Raman Gita

ïIrm[gIta
çréramaëagétä
Sri Ramana Gita

c WUQ ¸ûR
Sri Ramana Gita
c WUQ ¸ûR
CHAPTER ONE
ØRp @jVôVm
ON THE IMPORTANCE OF ‘UPÄSANA’ 1

DTô^] lWôRôuV ¨ìTQm
1. I bow to Maharshi Ramana, Kartikeya 2 in human form

and set forth his teaching in this lucid work.
U²RÜÚlùTß ØÚL]ôm cWUQ UL¬μûV YQe¡,
@u]ôo LÚjûRj ùRs°V èXônj ùRôÏlTôm.
2 & 3. In the year 1913 of the Christian era, on the 29th of cold
December, when all the disciples were seated around with
attentive minds, I asked Bhagavan Maharshi for definite
answers (to certain questions).
CN×jW NLj§u 1913-Am Ai¥p Ï°okRRôm Bß§
UôRjÕ BÚTjùRôuTRôm §]jRuß,
ºPo VôYÚm @Pe¡ VUok§ÚdL, ¨fNVk ùR°Vd LÚ§V
Vôu TLYôu UL¬μûVl ©uYÚUôß ®]®ú]u.
CHAPTER ONE 5
First Question:
4. Is Mukti3 to be attained by mere discrimination between
the real and the unreal or are there other means for the
removal of bondage?
®]ô - 1:-
^j Vô^j V ® ú YL j Rô ú Xú V ® ÓR ûX FnÕU ô?
Buú\p, ®ÓRûX Y¯ úYú\ Ù[Rô?
Second Question:
5. Is study of the scriptures enough by itself to liberate those
desirous of knowledge, or is spiritual practice according
to the Master’s injunctions also necessary?
®]ô - 2:-
Oô] SôÓúYôo ®ÓRûXùT\ èXôWônf£ úTô§VRô?
@pXÕ, ÏÚùUô¯lT¥ Y¯TPp (DTôNû]) úYiÓUô?
Third Question:
6. How does a sthitaprajna4 recognise himself as such? Is it
by knowing the fullness of his enlightenment or is it by
cessation of objective awareness?
®]ô - 3:-
Oô]¨û\ ÜQokúRô, @pXÕ ùNVúXôn ®]ôúXô,
¨ûXjR Oô² @jRûLV]ôLj Ruû]j ùR°Rp
áÓUô?
Fourth Question:
7. By what indication are the learned able to recognise the
jnani?
®]ô - 4:-
7. Oô²ûV FdÏ±Vôt ©\o @±R-VÛm?
CHAPTER ONE 7
Fifth Question:
Does samÅdhi 5 lead only to jnÅna or does it also confer
the (material) fruit desired?
®]ô - 5:-
NUô § (£jR ù Y ôÚ û U)«]ô p O ô ] úU Vu ± d
úLôÚRÛe ûLáÓUô?
Sixth Question:
8. If one practising yoga for a desired end becomes a
sthitaprajna, is that desire also fulfilled or not?
®]ô - 6:-
úLô¬dûL LÚ§j RY UôtßmúTôÕ §P Oô]Ø±u
@dúLôÚRp ûLáÓUô, áPôRô?
9. Hearing these questions of mine, Bhagavan Sri Ramana

Rishi, to dispel my doubts, and in the plenitude of His
grace, spoke thus:
BqYôß ®]ôdLû[f ùN®Ùtß, HVk¾odÏm F]Õ
ÏÚ, @Ú¦û\Yôm TLYôu WUQ UL¬μ ©uYÚUôß
@Ú°]ôo.
Answer to the First Question:

10. Abidance in the Self alone releases one from all bonds.
Discrimination between the real and the unreal leads to
non-attachment.
®ûP - 1:-
TkR Uû]jûRÙm ®Ó®lTÕ AjU ¨xûPùVôuú\.
^jVô^jV ®úYLúUô @YôYßdÏm DTôVUôm.
CHAPTER ONE 9
11. The jnÅni is unfathomable; he abides always in the Self

alone. He does not consider the universe as unreal or as
different from himself.
Oô² FdLôÛm AjUô®úXúV ArkÕ ¨ûXj§ÚlTu;
DXûLl ùTôn ùV]d LÚRôu; Ru²Ûm úYù\]Üe
LÚRôu.
Answer to the Second Question:

12. The seeker of knowledge does not achieve his end merely
by a study of the scriptures. Without upÅsana there cannot
be attainment for him; this is definite.
®ûP - 2:-
Oô]jûR SôÓúYôàdÏ èXôn ®]ôúXúV Lô¬Vm
¨û\úY± ®PôÕ. Y¯Tô¥u± ¨ûX áPôùRuTÕ Õ¦×.
13. Experiencing the natural state, during spiritual practice,

is called upÅsana and when that state becomes firm and
permanent that itself is called jnÅna.
BVpT ôm A jU ¨ûX (â_ v§§ )úV Nô Rû]
×¬ÙeLôXj§p Y¯Tô ùPußm, §P¨ûX á¥V ¨ûX«p
Oô]ùUuße á\lTÓm.
14. When discarding sense-objects, one abides in one’s own

true nature as a flame of jnÅna, this state of being is termed
sahaja sthiti.
®`VeLû[ Øtßm ¿jÕ Oô]fÑPWônj R]§Vp©p
¨ûXjRúX â_ôjU v§§ ùV]lTÓm.
CHAPTER ONE 11
Answer to the Third Question:

15. In the firm, natural state, through that Supreme Silence
free from all vÅsanas, the jnÅni knows himself as such
without any doubt.
®ûP - 3:-
YôRû]¾o úUô]jRôp §PUôm â_ ¨ûX«p Oô²
@jRûLV Ruû] HVªu±j ùR°VXôm.
Answer to the Fourth Question:

From the mark of equality towards all beings, one’s
(attainment of) jnÅna is inferred.
®ûP - 4:-
@û]j§àm NUjÕY ùUuàe Ï±Vôp Oô]ªÚlTûR
E¡jR±VXôm.
Answer to the Fifth Question:

16. When practice of samÅdhi is begun with a desire, the
desire also will surely bear fruit.
®ûP - 5:-
úLôÚRp LÚ§j ùRôPe¡V RYm @Rû]l TVlTÕß§.
Answer to the Sixth Question:

17. In practising yoga with a desire, if one becomes a
sthitaprajna, one is not elated though the desire is
fulfilled.
®ûP - 6:-
úLôÚRÛdLôLj RYm×¬Ù ùUôÚYu §P Oô] Ø±u, R]Õ
úLôÚRp ¨û\úY\l ùTßUR]ôp U¡Zôu.
CHAPTER ONE 13
This is the first chapter entitled ‘ON THE IMPORTANCE

OF UPÄSANA’ in Sri Ramana Gita, the Science of
Brahman and the Scripture of Yoga, composed by the
disciple of Ramana, Vasishta Ganapati.
Notes
1. UpÅsana: literally “being seated near”, meditation.
2. Kartikeya: son of Siva.
3. Mukti: Release from phenomenal existence.
4. Sthitaprajna: One of steadfast knowledge.
5. SamÅdhi: Absorption of the mind in the Self.
6. VÅsanas: Predispositions, tendencies, or propensities of
the mind in the present life due to those of former lives.
CHAPTER TWO
BWiPôm @jVôVm
THE THREE PATHS

UôodLjWV ØûWjRp
1. In the ChÅturmÅsya 1 of 1915 of the era of the Son of

God, Bhagavan Ramana Maharshi uttered in a verse the
essence of his teaching.
CN×jWNLm 1915-Am AiÓ NôÕoUôvVj§p TLYôu
UL¬μ NôWj§WhPôm TôùYôu\Ú°]ôo.
2. “In the interior of the Heart-cave Brahman alone shines

in the form of the Atman with direct immediacy as I, I.
Enter into the Heart with questing mind or by diving deep
within or through control of breath, and abide in the
Atman.”
“BRVÏûL SÓúY BWi¥Xôl TWmùTôÚú[ "Sôu, Sôu'
F] AjUôYôn úSúW ùVô°o¡\Õ. Ruû] Sô¥úVô,
Ruàs êr¡úVô, ©WôQNX]jûR ùVôÓd¡úVô
@LjÕP²RVm ×ÏkÕ AjUô®p ¿ ¨ûXj§Ú.”
3. Whoever understands this verse, the essence of VedÅnta,

uttered by Bhagavan Maharshi will never again be assailed
by doubt.
TLYôu UL¬μ«u YR]jÕ ùY°lúTôkR úYRôkR
NôWUôm Bf ùNnÙh ùTôÚÞQokRYàdÏ ÁiÓm
NkúRLúU «XRôm.
CHAPTER TWO 17
4. In the first half of this verse, Bhagavan has pointed out the
location of the Self in this visible body of five elements.
BlTô®u ØtTÏ§«p HméR Y¥Yônj úRôuß ªqÜP-p
(DsÞû\Ùm) AjUô®²PjûRl TLYôu @Ú°]ôo.
5. There itself, identification (of the Self) is affirmed,

difference from God is denied and direct experience is
affirmed, thus dismissing the various descriptive marks
(of the Self).
AeúL (AjU) XbQjûRÙm, CNàPu HdVjûRÙ
ªVm©l TtTXYôm XbQeLû[l ×\dL¦dÏm úSúW
V®Úm TôuûUûVÙm DûWjRôo.
6. In the second half, instruction is given for the practice by

the disciple of three different methods which are in
essence one.
BWiPôm TÏ§ ºPoLs Y¯TÓ ùS± Tt±V DTúRNUôm;
@qY¯ êu\ônl ©¬kÕm DhLÚj§ ùXôußm.
7. The first path is termed mÅrgana, quest; the second majjana,

diving in; the third prÅna-rodha, control of breath.
(Ruû]j) úRÓRp Fuàm Y¯ ØRXôLd á\lùTt\Õ.
(Ruàs) êrÏRp BWiPô m Y¯. ©WôQôVôUm
êu\ôYRôm.
This is the second chapter entitled ‘THE THREE PATHS’

in Sri Ramana Gita, the Science of Brahman, and the
Scripture of Yoga composed by the Ramana’s disciple
Vasishta Ganapati.
Notes
1. ChÅturmÅsya: Literally ‘four months’, the rainy season
during which monks stay in one and the same place.
CHAPTER THREE
êu\ôm @jVôVm
THE PARAMOUNT TASK

ØdV LojRqV ¨ìTQm
1. In this third chapter we record, for the delight of the wise,

the conversation between DaivarÅta and Acharya Ramana.
ùR nY WôR àd Ïm AN ô oV WUQà d Ïm ¨L rkR
NmT ô` û Qû V, ®ú Y ¡L s B u× \ êu \ôm
@jVôVj§t ù\ôÏlúTôm.
DaivarÅta:
2. In samsÅra1 what is the paramount task of a man? May
Bhagavan be pleased to decide and explain it to me.
ùRnYWôRu:-
BqÜ X L Y ôr ® p U ²Ru Ød ¡VU ônf ù N nV
úYi¥VÕ VôÕ? Ø¥Yôm @qùYôuû\l TLYôu
F]dÏ ®[d¡VÚ[p úYiÓm.
Bhagavan:
3. The aspirant has to discover his own real nature which is
the basis of all actions and their fruit.
TLYôu:-
DVoûY ®Úm×úYôu Ød¡VUônl TV]û]j§tÏg
ùNVXû]j§tÏm BÚl©PUôk R]ÕiûUûV ÙQW úYiÓm.
CHAPTER THREE 21
DaivarÅta:
4. What in brief is the means to know one’s own real nature?
What is the effort that can bring about the sublime inner
vision?
ùRnYWôRu:-
R]ÕiûUûV ÙQoRtÏf ÑÚdLUôm DTôVm FÕ?
ªLÜVokRRôm @LúSôdLm FmØVt£Vôt ûLáÓm?
Bhagavan:
5. Strenuously withdrawing all thoughts from sense-objects,
one should remain fixed in steady, non-objective enquiry.
TLYôu:-
¨û ] lT û] j ûR Ùm ®` VeL °-Ú kÕ ØÝ
ØVt£ÙPu §Úl© , @ ûXÜg N ôo× ªX ô AjU
SôhPj§úXúV ¨ûXdL úYiÓm.
6. This, in brief, is the means of knowing one’s own real

nature; this effort alone brings about the sublime inner
vision.
R] Õiû U Và T Y j§ tÏ @ ÕúY Ñ Úd L Y ¯.
BmØVt£VôúXúV @qÜVo @LúSôdLm ©\dÏm.
DaivarÅta:
7. O Best of Sages, will niyamÅs2 continue to aid spiritual
effort, until success in yoga is achieved?
ùRnYWôRu:-
Ø²VWúN! UôkRodÏ ¨ûX áÓUhÓm ¨VUeLs
NôRû]dÏj ÕûQ ×¬Y]Yô?
CHAPTER THREE 23
Bhagavan:
8. NiyamÅs do help the earnest efforts of aspirants. These
niyamÅs drop away of their own accord from those who
have attained success and have nothing more to do.
TLYôu:-
NôRû] ×¬Ùm SpúXôodÏ ¨VUeLs @mØVt£dÏj
ÕûQVôm. ¨ûXÙtßd LPûU LPkRôodÏ ¨VUeLs
RôúU SÝÜm.
DaivarÅta:
9. Does repetition of mantras bring about the same result as
the steady practice of pure, non-objective enquiry?
ùRnYWôRu:-
¨ûXVô], DTô§Vt\, çV AuU ®NôWjRôt ¡ûPdÏm
TXû] UkjWeLû[ _©lTRôp ùT\dáÓUô?
Bhagavan:
10. Success attends the earnest seekers who, incessantly and
with steady mind, repeat mantras or pranava. 3
TLYôu:-
@ûX®Xô U]jRôp BûPV\ôÕ UkjWeLû[úVô,
©WQYjûRúVô _©dÏm £WjûRVô[odÏj Ru²ûX
ûLáÓm.
11. By repetition of mantras or of pure pranava alone, one’s

mind is withdrawn from sense-objects and becomes
identical with one’s own real Being.
UkjWeLû[úVô ©WQYjûR Uôj§WúUô _©lTRôp
¨û]Ü ®`Ve L°²uß §Úm©j R]ÕiûU UV
Uô¡®Óm.
CHAPTER THREE 25
12. This marvellous conversation took place on the seventh

day of July 1917.
CN × jWN Lm 1917-Am A iÓ GZ ôm U ôR m
GZôk§]jRuß Bq Yt×R NmTô`ûQ ¨LrkRÕ.
This is the third chapter entitled ‘THE PARAMOUNT

TASK’ in Sri Ramana Gita, the Science of Brahman, and
the Scripture of Yoga composed by Ramana’s disciple
Vasishta Ganapati.
Notes
1. SamsÅra: life in the world.
2. NiyamÅs: rules of conduct.
3. Pranava: The syllable OM as representing ever-fresh
Reality.
CHAPTER FOUR
SôuLôm @jVôVm
THE NATURE OF JNÄNA

Oô]ùNôìTm TLoRp
First Question:
1. Oh, Best of Sages, what is jnÅna? Is it the vritti ‘I am
Brahman?’ or ‘Brahman is I’ or ‘I am all’?
®]ô - 1:-
Ø²YúWú\! “Sôu ©WyUm” Fuàm ®Új§, Oô]Uô?
“©WyUúU Sôu” Fuàm ×j§, Oô]Uô? @pXÕ
“Sôú]Vû]jÕm” FuTÕ Oô]Uô?
2. Or, is it the vritti ‘All this is Brahman’ or is jnÅna different

from these four vrittis?
@pXÕ “BKRû]jÕm ©WyUúU” FuTÕ Oô]Uô?
Buú\p Bq®Új§Ls Sôu¡àm Oô]m úY\ô?
3. Bhagavan Ramana Muni, my Guru, graciously listened

to this inquiry of his disciple, and spoke thus:
ÏÚYô m T L Yô u WUQ Ø²Y o , º P ]ô m F] Õ
úLs®ûVj RûVÙPu úLhÓ DjRWUÚ°]ôo.
CHAPTER FOUR 29
Bhagavan:
4. “All these vrittis are doubtless mere concepts of the mind.
The wise say that pure abidance in the Self alone is jnÅna.”
TLYôu:-
Bq®Új§Ls VôÜm U]d LtTû]Lú[ FuT§p HVm
VôÕªpûX. ÑjRUôm ùNôìT ¨xûPûVúV @±Oo
Oô] ùUuTo.
5. Hearing these doubt-dispelling words of the Guru, another

doubt arose and I questioned him again.
HVkRûLÙm F]ûRV]Õ YôdûLd úLhÓ, ÁiÓ
Ø§jRúRôo NkúRLm ®]®ú]u.
Second Question:
6. Oh Lord of Sages, can Brahman be comprehended by
vritti? May you be pleased to dispel this doubt arising in
my mind.
®]ô - 2:-
@ÚkRY odL Wú N ! TWmù Tô Ú û[ U ú ]ô® Új §
®V ô© dÏU ô , ®V ô ©dL ô Rô F uß Fu U] j Õt \
BqûYVjûRd Lû[Rp úYiÓm.
7. Hearing this question, the Rishi, friend of those who adore

his feet, bathed me with his glance and spoke thus:
@¥NôokRY WuT]ôm UL¬μ Bq®]ôûYd úLhÓd
LûPdLiQØÕ ùTô¯kÕ F]d¡q YôdLÚ°]ôo.
CHAPTER FOUR 31
Bhagavan:
8. “If vritti proceeds to comprehend Brahman, which is one’s
own Self, it takes the form of the Self and loses its separate
existence.”
TLYôu:-
R]RôjUôYôm TWmùTôÚû[ V±Vj RûXlTÓm ®Új§
@qYôjU Y¥úY Vô¡\Õ; úY\ôªÚl× @Rt¡pûX.
9. This brief thrilling conversation took place between us

on the 21st of July, 1917.
Øtá±V (1917) AiÓ _þûX UôRm 21-m Sôs
U«o£-odÏm Bf£ß NmTô`ûQ FeLÞdÏs ¨LrkRÕ.
This is the fourth chapter entitled ‘THE NATURE OF

JNÄNA’ in Sri Ramana Gita, the Science of Brahman,
and the Scripture of Yoga composed by Ramana’s
disciple Vasishta Ganapati.
CHAPTER FIVE
HkRôm @jVôVm
THE SCIENCE OF THE HEART

BRV ®jûR
1. In the aforesaid Year, on the night of the ninth of August,

Ramana Muni spoke exhaustively regarding the Heart.
Øtá±VYôiÓ ALvh UôRm 9-m Sôs BWÜ Ø²Yo
BRVjûRl Tt±j ùR°Yô ÙTúR£jRôo.
2. “That from which all thoughts of embodied beings issue

forth is called the Heart. All descriptions of it are only
mental concepts.
DP Û tú \ô odÏ ¨û ] Yû ] jÕm FR ²u ß m
ùY°lTÓúUô @ÕúY BRVùU]lTÓm. @RtÏ Y¥Ü
YÏjRp LtTû]Vôm.
3. The ‘I’-thought is said to be the root of all thoughts. In

brief, that from which the ‘I’-thought springs forth is the
Heart.
Sôù]uàm ¨û]úY ¨û]Yû]j§u êXUôR-u,
@KÕ§dÏ ªPúU BRVùU]f ÑÚeLd áßYôm.
CHAPTER FIVE 35
4. If the Heart be located in anÅhata chakra1, how does the

practice of yoga begin in moolÅdhÅra2?
@] ôaRf N dWm BRVj §u BÚ l©PUô «u
êXôRôWj§-ÚkÕ úVôLk ùRôPeL ùXRtÏ?
5. This Heart is different from the blood-circulating organ.

‘Hridayam’ stands for hrit ‘the centre which sucks in
everything’, and ayam ‘this’ and it thus stands for the
Self.
(çXÜP-u) WdRôNVj§àm BRVm úYß. aÚj-@Vm
(SÓ -BÕ ) F u àg ù Nô t © ¬® uT ¥ Aj Uô úY
BRVùU]lTÓm.
6. The location of this Heart is on the right side of the chest,

not at all on the left. The light (of awareness) flows from
the Heart through sushumna3 to sahasrÅra4.
@q®RVj§u BÚl©Pm UôoTLj§u YXjúR Ù[Õ;
BPlTdLúU «pûX. @R²ußm âvWôWj§tÏ
(£Wj§tÏ) ÑÝØû] Y¯úV I° TôÙm.
7. From there, it flows to the entire body, and then all

experiences of the world arise. Viewing them as different
from the Light, one gets caught up in samsÅra5.
âvWôWj§²u ß (@qù Yô°) DPp ØÝYÕ m
TW ÜeL ô p DXL ôà TY eL Þß m . @ Ytû \
ùYqúY\ônd LôiúTôu ^m^ô¬Vô¡\ôu.
CHAPTER FIVE 37
8. The sahasrÅra of one who abides in the Self is nothing but

pure Light. Any thought that appraoches it cannot survive.
AjUô®p ¨ûXjúRô]Õ âvWôWm çV ùYô°UVUôm.
úNodûLVôp ¨û]l×¬àm @Õ @eúL ©ûZdLôÕ.
9. Even when an object, owing to its nearness, is sensed by

the mind, it is no hindrance to yoga, as the mind perceives
no differences.
@±TÓùTôÚs @Ú¡-Úl©àm, úYtßûU ÙQWôdLôp,
U]m úVôLd ÏûX®t úLÕYôLôÕ.
10. The state in which awareness is firm and one-pointed, even

when objects are sensed, is called sahaja sthiti. The state
in which objects are absent is called nirvikalpa samÅdhi.
(®`VeLû[) IÚeLôÛm @±ùYôu\ôn ¨ûXj§ÚjRp
â_ ¨ûXVôm; ®`VúU úRôu\ô ¨ûX ö®LpT
Ûô§ ùV]lTÓm.
11. The whole universe is in the body and the whole body is in
the Heart. Hence all the universe is contained in the Heart.
DXLû]jÕm DP-Ûm, DP Xû]jÕm BRVj§Û
Ø[RôR-u, DXLû]j§u DÚYPdLm BRVUôm.
12. The universe is nothing but the mind, and the mind is
nothing but the Heart. Thus the entire story of the universe
culminates in the Heart.
U]j§àm DXÏ úY\uß; BRVj§àm U]m úY\uß;
AR-u LûRVû]jÕm BRVjúR Øtßm Ø¥Üßm.
13. The Heart is to the body what the sun is to the world. The
mind in sahasrÅra is like the orb of the moon in the world.
@iPj§t ã¬V UiPXm úTôuß ©iPj§Ûm BRVm BXÏ
ùUuTo. âvWôWj§Ûs[ U]m Nk§W ©mTm úTôu\Õ.
CHAPTER FIVE 39
14. As the sun gives light to the moon, even so this Heart
gives light to the mind.
ã¬Vu Nk§WàdÏ I° V°lTÕúTôp Bq®RVm
U]j§tÏ I° V°d¡\Õ.
15. A mortal absent from the Heart perceives only the mind,
just as the light of the moon is perceived at night in the
absence of the sun.
ã¬Vu ÕXeLô BW®t Nk§W²Pm I° LôiTÕúTôp,
BRVjúR ¨ûXùT\ôRYu U]jûR Uôj§We Lôi¡\ôu.
16. Not perceiving that the true source of light is one’s own
Self, and mentally perceiving objects as apart from
oneself, the ignorant one is deluded.
I° «u ê X Uô k R ]Õ i û U Y¥ ûY d Lô Q ô Õ ,
U]jRôt ùTôÚsLû[ ùYqúY\ônd LiÓ TôUWu
UVeÏ ¡\ôu.
17. The jnÅni present in the Heart sees the light of the mind
merged in the light of the Heart, like moonlight in daylight.
BRV j ú R ¨ û Xj R O ô² ú V ô T L -p ùY « -p
¨XùYô°ûVl úTôp, U]ùYô° BRV ùYô°«p
IußYûRd Lôi¡\ôu.
18. The wise know that the superficial meaning of prajnÅna

is mind and its true meaning is the Heart. The Supreme is
nothing but the Heart.
Oô]j§u TRlùTôÚs U] ùUußm Ï±l×l ùTôÚs BRV
ùUußm @±Oo áßYo. @q®RVúU TWmùTôÚs.
CHAPTER FIVE 41
19. The notion that the seer is different from the seen is only
in the mind. For those that abide in the Heart the seer and
the seen are one.
LôiTôu Lôh£ùVuàm BqúYt\±Ü U]j§PúU
Ù[Õ. BRVjúR Åt±ÚlúTôodÏd LôiTôàe Lôh£Ùm
Iu\ô¡®Óm.
20. The thought process, arrested during swoon, sleep,

excessive joy or sorrow, fear and so on, goes back to its
source, the Heart.
UVdLm, çdLm, @§NkúRô`m, ÕdLm, AúYNm, @fNm
ØRXôe LôWQeL[ôp @¥ThP ®Új§ R]§PUôm
BRVØßm.
21. The ignorant one does not know that at such times thought
has entered the Heart, but one in samÅdhi knows it. Hence
arises the difference in names.”
@lùTôÝÕ ËYu Rôu BRVØßYûR ÙQoY§pûX;
NUô§«úXô ÜQo¡\ôu. ùTVo úYtßûU ¨ªjRm
Tt±VRôm.
This is the fifth chapter entitled ‘THE SCIENCE OF THE

HEART’ in Sri Ramana Gita, the Science of Brahman,
and the Scripture of Yoga composed by Ramana’s
disciple Vasishta Ganapati.
Notes
1 & 2. In yoga shÅstra, anÅhata chakra is the fourth and
moolÅdhÅra is the first and lowest, of the six centres in
the spinal chord.
3. Vide IX, 10 below.
4. The thousand-petalled centre.
5. Phenomenal existence.
CHAPTER SIX
A\ôm @jVôVm
MIND CONTROL
Uú]ô¨dWúLôTôVm
1. Having thus explained the truth regarding the Heart, Sri

Ramana Muni, the best among the knowers of truth,
spoke of the method of controlling the mind.
DiûU V±O¬t £\kR WUQ Ø²Yo BqYôß
BRVÜiûUûV ®[d¡V ©u U]UPdÏm Y¯ûV
VÚ°]ôo.
2. “Men attached to sense-objects, ever obsessed by thought

find it difficult to control the mind because of the strength
of their vÅsanas. 1
®`Vj§p U]UÝk§ JVô ¨û]Yôp DZÛm UôkRodÏ
YôRû] YuûUVôp U]UPeLp @¬Rôm.
3. One should control the fickle mind by controlling the

breath and then it, like a tethered animal, ceases to stray.
N-dÏe LÚjûRl ©WôQ YPdLjRôt LhÓL; L«t±t
LhÓiP ©Wô¦úTôp U]m úNhûPVßm.
CHAPTER SIX 45
4. With the control of breath, control of thoughts also is

achieved. When thoughts are controlled one stands
established at their source.
©WôQ YPdLjRôp U] ¨û]ÜL°u IÓdLe ûLáÓm.
¨û]ÜL ù [ô ÓeÏeLôp @Yt±u ©\l©Pj§p
¨ûXùT\Xôm.
5. Control of breath means merely watching with the mind

the flow of breath. Through such constant watching
kumbhaka does come about.
U]jRôt ©WôQû]d LY²jRúX ©WôQ ¨úWôRUôm.
BqYô ±ûP®PôÕ LY²jRXôt ÏmTLe ûLáÓm.
6. For those unable to achieve kumbhaka this way, the

method of Hatha Yoga is prescribed.
BqY¯úV ÏmTLm ùT\ ®VXôúRôodÏ aPúVôL
Y¯lT¥ ÏmTLe á\lTÓm.
7. That is: rechaka (exhalation) should be done for one unit

of time; pooraka (inhalation) for one unit; and kumbhaka
(retention) for four units. Thus the channels of the life
force are purified.
JW[Ü úW£jÕ, JW[Ü é¬jÕ, SôXjRû] Ïm©jRXôp
Sô¥L°u çnûU ÙiPôm.
CHAPTER SIX 47
8. When they become pure, the breath gets controlled

gradually. Complete control of breath is called suddha
kumbhaka.
Sô¥Ls çnûUÙ±u ©WôQàm Øû\úV YNUôÏm.
©Wô Qu FKR ôÛ m @Pe ¡ ¨t\ú X Ñ jR ÏmTL
ùU]lTÓm.
9. Others, that is, jnÅnis, define rechaka as giving up the

idea ‘I-am-the-body’, pooraka as the quest for the Self,
and kumbhaka as sahaja-sthiti or abidance in the Self.
úRLôuU TôYjûR ùVô¯jRúX úWNL ùUußm, Ruû]
SôÓRúX éWLùUußm, Ru²ûX ¨t\úX ÏmTL ùUußm
Oô²Ls £Xo S®pYo.
10. Also by repetition of mantras, the mind gets controlled.

Then the mantra becomes one with the mind and also
with the prÅna.2
UkjW _TjRôÛm U]UPeÏm. @lúTôÕ UkjWØm
©WôQàm U]jÕP ù]ôußm.
11. When the syllables of the mantra become one with the
prÅna, it is termed dhyÅna and when dhyÅna becomes
deep and firm it leads to sahaja sthiti.
UkjWôbWeLs ©WôQú]ôÓ ù TôÚk§d LXjRúX
§Vô]Uôm. â_¨ûX ùT\j §PUôn ¨ûXjÕj
§Vô²jRp úYiÓm.
CHAPTER SIX 49
12. Also by constant association with great, enlightened seers

the mind gets merged in its own source.”
Ds[ ùTôÚ°p JeÏ Ø[j§]Wôm ùT¬úVô Ú\ûY
Fußm úTÔRXôÛm U]m Ru²ûXÙßm.
This is the sixth chapter entitled ‘THE MIND CONTROL’

in Sri Ramana Gita, the Science of Brahman and the
Scripture of Yoga composed by Ramana’s disciple
Vasishta Ganapati.
Notes
1. VÅsanas: inherent tendencies.
2. PrÅna: the life force which causes the movements of the
various organs of the body.
CHAPTER SEVEN
GZôm @jVôVm
SELF-ENQUIRY - COMPETENCE AND

CONSTITUENTS
AjU ®NôWô§Lô¬, @R]eL ¨ìTQm
1. This seventh chapter records the excellent conversation

between Karshni of Bharadvaji line and Acharya Ramana.
ANôoV WUQàdÏm TôWjYô_ Lôox¦dÏm ¨LrkR
DjRU NmYôRjûR BqúYZôm @jVôVj §Vm×Yôm.
Karshni:
2. What is the nature of Self-enquiry? What is its purpose?
Is there any greater good obtainable by other means?
Lôox¦:-
AjU ®NôW®Vp VôÕ? TVu VôÕ? AjU ®NôWjRô
ÛßY§àm £\kR TVû] SpÏm Utù\ôuß[Rô?
Bhagavan:
3. The ‘I’-thought is said to be the sum-total of all thoughts.
The source of the ‘I’-thought has to be enquired into.
TLYôu:-
¨û]Yû]jÕm FR²Pm Iuß ùUu±VmTlTÓúUô,
@k "Sôu' Fuàm ¨û]®u ©\l©PjûRj úRÓL.
CHAPTER SEVEN 53
4. This is Self-enquiry, and not the study of scriptures. When

the source is searched for, the ego gets merged in it.
BÕúY AjU ®NôWm; èXôWônf£ AjU ®NôWUôLôÕ.
@LkûR Ù§dÏ ªPjûR Sô¥]ôp @Õ Uû\kúR úTôm.
5. When the ego, which is mere reflection of the Self, totally

disappears, what remains is the true Self alone in all its
plenitude and perfection.
AjUl úTô-Vôm @LkûR ùVô ¯ÙeLôp FeÏm
¨û\kR T¬ÑjR ÜiûUVô] AjUôúY Fg£ ¨tÏm.
6. The result of Self-enquiry is freedom from all suffering.

This is the highest of all fruits. There is nothing higher
than this.
ÕuTm VôÜk ùRôûXRúX AjU ®NôWj§u TV]ôm.
TV]û ]j§u Fpû X «Õ; BR²àg £\kRÕ
FÕÜªpûX.
7. Marvellous occult powers may be had through other

means. But in the end Freedom can come only through
Self-enquiry.
UtßØ[ Y¯L[ôp @t×R £j§Lû[l ùT\Xô ùU²àm,
@Ytû\ Ùt\Yàm Ø¥®p (AjU) ®NôWj RôúXúV
®ÓRûX ùTßYôu.
Karshni:
8. Who is considered fit for this enquiry? Can one by oneself
know one’s own fitness?
Lôox¦:-
BqYôjU ®NôWj§tÏ FYû] @§Lô¬ ùV]Xôm?
@§LôWj§ ]ûPûYj Rôú] V±Rp áÓUô?
CHAPTER SEVEN 55
Bhagavan:
9 & 10. He whose mind has been purified through upÅsana
and other means or by merit acquired in past lives, who
perceives the imperfections of the body and sense-objects,
and feels utter distate whenever his mind has to function
among sense-objects and who realises that the body is
impermanent, he is said to be a fit person for Self-enquiry.
TLYôu:-
DT ôNû ] ØR -VYt\ô úXô, Øt©\® Sp® û]
®û[YôúXô, DP-Ûm úTôLeL°Ûm Ïû\ÙQo
U]jR]ôn, U]YôrÜtß, ®`VeL°t ÑûY NtßUtß,
DPp ¨ûXVôùRu ßQokRY ù]Yú]ô, @Yú] V§Lô¬.
11. By these two signs, that is by a sense of the transitoriness

of the body and by non-attachment to sense-objects, one’s
own fitness for Self-enquiry can be known.
DPp ¨ûXVôR ùRuàm DQo®]ôÛm, úTôLeL°p
@Yô ®uûUVôÛm — Bq®Ú Ï±L[ôp R]dL§LôW
ØiùP]j ùR°VXôm.
Karshni:
12 & 13. When one is fit for Self-enquiry, by his non-attachment
for sense-objects and by discrimination, are ceremonial
baths, sandhyÅ,1 repetition of mantras, oblations poured
into the fire, chanting of Vedas, worship of Gods, bhajan,
pilgrimage, sacrifice, giving in charity, and observance
of special spiritual practices, of any use or are they a
mere waste of time?
Lôox¦:-
vSôSm, ^kjVô, _Tm, úaôUm, úYR úUôRp, úRYéû_,
ê¸ojR]m, ¾ojR Vôj§ûW, VwOm, Rô]m, ®WReLù[uà
ªûY, ®úYL ûYWôdVeL[ôp ®NôWm ×¬Rt Ï¬VYàdÏl
TV]°lT]Yô? @pXÕ LôXjûR Lû[Y]Yô?
CHAPTER SEVEN 57
Bhagavan:
14. For competent beginners with waning attachments all
these aids will make the mind increasingly pure.
TLYôu:-
AûNL s ú RnkÕ Y Úm AWm Tô §Lô ¬ LÞ dÏ
BlT¦Ls VôÜm úUÛm @LjçnûU SpÏm.
15. Virtuous activity of mind, speech and body destroys the

contrary activity of mind, speech and body.
U]ùUô¯ùUnL[ôp ®û[Ùm Sp®û] @Yt\ôp
®û[Ùk ¾ûUûVj RûLÙm.
16. All this (virtuous) activity of competent persons, mature

and endowed with minds of highest purity, benefits the
world.
@LjçnûU ªdL TdÏ®L[ôm @§Lô¬Ls
BdLoUj§Wû[ DXÏTLôWUôLl ×¬Yo.
17. Men of mature wisdom perform action for helping (by

example) and for the welfare of others, not out of fear of
(violating) scriptural injunctions.
Nôv§W ®§«u TVeLPkR TdÏ®L[ôm @±OÚm
©\Úd L± Ü ù LôÞjRÜm , ©\o SX àdL ôLÜm
®û]VôtßYo.
18. Virtuous actions, performed without a sense of difference

and without attachment do not stand, O best of men, in
the way of Self-enquiry.
DjRUú]! Tt\tßl úTR×j§ Vtßl ×¬Ùm ×i¦VeLs
®NôWj§tÏj RûPVôLô.
CHAPTER SEVEN 59
19. The non-performance of prescribed actions by a mature

person pursuing Self-enquiry is no sin. For, Self-enquiry
is itself the most meritorious and most purifying (of actions).
@ûY ×¬VôRRôt TdÏ®Vôm AjU ®Nô¬dÏl TôTØ ªpûX.
AjU ®NôWúU ×²Rj§t ×²RUôm ùTÚm ×i¦Vm.
20. Two ways of life are seen in the mature among competent
seekers; renunciation of action for solitary communion
and action for the good of others.
@û]jûRÙm Õ\kÕ R²jÕj RYUôtßRÛm, ©\o
ùTôÚhÓ ®û] VôtßRÛUôm BÚYûL ¨ûX TdÏ
®L[ôm @§Lô¬L°ûPúV LôQlTÓm.
Karshni:
21. If besides Self-enquiry there be another way to nirvÅna,
is it one or varied? May Bhagavan be pleased to tell me.
Lôox¦:-
®ÓRûXdÏ AjU ®NôWj§àm úY\ôm Y¯úVô, Y¯Lú[ô
D[Yô«u, TLYôu @ûRùV]d LÚ[p úYiÓm.
Bhagavan:
22. One strives to attain something; the other seeks the one
who strives to attain. The former takes longer time and in
the end attains the Self.
TLYôu:-
IÚYu @ûPV ØVp¡\ôu; Ut\Yu @ûPTYu
Vô ùW] SôÓ¡\ôu. ØRXôUYu TXLôXg ùNuß
Ø¥®p AjUôûY VûP¡\ôu.
23. The mind of one meditating on a single object becomes

one-pointed. And one-pointedness of mind leads to
abidance in the Self.
@Yà dÏj §V ô ]j Rôp × j § IÚ ØL l TÓ ¡\Õ ;
×j§úVôoûUVôt \]ÕiûU«p ¨ûXjRp áÓm.
CHAPTER SEVEN 61
24. One who meditates attains, even without desiring it,

abidance in the Self. The seeker, on the other hand,
knowingly abides in the Self.
AR-u , §V ô ²l TYu ® Úm Tô ® ¥à m A jU
¨xûPûV VûPkúR ¾ÚYu. ®Nô¬lTYú]ô @±kÕ
Ru²t\ôu ¨ûXd¡\ôu.
25. The deity, mantra, or any other excellent object on which

one meditates merges in the end in the great effulgence
of the Self.
ú R Y û Rû V ú V ô , U kj Wj û R ú V ô , ©± ù R ôÚ º ¬ V
XzVjûRúVô §Vô²l TYàdÏ @Yu §Vô²dÏm
ùTôÚs, Ø¥®p AjUl úTùWô°«p Iu± ®Óm.
26. The goal is thus the same both for the one who meditates
and the one who practises Self-enquiry. One attains
stillness through meditation, the other through
knowledge.
§Vô²lTYu, Ruû] SôÓúYôu — Bq®ÚYodÏ
ªq Yô ß L§ ùV ôuú \ . IÚ Yu § Vô] j Rô p
Nôk§Ùß¡\ôu; Ut\Yu @±kRPeÏ¡\ôu.
This is the seventh chapter entitled ‘SELF-ENQUIRY;

COMPETENCE AND THE CONSTITUENTS’ in
Sri Ramana Gita, the Science of Brahman and the Scripture
of Yoga composed by Ramana’s disciple Vasishta
Ganapati.
Notes
1. SandhyÅ: morning and evening prayers.
CHAPTER EIGHT
FhPôm @jVôVm
ON THE STAGES OF LIFE

AvWU ®NôWm
1. In reply to another question of the same Karshni,

Bhagavan explained the duties connected with the four
ashramas. 1
Lôox¦«u Utú\ôo ®]ôûYd úLhÓ TLYôu UL¬μ
Sô uÏ AfWUj§] od Ïm D¬Vú Rôo @ §Lô Wj ûR
®[d¡]ôo.
2. Whether one is a bachelor or a house-holder, a forest-

dweller or a sanyÅsin, or a woman or a shoodra, whoever
is ripe and fit, may enquire about Brahman.
Uô QYà m , BpY ô rú Yôàm , Y]j Õû \úY ôà m ,
Õ\® Ùm , ù Ti¥Úm , R ôrkR YÚQj §]Úm —
TdÏYØs[ FYÚm — ©WyU ®NôWm ×¬VXôm.
3. The order of the ashramas serves, like a flight of steps, to

attain the Supreme. For one of very mature mind this
order does not apply.
T¥lT¥Vônl TWUû] ÙßRtúL AfWU ùYôÝeÏ.
T¬TôLm ªdúLôodÏ AfWUd ¡WUk úRûYVuß.
CHAPTER EIGHT 65
4. This order has been prescribed so that the affairs of the

world may go on smoothly. The duties of the first three
ashramas are not opposed to jnÅna.
DXL Lô¬VeLs SûPùTßYRtLôL AfWU Y¬ûN
®§dLlThÓs[Õ. ØRu êuß AfWU RoUeLs
Oô]j§t ¡ûPë \ôLô.
5. SannyÅsa is pure jnÅna, and nothing to do with the ochre

robe or a shaven head. However, this ashrama is meant
to ward off various hindrances on one’s path.
çV Oô]úU Õ\Ü; Lô®jÕ¦Ùm U¯jRÛUuß.
BûPëßLs TXYtû\ ®XdÏRtLôLúY (^kVô^) AfWU
ùUuTo.
6. One whose energy is well developed through discipline,

learning and growth in knowledge in the brahmacharya
stage itself, shines forth all the more in later life.
®WR eL [ ô Ûm ® jû RV ôÛm O ô ]l T« t£VôÛ m
©WyUNoVôfWUj§p Nd§ûV SuÏ Y[olTYu ©u]o
ªLf ÑPÚYôu.
7. By purity in brahmacharya one attains purity in the

house-holder’s stage. The house-holder’s ashrama is for
the benefit of all.
ÑjR ©WyUNoVjR ôp BpYôr®p UôNt±XLXôm.
Bp X\m @ û]YodÏm DRÜYRu ù TôÚhùP ]d
á\lTÓm.
8. Even for the house-holder, if he be completely non-

attached, the Supreme Light shines forth without any doubt.
FqYô t\ôàm T t±u ± YôÝm Bp X\jú Rô odÏm
TWùYô° S² ÕXeÏ ùUuT§p HVúU «pûX.
CHAPTER EIGHT 67
9. The learned prescribe the third ashrama for tapas.2 In

this ashrama one may be with or without one’s wife.
êu\ôm AfWUm RYj§t ùLuTo DjRU @±Oo.
BpXôÞPú]ô, Bu±úVô, êu\ôUôfWUg NôWXôm.
10. To the yogi of mature mind whose sins have been burnt
away by tapas the fourth Åshrama comes of its own accord
in due time.
RYjRôt È®û] ùTô Ñe¡f £jR T¬Tô Lm ùTt\
úVô¡dÏ SôuLô UôfWUm LôXj§t \ôú] úSÚm.
11. This teaching in the seventh and eighth chapters was given
by Bhagavan on the 12th of August of the same year
1917.
BqúYùZhÓ @jVôVeL° Ûs[ TLYô]Õ DTúRNm
Øtá±V (1917-Am) YÚPm ALvh UôRm 12-m Sôs
¨LrkRÕ.
This is the eighth chapter entitled ‘ON THE STAGES OF

LIFE’ in Sri Ramana Gita, the Science of Brahman, and
the Scripture of Yoga, composed by Ramana’s disciple,
Vasishta Ganapati.
Notes
1. Ashramas: In Hindu Society four stages are prescribed.
2. Tapas: Spiritual effort.
CHAPTER NINE
IuTRôm @jVôVm
ON CUTTING THE KNOT

¡Wk§úTRúUôRp
1. On the night of the 14th of August, I put a question to

Maharshi regarding granthibheda 1 on which even the
learned have doubts.
Ltú\ôodÏm HVkRÚe ¡Wk§úTR ®`VUôn UL¬μûV
Vôu ALvÓ UôRm 14-m Sôs BWÜ ®]®ú]u.
2. The effulgent Bhagavan Sri Ramana Rishi, listened to

my question, thought for a while and in his divine way
spoke.
@ÚhùTÚg ú_ô§Vôm TLYôu WUQ UL¬μ F]Õ
®]ôûYf ùN®Ùtßj ùR n®L ®Vp×Pu Ntú\
Vôrk§ÚkÕ DûWdLXô]ôo.
3. “The nexus of the body and the Self is called the granthi.
It is only by this connection with the Self that one is aware
of the body.
DPÛdÏm AjUô®tÏ Øs[ úNodûLúV ¡Wk§
ùV]lTÓm. BR]ôúXúV AjUô®tÏ DPÛQo
ÜiPô¡u\Õ.
CHAPTER NINE 71
4. This body is insentient. The Self is pure awareness. The

connection between the two is deduced through the
intellect.
DPp _Pm; AjUôúYô Oô]UVm; Bq®Wi¥u
úNodûL ×j§Vôp E¡dLlTÓ¡\Õ.
5. O child, enveloped by the diffused light of pure awareness,

the body functions. Owing to non-apprehension (of the
world) in sleep, (swoon) and so on, the location of the
Self has to be inferred.
Oô]ùYô°Vôp UÚYlùTtß DPp BVeÏ¡u\Õ. Õ«p
ØR-VYt±p (®`VeLû[) DQoR -uûU«]ôp,
AjUô®tÏ BPùUôu ß[ùRuß E¡dLXôm.
6. Even as the subtle forces like the electric current pass

through visible wires, the light of awareness flows
through a nÅdi in the body.
ÖhTUôm ªuù]ô° ØRXô] çXUôe Lm© ØR-
VYt±túTôX DP-p Sô¥«p Oô]ùYô° TWÜm.
7. The effulgent light of pure awareness, taking hold of a

centre, lights up the entire body as the Sun illumines the
world.
ã¬Vu DXûL ®[dÏRp úTôXf ÑPoªÏ Oô]ùYô°
BPùUôuß Tt± DPXû]jûRÙm I°o®d¡\Õ.
8. Owing to the diffusion of that light in the body, one has

experiences in the body. That centre of radiation the sages
say, is the Heart.
@qùYô° TWÜRXôúXúV, DP-p @àTYeL
ÞiPô¡u\]. @q ®PjûRúV @±Oo BRVùUuTo.
CHAPTER NINE 73
9. From the play of forces in the nÅdis one infers the flow
of the light of awareness. The forces course through the
body each hugging its special nÅdi.
Sô¥L°u Nd§®Xô NjRô p (@Yt±p ) Oô]dL§o
TWÜRp ùR°Yôm. DP-u Nd§Ls VôÜm R²jR²
Sô¥Lû[l Tt±Ù[.
10. The particular nÅdi through which pure awareness flows

is called sushumna. It is also called Åtma nÅdi, parÅ nÅdi
and amrita nÅdi.
ûN Ru Vm R² úV ô o Sô¥ «p BXÏm . @û Rú V
ÑÝØû]ùVußm, AjUSô¥ùVußm, TûWùVußm,
@ØR Sô¥ùVußm TXo TXYô±Vm×Yo.
11. As the light pervades the entire body, one gets attached
to the body, mistakes the body for the Self and regards
the world as different from oneself.
AjUùYô° DPp ØÝÕm TWYl ùTt\ @©Uô²Vôm
ËYu DPúX Rôù]ußm, @R²àm DXLm úYù\uße
LÚÕ¡\ôu.
12. When the discerning one renounces attachment and the

identification of himself with the body and pursues one-
pointed enquiry, a churning starts in the nÅdis.
@©Uô]jûRÙm, ‘úRLm Sôu’ Fuàm ×j§ûVÙm
Øt±Ûm ¿jÕ IÚØLUôn ®Nô¬dÏm ®úY¡dÏ
Sô¥L°u LûPRp (UR]m) DiPôÏm.
13. With this churning of the nÅdis, the Self gets separated from the
other nÅdis, and clinging to the amrita nÅdi alone, shines forth.
BqYôß Sô¥L°u LûPRXôp AjUô @Yt±²ußm
©¬ThÓ @ØRSô¥ Iuû\úV Tt± I°£\dÏm.
CHAPTER NINE 75
14. When the effulgent light of awareness shines in Åtma nÅdi

alone, nothing else shines except the Self.
ÑPoª Ï O ô ] ù Yô ° Aj U Sô¥ ù Vô u ±ú X ú V
I°ÚeLôp AjUô®t Lu²Vm VôÕk úRôu\ôÕ.
15. Anything that appears before (such a jnÅni) has no

separate existence. He knows the Self as clearly as the
ignorant one his body.
@ÓjÕ ®[eÏYÕm ú Y\ô «X LôÕ . T ôUWà dÏ
DPpúTôX @YàdÏ AjUô ùR°Yônj ÕXeÏm.
16. He for whom the Åtman alone shines, within, without and
everywhere, as (clearly as) objects to the ignorant, is
called one who has cut the nexus.
^m^ ô¬ d Ï DÚ ØR -V úR ôu ß Rp úT ôu ú \,
Aj Uôú Y DsÞ m ù Y° Ùm Fe Ï m FY àd Ï
®[eÏúUô @Yu (BRVd) LhPßkúRô]ôYu.
17. The nexus is two-fold; one the bond of the nÅdis, the
other mental attachment. The perceiver, though subtle,
perceives through the bond of the nÅdis the entire gross
world.
Sô¼TkRm @©Uô] ùU]d ¡Wk§L °WiPôm. AjUô
ãzU Uô«àm S ô¼TkRjR ôp çX Uû]jûRÙm
LôÔm.
18. When the light, withdrawn from all the other nÅdis, dwells
in one nÅdi alone, the bond (between awareness and the
body) is sundered and the light abides as the Self.
@¡X Sô¥L°²ußk §Úm© IúW Sô¥ûVf NôÚeLôp
AjUùYô° LhÓ®hÓj R]§Vp×ßm.
CHAPTER NINE 77
19. As a heated iron-ball appears as a ball of fire, this (body)

heated in the fire of Self-enquiry shines as the Self.
ùSÚl©t TÝjR BÚl× ÏiÓ ùSÚl× UVUônd LôÔRp
úTôX, AjU ®NôWj¾ LônkR ÜPp @mUVúU Vôm.
20. The old vÅsanas pertaining to the body, (mind and so

on) are destroyed. Being free from body-consciousness
one never has the sense of doership.
DPp ØRX] Tt±V TûZV YôNû]Ls @lùTôÝ
ùRô¯Ùm. DPXt ±XÏR-u LojÚjYm @Yàd¡XÕ.
21. Since such a one has no sense of doership, his karma, it

is said, is completely destroyed. As nothing but the Self
exists, no doubts arise for him.
LojRô @Y]X]ôR-u @YàdÏd LuUeLZu\ ùR]lTÓm.
@Yàd Lu²Vm VôÕªX RôR-u NkúRL ùUÕÜm D§VôÕ.
22. Once the knot is cut, one is never bound again. This is
considered the state of power supreme and peace supreme.”
IÚØû\ LhPßkúRôu ÁiÓm LhÓ\ôu. @ÕúY ÙjRU
Nd§¨ûX; @ÕúY ÙjRU Nôk§ ¨ûX.
This is the ninth chapter entitled ‘ON CUTTING THE

KNOT’ in Sri Ramana Gita, the Science of Brahman and
the Scripture of Yoga, composed by Ramana’s disciple
Vasishta Ganapati.
Notes
1. Granthibheda: Severance of the knot.
CHAPTER TEN
TjRôm @jVôVm
ON SOCIETY
NeL ®jûR
1. We record in this, the tenth chapter, the conversation

between Yati Yoganatha and Maharshi Ramana, which
will rejoice society.
úVôLSôR V§dÏm WUQ UL¬μdÏm SûPùTt\Õm,
NêL j§ t ¡u TU° l TÕU ô m Nm T ô`ûQû Vl
TjRôUjVôVj§p BeúL T§lúTôm.
Yoganatha:
2. Oh Great Sage, what is the relation between society and
its members? Lord, be pleased to explain this for the
±reyas1 of society.
úVôLSôRu:-
Ø²SôVL! NêLj§tÏm NêLj §]odÏØs[ NmTkRm
VôùRuTûRf NêLSXàdLôLf ùNôpX úYiÓm.
Bhagavan:
3. In a society consisting of followers of diverse ways of
life, Oh best of sÅdhus, society is like the body and the
members like its limbs.
TLYôu:-
NôÕ£úWxPô! TtTX ùYôÝdL ®Vp©]ûWd ùLôiP
NêLm DPpúTôu\ ùRußm, NêLj§]o @YVYeLsúTô
ùXußm @±Rp úYiÓm.
CHAPTER TEN 81
4. Oh ascetic, a member prospers by working for the good

of society like a limb serving the body.
V§úV! @YVYm DPÛd ÏRÜYÕúTôt NêLj§tÏRÜm
NêLjRôu £\lùTnÕ¡\ôu.
5. Through mind, speech and body one should always

conduct oneself so as to serve the interests of society and
should also awaken his circle to do likewise.
YôdLôÛm U]jRôÛm DPXôÛm NêLj§t ÏR®ÙßUôß
Rôù ]d LôÛm I Ý¡j R u û] f N ôokRYoLû[Ùk
ùR°®jRp úYiÓm.
6. One should build up one’s own circle so as to serve the

interests of society and then make it prosper so that the
society itself may prosper.
NêLj§tÏ SXàiPômYiQm RuÏXjûR VûUjÕ,
ÁiÓm NêLúUôeÏRtLôLúY ÏXjûRf £\l×ßjÕL.
Yoganatha:
7. Among the wise some extol ±Ånti 2, others ±akti.3 Which
of these, Oh Lord, is the better means for promoting the
well-being of society?
úVôLSôRu:-
Nôk§ûVf £XÚm, Nd§ûV @±Oo úYß £XÚm
×Lr¡u\]o. Bû\Y! BYtßs NêL SXj§tÏLkR
ºoªÏ ÏQùUÕ?
CHAPTER TEN 83
Bhagavan:
8. ÷Ånti is for purifying one’s own mind, ±akti for the
progress of society. Society should be raised through ±akti
and then ±Ånti established.
TLYôu:-
RuU]k çnûUÙ\ @ûU§Ùm, NêL úUôeÏRtÏj
§\ûUÙm úYiÓm. §\ûUVôt NêLjûR ÙVoj§V©u
@ûU§ûV ¨ûX¨ßYp úYiÓm.
Yoganatha:
9. Oh Great Sage, what is the supreme goal on earth to be
attained by human society as a whole?
úVôLSôRu:-
¬μÏg_Wú]! éRXj§p U²R NêL Uû]jÕm IÚeúL
VûPRtÏ¬V DVo¨ûX VôÕ?
Bhagavan:
10. Brotherhood based on a sense of equality is the supreme
goal to be attained by human society as a whole.
TLYôu:-
NUÜ QoÜt \ Nú Lô RWl Tô u ûU ú V U²R N êL
Uû]jÕm IÚeúL VûPRtÏ¬V º¬V ¨ûXVôm.
11. Through brotherhood, supreme peace will prevail among

mankind and then this entire planet will flourish like a
single household.
Ë®L s IÚY ú Wô ù Pô Ú Yo Nú Lô RWl Tô u û U
ùVn§]ôp DjRUNôk§ ¨XÜm. @lùTôÝÕ Bl×®
ØÝÕm Jo ÅùP]úY I° §LÝm.
CHAPTER TEN 85
12. This conversation between Yoganatha, the ascetic, and

the gracious Maharshi took place on the 15th of August
1917.
úVôLSôR V§dÏm RûVªÏ UaoμdÏm BfNmTô`ûQ
ALvÓ UôRm 15-m Sôs TL-p SûPùTt\Õ.
This is the tenth chapter entitled ‘ON SOCIETY’ in

of Yoga, composed by Ramana’s disciple, Vasishta
Ganapati.
Notes
1. ÷reyas: Progressive improvement.
2. ÷Ånti: Peace.
3. ÷akti: Power.
CHAPTER ELEVEN
T§ù]ôu\ôm @jVôVm
ON COMPATIBILITY OF JNÄNA AND

SIDDHIS
Oô]£j§ NUWNjRuûU á\p
1 & 2. On the night of the 16th, when he was alone, I approached

the Guru, the great Sage, the most eminent of the
Enlightened, who always abides in the Self, the Illustrious
Ramana, now in human form, and sang his praises so as
to be blessed with jnÅna hard to gain:
T§]ô\ôm Sô°W®t \²ûU«p Ø²Yo ØRpYàm,
©WyUOô²L°t £\kRYàm, AjUô®p ¿eLôÕ S²
¨û Xj RYà m, ùTÚ kRû L Ùm , Uô Vô U ²Rà Uô m
c WUQ ÏÚûY, @ûPRtL¬V Oô]m ùTßRtLôL,
@Ô¡j Õ§dLXôú]u.
3. “In you alone are found supreme abidance in the Self

and the clearest intellect. You are the repository of all
knowledge even as the ocean is of all waters.
DjRU¨xûP Ùu²PúU; ùR°kRU§Ùm Du²PúU.
¿ÚdùLpXôm LPpúTôX @±ÜdùLpXôm Dû\®Pm
¿.
CHAPTER ELEVEN 89
4. Oh far-famed in boyhood itself, in your seventeenth year,

you gained the experience of the Self, inaccessible even
to the yogis.
¸oj§ªdúLôn! ¿ ©sû[l ©WôVj§úX T§ú]ZôUôi¥úX
úVô¡VodÏ U¬Rôm @àTY Oô]Øt\û].
5. Who can describe, Oh Lord, your state of Being in which

all these visible objects appear as mere shadows?
LôQlTÓm BKRû]jÕm ¨Zp úTô- XÏm ¨]Õ
¨xûPûV, Bû\Y! FYú] ®Y¬dÏk §\jRôu?
6. To those drowning in this terrible samsÅra, tossed hither

and thither, and struggling to cross this great suffering,
you alone are the sovereign refuge.
ùL ô¥Rô m ©\ ®d LPÛ i êr¡ , B eÏUe Ïm
@ûXl×iÓ, ùTÚkÕVo LPdL ®Úm×úYôÚß m
DjRUL§ ¿ ùVôÚYú].
7. Oh Brahman, through god-given vision, I behold you

again and again as Subrahmanya, the best of Brahmanyas,
in human form.
©WyUUVú]! ©WyªxPoL°u RûXY]ôm
ÑlWyUiVú] Uô²Pm éiÓ YkRYù]],
Bû\Y]Ú°V Oô]jRôp @¥dL¥ Vôàuû]d
Lôi¡uú\u.
8. Lord, not on Swamimalai, nor on Tiruttani Hill, nor on

top of Venkatachala do you now dwell. In reality you
are in Arunachala.
§ÚúYWLjÕm R¦ûL«Ûm §ÚúYeLPjÕm ¿«pûX.
HV! ¿ @iQôUûX« Û[ÕiûU.
CHAPTER ELEVEN 91
9. Oh Lord, you taught, in ancient days, the secret bhuma

vidya1 to Maharshi Narada, who served you as a disciple.
T¦ ®û P×¬ kR S ôW R U ao μd Ï Öh TU ô m
©WyU®jûRûV, SôR! ¿ Øuù]ôÚLôp DTúR£jRû].
10. Those learned in the Vedas say you are Brahmarshi

Sanatkumara. Those learned in the Ågamas acclaim you
as Subrahmanya, the chief of gods.
úYRØQokúRôo Duû]l ©WyU¬μVôm ^]jÏUôW
ù]uTo; ALU ØQokúRôo @UWô§T]ôm ÑlWyUiV
ù]uTo.
11. Only the names differ, not the person. Sanatkumara and
Skanda are in reality but synonyms for you.
BR²t ù TVo ú YßT ôú P Vu ± l ùTô Ú s
úYßTô¥pûX. DiûU«p ^]jÏUôWu vLkRu
FuTûY D]§Ú ùTVoLú[.
12. Once before, born as Kumarila, the best of Brahmins,

you re-established the dharma propounded in the Vedas.
HV ! @uù \ôÚLô p ÏU¬X ù]u àm @kRQl
ùT ¬úVô ]ô VYR¬jÕ úYReáßm @\jûR ¿
¨ûX¨ßj§]ôn.
13. Oh Bhagavan, when Jains caused confusion in the

dharma, you came down as JnÅnasambhandha in
Dravidadesa and established the path of devotion.
TLYu! RªZLj§t NUQWô p @\eÏu±VdLôp
Oô]NmTkR]ôn ¿ VYR¬jÕl Td§ ùS±ûVl Tô-jRôn.
CHAPTER ELEVEN 93
14. Now again you have come back to earth, Oh glorious

One, to safeguard the Knowledge of Brahman obstructed
by those who are contented with mere spiritual learning.
èÛ Qoú Yô Ó U¡r ú Yô Wô t \û L R Ût\ © WyU
Oô ] jû Rd L ô j RÚ[l ùT ÚkR ûLú V ! Bu ß ¿
VYR¬jÕ[ôn.
15. Lord, you have removed many doubts raised by disciples.

May you be pleased to clear this doubt of mine also.
RûXY! ºPoL°u NkúRLeLs TXYtû\ ¿d¡VÚ°û].
F]§q ûYVjûRÙe Lû[RÛu LP]ôm.
16. Oh Lord of munis, are jnÅna and siddhis mutually

incompatible, or is there some relation between the two?”
Ø²SôVL! Oô]Øm £j§LÞm ØWiTÓY]Yô, @pXÕ
TWvTW NmTkR ØûPV]Yô?
17. Thus praised and questioned by me, Bhagavan Ramana

looked intently at me and said:
@¥ T¦ k §q Yôß ® ] ®V ù Yu û ] A rkR
úS ô d ÏPu T ôo j Õ, c WUQ TL Yôu Bq YN ]
ªVm©]ôo.
18. “One who is well-established in sahaja sthiti performs by

his very nature inviolable tapas day by day. There is no
sloth in sahaja sthiti.
â_ ¨ûX« Ûû\TYu BVpTôLúY SôúPôßk
§\uªÏ RY Uôtß¡\ôu. @k¨ûX«t úNômTúX
«XÕ.
CHAPTER ELEVEN 95
19. Inviolable tapas is nothing but natural (effortless) abidance

in the Self. By such incessant tapas, fresh ripeness comes
from moment to moment.
BVpTôm AjUô®p ¨ûX ùTßRúX §\uªÏ RYm.
@ q ® ûP V \ô j R Y j R ôt L Q k ú R ôß m T¬ T ô L
ØiPôm.
20. By such ripeness siddhis may in course of time come to

the seer and, if prÅrabdha lies that way, even a jnÅni may
sport such powers.
LôiTYàdÏd LôXj§t T¬ TôLjRôt £j§L ÞiPôm.
×£l×iPô«u Oô²Ùm @YtßP ]ôÓYôu.
21. Just as to the Sage the world appears as nothing but the
Self, even so the play of siddhis is regarded by him as
nothing other than the Self.
DQWlTÓeLôÛm, DXLm Oô²dÏ vYìTj§àm
úY\ôLôÕ úTôuú\, £j§ ®û[VôhÓm vYìTj§tÏl
×\mTuß.
22. If prÅrabdha does not lie that way, the Sage though full
of power is ever still as the waveless ocean.
×£l©Xô Oô² At\p ¨û\kÕm @ûXVß LPpúTôX
¨ûX £±Õm @ûNVôu.
23. Abiding in his own natural state, he does not go seeking

anything else. Abidance in the Self is the sum-total of all
powers.
BVpTôLúY Ru²ûX üú\ôu ©±ùRôÚ Y¯ úRWôu.
@qYôjU¨ûX At\Xû]jÕm Iu±V Rôm.
CHAPTER ELEVEN 97
24. Effortless tapas is termed the sahaja state. In that state, it

is thought, powers arise through ripeness.
ØVt£« Xô j RY úU â_ ¨ ûX . @k¨û X «t
T¬TôLjRôp Nd§Ls (£j§Ls) DiPôm.
25. One firmly established in the Self, though surrounded by

many, performs awe-inspiring tapas. For him there is no
need of solitude.
AjUô®p Fußm ¨ûXùTtú\ôu, TXo ãZ®ÚkRôÛm
LÓkRYúU ×¬Yôu. R²ûUûV VYu úYiPôu.
26. They know nothing who think that jnÅna is devoid of

power. For a jnÅni abides in his real state (of Being) which
is the plentitude of power and all round perfection.”
Oô ² «X ÏY Õ F eÏm ¨ û\k ù Rp Xô m
Yp XR ]Õiû U «X ôR -u, O ô ]m Nd §V t\
ùRuù\iÔ TYu @\úY V±VôRYu.
This is the eleventh chapter entitled ‘ON

COMPATIBILITY OF JNÄNA AND SIDDHIS’ in
of Yoga, composed by Ramana’s disciple, Vasishta
Ganapati.
Notes
1. Bhuma vidya: Knowledge of the Ground, of Being.
CHAPTER TWELVE
Tu²ùWiPôm @jVôVm
ON SAKTI
Nd§ ®NôWm
1. On the nineteenth day, the high-minded Bharadwaja

Kapali, great among the learned, questioned Guru Ramana.
ùT¬V U]j§]àm º¬V ×iVôjUôÜUô¡V TôWjYô_
LTô-, cWUQ ÏÚûY 19-m úR§ Vuß ©uYÚUôß
®]®]ôu.
Kapali:
2. Oh Bhagavan, in the every-day life of both the jnÅni and
the ignorant, one observes the triad, subject, object and
cognition.
LTô-:-
TLYu! @±Yôu, @±Ü, @±TÓùTôÚù[uàm Bm
êu ßm O ô²L Þd Ïm Tô UWod Ïm DXL Yôr® t
LôQlTÓ¡\Õ.
3. By what special attribute then is a jnÅni superior to the

ignorant, one? Oh Lord, may you be pleased to clear this
doubt of mine.
©u]o Ff£\lTôp Oô² TôUW²àm DVokRY ù]uàm
F]ûRVjûR, SôR! ¿ úTôd¡ VÚ[p úYiÓm.
CHAPTER TWELVE 101
Bhagavan:
4. For one to whom the subject is not different from the
Self, the object and the cognition also do not appear
different from the Self.
TLYôu:-
¾Wô! FYàdÏ @±Yôu ùNôìTj§àm úY\Xú]ô,
@YàdÏ @±Üm @±TÓùTôÚÞeáP ùNôìTj§àm
úY\ônj úRôu\ô.
5. For one to whom, owing to attachment, the subject is

different from the Self, the object and the cognition too
appear different from the Self.
Tt ßt\Y] ô m F Yà dÏ @ ±Yô u ù Nô ì T j§ à
Uu ²Vú Uô, @Yàd Ï @±Üm @±TÓùTô ÚÞm
ùNôìTj§àm úY\ôLúY úRôußm.
6. Even in this seeming difference, the jnÅni perceives the

essential unity. The ignorant one, caught in the seeming
difference considers himself as separate.
úTRj úRôt\j§úX ùUnVôm @úTRjûR Oô² ÙQo¡\ôu.
TôUWú]ô úTR úRôt\j§XLlThÓf £ûR¡\ôu.
Kapali:
7. Lord, that Being, in which these differences of triads
appear, is it endowed with Sakti or devoid of Sakti?
LTô-:-
SôR! Øl×¥ UVUôm BlúTReLs úRôußRt ¡PUôm
ùNôìTm Nd§Ùs[Rô, Nd§Vt\Rô?
CHAPTER TWELVE 103
Bhagavan:
8. Child, that Being, wherein these differences of triads appear
is said to be all-powerful by those who know VedÅnta.
TLYôu:-
ùNpY! Øl×¥UVUôm Bl úTReLs úRôußRt ¡PUôm
ùNôìTm FpXôm YpX ùRuTo Uû\ Ø¥ Y±kúRôo.
Kapali:
9. That divine Sakti of which the VedÅntins speak, is it
dynamic or static?
LTô-:-
SôR! CN]Õ Nd§ ùVuß Uû\Ø¥ÜQokúRôo BûNdÏ
UR²p @ûNÜ[Rô, BXRô?
Bhagavan:
10. Child, it is only because of the movement of Sakti that
the worlds come into being, but the Reality on which the
movement is based never moves.
TLYôu:-
©s[ôn! Nd§«u @ûN®]ôúXúV DXLeLÞtTj§Vôm.
@ûNÜd¡PUôm ùTôÚú[ô Fußm @ûNY§pûX.
11. That movement of Sakti which is based on the immovable

(Reality) and which is the cause of the world, the learned
term indefinable MÅya.
@NXj§u Nd§Vôm FR]ûNÜ DX¡tÏd LôWQúUô,
@ÕúY BjRûLV ùR]®VXô UôûV ùVuTo @±Oo.
12. This movement appears as if real to the subject. In reality,

there is no movement in Being, Oh best of men.
LôiTY àd Ï @ûN Ü DiûU ú Tô t ú\ô u ßm.
DjRUú]! DiûU«t ùNôìTj§tÏf NX]úU «uß.
CHAPTER TWELVE 105
13. The seeming difference between Iswara and Sakti arises

from (dualistic) vision. If the vision is withdrawn (into
the source), the two become One.
CNàdÏm Nd§dÏm úTRk úRôu\p TôoûYVôúXúV.
TôoûY êXjúR ùVôu±]ôp Bq®WiÓm Iu\ôm.
Kapali:
14. Bhagavan, this activity of Iswara which is the cause of
this vast universe, is it eternal or not? Please enlighten
me.
LTô-:-
LôQlTÓm ©WyUôiP úLô¥Lû[l TûPdÏm CN]Õ
ùNVp ¨j§VUô, @u± @¨j§VUô FuTûRl TLYôu
TLW úYiÓm.
Bhagavan:
15. Though the supreme moves because of his own supreme
Sakti, he in reality is unmoving. Only the Sage can
understand this profound mystery.
TLYôu:-
R]Õ DjRUNd§Vôt TWUu @ûNkÕm @ûN®Xu.
Oô²LÞdúL ®[eÏm WL£VªÕ.
16. Movement by itself is activity and activity is called Sakti.

The supreme person through his Sakti created all that we
see.
@û Nú Y ù N Vp ; ùN Vú X Nd § ; Nd §Vô t TWU u
LôÔªKRû]jûRÙm ùY°lTÓj§]ôu.
CHAPTER TWELVE 107
17. Activity is of two kinds: pravritti (manifestation) and

nivritti (withdrawl). The Vedic text, “Where all this has
become Ätman itself,” refers to nivritti.
©W®Új§ ¨®Új§ùV]f ùNVp BÚYûLVôm. “FeÏ
@û]jÕm AjUôúY Vô]úRô” Fuàm Uû\ ¨®Új§
TWUôÏm.
18. Thus the word ‘sarvam’ (‘all this’) refers to the many
(seen) during dualistic vision. The word ‘abhoot’ (‘has
become’) implies some sort of activity.
"@û]jÕm' Fuàg ùNôpXôp Õ®Rk úRôußeLôXj
Õs[ TuûUÙm, "A]úRô' FuTRôp GúRôúYôo
ùNVÛm ùT\lTÓm.
19. The specific expression ‘Ätman itself’ implies that the

multitude of diverse things born of it must in the end be
withdrawn into the Ätman.
"AjUôúY' FuTRôp AjUô ®²uß Ø§jR ®úNèLs
VôÜm IÚeúL @R²PúU ùVôußY] ùY]d
á\lùTt\Õ.
20. O best of men, without Sakti, Being is not apprehended.

Sakti has two names, vyÅpÅra (activity) and Åsraya
(Ground).
DjRUú]! Nd§ûV®hÓ ùNôìTm ®[eLôÕ. ùNVp,
BPùUuß Nd§d ¡Ú ùTVoL[ôm.
21. The learned say that work such as the creation,

(sustenance and dissolution) of the Universe is vyÅpÅra
(activity). Oh best of men, Åsraya (Ground) is nothing
other than Being.
DX L l T ûPl × ØRX ôk ù Rô ¯ú X ùN Vù X u ßm,
ùNôìTúU BPùUußm @±Oo S®pYo.
CHAPTER TWELVE 109
22. Because Being is itself everything, it depends on nothing

else. He who understands Sakti as both activity and
Ground he alone knows.
V ôÜ k R ô ú ] V ô R -u ù N ô ì T m © ± ù R ôu û \ l
Tt± Vú R Vu ß. BqY ô ß Nd §û Vf ùN VXô LÜ m
BPUôLÜ ØQokRYú] Diû U ÙQokúRôu.
23. In the absence of activity there can be no diversity for

Sat (Being). If Satta1 be other than Sakti, then no activity
can ever rise.
ùNV-uú\p ^jYvÕ (Ds[ ùTôÚs) SôSô YôRp
áPôÕ. Nd§ LPkÕ DiûU úVôe¡]ôp ®Új§
Ù§VôÕ.
24. If, in course of time, the great dissolution of the universe

should occur, this activity merges, as it were, into Being
without any difference.
LôXjRôp, DX¡u ùTÚm©W[V ØiPô«u, BfùNVp
ùNôìTj§uLi @Pe¡]ôtúTô-ÚdÏm.
25. Without Sakti none of this activity can ever be; neither
creation nor cognition consisting of the triad (subject,
object and cognition).
Bq®YLôW Uû]jÕm, TûPl×m, Øl×¥UVUôm @±Üm
Nd§«u± ÙiPôLô.
26. The one transcendent Sakti is known by two names;

Being, as Ground, and activity, because of the work of
creation.
BPUô«ÚjRXôt ùNôìT ùUußm, TûPjRp ØRXôk
ùRô¯X ôt ùNVùX ußm — BÚ ùTVoL[ôp
@û]j§àØVo Nd§ ùVôuú\ YZeÏßm.
CHAPTER TWELVE 111
27. Best of men, to those who consider movement alone to

be the mark of Sakti, one has to point out that there exists
some Supreme Reality as the Ground.
Dj RUú ] ! @ ûN ú Y Nd §« u XbQù U uú Tô o
@Rt¡PUôm TWm ùTôÚù[ôuû\ ùVôlTp úYiÓm.
28. That sole, supreme Reality is by some called Sakti, by

others Being, by others Brahman and by still others Person.
Iu \ôm @lT Wm ùT ôÚû [f £X o N d §ù Vu To ;
ùN ô ìTù U u \±O o £XÚm , ©WyU ùU u ß m
×Ú`ù]ußm úYß £XÚ ªVm×Yo.
29. There are two ways, child, in which Truth is apprehended.

It is defined in terms of its characteristics. And it is
(directly) experienced as reality.
Ï±VôÛm úSWôLÜùU] DiûU ÙßRp BÚYûLVôm.
Ï±Vôp DiûU ®Y¬dLlTÓm; úSWôVàT®dLlTÓm.
30. Thus, knowledge of Being can be had in two ways,

through its activity, or by experiencing it as such; that is
(indirectly) through its attributes or (directly) by being
one with it.
AR-u ùNôìTjûR ÙQoRp ùNVXôÛm YôvRYj§Ûm
— ùTôÕYôLÜm úSWôLÜm — F] BÚYûL ùVuTo.
31. Being is said to be the Ground, my child, and activity its

attribute. By understanding through activity the source
of activity, one gets firmly established in the Ground.
BPjûRf ùNôìTùUußm, ùNVûXd Ï± (XbQm)
Fußm TLoYo. ®Új§Vôp (ùNVXôp) @Ru êXjûR
ÙQokÕ AfWVj§p ¨ûX ùT\Xôm.
CHAPTER TWELVE 113
32. Being goes with attributes. And attributes go with Being.

The relation between the two, it is said, is one of identity.
ùNôìTm Ï± (XbQm) Ds[Õ. Ï±Ùm ùNôìT Øs[Õ.
BûY «Wi¥tÏm RôRôuªV NmTkRUôm.
33. As Being is apprehended only by its attribute, namely

activity, it is eternally active.
DjRUú]! BeM]m ùNV ùX]lTÓm ùTôÕYôe Ï±Vôt
ùNôìTm Ï±dLlTÓR-u @Õ FdLôÛg ùNVÛûPVÕ.
34. Activity is not other than Being, if you see indeed. All
this knowledge of difference is but imaginary.
DiûU«t Lô¦t TWm ùTôÚ°àg ùNVp úY\uß.
Bq úYtßQo ùYpXôe LtTû]úV.
35. This creation called the sport of Sakti is only an idea of

Iswara. If the idea is transcended, Being alone remains.
Nd§®Xô^ ùU]lTÓm BlTûPl× CNLtTû]Vôm.
BdLtTû]ûVd LPkRôt ùNôìTúU Fg£ ¨tÏm.
This is the twelfth chapter entitled ‘ON SAKTI’ in

Sri Ramana Gita, the Science of Brahman, and the
Vasishta Ganapati.
Notes
1. Satta: Nature of Being.
CHAPTER THIRTEEN
T§uêu\ôm @jVôVm
WOMAN ELIGIBLE FOR SANNYÄSA

v§Ã×ÚPodÏj Õ\®t NUY§LôW ¨ìTQm
1, 2 & 3. Light of the moon for the Atreyas, married into the
VÅsishta line, mother of the unshaken Brahman knower
Mahadeva, and ideal wife, and one devoted to the service
of the world and the practice of the great Sri Vidya
praised by sages, the first guru south of the Vindhyas of
the Tara Vidya, my friend in tapas, Visalakshi of great
fame;
Aj úWV ÏX ¨Xô , Y ô £xP ÏX U Ú¡ , ¾ Wà m
©WyU®jÕUôm Uaô úRY]Õ Rôn, T§®WûRLh úLôo
Nôuß, DXLj ùRôiÓ ®WRméiPYs, úRYo Õ§dÏg
£\l×\ ‘L’ LôWô§ c®jûRûV V¦kRYs. ®k§V
UûXdÏj ùRtúL ‘RôWô’ ®jûR«u A§ ÏÚ, F]Õ
RYjúRô¯, ©¬ûV ®NôXô·, ×LrªdLôs, F¯u
ªdLôs.
4. She submitted through me two questions to sage Ramana,

the friend of the universe:
FpúXôodÏm SpúXô]ôm cWUQ Ø²YûW Fu
Yô«XôL BÚ úLs®Ls úLhPôs.
CHAPTER THIRTEEN 117
5. “If obstacles confront women that abide in the Self, does

the sÅstra sanction their renouncing the home and
becoming ascetics?
AjUô®p ¨ûXdÏm UôRo, BûPëß LÚ§, ÅÓ®hÓj
Õ\Ü éÔRp Nôv§W NmURUô?
6. “If a woman, liberated while alive, happens to shed her

body, what is the proper thing to do, cremation or burial?”
ËYuØdûR«u úRLm ®ÝeLôp, @qÜPûX F¬lTRô,
NUô§ ùNnYRô? FÕ ùNnVjRÏm?
7. Bhagavan, the great sage, Knower of the import of all

the scriptures, listened to the two questions and gave his
decision:
Bq®Ú ®]ôdLû[Ùe úLhÓ, Nôv§WôojR Uû]j§u
DiûUÙQokR TLYôu ¬μ£úWxPo @Ru Ø¥
®Vm©]ôo.
8. “Since there is no such prohibition in the sÅstra, there is

nothing wrong in women abiding in the Self and fully
ripe becoming ascetics.”
áPôùRuß á\lTPôRRôp, ùNôìTj§p ¨ûXdÏm
TdÏYmùTß UôRo Õ\Ü éÔRp úRôÙôLôÕ.
9. “As in mukti and jnÅna there is no difference between

man and woman, the body of a woman liberated during
life is not to be cremated, for it is a temple.”
®Ó R ûX¨ ûX Ùm Oô] Øm ù Tô Õ Y ô R-u
ËYuØdûRûV F¬jR XôLôÕ. @qÜPp úRYôXVUôm.
CHAPTER THIRTEEN 119
10. “Whatever evils are said to follow the cremation of the

body of man liberated during life will follow even when
the body of a woman liberated during life is cremated.”
ØdR]ôm ×Ú`]Õ êoj§ûV F¬lTRô ÛiPôm
F] lTÓ k ú Rô `m V ô Üm Ød û RVôm v §Ã«u
êoj§ûV F¬lTRôÛ ØiPôm.
11. The wise Ramana Maharshi elucidated these points

regarding a woman jnÅni on the 21st day of August
(1917).
ÖiQ±Yô[Wôm WUQ UL¬μ Oô]Y§ûVl Tt±V
Bq®`VjûR 21-m Sôs TL-p ®[d¡]ôo.
This is the thirteenth chapter entitled ‘WOMAN

ELIGIBLE FOR SANNYÄSA’ in Sri Ramana Gita, the
Science of Brahman, and the Scripture of Yoga composed
by Ramana’s disciple Vasishta Ganapati.
CHAPTER FOURTEEN
T§]ôuLôm @jVôVm
JIVAN-MUKTI
ËYu Ød§ ®NôWm
1. & 2. On the night of the 21st (August, 1917), wise

Bharadwaja Vaidrabha, born in Sivakula family, great
among the learned, well-versed in speech, questioned the
Maharshi on Jivanmukti and, in the hearing of all, the
Maharshi replied.
21-m Sôs BWÜ, Dj RU ®úY¡Ùm, úURô®Ùm,
YôNôXàm £YÏXj Õ§jRYàUôm TôWjYô_ ûYRolTu
ËYu Ød §ûVl Tt± Uao μ û V ® ]® ]ô u .
FpúXôÚe úLh¥ÚdL, Uaoμ BqYô\Ú°]ôo.
3. Jivanmukti is firm abidance in Being, unaffected by

scriptural or worldly ideas.
èÛQoYôúXô, DXÏQoYôúXô @ûXÜ\ôj §PªÏ
vYìT ¨xûPúV ËYuØd§ ùV]lTÓm.
4. There are no differences in prajnÅna (transcendental

awareness). Hence Mukti is of one kind only. One
liberated while yet in the body is calld a Jivanmukta.
Oô]m JoRuûUjRôR-u Ød§Ùm Jo YûLúVVôm.
DP--ÚkÕm ®ÓThPYú] ËYu ØdRu.
CHAPTER FOURTEEN 123
5. There is no difference between the experience of

Jivanmukta and that of one who, according to the
scriptures, goes to Brahmaloka and gets liberated there.
©WyUúXôLg ùNpYRôL Nôv§WeL°t á\lTÓm
ØdRàdÏm ËYuØdRàdÏm @àTYj§t úTRªpûX.
6. Identical with the experience of the above two is that of

the Mahatma whose prÅnas merge (into pure Being) even
here (at the time of death).
@± O ! Beú L úV ©W ôQ ]P eÏm U aôjU ô®u
@àTYØm Øu²ÚYWÕ úTôu\úR.
7. Abidance in the Self is the same for all, the destruction of

bondage is the same for all, and there is but one kind of
mukti. Difference between muktas appears only to the
minds of others.
vYìT ¨xûPÙm TkRUßRÛm ùTôÕYôR-u Ød§
IÚRWuûUjúR. úYßTôÓ ©\o ×j§dúL úRôußm.
8. Oh best of men, the Mahatma who abides in the Self and

gets release while yet alive, his life-forces too get absorbed
in the Self even here.
DjRUú]! AjUô®p ¨ûXjÕ D«úWô¥XÏeLôúX
®Ó R ûXÙt\ U aôj U ô®u © WôQu Be úL ú V
VPeÏm.
9. In some cases, owing to ripening of tapas, the Jivanmukta

may in time attain intangibility, while the form remains.
£X®PjúR ËYuØdRàdÏj RYj§u T¬TôLjRôt
LôXlúTôd¡p DÚÜ[úTôúR T¬NªuûUÙ ØiPôm.
10. With further maturity, even disapperance of form

(invisibility) ensues. Remaining as pure Awareness alone,
such a siddha disports himself as he likes.
ÁiÓm T¬T ôLj Rô p DÚ®uûUÙeáÓm. @Yu
çVOô] Y¥Y]ôn ³jR]ônj §LrYôu.
11. Oh best of men, these two siddhis of the body may come
about in a short time through divine grace.
Dj RUú ] ! DPûX lT t± V Bq® Ú £j§ LÞm
úRYRôàdWLjRôt £±Õ LôXj§úXúV áPXôm.
12. Difference in siddhis does not mean any difference in

mukti. One who abides in the Self is a mukta whether
with or without the body.
BqúYtßûU Tt± Oô] NmTj§t áÓRp Ïû\®pûX.
NÃ¬ Vô«àm @NÃ¬ Vô«àm AjUô®p ¨ûXjúRôu
®ÓRûX ùTt\Yú].
13. He who ascends to higher worlds through (sushumna)

nÅdi and along the path of Archis gains liberation
forthwith by virtue of the enlightenment arising there.
Sô¥«u êXm @of£Wô§Y¯úV úUú]ôd¡f ùNpúYôu
AeÏ§dÏm Oô]jRôp DPú] ®ÓTÓYôu.
14. To a loving devotee of well-ripened mind the ascent

(through the nÅdi) to the highest goal occurs by grace
divine.
DTô^û]Vôt TdÏYªÏm D[j§]]ôm úVô¡dÏ
Bû\Y]Ú[ôp Sô¥«u êXm DVoL§ÙiÓ.
15. He can roam at will in all the worlds, assume as many

bodies as he likes and even confer grace on others.
FpXô ÜXLeL°Ûm ¨û]jRYô ßXÜRÛm, ®ÚlTôp
DÚl TX ùT ßRÛm , @àd¡W¡jRÛeáP @Yàd
ÏiùP]lTÓm.
16. Some wise men say KailÅsa is the world of the liberated,
others Vaikunta and yet others the region of the Sun.
@±Oo £Xo ûLXô NúU ØdR ÚX ù Lußm , £Xo
ûYÏiP ùUußm, Utßg £Xo ã¬V UiPXùUußm
×LpYo.
17. Oh learned one, like this and other planets, these worlds
of the liberated also are projected on Being by the
marvellous power of Sakti.”
éª Ø RXô m DXL eLs ú Tô u ú\ Ø dRÚXL ûY
Vû ]j Õ m @t× R U¶ûU Y ônkR N d§ Vô t
TWmùTôÚ°²Pm LtTû]Vôn ¨tTûYVôm.
This is the fourteenth chapter entitled ‘JIVANMUKTI’

in Sri Ramana Gita, the Science of Brahman, and the
Vasishta Ganapati.
CHAPTER FIFTEEN
T§û]kRôm @jVôVm
ON ‘SRAVANA, MANANA,
NIDHIDYÄSANA’
£WYQ U]] ¨§jVô^] ¨ìTQm
1. Oh Lord, the best in the line of sages, what is meant by

sravana, manana and nididhyÅsana?
SôR! £WYQ ùUuT ùRÕ? U]] ùU]d ùLôsY ùRÕ?
Ø²ÏúXôjRUô! ¨§jVô^] ùU]lTÓYùRÕ?
2. Thus questioned by me, Sri Bhagavan, the best of the

knowers of Brahman, spoke in the gathering of disciples
on the morning of the 22nd day (of August 1917).
22-m Sôs LôûX Oô²L°t £\kR TLYôû] Vô²qYôß
®]Y, @u]ôo ºPo ÏZôj§tÏ DûWjR]o.
3. “Some say that sravana is listening to the Preceptor as he

expounds the Vedantic texts with meaning and
commentary.
DT¨`j YôdVeLû[ @ojR ®VôdVô]eLÞPu
ÏÚØLUônd úLhPúX £WYQm FuTo £Xo.
CHAPTER FIFTEEN 131
4. Others say that sravana is also listening to a Teacher who

knows the Ätman explaining in his own language and
words the nature of Being.
Aj UOô ²Vô m ANô ¬V²P ªÚkÕ vYìT jûR
ÙQojÕm YôdÏLû[ FmùUô¯«t úLhPôÛm @Õ
£WYQúU FuTo ©\o.
5 & 6. Having listened to the Vedantic texts or the Guru’s own

words, or without either, but owing to merit earned in
past lives, listening to one’s own Heart declaring itself as
the root of the ‘I’-thought, different from the body (and
mind) – this is sravana in reality.
úY R ôkR Y ôdV eL û[d úL hú P ô , ÏÚ® u
@Úi ùU ô¯û Vd ú L hú Pô, @u ± , Øt© \®
SpYôNû]Vôp Bq ®WiÓ ªpXôUúX ÙQokúRô,
‘‘DPp ØR-VYt±àm úY\ôm ¿ ‘Sôu' Fuàm
TôuûUdÏ êXUôYôn” Fuß Ds[j§²u ß
úLs®ÙßRúX DiûU«t £WYQUôÏm.
7. Manana, according to some, is enquiry into the meaning

of the sÅstras. In reality it is enquiry into Being (the Self).
ètù Tô Ú [ô nú Y U] ] ù U uT o £X o. H Vú ]!
R]ÕiûUûV ®Nô¬jRúX VRôojR U]]m.
8. Some say that the intellectual conviction of the identity of

Brahman and Ätman, without doubt or misunderstanding,
is nididhyÅsana.
úTôt\ÛßúYôn! NkúRL ®TÃRUt\ ©WyUôjU Oô]úU
¨§jVô^]m FuTo £Xo.
CHAPTER FIFTEEN 133
9. Mere scripural knowledge of this identity, however free

from doubt or misunderstanding, does not by itself confer
experience.
NkúRL®TÃRUt\ ùR²àm Nôv§WjRôÛt\ HdV Oô]m
@àTYj§t ÏRYôÕ.
10. Oh Vasishta, both doubt and misunderstanding are

dispelled by experience alone, and not by hundreds of
scriptures.
Yô ³x Pô ! èß è p L t\ô Û m ¿ eL ôR HVk§ ¬
©ûY«WiÓm @àTYj RôúXúV ¿eÏm.
11. The scripture dispels the doubt and misunderstanding of

one who has faith. When the faith weakens a little, they
both reappear.
Sm©dûLÙs[Y]Õ HVk§¬×Lû[ Nôv§Wm @Ltßm.
Sm©dûL Ntßd Ïû\kRôp @ûY«WiÓm ÁiÓ
Ø§dÏm.
12. Oh Vasishta, it is only by experience of Being that they

are both eradicated (once for all). Hence firm abidance
in Being is termed NidhidhyÅsana.
Yô³xPô! vYìTôàTYjRôúXúV @ûY«Wi¥u
úYWßm. AR-u vYìTjûR úSúW ÙQoRúX ¨§jVô^]
ùU]lTÓm.
13. When one’s mind wanders outside, my child, without

firm abidance in Being, even the study of hundreds of
scriptures cannot confer direct, immediate Knowledge.
HVú]! vYìTj§p ¨ûXùT\ôÕ ×\júR VûXTYàdÏ,
èßè XônkRôÛm úSWôm @ÖTY Oô]m YôndLôÕ.
CHAPTER FIFTEEN 135
14. Oh great Kaundinya, if firm abidance in Being becomes

natural (and effortless) this indeed is final freedom and
the supreme state, and is called direct realisation.”
Y³x PÏX £ú Wx Pô ! v Yì T ¨xû P BVp Tô
ùVôÚYàdÏ±u, @ÕúY Ød§Ùm, TW¨xûPÙm,
^ôbôj LôWØUôm.
This is the fifteenth chapter entitled ‘ON SRAVANA,

MANANA, NIDIDHYÄSANA’ in Sri Ramana Gita, the
CHAPTER SIXTEEN
T§]ô\ôm @jVôVm
ON BHAKTI
Td§ ®NôWm
1. Then, questioned regarding bhakti, the best of men, the

highly auspicious Bhagavan Ramana Maharshi, spoke
thus:
Td §û V l Tt± ® ]Y lùTt\ × Úú ` ôj R U] ô m
ùTÚkRûL TLYôu WUQUaoμ @Ú°]ôo.
2. The Self is dear to all. Nothing else is as dear. Love,

unbroken like a stream of oil, is termed bhakti.
@û ]Y o dÏm ©¬V Uô ] Õ Aj Uô ; Aj Uô ® àm
©¬VUô]Õ úYù\ôu±uß. FiùQn Årf£úTôp
BûPV\ô @uúT Td§Vôm.
3. Through Love the Sage knows that God is none other

than his own Self. Though the devotee, on the other hand,
regards Him as different from himself, yet he too merges
and abides in the Self alone.
R]RôjUô®àm Bû\Yu úY\X ù]uß @uTôp
@±OàQo¡\ôu; Ut\Yu CNû] úY\ôLd LÚ§]ôÛm
AjUô®úXúV LXkÕ ¨t¡\ôu.
CHAPTER SIXTEEN 139
4. The Love which flows (unbroken) like a stream of oil,

towards the Supreme Lord, leads the mind infallibly into
pure Being, even without one’s desiring it.
NoúYN²Pm ûRXRôûWúTôp @u×l ùTÚdÏiPô«u,
@Õ ®ÚlTªXô]Õ ×j§ûVÙm vYìTj§t úNolTÕ
§iQm.
5 & 6. When the devotee, regarding himself as a separate, limited

individual of poor understanding, and desirous of
deliverance from suffering, takes the omnipresent
Supreme Reality to be some deity and worships it, even
then he attains in the end That (alone).
Ruû] YûWÙt\Y]ôLÜg £t\±®]]ôLÜe LÚÕm
@±Yôu Y¥Üßm @uTu ÕVo VôÜm ®XÏRtÏ,
FeÏ¨û\ TWmùTôÚû[ Bû\Y]ôLd LÚ§ Y¯ThÓ,
@ûRúV Ø¥®p @ûP¡u\ôu.
7. Oh best of men, one who attributes names and forms to

the deity, through those very names and forms, transcends
all name and form.
DjRUú]! Bû\Yû] SôU Y¥YeLÞPu GjÕTYu
@kSôU Y¥YeL[ôp SôUY¥Yû]jûRÙk RôiÓ
¡\ôu.
8. When bhakti has grown perfect, then hearing once (about

Reality) is enough, for it confers perfect Knowledge.
Td§ ¨û\Ü±u IÚLôt úLhPúX úTô§V RôR-u @Õ
éWQOô]j§u ùTôÚhPôm.
9. Bhakti not continuous like a stream is called intermittent

bhakti. Even this is bound to result in supreme bhakti.
RôûWVônl ùTÚLôRÕ ®f£u] Td§ùV]l TÓm. @Õ
TWôTd§dÏd LôWQUôRp Õ¦×.
CHAPTER SIXTEEN 141
10. One who practises bhakti for a desired end finds no

fulfillment on attaining it and then again worships God
for the sake of eternal happiness.
úLôÚRp LÚ§ Td§ ùNnúYôu, úLôÚYûRl ùTtßm
U]m ¨û \Ü \ôÕ, Ø ¥® p , Á iÓ m, ¨ ûX Vô ]
úTWô]kRj§tLôL Bû\Yû]j ùRôÝYôu.
11. Bhakti, even when accompanied by desire, does not cease

with the achievement of the desire. Faith in the Supreme
Person develops and goes on increasing.
LôªVeLXkR Td§Ùm úLô¬V ùRn§VÕm ¿eÏY§pûX.
TWU ×Ú`²Pm Sm©dûLúVôe¡ úUuúUÛm @u×
Y[o¡\Õ.
12. Growing thus, bhakti in course of time becomes perfect.

By means of this perfect and supreme bhakti, even as by
jnÅna, one crosses (the ocean of) Becoming.
LôªVTd§Ùe LôXj§p Y[okÕ éWQ Td§VôÏm.
Oô]jRôt úTôuú\ éWQ TWôTd§Vôp TYjûRd
LPjRXôm.
This is the sixteenth chapter entitled ‘ON BHAKTI’ in

Sri Ramana Gita, the Science of Brahman, and the
Vasishta Ganapati.
CHAPTER SEVENTEEN
T§ú]Zôm @jVôVm
ON ATTAINMENT OF JNÄNA
Oô]lWôl§ ®NôWm
1. On the 25th (August, 1917) Vaidarbha, best among the

learned bowed humbly before the Sage and questioned
him again.
25-m Sôs @uß TLp @±O¬t £\kR ûYRolTu
YQdL ùYôÓdLjÕPu Ø²YûW ÁiÓm ®]®]ôu.
Vaidarbha:
2. Does jnÅna come (to us) gradually little by little, day by
day? Or does it, like the Sun, blaze forth all at once in all
its fullness?
ûYRolTu:-
Oô]m §]kúRôßm £ßLf £ßLl T¥lT¥Vôn YÚYRô?
@pXÕ ã¬Vu úTôp IúW LôXj§p FeÏm éWQUô
«XÏUô?
Bhagavan:
3. JnÅna does not come gradually, little by little, day by
day. It blazes forth all at once in all its fullness, when the
practice has matured to perfection.
TLYôu:-
Oô]m §]kúRôßm £ßLf £ßLl T¥lT¥Vôn YÚY§pûX;
NôRû] Ø§of£Vôt LQj§t éWQUô «XÏm.
CHAPTER SEVENTEEN 145
Vaidarbha:
4. Bhagavan, during practice the mind goes and comes, in
and out. Is the in-going of the mind called jnÅna?
ûYRolTu:-
TLYu! NôRû] ×¬ÙeLôp DsÞm ùY°Ùm úTôdÏm
YWÜUô «ÚdÏm Uú]ô®Új§ûV Oô] ùU]XôUô?
Bhagavan:
5. Oh learned one, if the mind having once gone in comes
out again, it is only practice. For jnÅna is the experience
which never slips away.
TLYôu:-
@±O! Dsú[ ùNu\ U§ ÁiÓm ùY°Ù±u, @Õ
@lVô^úU VôÏm. SÝYô @àTYúU Oô]m.
Vaidarbha:
6. Oh best of sages, great scholars have mentioned in the
scriptures several stages of jnÅna. How are they to be reconciled?
ûYRolTu:-
Ø²YúWú\! @±ÜªdúLôWôp £X èpL°p Oô]j§u
T¥(éª)Ls á\lThÓ[úY — @Yt±u ùTôÚjR
ùUqYôß?
Bhagavan:
7. Oh wise one, all the stages of jnÅna mentioned in the
scriptures appear, even like distinctions in mukti, only to
the minds of others. For those who know, jnÅna is but
one.
TLYôu:-
è-t á±Ùs[ Oô]lT¥L ù[pXôm Ød§ úTReLû[l
úTôXúY ©\o U§Tt±VYôm. U§ªdúLôn! @±kúRôodÏ
Oô]m Iuú\.
CHAPTER SEVENTEEN 147
8. Observing the movements in the jnÅni’s body, senses (and

mind) which occur according to prÅrabdha, others
imagine the stages. In reality there are no gradations (in
jnÅna).
®û]Tt± YÚm DPp ùTô± ØR-VYt±u ùNVp
úSôd¡l T¥Lû[l ©\o LtTû] ùNn¡u\]úW Vu±
DiûU«p Gt\j Rôr®pûX.
Vaidarbha:
9. Once Self-knowledge, the destroyer of all ignorance, has
been gained, will it disappear on account of ignorance
sprouting again through attachment?
ûYRolTu:-
@gOô] Uû]jûRÙm @Ltßm @àTY Oô]m JoLôt
ûLá¥Ùm, ÁiÓm TtßRXôu Øû[dÏm @gOô]jRôp
@Õ Uû\ÜßUô?
Bhagavan:
10. Oh Light of Bharadwaja line, once Self-knowledge, the
opposite of ignorance, has been attained, it can never be
overcome.
TLYôu:-
TW jY ô _ Ï X® [ dú L ! @g O ô ]j §t ù L §Wô m
@àTYOô]m IÚLô Û±u ÁiÓUÕ £ûRÜ\ôÕ.
This is the seventeenth chapter entitled ‘ON

ATTAINMENT OF JNÄNA’ in Sri Ramana Gita, the
CHAPTER EIGHTEEN
T§ù]hPôm @jVôVm
ON THE GLORY OF THE SIDDHAS

³jR U¶Uôà¸ojR]m
1. Bhagavan Ramana, born in the great line of Parasara, the

son of the immaculate Sundara Pandita, with lovely eyes
wide as the lotus-petal, bringing renown to the earthly
gods.
DVo TWôNW úLôj§W Øt\Yàm, éÑW ÏX ¸oj§LWàm,
UôNLp ÑkRWôoV]Õ @Úg ùNpYàm, ®¬RôUûW«Rrd
LiQàm,
2. Dweller in Asrama on Arunachala, steadfast and stainless

Paramahamsa, assuming activity out of compassion while
ever established in the imperishable Ätman.
@ÚQôNXj§ -XÏm AfWU Yô£Ùm, Uß®Xô ¨ûX
©\Zô l T WU am^ àm , Rû VVôp ®Y Lô W RûN
Ùt\Yàm, @¯Yß UôuUô®p Fuß Øû\TYàm,
CHAPTER EIGHTEEN 151
3. His words dispel all doubt. His glance, like an Ankusa,

brings under control the mad elephant of the deluded
mind. He is ever active for the happiness of others and
utterly indifferent to his body’s needs.
HVm Vô Üe L û[Ùm Y ôd¡]à m, UûXlùT àm
URVôû]d LeÏN úSôd¡]àm, ©\o SXîdL ªûPë\ô
Õtú\ôàm, R]ÕPp ®`Vj§t úNômTp ªdLYàm,
4. His body glows like a ripe mango. Absolute master of

the fickle senses, he is wedded to the immortal Valli 1
who is pure awareness. In a few words he conveys the
substance of all scriptures.
L²kR Uô eL² ù Vô°Ùß ú U²V àm, @ûXÙm
ùTô ±Lû [ VP dÏ Uôt\Xô àm, ÏûX® Xô Oô ]
¨û\ùYàe ùLô¥ûV UQkúRôàm, ALU NôWjûRf
£uùUô¯«t ÑÚd¡ VÚsúYôàm,
5. With his pure, effulgent rays he clears, like the sun, in

due season, the dullness of his devotees. He is an
inexhaustible mind of auspicious qualities.
RôUûWúSVù]]j R]Õ çVùYô°ªÏ L§oL[ôp @¥
NôokRô WgOô ]jû Rd LôXjRôp @Lp®lTôàm,
@]kR LpVôQÏQºXàm,
6. In speech he is extremely soft, in look cool and

compassionate; his face is like a full-blown lotus; his mind
is a void like the moon in daylight; he shines in the Heart
as the Sun in the sky.
Yôd¡p ùUuûUªdLôàm, úSôd¡t Ï°okRôàm,
LUXØLjRXokRôàm, TLpU§ ¨Lo U]jùRôußªXàm,
®i¦t T¬§úTôp BRVj ùRô°oTYàm,
7. Pitiless to his body, strict in the observance of discipline,

wholly averse to the delights of the senses, he is a Sage
without anger or desire, beside himself with the joy of
pure awareness.
DPû Xl úTÔe LÚj§Xàm, ®WReLôd Ïm
YuûUVàm, ×X²u×u]ô ùSg£]àm, AûN£]Uß
UaoμÙm, ¨û\Oô] Xa¬Vôp URØtú\ôàm,
8. Free from infatuation, greed, distracting thought and envy,

he is ever blissful. He is ever active helping others to
cross the sea of Relative existence, regardless of reward.
UVÛm, úXôTØm, URØm UôtN¬VØªXô ¨jV UeL[
Y¥ ®] àm , û L mU ô±u ±l ©\® l ù TÚ eLP p
RôiÓ®lT§p Fußm Øû]kRYàm,
9. When Ganapati said ‘Mother is mine’ and sat on the lap
of Parvati, Kumara retorted ‘Never mind, Father is mine’
and got on to Siva’s lap and was kissed by Him on the
head. Of this Kumara, who pierced (with his lance) the
Krauncha Hill, Ramana is a glorious manifestation.
‘‘Rôn Fu]Ys” Fuß UûXULs U¥«t L¬ØLu
@UÚeLôp, ‘‘N¬! úTô, RkûR Fu]Yu” Fuß aWu
U¥ VUo kÕ , @ u ú] ô]ô p Df£ Ø LWl ù Tt\
ùYt×ûPjúRô]Õ @YRôWUô]Yàm,
10. He is the mystic import of the mantra ‘Om vachadbhuve

namah.’2
‘‘Jm YNj× úY SU:” Fuàm Uk§Wj§u (BRu
®[dLjûR èuØ¥®t LôiL.) Uû\ùTôÚ [ô«]Yàm,
11. An ascetic without danda,3 yet is he Dandapani. 4 He is

Taraka5 for crossing the sea of suffering, yet is he the foe
of Taraka.6 He has renounced Bhava,7 yet is a constant
worshipper of Bhava.8 He is hamsa,9 yet without attachment
to manasa.10
RiPªXôj Õ\®Vô«àk RiPTô¦Ùm, ÕVodLPÛdúLôo
RôWL ù]²àk RôWLô¬Ùm, TYjûR ®hÓ, @fúNô! TY
(£Y) Y¯TôùPô¯VôRYàm, Uô]Rf úNodûL VYô®Xôl
TWUam^àm,
12. More imperturbable than the Hill of Gold (Meru); more

unfathomable than the ocean; more patient than the
immovable Earth, the Mother of all; a paragon of self-
control; far removed from even the whisper of excitement;
ûR¬V NmTj§t ùTôuUûX úTôu\Yàm, LP-àm
Ar¨ûXVàm, @ûNVôRû]jÕk RôeÏk RW¦«t
ùTôû\ªdÏûPúVôàm, @PdLj§túLôo Nôußm,
ÏZlTj§tÏj ùRôûXYô]Yàm,
13. Spreading grace like the friend of the blue lily (the moon);
bright like the lord of the lotus (the sun); by his abidance
in Brahman (state of pure Being) he reminds one of his
Father11 under the banyan tree; firm like a rock is this my
younger brother. 12
ùR ° ®p ¿ú Xôt T X úSV û ] ¨ L oj RYà m,
I°«t\ôUûW SôVLàm, ©WyU ¨xûP«p A-u
¸ZUokR @lTû] ¨û]ÜßjÕYôàm, @ûX ®Xàm,
F]Rà_àm,
14. Even now in the thousand petalled lotus of his head there
shines Devasena,13 lovely in looks and mind, in the form
of auspicious thoughts; and yet he is free from the faintest
scent of desire. Though thus he is a house-holder, he is
the King of ascetics.
UôÕoVUV UeL[ ®Új§ Y¥Yôk úRY ú^û]ùVàm
@Qe Ï Bu ßg £Wj ùR ô° okÕe L ô Rp Y ôû P
«XôRYàm, AR-u, BpXô[]ô«à ùU§LhL§T§Ùm,
15. A giver of boons to devotees; the guru even of the great

Ganapati, master of mantras; like the celestial tree, he
assuages the anguish of those who seek the shadow of
his feet.
YQeÏYôodÏ YWUÚs úYôàm, UkjW SôVL¬ÛVo
U²RVôû]dÏe ÏÚYô «XÏYôàm, §ÚY¥
¿ZÛt\Y¬u RôTULtßm UkRôWRÚÜm,
16. He is a re-incarnation of (Kumarila) Bhatta, praised by

assemblies of scholars, the author of ‘Tantra Vartika’,
elixir of the Vedas, brilliant with various ingenious ideas;
in this birth, however, he elucidates the teachings of
Vedanta alone.
úYRj§t Ï«W°jÕl TtTX Yt×R Ùd§L[ôp @ZÏßm
“Rkj W Yôo j§L ”jû R « Vt± d L tú\ô o ÏÝ®u
×LÝt\ ÏU¬XThPú] úYRôkR Yôd¡V ®NôWj§tLôL
úYß úYÙôn YkR Yàm,
17. He is the Master who composed ‘Arunachala Pancha

Ratna’ (Five Gems on Arunachala), the quintessence of
Vedantic utterences, brief like sutras, 14 but all-
comprehensive and filled with hidden meaning.
"ÏßLjR¬jR' @ÚUû\Ùm, UôiùTôÚs ùN± ÙT¨PRl
TàYtÑûYj §WhÓUôg £\l×ßm @ÚQô NX
TgNWj]jûR (BÕ Bkèu Ø¥®p D[Õ) VÚ°V
ÏÚYWàm,
18. Though not at all trained in the language of the gods

(Sanskrit), and unacquainted with poetry, he is yet the
author of works wherein crowds of brilliant ideas trail
behind the inspired expression.
¸oY ôQl T« t£Ùe L ô® V Y ô Nû] Ùm @ tT Ø
ªX]ô«àm, è-VtßeLôp DVoLÚj§ûNÙm I°
Yôd¡]àm,
19. Again, this boundless genius is another advent 15 of the

Master-poet, the twice-born Tamil child who, drinking
the breast-milk of the Mother of the Universe, sang in
dancing tunes the praises of Siva.
DXLuû]«u ØûXTÚ¡ SPªÓ Sô®]ôp SmTu
×L¯ûNjR L®VWÑm, @kRQj Rªrd ÏZ®ÙUôm
NmTkR]Õ Uß©\®Ùm, YûWVß U§«]àm,
20. This is the third appearance here on earth of the God16

who pierced of yore the Krauncha Hill. And now he has
come to quell the darkness of mere logic by providing a
living example of abidance in Brahman (pure Being).
¨XÜX¡t TW¨xûP ¨ûX ÙQoj§ Ùd§ YôR®Úû[
ùVô¯jRt Ï§jRYàm, ÏÚÏUûX ÏûPkúRô]Õ
êu\ôUYRôWØm,
21. He is a poet of renown in Tamil, the language adored by

Agastya and other sages. The Eternal Light Supreme he
beheld with his own inner light, unaided by a Guru.
@Lv§Vo ØRXôm Ø²Yo úTôtßk Rªr ùUô¯«t
×LrªÏ L®Ùm, S-®Xôl TWgú_ô§ûVd ÏÚ®Xô
RÚ°]ôt LiPYàm,
22. In a boy, a dull cowherd, a monkey or dog, a knave, a

scholar or a devotee, everywhere he beholds the same
Being and is without the least partiality.
TôXu, êPu , Bû PVu, ÏWeÏ, Sôn , ¾ úVôu,
@± O u, @ ¥N ôo kRY u Ø R Xôm V ô Y¬ Pj Õm
FR²PjÕm TbTôRUß NU úSôd¡]àm,
23. Full of power, yet full of peace; full of devotion, yet

without a sense of difference; free from likes, yet loving
all the world; God manifest, yet in conduct humble.
At\p ªÏkÕm @ûU§ NûUkúRôàm, TdR]ô«àm
úTRUtú\ôàm, AûN Õ\kÕ SpXÚs éiPYàm,
Yô]Y]ô«àm YQdLØtú\ôàm,
24. Writing down the message “This goes to the presence of

the Father. Let no search be made for me,” he left home
and arrived at the foot of Arunachala.
“FkûRTô t ùNp¡ú\u . Fû]j úRPtL” ùYu ß
FÝ§ûYjÕ ÅÓ®hÓ ùY°lúTôkÕ @ÚQôNX]¥
NôokRYàUôn,
25. Of Bhagavan Ramana, thus happily endowed with a

wealth of auspicious qualities, Amritanatha Yatindra
humbly enquired concerning the boundless glory of
siddhas.
BeM]e ÏQj§W[ôp @ZÏ ùTßm cWUQ TLYôû]
@ªÚRSôR V§£úWxPu ³jRoL°u FpûX«Xô
U¶ûUûVl Tt± YQdLjÕPu ®]®]ôu.
26. To him Sri Bhagavan, dweller on the Holy Hill, replied

“The glory of siddhas is beyond imagination. They are
equal to Siva. Indeed they are the very forms of Siva.
They have the power to grant every prayer.”
“³jRo ùTÚûU £kûRd L¬Rôm. £Yàd¡ûQVYo
£YìTo. YWeL [ÚÞk §\j§]o,” Fuß @NXjÕû\
TLYôu @YàdLÚ°]ôo.
This is the eighteenth chapter entitled ‘ON THE GLORY

OF SIDDHAS’ in Sri Ramana Gita, the Science of
Brahman, and the Scripture of Yoga composed by
Ramana’s disciple Vasishta Ganapati.
Notes
1. One of the two consorts of Kumara.
2. ‘Salutation to the Fire of Brahman whence emerges the
Word.’
3. Staff: An ascetic usually carries one.
4. Staff-holder: One of the aspects of Kumara.
5. Ferryman.
6. An asura killed by Kumara.
7. Relative existence, SamsÅra.
8. Siva.
9. Swan: A sage is termed a Paramahamsa.
10. a) mind; b) a lake in the Himalayas, a favourite home of
swans.
11. Siva as Dakshinamurti who through silence dispelled all
the doubts of four venerable old seekers.
12. Ganapati: the poet, thinks of himself as the elder son,
and of Sri Ramana, as the younger son, of Siva.
13. Senior consort of Kumara.
14. Aphorisms.
15. JnÅna-Sambandha.
16. Kumara.
ANUBANDHAM 1
@àTkRm 1
ENUNCIATION OF THE MANTRA

UkjúWôjRôWm
XVIII, 10. He is the secret sense of the group of words arrived,

by uttering the following: Om Va ca dbhu, ve and the suffix
namaæ.
vedÅdi the beginning of the Vedas, Pranava, Omkara;
pÅkadamana the subjugator of the Asura, Paka, that is, Indra,
representing the letter la; uttara the letter next to it, in the list of
alphabets, that is va; kacchape±a Rudra in the form of the lord
of the turtles, his seed-letter is ca: with these letters Om va ca:
dharÅdhara mountain, the letter da; su„upti, the power of deep
sleep, the letter bha; amare±vara the lord of the immortals,
Rudra in this name, his seed letter is u, so dbhu. Joining these,
suk„mÅmŸtÅ, the sakti having this name, the letter e; yuk joining
this with amŸtena nectar, the letter va, that is ve; praœati
salutation, that is, namaæ. By joining all these letters, we arrive
at the group of letters ‘Om Vacadbhuve namaæ’. This group of
letters forms the Mantra. Its secret sense, known to the learned,
expresses the meaning Ramana who is the form of the deity
invoked by this Mantra.
Who is this God who is expressed in this Mantra?
Subrahmanya who is born from Fire. How? ‘Om Vachadbhuve
ANUBANDHAM 1 171
Namah’ – Omkara is the supreme Brahman. The word is

indeclinable and so it will make sense with all the case endings.
Vacadbhu, the field that creates, releases the Word, the Fire.
The fire became the word and entered the mouth. So explains
the scripture. Born from the god who presides over speech is
Vacadbhu, born from Fire, Kumara. Salutation to him.
This is not physical fire, but the effulgence of the word.
In order to drive home this, in the Mantra, Agni is denoted by
the word vacat. It is the tradition of the Tantra Shastra to
expound the Mantra by using words of similar sense. Following
this, the Master has expounded the Mantra of Subrahmanya.
The author of this work, our Master has been praising the
Maharshi, as one born out of a portion of Kumara. And so the
meaning of the Mantra is said to be Ramana.
– English rendering: S. Sankaranarayanan
úYRô§ FuTÕ ©WQYm. TôLRUú]ôjRWm FuTÕ BkjW

À_Uôm XLôWj§tÏ @ÓjR YLôWm. LfNúTNu FuTÕ
áoúUNu Fuàm ùTV¬V ÚjW]Õ À_Uôm NLôWm.
@ûYL ÞPu, @R ôYÕ , "Jm YN' Fu àm
BqYbWeLÞPu, RWôRWm FuTÕ ToYR À_Uô¡V
RLôWm. ^ý`ýl§ FuTÕ ¨jûWùVuàm ùTV¬V
Nd§«u À_Uôm TLôWm. @UúWfYWu FuTÕ @UúWfYW
ù]uàm ùTVÚûPV ÚjW]Õ À_Uôm DLôWm. BûY
úNokR "j×' Fuàm Bq YbWjúRôÓ Fu\Yôß.
ãzUômÚRô FuTÕ ãzUômÚRô ùYuàm ùTV¬V
Nd§«u À_Uôm GLôWm. @RàPu á¥V @mÚRm-
_XÀ_m (Y)- @RôYÕ "úY' Fuàm @bWjÕPu.
lWQ§ÙPu, "SU:' Fuàm TRjÕPàg úNojÕd áh¥d
¡ûPdÏm ùNôt ù\ôÏ§Vôm “Jm YNj×úY SU:” Fuàm
UkjWj§u — @±OoL[ôúXúV DQoRt ¡VÛm —
WavVl ùTôÚ[ôm WUQTLYôû] @mÚRSôR V¾kjWu
úLhPôù]uß úUúX @uYVm.
ANUBANDHAM 2
@àTkRm 2
ARUNACHALA PANCHARATNA
@j#18, ÑúXôLm 17#p Ï±l©PlùTt\
c @ÚQôNX TgN Wj]m
(ùUô¯ùTVol×)
1. Ocean of the nectar, full of grace, engulfing the universe

in Thy splendour! Oh Arunachala, the Supreme Itself!
Be Thou the sun and open the lotus of my Heart in Bliss!
@Ú¦ û\ Yô ] @ØRd L Pú X ! L] Uô m DX ûL
®ÝeÏm ¡WQj §Wú[ôú]! @ÚQôNX TWUôjUôúY!
@LjRôUûW SuLXW @ÚQ]ôùVô°o.
2. Oh Arunachala! In Thee the picture of the universe is

formed, has its stay, and is dissolved; this is the sublime
truth. Thou art the inner Self, who dancest in the Heart
as ‘I’. ‘Heart’ is Thy name, Oh Lord!
@ÚQôNXô! £j§WUôm BÕùYpXôm Du²PjúR Ù§jÕ
¨X® «XVUôm. BRVjúR ¿ Rô]ôn Sôù]] SPªÓûY.
AR-u (Auú\ôo) DuùTVo BRVùUuTo.
ANUBANDHAM 2 175
3. He who turns inward with untroubled mind to search

where the consciousness of ‘I’ arises, realizes the Self,
and rests in Thee, Oh Arunachala! like a river when it
joins the ocean.
@ÚQôNXô! @LjúR ×ÏkR çnûUªÏ U§«]ôp
Sôù]uTÕ Fe¡ÚkÕßYùR] Sô¥j Ru ùNôìTjûR
ÙQoTYu, LP-p S§ùV], Du²P ùUôÓeÏYôu.
4. Abandoning the outer world, with mind and breath

controlled, to meditate on Thee within, the yogi sees Thy
light, Oh Arunachala! and finds his delight in Thee.
ùY °® `V eL û[ ® hÓ l ©Wô Qû ] V Pd ¡
U]jûRÙUPd¡ Dsú[ Ùuû]j §Vô²dÏm úVô¡
Du²Pm I°ûVd Lôi¡\ôu. @ÚQôNXô! CÕu
U¶ûUVôm.
5. He who dedicates the mind to Thee and, seeing Thee,

always beholds the universe as Thy figure, he who at all
times glorifies Thee and loves Thee as none other than
the Self, he is the master without rival, being one with
Thee, Oh Arunachala, and lost in Thy bliss!
@ÚQôNXô! Du²PùUôl×®jR U]jRôp FlùTôÝÕ
Øuû]d LiÓ FpXôYtû\Ùm DuY¥YôLúY GLôkR
Td§Vôp Y¯TÓúYôu BuTUV]ôm Du²p êr¡
®[eÏYôu.
ANUBANDHAM 2 177
These five verses in which Sri Ramana Maharshi has

revealed the greatness of Arunachala in the divine tongue
of Sanskrit, in the Arya meter, are verily a jewel of
Upanishad.
úRYo ùUô¯«p (^mv¡ÚRj§p) AoVô ¸R®ÚjRj§p
TLYôu cWUQ UaoμLs @Ú°V @ÚQôNX RoN]Uôm
BlTgNLm DT¨`j Wj]Uôm.

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ïIrm[gIta

Sri Ramana Gita

ON THE IMPORTANCE OF ‘UPÄSANA’ 1

1. I bow to Maharshi Ramana, Kartikeya 2 in human form

9. Hearing these questions of mine, Bhagavan Sri Ramana

Answer to the First Question:

11. The jnÅni is unfathomable; he abides always in the Self

Answer to the Second Question:

13. Experiencing the natural state, during spiritual practice,

14. When discarding sense-objects, one abides in one’s own

Answer to the Third Question:

Answer to the Fourth Question:

Answer to the Fifth Question:

Answer to the Sixth Question:

This is the first chapter entitled ‘ON THE IMPORTANCE

THE THREE PATHS

1. In the ChÅturmÅsya 1 of 1915 of the era of the Son of

2. “In the interior of the Heart-cave Brahman alone shines

3. Whoever understands this verse, the essence of VedÅnta,

5. There itself, identification (of the Self) is affirmed,

6. In the second half, instruction is given for the practice by

7. The first path is termed mÅrgana, quest; the second majjana,

This is the second chapter entitled ‘THE THREE PATHS’

THE PARAMOUNT TASK

1. In this third chapter we record, for the delight of the wise,

6. This, in brief, is the means of knowing one’s own real

11. By repetition of mantras or of pure pranava alone, one’s

12. This marvellous conversation took place on the seventh

This is the third chapter entitled ‘THE PARAMOUNT

THE NATURE OF JNÄNA

2. Or, is it the vritti ‘All this is Brahman’ or is jnÅna different

3. Bhagavan Ramana Muni, my Guru, graciously listened

5. Hearing these doubt-dispelling words of the Guru, another

7. Hearing this question, the Rishi, friend of those who adore

9. This brief thrilling conversation took place between us

This is the fourth chapter entitled ‘THE NATURE OF

THE SCIENCE OF THE HEART

1. In the aforesaid Year, on the night of the ninth of August,

2. “That from which all thoughts of embodied beings issue

3. The ‘I’-thought is said to be the root of all thoughts. In

4. If the Heart be located in anÅhata chakra1, how does the

5. This Heart is different from the blood-circulating organ.

6. The location of this Heart is on the right side of the chest,

7. From there, it flows to the entire body, and then all

8. The sahasrÅra of one who abides in the Self is nothing but

9. Even when an object, owing to its nearness, is sensed by

10. The state in which awareness is firm and one-pointed, even

18. The wise know that the superficial meaning of prajnÅna

20. The thought process, arrested during swoon, sleep,

This is the fifth chapter entitled ‘THE SCIENCE OF THE

1. Having thus explained the truth regarding the Heart, Sri

2. “Men attached to sense-objects, ever obsessed by thought

3. One should control the fickle mind by controlling the

4. With the control of breath, control of thoughts also is

5. Control of breath means merely watching with the mind

6. For those unable to achieve kumbhaka this way, the

7. That is: rechaka (exhalation) should be done for one unit

8. When they become pure, the breath gets controlled

9. Others, that is, jnÅnis, define rechaka as giving up the

10. Also by repetition of mantras, the mind gets controlled.