Sadhu Om Part 3 A Light On The Teaching of Ramana Maharshi

A Light on the Teaching of
Bhagavan Sri Ramana Maharshi

The Essence of Spiritual Practice
(Sadhanai Saram)
By
Sri Sadhu Om
Published by
AHAM Publications
Asheboro, NC 27205
U.S.A.
First published in Tamil in 1983
Under the title, "Part Three Sri Ramana Vazlu"
Translated from the original Tamil edition by
Swami Sadhu Om and Michael James
Other English books by this author:
The Path of Sri Ramana Maharshi Part One
The Path of Sri Ramana Maharshi Part Two
Originally the book was to be called,
"The Essence of Spiritual Practice"
(Sadhanai Saram)
However, before his passing in March 1985,
Swami Sadhu Om chose to name it
"A Light on the Teaching of Bhagavan Sri Ramana Maharshi"
This is the first fully-revised English printing.
Published by
AHAM Publications
Asheboro, NC 27205 USA
Copyright © 2002
ISBN: 1-888599-21-9
All rights reserved. No part of this book is to be used or re produced in
any manner without prior written permission, ex cept for brief quotations
embodied in articles and critical re views. For further information,
contact the publisher:
AHAM Publications 4368 NC Hwy. 134
Phone: (336) 381-3988 Fax: (336) 381-3881
E-mail: [email protected]
Web site: www.aham.com
The Essence of Spiritual Practice iii
Table of Contents
Publisher s Brief History of This Book.................iv
About the Author................................................ vii
Photo of Bhagavan Sri Ramana Maharshi........ xiv
The Essence of Spiritual Practice
(Beginning Verses).........................................1
Eleven Verses on Self-Inquiry ...........................88
Forty Verses on Renunciation ...........................92
Glossary of Sanskrit and Tamil Words.............105
An Invitation.....................................................115
iv A Light on the Teaching of Ramana Maharshi
Publisher s Brief History of This Book
After Bhagavan Sri Ramana Maharshi left the body
in 1950, many of His devotees came to recognize
Swami Sadhu Om, the author of this book, not only
as one of the foremost disciples of Sri Bhagavan
who lived outside the ashram, but also as someone
with the rare gift of explaining His teachings in an
easy, clear and simple manner that could be not
only understood, but also easily practiced by all
sincere seekers of true Self-knowledge. Thus,
many of His devotees began to approach the
Swami seeking clarification of all aspects of Sri
Bhagavan's teachings. This also included among
other things the proper use of the method of Self Inquiry in one s practice.
Finding the Swami s explanations clear, and easy
to understand, some seekers made notes of his
oral replies, and others collected and preserved his
letters answering their questions and doubts. Re alizing how useful Swami
Sadhu Om s explana tions would be to all sincere seekers of truth, one
of the devotees of Sri Bhagavan, the late Dr. R.
Santanam, took great pains over several years to
gather together many of the letters written by the
Swami and many of the notes taken by those who
had visited him, and requested him to edit all the
letters and notes and present them in the form of a
book.
Since the material gathered by Dr. Santanam con sisted of replies given
under various different cir cumstances, to devotees who were on various
dif ferent levels of understanding and who were deal-
The Essence of Spiritual Practice v
ing with various diverse subjects such as devo tion, Self-Inquiry, yoga,
karma, God, world, soul,
birth, death, liberation and so on Sadhu Om
Swami felt it would not be appropriate to form a
book consisting of so many miscellaneous ideas;
and so he selected first only those ideas which
were centered around the direct path of Self Inquiry for his first book,
leaving the others to be
used later. In this regard, Swami s first book, The
Path of Sri Ramana Part One, first published in
1971 and now with later editions, is an outstanding
contribution extended to all devotees and admirers
of Sri Bhagavan on the method of Self-Inquiry,
which is His primary Teaching.
When Part One of The Path of Sri Ramana in both
Tamil and English began to reach the hands of
devotees of Sri Bhagavan living in various corners
of the world, some of them began to ask Sri Sadhu
Om Swami, Why does this book deal only with the
path of Self-Inquiry? Why have you not written
about the path of self-surrender, and various other
aspects of Sri Bhagavan s teachings, such as the
truth He revealed about the nature of God, world,
creation, karma and so on? The result being that
Sri Sadhu Om once again took up the material
gathered by Dr. Santanam, and from the various
replies which he had set aside while editing Part
One, he compiled The Path of Sri Ramana Part
Two, which consists of three chapters, namely; (1)
God and the World, (2) Love or Bhakti, and
(3) Karma, followed by a number of explanatory
appendices. Part Two was first published in Eng lish in 1976. It is planned
by this publisher to pub lish a newer revised edition.
vi A Light on the Teaching of Ramana Maharshi
While replying to the questions on spiritual practice
put to him by Tamil devotees of Sri Bhagavan, Sri
Sadhu Om Swami sometimes replied by writing
verses and songs, which Dr Santanam gathered
together under the title Sadhanai Saram (The Es sence of Spiritual Practice).
Sadhanai Saram was
first published in Tamil in 1983 as the third part of
The Path of Sri Ramana Parts One and Two
(called Sri Ramana Vazhi in Tamil).
In 1984-5, when the third Tamil edition of The Path
of Sri Ramana Parts One and Two were being
printed, Sri Sadhu Om revised both parts, and
added many fresh explanations, which he had
given in reply to questions raised by devotees who
had read the earlier editions of the two books in
Tamil and English.
Michael James, a longtime devotee of both Sri
Bhagavan and Sri Sadhu Om, continued the edit ing and translations of these
added explanations,
poems and songs into English after the Swami s
death in 1985. The edited content of these con scious topics make up this
first English edition,
they now being a complete book.
Michael James, who managed Sri Sadhu Om s
small ashram after he died, stated that it was the
Swami s wish that these revised explanations of Sri
Bhagavan s teaching be titled, A Light on the
Teaching of Bhagavan Sri Ramana Maharshi,
which is being honored here.
.
The Essence of Spiritual Practice vii
About the Author
Sri Sadhu Om Swami came to Bhagavan Sri Ra mana Maharshi from the district
of Thanjavur in the
South India state of Tamil Nadu. This region is fa mous as a center of Tamil
learning and culture.
From his early childhood, his life was inclined pri marily toward spiritual
interests, showing great rev erence towards saints and sages. Even in later
years, he filled his students and listeners with sto ries about their lives.
In his early teens, he was by
grace already an inspired Tamil poet, which inspi ration came to him at the
young age of fourteen.
His meeting and association with Sri Bhagavan
Ramana brought his natural poetical aptitude to its
full fruition, and up till the time of his death in
March 1985, he composed around six thousand
songs and verses, singing his devotion to his Guru
Ramana, by depicting the unique glory and the
beauty of His life, or expounding His philosophy in
the most undiluted form in a language that was a
marvel of simplicity and clarity, and that cannot fail
to move one s heart and make us want to know
more about Sri Bhagavan Ramana, and about His
instructions (upadesa).
When answering questions on spiritual matters,
Swami's replies showed that it was only through
the grace of his guru, Ramana, that he was able to
do full justice to all the many subtle points brought
up; and to reveal the answers that addressed all
the various standpoint s of the different listeners,
viii A Light on the Teaching of Ramana Maharshi
which was accomplished with a refreshing and joy ful originality.
His association with Sri Bhagavan lasted only five
years due to his master's death. As Sri Bhagavan
says, "For men under the powerful glance of the
Guru, as coal takes time to ignite, and charcoal is
proportionately quicker, gun powder ignites imme diately." The latter
example proved to be true in
the case of Swami Sadhu Om, whose enlighten ment came about from being with
his master for
only this comparatively short period.
The deep spiritual insight shown in this book, and
in his other books, clearly proves that Swami
Sadhu Om does not fall into the category of ordi nary seekers, those that
Sri Muruganar, Sri Bhaga van's chief disciple referred to in verse 101 or
his
"Garland of Guru's Sayings":
"who stay unmoving near the Mas ter of consummate knowledge, age
and die while their ego's darkness
tarries like the steady shadow lurking
at the lamppost's foot. Such is per haps their rawness, still from former
births persisting."
Although his was a relatively brief association with
Sri Bhagavan Ramana, through his longstanding
association with Sri Muruganar himself a great
Tamil poet who became instantly enlightened by
the presence and grace of Sri Bhagavan Swami
Sadhu Om was able to absorb the import of Sri
Bhagavan's words of wisdom in the terse classical
The Essence of Spiritual Practice ix
Tamil language in which He spoke and shared his
teachings. Moreover, the Swami's whole-hearted
devotion to his guru, and his one-pointed adher ence to His teachings, make
him a fit channel for
Sri Bhagavan's grace to both flow and fill him with
its rich abundance. And it also causes the listener
or reader to be filled with the near same richness of
Sri Bhagavan's grace.
This means Swami Sadhu Om had the three es sential qualifications to explain
the teaching of
Bhagavan Sri Ramana Maharshi to those who
came to him looking for clarification. Although he
professes to not have a high command over Eng lish, his native language being
Tamil, with the help
of the three essential qualifications i.e., having
lived in close proximity to Sri Bhagavan Himself,
having also a clear understanding of even the clas sical Tamil language used
by Sri Bhagavan, and
having himself realized and directly experienced
the Wisdom and Truth as shared by Sri Bhagavan
he was well able to detect the faulty understand ing of those who, per
force, must depend only on
the English versions in their approach to the teach ings of Sri Bhagavan
Ramana.
Some people tend to gauge the real worth of each
devotee of Sri Bhagavan by the number of years
they lived with Him, since having a long relation ship in close proximity
with the Guru is usually a
major criterion for being qualified to teach or advise
others in the proper use of His teaching; although
the time a disciple has spent in the physical pres ence of his Sadguru is
not a criterion by which one
can judge his spiritual attainment.
x A Light on the Teaching of Ramana Maharshi
When one such person once asked Sri Sadhu Om
Swami in a slightly disparaging manner, "You lived
with Sri Ramana for only five years; are there not
many who lived with Him for many more years than
you did?" he replied, "Yes, I am indeed ashamed
about it, because when even five seconds were
more than sufficient for the divine Power shining in
the Presence of Sri Bhagavan to quench the spiri tual thirst of mature souls,
if five years were neces sary in my case, does it not show my state of
im maturity?".
This reply was typical of the unassuming and self effacing attitude of Sri
Sadhu Om Swami. In spite
of his versatile genius as a Tamil poet of surpass ing excellence, a talented
musician, a melodious
and sweet-voiced singer, a lucid writer of prose,
and a brilliant philosopher endowed with a deep
spiritual insight and a power of expressing the truth
in a clear, simple and original manner, he never
sought for himself any recognition or appreciation
from the world. In fact, his life was a perfect ex ample of strict adherence
to the principal precept
taught by Sri Bhagavan, namely that we should
deny ourself at every moment of life by giving no
importance to our own individual entity, and should
thus completely erase our ego.
Though some of Sri Sadhu Om Swami s writings in
both prose and poetry were published during his
lifetime, and though many more have been pub lished in Tamil after he shed
his physical body in
March 1985, his attitude towards the publication of
his writings was quite different from the attitude of
The Essence of Spiritual Practice xi
many other writers of spiritual or philosophical
books, who of their own accord seek to share their
knowledge with the world by writing and publishing
books. We should not open the door unless it is
knocked was the principle underlying all his acts.
Unless he was questioned with sincere earnest ness, he would not speak or
write anything about
spiritual matters.
Sri Sadhu Om often used to say, "We should not
run after the world; we should not look outwards at
the world, we should look inwards at Self. Those
sannyasis (spiritual seekers) that run after the
world achieve neither the world nor Self (God). If
we try to chase after our shadow, we will never
catch it; but if we go towards the sun, our shadow
will automatically come running behind us. Those
sannyasis that are always attending to the world
with the aim of teaching the world became spoilt in
the end".
An invitation once came to Sri Sadhu Om from an
earnest seeker in U.S.A., "Will you not come to the
West and guide us?" His attitude is shown clearly
in his reply, which ran as follows: It is unnecessary
for the Reality to run after the world. Moreover,
according to the great truth discovered and re vealed by Sri Ramana Bhagavan,
a good person
leading a simple yet highly spiritual life, and pass ing away unknown to
the world, does far greater
good to the world than all the political and social re formers and all the
platform-heroes of philosophy.
A truly enlightened life will surely help earnest
seekers even though they may be living in a re mote comer of the world and
even without any
xii A Light on the Teaching of Ramana Maharshi
physical contact, communications, magazines or
writings. This is Sri Ramana Bhagavan's method
of teaching the world through speech-transcending
Mystic Silence, the greatest Power. Is it not up to
us to follow the footsteps of our Guru, Sri Ramana?
So, why should I think of going anywhere? As He
who has guided me to His home is the Father,
Lord, and inmost Self of one and all, does He not
know best how to guide home earnest seekers,
wherever they may be? Why then should an ego
rise with the thought I should guide people? If
such an I were to rise, would it not be a self conceited attempt to belittle
the Grace of Sri Ra mana, the one reality? Therefore, the thought of
going to the West or the East, or here, there or
anywhere else, has never occurred to me and will
never occur to me!"
Thus, Sri Sadhu Om stood as an example of how
those who wish to follow Sri Bhagavan should con duct their lives. Because
of his self-effacing atti tude, he was always indifferent to the publication
of
his writings either in Tamil or in English. When he
answered the questions of those who came to him
asking him how to practice the path of Self-Inquiry,
he never expected that his replies would one day
become a book. At no time did he ever have the
least intention that he should write a book.
When aspirants asked him questions about spiri tual matters, he would
sometimes reply, "Since you
ask me, I can answer, but only in accordance with
the teachings of Sri Bhagavan. Do not expect me
to give replies in such a manner as merely to
please you. I can tell you only what I have come to
The Essence of Spiritual Practice xiii
know from Sri Bhagavan. If you ask about paths
other than Sri Bhagavan's path of Self-Inquiry, I
can also explain about them, but only in the light of
Sri Bhagavan's teachings. His teachings alone are
the authoritative sastras (scriptures) for me. If the
world chooses not to accept my ideas, it does not
matter; let it throw them away."
Sri Sadhu Om was never concerned in the least
about what others thought of his views, nor about
whether or not his ideas would be valued by the
world. Regarding the books that were published in
his name, he once said, "I told whatever I know
only for those who asked me. I do not object if
they wish to share these ideas with others by print ing them in the form
of books. But I have not come
to the world for writing books. I am not a writer, nor
do I have any desire to become a writer. If the
world likes to have these ideas, then it is its own
responsibility to publish them."
Therefore, this book is published only for those
who appreciate Sri Sadhu Om s unswerving ad herence to the clear and direct
path brought to the
world by Sri Bhagavan Ramana.
(Note: This message is comprised in part of infor mation about the author
contained in the fourth edi tion of his book, The Path of Sri Ramana Part
One, published by Sri Ramana Kshetra, (Kanvash
rama Trust). Tiruvannamalai, India.)
xiv A Light on the Teaching of Ramana Maharshi
Bhagavan Sri Ramana Maharshi
A Light on the Teaching of Bhagavan
Sri Ramana Maharshi
Om Namo Bhagavate Sri Arunachalaramanaya
1. The Essence of Spiritual Practice
(Sadhanai Saram)
The Essence of Spiritual Practice is a collection of
Tamil poems and songs composed by Sri Sadhu
Om, a direct disciple of Bhagavan Sri Ramana Ma harshi. It consists of a
total of 523 verses, most of
which were written in reply to questions raised by
aspirants on various aspects of spiritual practice.
The whole work is divided into 86 chapters and
contains numerous clues and ideas of encourage ment and advice to help
aspirants who are follow ing the paths of Self-inquiry and self-surrender,
the
two principal paths taught by Bhagavan Sri Ra mana. Sadhanai Saram was first
published as a
book in Tamil, and an earlier English translation of
it was serialized in The Mountain Path.
1. Invocation
1. O Sri Ramana, bestow Your Grace upon me
so that I may in experience flawlessly attain the un equalled and
unsurpassed essence of the practice
(sadhana) of Self-knowledge, the excellent path
Who am I? which you have discovered to be the
central and foremost among all the various paths.
2. O Sri Ramana, the Heart, who through Your
Grace protects me at every moment by guiding me
along the correct path, rise from within and teach me
2 A Light on the Teaching of Ramana Maharshi
the true import of Your divine and unequalled teach ings so that I may know
them in their undefiled pris tine purity.
2. The Greatness of This Birth
3. Among countless births, one like this birth of
ours is very rare to achieve. Ah! When Lord Ra mana has assumed a sacred
body on earth, we
have attained the blessed boon of becoming slave
to His Holy Feet.
4. However many crores of births they may take,
it is indeed very difficult for anyone to have the op portunity of gaining
such a great benefit as that
which is gained in this birth of ours, in which we
have come to the Feet of Bhagavan Ramana, who is
a rare treasure for the world. So great is the benefit
of this birth.
3. The Wealth of Sri Ramana
5. The wealth of the almighty Sri Ramana s
enlightenment (Jnana) is a treasure that is ever
available to be plundered by all people who want it;
and, however much it is plundered, it will never de crease even in the least.
However, only good peo ple who are true devotees know how to plunder it;
and though other people who are too immature go
near that treasure, they cannot see anything there.
4. The Grace of Sri Ramana
6. Sri Ramana, the Bestower of Grace, will
never give the least dissatisfaction to those who
weepingly pray to Him, Make me Your possession.
The Essence of Spiritual Practice 3
I know that our Lord uses countless inexpressible
tricks in order to protect and save those who have
become His slaves.
7. What our Lord uses to save us are tricks of
Grace. Even by the skill of our intellects, it is impos sible for us to know
all those tricks. If He wishes,
even an ocean will enter and disappear into a mus tard seed. Therefore, as
soon as the glance of Sri
Ramana s Grace falls upon us, the Supreme Reality
will be revealed.
8. Since He is not bound by time or even by the
limitation of place, He will not wait for some suitable
time or suitable place to bestow His Grace upon His
devotees. He has far greater compassion than even
a compassionate mother, who has no plan that she
will give her baby milk to drink only when it cries
(and hence, even without our crying for it, He will
bestow His Grace upon us of His own accord).
9. O Bhagavan, innumerable are the wrongs
(the mistakes and misfortunes) from which I, this
poor creature, have escaped by Your Grace un known to myself. You know all
of them, but I do not
know anything except enjoying the bliss of being
saved by Your Grace.
10. O Sri Ramana, those who have taken refuge
at Your Feet are protected perfectly not only on one
or two occasions but on more than a crore of occa sions. From many incidents
that happen in their life,
this is a truth that is clearly known to the hearts of
Your devotees.
11. The state of abiding in the Heart as the
Heart as it is (that is, as the adjunctless and thought free
existence-consciousness I am ) is the ineffable
and most excellent state. He, who nurtures the fruit
of such Self-abidance by sowing the seed of clarity
of mind and by watering it with divine Grace, is only
our Self-realized or Celestial Preceptor (Sadguru
deva), Sri Ramana.
12. We and all our possessions, beginning with
the body, are in truth only the possessions of Sri
Ramana. When the responsibility of saving us and
protecting our possessions is borne by Him alone,
why should we worry about anything in our life on
this earth thinking it to be either pleasure or pain?
Where is any such thing as wrong, evil, harm or suf fering now?
5. All That He Does is Happiness for Me
13. The almighty Sri Ramana, who exists within
the heart of everyone, who unfailingly helps me at all
times, and who cannot be banished from my mind
even for a moment, has brought me close to Him
only to take me as His slave. Therefore, whatever
He now does with me is only happiness for me; how
can anything that He does hereafter appear to me
as something undesirable or painful?
6. Leave it to Him
14. He knows the best of all,
Leave it to Him, be calm; Believe Him most of all, Then rests the mental storm.
Explanatory paraphrase: Our Sadguru (Self realized Guru, or guide) Sri
Ramana, alone knows
what is best for us. Therefore, entrusting all our
burdens and cares to Him, we should always remain
peaceful and calm. If we believe Him more than we
believe anyone or anything else, knowing that He
alone is the Supreme all-knowing, all-powerful and
all-loving reality, then, at that very moment, we will
attain that perfect pace in which the raging storm of
thoughts will have come to an end, forever.
7. Grace Alone is of Prime Importance
15. The ego is only a trivial entity; besides, it is
unreal (asat) and powerless (asakta). It is a mere
adjunct which rises and subsides. Therefore, what
foolishness it is to think, The spiritual practice (sad
hana) done by the strength of this ego will by itself
bestow the goal of life; the supreme power of divine
Grace is not of any consequence (and is not neces sary in order for one to
attain the goal) !
Note: Not believing Grace, but thinking one s
own individual effort alone to be of very great con sequence, is mere
foolishness.
16. Is not the unreal help which one unreal man
renders to another unreal man, experienced by eve ryone in this world as
real? Therefore, O Sadguru,
the embodiment of Grace, the sole reality, is it im possible for You to save
me by dispelling the unreal
ego? What doubt or wonder is there in Your being
able to help me thus?
Note: A man or jiva is merely an unreal appear ance, and hence whatever help
he may seem to
render to another man is also unreal. But when
such unreal help rendered by an unreal man is ex perienced by everyone as
real, why should we doubt
the ability of the Sadguru, who alone is truly real, to
render us the real help of destroying the unreal ego?
Such help from the Sadguru will certainly be experi enced by us as more real
than the help that we feel
is rendered to us by others.
17. Unless our Lord, Sri Ramana, who is the
form of God, Himself bestows His divine Grace, who
can by his own effort attain that heroic state of firmly
abiding as Self, having clearly known one con sciousness other than the body
to be the real I ?
8. What is Worthy to be Desired?
18. The great wealth that exists in enlightened
sages (Jnanis) is only the subtle secret of how to be
still, abiding in perfect peace as the mere thought free
existence-consciousness I am. Therefore,
how wretched it will be if one greedily desires to at tain from them mere
worldly pleasures, such as
gold, wealth or fame, which will only make one suf fer in delusion.
9. Sense-Pleasures are Worthless
19. Instead of eating the fruit that is in your
hand, why do you desire to eat the unreal fruit which
is seen in a mirror and which is merely a reflection of
the fruit in your hand? Is the reflected fruit an object
which can be eaten and give real enjoyment? Simi larly, instead of drowning
deep within the heart by
keenly attending to Self and thereby enjoying the
bliss of Self which is ever shining there, why do you
desire to enjoy the pleasures experienced through
the five senses of this perishable body, which are
merely an unreal reflection of the true happiness
within you?
10. Endeavor and Result
20. For those who seek (and make effort to at tain) Self, not only Self but
also all other benefits will
automatically be attained in full. But if one desires
and makes effort to attain worldly objects (either
through worldly endeavors or through spiritual prac tices), know that they
will be attained only partially
and to the extent of one s endeavor, and that Self
will not be attained at all.
11. The Goal
21. If we deeply ponder over the natural yearn ing of all living beings to
remove their miseries
(through some means or other), it will be decidedly
known that the sole aim for which the whole world is
striving is only to remain always in perfectly imper ishable bliss.
22. If the people of the world still do not cease
making efforts, the conclusion we must come to is,
that they have not yet attained perfect happiness, is
it not? Whoever among the people has obtained
complete contentment and has therefore ceased
making any kind of effort is truly one who has at tained all that is to be
attained.
12. Which Do You Like?
23. Having limited and transformed oneself into
a body, and having transformed the knowledge
gathered through the five senses of that body into
the world, one sees that world, which is nothing
other than one s own real Self, as objects which are
other than oneself, and one is thereby deluded with
likes and dislikes for those objects. Such confusion
alone is what is called the world-illusion (jagat
maya).
24. The non-dual state in which you do not see
yourself as the body and as the any objects of the
world, and in which you clearly know that that which
exists is only you, who are one, this alone is the
state of God. Whichever you like is possible (that is,
by your own unlimited perfect freedom (or paripurna
brahma-swatantra), it is possible for you to remain in
whichever one of these two states you like either
in the state of delusion (maya), in which you are de luded by seeing yourself
as many, or in the state of
God, in which you realize yourself to be the one
non-dual reality).
13. The Nature of Desire
25. When by one s own inexpressible power one
imaginarily sees the one real Self as many objects
(the soul, world and God) and thinks oneself to be
one among those objects, then one s own natural
self-love, which transcends thought, will assume the
form of a thought and will appear to oneself, the in dividual who imagines
thus, as desires for those ob jects, which are seemingly other than oneself.
Note: What is called love is truly nothing but
the non-dual love (ananya priya), which the real Self
has for itself in the state in which it alone exists and
shines. And what is called desire is nothing but
the dual love (anya priya), which springs towards
other objects, which are truly not other than Self, in
the state in which the one real Self seems to be
many objects. Therefore, the only way to put an end
to desire is for one, by means of one s own perfect
freedom (brahma-swatantra), to use one s own in expressible power to see
Self as one and not as
many. In order to see Self thus as One, as it ever
really is, one must cease attending to the many ob jects which seem to be
other than oneself, and must
instead attend only to the first person singular feel ing I .
26. Of all things, is not oneself the most be loved? When one limits oneself
by imagining one self to be a body, one sees all these things (the
world and God), which are truly nothing but one s
own Self, as objects other than oneself, and hence
one has desire for those objects. That desire is only
a distorted form of the true self-love that is one s
own very nature.
27. The love, which one always has for oneself,
is not a thought; that supreme love is one s own real
Self that is existence-consciousness-bliss (sat-chit
ananda). When a wrong knowledge rises in the
form of a thought whereby one mistakenly sees the
one Self as many objects which are seemingly other
than oneself, even the true self-love will become a
petty thought in the form of desire.
28. When self-love, which is not a thought, for sakes its own real nature
of mere being and springs
towards other things in the form of desires, it be comes ever-moving
thoughts. When love remains
as the thought-free love for Self instead of becoming
thoughts in the form of desires for other things, that
state of Self-abidance is true tapas (austerities or
severe spiritual discipline).
29. This original love for Self, which has now
become the three desires, will cease to assume the
form of thoughts and will remain as supreme bliss
only by means of Self-realization, the state in which
one sees all the five elements and the entire world
constituted by those elements, as not other than
oneself.
Note: The three basic human desires are: (1)
the desire for relationships (uravu-asai), that is, the
desire for relatives, wife, husband, children, friends
or any kind of human relationship, whether sensual,
emotional or otherwise; (2) the desire for posses sions in any form
whatsoever (porul-asai); and (3)
the desire for praise, that is, the desire for fame,
honor, esteem or any kind of appreciation from oth ers (puhazh-asai). The
reason for classifying these
three desires is explained in more detail in verses
102 to 109 of this text.
30. The love for happiness is only the love for
Self, because Self alone is happiness. But if one
imagines that this world, which is nothing but Self, is
something other than oneself, then on account of
self-love the objects of the world will seem to be ob jects of pleasure,
and hence the love for that Self,
which appears as objects other than oneself, will as sume the form of desire.
This is the great wrong.
31. When the true knowledge dawns that every thing is only I , then the
extroverted love which
desirously springs towards other objects, will remain
pervading everywhere in the form of mere Being and
will no longer spring towards anything else. The
love that thus remains as mere Being, having
ceased to move in the form of thoughts, alone is
Siva, who is Self.
32. Since Self is happiness itself, so long as one
sees other things, which are in truth only Self (but
whose names and forms are a mere appearance),
how can one not think that those other things are
pleasurable? This alone is the reason why all living
beings, beginning with celestial beings and including
men and all other creatures, are drowning and burn ing in the great fire
of desires for external objects.
33. When our true nature of mere being is trans formed into the nature of
rising as an ego, know that
the three real aspects of our nature, namely exis tence, consciousness and
bliss, will seemingly be come their opposites, namely non-existence, igno-
rance and misery, and will thus assume the form of
the dyads (the pairs of opposites).
34. Just as a single ray of white light becomes
seven different colors when it passes through a
prism, so the single and undivided existence consciousness I am is
seemingly diffracted into the
triads (the triputis, or three factors of objective
knowledge, namely the knower, the act of knowing
and the objects known) when it passes through the
petty senses.
35. When we limit our true nature of undivided
existence-consciousness-bliss by wrongly accepting
an insignificant body to be I , desire arises for those
objects of the world that are favorable to this limited
I , and aversion arises for those objects which are
not favorable to it. This desire and aversion are a
twofold reflected shadow of our real nature, which is
bliss (ananda) or love (priya).
Note: Though in the realm of cause and effect
happiness and love appear to be two different
things, each being the cause of the other, in the
state of Self-knowledge they are realized to be one
and the same. That is why existence consciousness-bliss (sat-chit-ananda)
is alterna tively known as being-luminosity-love, or asti-bhati
priya. When our nature to be is mistaken as a na
ture to rise, the bliss aspect of our nature appears
as the dyad pleasure and pain, which automatically
gives rise to desire and aversion, or likes and dis likes. Thus, likes and
dislikes are a two-fold reflec tion of the bliss or love aspect of our true
nature.
(Compare with Letters from Sri Ramanasramam of
April 11, 1946 (pp. 55) and Sept. 25, 1947 (pp. 253-
4); also with Sri Bhagavan's Tamil translation of
Drik-Drisya Viveka, v. 20).
36. Likes and dislikes are a dyad which arises
as a reflection of bliss (ananda); existence and non existence are a two
fold appearance assumed by
the ever-indestructible existence (sat); knowledge
and ignorance are a dyad which arises as a reflec tion of consciousness
(chit); know this truth by abid ing as Self, which is
existence-consciousness-bliss.
37. Only by the experience of Self-knowledge
will all desires be burnt and destroyed in such a
manner that they can never again revive. Nobody
has ever overcome the power of desires merely by
fighting and struggling for any number of years
against the wandering nature of the five senses.
38. Know that this indeed is the reason why our
Father, Guru Ramana, always gave the advice
Know yourself and unfailingly taught the path of
Self-inquiry as the most powerful practice (sad
hana), and as the only weapon to destroy all the de
sires existing within us.
14. The Three Desires
39. In Sanskrit, they classify the desire for wife,
son and wealth (thara-putra-dhana) as the three de sires, whereas in Tamil
they classify the desire for
land, women and gold (man-pen-pon) as the de sires. But on scrutiny, these
are found to be not
three desires but only two. Let me say what are
really the three desires born out of the darkness of
ignorance. Listen.
Note: The three desires classified in Sanskrit and
the three classified in Tamil can each be reduced to
two desires, namely loving relationships (uravu-asai)
and material possessions (porul-asai), as explained
in the next verse.
40. The desire that we have for wife or women
and the desire for son can be taken as one desire,
namely the desire for relationships (or uravasai);
likewise, the desire for gold, the desire for wealth
and the desire for land can be taken as one desire,
namely the desire for material possessions (or porul
asai). What then is the third of the three desires? It
is only the evil desire for praise, fame, honor, appre ciation or
recognition (or puhazh-asai), which makes
one hanker after the proud and vain glory of feeling
I have renounced the desire for all these four
wife, son, land and gold .
41. The desire for loving relationships (uravasai)
the desire for material possessions (porul-asai) and
the desire for honor (puhazh-asai) are the unac ceptable three desires. More
than the first two de sires, the third one is very dangerous. Know that
the non-rising of the ego, which rises either with the
feeling I am having this particular desire or with the
feeling I have renounced this particular desire, is
alone true renunciation.
42. Even after renouncing, with a little discrimi nation, love for
relationships and love for material
possessions, many wise people become a prey to
this desire for name and fame, which has the power
to destroy their discrimination. Therefore, know that
true renunciation is only the state in which the ego-
I does not rise, having renounced the liking to en-
joy even the honor (puhazh) that results from the re nouncing of relatives
and possessions.
43. Wise people say that the desire that one
should become an object of honor (puhazh) is in deed despicable. Why? The
joy which results from
that honor is experienced by oneself, is it not?
Therefore, even the desire for that honor is only self ishness. Hence, the
state that is devoid of the ego,
which feels I and me, is alone the state that is
acceptable to Sages.
Note: When the Sage Tiruvalluvar sang, in verse
236 of Tirukkural, If you take birth, take birth with
fame (puhazh); for those without fame, not taking
birth is better than taking birth , he was addressing
only those people who desire to take birth in this
world, and not spiritual aspirants, who have no de sire for taking birth.
44. Those who experience the sufferings that
result from desire for relationships and desire for
material possessions will finally one day or other be come disgusted with
these desires and renounce
them. But the desire for honor (puhazh) that comes
to one is a very treacherous delusion (maya) that is
skillful in concealing and not showing the dangerous
harm that lies in itself. Therefore, people will find
more and more joy in this desire for power and
honor (puhazh-asai) and will not shrink from it.
Note: When the mind experiences intense suffer ing due to the diseases which
result from the desire
for women or due to the enmity which results from
the desire for sons, it will sooner or later automati cally gain a liking
to renounce them. Similarly, on
account of the endless misery that results from hav ing desire for gold,
land and wealth, the mind will
sooner or later automatically gain a liking to re nounce such possessions.
Thus desire for relation ships and material possessions (uravasai and
porul
asai) will one day or other reveal the dangerous
harm that lies in themselves. But when desire for
honor, name and fame (puhazh) is experienced
more and more, it will make the mind feel only a de lusion of joy, and hence
the dangerous harm that
lies hidden in it cannot easily be discerned by the
mind. That is why Sri Bhagavan warns us in verse
37 of Supplement to Reality in Forty Verses (Ulladu
Narpadu Anubandham), Even though all the worlds
have been renounced as mere straw, and even
though all the scriptures have been mastered, for
those who have come under the sway of the wicked
harlot called praise, honor, recognition or apprecia tion, ah, to escape
from slavery to her is indeed very
difficult!
45. If a person who thinks, I, who am exalted in
many ways, am a separate individual; my fame (pu
hazh) is flourishing among many people, pauses
and considers carefully about himself, inquiring
Who am I, this separate individual? his ego will
perish, and thus he will conquer and destroy all de sire along with its root.
46. Trying to destroy the three desires while re taining the ego, the feeling
I am this body , which is
the root of all rising, is utter foolishness, just like try ing to cross
a river riding upon a crocodile as a raft.
The destruction of the ego, the original sin, is alone
the destruction of the threefold fire of desire. There fore, in order to
destroy all the three desires, the
only way is to destroy oneself by inquiring, Who am
I, who have these desires?
15. The Way to Attain Good Qualities
47. If one wishes to attain all the elevated and
pure qualities (sattva-gunas) by training the mind,
one will certainly fail in one s attempts, no matter
how long one may try. But if one takes to the prac tice of Self-attention,
which will destroy the mind,
and if one thereby transcends the three ordinary
qualities, purity (sattva), activity (rajas) and inertia
(tamas), the true quality of abiding steadfastly as the
reality (sat-guna) will automatically shine forth and
flourish in one; (and in the outlook of others one will
then appear to be endowed with all pure [sattvic]
qualities).
48. If ordinary people strenuously practice for
many eons without wasting even a moment, they
may develop a few of the good qualities which are
gracefully brimming over and pouring forth from one
who has attained the treasure of Self-knowledge
and who has thereby transcended the qualities; yet,
if any trivial tests come their way (for the ordinary
people) they will fail to remain established in those
qualities.
49. Good qualities and bad qualities are not
qualities given by God, but are only qualities born of
the mind (that is, they are the expanded form of the
tendencies [vasanas] which one has accumulated in
one s mind through one s own free-will and acts).
The empty space of Self-knowledge that is com pletely devoid of all good
and bad tendencies is,
alone, what is called sat-guna.
50a. Those fortunate people who have attained a
perfect Guru will not toil in vain to cultivate good
qualities in the mind; they will only cultivate the prac tice of
Self-inquiry, which will draw the mind within
and destroy it, and thereby they will not allow the
mind to rise in the form of thoughts. To attain the
unequaled and unsurpassed nature (of abiding eter nally as Self), there is
no way other than the practice
of making the mind humbly subside through devo tion and inquiry.
50b. In the life if a sage (Jnani) who has tran scended the qualities, the
actions of His body (which
happen spontaneously and without His thinking), will
sometimes make it appear as if He is lacking good
qualities. However, such actions appear to be real
only because of the imagination in the mind of the
ignorant (ajnani) who sees them; and hence they
are merely a deceptive reflection of his own impure
mind.
50c. Those who have bad qualities in them will
see only bad qualities even in the sage (Jnani). If
one could see one's own defects, as clearly as one
sees the defects of the others who are in front of
one, then would any evil befall one?
16. Sat-Sanga Association With the Real
51. Our association (sanga) with the reality (sat)
alone is true sat-sanga. Since Self-alone is the real ity, abiding in the
Self-alone is the best sat-sanga
(conscious company or association). Moreover,
since those great aspirants (Sadhus) who have real ized Self, the reality,
cannot be other than Self, they
too are the reality itself. Therefore, approach such
Self-realized Ones (Sadhus) and remain with them
as their devoted slave.
Note: Refer to Talks With Ramana Maharshi
page 242 and Day by Day With Bhagavan, page
236 (published 7-16-46), to see where Sri Bhagavan
has expressed the ideas given in this verse.
52. If you do not have the power to abide in Self,
the reality, remain with love in the constant company
of Sadhus who have known the reality. If you do not
have even the good fortune to be in their company,
have contact at least with the teachings of such
Sadhus by constantly studying those books that
contain the words (works) they have spoken. Study ing such books is also
sat-sanga (conscious asso ciation).
53. What are those books, the study of which is
to be considered as sat-sanga? They are only those
books that will clearly impress upon you, Self alone
is the reality, so always abide in Self. In order to
abide in Self, practice only Self-inquiry and do not
follow any other path. Practice Self-inquiry now, it self; turn and dive
within.
54. If, in the name of conscious association (sat
sanga), you gather together all kinds of people, said
holy gathering will consist only of a crowd of peo ple who are skilled
in oratory, or who have studied
innumerable books, or who have mastered the sixty four mundane arts
(apara-vidyas); all of which are
unreal products of the mind s power of imagination.
Reject all such gatherings, knowing that they are not
at all true conscious company (sat-sanga).
55. Rather than associating with such people,
thinking their company to be sat-sanga, it is better
for you to remain alone without associating with
anyone; because such solitude or non-association
will help you at least gradually to gain more and
more detachment.
56. For those who have been blessed with the
rare and great good fortune of gaining true sat
sanga, all the heaps of gold in the seven worlds
cannot be compared with that treasure called sat
sanga, because by such sat-sanga they will cross
the ocean of ignorance (ajnana), which is so difficult
to cross, and thus they will attain in this very life the
unequaled state of liberation, which is so difficult to
attain.
Note: Compare verse 2 of Supplement to Reality
in Forty Verses, in which Sri Bhagavan says, that
supreme state (of liberation) that is praised (by all
the scriptures) and that is attained here (in this very
life) by the clear Inquiry (vichara) that arises in the
heart when one gains association with a sage
(Sadhu), is impossible to attain by (listening to)
preachers, by (studying and learning) the meaning
of the scriptures, by (doing) virtuous deeds or by any
other means .
57. Though your mind lacks the strength of dis crimination or dispassion
(viveka and vairagya) re quired to withdraw itself from the false attraction
of
the pleasures of this unreal world, your mind will
naturally and spontaneously become mature to the
extent to which you humbly and lovingly come very
close and associate with enlightened sages
(Jnanis), who abide as the reality (sat).
58. If you ask how, just as even a fresh plantain
tree will become dry and catch fire when it comes in
close proximity to a raging forest fire, so the minds
of those who associate with Jnanis will, unknown to
themselves, be made by that association to attain
great love to attend to and abide in Self.
59. When we gain association with a person
who knows and abides as the reality (called a Sat
purusha), we will be able to know very clearly that
real devotion to God, and steadfast discrimination
between the eternal and the ephemeral, are steadily
rising up and increasing in our hearts automatically,
and without our own effort.
60. We should not believe that we have by our
own efforts and practice (sadhana) brought about
the rising of such pure devotion and clear discrimi nation that we are thus
able to experience in our
hearts. This true devotion and discrimination are
spontaneously and naturally kindled in our hearts,
not by our own efforts, but only by the power of the
Grace of that Sat-purusha who is living close to us,
and who appears as if he is someone other than us.
61. Just like a mother who feeds her sleeping
child even without the child knowing that he is being
fed, the Grace of the Sat-purusha enters our hearts
in a manner that cannot be known by us even if we
have the most subtle and powerful of intellects, and
thereby His Grace reforms us and brings about the
destruction of our mind. Ah! His Grace is beyond
all limits and cannot be gauged by anyone.
62. Having understood the greatness of sat
sanga, which is revealed by the true words uttered
by our Sadguru, Sri Ramana, who is the Lord of the
universe, When the excellent cool, southern breeze
itself is blowing, say, what is the use of holding a
hand-fan?
Let us live taking refuge in Arunachala,
the Hill of sat-sanga.**
Note: hand-fan? Refer to Supplement to Real ity in Forty Verses, verse
3.
** Sri Bhagavan has revealed that Arunachala is
the reality (sat) itself embodied in the visible and
tangible form of a Hill. Therefore, taking refuge at
the Feet of Arunachala is the highest form of con scious association
(sat-sanga) that is available on
the physical plane, and thinking of Arunachala with
love is the highest form of sat-sanga that is available
on the mental plane. Refer also to verses 63 to 70
of this work.
17. The Greatness of Sri Arunachala Pradak shina
63. Only those who abide firmly in the reality
(sat) are Sages (Sadhus); those pure Sages are not
other than Self, whose nature is reality consciousness-bliss
(sat-chit-ananda). Knowing the
truth, that Arunachala is manifest here as the peer less gross form of the
reality, remain here in order to
associate with the reality.
Note: There is no form of external conscious
company (sat-sanga) superior to that of residing
near and doing pradakshina (circumambulation)
around Arunachala.
64. If due to its wavering nature one s mind is
confounded and bewildered, being unable to cling
fast to the practice of Self-abidance, or to the path of
devotion, or to the eightfold path of raja yoga, and if
one is therefore seeking some good form of austere
spiritual practice (tapas) as an effective and easy
path along which he can make further effort, let him
repeatedly and perseveringly come round this divine
Hill Arunachala.
65. Any kind of action (karma) is a dual activity
(dvaita vritti) that casts one further and further away
from Self, the center of all. But unlike all other ac tions (karmas), doing
pradakshina, or circumambu lating around Arunachala is a dual activity that
does
not cast one away from Self, the sun of true knowl edge. Therefore, do this.
Note: Having the peak of Arunachala as the
center, however much one may do pradakshina
around it, one is never going away from that center.
Hence, since pradakshina keeps one ever in close
association with the center, unlike other activities
which cast one away from the center, it is described
here as a dual activity which does not cast one
away .
66. If a cow that is tied by a long tether to a peg
fixed in the ground grazes round and round that peg,
it does not notice that the length of its tether is
thereby decreasing as it becomes more and more
twisted round the peg. Similarly, consider how can
your mind notice that its outward-going tendencies
are gradually decreasing and subsiding due to your
coming round Arunachala?
67. When the cow goes round the peg more and
more, the length of its tether will finally be reduced
to nothing, whereupon the cow will be brought to a
standstill, being unable to move away from the peg.
Similarly, the mind of a devotee who with love does
pradakshina around Arunachala (Annamalai), which
is Self, the exalted space of true knowledge, will fi nally be brought to
a standstill with its attention fixed
motionlessly within upon Self, all its mental tenden cies (vasanas) having
subsided completely.
68. The fact that the mind of a devotee who
does pradakshina around Arunachala will attain
great love to abide attending to Self within, is a great
truth clearly known by direct experience. Arun achala (Annamalai) is the
blazing fire of jnana,
which burns to ashes all the desires that give rise to
future births.
69. When iron is rubbed against a magnet, the
magnet turns the atoms of that iron, which were
scattered and facing in many directions, and sets
them all on a north-south alignment. By thus re aligning the atoms in an
orderly manner, the magnet
transforms the iron into a magnet like itself. Simi larly Arunachala, the
magnet which is the space of
supreme Self-consciousness, turns the mind of a
devotee who does pradakshina around it, to face
Selfwards and thereby transforms it into Self.
Note: Just as the magnetic quality of iron, which
is its true nature, does not reveal itself so long as
the atoms of that iron are scattered facing in many
directions, so Self, which is the true nature of the
mind, does not reveal itself so long as the mind is
scattered outwards in many directions by worldly
desires. And, just as the true nature of iron reveals
itself when it is rubbed against a magnet, so the true
nature of the mind reveals itself when the devotee
does pradakshina around Arunachala, the magnet of
Self-consciousness.
70. The story of how king Vajrangada Pandiyan
finally attained liberation (mukti), having lost all
dampness in the form of his desires and attach ments and having gained
perfect purity of mind,
even though in the beginning he had started to do
pradakshina of Arunachala (Annamalai) in order to
fulfill a selfish desire, can be cited as testimony for
what has been said above.
18. Japa Repetition of Mantras
71. The benefit in repeating a holy name of God
is not only to gain one-pointedness of mind, but is to
surrender oneself to God to such an extent that
one s heart melts and dissolves with ever-brimming
love for Him while repeating His name.
72. Thinking once of the name of God with a
steady one-pointed mind is more valuable than do ing a thousand, thousand
(or crores) of repetitions
(japa) with a wandering mind. But calling intently
upon God even once, with a mind surging with love
for Him, is far superior even to doing a million (crore)
of japa with a one-pointed mind.
73. While doing repetition (japa) of the name of
God, there is one thing, called love, which is to be
mingled with it. If one knows correctly the way to do
japa uniting love with the name of God, the result at
tained by that japa will be not only one-pointedness
of mind, that japa will bestow upon one the death less state of union with
God.
74. Uniting love with the name of God is giving
of oneself, the ego I, as an offering to His feet.
Love is we, and the name is He. Thus, uniting
love with His name is offering our self to Him, which
is the principle of self-surrender (saranagati-tattva).
By such self-surrender, the state of Self-abidance is
attained.
75. Japa (repetition of mantra) can be classified
as being of two kinds, namely knowledge (jnana
japa) and devotion (bhakti japa). Repeating men
tally I, I is knowledge, or jnana japa; repeating the
name of God with love is devotion, or bhakti japa.
The mind of one who has liking for jnana japa seeks
to know the true import of the word I and merges in
that. One who is earnest in doing bhakti japa loses
his separate individuality, melting with love in the
name of his Lord.
76. The mind, which seeks the true import of the
word I while doing natural or swarupa japa, will
lose itself and die in Self, the reality. Those who
depend upon God, the embodiment of pure con sciousness, and who melt with
love while repeating
His name, become the supreme bliss which is de void of the ego I , and thus
they cease to exist as
an entity separate from Him.
77. For those who follow the path of Self-inquiry,
or jnana japa, renders all the help required to attain
Self-knowledge. For those who follow the path of
devotion, bhakti japa makes them unite with God.
For which ever one of these two kinds of japa a lik-
ing naturally arises in a person, that kind of japa is
suitable for him.
78. Our Sadguru, Lord Ramana, who is the real
Self, has given us only two paths to follow, namely
Self-inquiry and self-surrender. Knowing that japa is
also thus of two kinds, adhere to whichever one
suits you and thereby attain Self-abidance.
19. Devotion and Knowledge Bhakti and
Jnana
79. To the extent to which love for God arises in
one s heart, to that extent will one acquire knowl edge about Him. And to
the extent to which one
knows the nature of God, to that extent will the mind
gain steadfast love for Him. Thus, knowledge
(jnana) will be increased by devotion (bhakti), and
devotion (bhakti) will be increased by knowledge
(jnana).
80. By means of our love for God, He will give
us more knowledge of Him, and by means of our
knowledge of Him, He will give us more love for Him.
Therefore, of these two paths, bhakti and jnana, fol low that one for which
you first gain a liking, be cause that one path will lead you to follow the
other
one into the heart.
81. In the life of an aspirant who is seeking lib eration, bhakti and jnana
will be experienced as in separable, like the two sides of one sheet of
paper.
Hence, each one is equal to the other. They are not
two different things, for the true nature of both of
them is one and the same; know that bhakti and
jnana are merely two names for that one thing. Gar-
land of Guru s Sayings (Guru Vachaka Kovai)
verses 722, 731)
82. The state of abiding firmly in Self-alone is
wisdom (jnana). Would it be possible to abide thus
in Self if one did not have love for Self? Love for
Self-alone is bhakti; abiding firmly in Self on account
of that love alone is jnana. What difference is there
between these two? Discriminate and know this
truth. (Maharshi s Gospel p.24)
83. If there did not exist the power of gravity,
which attracts and pulls everything towards the
earth, would anything remain stable on earth? On
scrutiny, devotion (bhakti) is found to be similar to
the gravitational power of attraction, while the state
of wisdom (jnana) is found to be similar to the state
of objects remaining stable on earth as a result of
that attraction. If either one of these two, the power
of attraction or bhakti and the state of abidance or
jnana, were absent, the other one would not exist.
84. An aspirant who practices Self-inquiry, which
is the path of jnana, denies his own individuality by
knowing, I, this insignificant ego, am not the doer of
any action ; while a devotee denies his own indi viduality by knowing, God
alone is the doer of all
actions. Thus, since an aspirant who follows either
of these two paths refrains from assuming the sense
of doership, understand that these two paths are not
different even during the time of practice, and follow
either of them.
85. We should not allow our minds to become
bewildered and confused by trying to deliberate and
decide, Which of these two, the practice of bhakti or
the practice of jnana is the best means for attaining
liberation? For whichever path a liking arises in the
heart of a person, for that person that path alone is
the best.
86. According to the strength of habit continuing
from former lives, in this life the mind will acquire a
liking either for the path of devotion or the direct and
unfailing path of Self-inquiry, and will feel that par ticular path to be
the best and most suited to itself.
Therefore, follow at least one of these two paths to
its very end.
20. Inquiry Becoming Easy Due to Devotion
87. When, having wept and wept with intense
yearning for a long time, unceasingly thinking of and
adoring the Gracious Feet (of the Lord), the mind
which rises (as I am so-and-so ) dissolves and be comes pure, the
blemishless Self-inquiry (jnanatma
vichara) will become firmly settled (in the heart) and
the experience of Self (swarupa-anubhava) will of its
own accord arise very easily indeed. Sri Muruga nar
Note: from Sri Ramana Jnana Bodham v.1286
88. O, you who say, We have never seen you
closing your eyes and practicing Self-abidance
(nishtha); tell us, how did you attain the state of in ner silence (mauna)?
Understanding the above
verse, know the secret of (how to attain the true ex perience of) God, who
is not seen even though one
waits closing one's eyes (for a long time in expecta tion of seeing His true
vision).
Note: the previous verse is the answer to the
above question
21. Self-Surrender and Self-Inquiry
89. Since the ego itself is everything (as re vealed by Sri Bhagavan in verse
26 of Reality in
Forth Verses), giving up the ego, the feeling I am
this body, by surrendering it to God, is lovingly sur rendering everything
to Him. Having once surren dered the ego to God, abiding in Self without
taking
it back again (that is, without again identifying the
body as I or mine ) is true tapas.
90. Having surrendered the ego to God, if one
takes it back again, that is the sin of stealing back
what has once been given. Therefore, in order to
avoid committing such a sin, practice Self-attention
unfailingly, because only if one attends to the ego
vigilantly and unceasingly will it drown in the heart
so as never to rise again. Garland of Guru s Say ings verse 317)
91. Destroying the ego through Self-attention is
alone the excellent path of self-surrender. There fore, scrutinizing and
knowing one s own Self is
alone the proper method of practicing both self surrender, the path of
devotion, and Self-inquiry, the
path of knowledge.
Note: Compare with Who am I?; thirteenth para graph, where Sri Bhagavan says,
Remaining
firmly.surrendering oneself to God.
92. The path of knowledge, in which we scruti nize Who am I? , is itself
the path of devotion in
which we have true love for God. Knowing thus,
that Self-inquiry and self-surrender are one and the
same, not only in their goal but also in their method
of practice, follow the practice of Self-attention.
Note: In one of His stray verses, Garland of
Guru s Sayings (or Guru Vachaka Kovai) verse B-
13, Sri Bhagavan says, Attention to Self is supreme
devotion to God, because God exists as Self.
22. A Scrutiny of the Three States
93. If we did not have the good fortune of having
attained a human body, which enables us to experi ence daily the three states
of waking, dream and
sleep, how could we have the fitness to do Self inquiry? Therefore, this
human birth is indeed supe rior to all other births.
94. Except in this human body, all these three
states are not experienced in one lifetime by any
soul, whether deva (divine), animal or plant. There fore, a very great boon
indeed is the boon God has
bestowed upon us in the form of this human birth,
which is such a good opportunity enabling us to in quire and know the Self.
Note: Celestial beings (devas) experience only
the waking state; animals experience only sleep and
a dream-like waking state; plants experience only
sleep**; and insentient objects like stones are al ways in a state like swoon.
Only in the human birth,
does one experience all the three states of waking,
dream and sleep. Hence, even devas must take
birth as human beings if they wish to attain Self knowledge, the state of
liberation.
**Note: Compare Talks, no. 617, p. 580.
95. The three states of waking, dream and
dreamless deep sleep are experienced daily by all
human beings, are they not? If we keenly scrutinize
the nature of these three states, knowledge of the
state of liberation, which is the reality of these three
states, will be attained by us as a direct experience.
96. In the waking state we exist as I am ; but in
this state, beside us, so many second and third per son objects of various
kinds are also known by the
mind. How have all these come here?
97. In dream also we exist as I am , having be come the one who sees
everything there; but in that
state also so many second and third person objects
of various kinds are again known by the mind. How
did all those come there?
98. In sleep also we exist as I am ; however, in
that state we do not see anything appearing as other
than us. Therefore, our state of existing as I am
alone shines always without ever slackening or be ing obstructed, whereas
our state of knowing objects
other than us undergoes change. Hence, our state
of existing as I am is alone the one unchanging
state.
99. The state of our existing as I am , which
shines in all the three states continuously and with out ever coming to an
end, is our exalted state of
real knowledge; it is the state of purna (the Whole).
Objects other than I do not exist in all the three
states. Hence our own nature, the Self-existence I
am, alone is the reality which ever exists.
100. Since objects other than I, such as the
body and world, do not exist unceasingly in all the
three states, but rise and appear to exist only in be tween in the waking
and dream states, they cannot
be the reality, which exists always and without being
obstructed. This conclusion arrived at by scrutiniz ing our experience in
these three states, is the foun dation for the practice of Self-inquiry.
101. These objects other than I, which exist at
one time and do not exist at another time, are truly
non-existent even at the time when they appear to
exist. When scrutinized, waking and dream are both
found to be only one in nature, because the objects,
which appear to exist in each of these states, unfail ingly cease to exist
in any other state.
102. That state, in which any object seen is not
experienced as other than the one who sees, is
alone the state of reality. If the seer, who is an un real ego, rises, then
only will all the unreal objects
other than I rise, and seem to exist.
103. The dream-world and the one who, living
there identifying a dream-body as I, and sees that
dream-world both together constitute the dream.
The waking state is also like that; that is, not only
this seemingly vast world that is perceived in front of
us, as if existing as other than us, and also we, the
jiva who sees this waking world, both together con
stitute the appearance of this dream, which is called
the waking state.
104. In practice, waking and dream are only one
and the same. Just as in waking the mind thinks, I
am this body, so in dream also the mind projects a
body by its creative power of imagination and func tions there, feeling I
am this body.
105. Until the root-tendency (mula-vasana) to
identify a body as I ceases to exist, the appear ances of the waking and
dream states that arise due
to delusion (maya) will not come to an end. If you,
with a one-pointed mind keenly and incessantly at tend to the consciousness
of your existence, which
shines as pure I am, the root-tendency I am the
body, and all its products and other tendencies, will
cease to exist.
106. To remain inactive forgetting the feeling I
am the body, is sleep. In the dense ignorance of
this sleep, arises a creative imagination of the mind
(mana-kalpana), and this alone is the cause for the
appearance of dream. Therefore, it is the mind
alone that projects a dream.
107. Similarly, in the long sleep of ignorance
(ajnana), which has engulfed us due to our forget fulness of our true state
of pure Self-consciousness,
an imagination in mind (mana-kalpana) rises identi fying a contemptible
fleshy body as I , and this
alone is the cause for the rising and appearance of
this despicable waking state, which we are now ex periencing.
108. Just as sleep alone is the cause for the ap pearance of dream, so the
sleep of forgetfulness of
our true Self-Knowledge is alone the cause for the
appearance of this waking state. In this long sleep
of Self-forgetfulness, many dreams in the form of
countless births come and go.
109. Know that just like a person who without
coming to the waking state, merges in deep sleep
after the dream he was seeing has come to an end,
if the dream of the present birth that this person has
taken is brought to an end by death, before he at tains the true waking state
of Self-knowledge, he will
merge again into the underlying ancient sleep of
Self-forgetfulness.
110. Just like a person who was seeing a dream
and who then leaves that dream and falls into deep
sleep without coming to the waking state, if the wak ing-body dies before
we attain the state of Self knowledge, we will fall into a state like deep
sleep.
Just as a dream appears as soon as the mind of a
person immersed in sleep rises and begins to wan der, so after the death
of this waking-body, as soon
as the mind rises and begins to wander on account
of its former tendencies, a waking state will again
arise in which a body will seemingly exist as if I .
111. Taking birth again, having come out of the
delusion-enfolded state of death, and living a life of
whirling about in this waking state, and finally dying
without attaining Self-knowledge, is just like a per son rising as I from
deep sleep, seeing a dream
again, and finally once again merging in sleep. You
will not take birth again only if you awaken into the
true state of Self-knowledge. Awaken thus.
112. If a person who has fallen asleep and is
seeing a dream suddenly wakes up, by his awaken ing he will attain a state
in which sleep and dream
have both been dispelled. Similarly, if a person
awakens from the present so-called waking state by
attaining the exalted state of Self-knowledge, the
dream of birth and death and the underlying sleep of
Self-forgetfulness will both be dispelled, and he will
thereafter never again undergo either birth or death.
The state of real awakening (turiya), which he thus
attains, and which transcends the three ordinary
states of waking, dream and sleep, is the state of
liberation.
113. If the power of attention, which sees the
second and third person objects existing in dream,
turns to attend to itself, both the first person (who
sees the dream) and the dream will disappear; the
sleep that is the cause for the rising of that first per son will be dispersed,
and the worthy state of true
awaking will be experienced.
114. Similarly, if the power of attention, which
knows the second person objects existing in the
waking state, turns to attend to itself (the I who
sees this waking state), the waking state will disap pear; the long sleep
of Self-forgetfulness which is
the cause for the rising of the individual sense of I
will be dispersed and the true waking state of Self knowledge will be
attained. Therefore, attend only
to yourself, the first person consciousness I.
115. Even before the experience of the current
destiny (prarabdha karma) which caused the ap pearance of a dream has come
to an end, if the
mind is struck by intense fear, joy or suffering, its
power of attention will be driven Selfwards and re turn to the heart,
whereupon waking will result.
Note: Prarabdha is that part of one s destiny (or
karma) that has to be worked out in this life. San-
chita is one s karma accumulated in former lives that
has not yet taken effect.
116. Similarly, even before all the accumulated
sanchita karmas have been exhausted by being ex
perienced in the form of prarabdha, if in this present
life, which was started by prarabdha, the mind either
gains firm dispassion (vairagya), being unable to
bear the severe sufferings of life, or experiences in tense fear of death,
it will turn Selfwards and merge
in the heart; whereupon the true awakening of Self knowledge will result.
117. When such intense fear or suffering are
experienced, if the mind with mature discrimination
(viveka) at once earnestly scrutinizes, To whom
does this fear or suffering arise? then the extro verted power of attention,
which was till then being
dragged out towards objects other than itself, will
turn inwards to face itself, whereupon the truly
awakened life of Self-abidance will immediately be
attained.
118. Just as all that happens in dream is experi enced as real so long as
one is seeing that dream,
so all that is now happening in this waking state is
experienced as real. If the dream comes to an end,
all that was seen there will be known to be unreal.
Similarly, for those who have awakened from this
so-called waking state by attaining Self-knowledge,
all the happenings in this state are clearly known to
be unreal.
119. As soon as the inwardly awakened state of
Self-abidance is attained, all the adjuncts in the form
of the wrong identification that the actions of the
body are one s own actions will become devoid of
reality, being found to be mere superimpositions
upon one s nameless and formless nature, just like
the blue color superimposed upon the colorless sky;
and the truth, that one is only the adjunct-free Self,
will clearly shine forth.
120. Only in this real waking state of Self abidance will true knowledge
blossom in the form of
the ajata experience, No mundane dual activity
such as birth and death has ever touched me; I am
Self, the existence-consciousness which is ever de void of the body and the
senses.
121. The pure consciousness I, which exists in
sleep devoid of all adjuncts, is the Supreme Reality
(Brahman). If we do not slip down from that state of
pure consciousness due to attachment to the body
(dehabhimana), that itself is the Supreme Abode
(parandhama). If we remain, without leaving Self,
that itself is liberation.
122. Though we think sleep to be a state of
darkness, because no other objects are known
there, know that it is not possible for anyone to deny
his own existence in sleep. When you are able to
affirm your experience in sleep, It was darkness,
There were no thoughts and It was a happy state,
is it not clear that you existed in sleep? To be able
to affirm thus, who was that you who existed in
sleep? Tell me.
123. Your ability to affirm all the three experi ences mentioned above shows
not only that you ex isted in sleep, but also that you knew these
experi ences there, does it not? This existence-knowledge,
which existed and was known in sleep, is indeed the
peerless existence-consciousness (sat-chit), your
own state, and the real nature of self.
124. In sleep, in which you existed solitarily as
the mere existence-consciousness (sat-chit), you
were the experiencer of sublime happiness devoid
of even a single petty misery, even though you were
separated from all the possessions and all the ob jects which you seek in
the waking state for happi ness, were you not? That happiness which you
ex perienced in sleep is indeed bliss (ananda), your
true nature.
125. To become a hero who abides as Self, the
infinite reality (paripurna Brahman) whose nature is
existence-consciousness-bliss (sat-chit-ananda),
devoid of the experience of any body or any world,
is the fruit to be gained by proper scrutiny of the
three states of waking, dream, and sleep.
126. The supreme Guru Sri Ramana has given
the above clues so that, having thoroughly scruti nized the three states,
we may finally abide blissfully
forever as Self, our own true nature which tran scends the three states.
23. Superimposition of the Qualities of Self
Upon the Ego
127. If you ask, After appearing in the waking
state, how can this mischievous ego, which did not
exist in sleep, say anything about the experience
which existed in sleep? let us scrutinize and see.
Tell me, does not Self, which existed in sleep as the
existence-consciousness I am, continue to exist
without any impediment in this waking state also?
128. Except the knowledge of the first person
singular, the existence I am, all the multifarious
knowledge which shine in the waking state, and
which pertain to names and forms, are only knowl edge belonging to the unreal
ego. But the knowl edge of one s own existence I am, is the property
of Self.
129. Though this insentient ego, which rises and
dances like a ghost only in the waking state, cheats
itself by making the Self-consciousness I am,
which Self alone experienced previously in sleep,
appear to be its own here in the waking state, know
that in truth that Self-consciousness I am is a qual ity belonging only
to the Self.
130. Listen to another example of how the ego
thus usurps the qualities of Self and makes them
appear to be its own qualities: Though we have
seen so many people dying, we always feel, We will
not die now; we will live for at least a little more
time. Know that the ego feels thus only because its
nature is to superimpose upon itself the qualities of
the deathless Self.
131. The ever-shining first person existence consciousness I was, I am,
I will be , and the
knowledge that one is never subject to any such
thing as death, are both only the natural qualities of
Self. But due to the mere presence of Self, the in sentient ego, whose nature
is to rise, dance and
subside, usurps these qualities of Self and acts as if
they were its own qualities.
132. This ego, which rises in the form I am the
body, lives only by usurping as its own both Self s
nature of consciousness and the body s nature of
insentience. Know that in this feeling, I am the
body, the consciousness I am is truly Self s own
knowledge, whereas the ego s quality of rising and
subsiding is the base nature of the body.
133. The ego, which rises and seems to exist
only by usurping the consciousness I am, which is
the property of Self, makes a false show in the wak ing state in which it
lives, saying, I will not die; I did
exist in sleep. This is a falsehood more vast than
the sky. (But when the ego itself is false, is there
any wonder therefore in its speaking only false hood?)
24. The Body and Yoga
134. If it is asked, Why is it said in scriptures
that for attaining Self-experience the human body is
best? it is in order to reveal that this body alone en ables one to have
the keen discrimination (viveka) to
scrutinize the three states of waking, dream and
deep sleep (and thereby to attain Self-knowledge).
135. (When the scriptures say a human birth is
the best, they mean only what is said above and in
verse 94 with its ensuing note). The saying, After it
has come to you, cherish this human body, is not at
all the intended meaning. The destiny (prarabdha),
which has given you this human body, will cherish
(or protect) it. (Therefore, without worrying about
protecting the body) you should earnestly make ef fort to remove the
delusion I am this body by in tense inquiry (vichara).
136. A human body is necessary (in order for us
to attain Self-knowledge); all right, it has now come
to us. But if we still have a liking for this human
body (and if we desire to make it healthy and
strong), the attachment to it in the form I and
mine will increase, and it will not help us in the
least to destroy the feeling I am this body
(dehatma-bhava). That (desire to protect the body
and to make it healthy and strong) is indeed an ob stacle (to the attainment
of Self-knowledge).
137. These (ideas expressed in the above three
verses) are an expanded elucidation to make us
clearly understand the true import of the Jnana precept given by Sri Ramana
in verse 12 of Sup plement to Reality in Forty Verses, which says, Try ing
to know the (real) Self and at the same time
cherishing the (unreal and) perishable body, is like
taking hold of a crocodile as a raft in order to cross a
river.
25. The Shop Rent
138. The rent, which we must give for this shop
(our body), is simple, basic food, clothing and shel ter. If we do not pay
this rent, we will have to go out
leaving this body, just like a merchant who has to
vacate his shop when he does not pay the rent.
139. The worldly life that we live is similar to the
business done by a foolish merchant who earns only
enough to pay the rent. Only he who toils hard and
thereby earns a profit that is many times greater
than the rent, is a wise and skillful merchant. Like
such a merchant, we should try to attain the great
profit of Self-knowledge before the death of this
body.
Note: The reader may refer to The Mountain
Path, January 1984, page 39, where the simile
given in the above two verses is explained in more
detail.
26. The Fear of Death
140. If the fear of death truly comes and takes
possession of the mind, that alone will be sufficient;
the mind will then automatically turn and take refuge
in the Supreme Lord. But know that this benefit will
result only for those who possess good qualities,
and not for those who possess evil qualities.
141. If the fear of death comes to those who are
possessed of selfishness, and of skillfully cunning
and perverted intellects, they will become unscrupu lously wicked and will
ruin themselves making great
efforts to enjoy all the petty pleasures of the five
senses before the body perishes.
142. But if the fear of death comes to people
who have mature and exalted minds, they will scru tinize the connection that
exists between the body
and the soul, by keenly attending to their mind (the
first person consciousness I ) in order to know To
what extent does this death affect us?
143. Having understood, If death is only the de struction of the body, then
it is merely the state in
which I, the soul, am separated from the insentient
body, the mind of the aspirant will come to a bold
determination, accepting thus, Let me remain in the
same manner as I would be when death occurs in
practice.
144. This bold determination is dispassion
(vairagya). Only when it arises will true renunciation
be attained. When true renunciation is thus attained
as a result of the fear of death, then and there the
divine Grace of the Guru will arise and function so
as to separate us as other than this body as Self,
the nature of existence-consciousness (sat-chit
swarupa). Thus, the attachment to the body as I
(dehabhimana) will perish.
145. When the power of divine Grace functions
thus, the true light of Self-consciousness, the one
peerless reality, will shine forth, expanding and
blossoming in the heart, whereupon in front of that
brilliant light this world and our life as an individual in
this world will disappear, being found to be a mere
false appearance, just as in front of the sun the yel low stain of turmeric
disappears from a white cloth.
146. Since the truth, The death which comes is
only for this filthy body, and is not in any way for us,
will thus shine forth as one s own experience, the
fear of death will thereafter never rise again.
147. Then patient forbearance (udasina) or indif ference to mundane
happenings, absence of all
base qualities, fearlessness, the steadfast power of
true love, and all the six exalted divine qualities
(bhagavat-gunas) divine splendor, valor, glory, pure
knowledge, divine prosperity and desirelessness,
will shine in one clearly and harmoniously.
148. After the death of the mind has thus been
firmly attained as a result of the fear of the death of
the body, since there is no law that the body should
die as soon as the mind dies, in the outlook of oth ers the body of the
Jivanmukta will continue to live,
yet his mind will have died due to the dawn of true
knowledge.
149. The existence-consciousness I am, which
continues to live even after the mind has died, alone
is the Supreme Reality (Brahman), which continues
to exist even after the entire universe has been de stroyed (pralaya). Since
there is never even for a
moment any such thing as death or destruction for
this Self-consciousness I am , know that this I am
alone is the unending and indestructible supreme
Self.
27. Birthlessness and Deathlessness
150. Not thinking the body to be I is birthless ness; never forgetting
the Self-consciousness I am
is deathlessness. When and why will birth or death
come to those who, abiding in the state of Self knowledge, are ever devoid
of thinking and forget ting?
151. Thinking of anything other than I is alone
birth; not thinking of anything other than I is libera tion (mukti). Will
those who have learnt well the art
of not thinking, and who thereby abide firmly in the
thought-free state, come again under the sway of
thought? The practice of refraining from seeing
oneself as the many objects of this world is alone
perfect practice (sadhana). If one achieves success
in this sadhana, then there will be no more birth or
death.
152. In order not to experience either birth or
death, let us arrive at the exalted practice (sadhana)
of abiding in the natural state, which is devoid of
thinking and forgetting. If we learn correctly how to
abide thus, then for what reason will we take birth or
die? The art of abiding without doubt in the state of
Self is alone worthy for us to learn.
28. The Transcendent Nature of Self
153. This vast world, God, souls, bondage and
liberation all appear to exist only in the waking and
dream states, in which thoughts exist; but do they
exist in sleep, which is devoid of thoughts? Simi larly, they do not exist
in the state of Self-knowledge
(turiya). If one scrutinizes, To whom do they ap pear to exist in waking
and dream? they will cease
to exist.
154. Since they are known only when thoughts
exist, and since they do not shine when one abides
firmly in Self, the creator of the soul, God and world
is only the mind, which is the aggregate of all
thoughts. Is this creation a work done by Self? No.
155. If the truth is to be told clearly, the real
substance of the world seen in the waking state is
only this ego, which rises and thunders, as I am this
body . On the other hand, if anyone says that Self
at any time revolved in mad delusion and either per formed creation and all
such actions, or became this
soul, world and God, that would be a great wrong.
29. Pramada
156. Know that the world, soul and God have all
seemingly come into existence only because of our
pramada or slackness in Self-attention.
30. The Disappearance of Otherness
157. The entire universe composed of the five
elements, earth, water, fire, air and space, appears
only due to our error of mistaking as I, the ego that
rises from Self like a spark rising from fire, and
which appears as different from Self whose nature is
Being, and as identical with the mind, whose nature
is rising.
158. The entire appearance of this world that is
seen, including we (the individual or jiva) who see it,
is a mere false appearance like a dream. If we
keenly scrutinize the source (the real I am ) from
which the seeing ego rises, and thereby enter the
heart and firmly abide there, the reality will shine
forth (and the appearance of the triad the seer,
seeing and object seen will disappear).
159. If we attain the otherness-free knowledge
(ananya jnana), that this world is nothing but our
own Self, seen wrongly in our self by our self
through our power of imagination, then the delusion
of desire for or fear of the world (the objects we see
in front of us), will never rise again; and we will
merge in and become one with Self. This alone is
our natural state.
160. Self alone exists. Except oneself, nothing
exists. But if one takes this pure consciousness,
which exists and shines as I, to be the body, every thing will assume a
form and appear to exist. If one
inquires, Is this I only the body, or is it something
else? and thereby sees the true nature of I, every thing will cease to
exist. See thus.
161. If you ask, For what reason is it said, that if
one inquires and knows oneself, this entire world
would disappear? The reason is that the result at tained by the inquiry
Who am I? is the destruction
of the unreal individual (jiva), the ego, who is im mersed in activity due
to his taking the body to be
himself. (That is, since the entire world-appearance
depends for its seeming existence upon the ego
who sees it, and since the ego itself has no real ex istence of its own,
when the real I is known, the
ego will be found to be truly non-existent; where upon, the world-appearance
will vanish, having no
one to see it and thereby to give it a seeming exis tence).
162. The I, which cannot shine without being
joined with a body-form, is alone the ghost-like ego-
I, the great illusion (maya). If one courageously
and without fear inquires, Who is this I? it will be come non-existent,
and along with it everything else
will cease to exist.
163. If this I, the self-rising ego-appearance, is
destroyed by the inquiry Who am I? , then every thing else, which till then
appeared only in him (in
the mind) but which was seen as if existing outside
of him, will cease to exist. The ever-existing Whole
or purna, which then shines forth as I-I, the blissful
existence which neither appears nor disappears, is
the real Self, the true import of the word I.
164. The I which is the Whole, which is the
true import of I , which shines by its own light with out appearing due
to the functioning of the five
sense-knowledges (and disappearing when they
cease to function); which is the exalted and ever unleaving experience of
Self, and which is the true
nature of everyone, alone is the one non-dual real ity; it alone is true
knowledge.
165. This true knowledge is not anything other
than oneself; it is our own existence-consciousness
I am. Why should we suffer by imagining and see ing the soul, world and
God in this knowledge?
Abiding firmly as mere Being, experience this
knowledge correctly; then what thing other than
oneself will appear there?
31. The Destruction of the Universe (Pralaya)
166. The destruction of the entire universe to gether with the space and
other elements that con stitute it is not the state of absolute destruction
(pra
laya). The state in which the wicked ego, which
rises in the form of the feeling This body of flesh is
I (abhimana), drowns in Self and is destroyed en tirely, is alone the
glorious state of absolute destruc tion (maha-pralaya).
167. After being destroyed in the ordinary de struction at the end of an
eon (yuga-pralaya), the
heaven and earth will appear again at the proper
time. The state in which the Fire of Knowledge
(Jnanagni), which blazes forth on being ignited as
the churning process of investigation Who am I?
pervades and shines everywhere, having destroyed
the feeling, I am this body (dehatma-buddhi), is
alone the absolute destruction (maha-pralaya); be cause the ego, which is
thus destroyed by the Fire
of Knowledge (Jnana) will never appear again.
168. The I, which continues to live even after
the mind has died (as a result of the above said in quiry Who am I? ) is
indeed the Supreme Reality
(Brahman), which alone exists after the universal
destruction (pralaya). The mind expanding as eve rything, having risen from
the heart (that is, the mind
slipping down from the true state of Brahman due to
inadvertence or lack of Self-attention (pramada),
and thereby becoming the cause for the creation
and sustenance of the false appearance of this en tire universe), is not
the state of true power; the
mind merging and abiding firmly in Self is alone the
true state of supreme power.
Note: The supreme and truly divine power is not
the power of the mind (maya), which creates and
sustains the false appearance of the universe, but is
only the power of Self-abidance, which reveals the
truth that illusion (maya) is ever non-existent.
32. Denying the Ego
169. Your appearance as an ego, an individual
soul who rises in the form I am this body, alone is
the root-cause for the appearance of this unreal
world. If this root-appearance, the rising of yourself
as an individual soul, does not rise even in the least,
that state will be the state of liberation, which is
completely devoid of the imaginary appearances of
the world and God.
170. If one has the ability to deny oneself and
thereby to destroy the rising of the ego in its very
source, what other tapas need one perform? The
real Self, the source in which the ego thus subsides
and dies, alone is the state which is worth to pur chase and attain by selling
(or renouncing) all the
three worlds.
33. Illusion or Phenomenal Existence (Maya)
171. Listen now to the proper reason why, in
answer to those people who asked due to bewilder ment of thought, Why has
this illusion or phenome nal appearance (maya) come? How has it come?
Lord Ramana did not give a direct reply by telling
why or how, but instead said, See to whom illusion
(maya) has come.
172. He who says that phenomenal existence
(maya) has come into being is only you, whereas
enlightened Sages (Jnanis), who have attained the
great experience of Self, never accept that maya
has come or that it now exists. Therefore, you, who
assert that maya has come and exists, alone are the
one who has the duty to investigate the truth in that
assertion in order to prove its validity. Investigate
thus.
173. If you first attend to yourself, by investigat ing within yourself To
whom has this illusory ap pearance of the world (maya) come? To whom
does it exist? then in the mind that has merged in
the state of Silence due to such Self-attention, the
truth that you exist as the mere consciousness I
am, devoid of any differentiation, diversity or imagi-
nation (vikalpa), will spontaneously reveal itself to
you.
174. When the truth is known that you, the per son who identifies the body
as I, and who raises
doubts and asks questions about phenomenal exis tence (maya), do not exist
even in the least, then
you will know as a matter of direct experience that in
no place, at no time and in no way did phenomenal
existence (maya) ever come or exist, and that the
existence of the illusory world (maya) cannot be ac cepted even as a false
appearance.
175. He (the mind) who says that the illusion of
phenomenal existence (maya) has come into exis tence is himself an illusion
(maya). Therefore, the
one path of Self-attention, which puts an end to the
mind, is alone the means that the pure Jnana-Guru,
Sri Ramana Bhagavan, has bestowed upon us as
the apt medicine to put an end to all the arguments
that arise about phenomenal existence (maya).
176. Even though our Guru has instructed us,
See Who am I'? , people of dull intellect ask, Why
has this world and the pleasures and pains herein
come into existence? instead of investigating Who
am I? within themselves; only for such dull-minded
people who ask thus, the Guru and the scriptures
say, Ah! That is all illusion (maya).
177. But since people of pure faith who sincerely
engage in the practice of Self-attention as instructed
by the Guru, drown in the true consciousness I by
turning their attention again and again towards the
false self (the mind) whenever it rises, to raise any
kind of further questions, this talk of maya is not in tended for them.
34. Doubt Who is the Doubter
178. Do you merely want an apt reply to the
doubt that has come to you? Or do you wish to at tain the state in which
no doubt can ever rise again?
Know that to become pure consciousness, in which
there is no place for any doubt to rise, is alone the
state that is acceptable to wise people.
179. Even though one doubt that has come to
you is removed by an apt reply, another one will
spring forth in your mind. If you have a liking that
such a nuisance should not rise again, investigate
within yourself, From where does this doubt arise?
180. Doubts arise only about objects other than
oneself; but no doubt can ever arise about one s
own existence, I am, (That is, no one can ever
doubt Do I exit or not? ). If one mistakes the body s
existence to be one s own existence, then innumer able doubts will arise
about the world and God
(which appear to exist only when the wrong identifi cation I am the body
rises); but if one knows one self to be Self, the one real existence, then
no doubt
will arise about anything.
181. Before this doubt Am I this body, or am I
something else? is removed, why should one raise
doubts about other things? Know that the only in quiry that is worthy for
wise people to undertake, is
to turn within and scrutinize in oneself, What am I?
182. Whatever doubt may rise, it cannot rise
without you, the one who rose first and who then
only raised it. Therefore, the original doubt, namely
that of not knowing who this you is, is alone the
root of all doubts.
183. Until this first doubt Who am I? is cleared,
giving replies to the other doubts raised by you,
would be just like plucking the leaves that grow on
the branches of a tree, because they will sprout
again and again. If you cut the root of the tree, they
will not sprout again. (Similarly, if you root out the
ego by scrutinizing Who am I? no doubt will arise
thereafter).
184. Doubts arise about the reality of the world
and God only because of one s error of not knowing
the reality of oneself. When one s own reality shines
as Self, the real I that is devoid of any other thing,
what doubt can rise?
185. No doubt rose about anything when you
were asleep. But when you wake up from sleep,
you rise as a person feeling I am this body, I am an
individual. That person who rises here in the wak ing state is the doubter.
He did not exist in sleep;
but you did exist in sleep. Therefore, you who ex isted even in sleep are
not the doubter.
186. The doubter exists only in the waking and
dream states; this doubter ceases to exist in sleep.
Did any doubt rise to you who existed at that time?
That you who existed even in sleep is alone the
real you.
187. The existence of the doubter is itself doubt ful. But your existence
is the unique existence,
which is devoid of any doubt. He who rises, feeling
his body to be himself, is the doubter; but you are
the space of pure knowledge (jnanakasa). In the
state in which you thus shine as the space of pure
knowledge, what other thing exists for you to know?
188. Know that it is only for this reason that Sri
Ramana Sadguru, the embodiment of Wisdom
(Jnana) and Grace, who has taken us as His own,
replied to all the questions asked by His true disci ples who had taken
refuge in His Feet, Doubt who
is the doubter that asks these questions.
35. The Learning That Should be Learnt
189. One s learning to abide as the indestructi ble existence-consciousness
I am, having known it
to be different from the existence of the body, is
alone true learning, (the supreme science or para
vidya). Abiding thus, having clearly known this exis
tence-consciousness, and having thereby subsided
in Self, is alone the state of true knowledge (jnana).
190. Even though one s mouth is dumb, (that
may be an obstacle to one s speaking but) how can
that dumbness of mouth be an obstacle to one s eat ing and filling one s
stomach? Similarly, even
though one has not at all studied and learnt the
scriptures, (that may be an obstacle to one s deliver ing long and learned
lectures, but it cannot be an
obstacle to one s enjoying the true happiness of
Self, because) to abide permanently in Self is easy.
191. The greatness which one attains by learn ing all the arts and sciences
(the sixty-four kinds of
mundane knowledge, or apara-vidya) is only like a
very valuable gem which one has acquired in
dream. In the true awakening, the state of absolute
oneness (kaivalya), which is like one s awakening
from dream, all that mundane learning will be found
to be useless and unreal like the blueness of the
sky.
192. All the knowledge which one learns (by
studying countless scriptures) is nothing but a great
store of thoughts and tendencies (vasanas). The
pure (adjunctless and contentless) knowledge I
am , which remains as Silence when one has com pletely discarded all those
thoughts and tendencies
(vasanas), is alone true knowledge (mey-jnana).
Therefore, know that all one s learning more and
more is only ignorance (ajnana).
193. The knowledge of one s own Self, I am ,
alone is true knowledge (jnana). Whatever knowl edge one has acquired of
anything other than one self, is only ignorance (ajnana). Know that all that
is
seen by one who has first known himself, will not
appear to him as different from himself.
194. Know that making effort to achieve an in ward-facing attention, which
will increase the clarity
of Self-awareness, instead of driving the mind out wards with great force
in order to acquire the use less learning (of mundane knowledge or apara
vidya), which will cloud and destroy that clarity, is
the truest and highest learning (para-vidya).
36. The Destruction of Our Rising
195. Seeing the world, which appears only due
to our error of not knowing that the rising I or ego is
unreal, and thinking the world to be a very great and
attractive thing, the persistently mischievous mind
runs after it with great desire, hoping to enjoy all the
seeming pleasures which it sees in it. But instead of
running thus after the world, if the mind turns its at tention towards itself
in order to scrutinize and know
the truth of the rising ego, it will subside with great
love and will thus become one with God, who is the
real Self.
196. Self-knowledge will shine forth spontane ously only when the mind
subsides. But if the mind
that subsides is full of wicked and inauspicious ten dencies (asubha
vasanas), Self-knowledge will not
shine forth, and hence the mind will once again rise
and become extroverted. If on the other hand the
mind that subsides is pure, being endowed with
good qualities (sattva gunas) and the tendency to
simply be (sat-vasana), it will merge within with one pointed
Self-attention and unsleeping vigilance, and
hence it will not rise again; but will attain unwavering
abidance in the state of Self-knowledge.
197. If the mind, having subsided and becoming
one with Self, clearly knows that Being (as it really
is) is alone real happiness, and that rising as I (a
separate individual or ego) is nothing but misery, it
will gain the fondness to subside in Self without ever
rising again, having completely destroyed the duality
of likes and dislikes.
37. Spiritual Maturity (Pakva)
198. The mind will not be willing to come and
follow the spiritual path until it has been repeatedly
stung and afflicted by the miseries, which lie hidden
like poisonous honeybees in all the worldly pleas ures that are sought and
attained through the five
senses; and until it has thereby gained desireless ness (vairagya) towards
all such pleasures. This
alone is the reason why God gives all the sense pleasures that people ask
Him to bestow, and is
also the reason why the Vedas mainly recommend
the path of kamya karmas (actions performed for the
fulfillment of temporal desires).
Note: When God bestows worldly pleasure upon
those people who pray for them, and when the Ve das recommend people to
follow the path of kamya
karmas, their inner aim is only to create desireless
ness or vairagya in the hearts of people by making
them experience all the miseries which will inevitably
accompany the enjoyment of sense-pleasures.
Compare verse 681 of Garland of Guru Sayings, in
which Sri Bhagavan says, The injunction Marry a
girl is (given in the Vedas) in order to make one give
up the desire for that petty pleasure (of sexual en joyment), is it not?
(Similarly) the injunctions which
extol (the performance of) ritual sacrifices are
(given) by the words of the Vedas in order to make
one gain aversion for all the pleasures of heaven
and so on; say, is it not so?
199. For people whose madness of desire for
the pleasures of this world has not yet subsided,
who have not become disgusted with all the efforts
they have been making to obtain those pleasures,
and whose minds have not therefore completely
withdrawn from all such extroverted desires and ef forts, it will not be
easy to inquire, Who am I? , and
to know the true state of Self, just as a reflection of
one s face will not be formed clearly in swiftly run ning water. Know that
a reflection can be seen
clearly only when the water stops running and col lects itself calmly
together in one place.
Note: Compare Vichara Sangraham, ch. 8,
paragraph 3, where Sri Bhagavan says, Just as it is
impossible to separate the threads of a fine silk cloth
with a very gross (and blunt) crow-bar, and just as it
is impossible to determine the nature of very subtle
objects with a lamp which is very much wavering
due to the wind, so it is impossible to experience the
reality with a mind which, being under the sway of
inertia and activity (tamo- and rajo-gunas) and thus
is gross and wavering, because the reality is ex tremely subtle and
motionless .
200. If the liking to attain true knowledge really
rises with one, it will be easy for one to experience
Self-knowledge, the state of perfect emancipation,
as clearly as an amalaka (crystal, or goose berry)
fruit in the hand. But so long as even an iota of the
liking to enjoy the pleasures of this unreal world re mains unsubsided in
one s heart, the real thirst to
know Self will not rise within one.
201. To the extent in which the conviction grows
stronger in us that all the extroverted activity of the
mind is only misery, to that extent the desire and
love to turn within will also increase. And to the ex tent to which the
strength to attend to Self alone in creases in us, to that extent the
conviction will grow
that attending to anything other than Self is useless.
Thus, each one of these two (namely vairagya or
desirelessness towards external objects and bhakti
or the love to attend to Self) is an aid to increase the
other.
202. Know that he who likes to remain stead fastly attending to Self, knowing
that Self-attention is
far more important than any action that he has to do,
than any word that he has to speak, or than any
thought that he has to think, alone is a true mature
spiritual aspirant (pakvi).
203. Though many crores (millions) of very im portant thoughts rise in one s
heart, bliss can be en joyed only when one rejects all of them and remains
still, knowing that to be still is far more important
than to continue attending to any thought whatso ever. Only by those earnest
aspirants who have
clearly understood this truth, can real austere prac tice (tapas) be
possible.
38. Intense Earnestness is Required
204. Just as a pearl-diver ties a stone to his
waist, dives and takes the fine pearl lying in the
depths of the ocean, one should fasten upon the
mind a stone girdle of firm desirelessness (vairagya)
and dive within oneself to take the ancient pearl of
Self, the original consciousness.
205. If a pearl-diver remains on the shore of the
ocean waiting for the roaring waves to subside, will
he ever succeed in gathering pearls? If he plunges
through the waves on the surface and dives deep
into the ocean with a heavy stone tied to his waist,
what waves will he find there in the depths? (Simi larly, if we steadfastly
dive beneath the waves of
thoughts into the depths of our heart, by keenly at tending to the
consciousness I , we will find that
there are no thoughts there to disturb us).
206. Since a life of great peace exists deep
within the ocean of our heart, we should be com pletely indifferent towards
the many tendencies (va
sanas) which are tossing like heavy waves on the
surface of that ocean, and with intense desireless ness (vairagya) we should
dive deep into Self, the
primal consciousness of our existence.
207. Having dived deep into the heart, which is
the consciousness I , and having thereby rectified
all kinds of sense-knowledge, which are distortions
of the one real consciousness, and which rise like
bubbles on the surface of the ocean, we should
abide only as this existence-consciousness, which
shines as I am , without knowing anything through
the senses.
208. When we thus abide more and more in the
natural state of Self, all the innumerable tendencies
(vasanas) will be destroyed. Other than this practice
of Self-abidance, there is no effective means that
will destroy the tendencies so easily and so quickly.
209. Even before all the tendencies have been
completely destroyed, by one s own desirelessness
(vairagya) and by the Grace of God, it is possible for
one to attain the blemishless light of Self-knowledge.
Then by the power and clarity of that Self knowledge, the delusion of
attachment to the body
and mind will automatically be destroyed.
210. Those aspirants who have attained purity
of mind due to the strength of the good qualities that
they have gradually cultivated, and acquired through
so many births, will easily learn how to abide in this
state of Self-knowledge as soon as they come into
the presence of the Sadguru who has manifested
Himself in human form.
211. Do not fear. By the great power of the
Grace of the Guru, who has transcended everything,
you will certainly attain this Self-knowledge. If even
a single tendency (vasana) remains in us, our
Jnana-Guru, Lord Ramana, will not keep quiet.
212. If we each make the same effort by which it
was possible for some people in some former time
to attain this Self-abidance, will any of us fail to at tain it as our natural
state? Therefore, by making
that effort (of diving deep within yourself by keenly
attending to the consciousness I ), attain that
knowledge of the one real Self.
213. Other than knowing the ever-existing Self,
all the aims and paths that the deceptive mind
shows to be so lofty, are not worthy to be accepted
even in the least by real aspirants, but are only wor thy to be rejected.
Therefore, without any fear or
hesitation, reject all of them.
214. We should not give even the least room in
our heart to the demonic ghost of forgetfulness
(pramada), which deludes the mind by diverting it
from Self-attention. Instead, with unhesitating and
irresistible courage, we should victoriously attain
Self-knowledge.
39. The Thoughts That Arise During Meditation
215. Among a collection of many kinds of small
seeds, it is impossible to detect and remove the
thorn-seeds. Only after all the seeds have sprouted
in the form of plants is it possible to detect the thorn plants, and thereby
to pluck them out and throw
them away. Similarly, only if all the tendencies or
vasanas which are hiding in the heart sprout out in
the form of thoughts during the time of your medita tion, will it be possible
to destroy them by the prac tice of Self-inquiry. Hence, the rising of
thoughts
during the time of meditation is good.
Note: Compare Maharshi's Gospel, Page 19,
where Sri Bhagavan says, Yes, all kinds of
thoughts arise in meditation. That is only right; for
what lies hidden in you is brought out. Unless it
rises up, how can it be destroyed?
216. The tendencies (vasanas) are the seeds,
and the thoughts that rise are the plants. The Grace
of God or Guru is the water that makes the vasanas
sprout in the form of thoughts. Then in order to de stroy those thoughts,
which exist in the form of de sires, that same Grace crushes them by the
power
of the clear discrimination that it bestows upon us.
Therefore, until you achieve victory in this war of
Grace, do not become disheartened and give up
your meditation.
217. All thoughts that we have cultivated due to
our worldly desires in many former lives when we
did not possess proper discrimination, have been
accumulated in our heart in the form of very power ful tendencies (vasanas).
Those vasanas exist in
the form of likes and dislikes, and they will be de stroyed only to the extent
to which we abide firmly in
the Self.
Note: Compare Who am I? (Nan Yar?), para graph 10, where Sri Bhagavan says,
Although ten dencies toward sense-objects (vishaya-vasanas),
which have been coming from the ancient past, rise
without limit like the waves of the ocean, they will all
be destroyed when Self-attention (swarupa-dhyana)
becomes more and more intense.
40. How to Make Thoughts Subside
218. All thoughts (vrittis) arise only because the
unreal feeling I am this body has become well
soaked and firmly established in us. All these
thoughts will be destroyed only if we vigilantly prac tice Self-inquiry,
and thereby root out the unreal feel ing I am this body.
Note: Compare verse 2 of Atma-Vidya Kirtanam,
in which Sri Bhagavan says, The thought This
fleshy body alone is I is indeed the one thread on
which the various thoughts are strung. Therefore, if
one goes within (by keenly scrutinizing) Who am I
and what is the place (from which I rise)? the
thoughts will perish and Self-knowledge will sponta neously shine forth
within the cave (of the Heart) as
I-I .
219. If we feel I am this body, thoughts either
about the world or about God will immediately rise
with great vigor and attachment. Having risen thus,
those thoughts will multiply and increase in the form
of likes and dislikes, and intense misery will then re sult.
220. During sleep, when one does not rise as an
individual who feels I am this fleshy body , do any
thoughts rise either about the world or about God?
Therefore, know that the tendency to identify a body
as I alone is the cause for the appearance of the
world and God.
221. The tendency to identify this gross body as
I (in the waking state) alone is the root which
paves the path for ignorance to subsist as the subtle
body (in dream) and to hide as the casual body (in
sleep). Therefore, if we abide as Self, having re peatedly practiced
Self-attention and having thereby
put an end to this root-tendency to identify the gross
body as I, the tendency to identify with the other
two bodies will also be destroyed automatically.
Note: Compare Vichara Sangraham, chapter
one where Sri Bhagavan says, All the three bodies
in the form of the five sheaths are contained in the
feeling I am this body. If that (the feeling I am this
body ) alone is removed, all (the three bodies) will
be removed automatically. Since all the other bod ies (the subtle and causal
bodies) subsist only by
clinging to this (the feeling I am this gross body ), it
is not necessary to remove each (of the three bod ies) individually. See
also lines 27 to 30 of Sri Ra mana Vachana Saram on page 230 of the Mountain
Path, October 1984.
222. So long as any one of the three bodies is
identified as I, it will be impossible to put an end to
all the tendencies or vasanas, which are the seed-
forms of thoughts. Know that in order to put an end
to all tendencies, any kind of effort other than the
elevated practice (sadhana) of turning and attending
to Self will be of no avail.
41. Intermittent Attempts
223. The state in which our power of attention,
which now sees the objects that exist in front of our
eyes, sees its own existence I am , having sud denly become introverted
by giving up all objective
attention and turning towards I, is alone the state
of true austerity (tapas) or yoga. If our power of at tention is used in
any other way, that is only an ob jective attention that is opposed to true
tapas or
yoga.
224. Know that a vichari (a person practicing
Self-inquiry) who makes effort with the liking always
to turn inwards to see the I with the inner eye, will
not be able to experience the pure Self consciousness merely by the process
of sitting ma jestically with closed eyes for a long period of time at
one stretch.
225. If at one single attempt you strive persis tently for long hours without
limit, to pull Selfwards
and restrain the running mind without leaving your
hold on Self-attention, you will find that you are not
able to maintain a steady intensity of Self-attention.
Therefore, after making one attempt for a few min utes, relax your effort
for a while, and then again
make a fresh attempt with renewed effort.
226. If you continue incessantly to struggle for
many hours at a stretch to turn your power of atten-
tion towards Self, your effort will become slack and
the intensity of your Self-attention will decrease. On
the other hand, if you take rest as and when each
attempt becomes slack, and then if you repeatedly
make fresh efforts to turn Selfwards, with each fresh
attempt your Self-attention will gain an increased
vigor and intensity.
Note: If we press our hand on a weighing-scale
and if we try to maintain the pressure continuously
for a long time by not removing our hand, as time
passes the dial will indicate that the pressure is
gradually decreasing. But if instead we relax by re moving our hand for a
while, and if we then again
apply the pressure, the dial will indicate that with
each fresh attempt the pressure is increasing. Simi larly, instead of
struggling to maintain the intensity of
Self-attention for a long time, if we make intermittent
attempts to turn our attention keenly towards Self,
with each fresh attempt our Self-attention will gain a
greater degree of intensity and clarity.
227. When the mind, our power of attention,
having little by little gained the strength to turn Self wards, finally at
one time reaches the heart due to
the intensity and clarity of its Self-attention, it will
drown in Self, having been caught in the clutch of
the Grace of God who has ever been waiting without
the least forgetfulness to catch it, and hence it will
never again turn outwards to know objects other
than I .
228. Knowing that this is indeed the peerless di vine marriage of Grace,
the power of attention will
become settled and will attain firm abidance in Self.
To remain steadily established in Self-abidance, be-
ing firmly bound by Self in Self, having known one self to be that Self,
is alone the state of supreme
bliss.
42. Watching the Breath
229. If one takes to Self-attention, the practice of
keenly observing only the consciousness I, then
one need not perform any other practice (sadhana).
But let those who cannot take to this practice of Self attention from the
very outset, practice for a short
while either repetition of mantras (japa) or watching
of the movement of the breath, and then let them
give up all such practices and cling only to Self attention.
230. The path that Sadguru Sri Ramana was for
fifty-four years repeatedly teaching to us for our sal vation was only this
primary practice of Self attention. Know that the practice of watching the
breath was only one among the hundreds of thou sands of other methods that
He taught so as to
guide on the path towards salvation even those
people who were not ready to come to the path of
Self-inquiry, which alone was His principle teaching.
Note: Refer to verses 208 and 209
231. For those who attend keenly to both the
inward-going and the outward-coming movements of
the breath, the length of both these movements will
decrease, and within a short time the breath will be
rising and subsiding only within a very slight man ner. If they attain this
state, it is a sufficient sign (to
show that the agitated activity of the mind has de creased). (Therefore at
that stage let them give up
attending to the breath, and let them attend instead
only to the Self.)
232. If you fix your attention upon the one power
within you, which is experienced in the form of the
effort that draws the breath within and then pushes it
out, then retention of the breath (kumbhaka) will be
attained without difficulty or strain.
233. But if you think that effort of yours to be
something other than I, no benefit will be gained
from the retention kumbhaka. And even though you
understand this effort of yours to be only yourself, if
your attention does not cling to that first person con sciousness I, know
that even this practice will only
be a buffoonery.
234. Relating to the breath, there are two suit able methods of practice
(sadhana): one method is,
after watching the movements of the breath for a
short while, in order that the raging activity of the
wavering mind may subside, to leave that breath attention and to engage in
Self-attention. The other
method is to attend within oneself to the one power
that draws in and pushes out the breath, knowing
that that one power is not other than the conscious ness I. For some people
these methods are ap propriate.
235. In whatever teaching He gave, the inner
aim of Sadguru Sri Ramana was only to turn our
power of attention somehow or other so as to fix it
firmly upon our own existence-consciousness I am.
If you ask why this is so, the reason is that God, the
original reality, exists only as the first person exis-
tence, and hence He cannot be seen as a second
person, an object other than I.
43. Self-Inquiry and Other Methods of Practice
(Sadhana)
236. For those who listen and pay heed to what
Sri Ramana Bhagavan has said, the path of Self inquiry is very easy. Only
to those who ask, What
is this path? What is that path? , having already
confused their mind by learning so much, does it
become necessary to teach all the other superficial
and extroverted methods of sadhana saying, First
subdue the breath (by practicing pranayama), sub due the tongue (by
observing silence), and subdue
the mischief of the mind (by practicing meditation).
237. From the mouth of Sri Ramana Bhagavan,
words sometimes arose as if commending other
methods, such as watching the breath or japa. This
apparently was in order to shut the mean mouths of
bystanders (those people who were attached to the
practice of traditional yogic and vedantic methods of
sadhana, by giving them no room to find fault say
ing, Bhagavan has set aside all the ancient meth ods, showing complete
indifference to them .
238. If the mind practices any one thing inces santly, it will naturally
gain one-pointedness in that
one thing. However, rather than any external object,
the first person consciousness I is alone the most
worthy thing for the mind to have as the target of its
attention, is it not? By taking any second person ob ject, such as the
movement of the breath, or the
right side of the chest, as the target of its attention,
the mind will attain only a state of temporary absorp tion in that object.
239. The state in which the mind, by the
strength of practice (abhyasa-bala), abides or im merses itself in the
attention to any second person
object, however exalted that object may be, is only a
state of temporary absorption of the mind (mano
laya). On the other hand, by abiding in the state of
Self-attention, the natural state of true awakening,
the state of destruction of the mind (mano-nasa) will
be attained. Since this natural state of Self knowledge alone is our goal,
cling firmly only to this
flawless practice (sadhana), or incessantly thinking
I, I .
240. The one-pointedness of mind, which is
gained by the practice of repetition of a mantra
(japa) or meditation (dhyana), will also be gained by
practicing Self-inquiry; but in a very easy manner
without the need of any restriction or restraint, such
as those that are to be observed while practicing
other methods of practice (sadhana). Rather than
the common existence-consciousness I am, which
is always experienced by all people, what more wor thy and easy target of
attention (dhyana-lakshana) is
now needed?
241. Whatever kind of person they may be, eve ryone says, I am ; so what
obstacle can there be for
anyone to attend unceasingly to that Self consciousness I am? Therefore,
without giving
room for even an iota of doubt, attend with love and
joy only to your own being.
44. Why is Practice (Sadhana) Difficult?
242. When we are lacking in earnestness or
faith (sraddha), whatever practice (sadhana) we
may take to will appear to be equally difficult. But if
our earnestness is firm and one-pointed, no sad
hana will be felt to be difficult, and without any aid
we will be able to remain firmly established in the
state of Self-abidance.
243. Where there is a will, there is a way. That
is, if a sincere liking to attain something arises in
one s heart, a path whereby one can attain it will
also be found, and because of that liking one s mind
will unceasingly seek the goal until it is attained.
Only when the liking to attain that goal does not truly
arise in one s heart, will one experience difficulty in
the practice (sadhana) or means adopted to attain it.
Know that this is the secret underlying all methods
of practice.
244. To the extent to which one approaches and
lives close to true devotees, to that extent will the lik ing arise in one s
heart to attain salvation, the real
goal of human life. By having more and more asso ciation with such true
devotees, that liking will
gradually increase until finally one will attain salva tion by abiding
firmly in Self.
45. Love for the State of Self
245. By great love for the fourth (the state of
mere being, the natural state of Self, which is known
as turiya or the fourth state), we can go above (tran scending the three
states of waking, dream and
sleep). By means of breath-control and so on, it (the
transcending of the three states) will not happen. Is
it proper to investigate illusion? (That is, is it proper
to seek to attain the state of Self by breath-control,
or by any other such effort involving an attention to
second or third person objects, which are products
of illusion [maya]?)
46. Gaining One-Pointedness in Self
246. For whatever thing a liking or love arises in
you, upon that thing your mind will certainly gain
one-pointedness, because such is the nature of the
mind. Unless a real love for Self arises in you, you
will not turn within and attend to it one-pointedly; in stead you will always
be telling some excuse or
other for not doing so.
247. (When will a real love for Self arise in you?)
Whatever your intellect decides to be the greatest
and most worthy thing, for that thing alone will a love
arise in you. The intellect of a mature spiritual aspi rant will decide that
Self-alone is the greatest and
most worthy thing, and hence he will have real love
for Self. But to the intellects of immature people, the
objects of this world alone will appear to be great
and worthy to be attained, and hence their desire for
those objects will constantly be increasing.
248. (When will the intellect decide that Self
alone is the greatest thing?) The intellect will es teem something as the
greatest according to its de cision as to what is eternal and what is
ephemeral.
What can be correctly decided by the intellect to be
eternal? Only that thing, which can be decided to be
real, is unquestionably eternal; other things are only
ephemeral objects that are fit to be discarded.
249. (How to decide what is real?) Whatever
exists always and unceasingly, whatever exists
without ever undergoing any change, and whatever
shines by its own light of consciousness without de pending upon the aid
of any other thing, either to
know it or to make it known that alone is to be de cided as real, is it
not?
Note: Compare Maharshi s Gospel, 8th ed.,
page 63, where Sri Bhagavan says, What is the
standard of reality? That alone is real which exists
by itself, which reveals itself by itself, and which is
eternal and unchanging.
250. Existing always and unceasingly, means to
be deathless and indestructible; existing without
ever undergoing any change, means to be devoid of
movement (achala), either in time or in space; shin ing by its own light,
means to be the consciousness
that itself clearly knows its own existence, and not to
be an insentient object that is known only by the aid
of some other thing. Knowing that the definition of
reality is such, scrutinize and decide what is real.
251. Whatever satisfies this definition of reality,
having all the aforesaid three characteristics, alone
is to be accepted as real. Therefore, scrutinize and
see whether there is anything in this world that can
satisfy this definition. If you scrutinize carefully, you
will find that every object exists for some time and
then disappears, that every object undergoes
change and is devoid of stability, and that every ob ject is known only by
the aid of some other thing.
252. Therefore, none of the objects that are
known through the five senses can satisfy the afore-
said definition of reality, and hence none of them
can be said to be real. But consider yourself in the
light of the three characteristics mentioned above,
and decide whether or not you, who know those ob jects, can satisfy this
definition of reality.
253. The body and world are ever changing.
But your own existence is the consciousness I am
that always exists unceasingly, and without under going any change, is it
not? Did you not exist with out any deficiency even in sleep, where
everything
else had become non-existent? Therefore, how can
there be any other thing that is more real than you?
Consider well and say.
254. All the four inner organs (or antahkaranas),
namely the mind, intellect, knowledge (chitta) and
ego, are ever undergoing change, and they cease to
exist in sleep. But you are always the same you,
are you not? Did any second you exist in your
sleep to know you, who know all the objects that ap pear in waking and dream?
You, who are the one
and only you, alone existed in sleep, did you not?
255. Since you alone knew your existence in
sleep, and since you who knew thus are only one
and not two, you alone are the self-shining sub stance (swayam-prakasa
vastu). Therefore know
that you, who are the consciousness I am that al ways exists and shines
without undergoing any
change, and without the aid of any other thing, alone
can be said to be real.
256. Do not all human beings have love for
sleep, the state in which one abides as Self-alone,
having left aside everything else? If that state of
Self were not blissful, would anyone have love for
sleep? Moreover, is any feeling of misery experi enced there in sleep?
Consider well and say.
257. Therefore, knowing that you, the Self,
alone are real, drown in your own non-dual blissful
existence-consciousness and experience the state
of Self-abidance, which is completely devoid of the
unreal body and mind. To experience this state is
alone the real duty of all good and cultured people.
258. Know that those people who have discrimi nated and clearly understood
that Self is thus
greater and more real than any other thing, will
surely gain true love for Self, and even through for getfulness they will
never have desire for any other
thing.
259. Those people who have a clear and un shakable understanding of their
own reality, having
thus discriminated and concluded that Self, the exis tence-consciousness
I am, alone is real and eter nal, will gain unlimited love to abide as
Self and will
thus attain the state of one-pointed Self-attention.
260. When you attain the non-dual state of Self abidance, by gaining such
one-pointedness and
such unequaled love for Self, you will experience the
state of true spiritual discipline (tapas) in which you
alone blissfully exist as the direct knowledge of Self.
47. To Heed While in Inquiry
261. Being worried on seeing that sleep is
brought about during the practice of Self-inquiry, do
not give up Self-inquiry. This sleep is one among
the experiences that will arise during the initial
stages of Self-inquiry. Have no doubt about this.
262. If sleep comes, sleep well. After sleeping
thus, as soon as you wake up, fix your attention with
earnest love upon the self-consciousness I am.
When the mind again subsides in that sleep-like
state, and when waking returns once again, try
gradually to experience the one existence consciousness that shines in
between these two
states.
263. When you practice abiding more and more
in the experience of this existence-consciousness,
which shines between sleep and waking, the sleep
that formerly appeared to overcome you will be dis persed, and the waking
state in which you identify
with the body and cognize external objects will not
arise and engulf you again. Therefore, abide in this
existence-consciousness repeatedly and untiringly.
264. Since there is the consciousness I am,
this state is not sleep. Since there is a complete ab sence of thoughts,
this state is not waking. It is the
state of existence-consciousness, or sat-chit, which
is the undivided nature of God, or akhanda-siva
swarupa. Therefore, unceasingly abide in this state
with great love.
265. Why is it said, Abide in this existence consciousness repeatedly and
Abide in this state
with great love? Because until all the tendencies
(vasanas) which drive us out of this state have
ceased to exist, this state will seem to come and go.
Therefore, until those vasanas have been com-
pletely destroyed, it is necessary to have love and to
make repeated efforts to abide in this state.
Note: Just as the moving of clouds creates the
illusion that the moon itself is moving in the opposite
direction, the coming and going of the mind s ten dencies (vasanas) creates
the illusion that our natu ral state of existence-consciousness is often
coming
and going of its own accord.
266. When by this practice of abiding in the
state of existence-consciousness, this existence consciousness is always
experienced to be effort less and inescapably natural, then no harm will
re sult even if sleep, dream and waking appear to
come and go.
267. For those who firmly abide in the unending
state of Self-consciousness, which pervades and
transcends the three states of waking, dream and
sleep, that state of existence-consciousness is the
only real state. It is the unlimited Whole (or purna).
That state, in which even the feeling I am making
effort to abide does not at all rise, alone is your
natural state of Being. Be thus.
48. The Manner of the Dawn of Knowledge
(Janodaya Vidham)
268. Death happens in a split second. Awaken ing from sleep happens in a
split second. Similarly,
the destruction of the delusion of individuality hap pens in just a split
second. True knowledge is not
something that can be gained and then lost. If a
person feels that true knowledge is coming and go ing, he is still only in
the state of practice (or ab-
hyasa). It cannot be said that such a person has at
tained true Self-knowledge.
The perfect awakening into the state of Self knowledge happens in just a
split second. That
state is not attained gradually over a long period of
time. All the sadhanas that are practiced over a pe riod of many years are
meant only for attaining
blemishless maturity. Listen to an apt illustration.
After people have placed gunpowder in the iron bar rel of a temple-cannon,
after they have added bro ken pieces of brick, after they have packed it
tight
with a ramrod, after they have placed a wick in con tact with the powder,
and after they have plastered
the open end of the barrel with clay, as soon as the
charge is ignited it will explode in a split second with
a blast that sounds like thunder.
Similarly, after one has learnt the truth about the
real Self through hearing and reading, after one has
practiced sadhana for a long time, after one has
wept and prayed with heart-melting devotion, and af ter one has thereby
attained purity of mind, the
knowledge of the reality will instantaneously shine
forth in a split second as I am I . As soon as the
dawn of Self-knowledge thus takes place, due to the
clear shining of the reality of this state, which is an
empty space devoid of objective knowledge, will be
spontaneously realized to be the state of true
knowledge, which is our beginningless real nature.
When even the effort of attending to Self thereby
merges in Silence, that state of mere Being, in which
there is nothing further to do and nothing further to
attain at any time, alone is the real state.
Note: Refer to Sri Ramana Gita 17.5 and 17.3
49. Self-Knowledge
269. One s lying, having forgotten one s exis tence consciousness, I am,
and having drooped, is
sleep. One s being confused, mistaking one s exis tence-consciousness, I
am, to be the alien feeling
I am this body, is dream; which is of two kinds,
known as the waking state and the dream state.
One s experiencing one s existence-consciousness,
I am, without any forgetfulness (pramada), is the
true waking. The former two are unreal, the latter
alone is real.
270. One s lying, having forgotten one s exis tence-consciousness, I am,
the world. One s being confused, I am this body, is
the soul. One s experiencing one s existence consciousness, I am, without
any forgetfulness, is
God. The former two are unreal, the latter alone is
real.
Note: In Vedanta, nature (prakriti) consists of
three essential modes or qualities called gunas.
These are sattva-guna, rajo-guna and tamo-gun
a
respectively. Sattva, the seed or quality of intelli gence, purity and
equilibrium, conserves and ele vates the workings of energy; rajas, the seed
or
quality of force or action, creates or activates the
workings of energy; tamas, the seed of inertia and
non-intelligence, and the denial of sattva and rajas,
limits, immobilizes, impedes, deactivates or dis solves what the former two
create and conserve.
271. One s lying, having forgotten one s exis tence-consciousness, I am,
tamo-guna. One s being confused, mistaking one s
existence-consciousness, I am, to be the alien
feeling I am this body, is rajo-guna. The power of
clear discernment (sphurana-sakti), which experi ences one s
existence-consciousness, I am, is
sattva-guna. Such is the nature of our illusion
(maya); (that is, the concealing of our true nature by
the former two gunas is ignorance or deception
(avidya-maya), while the revealing of our true nature
by the latter guna is true knowledge (vidya-maya).
272. Even when one drooped (as in sleep), hav ing forgotten oneself, the
consciousness I am was
nonetheless existing and shining. Even when one
was confused, mistaking oneself to be the body (as
in waking and dream), the consciousness I am was
still existing and shining (as the base and support of
the perverted consciousness I am the body ).
Therefore, when I thus exist and know myself as the
one who existed and shone (in the above two
states), what obstacle can ever arise to impede me
from existing and knowing my existence?
273. Therefore, one s lying, having forgotten
one s existence-consciousness, I am, and having
drooped, is not (something which ever truly hap pened). One s being confused,
mistaking one s ex istence-consciousness, I am, to be the alien feeling
I am the body, is not (something which ever truly
happened). One s newly experiencing one s exis tence-consciousness, I
am, is not (something
which ever truly happens). Such is the nature of the
experience of true knowledge (jnana).
274. Only so long as it falsely appears as if we
have forgotten our existence-consciousness, I am,
can an effort arise as an effort (tapas) or practice
(sadhana) to know and attain Self. After we have
clearly known that we have never forgotten Self, and
that the feeling as if we have forgotten Self is a mere
imagination (kalpana), there will be no practice
(sadhana) for us to do. The truth is that we ever ex ist only as mere Being.
275. To think that we have at some time lost or
forgotten yourself is not true. If on the contrary it
were true, then even if we were to make effort and
attain Self, we may again lose it. Then what to do?
276. This true state of Self is not a state that can
undergo changes, such as being lost, or again being
attained. Know that this state is that which is never
lost. In front of the clear light of the sun of Self knowledge, which is
devoid of changes such as be ing lost or being attained, how can such
changes,
which are an unreal darkness, take place?
277. This existing reality is not something that
can be reached and attained like an object other
than I. All that is to be done is only to abide as it
is, having set aside the empty imagination that has
risen within us that we have lost that state. Setting
aside that imagination is to abide in Self, having
turned our attention within, withdrawing it from all
other objects. The true state is nothing other than
this.
50. Untouching Union (Asparsa Yoga)
278. Our existence and the consciousness of
our existence ever remain unseparated from us;
when it is so, why should the state in which we re main as we are be called
a state of yoga, in which
we have approached and united (with our own exis tence)? We are always only
one; therefore, the
natural state in which we abide as we are, is not a
state of our uniting with ourself, nor is it a state of
our becoming ourself. Declare that that state is the
state of not touching (asparsam); that is, the state
of separation from all adjuncts such as the body and
mind).
279. To talk in admiration about going and unit ing hereafter with our
natural state, which is non dual and which can never become two, and to
glorify
that this is yoga, is appropriate only for people who
are deluded into believing that their ego-life (which is
experienced only in the darkness of ignorance) is
the real life. Know clearly that the truth is that no
yoga is necessary for our real nature.
Translator s note: The above two verses were
written to explain the significance of the term as
parsa yoga, which literally means untouching un
ion, and which is used in certain Vedantic texts
such as the Mandukya Karikas (3.39 and 4.2). To
unite with something, one must touch it; but since
we have never been separated from the reality,
which is our own true nature, how are we either to
touch it or to unite with it? Therefore, if the natural
state in which we abide as Self, is to be called a
state of union or yoga , it is only an untouching
union or asparsa yoga ; that is, a state of oneness
which is not brought about afresh by any act of un ion, but which is realized
to be the ever-existing non dual state of existence-consciousness from
which
we have never been separated.
51. Who is a Jnani?
280. Is the intellect, which decides, This person
is a Jnani; that person is an ajnani knowledge
(jnana) or ignorance (ajnana)? Jnana is only one!
Therefore, even the Jnani who is seen by the mind,
the ajnana that sees Jnanis as many, is only a prod uct of that ajnana.
281. You (the mind that sees others) are your self a mere thought. Therefore,
the person who is
said by you to be a pure soul, or a Mahatma, is only
one among the many thoughts that are thought by
you, the first thought! How can such a thought,
which is an illusory product of ajnana, be a supreme
Knower of Self (Atma-jnani)? Reflecting in this
manner, know this truth.
282. To say, He is a good soul, a Jnani, I
know, is untrue. Even to say, All people are
Jnanis, is untrue, because to see as if many people
are existing, is the sign of ignorance. Only one per son truly exists; that
is you. Know thus.
283. In the true outlook of the Jnani, there is no
ajnani (because there is no one who is other than
himself). The ajnani (pointing to a body and saying
This person is a Jnani, gives the name Jnani only
to a body. Due to this defective outlook, where-by
the ajnani sees even the Jnani as a body, he be comes one who sees even the
Jnani only as an
ajnani.
284. Even though you may visit any number of
Mahatmas, and even though they may exhibit all the
eightfold occult powers (ashta siddhis), know that he
who turns your attention towards Self saying, With out allowing your mind
to go after these juggleries,
turn within, is alone the true pure soul (Mahatma).
285. Let the individual (jivatma) who enters the
lofty Himalayas and forests seeking Mahatmas, en ter instead the heart, by
turning within seeking
Where am I? and thereby become the blissful Self
(sukhatma-swarupa). Thereafter, all who were seen
externally as pure souls (Mahatmas) will be experi enced by him to be his
own Self (atma-swarupa).
This is the teaching given by Sri Ramana Bhagavan.
286. Before one knows oneself, in whatever way
one may try, it is not possible for one to know the
real tapasvis (the Jnanis, who ever remain in the
egoless state of Self-abidance, the true state of
tapas). Therefore, giving up all the futile efforts to
seek externally to know pure souls (Mahatmas),
cling firmly to the great and worthwhile effort of at tending to Self, which
will destroy the unreal feeling
I am an individual jiva.
287. Therefore, if any thought arises in you
hereafter to seek to determine whether someone is
a Jnani or an ajnani, reject that thought immediately
by inquiring Who am I who rise to determine about
the state of others? and thus merge your mind in
the heart, the source from which that thought arose,
by turning within and keenly fixing your attention in
that source.
288. If you give up the effort to know whether a
certain person is a Jnani or an ajnani, and instead
scrutinize Who is it who feels that this person ex ists? the answer will
be known It is I. Then scruti-
nize immediately Who is this rising I? The true
Jnani will then shine forth (being clearly known to be
your own Self, I-I ).
289. If someone is a Jnani, what is that to us?
So long as we do not know ourself, that will be of no
benefit to us. On scrutiny, Jnana alone is the Jnani;
the Jnani is not a human form; he is only the su preme space of pure
consciousness. That supreme
space is our true nature.
290. Therefore, by Self-inquiry destroy the petty
mind, which seeks to know This person is a Jnani;
that person is a Jnani. The Jnana (the pure Self consciousness I am that
remains after the mind
has thus been destroyed), which shines as one (de void of any other) and
which does not rise and jump
as I am this or I am that , is alone the Jnani. See ing the Jnani thus
by Silence (the thought-free state
which remains after the mind has been destroyed) is
alone seeing him correctly.
52. The Ultimate Secret of Spiritual Practice
(Sadhanottava Rahasya)
291. (Among the three places or persons [the
first, second and third persons], and among the
three times, the present, past and future) the first
person (known in Tamil as tanmai-idam or the self ness-place ) and the
present time, are the place and
the time that Sadguru Sri Ramana told us to scruti nize (as our dhyana-laksha,
or target for attention).
If you abide, attending with subtle vigilance to either
of these, investigating Who is this first person, who
shines as I? or What is this present time that
shines as the consciousness am? you will experi-
ence the supreme joy of Self (atma-parabhoga)
having accomplished yoga and having become one
who has attained siddhi (the state of final liberation).
See and feast upon Self, thus.
1. ELEVEN VERSES ON SELF-INQUIRY
(ATMA-VICHARA PATIKAM)
1. Thinking is a vritti; being is not a vritti
(thought). If we scrutinize Who is thinking? the
thinking process will come to as standstill. Even
when thoughts do not exist, do you have any doubt
about your own existence as I am ? Abiding in your
own existence, which shines as I am, the source,
from which all thoughts rise, is the state of Self abidance. Abide thus.
2. He who thinks is the soul, or jiva. He who ex ists as I am without any
thought is God. If the
thinker thinks with great love of that which merely
exists as I am, this Selfward-turned thought will
become the thought-free consciousness, which will
destroy all thoughts. When the thinker thus dies
along with his thoughts, the state of abidance, which
then remains shining as I am, is the state of union
with God or Siva-sayujya.
3. He who thinks, I am so-and-so is just a
thought like all the other thoughts. But of all
thoughts, this thought, I am so-and-so alone is the
first. The soul who thinks, I am so-and-so is
merely a reflection of our real Self. When we abide
and shine only as that real Self, the thought I am
so-and-so will not rise.
4. In dreamless sleep, this thought I am so-and so does not at all exist.
In the true state of Self knowledge also, this thought I am so-and-so does
not at all exist. But in the states of waking and
dream, which rise in between the darkness of sleep
and the pure light of Self-knowledge, the thought I
am this body seems to appear and disappear.
Therefore this limited I is not real; this I is only a
thought.
5. The flourishing of this I is only the flourishing
of misery. This I is that which is called the ego.
This ego- I rises and flourishes only because of
non-inquiry (avichara). If we inquire Who is this I? ,
and thereby vigilantly scrutinize only the feeling I,
without attending to the adjunct so-and-so with
which it is mixed, this adjunct will disappear, since it
is devoid of any real existence.
6. The second and third persons, the known ob jects, subsist only because
of the first person, the
knowing subject, who is the root. If the mind, which
is ever wavering because of attending to second
and third persons, turns and attends to the first per son, who rises as I
am so-and-so, the adjunct so and-so will cease to exist and the real Self,
which
always exists as I am, will shine forth spontane ously. That real Self,
which is the indestructible
base of the first person, alone is true knowledge
(Jnana).
7. Thinking about second and third persons is
foolishness, because when we attend to second and
third persons the mental activities (mano-vrittis) rise
up and multiply. But the act of attending to the first
person is equal to committing suicide, because only
by scrutinizing the first person will the ego die of its
own accord.
8. Attending to any second or third person in stead of turning and attending
to this I, the first
person feeling that is always experienced by every one, is only ignorance
(ajnana). If you ask, The
ego (the feeling I am so-and-so ) is only a product of
ignorance, so attending to the ego is also ignorance,
is it not? Why then should we attend to this I ?
Listen to what is said below:
9. Why is the ego destroyed when we scrutinize
What am I ? Because this I -thought (aham-vritti)
is a reflected ray of Self-consciousness; and thus
unlike other thoughts, which are devoid of con sciousness, it is always
directly connected with its
source. Therefore, when our attention dives deeper
and deeper within by following this reflected ray I,
the length of this reflected ray I will diminish until
finally it has shrunk to nothing. When the ego, the
feeling I am so-and-so, thus disappears, the con sciousness that will
remain shining as I am I is the
true knowledge of Self.
10. Do not do anything thinking, It should be
done only by me. Nothing is done by you, because
you are simply nothing. Knowing this truth from
the beginning, if you refrain entirely from rising as I
am the doer, all actions will happen of their own ac cord, and your peace
will ever remain undisturbed.
11. If we scrutinize What is the reality that ever
exists? we will find that nothing in this world is real.
Since Self alone is real, let us mentally renounce
everything else and ever abide unshakably as that
reality, which will remain shining alone as I am.
This alone is the service enjoined upon us by Lord
Ramana, who ever-abides as the eternal Self.
Note: Abiding in this state, having attained the
supreme bliss which is devoid of bondage and lib eration, is abiding in the
service of God , says Sri
Bhagavan in verse 29 of Upadesa Undiyar.
2. FORTY VERSES ON RENUNCIATION
(Turavu Narpadu)
Invocation
1. May the Feet of Sri Ramana Bhagavan joy fully be my support to enable
me to sing this Forty
Verses on Renunciation (Turavu Narpadu) express ing ideas which are
agreeable to the divine heart of
Lord Ramana, who has renounced both renunciation
and attachment (by abiding as Self, the supreme
bliss which transcends both liberation [renunciation]
and bondage [attachment]).
2. Falling prostrate at the Feet of Sri Ramana,
who graciously manifested and dwelt in this world as
the God whom we have seen in front of us with our
own eyes, and who lived as the king of both inner
renunciation and outer renunciation, may I rise and
sing this Turavu Narpadu.
Text
1. What is the purpose of embracing the state of
renunciation (sannyasa)? Is it not only to attain here
in this very life the state of abiding as the infinite re ality (paripurna
brahman), which is devoid of any de ficiency, by destroying the ego and by
uniting with
God, that pure infinite reality? If anyone says that
there is any other purpose in embracing sannyasa,
the Vedas will not accept it.
2. The renunciation of the ego is alone sann
yasa. Instead of renouncing the ego, merely re
nouncing and leaving one s home and family is of no
benefit. The renunciation of the ego is alone libera tion; that renunciation
alone is Self-knowledge
(jnana); that renunciation alone is bliss. Know this
for certain.
3. The afflictions that possess us exist without
leaving us even for a moment, in two forms, as I
and mine. Along with the renunciation of the
mine -ness (mamakara), which is the feeling These
things are mine, to renounce the I -ness
(ahankara), which is the feeling I am this body, is
the highest among all the kinds of renunciation.
4. By changing one s external appearance (ve
sha) by wearing ochre cloth (kashaya), shaving
one s head, or carrying a water-pot (kamandalu),
nothing special (visesha) is achieved. Unless you
can discover the peerless means by which to bring
about the death of yourself, the ego, O my dear sir,
your renunciation will not yield any benefit.
5. Know that a person who proudly feels, I have
attained renunciation (sannyasa), which is the high est among the four
external modes of life (asramas);
therefore people belonging to the other three levels
of development (asramas) should praise and wor ship me with reverential fear
and respect , can never
attain salvation, the state of Self- abidance.
6. If those people whose minds are raging with
the proud feeling I am a renunciate (sannyasi ),
would ponder over and understand the subtle truth
contained in one lesson (upadesa) revealed by
Sadguru Sri Ramana, namely, To destroy the blem
ishful ego of the renunciate (sannyasi) or the man of
highest learning (brahmana) is indeed very difficult ,
they would be enabled thereby to attain salvation.
Note: The lessons or instructions (upadesa) of
Sri Bhagavan referred to here is that contained in
verse 162 of Garland of Guru s Sayings: The pow erful hero who has destroyed
the ego, the feeling I
am the body, is alone the true sannyasi and true
brahmana. However, to destroy entirely the ego
borne by the sannyasi or the brahmana who has
self-conceit (feeling I belong to the highest asrama
or I belong to the highest caste ), ah, is very diffi cult!
7. If we investigate why the injunction is given to
a wandering religious mendicant (parivrajaka sann
yasi), Without remaining in the same village or town
where you remained yesterday, before nightfall to day move to a different
village or town , we will find
that it is in order to prevent his mind from developing
a liking and attachment towards people who praise
and honor him.
8. If a wandering religious mendicant (parivra
jaka sannyasi) wanders about depending entirely
upon God to provide his material needs each day,
without ever seeking to acquire or save anything for
the morrow with the thought, Let this place of abode
or this food be available for me for another occa sion, his faith in God
will increase (and he will gain
the strength to live with an attitude of complete de pendence upon God alone,
and not upon any peo ple).
9. Not knowing that by this wandering (parivra
jaka) life he should thus learn to develop the quality
of depending only upon God for everything, if a re nunciate (sannyasi)
thinks every time, Since I am a
renunciate (sannyasi), the householders are duty bound to honor me and to
provide all my needs,
know that he is unfit for the life of renunciation
(sannyasa).
10. The renunciate (sannyasi) has undertaken
this wandering (parivrajaka) life only in order that he
should by practice gain the strength to live depend ing entirely upon God.
If, instead, he expects that
the householders should take care of him, he is
placing his faith only in those householders and not
in God.
11. For a renunciate (sannyasi), begging is a
pure and exalted spiritual practice (sadhana). If
people belonging to any of the other three orders of
life (asramas) say that by his begging the sannyasi
is being a burden to others, they are ignorant of the
truth. If the sannyasi is unable to endure the mean
words of worldly people who speak thus, know that
he is not a true sannyasi.
12. A steadfast renunciate (sannyasi) who has
abundant strength of mind, does not beg for his food
due to poverty. His begging is a training, which he
undergoes in order to attain a state of mind in which
he can experience an equal love towards those who
revile him with mean words, and those who praise
him with kind words.
13. The benefit which a true renunciate (sann
yasi) is to gain by living a wandering (parivrajaka)
life is to attain a state of mind which is fully con tented, being endowed
both with an attitude of com-
plete dependence upon God-alone at all times, and
with a patient endurance, which cannot be shaken
by either the abuse or the praise of others.
14. But alas, not knowing this truth, so many
people nowadays after assuming the ochre garb of
the blemishless order of a renunciate (sannyasa as
rama), are seen to be seeking and running after
worldly people who possess much wealth, or who
hold high positions in society, instead of depending
entirely upon God as their sole refuge and support.
15. Some other renunciates (sannyasis) are
caught in the bondage of trying to accumulate
wealth by the power of mantras, by practicing as trology, by giving
medicines, and by many other
such tricky means (tantras). For such people who
are caught thus in bondage, tell me, what is the use
of their assuming the outward guise of a sannyasi by
growing a beard and long matted hair, by wearing
ochre cloth, and by carrying a stick and a water-pot?
16. When will they ever attain salvation, those
people who giving Vermillion kunkuma) and sacred
ash (vibhuti) as divine food (prasada), gathering a
crowd of people around themselves, and proclaim ing that they will give
divine sight (darsana) to com mon people on only one day a month or one day
a
year thus consider themselves to be exalted gods
who are far superior to all other people, even though
they are in truth only petty egos who are devoid of
even the least greatness? (Therefore, if you wish to
be saved) be still (giving up all such pomp and
show).
17. A person who is naturally humble and sub missive to every person and
every living being
having the constant remembrance that, except him self, each and every living
being in this world pos sesses some good quality and is in some way
supe rior to himself is alone the king among true renun ciates
(sannyasis).
18. A person who has attained true renunciation
is verily dead to this world. Such a true renunciate
(sannyasi) is indeed superior to all the other people
of this world. He is the embodiment of all virtue and
ethical conduct (dharma). Therefore, he alone is an
object worthy to be worshipped and adored by this
entire world.
19. If it is asked how such a true renunciate
(sannyasi) has attained the greatness of being wor shipped by all the other
people in this world, the an swer will be that, since he is completely devoid
of
ego, he has truly bowed his head in humility and
paid obeisance to each and every person before
they have paid obeisance to him. Therefore, what
he has given to others naturally comes to him.
20. On the other hand, the renunciate (sannyasi)
who is devoid of true humility and whose mind is full
of guile, thinking, All other people should worship
and pay obeisance to me , will be left without any
means of attaining salvation, and will become en tirely worthless, sinking
lower and lower on account
of the surging and swelling of his ego.
21. If a person takes renunciation (sannyasa)
with the desire that other people should honor and
revere him that renunciation sannyasa will only de-
stroy his true happiness. The abstinence or auster ity, which is to be
observed in this world by a pure
renunciate (sannyasi), who has given up all worldly
attachments, is only to refrain even in the least from
becoming a victim to the disease of self-esteem or
pride.
22. If a renunciate (sannyasi) endowed with
good qualities who lives as a kutichaka (an ascetic
who remains in one place living in a small hut in stead of wandering from
place to place), gradually
allows himself to become a mathadhipati (the head
of a monastery or religious institution), he will be
making himself into a place meant for the experi ence of all kinds of
unbearable sufferings. There fore, a good sannyasi will never desire to
become a
head of a monastery (mathadhipati).
23. For an ordinary worldly person there is the
trouble of having only one family. But a renunciate
(sannyasi), who has thus become a head of a mon astery (mathadhipati), has
become a person caught
in the bondage of having many crores of families.
All that is gained by him from the religious founda tion (matha) that has
come to him, is only misery.
Thus, the action of becoming a mathadhipati is noth ing but one s cheating
oneself.
24. Hence, (when seen from the standpoint of a
true aspirant who seeks only liberation) all endeav ors such as establishing
asramas and religious insti tutions are only purchasing great sufferings
and dif ficulties for a price. To seek to establish asramas
and public institutions by collecting money by going
from place to place, climbing on platforms and giving
lectures and discourses, is just like going and play ing with a venomous
snake.
25. Since (as per an ancient saying) to a renun ciate (sannyasi) even a king
is mere straw, a renun ciate should not engage in politics. Know that,
hav ing completely renounced the liking to enjoy even
the ordinary rights to which one is entitled as a citi zen of society, a
renunciate should live majestically
(without being a subject or slave to anyone,
26. With the firm dispassion (vairagya) of not
cherishing or hoarding anything for the morrow (hav ing an unshakable faith
that God will provide you
each day with whatever is good for you), pass the
days of accepting whatever comes to you of its own
accord on each occasion without giving any work to
your brain (to investigate whether each thing which
comes is good or bad and to decide whether it is to
be accepted or rejected).
27. If you, who have come to this world alone,
live alone (being free of attachment to anything) and
subside in Self by knowing what is the reality of
yourself, know that that is the greatest help which
you can render to all the other people in this world.
28. Going and approaching the people of the
world (collecting money and engaging in many ex ternal activities) in the
name of social service
(paropakara seva) and desireless action (nishkamya
karma) is not behavior befitting the purity of renun
ciation (sannyasa). Without a sense of doership, do
whatever good action comes to you of its own ac cord forcibly prompting you
to act, by making you
feel that it is necessary to do so, and then at once
forget it.
29. He who remains like a dead person in all
worldly affairs without rising as I under any circum stances, is alone
the most exalted among the re nunciates (sannyasis); he alone is a
Jivanmukta
(enlightened while still in the body); he alone is a
true non-doer (because he has no sense of doership
in whatever actions he may appear to be doing).
Therefore, he alone is a true karma yogi (a person
who does actions without any selfish motivation or
desire).
30. The path of karma yoga (selfless service),
which is practiced by anyone other than such a
Jivanmukta (see previous verse), will gradually re
move the impurities from the mind, and it will stop
with thus imparting complete purity of mind. After
thus attaining purity of mind, it is proper that a per son should give up
the path of karma yoga and
should follow either the path of devotion (bhakti) or
the path of Self-inquiry and thereby attain the ego less state of Self.
31. The fruit to be attained from selfless service
(karma yoga), which bestows purity of mind (chitta
suddhi), is only to make one mature and fit to follow
the paths of devotion (bhakti) or Self-inquiry (vi
chara). But unless a true renunciate (sannyasi) is
already fit to follow either of these two paths, know
that he will not gain the real fruit of the renunciation
(sannyasa), which he has taken.
32. For a person who has taken renunciation
(sannyasa) in order to attain God, the supreme real-
ity, it is not proper to go outwards seeking worldly
people and climbing on platforms to give lectures.
Instead of turning within towards God and becoming
established in Self-abidance, if a renunciate (sann
yasi) turns towards the alluring and deceptive world,
diverting his mind to the habit of giving lectures, he
will be doing great harm to himself.
33. You have taken this renunciation (sannyasa)
not for the sake of giving spiritual instructions
(upadesa) to the people of this world, but only to at tain the infinite Self,
and to remain firmly established
in Self-abidance. Why do you forget this truth and
wander about in the world giving lectures?
34. Only the real renunciate (sannyasi), who
never deviates from the state of firm Self-abidance
is a person who is correctly teaching true knowledge
to all other people. Rather than by climbing on plat forms to give lectures
by mouth, if one turns the
mind within away from the world and abides in Self,
then the entire world, which seems to exist exter nally, will be awakened
into the state of true knowl edge.
35. Without renunciation (sannyasa), to attain
liberation is not in the least possible; but renuncia tion (sannyasa) truly
means only inward renuncia tion (that is, the renunciation of the first
thought I
am this body ) and not anything else (that is, not the
assuming of any traditional outward guise such as
ochre cloth and shaven head). Therefore, in which ever one of the four stages
of spiritual development
(asramas) one may be in outward appearance, ac cording to one s prarabdha
(see note following verse
115, above), know that that level or stage of devel-
opment (asrama) is not an obstacle to one s attain ing liberation.
36. Just as a wife comes to one only in accor dance with prarabdha, which
is the fruit of karmas
done by one in former lives, so the outward renun ciation (sannyasa) also
comes to one only in accor dance with prarabdha. If outward sannyasa does
not come to you of its own accord in accordance
with prarabdha, do not have desire for it; if you re main free of all desire
(including even the desire to
live the outward life of a sannyasi), that itself is true
sannyasa.
37. To become devoid of all impurities in the
mind is true renunciation (sannyasa). If one abides
in the true state of Self, which is devoid of all
thoughts, that itself is all virtues and ethical conduct
(dharmas). If one attains the state of being devoid
of even the desire to become a renunciate (sann
yasi), that itself is the true attainment of renunciation
(sannyasa).
38. Even though he outwardly lives the life of a
grihastha (a householder living with his family), a
person who is devoid of the defect of thinking I am
a grihastha is superior to a sannyasi that proudly
thinks I am a sannyasi . This is a saying graciously
uttered by Sri Ramana Bhagavan, the supreme phi lanthropist.
Note: The saying of Sri Bhagavan referred to
here is recorded in verse 840 of Garland of Guru s
Sayings as follows: Know that, rather than one s
thinking in the heart I have renounced everything ,
the state of not thinking oneself to be limited to the
measure of the body, and to be caught in the mean
bondage of family life, is a superior renunciation.
The experience I am only I is true knowledge, or
brahma-jnana. If along with the pure consciousness
I am any adjunct is added such as I am a sann
yasi , I am Siva , I am Brahman , I am a grihastha
or I am so-and-so, that is ignorance (ajnani). If a
householder (grihastha) does not feel I am this
body, I am so-and-so, I am a family man , he is a
knower truth (brahma-jnani) who experiences his
own existence as I am only I . But if a sannyasi
thinks, I am a sannyasi , he is only an ignorant be ing (ajnani) who
identifies himself with the body and
other adjuncts, and hence he is still immersed in
bondage. That is why Sri Bhagavan used to say
that a grihastha who does not feel I am a grihastha
is truly a better sannyasi than a sannyasi that feels I
am a sannyasi.
39. A renunciate (sannyasi) is one who has sev ered all connection with the
four castes (varnas).
Therefore, to inquire about a sannyasi, In which
caste was he born? Is he a low-caste sudra sann
yasi, or a high-caste brahmana sannyasi? is only
mischief born of the ego.
40. All distinctions of caste (varna) and stages of
development (asrama) relate only to the filthy body,
and not to Self, which is the form of Grace. Know
that those people who have renounced and escaped
from the attachment to the body, by gaining a clear
knowledge of Self, are not bound by distinctions of
varna and asrama, which are fetters of maya.
Concluding Verse (Mudivurai)
41. Know for certain that these Forty Verses on
Renunciation (Turavu Narpadu) are formed only of
the ideas that have been conclusively realized in His
divine heart by our Lord and Jnana-Guru Sri Ra mana Bhagavan, who is the
Sovereign of all the
Sages who have attained inward renunciation, and
who is the Embodiment of the supreme power of Si lence.
GLOSSARY
(Sanskrit and Tamil Words Used in This Book)
A
abhimana attachment
abhyasa practice
abhyasabala strength of practice
adharma unrighteousness
aham-vritti I thought; the reflected ray of Self
consciousness
ahankara I sense; the ego-self
ajata non-creation, knowledge of nothing
ajnana ignorance
ajanai the ignorant one who has not realized Self
akhanda-Siva-swarupa undivided nature of God
amalka
ananda bliss; love
ananya jnana free knowledge that this world is
nothing but our own Self
seen wrongly in ourself by ourself through imagina tion
anaya priya non-dual love
antahkaranas four inner organs, namely; the
mind, intellect, memory and ego
anya priya dual love; desire towards other ob
jects
apara-vidya mundane, useless knowledge
asakta powerless
asat not real
ashtasiddis eightfold occult powers
asparsa-yoga a state of oneness by act of union
asrama a place where hermits and sages live
asti-bhakti-priya luminosity-love
asubha vasanas wicked and inauspicious ten
dencies
atmanubhavam state of Self-experience
atma-parabhoga supreme joy of Self
atma-swarupa Self
avali series
avaita vritti dual activity
avidya-maya revealing of our true nature
avichara non-inquiry
B
bhagavat gunas divine qualities i.e., splendor,
valor, glory, desirelessness
bhakti devotion
bhakti japa repeating the name of God with love
Brahma jnana true knowledge of I am only I
Brahman the Supreme Being; the Absolute
brahmana sannyasi lower caste
brahma-swatantra one s own perfect freedom
C
chit consciousness
chitta memory; mind
chitta-suddhi purity of mind
D
dara-putra-dhana desire for wife, son and wealth
(Sanskrit)
darsana seeing; vision
dattapahara stealing back what has once been
given
deedeepa lights
dehabimana attachment to the body as I
dehatma-bhava the feeling I am this body
dehatma-buddhi I am this body consciousness
devas celestial beings
dharma righteousness
dhyana meditation
dhyana-lakshana object of attention
dhyana-laksya target of attention
dosha dangerous harm
drishti look, seeing
dvandvas pairs of opposites; dyads
G
guru spiritual master
grishastha householder
J
jada insentient
jagat-maya world-illusion
japa repetition of a sacred word or syllable or
name of God
jnana knowledge
jnana-gurunatan Lord Ramana
jnana japa repeating mentally I-I
jnanakasa the space of pure being
jnananubhuti Self-knowledge
jnanatma-vichara Self-inquiry
Jnani Sage; one who realized the Self
jiva individual; ego
jivan-mukta one who is Liberated even when
alive
jivatma individual
K
kaivalya state of Liberation
kalpana imagination; idea
kama worldly
kamandalu water-pot
kamya karmas actions performed for the fulfil
ment of temporal desires
karanas skillful actions of the mind, speech and
body; causes
karmas actions, work, deeds; results of actions
Karma-yoga the spiritual path of action
kashaya ochre colored cloth
kumbhaka retention of the breath
kumkuma vermilion powder applied to the fore
head
kutichara an ascetic
M
maha-pralaya absolute destruction
Mahatma Enlightened person
malam filth
mamakara mineness
mana-kalpana a creative imagination of the mind
manana contemplation over meaning of ; thinking
out what was heard
mano-laya temporary subsidence of the mind
mano-nasa extinction of the mind
mano-vrittis mental activities
man-pen-pon desires for land, women and gold
(Tamil)
mantras cosmic sound forms of the Vedas used
for worship and prayer; ritual incantations; seed let ters for meditation
on the form of the Lord.
math religious center or foundation
mathadhipati the head of a religious institution or
monastery
mauna inner silence
maya illusion, seeing Self as many
mey-jnana true knowledge
mukti Liberation; spiritual freedom
mula-vasana root tendency identifying a body as
I
N
naman ashes smeared on forehead
Nan Yar? Who am I?
nishkamya karma desireless action; action done
without a motive
nishtha Self-abidance
nis-sanga non association
P
pakvi mature spiritual aspirant
papa sin
papa-malam filthy sins
parandhama supreme abode
para-vidya the supreme science; highest learning
Paripurna Brahman infinite reality
parivrajaka sannyasi wandering religious mendi
cant
parivrajaka-brahma-swatantra own unlimited per
fect freedom
paropakara seva social service
porul-asai desire for material possessions
pradakshina circumambulating or going around a
sacred person or object
pralaya dissolution (of the world)
pramada slackness of Self-attention
pranayama practice of watching the breath; regu
lation of breath
prarabdha destiny
prarabdha karma karma to be worked out in this
life
prasada grace, food, etc., which has been of
fered to God and afterwards distributed among the
devotees
priya love; joy
puhazh honor; fame
puhazh-asai desire for praise, honor and appre
ciation
punya merit
R
raja principle of activity
Raja yoga the principal system of yoga
raja guna one s being confused; mistaking one s
existence-consciousness for I am this body feeling
Rama God
Ramanarpanam that which has been offered to
Sri Ramana
Ramaniyam that which is ever of the nature of
Ramana; that which is ever blissful
S
sadhana method of spiritual practice
Sadguru Ramana
Sadhus those who have realized Self
Sahaja Jnani one who has realized oneself per
manently
sanchita karmas accumulated karmas of former
births
sanga association
sannyasa the state of renunciation
sannyasi an ascetic; one who belongs to the
fourth state of life
sannyasi-asrama an ascetic living in a certain
place; see asramas
santasha joy
saranagati-tattva principle of self-surrender
sat ever-indestructible existence
sat-chit-ananda existence-consciousness-bliss
sat-chit-swarupa existence-consciousness-real
nature
sat-guna true quality of abiding steadfastly as the
Reality devoid of good and bad tendencies
sat-purusha a person who knows and abides as
the Reality
sat-sanga association with Reality
sattva-gunas elevated and pure qualities
sattvic purity
sat-vasana good qualities
Siddhi state of final liberation
siddhis supernatural powers; realization; attain
ment
Siva-sayujyu state of union with God
sphurana-satki the power of clear discernment
sraddha faith
srutti single keynote
sudra sannyasi lower caste
sukhatma-swarupa blissful-Self
swarupa-anubhava the experience of Self
swarupa-dhyana Self-attention
swarupa japa repetition of real form
swayam-prakasa-vastu Self-shining entity
T
tamas darkness; ignorance of the three primal
qualities described as black; the principle of inertia
tamo-guna one s lying; having forgotten one s ex
istence-consciousness I am
tanmui-idam selfness-place
tapas state of Self-abidance; austerity
tapasavis austerities
tat tvam asi You are That
Triputi state of Self-knowledge; the fourth state
beyond waking, dreaming and sleeping
turiya fourth state
U
udasina indifference to mundane happenings
upadesa spiritual instruction
uravi-asai desire for loving relationships
V
vairagya dispassion; non-attachment
varnas castes
vasanas latent tendencies or impressions; habits
of the mind
vesha one s external appearance
vibhuti sacred ashes; God s glory; supernatural
power
vichara person practicing Self-inquiry
vidya-maya revealing of our true nature
visesha special; particular
vishaya-vasanas sense objects
viveka keen discrimination
vrittis thoughts; modifications of the mind
Y
yoga union; a system for purifying the body-mind
yogi one who practices yoga.
AN INVITATION
AHAM THE ASSOCIATION OF HAPPINESS FOR ALL
MANKIND, is the only known organization actually
teaching and then guiding seekers in the practice of
Self-Inquiry, the conscious transformational process for
the realization and abidance in the true Self, introduced
to the world by Bhagavan Sri Ramana Maharshi.
Feel free to contact us if you wish information about our
ongoing programs dealing with spiritual enlightenment,
and/or programs about consciously living in the world,
but not of the world.
AHAM has two modern ashrams, one in the USA, and
in India at the foot of the holy mountain, Sri Arunachala.
AHAM also offers by telephone a FREE weekly intro ductory program on
Conscious Completion. Participate
in directly experiencing the true Self while in Conscious
Company (Sat Sanga) with the Awakened Heart. Call
our USA Center for a reservation. The only cost to you
is the one-hour phone call when you participate in this
Heart Line program. A prior reservation is necessary.
If you seek guidance in your own Quest of the Self
based on the Conscious Teachings of Bhagavan Sri
Ramana Maharshi call, write or e-mail AHAM at:
The AHAM Retreat Center
4368 NC Hwy. 134
Phone: (336) 381-3988
Fax: (336) 381-3881
Center e-mail address:
[email protected]
AHAM India Ashram e-mail address:
[email protected]
Web site: www.aham.com

Sadhu Om Part 3 A Light On The Teaching of Ramana Maharshi

Uploaded by

Copyright:

Available Formats

Sadhu Om Part 3 A Light On The Teaching of Ramana Maharshi

Uploaded by

Document Information

Original Title

Copyright

Available Formats

Share this document

Share or Embed Document

Sharing Options

Did you find this document useful?

Is this content inappropriate?

Copyright:

Available Formats

Sadhu Om Part 3 A Light On The Teaching of Ramana Maharshi

Uploaded by

Copyright:

Available Formats

A Light on the Teaching of

Bhagavan Sri Ramana Maharshi

You might also like