Collected Works of Sri Ramana Maharshi

ORIGINAL WORKS

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PROSE

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Self-enquiry

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Self-enquiry

Self-enquiry is the first work the Maharshi ever wrote. It was written about 1901, that is, when he was a young man of about twenty-two. He was already a Jnani (Sage) in perfect realization of the Self, in the resplendent bliss of Divine Knowledge. At that time he was living in Virupaksha Cave on the hill of Arunachala. A number of disciples had already gathered round him. Although he had not actually taken a vow of silence, he seldom spoke, and so wrote his replies to certain questions put to him by Gambhiram Seshayya, one of the earliest devotees. The latter copied them in his diary. After his death this diary was obtained from his brother. The questions and answers were edited by Natanananda and published with Bhagavan's approval under the name of Vichara Sangraham, or Self-Enquiry. Subsequently they were changed into the form of an essay. The original form has been adopted in the present work.

There is no youthfulness or immaturity in the work. The Master wrote with the authority of full spiritual knowledge, just as in his later years. Like all his expositions, verbal as well as written, this is concerned with practical questions of the path to realization of the Self, never with barren theory. However, it does differ from later expositions in one important respect: that is, that it describes not only the path of Self- enquiry but others also; meditation on one's identity with the Self and a yogic path based on breath-control. He himself prescribed only Self-enquiry or submission to the Guru. He would say: "There are two ways: ask yourself `Who am I?' or submit."

Why did he include the mention of less direct and more elaborate methods in this first exposition? The obvious contingent reason is that the disciple for whom it was written had been reading books about these various methods and asked questions about them. Perhaps also, in a wider sense, it is appropriate that there should first be a general exposition of various methods before the lifelong instruction in that which he prescribed. Certainly the other methods, although described, are scarcely recommended.

The breath control that is described is, of course, not mere physical exercise. It is the spiritual significance of the exercise that makes it an elaborate science. `Science' is indeed the right word for it, for it is a traditional Indian science of self- purification. This makes it abstruse for the Western reader who has no previous grounding in it, especially as, like all sciences, it has its technical vocabulary which does not permit adequate translation without lengthy notes. One has to remember that in writing this exposition the Maharshi knew that he could count on a technical knowledge of the science in question in the person for whom he wrote. The consolation for Western readers is to remember that he neither recommended nor prescribed this path and in his later works scarcely mentioned it. It is not necessary for them to learn its technicalities.

Invocation

Is there any way of adoring the Supreme which is all, except by abiding firmly as That!

1

Disciple: Master! what is the means to gain the state of eternal bliss, ever devoid of misery?

Master: Apart from the statement in the Vedas that wherever there is a body there is misery, this is also the direct experience of all people; therefore, one should enquire into one's true nature which is ever bodiless, and one should remain as such. This is the means to gaining that state.

2

D: What is meant by saying that one should enquire into one's true nature and understand it?

M: Experiences such as, `I went; I came; I was; I did' come naturally to everyone. From these experiences, does it not appear that the consciousness `I' is the subject of those various acts? Enquiry into the true nature of that consciousness, and remaining as oneself is the way to understand, through enquiry, one's true nature.

3

D: How is one to enquire `Who am I?'

M: Actions such as `going' and `coming' belong only to the body. And so, when one says, `I went, I came', it amounts to saying that the body is `I'. But, can the body be said to be the consciousness `I', since the body was not before it was born, is made up of the five elements, is nonexistent in the state of deep sleep, and becomes a corpse when dead? Can this body which is inert like a log of wood be said to shine as `I-I'? Therefore, the `I-consciousness' which at first arises in respect of the body is referred to variously as self-conceit (tarbodham), egoity (ahankara), nescience (avidya), maya ^[?], impurity (mala), and individual soul (jiva). Can we remain without enquiring into this? Is it not for our redemption through enquiry that all the scriptures declare that the destruction of `self-conceit' is release (mukti)? Therefore, making the corpse-body remain as a corpse, and not even uttering the word `I', one should enquire keenly thus: "Now, what is it that rises as `I'?" Then, there would shine in the Heart a kind of wordless illumination of the form `I-I'. That is, there would shine of its own accord the pure consciousness which is unlimited and one, the limited and the many thoughts having disappeared. If one remains quiescent without abandoning that (experience), the egoity, the individual sense, of the form `I am the body' will be totally destroyed, and at the end the final thought, viz., the `I-form' also will be quenched like the fire that burns camphor.¹ The great sages and scriptures declare that this alone is release.

4

D: When one enquires into the root of `self-conceit' which is of the form `I', all sorts of different thoughts without number seem to rise; and not any separate `I' thought.

M: Whether the nominative case, which is the first case, appears or not, the sentences in which the other cases appear have as their basis the first case; similarly, all the thoughts that appear in the Heart have as their basis the egoity which is the first mental mode `I', the cognition of the form `I am the body'; thus, it is the rise of egoity that is the cause and source of the rise of all other thoughts; therefore, if the self-conceit

¹That is, without leaving any sediment.

of the form of egoity which is the root of the illusory tree of samsara (bondage consisting of transmigration) is destroyed, all other thoughts will perish completely like an uprooted tree. Whatever thoughts arise as obstacles to one's sadhana ^[?] (spiritual discipline), the mind should not be allowed to go in their direction, but should be made to rest in one's Self which is the Atman; one should remain as witness to whatever happens, adopting the attitude `Let whatever strange things happen, happen; let us see!' This should be one's practice. In other words, one should not identify oneself with appearances; one should never relinquish one's Self. This is the proper means for destruction of the mind (manonasa) which is of the nature of seeing the body as Self, and which is the cause of all the aforesaid obstacles. This method which easily destroys egoity deserves to be called devotion (bhakti), meditation (dhyana), concentration (yoga), and knowledge (jnana). Because God remains of the nature of the Self, shining as `I' in the Heart, because the scriptures declare that thought itself is bondage, the best discipline is to stay quiescent without ever forgetting Him (God, the Self), after resolving in Him the mind which is of the form of the `I- thought', no matter by what means. This is the conclusive teaching of the scriptures.

5

D: Is enquiry only the means for removal of the false belief of selfhood in the gross body, or is it also the means for removal of the false belief of selfhood in the subtle and causal bodies?

M: It is on the gross body that the other bodies subsist. In the false belief of the form `I am the body' are included all the three bodies consisting of the five sheaths. And destruction of the false belief of selfhood in the gross body is itself the destruction of the false belief of selfhood in the other bodies.

So enquiry is the means to removal of the false belief of selfhood in all the three bodies.

6

D: While there are different modifications of the internal organ, viz., manas (reflection), buddhi (intellect), chitta (memory) and ahankara (egoity), how can it be said that the destruction of the mind alone is release?

M: In the books explaining the nature of the mind, it is thus stated: "The mind is formed by the concretion of the subtle portion of the food we eat; it grows with the passions such as attachment and aversion, desire and anger; being the aggregate of mind, intellect, memory and egoity, it receives the collective singular name `mind'; the characteristics that it bears are thinking, determining, etc.; since it is an object of consciousness (the self), it is what is seen, inert; even though inert, it appears as if conscious because of association with consciousness (like a red-hot iron ball); it is limited, non- eternal, partite, and changing like lac, gold, wax, etc.; it is of the nature of all elements (of phenomenal existence); its locus is the Heart-lotus, even as the loci of the sense of sight, etc., are the eyes, etc.; it is the adjunct of the individual soul; thinking of an object, it transforms itself into a mode, and along with the knowledge that is in the brain, it flows through the five sense-channels, gets joined to objects by the brain (that is associated with knowledge), and thus knows and experiences objects and gains satisfaction. That substance is the mind." Even as one and the same person is called by different names according to the different functions he performs, so also one and the same mind is called by the different names: mind, intellect, memory, and egoity, on account of the difference in the modes -- and not because of any real difference. The mind itself is of the form of all, i.e., of soul, God and world; when it becomes of the form of the Self through knowledge there is release, which is of the nature of Brahman ^[?]: this is the teaching.

7

D: If these four -- mind, intellect, memory and egoity -- are one and the same why are separate locations mentioned for them?

M: It is true that the throat is stated to be the location of the mind, the face or the heart of the intellect, the navel of the memory, and the Heart or sarvanga of the egoity; though differently stated thus yet, for the aggregate of these, that is the mind or internal organ, the location is the Heart alone. This is conclusively declared in the scriptures.

8

D: Why is it said that only the mind which is the internal organ, shines as the form of all, that is of soul, God and world?

M: As instruments for knowing the objects the sense organs are outside, and so they are called outer senses; and the mind is called the inner sense because it is inside. But the distinction between inner and outer is only with reference to the body; in truth, there is neither inner nor outer. The mind's nature is to remain pure like ether. What is referred to as the Heart or the mind is the collocation of the elements (of phenomenal existence) that appear as inner and outer. So there is no doubt that all phenomena consisting of names and forms are of the nature of mind alone. All that appear outside are in reality inside and not outside; it is in order to teach this that in the Vedas also all have been described as of the nature of the Heart. What is called the Heart is no other than Brahman ^[?].

9

D: How can it be said that the Heart is no other than Brahman?

M: Although the self enjoys its experiences in the states of waking, dream, and deep sleep, residing respectively in the eyes, throat and Heart, in reality, however, it never leaves its principal seat, the Heart. In the Heart-lotus which is of the nature of all, in other words in the mind-ether, the light of that Self in the form `I' shines. As it shines thus in everybody, this very Self is referred to as the witness (sakshi ^[?]) and the transcendent (turiya, literally the fourth). The `I-less' Supreme Brahman ^[?]which shines in all bodies as interior to the light in the form `I' is the Self-ether (or knowledge-ether): that alone is the Absolute Reality. This is the super-transcendent (turiyatita). Therefore, it is stated that what is called the Heart is no other than Brahman ^[?]. Moreover, for the reason that Brahman ^[?] shines in the hearts of all souls as the Self, the name `Heart' is given to Brahman ^[?].² The meaning of the word hridayam ^[?], when split thus `hrit-ayam', is in fact Brahman ^[?]. The adequate evidence for the fact that Brahman ^[?], which shines as the Self, resides in the hearts of all is that all people indicate themselves by pointing to the chest when saying `I'.

10

D: If the entire universe is of the form of mind, then does it not follow that the universe is an illusion? If that be the case, why is the creation of the universe mentioned in the Vedas?

M: There is no doubt whatsoever that the universe is the merest illusion. The principal purport of the Vedas is to make known the true Brahman ^[?], after showing the apparent universe

²In the Hearts of all individual souls, that which shines is Brahman ^[?] and hence is called the Heart -- Brahma Gita.

to be false. It is for this purpose that the Vedas admit the creation of the world and not for any other reason. Moreover, for the less qualified persons creation is taught, that is the phased evolution of prakriti ^[?] (primal nature), mahat tattva (the great intellect), tanmatras (the subtle essences), bhutas (the gross elements), the world, the body, etc., from Brahman ^[?]; while for the more qualified simultaneous creation is taught, that is, that this world arose like a dream on account of one's own thoughts induced by the defect of not knowing oneself as the Self. Thus, from the fact that the creation of the world has been described in different ways it is clear that the purport of the Vedas rests only in teaching the true nature of Brahman ^[?] after showing somehow or other the illusory nature of the universe. That the world is illusory, everyone can directly know in the state of Realization which is in the form of experience of one's bliss-nature.

11

D: Is Self-experience possible for the mind, whose nature is constant change?

M: Since sattva guna (the constituent of prakriti ^[?] which makes for purity, intelligence, etc.) is the nature of mind, and since the mind is pure and undefiled like ether, what is called mind is, in truth, of the nature of knowledge. When it stays in that natural (i.e. pure) state, it has not even the name `mind'. It is only the erroneous knowledge which mistakes one for another that is called mind. What was (originally) the pure sattva ^[?]mind, of the nature of pure knowledge, forgets its knowledge-nature on account of nescience, gets transformed into the world under the influence of tamo guna (i.e. the constituent of prakriti ^[?] which makes for dullness, inertness, etc.), being under the influence of rajo guna (i.e. the constituent of prakriti ^[?] which makes for activity, passions, etc.), imagines `I am the body, etc.; the world is real', it acquires the consequent merit and demerit through attachment, aversion, etc., and, through the residual impressions (vasanas) thereof, attains birth and death. But the mind, which has got rid of its defilement (sin) through action without attachment performed in many past lives, listens to the teaching of scripture from a true guru, reflects on its meaning, and meditates in order to gain the natural state of the mental mode of the form of the Self, i.e., of the form `I am Brahman ^[?]' which is the result of the continued contemplation of Brahman ^[?]. Thus will be removed the mind's transformation into the world in the aspect of tamo guna, and its roving therein the aspect of rajo guna. When this removal takes place the mind becomes subtle and unmoving. It is only by the mind that is impure and is under the influence of rajas ^[?]and tamas ^[?]that Reality (i.e., the Self) which is very subtle and unchanging cannot be experienced; just as a piece of fine silk cloth cannot be stitched with a heavy crowbar, or as the details of subtle objects cannot be distinguished by the light of a lamp flame that flickers in the wind. But in the pure mind that has been rendered subtle and unmoving by the meditation described above, the Self- bliss (i.e., Brahman ^[?]) will become manifest. As without mind there cannot be experience, it is possible for the purified mind endowed with the extremely subtle mode (vritti) to experience the Self-bliss, by remaining in that form (i.e. in the form of Brahman ^[?]). Then, that one's Self is of the nature of Brahman ^[?] will be clearly experienced.

12

D: Is the aforesaid Self-experience possible, even in the state of empirical existence, for the mind which has to perform functions in accordance with its prarabdha (the past karma which has begun to fructify)?

M: A brahmin may play various parts in a drama; yet the thought that he is a brahmin does not leave his mind. Similarly, when one is engaged in various empirical acts there should be the firm conviction `I am the Self', without allowing the false idea `I am the body, etc.' to rise. If the mind should stray away from its state, then immediately one should enquire, `Oh! Oh! We are not the body, etc. Who are we?' and thus one should reinstate the mind in that (pure) state. The enquiry `Who am I?' is the principal means to the removal of all misery and the attainment of the supreme bliss. When in this manner the mind becomes quiescent in its own state, Self-experience arises of its own accord, without any hindrance. Thereafter sensory pleasures and pains will not affect the mind. All (phenomena) will appear then, without attachment, like a dream. Never forgetting one's plenary Self-experience is real bhakti ^[?](devotion), yoga (mind control), jnana ^[?](knowledge) and all other austerities. Thus say the sages.

13

D: When there is activity in regard to works, we are neither the agents of those works nor their enjoyers. The activity is of the three instruments (i.e., the mind, speech, and body). Could we remain (unattached) thinking thus?

M: After the mind has been made to stay in the Self which is its deity, and has been rendered indifferent to empirical matters because it does not stray away from the Self, how can the mind think as mentioned above? Do not such thoughts constitute bondage? When such thoughts arise due to residual impressions (vasanas), one should restrain the mind from flowing that way, endeavour to retain it in the Self-state, and make it turn indifferent to empirical matters. One should not give room in the mind for such thoughts as: `Is this good? Or, is that good? Can this be done? Or, can that be done?' One should be vigilant even before such thoughts arise and make the mind stay in its native state. If any little room is given, such a (disturbed) mind will do harm to us while posing as our friend; like the foe appearing to be a friend, it will topple us down. Is it not because one forgets one's Self that such thoughts arise and cause more and more evil? While it is true that to think through discrimination, `I do not do anything; all actions are performed by the instruments', is a means to prevent the mind from flowing along thought vasanas ^[?], does it not also follow that only if the mind flows along thought vasanas ^[?]that it must be restrained through discrimination as stated before? Can the mind that remains in the Self-state think as `I' and as `I behave empirically thus and thus'? In all manner of ways possible one should endeavour gradually not to forget one's (true) Self that is God. If that is accomplished, all will be accomplished. The mind should not be directed to any other matter. Even though one may perform, like a mad person, the actions that are the result of prarabdha karma ^[?], one should retain the mind in the Self-state without letting the thought `I do' arise. Have not countless bhaktas (devotees) performed their numerous empirical functions with an attitude of indifference?

14

D: What is the real purport of sannyasa (renunciation)?

M: Sannyasa ^[?] is only the renunciation of the `I-thought', and not the rejection of the external objects. He who has renounced (the `I-thought') thus, remains the same whether he is alone or in the midst of the extensive samsara (empirical world). Just as when the mind is concentrated on some object, it does not observe other things even though they may be proximate, so also, although the sage may perform any number of empirical acts, in reality he performs nothing, because he makes the mind rest in the Self without letting the `I-thought' arise. Even as in a dream one appears to fall head downwards, while in reality one is unmoving, so also the ignorant person, i.e., the person for whom the `I-thought' has not ceased, although he remains alone in constant meditation, is in fact one who performs all empirical actions.³ Thus the wise ones have said.

15

D: The mind, sense-organs, etc., have the ability to perceive; yet why are they regarded as perceived objects?

M:

Drik ^[?] (Knower)	Drisya ^[?](Known object)
1 The seer	Pot (i.e., the seen object)
Further,
2 The eye organ	Body, Pot, etc.
3 The sense of sight	The eye organ
4 The mind	The sense of sight
5 The individual soul	The mind
6 Consciousness (the Self)	The individual soul

As shown in the above scheme, since we, the consciousness, know all objects, we are said to be drik ^[?](knower). The categories including pot, etc., are the objects seen, since they are what are known. In the table of `knowledge: ignorance (i.e., knower-known)' given above, among the knowers and

³Like those who listen to a story with their attention fixed elsewhere, the mind whose residual impressions have worn away does not really function even if it appears to do so. The mind that is not free from residual impressions really functions even if it does not appear to do so; this is like those who while remaining stationary imagine in their dreams that they climb up a hill and fall therefrom -- Reality in Forty Verses: Supplement, v. 30

objects of knowledge, it is seen that one is knower in relation to another; yet, since that one is object in relation to another, none of those categories is, in reality, the knower. Although we are said to be the `knower' because we know all, and not the `known' because we are not known by anything else, we are said to be the `knower' only in relation to the known objects. In truth, however, what is called the `known' is not apart from us. And so we are the Reality that transcends those two (the knower and the known). All the others fall within the knower-known categories.

16

D: How do egoity, soul, self, and Brahman come to be identified?

M:

The Example	The Exemplified
1 The iron-ball	Egoity
2 The heated iron-ball	The soul which appears as a superimposition on the Self
3 The fire that is in the	The light of conscious-
heated iron-ball	ness, i.e. the immutable Brahman ^[?], which shines in the soul in every body
4 The flame of fire which remains as one	The all pervading Brah- man which remains as one

From the example given above, it will be clear how egoity, soul, witness, and all-witness come to be identified.

Just as in the wax lump that is with the smith numerous and varied metal particles lie included and all of them appear to be one wax lump, so also in deep sleep the gross and subtle bodies of all the individual souls are included in the cosmic maya ^[?]which is nescience, of the nature of sheer darkness, and since the souls are resolved in the Self becoming one with It, they see everywhere darkness alone. From the darkness of sleep, the subtle body, viz. egoity, and from that (egoity) the gross body arise respectively. Even as the egoity arises, it appears superimposed on the nature of the Self, like the heated iron- ball. Thus, without the soul (jiva) which is the mind or egoity that is conjoined with the Consciousness-light, there is no witness of the soul, viz. the Self, and without the Self there is no Brahman ^[?] that is the all-witness. Just as when the iron-ball is beaten into various shapes by the smith, the fire that is in it does not change thereby in any manner, even so the soul may be involved in ever so many experiences and undergo pleasures and pains, and yet the Self-light that is in it does not change in the least thereby, and like the ether it is the all-pervasive pure knowledge that is one, and it shines in the Heart as Brahman ^[?].

17

D: How is one to know that in the Heart the Self itself shines as Brahman?

M: Just as the elemental ether within the flame of a lamp is known to fill without any difference and without any limit both the inside and the outside of the flame, so also the knowledge- ether that is within the Self-light in the Heart fills without any difference and without any limit both the inside and the outside of that Self-light. This is what is referred to as Brahman ^[?].

18

D: How do the three states of experience, the three bodies, etc., which are imaginations, appear in the Self-light which is one, unitary and self-luminous? Even if they should appear, how is one to know that the Self alone remains ever unmoving?

M:

The Example	The Exemplified
1 The lamp	The Self
2 The door	Sleep
3 The doorstep	Mahat tattva
4 The inner wall	Nescience or the causal body
5 The mirror	The egoity
6 The windows	The five cognitive sense organs
7. The inner chamber	Deep sleep in which the causal body is manifest
8. The middle chamber	Dream in which the subtle body is manifest
9. The outer court	Waking state in which the gross body is manifest

The Self which is the lamp (1) shines of its own accord in the inner chamber, i.e., the causal body (7) that is endowed with nescience as the inner wall (4) and sleep as the door (2); when by the vital principle as conditioned by time, karma ^[?], etc., the sleep-door is opened, there occurs a reflection of the Self in the egoity-mirror (5) that is placed next to the doorstep -- mahat tattva (3); the egoity-mirror thus illumines the middle chamber, i.e., the dream state (8), and, through the windows which are the five cognitive sense-organs (6), the outer court, i.e., the waking state (9). When, again, by the vital principle as conditioned by time, karma ^[?], etc., the sleep- door gets shut, the egoity ceases along with waking and dream, and the Self alone ever shines. The example just given explains how the Self is unmoving, how there is difference between the Self and the egoity and how the three states of experience, the three bodies, etc., appear.

19

D: Although I have listened to the explanation of the characteristics of enquiry in such great detail, my mind has not gained even a little peace. What is the reason for this?

M: The reason is the absence of strength or one-pointedness of the mind.

20

D: What is the reason for the absence of mental strength?

M: The means that make one qualified for enquiry are meditation, yoga, etc. One should gain proficiency in these through graded practice, and thus secure a stream of mental modes that is natural and helpful. When the mind that has become ripe in this manner, hears about this enquiry, it will at once realize its true nature which is the Self, and remain in perfect peace, without deviating from that state. To a mind which has not become ripe, immediate realization and peace are hard to gain through hearing about the enquiry. Yet, if one practises the means for mind control for some time, peace of mind can be obtained eventually.

21

D: Of the means for mind control, which is the most important?

M: Breath control is the means for mind control.

22

D: How is breath to be controlled?

M: Breath can be controlled either by absolute retention of breath (kevala kumbhaka) or by regulation of breath (pranayama).

23

D: What is absolute retention of breath?

M: It is making the vital air stay firmly in the Heart, even without exhalation and inhalation. This is achieved through meditation on the vital principle, etc.

24

D: What is regulation of breath?

M: It is making the vital air stay firmly in the Heart through exhalation, inhalation and retention, according to the instructions given in the yoga texts.

25

D: How is breath control the means for mind control?

M: There is no doubt that breath control is the means for mind control, because the mind, like breath, is a part of air, because the nature of mobility is common to both, because the place of origin is the same for both, and because when one of them is controlled the other gets controlled.

26

D: Since breath control leads only to quiescence of the mind (manolaya) and not to its destruction (manonasa), how can it be said that breath control is the means for enquiry which aims at the destruction of mind?

M: The scriptures teach the means for gaining Self-realization in two modes -- as the yoga with eight limbs (ashtanga yoga) and as knowledge with eight limbs (ashtanga jnana). By regulation of breath (pranayama) or by absolute retention thereof (kevala kumbhaka), which is one of the limbs of yoga, the mind gets controlled. Without leaving the mind at that, if one practises the further discipline such as withdrawal of the mind from external objects (pratyahara), then at the end, Self- realization which is the fruit of enquiry will surely be gained.

27

D: What are the limbs of yoga?

M: Yama, niyama, asana, pranayama, pratyahara, dharana, dhyana, and samadhi. Of these -- (1) Yama ^[?]: This stands for the cultivation of such principles of good conduct as nonviolence (ahimsa), truth (satya), non-stealing (asteya), celibacy (Brahmacharya), and non-possession (aparigraha).

(2) Niyama ^[?]: This stands for the observance of such rules of good conduct as purity (saucha), contentment (santosha), austerity (tapas), study of the sacred texts (svadhyaya), and devotion to God (Isvarapranidhana).⁴

(3) Asana ^[?]: Of the different postures, eighty-four are the main ones. Of these, again, four, viz., simha, bhadra, padma, and siddha ^[?]⁵ are said to be excellent. Of these too,

⁴The Aim of yama ^[?]and niyama ^[?]is the attainment of all good paths open to those eligible for moksha ^[?]. For more details see works like the Yoga Sutra and Hathayoga Dipika.

⁵Siddhasana: Left heel should be placed over genital organ and over that, the right heel. Fixing the gaze between the eyebrows, the body should remain motionless and erect like a stick.

it is only siddha ^[?], that is the most excellent. Thus the yoga texts declare.

(4) Pranayama ^[?]: According to the measures prescribed in the sacred texts, exhaling the vital air is rechaka, inhaling is puraka and retaining it in the Heart is kumbhaka. As regards `measure', some texts say that rechaka and puraka should be equal in measure, and kumbhaka twice that measure, while other texts say that if rechaka is one measure, puraka should be of two measures, and kumbhaka of four. By `measure' what is meant is the time that would be taken for the utterance of the Gayatri mantra once. Thus pranayama ^[?] consisting of rechaka, puraka, and kumbhaka, should be practised daily according to ability, slowly and gradually. Then, there would arise for the mind a desire to rest in happiness without moving. After this, one should practise pratyahara ^[?].

(5) Pratyahara ^[?]: This is regulating the mind by preventing it from flowing towards the external names and forms. The mind, which had been till then distracted, now becomes controlled. The aids in this respect are (1) meditation on the pranava, (2) fixing the attention betwixt the eyebrows, (3) looking at the tip of the nose, and (4) reflection on the nada. The mind that has thus become one-pointed will be fit to stay in one place. After this, dharana should be practised.

(6) Dharana: This is fixing the mind in a locus which is fit for meditation. The loci that are eminently fit for meditation are the Heart and Brahmarandhra (aperture in the crown of the head). One should think that in the middle of the eight-petalled lotus⁶ that is at this place, there shines, like a

⁶ Although it is true that the lotus in the crown of the head is said to have a thousand petals, it also may be described as having eight petals because each of these eight consists of 125 sub-petals.

flame, the Deity which is the Self, i.e., Brahman ^[?], and fix the mind therein. After this, one should meditate.

(7) Dhyana ^[?]: This is meditation, through the `I am He'

thought, that one is not different from the nature of the aforesaid flame. Even, thus, if one makes the enquiry `Who am I?', then, as the scripture declares, `The Brahman ^[?] which is everywhere shines in the Heart as the Self that is the witness of the intellect', one would realize that it is the Divine Self that shines in the Heart as `I-I'. This mode of reflection is the best meditation.

(8) Samadhi: As a result of the fruition of the aforesaid meditation, the mind gets resolved in the object of meditation without harbouring the ideas `I am such and such; I am doing this and this'. This subtle state in which even the thought `I-I' disappears is samadhi. If one practises this everyday, seeing to it that sleep does not supervene, God will soon confer on one the supreme state of quiescence of mind.

28

D: What is the purport of the teaching that in pratyahara one should meditate on the pranava?

M: The purport of prescribing meditation on the pranava is this. The pranava is Omkara consisting of three and a half matras, viz., a, u, m, and ardha matra. Of these, a stands for the waking state, Visva jiva, and the gross body; u stands for the dream state, Taijasa jiva, and the subtle body; m stands for the sleep state, Prajna jiva, and the causal body; the ardha matra represents the Turiya ^[?] which is the self or `I-nature'; and what is beyond that is the state of Turiyatita, or pure Bliss. The fourth state which is the state of `I-nature' was referred to in the section on meditation (dhyana). This has been variously described -- as of the nature of amatra which includes the three matras, a, u, and m; as maunakshara (silence-syllable); as ajapa (as muttering without muttering) and as the advaita mantra which is the essence of all mantras such as Panchakshara. In order to get at this true significance, one should meditate on the pranava. This is meditation which is of the nature of devotion consisting in reflection on the truth of the Self. The fruition of this process is samadhi which yields release, which is the state of unsurpassed bliss. The revered Gurus also have said that release is to be gained only by devotion which is of the nature of reflection on the truth of the Self.

29

D: What is the purport of teaching that one should meditate, through the `I am He' thought, on the truth that one is not different from the self-luminous Reality that shines like a flame?

M: (a) The purport of teaching that one should cultivate the idea that one is not different from the self-luminous Reality is this: Scripture defines meditation in these words, `In the middle of the eight petalled Heart lotus which is of the nature of all, and which is referred to as Kailasa, Vaikunta, and Paramapada, there is the Reality which is of the size of the thumb, which is dazzling like lightning and which shines like a flame. By meditating on it, a person gains immortality.' From this we should know that by such meditation one avoids the defects of (1) the thought of difference, of the form `I am different, and that is different', (2) the meditation on what is limited, (3) the idea that the Real is limited, and (4) that it is confined to one place.

(b) The purport of teaching that one should meditate with the `I am He' (sahaham, Soham) thought is this: sah is the supreme Self, aham ^[?] is the Self that is manifest as `I'. The jiva ^[?] which is the Sivalinga resides in the Heart-lotus which is its seat situated in the body which is the city of Brahman ^[?]; the mind which is of the nature of egoity, goes outward identifying itself with the body, etc. Now, the mind should be resolved in the Heart, i.e., the I-sense that is placed in the body, etc., should be got rid of; when one thus enquires `Who am I?', remaining undisturbed, in that state, the Self-nature becomes manifest in a subtle manner as `I-I'; that Self-nature is all and yet none, and is manifest as the supreme Self everywhere without the distinction of inner and outer; that shines like a flame, as was stated above, signifying the truth `I am Brahman ^[?]'. If, without meditating on that as being identical with oneself, one imagines it to be different, ignorance will not leave. Hence, the identity-meditation is prescribed.

If one meditates for a long time, without disturbance, on the Self ceaselessly, with the `I am He' thought which is the technique of reflection on the Self, the darkness of ignorance which is in the Heart and all the impediments which are but the effects of ignorance will be removed, and the plenary wisdom will be gained.⁷

Thus, realizing the Reality in the Heart-cave which is in the city (of Brahman ^[?]), viz. the body, is the same as realizing the all-perfect God.

In the city with nine gates, which is the body, the wise one resides at ease.⁸

The body is the temple; the jiva ^[?] is God (Siva). If one worships him with the `I am He' thought, one will gain release.

⁷"If meditation in the form `I am Siva' (Sivoham bhavana), which prevents the thought going outwards, is practised always, samadhi will come about."

--Vallalar ⁸ "In the city that has nine false gates, He resides in the form of bliss." --Bhagavad Gita

The body which consists of the five sheaths is the cave, the Supreme that resides there is the Lord of the cave. Thus the scriptures declare.

Since the Self is the reality of all the gods, the meditation on the Self which is oneself is the greatest of all meditations. All other meditations are included in this. It is for gaining this that the other meditations are prescribed. So, if this is gained, the others are not necessary. Knowing one's Self is knowing God. Without knowing one's Self that meditates, imagining that there is a deity which is different and meditating on it, is compared by the great ones to the act of measuring with one's foot one's own shadow, and to the search for a trivial conch after throwing away a priceless gem that is already in one's possession.⁹

30

D: Even though the Heart and the Brahmarandhra alone are the loci fit for meditation, could one meditate, if necessary, on the six mystic centres (adharas)?

M: The six mystic centres, etc., which are said to be loci of meditation, are but products of imagination. All these are meant for beginners in yoga. With reference to meditation on the six centres, the Sivayogins say, `God, who is of the nature of the non-dual, plenary, Consciousness-Self, manifests, sustains and resolves us all. It is a great sin to spoil that Reality by superimposing on it various names and forms such as Ganapati, Brahma, Vishnu, Rudra, Maheswara and Sadasiva', and the Vedantins declare, `All those are but imaginations of

⁹"We shall meditate on that which, existing in the form of Self, is the atma tattva, is effulgent, and which residing in all living things always says `I', `I'. To seek for a God outside, leaving the God residing in the cave of the Heart, is like throwing away a priceless gem and searching for a trivial bead." --Yoga Vasishta

the mind.' Therefore, if one knows one's Self which is of the nature of consciousness that knows everything, one knows everything. The great ones have also said: `When that One is known as it is in Itself, all that has not been known becomes known.' If we who are endowed with various thoughts meditate on God that is the Self, we would get rid of the plurality of thoughts by that one thought; then, even that one thought would vanish. This is what is meant by saying that knowing one's Self is knowing God. This knowledge is release.

31

D: How is one to think of the Self?

M: The Self is self-luminous without darkness and light, and is the reality which is self-manifest. Therefore, one should not think of it as this or as that. The very thought of thinking will end in bondage. The purport of meditation on the Self is to make the mind take the form of the Self. In the middle of the Heart-cave the pure Brahman ^[?] is directly manifest as the Self in the form of `I-I'. Can there be greater ignorance than to think of it in manifold ways, without knowing it as aforementioned?

32

D: It was stated that Brahman is manifest as the Self in the form of `I-I', in the Heart. To facilitate an understanding of this statement, can it be still further explained?

M: Is it not within the experience of all that during deep sleep, swoon, etc., there is no knowledge whatsoever, i.e., neither Self-knowledge nor other-knowledge? Afterwards, when there is experience of the form `I have woken up from sleep' or `I have recovered from swoon' -- is that not a mode of specific knowledge that has arisen from the aforementioned distinctionless state? This specific knowledge is called vijnana ^[?].

This vijnana ^[?]becomes manifest only as pertaining to either the Self or the not-self, and not by itself. When it pertains to the Self, it is called true knowledge, knowledge in the form of that mental mode whose object is the Self, or knowledge which has for its content the unitary (Self); and when it relates to the not-self, it is called ignorance. The state of this vijnana ^[?], when it pertains to the Self and is manifest as of the form of the Self, is said to be the `I-manifestation'. This manifestation cannot take place as apart from the Real (i.e., the Self). It is this manifestation that serves as the mark for the direct experience of the Real. Yet, this by itself cannot constitute the state of being the Real. That, depending on which this manifestation takes place is the basic Reality which is also called prajnana. The Vedantic text `prajnanam brahma' teaches the same truth.

Know this as the purport of the scripture also. The Self which is self-luminous and the witness of everything manifests itself as residing in the vijnanakosa (sheath of the intellect). By the mental mode which is impartite, seize this Self as your goal and enjoy it as the Self.

33

D: What is that which is called the inner worship or worship of the attributeless?

M: In texts such as the Ribhu Gita, the worship of the attributeless has been elaborately explained (as a separate discipline). Yet, all disciplines such as sacrifice, charity, austerity, observance of vows, japa, yoga and puja, are, in effect, modes of meditation of the form `I am Brahman ^[?]'. So, in all the modes of disciplines, one should see to it that one does not stray away from the thought `I am Brahman ^[?]'. This is the purport of the worship of the attributeless.

34

D: What are the eight limbs of knowledge (jnana ashtanga)?

M: The eight limbs are those which have been already mentioned, viz., yama, niyama etc., but differently defined:

(1) Yama ^[?]: This is controlling the aggregate of sense-organs, realizing the defects that are present in the world consisting of the body, etc.

(2) Niyama ^[?]: This is maintaining a stream of mental modes that relate to the Self and rejecting the contrary modes. In other words, it means love that arises uninterruptedly for the Supreme Self.

(3) Asana ^[?]: That with the help of which constant meditation on Brahman ^[?] is made possible with ease is asana ^[?].

(4) Pranayama ^[?]: Rechaka (exhalation) is removing the two unreal aspects of name and form from the objects constituting the world, the body etc., puraka (inhalation) is grasping the three real aspects, existence, consciousness and bliss, which are constant in those objects, and kumbhaka is retaining those aspects thus grasped.

(5) Pratyahara ^[?]: This is preventing name and form which have been removed from re-entering the mind.

(6) Dharana: This is making the mind stay in the Heart, without straying outward, and realizing that one is the Self itself which is Existence-Consciousness-Bliss.

(7) Dhyana ^[?]: This is meditation of the form `I am only pure consciousness'. That is, after leaving aside the body which consists of five sheaths, one enquires `Who am I?', and as a result of that, one stays as `I' which shines as the Self.

(8) Samadhi: When the `I-manifestation' also ceases, there is (subtle) direct experience. This is samadhi.

For pranayama ^[?], etc., detailed here, the disciplines such as asana ^[?], etc., mentioned in connection with yoga are not necessary. The limbs of knowledge may be practised at all places and at all times. Of yoga and knowledge, one may follow whichever is pleasing to one, or both, according to circumstances. The great teachers say that forgetfulness is the root of all evil, and is death for those who seek release,¹⁰ so one should rest the mind in one's Self and should never forget the Self: this is the aim. If the mind is controlled, all else can be controlled. The distinction between yoga with eight limbs and knowledge with eight limbs has been set forth elaborately in the sacred texts; so only the substance of this teaching has been given here.

35

D: Is it possible to practise at the same time the pranayama belonging to yoga and the pranayama pertaining to knowledge?

M: So long as the mind has not been made to rest in the Heart, either through absolute retention (kevala kumbhaka) or through enquiry, rechaka, puraka etc., are needed. Hence, the pranayama ^[?] of yoga is to be practised during training, and the other pranayama ^[?] may be practised always. Thus, both may be practised. It is enough if the yogic pranayama is practised till skill is gained in absolute retention.

36

D: Why should the path to release be differently taught?

Will it not create confusion in the minds of aspirants?

¹⁰"Death or Kala is the giving up on this earth of the contemplation of the Self which should never be given up even the least bit." -- Vivekachudamani

M: Several paths are taught in the Vedas to suit the different grades of qualified aspirants. Yet, since release is but the destruction of the mind, all efforts have for their aim the control of mind. Although the modes of meditation may appear to be different from one another, in the end all of them become one. There is no need to doubt this. One may adopt that path which suits the maturity of one's mind.

The control of prana ^[?] which is yoga, and the control of mind which is jnana ^[?]¹¹ -- these are the two principal means for the destruction of the mind. To some, the former may appear easy, and to others the latter. Yet, jnana ^[?] is like subduing a turbulent bull by coaxing it with green grass, while yoga is like controlling it through the use of force. Thus the wise ones say that of the three grades of qualified aspirants, the highest reach the goal by making the mind firm in the Self through determining the nature of the real by Vedantic enquiry and by looking upon one's self and all things as of the nature of the Real; the mediocre by making the mind stay in the Heart through kevala kumbhaka ^[?] and meditating for a long time on the Real; and the lowest grade, by gaining that state in a gradual manner through breath-control, etc.

The mind should be made to rest in the Heart till the destruction of the `I-thought' which is of the form of ignorance, residing in the Heart. This itself is jnana ^[?]; this alone is dhyana ^[?] also. The rest are a mere digression of words, digression of the texts. Thus the scriptures proclaim. Therefore, if one gains the skill of retaining the mind in one's Self through some means or other, one need not worry about other matters.

¹¹Seeing everything as Real according to the scripture: I am Brahman ^[?] -- one only without a second.

The great teachers also have taught that the devotee is greater than the yogi¹² and that the means to release is devotion, which is of the nature of reflection on one's own Self.¹³

Thus, it is the path of realizing Brahman ^[?] that is variously called Dahara vidya ^[?], Brahma Vidya, Atma vidya, etc. What more can be said than this? One should understand the rest by inference.

The scriptures teach in different modes. After analysing all those modes the great ones declare this to be the shortest and the best means.

37

D: By practising the disciplines taught above, one may get rid of the obstacles that are in the mind, viz., ignorance, doubt, error, etc., and thereby attain quiescence of mind. Yet, there is one last doubt. After the mind has been resolved in the Heart, there is only consciousness shining as the plenary reality. When thus the mind has assumed the form of the Self, who is there to enquire? Such enquiry would result in self-worship. It would be like the story of the shepherd searching for the sheep that was all the time on his shoulders!

M: The jiva ^[?] itself is Siva; Siva Himself is the jiva ^[?]. It is true that the jiva ^[?] is no other than Siva. When the grain is hidden inside the husk, it is called paddy; when it is dehusked, it is called rice. Similarly, so long as one is bound by karma ^[?] one remains a jiva ^[?]; when the bond of ignorance is broken, one shines as Siva, the Deity. Thus declares a scriptural text. Accordingly, the jiva ^[?] which is mind, is in reality the pure

¹²"Of all yogins, only he who rests his unwavering mind and love in me is dear to me." -- Bhagavad Gita ¹³"Of the means to release only bhakti ^[?] (devotion) may be said to be the highest.

For, bhakti ^[?] is constant reflection on one's own Self." -- Vivekachudamani

Self; but, forgetting this truth, it imagines itself to be an individual soul and gets bound in the shape of mind. So its search for the Self, which is itself, is like the search for the sheep by the shepherd. But still, the jiva ^[?] which has forgotten itself will not become the Self through mere mediate knowledge. By the impediment caused by the residual impressions gathered in previous births, the jiva ^[?] forgets again and again its identity with the Self and gets deceived, identifying itself with the body, etc. Will a person become a high officer by merely looking at him? Is it not by steady effort in that direction that he could become a highly placed officer? Similarly, the jiva ^[?], which is in bondage through mental identification with the body, etc., should put forth effort in the form of reflection on the Self in a gradual and sustained manner; and when thus the mind gets destroyed, the jiva ^[?] would become the Self.¹⁴

The reflection on the Self which is thus practised constantly will destroy the mind, and thereafter will destroy itself like the stick that is used to kindle the cinders burning a corpse. It is this state that is called release.

38

D: If the jiva is by nature identical with the Self, what is it that prevents the jiva from realizing its true nature?

M: It is forgetfulness of the jiva's true nature; this is known as the power of veiling.

39

D: If it is true that the jiva has forgotten itself, how does the `I-experience' arise for all?

¹⁴Though the obstacles which cause the bondage of birth may be many, the root-cause for all such changes is ahankara. This root-cause must be destroyed for ever -- Vivekachudamani.

M: The veil does not completely hide the jiva ^[?];¹⁵ it only hides the Self-nature of `I' and projects the `I am the body' notion; but it does not hide the Self's existence which is `I', and which is real and eternal.

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D: What are the characteristics of the jivanmukta (the liberated in life) and the videhamukta (the liberated at death)?

M: `I am not the body. I am Brahman ^[?] which is manifest as the Self. In me who am the plenary Reality,¹⁶ the world consisting of bodies, etc., is a mere appearance, like the blue of the sky'. He who has realized the truth thus is a jivanmukta. Yet, so long as his mind has not been resolved, there may arise some misery for him because of relation to objects on account of prarabdha (karma which has begun to fructify and whose result is the present body), and as the movement of mind has not ceased there will not be also the experience of bliss. The experience of Self is possible only for the mind that has become subtle and unmoving as a result of prolonged meditation. He who is thus endowed with a mind that has become subtle, and who has the experience of the Self is called a jivanmukta. It is the state of jivanmukti that is referred to as the attributeless Brahman ^[?] and as the Turiya ^[?]. When even the subtle mind gets resolved, and experience of self ceases, and when one is immersed in the ocean of bliss and has become one with it without any differentiated existence, one is called a videhamukta ^[?]. It is the state of videhamukti ^[?] that is referred to as the transcendent attributeless Brahman ^[?] and as the transcendent Turiya ^[?]. This is the final goal. Because of the grades in misery and happiness, the released ones, the

¹⁵Ignorance cannot hide the basic `I', but it hides the specific truth that the jiva is the Supreme (Self) -- Kaivalya Navaneetha.

¹⁶If there is prolonged meditation that the worlds are an appearance in me, who am the plenary Reality, where can ignorance stand? -- Kaivalya Navaneetha.

jivanmuktas and videhamuktas, may be spoken of as belonging to four categories -- Brahmavid, Brahmavara, Brahmavariya and Brahmavarishtha. But these distinctions are from the standpoint of the others who look at them; in reality, however, there are no distinctions in release gained through jnana ^[?].

OBEISANCE

MAY THE FEET OF RAMANA, THE MASTER, WHO IS THE GREAT SIVA HIMSELF AND IS ALSO IN HUMAN FORM, FLOURISH FOR EVER!

(Translated by Prof. T. M. P. Mahadevan)

Referred Resources: Reality in Forty Verses: Supplement Virupaksha Cave Vivekachudamani Who am I? Vishnu

Who am I?

2007-06-23T15:36:00.000+05:30

Who am I?

Who am I? was written at the same period as Self- Enquiry. It began as answers to certain questions asked by Sivaprakasam Pillai, one of the early devotees. The latter arranged and elaborated the questions and answers and submitted them for Bhagavan's approval. They were then published in the form of questions and answers but later changed into the form of a connected exposition. The original work has been adopted in the present edition.

As all living beings desire to be happy always, without misery, as in the case of everyone there is observed supreme love for one's self, and as happiness alone is the cause for love, in order to gain that happiness which is one's nature and which is experienced in the state of deep sleep where there is no mind, one should know one's Self. For that, the path of knowledge, the enquiry of the form `Who am I?', is the principal means.

1. Who am I?

The gross body which is composed of the seven humours (dhatus), I am not; the five cognitive sense organs, viz., the senses of hearing, touch, sight, taste, and smell, which apprehend their respective objects, viz., sound, touch, colour, taste, and odour, I am not; the five conative sense organs, viz., the organs of speech, locomotion, grasping, excretion and procreation, which have as their respective functions, speaking, moving, grasping, excreting and enjoying, I am not; the five vital airs, prana ^[?], etc., which perform respectively the five functions of inbreathing, etc., I am not; even the mind which thinks, I am not; the nescience too, which is endowed only with the residual impressions of objects, and in which there are no objects and no functionings, I am not.

2. If I am none of these, then Who am I?

After negating all of the above mentioned as `not this', `not this', that Awareness which alone remains -- that I am.

3. What is the nature of Awareness?

The nature of Awareness is Existence-Consciousness-Bliss.

4. When will the realization of the Self be gained?

When the world which is what-is-seen has been removed, there will be realization of the Self which is the seer.

5. Will there not be realization of the Self even while the world is there (taken as real)?

There will not be.

6. Why?

The seer and the object seen are like the rope and the snake. Just as the knowledge of the rope which is the substrate will not arise unless the false knowledge of the illusory serpent goes, so the realization of the Self which is the substrate will not be gained unless the belief that the world is real is removed.

7. When will the world which is the object seen be removed?

When the mind, which is the cause of all cognition and of all actions, becomes quiescent, the world will disappear.

8. What is the nature of the mind?

What is called `mind' is a wondrous power residing in the Self. It causes all thoughts to arise. Apart from thoughts, there is no such thing as mind. Therefore, thought is the nature of mind. Apart from thoughts, there is no independent entity called the world. In deep sleep there are no thoughts, and there is no world. In the states of waking and dream, there are thoughts, and there is a world also. Just as the spider emits the thread (of the web) out of itself and again withdraws it into itself, likewise the mind projects the world out of itself and again resolves it into itself. When the mind comes out of the Self, the world appears. Therefore, when the world appears (to be real), the Self does not appear; and when the Self appears (shines) the world does not appear. When one persistently inquires into the nature of the mind, the mind will end leaving the Self (as the residue). What is referred to as the Self is the Atman. The mind always exists only in dependence on something gross; it cannot stay alone. It is the mind that is called the subtle body or the soul (jiva ^[?]).

9. What is the path of enquiry for understanding the nature of the mind?

That which rises as `I' in this body is the mind. If one inquires as to where in the body the thought `I' rises first, one would discover that it rises in the Heart. That is the place of the mind's origin. Even if one thinks constantly `I' `I', one will be led to that place. Of all the thoughts that arise in the mind, the `I-thought' is the first. It is only after the rise of this that the other thoughts arise. It is after the appearance of the first personal pronoun that the second and third personal pronouns appear; without the first personal pronoun there will not be the second and third.

10. How will the mind become quiescent?

By the enquiry `Who am I?'. The thought `Who am I?'

will destroy all other thoughts, and like the stick used for stirring the burning pyre, it will itself in the end get destroyed. Then, there will arise Self-realization.

11. What is the means for constantly holding on to the thought `Who am I?'

When other thoughts arise, one should not pursue them, but should inquire `To whom do they arise?' It does not matter how many thoughts arise. As each thought arises, one should inquire with diligence, `To whom has this thought arisen?'. The answer that would emerge would be `To me'. Thereupon if one inquires `Who am I?', the mind will go back to its source; and the thought that arose will become quiescent. With repeated practice in this manner, the mind will develop the skill to stay in its source. When the mind that is subtle goes out through the brain and the sense-organs, the gross names and forms appear; when it stays in the Heart, the names and forms disappear. Not letting the mind go out, but retaining it in the Heart is what is called `inwardness' (antarmukha). Letting the mind go out of the Heart is known as `externalisation' (bahirmukha). Thus, when the mind stays in the Heart, the `I' which is the source of all thoughts will go, and the Self which ever exists will shine. Whatever one does, one should do without the egoity `I'. If one acts in that way, all will appear as of the nature of Siva (God).

12. Are there no other means for making the mind quiescent?

Other than enquiry, there are no adequate means. If through other means it is sought to control the mind, the mind will appear to be controlled, but will again go forth. Through the control of breath also, the mind will become quiescent; but it will be quiescent only so long as the breath remains controlled, and when the breath resumes the mind also will again start moving and will wander as impelled by residual impressions. The source is the same for both mind and breath. Thought, indeed, is the nature of the mind. The thought `I' is the first thought of the mind; and that is egoity. It is from that whence egoity originates that breath also originates. Therefore, when the mind becomes quiescent, the breath is controlled, and when the breath is controlled the mind becomes quiescent. But in deep sleep, although the mind becomes quiescent, the breath does not stop. This is because of the will of God, so that the body may be preserved and other people may not be under the impression that it is dead. In the state of waking and in samadhi, when the mind becomes quiescent the breath is controlled. Breath is the gross form of mind. Till the time of death, the mind keeps breath in the body; and when the body dies the mind takes the breath along with it. Therefore, the exercise of breath control is only an aid for rendering the mind quiescent (manonigraha); it will not destroy the mind (manonasa).

Like the practice of breath control, meditation on the forms of God, repetition of mantras, food restrictions, etc., are but aids for rendering the mind quiescent.

Through meditation on the forms of God and through repetition of mantras, the mind becomes one-pointed. The mind will always be wandering. Just as when a chain is given to an elephant to hold in its trunk it will go along grasping the chain and nothing else, so also when the mind is occupied with a name or form it will grasp that alone. When the mind expands in the form of countless thoughts, each thought becomes weak; but as thoughts get resolved the mind becomes one-pointed and strong; for such a mind Self-enquiry will become easy. Of all the restrictive rules, that relating to the taking of sattvic food in moderate quantities is the best; by observing this rule, the sattvic quality of mind will increase, and that will be helpful to Self-enquiry.

13. The residual impressions (thoughts) of objects appear unending like the waves of an ocean. When will all of them get destroyed?

As the meditation on the Self rises higher and higher, the thoughts will get destroyed.

14. Is it possible for the residual impressions of objects that come from beginningless time, as it were, to be resolved, and for one to remain as the pure Self?

Without yielding to the doubt `Is it possible, or not?', one should persistently hold on to the meditation on the Self. Even if one be a great sinner, one should not worry and weep `O! I am a sinner, how can I be saved?' One should completely renounce the thought `I am a sinner' and concentrate keenly on meditation on the Self; then, one would surely succeed. There are not two minds -- one good and the other evil; the mind is only one. It is the residual impressions that are of two kinds -- auspicious and inauspicious. When the mind is under the influence of auspicious impressions it is called good, and when it is under the influence of inauspicious impressions it is regarded as evil.

The mind should not be allowed to wander towards worldly objects and what concerns other people. However bad other people may be, one should bear no hatred for them. Both desire and hatred should be eschewed. All that one gives to others one gives to one's self. If this truth is understood who will not give to others? When one's self arises all arises; when one's self becomes quiescent all becomes quiescent. To the extent we behave with humility, to that extent there will result good. If the mind is rendered quiescent, one may live anywhere.

15. How long should enquiry be practised?

As long as there are impressions of objects in the mind, so long the enquiry `Who am I?' is required. As thoughts arise they should be destroyed then and there in the very place of their origin through enquiry. If one resorts to contemplation of the Self unintermittently, until the Self is gained, that alone would do. As long as there are enemies within the fortress, they will continue to sally forth; if they are destroyed as they emerge, the fortress will fall into our hands.

16. What is the nature of the Self?

What exists in truth is the Self alone. The world, the individual soul and God are appearances in it. Like silver in mother-of-pearl, these three appear at the same time and disappear at the same time.

The Self is that where there is absolutely no `I-thought'.

That is called `Silence'. The Self itself is the world; the Self itself is `I'; the Self itself is God; all is Siva, the Self.

17. Is not everything the work of God?

Without desire, resolve, or effort, the sun rises; and in its mere presence, the sunstone emits fire, the lotus blooms, water evaporates, people perform their various functions and then rest. Just as in the presence of the magnet the needle moves, it is by virtue of the mere presence of God that the souls governed by the three (cosmic) functions or the fivefold divine activity perform their actions and then rest, in accordance with their respective karmas. God has no resolve; no karma ^[?]attaches itself to Him. That is like worldly actions not affecting the sun, or like the merits and demerits of the other four elements not affecting all-pervading space.

18. Of the devotees, who is the greatest?

He who gives himself up to the Self that is God is the most excellent devotee. Giving one's self up to God means remaining constantly in the Self without giving room for the rise of any thoughts other than the thought of the Self.

Whatever burdens are thrown on God, He bears them. Since the supreme power of God makes all things move, why should we, without submitting ourselves to it, constantly worry ourselves with thoughts as to what should be done and how, and what should not be done and how not? We know that the train carries all loads, so after getting on it why should we carry our small luggage on our head to our discomfort, instead of putting it down in the train and feeling at ease?

19. What is non-attachment?

As thoughts arise, destroying them utterly without any residue in the very place of their origin is non-attachment. Just as the pearl-diver ties a stone to his waist, sinks to the bottom of the sea and there takes the pearls, so each one of us should be endowed with non-attachment, dive within oneself and obtain the Self-Pearl.

20. Is it not possible for God and the Guru to effect the release of a soul?

God and the Guru will only show the way to release; they will not by themselves take the soul to the state of release.

In truth, God and the Guru are not different. Just as the prey which has fallen into the jaws of a tiger has no escape, so those who have come within the ambit of the Guru's gracious look will be saved by the Guru and will not get lost;

yet, each one should, by his own effort pursue the path shown by God or Guru and gain release. One can know oneself only with one's own eye of knowledge, and not with somebody else's. Does he who is Rama require the help of a mirror to know that he is Rama?

21. Is it necessary for one who longs for release to inquire into the nature of categories (tattvas)?

Just as one who wants to throw away garbage has no need to analyse it and see what it is, so one who wants to know the Self has no need to count the number of categories or inquire into their characteristics; what he has to do is to reject altogether the categories that hide the Self. The world should be considered like a dream.

22. Is there no difference between waking and dream?

Waking is long and a dream short; other than this there is no difference. Just as waking happenings seem real while awake, so do those in a dream while dreaming. In dream the mind takes on another body. In both waking and dream states thoughts, names and forms occur simultaneously.

23. Is it any use reading books for those who long for release?

All the texts say that in order to gain release one should render the mind quiescent; therefore their conclusive teaching is that the mind should be rendered quiescent; once this has been understood there is no need for endless reading. In order to quieten the mind one has only to inquire within oneself what one's Self is; how could this search be done in books? One should know one's Self with one's own eye of wisdom. The Self is within the five sheaths; but books are outside them. Since the Self has to be inquired into by discarding the five sheaths, it is futile to search for it in books. There will come a time when one will have to forget all that one has learned.

24. What is happiness?

Happiness is the very nature of the Self; happiness and the Self are not different. There is no happiness in any object of the world. We imagine through our ignorance that we derive happiness from objects. When the mind goes out, it experiences misery. In truth, when its desires are fulfilled, it returns to its own place and enjoys the happiness that is the Self. Similarly, in the states of sleep, samadhi and fainting, and when the object desired is obtained or the object disliked is removed, the mind becomes inward-turned, and enjoys pure Self-happiness. Thus the mind moves without rest alternately going out of the Self and returning to it.

Under the tree the shade is pleasant; out in the open the heat is scorching. A person who has been going about in the sun feels cool when he reaches the shade. Someone who keeps on going from the shade into the sun and then back into the shade is a fool. A wise man stays permanently in the shade. Similarly, the mind of the one who knows the truth does not leave Brahman ^[?]. The mind of the ignorant, on the contrary, revolves in the world, feeling miserable, and for a little time returns to Brahman ^[?] to experience happiness. In fact, what is called the world is only thought. When the world disappears, i.e., when there is no thought, the mind experiences happiness; and when the world appears, it goes through misery.

25. What is wisdom-insight (jnana drishti)?

Remaining quiet is what is called wisdom-insight. To remain quiet is to resolve the mind in the Self. Telepathy, knowing past, present and future happenings and clairvoyance do not constitute wisdom-insight.

26. What is the relation between desirelessness and wisdom?

Desirelessness is wisdom. The two are not different; they are the same. Desirelessness is refraining from turning the mind towards any object. Wisdom means the appearance of no object. In other words, not seeking what is other than the Self is detachment or desirelessness; not leaving the Self is wisdom.

27. What is the difference between enquiry and meditation?

Enquiry consists in retaining the mind in the Self. Meditation consists in thinking that one's self is Brahman ^[?], Existence-Consciousness-Bliss.

28. What is release?

Inquiring into the nature of one's self that is in bondage, and realising one's true nature is release.

Referred Resources: Self-enquiry Silence

Spiritual Instruction

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Spiritual Instruction

Sri Natanananda, one of the earliest devotees, noted down the conversation which took place one day between Bhagavan and his devotees. These were then arranged and expanded and shown to Bhagavan who appreciated them. They were then published under the name of Upadesa Manjari, or Spiritual Instruction.

Invocation

I seek refuge at the sacred feet of the blessed Ramana, who performs the entire work of creation, preservation and destruction, while remaining wholly unattached, and who makes us aware of what is real and thus protects us, that I may set down his words fittingly.

Importance of the Work

Worshipping with the instruments (of thought, word and body) the sacred lotus feet of Bhagavan Sri Ramana Maharshi, the very embodiment of the beginningless infinite supreme Brahman, the Satchitananda (existence, consciousness, bliss), I have gathered this bouquet of the flowers of his instructions (upadesa manjari) for the benefit of those who are foremost among the seekers of liberation and who are adored by learned persons, in order that they might adorn themselves with it and attain salvation.

This book is an epitome of the immortal words of that great soul, Sri Ramana Maharshi, whose teachings entirely dispelled the doubts and wrong notions of this humble person even as the sun dispels darkness.

The subject of this book is that eternal Brahman, which shines as the pinnacle and heart of all the Vedas and Agamas.

That incomparable Self-realization (atma siddhi) which is praised by all the Upanishads and which is the supreme good to be sought by all noble aspirants (brahmavids) is the theme of this work.

INSTRUCTION

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INSTRUCTION

**(Upadesa)**

1. What are the marks of a real teacher (Sadguru)?

Steady abidance in the Self, looking at all with an equal eye, unshakable courage at all times, in all places and circumstances, etc.

2. What are the marks of an earnest disciple (sadsishya)?

An intense longing for the removal of sorrow and attainment of joy and an intense aversion for all kinds of mundane pleasure.

3. What are the characteristics of instruction (upadesa)?

The word `upadesa ^[?]' means, `near the place or seat' (upa - near, desa - place or seat). The Guru who is the embodiment of that which is indicated by the terms sat, chit, and ananda (existence, consciousness and bliss), prevents the disciple who, on account of his acceptance of the forms of the objects of the senses, has swerved from his true state and is consequently distressed and buffeted by joys and sorrows, from continuing so and establishes him in his own real nature without differentiation.

Upadesa ^[?]also means showing a distant object quite near. It is brought home to the disciple that Brahman ^[?] which he believes to be distant and different from himself is near and not different from himself.

4. If it be true that the Guru is one's own Self (Atman), what is the principle underlying the doctrine which says that, however learned a disciple may be or whatever occult powers he may possess, he cannot attain Self-realization (atmasiddhi) without the grace of the Guru?

Although in absolute truth the state of the Guru is that of oneself it is very hard for the Self which has become the individual soul (jiva ^[?]) through ignorance to realize its true state or nature without the grace of the Guru.

All mental concepts are controlled by the mere presence of the real Guru. If he were to say to one who arrogantly claims that he has seen the farther shore of the ocean of learning or one who claims arrogantly that he can perform deeds which are well-nigh impossible, "Yes, you learnt all that is to be learnt, but have you learnt (to know) yourself? And you who are capable of performing deeds which are almost impossible, have you seen yourself?" Questioned thus, they will bow their heads (in shame) and remain silent. Thus it is evident that only by the grace of the Guru and by no other accomplishment is it possible to know oneself.

5. What are the marks of the Guru's grace?

It is beyond words or thoughts.

6. If that is so, how is it that it is said that the disciple realizes his true state by the Guru's grace?

It is like the elephant which wakes up on seeing a lion in its dream. Even as the elephant wakes up at the mere sight of the lion, so too is it certain that the disciple wakes up from the sleep of ignorance into the wakefulness of true knowledge through the Guru's benevolent look of grace.

7. What is the significance of the saying that the nature of the real Guru is that of the Supreme Lord (Sarveshwara)?

In the case of the individual soul, which desires to attain the state of true knowledge or the state of Godhood (Ishwara) and with that object always practises devotion, the Lord who is the witness of that individual soul and identical with it, comes forth, when the individual's devotion has reached a mature stage, in human form with the help of sat-chit-ananda. These three natural features, and form and name which he also graciously assumes, and in the guise of blessing the disciple, absorbs him in Himself. According to this doctrine the Guru can truly be called the Lord.

8. How then did some great persons attain knowledge without a Guru?

To a few mature persons the Lord shines as the light of knowledge and imparts awareness of the truth.

9. What is the end of devotion (bhakti) and the path of Siddhanta (i.e., Saiva Siddhanta)?

It is to learn the truth that all one's actions performed with unselfish devotion, with the aid of the three purified instruments (body, speech and mind), in the capacity of the servant of the Lord, become the Lord's actions, and to stand forth free from the sense of `I' and `mine'. This is also the truth of what the Saiva Siddhantins call parabhakti (supreme devotion) or living in the service of God (irai-pani-nittral).

10. What is the end of the path of knowledge (jnana) or Vedanta?

It is to know the truth that the `I' is not different from the Lord (Ishwara) and to be free from the feeling of being the doer (kartritva, ahamkara).

11. How can it be said that the end of both these paths is the same?

Whatever the means, the destruction of the sense `I' and `mine' is the goal, and as these are interdependent, the destruction of either of them causes the destruction of the other; therefore in order to achieve that state of silence which is beyond thought and word, either the path of knowledge which removes the sense of `I' or the path of devotion which removes the sense of `mine', will suffice. So there is no doubt that the end of the paths of devotion and knowledge is one and the same.

Note: So long as the `I' exists it is necessary to accept the Lord also. If any one wishes to regain easily the supreme state of identity (sayujya) now lost to him, it is only proper that he should accept this conclusion.

12. What is the mark of the ego?

The individual soul of the form of `I' is the ego. The Self which is of the nature of intelligence (chit ^[?]) has no sense of `I'. Nor does the insentient body possess a sense of `I'. The mysterious appearance of a delusive ego between the intelligent and the insentient, being the root cause of all these troubles, upon its destruction by whatever means, that which really exists will be seen as it is. This is called liberation (moksha ^[?]).

PRACTICE

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PRACTICE

**(Abhyasa)**

1. What is the method of practice?

As the Self of a person who tries to attain Self-realization is not different from him and as there is nothing other than or superior to him to be attained by him, Self-realization being only the realization of one's own nature, the seeker of liberation realizes, without doubts or misconceptions, his real nature by distinguishing the eternal from the transient, and never swerves from his natural state. This is known as the practice of knowledge. This is the enquiry leading to Self- realization.

2. Can this path of enquiry be followed by all aspirants?

This is suitable only for ripe souls. The rest should follow different methods according to the state of their minds.

3. What are the other methods?

They are (1) stuti, (2) japa, (3) dhyana ^[?], (4) yoga, (5) jnana ^[?], etc.

(1) Stuti is singing the praises of the Lord with a great feeling of devotion.

(2) Japa is uttering the names of the gods or sacred mantras like Om either mentally or verbally. (While following the methods of stuti and japa the mind will sometimes be concentrated (lit., closed) and sometimes diffused (lit. open). The vagaries of the mind will not be evident to those who follow these methods).

(3) Dhyana ^[?]denotes the repetition of the names, etc., mentally (japa) with feelings of devotion. In this method the state of the mind will be understood easily. For the mind does not become concentrated and diffused simultaneously. When one is in dhyana ^[?]it does not contact the objects of the senses, and when it is in contact with the objects it is not in dhyana ^[?]. Therefore those who are in this state can observe the vagaries of the mind then and there and by stopping the mind from thinking other thoughts, fix it in dhyana ^[?]. Perfection in dhyana ^[?] is the state of abiding in the Self (lit., abiding in the form of `That' -- tadakaranilai) .

As meditation functions in an exceedingly subtle manner at the source of the mind it is not difficult to perceive its rise and subsidence.

(4) Yoga: The source of the breath is the same as that of the mind; therefore the subsidence of either leads effortlessly to that of the other. The practice of stilling the mind through breath control (pranayama ^[?]) is called yoga.

Fixing their minds on psychic centres such as the sahasrara (lit., the thousand-petalled lotus) yogis remain for any length of time without awareness of their bodies. As long as this state continues they appear to be immersed in some kind of joy. But when the mind which has become tranquil emerges (becomes active again) it resumes its worldly thoughts. It is therefore necessary to train it with the help of practices like dhyana ^[?], whenever it becomes externalised. It will then attain a state in which there is neither subsidence nor emergence.

(5) Jnana ^[?]is the annihilation of the mind in which it is made to assume the form of the Self through the constant practice of dhyana ^[?]or enquiry (vichara ^[?]). The extinction of the mind is the state in which there is a cessation of all efforts. Those who are established in this state never swerve from their true state. The terms `silence' (mauna) and inaction refer to this state alone.

Note: All practices are followed only with the object of concentrating the mind. As all the mental activities like remembering, forgetting, desiring, hating, attracting, discarding, etc., are modifications of the mind, they cannot be one's true state. Simple, changeless being is one's true nature. Therefore to know the truth of one's being and to be it, is known as release from bondage and the destruction of the knot (granthi nasam). Until this state of tranquillity of mind is firmly attained, the practice of unswerving abidance in the Self and keeping the mind unsoiled by various thoughts is essential for an aspirant.

Although the practices for achieving strength of mind are numerous, all of them achieve the same end. For it can be seen that whoever concentrates his mind on any object, will, on the cessation of all mental concepts, ultimately remain merely as that object. This is called successful meditation (dhyana siddhi). Those who follow the path of enquiry realize that the mind which remains at the end of the enquiry is Brahman. Those who practise meditation realize that the mind which remains at the end of the meditation is the object of their meditation. As the result is the same in either case it is the duty of aspirants to practise continuously either of these methods till the goal is reached.

4. Is the state of `being still' a state involving effort or effortlessness?

It is not an effortless state of indolence. All mundane activities which are ordinarily called effort are performed with the aid of a portion of the mind and with frequent breaks. But the act of communion with the Self (atma vyavahara) or remaining still inwardly is intense activity which is performed with the entire mind and without break.

Maya ^[?](delusion or ignorance) which cannot be destroyed by any other act is completely destroyed by this intense activity which is called `silence' (mauna).

5. What is the nature of maya?

Maya ^[?] is that which makes us regard as nonexistent the Self, the Reality, which is always and everywhere present, all- pervasive and Self-luminous, and as existent the individual soul (jiva ^[?]), the world (jagat), and God (para) which have been conclusively proved to be nonexistent at all times and places.

6. As the Self shines fully of its own accord why is it not generally recognised like the other objects of the world by all persons?

Wherever particular objects are known it is the Self which has known itself in the form of those objects. For what is known as knowledge or awareness is only the potency of the Self (atma shakti). The Self is the only sentient object. There is nothing apart from the Self. If there are such objects they are all insentient and therefore cannot either know themselves or mutually know one another. It is because the Self does not know its true nature in this manner that it seems to be immersed and struggling in the ocean of birth (and death) in the form of the individual soul.

7. Although the Lord is all-pervasive it appears, from passages like `adoring him through His grace', that He can be known only through His grace. How then can the individual soul by its own efforts attain Self-realization in the absence of the Lord's grace?

As the Lord denotes the Self and as grace means the Lord's presence or revelation, there is no time when the Lord remains unknown. If the light of the sun is invisible to the owl it is only the fault of that bird and not of the sun. Similarly, can the unawareness of the Self -- which is always of the nature of awareness -- by the ignorant, be other than their own fault? How can it be the fault of the Self? It is because grace is of the very nature of the Lord that He is well known as `the blessed grace'. Therefore the Lord, whose nature itself is grace, does not have to bestow His grace. Nor is there any particular time for bestowing His grace.

8. What part of the body is the abode of the Self?

The Heart on the right side of the chest is generally indicated. This is because we usually point to the right side of the chest when we refer to ourselves. Some say that the sahasrara (the thousand-petalled lotus) is the abode of the Self. But if that were true the head should not fall forward when we go to sleep or faint.

9. What is the nature of the Heart?

The sacred texts describing it say:

Between the two breasts, below the chest and above the abdomen, there are six organs of different colours [1]. One of them resembling the bud of a water lily and situated two digits to the right is the Heart. It is inverted and within it is a tiny orifice which is the seat of dense darkness (ignorance) full of desires. All the psychic nerves (nadis) depend upon it. It is the abode of the vital forces, the mind and the light (of consciousness).²

But, although it is described thus, the meaning of the word Heart (hridayam ^[?]) is the Self (Atman). As it is denoted by the

¹These are not the same as the chakras.

² See Reality in Forty Verses: Supplement, 18-19.

terms existence, consciousness, bliss, eternal and plenum (sat, chit, anandam, nityam, purnam) it has no differences such as exterior and interior or up and down. That tranquil state in which all thoughts come to an end is called the state of the Self. When it is realized as it is, there is no scope for discussions about its location inside the body or outside.

10. Why do thoughts of many objects arise in the mind even when there is no contact with external objects?

All such thoughts are due to latent tendencies (purva samskaras). They appear only to the individual consciousness (jiva ^[?]) which has forgotten its real nature and become externalised. Whenever particular things are perceived, the enquiry `Who is it that sees them?' should be made; they will then disappear at once.

11. How do the triple factors (i.e., knower, known and knowledge), which are absent in deep sleep, samadhi, etc., manifest themselves in the Self (in the states of waking and dreaming)?

From the Self there arise in succession:

(i) Chidabhasa (reflected consciousness) which is a kind of luminosity.

(ii) Jiva ^[?](the individual consciousness) or the seer or the first concept.

(iii) Phenomena, that is the world.

12. Since the Self is free from the notions of knowledge and ignorance how can it be said to pervade the entire body in the shape of sentience or to impart sentience to the senses?

Wise men say that there is a connection between the source of the various psychic nerves and the Self, that this is the knot of the Heart, that the connection between the sentient and the insentient will exist until this is cut asunder with the aid of true knowledge, that just as the subtle and invisible force of electricity travels through wires and does many wonderful things, so the force of the Self also travels through the psychic nerves and, pervading the entire body, imparts sentience to the senses, and that if this knot is cut, the Self will remain as it always is, without any attributes.

13. How can there be a connection between the Self which is pure knowledge and the triple factors which are relative knowledge?

This is, in a way, like the working of a cinema (see next page).

Just as the pictures appear on the screen as long as the film throws the shadows through the lens, so the phenomenal world will continue to appear to the individual in the waking and dream states as long as there are latent mental impressions. Just as the lens magnifies the tiny specks on the film to a huge size and as a number of pictures are shown in a second, so the mind enlarges the sprout-like tendencies into treelike thoughts and shows in a second innumerable worlds. Again, just as there is only the light of the lamp visible when there is no film, so the Self alone shines without the triple factors when the mental concepts in the form of tendencies are absent in the states of deep sleep, swoon and samadhi. Just as the lamp illumines the lens, etc., while remaining unaffected, the Self illumines the ego (Chidabhasa), etc., while remaining unaffected.

14. What is dhyana (meditation)?

It is abiding as one's Self without swerving in any way from one's real nature and without feeling that one is meditating. As one is not in the least conscious of the different

CINEMA SHOW	SELF
1) The lamp inside (the	The Self.
apparatus).	...
2) The lens in front of	The pure (sattvic) mind
the lamp.	close to the Self.
3) The film which is a	The stream of latent
long series of separate	tendencies consisting
photos.	of subtle thoughts.
4) The lens, the light	The mind, the illumina-
passing through it and	-tion of it and the Self,
the lamp, which together	which together form the
form the focused light.	seer or the jiva ^[?].
5) The light passing through	The light of the Self
the lens and falling on	emerging from the mind
the screen.	through the senses, and falling on the world.
6) The various kinds of	The various forms and
pictures appearing in the	names appearing as the
light of the screen.	objects perceived in the light of the world.
7) The mechanism which	The divine law mani-
sets the film in motion.	festing the latent tendencies of the mind.

states (waking, dreaming, etc.) in this condition, the sleep (noticeable) here is also regarded as dhyana ^[?].

15. What is the difference between dhyana and samadhi?

Dhyana ^[?]is achieved through deliberate mental effort; in samadhi there is no such effort.

16. What are the factors to be kept in view in dhyana?

It is important for one who is established in his Self (atma nishta) to see that he does not swerve in the least from this absorption. By swerving from his true nature he may see before him bright effulgences, etc., or hear (unusual) sounds or regard as real the visions of gods appearing within or outside himself. He should not be deceived by these and forget himself.

Note: If the moments that are wasted in thinking of the objects which are not the Self, are spent on enquiry into the Self, Self-realization will be attained in a very short time.

Until the mind becomes established in itself some kind of bhavana (contemplation of a personified god or goddess with deep emotion and religious feeling) is essential. Otherwise the mind will be frequently assailed by wayward thoughts or sleep.

Without spending all the time in practising bhavanas like `I am Siva' or `I am Brahman', which are regarded as nirgunopasana (contemplation of the attributeless Brahman), the method of enquiry into oneself should be practised as soon as the mental strength which is the result of such upasana, (contemplation) is attained.

The excellence of the practice (sadhana) lies in not giving room for even a single mental concept (vritti).

17. What are the rules of conduct which an aspirant (sadhaka) should follow?

Moderation in food, moderation in sleep and moderation in speech.

18. How long should one practise?

Until the mind attains effortlessly its natural state of freedom from concepts, that is till the sense of `I' and `mine' exists no longer.

19. What is the meaning of dwelling in solitude (ekantavasa)?

As the Self is all-pervasive it has no particular place for solitude. The state of being free from mental concepts is called `dwelling in solitude'.

20. What is the sign of wisdom (viveka)?

Its beauty lies in remaining free from delusion after realising the truth once. There is fear only for one who sees even a slight difference in the Supreme Brahman ^[?]. So long as there is the idea that the body is the Self one cannot be a realizer of truth whoever he might be.

21. If everything happens according to karma (prarabdha, the result of one's acts in the past) how is one to overcome the obstacles to meditation (dhyana)?

Prarabdha concerns only the out-turned, not the in-turned mind. One who seeks his real Self will not be afraid of any obstacle.

22. Is asceticism (sannyasa) one of the essential requisites for a person to become established in the Self (atmanishta)?

The effort that is made to get rid of attachment to one's body is really towards abiding in the Self. Maturity of thought and enquiry alone removes attachment to the body, not the stations of life (ashramas), such as student (brahmachari), etc. For the attachment is in the mind while the stations pertain to the body. How can bodily stations remove the attachment in the mind? As maturity of thought and enquiry pertain to the mind, these alone can, by enquiry on the part of the same mind, remove the attachments which have crept into it through thoughtlessness. But, as the discipline of asceticism (sannyasashrama) is the means for attaining dispassion (vairagya ^[?]), and as dispassion is the means for enquiry, joining an order of ascetics may be regarded, in a way, as a means of enquiry through dispassion. Instead of wasting one's life by entering the order of ascetics before one is fit for it, it is better to live the householder's life. In order to fix the mind in the Self which is its true nature it is necessary to separate it from the family of fancies (sankalpas) and doubts (vikalpas), that is to renounce the family (samsara) in the mind. This is real asceticism.

23. It is an established rule that so long as there is the least idea of `I-am-the-doer,' Self-knowledge cannot be attained, but is it possible for an aspirant who is a householder to discharge his duties properly without this sense?

As there is no rule that action should depend upon a sense of being the doer it is unnecessary to doubt whether any action will take place without a doer or an act of doing. Although the officer of a government treasury may appear, in the eyes of others, to be doing his duty attentively and responsibly all day long, he will be discharging his duties without attachment, thinking `I have no real connection with all this money' and without a sense of involvement in his mind. In the same manner a wise householder may also discharge without attachment the various household duties which fall to his lot according to his past karma ^[?], like a tool in the hands of another. Action and knowledge are not obstacles to each other.

24. Of what use to his family is a wise householder who is unmindful of his bodily comforts and of what use is his family to him?

Although he is entirely unmindful of his bodily comforts, if, owing to his past karma ^[?], his family has to subsist by his efforts, he may be regarded as doing service to others. If it is asked whether the wise man derives any benefit from the discharge of domestic duties, it may be answered that, as he has already attained the state of complete satisfaction which is the sum total of all benefits and the highest good of all, he does not stand to gain anything more by discharging family duties.

25. How can cessation of activity (nivritti) and peace of mind be attained in the midst of household duties which are of the nature of constant activity?

As the activities of the wise man exist only in the eyes of others and not in his own, although he may be accomplishing immense tasks, he really does nothing. Therefore his activities do not stand in the way of inaction and peace of mind. For he knows the truth that all activities take place in his mere presence and that he does nothing. Hence he will remain as the silent witness of all the activities taking place.

26. Just as the sage's past karma is the cause of his present activities will not the impressions (vasanas) caused by his present activities adhere to him in future?

Only one who is free from all the latent tendencies (vasanas ^[?]) is a sage. That being so how can the tendencies of karma affect him who is entirely unattached to activity?

27. What is the meaning of brahmacharya?

Only enquiry into Brahman ^[?] should be called brahmacharya.

28. Will the practice of brahmacharya which is followed in conformity with the (four) orders of life (ashramas) be a means of knowledge?

As the various means of knowledge, such as control of senses, etc., are included in brahmacharya, the virtuous practices duly followed by those who belong to the order of students (brahmacharins) are very helpful for their improvement.

29. Can one enter the order of ascetics (sannyasa) directly from the order of students (brahmacharya)?

Those who are competent need not formally enter the orders of brahmacharya, etc., in the order laid down. One who has realized his Self does not distinguish between the various orders of life. Therefore no order of life either helps or hinders him.

30. Does an aspirant (sadhaka) lose anything by not observing the rules of caste and orders of life?

As the attainment (anusthana, lit., practice) of knowledge is the supreme end of all other practices, there is no rule that one who remains in any one order of life and constantly acquires knowledge is bound to follow the rules laid down for that order of life. If he follows the rules of caste and orders of life he does so for the good of the world. He does not derive any benefit by observing the rules. Nor does he lose anything by not observing them.

Referred Resources: Reality in Forty Verses

EXPERIENCE

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EXPERIENCE

**(Anubhava)**

1. What is the light of consciousness?

It is the Self-luminous existence-consciousness which reveals to the seer the world of names and forms both inside and outside. The existence of this existence-consciousness can be inferred by the objects illuminated by it. It does not become the object of consciousness.

2. What is knowledge (vijnana)?

It is that tranquil state of existence-consciousness which is experienced by the aspirant and which is like the waveless ocean or the motionless ether.

3. What is bliss?

It is the experience of joy (or peace) in the state of vijnana, free of all activities and similar to deep sleep. This is also called the state of kevala nirvikalpa (remaining without concepts).

4. What is the state beyond bliss?

It is the state of unceasing peace of mind which is found in the state of absolute quiescence, jagrat-sushupti (lit., sleep with awareness) which resembles inactive deep sleep. In this state, in spite of the activity of the body and the senses, there is no external awareness, like a child immersed in sleep¹ (who

¹The acts of sleeping children like eating and drinking are acts only in the eyes of others and not in their own. They do not therefore really do those acts in spite of their appearing to do them.

is not conscious of the food given to him by his mother). A yogi who is in this state is inactive even while engaged in activity. This is also called sahaja nirvikalpa samadhi (natural state of absorption in oneself without concepts).

5. What is the authority for saying that the entire moving and unmoving worlds depend upon oneself?

The Self means the embodied being. It is only after the energy, which was latent in the state of deep sleep, emerges with the idea of `I' that all objects are experienced. The Self is present in all perceptions as the perceiver. There are no objects to be seen when the `I' is absent. For all these reasons it may undoubtedly be said that everything comes out of the Self and goes back to the Self.

6. As the bodies and the selves animating them are everywhere actually observed to be innumerable how can it be said that the Self is only one?

If the idea `I am the body' is accepted2, the selves are multiple. The state in which this idea vanishes is the Self, since in that state there are no other objects. It is for this reason that the Self is regarded as one only.

7. What is the authority for saying that Brahman can be apprehended by the mind and at the same time that it cannot be apprehended by the mind?

It cannot be apprehended by the impure mind but can be apprehended by the pure mind.

8. What is pure mind and what is impure mind?

²The idea that one is one's body is what is called hrdaya-granthi (knot of the Heart). Of the various knots, this one, which binds together what is conscious with what is insentient, is what causes bondage.

When the indefinable power of Brahman ^[?] separates itself from Brahman ^[?] and, in union with the reflection of consciousness (Chidabhasa) assumes various forms, it is called the impure mind. When it becomes free from the reflection of consciousness (abhasa), through discrimination, it is called the pure mind. Its state of union with the Brahman ^[?] is its apprehension of Brahman ^[?]. The energy which is accompanied by the reflection of consciousness is called the impure mind and its state of separation from Brahman ^[?] is its non- apprehension of Brahman ^[?].

9. Is it possible to overcome, even while the body exists, the karma (prarabdha) which is said to last till the end of the body?

Yes. If the agent (doer) upon whom the karma depends, namely the ego, which has come into existence between the body and the Self, merges in its source and loses its form, will the karma which depends upon it alone survive? Therefore when there is no `I' there is no karma.

10. As the Self is existence and consciousness, what is the reason for describing it as different from the existent and the nonexistent, the sentient and the insentient?

Although the Self is real, as it comprises everything, it does not give room for questions involving duality about its reality or unreality. Therefore it is said to be different from the real and the unreal. Similarly, even though it is consciousness, since there is nothing for it to know or to make itself known to, it is said to be different from the sentient and the insentient.

ATTAINMENT

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ATTAINMENT

**(Arudha)**

1. What is the state of attainment of knowledge?

It is firm and effortless abidance in the Self in which the mind which has become one with the Self does not subsequently emerge again at any time. That is, just as everyone usually and naturally has the idea, `I am not a goat nor a cow nor any other animal but a human', when he thinks of his body, so also when he has the idea `I am not the principles (tattwas) beginning with the body and ending with sound (nada), but the Self which is existence, consciousness and bliss, the innate self-consciousness (atma prajna)', he is said to have attained firm knowledge.

2. To which of the seven stages of knowledge (jnana bhoomikas)1 does the sage (jnani) belong?

He belongs to the fourth stage.

¹The seven jnana bhoomikas are:

(i). subheccha (the desire for enlightenment).

(ii). vicharana (enquiry).

(iii). tanumanasa (tenuous mind).

(iv). satwapatti (self-realization).

(v). asamsakti (non-attachment).

(vi). padarthabhavana (non-perception of objects).

(vii). turyaga (transcendence).

Those who have attained the last four bhoomikas are called brahmavid, brahmavidvara, brahmavidvariya and brahmavidvaristha respectively.

3. If that is so why have three more stages superior to it been distinguished?

The marks of the stages four to seven are based upon the experiences of the realized person (jivanmukta). They are not states of knowledge and release. So far as knowledge and release are concerned no distinction whatever is made in these four stages.

4. As liberation is common to all, why is the varistha (lit., the most excellent) alone praised excessively?

So far as the varistha's common experience of bliss is concerned, he is extolled only because of the special merit acquired by him in his previous births, which is the cause of it.

5. As there is no one who does not desire to experience constant bliss what is the reason why all sages (jnanis) do not attain the state of varistha?

It is not to be attained by mere desire or effort. Karma ^[?] (prarabdha) is its cause. As the ego dies along with its cause even in the fourth stage (bhoomika), what agent is there beyond that stage to desire anything or to make efforts? So long as they make efforts they will not be sages (jnanis). Do the sacred texts (srutis) which specially mention the varistha say that the other three are unenlightened persons?

6. As some sacred texts say that the supreme state is that in which the sense organs and the mind are completely destroyed, how can that state be compatible with the experience of the body and the senses?

If that were so there would not be any difference between that state and the state of deep sleep. Further, how can it be said to be the natural state when it exists at one time and not at another? This happens, as stated before, to some persons according to their karma (prarabdha) for some time or till death. It cannot properly be regarded as the final state. If it could it would mean that all great souls and the Lord, who were the authors of the Vedantic works (jnana granthas) and the Vedas, were unenlightened persons. If the supreme state is that in which neither the senses nor the mind exist and not the state in which they exist, how can it be the perfect state (paripurnam)? As karma ^[?] alone is responsible for the activity or inactivity of the sages, great souls have declared the state of sahaja nirvikalpa (the natural state without concepts) alone to be the ultimate state.

7. What is the difference between ordinary sleep and waking sleep (jagrat sushupti)?

In ordinary sleep there are not only no thoughts but also no awareness. In waking sleep there is awareness alone. That is why it is called awake while sleeping, that is, the sleep in which there is awareness.

8. Why is the Self described both as the fourth state (turiya) and beyond the fourth state (turiyatita)?

Turiya ^[?] means that which is the fourth. The experiencers (jivas) of the three states of waking, dreaming and deep sleep, known as visva, taijasa and prajna, who wander successively in these three states, are not the Self. It is with the object of making this clear, namely that the Self is that which is different from them and which is the witness of these states, that it is called the fourth (turiya). When this is known, the three experiencers disappear and the idea that the Self is a witness, that it is the fourth, also disappears. That is why the Self is described as beyond the fourth (turiyatita).

9. What is the benefit derived by the sage from the sacred books (srutis)?

The sage who is the embodiment of the truths mentioned in the scriptures has no use for them.

10. Is there any connection between the attainment of supernatural powers (siddhis) and liberation (mukti)?

Enlightened enquiry alone leads to liberation. Supernatural powers are all illusory appearances created by the power of maya ^[?] (mayashakti). Self-realization which is permanent is the only true accomplishment (siddhi ^[?]). Accomplishments which appear and disappear, being the effect of maya ^[?], cannot be real. They are accomplished with the object of enjoying fame, pleasures, etc. They come unsought to some persons through their karma ^[?]. Know that union with Brahman ^[?] is the real aim of all accomplishments. This is also the state of liberation (aikya mukti) known as union (sayujya).

11. If this is the nature of liberation (moksha) why do some scriptures connect it with the body and say that the individual soul can attain liberation only when it does not leave the body?

It is only if bondage is real that liberation and the nature of its experiences have to be considered. So far as the Self (Purusha ^[?]) is concerned it has really no bondage in any of the four states. As bondage is merely a verbal assumption according to the emphatic proclamation of the Vedanta ^[?] system, how can the question of liberation, which depends upon the question of bondage, arise when there is no bondage? Without knowing this truth, to enquire into the nature of bondage and liberation, is like enquiring into the nonexistent height, colour, etc., of a barren woman's son or the horns of a hare.

12. If that is so, do not the descriptions of bondage and release found in the scriptures become irrelevant and untrue?

No, they do not. On the contrary, the delusion of bondage fabricated by ignorance from time immemorial can be removed only by knowledge, and for this purpose the term `liberation' (mukti ^[?]) has been usually accepted. That is all. The fact that the characteristics of liberation are described in different ways proves that they are imaginary.

13. If that is so, are not all efforts such as study (lit., hearing) reflection, etc., useless?

No, they are not. The firm conviction that there is neither bondage nor liberation is the supreme purpose of all efforts. As this purpose of seeing boldly, through direct experience, that bondage and liberation do not exist, cannot be achieved except with the aid of the aforesaid practices, these efforts are useful.

14. Is there any authority for saying that there is neither bondage nor liberation?

This is decided on the strength of experience and not merely on the strength of the scriptures.

15. If it is experienced how is it experienced?

`Bondage' and `liberation' are mere linguistic terms.

They have no reality of their own. Therefore they cannot function of their own accord. It is necessary to accept the existence of some basic thing of which they are the modifications. If one enquires, `for whom is there bondage and liberation?' it will be seen, `they are for me'. If one enquires, `Who am I??', one will see that there is no such thing as the `I'. It will then be as clear as an amalaka fruit in one's hand that what remains is one's real being. As this truth will be naturally and clearly experienced by those who leave aside mere verbal discussions and enquire into themselves inwardly, there is no doubt that all realized persons uniformly see neither bondage nor liberation so far as the true Self is concerned.

16. If truly there is neither bondage nor liberation what is the reason for the actual experience of joys and sorrows?

They appear to be real only when one turns aside from one's real nature. They do not really exist.

17. Is it possible for everyone to know directly without doubt what exactly is one's true nature?

Undoubtedly it is possible.

18. How?

It is the experience of everyone that even in the states of deep sleep, fainting, etc., when the entire universe, moving and stationary, beginning with earth and ending with the unmanifested (prakriti), disappear, he does not disappear. Therefore the state of pure being which is common to all and which is always experienced directly by everybody is one's true nature. The conclusion is that all experiences in the enlightened as well as the ignorant state, which may be described by newer and newer words, are opposed to one's real nature.

Referred Resources: Who am I?

POEMS

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Five Hymns to Arunachala

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Five Hymns to Arunachala

The Five Hymns to Arunachala are the earliest poems of the Maharshi except for a few short verses. They were written about 1914, that is when he was about thirty-five years old (he was born in December 1879). He was still living in Virupaksha Cave on the hill. Some of his followers who were sadhus used to go into the town of Tiruvannamalai daily to beg for food. One day they asked the Maharshi to compose a song for them to sing as they went. At first he refused, saying that there were already plenty of songs by the ancient Saivite saints. They continued to press him, however, and he began to compose a song with a refrain at the end of each and every stanza.

One day he started to go round the hill, with Palaniswami walking behind him. After he had gone some way Aiyaswami seems to have called Palaniswami back and given him a pencil and paper, saying, "For some days now Swami has been composing stanzas everyday. He may do so today as well, so you had better take this paper and pencil with you." That day Sri Bhagavan practically completed the Marital Garland of Letters, the first of the five hymns. It tells in glowing symbolism of the love and union between the human soul and God, and is among the most profound and moving poems in any language. Although he who wrote it was established in the bliss of indissoluble Union, it was written for the sake of devotees and expresses the attitude of devotion and aspiration.

The second, third and fourth poems (hymns) were written at about the same time, and they also adopt the same attitude. Whereas the later poems of the Maharshi are more doctrinal, these hymns are more emotional, expressing more the attitude of devotion and aspiration.

The Eleven Verses and the Eight Stanzas are among the very few poems of the Maharshi that were written quite spontaneously without any request, as he himself said when speaking of them:

The only poems that came to me spontaneously and compelled me, as it were, to write them without any one urging me to do so are the Eleven Verses to Sri Arunachala and the Eight Stanzas to Sri Arunachala. The opening words of the Eleven Stanzas came to me one morning and even though I tried to suppress them saying, "What have I to do with these words?" they would not be suppressed till I composed a song bringing them in; and all the words flowed easily, without any effort. The remaining stanzas except two were also composed in the same way.

Shortly afterwards Narayana Reddi came. He was at that time living in Vellore as an agent of Singer & Co., and he used to come from time to time. Aiyasami and Palani told him about the poems and he said, `Give them to me at once and I will go and get them printed.' He had already published some books. When he insisted on taking the poems I told him he could do so and could publish the first eleven as one form of poem and the rest, which were in a different metre, as another. To make up the required quota I at once composed two more stanzas and he took all the nineteen stanzas with him to get them published.¹

The fifth hymn, Arunachala Pancharatna, is of a different nature to the first four. The great Sanskrit poet and devotee Ganapati Sastri, who was a follower of Bhagavan, begged him to write a poem in Sanskrit. Bhagavan replied, laughing, that he scarcely knew any Sanskrit and no Sanskrit metres. Sastri, however, explained a metre to him and repeated his request. Bhagavan then composed a poem of five stanzas, two on one day and three on the following day. They were all in perfect, flawless Sanskrit. It is a cryptic account of the different paths to Realization and therefore a commentary has been included with the translation. This hymn is chanted daily at the time of Veda Parayana.

It is to be understood that in all these hymns the word `Arunachala' means God and nothing less. It also, however, means the physical hill of Arunachala in South India where God is peculiarly manifested for the Maharshi and his disciples. From ancient times various spiritual centres in India have represented various paths and modes of doctrine, and Arunachala among them the doctrine of advaita and the path of Self-enquiry. Although the ultimate doctrine and the supreme and most direct path, this, throughout the ages, has not been the most popular, because for most people it seemed too austere and difficult. The Maharshi attained Realization through a spontaneous act of Self-enquiry, with no human guru. There is no place to do more than touch upon the mystery of this here. It is sufficient to note that the Maharshi agreed with all other masters that a guru is necessary, adding however that the guru need not necessarily take human form. When he left home as a youth who was already a Sage, Arunachala

¹Ramana Maharshi and the Path of Self-knowledge, by Arthur Osborne.

drew him like a powerful magnet. He went straight there and stayed there for the rest of his life. It was Arunachala that he regarded as his guru, and these hymns are written to Arunachala, to the Guru, to God manifested, to the Absolute.

Through the potent grace of Bhagavan Ramana Maharshi, the path of Self-enquiry was brought within the competence of men and women of this age, was indeed fashioned into a new path that can be followed anonymously in the conditions of the modern world, with no forms or ritual, nothing to distinguish a person outwardly from the world wherein he moves. This creation of a new path to suit the needs of the age has made Arunachala the spiritual centre of the world. More than ever, now that he has shed his physical body and is one with Arunachala, the grace and guidance that emanates from him to those who turn to him and seek his aid is centred at Arunachala. It is the holy place and many are drawn there, both those who were disciples of the Maharshi in his lifetime and those who have come later.

It remains to be said that the literary Tamil in which the hymns were written can be used in an extremely cryptic manner and the first hymn especially abounds in passages which can be understood in more than one manner. In such cases the alternative readings are given.

Before coming to the Five Hymns we print first a verse that Sri Bhagavan wrote on Sri Ganesa, as being an auspicious opening to the poems. After this comes a verse that Sri Muruganar wrote on the significance of Arunachala and another one by Bhagavan on the significance of the beacon that is lit on its summit every year at the festival of Deepam. Only after this follow the Five Hymns.

To Sri Ganesa

One day in 1912, a potter came to the Virupaksha Cave with a small image of Sri Ganesa that he had made and presented it to Sri Bhagavan. Easwara Swami suggested that both he and Sri Bhagavan should write a verse each to celebrate the occasion. This is what Sri Bhagavan wrote:

He who begot you as a child you made Into a beggar; as a child yourself You then lived everywhere just to support Your own huge belly; I too am a child. Oh Child God in that niche! Encountering one Born after you, is your heart made of stone? I pray you look at me!

Significance of Arunachala

The sudden rise of the blazing column of Annamalai¹ in front of Brahma and Vishnu and their utter distress at not being able to know the same is symbolic of the sphurana of the Heart centre as the real Self of the intellect and the ego.

Significance of the Beacon

Getting rid of the `I am the body' idea and merging the mind into the Heart to realize the Self as non-dual being and the light of all is the real significance of darshan of the beacon of light on Annamalai, the centre of the universe.

¹Annamalai is another name for Arunachala.

Sri Arunachala Mahatmya¹

(The Glory of Sri Arunachala) Nandi² said:

`That is the holy place! Of all Arunachala is the most sacred!

It is the heart of the world! Know it to be the secret and sacred Heart-centre of Siva! In that place he always abides as the glorious Aruna Hill!

`That day on which the ancient and wonderful linga of Arunachala took shape is the asterism of Ardra in the month of Mrigasira. And the day on which Vishnu and the other devas worshipped the Lord who emerged from the effulgence is the day of Maha Sivaratri.'

Siva said:

`Though in fact fiery, my lacklustre appearance as a hill on this spot is an act of grace and loving solicitude for the maintenance of the world. Here I always abide as the Great One (Siddha). Remember that in the interior of my Heart is transcendental glory with all the enjoyments of the world also.

`Because they bind the beings of the worlds, know that relentless karmas become the bondage for jivas. The effulgent Arunachala is this (mountain), the mere sight of which causes them to become nonexistent.

`What cannot be acquired without endless pains -- the true import of Vedanta ^[?] -- is easily attained by all who can either directly sight this hill or even mentally think of it from afar.

¹Extracts from The Skanda Purana translated into Tamil by Sri Bhagavan.

²Nandi is the foremost devotee of Siva, always remaining in front of him.

`I ordain that residence within a radius of three yojanas³

of this hill shall by itself suffice to burn off all defects and effect union with the Supreme even in the absence of initiation.'

Devi said:

`This is always the abode of pious devotees. Those who do evil to others here will, after suffering ills, be destroyed. Wicked persons will be completely bereft of their powers to do evil here in the twinkling of an eye. Do not fall into the burning fire of the anger of Lord Arunachala who has assumed the form of a hill of fire.'

³A yojana is ten miles.

Referred Resources: Virupaksha Cave Self-enquiry Vishnu Ganesa

The Marital Garland of Letters

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Akshara Mana Malai

This joyful Marital Garland of Letters which resembles a beam of the rays of the rising sun was sung by the noble Sage Ramana, the ocean of compassion, with the object of removing the delusion of the devotees who sought his grace. Those who look upon it as their sole refuge will realize within themselves that they are Arunachala and will reign in the world of Siva.¹

Invocation

Gracious Ganapati² with Thy (loving) hand bless me, that I may make this a marital garland of letters worthy of Sri Arunachala, the bridegroom!

Refrain

Arunachala Siva! Arunachala Siva!

Arunachala Siva! Arunachala!

Arunachala Siva! Arunachala Siva!

Arunachala Siva! Arunachala!

1. (a) Thou dost root out the ego of those who meditate on Thee in the Heart, Oh Arunachala!

(b) Arunachala! Thou dost root out the ego of those who dwell on their (spiritual) identity with Thee, Oh Arunachala!

2. May Thou and I be one and inseparable like Alagu and Sundara,³ Oh Arunachala!

¹This was composed by Sri Muruganar.

²Another name for Sri Ganesa.

³The Tamil word alagu and Sanskrit word sundara have one and the same meaning: `beauty.' Alagu and Sundara were also the names of Sri Ramana's mother and father.

3. Entering (my) home and luring me (to Thine) why didst Thou keep me prisoner in Thy Heart's cavern, Oh Arunachala?

4. Was it for Thy pleasure or for my sake Thou didst win me? If now Thou turn me away, the world will blame Thee, Oh Arunachala!

5. Escape this blame! Why didst Thou then recall Thyself to me? How can I leave Thee now, Oh Arunachala?

6. (a) Kinder far art Thou than one's own mother. Is this then Thy all-kindness, Oh Arunachala?

(b) Kinder indeed art Thou than one's mother, such is Thy Love, Oh Arunachala!

7. (a) Sit firmly in my mind lest it elude Thee, Oh Arunachala!

(b) Change not Thy nature and flee, but hold fast in my mind, Oh Arunachala!

(c) Be watchful in my mind, lest it change even Thee (into me) and rush away, Oh Arunachala!

8. (a) Display Thy beauty, for the fickle mind to see Thee forever and to rest (in peace), Oh Arunachala!

(b) The strumpet mind will cease to walk the streets if only she find Thee. Disclose Thy beauty then and hold her bound, Oh Arunachala!

(c) The mind by her unsteadiness prevents my seeking Thee and finding peace; (hold her and) grant me the vision of Thy beauty, Oh Arunachala!

9. After abducting me if now Thou dost not embrace me, where is Thy chivalry, Oh Arunachala?

10. Does it become Thee thus to sleep when I am outraged by others, Oh Arunachala?

11. Even when the thieves of the five senses break in upon me, art Thou not still in my Heart, Oh Arunachala?

12. One art Thou without a second; who then could dare elude Thee and come in? This is only Thy jugglery, Oh Arunachala!

13. Significance of Om, unrivalled -- unsurpassed! Who can comprehend Thee, Oh Arunachala?

14. As (Universal Mother) it is Thy duty to dispense Thy grace and save me, Oh Arunachala!

15. (a) Who can ever find Thee? The Eye of the eye art Thou, and without eyes Thou seest, Oh Arunachala!

(b) Being the sight of the eye, even without eyes find me out Thyself. Who (but Thyself) can find out Thee, Oh Arunachala?

16. As a lodestone attracts iron, magnetising it and holding it fast, so do Thou to me, Oh Arunachala!

17. (Unmoving) Hill, melting into a Sea of Grace, have mercy (on me) I pray, Oh Arunachala!

18. Fiery Gem, shining in all directions, do Thou burn up my dross, Oh Arunachala!

19. Shine as my Guru, making me free from faults and worthy of Thy Grace, Oh Arunachala!

20. Save me from the cruel snares of fascinating women and honour me with union with Thyself, Oh Arunachala!

21. Though I beg, Thou art callous and dost not condescend. I pray Thee! Say to me `Fear not', Oh Arunachala!

22. Unasked Thou givest; this is Thy imperishable fame.

Do not belie Thy name, Oh Arunachala!

23. Sweet fruit within my hands, let me be mad with ecstasy, drunk with the bliss of Thy essence, Oh Arunachala!

24. Blazoned as the devourer of Thy votaries, how can I survive who have embraced Thee, Oh Arunachala?

25. (a) Thou, unruffled by anger! What crime has marked me off (for Thy wrath), Oh Arunachala?

(b)Thou, unruffled by anger! What (austerities left) incomplete (in previous births) have won me Thy special favour, Oh Arunachala?

26. Glorious Mountain of Love, celebrated by Gautama,⁴

rule me with Thy gracious glance, Oh Arunachala!

27. Dazzling Sun that swallowest up all the universe in Thy rays, open the lotus of my Heart, I pray, Oh Arunachala!

28. (a) Let me, Thy prey, Surrender unto Thee and be consumed, and so have peace, Oh Arunachala!

(b) I came to feed on Thee, but Thou hast fed on me; now there is peace, Oh Arunachala!

29. O Moon of Grace, with Thy (cool) rays as hands, open (within me) the ambrosial orifice and let my Heart rejoice, Oh Arunachala!

30. Tear off these robes, expose me naked, then robe me with Thy love, Oh Arunachala!

31. There (in the Heart) rest quiet! Let the sea of joy surge, speech and feeling cease, Oh Arunachala!

⁴The Gautama here referred to is not the Buddha but a Hindu Sage of that name who dwelt at Arunachala.

32. Do not continue to deceive and prove me; disclose instead Thy transcendent Self, Oh Arunachala!

33. Vouchsafe the knowledge of eternal life that I may learn the glorious primal wisdom, and shun the delusion of this world, Oh Arunachala!

34. Unless Thou embrace me, I shall melt away in tears of anguish, Oh Arunachala!

35. If spurned by Thee, alas! What rests for me but the torment of my prarabdha?5 What hope is left for me, Oh Arunachala?

36. In silence Thou saidst, `Stay silent' and Thyself stoodst silent, Oh Arunachala!⁶

37. Happiness lies in peaceful repose enjoyed when resting in the Self. Beyond speech indeed is Thy prowess resting in the Self. Beyond speech indeed is This my state, Oh Arunachala!

38. (a) Thou didst display Thy prowess once, and the perils ended, return to Thy repose, Oh Arunachala!

(b) Sun! Thou didst sally forth and (the siege of) illusion was ended. Then didst Thou shine motionless (alone), Oh Arunachala!

39. (a) (A dog can scent out its master); am I then worse than a dog? Steadfastly will I seek Thee and regain Thee, Oh Arunachala!

⁵Prarabdha is the part of destiny due to past actions (karmas) which bear fruit in the present birth.

⁶ Silence is the highest and most perfect form of instruction which the guru can give, for by its nature it is the closest to the essential object of such instruction, which is the realization by the disciple of the incommunicable and inexpressible Absolute.

(b) Worse than a dog (for want of scent) how can I track Thee (to Thy home), Oh Arunachala?

40. Grant me wisdom, I beseech Thee, so that I may not pine for love of Thee in ignorance, Oh Arunachala!

41. (a) Not finding the flower open, Thou didst stay, no better than a (frustrated) bee, Oh Arunachala!

(b) (In sunlight the lotus blossoms), how then couldst Thou, the Sun of suns hover before me like a flower bee, saying `Thou art not yet in blossom', Oh Arunachala?

42. (a) `Thou hast realized the Self even without knowing that it was the truth. It is the truth itself!' Speak (thus if it be so), Oh Arunachala!

(b) Thou art the subject of most diverse views, yet art Thou not this only, Oh Arunachala!

(c) Not known to the tattvas, though Thou art their being!

What does this mean, Oh Arunachala!

43. (a) That each one is Reality Itself, Thou wilt of Thy nature show, Oh Arunachala!

(b) Reveal Thyself! Thou only art Reality, Oh Arunachala!

(c) `Reality is nothing but the Self'; is this not all Thy message, Oh Arunachala?

44. `Look within, ever seeking the Self with the inner eye, then will (it) be found.' Thus didst Thou direct me, beloved Arunachala!

45. (a) Seeking Thee within but weakly, I came back (unrewarded). Aid me, Oh Arunachala!

(b) Weak though my effort was, by Thy grace, I gained the Self, Oh Arunachala!

(c) Seeking Thee in the Infinite Self I regained my own (Self), Oh Arunachala!

46. What value has this birth without knowledge born of Realization? It is not even worth speaking about, Oh Arunachala?

47. (a) Let me dive into the true Self, wherein merge only the pure in mind and speech, Oh Arunachala!

(b) I, by Thy Grace, am sunk in Thy Self, wherein merge only those divested of their minds and thus made pure, Oh Arunachala!

48. When I took shelter under Thee as my One God, Thou didst destroy me altogether, Oh Arunachala!

49. Treasure of benign and holy Grace, found without seeking, steady my wandering mind, Oh Arunachala!

50. On seeking Thy Real Self with courage, my raft capsized and the waters came over me. Have mercy on me, Oh Arunachala!

51. (a) Unless Thou extend Thy hand of grace in mercy and embrace me, I am lost, Oh Arunachala!

(b) Enfold me body to body, limb to limb, or I am lost, Oh Arunachala!

52. O Undefiled, abide Thou in my Heart so that there may be everlasting joy, Oh Arunachala!

53. (a) Mock me not, who seek Thy protection! Adorn me with Thy Grace and then regard me, Oh Arunachala!

(b) Smile with Grace and not with scorn on me, who come to Thee (for refuge), Oh Arunachala!

54. (a) When I approached, Thou didst not bend; Thou stoodst unmoved, at one with me, Oh Arunachala!

(b) Does it not shame Thee to stand there like a post, (leaving me) to find Thee by myself, Oh Arunachala?

55. Rain Thy Mercy on me ere Thy knowledge burn me to ashes, Oh Arunachala!

56. Unite with me to destroy (our separate identities as) Thou and me, and bless me with the state of ever vibrant joy, Oh Arunachala!

57. (a) When shall I (become) like the ether and reach Thee, subtle of being, that the tempest of thoughts may end, Oh Arunachala?

(b) When will waves of thought cease to rise? When shall I reach Thee, subtler than the subtle ether, Oh Arunachala?

58. (a) I am a simpleton devoid of learning. Do Thou dispel my illusion, Oh Arunachala!

(b) Destroy Thou my wrong knowledge, I beseech Thee, for I lack the knowledge which the scriptures lead to, Oh Arunachala!

59. When I melted away and entered Thee, my Refuge, (I found) Thee standing naked (like the famous Digambara),⁷ Oh Arunachala!

60. In my unloving self Thou didst create a passion for Thee; therefore forsake me not, Oh Arunachala!

61. (a) Fruit shrivelled and spoilt is worthless; take and enjoy it ripe, Oh Arunachala!

(b) I am not (like) a fruit which is overripe and spoilt;

draw me, then, into the inmost recess (of the Heart) and fix me in eternity, Oh Arunachala!

⁷Digambara, from dik -- the directions of space, and ambara -- cloth, i.e,. one who is clothed in the directions of space, in other words, who goes naked.

62. (a) Hast Thou not bartered cunningly Thyself for me (for my individuality is lost)? Oh, Thou art death to me, Oh Arunachala!

(b) Hast Thou not bartered cunningly Thyself for me (giving all and taking nothing)? Art Thou not blind, Oh Arunachala?

63. Regard me! Take thought of me! Touch me!⁸ Mature me! Make me one with Thee, Oh Arunachala!

64. Grant me Thy Grace ere the poison of delusion grips me and, rising to my head, kills me, Oh Arunachala!

65. Thyself regard me and dispel illusion! Unless Thou do so who can intercede with Grace itself made manifest, Oh Arunachala?

66. With madness for Thee hast Thou freed me of madness (for the world); grant me now the cure of all madness, Oh Arunachala!

67. Fearless I seek Thee, Fearlessness Itself! How canst Thou fear to take me, Oh Arunachala?

68. Where is (my) ignorance of (Thy) wisdom, if I am blessed with union to Thee, Oh Arunachala?

69. (a) My mind has blossomed, (then) scent it with Thy fragrance and perfect it, Oh Arunachala!

(b) Espouse me, I beseech Thee, and let this mind now wedded to the world be wedded to perfection, Oh Arunachala!

70. Mere thought of Thee has drawn me to Thee, and who can gauge Thy Glory (in Itself), Oh Arunachala?

71. Thou has possessed me, unexorcisable Spirit, and made me mad (for Thee), that I may cease to be a ghost (wandering the world), Oh Arunachala!

⁸`Regard me! Take thought of me! Touch me!' refer respectively to the three modes of initiation, by look, by thought and by touch.

72. Be Thou my stay and my support lest I droop helpless like a tender creeper, Oh Arunachala!

73. Thou didst benumb (my faculties) with stupefying powder,⁹ then rob me of my understanding and reveal the Knowledge of Thy Self, Oh Arunachala!

74. Show me the warfare of Thy Grace, in the open field where there is no coming and going, Oh Arunachala!

75. Unattached to the physical frame composed of the (five) elements, let me forever repose happy in the sight of Thy Splendour, Oh Arunachala!

76. Thou hast administered the medicine of confusion to

me, so must I be confounded! Shine Thou as grace, the cure of all confusion, Oh Arunachala!

77. Shine Thou selfless, sapping the pride of those who boast of their freewill, Oh Arunachala!

78. I am a fool who prays only when overwhelmed (by misery), yet disappoint me not, Oh Arunachala!

79. Guard me lest I flounder storm-tossed like a ship without helmsman, Oh Arunachala!

80. Thou hast cut the knot which hid the vision of Thy head and foot (the limitless Self). Mother-like, shouldst Thou not complete Thy task, Oh Arunachala?¹⁰

81. Be not (like) a mirror held up to a noseless man, but raise me (from my lowliness) and embrace me, Oh Arunachala!

⁹This verse alludes to the wandering ascetics who spirit away children for disciples, stupefying them with a pinch of powder such as sacred ashes.

¹⁰The cutting of the knot which binds man to illusion implies the attainment of nirvikalpa samadhi ^[?]; completion of the task refers to the state of sahaja samadhi.

82. Let us embrace upon the bed of tender flowers, which is the mind, within the room of the body (or the Ultimate Truth), Oh Arunachala!

83. How is it that Thou hast become famous from Thy constant union with the poor and humble, Oh Arunachala?

84. Thou hast removed the blindness of ignorance with the unguent of Thy Grace, and made me truly Thine, Oh Arunachala!

85. Thou didst shave clean my head (and I was lost to the world),¹¹ then Thou didst (show Thyself) dancing in transcendent space, Oh Arunachala!

86. (a) Though Thou hast loosed me from the mists of error and made me mad for Thee, why hast Thou not yet freed me from illusion, Oh Arunachala?

(b) Though Thou hast detached me from the world and made me cleave to Thee, Thy passion for me has not cooled, Oh Arunachala!

87. Is it true Silence to rest like a stone inert and unexpansive, Oh Arunachala?

88. Who was it that threw mud to me for food¹² and robbed me of my livelihood, Oh Arunachala?

89. Unknown to all, stupefying me, who was it that ravished my soul, Oh Arunachala?

¹¹The parenthesis is not a mere addition to explain the implication of shaving the head, for by an alternative reading, involving the change of a single letter, these words become explicit in the text.

¹²Literally `Threw mud in my mouth', an expression meaning `caused my ruin'.

The deeper meaning of the verse is: `Who was it that individualised me and robbed me of my Perfect Being?'

90. I spoke thus to Thee, because Thou art my Lord; be not offended but come and give me happiness, Oh Arunachala!

91. Let us enjoy one another in the house of open space where is neither night nor day, Oh Arunachala!¹³

92. Thou didst take aim (at me) with darts of love and then devoured me alive, Oh Arunachala!

93. Thou art the primal being, whereas I count not in this nor the other world. What didst Thou gain then by my worthless self, Oh Arunachala?

94. Didst Thou not call me in? I have come in. Now measure out for me, (my maintenance is now Thy burden). Hard is Thy lot, Oh Arunachala!

95. The moment Thou didst welcome me, didst enter into me and grant me Thy divine life, I lost my individuality, Oh Arunachala!

96. Bless me that I may die without losing hold of Thee, or miserable is (my fate), Oh Arunachala!

97. From my home Thou didst entice me, then stealing into my Heart didst draw me gently into Thine, (such is) Thy Grace, Oh Arunachala!

98. I have betrayed Thy (secret) workings. Be not offended. Show me Thy Grace now openly and save me, Oh Arunachala!

99. Grant me the essence of the Vedas, which shine in the Vedanta^[?], one without a second, Oh Arunachala!

100. (a) Even my slanders, treat as praise and guard me

for ever as Thine own, I pray, Oh Arunachala!

¹³The allusion is to the `cavity' of the Heart which is beyond time and space.

(b) Let even slander be as praise to me, and guard me for ever as Thine own, I pray, Oh Arunachala!

(c) Place (Thy hand) upon my head! Make me partaker of Thy Grace! Do not abandon me, I pray, Oh Arunachala!

101. As snow in water, let me melt as love in Thee, Who

art love itself, Oh Arunachala!

102. I had but thought of Thee as Aruna, and lo! I was

caught in the trap of Thy grace! Can the net of Thy grace ever fail, Oh Arunachala?

103. Watching like a spider to trap me in the web (of Thy

grace), Thou didst entwine me and when imprisoned feed upon me, Oh Arunachala!

104. Let me be the votary of the votaries of those who

hear Thy name with love, Oh Arunachala!

105. Shine Thou for ever as the loving saviour of helpless

suppliants like myself, Oh Arunachala!

106. Familiar to Thine ears are the sweet songs of votaries

who melt to the very bones with love for Thee, yet let my poor strains also be acceptable, Oh Arunachala!

107. Hill of Patience, bear with my foolish words,

(regarding them) as hymns of joy or as Thou please, Oh Arunachala!

108. Oh Arunachala! My Loving Lord! Throw Thy

garland (about my shoulders) wearing Thyself this one (strung) by me, Oh Arunachala!

Blessed be Arunachala! Blessed be His devotees!

Blessed be this Marital Garland of Letters!

Referred Resources: Silence Ganesa

The Necklet of Nine Gems

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1. In the court (of Chidambaram), Siva, though motionless by nature, dances (in rapture) before His Shakti who stands still. Know that in Arunachala He stands in His solemnity and She withdraws there into His Unmoving Self.

2. `A', `ru', and `na' signify Sat, Chit, and Ananda^[?] (Being, Consciousness, and Bliss), or again the Supreme Self, the individual self, and their union as the one absolute, expressed in the mahavakya^[?]¹ `That thou art'; `achala' signifies perfection. So worship Arunachala of shining golden lustre; for mere remembrance of Him ensures deliverance.

3. Those who take refuge at the lotus feet of the supreme Lord of Mercy presiding over Arunachala -- their minds freed of attachment to riches, lands and relatives, and to caste and the like,² and ever made purer by seeking Thy benign grace -- these rid themselves (of the misery) of darkness, and in the steady light of Thy ever protecting grace, which shines like the golden rays of the rising sun, they abide happy, sunk in the ocean of bliss.

4. Annamalai!³ Think not to let me pine away wistfully as one unmindful of Thee (for Thou art ever in my mind),⁴ nor is it (right) that I should be reduced to dust mistaking the

¹A vakya is a Vedic utterance. Mahavakya ^[?] means `great utterance'. Of these, four are especially distinguished; tattvamasi (`That thou art') is one such.

²`The like' are the four stages of life (ashramas).

³Arunachala.

⁴The parenthesis incorporates an alternative sense.

vile body for the Self. Turn Thy gracious and refreshing glance upon me, eye of my eyes! Do not fail me, Lord who art consciousness itself, neither male nor female. Abide Thou in my Heart!

5. Lord! Who art consciousness itself, reigning over the sublime Sonagiri⁵ forgive all the grievous wrongs of this poor self, and by Thy gracious glance, benign as a rain cloud, save me from being lost once more in the dreary waste, or else I cannot ford the grim (stream of universal) manifestation. (Thou art the universal Mother;)[6] What can match a mother's care for her child?

6. `Killer of Kama'[7] Thou art always called by Thy votaries. Lord Arunachala! A doubt arises if the title fits Thee. If it is fitting, how then can Kama, the mighty, the invisible, continue -- brave and valiant though he be -- to creep into a mind sheltering under Thy feet, who art his killer?

7. Oh Arunachala! As soon as Thou didst claim me, my body and soul were Thine. What else can I desire? Thou art both merit and demerit, Oh my life! I cannot think of these apart from Thee. Do as Thou wilt then, my beloved, but grant me only ever increasing love for Thy feet!

8. To rescue me -- born of virtuous Sundara and Sundari⁸ in the holy place Tiruchuzhi, seat of Bhumi- natheshwara -- from the pain of miserable mundane life, He

⁵Arunachala.

⁶Cf. The Marital Garland of Letters, v. 14.

⁷Kama is Cupid; his temptation of Siva while engaged in tapas ^[?], ended in his conflagration by a wrathful glance from Siva's third eye. Out of pity for his disconsolate wife, Rati, Siva subsequently granted him continued existence in a subtle body.

⁸Sundari means `beauty' and refers to Alagu, Bhagavan's mother.

raised me to His state, that His heart might so rejoice, the immanence of Siva so shine forth, and the Self flourish. Such is Arunachala, famous throughout the universe!

9. Bearing and tending me in the world in the shape of my father and mother, Thou didst abide in my mind, and before I fell into the deep sea called jaganmaya⁹ and was drowned, Thou didst draw me to thee, Arunachala, consciousness itself. Such is the wonder of Thy grace!

⁹Jaganmaya ^[?] is universal illusion.

Referred Resources: The Marital Garland of Letters Tiruchuzhi

Eleven Verses to Sri Arunachala

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1. Now that by Thy grace Thou hast claimed me, what will become of me unless Thou manifest Thyself to me, and I, yearning wistfully for Thee, and harassed by the darkness of the world, and lost? Oh love, in the shape of Arunachala, can the lotus blossom without sight of the sun? Thou art the sun of suns; Thou causest grace to well up in abundance and pour forth as a stream!

2. Arunachala, Thou form of grace itself! Once having claimed me, loveless though I be, how canst Thou let me now be lost, and fail to fill me so with love that I must pine for Thee unceasingly and melt within like wax over the fire? Oh nectar springing up in the Heart of devotees! Haven of my refuge! Let Thy pleasure be mine, for that way lies my joy, Lord of my life!

3. Drawing me with the cords of Thy grace, although I had not even dimly thought of Thee, Thou didst decide to kill me outright. How then has one so weak as I offended Thee that Thou dost leave the task unfinished?¹ Why dost Thou torture me thus, keeping me suspended between life and death? Oh Arunachala! Fulfil Thy wish, and long survive me all alone, Oh Lord!

4. What did it profit Thee to choose out, me, from all those struggling in samsara,² to rescue my helpless self from being lost and hold me at Thy feet? Lord of the ocean of grace! Even to think of Thee puts me to shame. (Long) mayst Thou live! I bow my head to Thee and bless Thee!

¹Alternatively: What austerities left incomplete in previous births have won me Thy special favour. (Cf. The Marital Garland of Letters, verse 25 b). What more is left for me to gain or to fulfil?

²Samsara is the universal flux of manifestation.

5. Lord! Thou didst capture me by stealth and all these days hast held me at Thy feet! Lord! Thou hast made me (to stand) with hanging head, (dumb) like an image when asked what is Thy nature.³ Lord! Deign to ease me in my weariness, struggling like a deer that is trapped. Lord Arunachala! What can be Thy will? (Yet) who am I to comprehend Thee?

6. Lord of my life! I am ever at Thy feet, like a frog (which clings) to the stem of the lotus; make me instead a honeybee which (from the blossom of the Heart) sucks the sweet honey of Pure Consciousness; then shall I have deliverance. If I am lost while clinging to Thy lotus feet, it will be for Thee a standing column of ignominy, Oh blazing pillar of light, called Arunachala! Oh (wide) expanse of grace, more subtle than ether!

7. Oh pure one! If the five elements, the living beings and every manifest thing is nothing but Thy all-embracing Light, how then can I (alone) be separate from Thee? Since Thou shinest in the Heart, a single expanse without duality, how then can I come forth distinct therefrom? Show Thyself planting Thy lotus feet upon the head of the ego as it emerges!

8. Thou hast withheld from me all knowledge of gradual attainment while living in the world, and set me at peace; such a care indeed is blissful and not painful to anyone, for death in life is in truth glorious.⁴ Grant me, wasteful and mad (for Thee), the sovereign remedy of clinging to Thy Feet!

³Alternatively: Thou has made me (rest tense) like a bent bow when asked what is Thy nature.

⁴Alternatively: Thou has destroyed my ability to earn my living in the world and made a wastrel of me; this condition is miserable and unhappy; to die is better than to live in such ignominy.

9. Oh Transcendent! I am the first of those who have not the supreme wisdom to clasp Thy feet in freedom from attachment. Ordain Thou that my burden be transferred to Thee and my freewill effaced, for what indeed can be a burden to the sustainer (of the universe)? Lord Supreme! I have had enough (of the fruits) of carrying (the burden of) this world upon my head, parted from Thee. Arunachala, Supreme Self! Think no more to keep me at a distance from Thy feet!

10. I have discovered a new thing! This hill, the lodestone

of lives, arrests the movements of anyone who so much as thinks of it, draws him face to face with it, and fixes him motionless like itself, to feed upon his soul thus ripened. What (a wonder) is this! Oh souls! beware of It and live!⁵ Such a destroyer of lives is this magnificent Arunachala, which shines within the Heart!

11. How many are there who have been ruined like me

for thinking this hill to be the supreme?⁶ Oh men who, disgusted with this life of intense misery, seek a means of giving up the body, there is on earth a rare drug which, without actually killing him, will annihilate anyone who so much as thinks of it. Know that it is none other than this Arunachala!

⁵Alternatively: Oh souls! Think upon it and be saved!

⁶Alternatively: How many are there who have lost (their ego) for having thought this hill to be the supreme?

Referred Resources: The Marital Garland of Letters

Eight Stanzas to Sri Arunachala

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`The hill which draws to itself those who are rich in jnanatapas¹ is this Arunachala.'

( From Annamalai Venba, by Guru Namasivaya, disciple of Guhai Namasivaya)

1. Hearken; It stands as an insentient² hill. Its action is mysterious, past human understanding. From the age of innocence it had shone within my mind that Arunachala was something of surpassing grandeur,³ but even when I came to know through another that it was the same as Tiruvannamalai I did not realize its meaning. When it drew me up to it, stilling my mind, and I came close, I saw it (stand) unmoving.⁴

2. `Who is the seer?' When I sought within, I watched the disappearance of the seer and what survived him. No thought of `I saw' arose; how then could the thought `I did not see' arise? Who has the power to convey this in word when even Thou (appearing as Dakshinamurti) couldst do so in ancient days by silence only? Only to convey by silence Thy (transcendent) state Thou standest as a hill, shining from heaven to earth.

¹i.e. those who are ever intent on gaining wisdom.

²The adjective also bears the meaning `eradicating (objective) knowledge'.

³`To view Chidambaram, to be born in Tiruvarur, to die in Varanasi, or merely to think of Arunachala is to be assured of liberation' -- This couplet is very well-known, particularly in South India.

⁴Alternatively: I realized that It meant absolute stillness.

3. When I approach regarding Thee as having form, Thou standest as a hill on earth. If (with the mind the seeker) looks for Thy (essential) form as formless, he is like one who travels the earth to see the (ever-present) ether. To dwell without thought upon Thy (boundless) nature is to lose one's (separate) identity like a doll of sugar when it comes in contact with the ocean (of nectar; and) when I come to realize who I am, what else is this identity of mine (but Thee), Oh Thou who standest as the towering Aruna Hill?

4. To look for God while ignoring Thee who art being and consciousness is like going with a lamp to look for darkness. Only to make Thyself known as being and consciousness, Thou dwellest in different religions under different (names and) forms. If (yet) men do not (come to) know Thee, they are indeed the blind who do not know the sun. Oh Arunachala the great, Thou peerless gem, abide and shine Thou as my Self, one without a second!

5. As the string in (a necklet of) gems, it is Thou in Thy unity who penetratest all the diversity of beings and religions. If, like a gem when it is cut and polished, the (impure) mind is worked against the wheel of the (pure) mind to free it of its flaws, it will take on the light of Thy grace (and shine) like a ruby, whose fire is unaffected by any outward object. When a sensitive plate has been exposed to the sun, can it receive impressions afterwards? Oh benign and dazzling Aruna Hill! Is there anything apart from Thee?

6. Thou art Thyself the one being, ever aware as the Self-luminous Heart! In Thee there is a mysterious power (Shakti) which without Thee is nothing. From it proceeds the phantom of the mind emitting its latent subtle dark mists, which illumined by Thy light (of consciousness) reflected on them, appear within as thoughts whirling in the vortices of prarabdha, later developing into the psychic worlds and projected outwardly as the material world transformed into concrete objects which are magnified by the outgoing senses and move about like pictures in a cinema show. Visible or invisible, oh hill of grace, without Thee they are nothing!

7. Until there is the `I-thought', there will be no other thought. Until other thoughts arise, (asking) `To whom?' (will call forth the reply) `To me'. He who pursues this closely, questioning `What is the origin of the I?' and diving inwards reaches the seat of the mind (within) the Heart, becomes (there) the sovereign Lord of the Universe.⁵ Oh boundless ocean of grace and effulgence called Arunachala, dancing motionless within the court of the Heart! There is no (longer any) dream there of such dualities as in and out, right and wrong, birth and death, pleasure and pain, or light and darkness.

8. The waters rise up from the sea as clouds, then fall as rain and run back to the sea in streams; nothing can keep them from returning to their source. Likewise the soul rising up from Thee cannot be kept from joining Thee again, although it turns in many eddies on its way. A bird which rises from the earth and soars into the sky can find no place of rest in midair, but must return again to earth. So indeed must all retrace their path, and when the soul finds the way back to its source, it will sink and be merged in Thee, Oh Arunachala, Thou ocean of bliss!

⁵Literally: The Sovereign Lord under the shade of a single umbrella.

Five Stanzas to Sri Arunachala

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1. Ocean of nectar, full of grace, engulfing the universe in Thy splendour! Oh Arunachala, the Supreme itself! Be Thou the sun and open the lotus of my Heart in Bliss!

This is the opening stanza of the Pancharatna which inthe form of a stotra (praise of God) contains the gist of supreme knowledge born of realization. It is said to be like a sutra, very terse with much deeper significance than appears superficially.

Arunachala -- Aruna (light) plus achala (mountain), meansthe tejolinga (symbol of light) of Siva. Its significance for the individual is that when one gets beyond body-consciousness, the inner Self shines pure and clear.

Ordinary loss of body-consciousness, as in shock, resultsonly in darkness, whereas the same brought about voluntarily for the purpose of Self-realization, ends in the illumination of the Self, by the sole grace of God.

Such illumination destroys the ego, producing completeself-surrender to the Lord. The Lord is eternal; the sense of eternity is bliss (nectar).

Just as the lotus bud, flourishing in marshy pools, blossomsat sunrise, so also the Heart, behind the soiled mind, shines forth by the grace of God who is the Self of all selves and who is externally visible as Arunachala. But this sun, after rising up, never sets again and the Heart of the realized soul is in blossom once and for all.

2. Oh Arunachala! In Thee the picture of the universe is formed, has its stay, and is dissolved; this is the sublime truth. Thou art the inner Self, who dancest in the Heart as `I'. `Heart' is Thy name, Oh Lord!

This sloka refers to God first as creator, preserver, anddestroyer, and then as realized by the enlightened.

The liberated say that just as God is the stay of the universe,so also, the Heart is of the individual. The part must be of the nature of the whole; the whole (God) is infinity. Therefore, there is no distinction between the Heart and God.

God is consciousness, as also is the Heart. Self-containedand sublime, it manifests as the individual self concomitantly with an individualising force perceptible as the `ego' or `I'. If the ego is traced back, they say that there becomes perceptible a vibration from the Heart, signifying the real Self.

3. He who turns inward with untroubled mind to search where the consciousness of `I' arises, realizes the Self, and rests in Thee, Oh Arunachala! like a river when it joins the ocean.

This sloka deals with jnana marga, the path of knowledge,followed by enquirers and seekers after truth. It is one of the three or even four paths to realization of Self. These are jnana, yoga, bhakti and karma.

The ocean, being the store of all waters, evaporates, cloudsare formed, and rain falls, giving rise to rivers which as soon as formed become restless, as it were, course along as if to find their origin and repose only after being discharged into the ocean. Similarly, the individual emanating from the Heart is restless, and becomes eager to find his own source. The way is the trail of the `ego' into the Heart.

4. Abandoning the outer world, with mind and breath controlled, to meditate on Thee within, the yogi sees Thy light, Oh Arunachala! And finds his delight in Thee.

This stanza deals with yoga marga, described in Patanjali's Yoga Sutras.

While a jnani seeks within for the source of the ego and isliberated on tracing it to the Heart, a yogi, craving to see the glory of God, turns away from other pursuits and concentrates on Him (in the shape or name of Arunachala). The hill, though material in outward appearance, becomes full of life and perceptible in the transcendental vision of the yogi, as the universal glorious light, the same as the Self.

5. He who dedicates his mind to Thee and, seeing Thee, always beholds the universe as Thy figure, he who at all times glorifies Thee and loves Thee as none other than the Self, he is the master without rival, being one with Thee, Oh Arunachala, and lost in Thy bliss!

The first part of this stanza deals with bhakti marga.

Glorifying God with intense love, one passes beyond samsara and is happy at being merged in Him. This is bhakti. The transcendental vision reveals Arunachala as one's own master, and such repeated experiences convince one of the immanence of God. Complete Surrender of self ensues and what remains over is only the all-pervading, and ever-present glorious Being-Consciousness. Transcendence sweeps away names and forms and the result is infinity, eternity.

The second part of the stanza deals with karma marga. Feeling God's immanence everywhere, one considers oneself not as the agent, but as a tool to serve God in the shape of one's surroundings.

There are three aspects of God according to one's own realization. They are: Sat (being), Chit (consciousness), Ananda (bliss).

The Sat aspect is emphasised by jnanis who are said to repose in the essence of Being after incessant search for the same and with their individuality lost in the Supreme.

The Chit aspect is for yogis who exert themselves to control their breath in order to steady the mind and are then said to see the glory (Consciousness of Being) of God as the one light radiating in all directions.

The Ananda aspect is for devotees who become intoxicated with the nectar of the love of God and lose themselves in blissful experience. Unwilling to leave this, they remain for ever merged in God.

The four margas -- karma, bhakti, yoga and jnana -- are not exclusive of one another. Each is, however, described separately in classical works only to convey an idea of the appropriate aspect of God to appeal readily to the aspirant according to his predisposition. This stotra, though short, is compact and can be so expanded as to be of interest also to scholars and philosophers.

Arunagiri Ramana, for the benefit of this world, joyously bestowed, in sweet Tamil venbas, the "Arunachala Pancharatna," the quintessential wisdom of Vedanta, which was revealed initially by him in Sanskrit.¹

May powerful Arunachala's name, which liberally bestows grace, live forever!

May the five hymns bearing his name live forever! May the feet of exalted Ramana, from whose tongue the five hymns flowered forth, live forever!

May the virtuous devotees who abide firmly in those feet live forever!²

¹ Written by Gajananan (Daivarata) in Sanskrit and translated into Tamil by Bhagavan.

²Composed by Muruganar.

The Essence of Instruction

2007-06-23T15:23:00.000+05:30

The Essence of Instruction

(Upadesa Saram)

There is a legend that a group of rishis once lived in the Daruka forest together, practising rites by which they acquired supernatural powers. By the same means they hoped to attain final liberation. In this, however, they were mistaken, for action can only result in action, not in the cessation of action; rites can produce powers but not the peace of liberation which is beyond rites and powers and all forms of action. Siva determined to convince them of their error and therefore appeared before them as a wandering sadhu. Together with him came Vishnu in the form of a beautiful lady. All the rishis were smitten with love for this lady and thereby their equilibrium was disturbed and their rites and powers were adversely affected. Moreover their wives, who were also living with them in the forest, all fell in love with the strange sadhu. Incensed at this, they conjured up an elephant and a tiger by magic rites and sent them against him. Siva, however, slew them easily and took the elephant's skin for a robe and the tiger's for a wrap. The rishis then realized that they were up against one more powerful than themselves and they bowed down to him and asked him for instruction.

He then explained to them that it is not by action but by renunciation of action that one attains liberation.

The poet Muruganar wanted to write a hundred verses on this theme but he could not readily proceed beyond seventy verses. It then occurred to him that Bhagavan was the proper person to write the verses relating to Siva's instructions. He therefore begged Bhagavan to compose them and Bhagavan accordingly composed thirty Tamil verses. He himself later rendered them into Sanskrit. These thirty verses were subsequently translated by Bhagavan into Telugu under the name of Anubhuti Saram first, and Upadesa Saram afterwards. Bhagavan likewise rendered them into Malayalam. The Sanskrit version, Upadesa Saram, was chanted before him daily together with the Vedas and continues to be chanted before his shrine; that is to say, it is treated as a scripture. He refers to the various paths to liberation, grading them in order of efficiency and excellence, and showing that the best is Self-enquiry.

1. Action yields fruit, For so the Lord ordains it. How can action be the Lord? It is insentient.

2. The fruit of action passes. But action leaves behind Seed of further action Leading to an endless ocean of action; Not at all to moksha^[?].

3. Disinterested action Surrendered to the Lord Purifies the mind and points The way to moksha^[?].

4. This is certain: Worship, praise and meditation, Being work of body, speech and mind, Are steps for orderly ascent.

5. Ether, fire, air, water, earth, Sun, moon, and living beings -- Worship of these, Regarded all as forms of His, Is perfect worship of the Lord.

6. Better than hymns of praise Is repetition of the Name; Better low-voiced than loud, But best of all Is meditation in the mind.

7. Better than spells of meditation Is one continuous current, Steady as a stream, Or downward flow of oil.

8. Better than viewing Him as Other, Indeed the noblest attitude of all, Is to hold Him as the `I' within, The very `I'.

9. Abidance in pure being Transcending thought through love intense Is the very essence Of supreme devotion.

10. Absorption in the Heart of being, Whence we sprang, Is the path of action, of devotion, Of union and of knowledge.

11. Holding the breath controls the mind, Like a bird caught in a net. Breath-regulation helps Absorption in the Heart.

12. Mind and breath (as thought and action) Fork out like two branches. But both spring From a single root.

13. Absorption is of two sorts: Submergence and destruction. Mind submerged rises again; Dead, it revives no more.

14. Breath controlled and thought restrained, The mind turned one-way inward Fades and dies.

15. Mind extinct, the mighty seer Returns to his own natural being And has no action to perform.

16. It is true wisdom For the mind to turn away From outer objects and behold Its own effulgent form.

17. When unceasingly the mind Scans its own form, There is nothing of the kind. For everyone This path direct is open.

18. Thoughts alone make up the mind; And of all thoughts the `I' thought is the root. What is called mind is but the notion `I'.

19. When one turns within and searches Whence this `I' thought arises, The shamed `I' vanishes And wisdom's quest begins.

20. Where this `I' notion fades, Now there as I, as I, arises The One, the very Self, The Infinite.

21. Of the term, `I' the permanent import Is `That'. For even in deep sleep Where we have no sense of `I' We do not cease to be.

22. Body, senses, mind, breath, sleep -- All insentient and unreal -- Cannot be `I', `I' who am the Real.

23. For knowing That which Is There is no other knower. Hence Being is Awareness And we are all Awareness.

24. In the nature of their being, creature and creator Are in substance one. They differ only In adjuncts and awareness.

25. Seeing oneself free of all attributes Is to see the Lord, For He shines ever as the pure Self.

26. To know the Self is but to be the Self, For It is non-dual. In such knowledge One abides as That.

27. That is true knowledge which transcends Both knowledge and ignorance, For in pure knowledge There is no object to be known.

28. Having known one's nature one abides As being with no beginning and no end In unbroken consciousness and bliss.

29. Abiding in this state of bliss Beyond bondage and release, Is steadfastness In service of the Lord.

30. All ego gone, Living as That alone Is penance good for growth, Sings Ramana, the Self.

(Translated by Prof. K. Swaminathan)

Referred Resources: Self-enquiry Vishnu

Reality in Forty Verses

2007-06-23T15:22:00.000+05:30

Reality in Forty Verses

(Ulladu Narpadu)

Once Bhagavan composed twenty Tamil stanzas containing his important teachings. They were not written in any particular order to form a poem. Sri Muruganar therefore suggested that Bhagavan should write twenty stanzas more to make it the conventional forty. Accordingly, Bhagavan composed twenty more stanzas. Out of these forty, Kavyakanta Ganapati Muni selected two as the invocatory stanzas. Then Bhagavan wrote two more to complete the forty. Some of the stanzas were translations from Sanskrit, but as devotees wanted all the forty verses to be original they were eliminated and new stanzas composed in their place. The verses were all arranged in a continuous order to form a poem. Later, a supplement consisting of a second forty verses was added. So indifferent to authorship was Bhagavan that he did not write all those supplementary verses himself. When he came upon a suitable one he used it -- mostly translations from Sanskrit -- and when not, he made one. The verses eliminated from the original forty verses were included in the supplement.¹

¹The supplement verses he composed are italicized. Those verses which he took from other texts are the Invocation, verses 1-7, 9, the final sentence of verse 12, 18-30, 34, 37 and 39-40. The original sources of these verses have been quoted at the end of each verse. In a few cases, the exact origins have not been confirmed.

These eighty verses are the most comprehensive exposition of the Maharshi's teaching. A number of translations have been made and commentaries written on them. They have been published as separate books by the ashram under the titles Ulladu Narpadu, Sad Vidya and Truth Revealed. Bhagavan translated these verses into Telugu prose under the name of Unnadi Nalubadi and into Malayalam verse under the name of Saddarsanam.

Invocation

1. Unless Reality exists, can thought of it arise? Since, devoid of thought, Reality exists within as Heart, how to know the Reality we term the Heart? To know That is merely to be That in the Heart.²

2. When those who are in dread of death seek refuge at the feet of the deathless, birthless Lord Supreme, their ego and attachments die; and they, now deathless, think no more of death.

The Text

1. Since we know the world, we must concede for both a common Source, single but with the power of seeming many. The picture of names and forms, the onlooker, the screen, the light that illumines -- all these are verily He.

2. On three entities -- the individual, God and the world -- every creed is based. That `the One becomes the three' and that `always the three are three', are said only while the ego lasts. To lose the `I' and in the Self to stay is the State Supreme.

²The first sentence may also be rendered thus: Can there be Knowledge of Reality other than existing as Reality?

3. `The World is true'; `No, it is a false appearance'; `The World is Mind'; `No, it is not'; `The World is pleasant'; `No, it is not' -- What avails such talk? To leave the world alone and know the Self, to go beyond all thought of `One' and `Two', this egoless condition is the common goal of all.

4. If Self has form, the world and God likewise have form. If Self is without form, by whom and how can form (of world and God) be seen? Without the eye, can there be sight or spectacle? The Self, the real Eye, is infinite.

5. The body is made up of the five sheaths;³ in the term body all the five are included. Without the body the world is not. Has one without the body ever seen the world?

6. The world is made up of the five kinds of sense perceptions and nothing else. And those perceptions are felt as objects by the five senses. Since through the senses the mind alone perceives the world, is the world other than the mind?

7. Though the world and mind rise and fade together, the world shines by the light of the mind. The ground whence the world and mind arise, and wherein they set, that Perfection rises not nor sets but ever shines. That is Reality.

8. Under whatever name or form we worship It, It leads us on to knowledge of the nameless, formless Absolute. Yet, to see one's true Self in the Absolute, to subside into It and be one with It, this is the true Knowledge of the Truth.

9. `Twos' and `threes' depend upon one thing, the ego. If one asks in one's Heart, `What is this ego?' and finds it, they slip away. Only those who have found this know the Truth, and they will never be perplexed.⁴

³The five sheaths include the mental.

⁴"Twos" are pairs like pleasure-pain, knowledge-ignorance; "threes" are triads like the knower, knowledge and the known.

10. There is no knowledge without ignorance; and without knowledge ignorance cannot be. To ask, `Whose is this knowledge? Whose this ignorance?' and thus to know the primal Self, this alone is Knowledge.

11. Without knowing the Self that knows, to know all

objects is not knowledge; it is only ignorance. Self, the ground of knowledge and the non-Self, being known, both knowledge and ignorance fall away.

12. True Knowledge is being devoid of knowledge as well as ignorance of objects. Knowledge of objects is not true knowledge. Since the Self shines self-luminous, with nothing else for It to know, with nothing else to know It, the Self is Knowledge. Nescience It is not.

13. The Self that is Awareness, that alone is true. The knowledge which is various is ignorance. And even ignorance, which is false, cannot exist apart from the Self. False are the many jewels, for apart from gold, which alone is true, they cannot exist.

14. `You' and `he' -- these appear only when `I' does. But when the nature of the `I' is sought and the ego is destroyed, `you' and `he' are at an end. What shines then as the One alone is the true Self.

15. Past and future are dependent on the present. The past was present in its time and the future will be present too. Ever-present is the present. To seek to know the future and the past, without knowing the truth of time today, is to try to count without the number `One'.

16. Without us there is no time nor space. If we are only bodies, we are caught up in time and space. But are we bodies? Now, then and always -- here, now and everywhere -- we are the same. We exist, timeless and spaceless we.

17. To those who do not know the Self and to those who do, the body is the `I'. But to those who do not know the Self the `I' is bounded by the body; while to those who within the body know the Self the `I' shines boundless. Such is the difference between them.

18. To those who do not know and to those who do, the world is real. But to those who do not know, Reality is bounded by the world; while to those who know, Reality shines formless as the ground of the world. Such is the difference between them.

19. The debate, `Does free will prevail or fate?' is only for those who do not know the root of both. Those who have known the Self, the common source of freewill and of fate, have passed beyond them both and will not return to them.

20. To see God and not the Self that sees is only to see a projection of the mind. It is said that God is seen by him alone who sees the Self; but one who has lost the ego and seen the Self is none other than God.

21. When scriptures speak of `seeing the Self' and `seeing God', what is the truth they mean? How to see the Self? As the Self is one without a second, it is impossible to see it. How to see God? To see Him is to be consumed by Him.

22. Without turning inwards and merging in the Lord --

it is His light that shines within the mind and lends it all its light -- how can we know the Light of lights with the borrowed light of the mind?

23. The body says not it is `I'. And no one says, "In sleep there is no `I'." When `I' arises all (other) things arise. Whence this `I' arises, search with a keen mind.

24. The body which is matter says not `I'. Eternal Awareness rises not nor sets. Betwixt the two, bound by the body, rises the thought of `I'. This is the knot of matter and Awareness. This is bondage, jiva^[?], subtle body, ego. This is samsara, this is the mind.

25. Holding a form it rises; holding a form it stays; holding and feeding on a form it thrives. Leaving one form, it takes hold of another. When sought, it takes to flight. Such is the ego-ghost with no form of its own.

26. When the ego rises all things rise with it. When the ego is not, there is nothing else. Since the ego thus is everything, to question `What is this thing?' is the extinction of all things.

27. `That' we are, when `I' has not arisen. Without searching whence the `I' arises, how to attain the self-extinction where no `I' arises? Without attaining self-extinction, how to stay in one's true state where the Self is `That'?

28. Controlling speech and breath, and diving deep within oneself -- like one who, to find a thing that has fallen into water, dives deep down -- one must seek out the source whence the aspiring ego springs.

29. Cease all talk of `I' and search with inward diving mind whence the thought of `I' springs up. This is the way of wisdom. To think, instead, `I am not this, but That I am,' is helpful in the search, but it is not the search itself.

30. When the mind turns inward seeking `Who am I??' and merges in the Heart, then the `I' hangs down his head in shame and the One `I' appears as Itself. Though it appears as `I-I', it is not the ego. It is Reality, Perfection, the Substance of the Self.

31. For him who is the Bliss of Self arising from extinction of the ego, what is there to do? He knows nothing other than this Self. How to conceive the nature of his state?

32. When the Vedas have declared, `Thou art That' -- not to seek and find the nature of the Self and abide in It, but to think `I am That, not This' is want of strength. Because, That abides for ever as the Self.

33. To say `I do not know myself' or `I have known myself' is cause for laughter. What? Are there two selves, one to be known by the other? There is but One, the Truth of the experience of all.

34. The natural and true Reality forever resides in the Heart of all. Not to realize It there and stay in It but to quarrel `It is', `It is not', `It has form', `It has not form', `It is one', `It is two', `It is neither', this is the mischief of maya^[?].

35. To discern and abide in the ever-present Reality is true attainment. All other attainments are like powers enjoyed in a dream. When the sleeper wakes, are they real? Those who stay in the state of Truth, having cast off the unreal -- will they ever be deluded?

36. If we think we are the body, then to tell ourselves, `No, I am That', is helpful to abide as That. Yet -- since ever we abide as That -- why should we always think, `I am That?' Does one ever think, `I am a man'?

37. `During the search, duality; on attainment, unity' -- This doctrine too is false. When eagerly he sought himself and later when he found himself, the tenth man in the story was the tenth man and none else (ten men crossed a stream and wanted to make sure they were all safe. In counting, each one left himself out and found only nine. A passer-by gave each a blow and made them count the ten blows).

38. If we are the doers of deeds, we should reap the fruits they yield. But when we question, `Who am I, the doer of this deed?' and realize the Self, the sense of agency is lost and the three karmas slip away. Eternal is this Liberation.

39. Thoughts of bondage and of freedom last only as long as one feels, `I am bound'. When one inquires of oneself, `Who am I, the bound one?' the Self, Eternal, ever free, remains. The thought of bondage goes; and with it goes the thought of freedom too.

40. If asked, `Which of these three is final liberation: With form, without form, or with-and-without-form?' I say, Liberation is the extinction of the ego which enquires `With form, without form, or with-and-without-form?'

(Translated by Prof. K. Swaminathan)

Referred Resources: Who am I?

Reality in Forty Verses: Supplement

2007-06-23T15:21:00.000+05:30

Invocation

That which is the Support, the Soul, the Source, the Purpose and the Power of all this world, the Reality behind all this Appearance, That indeed exists. Let That, the Truth, abide in our Heart. (Yoga Vasishta, 8, v.12)

The Text

1. In the company of sages, attachment vanishes; and with attachment, illusion. Freed from illusion, one attains stability, and thence liberation while yet alive. Seek therefore the company of sages. (from Bhajagovindam, the "Mohamudagaram Hymn," by Shankaracharya)

2. Not by listening to preachers, nor by study of books, not by meritorious deeds nor by any other means can one attain that Supreme State, which is attainable only through association with the sages and the clear quest of the Self. (a verse from the Yoga Vasishta, 5 - 12 - v.17)

3. When one has learned to love the company of sages, wherefore all these rules of discipline? When a pleasant, cool southern breeze is blowing, what need is there for a fan? (a verse from the Yoga Vasishta)

4. Fever is overcome by the cool light of the moon; want, by the good wish-yielding tree; and sin by the Holy Ganges. Those three -- fever and want and sin -- all flee at the august sight of the peerless sage. (Subhashita Ratna Bhandargara, chapt. 3, v. 6)

5. Holy rivers, which are only water, and idols, which are made of stone and clay, are not as mighty as the sages. For while they make one pure in course of countless days, the sage's eyes by a mere glance purify at once. (from Srimad Bhagavatam, chapt. 48, v. 31, tenth canto)

6. Disciple: Who is God?

Master: He who knows the mind.

D: My Self, the Spirit, knows my mind.

M: Therefore you are God; and also the sruti ^[?] declares that there is only one God, the Knower.

7. M: By what light do you see?

D: The sun by day, the lamp by night.

M: By what light do you see these lights?

D: The eye.

M: By what light do you see the eye?

D: The mind.

M: By what light do you know the mind?

D: My Self.

M: You then are the Light of Lights.

D: Yes, That I am.

(from Ekasloki, by Shankaracharya)

8. In the centre of the Heart-Cave there shines alone the one Brahman as the `I, I', the Atman. Reach the Heart by diving deep in quest of the Self, or by controlling the mind with the breath, and stay established in the Atman.¹

9. In the lotus of the Heart is pure and changeless Consciousness in the form of the Self. When the ego is removed, this Consciousness of Self bestows liberation of soul. (Devikalottaram, v. 46)

10. The body is like an earthen pot, inert. Because it has no consciousness of `I', and because daily in bodiless sleep we touch our real nature, the body is not `I'. Then who is this `I'? Where is this `I'? In the Heart-cave of those that question thus, there shineth forth as `I', Himself, the Lord Siva of Arunachala.²

11. Who is born? It is only he who asks `Whence am I born?' that is truly born in Brahman, the Prime Source. He indeed is born eternally; He is the Lord of saints; He is the ever-new. (On celebrating Sri Bhagavan's jayanti))

12. Cast off the notion, `This vile flesh am I,' and seek the

ceaseless bliss of Self. To seek the Self while cherishing this perishing flesh is like trying to cross a stream by clinging to a crocodile.³

¹In 1915 when Bhagavan was living in Skandasramam, a young devotee, Jagadiswara Sastri, wrote on a piece of paper in Sanskrit the words hridaya kuhara madhye (in the interior of the Heart-cavern). He then went out on some business. When he returned he found to his surprise a complete Sanskrit verse beginning with those words and learned that Bhagavan had written it. This verse was later translated into Tamil by Bhagavan and incorporated in the Forty Verses Supplement. Kavyakanta Ganapati Muni also included this verse in his Sri Ramana Gita, ch. II, v. 2 ²The Maharshi originally composed this verse in Sanskrit and then later translated it into Tamil.

³The first two lines of the original verse were composed by the Maharshi and the second two are from the Vivekachudamani, v. 84

13. The way of charity, penance, sacrifice, dharma, yoga and bhakti; and the Goal of Heaven, Reality, Peace, Truth, Grace, Silence, Stability, Deathless Death, Knowledge, Renunciation, Liberation, Bliss -- all this is only ceasing to think that the body is the Self.

14. What is action, or devotion, or union, or knowledge?

It is to inquire, `Whose is this action, or indifference, or separateness, or ignorance?' Inquiring thus, the ego vanishes. To abide as the Self, wherein these eight have never been, this is True existence.

15. Not realizing that they themselves are moved by an energy not their own, some fools are busy seeking miraculous powers. Their antics are like the boasting of a cripple who says to his friends: `If you raise me to my feet, these enemies are nothing before me.'

16. Since the stilling of the mind is true liberation and miraculous powers are unattainable without an act of the mind, how can they whose mind is set on such powers enter the bliss of liberation which is the ending of all activity of the mind?

17. While God sustains the burden of the world, the spurious ego assumes its burden, grimacing like an image on a tower, seeming to support it. If the traveller in a carriage, which can carry any weight, does not lay his luggage down but carries it painfully on his head, whose is the fault?

18. Between the two paps, below the chest, above the stomach, there are six organs of various colours. Of these, one, looking like a lily bud, is the Heart, at two digits' distance to the right of the centre. (from Ashtanga Hridayam, Malayalam)

19. Its mouth is closed. Within its cavity is seated a heavy darkness, filled with all desires; all the great nerves are centred there; the home it is of breath, mind, light of knowledge. (from Ashtanga Hridayam, Malayalam)

20. The Lord whose home is the interior of the Heart-Lotus is extolled as Lord of the Cave. If by force of practice the feeling `I am He, I am the Lord of the Cave' becomes firmly established, as firmly as your present notion that you are the ego is established in the body, and thus you stand forth as that Lord of the Cave, the illusion that you are the perishable body will vanish like darkness before the rising sun. (composed by Bhagavan, employing the ideas of two verses found in the Prabhulinga Leela, v. 45, 46, Kannada)

21. When Rama asked, `Which is the great mirror in which we see these images of things? What is it that is called the Heart of all the beings in the world?' Vasishta answered, `When we reflect we see that all the beings in the world have two different hearts.' (Yoga Vasishta, 5 - 78 - v. 32, 33)

22. One of these is worth acceptance, the other worth rejection. Listen how they differ. The organ called the heart placed somewhere in the chest of the physical body is worth rejection. The Heart which is of the form of Pure Awareness is worth acceptance; it is both within and without -- it has no inside or out. (Yoga Vasishta, 5 - 78 - v. 34, 35)

23. That indeed is the essential Heart and in it all this world abides. It is the mirror in which all things are seen. It is the source of all wealth. Hence Awareness may be termed the Heart of all beings. The Heart is not a part of the perishable body inert like a stone. (Yoga Vasishta, 5 - 78 - 36, 37)

24. Therefore by the practice of merging the ego in the pure Heart which is all-Awareness, the tendencies of the mind as well as the breath will be subdued. (Yoga Vasishta, 5 - 78 - v. 38)

25. By constantly meditating in the Heart, `That pure unconditioned Awareness that is Siva, That am I,' remove all attachment of the ego. (Devikalottara, v. 47)

26. Having investigated the various states of being, and seizing firmly by the mind that State of Supreme Reality, play your part, O hero, ever in the world. You have known the Truth which is at the Heart of all kinds of appearances. Without ever turning away from that Reality, play in the world, O hero, as if in love with it. (Yoga Vasishta, 5 - 18 - v. 20 to 23)

27. Seeming to have enthusiasm and delight, seeming to have excitement and aversion, seeming to exercise initiative and perseverance, and yet without attachment, play, O hero, in the world. Released from all bonds of attachment and with equanimity of mind, acting outwardly in all situations in accordance with the part you have assumed, play as you please, O hero, in the world. (Yoga Vasishta, 5 - 18 - v. 24 to 26)

28. He who by Knowledge of the Atman is established in the Truth, he who has vanquished the five senses -- call him the fire of knowledge, the wielder of the thunderbolt of Knowledge, the Conqueror of Time and the Hero who has slain death. (a verse from the Yoga Vasishta)

29. Just as on the earth with the coming of spring the tree shines in fresh beauty of foliage, even so he who has seen the Truth will shine with growing lustre, intelligence and power. (Yoga Vasishta, 5 - 76 - v. 20)

30. Like one to whom a tale is told while his thoughts are wandering far away, the mind which is free from attachment is inactive while it acts. But the mind immersed in attachments is active, though it does not act, like the sleeper lying motionless here, who in his dream climbs a hill and tumbles down. (Yoga Vasishta, 5 - 56 - v. 13, 14)

31. As the movement of the cart, its standing still and itsbeing unyoked are to the passenger asleep in the cart, even so are action, contemplation and sleep to the Sage asleep in the cart of his body.

32. For one who seeks waking, dreaming or sleep there is a state beyond these three, a wakeful sleep, a fourth state called the turiya. But because this turiya state alone is real and the three apparent states are illusory, the `fourth' state is indeed the transcendental state.

33. The statement that the jnani retains prarabdha whilefree from sanchita and agami is only a formal answer to the questions of the ignorant. Of several wives none escapes widowhood when the husband dies; even so, when the doer goes, all three karmas vanish.⁴

34. For unlearned folk there is only one family consisting of wife, children and dependants. But in the mind of those with much learning there are many families of books, theories and opinions as obstacles to yoga. (Subhashita Ratna Bhandagara, Prakarana VI, Shanta Rasa Nirdesha, v. 13)

35. What is the use of letters to those lettered folk who do not seek to wipe out the letters of fate by inquiring, `Whence are we born?' What else are they but gramaphones, O Lord of Arunachala? They learn and repeat words without realizing their meaning.

36. The unlettered are easier saved than those who are learned but unsubdued. The unlettered are free from the clutches of the demon Pride, they are free from the malady of many whirling thoughts and words; they are free from the mad pursuit of wealth; they are free from many, many ills.

⁴Sanchita is karma accumulated in the past; Agami is karma to be worked out in the future; Prarabdha is karma working out in the present.

37. Though a man looks on the world as a wisp of straw and holds all sacred lore in his hand, it is hard for him to escape from thralldom if he has yielded to vile Flattery, the harlot. (from Sadhaka Avasta, by Sri Sadasiva Brahmendra)

38. Without thinking of oneself as apart from others,without swerving from one's true state, if one abides always in one's Self, who is there alien to one? What matters it what people say of one? What matters it if one praises or blames oneself?

39. Keep advaita ^[?]within the Heart. Do not ever carry it into action. Even if you apply it to all the three worlds, O Son, it is not to be applied to the Guru. (Tattvopadesa, v. 87, by Shankaracharya)

40. I shall declare truly the essence of the final doctrine of the Vedanta: when the ego dies and becomes That, the Self of Pure Awareness, That alone abides.

(Translated by Prof. K. Swaminathan)

Referred Resources: Reality in Forty Verses

Vivekachudamani

Devikalottara

Silence

Five Verses on the Self

2007-06-23T15:20:00.000+05:30

Five Verses on the Self

T hese are the last verses composed by Bhagavan. They were written at the instance of a devotee, Suri Nagamma, the author of Letters from Sri Ramanasramam. He wrote them first in Telugu, but to a Tamil metrical form called venba, and then translated them into Tamil. Since there was already a composition of Shankaracharya called the Atma Panchakam, Bhagavan decided to call his composition Ekatma Panchakam.

1. When, forgetting the Self, one thinks

That the body is oneself and goes

Through innumerable births

And in the end remembers and becomes

The Self, know this is only like

Awaking from a dream wherein

One has wandered over all the world.

2. One ever is the Self. To ask oneself

`Who and whereabouts am I?'

Is like the drunken man's enquiring

`Who am I?' and `Where am I?'

3. The body is within the Self. And yet

One thinks one is inside the inert body,

Like some spectator who supposes

That the screen on which the picture is thrown

Is within the picture.

4. Does an ornament of gold exist

Apart from the gold? Can the body exist

Apart from the Self?

The ignorant one thinks `I am the body';

The enlightened knows `I am the Self'.

5. The Self alone, the Sole Reality,

Exists for ever.

If of yore the First of Teachers

Revealed it through unbroken silence

Say who can reveal it in spoken words?

(Translated by Prof. K. Swaminathan)

Referred Resources: Who am I?

Miscellaneous Verses

2007-06-23T15:19:00.000+05:30

Miscellaneous Verses

The Song of the Poppadum

2007-06-23T15:18:00.000+05:30

In 1914 or 1915, Bhagavan was living in Virupaksha Cave with his mother, who did most of the cooking. He himself was a skilled cook and both then and later often helped to prepare the food. On one occasion his mother was making poppadum, a thin round cake made of black gram flour fried crisp, and she called him to help her. Instead of doing so, however, he composed this poem giving instructions for spiritual development under the symbolism of making poppadum.

	1.
	Try and make some poppadums.
	Eat them and your longing satisfy. Don't roam the world disconsolate. Heed the word, unique, unspoken Taught by the teacher true who teaches The truth of Being-Awareness-Bliss. Try and make some . . . satisfy.
	2.
	Take the black-gram, ego-self, Growing in the fivefold body-field[1]
	And grind it in the quern, The wisdom-quest of `Who am I?' Reducing it to finest flour. Try and make some . . . satisfy.
	3.
	Mix it with pirandai-juice, Which is holy company, Add mind-control, the cummin-seed, The pepper of self-restraint, The salt of non-attachment, And asafoetida, the aroma Of virtuous inclination. Try and make some . . . satisfy.
	4.
	In the Heart-mortar place the dough. And with mind-pestle inward turned, Pound it hard with strokes of `I', `I', Then flatten it with the rolling-pin Of stillness on the level slab (of Being). Work away, untiring, steady, cheerful. Try and make some . . . satisfy.
	5.
	Put the poppadum in the ghee of Brahman ^[?] Held in the pan of infinite silence And fry it over the fire of knowledge. Now as I transmuted into That, Eat and taste the Self as Self, Abiding as the Self alone. Try and make some . . . satisfy.

(Translated by Prof. K. Swaminathan)

¹The Hindu philosophical doctrines recognize the existence of subtler bodies of the human being, each functioning in a finer realm. The five sheaths mentioned in the text are included in the three human bodies -- material, subtle, and causal. These sheaths are: the physical, vital, mental, intellectual, and the blissful sheaths. For a description, see the Vivekachudamani.

Referred Resources:

Virupaksha Cave

Vivekachudamani

Who am I?

Self-Knowledge

2007-06-23T15:17:00.000+05:30

(Atma-Vidya)

A devotee once wrote on a slip of paper that Self-knowledge is the easiest thing, since one already is the Self, and handed it to Bhagavan, asking him to write a poem on the subject. Bhagavan responded with the following poem:

Lo, very easy is Self-Knowledge, Lo, very easy indeed.

	1.
	Even for the most infirm So real is the Self That compared with it the amlak In one's hand appears a mere illusion.
	2.
	True, strong, fresh for ever stands The Self. From this in truth spring forth The phantom body and phantom world. When this delusion is destroyed And not a speck remains, The Sun of Self shines bright and real In the vast Heart-expanse. Darkness dies, afflictions end, And bliss wells up.
	3.
	The thought `I am the body' is the thread On which are strung together various thoughts. Questing within, enquiring `Who am I? And whence this thought?' all other thoughts Vanish. And as 'I', 'I' within the Heart-cave
	The Self shines of its own accord. Such Self-awareness is the only Heaven, This stillness, this abode of bliss.
	4.
	Of what avail is knowing things Other than the Self? And the Self being known, What other thing is there to know? That one light that shines as many selves, Seeing this Self within As Awareness' lightning flash; The play of Grace; the ego's death; The blossoming of bliss.
	5.
	For loosening karma's bonds and ending births, This path is easier than all other paths. Abide in stillness, without any stir Of tongue, mind, body. And behold The effulgence of the Self within; The experience of Eternity; absence Of all fear; the ocean vast of Bliss.
	6.
	Annamalai the Self, the Eye Behind the eye of mind which sees The eye and all the other senses Which know the sky and other elements, The Being which contains, reveals, perceives The inner sky that shines within the Heart. When the mind free of thought turns inward, Annamalai appears as my own Self. True, Grace is needed; Love is added. Bliss wells up.

Referred Resources: Who am I?

Verses on the Celebration of Bhagavan's Birthday

2007-06-23T15:16:00.000+05:30

Bhagavan was born on December 30, 1879. His birthday, however, is observed according to the Tamil calendar in dhanurmasa when the moon is with the star Punarvasu. According to the Western calendar this day falls in the months of December-January. When it was first proposed in 1912, Bhagavan expressed his objection in the form of the following two verses. Even so, his disciples were not deterred and the Jayanti day festival continues to be one of the great annual events at the Ashram.

1. You who wish to celebrate a birthday, inquire first who was born. One's true birthday is when one enters into the Eternal Being which shines forever without birth or death.

2. Of all days on one's birthday one should mourn one's fall (into samsara). To celebrate it as a festival is like adorning and glorifying a corpse. To seek one's Self and merge in it is wisdom.

Complaint of the Stomach

2007-06-23T15:15:00.000+05:30

One day there had been feasting at the Ashram. Many had been upset by the large quantity of rich food. Someone quoted the following complaint about the stomach by the Tamil poet, Avvayar: `You will not go without food even for one day, nor will you take enough for two days at a time. You have no idea of the trouble I have on your account, Oh wretched stomach! It is impossible to get on with you!'

Bhagavan immediately replied with a parody giving the stomach's complaint against the ego.

`You will not give even an hour's rest to me, you stomach!

Day after day, every hour, you keep on eating. You have no idea how I suffer, Oh troublemaking ego! It is impossible to get on with you!'

Nine Stray Verses

2007-06-23T15:14:00.000+05:30

An old devotee, Somasundara Swami, once begged Bhagavan to write in his notebook at least an akshara (a single syllable). An akshara also means undecaying and denotes Brahman. Bhagavan wrote a short epigram on the difficulty of writing down the akshara. This is the first verse below. The remaining verses were written at odd times by Bhagavan and included in some of the poems of Muruganar. The order used here was suggested by Bhagavan.

One syllable shines forever in the Heart as Self. Who is there anywhere who can write it down?

Incantation reaching to the source of sound is the best course for those who are not firm in consciousness, which is the source of the `I'.

He who mistakes this excreta-making body for Self is worse than one who, born a pig, for food takes excreta.

Incessant search for Self, the love supreme of God we call.
For He alone as Self abides within the Heart of all.

What introverted mind calls peace, outside as power is shown;

Those who have reached and found this truth, their unity have known.

He who's contented with his lot, from jealousy is free;
Balanced in affluence and mishap; not bound by action he.

By him alone who's saved himself can other folk be freed;
The help of others is as if the blind the blind, would lead.

Question and answer are of speech, duality their sphere;
Impossible in monism to find them anywhere.

There is no creation, no destruction, none bound, none seeking, striving, gaining freedom.
Know that this is the Truth surpreme.

Apology to Hornets

2007-06-23T15:13:00.000+05:30

One day when Bhagavan was climbing the Hill he knocked against a hornets' nest and was attacked and very badly stung on the leg and thigh. He felt remorse for having disturbed them.

Questioned by Muruganar in the form of the following verse:

Sighting an overgrown, green-leaved bush, and

When stepping on it and stung by hornets to have legs swollen,

Venkata, in truth, why was an accidental intrusion

Treated without mercy, just as a wanton transgression?

Sri Bhagavan responded likewise in verse:

When I was stung by hornets in revenge

Upon the leg until it was inflamed,

Although it was by chance I stepped upon

Their nest, constructed in a leafy bush;

What kind of mind is his if he does not

At least repent for doing such a wrong?

Reply to the Mother

2007-06-23T15:12:00.001+05:30

At the outset, when Bhagavan left home, his family tried to trace him, but failed. Only some years later they discovered him at Tiruvannamalai. The Mother, not yet ripe to renounce the world and join him, went to persuade her son to return home. It was in December of 1898. At this time Bhagavan was not speaking and sat in apparent indifference to her pleas. One Pachaiappa Pillai who was nearby gave Bhagavan a paper and pencil and asked him to at least write a few words of consolation to his mother. He wrote briefly that whatever is destined to happen will happen.

The following poetic rendering by A. W. Chadwick (Sadhu Arunachala) was checked over by Sri Bhagavan.

The fates of souls are all by God ordained

According to the deeds that they have done.

That end that's destined ne'er to be attained

Will never be achieved by anyone

However hard they try.

All those things, too

That are destined must occur one day,

Will come to pass whatever you may do

To interfere and try their course to stay,

And this is certain.

At length we come to see

That it is best that we should silent be.

For the Mother's Recovery

2007-06-23T15:11:00.000+05:30

In 1914, Bhagavan's mother, returning from a pilgrimage to Tirupati, paid a brief visit to him at Tiruvannamalai. While there she had a severe attack of fever, which some thought to be typhoid. Her life was despaired of and Bhagavan composed the following poem for her recovery. Needless to say, she recovered. Two years later she came and took up her abode permanently at Bhagavan's Ashram on the hill.

1. Hill of my refuge that cures the ills of recurring births!

O Lord! It is for Thee to cure my mother's fever.

2. O God that smitest Death itself? My sole refuge!

Vouchsafe Thy grace unto my mother and shield her from Death. What is Death if scrutinised?

3. Arunachala! Thou blazing fire of Jnana ^[?]! Deign to wrap my mother in Thy light and make her one with Thee. What need then for cremation?¹

4. Arunachala, that chasest away illusion (maya ^[?])! Why delayest Thou to dispel my mother's delirium! Besides Thee, is there anyone who with maternal solicitude can protect the suppliant soul and ward off the strokes of destiny?

(Translated by Prof. K. Swaminathan)

¹This was literally fulfilled on May 19, 1922.

Arunachala Ramana

2007-06-23T15:10:00.000+05:30

A devotee named Amritanatha Yati wrote on a paper a Malayalam verse imploring Bhagavan to say whether he was Hari (Vishnu) or Sivaguru (Subrahmanya) or Yativara (Siva) or Vararuchi. Bhagavan wrote his reply in the same Malayalam metre on the same paper. A translation of it is given below.

In the recesses of the lotus-shaped Hearts of all, beginning with Vishnu, there shines as pure intellect (Absolute Consciousness) the Paramatman, who is the same as Arunachala Ramana. When the mind melts with love of Him, and reaches the inmost recess of the Heart wherein He dwells as the beloved, the subtle eye of pure intellect opens and He reveals Himself as Pure Consciousness.

Referred Resources: Vishnu

The Self in the Heart

2007-06-23T15:09:00.000+05:30

This is a poetical version of the eighth stanza of Reality in Forty Verses: Supplement. The circumstances in which it was written are explained in the footnote to that stanza.

In the inmost core, the Heart

Shines as Brahman ^[?]alone,

As `I-I', the Self aware.

Enter deep into the Heart

By search for Self, or diving deep,

With breath under check.

Thus abide ever in Atman.

Occasional Verses

2007-06-23T15:08:00.000+05:30

Occasional Verses

1.2.6.1. Tiruchuzhi

1.2.6.2. Hara and Uma

1.2.6.3. Hometown and Parents

1.2.6.4. Marks of Muruga

1.2.6.5. On Subrahmanya

1.2.6.6. Virupaksha Cave

1.2.6.7. The Cow Lakshmi

1.2.6.8. Ganesa

1.2.6.9. Vishnu

1.2.6.10. Dipavali

1.2.6.11. Miracle of Dakshinamurti

1.2.6.12. Silence

Tiruchuzhi

2007-06-23T15:07:00.000+05:30

After hearing verse composed by Manikkavachagar on Tiruchuzhi, Bhagavan composed the following verse.

Self that dances as unbroken bliss in devotees' Hearts, Siva unique, the light supreme that shines unceasing in bright Tiruchuzhi, bestow your grace on me and shine as Heart within my heart.

(Translated by Prof. K. Swaminathan)

Hara and Uma

2007-06-23T15:06:00.000+05:30

In a verse, Easwara Swami one day questioned Bhagavan thus:

Immaculate one, kindly tell me the names of the flowing river, the dancing Hara and the Uma in the enduring Tiruchuzhi.

Bhagavan then composed the following answer in verse form:

As it destroys the sins of those who bathe in it, the river flowing through Tiruchuzhi is known as Pavahari. As the Lord is worshipped by the entire world, he is known as Bhumisa. The name of the Devi is Tunaimalai Ammai.

Referred Resources: Tiruchuzhi

Hometown and Parents

2007-06-23T15:05:00.000+05:30

While living on the Arunachala Hill, Easwara Swami wrote the following verse, requesting to know from Sri Bhagavan his hometown and parents' names:

Ramana, living in flourishing Sri Aruna, I thought you should ponder and tell your history, at once.

Give place Of origin and parents' names for me to know, and when received the world will be fortunate.

In response, Sri Bhagavan wrote:

The mind and self of the true seer abides without ever leaving the sunset-coloured One.

However, my father was Sundara, of tree-surrounded Tiruchuzhi and my mother was Alagamma, the worshipper of his Feet.

Referred Resources: Tiruchuzhi

Marks of Muruga

2007-06-23T15:04:00.000+05:30

To a question why the marks of Muruga are not visible in Ramana.

The javelin, the bright eastern hill, the Mother's milk of grace, the twelve arms, the big blue peacock, mind-beguiling, all these are there in the measure that one lives in the world in fear of Ramana the Mother (in fear of Ramana's mother).

On Subrahmanya

2007-06-23T15:03:00.000+05:30

T. K. Sundaresa Iyer desired to have a Tamil version of a Sanskrit stanza on God Subrahmanya with the substitution of Ramana for the God's name. Sri Bhagavan wrote the following.

Destroyer of the darkness (of nescience) in the virtuous, Cave-dweller, imperishable One compact of light, Sun eternal, wielder of the javelin of Awareness, Ramana in the Heart-Cave, Him let us adore.

(Translated by Prof. K. Swaminathan)

Virupaksha Cave

2007-06-23T15:02:00.000+05:30

The formless and imperishable Being stands revealed in this my Aruna Hill, the embodied Presence of the three-eyed God. Since the Virupaksha Cave sustains the devotees themselves who dwell within the Heart-cave of that God, well may we call it Mother.

(Translated by Prof. K. Swaminathan)

The Cow Lakshmi

2007-06-23T15:01:00.000+05:30

On Friday, the fifth of Ani, in the year Sarvadhari, the twelfth day of the waxing moon, under the asterism Visakha, the cow Lakshmi attained mukti.

Ganesa

2007-06-23T15:00:00.000+05:30

This is a prayer to Lord Ganesa, the remover of all obstacles. Reference is made to the Puranic story that Ganesa served as a scribe to Vyasa and wrote down the Mahabharata. Ganesa's grace is invoked for the protection of theVedanta philosophy.

O Vinayaka, who wrote on a scroll (i.e., the slopes of Mt. Meru) the words of the Great Sage (i.e., Vyasa) and who presides at the victorious Arunachala, do remove the disease (i.e., maya) that is the cause of repeated births, and protect graciously the great Noble Faith which brims with the honey of the Self.

Vishnu

2007-06-23T14:59:00.000+05:30

Whenever dharma ^[?]wanes and adharma waxes, you take birth for sustaining virtue and the virtuous and laying low all wickedness. Thus you renew earth-life, mysterious One. Who then are we to conceive your form?

Dipavali

2007-06-23T14:58:00.000+05:30

The following two verses explain the significance of Dipavali (the festival of lights):

The demon Naraka (ego) who rules hell, (having)

The notion that I am this body, --

"Where is this demon?" enquiring thus

With the discus of jnana, Narayana

Destroys the demon. And this day

Is Naraka-chaturdasi.

Shining as the Self in glory

After slaying Naraka,

The sinner vile who suffered much

Because he deemed as "I" the wretched

Home of pains, the body of flesh --

this is the festival of light,

Dipavali.

(Translated by Prof. K. Swaminathan)

Miracle of Dakshinamurti

2007-06-23T14:57:00.000+05:30

Who is the youthful guru beneath the banyan tree?

Very old are the pupils who seek him.

The handsome teacher's speech is silence.

Cleared are all the pupils' doubts.

Under the wonderful banyan tree shines the youthful guru. Aged pupils come to him. Silence is this teacher's speech. Gone are the doubts in the pupils' minds.

The Self

If one realizes one's true nature within one's Heart,

it is the plenitude of Being-Awareness-Bliss

without beginning or end.

Liberation

The dove escaping from the hunter's hand escapes too from the forest, it is said. When the hunter hunting for the `I' gains freedom, the forest shrinks into a home.

Referred Resources: Silence

Silence

2007-06-23T14:56:00.000+05:30

An article about Bhagavan, written by a devotee, was entitled, "Where Silence is an Inspired Sermon". On seeing this, Bhagavan wrote the Tamil verse, which is translated below:

Silence, the unique language, ever surging in the Heart, is the state of grace.

One Letter

Akshara is a unique letter. You earnestly desired that I should write that unique letter in this book. As that unique letter shines forever, of its own accord, as the Self in the Heart, who indeed can write it down?

Sleep while Awake

Deep sleep can e'er be had while wide awake

By search for Self. In dream and waking states

Pursue the quest for Self without a break

So long as sleep's ignorance them permeates.

A Jnani and His Body

This was written in Sri Bhagavan's last days.

As one lets go the leaf after eating the food,

the seer sheds his body.

ADAPTATIONS AND TRANSLATIONS

2007-06-23T14:55:00.000+05:30

2.1. The Song Celestial

2.2. Translations from the Agamas

2.2.1. Atma Sakshatkara

2.2.2. Devikalottara

2.3. Translations from Shankaracharya

2.3.1. Dakshinamurti Stotra

2.3.2. Shankaracharya's Hymn to Dakshinamurti

2.3.3. Guru Stuti

2.3.4. Hastamalaka Stotra

2.3.5. Atma Bodha

2.3.6. Vivekachudamani

2.3.7. Drik Drisya Viveka

2.4. Other Translations

2.4.1. Vichara Mani Mala

2.4.2. From the Srimad Bhagavatam and Rama Gita

2.4.3. Who is Hara

2.4.4. Ramana Ashtottara Satanamastotra

2.4.5. The Heart and the Brain

2.4.6. Na Karmana

The Song Celestial

2007-06-23T14:54:00.000+05:30

The Song Celestial

Bhagavan was speaking once with a visiting pandit about the great merits of the Bhagavad Gita, when a devotee complained that it was difficult to keep all the seven hundred verses in mind and asked if there was not one verse that could be remembered as the quintessence of the Gita. Bhagavan thereupon mentioned Chapter X, verse 20: `I am the Self, Oh Gudakesa, dwelling in the Heart of every being; I am the beginning and the middle and also the end of all beings.' Later he selected forty-two verses that here follow (of which that quoted above comes fourth) and arranged them in an appropriate order to serve as guidance. He also prepared Tamil and Malayalam versions of these verses.

Said Sanjaya:

1. Despondent, overwhelmed with compassion (as he sat), his troubled eyes filled with tears, Krishna, the slayer of Madhu spoke to him.

ii: 1

Sri Bhagavan said:

2. This body, O Son of Kunti,¹ is known as the field;

and he who is aware of it is called the Knower of the Field by the wise.

xiii:1

¹Arjuna.

3. And know that I am the Knower of the Field in all the fields, O Bharata. The knowledge of the field and the knower of that, in my opinion, is true knowledge.

xiii:2

4. I am the Self, O Gudakesa, dwelling in the Hearts of all beings. I am the beginning and the middle and the end of all beings.

x:20

5. For to him who is born death is indeed certain, and to him who dies birth is certain. Therefore you should not grieve for the inevitable.

ii:27

6. That is not born, nor does It ever die; nor, having been, does It ever cease to be. That unborn, eternal, abiding, primeval Being is not slain when the body is slain.

ii:20

7. Invulnerable He is, not to be burnt, not to be drenched or dried. He is eternal, all pervading, changeless, motionless, enduring.

ii:24

8. Know that which pervades all this to be indestructible. That immutable none can destroy.

ii:27

9. The unreal has no being, the Real no non-being. These two facts the Truth-seers perceive.

ii:16

10. Just as the all pervading ether, being subtle, is not

affected, (tainted or contaminated by anything), even so, the Self pervading the whole body is not tainted.

xiii:33

11. Neither sun, nor moon, nor fire illumine this state

on attaining which one does not return. And this is My supreme abode.

xv:6

12. This Supreme State is called the Unmanifest

Imperishable (avyakto akshara). That is My highest abode. For those who attain to It, there is no return.

viii: 21

13. The undeluded, those who are free from pride and

ignorance, who have overcome the evil of attachment, who are ever devoted to the Self, who have turned away from desires and are entirely beyond the dualities of pleasure and pain, attain that imperishable state.

xv:5

14. He who abandons the injunctions of the scriptures

and behaves according to the impulses of his desires, attains neither perfection, nor happiness, nor the highest state of salvation.

xvi:23

15. He who sees the Supreme Lord, residing equally in

all beings -- the Imperishable One among the perishables -- sees (truly).

xiii:27

16. Only by unswerving devotion can I be known and truly

seen in this form, Arjuna, and even be entered into, O tormentor of the foe.

xi:54

17. The faith of everyone is according to his nature,

O Bharata. Man is essentially endowed with faith. What his faith is, that indeed is he.

xvii:3

18. One who has faith and concentration and has subdued

his senses attains knowledge. Having gained knowledge he speedily attains Supreme Peace.

iv:39

19. To them ever steadfast in loving worship, I give the

yoga of understanding by which they attain to Me.

x:10

20. Out of compassion for them, I, dwelling in their Heart,

destroy the darkness born of ignorance with the effulgent light of knowledge.

x:11

21. But in those whose unwisdom is destroyed by

wisdom, that wisdom like the Sun, reveals the Supreme (Param).

v:16

22. Mighty, they say, are the senses, mightier than these,

the mind, mightier than that the intellect, but mightier still is He.

iii:42

23. Thus knowing Him who is beyond the intellect,

O mighty in arms, control your self by the Self and slay the enemy in the form of desire, hard though it may be.

iii:43

24. As a well lit fire consumes its fuel, Arjuna, so does

the fire of knowledge reduce all activity to ashes.

iv:37

25. One whose undertakings are all free from desire and

whose activity has been purified in the flame of wisdom is termed a sage by those who know.

iv: 19

26. Brahma Nirvana lies around those who have freed

themselves from anger and desire, who have subdued their minds and have known the Self.

v:26

27. One should gradually, gradually attain quietude with

the intellect (buddhi) held steadfast and the mind sunk in the Self, allowing no thought to arise.

vi:25

28. To whatever side the restless, unsteady mind wanders

away, one should check it and bring it back controlled to the Self.

vi:26

29. With the senses, mind and intellect subdued, the saint

who devoutly seeks liberation, without desire, fear or wrath -- he is indeed ever liberated.

v:28

30. One who is thus integrated in yoga (yoga yuktatma)

sees all with an equal eye, seeing himself in all beings and all beings in himself.

vi:29

31. To those, however, who dwell on Me in single minded

worship I guarantee fulfilment of their needs and security.

ix:22

32. The foremost of these is the wise one (jnani) who is

ever steadfast and devoted to the One. Very dear am I to the wise man and he to Me.

vii: 17

33. At the end of many births the man of wisdom comes

to Me, realising that Vasudeva is all. Such a great soul is very rare to find.

vii: 19

34. When a man casts out all desires of the mind, O son

of Pritha, and is content in himself he is said to be steadfast in wisdom.

ii:35

35. He attains peace who abandons all desires, acting

without attachment, free from `I' and `mine'.

ii:71

36. He by whom the world is not afflicted and who is not

afflicted by the world, who is free from pleasure, anger, fear and anxiety -- he is dear to Me.

xii: 15

37. The same in honour and dishonour, towards friends

and foes; he who abandons the initiative in all undertakings, is called one beyond qualities.

xiv:25

38. For him, however, who rejoices only in the Self, is

gratified with the Self and content with the Self, no action is incumbent.

iii: 17

39. He has nothing to gain by actions done or to lose by

those undone. He is not dependent on anyone for the achievement of any object.

iii:18

40. Satisfied with what comes to him by chance, beyond

the pairs of opposites, free from envy, equal in success and failure, he is not bound by his actions.

iv:22

41. The Lord resides in the Hearts of all, O Arjuna,

revolving all creatures by prakriti^[?] as if mounted on a machine.

xviii:61

42. Surrender unto Him with all your heart, O Bharata.

Through His grace you will attain Supreme peace and the perennial abode.

xviii:62

(Translated by Arthur Osborne and Prof. Kulkarni)

Translations from the Agamas

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Translations from the Agamas

2.2.1. Atma Sakshatkara

2.2.2. Devikalottara

T he Agamas are traditional Hindu scriptures regarded as no less authoritative and authentic than the Vedas.

They are regarded as divinely revealed teachings and no human authorship is ascribed to them. Temple worship is mainly founded upon them.

There are twenty-eight Agamas that are accepted as authorities. From among them Sarva Jnanottara and Devikalottara are outstanding expressions of the standpoint of pure advaita or non-duality. Atma-Sakshatkara is the most essential part of Sarva Jnanottara.

The Maharshi spontaneously translated both of these Agamas into Tamil verse -- Devikalottara in the very early days when he was living in Virupaksha Cave and the Atma-Sakshatkara in 1933 when he was already in the Ashram at the foot of the hill. Both are instructions in the path of knowledge given by Lord Siva, the latter to his son Guha (another name for Lord Subrahmanya) and the former to his wife, Parvati.

Verses 70-72 in Devikalottara, which forbid the harming even of plant life, are not to be taken as applying to aspirants on the path. No extremes of discipline or behaviour are demanded of them. Indeed, as is generally indicated in these two Agamas, questions of discipline, ritual, and behaviour are far less important on this path than any other, since it is a path which works directly on the Heart, awakening spiritual knowledge.

Referred Resources: Virupaksha Cave

Atma Sakshatkara

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(All-Comprehensive Knowledge)¹

(Benedictory verse of Sri Bhagavan)

This is the Direct Awareness of the Self, Graciously expounded to Guha by Ishvara Himself, The foremost and first Lord, now teaching this in Tamil Seated as the Self in my Heart.

That Siva further says:

	1.
	Guha! I shall tell you about a different way To reach that Reality which pervades partless in all, Too subtle, though, to be grasped (by the mind).
	2.
	By which the knowledge of Awareness is well-attained, Knowing which is to become Siva Himself, What has not been told to any by me, Today, from me, that wisdom, hear!
	3.
	Handed down by the lineage of gurus, And beyond the ken of logicians, This is for liberation from the bondage of the birth-death cycle.
	Its supreme vision shines at all places.
	page 160
	4.
	He who is the One pervading all things, He who has manifested as All, He who has faces in all directions, who is beyond
	thought,
	Who remains Himself as all the verities and transcends
	them too, is the Self.
	5.
	He transcends all verities, He is beyond the reach of speech, mind and name. `I am That (Siva-Self)': thus you should meditate With perfectly undifferentiated mind, on Siva.
	6.
	Firmly established as the eternal entity, Imperishable and undifferentiated, The all-pervasive, partless Knowledge that cannot be
	fathomed by the mind,
	It shines, with nothing prior to compare.
	7.
	Without stain, indestructible, the totally serene, The knowledge transcending all objects, Beyond the pale of thought, conception and doubt, That (Supreme) I am -- no doubt about this.
	8.
	That Supreme divinity, Siva, indeed am I, Of the nature of all the mantras, And transcending all the mantras, Devoid of dissolution and creation.
	9.
	What is visible, what is invisible, the moving and the
	stationary -- all these are pervaded by me.
	I am the Lord of this universe. All shine because of me.
10.	Filled with a variety of forms, one different from the
	other,
	Filled with a galaxy of worlds,
	page 161
	All this universe, from Siva down to the earth, Are all established in me.
11.	Whatever is seen in this world,
	Whatever is heard in this world, Whatever shines, conceptualised as inside and
	outside,
	All these are pervaded by me, the all-pervading One.
	Realise this.
12.	Though considering himself the Self,
	He desires to attain that Siva, the Supreme Self, as one apart. Whoever contemplates on Siva thus in delusion, Will not attain Sivahood by such contemplation --
	know this.
13.	`Siva is other than I; I am other than Siva' --
	Uproot this attitude of differentiation. `I indeed am that Siva' -- This conviction that is non-dual, ever practise.
14.	Full of this non-dual conviction,
	He who, everywhere, abides ever in the Self, Shall see, in all things, in all bodies, Only that Siva-self -- of this, there is no doubt.
15.	Whoever has this conviction always, of the one Self,
	Shall rid himself of delusion, and dual perception. That yogi will attain to omniscience -- So it is said in the Vedas. This you should know.
16.	He who is praised in all scriptures
	As the unborn, the Ishwara, That formless and attributeless Self, He indeed am I -- there is no doubt about this.
	page 162
17.	Only he who does not know his true nature
	Is the jiva ^[?] that is subject to the dharmas (characteristics)
	of birth, death, and so on.
	He who knows his true Self is one who is eternal, He is the pure, He is Siva. Without doubt, know this.
18.	Hence, what men of discrimination should enquire
	carefully
	And directly realise is the Self; That itself shines twofold, As the transcendental and the inferior divisions, the
	gross and the subtle.
19.	The Supreme nirvana is the higher,
	The inferior is manifest as the creation, Mantras are spoken of as its gross form, What abides in changeless awareness is the subtle.
20.	Shanmukha! Without realising It (Atma),
	What avails explanations thereof in endless ways?
	Tell me!
	All these are only a wonderful display of words, The cause for the delusion of the mind.
21.	All the dharmas (qualities) abide in the Self.
	Whichever of them the jiva ^[?] imagines, Whereby he concentrates his thoughts again and again
	on it,
	He will attain that object -- there is no doubt of this.
22.	Thus has been told by me as the knowledge of the Self
	What has been gathered succinctly in a condensed
	form.
	All, by any means, is of the nature of the Self. Realising this, may you ever be strengthened in the
	thoughts of the Self.
	page 163
23.	The deities, the Vedas, the fire sacrifices,
	The various gifts to priests in the course of their
	performance --
	None of this exists there (in the nature of the Self). Be tuned to the blemishless, omni-faceted, steadfast
	knowledge of the Self.
24.	To the jiva ^[?] drowning in the vast ocean of the
	birth-death cycle,
	And seeking a refuge, What affords refuge is only that knowledge of the Self, Not anything else -- know this.
25.	He who becomes of the nature of the Supreme
	And realises it as it really is, Shall, though experiencing all changing states, Attain liberation without effort -- be aware of this.
26.	There is no greater blessing anywhere,
	Apart from the gaining of the Self. Meditate ever on the Self. He, who is the Self, He indeed is the one all-pervasive Supreme Self --
	be aware of this.
27.	It is not the prana ^[?] (the vital air that circulates) nor
	the apana ^[?] (the air that travels down) even,
	Nor the instruments superior even to these, the senses,
	mind and such.
	Reach ever for the thought of the Self. That is the omniscient and the perfect.
28.	It is neither inside nor outside,
	Not afar, nor nearby, nor does it fit in any place. That Supreme is formless, all pervasive and effulgent, Direct your thoughts ever to it.
	page 164
29.	It is across, above, and below,
	Inside and outside, which are divisions, ever estab-
	lished firmly everywhere --
	The void, the self-luminous Self. Ever meditate on that more and more.
30.	Not a void, not a non-void,
	It is also the non-void, and the void, Pervasive everywhere, but without predilections -- Ever think of this Self.
31.	Afflictionless, and without any support for itself,
	Bereft of caste, name, and form -- That taintless, attributeless Self You should unceasingly meditate upon.
32.	With no refuge, with nothing to support it,
	Beyond the range of comprehension, without parallel, Faultless by nature, the eternal -- the Self that is so, meditate upon it joyfully, forever.
33.	Embracing dispassion and thus desisting from all
	karmic activity,
	Shying away from society, One should, thereafter, ever meditate upon The Self within oneself, in oneself, by oneself --
	be aware of this.
34.	Country and lineage, the traditional castes and style
	of life,
	Effacing various thoughts arising in the wake of these, The wise man should meditate daily, Upon his (real) nature.
	page 165
35.	`This is the mantra', `this is the deity',
	`This is indeed what is called meditation', `This indeed is tapas ^[?]'-- Casting afar all such thoughts, Concentrate on the nature of your own Self.
36.	The Self is without thought.
	Make it impossible for the thought-oriented (mind) to
	think at all.
	Make the mind that thinks, to get settled on the Self. Let not the mind think of anything else.
37.	The Self is not something that can be thought of nor
	is it something that cannot be thought of.
	It is not thought itself, It is indeed itself thought -- What does not lean towards any of the above, The Supreme that is the Self, ever meditate upon it.
38.	Meditate ever on that
	Which is beyond the reach of the mind, Allowing no refuge for the mind. The joy that is attained in abundance in that Self, That is beyond all verities and complete.
39.	Without any differences, and beyond the reach of
	thinking,
	Without any precedent, without anything similar, That which is the utmost frontier and extolled as the
	supreme bliss,
	Be immersed in it.
40.	Discarding all desire for objects,
	Destroying the modes of the mind,
	page 166
	The non-dual state of being the One, When the mind ceases to be, Is the one called supreme bliss.
41.	All directions, all places, all times
	Are conducive for the yoga of the Self, so say the
	scriptures.
	Differences of castes and orders of life and such, Cannot cause any differences in the least to the nature
	of knowledge.
42.	The colour of milk is one, the colours of the cows many,
	So is the nature of knowledge, observe the wise ones. Beings of various marks and attributes, Are like the cows, their realisation is the same; This is an example we should know.
43.	Brahman intimately pervades all,
	It shines with faces in all directions. Established in it without a pause, Think not of differences such as regions and directions.
44.	In this world itself, there is no mark, lifestyle, or
	tradition,
	For the one who becomes of the nature of the Self. He has nothing to gain by any action of his; no action
	need he perform,
	Nor any injunctions prescribing actions apply to him
	-- know this.
45.	Moving or standing or sleeping,
	Waking or taking food or water, In the face of the wind, the cold and the sun, Unaffected will he be, in any state, at any time.
	page 167
46.	Fear, indigence, sickness, burning fever,
	indigestion --
	Even when all these affect, One established in the Self, Peaceful and shining full, He is never at his wit's end on any count; he will
	savour the satisfaction of the Self.
47.	Whether going forward or returning, I am not the one
	that moves
	Forward or back. When enquired into there is no going
	or coming.
	In the ever changing dharma of Prakrti, the cause of
	illusive creation,
	I never was immersed, nor am I now.
48.	All activities prescribed are the work of Prakrti, the
	illusion.
	Prakrti, so spoken of, is the source of all action. `I am the immaculate', `I am the actionless', thus indeed will reflect The wise man, the knower of truth.
49.	For him there is no bondage of Prakrti, the delusion.
	He has earned the name of the liberated one. He shall never be touched by the defects Spoken of as the action of Prakrti.
50.	The manner in which a lamp shines,
	Destroying darkness with its light -- in like manner, By destroying the enveloping darkness, arising from
	inexplicable ignorance,
	The Self, of the nature of the pure light of knowledge,
	shines.
	page 168
51.	Even as the lamp, with the fuel of ghee spent, attains
	nirvana (peace),
	The yogi, continuously contemplating on the Truth of
	the Self,
	Will be at peace in the Self. Nothing greater is there to be attained than the Self --
	this is the truth.
52.	When the pot is carried, the space within the pot,
	Though conceived of as carried, Is it not the pot only that is carried? The Self too, like Space, remains motionless.
53.	When the pot breaks, the space in the pot
	Merges one with the great Space. When the inert body passes away, the Self, seemingly
	in the body,
	Becomes immediately one with the Supreme Self.
54.	Thus, the Lord who is omniscient
	Spoke with authority then: `One who is liberated, severed from all bondage, Becomes all pervasive, endless, With absolute Awareness'.
55.	Discarding totally all the agamas,
	Attaining the pure samadhi of Atma yoga, Realising, by due enquiry, there is nothing else greater
	than this,
	Destroy all wrong ideas, in the mind, of differences.
56.	Meditating continuously on the great Knowledge thus,
	That yogi who attains ever the bodiless nature, That pure jnani ^[?] whose dharma ^[?] is the dharma ^[?] of That
	(bodiless nature) alone,
	page 169
	Is the liberated one, shining inside and out, reaching
	across to every place.
57.	Omniscience and bliss, and mature wisdom,
	Remaining independent, limitless strength -- Attaining all these, he shines ever, the Self without
	afflictions.
	With an immaculate body, he, as the Self, merges in
	Siva.
58.	Japa of the name, worship, bathing in holy waters,
	ritual sacrifices,
	None of these or others are needed. The fruits of dharma ^[?] and adharma, Water oblations to forefathers, None of these are for him.
59.	No injunctions for observance, no fasts,
	Nothing required by way of getting into or out of
	(any action),
	No vows of celibacy for him, know this.
60.	Not having any recourse to falling into the fire or water,
	Or falling from the mountain top, Enjoy the feast of the Knowledge of Siva, eternal and
	pure.
	Rid of the rules applying to all creation, move about as you please.
61.	I tell you this is the Truth, the Truth, the Truth, thrice
	over.
	There is nothing greater than this, Nothing greater is there to be known, Nothing at all, nowhere ever.
62.	Rid of any blemish, rid of ignorance, with pure
	intellect, being the pure Self,
	By the pure conviction that all that is seen is pure, Meditating on the immaculate nature, He shall attain Awareness.

¹The chapter on Self-Realisation (Atma Sakshatkara) in an upa-agama text known as Sarvajnanottara, `The Pinnacle of all Knowledge', translated from the Sanskrit original into Tamil by Bhagavan Sri Ramana.

(Translated by Dr. H. Ramamurthy)