Hanuman Chalisa - Verse 6 And 7

Verse 6

Kanchan varan viraj subesa
Kanan Kundal Kunchit Kesa

Verse 7

Hath Vajra Aur Dhuvaje Viraje
Kandhe moonj janehu sajai

Verse 6 Meaning:

Your physique is beautiful golden coloured and your dress is pretty. You wear ear rings and have long curly hair.

Verse 7 Meaning:

You carry in your hand a lightening bolt along with a victory (kesari) flag and wear the sacred thread on your shoulder.

Commentary By Prasanth Jalasutram

In Verse 7 it is mentioned that Lord Hanuman wears sacred thread.Sacred Threads are generally wore by brahmins.

But guru ramana says many times who is a real brahmin.

Bhagavan Ramana says,A brahmin is one who has realised Brahman.

More Over In Shanti Parva of the Mahabharata it says,

“Acts alone determine who is a Brahmana and who is not. Performing all rituals and sacrifices does not make a Brahmana. There is only one bondage, namely, that caused by desire. He who is free from this bondage is a Brahmana. He who restrains his senses, who is constantly in yogic samadhi is a Brahmana: he is distinguished above all others, and derives his joys from the Self alone.”(Shanti Parva of the Mahabharata)

Yet the Brahmins as a caste have done a lot of good to India and to the world by saving the Shastras from destruction, through staunch adherence to tradition.

Swami Vivekananda says,

It is the duty of the Brahmin, therefore, to work for the salvation of the rest of mankind in India. If he does that, and so long as he does that, he is a Brahmin, but he is no Brahmin when he goes about making money.

He only is the Brahmin who has no secular employment. Secular employment is not for the Brahmin but for the other castes. To the Brahmins I appeal, that they must work hard to raise the Indian people by teaching them what they know, by giving out the culture that they have accumulated for centuries.

Sources:

1. http://www.hanuman.com/cha.html

2. http://prashantaboutindia.blogspot.com/2009/04/ramana-maharshi-tells-who-is-real.html

3. http://prashantaboutindia.blogspot.com/2009/05/swami-vivekananda-about-brahmin.html

4. http://prashantaboutindia.blogspot.com/2009/07/true-and-fake-brahmanas-as-per-hindu.html

5. http://prashantaboutindia.blogspot.com/2009/07/ramana-maharshi-views-about-varnasrama.html

6. http://prashantaboutindia.blogspot.com/2009/02/civilization-and-transcendence-caste.html

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Hanuman Chalisa - Verse 5

Verse 5

Mahavir Vikram Bajrangi
Kumati nivar sumati Ke sangi

Meaning:

With Limbs as sturdy as Vajra (The mace of God Indra) you are valiant and brave. On you attends good Sense and Wisdom. You dispel the darkness of evil thoughts.

Commentary By Prasanth Jalasutram

Here Lord Hanuman is praised being "brave" and "valiant" by Tulasidas.Here with the grace of guru/god our evil thoughts are dispossed off.

As guru ramana says,

As a lion seen in a dream by an elephant, awakens him; so the Guru, who is a sage, awakens the disciple from the dream of ignorance.The cause of all miseries is the impure vasana, the belief that holds the body to be ‘I’.

The grace of the Guru is like an ocean. If you come with a cup, you will only receive a cupful.It is no use complaining of the niggardliness of the ocean; the bigger the vessel, the more you will be able to carry.It is entirely upto you.

Those who serve God (Siva) for the sake of objects desired do not (really) serve God; they serve the desired objects; hence they do not win the (true) reward of devotion. (105)

In Nan Yar Paragraph Thirteen Guru Ramana says,

Being completely absorbed in atma-nishtha [self-abidance, the state of just being as we really are],giving not even the slightest room to the rising of any thought other than atma-chintana selfcontemplation,the 'thought' of our own real self], is giving ourself to God. Even though we place whatever amount of burden upon God, that entire amount he will bear. Since one paramesvara sakti [supreme power of God] is driving all activities [that is, since it is causing and controlling everything that happens in this world], why should we always think, 'it is necessary [for me] to act in this way; it is necessary [for me] to act in that way', instead of being [calm, peaceful and happy] having yielded [ourself together with our entire burden] to that [supreme controlling power]? Though we know that the train is carrying all the burdens, why should we who travel in it suffer by carrying our small luggage on our head instead of leaving it placed on that [train]?

Ramana Maharshi Devotee ramanaduli says,

Long time ago I heard one pravachanam where it was told, we can take Hanuman like our guru. All the jivas are like Sita. We have to go to Ram. He is the Paramathman. With the help of Hanuman i.e. guru all jivas can attain Paramathman.

Ramana Maharshi Devotee Subramanian R says,

It is the Guru who acts as a bridge beween the devotees and Godhead or the Self. Sri Govindarajiyam, a famous Sri Vaishnava texts says about Sundara Kandam:

This Kandam displays only the guru-tattvam. Hanuman is the Guru between the devotee/Jivatma Sita and Sri Rama, the Paramatma or the Self. Guru is sent by God itself, to find out the devotee/ Jivatma and convey the good news that the union will take place soon. Hanuman as a guru goes to Sita, the Jivatma and there was no need for her to be worried and dejected and soon the Paramatma to come to her place and save her from 5 Jananendriyas and 5 Karmendriays which constantly engage in thoughts/activity. This 5 + 5 represents the 10 headed Ravana.

Sources:

1) http://www.hanuman.com/cha.html

2) http://prashantaboutindia.blogspot.com/2010/03/part-2-few-teachings-of-ramana-maharshi.html

3) http://prashantaboutindia.blogspot.com/2010/04/part-6-few-teachings-of-ramana-maharshi.html

4) http://prashantaboutindia.blogspot.com/2009/06/nan-yar-who-am-i-from-original-tamil.html

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Final Part - Few Teachings Of Ramana Maharshi

The real nature of this Arunachala Hill the ocean of grace divine, is to bestow liberation on those who contemplates on it in their heart.

One who circumambulates this holy hill, on Sunday becomes liberated. Piercing through the solar disc, he shall go to Siva’s City. The man who circumambulates on Monday attains immunity from old age and death. One who circumambulates on Tuesday becomes free from all indebtedness. He shall certainly become an Emperor.The man who circumambulates the Lord of Arunadri on Wednesday shall attain omniscience and become lord of eloquence. One who circumambulates on Thursday shall be bowed by all the Devas. He shall be the preceptor of the worlds. One who circumambulates on Friday shall attain great fortune and thereafter the region Vishnu. One who goes round the hill on Saturday shall be rid of the tortures caused by evil spirits and adverse planets and becomes the conqueror of the entire universe.

Significance of the Beacon: Getting rid of the ‘I am the body’ idea and turning the mind inwards and merging it in the Heart to realize the real, non-dual and effulgent Self, is the real significance of seeing the beacon of light on Annamalai, the centre of the universe.

This Arunachala is destructive of all the sins of men through circumambulation prostrations, recollections, worships and eulogies.

On seeing the peak of Arunachala people will not only have the benefit of having their eyes but also the destruction of all sins and the acquisition of the vision born of wisdom.

A person desirous of salvation shall stay in the holy place Aruna and worship Aruneswara. He should repeat the mantra of Arunesvara with great respect. If anyone wishes for anything he should circumambulate Arunachala on foot. He shall obtain auspiciousness immediately.

When one sneezes falters and slips sees and bad dream or is highly delighted or if a great danger is imminent, the learned man should utter the name of ‘Arunasankara’.

Neither the defects of Kali nor the eruptions of ailments and worries will be present there where the Linga named Arunachala.

How can the mind go insane or lose its powers on the path of vichara that leads to the clarification of consciousness and the attainment of tranquility? (Guru Vachaka Kovia 745)

The loss of ego can never be fully and perfectly accomplished by the jivas through sadanas alone. (648)

So long as distinctions persist in your viewing of the world. Self-abidance (Atma-nishta) is indispensable. (765)

Spoken words are of no use what soever if the eyes of the Guru Meet the eyes if the disciple. The highest form of grace is silence. It is also the highest upadesa.

Know the pure state (suddha) as your own real nature, by keenly observing the interval between two thoughts. (760)

That which dwells within as the supreme Self is indeed that which sports before (you) as pure consciousness. (656)

There are no effective means other than vichara to chase out the ego from within you and kill it. (885)

The delusion-filled mind has caused samsara to merge with you. It will cease when that mind is completely destroyed. (920)

That which is termed omniscience is associated with delusion because in reality no kind of objectified knowing exists. (926)

Until the false appearance of the snake goes, the underlying truth, the rope will not shine. Until the false world-appearance becomes non-existent, the underlying reality, the truth, the swarupa, will not reveal itself. (876)

Truly vasanas are association (sanga). You should therefore know that their extinction is the total abandonment of all association. (912)

The Vedas proclaim that God is omniscient only for the sake of those who are confused thinking that they possess limited knowledge. When carefully examined, (it will be know that) God does not at any time know anything because in his very nature he is the fullness of being (umnai pooranam). (930)

Whatever experiences are gained by any being, from any object is nay place, if they are enquired into, they (the experiences) will be known to really fractions of the experience of the Self. (945)

If a state is being experienced as something new, because that state is not one’s own, it will definitely go away. The Self that is in the beginning and in the end exists in the intervening time also, as that which is. (887)

The cause of all miseries is the impure vasana, the belief that holds the body to be ‘I’. (954)

Feeling anger and hatred in the mind on account of blind fanaticism towards one’s own religion is a cruel and ignoble deed. (991)

Until the jiva knows that its own essential nature is matchless bliss, it will, like the must deer, be confused. (1028)

Those who are experiencing the excellent bliss of samadhi knowing their real name, will not get deluded by what is false and then seek objects perceived by the five senses. (947)

Since mauna (stillness of mind) the culmination of knowledge, is their common nature, all religions are acceptable as a means to advaitic truth, which shines unique and pure, they are therefore not opposed to the wonderful Vedanta (ending of knowledge). (989)

Unlike a blossoming lotus that closed (during the night), the Heart-lotus which has blossomed after the untying of the ignoble knot, will never close again. (1124)

Nothing happens except that which is divinely ordained. Consequently it is pointless for people (who want the world to be different) to experience anxiety and to be debilitated by distress. (1191)

God, the extremely intense, true and supreme grace, takes ten steps (towards) the devotee) when the devotee takes one step (towards God). (965)

Looking at you from within the Self, I never leave you. How can this fact be known to your externalized vision. (Sri Bhagavan, 966)

The teachings of true jnanis who are established in the experience (of the Self) will bestow the light of truth on those who mediate on them (the teachings) in their heart. (1159)

Other than by hearing and knowing it from the lips of those who have seen and known it, we know of no other ‘royal road to realizing jnana.’ (1158)

When enduring true bliss exists and files the heart to the brim, it is an error of ego to fell distress. (969)

Know that suffering is only in the bewildered vision of the jiva that has been grabbed by the stupidity of becoming attached to the false ego. (952)

So long as you are seeking something other than yourself as the agent for gaining bliss, there is no bliss of you. (1026)

Only as long as the mind survived will there be religion. When the mind attains silence, religion also will cease. (993)

Nothing that is worth grieving over ever happens to you. Examine your real nature. (953)

The radiance of consciousness-bliss in the form of one awareness shining in the same way within and without is the supreme and blissful primal reality whose form in silence and which is declared by jnanis to be the final and incontrovertible state of true knowledge. (901)

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Part 6 - Few Teachings Of Ramana Maharshi

The truth of the Namaskara is just that Silence, wherein the ego, who is the (sole) cause of the distinction between disciple and the Guru, and between God and the soul, springs up no more. (139)

So long as one has the notion ‘I am the body’, he does not become illumined, even though he has (the merit of) great self-discipline; look upon him as only a sadhaka (one that is on the path). (127)

As a lion seen in a dream by an elephant, awakens him; so the Guru, who is a sage, awakens the disciple from the dream of ignorance. (135)

True adoration is becoming dissolved in the sea of the homogeneous essence of the Experience of the Self, just as hail gets dissolved in the sea. (140)

As a deer seized by a tiger (cannot escape), so a disciple on whom the Guru’s gracious looks have rested will never be let go, but will surely be led to the State of Kaivalyam. (143)

It is by delusion that one says: ‘I have seen this Sage, I shall see that one also;’ if he knows the Sage that is within himself, then all Sages will be (seen to be) one and the same. (131)

The Guru reduces only the unreal to nothing, and (thus) causing the one Real Self to shine; thereby he kills, without killing, the false ego. (132)

Adoration of the Guru is just not taking back the gift, by means of the ideas, ‘I’ and ‘mine’, after surrendering to the Guru everything including the body. (142)

The meaning of the saying that one should not approach the Guru empty-handed, is simply this. “One should go to him, who is not distinct from the Supreme Being, with heart full of love”. (141)

As in a great forest, a roving robust elephant, seeing the eyes of a lion in the darkness of night, loses life and is eaten up by him, so the ego, named ‘I’, roving in the forest of Relativity, is killed by the Guru by mere sight, and is eaten up by Him, out of Grace. (133 & 134)

Know that he who regards the Guru, who is enlightened and is nothing but unlimited Pure Consciousness as a mere human being is a most sinful person with a impure mind. (128)

Sages alone are the virtuous ones; ignorant ones are without virtue; therefore, for the sake of Deliverance, one should cultivate the society of the Sages, who are delivered from the untruth. (138)

The teaching of the Guru is just the dwelling in the Heart, through the Experience of the One Reality, won by turning the one-pointed mind inwards after understanding that Truth (intellectually). (137)

Sages alone are the virtuous ones; ignorant ones are without virtue; therefore, for the sake of Deliverance, one should cultivate the society of the Sages, who are delivered from the untruth. (138)

The teaching of the Guru is just the dwelling in the Heart, through the Experience of the One Reality, won by turning the one-pointed mind inwards after understanding that Truth (intellectually). (137)

The Supreme Lord Himself appears as Guru in human form to the aspirant, being pleased with (his) devotion. (129)

For those who shine as Self, which is Grace – since their mind, is the form of ignorance, has died – everything and every place will be found to be supremely Blissful in their divine view, which emerged as Self-Existence. (346)

Firmly abiding as ‘I am I’, without any movement of the mind, is the attainment of Godhood (Sivatvasiddhi). (Because) the shining of the truly well-established state of knowledge (Self-knowledge) where nothing exists other than that (knowledge) is pure Siva? (900)

Listen to the clue to attain the reality which abides (as ‘I am’) within the knowledge (the mind) as the knowledge to the knowledge (i.e, as the Self which gives light to the mind); to scrutinize and cognize the object (the mind) by that same knowledge (enquiring ‘What is it?’ or Who am I?’) is the means to abide within (as the reality). (899)

The divine life (of abiding as Self) alone is the life of supreme reality. On the other hand, life in the world which is seen, is a life of delusion. What an illusion (maya) it is to love a life of fear (fearing death). Is not that (life of fear) merely (one’s ) drowning in the play of the mind-illusion? (1095)

Realization is for everyone. Realization makes no difference between the aspirants. This very doubt, whether you can realize, and the notion ‘I-have-not-realized’ are themselves the obstacles. Be free from these obstacles. (Maharshi’s Gospal)

Guru, the Lord of Jnana, who is the power of the unlimited greatness of Self, is the Supreme Silence which completely defeats the worthless arguments of those who are stained with the delusion of worldly desires. (Guru Vachaka Kovai 280)

By enquiring, “Who am I, the deluded one who suffers so much?”, the delusion will be dissolved, the Reality will be attained, Jnana will dawn, Mouna will flow forth and the Bliss of Peace will prevail. (404)

The Self is God. ‘I AM’ is God. If God be apart from the Self, He must be a Selfless God which is absurd. All that is required to realize the Self is to be still. What can be easier than that? Hence atma vidya is the easiest to attain. (Maharshi’s Gospal)

Those people who lack consciousness of being, the natural light (I am) and who consequently come, through, ignorance, under the spell of karma and suffer, will have their delusion ended and reach the self, the supreme reality, through meditation on a divine from that is dear to them. (Guru Vachaka Kovai 659)

To realize that you yourself are the Self, why do you require any light other than being-consciousness, the light of the Self? (759)

What our Lord Ramana teaches us to take as the greatest and powerful tapas, is only this much – summa iru (Be still). There is no other duty for the mind and its thoughts (Muruganar, 773)

If the jiva remains without cognizing the object, in that state it will clearly see itself as the immaculate pure swarupa, free from limitations. (646)

Bhagavan is always with you, in you and you are yourself Bhagavan.

Only the attainment of tranquility of mind is God’s grace, not the fulfillment of one’s desires. (753)

Living as the Self is the essence of all dharmas. All other dharmas merge here. (705)

The lazy state of just being and shining is the state of self, and that is the highest state that one can attain. Revere as the most virtuous those who have attained that (lazy) state which cannot be attained except by very great and rare tapas. (774)

In the blissful experience of jnana, the Self, those prarabdha experiences will not cling to the ‘I’. (698)

Deepavali festival signifies the great Self-effulgence which shines after destroying the reflected artificial light (i.e. the ego) Narakasura, who was ruling this filthy body which is the form of hell, as I. (189)

Before you embark on treating the disease of others, first completely destroy your own disease, and only then start your practice. (804)

Since charya (devotion and detachment) alone sustains sadhana, observe and cherish it in an appropriate way, without ever slackening. (826)

Since the moral and religious observances that have been laid down (by the scriptures) protect the sadhaka for a considerable period, they deserve to be appropriately observed, but if they (become obstacles along the path) of Self enquiry then give them up as deficient. (791)

There is no fortune greater than (stillness of mind) peace, there is no force greater than peace; there is no excellent tapas greater than peace; there is no immortal life greater than (living in) peace. (796)

For those who have abandoned their ego-mind what other things besides that are left that are worthy of being renounced. (837)

Arunachala is a scared place worthy of being adored by Sivayognis. Know it to be the heart of the earth, attractive and thrilling to Siva. There the Lord Sambu himself has assumed the form of a mountain. He has the name Arunachala. He is conducive to the welfare of all the worlds. (Greatness of Arunachala)

The appearance of Annamalai before Brahma and Vishnu and their utter distress at not being able to know it is symbolic of the Heart Centre (Self) which shines of itself when the intellect and the ego are non-plussed (seeking it).

Let men have salvation by means of the vision (of this place) from afar or by means of recollection (as) the perfect knowledge enshrined in the Vedanta cannot be achieved without great effort. (Greatness of Arunachala).

In regard to the men staying at this holy sport to the extent of three yojanas (i.e. 36 KMs), at my bidding, let them have sayujya (becoming one with God) form of liberation even without the requisite initiation. (Greatness of Arunachala)

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Part 5 - Few Teachings Of Ramana Maharshi

In the state where the ego, the I-am-the body delusion, has ceased both yoga and bhoga (enjoyment), without becoming two merge together as one. (62)

Only those who are dead to desires for (the pleasures of) the vast delusive panorama of the world will have their life transformed into Siva. There will be no bliss by any means other than the dawn of the pure and fresh experience of Self. (859)

The tranquil clarity devoid of mental turmoil is the samadhi which is essential for Liberation. (Therefore) try earnestly to experience the peaceful consciousness, the clarity of heart, by destroying the deceptive turmoil (of mind). (919)

Sankalpa (thought) creates the world. The peace attained on the destruction of sankalpas is the (permanent) destruction of the world. (29)

If you ask, “What is the benefit of sacrificing the innumerable sensual pleasures and retaining mere Consciousness?”. (we reply that) the fruit of Jnana is the eternal and unbroken experience of the Bliss of Self. (77)

If the jiva, who is ever deluded and is always suffering from a feeling of deficiency, wants to get rid of all his miseries and to be happy, he need only know the Supreme One, his Lord, to be his own Self. (367)

As consciousness is the real nature of Siva, only enquiry into consciousness is the true worship of Siva. (204)

Why do you still retain the attachment to the mental concepts of ‘I’ and ‘mine’ when, you have already offered up all those things to your Guru? (317)

The many different religious are appropriate to the maturity of each individual, and all of them are acceptable to reality. (342)

To whatever extent this world is real to that same extent are other worlds real. Only this much can be said about heaven and hell without giving rise to arguments. (178)

Those whose egos have died have reached the state of immortality. Those ignorant ones with inflated egos are truly dead. (227)

You have to accept your own existence even in the state of unconscious sleep where the appearances involving the triputis cease to exist. If you do not accept the fact of your existence (in sleep), how did that knowledge come to you? (356)

Other than consciousness, the pure clarity in which excellence flourishes, there is no God who is worthy of being worshipped. (417)

The true meaning of namaskaram (obeisance) is the ego bowing its head and getting destroyed at the feet of Guru. (207)

Banish even the thought ‘I am a fir instrument for God’ and remain still (summa iru). (471)

Mere book knowledge about self-enquiry, even though learnt from clear scriptures, will be a picture-gourd drawn on a sheet of paper, which cannot be used for cooking. The superme jnana will arise only out of true enquiry in the form of attention towards the reality that exists in the heart. (531)

So long as you have not renounced the notion ‘I am the doer’ keep in your mind the correct perspective that your responsibilities are yours alone and not that of God. (570)

When compared to the Self, which shines as both the dwelling place and the dweller within it, the space of the physical universe is poor indeed. (426)

For performing the supreme act of Self-enquiry there is no other auspicious day than today. (518)

However good an action may be, it performing it spoils and destroys your equanimity of mind, what is the benefit of it? (574)

Without the shining light of grace, what can the insignificant jives do to escape from then net of delusion and gain clarity? (634)

Abidance in Swarupa (one’s own nature) means ceasing to exist as a slave to God; it is remaining without even the thought ‘I am a slave’ rising; it is egoless silence, utterly still, having no mental movements. The unlimited consciousness that shines in the state is the (true) consciousness (472)

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

A humble attitude of mind will give you redemption, transporting you to the world of the immortals. Without humility you will drown in the pitch of hell. (494)

Protect yourself from the mental agitation that stems from being caught up in the net of praise and frame, which only betrays you. (624)

The power of maya (that which doesn’t exist) is a false, shadow-like power, which is not inherent in the nature of the Self. (597)

Self-realisation which appears very difficult will be attained very easily through the power of grace. (512)

To whatever extent (that) mind-consciousness dives within, to that same extent will the bliss of the self spring forth and reveal itself. (451)

Because it appears and disappears just as dreams do, the waking state that appears to be solid and full of differences is also imaginary. (555)

Ignorance is an erroneous superimposition. The infinite, blissful consciousness alone is the one existing reality. (547)

In the glorious state wherein the mind has died, even deep sleep will become God-consciousness. (457)

Those who rejoice, having established in Sivam, will not pay even the slightest attention to these (siddhis) that only cause sorrow. (221)

In the straight path of Swarupa Vichara (enquiry into one’s own nature) no fear or confusion arises because of the non-dual nature of then Self. (393)

Evil desire, a pit that can never be filled, is what plunges you life into poverty that cannot be overcome. (371)

Directing the mind towards siddhis (supernatural powers) is a stumbling block that inhibits progress towards the supreme state of liberation. (222)

O Mind, it is not wise on your part to come out. It is best to go within. Hide yourself deep within the heart and escape from the tricks of maya, which tries to ruin you by drawing you outwards. (187)

Humility and self-restraint are the marks of those transformed and radiant beings who embody the quality of virtue. Blemishless Jnanis alone are truly virtuous; others are base-natured. Therefore, to be saved, we should approach only those virtuous ones who ever abide in Truth. (332)

Though one has shaken off all vices, renounced all relatives, and observed all the austerities prescribed by the scriptures, can one reach eternal bliss unless one meets the jnana Guru? (321)

(O Mind), do not waste your life in roaming outside, pursuing wonders and wallowing in enjoyments. To know the self through grace and to abide in this way firmly in the Heart is alone worthwhile. (188)

He whose mind has been destroyed, having drowned in the non-dual whole (advaita-purna), will never be perturbed in this unreal life of duality, (because) in that supreme state of Grace, (the state of) Self, which is pure consciousness (unmixed with any adjuncts such as ‘this’), nothing such as ‘I’ (the ego or subject) and ‘this’ (the world or object) exists except that (Self, the pure consciousness ‘I am’). (1117)

It is only due to the delusion which is caused by not learning the Truth of Self that jives are suffering. Therefore, always take to the practice of Jnana – the inward enquiry “Who am I that is suffering?” (405)

When the delusion which has veiled Self, the Light of Consicousness of unlimited Bliss (Sat-Chit-Ananda), is destroyed by the clear enquiry “Who am I?”, one’s own nature will shine forth gloriously as the Atmakasha (i.e. Space of self). (402)

The eternal, unbroken, natural state of abiding in the Self is jnana. To abide in the Self you must love the Self. Since God is verity the Self, love of the Self is love of God and that is bhakti. Jnana and Bhakti are thus one and the same. (Maharshi’s Gospel)

Man, the deluded ego-mind, cannot be freed from confusion and fear (of birth and death), unless he subdues himself by taking refuge under the protection of Grace; for (by any other means), the force of past karmas (i.e., vasanas) is unconquerable. (300)

The complete giving up of all (the other three purusharthas) beginning with dharma, is the glorious state of peace, which is the nature of liberation (the fourth purushartha, the only true purushartha). (Therefore) completely giving up (all) thought of the others (the three false purusharthas), cling only to Silence, the knowledge of the Supreme Self, which is Siva. (Guru Vachaka Kovai 1204)

Know that the path of jnana and the path of bhakti are inter-related. Follow these inseparable two paths without differentiating one from the other. (731)

Sever the delusive and sorrow-laden ego by the keen knowledge gained through enquiry, (because) the true happiness of peace (santi) cannot prevail except in a heart where this knot (granthi) has been uprooted. (844)

That form of the Liberated One – who is (in truth) intangible like the sky – which appears to men, is really nothing but the reflection of the form of him that sees (that form); it is not real. (130)

The leavings of the Guru (ucchistam) are just the words uttered by Him, on the strength of His own Experience. The eating of the leavings is just remaining fixed in Unity with Him, in silence. (136)

The thought ‘I am this body of flesh and blood’ is the one thread on which are strung the various other thoughts. Therefore, if we turn inwards enquiring ‘Where is this I?’ all thoughts will come to and end and Self-Knowledge will then spontaneously shine forth.

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Part 4 - Few Teachings Of Ramana Maharshi

Because of the ignorance of the mind experiencing a sense of difference (bheda-buddhi) in Self, (even) great devas are disturbed by fear. (Therefore) it is wise to remain without fear in the supreme state of non-duality, having attained the reality, one’s own Self, through negation (of the non-Self). (1078)

That which appears (whatever it may be), let it appear, that which disappear (whatever it may be), let it disappear. What (loss or gain) is it to Self-knowledge? That which remains after everything has entered and ceased to exist in the oneness (kevalam) of Siva – who surges as the Whole (purnam) – alone is Self, one’s own nature. (1053)

Having eradicated the ego, which was wandering like a ghost is delusion, and having destroyed the duality of the sentient and the insentient, the sould which is thus drowned and fully soaked in the light of the pure and blissful Sahaja Samadhi, is the Supreme Shiva. (197)

Whatever is seen by the ego who, having fallen from the true state of Self and having been buried in dark ignorance, takes the body as ‘I’, is not at all real and is simply non-existent. (69)

Only the ever-existing Self, other than which nothing exists and from which nothing is different is the sole reality. All that is known in that Siva (that sole reality), who is the Supreme which exists and shines as sat-chit, is only that Supreme and nothing else. (986)

Those who do not keenly attend to and know the existence-consciousness which shines ever-unsetting in the heart, fall into Maya through the objective attention caused by the ego, which rises and attacks with dense delusion. (644)

Know that the one real ‘I’ appears to be many ‘I’s because of the body-outlook (i.e. because of the wrong outlook that each body is an ‘I’). But through the outlook of Self, the one eternal existence-consciousness, know them all to be one. (843)

Not forgetting consciousness (i.e, not forgetting one’s own Self-consciousness due to pramada or inattentiveness) is the path of devotion (bhakti), the relationship of unfading real love, because the real consciousness of Self, which shines as the undivided (non-dual) supreme bliss itself, surges as the nature of love (or bhakti). (974)

Since the greatness of the nature of oneness is that the seer alone is the seen, one’s own reality (Self) is the greatest thing (mahat). The silent radiant first person (which shines) after the ego, the first person who is the seer, has been completely destroyed, alone is Self, the supreme consciousness. (1058)

The pure state of having very great attachment to Self and having no attachment to any other thing is verily one’s state of Silence. Learning to remain as ‘I am that Silence’ and ever abiding as It is, is the true mental worship (manasika puja). (521)

Those who have perfect knowledge say that the state of true knowledge (mey-jnana-samadhi), in which one remains without ‘I’ (the ego), alone is maunatapas. In order to experience (that) silence (mauna), which is devoid of the body thought (the feeling ‘I am this body’), clinging to the Self in the heart is the sadhana. (1193)

For the extroverted intellect – which suffers greatly, knowing through the senses only the objects of form and quality before it – the means to abide in Self is to begin enquiring inwardly, “Who am I?” (185)

Know that the nature of Brahma-swarupa, which is (one) without another (i.e. which is non-dual), is the ancient glory. Though that ancient swarupa (Self or Brahman) appears to be like a void (sunya) it is not a void; (it is) the one single existence-consciousness (sat-chit), which is the whole reality itself. (1055)

It is not because of the rising of an ‘I’ in between (consciousness and the insentient body) that one’s peace is completely destroyed? (Therefore) unless the wretched Vritrasura, the vain ego – ‘I’, is killed, Kaivalyam (the state of oneness) cannot be attained. (856)

Unless the appearance (of this world) known objectively by the senses, and the wicked ego, the knower of it, die as food to Siva, who shines as the state of supreme consciousness, the supreme reality cannot be attained. (854)

The state of the experience of the non-dual Silence (eka advaita mouna anubhuti), which is attained as the experience of the unlimited true knowledge (mey-jnana), is only the shining (of oneself) as the empty space devoid of the false imagination which is the rising if the wicked ego-mind. (1184)

Unless one follows the principle, “That which is essential to be reformed is only my own mind”, one’s mind will become more impure by seeing the defects of others. (788)

Fear not on seeing this empty world, which appears as a dream in the sleep of Self-forgetfulness. This imaginary and bondage-causing world-picture, (projected on the background) of the dark, dense mind, will not stand in the light of Supreme Knowledge, Sat-Chit-Ananda. (27)

God and Guru are in truth not different. Just as the prey which has fallen into the jaws of a tiger has no escape, so those who have come within the ambit of the Guru’s gracious gaze will be saved by the Guru, never to be forsaken.

Those who have attained their aim, Jnana, do not see this world as a multitude of differences, since the multiple differences of this world are a sportive play of Chit-Shakti, the one Whole. (58)

The true devotees who in all ways remain subjected (adhina) only to Self (God), (alone) are tadiyars (those who belong to the Lord). Know that only for them (those true devotees), in whom there is unceasing love, will the Supreme Abode (param-dhama), which triumphs as transcendent, be a complete attainment. (1211)

By the sharp edge of the sword of divine Silence cultivated in the heart by the practice of jnana-vichara, one should dig out and cast away the root, the ego, ‘I am the body’. This is the means to attain the over-brimming happiness of peace. (845)

That which is worthy to have as (one’s) target is Self, the knowledge which is pure bliss. The perfect life is for one to exist directly as that (Self), abiding in the heart through the unforgettable knowledge (‘I am’). (1094)

It is only Self, the one pure knowledge, that, as the unreal knowledge (the mind), makes all differences (vikalpas) appear. (Therefore) for the one who knows and reaches Self, which is the harmonious knowledge, all those other things (the entire world-appearance) will be (found to be) of the nature of the one Self. (985)

Be assured that That which ever shines (for all) is certainly the true Existence of Self, “I am”. When the True God is thus realised as one’s own Self, without doubt or misconception, the Supreme Bliss will brim over. (292)

The triputis and their source, pure consciousness can, under no circumstance appear simultaneously. Like the stone and the dog in a statue of a dog carded out of stone, when one appears the other will not appear. (46)

Since Self is the eternal, non-dual Thing and since there is no means to reach It other than Self-attention, know that Self itself is the path, Self itself is the goal, and that they (the path and the goal) are not different. (579)

Accept the ever-shinning Self-knowledge to be the only reality. Reject all the triads, deciding them to be an imaginary dream. (578)

The appearance of this world, like the illusory appearance of a dream, is merely mental and its truth can be known correctly only by the supreme consciousness that transcends maya, the maya. (55)

Just as the goal’s beard wanders and wags for nothing, people roam about merrily but in vain, performing activities for the fulfillment of their worldly desires, while despising the disciplines that lead to eternal moksha in the self. Ah, what a pitiable spectacle is the condition of these worldly people. (71)

For those who see through perfect Jnana, this bodily life is unreal and merely mental, and therefore know that there is only misery and no benefit in jiva’s prolonging their jiva’s lifetime. (235)

Though Guru Ramana, who appeared as God incarnate, expounded various doctrines, depending on the beliefs of the devotees who resorted to his feet, what we have heard him say in private, as his own true experience, is only ajata (non-creation). (Sri Muruganar, 100)

That trustworthy vichara (Self-enquiry) exists neither in book learning nor I learning from, others but only in one’s own sense of ‘I’ (aham). (146)

Forgetting the lofty purpose of coming to the sadguru and developing an obsession for the non-self is a deception brought about by immaturity in those who are dull-witted. (152).

Though the good dharmas (righteous ones) are said to be many, just as the golden ornaments are many, the sole reality of all those dharmas is sacrifice of the self, just as the sole reality of all ornaments is gold. (849)

Everything that one has learned is total falsehood if it does not become a means for (mind) consciousness to subside within the self. (143)

You should know that the veiling (tirodana) that makes jives forget (the events of past lives) is an act of supreme compassion by Iswara towards them. (116)

If memories (of the past lives) are not absent, Jiva will not attain malaparipaka (state in which purities are ready for destruction) and the lives of jives will get shattered and ruined. (117)

The vision of the Self will only be encountered by those who are free of the delusion of desire, and not by more whose corrupted minds are full of desires for sense object (149)

Pure consciousness demands that everything that has been learned as knowledge has to be completely forgotten as ignorance. (147)

He who sees an object as separate from consciousness cannot be a pandit who has known consciousness. (132)

A mind that runs after pleasure through the five senses, while squashing her Lord in the heart, is an unchaste woman. (73)

The vision of the Self will only encountered by those who are free of the delusion of desire, and not by more whose corrupted minds are full of desires for sense object. (149)

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

Pure consciousness demands that everything that has been learned as knowledge has to be completely forgotten as ignorance. (147)

Manifestation of ancient vasanas (latent tendencies) is creation. Destruction of vasanas is the end of creation. (84)

Know that Self, which is to be enquired into and attained in the heart as the state of happiness through the requisite tapas (or Self-attention), is only the state of Silence (mauna), which is experienced by removing the delusive and worthless knowledge of differences (along with its root, the ignorance or wrong knowledge ‘I am this body’). (1183)

The boat may remain in water, but if water enters the boat, it will bring great catastrophe, (Likewise) a man may live in the world which is surrounded by the seas, but if the world enters the man, his whole life will be miserable. (822)

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Part 3 - Few Teachings Of Ramana Maharshi

God’s creation does not bind; that which does so is the jiva’s creation (101)

Being himself exactly the Supreme Being, but thinking himself to be separate from Him, (man) strives to become united to Him; what is there stranger than this? (96)

It is said: The self must be offered to him as a gift’, what is the meaning of this? Is the self separate from the Supreme One, so as to be given to Him? (109)

Since His name is ‘I’, the seeker who constantly practices meditation of the ‘I’ will be taken to the Source of Being, the world of God. (108)

As the sky is untainted by the properties of air and the other material elements (in it), as the sun is unaffected by the actions of men, so He, being egoless, is unaffected (by whatever goes on in the world). (97)

Know that for those who abide within with dutiful love [for Self], bliss will surgingly rise more and more. Bliss, love, Siva, Self, Grace, knowledge, peace and liberation – all these are [only names for] one’s own real nature (Guru Vachaka Kovai, 1077)

Shanti [i.e., Peace or Bliss], which is desired by everyone, cannot at all be attained by anyone, at any place, at any time, or by any means, unless the mind is subdued by the Grace of the Sadguru. Therefore, turn towards His Grace with one-pointed devotion (290)

Installing the Lord on the heart-throne and fixing the mind uninterruptedly in Self in such a manner that it will become one with it, is the true and natural worship through Silence (maunopasana). (520)

Instead of abiding in the consciousness of one’s own Self by peacefully scrutinizing thus, ‘Who am I, the form of consciousness?’, why to suffer (by going out) through the wicked senses, mistaking (oneself) to be the reflection of consciousness (chit-abhasa) which, being separated (from the true Self-consciousness), is the form of the mind (chittam)? (1064)

Perfect Jnanis have always and will always say, “By the mere Grace of the Sadguru, the Ture Thing – the final Brahma-Jnana, which shines in the pure Silence, the rarely attainable Vedanta – will dawn of its own accord in the heart as I ‘-I’.” (287)

Those who do not know through Self-enquiry what is the truth of their natural state (Self) mistake the alien body to be ‘I’ and see the world as different from themselves and hence suffer in delusion. All other things except that (‘I’), which shines as the one undeluded Existence-Consciousness-Bliss (Sat-chit-ananda), are seen on account of the deceitful play of Maya. (430)

Since the nature of Reality is non-dual (i.e, not two), true knowledge cannot be the knowing of another. Therefore, when the mind is absolutely free from delusion (i.e., does not know another) and abides unwavering in beatitude – that is the true Knowledge. (437)

Bliss will surge forth in the heart which is soaked in the experience of the love-suffused true knowledge (mey-jnana). Misery-creating, delusion-caused desire will not exist there. The extremely pure natural like of Self will be full of peace. (1093)

On being asked by a devotee as to why He accepted their pranaam when all were the one Siva, Bhagavan replied: But why shouldn’t I ? Before they prostrate themselves in front of this body I prostrate myself before the Siva in each of them.

Instead of keenly enquiring ‘Who am I?’ within the Heart – the rising place of thought, where the divine Thing, Siva, shines devoid of thought – and knowing It (the divine Thing), merging into It and becoming one with It as ‘I am That’, it is foolish to slip down from the Self. (609)

All other knowledges are defective and petty; the experience of Silence (i.e. Self-Knowledge) is alone Perfect Knowledge. The different objective knowledges are merely superimposed on Self, the Pure Knowledge, and hence they are not true. (422)

Those who do not know themselves to be the one (non-dual) Self will perish daily, vainly suffering in fear (because of seeing the world as something other than themselves). (Therefore) destroying the notion ‘I am the body’, the root (of all misery), by gaining the firm knowledge of your real Self, attain the state of non-duality (advaita). (955)

For those who say that He (God) does exist, He exists in (their) heart as consciousness. (But) in the venomous mind (of those who do not believe in Him), He will never exist (that is, He will never shine or be known). If, by purifying the venomous mind, one sees without delusion, He will shine triumphantly and unalloyed as Self. (1083)

Attention to one’s own Self, which is ever shining as ‘I’, the one undivided and pure Reality, is the only raft with which the jive, who is deluded by thinking “I am the body”, can cross the ocean of unending births. (294)

The false delusion of the jiva can never be lost, unless Self – the pure Sat-Chit, which is the one Reality ever shining within, without a second – is realised. (295)

O mind, instead of looking at and thereby worrying about that which is imagined (the world), turn towards your source and enter the Heart. In that supreme state of consciousness, all (that you were seeking before) will become the one non-dual Self, your real nature. (785)

Whoever meditates upon Self in whatever bhava (i.e, in whatever form or with whatever feeling of relationship), attains It only in that bhava (i.e, in a qualified or saguna manner). Those peaceful ones who remain quiet without any such bhava, attain the noble and unqualified state of Kaivalya (the nirguna state of Self). (739)

Since agitation (or confusion) will never rise without (the rising of) the feeling ‘I am only the body’ (the ego) in the heart, one whose tendencies (vasanas) – (which are the form of) the ego or mind – are dead will not be mentally agitated (or confused) even in dream. (1131)

Such a True Seeing, which is devoid of illusion and deception, is the State in which one shines as the Ocean of Bliss. Only in the Supreme Silence which is thus achieved in Self-Abidance, will be soul never again have a downfall. (350)

Only the truth of Self is worthy of being scrutinized and known. Taking It alone as the aim, one should keenly attend to It and know It in the heart (i.e. within). It can be known only by the silent and clear mind which is free from agitation and activity. (433)

When the delusive mind which sees differences drowns and dies in the state of Self, the one existence-consciousness (Sat-Chit), all the delusive difference will also turn out to be nothing but the consciousness (chit) of Brahman (Self), the existence (sat). (580)

The consciousness of the extremely pure Self-experience – which silently exists devoid of both ‘I’ and ‘mine’ in one’s own Self, which is the one bright reality, that which exists devoid of defects – alone is that which shines above (all). (1068)

The One Supreme Bliss, ‘Sadhasivam’ (i.e, Self) is alone approved (by Jnanis) to be the Whole Reality. This world, seem as full of miseries and defects, is known only by the mind which is unreal and divided with differences. (66)

He whose delusive ego (completely) subsides and becomes one with existence consciousness, will cease from making the effort of starting (any action or karma) and will shine in the Heart, having attained the natural and peaceful state of bliss. (864)

Give up all attachments towards the petty sense-objects (vishayas), which are caused by the delusion ‘I am this fleshy body’. The silent mind (thus stilled by renouncing sense-objects) is the pure mani-lingam (superior form of Sivalingam). If this is adored (i.e, if this mental silence is carefully preserved with great love, which is the real worship of it), it will bestow unending bliss. (517)

When the mind which wanders outside, knowing only other objects (2nd and 3rd persons) – beings to attend to its own nature, all other objects will disappear, and then, by experiencing it’s own true nature (i.e. Self), the pseudo – ‘I’ will also die. (193)

Do not make any real and firm effort except to annihilate the feeling ‘I am the body’ (the ego). Know that the ego, ‘I am the body’, is the sole cause of all samsara-dukha (the miseries of life). (846)

(By confronting it) no one can destroy the (mind’s) nature (of rising and jumping out through the senses). (The only way to destroy it is to) ignore it as something non-existent (i.e, as a mere false appearance). If you know and consciously abide in Self, the base (for the rising and setting) of the (mind’s) nature, the velocity of the (mind’s) nature (i.e, the velocity with which it rises and jumps out through the senses) will gradually come to an end (since there will be no one to attend to it). (921)

When the feeling ‘I am the body’ (dehatma-buddhi) goes, the delusive confusion and anxieties will end. Aha! The ‘I’ shinning in the heart in which enquiry is conducted, is the sans difference supreme consciousness (nirvikalpa chit-param). (866)

He (i.e, Self) who exists as the form of consciousness, will not become non-existent. If one remains devoid of other knowledge, (that is) if the deceptive, unreal and dual imaginations (superimposed) on consciousness are removed, for oneself who (thus) exists as (mere) consciousness there will be no destruction. (981)

That knowledge is not a quality (guna) of Self, because the nature of Self is nirguna (devoid of qualities). (moreover) Self-knowledge is not an act (of knowing), because (Self is) without doership (akartritva. (Therefore) knowledge is the very nature (of Self). (1038)

Reality is only one. Know that firm, whole perfect reality alone is that which is described in many ways by Brahma-jnanis, who have known (it) by quietly entering the heart with a very subtle intellect. (1234)

The reality which is the mere consciousness (one one’s own existence) that remains when ignorance (of objects) is destroyed along with knowledge (of objects), alone is Self (atma). In that Brahma-swarupa, which is abundant Self-awareness (prajnana), there is not the least ignorance (ajnana). Know thus. (1036)

The projected picture of this world of triads is a play of Chit-Para-Shakti (i.e. the power or reflected light of Self-Consciousness) on the screen of Supreme Consciousness. (43)

He who has attained the life of a Jnani in the heart, will not derive the least pleasure from the life of the fleshy body and the petty (five) senses. Is not that life of Silence itself the unlimited and unbroken experience of (the bliss of) the supreme Brahman? (1120)

There is One who governs the world, and it is His lookout to look after the world. He who has given life to the world knows how to look after it also. He bears the burden of the world, not you.

This whole world of triads which deludes us, seeming to be an undisputable reality, is only the form of the Supreme Power (Chit-Shakti), which abides eternally as none other than the Supreme Self. (48)

To know the sense-objects as true instead of knowing the truth of the seer is due to ignorance born of false delusion. The True Knowledge is not learning all the arts which you want to know, the imaginary relative knowledge in Self-Knowledge (420)

All kinds of knowledge (even the knowledge of all the arts and sciences) will completely merge into the Silence – the pure knowledge of Self. All other states (as well as knowledges) appear to exist only because of the play of Chit-Sakti (the knowing power, i.e. the mind), which exists in Self, the supreme and natural state of Bliss. (434)

The true, love-suffused life of abiding unobstructedly in the heart as one’s own reality alone is the beauty if Jnana, the enjoyment of the nature of (Siva swarupa-bhoga), in which the unreal and delusive ego, which prevailed (formerly), has been destroyed. (1091)

For the Jnani, who, free from the ‘I-am-the-body’ idea, is established in Self, this world shines as His own Self-Knowledge; and therefore it is wrong for us to see it as something different (i.e, as multiple names and forms). (59)

Know well that the experience of Bliss exists only in Self and never in this life of delusion, and hence achieve Self-Knowledge, which is the Space of Grace and the final state of Supreme Silence. (238)

The true form (nature) of God (Self) cannot be understood except by the mind which stands firmly still in nishta (Self-abidance or samadhi). Therefore, without allowing the mind either to wander as a vagabond (i.e. to undergo waking and dream – sakala) or to fall into laya (i.e, to fall into sleep – kevala) due to tiredness, train the mind to be conscious and still on one target (Self). (516)

When the ego, the feeling of being separate entity, is removed, chittam remains as Shivam, the Supreme Chit, having merged within the Heart as “I am Consciousness Itself”, and having thus destroyed all the false and dense mental conceptions. (198)

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