramana as the human embodiment of the divinity. 2 & 3. Note: Karttikeya is Skanda a son of Lord Shiva. Discrimination between the Real and the Unreal leads to non-attachment. Ramana is cast in the same role. the worst errors and reaches the sea. The 29th of a cold December night When all devotees were seated round With attentive minds. and as teacher of Brahma-vidya to the great sage Narada. K. Here begins: THE RAMANA GITA Composed by Ganapathi Muni Translation by Sri Visvanatha swami and Prof. In the year 1913. I bow to Maharshi Ramana. Ganapati Muni. saw Ramana as an embodiment of Skanda come to slay the Demon Ego. the path being the voice of *** CHAPTER 1: `The Importance of Self-abidance'*** 8 1. I asked Bhagavan Maharshi for definite answers To certain questions. Bhagavan Sri Ramana Maharshi. 9:Hearing these questions of mine. Kartikeya. spoke thus: First Question v.It arises from the greater Lord of the Hill. 10 Abidance in the Self alone releases one from all bonds. and in the plenitude of his Grace. Son of Shiva In human form And set forth his teaching in this lucid work. ]] v. This reference is based on the repeated visions the Muni had. at every step. Common Era. here the questions and answers are juxtaposed and placed together. To make it easier to follow. Taraka. The Muni later extols Ramana's divinity in chapters eleven and eighteen. In the firm. 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: Theexpression`sthitaprajna'meansònewhoisrootedinSelf-knowledge'. 3 as verse 6 only. 10 The Muni puts the questions from two angles: from the viewpoint of the knower himself and that of the onlookers. impressions. It only means that Self-attention is not lost because of objective* awareness. Further to the previous correction. Kapali Sastriar Translation: 15. 5 Kapali gives the second part of 16 and ends the whole chapter on 17. 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. How does one. where there is no urge to respond to any impulse. Something should stand out in a person to enable his or her identification. So it looks like our three translators are perhaps working from different versions of the original Text. straightaway. 6. without any doubt. The answer to 4 they give as 16 only [Kapali only the first half]. Thewisdomofsuch a person is steady and firm. as a wise person. the Self. 5 Krishna gives 16 second half of 16 and 17 as answer to Q. able to conclude that he is a Jnani himself. 15. For such a person there are no When the Natural State becomes fixed by a silence devoid of ‘others’ Perception of oneness does not mean that such a person is not aware of objects. Both Kapali and Krishna give the answer to Q. natural. innate state. Perhaps the Muni made revisions or there are printers errors. . To Q. by that very sign the Enlightened know. Perhaps we each better be faithful to our own printed texts in English regardless of what differences may appear and let the reader get the gist. in that Supreme Silence. without a doubt. the Jnani would be. Does one established in Consciousness conclude that he is established in Consciousness knowing the fullness of things or the ceasing of knowledge ? Krishna Bhikshu Translation: 6.Ganapati Muni asks Sri Bhagavan Kapali Sastriar Translation: 6. `What is the good of keeping the mouth closed and letting the mind run riot?' Ramana would ask. 18: Virtuous actions performed without a sense of difference and without attachment do not stand. and Ramana. are these of any use. speech and body. chanting of Vedas. v. of the present exemplify this. Such silence is potent and knowledge is best communicated by the truly silent ones. The expression `mouna' means silence. or are they a waste of time? Answer v. bhajan. The certainty of the knower springs from the firmness of his experience. not out of fear of (violating) scriptural injunctions. 15: Virtuous activity of mind. Commentary: This is Ramana's answer to the third question. v. Nor could it refer to forced stillness brought about by breath-control and certain other spiritual practices. all these aids will make the mind increasingly pure. sandhya1. without any doubt. v. The silence referred to in this verse is the natural quietness of the mind. repetition of mantras. destroys the contrary activity of mind. oblations poured into the fire. 12&13: When one is fit for Self-Enquiry. benefits the world. worship of Gods. pilgrimage. by his non- attachment for sense-objects and by discrimination.*(Note : Natarajan's use of the word òbjective' should not be confused with its use as in opposite of `subjective') Answer Vs 15 In the firm natural state. It may be wrongly taken to mean refraining from speech. the knower knows himself as such. speech and body. a mind which does not become externalized by contact with sense objects. of yore. mature and endowed with minds of highest purity. sacrifice. in the way of Self-enquiry. are ceremonial baths. giving in charity and observance of special spiritual practices. v. The Third Question of Ganapati Muni to Bhagavan Sri Ramana Maharshi Krishna Bhikshu Translation: v. 14: For competent beginners with waning attachments. 17: 11 Men of mature wisdom perform action for teaching (for example) and for the welfare of others. . The flame of knowledge burns away the seeds of the latent tendencies which pull out the mind. O best of men. through the silence of the mind free of all tendencies. because tendencies have been destroyed. 16: All this (virtuous) activity of competent persons. Dakshinamurti Siva. A report of this event is in Kapali's Diary appended to the Commentary. This is an extract from the commentary now published by Ramanasramam. Swaminathan: 7. and action for the good of others. 19: The non-performance of prescribed actions by a mature person pursuing Self enquiry is no sin.... [first half]From the mark of equality towards all Beings one's [attainment] of Jnana is inferred. by those whose minds are turned inwards.. His equal treatment of all creation would stand out.. 20: Two ways of life are seen in the mature among competent seekers renunciation of action for solitary communion.. For Self enquiry is itself the most meritorious and most purifying (of actions) v. he sees all Beings as equal to the Self... shown to Bhagavan and approved by him... By what indications are the learned able to recognize the Jnani? Answer: 16. Howthenisonetofindoutwhetheroneisa`knower'or not? Their state is apprehended by others by the unitary vision of the person. Sankaranarayanan. The wise are indrawn. everything is perceived only as the Self.. but palpable to the inner eye and recognized by mature minds. So there may not beanyexternalinsigniaofthegreatstate.v... . Kapali Sastriar Translation: Commentary: . Kapali's commentary has only recently been translated into English by S. slightly paraphrased. Self-rooted. 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. K. Question 4 Ganapati Muni asks Sri Bhagavan Translation Sri Visvanatha Swami and Prof. to have in them an equality of vision without any differentiation. Commentary: This is the answer to the fourth question.. The commentary was written at the same time as the Muni composed the Gita .. this is not an outward mark. The absence of ‘others' makes for a 12 natural and universal love in which the question of preference does not arise... In the vision of the wise.. pure natural state without effort is Sahaja Samadhi. though the desire fructifies. It is a unity which the wise one perceives in all differences. In this state activity and objective awareness do not distract one from Self-rootedness. means. result only in knowledge or does it also fulfill desires? Commentary: The scriptures have described different kinds of `samadhi'. when Samadhi ensues surely the desire will be attained. if one comes to abide in the joy. Equality does not mean ignorance of distinction. Remaining in this primal. AR Natarajan Translation: Q5 Vs 7(a) Does ‘samadhi'. is the fruit of that desire obtained or not ? 17 Bhagavan: In practicing Yoga with a desire. . it will not lead to any exuberant 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. " Question 5 Ganapati Muni asks Sri Bhagavan Krishna Bhikshu Translation: 7. [note: commentary re answers 5 &6 to follow Vs 18] Question 6 Krishna Bhikshu Translation: 8. ---------------This completes Chapter 1-----------------13 cognizant-Self. a wise one. The Muni: If one comes to abide in the cognizant-Self practicing yoga for a desired end. If that be so the question arises as to what would be the fate of the particular desire for the satisfaction of which the spiritual practice was commenced. The doubt is if it would also be washed away. 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.Ramana has clarified to Kapali Sastri what exactly the equality of a `jnani'. [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. which I call equality. Merging in reality and remaining unaware of the world is Nirvikalpa Samadhi. When you have realization you can see that these differences are formal. the conscious absorption of the mind in the Heart. that desire also will certainly fructify. They are not substantial or permanent and what is essential in all these appearances is the one `Truth' the `Reality'. "The very term equality implies the existence of differences. " In 1915 Jagadeesa was staying in Skandasram during 'Chaturmasya'. Kapali Shastriar's Commentary: on The Eka Sloka (Chapter Two Verse 2 of the Ramana Gita) FIRST. v. NOTE: Sri. Vs 18 While practicing yoga with a desire. that desire too would be satisfied. or by diving deep within. or through control of breath. When I asked him what it was he said he wanted to . Bhagavan Ramana Maharshi uttered in a verse the essence of his teaching: v. 1 In the Chaturmsya1 of 1915 of the era of the Son of God. wealth etc. Sri T. it would no longer produce any happiness. `The Importance of Self-abidance'-------*** Chapter 2. Ramana's reply is clear. held it in his hand and sat down. Ganesan. V.. Why? Free from desires born of attachments. that desire also will certainly fructify.. `THE THREE PATHS*** 14 Hrdaya kuhara Madhye The Eka Sloka In the interior of the heart-cave. Brahman alone shines in the form of the Atman with direct immediacy as I. with neither depression nor elation. The doubt was about the pre-existing desire. all events good and bad would be seen neutrally. if one becomes a person of steady wisdom. children. as I. The single-minded pursuit of certain spiritual practices might be for the fulfillment of a particular desire say. The single-mindedness brought about by such motivation might result in the absorption of the mind in the heart. even though the desire is fulfilled there would be no elation.. Krishna Bhikshu Translation: v. and abide in the Atman. Enter into the heart with questing mind. You can see these in the `Ramana Gita' folder under `Photos'.. the essence of Vedanta. will never again be assailed by doubt.Answers to Q5 & Q6 Vs 17 Even though the practice of absorption of the mind in the Heart is begun for fulfilling a desire. Commentary: These are the answers to fifth and sixth questions. wife. These were made available by Sri V.of how the Eka Sloka came to be written. uttered by Bhagavan Maharshi.Bhagavan's own account as told to Suri Nagamma . 3 Whoever understands this verse. and one day he wrote down in a piece of paper 'Hridaya Madhye'. Natarajan includes in his Ramana Gita the Sanskrit version in Bhagavan Ramana's own handwriting at the beginning of each chapter. It is no doubt true that the desire too would fructify. but for the one who had serried it. HERE is the story . 2 --------END of Chapter 1. "Hardopanishad". to whom this account was given. saying 'If it was written by Jagadeesan please give me the paper' he took it away and preserved it with him. "I asked him to complete the rest. Here now is the verse itself. as I. Thus he gets into a movement of plunge that deepening and deepening with a vigilant and discerning eye develops into a supreme awareness. or by control of breath. He decided to write out an exhaustive commentary on it. wrote below that as 'Jagadeesan' and showed it to him as soon as he returned. Though I reminded him any number of times he pleaded his inability. He said that nothing was coming forth and thereafter just left the paper under my seat. Brahman alone shines in the form of the Atman with direct immediacy as I. Kavya Kantha said "The time for that is yet to come. Enter into the heart with questing mind. Those days he was very young. followed by Kapali Shastry's remarks taken from his Commentary: on the Forty Verses: 15 "In the interior of the heart cave. Before his return. I shall compose something like Geeta (the Bhagavad gita) as a commentary. "The methods hitherto suggested (i. in the Forty Verses) are all some sort of . " "Just as one forgets all other thoughts and keeps aside all other cares. wanted to have from Bhagavan in an explicit manner what was. When in 1916 a reference was made about this in the presence of Bhagavan. " Suri Nagamma. or by diving deep within. left implicit. holding calm his breath and mind which would otherwise dissipate his energy and divide his interests. " That was how Ramana Gita itself was born. Earlier his compositions were in Tamil.write a sloka but when he actually began it. One day he left for some place. saw this sloka he was beside himself in joy and proclaimed it as "Ramanopanishad". 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. I completed the Sloka. When Kavya Kantha Ganapati Muni. Another important thing about this sloka is that it is the first composition of Bhagavan in Sanskrit. only that much he could write. 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. She records that she asked him further about this sloka: "Bhagavan himself is Jagadiswara. Thus Bhagavan had left us in no doubt that the prompting and the product was that of Lord of Universe 'Jagadeesa' Sri Ramana Himself. the great Sanskrit scholar. 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. as usual with him in such matters. e. and abide in the Atman. Exploring thus mayest thou discover The real source of ego-self. etc. The Sadhana by which Prana is purified goes a long way to purify and elevate the mind. "Here restraint of breath and speech are suggested as a means and an accompanying condition of the 'Plunge'. or the Rajayoga that aims solely at the mind becoming entranced into a state 16 undisturbed by the world. It is easy to see that it naturally accompanies a serious attempt of this kind. the discipline of regulating the breath.search with the mind and indeed they yield results of their own: and the earnestness of the search determines the measure of success. free from all thoughts other than the single thought of the Self and begins to search for it in silence. An impure and weak mind is a slave of life which is ever out for the satisfaction of appetite . in the knowledge of ones own helplessness). " . for instance the Jnanayoga of Neti (not this. then alone real quest for the Self vichara may be said to begin. But in this verse the method called 'Plunge' is suggested.leading to or realized in Prapatthi . "It must be noted that what is enjoined here is the adoption of any means. Though the Maharshi's attitude to Sadhana may be summed up in one word Nishtha . The Vichara or quest is described as a quest for the Self by the calm collected and deepening mind. dive deep with Reason cleaving sharp.(self- surrender to the Lord. mind and breath restrained. Pranayama. gives a certain purity to life in the body and thereby helps the mind to have control over itself by getting clear of the arrogating advances of life upon it. It is not a partial attempt by the mind or by means of controlling the lifebreath. 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. When the mind becomes calm.. that will enable one to take a determined dive to find the Real in the deep. But how is it a means? The discipline of regulating the breath has a value to life-breath.. he has no predilection to any of the stereotyped yogas. " "As in a well of water deep.hunger and thirst . Restraint of breath also is spoken of here both as a means and as a necessary condition. kirtana.. as it clears away to a certain extent the impurities that are the heritage of a life that is divided in its interest. Besides. and this is the real test of earnestness. not this) or the Bhaktiyoga with its eight limbs of sravana. of his being in all its entirety.and is full of desire for enjoyment of sensual objects. With speech.(steadfast abidance) . Restraint of speech suggests a mind equipped for the attempt with preliminary calm. There is also a Commentary published by Ramanasramam by C.. It is also the first composition of Ramana in Sanskrit.. pure. eternal & selfluminous. great importance has to be attached to the words of seers as they express their direct vision of the Truth... After some futile attempts. as it were. he went out leaving the paper under Ramana's seat.In 1915. This `Heart' is not the blood circulating organ to the left but the spiritual heart. Based on his own experience. However use of expression `Heart' is most commonly seen. the Ì' thought or ego we take The ego perishes. Hence gives it pride of place through an exclusive chapter. . taking form of an un-broken feeling 17 of Ì'.an ardent and scholarly devotee. to be self.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. Commentary: There are 300 verses in Ramana Gita.. It must be the Heart which sparkles always because there can be . wrote the first few words of this verse. is only a phenomenon of the waking state. * [*Letters from Sri Ramanasramam by Suri Nagamma. Enter the Heart through self-enquiry or merging or by breath-control and become rooted as That.It is at once the seat of the Self& the source of the ego. It is the form of Self experienced directly as Ì'-Ì'.. Brahman shines alone. this verse has a special significance.. Of these. Sudarsanam in Pamphlet Form AR Natarajan Translation: Vs 1 In the rainy season of 1915. For. . pg 341] Ganapati Muni regards this verse as containing the essence of Ramana's teachings. this verse only was composed by the Maharshi himself.. Ramana describes how consciousness shines forth by itself. Ì'-Ì'. Ramana locates it 2 digits to right of center of chest. Note that `Heart'. ìn the center of the Heart cave'. `Brahman'. Bhagavan Ramana Rishi stated the essence of his teachings in a verse. The expression Brahman àlone' indicates absence of duality. `Hridaya kuhara madhye' . Whereas. `Brahman' shines in hearts of all creation. Scriptures declare. but could not proceed further however much he tried. —a continuous throb of consciousness. Jagadiswara Sastri . Àtman' & `Self' are used interchangeably by Ramana. daily in deep sleep and logically one cannot be that which comes and goes. Before he returned Ramana himself had completed the verse. Vs 2 In the center of the Heart-cave. Although the other verses composed by the Muni also set out only the teachings. In Upadesa Saram Ramana explains – true import of individuality is the Heart. spontaneously. since it shines always without a let. the individuality. . * When questioned by Kapali Sastri as to how to feel in this in the body. The Ì' thought.enquiry or merging through breath control. Life becomes a needle drawn to a huge mass of magnet and as you go deeper and deeper you become a mere center and then not even that for you become mere consciousness". the Ì'-thought.. **Ibid –Pxxi] .. Resort to the heart by diving deep within through self-enquiry or by subsiding the mind along with the breath. `Power'. the Heart. 18 . ego. Brahman shines alone as Ì'-Ì'. 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. Ramana's translation of this verse into Tamil and Malayalam.. awareness of this feeling would be absent. you can be aware of it. You will become established in the Heart. The self-enquiry suggested is not to be pursued weakly but with total interest diving deep like a pearl diver exploring the ocean – bed for pearls. that of merging through self. feel it. The English translation of this reads as follows. in the `Supplement to Forty verses' needs to be noted. The feeling of Ì'-Ì' is the limitless expanse of consciousness. separative and particular.. one becomes conscious of the continuous sparkle of the Heart. `Sakti. The second alternative is more in the nature of an aid to the first. The mind has to be gathered completely at its root.... {*supplement to Forty verses-Vs 8. is termed Àham-Vritti' and the shining of the Ì' in the heart is called Àham-sphurti'. hear it. Ìn the interior of heart-cavern. *Or like one trying to recover something which has fallen into water. } To blow up the controversy whether the paths are three. as the Self. Ramana explained "that the whole body becomes a mere power. The alternatives are suggested since the mind and breath have a common source.no break in one's being... sense it'. When through conscious effort the Ì' thought is traced to its source and merged there. Ramana makes it clear that consciousness of the Ì'-Ì' is different from the ego or the idea of individuality. In '40 verses on Reality'. Though feeling of fullness as Ì'-Ì' is continuous even when one has notion of separateness. **here again the two paths indicated would be more for practice. ** [*Sat Darshana Bhasya-P xx. Ego is limited. a force current. Ramana describes the latter às an incessant flash of Ì' consciousness. the subsidence of the mind. two or one is to miss the wood for the trees. Ramana has explained in Upadesa Saram that they are two branches of the same tree. **Upadesa Saram – Vs 12. '* On plain reading it would appear that two alternatives are suggested. it would be clear that Ramana regarded breath regulation only as a temporary aid for self-enquiry itself. Instead. uttered by Bhagavan Maharshi. For. it may be mentioned that in the Ramana way the emphasis is not on hatha. The first part is termed ‘margana’ or search. On a reading of his views on mindcontrol in this work.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. 5. the mind is used for watching the breath. Commentary: The Muni is in raptures over the preceding verse for. AR Natarajan Translation: Vs 4 In the first half of the verse Bhagavan has indicated the location of the Self within this visible body. 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. formed or five elements. -------------19 . which contradicts the various characteristics of the supreme adumbrated by the Dualists. Its direct and immediate cognisability is affirmed .. This would leave the problem of the ego. THE THREE WAYS direct experience of truth Krishna Bhikshu Translation: 4. that the subsidence of the mind at the source takes place. On such watching the breath would be regulated. 2]instructions in the pursuit of spiritual practice are given to the disciples by the path apparently threefold but in essence one. will never again be assailed by doubts at any time.yogic practices of controlling breath. one abiding firmly in the state of steady wisdom. containing the essence of Vedanta.’ Diving in. seekers of truth have been given a simple and direct way to Self-abidance. 6.enquiry. ---------------This ends Chapter 2. 7. In the second half . or thought of separateness. untackled. It is only through conscious effort. the second is ‘majjana.Regarding breath control.[v. and from his replies to the doubts of seekers. Vs 3 Whoever understands this verse. Doubts will come to an end for a path has been indicated the treading of which leads to for oneself. in the same place the characteristics of the Self are stated and any form of dualism negatived. the third is ‘prana Rhoda’. it would serve as a brake to the ceaseless thought flow which prevents total attention to the Ì'. in the first half of verse 2 . control of the flow of life force. Bhagavan has indicated the location of the Self in the physical body of the five elements. through self. Further. which involve time and need expert guidance. The verse's authoritative nature springs from its being the words of Ramana. the essential identity of individual. In terms. search. Such subsidence is a pre-condition for one to become conscious of the eternal `sphurna'. As for regulation of breath.beitGodortheSelfhastoberelatedtoit. Commentary: The first path is termed `margana'. Vs 7 The three paths are self-enquiry. The Self. to its source. 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 identifiedwiththebody. These are methods for tracking back the ego. by a disciple. Thisposition would be clearer when one goes through chapter five of this work where Ramana sets out how the fullness of consciousness. translated this verse very differently. Vs 6 In the second half of the verse instruction is given for the practice. there is no longer any need for intellectual comprehension of the nature of the Self.everything. the watching of it helps to steady the mind and gives the necessary thrust to push within. * it may be mentioned that the Muni has specifically stated that three separate paths are indicated for practice. and regulation of breath.Commentary: In this and subsequent three verses the Muni explains the special features of verse two. difference from God denied. Such description. of the three different methods which in essence are one. provides only vicarious knowledge. is related to the reflected consciousness of the mind. The body is limited by time and space. direct experience is affirmed. though helpful. by a disciple. . There are as many as fourteen different versions. have over the years. Some points need clarification. to be found out experimentally. God and Self is set out. the Self. or the `feeling of existence'. and the third `pranarodhana' or regulation of the breath.superfluous. the second `majjana'. He has hastened to add that the paths are essentially unitary in nature. Commentary: In the scriptures the Self has been described. When direct experience takes its place by diligent pursuit of the way suggested by Ramana. In this light it is seen to be complementary to by self-enquiry and this has to be pursued further by continuing the enquiry . [*'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. Ramana scholars. the mind. rendering descriptive attributes of the Self. The location indicated is based on Ramana's own experience. however is untouched by both. merging in the Heart. In what sense could they be said to be one? The mind is pushed inward till the separate identity is lost in the oneness of the Heart. . K. e. ' Commentary: Note that Ramana's reply is specifically `for those desiring the highest'-. `For those desiring the highest. only direct experience of the truth would suffice. Vs 3 Bhagavan replied. It is `natural' because it is inherent a state of bliss in which consciousness shines in all its fullness. Ramana himself was always in that state. " Commentary: Three things are said to be rare: human birth. This in brief. 6. It is to be discovered. Strenuously withdrawing all thoughts from sense objects. discovering one's own true nature is most important. found out anew. [*Eka Sloka by Sudarsanam-P11] [Note: Sanskrit version of Chapter 2 in Bhagavan's writing can be seen in `Photo'Ramana Gita album] Translation of Visvanatha Swami and Prof. Human birth follows umpteen ups & downs in karmic cycle.not the ordinary man unconcerned with liberation. Swaminathan ----------------End of Chapter 2. When the mind turns inward through self-enquiry. Humans alone are endowed with discriminative faculty. 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. `The Three Paths' 20 *** Chapter 3-THE PARAMOUNT DUTY/TASK *** 4. It is the basis of all actions and their fruits. brings about Self- knowledge.. `sahaja'. Vs 2 "Bhagavan. Therefore. capacity to choose between alternatives: ethical and nonethical. the conversation between Daivarata and Acharya Ramana is recorded in this chapter. Hence the importance of single-mindedly getting to know the paramount duty.self-enquiry. because. what was lost is found again. 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. which could be termed as `The Path'. performance of which. AR Natarajan Translation: Vs 1 For the delight of the wise. non-objective Enquiry. is the means of knowing one's own Real nature . human birth provides opportunity to regain knowledge about oneself. awareness of it is not possible with the mind externalized. When sights are set on the highest. desire for liberation & the grace of a Sadguru. pursuit of temporary pleasures and freedom from tyranny of karma. To be in òne's own true nature' is to be in the natural state i.this effort alone brings about the sublime inner vision. one should remain fixed in steady.. actions are only possible because the mind is being ignited by consciousness. ThepracticewhichmakesthispossibleissetoutinVs5&6. the Ì'-thought. Further. In all .Ramana also explains why this discovery is to be regarded as most essential. The spirit of enquiry. discovering ones own true nature determines 21 all one's actions and their fruit. happiness is our inherent nature. the individual. conceptualized. Vs 5 Withdrawing all thoughts from sense-objects through effort. this effort alone tapped by turning the mind inward.Self-knowledge. the known. . . the ceaseless thought movements so hard to quieten.. is the practice for knowing one's own nature brings about the exalted inner vision. Self-knowledge. Vs 6 This in brief. the subject.*~ and sustains it despite the journey being often seemingly long & endless. Scriptures prescribe several spiritual practices as the way to be conscious of it. However. to be Ramansaysthatthroughenquiryrelatedtotheindividualorself. `What is the use of this life without the spirit of enquiry?'* Then alone one would seek to find out whether the individuality. 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. . is the first essential ingredient.*~ `Why Ramana' by Kumari Sarada – Ramana Smrithi] It should be noted that since the center of attention is the seer. which practiced is for abidance in the natural state. The unknown cannot be enquired into although it can be imagined. Commentary: Latent tendencies and the false notion that happiness lies only in sense objects. Since all spiritual practices have as their goal.suchin-turningwouldtake place. a strong urge to find out the truth about oneself. keep the mind externalized. one should remain fixed in steady non-objective enquiry. AR Natarajan Translation: Vs 4 `Briefly. Elsewhere Ramana asks. [*Marital Garland of Letters-Vs 46. One can only enquire about the familiar. is the totality of us or whether our true `personality' has an altogether different dimension.what is suggested is a non-objective enquiry.. Hence the question. This approach makes the self-enquiry an adventure. The tendencies in the mind must be eradicated if the mind is to be free of the outward movement. Here Ramana emphasizes the need for steadfastness and faith in pursuing the enquiry to its logical end. the ego. the individual. and the mind perforce automatically turns within. for its true support. the practice is to find out the truth about the subject. will the observance of the code of conduct prescribed in the scriptures continue to be helpful till success is achieved ? Commentary: .. Question Vs 7 Best of sages. Ramana's method of enquiry is about the source of the ego. Earnest seekers who incessantly and with a steady mind. when the rising of other thoughts is controlled through self-enquiry. the subject. repeat sacred . Question Vs 9 Cannot success be obtained by repetition of syllables. non.spiritual practices there is a subject-object relationship of the individual carrying a particular name. is tackled. the subject. either by themselves or supplementarily. When Self- knowledge dawns. In repetition of the mantra. Since the individual Ì'-thought functions always in association with other thoughts. It is therefore a direct path or a straight path. In self–enquiry however. form or sound.objective self-enquiry ? Commentary: Self-enquiry makes the mind supportless by dissociating the Ì'-thought from other thoughts. sunk always in the Heart. Answer Vs 8.if one is soaked in other spiritual practices or has no natural inclination for selfenquiry the doubt is bound to arise as to the utility of other practices. Commentary: Steadfast pursuit of spiritual practices purifies the mind and makes it steady.. to the same extent as by exclusive. Then there would be no alternative for the individual except to look within. steady. Prescribed rules of conduct do help the effort of the earnest seekers. To this extent they strengthen the mind and self-enquiry would be rendered easier. in a sense it is 22 deprived of its habitual support. Other methods employ a subject-object relationship in practice -. from the very beginning... The do's & don'ts drop off by themselves for those who have attained success.it is only in the end that the ègo'. the mind is kept alive and gradually becomes one pointed and capable of adhering to a single thought. Then the question of any spiritual practice would not arise. the mind is quiet. Vs 10. Àll this is Brahman' can be termed `knowledge'? Or is it different from all these four concepts? Commentary: First two.enquiry. a master of mantra sastra. ( Note: Sanskrit version of Ch. ThesearescripturalassertionsoftheTruth.. with the Self. There is no doubt that all these meditations are conceptual. `Brahman am I'. replies suited to the temperament and background of the questioner. ) (Bhagavan answers questions raised by Ganapati Muni ) AR Natarajan Translation: Vs 1&2 Best of sages which these meditations. or the sound of mantra. Next two are indicative of the all pervasiveness of the Self from which the individual is nonseparate. revealed the truth to the Muni. ----------[End of Chapter 3] *** Chapter 4 . its tireless practitioner for years on end. * It could be said that the Muni's earlier practices had ripened him. found that the peace which should have followed did not. Commentary: Though Ramana would never hesitate to state that self-enquiry is the ìnfallible means' he would also not disturb people's faith. One has to note that the repetition of the sacred syllables should be incessant and steady. Ì am Brahman'. 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. 3 in Ramana's hand writing can be seen in `Photo' file in Ramana Gita album. will attain success. Ì am all'. This at once underscores the advantages as well as the limitations of òther methods' and the effectiveness of self-enquiry. 'Nature of Knowledge'.*** . [* Bhagavan and Nayana by S. affirm identity of the individual with Brahman.syllables or ÒM'. Ramana's advice to find out the source of the Ì'-thought... Abidance in one's own pure state is `knowledge' according to the wise. Vs 11 23 By repetition of the sacred syllables or the pure ÒM' the mind is withdrawn from the sense objects and becomes one with Self. making realization instantaneous on hearing from Ramana himself about self. One therefore finds in Ramana Gita as also in the Talks with Ramana Maharshi. This is because he recognized the fact that the best suited spiritual practice would depend on one's temperament. Ganapati Muni... Answer Vs 3-4. *~ Ibid Vs 32] Question Vs 5-6 Lord of the sages. cannot be reached by ideas. cutting at the root of idea. intellectual comprehension of oneness and universality of the Self. .. it loses its separate identity and becomes `That'. is corrected. For... The merging of individuality in the Self is like a river joining the sea. 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. It means that the Self makes itself felt in the pure mind so that even when you are in the midst of thoughts you feel the presence"... my form dissolves like a sugar doll in the sea'. Ramana says elsewhere `meditating without thought on your formless being. thrilling conversation took place on the 21st of July 1917. rejection of other thoughts precedes focusing of attention on the root thought.. * [*Sat-darshan Bhasya – Talks Pxii] Vs 9 This brief. the Ì'thought.24 Commentary: Self is beyond thoughts... .. `. can Brahman be comprehended by thought? Please remove this doubt arising in my mind.proceed to be `That' by enquiring and reaching the Self. Having thus comprehended the truth. 'How then to know that which is beyond the mind? To know it is to abide firmly in the Heart... which is one's own self. comprehension through thought is not to be taken to mean "that the pure mind measures the immeasurable Self.Ì am the body'. The river can no longer be separated from the sea.. for it is nonseparate. .**. '* [*Sat Darshanam – Prayer 1] The doubt then arises about the utility of scriptural practices. in self. of limiting the Self to the body. The strangle hold of long ingrained habit. cannot serve the purpose. however lofty.enquiry. Commentary: Here the `vritti' or thought referred to can only be Àham-vritti'. concepts . Ramana makes it clear that the practice of affirmation of identity with the Self is an aid for Self-knowledge. Answer Vs 7-8 If thought seeks to comprehend Brahman. Ramana asks..Ramana has said. Therefore. *~ [** Ibid Vs 36. is of great help to purify the mind and prepare it for practices leading to freedom.. The form of the pure mind is Brahman itself. .--------. Its location is on the right side of the chest and not on the left.' The Science of the Heart *** 25 This is a long dissertation by Ramana on the Science of the Heart. Daily it `perishes' in deep sleep – no thoughts at all. It is not clear who asked this question or whether it is rhetorical ? Answer 5. Why say the Ì' thought has a source? Answer lies in our daily experience. the answer would be found experientially. The Light flows from that Heart to the Sahasrara* through Sushumna** *Chakra at top of head **Main channel along spinal chord. The Heart is different from the blood circulating organ... The source of the Ì'-thought is the Heart. not even Ì'-thought. Analyzed 'Hrid* plus Ayam' is Hridayam which word thus expresses the nature of the Atman Hrid* means that which attracts everything into itself finally.. ** Chakra at base of spine.... Yogic texts do not speak of the heart & Anahata charka as one.. So. Vs 1 Ramana Muni spoke exhaustively about the Heart on 9th of August 1917. Then all the descriptions about the Heart (mental concepts) would become superfluous—-there would be direct knowledge... 26 Vs 4 If the `Heart' be the seat of the Ànahata Chakra' how can the practice of yoga begin in the `Muladhara'? Commentary: Muladhara is the first.. then other thoughts get linked to it.. If the Heart be located in 'Anahata Chakra'* how does the upward movement of the lifeforce in Yoga begin in Mooladhara ?** *Chakra in center of chest opposite physical heart... only Ramana is pointing out the source of all thoughts.. as the Heart. Vs 2 Descriptions of the Heart are only mental concepts. 6.End of Chapter 4. source of Ì'-thought is the source of all other thoughts.. Commentary (abridged) Knowing the source is of utmost importance for the practice of tracking back thoughts to their origin.. Thus it rises on waking. Alan Krishna Bhikshu Translation: Question 4. If one enquires wherefrom the Ì'-thought rises and subsides. Vs 3 In brief. Ramana has also clarified that Ànahata chakra' is not the seat ... subsides when sleep overtakes. That from which all thoughts of embodied beings spring is the Heart.. The entire word therefore means 'that which into all things subside at the end'. I propose to post just a few verses at a time. No thoughts can exist without `me'. the individual. Ì'-thought is a phenomenon of the waking state.. the Ì'-thought is the root of all thoughts.'Nature of Knowledge' ------------*** Chapter 5. 20 verses in all..the Heart. the Ì'-thought.. Anahata is the fourth charka. .. Still you can find confirmation in a Malayalam Ayurvedic book and in `Sita' Upanishad. Vs 9 .... The light of From `Sahasrara' consciousness spreads all over the body. ìn the Heart'.. The light of consciousness flows from the Heart through `Sushumna' channel to `Sahasrara'.. arises... Lalitha Sahsranama has it-`salutations to the core situated in anahata' and the next mantra. activity and equipoise. Heart as Ì' was felt directly. Vs 7 Vs 6 The location of the Heart is on the right side of the chest and not on the left.. not self-conscious. thoughts needed for effective performance of necessary action rise and end automatically with no carry forward of thought as residual memory. Commentary: 27 The mind stuff of the ignorant is filled with latent tendencies-a mixture of idleness... and then the experience of the world in the cycle of births and deaths. It is my experience and no authority is required by me. 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 . making all activity possible. Anahata is the charka lying behind the Heart... Vs 8 The `Sahasrara' of one who abides in the Self is pure light only. The equipoise of the wise remains always undisturbed... Ramana's experience..Anahata is not the same as the Heart center.. Thus it is clear that ànahata' is not the same as `Hrit'.. The delusion of separate existence arises in a mind ignorant of the source of its light and its all pervasive nature. Vs 6 The location of the Heart is on the right side of the chest and not on the left. "The Heart that I speak of is non-physical and is only on the right side. How can a physical location AR Natarajan Translation: consciousness flows from the Heart through `Sushumna' channel to `Sahasrara'. Any thought which approaches it cannot survive. He invariably referred to his own experience as the authority for it. Viewing themselves as different from that consciousness human beings get caught Commentary: Body is inert. Vs 5 This Heart is not the blood-pumping organ. Thus it stands for the Self.. "... `Hridayam' means `This is the center'. death and deathlessness co-existed.of the Heart.. always submerged in the Heart. The light of the Self is reflected in the mind.the Heart being the source of the mind. The glow of the be yypara nadi'.. The wise mind is pure.. " . (i. the ego.Even when objects are perceived because of their nearness. Commentary (paraphrase) In the last Vs of this chapter. e. but there is no objective awareness. In contrast. no cares. here you have realize that there is nothing belonging to you. Inherence in the Heart remains. Everything is seen as permeated with consciousness. that state is called 'Sahaja Sthithi'. contact with objects does not disturb. The `natural state' is `Sahaja Samadhi' (sahaja sthiti). You have no worries. composed. Note: Kapali Sastriar translates 'epitome' as 'macrocosm'. Vs 10 The state in which awareness is firm. it In `Nirvikalpa Samadhi' the mind is silent. "For in this state (mind) has no `vikalpa'. Here you come to 28 "For. 20 verses in all. Krishna Bhikshu Translation: 10. If Chit or Awareness is firm and single pointed. wise minds are naturally quiet. and the mind none other than the heart. even while active. even when objects are sensed. Commentary: Perception of sense objects immediately externalizes the mind. The body is an epitome of the entire universe and the Heart is the epitome of the entire body. even when objects are sensed. Therefore the Heart is the epitome of the entire universe. Everything is done by something with which you get into conscious union". You realize you are moved by the deeper real Self within. samadhana. 12. In `Nirvikalpa Samadhi' there is no objective perception.no need to swing between possibilities & probabilities. is called the natural state. Thus the entire story of the universe ends with the heart. Tendencies of the mind pull it outward when there is such an association. Ramana defines `Samadhi' as the conscious merger of the mind in the Heart. it does not destroy yoga as the mind sees no differences. perception of objects). 11. no anxieties. This is a long dissertation by Ramana on the Science of the Heart. The universe is none other than the mind. Differences which are the hindrances are absent. All residual tendencies having been burnt. you remain calm. often using the language of Patanjali's Yoga Sutras. According to yogic texts the mind is in `Sahasrara' in this state. The difference is that in the `Sahaja' (natural) state there is awareness of objects and activity, but it does not disturb Self-attention. Vs 11 The entire universe is in the body and the whole body is in the Heart. Hence the universe is contained within the Heart. Vs 12 The universe is only in the mind and the mind is nothing but the Heart. Thus the entire story of the universe culminates in the Heart. Commentary: ..... The fact that the universe is contained in the mind, is evident on examining the dream state - The body is lying inert, yet several different situations & scenarios are experienced vividly by the mind. In deep sleep, when mind is absent, there is no world. Waking, is the mind lighting up the world, although mind & world rise simultaneously. Also, perception of the world is only through sense organs controlled by the mind. One could therefore say, separate status, its the world is but the mind*. The mind has no independent or source is in the Heart which is the support of all 3 states, waking, dream and sleep. [*Ibid Vs 6] Ramana has referred to these verses when replying to a doubt of a devotee about nadis & channels. " So the Heart comprises all. This is what is taught by Svetaketu by the 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 Ì'-thought, experience and the world. When I was staying in illustrations of the seed of a fig tree. The source Skandashramam I sometimes used to go out to sit on a rock. On occasions others would join. Suddenly we once noticed a small moth-like insect shooting up in the air like a rocket from the crevice in the rock. Within a twinkling of an eye it had multiplied itself into millions of moths forming a cloud and hiding the sky from the view. We wondered and looked at the place from pinhole and knew that many insects could not have issued from it in 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". ** where it had shot up. We found it was only a [** Talks with Ramana Maharshi - Ps 578, 579] This is a long spontaneous dissertation by Ramana on the Science of the Heart, not prompted by a questioner, often using the language of Patanjali's Yoga Sutras, 20 verses in all Translation by Krishna Bhikshu: 13. The Heart exists in the body even as the Sun exists in the universe. The mind exists in Sahasrara as the orb of the moon in the Universe. 29 14. As the Sun lights up the Moon even so this Heart imparts light to the mind. 15. A mortal not established in the Heart, perceives only the mind, just as the light is perceived in the moon in the absence of the Sun. 16. Not perceiving that the 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. 17. The Enlightened One inhering in the Heart, sees the light of the mind merged in the light of the Heart, like the light of the Moon in daylight. Translation by AR Natarajan: Vs 13 The Heart is to the body what the sun is to the world. The mind in `Sahasrara' is like the orbit of the moon in the world. Vs 14 Just as the sun gives light to the moon, the Heart lights the mind. Commentary: The moon has no separate existence from the sun – so too the mind only reflects the consciousness of the Heart. It is because of this that enquiry centered on finding out the mind's source will take one back to the Heart. Vs 15 A mortal absent from the Heart sees only the mind, just as the light of the moon alone is seen at night when the sun has set. Vs 16 Unaware that the true source of consciousness is one's own Self, and mentally perceiving objects apart from oneself, the ignorant are deluded. Commentary: In the waking state, we function only with our minds. In dream state one's identity need not be the same. In sleep, the mind too is asleep. Proceeding only with reference to the waking experience one is apt to presume that the mind is all, and that it is independently conscious......... only a properly directed enquiry would moon's light is derived from the sun. Vs 17 reveal the truth, that the origin of the mind's light is the Heart, just as the The mind of the knower, abiding in the Heart, is merged in the consciousness of the Heart like the moonlight in daylight. Commentary: There is a world of difference between a Heart based life and the mind based one. For those whose mind is dead, in the sense that latent tendencies are destroyed, only the form of the mind remains. it is rid of content. 30 Translation by Krishna Bhikshu: 18. The Enlightened One knows the mind as the expressed meaning of the word 'Prajnana'* and the Heart as the thing meant. The Ultimate Divine is not different from the Heart. *Knowledge of the Ultimate. 19. The notion that the Seer is different from the Seen abides in the mind. For those that ever abide in the Heart the Seer is the same as the Seen. 20. The thought process, suddenly broken by swooning, sleep, excessive joy, fear etc. goes back to its original place in the Heart. 21. The embodied do not know that at that time thought has entered the Heart. But are aware of it in Samadhi. The difference leads to a difference in names. Note: names like 'sleep' etc. Kapali. AR Natarajan Translation: Vs 18 Though the verbal meaning of the word `Prajnana', intelligence, is the word mind, the wise know its essential meaning to be the Heart. Commentary: Literally translated, `Prajnana' means mind. However.... the limited and derived intelligence of the mind cannot be expressive of the content of the term Ìntelligence'. The unlimited consciousness of the Heart alone can be its connotation. Vs 19 The difference between the seer and the seen is only in the mind. For those abiding in the Heart the perception is unitary, one. Commentary: Since the first thought, the primal thought, is one of identification with the body, a particular name and form, the perception has perforce to be dualistic. All duality ceases when the mind is lost in the Heart. Vs 20 When there is a forcible arrest of thoughts, by swooning, sleep, excessive joy or sorrow, fear, and so on, the mind goes back to its source, the Heart. Vs 21 Such merger is unconscious and the person is unaware of it. However, when one consciously enters the Heart it is termed `Samadhi'. Hence the difference in names. Commentary: alert, attentive enquiry about the nature of the mind leads to conscious immortality. Though the merger of the mind in the Heart takes In the Ramana way, place involuntarily in the situations set out in the preceding verse, it serves no purpose, because when the 31 thought processes revive, externalization of the mind would continue unabated. In contrast a conscious merger of the mind in the Heart during vigilant self-enquiry leads to a continuous erosion of the latent tendencies until the knowledge dawns by total destruction of tendencies. [NOTE: Sanskrit version of Ch1,2,3,4,5 in Ramana's own hand writing can be seen in `Photo' file-`Ramana Gita' Album] Translation by Krishna Bhikshu. 1. Having thus explained the Essential Nature of the Heart, Sri Ramana Muni, eminent among one deep exhalation .. It is fickle and it hops from one object to another incessantly.. See also his essay "Self Enquiry' in Collected Works which can be downloaded from the Ramanasramam Web Site. the sage Ramana. as a tethered animal. Men [and women] are enamored of sense objects and their thoughts ever flow towards them. Vs 2 Men attached to objects and having endless thoughts due to the strength of latent tendencies find it difficult to control the mind. and Japa. *Purification of the mind brought about by the practice of Pranayama. 2. explained the way of controlling the mind. Contact with the sense objects in the present can be expected to produce the mental . *Fixations in the mind [conditioned reflexes brought about by associations] on which depends the reaction or response to any stimulus. Inherent tendencies[vasanas]* are powerful and the mind is therefore very hard to control.note that verses in this chapter are spontaneous statements made by the Maharshi and not replies to questions. 3. Any action done with the sense of doership leaves a residual memory after the action is over. AR Natarajan Translation: Vs 1 The best of knowers of the truth. having explained the science of the Heart.. Experiences of past action are stored in the mind and give it a directional pull. He also gives watching the flow of breath as a means. Breath Restraint is also an option when practicing Diving Into the Heart' see Ramana Gita Chapter 2. as the Chapter proceeds. spoke of the means of controlling the mind. restraint of breath for 4 counts and then a deep exhalation. This may be repeated a few times daily. this pull from the seeds of past action. one deep inhalation.. Later in the Chapter Ramana has simplified the Practice of Pranayama to:.'Mind Control‘ *** 32 Commentary: ..' The Science of the Heart --------*** Chapter 6. They are carried over from birth to birth and new ones formed in this birth. subjugating the breath and life force by restraint. V 2. When similar situations arise.the Knowers of the Fundamental Truth of Things. ---------End of Chapter 5. One has to look for the cause of restlessness of the mind. would externalise the mind.when it ceases to be active. Breath and mind emanate from the same Source therefore control of breath leads to control of mind and its purification to a more satvic maturity. called `vasanas' or latent tendencies. One should control it by controlling the Prana*.. reactions of going along with or resisting a particular action, depending on the pleasantness or unhappiness of the past experience. If the storehouse of such tendencies is left uncontrolled, the mind becomes a prisoner of the past and is unable to be steady or steadfast in meditation. If mind control is desired, the question would naturally arise, as to how these tendencies can beeradicatedorreduced. Theultimatesolutionisonlythroughfindingonesowntrue nature, for that alone can burn away the vast mass of tendencies. Till then, along the way, the Maharshi suggests aids. These aids are spelt out in the subsequent verses. Vs 3 One should control the fickle mind by restraint of breath. Then it would, like a tethered animal, cease to stray. Commentary: If the mind is strong, not distracted, then self-enquiry can take place without aids. A weak mind, dissipated mind however, needs a prop in order to stick to a single thought stream. Breath- regulation would serve this purpose best. In his Ùpadesa Saram' Ramana gives another analogy, that of a bird being caught in a net. Then, perforce the mind's freedom would be curtailed. Ramana says, "the mind is the rider and breath is the horse. `Pranayama', breath-regulation, is a check on the horse, by that the rider is checked. Just a little may be done. It serves as a brake serves a car". * [*Conscious Immortality – Paul Brunton -P15] Translation by Krishna Bhikshu. 5. Control of breath means merely watching with the mind the flow of breath. Through such constant watching kumhaka [retention] does come about. 6. for those unable to achieve kumbhaka this way, the method of Hatha Yoga [Pranayama] is prescribed. 7. That is rechaka[exhalation]should be done for one unit of time. puraka[inhalation]for one unit. kumbhaka[retention]for four units. Thus the channels of the life Force are purified. AR Natarajan Translation: 33 Vs 5 Watching the flow of breath with the mind is restraint of it. Such watching, if constant, steadies the breath. Commentary: Since breath-regulation is an important aid for mind control, the question arises, what constitutes such control. Ramana provides an original solution, which is different from the yogic practices set out in the next verse. For, what matters is the mind. And the use of it for stabilizing breath is a new path, as effective as yogic practices needing expert guidance which may or may not be available. The condition precedent for the effectiveness of the method is that the watching should be 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. Vs 7 Exhaling one unit of time, inhaling one unit of time, and retaining breath for four units purifies the channels through which breath flows. Commentary: Verse seven sets out what is meant by hatha-yogic practice. Ramana recommends it as the second best method for breath regulation. Watching the breath is preferred if one is able to do so because then the subsidence of breath comes about naturally, whereas hatha-yogic practices bring it about by force. Ramana recommends different alternatives because of different natural temperaments. Also, somehow, one should get back by any appropriate method best suited to the practitioner, to the source, to the Heart. 8. When they become clean [the channels of the 'life force] Prana gets controlled gradually. Control of every prana-activity is called 'Suddha Kumbhaka'. 9. Others,thatisJnanis,define 'Rechaka' as the abandonment of the 'I am the body' idea. 'Puraka' as the search for the Self, and 'Sahaja Sthithi' or abidance in the Self as 'Kumbhaka'. 10. Even by Japa of Mantras mind gets controlled. Then the Mantra becomes one with the mind, as with the Prana. 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. 11. 12. By constant association with Great Enlightened Saints*,also the mind merges in its own source. *Seers is the translation of Swaminathan. 34 translation & commentary by AR Natarajan: Vs 8 Breath-control comes about gradually when the channels are purified. When such regulation becomes permanent it becomes natural. Vs 9 The wise regard the giving up of the notion Ì am the body' as exhaling, self- enquiry as inhaling, and abidance in the Heart as natural subsidence. Commentary: The root cause of mental distractions is the ego or the self-imposed limitation of identifying oneselfwithaparticularnameorform. Itisthiswhichexternalizesthemind. Self-enquiry is the most potent means for ridding oneself of this false idea and for the mind to be absorbed in the Heart. Vs 10 The mind also gets controlled by repetition of sacred syllables. the syllables, the mind, and the breath become one. Then 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. Commentary: A time-honoured method of mind control is the repetition of sacred words. Done in loud or low tones, mental repetition is superior. Mental worship is considered superior as it require alertness to mental movements, and the mind could be quickly brought back to the desired thought. Such mental attention leads simultaneously to even breath and this in turn enables the journey back to the source. A stilled mind can be used to pursue a single thought till the mind merges in the Heart. Once again, the emphasis is on somehow quietening the mind, enabling its in-turning and returning to the Heart. Vs 12 By keeping daily, the company of great ones always rooted in consciousness, ones mind gets merged in its source. Commentary: ........ Scriptures say, three things are rare: human birth, desire for knowing the truth and the company of sages. Vs 12 deals with the third...... ...In ch. 6, Ramana suggests four means: i) breath-regulation by watching with the mind, ii) forcible control of breath through hatha-yoga, iii) single-minded repetition of certain sacred words, iv) the company of the great ones. Again the point made is that somehow, one must merge the mind in the source. Of course, these means are not alternatives. They can be and are often combined in spiritual practice. 35 A Story... ..... the company of those rooted in `Sat' or `Truth' is referred to. Only in their presence is the mind subdued. Dakshinamurthi Siva, a classic example, transmitted wisdom to four disciples through his potent silence. Ramana used to relate a story to illustrate the value of the presence of such great ones....... Ònce Tatvaroyar, a disciple of Swarupanand, composed a special verse in praise of his beloved master. When learned scholars heard it, they objected saying that a verse in that metre could be written only in praise of a hero who had killed a thousand elephants. So Tatvaroyar took them to his master so that they could know for themselves. When they all reached there, the master revealed the truth by his silence. Many days and nights passed, but those who came to dispute remained, sitting quietly oblivious of the purpose for which they had come. Ultimately the master himself willed to bring to an end the quietude by allowing a thought ripple in his mind. '* [*Talks –P216] The atmosphere of purity and serenity surrounding such a person makes the minds of those intheirpresencealsotranquil. "Iftheassociationofthewiseisobtained,towhatpurposeare the various methods of self-discipline? Tell me, of what use is the fan when the cool, gentle south wind is blowing. "** [** Supplement to Forty verses –Vs 3] Krishna Bhikshu Translation: 1. on the basis of his own experience. Next. '# [*Ibid Ch 5. an enquiry centered on the subject. Ramana has already indicated. with its subsidence all subsides.thought.’ SELF ENQUIRY-COMPETENCE AND COMPONENTS [*Ramana Gita Ch 3. Even a fool would not wish to act without seeking benefit. --------.. v 3. Commentary: In Science of the Heart (Ch..End of Chapter 6.'Mind Control --------*** Chapter 7. an attitude of doubt about our identity and the strong urge to find it...thought is the core or essence of the mind and that it springs from the Heart. AR Natarajan Translation: Vs 1 This seventh chapter records the excellent conversation between Karshni of Bharadvaja line and Acharya Ramana. The seventh canto narrates the splendid dialogue between Karshni of the Bharadvaja family and Acharya Ramana. first essential for the search is the attitude of enquiry. The mind should be turned inwards and kept active in the quest without . *. 5). **Upadesa Saram v 19. 2. 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 ? Bhagavan said: The 'I Thought' is said to be the totality of all thoughts.. the ego is therefore all.. that the Ì'. repetition of sacred words and the like. #sat darshanam v 26] The scattered mind at the core by fixing attention on the root Ì'-thought. The Source of that 'I Thought' must be searched for [investigated]. v 5] 36 Vs 3 The Ì'-thought is said to be the sum total of all thoughts. the enquiry `Whence am I?' has been repeatedly stressed by Ramana in all his teachings – `Wherefrom does this Ì' –thought arise?' if one enquires thus. self-enquiry.. Karshni asked. Enquire into the source of this Ì'. ) The questioner (in Vs 2) wishes to know the relative merits of this path and that of others like breath-control.** Òn the rising of the ego everything rises. Hence the need to know about the value of this method. of course is to gather together the distracted. incantations. 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 tools used for achieving this are explained in later verses... the individual.. steadfastly and single mindedly*. it vanishes. tracking it is the way to victory over everything. they imply the retention of the mind as the instrument of practice. by unerringly holding on to his scent. and to push beyond. but the goal is mental destruction. the I Notion merges into that Source. Self-enquiry is the straight path because in this method the final question is the one that is raised from the beginning. the shaping of which may be beyond ones control. which would lead to its perpetuation. other means may also lead to the subsidence of the mind. has to be enquired into. ** Another basic advantage of self-enquiry is that it can be practiced wherever one is and in whatever situation. It is like a dog tracking the master from whom it has parted. the Heart. but also to proceed deeper within. 3)is Self Enquiry. attention to the Ì'-thought is an effective means because ìt is the only clue we have about ourselves'. And in this what is required is to isolate the ego from its associates. 37 to the Heart for it is an ìnfallible' clue. Ì' is the sense of existence in the ego. the mind. * [*The Ramana Way in Search of Self –Kumari Sarada] Krishna Bhikshu Translation: 4. to question its false quietude. . Vigilance is needed not only to ward off distracting thoughts. When the Source is searched for. `Mental quiet is easier to attain and earlier. [*Conscious Immortality – Paul Brunton. 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. where effort is no longer possible. is sucked into the Heart. It does not depend on outer circumstances. the joy of the journey itself will sustain the effort. * In other words. till the Ì'-thought stays merged in its source. Paradoxical as it may seem. Ramana explained to Paul Brunton the advantage of self-enquiry. The nature of the mind is enquired into straightaway. the reality which is mixed up with the erroneous idea of identification as If one holds on to the Ì' to the exclusion of everything else then it would lead one back `this'. This investigation (V. but not be taken in by mental quietness. The seeker. For this. Whereas self-enquiry leads to it quickly and then to the second'. The ego may take different and subtler forms at different stages of ones practice but it is itself never destroyed.taking in external impressions or thinking of other things. would be `drawn within' into the source and only a vast beatitude would endure. Tracking the Ì' thought to its source is a `spiritual treasure hunt'. the individual. For. The one for whom the silence exists there is no escape from effort till the Ì'-thought. If properly directed. **Maharshi's Gospel –P 51] All spiritual effort is to get back to the Heart. other thoughts. Most paths lead to the first. but it would rise again. and not pouring over scriptural texts. when the habitual anchorage of the Ì'-thought with other thoughts is cut off.. Ramana has already explained that the mind is only the reflection of the Heart. all around. one would be aware of the feeling of fullness as Ì'-Ì'. Perfect and Full.. there remains the undiluted primary Self. results in conscious merging of it in the Heart. It is existence in all its fullness.itsescaperoutesthedissipatingthoughts. merges in it. questions would arise: What happens when the mind merges in its source? Would one cease to exist? Would there be a void? Would action be possible? Theses doubts arise because ones whole world is centered on the mind or feeling of separate existence.the search for the source is emphasized because. It is precisely these fears that are allayed by this verse. which is its reflection. the Reality. * When through effort.. . [*Liberating Question –Kumari Sarada –P24] Vs 5 The Self alone remains. When the source is searched the ego gets merged in it. whole and perfect. ' The question would then arise. 5.arecutoff. All that would happen would be a shift. the Ì' comes within the magnetic zone of the Heart in which it will perforce merge. the subject. thus isolating the Ì'thought for inspection.. Thereafter.. `When the Ì'-thought perishes then another Ì'-Ì' springs forth as the Heart spontaneously. The enquiry pertaining to the self. Commentary: .. This is the last word on 'rewards' (Phala). are there two Ì's? Not so. the Ì'. 38 Its nature would be integral. So long as one is not aware of his fact. therefore provides direct experience of the fullness of existence.. it would not be possible to be aware of the throb of the Heart as . The AR Natarajan Translation: Vs 4 This is self-enquiry and not the critical study of scriptures. The result that flows from Self Enquiry . There is no greater reward than this. mind is gathered at its root and lull is transcended. in all its perfection and fullness when the ego. a Heart-based life would take over. Instead of a mind based life.. its succour. 6.'I-thought' is only a semblance [reflection] of the Self. Thenitmustnecessarily fall back on the Self.is the end of all miseries and difficulties. Commentary: Critical study of scriptures provides intellectual comprehension of truth. When that thought dissolves. and the mind is regarded as separate. but does not by itself provide the direct experience. they help no one to know the Self. in the Heart. `siddhis'.. Wonderful mystic powers may be had through other means. 8. "* [*Glimpses . They come and peace is possible without them than with them.mind is absorbed in the Heart. is felt. Krishna Bhikshu Translation: 7. Ramana advises Humphreys that "clairvoyance clairaudience are not worth having when far greater 39 Ramana also points out that such powers are no better than dreams. When the sun rises. Vs 6 The result of self-enquiry is the cure for all sorrows. But even if one secures such powers ultimately self-enquiry alone gives liberation. arising out of identification of oneself with thebody. It is the highest of all results. Krishni asked. They involve exercise of the mind and are within its framework. Such powers dazzle the unwary. Who is said to be fit to go on with this Enquiry? can one know by himself his own fitness ? Bhagavan replied: One whose mind is pure through Upasana [spiritual practice]or other means. Similarly when consciousness. actions will be performed automatically and perfectly. Vs 8 Who is considered fit for self-enquiry? Can one know his own fitness? Vs 9 . Theprimalignorancebeingthecauseforallsorrows. bliss can be had only through Self Enquiry..Humphreys – P26] Liberation implies freedom from thought movements following erasure of latent tendencies. the incessant flash of Ì' Ì' of consciousness. in the body.. Ramana always cautions illumination and against their lures. True power can only be firm abidance in the Self. the fullness of oneself. go. which is unlimited and complete. for then one cannot relapse into the illusion that one is the body. When the Commentary (paraphrase): Self-enquiry opens up awareness of the inherent bliss which we are. or by the merit of his deeds in past lives. by cutting at the root of the primal ignorance of ones true nature. alone remains. There is nothing greater than this. whose mind perceives evils [imperfections] alone. AR Natarajan Translation: Vs 7 Marvelous occult powers are possible through practices other than self-enquiry. Commentary: A common human hankering is for powers.thereisnogreateractionorresult. Even when they are obtained. all activities of the world are carried on. They lead one away from the single-minded search for Self-knowledge. and sensory objects. 11. Commentary: Is self-enquiry possible only for the spiritually mature?. or by discrimination.. (discussed in Ch 1)... AR Natarajan Translation: Vs 8 Who is considered fit for self-enquiry? Can one know his own fitness? (answer. and who has distaste for the body and the sense objects is fit for such enquiry. Krishni asked. Karshi asked . chant of vedas. including discrimination between `Real' – Ùnreal'. sacrifice. By two signs. worship of Gods. Vs 11 By the marks of a sense of transitoriness of the body.. and who has distaste for the body and the sense objects is fit for such enquiry... aid his purpose or are they just to while away time ? Bhagavan replied: 14.... bhajans. 12 & 13.He whose mind has been purified by spiritual practices or by accumulated merit of past lives. the truth being explained in the light of the natural inclinations of the questioner.... (commentary to follow Vs 9. noon and dusk] Japa. shrinking attachments. oblations poured into the fire.10&11) Vs 9 40 He whose if the competent one starts on the Self Enquiry. and observance of special spiritual practices. One whose mind feels utter distaste whenever it has to function amongst sense objects and whose mind realizes that the body is transitory.. all these works will make the mind increasingly pure. 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.... pilgrimages. one's own fitness for Self Enquiry can be recognized..v9. When one is fit for Self Enquiry by his distaste for sense-objects.10& 11 taken together) Krishna Bhikshu Translation: 8. he is said to be the fit one for Self Enquiry.... Who is said to be fit to go on with this Enquiry? can one know by himself his own fitness ? Bhagavan replied: 10. and by detachment to sense-objects. with mind has been purified by spiritual practices or by accumulated merit of past lives. ones fitness for self-enquiry can be known. that is 1] realization that the body is transitory and perishable and 2]the distaste felt towards sense-objects. will baths or Sandhya [adoration of the sun at dawn. The scriptures prescribe several spiritual practices for the purification of the mind. giving in charity. Perhaps this is why Ramana replies that . Ramana's replies are always positive. permanent-impermanent.. At this stage. covers the early stages of the practice of self-enquiry. Thevalueofvirtuousactionsliesintheirpurificatory effect. but about its nature and about its source... Commentary Activity is inevitable for those not firmly established in the Truth. sacrifice. The activities set out by Karshni in verse 12 are virtuous activities.. one may be reluctant to give up fully or partly the practices one is habituated to. It could be said that all those who are prepared to keep the gunpowder of the brave enough to be prepared to lose life in order to find it. spirit dry.vairagya.. Vs 16 Activity of mature masters with absolutely pure minds benefits the . charity. Such activity can be only one of the three types.. When the sense of doership is destroyed by self-enquiry. speech and mind destroys the opposite activity of body. in the Heart. It would be useful to remember that Ramana's emphasis is not on the qualities of the mind.. The wise act to serve as models for others.. not on its content. the speech or the body. maintaining the sacred fire. austerities... AR Natarajan Translation: 41 Vs 15 Virtuous activity of the body. result in the good of the world... 17. action would be neither good nor bad but only be for the welfare of the world. pilgrimage. Meritorious actions of the mind. who are earnest to find out the truth. 16. are fit for self-enquiry. Ramana's reply in v14. of extremely pure minds... meditation.enquiry by other spiritual practices. All these actions of the ripe.. the other practices would help in purifying and strengthening the mind for pursuing self-enquiry more effectively. using the body... are Baths. all those Vs 12 & 13 For the one who is ripe for self-enquiry by his discrimination and non- attachment.. worship of God. devotional singing.. engaging in which prevents the contrary activity of mind leading tofurtherinvolvementinsenseattractions. competent persons. speech or mind. Commentary: Essentially the question is whether the supplementing of self. when enough faith in its exclusive practice might not have developed and skill in practice not yet achieved. Besides. prayers at stated times... Krishna Bhikshu Translation: 15. is a mark of those suited for self-enquiry. the speech and the body destroy other contrary actions of the mind. would be necessary or not.. non-attachment to sense-objects and distaste for transitory things. speech and mind. and for their well-being and not through fear of the compelling scripture. 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. ) may be performed for fear of violating spiritual injunctions. Vs 19 Failure to perform prescribed action is not sinful for the wise. Their actions are for welfare and teaching of others. Again. Commentary: . prayers at stated times. sin does not accrue. Meritorious actions of one. if ethically right and done with detachment towards the fruits. the opposite type of action. ' Ramana was asked why he did not go about preaching the Truth and his reply was. Ifthereisnoreasonforsuchpersonsto be performing actions the question arises as to why they are active. would deflect the mind from self-enquiry. do not stand in the way of Self Enquiry. By implication. worship. Nor can the satisfaction of desires be the cause of that activity. 19. namely action for fulfilling desire.enquiry. Commentary: The meritorious actions set out in Vs 12 (Baths. When a ripe one [mature jiva] in the pursuit of Self Enquiry does not act as prescribed. Commentary: Action.world. It is to teach the world by example. meditation. So `For the exalted yogi abiding steadily in the natural state. etc. other. he queries. will not hinder self. they give up activity only for practicing yoga [meditation or upasana] in solitude . Self Enquiry is of the greatest merit and is the Holy of Holies. to preach loudly without effect or to sit silently sending out Inner Force?'** [*Sat Darshanam Vs 31. 20. Activity of the ripe souls fit for Enquiry is two-fold. who has destroyed the sense of difference between the Self and the World. and that are carried out with non-attachment. **Maharshi's Gospel P16] Krishna Bhikshu Translation: 18.enquiry. is there any action left'?* asks Ramana. For. having destroyed the mind. The wise know of no fear be it of the spiritual authority or any fear cannot motivate them. etc. `How do you know I am not doing it? Which is better. Vs 17 The mature masters do not engage in actions out of fear of spiritual injunctions. to be a guide-post for those treading a path to Self and `no one can come near him without being blessed. self-enquiry itself is the most meritorious and the most purifying. they favor action only for the sake of others AR Natarajan Translation: 42 Vs 18 Meritorious actions done without attachment and without a sense of difference do not obstruct self. `who can understand the exalted state of the one whohasdissolvedtheegoandisalwaysabidingintheSelf?'. Atonement would become necessary for failure to observe such injunctions. is it one or varied ? May Bhagavan be pleased to tell me.. The thought veil which separates one from the natural state is not consciously tackled until self-enquiry is practiced. The activity of the latter does not disturb their rootedness in the Heart. Incessant self-enquiry which enables unswerving abidance in the Heart. those who renounce action for solitary communion and those engaged in action for the welfare of others. immerses one in consciousness. Commentary . The A single form of the thought [one pointedness] leads on to the abidance in the Self. AR Natarajan Translation: Vs 21 Bhagavan. meditation on identity with Self. breath-control. Since their ego is dead. Commentary: In Upadesa Saram Ramana points out that the mind which has been gathered together through spiritual practices should be used to push inward till the goal. please tell if there are paths to liberation other than self-enquiry? Are these paths one or different? 43 Vs 22 Otherpathsstrivetoattainsomething.. Karshni asked: If there is another way to obtain the Final Liberation . Krishna Bhikshu Translation: 21.Whether the wise act or remain inactive they can incur no sin. They abide in the natural state. its nature and source. is reached...[the jiva] the other [Self] seeks the one who strives to attain. Attention is focused from the very beginning on the mind. and others are active working for the good of the world.. Commentary: Self-enquiry taught by Ramana is a straight path. The one for whom merit and demerit exists is destroyed in the fire of knowledge.. The other methods... Bhagavan replied: One strives to attain . their action does not bind them. the Self. [one pointedness] The first goes the long way but at the end attains the Self.there is an apparent difference in the ways of life of the wise.. Thefirst one takes longer but in the end the Self is known.self- enquiryseekstheonewhomakestheeffort.. Hence other paths are necessarily longer. 22. all these gradually purify the mind.. 23. total and free from any blemish. * [*Upadesa Saram Vs 13] . mind of one meditating on one object only takes one form only. action performed without desire for results. worship of God. Vs 20 The wise appear to fall into two categories. Some are lost in nirvikalpa samadhi with no object-awareness. Vs 23 Meditation on a single thought makes the mind one pointed and such one pointedness leads to Self-abidance. a woman or a Shudra. himself in the Self. knowingly Abides in the Self. the Enquirer. Vs 26 Thegoalofthemeditativepathandself-enquiryisone. Even during practice. One subsides into 'That' through Meditation . whoever is ripe and fit. One of a very ripe mind need not follow this order. Theformerreachesstillnessthroughcontemplation and the latter through knowledge. In the paths What then is the difference? `The enquirer consciously loses 44 retaining the ego. Bhagavan Muni enunciated what conduct was allowed in each of the four ashramas. AR Natarajan Translation: Vs 24 The one who meditates attains the Self without being aware of it. Be he a bachelor or householder. be it God or a sacred word. Either through Meditation or Self Enquiry the same goal is attained. By effort. The merging of the mind in the Self comes from conscious effort. 3. merges at the end into the Great Effulgence of the Self. The one all pervasive consciousness alone remains. be it a Deity or Mantra or any other High Object. If one Meditates continuously. in finding the Supreme. In reply to another question of Karshni himself. he may not desire that end [SelfAbidance] but he would [eventually] Abide in the Self. All duality ceases. like a flight of steps.the other through Knowledge. This order in the ashramas serves. the mind has to be ever vigilant and cannot be allowed to lapse into inattention. 25. 2. 26. Vs 25 The excellent object of meditation. Commentary: The subject-object relationship which subsists in all forms of meditations using the mind comes to an end when one attains the Self. ' Commentary: In the path of self-enquiry. distracting thoughts are warded off and one holds on to the core thought. may investigate the Supreme. It is a `conscious immortality'. the fullness of the experience is postponed till the end when the worshipper unconsciously merges in the worshipped. AR Natarajan Translation: . [NOTE: Sanskrit version in Ramana's own handwriting can be seen in `Photo' file in `RamanaGita' folder. an anchorite or an ascetic. the Self. Dualistic paths too would take one to the same goal ultimately. The other . The object of Meditation. merges in the end in the great fire of the Self. When the mind is turned inward by enquiry it is kept active. ] Krishna Bhikshu Translation: 1. selfenquiry.Krishna Bhikshu Translation: 24. in the direct path. on which one meditates. there would be the experiencing of the bliss of the Self. Bhagavan explained the duties of the four stages of life..’ ON ASHRAMAS‘ *** 45 castes.Ramana negates the popular belief that one has to renounce home in order to attain Self-knowledge. initiation into asceticism is accepted as a way to remove several hindrances in one's path. All that is needed is the maturity for such enquiry. They do not apply to one with a mature mind. The doubt would arise whether the stages in life have any relevance for pursuit of self-enquiry.’ SELF ENQUIRY-COMPETENCE AND COMPONENTS ----*** Chapter 8. may enquire into Brahman.. a woman or a person outside caste. The duties of the first three Ashramas do not go against Jnana. a sanyasi. 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.. Were spiritual power kindled in Bramacharya. AR Natarajan Translation: Vs 4 It is for smooth working of the affairs of the world that these stages in life have been prescribed. Vs 3 The stages are ladders for reaching the Supreme.. Firstly. sex and the like have no relevance for it. and whether engaging in spiritual practices for enlightenment is open to women and to those not belonging to any of the -------End of Chapter 7. Vs 2 A bachelor. Krishna Bhikshu Translation: 4. the capacity to enquire about ones true nature is a liberty given to all. Asceticism means pure Jnana .. Thirdly.. if ripe.. a forest-dweller. not wearing the ochre robe or having a tonsure. This 0rder {Of the Ashramas] is again prescribed that the affairs of the world may go on smoothly and well. The scriptures divide life into four stages (as above) and prohibit study of the Vedas by women and persons not belonging to the three castes. the discriminative faculty. However.... The first three stages do not stand in the way on knowledge. Commentary: .Vs 1 In reply to another question by Karshni. the first Ashrama. 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. whether one is able to renounce home or is forced to stay in it depends on the karmic forces at work. 5. Secondly. 6. a householder. the renunciation necessary for knowledge is of attachments of . Ramana makes it clear that these restrictions have no connection with seeking Self-knowledge. by discipline it becomes later a big flame by thorough study of scriptures and increase in higher knowledge. a true `sanyasi'. whether with a wife or without one. but to resign yourself to Him. 9.] sannyasa is unsullied knowledge not an ochre robe or shaven head. But these are only outward marks. that of the Anchorite. in its own good time. for Tapas [keen spiritual endeavor]. householder. It is not the ochre robe or a shaven head. shines more in later life.one is expected to renounce everything. Commentary: In common parlance a married person is regarded as fit only for performance of worldly . The householder's role is to benefit all. asceticism the fourth estate comes by itself. this stage is intended to ward off obstacles to knowledge. the supreme light shines forth. Even for the embodied householder. if he be completely non-attached. 43] Vs 5 `Sanyasa'. 10. the Supreme light shines forth for him or her without doubt. Its value consists in creating outer circumstances conducive to pursuit of Selfknowledge. 8. home etc. Another translation of verse no. ) Vs 6 One whose energies are well developed even as a bachelor. shines more in later life. family ties. * [Crumbs from His Table –by Swami Ramananda Svarnagiri – P. Vs 7 Purity as a bachelor leads to purity in life as a householder. true renunciation..bachelor. forest dweller. [however. A pure Brahmachari becomes a pure Householder. . `Renunciation does not imply apparent divesting of customs. This is not to say that the fourth stage is purposeless. 11. This is certain. What matters is the renunciation of ego. the specific question whether the householder can attain knowledge.the mind. Krishna Bhikshu Translation: 7. 5: 'Popular opinion [or doctrine] (matah) states that this stage of life is for warding off various hindrances. When the sins of a Yogi of a ripe-mind are burned away by Tapas. The symbol of such renunciation is the wearing of ochre cloth and the shaving of the head. by diligent study of scriptures and by practices suited to attainment of knowledge. AR Natarajan Translation: Vs 6 One whose energies are well developed even as a bachelor. This added instruction in the 7th and 8th chapters was given by Bhagavan. by diligent study of scriptures and by practices suited to attainment of knowledge. One should become an Anchorite . in truth. The one who does so is a pure flame of knowledge. ' Commentary: 46 Ordinarily. is pure knowledge. but renunciation of desires and attachment. However. There is no need to resign your job.. The learned prescribe the third Ashrama. after going through the first three stages. Vs 8 Even for the householder. ( Note that the next three verses deal with the reverse position. That Ashrama exists that all the world may be served and benefited. Ramana told a person who wished to resign his job. the bearer of the burden of all'. the same year on the 12th of August [1917]. if he is completely detached. `Can a married man realize the Self?' `How does a grihasta fare in the scheme of liberation'? Ramana replied. whatever be the environment'. penance. * True penance is finding out the nature of the mind and 47 [*Maharshi's Gospel –Ps 5-7] Vs 9 The learned prescribe a life in the forest as a Commentary Under modern conditions.. and spoke. 1917. ----- .. AR Natarajan Translation: Vs 1 On 14th August. But this does not hold true for those who are ripe for incessant pursuit of enquiry. leading a abiding at its source. Commentary Renunciation of home is recommended in scriptures when one has graduated to it after having gone through three earlier stages. * The natural state is free from sloth. Krishna Bhikshu Translation: 1. would correspond to this stage. At this stage one may be with or without ones wife. 2. at night. your mind haunts you.. the Self. -------End of Chapter 8. Your efforts can be made even now. because that is here and now'.. Vs 10 For the yogi whose `tapas'. `Married or unmarried a man can realize the Self. For this. the fourth stage (sanyasa) comes by itself in due time.duties. listened to my question . third stage for performance of austerities. One established firmly in it is incessantly performing the most difficult tapas spontaneously. The true meaning of `tapas' is the state when the truth shines forth in all its fullness when all mental activities have ceased. 3. The purpose is to orient oneself to an exclusive spiritual life.** Ramana Gita Ch 11 v 18] Vs 11 This teaching in the seventh and eighth chapters was given by Bhagavan on the 12th August. no stage of life is a hindrance. I questioned the Maharshi òn the cutting of the knot'. On the night of August 14 . regarding which even the learned have doubts. `Why do you think you are a `grihasta'? Whether you continue in the household or renounce it and go to the forest. has burnt away his sins. It is believed that he cannot become Self-aware. Ramana's replies to two specific questions on this point are worth noting. A seeker queried. For them the dross is burnt away by the dips into the Heart during the practice of self-enquiry. By that association alone one is conscious of his body and actions. "The association of the Self with the body is called the Granthi [knot]. ** [*Upadesa Saram v30. spent a time meditating in his divine mode. life of seclusion.I {Ganapati Muni] put a question to the Maharshi regarding 'Granthi Bheda'[On Cutting the Knot] on which even the learned have doubts. of withdrawal from activities. The high-minded Bhagavan Sri Ramana Rishi.. *** Chapter 9. This idea is found in the Upanishads but nowhere explained technically as in Ramana Gita. Ramana Maharshi. The link between the two is inferred through the intellect.’ ON CUTTING THE KNOT . By itself the body is insentient and it is because of this link. * [*Ramana Gita Ch5. the Self is consciousness. the Heart. the Self is the fullness of consciousness but remains unseen and unmoving. * [*Sri Ramana Gita –Dr. Commentary The body is sometimes compared to a corpse by Ramana. Awareness of the body arises because of this link. The body is completely inert. and spoke in his divine way. connecting it to the source of consciousness. The mechanics of the flow of consciousness from the Their association is inferred from the experience of objects [through the intellect-Swaminathan and Visanatha and Kapali Sastriar]. the body from which the mind is switched off. In deep sleep..GRANTHI BHEDA ‘ *** 48 Commentary Ganapati Muni himself seeks clarification on this crucial question... On the other hand. AR Natarajan Translation: Vs 4 The body is matter. It is said that cutting this knot is essential for knowledge. Ramana's detail explanation in the next 21 verses would underscore the importance of this topic. When the life force leaves the body. Though insentient.7] Krishna Bhikshu Translation: 4. 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.. Consciousness flows from the Heart to `sahasrara' and spreads from there to the entire body. if bodily movements become possible. The first manifestation of ignorance is the rise of the Ì-thought'. listened to the question. It does not. It cannot. the individualization of the Self.. meditated for a while. Va Sarma –The Mountain Path –Jan68 –P57-61] Vs 2 The effulgent Bhagavan. Heart have been explained in detail in this work itself. it is seen to be conscious and activities continue through it. Vs 6. This is described as a knot which an aspirant for liberation has to cut. Though inert. The Self is active and Conscious. Vs 3 The `knot' is the Commentary link between the Self and the body. that it becomes active. .. if it had an independent consciousness it would protest against being carried stiff to the cremation ground. is as good as dead and would be taken to be so but for the divine plan that keeps up the minimum breathing. the Ì' . For cutting the knot. Electricity and similar forces which are subtle. Would it then not be reasonable to infer that individual consciousness has merged in its source within the body? The same can be said to be true of other situations like swoon. Since the nexus. the flame of consciousness flows through the various channels in the body. and therefore some other seat of the Self is inferred. and so on. AR Natarajan Translation: Vs 6 Just as the unseen electric current passes through the visible wires. It is named `knot of matter and spirit'.. "* This is a special contribution of Ramana. Vs 7 50 . for it is the source from which all Krishna Bhikshu Translation: 6. "The body is insentient. even as the Sun does to the world.the knot. 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. is the link. the path of self-enquiry would be the direct way. the body acts. individuality. in the conscious source. `bondage'. 49 ègo'. Since there is no awareness of the world in sleep. How can one state this? This is because daily. Yet it must have a location in the body too. it follows that the body is not self-luminous. must have merged within. although the body's existence continues. the rays are not so reflected and caught.Ramana explains the nature of this link. When there is no cognition of objects then too the separate consciousness. Commentary The Self is all pervasive. 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). body too is within the Self instead of thinking the Self is within the body. pass through the gross wires. which has to be cut. and gives light to the whole body. Within the body's limit an Ì' rises between the body and Self. when the rays of Consciousness are reflected in the body. in sleep. the world is not perceived. AR Natarajan Translation: Vs 5 It is by the diffused light of consciousness that the body functions. Again. swoon. the location of the Self is to be inferred. The effulgent light of active-consciousness starts at a point. 7. excessive fear and so on. `subtle body' and `mind'. In sleep[swoon] etc. Oh child. The ego. it becomes a bridge back to consciousness. Similarly the light of active consciousness passes through a nadi [nerve] in the body. the Self does not rise. From another angle it would be more appropriate to say that the consciousness is derived. [*Sat Darshanam v24] Krishna Bhikshu Translation: 5. the body- mind. regards the body as the Self. 9. unswerving. Vs 10 The channel through which consciousness flows is termed `sushumna'. while the body is the bulb. `The Self is the electricity. Vs 11 Because consciousness pervades the entire body. Variety is perceived and the unity behind that is lost sight of. The flow of the rays of the light is inferred from the play of forces in the nadis. dynamo. and views the world as apart from oneself. It is also called àtma nadi'. Commentary Though each sense organ has its own channel.The flame of consciousness. The Heart remains in its seat. with that light. but from it emanates the consciousness of the body in the same way as the sun lights the world. 51 he has separated himself from òthers'. If one regards oneself as a particular name and form. Krishna Bhikshu Translation: 11. 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 Sages call the original point 'Hridayam' [The Heart]. `para nadi' and àmrita nadi'. This is termed as primal ignorance for it is from this that the rest of the attachments flow. Vs 9 The flow of consciousness is inferred from play of forces in the channels. each hugging its particular channel. lights up the entire body just as the sun illuminates the whole world. '* The link is through various channels termed `nadis'. The sages say that the center of radiation is the Heart. 10. Since the entire body is thus permeated by consciousness. When that light spreads out in the body one gets experiences in the body. nor do they enquire about the source or center of consciousness. Each of the forces of the body courses along a special nadi. one gets attached to the body. the unwary come to identify themselves with the body. the mind is the contact switchboard. This channel is therefore also termed as the life giving one and the supreme one. AR Natarajan Translation: Vs 8 It is because of the spreading of consciousness that one becomes aware of the body. The active consciousness lies in a distinct and separate nadi which is called Sushumna. then becomes ego-centric and thinks that he or she is the body and that the world is different . 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 Individual permeates the entire body. [*Conscious Immortality – Paul Brunton –P81] Krishna Bhikshu Translation: 8. They do not pause to consider whether they are only that. Some call it 'Atma Nadi' or and others 'Amrita nadi '. The forces course the body. taking hold of a center. Commentary When the spirit of enquiry is absent the Ì-thought' is mixed up with a host of other thoughts. On a properly directed self-enquiry the link with other varied thoughts is cut. one gets attached to the body. * Then there is a churning and the life force which was disturbed throughout the body becomes centered in the supreme channel only. self-enquiry dissociates the Ì. It gets merged there and shines as `That'.. He says that in like manner .. the consciousness. is bound to last only as long as one does not enquire undistractedly. ever amrita.from himself or herself. [*Sat Darshanam v25] Vs 13 On such churning of the channels.. When the discerning one renounces egotism and the 'I am the body' idea and carries on one pointed enquiry into the Self. It may be noted that Ramana has stressed that it happens only on single-minded self-enquiry. the movement of life-force starts in the nadis. the ego. giving up the idea that one is the body. The wrong notion about oneself. of limiting oneself to a particular name and form.. But once enquiry is afoot about the assumption and one searches for the true import of Ì' then the ego which cannot bear the searchlight of enquiry takes to its heels.. in the Ramana-path the enquiry about the self takes place through two attention focusing devices `wherefrom does this Ì' arise?' and `what is the truth about the I?'. 13. Vs 12 When the discriminating one becomes detached and. regards the body as the Self.. AR Natarajan Translation: Vs 11 Because consciousness pervades the entire body. the churning of the channels takes place. Commentary Ramana now sets out the method for getting rid of this false notion.mindedly enquires. dissipation ends.. Sri Kapali Sastri in his commentary refers 52 to the churning of the sea of milk in the Puranas which produced the drink of immortality.. and views the world as apart from oneself.thought' from other thoughts and establishes the link with the eternal. has necessarily to fall back on its source.... and the mind is gathered together at its root...This movement of the force separates the Self from the other nadis and the Self then gets confined to the Amrita Nadi alone and shines with a clear light. the self gets separated from them and shines forth by clinging to the supreme channel. When it is thus deprived of its associates. the Ì-thought'. single. 12. through practice of repeated dips into the Heart by vigilant inward search.liberated Self. ** The `knot' which is cut is the nexus between matter . Once knowledge dawns. stays in the channel linking the `sahasrara' with the Heart. *Once the limitation of particular name and form is broken the fullness of existence is felt and is never lost sight of. The one to whom the Self alone shines. not only that of time. 15. AR Natarajan Translation: Vs 14 When consciousness stays in the supreme channel only. In that light. if anything else is seen. and consciousness . nothing else shines forth except the Self. 53 Is there objective awareness for the wise? Yes. The Enlightened one knows the Self as vividly as the ignorant one perceives his body etc. and not only within. As a consequence of the single-minded enquiry.cansucceedinthis. within and without. Krishna Bhikshu Translation: 14. The manifold forms have lost their power to deceive. Thereafteralldualityceases. When Atma alone shines. as name and form would for the ignorant. For this the mind has to be silent. It envelops the entire universe and nothing can exist apart from it. So long as one has wrongly identified himself with the body such indication is necessary and helpful for spiritual practice. as ignorant. one is said to have severed the knot {Granthi bheda occurs]. This means that for the wise the barrier of space is also cut. consciousness is seen everywhere. functioning hitherto through different nadis. Commentary These three verses deal with the state of one who has. through self-enquiry. even then it does not appear as different from the Self. Why? This is because it is all pervasive. then `Self alone shines'. 16. Thereafter. within. and everywhere. shine to the body. For such a one the formless source of the seen is real. A bodily location has been indicated for the Heart. has cut the knot. the individual. Only the one whose latent tendencies have been burnt in the fire of knowledge. But it does not distract their awareness of the throb of the Heart. without and everywhere.the body. He is aware of the Self as clearly as the ignorant one is of his body. complete'. succeeded in reaching the Self.the Heart. Vs 15 Even though the Vs 16 objects are near they are not seen as separate. When the very bright light of that active-consciousness shines in the Amrita Nadi alone. instead of functioning through the . **Ibid v18] Krishna Bhikshu Translation: 17. To bring home the point Ramana gives an analogy. one of the channels. The Self even though subtle. Thisemphasizes its importance. it will appear like the fire which heated it. When the light withdraws from all other Nadis and remains in one Nadi alone.namely.thebondoftheNadisandtwo. Commentary 54 The body of the wise is the temple of God. 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. then the link with the body is cut and one abides as the Self. Therearetwoknots. The iron-ball by itself is lifeless but when heated properly. The perceiver's mind uses these channels and the whole sensory world is felt.the mind. Action would be perfect. 18. one. being tied up in the Nadis. and as long as it remains heated. sees the entire gross world. [*Ibid v16. Krishna Bhikshu Translation: . ones life would be Heartbased. no perception is possible. 19. Commentary In verses 9 & 10 it was seen that each sense organ is connected to the Heart through its own channel.reflected light of consciousness . The body too acquires a special luster. the knot[between awareness and the body] is cut asunder and then the light abides as the Self. As a ball of iron heated to a high degree appears as a ball of fire. Unless the light of the mind functions. though subtle. this body heated in the fire of Self Enquiry becomes as one permeated by the Self. The perceiver.self-enquiry. Vs 18 When the mind is withdrawn from other channels and is in the supreme channel alone. This verse (17) refers to the state prior to the cutting of the knot. the consciousness of the Self permeates every pore of their body. For. It is significant to note that Ramana refers eveninthisversetothemeansbywhichthegoalisreached. AR Natarajan Translation: Vs 17 The Knot is two-fold. Commentary The idea set out in vs14 &15 is reiterated.egotism. sees the entire gross world through the channels. before self-enquiry has fructified and enabled the clinging to a single-channel. and the other of mental attachment. Ìf the agent. For. The momentum of karma stops. . Then for the embodied the old tendencies inherent are destroyed. negates 55 this idea. If a person who has three wives dies then none can remain unwidowed. namely the ego. àgami'. 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. There is no sense of doership because there is no body consciousness. In that state lie the highest power and the highest peace. He says that it would appear to be so only from the point of view of the onlooker. He may be suffering but he does not identify himself with it. actions and their results] etc. – the total load. though one may be involved in activity. and therefore will not have the idea that he is an active agent [Karta]. he is also freed of all bondage. that which has begun to operate in this life. But the wise person is unaffected by the event. Ramana however. It is the sense of doership which binds. karma of such a one is destroyed due to the absence of the sense of doership. one never again gets entangled.20. and that which we are creating now. Ramana put it in another way too. AR Natarajan Translation: Vs 20 The latent tendencies of the past pertaining to the body-mind complex are destroyed. When the fan is switched off the movement does not stop immediately. the doer. Vs 21 It is said that the Commentary It is said that the cutting of the knot ends all doubts and destroys all karma. Not only does the body of such a one shine like a heated ball of iron. will karma which depends on it alone. such activity does not bind in the absence of the idea that it is his action. The why of it will be evident from these two verses. But this idea ends for him who enquires `who is the doer?' and enters the Heart. No doubts arise since the Self only exists for him. unwearied search one abides as the Self. upon whom karma depends. Then all karma ends. Once the knot is cut. survive?'* He also gives an apt analogy to prove his point. karmas [tendencies. merges in its source and loses its form. 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. Ramana continues to state what happens when through intelligent. When the Self does not have the sense of active agency. As there is none other except the Self doubts do not sprout for him. and then that one feels no body . If one thinks that one is the doer one must reap the fruits. 21. `prarabdha'. * [*Sat Darshanam v38] Here it may be mentioned that karma is three-fold. `sanchitha'. are destroyed for him. 22. End of Chapter. be pleased to explain this for the progressive improvement of Society.GRANTHI BHEDA---*** Chapter 10. Swaminathan and Sri Visvanatha Swami Translation: 4. **Supplement to Forty Verses. Swaminathan and Sri Visvanatha Swami Translation: 1. Even so. So. 5. one of supreme power and peace. [Sanskrit version in Sri Ramana's handwriting can be seen in `Photo' file. society is like the body and individuals are like the limbs. But how is it supremely powerful as well? This is because it is the ultimate source of everything. Commentary The mind of such a one is naturally silent since all tendencies which externalize the This state is mind have been destroyed. `Ramana Gita' album] Professor K. none of the three forms of karma can survive.Similarly when the doership is absent. In that state.. Oh Great sage. one of supreme peace. Oh Sanyasin . 2.. what is the relation between society and its members ? Lord.. In a Society consisting of followers of diverse ways of life.’ ON SOCIETY ‘ *** 56 Vs 2 Great Sage. the state is. AR Natarajan Translation: Vs 1 This chapter records the conversation between Yoganatha and Maharshi Ramana for conferring joy to Society. V3 In a society comprising of followers of different ways of life. a member prospers by working for the good of Society like a limb serving its body. Their cohesive functioning is essential. background and other factors. what is the relationship between the individual and society? Please explain for the welfare of the society. the conversation between Yati Yoganatha and Maharshi Ramana. as the proper functioning of each limb is necessary for the human body as a whole. Professor K..’ ON CUTTING THE KNOT . speech and body one should always conduct . ** Doubts end because direct experiential knowledge has taken the place of indirect knowledge based only on scriptural studies. Commentary Society comprises of various streams differing on the basis of location. the Tenth Chapter. Oh best of Sadhus. Yoganatha is therefore keen that society should benefit from the advice of the Maharshi. Bhagavan 3. Commentary The Maharshi had transcended the rules and obligations of society and was therefore in a position to advise objectively and courageously. We record in this. understandably. consciousness is untrammeled in any manner.v 33] Vs 22 The one whose knot is cut can never again become bound. Chapter 9 concluded. they are only parts of the whole of the society. [*Words of Grace-Spiritual Instruction-P61. Through mind. Society is like the body and the members like its limbs. which will rejoice Society. -------End of Chapter 9. Maharshi however makes it clear that power. Vs 5 One should serve the interests of the society through body. speech and mind and enthuse his circle to do likewise. peace is required. 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. Professor K. Commentary It may be noted that what is emphasized is actual conduct. The spiritual practices necessary for mind's purification are not possible if the mind is disturbed and wandering. Which is needed for the welfare of the society?' VA 8 Bhagavan replied: For purifying ones own mind. Among the Wise some extol Peace and others Power. Commentary For purification of the individual. Bhagavan: Brotherhood based on a sense of be attained by Human Society 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. 6. Which of these. is the better means for promoting the well-being of Society ? 8. Equality is the Supreme Goal to .oneself so as to serve the interests of Society and should also awaken his circle to do likewise. though absolutely essential. 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. what is the Supreme Goal on Earth to be attained by Human Society as a whole ? 10. Swaminathan and Sri Visvanatha Swami Translation: 9. AR Natarajan Translation: Vs 4 An individual prospers by working for the good of the society like a limb being useful for the body. and not mere preaching. Peace is for purifying one's own mind. Oh Great Sage. Power for the progress of Society. Society cannot function unless law and order prevails. quietness of mind is a pre-condition. Once order is established through power. Swaminathan and Sri Visvanatha Swami Translation: 57 7. it is only the peace of the individuals who constitute the society which matters. power for society's progress. `Some praise peace. practice. Society should be raised through power and then peace should be established. Society should be raised through Peace and then Power established. Hence peace is a must for the individual. AR Natarajan Translation: Vs 7 Yoganatha asked. Comment: The Jnani mitigates the world situation through his Presence. Power is necessary to sustain order. Oh Lord. Professor K. some others extol power. is not sufficient. the great sage. The inter-relationship is to be on a feeling of oneness. [*Ramana Gita Ch1-v16] Vs 12 This conversation between the ascetic Yoganatha and the compassionate Ramana took place on the 15th of August 1917. Brotherhood would mean the presence of a feeling of oneness. Commentary In the words ìn the human form' we find a hint of the divine vision which the Muni was blessed with. Vs 11 Through brotherhood peace and amity will prevail among mankind and the world will flourish like a single household. I approached the Guru . when he was alone. AR Natarajan Translation: Vs 1 & 2 I approached the Guru. Ramana has earlier referred to èquality' as the hallmark of the wise. on the night of the 16th when he was alone and sang his praise to be blessed with wisdom so hard to attain. AR Natarajan Translation: Vs 9 Yoganatha asked. the Sanyasin. the Great Sage. the most eminent of the Enlightened who always abides in the Self. This ends Chapter 10. the God who is regarded as peerless among seers of Brahman. of equality. Swaminathan and Sri Visvanatha Swami Translation: 1&2 On the night of the 16th. in human form. Chapter 10 Concluded. and sang his praises so as to be blessed with Jnana. what is the supreme goal to be attained by entire human society?' Vs 10 58 Bhagavan replied. `Great Sage. Through Brotherhood. pre-eminent among the knowers of Brahman. The praise in twelve verses which flows mellifluously evidences the pedestal on which the Muni always places Ramana as the world-teacher. This conversation between Yoganatha.11. Supreme Peace will prevail among mankind and then this entire planet will flourish like a single household. In this chapter the questioner is the Muni himself. Professor K. 12. `Brotherhood based on equality is the supreme goal of human society'. * It has been explained there that equality does not mean the absence of difference but awareness of the essential unity. [Sanskrit version in Sri Ramana's handwriting can be seen in `Photo' file. This is the most important verse of this chapter and it visualizes the position as to how the world would be if all are wise. who abides always in the Self. Commentary The Maharshi has placed before humanity a lofty ideal..’ON SOCIETY‘ ----- . now in human form. the Illustrious Ramana. and the Gracious Maharshi took place on the 15th of August 1917. hard to gain. Swaminathan and Sri Visvanatha Swami Translation: -------End of Chapter 10. That vision set out in the later verses enabled him to have an idea of the true stature of Ramana as Subrahmanya.. the illustrious Ramana. `RamanaGita' album] Professor K. . clear intelligence alone. It will be carried stiff to the burning ground and there burnt and reduced to ashes. But I feel the full force of my personality and even the sound Ì' within myself apart from the body. Vs 4 You became very famous by attaining wisdom. in your seventeenth year. his fame spread even when he was hardly out of his teens. 4. when the original question is recalled . however. You are the repository of all knowledge even as the ocean is of all waters. [*Ramana Maharshi and the Path of Self-Knowledge by Arthur Osborne – P 19] Professor K. Even though Ramana remained silent for several years thereafter. By western reckoning he was sixteen years of age when he became a Sage. such a state.’ ON COMPATIBILITY OF JNANA AND SIDDHIS ‘ *** 59 From here to verse 15 . In later years he narrated his experience thus: "Well then". Far famed in youth. But with the death of the body am Ì' dead? Is this body Ì'? This body is silent and inert. in your seventeenth year. Even Yogis. Who can describe. just as the ocean is of all waters. hard to get even for Yogis. when the original question is recalled . attempted an English versification. at seventeen years we see thee realize Self. Oh Lord. Ramana had a confrontation with death. from fear of dreaded Yama free. is in prose and therefore it cannot recapture completely the beauty of the Muni's Sanskrit. said I to myself. akashic. his Sad Guru. his authentic greatness was such that his guidance was sought by earnest seekers of truth.. 3. I am therefore. cannot attain alone? AR Natarajan Translation: Vs 3 In you alone is found the supreme abidance in the Self and the purest mind. I have. in boyhood itself. all is known. the Muni poetically sings the Glories of the Maharshi . This translation. the Muni poetically sings the glories of the Maharshi. 5. Swaminathan and Sri Visvanatha Swami Translation: From 3 to verse 15 . Commentary The experience referred to by the Muni is Ramana's death experience. In his seventeenth year while studying in the tenth standard. To those drowning in this terrible samsara. as are all the others. Oh far-famed in boyhood itself. A sudden and unaccountable fear of death drove his mind inward to find out what death meant. containing. as are all the others. you gained the experience of the Self. your state of Being in which all these visible objects appear as mere shadows? 60 6. as ocean to waters. is in prose and therefore cannot capture the poetic feeling of the Muni's Sanskrit. This translation.*** Chapter 11. and struggling to . Known as Brahmana Swami. his Sad Guru. SUPREME ABIDANCE in Self is found in thee oh Sage. "this body is dead. tossed hither and thither. You are the repository of all wisdom. * From then onwards he remained always in the state of steady wisdom. In you alone are found Supreme Abidance in the Self and the clearest intellect.. the deathless spirit untouched by death". inaccessible even to Yogis. as are all the others. Which is hither and thither tossed and hurled. in the human form. VS8 You are not residing in Swamimalai.. Oh Brahman. ** 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. in ancient days. All things are like merest shadows. nor in Tiruttani. nor in Tirutanni hill. 9. you taught. Compared to thy Flawless Being. He asks `who can understand the state of one who has dissolved his ego and is abiding always in the Self? ** [*Upadesa Saram V15. the best of Brahmanyas... whole. Oh Lord... 8. the secret buma vidya [knowledge of the ground of Being] to Maharshi Narada. The secret of it was learnt by him from Sanatkumara. his Sad Guru. One alone. even stone. In reality you are in Arunachala.. There is also an autobiographical . I behold you again and again as Subrahmanya. Professor K. nor on the top of Venkatachala. Chandogya Upanishad refers to the teaching of the science of the Self to Narada by Sanatkumara. Commentary . the foremost among the knowers of Brahman... one in Ulladu Narpadu and another in Upadesa Saram. AR Natarajan Translation: VS7 61 By the divine vision given to me I see you. is in prose and therefore cannot recapture the beauty of the Muni's Sanskrit. the Muni describes his vision made possible by the opening of the eye of wisdom through divine grace. Narada was well versed in scriptural knowledge but could not attain the bliss of Self-abidance. ========================================================== AR Natarajan Translation: Vs 5 Oh Lord. As the waves of samsara drown the Soul. who served you as a disciple. again and again as Subrahmanya. the Muni exuberantly and poetically sings the glories of the Maharshi . when the original question is recalled . perfect.. This translation.. through God-given vision. you alone are the sovereign refuge. Struggling to swim across this suffering world.. not in Swamimalai. in human form. nor on top of Venkatachala do you now dwell. This verse has become a favorite amongst many devotees. Swaminathan and Sri Visvanatha Swami Translation: From 3 to verse 15 . is it possible to describe your state in which the entire visible world is seen as shadows? Commentary Two verses by Ramana himself. An attempted versification follows. VS9 Once you taught the secret of the science of the Self to Maharshi Narada who served you as a disciple. You dwell now in reality in Arunachala.cross this great suffering. Thou art our Sovereign Refuge.. with whom the Muni identifies Ramana. Lord. 7... Swaminathan and Sri Visvanatha Swami Translation: The Muni now prepares us . Oh glorious One! who guards our Dharma here on Earth From those fixed in scriptural learning's arid dearth. * [*Bhagavan and Nayana – P4] Professor K. as Jnanasambandha sent. the chief of Gods. Oh Bhagavan. Sanatkumara and Skanda are only synonyms you. his Sad Guru. Lord. you came down as Jnanasambandha in Dravidadesa and established the path of devotion. Among doubting Jains in Dravidadesa. The muni had performed severe austerities. Vs 13 When there was confusion in dharma you were born in Tamil land as Jnana Sambhanda and established the path of devotion. bright Kumarila reborn. when Jains caused confusion in the Dharma. Scriptural scribes claim thee as Subrahmanya. Only the names differ. the chief of Gods. While those steeped in Agamas acclaim you as Subrahmanya. not the person. This translation. 13. 16. Sanatkumara and Skanda are in reality but synonyms for you. Versification. when the original question is recalled . Swaminathan and Sri Visvanatha Swami Translation: From 3 to verse 15 . you have removed many doubts raised by Disciples. or is there some relation . the best of Brahmins and re-established the dharma set out in the Vedas. the best of Brahmins. Those learned in the Agamas acclaim you as Subrahmanya. fire flame of Vedic dawn. after his Poem in praise of Bhagavan. your descent Did clear the inward path. Vedic Sages praise thee as Sanatkumara. Professor K. Yet peace eluded him till the secret of Self-knowledge through search for the source of thought and sound was revealed to him by Ramana. repeated sacred syllables times without number and was vastly erudite in the scriptures. AR Natarajan Translation: Vs 10 62 Those learned in Vedas say you are Brahmarishi Sanatkumara. not the person. 10. is in prose and therefore cannot fully recapture the beauty of the Muni's Sanskrit. May you be pleased to clear this doubt of mine also. 12.touch in this verse. 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. Those learned in the Vedas say you are Brahmarshi Sanatkumara. you reestablished the Dharma propounded in the Vedas. the Muni poetically and exuberantly sings the glories of the Maharshi . to return to his original question. are Jnana and Siddhis mutually incompatible. Vs 11 Only the names differ. 11. Once before born as Kumarila. 15. You restored our Dharma. Vs 12 Once before you were born as Kumarila. Synonymously all hail thee as Lord Skanda! Best of Brahmins. Oh Lord of Munis. as are all the others. ' AR Natarajan Translation: Vs 17 Thus praised and questioned by me.between the two ? The Muni now prepares us . could survive in the state of wisdom attained through self. For. 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. Dispel this question causing me vexation and turmoil Must Jnana and Siddhis part as water doth from oil or may they confluent. Thus praised and questioned by me. remain silent for some time before replying. Vs 16 Are wisdom and `siddhis'. after his Poem in praise of Bhagavan. they involve the use of the mind and they externalise it. There is no sloth in sahaja sthiti. in order that it may have its full impact. the words themselves are inadequate to communicate. in the same way as a 63 stick used for stirring the funeral pyre would also be consumed by the fire. Sahaja Stithi is not a state of torpor in which to laze. In the end the mind would get destroyed in the process. If they could co-exist the further question as to how the two are interrelated would arise. which are mental. you have dispelled several doubts of disciples. 17. The question would naturally arise as to how powers. The spiritual power of the force of Sadguru's experience is conveyed by such a .enquiry. thought-reading and the like which sometimes occur during serious `spiritual practices'. AR Natarajan Translation: Vs 15 Master. powers. VERSIFICATION 15 & 16 "LORD. `Siddhis' or powers like clairvoyance. well established in sahaja sthiti* performs by his very nature inviolable tapas day by day. 18. opposed to each other? Or is there some relationship between them? Commentary This verse refers to powers and their relation to knowledge. the use of the mind is exclusively for paying attention to the root Ì'-thought. Ramana would often look intently at the questioner. to return to his original question. "For those in sahaja stithi tapas ensues throughout his days. Swaminathan and Sri Visvanatha Swami Translation: The Muni has now returned to his original question. Professor K. 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. In the Ramana path of self-enquiry. Please remove a doubt of mine. CLEARING myriads of doubts of your many devotees. are in fact `distractions' from the inward movement. "One who is Versification Bhagavan Ramana looked at me with his penetrating gaze. Bhagavan Ramana looked intently at me and said. " *one established in the innate Self and abiding therein. Commentary Ramana first explains the state of knowledge. Hence the adjective `spontaneously'. They seemed literally like burning coals of fire piercing through one!'* [*Mountain Path 1970 M.look. By such incessant Tapas. is absent. [*Ramana Gita Ch3 v3. is to rest in the Natural State. One firmly settled in the Self. A. the thought that one is performing tapas. is the most difficult austerity. Where is the need for tapas or penance for such a termed effortless. One established firmly in it is incessantly performing the most difficult penance. the first Western lady devotee to visit Sri Ramanasramam. dream and deep sleep. when all thought movements cease. 20. even a Jnani may sport such powers. an understanding of which would enable one to see those powers in their proper perspective. Bhagavan has pointed out to Daivarata that discovering ones own true nature is the paramount duty for those desiring the highest. spontaneously. By such ripeness siddhis may in course of time come to the Seer and . Hence it is explained that it is not so for one is pure consciousness in that state. ** In that state silence born of destruction of tendencies reigns supreme. And effortlessly free. Piggot] Vs 18 The natural state is free from sloth. * 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. Piggot. it being a state in which there is no movement of thought at all. In this verse it is affirmed that firm abidance in this state. Intelligence is then sharp like the tip of kusa grass for it is unhampered by attachments. Ì tried to concentrate my mind. Suddenly I became conscious that Ramana Maharshi's eyes were fixed on me. To the onlooker the state of the wise would appear inert. sports as he may dictate. if prarabdha lies that way. We have a description of it by M. It is termed as difficult for it represents the state of freedom beyond the mental states of waking. Swaminathan and Sri Visvanatha Swami Translation The Muni has now returned to his original question 19 Inviolable Tapas is nothing but natural [effortless] abidance in the Self. **Ibid Ch1 v14] Professor K. It implies firm abidance in the natural state. the natural state. Such penance is however 64 sense of doership. Versification The Sage's Tapas. AR Natarajan Translation: Vs 19 . like it is for fire to burn or living beings to breathe. A. Why? Because the one? The penance is natural. fresh ripeness comes from moment to moment. attain a peak so great That Siddhis may rise through ripeness of his fate. Vs 20 Powers come to the seer by such ripeness. The question therefore arises as to how `ripening from moment to moment' can apply to a Jnani.Natural abidance in the Self alone is difficult penance. [*Sat Darshanam v38] While clarifying the doubts of Humphreys. but Ramana does not subscribe to this. when Self-knowledge is intermittent and not steady or permanent. This raises many issues. Since sense of doership is extinct. 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. It could only mean that by and reason of their not slipping from the natural state.. the exercise of powers by some and not by others is . He will sport such powers only if so fated.... and he cannot exercise any power by will. For the onlookers some Jnanis are seen to be performing miracles visibly by making even the dead 65 alive.. there is no incompleteness in his knowledge. Similarly though Jnani's mind is dead. Ramana points out that great ones like Christ while exercising powers were not conscious that they were doing so. Commentary . * 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. then all karma comes to an end. some others are still and motionless like a waveless ocean and do not exercise these powers which they posses in equal measure. Commentary The process of ripening in wisdom is usually associated with the stage of spiritual effort or upasana.. the ripeness being the automatic feature of their state. Why this difference? Ramana says that it is because of their karma that some Jnanis sport the power.. By such daily penance one is ripe from moment to moment. To think that a Jnani is devoid of power because he does not display it would be ignorance. such ones are always ripe their perception is total.. Where is the karma for those who have destroyed triple karmasanchitha.. * They were merely channels of divine power. because he is in fact displaying such powers it could be said that he is doing so by reason of vestiges of his karma which has not exhausted itself. In his view when one enters the Heart by self-enquiry and cuts out the root of the sense of doership. The Jnani who abides in the Self is fully ripe. Because others see the body of the wise person going through experiences similar to theirs they presume he is also subject to fate's domain.. Swaminathan and Sri Visvanatha Swami Translation 21. 22.. even though he is full of power. So the sports of Siddhis are as the powers of Self unfurled... not fated to sport powers –v20) Commentary . The Sage although full of power is still like the waveless ocean. [*Mountain Path Jan 1966] Professor K. a specific desire even to help or intervene in the course of events. he does not go seeking anything else. Versification He seeks nothing else abiding in the Natural State This is the summation of all Powers . Whether the Jnani exercises it or not he is the repository of all power. The Jnani does save his devotees. the Self appears as nothing but the world. give peace of mind and liberation to ripe souls'. All is one Self. There are no others for them. Abidance in the Self is the sum-total of all powers. Even while exercising powers they do not regard it as other than the Self. Ramana explained to a devotee that the very `presence can do wonders. The powers too are integral to it. as soon as a matter is brought to his notice àutomatic divine activity' flows from him. it is thought. Swaminathan and Sri Visvanatha Swami Translation 23. * The analogy of the ocean is given to indicate the majesty of his state. the Sage though full of Power is the waveless ocean. 66 (*ie. which is non-existent for him. [*Glimpses – FH Humphreys P 25] Professor K.Apparently..only due to the play of cosmic forces. not by thought. even so the ever still as play of siddhis is regarded by him as nothing other than the Self. . If his fate does not move in that way of preordained motion. Versification: Just as to the Sage... so doth the Sage relate.. 24. But it is not so. Just as to the Sage the world appears as nothing but the Self. Effortless Tapas is termed the sahaja state. It is because of this fact that even though the Jnani has no sankalpa. Commentary The vision of the wise is unitary. Abiding in his own natural state. just as the ocean is the repository of all rivers. but by his very presence. the one who is actually seen to be exercising powers is the one having them. If prarabdha does not lie that way.. powers arise through ripeness. AR Natarajan Translation: Vs 21 The wise do not see the world as apart from the Self. Vs 22 The wise one whose fate does not lie that way* remains motionless like a waveless ocean. In that state. siddhi. This ends Chapter 11. Commentary All powers seek the one who does not slip out from the state of wisdom. what can the enemy do?'"** [*Sat-Darshanam V35. Professor K. Ramana is emphatic that the only true power. Ìf I am supported on my feet. They come naturally for the Jnani is omnipotent . though surrounded by many. The possession of these powers does not make for a happier life. one who is always established in the Self is . Swaminathan and Sri Visvanatha Swami Translation 25. For a Jnani abides in his Real State of Being which is the plenitude of Power and all round perfection". They know nothing who think that Jnana is devoid of Power. `The other miracles are like dreams which last till waking'. is Self-abidance and that all others are comparable only to dreams. For him there is no need of solitude. It is considered that powers arise from the ripeness born of abidance in the natural state. he himself is not caught in the illusion. as far greater power can be had by holding on to the Self. 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. whereas the one who exercises powers not only deludes others but in the end is caught up in it as well. clairaudience etc.Effortless Tapas is termed as Samahdi Sahaja. This reminds one of the story of a lame man who said. These are the words of wisdom from Bhagavan Ramana. **Supplement to Forty Verses-Collected works pg122 v15] Vs 24 Effortless penance is termed the natural state. whether he shows the powers openly. A search for them deflects one from the search for the SELF. Ramana Gita [Translation & Commentary by AR Natarajan] Chapter 11 Òn Compatibility of Gnana & Siddhis' Vs 23 Abiding in the natural state he does not go searching in any other path. AR Natarajan Translation: Vs 25 Even though surrounded by many. Self-abidance is the sum –total of all powers. nor does it bring about an attitudinal change in dealing with persons. Commentary The powers which dazzle the mind. 26. involve the use of the mind. Ramana laughs at the attitude of "those madmen who without realizing the power which animates them. performs awe-inspiring Tapas. events and things. One firmly established in the Self. he wakes up from the dream that mental powers are worth seeking. impelled by momentum of karma. or imperceptibly but surely by his very presence. Ramana would remark humorously that while the magician deludes others. * When one understands the true nature of the mind through self-enquiry. the miracle. clairvoyance. expect to attain all 67 supernatural powers. . By what special attribute then is A Jnani superior to the ignorant one? oh Lord. Vs 26 Those who consider that wisdom is devoid of power are ignorant. Chapter 11 concluded. One should not be taken in by appearances. for. Kapali of the Bharadwaja lineage. Since the wise one is Consciousness itself. It is only for the practitioner. For the Knower abides in the Self which is the source of all power and fullness of Being. one observes the triad.recollectedness would always be there like sruthi or music and all action would be done in that current. is all powerful too. Kapali: 2. one observes the triad. in quickened search for truth. and the act of seeing. . he taps the source of all power. Vs 2 In the daily life of both the wise and the ignorant. and in escaping the bondage to karma. The one in that state neither seeks company nor shuns it. seen. there is awareness of the outer world but that object-awareness does not distract or deflect one's abidance in the Self. AR Natarajan Translation: Vs 1 On the 19th. subject object and cognition. the seer. the one in quest of truth. Oh Bhagavan. 3. Self. may you be pleased to clear this doubt of mine. great among the learned. questioned guru Ramana. [Sanskrit version in Sri Ramana's handwriting can be seen in `Photo' file. eminent among the learned. The wise are always alone though surrounded by a crowd. in the every-day life of both the Jnani and the ignorant. and favorable environment are needed. Commentary In nirvikalpa samadhi there is no outer consciousness while reveling in the Self. *The Fundamental Powers originating from Brahman or the Self. Those who come into the orbit of his powerful presence reap the fruits in material prosperity. Commentary 68 Ramana is quite emphatic that the Jnani. In the case of sahaja samadhi or natural abidance in the Self. `RamanaGita' album] Om Namo Bhagavate Sri Ramanaya Professor K. the high-minded Bharadwaja Kapali.performing inviolable penance. Vs 3 Then by what special characteristic is the wise one greater than the ignorant? Please clarify this doubt of mine. There is no need for solitude for him. All powers come of their own accord to him without him having to seek them. by his apparent inactivity. the mind is pure and sunk in the source. that withdrawal or solitude. On the nineteenth day. Swaminathan and Sri Visvanatha Swami Translation 1. the wise one. He is always in solitude. questioned Guru Ramana. The subject. Commentary He difference in the outlook of the wise and the ignorant is clearly explained. the individual consciousness. -------End of Chapter 11. the wise one cognises the world. and also the water in the ocean. the mind. Commentary For one whose Self-abidance is steady. For one to whom the Subject is not different from the Self.’ ON SAKTI ‘ *** 69 ===== [Note: The Sanskrit version of Ch12 in Sri Ramana's handwriting has been uploaded to `Photo' file. The ignorant one. great among the learned. The differences in the perceptions are explained by Ramana in the subsequent three verses. For one to whom. So long as the seer. there is no difference. the foam and the waves. therefore. The confusion arises because. is merged in the Self. the Object and the cognition too appear different from the Self.. and the objects are seen as movements arising from the Self and subsiding in it. Even in this seeming ignorance. the object and the cognition also do not appear different from the Self. the high-minded Bharadwaja Kapali. The objects and the cognition too are different from the Self. questioned Guru Ramana. Bhagavan. . There is no loss of body consciousness. 4. Vs 5 For those attached to the body the subject is different from the Self.Commentary It is true that the hall-mark of the wise is their equal vision. subject. is regarded as an independent entity. ‘ON COMPATIBILITY OF JNANA AND SIDDHIS‘ ----*** Chapter 12. There are no walls separating them from òthers' due to their perception of oneness. `RamanaGita' folder] Professor K.a . then the question would arise as to how his perception is different from that of the ignorant person who functions with `body-I am' idea. In the sahaja or natural state. The subject-seer. 5.. exist. or the ego. the vision is unitary.. The triads do not. caught in the seeming difference considers himself as separate. For the onlooker it would appear prima-facie that for the wise also the triad. owing to attachment. for all outward purposes. the Subject is different from the Self. object and act of cognition exist.. is not there. 6. If there is awareness of the body. the Jnani perceives the essential Unity. The separate perceiver-Ì'-individual. as one integral whole. AR Natarajan Translation: Vs 4 For the one for whom the subject is not different from the Self. Swaminathan and Sri Visvanatha Swami Translation On the nineteenth day. Similarly they would be aware of thought waves and also of the Self on which the movement takes place. the Object and the cognition also do not appear different from the Self. The wise would see the form. He is always aware of his true nature. or is it powerless? Commentary The Self is limitless. in action alone one sees the expression of power. Swaminathan and Sri Visvanatha Swami Translation On the nineteenth day. the unmoving substratum of all change. of the totality of consciousness. questioned Guru Ramana.* [*Sat-Darshanam v18] separates. Bhagavan: Child. In movement. it is only because of the movement of Sakti that the worlds come into Being. the Self. Commentary The mere fact that the Jnani. is it endowed with Shakti. great among the learned. 7. wherein these differences of triads appear is said to be All Powerful by those who know Vedanta. Ramana . questioned Guru Ramana. This springs as an attachment to the body or identification with a particular name and form. The difference therefore. The ignorant person makes the initial mistake of identification with a particular name and form and so long as this identification is not cut at its root through self. But the Reality on which the movement is based never moves. Vs 6 70 Even in the difference. Power. The term Shakti has been translated as `Power' in all the verses. AR Natarajan Translation: Vs 7 Lord. variety. lies in the angles of vision. that Being. Kapali: That Divine Sakti of which the Vedantins speak. On the nineteenth day. The ignorant caught up in variety considers himself as separate. would be seen. Bhagavan. the high-minded Bharadwaja Kapali.separate source of consciousness. It is only through steady self-enquiry that the mind merges in its source. the Self on which these differences of triads appear is said to be the repository of all power by those versed in Vedanta. the high-minded Bharadwaja Kapali. Child. Vs 8 Child. is devoid of power? Such doubts arise. is aware of the body and the world does not mean that his perception is the same as that of the ignorant. is it dynamic or static ? 10. is it endowed with Sakti or devoid of Sakti ? Bhagavan: 8. 9. the wise one. on which the triads appear. This divisive outlook is in direct contrast to the unitary perception Professor K. The mind divides and of the wise.enquiry. Till such time as the mind has not subsided in its source. in which these differences of triads appear. Kapali: Lord. dualistic vision alone will result. everything else is seen as apart from oneself. the Self. that Being. and not the underlying unity. the essential unity is perceived by the wise. Commentary 71 Vedic texts proclaim that `the Self is everything' and that `Brahman is all'. great among the learned. the Self. Does it mean that the unmoving one. dependent is firm. Self. 13. are all only the one'. Iswara. Communication of knowledge can really be done in silence only'. In movement one obviously perceives power. is it dynamic or static? Commentary The all powerful God is the ground.too proclaims that `Brahman alone shines as the Atman' in the heart. questioned Guru Ramana. preservation and destruction. though always reveling in the Self is the cause of creation. The seeming difference between Iswara and Sakti arises from dualistic vision. The manifest aspect of reality. The movement appears as if Real to the Subject. [*Ramana Gita Ch2 v18. Ramana had earlier clarified to Ganapati Muni that those who think that the wise are powerless are ignorant. the seen. [*Maharshi's Gospel Pg16] Vs 10 It is because of movement of power that the world comes into being. the unmoving principle is also the movement. God. **Ibid Ch9 vs6 &10] Vs 9 The power of God. great among the learned. the manifestation. Ramana points out that `the seer.* Body and mind are both only matter ignited by the energy source within. is not apart from the unmanifest. The real force is within as the Self. In fact the static aspect of power and the dynamic are non-separate. on which it is Just as movement of pictures of a film can be seen only if there is a firm screen. Obviously. In Reality there is no movement in Being. Shakti. Ramana has explained earlier to the Muni the mechanics of it. Bhagavan: 11. the activity which causes the appearance of the world to the seer is not possible unless the base. * [*Sat-Darshanam v9] Professor K. Swaminathan and Sri Visvanatha Swami Translation On the nineteenth day. the learned term indefinable Maya. the high-minded Bharadwaja Kapali. referred to by those learned in Vedanta.. the screen on which it is projected & the light. even though devoid of movement or action? Movements or actions become powerful because of it. But can it be said that the ground too is powerful. . Oh best of men. Commentary The ground. Again. the all pervasiveness of the Self itself is evidence of its omnipotence. ** The question of Self being powerless cannot arise. is itself unmoving. 12. the Self. `How do you know that I am not doing it?.* Ramana would point out that the ìnfluence of the Jnani steals into you in silence'. 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 movement of Sakti which is based on the immovable Reality and which is the cause of the world. which though static is all powerful. God and His power though seen as the base and movement are really one like fire and its power to burn. employing the twin weapons in the Ramana-armoury. Kapali: 14. Swaminathan and Sri Visvanatha Swami Translation On the nineteenth day. Commentary This is the illusion. Maya is indefinable because the movement seen apart from the reality. He is in Reality unmoving. Actually there is no movement of the Self. of considering the movements of this separate subject as the movements of the Self itself. For this. is it Eternal or not? Please enlighten me. questioned Guru Ramana. As explained by Ramana earlier in this chapter the first mistake is to regard the subject as separate from the Self. this activity of Iswara which is the cause of this vast Universe. Bhagavan. then gradually the veil would be torn and the truth would be revealed. Then. Vs 13 Iswara and His power are seen as separate because of dualistic vision. When the mind is impure and externalised it is unaware of its link with its conscious source. the immovable and the superimposition will be seen integrally. When one enquires into the nature of the mind. Bhagavan: Though the Supreme moves because of His own Supreme Sakti. Vs 12 The movement is taken to be real by the subject.72 If the vision is withdrawn into the Source. the knot of ignorance has to be cut by vigilant self-enquiry centered on the true import of individuality. It is under the illusion that its power is independent. Maya's veil is in reality only the veil of thought. The idea of movement is superimposed on the unmoving. the substratum. Commentary Dualistic vision arises when ego rises on waking or in dream. would follow. the two become One. 73 Only the Sage can understand this profound mystery. Commentary The much bandied word `Maya' or ìllusion' is used in this verse. `Who am I'? and `whence am I'?. is illusory. . and searches within for the source. If the mind is merged into its source the two become one. great among the learned. If the ego is merged in the source by conscious effort then oneness of perception is restored and wholeness of existence is felt. the Self. In the state of knowledge. forgetting the source the individual looks at everything divisively. Professor K. 15. Then the further mistake. AR Natarajan Translation: Vs 11 The movement on the immovable which is the cause of this world is termed by the learned as the indescribable illusion. The origin of this movement said to be without a beginning. cannot be understood when one is in the state of ignorance. the high-minded Bharadwaja Kapali. [all this] refers to the many [seen] during dualistic vision. The Supreme Person through his Sakti created all that we see. refers to the many seen during dualistic vision.. the high-minded Bharadwaja Kapali. Since doubts would continue to arise. Once a person learns to abide in the natural state. the truth would be revealed.. Swaminathan and Sri Visvanatha Swami Translation On the nineteenth day. The doubt is raised because God is eternal. has become . implies some activity. eternal? Please clarify. The Vedic text `When all has become the Self' refers to subsidence.. the Supreme. stability and movement. great among the learned. Commentary The creator and His power being one the entire creation is the manifestation of his own power since nothing exists outside the one. Commentary . Bhagavan. Movement itself being illusory the whole explanation relating to Iswara and His powers is from the relative point of view. is the activity of God. '* [*Upadesa Saram verse 22] Professor K. AR Natarajan Translation: Vs 14 Kapali said. The àbhoot'. Activity is of two kinds: pravritti [manifestation] and nivritti [withdrawal] The Vedic text "where all this has become Atman itself".. Here he reiterates this proposition and puts a stop to the argument.. Vs 16 Only movement is activity and it is termed `Power'. Bhagavan:.. which is the cause of this vast world. 19. manifestation and subsidence. 17. can only be aspects of it. refers to nivritti. Ramana brings out the same idea in his Upadesa Saram where he points out Ìs there another consciousness to light Existence? Existence itself is the consciousness from which the Ì' arises. Vs 18 The word `Sarvam'. Can it be said that his activity too is eternal? Vs 15 Though movement is caused by the Supreme's inherent power. Everything seen is created by the Supreme person through His own power. . 74 The word 'abhoot' [has become] implies some kind of activity. This is a secret known only to sages. Thus the word 'sarvam'. Movement by itself is activity and activity is called Sakti. Commentary In verse twelve Ramana has already explained that in Reality there is no movement. actually it is unmoving.. àll this'.. AR Natarajan Translation: Vs 17 Activity comes under two categories.. Ramana states that it is a secret known only to sages. questioned Guru Ramana.16. Everything. 18. The specific expression 'Atman itself' implies that the multitude of diverse things born of it must in the end be withdrawn into the Atman. or individuality. 75 He who understands Sakti as both Activity and Ground . through power? When through self-enquiry the mind is pushed within. The dualistic view persists until such time as the nature of the ego. the high-minded Bharadwaja Kapali. 21. Swaminathan and Sri Visvanatha Swami Translation On the nineteenth day. Self. Being is not apprehended. the inner journey linking one with consciousness. The existence of the many would.. Power has two aspectsactivity and ground. sustenance. a separate permanent existence. is only the Self. Bhagavan:. . vyapara [Activity] and asraya [Ground]. Because Being is itself everything. Oh best of men. questioned Guru Ramana. It would persist till the illusion that the subject is separate from the Self lasts. on waking. The rising of the ego and its subsidence would evidence the fact that it has a conscious source within the Self.. and its daily death when sleep overtakes. and dissolution of the universe is vyapara [Activity] Oh best of men. The learned say that work such as the creation. one becomes aware of the sparkle of the Self as Ì'-Ì' within the Heart. the essence. How is the opposite also true? How is it possible to apprehend the ground through movement. It is the Self which lights the mind and the world and envelops all creation. 20. The movement referred to must therefore be understood as diving within. Hence though the forms are many the substance. 22. Commentary Movement cannot be perceived without a stationary base. Professor K. In fact however. Vs 19 The expression `Self itself' implies that the variety must in the end subside into the Self. Commentary . be seen to be temporary. of the mind. the one be the many? The answer is that it would be so when the dualistic vision prevails. they arise and subside in one reality.. it depends on nothing else. Those who are pursuing the method of self-enquiry are familiar with the daily birth of the Ì'-thought. he alone knows. without Sakti.Commentary How can the Real. great among the learned. Vs 21 The learned say that work such as creation of the universe is movement. asraya [Ground] is nothing other than Being. Sakti has two names. and its source are understood. therefore. AR Natarajan Translation: Vs 20 Awareness of Self is not possible without power. If the multitude were independent of the `Self' – they would have independent reality. The base of all the three is only the Self. `the eye complete and limitless'*. It is selfluminous and the source of luminosity of all creation. the high-minded Bharadwaja Kapali. If. in course of time. the Self. if satta [Nature of being] be other than Sakti. 24. What happens is only a lulling of activity for the time being and not destruction. `Power'. consisting of the triad. into Being without any difference. the manifest and unmanifest. He who understands it to be Commentary The both movement and ground alone knows. the seen and the act of seeing. The movement cannot exist apart from Reality. In this verse Ramana again stresses the integral nature of God. Earlier the Vedic text that Self itself has become everything has been explained. object and cognition]. This is termed activity. Again. 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. questioned Guru Ramana. Without Sakti none of this activity can ever be.Commentary Creation includes the sustenance and dissolution of the world also. In the activity there can be no diversity for SAT [Being]. ground is only the The Self itself is the subject. Commentary What is referred to here is the `Mahapralaya'. It will sprout again when the new cycle of creation starts. The mind's source is clearly indicated to be the Self by Ramana in Upadesa Saram. as it were. Swaminathan and Sri Visvanatha Swami Translation On the nineteenth day. 23. this activity merges. great among the learned. neither creation nor cognition consisting of the triad [subject. Commentary Once again the interlaced nature of power and the ground are emphasized. Diverse forms for underlying reality can arise only if there is movement of thought away from the stillness of existence. Vs 22 Self is not dependent on anything else because of its universality. this activity subsides into the one. Vs 25 All this activity is not possible without `Shakti'. then no activity can ever rise. ============================================================= 76 AR Natarajan Translation: Vs 23 Diversity in Reality would not arise in the absence of movement. neither the world nor the awareness of it. the great dissolution of the universe should occur. Bhagavan:. 25. Commentary The triad are he seer. . The mind's consciousness. [*Sat Darshanam v3] Professor K. the unmoving. in which Truth is apprehended. the high-minded Bharadwaja Kapali. 29. great among the learned. Being as Ground. one has to point out that there is one supreme reality as the base. Vs 28 The one supreme Reality is termed as `Shakti' by some. Professor K. AR Natarajan Translation: Vs 29 Truth is apprehended in two ways. by indication and in reality. and Activity. child. when it arises from proper understanding of the . by others Brahman and by still others Person. The one transcendent Sakti is known by two names. 30. Supreme Reality is by some called Sakti. questioned Guru Ramana. Swaminathan and Sri Visvanatha Swami Translation On the nineteenth day. the power being that of the Self. to those who consider movement alone to be the mark of Sakti. the high-minded Bharadwaja Kapali. Professor K. unchanging eternal source and the movement. as `Self' by other learned ones and by yet others as a `Person'. because of the work of Creation. Then there should be two realities. That sole. questioned Guru Ramana. Reality is only one and. one has to point out that there exists some Supreme reality as the Ground. Bhagavan:. Hence it is said that neither the world nor the mind can exist without power. or by experiencing it as such. 27. because of the work of creation. Commentary `The reality is only one – the learned call it by different names'. the Self. AR Natarajan Translation: Vs 26 77 The one transcendent power is known by two names. The world has no independent existence of its own. is the reflected power of the Self. Bhagavan:. Best of men.its power. There are two ways. through its activity. by others Being. 28. It is defined in terms of its characteristics. and Power. 26. Thus. Swaminathan and Sri Visvanatha Swami Translation On the nineteenth day. Vs 27 To those who regard movement alone as the mark of power. great among the learned. knowledge of Being can be had in two ways. By indication it is spoken of as Real and it is experienced as Reality Commentary Knowledge about reality is indirect. Commentary Ramana points out the fallacy of thinking that the activity alone is power. And it is directly experienced as Reality. because it is the ground. as explained in the earlier verse. The mind projects the world and sees it. it is termed ground or activity with reference to the function. that is indirectly through its attributes [characteristics] or directly by being One with it. my child. Being is said to be the Ground . `to enquire silently and deeply as to the source of the mind. and activity its attribute. The relation between the two.When one abides in the natural state the experience is direct àparoksha'. is one of identity. the high-minded Bharadwaja Kapali. The two are inseparable. or by being with it. namely activity it is eternally active. AR Natarajan Translation: Vs 31 It is said that Self is the ground and activity is its attribute. ground. questioned Guru Ramana. when the Ì' rises all rise. Being goes with attributes. it is eternally active. The asraya ie. activity. `when the source is searched for the ego gets merged in it'**. selfenquiry is the enquiry `wherefrom does this Ì'-thought arise*. the Ì' alone is self-enquiry'. by understanding through activity the Source of activity. Elsewhere too Ramana emphasizes this. Comment: It is interesting to note that the use of this term 'Ground' is one often used by Meister Eckhart. source of activity. 32. great among the learned. Vs 33 Since the Self is known only by its attribute. scriptures through guru's guidance. According to him. Bhagavan: 31. As Being is apprehended only by its attribute. one gets firmly established in the Self. Vs 30 Self-awareness can be had in two ways. And attributes go with being. Professor K. Swaminathan and Sri Visvanatha Swami Translation On the nineteenth day.*~*Sat-Darshanam v9] Vs 32 Self goes with attribute and vice-versa. 78 Commentary Self has two characteristics. Commentary 79 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 . it is said. find out with keen intellect whence this Ì'. search for the source of Ì' dissolves it. **RamanaGita ch7vs4-5. It can be experienced directly inwardly by abiding in it and outwardly by perceiving that everything is the Self. awareness of the Self could be in one of two ways. [*Upadesa-Saram v19. Commentary By understanding through activity the 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. Logically. 33. a Non-Dual Christian. "The Ì' does not rise in the real state. one gets firmly established in the Ground. the mind and world. through its activity or experiencing it as such by its attributes. "*~* Quest for the source is the activity which leads one back to the Self and merges one there. and movement or. If the idea is transcended the Self remains. are limitless. every moment destruction. 35. The eternal nature of activity has been explained to Kapali Sastri who queried. Activity is not other than Being. that the two are different. The difference between the idea of creation and that of the individual is that the Creator is omniscient and omnipotent. the substratum of everything. `Worlds are created and they perish. the Science of Brahman and the Scripture of Yoga composed by Ramana's disciple Vasishta Ganapati.the Self. The individual's creation . imaginary? It is because it springs from the thought that the subject is separate from the Self. The ego. Bhagavan: 34. is an idea of God only. It is for this reason that Isavasya Upanishad declares that Iswara pervades the entire universe. There is no absolute creation and absolute. Since this goes on always it could be said the Self is eternally active. namely. Why does Ramana call the idea. Vs 35 The creation termed the sport of power. It is called a `leela'. Iswara. a sport of His powers. How can you say that activity is eternal?' ramana replied Èvery moment there is creation. questioned Guru Ramana. The creator is not apart from His creation and is the consciousness. Commentary Having stated in the preceding verse that Self is seen to be eternally active. If the idea is transcended. Both are movement and that is eternal'. that it is the characteristics activity & stillness which seem to give an appearance of difference. Swaminathan and Sri Visvanatha Swami Translation On the nineteenth day. great among the learned. imagining itself to be different from the Self. Commentary The multifarious creation is born of the eternal activity of God. the high-minded Bharadwaja Kapali. The false knowledge ends when through properly directed enquiry the doership idea is uprooted. Professor K. and His powers 80 is the product of a mind which is dissipated by attachments and the limitations of inadequate power are superimposed on it. activity is not different from the ground. but in Reality the Self is only one. This ends Chapter 12 from the Ramana Gita. His intelligence is unfettered by attachments. Therefore it is only the manifest aspect of Self which is known. Being alone remains. is unaware of its essential strength and its link with consciousness. The thought that they are different would be conjectural. AR Natarajan Translation Vs 34 If one understands properly. indeed all this knowledge of difference is but imaginary. if you see. His Shakti. This creation called the sport of Sakti is only an idea of Iswara. Ramana brings one back to the proposition which he has repeatedly emphasized in this chapter. If by search for its source the mind merges in the source. benefactor of the world. Visalakshi of great fame. the individual's a particular name and form. `RamanaGita album'] CHAPTER 13. God's intelligence is complete. But once the import of the true Ì' is apprehended these differences are lost and the one essence remains. 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.’ On The Equality of Women for Sannyasa ‘ *** 81 *Line of the Upanashadic Sage Atreya.3. ‘ON SAKTI ‘ ----*** Chapter 13. & 4 Light of the moon of Atreyas.V. put through my mouth..2. then all ideation. the to an end. the sage and friend of the universe. 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.In the second half of the verse. devoted to the welfare of the world and the practice of the great `Sri Vidya' praised by sabes.. **A tradition of Tantra Shastra bequeathed by Female Gurus. AR Natarajan Translation Vs 1.4 Translation Sri Kapal Sastriar Here the wife of the Muni is the questioner. the first and foremost preceptor of the Vidya of Goddess Tara** in the South of the Vindhyas. 2. submitted two questions through me to Ramana. dear to me. my friend in tapas. all conceptualization would cease. an ideal wife. 1-4 Like moon-light to the family of Atris* the daughter in law to the House of Vashistas. differences which exist between God & individual would come The difference was one of form and intelligence*. . the first guru south of Vindyas in `Tara Vidya'. knower of Brahman. an exemplar of women. approached the Sage Ramana. Ramana reverts to his basic teaching that the world and mind exist so long as mind's nature is not understood. -------End of Chapter 12. Ganapati introduces her first in four poetic verses.Visalakshi of unblemished limbs. mother of brave Mahadeva. holding the great discipline of knowledge lauded by Brahma and other Gods. All that would remain is the one true seer. Commentary This chapter is important and is of prophetic value.. the Self. 3. the individual for whom conceptualization exists would cease to exist. famous as companion in my austerities. \again. God's form is the universe in all its variety. In this verse the adjective `friend of universe' seems to be used for Ramana because his replies are relevant to everyone for all time. drawn towards God Knowledge. married into Vasishta lineage. that of the individual is warped & limited. Unwavering in the austerity of service to people. with two questions . [*Upadesa-Saram v24] [Sanskrit version in Ramana's handwriting can be seen in `Photo' file. If this happens. mother of Mahadeva of resolute mind.. For. 1. For one liberated even when alive. Elaborate methods have been prescribed by seers like Tirumular for the manner in which it should be done. having heard this couple of questions. Vs 6 If a woman liberated while alive. The doubt is therefore expressed as to whether renunciation of home is permissible for women too. The question itself refers only to earnest seekers solely concerned with Self. Maharshi. because of his 82 steady wisdom was in a position to interpret the ethical code of conduct. it is said that the body should be interred sitting in a yogic posture. sheds her body. what would be the right thing to do. living in their own true form. pronounced his decision. 5&6 Translation by Sri Kapali Sastriar [author of Sat-Darshana Bhashya -'K'] [Here the wife of the Muni. ] 5. Sankaranarayanan. do scriptures permit their renouncing the home and becoming renunciates? Commentary The Hindu scriptures divide the stages of life into four. householder. Bhagavan. 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. Translation by Sri Kapali Sastriar {Sanskrit] English rendering by S. If women. take to Sannyasa. . In his Sanskrit commentary Sri Kapali Sastri mentions that the praise given to the Muni's son Mahadeva. Visalakshi. Ganapati has introduced her already in four poetic verses. making him an heir to Self-knowledge. Sannyasa is not blameworthy as the prohibition has been withdrawn. Vanaprasta and Sanyasa – the life of a celibate. what is the proper thing to do afterwards-cremation or internment? AR Natarajan Translation Vs 5 If obstacles to Self-abidance arise for women. is the questioner. because of obstacles. cremation or burial? Commentary Ordinarily.These verses evidence the respect in which the Muni held his wife Vislakshi. 7. stationed in the Self. Sanyasa has been generally understood to be permitted for men only. the loftiest amongst the Seers. [Note: Sanskrit version of Ch13 in Sri Ramana's handwriting is in `Photo' file. if her body drops. His words. Brahmacharya. 8. for a `Jivan Mukta'. cremation is regarded as proper on death. forest dweller and renunciate. the one liberated while in the body. has it the approval of the Shastras? 6. However. knowing the essential meaning of all the Shastras.knowledge and who are therefore keen on overcoming all obstacles on its path.V. For women mature in Sadhana. The doubt raised is whether this rule is equally applicable to a liberated woman as well. Grihasta. `RamanaGita' album] CHAPTER 13. and not for women. but have a validity for all. based on direct experience of Truth are not only a gospel for his devotees. renouncing family life. Hence in the reply Maharshi refers to `ripeness' as a pre-condition. Bhagavan: 9. man or woman. discovering one's true nature. neither male nor female. The regulation and codes of conduct are applicable within the karmic framework and cannot bind ripe souls who have transcended its limitations. there is nothing wrong in a woman abiding in the Self and becoming an ascetic when fully ripe. 11. men are not superior to women. Maharshi's words themselves are the authority for the validity of the replies. 83 Translation by Sri Kapali Sastriar {Sanskrit] English rendering by S. Life has a dual purpose. the great sage. gave his decisions. day. Sankaranarayanan. This is because the questions relate to practice of dharma. (vs5. this matter was declared about the woman of knowledge by the Sage. Commentary Restrictions based on sex cannot apply to the discharge of namely. equally applicable to men and women.AR Natarajan Translation Vs 7 After listening to the two questions. 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. AR Natarajan Translation Vs 9 In liberation and Self-knowledge there is no difference between men and women. Commentary It is said that one should learn the scriptures at the feet of the Guru. It is important to note that the Muni uses the expression `decisions' and not `replies'. is that one should be ripe for it.6) Bhagavan . of a portion of the ethical balance sheet and the use of the discriminative faculty to search and find the Truth. a woman also liberated when alive should not be consigned to flames. is not mere flesh and bones but a . observance of a correct ethical code. Commentary Distinctions of sex are based on the Ì am body' idea. As there is no distinction in liberation and knowledge. Ramana Maharshi. the knower of the essence of scriptures. 10. The only qualification for renunciation of home. For liberation and knowledge. All the blame that is attached to the burning of the body of a liberated man is equally applicable to the burning of the body of a liberated woman. Vs 8 Since scriptures do not prohibit it. Her body is verily a temple of God. The body of a liberated one. On the 21st. The body of a woman liberated while alive is not to be cremated as it is a temple of God. the exhaustion one's paramount duty. Such mere change in environment and status is not what is required. both are at par. Once this is transcended one becomes a pure flame of knowledge. In this case the teacher knew the import of the scriptures by his unique spiritual stature and was. therefore a fit person to learn from. adept at speech. [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. in the hearing of all the Maharshi replied. radiating God. AR Natarajan Translation Vs 1 & 2 On 21st August Vaidarbha of Bharadwaja lineage. a shrine where regular worship is performed.. 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.wise Bharadwaja. Mother was interred. The replies of Maharshi are particularly significant . Commentary The adjective adept has been used for the questioner Vaidarbha since it would be seen from Ramana's replies set out in the next fifteen verses that all aspects have been fully covered. Swaminathan and Sri Visvanatha Swami Translation 1.pure channel of the divine. Vs 11 These points regarding a liberated woman were elucidated on the 21st ay of August by the sage Ramana Maharshi. great among learned. `Jivan Mukti' is the cutting of the sense of doership linked with identification of the Self with the body. The cutting of the knot of matter and spirit has been dealt with fully in chapter nine of Ramana Gita. JIVANMUKTI is firm abidance in Being.. 3. ‘On The Equality of Women for Sannyasa ‘ ----*** Chapter 14. a samadhi was built over her body and. 84 -------End of Chapter 13. 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'. questioned the Maharshi on JIVANMUKTI and. when he had prayed for mother's recovery from typhoid. unaffected by scriptural or worldly ideas. Commentary This statement follows from the basic proposition that in liberation there is no distinction of sex. born in Sivakula family.abidance of one in this state is firm. There is a reference to this view in a prayer by Ramana to Arunachala a few years earlier in 1914. born of Sivakula family. subsequently.. questioned the Maharshi on liberation while alive.’ JIVAN-MUKTI ‘ *** Professor K. well versed in speech. 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. 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. She had attained liberation by the grace of Ramana.. great among the learned. & 2 On the night of the 21st August 1917. The Self. After listening the Maharshi replied in the hearing of all. Commentary In the very first chapter of Ramana Gita. thought movement. There is no difference in the state of awareness. AR Natarajan Translation Vs 4 Liberation is only of one kind. one characteristic of `Jivanmukti'. Ramana has made a distinction between abidance in the Self and firm abidance in it. 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. These are mere ideas centered on the ego. Since the Maharshi states that the death of ego is liberation. without even a ripple. One liberated while in the body is called `Jivanmukta'. * [*Self Realisation –BVNarasimha Swami-p21 ] Vs 3 Steady abidance in the Self undisturbed by scriptural or worldly ideas is `Jivanmukti'. he asserts that liberation is only unwavering inherence in the Self and that other attributes like continuing in body or becoming invisible . without form. Swaminathan and Sri Visvanatha Swami Translation 85 V4 Bhagavan: There are no differences in Prajnana [transcendental awareness]. The reference here not only to worldly ideas but also to scriptural thoughts. has been set out. For. completely free of thought like a vast ocean in the mid-afternoon. while in the body or after the body drops off. Some scholars talk about different types of liberation. Even though such a person is having a body. on Ùpasana'. after his confrontation with death which made him experience directly the import of the true Ì'. One liberated while yet in the body is called a Jivanmukta.any whichtheyprovideisindirectanddescriptiveandisnotasubstitutefordirectexperience. then all those concepts too automatically end. even if it be noble or dharmic. liberation with form. When on proper enquiry the ego is merged in its source. The mind of a `Jivanmukta' is waveless. * The intermittent experience of the Self by conscious effort is termed àbhyasa' or practice. he is in fact bodiless for he is no longer deluded by the idea that he is the body.v13] Professor K. firm Self-abidance. Here another characteristic is mentioned. is significant. and so on. Only when the Ì' is merged firmly in the source it is the state of liberation while in the body. The knowledge Again. Commentary In verse 3.because he had become a `Jivanmukta' at the tender age of sixteen. is a distraction to Self-abidance. Hence Mukti is of one kind only. [*Ramana Gita Ch1. which would have given rise to future births. om namo bhagavate sri ramanaya At what stage do [the scriptures] become useless? When their essence is realized. Swaminathan and Sri Visvanatha Swami Translation 86 5. When the goal is reached it remains alone. That is how the sastras become useless. or those who get liberated in `Brahmaloka'. and so on. not death. So. The scriptures are useful to indicate the existence of the Higher Power (the Self) and the way to gain it. when the end came it became an absorption of the life force and thought force into the Heart. 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. according to the scriptures. As one rising up in the scale finds the regions one has passed to be only steps to the higher stage. Ramana clarifies that they too are on par with those who were liberated while in the body. were pushed back into the Heart. Their essence is that much only. Azhagammal. goes to Brahmaloka and gets liberated there. and all the rest becomes useless.are immaterial. the steps ascended become purvapaksha* successively until the goal is gained. through an absolute conviction. a former view on a particular point. 6.. When that is assimilated the rest is useless. Professor K. Throughout the day he had his right hand on her spiritual heart and his left on her head. On the day of her liberation he went into her room in the morning and sat by her side. * [*Bhagavan Ramana and Mother – p40] . A liberation.. which remains undisturbed by the ideas of the Sastras or indeed by the ideas of the world. of one who goes to Brahmaloka and gets liberated there. There is no difference between the experience of a Jivanmukta and that of one who. 63) * prima facie argument advanced as justification. SAstrIyairlaukikaiScApi pratyayairavicAlitA | svarUpe sudRDhA nishThA jIvanmuktirudAhRtA ||3|| Jivanmukti is very firm abidance in one's natural state. AR Natarajan Translation Vs 5 There is no difference in the experience of one liberated while alive and that heard of in the Vedas. It would be worth recalling here that the Maharshi liberated his mother. 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. 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. But they are voluminous adapted to the development of the seeker.. no. By his grace all the remaining tendencies. (from Talks. Abidance in the Self is the same for all. Self-abidance is the same. Jivanmukta may in time 10. such a Siddha disports himself as he likes. the one liberated while in the body may in time. Remaining as Pure Awareness alone. and there is but one kind of Mukti. The answer is `No'. ending of bondage is the same. But the basic issue is whether there is difference in the state of liberated persons. Commentary The absorption of life force in the Self is the mark of liberation. while the form remains. Bhagavan: In some cases. For one who is liberated while in the body such absorption takes place at the point of the dawning of Self-knowledge. Why? Because liberation only means firm Self-abidance. Why the difference? For this. even disappearance of form [invisibility] ensues. the liberated view everything neutrally. Why then are the expressions ìn time' and `ripening' used? An explanation is being give about a particular power which some liberated ones have. 8. Differences are only in the minds of the onlookers. With further maturity. Professor K. the Mahatma who abides in the Self and gets release while yet alive. * The answer was that they may be fulfilled but it would not be a matter for elation. at the time of death and in `Brahmaloka'. Swaminathan and Sri Visvanatha Swami Translation 9. Difference between Muktas appears only to the minds of others. Commentary 87 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. Vs 8 Best of men.Professor K. his lifeforces too get absorbed in the Self even here. 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. even obtain the power of intangibility while the form remains. owing to ripening of Tapas. From this one could say that the earlier yogic practice with a desire for tangibility might get fulfilled in . 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. the attain intangibility. Commentary Those whose abidance is steady are always performing penance. For. Oh best of men. AR Natarajan Translation Vs 7 Liberation is of one kind only. 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 destruction of bondage is the same for all. due to ripening of penance. AR Natarajan Translation Vs 9 In some cases. Swaminathan and Sri Visvanatha Swami Translation 7. have no essential link with the state of liberation. . And how can they affect one who has no attachment to the body? What matters is steady Self-abidance.v8] Vs 10 Even invisibility might arise. The question would arise as to how the liberated one. Swaminathan and Sri Visvanatha Swami Translation 11. [*Ramana Gita Ch1. whatever they may be. 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. remember that absence of such powers does not make any difference in the state of the liberated one. like any other karmic factor. Swaminathan and Sri Visvanatha Swami Translation 13. To a loving devotee of well-ripened mind the ascent through the nadi to the highest goal occurs through Grace Divine. 88 Professor K.time and lead to the existence of the power in a liberated one though it would not make any difference to his state. AR Natarajan Translation Vs 11 These two powers of the body may come about even in a short time by the Grace of God. The body continues to be subject to the laws of karma and grace. the power would come about when the time is ripe for it. Ordinarily. these two Siddhis of the body may come about in a short time through Divine Grace. Vs 12 These differences in powers do not mean any difference in liberation. One who abides in the Self is liberated whether in body or not. Since the powers are products of karma the Creator's grace could hasten the process. They pertain to the body. Commentary The first point made is that the two powers referred to in the earlier two verses pertain to the body. 12. One should. The one endowed with such power sports as he likes as consciousness only. Professor K. In this verse the power to remain out of sight is mentioned. Commentary Again Ramana makes it appoint to draw attention to the fact that powers. whose state is not different from that of God himself. The body becomes intangible or invisible. However it could be quickened by the operation of divine grace. 14. Commentary In the earlier verse the power of being outside the pale of touch is referred to. Difference in siddhis does not mean any difference in Mukti. Oh best of men. can in any way benefit from divine grace? The answer is that these powers pertain to the body. however. One who abides in the Self is a Mukta whether with or without the body. he is not taken 90 in by the play of power. Commentary Worshippers of Siva regard Siva's world Kailasa as the abode of the liberated. Some wise men say Kailasa is the world of the liberated. these worlds of the liberated also are projected on Being by the marvelous power of Sakti. End of Ch 14. Whatever may be the world in which the liberated one is. AR Natarajan Translation Vs 13 89 He who ascends through amritanadi along the path of àrchis' gains liberation immediately because of the enlightenment arising there. Commentary Ramana brings the questioner back to essentials. assume as many bodies as he likes and even confer Grace on others. Commentary The amritanadi is the channel for the flow of consciousness from the Heart to the mind center and the path by which it travels is termed archis. others Vaikunta. said to be the home of the liberated. the creator. assume as many bodies as he desires and even confer grace on others. 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. * Similar too are these worlds. Vs 15 He can move as he pleases in all the worlds. Similarly. he becomes ripe for receiving the grace of a SadGuru or God. Swaminathan and Sri Visvanatha Swami Translation Bhagavan: 16. and yet others the region of the Sun. Vs 17 Like the earth and other planets these worlds of the liberated are also projections on the Self caused by its marvelous power. Oh learned one. Such grace accelerates spiritual evolution and bestows the highest. Professor K. others Vaikunta and yet others the region of the Sun. worshippers of Vishnu regard His region Vaikunta as the place of the liberated. He has transcended conceptualization. Commentary When the seeker's mind becomes purified by unwearied pursuit of self-enquiry or contemplation of God. Others regard the solar sphere as the habitation of the liberated. Vs 14 For an earnest seeker with a well ripened mind the ascent to the highest goal occurs by divine grace. and having . like this and other planets. 17. AR Natarajan Translation Vs 16 Some wise men say that Kailasa is the world of the liberated. He can roam at will in all the worlds.15. Commentary The scriptures declare that for the discovery of the Self. in the own words of the Knower of Self. [Ibid-Ch12 v35] ----------------------------Ramana Gita Chapter 14 Concluded. 4. Some say that Sravana is listening to the Preceptor as he expounds the Vedantic Texts with meaning and commentary. Sri Bhagavan. Vs 2 Thus questioned by me. AR Natarajan Translation Vs 5 & 6 Having listened to the Vedic texts or Guru's exposition of one's true nature or. without either. Sri Bhagavan. Having listened to the Vedantic Texts or the Guru's Own Words. Swaminathan and Sri Visvanatha Swami Translation Bhagavan : 3.’JIVAN-MUKTI‘ ----*** Chapter 15. 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. `RamanaGita' album] Professor K. AR Natarajan Translation Vs 1 Lord. what is meant by Sravana. [Note: Sanskrit version of Ch15 in Sri Ramana's handwriting is in `Photo' file. contemplate on it and abide as that.thought. and `Nidhidyasana' abiding as that. [Note: Sanskrit version of Ch14 in Sri Ramana's handwriting is in `Photo' file. of his experience about the nature of the Self. the best in the line of Sages. NIDIDHYASANA ‘ *** AR Natarajan Translation 91 Vs 3 Some say that listening to the Truth is the hearing of the teachers exposition of vedantic texts with meaning and commentary. Vs 4 Some say that listening to the truth is hearing the explanation. Manana and Nididhyasana ? 2. the best of the knowers of Brahman. by accumulated merit of past lives.merged his life force in the Self he is ever reveling in Truth. listening to one’s own Heart declaring itself as the root of the 'I' thought. `RamanaGita' album] Om Namo Bhagavate Sri Ramanaya Professor K. -------EndofChapter14. spoke in the gathering of disciples on the morning of the 22 day of August 1917. apart from the body.. contemplation on it. Oh Lord .. one should listen about it. SRAVANA.. Swaminathan and Sri Visvanatha Swami Translation Ganapati Muni: 1. but owing to merit earned in past lives. what is meant by `Sravana'. each leading to the other. it is in fact listening to the . the best of knowers of Brahman spoke in the gathering of disciples on the morning of the 22nd August. or without either. `Manana'. listening to the Truth. MANANA. Professor K. different from the body and mind-this is Sravana in Reality. if one listens to one's Heart declaring that it is the root of the Ì'. Being one of the most important scriptural statements. Swaminathan and Sri Visvanatha Swami Translation Bhagavan: 5 & 6.. Thus questioned by me . Ganapati Muni seeks his Sadguru's clarification of it.’ OM. 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. This is an original interpretation of the Vedic text. Unless ego's source is understood. the individual's identity with Brahman. Mere scriptural knowledge of this identity. only self-enquiry is contemplation of it. Swaminathan and Sri Visvanatha Swami Translation Bhagavan: 7. is regarded as abiding as Truth. according to some. free from doubt or misunderstanding. AR Natarajan Translation Vs 7 Study of the scriptures is said to be contemplation of the Self. Listening to it is listening to the Truth. 9. Vs 9 Even if knowledge of the scriptures is free from doubt and misunderstanding it does not by itself confer experience. * Ramana's teaching that the Ì'-thought is the root of all thoughts and the Heart is the base from which the mind rises. Swaminathan and Sri Visvanatha Swami Translation Bhagavan: 8.knowledge is not possible. OM. Professor K. [*Ramana Maharshi & the Path of Self Knowledge by Arthur Osborne – p19] Professor K. Commentary This verse sets out Ramana's own experience. RAMANA GITA CHAPTER 15. Commentary Scriptures are guideposts. without doubt or misunderstanding. SRAVANA. Commentary Traditionally. In reality it is Enquiry into Being . self-enquiry alone is meditation on it. AR Natarajan Translation Vs 8 Some say that the apprehension. of nonseparateness. pointers of the way which a seeker has to tread to make it his own experience. through discrimination. NIDIDHYASANA . However. of the Ì'-Ì' shining within the Heart. Hence it is the second and essential step preceding Self-abidance. dwelling on the meaning of the words in sacred texts is regarded as contemplation on Truth. of the identity of the individual and Brahman. is nididhyasana. Actually. is enquiry into the meaning of the Sastras. the Self. is Selfabidance. Manana. A firm and unwavering conviction of this feeling of oneness. Ramana gives the pride of place to self-enquiry because 92 it is the only effective means of tackling the ego. Some say that the intellectual conviction of the identity of Brahman and Atman. based on Ramana's own experience. however free from doubt or misunderstanding. MANANA. Commentary The scriptures declare through sacred words like Ì am That'.Truth. does not by itself confer experience. is also set out in the verse itself. Self. `Brahman am I'. the mind wanders. AR Natarajan Translation 93 Vs 10 Vasistha. K. When one's mind wanders outside. they both revive. if firm abidance in Being becomes natural [and effortless] this indeed is final freedom and the Supreme State. For. When one's mind wanders outside. Commentary 94 An externalised mind. it rests on uncertain foundations. my child without firm abidance in Being. The means and the end are not separate since the Self If however. Oh great Kaundinya. one has is ever present and the enquiry and search only enable one to discover it. Vs 13 When. * [*Sat Darshanam V2] Translation of Prof. Swaminathan and Sri Visvanatha Swami Bhagavan: 10. in all individual spiritual effort the Self and seer and seen are separate. Oh great Kaundinya. When the Faith weakens a little. my child without firm abidance in Being. 11. But the Self is the subject. it is only by experience of Self-abidance that they are both uprooted. The inturning of the mind and the plunge within are essential for the experiencing of . to think of it can only be to abide as it. immediate Knowledge. even the study of hundreds of scriptures cannot confer direct experience. if firm abidance in Being becomes natural [and effortless] this indeed is final freedom and the Supreme State. immediate Knowledge. Swaminathan and Sri Visvanatha Swami Bhagavan: 13. 12. 14. and is called Direct Realisation. both doubt and misunderstanding are dispelled by experience alone. This ends Chapter 15. and therefore. Vs 12 Vasistha. they both reappear. Oh Vasishta. even the study of hundreds of scriptures cannot confer direct. Commentary Since scriptural knowledge is vicarious and based on faith. Vs 11 The scriptures dispel the doubt and misunderstanding of one with faith. Hence firm Abidance in Being is termed Nididhyasana. experience of Self-abidance then faith in Truth becomes firm. without abiding in the Self. 14. Then all doubts cease. abidance in Self is said to be abiding as the Truth. The Scripture dispels the doubt and misunderstanding of one who has Faith. doubt and misunderstanding are removed by experience only and not by hundreds of scriptures. and is called Direct Realisation. it is only by experience of Being that they are both eradicated once for all.Translation of Prof. AR Natarajan Translation Bhagavan: 13. the eye. even the study of hundreds of scriptures cannot confer direct. cannot turn within and subside in the source. when faith falters even a little. Ordinarily. K. and not by hundreds of Scriptures. This ends Chapter 15. a mind in constant movement outward because of attachments. Oh Vasishta. is direct. the highly auspicious Bhagavan Ramana Maharshi spoke thus: 2. the best of men. God. Nothing else is dear. Swaminathan and Sri Visvanatha Swami 1. questioned regarding love of God. Reference to a steady stream of oil is a traditional analogy and would suggest a continuous relationship between subject. Translation of Prof.. NIDIDHYASANA ‘----*** Chapter 16. the stillness of being is not disturbed by distracting thought. The love mistakenly identified with a name and form. the supreme state. In upadesa Saram. Ramana uses a different expression. It is final freedom. to indicate the sticking endearment between the devotee and God which comes inevitably from a steady and loving relationship. Vs 14 Kaundinya. [Note: Sanskrit version of Ch15 in Sri Ramana's handwriting is in `Photo' file. The ecstasy of such union is termed `para bhakti' or supreme devotion. But such intermittent abidance can only give a taste of the happiness and act as a spur to further effort for reaching the goal. It is the Supreme State. SRAVANA. for it is one where bliss inundates always. Such a steady contemplation would in time result in the merging of the individual in the particular godhead. The SELF is dear to all. and is termed direct experience. MANANA. mother for the child and so on.. if subject to the pulls of the senses. Unbroken like a stream of oil. then experience of the Self-abidance is direct.the Self. K. `RamanaGita' album] Love.. AR Natarajan Translation Vs 1 Then. the highly auspicious Bhagavan Ramana Maharshi spoke thus: Vs 2 The Self is dear to all. and the experience. Love unbroken like a stream of oil is termed `Bhakti. spontaneously remains merged in its source the Self. a mind though learned in scriptures. `like the flow of ghee'. being one's own. it is freedom. is sweet only because of the love for the Self. would be incapable of experiencing the Self. the individual. * Ramana's reference to . When the mind naturally and without effort. Hence. be it that of wife for the husband.. and the object.’ On Bhakti ‘ *** 95 Commentary The statement reminds one of the advice of Yagnavalkya to his wife Maitreyi in Brihadaranyaka Upanishad.’ OM. the best of men. Then the sense of doership is dead. Is termed Bhakti. Commentary During spiritual practice the mind might have long spells of dips in the Self. Then questioned regarding Bhakti. ' -------End of Chapter 15. really springs from the Self. if firm abidance in the Self becomes natural. Nothing else is as dear. the source of all love and bliss. rises from the Self. even then he attains in the end 'That' (alone). yet he too merges and abides in the Self alone.[Note: Sanskrit version of Ch 16 in Sri Ramana's handwriting is in `Photo' file. Though the devotee. 4. When the Devotee. regards Him as different from himself. takes the Omnipresent Supreme Reality to be some deity and worships it. Votaries of the path of devotion begin by identity with God. which in practice means constant recollection of the identity of individual and God. [*Upadesa Saram v7] -------------------------------. K. towards the Supreme Lord. even without one's desiring it. when through the strength of the single thought of God their devotion deepens. Swaminathan and Sri Visvanatha Swami 5. AR Natarajan Translation Vs 3 The learned one knows. the spiritual practice of those pursuing the pathway of wisdom is to meditate on the individual's the meditation on unity. is the way. the root of all thoughts. flowing to God like a steady stream of oil. single thought of the Supreme prevails.the Self as dear to all is worth noting. love. Swaminathan and Sri Visvanatha Swami 3. &6. Adi Sankara Bhagavatpada refers to bhakti as contemplation on the Self. or the Self. `RamanaGita' album] Translation of Prof. When the mind is gathered together. Vs 4 Even when bereft of the desire for it. AR Natarajan Translation Vs 5 & 6 Even the one who regards himself as being limited in intelligence and . and a This is because God and the Self are not different in essence. Translation of Prof. the Ì'thought. and desirous of deliverance from suffering. leads the mind infallibly into Pure Being. then they too merge in the Godhead or the Self. on the other hand. 96 Commentary All thoughts emanate from the Self for. K. limited individual of poor understanding. regarding God as he object of worship but in the end. he merges in Him and then abides as the Self. Though the devotee regards God as apart. The Love which flows unbroken like a stream of oil. through love. it leads one back to the source. regarding himself as a separate. undoubtedly leads to the Self. Through Love the Sage knows that God is none other than his own Self. for them Ì am That' contemplation. that God is not different from oneself. Commentary The approach to God. in whatever name and form. When BHAKTI has grown perfect. through these very names and forms. For. transcends all name and form. moon. BHAKTI not continuous like a stream is called intermittent BHAKTI. each apt response and timely service to these amounts to Siva worship. Such limitations spring from the ignorance of the devotee who not only regards himself as a particular name and form but also regards the Supreme as a particular deity with a specific name and form. 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. "* But so long as one regards oneself as a particular name and form. Oh best of men. AR Natarajan Translation Vs 7 Though Commentary 97 The name and form are superimposed on the deity. Then. A particular form or name as Siva. leads to a vision of its essence. Even this is bound to result in supreme BHAKTI. 9. Ramana answers that it would be known. is superimposed by a devotee. Swaminathan and Sri Visvanatha Swami 8. devotion itself . one who attributes names and forms to the Deity. ** In time. The deity is also regarded as a particular name and form. Subrahmanya. Supreme is the formless source of all form. one transcends these very names and forms through them.different from God. Translation of Prof. then hearing once about Reality is enough. K. the differences cease. when devotion ripens. The question arises whether such particularized worship would lead to the awareness of the all pervading nature of the Supreme? The answer is `yes'. the manifestation of the One Supreme as all names and forms of this variegated universe is not evident. AR Natarajan Translation Vs 8 When devotion is complete. sun. Commentary "And what is `Siva-worship' now? Beholding but his glorious presence in elements five. the worship of Supreme. excellent and ever fresh. the devotee merges in God the substratum of all existence. for it confers perfect knowledge. listening once is enough. **Sat Darshanam V8] Translation of Prof. Vishnu. K. The question arises if the true nature of the Supreme would be known to the devotee not withstanding the approach. Swaminathan and Sri Visvanatha Swami 7. and every living being. [*Sayings from Muruganar's Guruvachaka Kovai – Ramana Maharshi by Swaminathan. but only off & on. He terms this as supreme devotion. Though the paths of devotion and knowledge are different in practice. listening once is enough. free from thought.confers perfect knowledge. free from thought. . sravana. to uninterrupted meditation on God. Why? This is because it leads to intense devotion. to one's identity with the Self and being That. to the exclusion of all thoughts. But it is certain to be the cause of 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. [*Upadesa Saram V9] Vs 9 When devotion does not flow like a stream of oil it is termed intermittent devotion. Commentary Even though contemplation of God is not steady. Commentary The listening. is really to think of Self. ultimately one attains the repose of the Self. 98 ==================================================== AR Natarajan Translation Vs 8 When devotion is complete. In Upadesa Saram. Though the paths of devotion and knowledge are different in practice. Commentary The listening. then hearing once about Reality is enough. In Upadesa Saram. the thought of God only. for it confers perfect knowledge. Ramana points out that by constant single thought. BHAKTI not continuous like a stream is called intermittent BHAKTI. Referencecouldbemadetotheearlierverses3&4ofthischapterwhereit has been pointed out that even without desiring it the devotee ultimately merges in and abides as the Self. for Self and God are essentially one. * for. devotion itself confers perfect knowledge. K. He terms this as supreme devotion. in the end self-knowledge alone must result but pursuit of either path. for Self andGodareessentiallyone. * for. the thought of God only. is really to think of Self. is listening to the reality. 9. ultimately one attains the repose of the Self. Ramana points out that by constant single thought. it is still called devotion. Swaminathan and Sri Visvanatha Swami 8. sravana. Though single minded devotion like that of `the steady flow of a stream' is superior to broken devotion. When BHAKTI has grown perfect. Then. Even this is bound to result in supreme BHAKTI. is listening to the reality. to one's identity with the Self and being That. in the end self-knowledge alone must result but pursuit of either path. yet the latter is bound to lead one to the highest form of devotion. to the exclusion of all thoughts. Translation of Prof. faith in the Supreme is built up and success only strengthens the belief. Swaminathan and Sri Visvanatha Swami 10. By means of this perfect and supreme BHAKTI. yet the latter is bound to lead one to the highest form of devotion. 12. He continues to be devoted to God for attaining eternal happiness. but only off & on. * Vs 11 Devotion. Faith in the Supreme person develops and goes on increasing. even when accompanied by desire. Commentary Even though contemplation of God is not steady. Commentary This verse is to be read along with the preceding one. along the way. imperceptibly. for bliss without end. By such complete and supreme devotion one crosses the cycle of births and deaths. even though motivated to start with. But in practice it is not so. even when it co-exists with desire. 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. takes its place. 11. Initially the dominant cause for the devotion itself is the satisfaction of desires for things of the world. One more reason is given to explain continuance of devotion. Gradually love of God. does not cease with the achievement of the desire. as the magnetic needle to the north. Commentary Ramana begins with the form of bhakti and comes down step by step to . in a like manner as one would by knowledge. for the highest. This ends Ch. But it is certain to be the cause of supreme devotion.[*Upadesa Saram V9] Vs 9 When devotion does not flow like a stream of oil it is termed intermittent devotion. BHAKTI. can never lose heir bearing as they sail the stormy ocean of desire. One would expect logically that it would end when the motive ceases. Commentary 99 One who has tasted the bliss of companionship of God will seek only more of it. Translation of Prof. K. Faith in the Supreme begins and develops. 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. one crosses the ocean of Becoming. even as by Jnana. to uninterrupted meditation on God. Those whose hearts are turned Godward. will not cease on satisfaction of it. it is still called devotion. Vs 12 The devotion growing thus becomes complete in course of time. Why? This is because it leads to intense devotion. BHAKTI in course of time becomes perfect. Why? For. Growing thus. Though single minded devotion like that of `the steady flow of a stream' is superior to broken devotion. ignorance and knowledge would be alternating. when the practice has matured to perfection. Earlier. day by day. knowledge of one's identity with Self is not steady but intermittent.. then the inward journey becomes possible and the Supreme would do the rest by pulling one into the Self. For Ramana. It blazes forth all at once in all its fullness. His confrontation with death.. blaze forth all at once in all its fullness? Translation of Prof. K. like the Sun? Commentary This conversation was on 25th Aug. K. Such a state is not one of knowledge but only of practice. day by day ? Or does it. like the Sun. Translation of Prof. Vaidarbha had sought several clarifications relating to the state of a person liberated while alive. His awareness of this fact was unwavering. 1917 Vaidarbha. The stress is on the gathering of the mind in a single thought stream. a total. questioned the sage again: -------End of Chapter 16. the best among the learned. little by little. Ramana's reply is in the next verse.’ On Attainment of Jnana ‘ *** Vs 2 100 Does knowledge dawn gradually. Swaminathan and Sri Visvanatha Swami 1. Vaidarbha: 2.. Does Jnana come to us gradually. like the Sun. [*Be As You Are by David Godman – p82] Translation of Prof.. ] [Note: Sanskrit version of Ch17 in Sri Ramana's handwriting is in `Photo' file. the grace of the Self which wakens the hold of the Ì'-thought and destroys the vasanas which perpetuate and reinforce its existence*. each day? Or does it shine forth at one time in all its fullness. bowing humbly.motivated devotion and accepts even that as a means for reaching the goal of liberation. bowed humbly before the Sage and questioned him again. *He is now presenting his doubts on the implications of attaining knowledge. 1917.’ On Bhakti ‘----*** Chapter 17. K. gripping fear of it. bowed humbly before the Sage and questioned him again. [*Ramana Gita Ch14. Vaidarbha. best among the learned. Vaidarbha: 2. knowledge was instantaneous. On the 25 Aug. `RamanaGita' album] Translation of Prof. Generally however. freed him from all fears once and for all. It produces a reciprocal flow of power. little by little. day by day ? Or does it. Swaminathan and Sri Visvanatha Swami . best among the learned. Swaminathan and Sri Visvanatha Swami Bhagavan: 3. Does Jnana come to us gradually. 1917 Vaidarbha.. So. JNANA does not come gradually. K. blaze forth all at once in all its fullness? AR Natarajan Translation Vs 1 On 25th. Swaminathan and Sri Visvanatha Swami 1. little by little. little by little. Thereafter he was rooted in the consciousness that he was not the perishable body but the deathless spirit. On the 25 Aug. it would soon become externalised by force of habit. How are they to be reconciled? . Vaidarbha: 4. Oh learned one. JNANA does not come gradually. day by day. knowledge is abiding experience. is knowledge. Is the in. Gradually. during practice the Bhagavan: 5. * [*Ramana Gita Ch 1 v 13] Translation of Prof. In he end even if bliss of existence has to be experienced for longer intervals by steady self-enquiry. in time. To begin with. practice. AR Natarajan Translation 101 Bhagavan: Vs 3 Knowledge does not come gradually. and that it is only when that state becomes steady that it can be termed `Jnana'. the mind would remain merged in its source and knowledge would blaze forth. 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. For. if the mind having gone in comes out again it is only practice. albeit temporarily. Then. then too the mind subsides in its source. little by little. K.turning of the Ì'-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. it would stray away less frequently. in and out. mind goes and comes. Swaminathan and Sri Visvanatha Swami Vaidarbha: 6. it is only practice. during practice the Ì'-thought is turned within sometimes and is externalised at other times. due let loose it would not move out. [*Conscious Immortality – Paul Brunton P40] Vs 4 Bhagavan. the to the perfection of this practice. Is the in-going of the mind called Jnana? Bhagavan. little by little. great scholars have mentioned in the scriptures several stages of Jnana. if the mind having once gone in comes out again . It blazes forth all at once in all its fullness. when the practice has matured to perfection. For Jnana is the experience which never slips away. * Similarly. It shines forth instantaneously with ripeness of practice. as its old habits weakened and the pleasure of eating tasty food at home was enjoyed more and more. even though the joy of abiding at its source would be experienced by the mind. Vs 5 Bhagavan: Learned one. Ramana gives the example of a cow used to grazing on another's pastures. Commentary The practice referred to here is vigilant and persistent self-enquiry into the source of individuality. The questioner wishes to know if this merging of the mind in the Self. Oh best of Sages.Bhagavan: 3. Commentary Ramana has clearly stated earlier that experiencing the natural state during spiritual practice is only Ùpasana'. For. day by day. This is not so. For the liberated one. When knowledge of one's own natural state is firm. * Another clarification divides them into four types. the body's movements. arguments about stages in knowledge and the theory that there cannot be fullness of knowledge as long as the . some wise men are apparently engaged in action. [*Sat Darshanam v40] Translation of Prof. Some wise men sport powers. AR Natarajan Translation Vs 8 Bhagavan: Observing the movements of the body and senses caused by karma others imagine differences in stages. K. the onlooker sees some wise men continuing to be in the body after liberation. others discarding it. there can be no karma. Observing the movements in the Jnani's body. all the stages of Jnana mentioned in the scriptures appear . AR Natarajan Translation 102 Vs 6 Best of sages. Vs 7 Bhagavan: All the stages in knowledge mentioned in the scriptures. or exists sometimes only. In essence there are no gradations. are only to the minds of others. some learned persons declare that even for the wise. Commentary There are two standpoints. From this. some are totally withdrawn. for the òthers'. Jnana is but one. For instance. Yet. whereas for the individual concerned. that portion of karma which has begun to operate. Commentary With the ending of the sense of doership. even like distinctions in Mukti. whatever one does or does not do. `prarabdha'. Hence the doubt. Oh wise one. others imagine the stages. These apparent differences give the impression that in knowledge there are differences. continue for the wise as well. For. How are they to be reconciled? Commentary Ramana is emphatic that both in liberation and knowledge there are no stages. which are the product of karma which has started yielding fruit. For the wise. appear only in the minds of others. knowledge is one. This seems to be at variance with the scriptural declaration that there are several stages. the sense of doership is dead and events are viewed with equipoise. one for the onlookers and the other for the individual concerned. the `body am I' idea is not there and therefore whether the body exists or does not. triple karma ends. Similarly.Bhagavan: 7. In Reality there are no gradations in Jnana. senses [and mind] which occur according to prarabdha. Swaminathan and Sri Visvanatha Swami Bhagavan: 8. and yet some others sometimes having bodies and sometimes not. Self attention never waves. For those who know. or active on some occasions and withdrawn on other occasions. would continue. makes no difference. just as distinctions in liberation. he comes to the conclusion that liberation is of three kinds. others are silent storehouses of power. From this. Similarly. those learned in scriptures declare that there are several stages in knowledge. the destroyer of all ignorance. Thereafter ego- linked karma and attachments cannot arise. When he joined again the seventh time he matured in wisdom and became an àrahat'. will it disappear on account of ignorance sprouting again through attachment ? Bhagavan: 10. Swaminathan and Sri Visvanatha Swami Vaidarbha: 9. but after the troops have moved on the crickets can be easily heard again although one might have been quite sure there were none. In like fashion he deserted the sangha a third. Also.103 body lasts are built up. once knowledge which is the opposite of ignorance is attained. The story of Bhikku Chitta would be worth recalling in this context. steady wisdom flows from the destruction of mind.Ramana Gita Chapter 17 Òn Attainment Of . while the king and army with drums and chariots are camping in the woods nobody can hear the crickets chirping. citing some similies. On that occasion the head of the sangha hinted that he would leave again. This story illustrates how slipping away from knowledge is inevitable so long as the mind is not fully merged in the source. the opposite of ignorance. Since mental attachments are the cause of externalization of the mind the question of mind lapsing into ignorance cannot arise. fourth. The holy sangha. it is never lost. of latent tendencies. All doubts and karma end once fullness of knowledge dawns. Once Self-Knowledge. He joined the sangha in the hope of enjoying tasty food but discarded the robes when he found out it was not so. This Chitta was the son of an elephant-trainer. AR Natarajan Translation Vs 9 Bhagavan continues: Once knowledge which destroys ignorance is attained. once Self-Knowledge . left its mark and he returned again. only to leave soon. * best repayment to the Guru would be not to slip away from steady abidance in the Self. but turned loose it quickly tramples down the green crops – likewise. it can never be overcome. K. has been attained. Translation of Prof. Oh light of the Bharadwaja line. a cow securely tied up in the byre seems peacable enough. has been gained. however. Ramana would refer to Kaivalya Navaneetham and point out that the However. knowledge has been defined as firm Self abidance as distinct from unsteady wisdom which has been classified as practice only. But if one goes behind these differences one would find that essentially all knowers are in the same state. once abidance in the natural state becomes effortless and spontaneous there could be no further question of ignorance overcoming one. Commentary As explained earlier. will it end by the resprouting of ignorance through attachment? Vs 10 Light of Bharadvaja line. in the state of `sahaja' or one's natural state. fifth time and also the sixth time. [*Mountain Path 1973 p41] 104 --------------------------------------------------. Vasishta. 3. BHAGAVAN RAMANA. His gothra was Parasara. K. wide as lotus petals.. Swaminathan and Sri Visvanatha Swami Ganapati Muni composes a long Poem [25 verses] in praise of Bhagavan to end the Ramana Gita. `RamanaGita' album] Translation of Prof. as the son of the learned. Like the Bhagavad Gita . -oOoVersification: Of Vedic line.’ On Attainment of Jnana ‘----*** Chapter 18. 1975] -------------------------------. Bharadwaja. Born in the great line of Parasara . It seems in the fitness of things that the Maharshi who was born with an intuitive awareness of the glory of Arunachala.[Note: Sanskrit version of Ch18 in Sri Ramana's handwriting is in `Photo' file. 1. Commentary In this chapter comprising of 26 verses Ganapati Muni has composed 24 ecstatic verses in praise of his Guru. the universal teacher Ramana. Translation of Prof. Ramana could be said to have brought fame to his lineage by being a knower of Brahman. immaculate `Paramahamsa' dwelling in an Asrama on Arunachala. . AR Natarajan Translation Vs 2 He is the steadfast. The son of the immaculate Sundara Pandita. In this verse (v1).. His glance like an Ankusa Brings under control the mad elephant of the deluded mind. Kasyapa. Sundara. [*reflections of Vedic Rishis – Viswanatha Swami – The Mountain Path Jan. Atri. carrying beacon light of Parasara. His words dispel all doubt. pure. was generous to a fault. Swaminathan and Sri Visvanatha Swami Ganapati Muni composes a long Poem in praise of Bhagavan to end the Ramana Gita. (He) brings fame to earthly gods. the Ramana Gita has 18 Chapters. Ramana's father Sundaram Iyer. Gautama. Angisara and Parasara. The penultimate verse is a question y Amritanatha about the glory of realized persons and the last verse is Ramana's reply. 2. and was held in esteem by the community for his sterling -------End of Chapter 17. He is ever active For the happiness of others And utterly indifferent To his body's needs. the Ramana Gita has 18 Chapters. Vamadeva. by his unswerving Self-abidance.. * Parasara rishi is the author of a smriti text and father of Veda Vyasa who codified the Vedas. With lovely eyes wide As the lotus petal Bringing renown To the earthly gods. and son of Sundara Pandita . should be born in this lineage. Brigu.’ On The Glory of the Siddhas ‘ *** 105 character. Like the Bhagavad Gita . Sri Bhagavan Ramana Brings fame and renown to earthly Brahmin Muktas AR Natarajan Translation Vs 1 Born in the great line of Parasara.. the Muni refers to Ramana's lineage. K.Wisdom' Concluded. Dweller in Asrama On Arunachala steadfast and stainless Parahamsa assuming activity from compassion while ever established in the imperishable Atman. His eyes wide as the lotus petal. (Ramana) has lovely eyes. The Vedic mantras have been made well known by the sages Viswamitra. Sage of Rishi Seers. coming down from the great Vedic Rishi Parasara. he would not permit any preferential treatment. the Ramana Gita has 18 Chapters. Hence the reference to those `who have taken refuge in him'. and abide in the Real alone. Why? The reason could only be his universal love. In a few words he conveys the substance of scriptures. `Hamsa' is a mythical bird. * But Ramana was accessible all the time. Like the Bhagavad Gita . Commentary Mastery over senses is usually referred to in the context of mind control. the deluded mind. He is an inexhaustible mine of auspicious qualities. 5. who is Consciousness in all fullness. Master of the fickle senses. Ramana's penetrating look destroys the sensory frenzy of the devotee's mind. A wise person is termed `Paramahamsa' for. Translation of Prof. Being established in the natural state. be ready to receive the benefit of the gracious glance. With his pure effulgent rays he clears. In a few words he conveys the substance of all scriptures. Absolute master of the fickle senses. Though his body had been ravaged by his total neglect of it in the first few years of onlookers. [*Upadesa Saram v15] 106 Vs 3 His words dispel the innumerable doubts of those who have taken refuge in him. His look is like a goad which brings under control the mad elephant. He is forever active for the welfare of others. 4. but utterly indifferent to his body's needs. he is wedded to immortal Valli. In Maharshi's case. like the Hamsa which can separate the milk from water and drink it. His body glows like a ripe mango. clarifying the genuine doubts of seekers and guiding them in their inward journey. K. like the Sun in due season the dullness of his devotees. he can discriminate between the `Real' and Ùnreal'. Commentary Ànkusa' is a sharp instrument used by `Mahut' for controlling the elephant. There being no . mind was destroyed after his confrontation with death.Though abiding always in the Self. Ramana was residing at Skandasramam on the eastern slopes of Arunachala Hill. Swaminathan and Sri Visvanatha Swami Ganapati Muni composes a long Poem on praise of Bhagavan to end the Ramana Gita. `The expression òthers' is from the standpoint all are the Self. he is wedded to the immortal Valli who is pure awareness. it was unnecessary for Ramana to be active at all. he assumes activity out of love. There were no òthers'. One must surrender. Commentary When the verses of this chapter were composed. Ramana's utter indifference to his body is evidenced by his insistence on sharing and sharing alike. AR Natarajan Translation Vs 4 His body glows like a ripe mango. for Ramana after his arrival at Arunachala. in look. All auspicious virtues reside in Ramana automatically as he is always reveling in the Self which is eternal and pure. the time factor being dependent on whether the material is gunpowder or wet charcoal. namely. he shines in the Heart like the Sun in the sky. he shines in the heart as the Sun in the sky. His constant grace would ripen them in time. merged in the Self. Pitiless to his body. he is a sage without anger or desire and drunk with the joy of . Like the Bhagavad Gita . his mind is shorn of lustre like the moon in daylight. the power of the senses to distract and externalise became extinct. Commentary The expression àt appropriate time' is worth noting. in look cool and compassionate his face is like a full blown lotus. Strict in the observance of discipline wholly averse to the delights of the senses. the ignorance of his devotees. Here one has to remember that the mind only reflects the light of the Self. Commentary Free from any kind of partiality. Swaminathan and Sri Visvanatha Swami Ganapati Muni composes a long Poem (25 verses) in praise of Bhagavan to end the Ramana Gita. Vs 7 He is unconcerned about his body. devoid of anger. Ramana's speech was soft and unhurried.outward movement of the mind. full of love. he is a Sage without anger and desire. cool and compassionate. Translation of Prof. his mind is a void like the moon in daylight. The Muni had a divine vision as a result of which he saw Ramana as Subrahmanya in human form. 7. his face is like a full blown lotus. strict in the observance of discipline. Ramana's mind. 107 Vs 5 With his pure and effulgent rays he clears like the sun. Ramana would not force the pace or accelerate the inwardness of the devotees. The other meaning is that given in the verse itself. K. averse to sensory delights. at the appropriate time. one of the consorts of Subrahmanya is Valli. His face was reflective of the Brahmic state in which he was abiding. then the mind's reflected glory is merged in it. Hence its compelling beauty. AR Natarajan Translation Vs 6 In speech he is extremely soft. When there is awareness of the resplendent source. has no 108 independent brightness. The reference to `Valli' has a double meaning. Just as the moon's lustre is lost in the brightness of the daylight sun. Traditionally. beside himself with the joy of pure Awareness. Ramana's Self-abidance being spontaneous he shines in the Heart like the Sun in the sky. He is the repository of limitless auspicious qualities. 6. that Ramana and Consciousness are non-separate. In speech he is extremely soft. the Ramana Gita has 18 Chapters. 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. The Muni restates here his vision set out in chapter eleven of Ramana Gita. He is ever active helping others to cross the sea of becoming. greed.consciousness. to share his experience The effulgence emanating from the Maharshi had a transforming of discovering innate happiness. Of this Subrahmanya. he was utterly indifferent to its needs. Ramana is the great cook `who cuts off the ego of human beings steeped in ignorance. in order to teach the way. K. Ramana's actions were perfect springing from the natural discipline of one living in harmony with nature. Ramana is a glorious manifestation. Father is mine' and got onto Siva's lap and was kissed by him on the head. 109 Commentary The only activity in which Ramana is engaged in always is helping persons to escape the cycle of births and deaths. 9. father is mine' and was kissed by him on the head. Like the Bhagavad Gita . Ramana is a glorious manifestation. 8. '* [*Chatvarimsat – Ganapati Muni v32] Vs 9 When Ganapati sat on the lap of Parvati saying `Mother is mine'. and is ever blissful. an underground temple without food.Borrowing Ganapati Muni's poetic expression. When Ganapati saying 'mother is mine' sat on the lap of parvati. Since Ramana was free of attachment to the body. kumara retorted 'never mind. The natural state is one in which bliss brims over and Ramana was always in it. Swaminathan and Sri Visvanatha Swami Ganapati Muni composes a long Poem (25 verses) in praise of Bhagavan to end the Ramana Gita. Commentary Ganapati Muni is referring to an ancient story in the Puranas. He is always active in helping others cross the ocean of karma without expecting any benefit in exchange. greed. distracting thought and envy. AR Natarajan Translation Vs 8 He is free from the delusion of the senses. Commentary One pampers the body because one identifies oneself with it. conceptualization. that Ramana is only the human embodiment . influence. after the experience which made him immortal. regardless of reward. Free from infatuation. Subrahmanya got on to Siva's lap claiming. envy. Of this Kumara Who pierced with his lance the Krauncha Hill. who pierced the `Krauncha Hill'. Ganapati was regarded as a favorite of his mother Parvati and Subrahmanya that of Siva. by searching for the true import of Ì'. seasons them and makes them over to Siva as food. he is ever blissful. oblivious to his body for days on end. 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. the Ramana Gita has 18 Chapters. `Never mind. Those familiar with the life of Ramana are aware that even as a young lad of sixteen he had stayed in `Patalalinga'. He has renounced Bhava* Yet is a constant worshipper of Bhava. `Taraka' again is used in a double sense. `salutation to the fire of Brahman whence emerges the word'. He has renounced the world yet he is the constant worshipper of Siva. More imperturbable than Meru. Translation of Prof. He is Hamsa* Yet without attachment to manasa* * Danda . is a staff. . A Sage is termed Parahamsa manasa-mind: also a Himalayan lake favorite home of swans. though as the supreme hamsa his abode is Manasa. more patient than the immovable Earth. He is the mystic import of the mantra 'Om vachadbhuve namah'. He is the helmsman for crossing the sea of suffering yet he is the enemy of `Taraka'. since he is the incarnation of Subrahmanya the commander-in-chief of celestial forces. AR Natarajan Translation Vs 12 In steadfastness he is comparable to the hill `Meru'. It is said that even Gods and Goddesses. Commentary `Danda'. samsara. * *'Salutation to the Fire of Brahman whence emerges the Word' 11. K. yet is he the foe of Taraka*. yet he is the staff holder. K. Ramana has renounced home but he does not have a staff. Commentary In the Puranas the hill `Meru' is always referred to for its majesty. `Manasa' is also used in the double sense of mind and the lake `Manasa Sarovar'. the abode of the mythical bird hamsa. Traditionally sanyasis. far removed from lack of peace. Though he appears without staff in his human form. Swaminathan and Sri Visvanatha Swami 12. Hill of Gold. He is hamsa yet without attachment to the mind. A paragon of Self -control. Vs 11 He is a yogi without staff. Translation of Prof.Ferryman Taraka-also an Asura killed by Kumara Bhava. Ramana ferries one across the ocean of transmigration and in that sense he is taraka. more patient than mother earth. Bhava also -Siva. An ascetic without danda* yet is he is Dandapani. Hamsa -Swan. the sun and moon circumambulate this Hill. He is more unfathomable than the ocean. Far removed from even the whisper of excitement. The Mother of all. who have taken to the ochre robe. exemplar of self-control. Swaminathan and Sri Visvanatha Swami 10. Ramana is not attached to the mind. have a staff.Becoming. So too.of Subrahmanya. In the opposite sense he is the enemy of the demon Taraka whom Subrahmanya conquered in battle. he is really a staff holder. more unfathomable than the ocean. He is Taraka* For crossing the sea of suffering. earnest seekers would gather .An ascetic's staff Dandapani-Staffholder-an aspect of Kumara Taraka. AR Natarajan Translation 110 Vs 10 He is the mystic import of the mantra Òm Vachadbhuve namah'. just as one would refer to the Himalayas in the present day. . K..round Ramana.... I meditate on his all compassionate face.......... the name....... Why courage? Because.... in lustre he is like the sun........ an articulated piece in the form of verse for meditation on the deity... Oh such a marvel is this my younger brother! To compare with him.... setting his devotees free..... by Ganapati Muni..... ... He sat still under the beautiful banyan tree In powerful silence.. In the same way.. responds just like a person when called by name.... The gods and goddesses are posited in the Supernal Ether............ To quote from his Dedication of Ramana Gita Prakasha: 'When I came to this verse. Like his father Dakshinamurti in this state Of Brahmic splendor. '.............. THE DHYANA SLOKA Like the cool rays of the Moon.............. he is fearless. Swaminathan and Sri Visvanatha Swami 13..... there shall never be another.. The Rishi. the friend of the blue lily. The Dhyana Sloka is the voice of the seer.... Speaking for five to ten minutes he stated........ Versification [AJ] . said to invoke Bhagavan's Presence he is like the moon. Translation of Prof. Each deity has its own nada........ the moveless one we lovingly remember.. who has recorded in words that line the living experience... 111 The friend of the Sacred Lily. ) THE DHYANA SLOKA: "The Tantra Shastra has devised a method of invocation.. When uttered under proper conditions it becomes a vibrant vehicle through which the Presence of the deity is sensed immediately... lines of vibration in the high supernals. comes into contact with those particular lines of vibration. quoting approvingly the opinion of another 'that the verse is quite fit to be the Dhyana Sloka of the whole Gita.. (Him.. and is able to formulate in human language........ sapphire blue... by his abidance in Brahman (state of pure Being) he reminds one of his Father (6) under the banyan tree.. having conquered the ego. This verse with slight amendment was quoted as "Sri Ramana Dhyanan" by Sri Kapali Sastriar in his Sanskrit commentary. and they take names and forms to operate in this world constituted of name and form..... the lord of the lotus. more powerful than an ordinary human memory or the most moving pictorial record... the Maharshi (who had been silent so far) made a remark.. "For invoking the presence of the Maharshi we have fortunately a Dhyana Sloka bequeathed to us by the great Ganapati Muni.. firm like a rock is this my younger brother.. In luster like the Sun who befriends the Lotus too. he showers such Grace... Each deity. the seer when he meditates on the deity........... The famous Dhyana Sloka................. on him I contemplate... the form and characteristics Such a formulation is what is usually known as dhyana sloka.. The question of mental agitation could not arise for Ramana as he was always in the blissful natural state.. therefore. The teacher was a youth. There are two elements in In showering grace 112 the verse which I may note in passing: one is the blooming of the eyes. if he has eyes . . naming a gentleman "He said that this verse is quite fit to be the Dhyana Sloka of the whole Gita. by his pure abidance in Brahman he evokes his Father under the banyan tree. K. I do not know how it was done in six hours. my firm younger brother. 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. in the form of auspicious thoughts. as I had the previous evening informed him about my program and I purposely retained the last chapter for this morning. AR Natarajan Translation Vs 13 In showering grace he is like the moon. he stated. the friend of the blue lily. The reference to Dakshinamurti is to the first spiritual teacher of the world who taught in silence or mauna. Even now in the thousand petalled lotus of his head there shines Devasena * lovely in looks and mind. seated under the banyan tree. Translation of Prof. " Now one remarkable fact is when I started reading. When I came to the verse nilaravinda the Maharshi made a remark. reminds one of Siva as Dakshinamurti. but their doubts were answered in his potent silence. "Spreading grace like the friend of the blue lunar lily. '(Sankaranarayanan "Bhagavan and Nayana" : Kapali Shastry "The Maharshi") From Kapali's Diary OCTOBER 13 Sri Maharshi knew that I was to leave that day. All this – one can easily see. Then I started reading (8am) and finished it by 9 o'clock. The other is the Silence by which Shiva as Dakshinamurti teaches his disciples. it should have taken easily fifteen hours to finish the portion. Ramana too often taught in silence and many an unsaid doubt of his seekers was answered through his language of silence. calm and waveless like the ocean in mid- afternoon. and yet he is free from the faintest scent of desire. Commentary This verse is regarded as a `dhyana sloka' or an invocatory verse for evoking Ramana's presence. quoted here approvingly the opinion of another that this should be considered a verse appropriate to describe the Maharshi himself. firm like a rock is this my younger brother. the throat was not affected and the pauses for rest were the minimum. in lustre he is the sun which befriends the lotus.is due to the fact that the Maharshi understood that I was to finish and go. The other is the Silence by which Shiva as Dakshinamurti teaches his disciples. Speaking for five to ten minutes. in his Brahmic state he reminds one of his father. Ramana. " It is very significant that Sri Maharshi who had been silent so far. I contemplate on such a one.There are two elements in the verse which I may note in passing: one is the blooming of the eyes. Swaminathan and Sri Visvanatha Swami 14. Bright like the solar lord of the lotus. the students were old. Dakshinamurti. at a modest rate. The tone was loud. The adjective `firm' refers to the state of Ramana's mind. and not mere compositions. and unacquainted with Poetry. The next verse deals with the beauty of these five gems. Commentary The Muni's vision of Ramana was as the divine Subrahmanya who had two consorts `Valli' and `Devasana'.Though thus he is a householder. In this birth however. A giver of boons to devotees. like the celestial tree he removes the sorrow of all those who seek his feet. shines in the thousand-petaled lotus of his head. and Jnana are set out in a self contained way. and yet he is free from desire. praised by scholars. *Sanskrit 19. Vs 16 He is the re-incarnation of Kumarila Bhatta. He is the highest Yogi because of his steady Brahmic state. master of mantras. Valli is referred to in verse four of this chapter as Consciousness. he is yet the author of works wherein crowds of brilliant ideas trail behind the inspired expression. he exposes the teachings of only Vedanta. Devasana. *senior consort of Kumara AR Natarajan Translation Vs 14 113 Even now. this boundless Genius . Though he is thus a householder he is the king of ascetics. Commentary The beauty of the Àrunachala Pancharatna' is that each of the fourfold paths to Self-knowledge – Karma. It could 114 be said that these verses were Ramana's vision of the paths put down in words. AR Natarajan Translation Vs 15 Born giver of devotees. He is a reincarnation of Kumarila[ Bhatta]. Swaminathan and Sri Visvanatha Swami 18. K. brief like aphorisms. praised by assemblies of scholars. the author of 'Tantra Varttika'. the quintessence of Vedantic utterances. one verse covering a path. brilliant with various ingenious ideas. lovely in looks and mind. he assuages the anguish of those who seek the shadow of his feet. but all comprehensive and filled with hidden meaning. he is the King of ascetics. Vs 17 He is the preceptor who composed Àrunachala Pancharatnam' the essence of Vedanta. the sustainer of Vedas. He is the master who composed the Five Gems on Arunachala. like the celestial tree. author of `Tantra Vartika'. guru even to the master of mantras the great Ganapati. Translation of Prof. The guru even of the great Ganapati. Yoga. in the form of auspicious thoughts. K. Swaminathan and Sri Visvanatha Swami 15. brief like sutras. Bhakti. brilliant with various ingenious ideas. in this birth. 16. Again. Translation of Prof. Though not at all trained in the language of the Gods*. but all comprehensive with hidden meaning. and Devasana is referred to in this verse as the pure mind. 17. however he elucidates the teachings of Vedanta alone. elixir of the Vedas. 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. the twice-born Tamil child. by his own sharp intellect. These `Five Gems' were later translated by the Maharshi himself into Tamil. Even though he left the body at the age of sixteen Sambanda's mark on Saivite devotional poetry is indelible. Commentary Here he Muni regards Ramana as `Jnana-Sambanda' one of the three outstanding Tamil Saivite saints. unaided by a Guru. 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 Àtman'. (Reference is made to Àrunachala Pancharatna' of v17) Vs 19 This unique person is another advent of the master-poet. a dull cowherd. K. `The Nine Gems' and `Five gems'. AR Natarajan Translation Vs 20 This is the third appearance of the God who once pierced the Krauncha Hill. In a boy. who was suckled by the divine mother. `The marital Garland of Letters'. Without a guru. Translation of Prof. a knave. K.is another advent of the Master Poets. a scholar or a devotee. This is the third appearance here on Earth of the God* who pierced of yore the Krauncha Hill. the language adored by Agastya and other Sages. AR Natarajan Translation Vs 18 Though untrained in Sanskrit and without familiarity with poetry. Commentary The Maharshi had already composed by 1917 the five hymns to Arunachala. `The Decad'. he became intuitively aware of the eternal supreme light. *Kumara 21. Èight verses'. he is the author of works wherein crowds of brilliant ideas trail behind inspired expressions. Poetically speaking ideas would be rushing in a queue behind those inspired words. His advent now is to dispel the darkness of mere logic by being a living example of abidance in Brahman. Swaminathan and Sri Visvanatha Swami 115 20. He was in this sense a selftaught knower of Brahman. Each word is therefore pregnant with meaning. Vs 21 He is a renowned poet in Tamil. a monkey or dog. a language worshipped by Agatsya and other sages. Translation of Prof. `Brahman' and the like. Swaminathan and Sri Visvanatha Swami 22. The Eternal Light Supreme he beheld with his own inner light. He had no guru in physical form. And now he has come to quell the darkness of mere logic by providing a living example of Abidance in Brahman-Pure Being. Commentary When words come forth from sages they are the product of their direct vision of truth. everywhere . He is a poet of renown in Tamil. and who sung in lilting tunes the praise of Siva. the twice born Tamil child who drinking the breast milk of the mother of the Universe sang in dancing tunes the praises of Siva. The reference here to cowherd is to all who are steeped in ignorance. yet in conduct humble. God manifest. be it a boy. full of devotion. But Ramana's devotion was the supreme one of the repose in the Self. Writing down the message "this goes to the Translation of Prof. free of thought. Trans. AR Natarajan Translation Vs 24 Leaving a message. yet loving all the world. Swaminathan & Visvanatha Swami 24. Commentary From the age of innocence Ramana was intuitively aware of the glory of Arunachala Siva. a rogue. he left home and arrived at the foot of Arunachala. The question of differentiation could not at all arise as there were no òthers'. scholar or a devotee. Ramana was egoless. Full of power. he had clarified that the hallmark of the wise is their equality. K. where all differences are lost in the oneness of existence. Does it mean that his love was any the less than one in ordinary human relationship? No. Ramana's life itself was evidence of this. Monkey is referred to for one is prone to lose one's patience with its ceaseless mischief. free from likes. AR Natarajan Translation 116 Vs 22 He looks upon all with the same even-mindedness. yet without sense of difference. dog. Attachments are the product of the ego. Hence the adjective dull. yet full of peace. . Swaminathan and Sri Visvanatha Swami presence of the Father. Let no search be made for me". but he did not know that it was in the form of a hill in Tiruvannamalai. Abiding in the Self.he beholds the same Being and without the least partiality. yet full of peace. Vs 23 Full of power. This knowledge . It was the limitless universal love springing from the Heart. full of devotion yet free from a sense of difference. Ramana was the repository of all power but his power spread the fragrance of a silent mind all round. Commentary The co-existence of the opposites is seen in Ramana. Ordinarily devotion implies a difference between the worshipper and the worshipped. he left home and reached Arunachala. yet in conduct humble. let no search be made for me". let no search be made for me'. Writing down the message "this goes to the presence of the Father. God manifest. Ramana could understand the language of monkeys and dispense justice in a way they could comprehend. The powerful are never at peace with themselves nor would they let others be in peace. His liberating touch was available to both his mother and the ashram cow. Prof. Commentary While replying to a question from Ganapati Muni. a dull cowherd. `This goes to the presence of the Father. 23. Lakshmi. he left home and arrived at the foot of Arunachala. 24. monkey. free from attachments yet loving all humanity. " This Ends the Ramana Gita Composed by Vasishta Ganapati Muni. God's splendor. 26. Therefore. thus happily endowed with a wealth of auspicious qualities. dull cowherd. the sanyasi. Let no search be made". How can they when they have no sankalpas. In form of Siva are these Seers. as a lotus flower unfurled. . and their's that power to grant all prayer. yet loving the world. each as Self . To him. Of Bhagavan Ramana. "I go to my Father's Presence. They have the power to grant boons. the embodiment of auspiciousness. as sadhu. They are the very forms of Siva. of that equality . humbly enquired about the limitless glory of realized persons. firmly. Commentary True power is not the power to dazzle the mind by performing `miracles' but is to abide in the Self. From preference free. indeed they are the very form of Siva. in accordance with his command. Swaminathan and Sri Visvanatha Swami 25. [*Ramana Maharshi and the Path of Self-Knowledge by Arthur Osborne – pg 26] Translation of Prof. or hog. monkey or dog. Amritanatha Yatindra humbly enquired concerning the boundless glory of Siddhas. the English version of which reads as follows: "I have set out in quest of my Father. They are therefore verily the forms of Siva. Here `command' refers to the choiceless inner compulsion. Those who so abide are endowed with all auspicious qualities. Amritanatha. none need grieve over this act and let no money be spent in search of this"*. Karma is warded off and boons granted invariably but involuntarily. The letter was not signed. IN YOUNG boy. From home he wrote. It is on a virtuous enterprise that this has embarked. Then came his deathexperience and the consciousness that he was the `deathless 117 spirit' which made continued stay at home meaningless. sannidhi. They radiate celestial beauty. Sri Bhagavan. To this Mahatma one humbly asked "of power of Siddha?" To him he answered: "Beyond image or fears they are wise. They are like Siva. They are equal to Siva. is his seeing. and lad traveled thence to Arunachalas feet. They have the power to grant prayers. or thought. replied "The glory of Siddhas is beyond imagination. While leaving he left a letter in Tamil.came to him through a relative a few months before he left home. K. being. All the same at Heart in love. and hence they are like Siva. AR Natarajan Translation Vs 25 Of Bhagavan thus happily endowed with a wealth of auspicious qualities. or desire to help? The reason is that their very presence. 118 Vs 26 Bhagavan who is always rooted in the Self replied thus: The glory of realized persons is beyond imagination. in rogue or scholar. " So ends the Muni's Song with praises fair. generates automatic divine action. dweller on the Holy Hill. They have the power To grant every prayer. * *'Salutation to the Fire of Brahman whence emerges the Word' -------------------------------------------------------------------------------- 'In this world. bIja . kacchapeSa .Rudra 'ca' dharAdhara the Hill... verse 10 of sri Ramana Gita notes below . He is the mystic import of the mantra 'Om vachadbhuve namah'.. *** END OF Chapter 18. the subduer of the demon called PAka (symbolic of the overcoming of ignorance). also known as 'anubandham 2' (Sri Ramana Gita.’ On The Glory of the Siddhas ‘ *** bIja vedAdi beginning (and end) of the Vedas 'om' pAka damana (indra) uttara mightier than Indra. Tiruvannamalai.supporter of the Earth and all its jIvas . (note: dharAdhara is also an epithet of Vishnu as preserver) 'd ' sushupti .based on Ganapati Muni's 'gurumantrabhAshyam'. p.kurmeSa Lord of tortoises . Theformerisadistraction and a person possessing it might still be ignorant.'va' 119 the Lord of the senses. 6th Edition.The Hill of Dawn. Mount Arunachala .There are two types of powers. 116) In this verse. While considering the glory of the Siddhas one has to remember that their essential characteristic is not the power they sport but their equality. Sri Maharshi lies beyond even Lord Indra's bIja is 'la'. those which involve the exercise of mental powers. Epithet of Siva and symbolic of transcendence. in which there is unwavering perception of unity.whichcometoapersonwhoisSelf-aware. 1977. as the Seer. All knowledge appears as if permeated by words. 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. 10. Kavyakantha Ganapati Muni.. there is no cognition which does not follow language.Chapter 18. This mantra reveals various correspondences and is said to be endowed with Sakti (power). * [*Sat Darshana Bhasya – Pg xxiii] Om Namo Bhagavate Sri Ramanaya Chapter 18.penance. Supporter of the Universe. reveals the bIjAksharas (seed syllables and/or letters) which make up Sri Ramana Maharshi's special mantra. When we go beyond this we find. ' (Bhartrhari) ------------------------------------------------------------------------------. the others which arenaturaltotapas. there is no cognition which does not follow language. ' '. here is that person. ' (from the Vakyapadiya of Bhartrhari . looking at Ramachandra Iyer.. After they had left. we have to tell them to get into such and such a train or take such and such a path. ' Bhagavan nodded his head as usual. we take leave of you. 'Shanthi is the original state. reach Ramanasram am and step into the hall.. He. .Here it represents Sakti 'bha' (note: the vowel 'a' is omitted. but if they come to Tiruvannamalai. If what comes from outside is rejected what remains is peace. they get jnana. All knowledge appears as if permeated by words. he said. There is no need to move any further.'Obeisance to that 'place' of Being from whence the Word arises (and sets)' Bhagavan Sri Ramana Maharshi is described as the secret import of this mantra. We pray that you may be pleased to bless us that our mind may merge or dissolve itself in shanthi. This morning at 9 o'clock. who knows the truth of its origin. ) amareSvara Lord of Gods (Rudra) 'u ' amRta . If people at a distance enquire how to go to Ramana Maharshi. 'om namo bhagavate sri ramanaya' 'In this world. What then is there to dissolve or merge? Only that which comes from outside has to 120 be thrown out. It is only for immature minds that sravana and manana are prescribed but for mature minds there is no need of them.. If people whose minds are mature are simply told that the swarupa itself is shanti.Kanda 1) From 'Letters from Sri Ramanashramam': 19th July 1947 (135) HEARING. attains the immortal Brahman. MEDITATION AND THE LIKE Yesterday.known as sleep . it is enough if they are told. 'v ' Siva Sakti 'e ' syllable of offering signifying dative case (along with next letter) sUkshmAmRtA praNatyA (pra-Nati) obeisance/surrender of body and mind with humility 'namaH' 'om vacadbhuve namaH' om va ca d bhu v e namaH Altogether this reveals the Guru mantra . so it is understood by the Wise. they approached Bhagavan and said. two pandits came from Kumbakonam.toyabIja water. that which purifies the word is the attainment of the Supreme Self. 'Swami. Beholding these apart from sky. from which thought springs. I am'. point inward to the Heart. Securing means only remaining in one's own self. ' In this connection. always proclaiming 'I am. Those that are liable to do that aantara sravana (hearing inwardly) do not have any doubts. how to connect by yoga to the root?" "The Heart of all. Some Sonnets on Ch 5. then impressions world wide arise. . becomes unwise. aham' ('I. 121 -. by candle of pure light. Thou Art!" "If in the stem my Heart is the single shoot. 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. nididhyasana. so realize the mind’s Source is 'I'. and now your flower in lotus heart to rest. To describe. the soul enmeshed in samsara's snare. Not only are there outward sravana and manana but there are also inward sravana and manana. Seeing that. the circling moth's consumed. ' 'Aantara sravana means the knowledge of that Atma which is in the cave of the heart always illuminated with the feeling 'aham. In the flame of flames. Start not from the pump: but hridayam as hrit.our Self is unity. the whole receives. a Self-realized person. 'Yes. he used to say. and swiftly dies.' 'Sravana and manana mean only those described in Vedanta. may merely image mental part. and to get that feeling to be in one's heart is manana and to remain in one's self is Whenever any one asked what those aantara sravanas are. ' (from the edition printed by Sri Ramanasramam in 1995) Hridayam "THAT FROM which all thoughts of embodied being sally forth.' Bhagavan replied. either by making the mind absorbed in the search of the Self or by making the mind drown itself through control of the breath. sushumna's stream to sahasrara flood. Become an Atmanishta. we've understood. In that sloka mention is made not only to Atma sphurana but also how to secure it. Let Heart's ease -. I'). it is worth while remembering the sloka written by Bhagavan bearing on this subject. They must occur to a person as a result of the maturity of his mind.subtly right of center’s best --. 'But one thing. indrawing and exhaling universe. The Goal of All in the Heart AWARENESS FLOWS from Heart to body whole. by Ayam lit. don't they?' said some one. His sleep is nought.the Sun within the vestal flame of Self is ever ablaze. To be true. will enter holy name. describes in night a circle. toiling 'neath the Sun -. magician's art. seer and seen are one. In Heart abiding. The ignorant soul. one-pointed. like moon. and paid a visit to Sri Maharshi to dedicate the work to him. From observation. as moon at noon in clear blue sky to find: so truly centering Science of the Heart. The universe entire. EXTRACTS FROM THE DIARY OF KAPALI SHASTRIA PART 1 ========================================================= I thought it would interest members to read extracts from 'K' 's diary when he presented Ramana with his Commentary on his Gita. purblind. moonlit. ere we merge in Heart. or excess elation. Poor ignoramus. seeing in all sahaja in nirvikalpa finds their absence. Seeking not Self. And on his return. This whole wide world on body-sense does fall like rainbow prism and indeed in Heart is presence. 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. firm. 'twill run swift into source to sleep.Things limned by power of mind and sight alike seem different to thought-bound eyes. A mortal man absents the Heart. The Light of the Mind THE ORB of space. and as such was not revised by him. When the typescript was ready and shown to him. grief. mists his sight. Alan SRI KAPALI SHASTRIAR wrote his Sanskrit commentary on the Ramana Gita in 1941.into the Lion awareness dropped his thought -. When stream of mind is stopped by swoon. The one who Knows reveals Real light in mind. sees mind. It is quite long so I will post in Parts on a daily basis. but Science of Heart. this personal and intimate account was not meant for publication. deluded. some extracts from it are included in this . However. may our meditation start. is one reflecting a greater light. here now to find. cruising in dark night. No notion differing seer from seen on earth can integrate man's conceit is unrefined. he gave a rapid narration which was recorded. but surfaces which silvered gleam. Samadhi. or terror. Heart gives light to maya. the universal face isn't mind. unbeknown. immortal source of light. and multi-formed. from Self apart. is mind whose origin is Heart. The Supreme is the Heart TO THE WISE. of Self but part. all meaning else than Heart is none. in response to a pressing request for a full account of the trip. 122 He is no thing but holy Heart at birth. round our sun. The mind by sahasrara lit. I expected change in her. that it was the Ashram. moved forwards and saw the figure of Sri Maharshi reclining on the sofa as usual. Feelings overpowered me.. I spoke not a word and stood up. ". Being very old she invited me with nods. Somehow my legs would not move forward... When the carriage turned to enter the Ashram. I came out to Echhamma who was waiting there I was not in a condition to speak. 40 am train. and for her age she did not look older.. I could not recognize the surroundings. I muttered something. in all twenty couplets. "Yes. " "You were expected.. and as I was doing so. I saw an arch in bold letters: SRI RAMANASHRAMAM . 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 . When I turned to my left.. When I heard my name being uttered by Maharshi. 05pm when I went before Sri Maharshi.you can have whatever you like. the old lady Echhamma was sitting there with her usual rosary. perhaps pent up for ages they now found their vent. Fortunately I got a compartment all to myself. perhaps a few minutes before time. I handed the manuscript and prostrated myself before him. as if to say "Why so much. The head hung down. " There was a feeling of satisfaction and peace.. Our eyes met. Malai in time. Hm. " "The train came just now?" he asked. *** It was now 3.. 45 pm when I reached the Ashram. In 1998. "This is Kapali Sh. one foot outside. he said to an attendant close by.section as they would be of special interest to the reader. The train reached T. Then. published by Ramanasramam * IT WAS on the morning of 10 October 1941 that I started for Tiruvannamalai. "I will take a little rice with buttermilk. just take food .it was 123 not there ten years ago when I last went there. an English translation was at last prepared. why so much!" I prostrated myself. then approached him close. but this never took place in his lifetime. "Yes. He nodded and said "Hm." I replied. R. ". taking the 7. 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. He asked me if I had taken food. with effort raised my head . 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. " "Come so soon?" "I got the Jut immediately. took me to a building which I later learnt to be what they call the Office of the Sarvadhikari. and is now available. Kapali Shastria had intended to render his Commentary on the Ramana Gita in English. my mind jumped back to the old moments and there were corresponding emotional experiences. I took a Jutka2 and it was 12. *** I stood at the threshold of the Hall. the import of Sri Maharshi's teachings. "No. "you can call it Bhasya. he said "Come in. a gentleman was standing outside whom the Maharshi could see through the side window." Maharshi replied. " 124 Then he asked me about the colophon I told him I had left space to write a few words there. here is come" (showing the book in his hand). Oh! Everyone thought he would not live. but that was only for a few minutes in a crowded gathering ten years ago. once I saw him sitting mute in a corner of the hall at the Maharshi's. not now when it is not being read it can remain with me. Later. In a minute I saw him entering the hall. I told him that I had written in the next verse that the work was offered on 10 October 1941. is it J. somehow he .. 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. and filled up the word samapta. Addressing him.. ?" I exclaimed. as I had no time to look back as I went on writing the 243 pages continuously for twenty days and more. Now. 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. It looked from the manner of his reading as if he had read it before. Sri Maharshi's question to me was significant the significance was lost upon me at the time. in addition to my routine work. as you have already named it. "Ah.. We had no opportunity even then to converse." he said. " Then he turned to the end of the book and wrote after Kapalinah krtih. prkasakhya vyakhya. I shall write. as the Maharshi pleases. "if you had seen him a fortnight ago. He graciously smiled looking into that particular verse he read it aloud appreciatively while I remained quiet standing quite close by. Would you like to take it now?" he asked." I replied. Later I came to know it when people told me about the extraordinary crisis which would have easily led to a fatal end. Pointing to him the Maharshi asked me "Do you recognize who it is?" I looked at him scrutinisingly. " "Anyway. coming closer to me. 4 He immediately saw that and said "Then. But in the Introduction I had written the title as Ramana Gita Prakasa Pithika. for with difficulty I recognized him to be the same boy who used to come twenty eight years ago to the Virupaksha Cave when we were meeting at the feet of Sri Maharshi. Just at the time when we were talking about the closing verses. Afterwards he went out. "How is it he looks so weak?" I asked. There was only bone and skin. you can call it so. studied Vyakarana and specialized in Vedanta later he became Pundit in the Shankara Mutt in Kumbhakonam. as I had something else to tell him. Then the Maharshi audibly read out the twenty couplets and significantly accented the last line: matrbhutamahesaya Ramanaya namo namah.. "He is very healthy and strong now. "That can be done. "Yes. and which proved that the advice of the Maharshi was not in vain and 125 meant much more than what was said. The Maharshi hinted that it was not ready to be seen in fact he said to J. J. is reported to have said that it is not a question of days but of hours being counted. kept quiet for a minute. Later I directed him to go on whenever he stopped. came to the rescue of the Maharshi by almost removing the manuscript from the shelf. and I found his questions meaningless. Sundaresa Iyer and Sri A. On one or two occasions I met the objections as they apparently merited an answer. medical science has not definitely succeeded in finding a cure for cancer. He was taken to the hospital from his lodgings. Then he kept it on the shelf. and it is this attitude that helped and reminded me also of the significance of the flower Divine Solicitude which the Mother (Aurobindo Ashram. Pondicherry) blessed me with when I took leave of her. for that was an interesting situation but J. and I was determined not to give way to impatience.is there. Duraiswami gave me some details about the crisis. It is due . " J. : "He has yet to go through them once. read aloud the twenty verses concluding the book. and one of the doctors. There was a general talk and everyone was saying that it was an extraordinary thing that J. to do something. " One word about this.. bewildered. then it could be only by the Maharshi's help. I had a presentiment that some obstruction might present itself. Sri T. Later. Then J. Naturally. pausing and looking at me questioningly. K. again he asked. then and there expressing his opinion or raising some objections. 's fault if he could not follow the sense of certain passages. and he was given up for lost. *** J. went on reading. significantly. R. Sri Maharshi found him obviously to be a little insensible he looked at me. "I shall just see only the Pithika. the boldest among the unbelievers pauses. took it and began to read. *** It was not J.. Sri Maharshi kept quiet. repeating what he said a minute earlier. it was found to be cancer in the abdomen and as is well known. did something which might mean anything. was alive today. and humanly speaking there was no hope but of course if he was to come back to life at all from his death-bed. While starting. Immediately. who was sitting there wanted to see it. "(Introduction). Sri Maharshi had to gracefully say "Yes".. Maharshi. I was waiting to hear what he. My book was still in Sri Maharshi's hand she was glancing through the pages and as already said. A few months back he was seriously laid up in bed with complicated illness including temperature. a local man who seems to be a devotee of the Maharshi. would say. the doctor got unusual courage. doctors were changed. but asked them.. 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. what was meant. It cost a thousand rupees.came to me. including T. Vasishta Ganapati Muni may be considered an honorable exception.Chakram. which has a special significance in the worship of Divine Mother. This idea was quite foreign to his culture. 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. continuously changing. K. I believe there was none else excepting one or two other than we four. Raju Sastri took out a plate and handed it to him. was over. was reading the Fifth Chapter by now. S. Then there was another. it was solid gold. Having assured himself that we were safe. were imperfect. 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. 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. *** After the Veda Parayana. From the mandahasa(medium sized cupboard in which household idols 126 are kept for worship). he . while the Science of the Atman is asserted by its sponsors to be not so. The diagram was Sri Chakram. The third one contained letters inscribed in the diagram. developing. why so much care for safety had to be taken etc. it was Subrahmanya Yantra.Raju Sastri . My own Guru. It was a few inches square. in the world. he requested Raju Sastri to take out the thing. conducted by Sri Raju Sastri in the evenings. I saw the whole thing. (Sri-Chakram is a power-laden spiritual symbol having profound inner meaning. I had stated that the Sciences. ) *** OCTOBER 11: J. I was wondering what he was going to do. it was neatly done. but its weight betrayed to me the metal even before I saw it scrutinizing indeed. This is a chapter in which Maharshi gives a discourse on the subject of hrdaya of . I would not say all Pundits are like that.to the unthinking habit of many of these people in cramming the standard works of Shastras. himself. and he in turn placed it in my hand. This was because the esteemed friend had a cultured mind. We all came out and he took us to another hut where I was shown Meru in sila (solid rock). Both of us were taken by the Sarvadhikari to his office. It represents the stages of evolution of the universe from the central Divine Reality. The book explores into the various spiritual and scientific aspects of Sri. a smaller plate that too was taken out. ) He spoke to me how he was able to get it all done. But Sri Maharshi appreciatively nodded when the passage was read by J. Ordering the door to be bolted he looked around cautiously to see if there was anyone who was not in his confidence. 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 . and it was later confirmed in another article which appeared in 1934 in the same Journal. Just here. " Maharshi paused and looked at me. and I think somebody also wrote to that address which I have noted here (pointing to the note book in his hand). " After a minute the full significance of Maharshi's questioning became evident to me and then I said "I think it is better. Maharshi asked me: "But is it called hrdayakasa 1 or merely hrdaya (referring to anahata 2 )?" I replied. when there is so much doubt. TheMaharshisaid: "I made enquiries about it to get the whole article and that particular number of the journal. "I have written hrdayakasa for anahata also. The sentences read by Sri Maharshi clearly conveyed the idea that the Heart described was the deepestandtheinnermostpsychophysicalandspiritualCenterofman. for the Maharshi began to speak about the 'Heart'. When a particular passage came. " "Yes. meaning "Are you quite sure?" "Anyhow. it is only hrdayam." he said "that is right. the true Heart.and this is a very important chapter.not in answer to any question from anyone . the Maharshi continued. 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. whereas the hrdayam in the middle of the chest anahatam is called hrdayam by Tantrics and some of the yoginis. That was the JOURNAL OF THE PSYCHOLOGICAL RESEARCH INSTITUTE started in 1872 in Philadelphia. " "Yes. My impression is that the anahata is also called hrdayakasa in some of the Tantric works. " Immediately I took the manuscript from J." I said "I shall note and find out if necessary I shall quote the text. Again he took a book in which he had written in his own hand some sentences in English culled from an American journal. and removed the word akasa leaving it as hrdayam. to remove the akasa and simply call it hrdayam.his own accord . as the distinctive features of Sri Maharshi's realizations are expressed in unequivocal terms. to be on the right side. It seems in 1931 there appeared in November or so (I do not remember the exact month) an article in it describing the Heart. that would be better. there had to be a halt in the reading of the manuscript. 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. But it is not hrdayakasa. but nothing has been heard. 127 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. almost in the hearing of the Maharshi once asked me in 1931 "What. it is always the case. and whenever there was variance in reading he drew our attention to it and wonderingly expressed 'How is it that such readings have crept in!' In fact I had two different editions when I wrote the commentary. "It has been so for the past one year and a half. "When the manuscript was being read. R. " 128 A. " "What do you think it is due to?" "Somehow there is withdrawal into himself. Sri Maharshi had two newer one in Telegu and the other in Nagari . you are not as much accustomed to write Nagari if it were Telegu it would be different. " A. " "This is quite interesting and pleasing to me. "I do not know how long things have been going on this way. I too observed it he is in the hall practically always. he very kindly heard me and made his very gracious remarks especially when I referred to my handwriting in Nagari scripthe said "Yes. clear and legible." I said "and very graciously asked me to take my food first and that is all. I frankly told him that the Maharshi was really gracious as usual. quite good. your chest is not burst as yet?" The Maharshi replied. 4 Indeed they. He does not turn to the side of the temple or look into other constructions. He asked me to tell him more about Sri Maharshi's remarks whatever I had to say I did. came and asked me to give him details of what went on in the hall when my manuscript was being read. " "Yes. As for slips. I spoke to him. What you say is perfectly true so far as I am concerned. " "Did he make any personal enquiries when he first saw you?" "Of course he did. Even now it is quite all right. And afterwards when I was speaking to him about the work.definite conclusion that the center of the Self or Heart is located on the right side of the chest. did he make any remark?" "Quite many. D. " In this connection I reminded Sri Maharshi of what some people once talked about this in light vein ridiculing the idea of hrdayagranthih." I added. L and N. he is more and more indrawn. We go on thinking that we have written letters and words which are quite often left out. R. " "It is not exactly that many may have done. R. D. Formerly it was not so. D. I did move very closely with him and I have always considered .in addition to which he had by his side the original manuscript written by Nayana in 1917. but behind it a certain aloofness was visible throughout. said. In fact he kept a copy of the text while closely giving his ears to the commentary being read. "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. now in a jovial tone reminiscent of olden days "They can afford to talk but if one is hit (or caught in the net) then he can know." said A. When he asked me to give my impression. he kept simply quiet. was previously informed about the propriety of leaving the author to read before the Maharshi. still it was not I. But what to do? I was destined for another way. It was my chapter.. However. my body would not like to be seated from the spine upwards there was an unusual force waking as it were.. the range becoming wider and wider. this train of thought passed by me and I did not think of it again. I tried to give the gist then and there. Then they were satisfied. finding that to appeal to me might not be fruitful implored the Maharshi that I might be asked to expound it in Tamil also as so many were waiting in earnest. have I tried? Friday passed.. It was from that I felt that there was a certain aloofness. How to finish or even try to finish the remaining thirteen chapters? Moreover. At one stage N. 1 When I was reading this.. " Facing me. There was an unusual certainty that everything would go all right. he added... I got up first. But I do not say that by his treatment of me he made me feel his aloofness. I myself might have something to say. and old acquaintance. I explained in Tamil what I had written about the value of contacts with great men. All who could follow Sanskrit were present. I thought. The whole clavicular region was being taken up there was no feeling of the existence of the head. I had to take this course that day. at the same time addressing N.myself to have received his special blessings. turning to the Maharshi. J. that I would try to give a résumé in the evening. was able to finish less than one-third of the whole. When all of them had come. When I came to the tenth verse somehow I stopped it was just time too. In the previous three sittings J. for which purpose he had specially come.. "1 "That is why I ask you if there was any talk between Sri Maharshi and yourself reviving old memories. 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. might say something. " "No. The voice was going higher and higher. the Maharshi looked into my face as he knew already that I was to start and proceed with the reading. "How is it possible!" Then I said. *** 129 I was in the twelfth chapter and had read the first ten verses with the commentary. there were portions where Sri Maharshi.. Now I questioned myself. I was reading. recited the first verse of my anjali to Sri . I had given the word to the Mother that I would try to finish on Sunday itself. "2 *** OCTOBER 12: There was nothing important to note till I entered the hall. But Maharshi smiled and said "Now! It will be already a great thing if he finishes even the Sanskrit reading." I said "Even when there was occasion for it. R. the plenitude of tapas puissant. looked far better . he laughs. airy as it were. Our teacher's teacher May he destroy our sins! IV.Maharshi: I. This splendor compact. reciting. Sanctifying once more the environs sacred. the Lord Maharshi. II. By his flaming effulgence. Is he Kumara. " *** At night I had a long talk with A. The rest I did not note. this work within and without me was clearly not mind. D. Him the Lord some call the Primal Being. But ever unsevered from Him. Others see Him as Being Supreme. expelling evil in those that seek. Yet he shines forth. Thus beams thy life with many a side And leaves the learned guessing. Dispelling darkness. There was no head whatever. Sri Maharshi looked a little moved that is my impression. Vast with a heart which delighteth in all. O Silent one. O Ramana. Slowly I moved. Lives aglow the Maharshi. by the way. Or else. I was not in meditation. Disciple of Kavyakantha Sage. Kundina-born. He nodded approvingly when the last couplets came out of me. Making the world a morsel. And servant of him who served at Ramana's lotus feet. Yet others proclaim Him the Being Centered in the orb of worlds and spheres. Reigns a Splendor. Teacher of teachers!" When I finished. to sages priceless. Luminous. of Bharadvaja line. every succeeding verse being recited with increasing force. 130 VII. By Kapali of resplendent speech. The creature ego-soiled perceives not. It was an unusual vastness in front of me the body was light. Prince of Preceptors. Tender is he with gentle smiles. Mighty is he with blazing eyes that none can meet. "On the slopes of Aruna Hill. Him who shines forth in all the Three. Among men and others moving equal. model unto men. " Then I went on. as I was doing the salutation: "This offering of reverent praise. Ramana called. III. in human form. Is he another Shankar. VI. Is made by bhakta Kapali. facing the Maharshi and close to him. Who savored in full the nectar In the lotus feet of Sri Ramana. In movement deep from Silence sprung. I was doing things perfectly in normal consciousness. the Infinite. Mercy bodied sublime. him they call Maharshi. Shankar's offspring? Is he the self-same boy. But ever in our hearts thou joyest to dwell With certitude. His health. Lord Shambhu with Shakti indrawn? VIII. V. I concluded it with the recital of the last two couplets of my epilogue to the Anjali. as it were but this sight around me. robed but by spaces around. than what it was when I last saw him at Pondicherry. Sri Maharshi himself was not looking as old as one would expect in fact there was very little change in his body - I saw him after an interval of ten years - if at all, there was some improvement in his health. OCTOBER 13 Sri Maharshi knew that I was to leave that day, as I had the previous evening informed him about my program and I purposely retained the last chapter for this morning. Then I started reading (8am) and finished it by 9 o'clock. When I came to the verse nilaravinda the Maharshi made a remark. Speaking for five to ten minutes, he stated, naming a gentleman "He said that this verse is quite fit to be the Dhyana Sloka of the whole Gita. " It is very significant that Sri Maharshi who had been silent so far, quoted here approvingly the opinion of another that this should be considered a verse appropriate to describe the Maharshi himself. There are two elements in the verse which I may note in passing: one is the blooming of the eyes. The other is the Silence by which Shiva as Dakshinamurti teaches his disciples. "Spreading grace like the friend of the blue lunar lily; Bright like the solar lord of the lotus; by his pure abidance in Brahman he evokes his Father under the banyan tree; 131 firm like a rock is this my younger brother. " *** Now one remarkable fact is when I started reading, it should have taken easily fifteen hours to finish the portion, at a modest rate. I do not know how it was done in six hours. The tone was loud the throat was not affected and the pauses for rest were the minimum. All this - one can easily see, if he has eyes - 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 - as she later confirmed. 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. A further note is appended for members. Alan The famous Dhyana Sloka, by Ganapati Muni, said to invoke Bhagavan's Presence (*) In showering grace he is like the moon, the friend of the blue lily. In the same way, in luster he is like the sun, 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. Him, the moveless one we lovingly remember. **Lord Shiva as Dakshinamurti. The Muni saw himself as Ganapati and Ramana as Skanda therefore as brothers. When they first met they became firm friends, like actual brothers, roaming the hill together and going swimming. The Muni had a man to man relationship with Ramana on the human level, but of course he also regarded him as his Sad-Guru on another level. Bhagavan nicknamed him Nayana which is a term of endearment and means 'father' in Telagu. Of course it was the Muni who named the young Brahmanaswamy as Sri Bhagavan Ramana Maharshi. * THE DHYANA SLOKA: "The Tantra Shastra has devised a method of invocation, more powerful than an ordinary human memory or the most moving pictorial record. The gods and goddesses are posited in the Supernal Ether, and they take names and forms to operate in this world constituted of name and form. Each deity... responds just like a person when called by name. Each deity has its own nada, lines of vibration in the high supernals. The Rishi, the seer when he meditates on the deity, comes into contact with those particular lines of vibration, and is able to formulate in human language, the name, the form and characteristics. Such a formulation is what is usually known as Dhyana Sloka, an articulated piece in the form of verse for meditation on the deity. The Dhyana Sloka is the voice of the seer, who has recorded in words that line the living experience. When uttered under proper conditions it becomes a vibrant vehicle through which the Presence of the Deity is sensed immediately. 132 "For invoking the presence of the Maharshi we have fortunately a Dhyana Sloka bequeathed to us by the great Ganapati Muni. This verse with slight amendment was quoted as "Sri Ramana Dhyanan" by Sri Kapali Sastriar in his Sanskrit commentary. To quote from his Dedication of Ramana Gita Prakasha: 'When I came to this verse, the Maharshi (who had been silent so far) made a remark. Speaking for five to ten minutes he stated, quoting approvingly the opinion of another 'that the verse is quite fit to be the Dhyana Sloka of the whole Gita. '... There are two elements in the verse which I may note in passing: one is the blooming of the eyes [like sun and moon]. The other is the Silence by which Shiva as Dakshinamurti teaches his disciples. '(Sankaranarayanan "Bhagavan and Nayana" : Kapali Shastry "The Maharshi") This incident in the life of Ganapati Muni author of the Ramana Gita may interest members. It is from his biography. Regards, Alan Again and again the Muni sought the presence of his master, the Maharshi, came to Arunachala and stayed. In Arunachala the Muni had his tremendous Yogic experiences. One day, when all were assembled on the flank of the Hill for prayer and waiting to take the lead from the Muni, there emerged suddenly from somewhere a bright star which went towards Ramana, touched his forehead and receded. This happened six times. The disciples were astonished, and Nayana (the Muni) realized it was the manifestation of Skanda (the six headed Subramanya from the Pleiades constellation or Karttikeya) in Ramana. He at once praised him in eight extempore slokas. (These eight slokas form part of the forty verses in praise of Ramana -- see the First Invocation in this volume -- which are recited every morning at Ramanasramam. ) Ramana listened to them in his spontaneous divine mood. Ramana usually remained silent, speaking only when absolutely necessary. He, the incarnation of Karttikeya was born, according to Nayana, to direct and guide all mainly by his silence. After the recitation was over, Nayana -- who burned to accomplish the redemption of his motherland by the Mantras which gave power and protection to the ancient sages -- asked Ramana whether Self-enquiry itself was enough to empower the welfare of humanity, or whether any other Sadhana was necessary for this purpose. Ramana replied: “Rely wholly on God who controls the world and does what is auspicious. Settle still in your heart, with all cares entrusted to God. He who can shape the future can also conduct the present affairs. The Lord conducts the past, present and future and prepares the ground for the auspicious events. Do not have any doubt about it. He acts according to the needs of the times. So be firmly poised in the Self. It will do you good. Leave everything to God. ” The Muni, like other great devotees of the Maharshi, surrendering wholly to this ultimate guidance, became himself an instrument of the Divine activity among ‘the needs of the times’ subsequently. Ramana recommended aspirants to return to their roots -- to what came naturally to their own Dharma -- with the depth enquiry “Who yet sees?” to sustain it. Incident in the life of Ganapati Muni 133 Translated from the book "Sri Ramana Virunthu - Part 1" compiled by Siva. Deenanathan published by Sri Ramanasramam pages 110 to 111 Ramana Gita One day Bhagavan said: " Probably it was the year 1913; Nayana (Ganapati Muni) came and had many of his questions answered. In this way he enquired on many topics and got them by heart. After that Nayana went to many places to give discourses. While delivering the discourses in Sanskrit, he recited many Shlokas with ease. He would then say "This shloka is from chapter number (some number) of Ramana Gita and this is the shloka number (some number)". The beauty is that Nayana said in this way, many months before he actually began to compose Ramana Gita....... But nobody had the courage to question Nayana, "Where is this Ramana Gita that you are talking about?" Nayana was a scholar and an equally smart person. In this way he continued composing many shlokas without much effort and finally he completed writing Ramana Gita. " Devotee: Bhagavan! If at all someone had asked Nayana "where is this Ramana gita" what would have happened? Bhagavan: (with laughter): Who has the courage to question Nayana? That was the strength of Nayana. 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; But they were the ones NOT in Ramana Gita. If someone pointed out "Nayana, This shloka is not in Ramana Gita", Nayana would immediately respond, "This shloka is from Maha Ramana Gita". Nayana had planned to write such a book too. But did not write. He was also saying he would To illustrate your point about the very close relationship between Ramana and Nayana Ì append Ganapati Muni's Hymn to the Guru. nurtures the wondrous elegance of (Ramana's)Gita: 12. which sustains it. in which matchless Strength. It holds fast to the root. of the sun. but its abode is in the Heart's lotus. the little minds have a dual vision cast on the All (the One Sum Total. Of whose truth on hearing. for my meditation: 7. In which support. called the Primal Sound. itself pervades moving everywhere: 14. Om Namo Bhagavathe Sri Ramanaya! ramasamy ====================================================== Dear Sri Janaardana Kalianandaswami . by the realization of oneness: 10. yet it flows for the lotus of the head. by the inner movement. the source of all lights. is the power that is there for the power of Brahma and the rest of the gods: 4. yea.let that truth dawn upon you in concentration and meditation of Tara. . This Light of Atman. They never got written. Pranava . By whose Light. which by its rays dispels the darknesses of the ignorant . so pleasing to me. into which it resolves itself . By going up. That. With the outward eye it makes for the body's illusion. Full. it fixes movements . let that Brahman in Guru's form swell itself in me: 15. the desireless knowing the truth are delighted. knowledge indirect comes. penetrating the walls of Ganapati's speech. which. it resembles the Sky. release.use all his talents to write a commentary for Arunachala Pancharatna. Nayana passed away before he could write these. of the planets. Which is the Splendor concrete. THE UNMANIFEST from which all this manifestation takes birth. Samaste): 5.unwearied let it reign supreme bearing the Ramana-name.and what more. the Pure. with the eye inward for experience of the Self's oneness: 9. the Original Sound: 13. It is devoid of support.may it ever throb in my heart's lotus: 11. Silent. by the movements in the adhars1 and in the head. this cosmos (this Brahma's Egg) with its myriads of globes firmly abides: 3. and from behind for the energy of the senses: 8.That the Eternal is: 134 2. (The Light) from the lamp named Ramana. to Which even an inclination has the same purport: 6. That Brahman. On which by meditation men have become immersed in the Delight of Atman. by going down. or retired from it. Regards in His Grace. bearing the Ramana-name for me . it stands(as ever) for Mukti. but whose contact in particular causes that direct knowledge. by whose magic. " Note: Pardon me for the quality of translation! Please feel free to post from the original English source if you have come across earlier. Where to stay is liberation. Alan Hymn to the Guru or Gurugita of Vasishta Ganapati Muni 1. Seeing the multitude of objects. Frawley. Ramanasramam Glory of Vasishta Ganapati -. That Brahman. A second edition revised with the assistance of Mr. let That deposit me in the Delight. which gives special emphasis to the Muni’s work in rediscovering the original meaning of the RIG VEDA. S. deep and lucid. With excellent Introduction and Commentary. M. Bhagavan and Nayanaby S. Tara.16. Eka Sloka of Bhagavan Sri Ramana Maharshi Commentary by C. Kapali Shastri (1946) and have endeavored to bring the English rendering into the closest possible conformity with the Sanskrit original. meaning and significance of this great verse in the Ramana Gita (Chapter II. lovingly. R.A Biography by Sri Kapali Sastriar. along with the Sanskrit text. Pandit and D. Sudarsanam. V. Leela. R. gave out this Hymn to the Guru. A fresh translation by Professor G. Commentary on the Ramana Gita: "Ramanagita Prakasha" by Sri Kapali Sastriar Published in Sanskrit. Bangalore. Vasishta. 17. V. R. Another rendering by Sri Krishna Bhikshu. Bangalore. later developed by Sri Aurobindo in The Secret of the Veda and K. part of an unrevised English introduction to his Ramana Gita commentary: "Ramana gita-Prakasha". Selection from Ramana Gitaby A. Introduction by A. published by Ramana Maharshi Center for Learning. came out in 1966. one of which is quoted in this study. as well as the wise rendering of the Muni’s experiences and teaching. verse 2) written by Bhagavan himself in Sanskrit. Tantric Yoga and the Wisdom Goddesses by David Brawley. Bangalore Contains the Muni’s own versified autobiography in the First Section. Shastriar. In preparing the latest translation. Ramanasramam Sri Ramana Gita A new English translation by A. Bangalore A clear contemporary prose translation of the most important sections with well researched commentary. permanent encompassing. Natarajan. author of Talks with Sri Ramana Maharshi)and published in 1935 with a Preface by Grant Duff. Subbaramayya. A deeply perceptive and readable life-portrait of the Muni. containing first-hand accounts of their relationship. Nayanaby G. recently translated from the Sanskrit by Dr. Published in English. Publ. was published in 1959. Krishna Published by Kavyakantha Vasishta Ganapati Muni Trust in Madras. named Ramana. whose thought (leads to)liberation. also with the Sanskrit text. SABAD. Salt . by his foremost disciple Kapali Sastriar author of the Sat Darshan Bhashya. urged by the Delight of the primal sound of Silence. Pondicherry) Contains. 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. Maharshi by Sri Kapali Sastriar Published by SABAD (Aurobindo Ashram. Swaminathan have utilized all the previous translations as well as the Sanskrit commentary of Sri T. publ. R. 135 ====================================================== For those interested in further study of this Scripture I append a brief Bibliography. A valuable discussion of history. NatarajanPublished by Ramana Maharshi Center for Learning. Natarajan. Published by Sri Aurobindo Kapali Sastry Institute of Vedic Culture. as well as diary excerpts. In accordance with his view. published by Passage Press. David McIver came out in 1946.. Ramana Maharshi Center for Learning. ShankaranarayananPublished by Ramanasramam A moving account of the intimate friendship of the Maharshi and the Muni. Sri Visvanatha Swami and Professor K. Again the moon is the symbol of Bliss. learn to invoke his presence and surrender oneself completely to him. Thus Maharishi is the Divine personality in threefold poise of sat chit ananda. M. An irrepressible urge . R. in luster he is like the sun. the Maharshi’s grace is available even for those hearts are not quite pure. expounding in silence. When dispelling the darkness of the heart they shine like the resplendent sun. symbolized by mountain Arunachala. " When I came to the verse nilaravinda the Maharshi made a remark. Zambia An article that appeared in " The Hindu" (newspaper) dated 16 April 2004. a 16-year-old schoolboy in Madurai realized the total futility of equipping himself to earn his livelihood. The Brahmic state denotes the Pure Existence. the knowledge as Consciousness. the kinsman of the lotus. In the same way. Ramanan . Silence is his eloquence. Speaking for five to ten minutes. tapas. Him. ' " In showering grace. This INVOKE PRAYER was bequeathed to us by the great Vasistha Ganapathi Muni. Draws from many untranslated Sanskrit texts of the Muni supplied by Sri K. S. This has been taken from the book BHAGAVAN AND NAYANA by Shri Sankaranarayanan The INVOKE prayer is called Dhyana prayer in Sanskrit. With grace they emit rays cool as the moon's. He is always in Brahmic state. ENT VENKATARAMAN narrates an experience he had in his childhood. ' Ravi Sankar Lusaka. Utah Dedicated to Ganapati Muni to lead to a greater examination of his teachings and ideas. to save mankind.and now lives at the age of 90 at Ramanasramam. the sustaining sap in all things. He is described as achala unmoving. Son of God. For invoking his presence . he reminds us of his Father abiding under the Banyan tree. OMNISCI And he would respond to them in a manner that was truly amazing. not pure white. the moon is a friend. come down on earth. the moveless one we lovingly remember" Meaning Even to the blue flower. he reminds one of his father Dakshinamurthi seated under the Banyan tree. October 1998. Natesan .Lake City. he stated. THE Devotees knew that Ramana Maharishi was aware of even their unspoken thoughts. To quote Sri Kapali Sastriar from his Dedication of Ramana Gita Prakasha.President of Sri Ramanasramam. chit. In his Brahmic state.(who knew and was a disciple of both Bhagavan and the Muni) . we fortunately have a prayer to INVOKE his presence. Likewise. RAMANA A LITTLE over 100 years ago. on a Saturday morning. His eyes shine like full-blown lotuses. the friend of blue water-lily. he is like the moon. The Maharshi himself quoted with approval the view of someone that this sloka deserves to be the dhyana sloka of the whole Ramana Gita.' he said that the verse is quite fit to be the Dhyana Sloka of the whole Gita'. sat. as the son of God. naming a gentleman. the principle of the Supreme Brahman to four aged disciples. The sun represents the blazing energy. ananda. a Paper by V. The easiest way to progress on the path blazes out by the Maharshi's teachings is to open oneself to his influence. 136 The Message of the Ramana Gita. my father stayed on for night duty and I was his silent companion. he was simply "Brahmana Swami" who was accessible to all of them and whose one look lightened the burden in their minds. 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. My father. This was because a life-link comes to be established between disciple and Guru. To the common folk of Tiruvannamalai and its environs. " The next thing I knew was a stinging slap on my back. he gave peace and solace to tormented souls from all over the world.. when I returned from school I heard this `Patti' telling my mother. ' (Not to be confused with Alangartanni Ammal of Karaikal who was also known by the same name). My mother (late) Subbulakshmi Ammal was equally devoted to the Bhagavan. Arriving at the destination. the lad set forth towards his goal. "Bhagavan would never have taken food from her hands. 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. Ihadthegreatfortunetohavedaily`darshan'oftheBhagavanduringthelastfewyearsofHismortal life.. In Tiruvannamalai town. and among brothers and sisters which Bhagavan himself had hinted at. "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 . During the last few months of Bhagavan's life when he was seriously ill. late Dr. our residence was on Avarangattu Street and four doors away lived an old lady whom we called `Mudaliar Patti.. he elected to stay 137 there for the rest of his life. I used to visit the ashram in the company of my parents. We used to keep a stock of sour porridge (`pulithakuzhu') always in our house. After school hours. 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. like the one between parents and children. That boy was Venkataraman who came to be revered as Bhagavan Sri Ramana or Maharishi Ramana in later years. marked in the school atlas as Tiruvannamalai.compelled him to forthwith seek sanctuary in Arunachalam. I would take a bowlful of this and pour it into the cupped hands of the swami.. This characteristic of Bhagavan was brought home to me in a telling incident that shall remain etched in my memory and the purpose of this article is only to share that experience with others. 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. One evening. I was studying in standard nine (it was called Form Four in those days). M. R. It was my mother who was livid with anger. Krishnamurthy. 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. "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. had on an impulse. it seems you bought for him a copper thooku with lead coating inside. This fellow doubted the veracity of the account.be the first and last time of sacrilege on your part!" I was chastened by the ferocious intensity of mother's bhakti. the lord of the lotus. 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. After consuming it I would walk away without even wiping my hands. but even now. (Him. "Only last evening Mudaliar Patti was relating to me the same incident about sour porridge. he had at least a towel to start with but I had no such luxury in my begging days. as I recollect and relive the experience. I would stand in front of her house and clap my hands. At the end of the sobbing. let him weep by way of `prayaschitham' (atoning penance). The gods and goddesses are posited in the Supernal Ether. "What happened? Why is the boy weeping all of a sudden?" My mother replied grimly. the moveless one we lovingly remember. I started sobbing aloud. I am overcome with the same sensation of supreme peace. Sachidanandam. firm like a rock is this my younger brother. As Bhagavan sampled this snack brought by mother. ******************************************************************** om namo bhagavate sri ramanaya! The famous Dhyana Sloka. the seer when he meditates on the deity. the friend of the blue lily. and is able to formulate in human language. Each deity has its own nada. Well. whereupon she would bring a bowl of sour porridge. Fifty years have gone by. by his abidance in Brahman (state of pure Being) he reminds one of his Father under the banyan tree. who we knew well. more powerful than an ordinary human memory or the most moving pictorial record. comes into contact with those particular lines of vibration. he spoke to her. " 138 Bhagavan went on to reminisce. ) THE DHYANA SLOKA: "The Tantra Shastra has devised a method of invocation. the name. Turning to me. by Ganapati Muni. he is feeling the burden of his guilt. The next day was a holiday and I accompanied my mother to the ashram as she took a vessel of òmappodi' (shev) for distribution there. standing at my mother's side. In the same way. said to invoke Bhagavan's Presence In showering grace he is like the moon. the form and characteristics. The Rishi. I felt relieved and my mind became extremely light. was on duty there in the meditation hall. in luster he is like the sun. Such a formulation is . " This revelation was too much for me. lines of vibration in the high supernals. and they take names and forms to operate in this world constituted of name and form. who is a neighbor of yours now. Bhagavan asked my mother in a compassionate tone. "You know Mudaliar Patti. "Subbulakshmi. 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. She would pour it gently into my cupped hands. Each deity responds just like a person when called by name. Noticing the sambar dripping through. Now that Bhagavan himself has confirmed it in detail. And even if the others do arrive at the Self it is only because they lead at the end to the first path which ultimately carries them to the goal. in the end.. Yet the mind runs after the sensual enjoyments and does not . To quote from his Dedication of Ramana Gita Prakasha: 'When I came to this verse. The first leads to the Self. Speaking for five to ten minutes he stated. 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 others elsewhere. an articulated piece in the form of verse for meditation on the deity. When uttered under proper conditions it becomes a vibrant vehicle through which the Presence of the deity is sensed immediately. One strives to attain something. quoting approvingly the opinion of another 'that the verse is quite fit to be the Dhyana Sloka of the whole Gita. The Dhyana Sloka is the voice of the seer. ] Sri Ramana Maharshi said: "The goal is the same for the one who meditates [on an object] and the one who practices self-enquiry. So. he would happily give advice on other methods. the other through knowledge. all others are indirect ways. who has recorded in words that line the living experience. but it is a very roundabout way of reaching the Self. '. if he was unable to convince his followers to take up self-enquiry. the other seeks the one who strives to attain. the aspirants must adopt the first path. " [Note: Although Sri Ramana vigorously defended his views on self-enquiry he never insisted that anyone change their beliefs or practices and. ] Question by a disciple: "There is more pleasure in dhyana (concentration) than in sensual enjoyments. The former takes a longer time. Why not do so now? Why waste time?" [Note: By David Godman: That is to say. There are two elements in the verse which I may note in passing: one is the blooming of the eyes. but in the end attains the Self. the Maharshi (who had been silent so far) made a remark. '(Sankaranarayanan "Bhagavan and Nayana" : Kapali Shastry "The Maharshi") Sri Ramana Maharshi's insistence that awareness of the "I" thought was a prerequisite for Self. The other is the Silence by which Shiva as Dakshinamurti teaches his disciples.realization led him to the conclusion that all spiritual practices which did not incorporate this feature were indirect and inefficient: Sri Ramana Maharshi said "This path (attention to the ' I ' ) is the direct path..what is usually known as dhyana sloka. One attains stillness through meditation. 139 This verse with slight amendment was quoted as "Sri Ramana Dhyanan" by Sri Kapali Sastriar in his Sanskrit commentary. other techniques may sometimes bring one to an inner state of stillness in which self-attention or self-awareness inadvertently takes place. Thisissaidtobedirectexperience. Hence it has grown strong. Thishastobeunderstoodaswhatisperceivedby karmendriyas.not held against eye or karmendriyas or jnanendriyas. Here manas and buddhi are involved. Smoke seen at a distance is reasoned by saying 'there is a fire in that far off place. taste and touch are all pratyashanubhuti. That must go before the essential nature. hear. E. asserts itself. but can be implied by proper reasoning. 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 andmovebeyondthelimitationsofsenseperceptionstoBE'I'. Our essential nature is happiness.Para+Aksha is what is not held against eye or karmendriyas. It is that wrong identity that gives rise to misery. ' Though no fire is seen or heat felt. 141 ! . Paroksha . why is it so?" Sri Ramana Maharshi: "Pleasure or pain are aspects of the mind only.seek the former. " Aparoksh Anubhuti Aksha in Sanskrit is eye Pratyaksha-Prati+Akshaiswhatisheldagainsteye. But we have forgotten the Self and imagine that the body or the mind is the Self. smell. g. See. Knowledge about reality is indirect at this juncture. Hence the term Aparoksh Anubhuti. happiness. Aparoksha . Here karmendriyas are playing secondary role where as jnanendriyas are playing primary role. What is to be done? This mental tendency is very 140 ancient and has continued for innumerable past births. Documents Similar To Sri Ramana GitaSkip carouselcarousel previouscarousel nextSatdarshana Bhashya and Talks with Maharshi.pdfAnnamalai Swami Meditation QuotesGuru Ramana0 - A Sadhu's Reminiscences of Ramana MaharshiShri Maharshi's WayThe Ribhu Gita First English Translation From the Original Sanskrit Indian Epic Sivarahasya by H. 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