The Sanskrit word pāvana blends the qualities of fire — its heat — and purification. The word Agni refers to the physical element of fire, known for its illuminating and healing properties. Beyond its physical manifestation, Agni serves as a sacred conduit in Vedic rituals, carrying offerings to the divine. Thus, the Vedic tradition clearly establishes the gnostic relationship between physical fire and purification. Agni is elevated as a symbol of purity and truth, revered as a purifying force and a supreme indicator of veracity.

The concept of Agni pariksha, or the trial by fire, has deep roots in cultural and religious practices, serving as a test of one's chastity, truthfulness, and purity. This ancient practice, often involving trials such as holding red-hot iron (tapta ayapindam), persisted into recent history. The epic tale of Sita Devi's emergence from the fire, radiant with the brilliance of her chastity, is an iconic instance of this test, immortalized in the Ramayana. Even today, rituals like walking on beds of fire during temple festivals symbolize the fulfillment of vows and the acknowledgment of Agni as a divine witness. Further, all marriages in the sanatana dharma have been conducted with Agni as the witness and thus the newly married couple are required to circumambulate the pit of Agni seven times.

Throughout history and mythology, Agni has been regarded as an eternal witness. Whether it is the sacred bond of friendship between Rama and Sugreeva, the sanctity of celestial and earthly marriages, or the performance of Vedic rituals, Agni's presence is invoked as a testament to truth and righteousness. The Upanishads extol Vaisvanara—another form of Agni—as the essence of Being (Sat) and Awareness (Chit), manifesting externally as fire and light, and internally as the indwelling presence in all beings. The Narayana Sukta proclaims, "In the middle of the heart is a great fire that carries all light and looks to every side. He is the undecaying seer." This verse highlights Agni as the jyothisham jyoti—the Light of all luminants, the Supreme Brahman seated in the hearts of all.

This eternal truth is deeply ingrained in spiritual traditions. For instance, the dhuni, a sacred fire, is kept perpetually burning in the ashrams of naga sannyasins. One such dhuni was tended by Tota Puri, the guru who initiated Sri Ramakrishna Paramahamsa into Advaitic realization. Similarly, the dhuni maintained by Shirdi Sai Baba continues to burn to this day, symbolizing the eternal flame of awareness. Swami Vivekananda and his fellow monks often meditated before a sacred fire, offering their thoughts and desires into its purifying flames, and entering profound states of meditation.

Among the most awe-inspiring manifestations of Agni is the sacred Arunachala Hill, hailed in scriptures as the jnanagni—the Fire of Awareness. Arunachala is celebrated as a cosmic axis and a spiritual epicenter, transcending the limitations of space and time. Its divine effulgence has inspired generations of seekers to view it as a tangible embodiment of the Supreme Brahman. Vedic hymns dedicated to Agni are, in essence, hymns to Arunachala. It is described as the "spiritual center of the cosmos" and the "Heart of Earth," epitomizing both external and internal aspects of the divine.

In Arunachala's presence, one finds the profound truth: "He who recognizes, O Agni, the purifier of all as the real significance of the notion of 'I,' sees reality free from all sorrow." ¹ Bhagavan Sri Ramana Maharshi captures this idea succinctly in Atma Vidya: "Annamalai is truly the Self, the infinite Eye behind the eye of the mind that perceives the physical eye and all other senses." Arunachala, as the eternal flame within the heart, is the ultimate Guru, kindling the seeker's aspiration for the Divine and leading them to the all-consuming fire of Pure Awareness.

This inner flame is a spiritual vessel, ferrying the soul to the shores of liberation. It signifies the unity and identity of all forms of the Supreme Being, reinforcing the interconnectedness of existence. Arunachala, often referred to as the "Hill of Fire," externalized itself to dispel ignorance and guide humanity toward enlightenment. In a human form, this divine fire took shape as Bhagavan Sri Ramana Maharshi, whose teachings and life serve as a beacon for spiritual seekers.

All aspects of Agni were on full display in him, and one is thus inspired to sing with Sadhu OM.
"He was the Fire of Atman,
Fire of Yoga,
Fire that abides as Lord,
Fire, the Origin of all lights
Fire Holy, sought by Devas
Fire of Peace that protects the surrendered
Fire that quenches desire
Fire that burns the fruits of karma
Fire of devotion
Fire that springs from Love
Fire that burns the ego
Fire of Bliss that the ghost of world and ego cannot extinguish
Holy Fire that permits not the ingress of defilement
Fire of companion,
Fire of Tapas, the Flame of Mouna
Fire of Ramana, born of Mount of Fire."

The ancestral lineage of Bhagavan Sri Ramana Maharshi carries profound spiritual significance, as it traces back to Sage Parasara. Parasara, a revered seer, worshipped the Supreme Brahman in the form of Agni, extolling its virtues through his hymns and suktas. From this lineage emerged Bhagavan, a scion of the Hill of Fire, embodying the very essence of the divine flame. Muruganar, a devout disciple, marvels at this connection, exclaiming, "How his mother bore this fire of jnana in her womb!"² Bhagavan's mother indeed experienced the literal and symbolic intensity of this fire during her pregnancy, which manifested as a pervasive burning sensation that was only eased by consuming sacred vilva leaves,³auspicious in Shiva worship.

At the moment of Bhagavan's birth, an extraordinary event occurred. Bhagavan, the embodiment of spiritual fire born of the Hill of Fire, blessed a blind woman with the divine vision of his effulgent form. Muruganar celebrates this miracle in Keerthi Thiru Ahaval,⁴when he writes, "Revealing his beautiful form of great effulgence to a blind lady." ⁵ This moment underscored Bhagavan's nature as an incarnation of pure awareness and divine light.

When Bhagavan's mother fell gravely ill, he prayed to Arunachala, the "blazing Fire of Jnana," to envelop her in its radiance, thereby sparing her the traditional cremation rituals. This prayer revealed his divine intent to honor her role in bearing him—the Sun of Wisdom. During her final moments, Bhagavan performed a unique spiritual act. Instead of lighting a funeral pyre, he placed his hand on her head and chest, guiding her to abide in the Fire of Jnana, thus liberating her from the cycle of rebirth. He further immortalized her by sanctifying her samadhi shrine, which continues to radiate the light of spiritual awareness.
Bhagavan's life was a testament to the transformative power of the Fire of Jnana. This divine flame, inherited from Arunachala, manifested as an intense yearning for Self-realization (sakshatkara). The pivotal moment in his life—the dramatic death experience—was a spiritual yagna, a consummation of his inner fire of tapas. During this event, the smoldering embers of Jnana ignited into a blazing conflagration of pure awareness, marking the beginning of his unbroken abidance in the Self. This inner fire, born from Arunachala, continued to blaze as the Fire of Ramana, spreading bliss and spiritual illumination.

Bhagavan's intense devotion to the Hill (jnanottara bhakti) demonstrated the interplay of Jnana and Bhakti. His fervor for the divine often manifested as a burning sensation throughout his body, symbolizing the transformative power of spiritual fire. On his journey to Tiruvannamalai, at Arakandanallur, Bhagavan experienced an intense inner light—his own Atmajyoti—that enveloped him. Upon reaching the temple of Arunachala, he felt a divine embrace that alleviated this burning sensation, solidifying his unity with the great effulgence of the Heart, Arunachala. As he merged with the essence of the Hill of Fire, truth revealed itself as "That which alone is," transforming him into its eternal form.

Bhagavan's tapas in the vault of Pathala Linga, the Mango Grove, and Guru Moortham exemplified the power of his spiritual fire. His profound meditation spread and "the incandescence of his severe tapas spread all over like the wild forest fire,"⁶ symbolizing the incandescence of his spiritual practice. Over the next five decades, his abidance in the City of Fire (Tiruvannamalai) radiated as a dense light of pure awareness, transforming the region into a sanctified space of spiritual awakening.

The miraculous nature of Bhagavan's fire was further revealed during an encounter at the Mango Grove. When his uncle Nellaiappa Iyer attempted to persuade him to return home, a relative accompanying him tried to forcibly take Bhagavan away. However, the man experienced an intense burning sensation throughout his body, forcing him to retreat. Such incidents affirmed Bhagavan's identity as none other than the living embodiment of the Fire of Arunachala. ⁷

The spiritual identity of Bhagavan was further validated by Ganapati Muni, a master of Vedic lore, who renamed him "Bhagavan Sri Ramana Maharshi." Until then, Bhagavan was known as Brahmanaswamy, a name already revered as the Fire of Effulgence that transcends the three states of waking, dreaming, and deep sleep. Ganapati Muni recognized Bhagavan as the living manifestation of the Hill of Fire and assigned him a name imbued with the essence of Siva and Agni. The three syllables—Ra, Ma, and Na—symbolize fire, the moon, and the sun, respectively, representing their combined potency in dispelling ignorance and showering divine grace.

A poem by Narendra Kesari Sarma from Nepal, titled Ramana Lahari, captures the significance of Bhagavan's name. The poet, without ever meeting Bhagavan, writes⁸

"O Brahman! The syllable 'Ra,' in your name is the seed of Fire that burns away all accumulated tendencies in a trice, 'Ma,' the moon that cools down the heat by showering nectar, and 'Na,' is the sun that destroys the darkness of ignorance. Lord Ramana! Thy name spreads effulgence all over the world."

This underscores the potency of the name "Ramana," a synonym for Siva and Agni, which invokes the inner fire within all beings and leads them to the recognition of the Truth of their own Self. Ganapati Muni had the unshakeable conviction that the all-seeing flame in the heart, the inner guru is Lord Arunachala in the mortal guise of Ramana "whose reality is jnana, whose form is jnana and whose abode is jnana." ⁹

In his work Agni Devata Tattva Nirupanam (Elucidation of the Truth of the Deity Agni), Muni declared, "Agni Vaisvanara, who dwells in the cave of the Heart, is indeed Ramana." He further identified Bhagavan as an incarnation of Skanda, the child of Agni,¹⁰ known as Guha (meaning hidden), who resides in the cave of the Heart. Bhagavan's mantra, Om Vachadbhuve Namaha, affirms this unity, symbolizing the inseparable connection between Skanda, Agni, and the Supreme Self. This mantra means "Salutations to the fire of Brahman from which the word emerges," and has been extensively discussed by Ganapati Muni, who reveals the bījākṣaras (seed syllables and/or letters) which make up this special mantra.

The Guru Gita, a work which extols the importance and excellence of the Guru, beautifully encapsulates these many esoteric qualities of Bhagavan: "O Mind! Meditate on the lotus Feet of the Guru that are the Fire that reveals the state of non-dual identity, the lone principle, tranquil, undefiled, shining with full splendor, and the place where the sun of chaitanya (Awareness) arises."¹¹

Both Arunachala and Ramana Maharshi embody the eternal light of the Supreme, presenting themselves in forms accessible to human understanding. They capture the hearts of devotees, gently guiding them toward the realization of Absolute Truth. Their existence is a testament to the infinite graciousness of the divine, manifesting in tangible forms to dispel ignorance and illuminate the path of Self-realization.

In essence, Agni, as fire and purity, stands as a multifaceted symbol of the Supreme Being. From its physical form as the element fire to its spiritual essence as the inner light of awareness, it unites the material and the transcendent. Through sacred fire rituals, the light of the sacred hill, and the lives of realized sages, Agni continues to inspire, purify, and guide humanity toward the ultimate realization of the Absolute.

Bhagavan Sri Ramana Maharshi, as the embodiment of the Fire of Arunachala, continues to illuminate the spiritual path for seekers worldwide. His life, teachings, and presence symbolize the eternal fire of Jnana, burning away ignorance and revealing the light of Self-realization. Through his grace, the divine flame of Arunachala shines in the hearts of all, guiding them to the ultimate Truth of their own being.

Siva-Lingam must not be taken to mean Siva's lingam, for Siva is Himself the lingam. Lingam means "indicator," just as smoke is an indicator of fire. By Siva, everything is brought to consciousness and thus indicated, but nothing can indicate Siva. By His Self-revealing Consciousness, He animates all manifestations. Matter needs to be animated by Spirit, but Spirit only by Itself.

If Siva were not pure Consciousness, how could He be Siva? And if He were non-existent, the whole universe, which manifests Him, would be non-existent. There would be mere nescience. The existence of nescience cannot be established by nescience. It is Siva, as pure Consciousness and Witness of manifestation, who reminds us of manifestation; but the Siva who reminds us is not Himself reminded.

This Maheswara is Pure Light. So declare the scriptures. Through His Light, the universe is perceived. Therefore, Siva is Himself the Lingam, the indicator. For enlightened souls, this Siva-Lingam is indeed worthy of worship. It is He who gives life and light to all, though, when seen as Arunachala Hill, He appears to be dull and inert through the power of His Maya. The undiscriminating do not perceive the Light of Siva in the Siva-Lingam.

Some say that the Mahavakya (the supreme scriptural texts such as "That thou art") is the lingam or indicator of Siva; others say that Maya, the property of Siva, is; others again that intellect or ego-sense is; and still others say the life-force, sound, or existence is. But the great sages declare with absolute knowledge that, since Siva is Self-effulgent, there is nothing to indicate Him.

Knowledge alone is the indicator. Maheswara, abiding in all bodily vehicles, is witnessing or recollecting Himself. Some say that alaya, the substratum and support of all, is the indicator, but Siva Himself is the support of all. He alone is Truth or Reality. He is Sat-Chit-Ananda (Being-Consciousness-Bliss). Consciousness is Being; unconsciousness can never be Being. For Him who is the support of all, there can be no support. He is unsupported, like the ether (akasha).

For beings in samsara (which is the same as ajnana, ignorance), a support is provided commensurate with the ripeness of their intellect for worship of the Unsupported Supreme. Some knowers of the Vedas say that everything is absorbed in the Lingam (from lingi, "to be absorbed"), but even so, Maheswara, the Almighty, is that Self-evident Lingam and is not absorbed. This whole universe, whose nature it is to be absorbed, is absorbed in Brahman, but Brahman is never absorbed.

Just as the illusion of silver in mother-of-pearl loses its apparent reality through knowledge (that it is not silver), so through knowledge, all that appears to be extraneous to the Supreme Lord Siva, who is Brahman, is absorbed in Him. Those who practice kundalini-yoga find the lingams in the nadis or yogic centers in the body and make these the seats for the worship of Siva.

The submergence of the thought-current in the unruffled calm of Paramatma is said to be the essential worship. Mere worship through mantras is not enough to destroy once and for all the tree of samsara, whose root is nescience. Knowledge (jnana) alone is the true invocation of Siva. Formal puja (worship) is of the gross state; the Vedas are the means to Realization; but jnana is the Supreme State. It is inner worship and must be carried on unremittingly to terminate the cycle of births and deaths.

For any devotee of Bhagavān, the first step into the āśram at Tiruvannamalai raises a plethora of emotions. Eyes fall on the Illuppai tree and memories of Bhagavān waiting to receive his very many guests flood in. The pace hastens, and one enters the New Hall to be engulfed in the benign glance from Bhagavān's statue and the stone sofa. The rushing thoughts begin to subside pretty much akin to the gushing river which enters the ocean.

With a plethora of feelings, the eyes lift up to find the first word हृदय (hṛdaya) of the famous śloka starting "hṛdaya kuhara madhye", inscribed in gold letters on the wall behind the stone sofa during Bhagavān's days that resonates as the heart of the glorious āśram today. This was the first saṃskṛta śloka by Bhagavān (who had not studied saṃskṛtam formally) composed (in 1915) out of the vision of his own anubhava for Jagadīśvara Śāstrī.

We will proceed to deliberate on how hṛdaya's role in self-knowledge has been dealt within the teachings of Bhagavān and also in the Veda. This would be a multi-part series with the first part focusing on introducing hṛdaya and elaborating its vital importance in spiritual life.

Secretive topics like hṛdaya have been debated in various upaniṣads with some similarities and some differences. Few vedic texts provide detailed explanations on how to meditate on hṛdaya. Let us first look at what is meant by Hṛdaya.

Meaning of hṛdaya
Hṛdaya is a saṃskṛta word with its constituent letters as: h, ṛ, da, and ya (ह्, ऋ, द, and य). The phonetic equivalent to ऋ is ṛ (and not ri/ru that forms part of frequently used spellings of hridaya/hrudaya), a retroflex vowel which should be pronounced by constricting the vocal cavity with the help of the tongue, bringing it close to the roof of the mouth (palate), but making sure the tongue does not hit against the roof of the mouth completely. It should sound somewhere between the ru in crude and the ri in cricket.

The word is often used in religious scriptures and spiritual instructions with many meanings. Its meanings as per dictionary are¹:

heart or centre or core or essence of anything
true or divine knowledge
the most secret part of anything or the secret science
soul

Unless specifically stated otherwise, we will take the meaning to be heart or centre in all parts of the series.

Hṛdaya's synonyms in Saṃskṛta language
In addition to hṛdaya, Veda uses two other popular synonyms of hṛdaya in quite a few places and they are:
guhā (गुहा) - heart, cave, hiding place.
Dahra (दह्र) - heart cavity

Hṛdaya's equivalents in Tamil language
Tamil language translations of hṛdaya are:
uḷḷam (உள்ளம்) - Heart, Consciousness, Soul, etc.
idhayam (இதயம்) - Heart.

List of works where hṛdaya is used
The list (not an exhaustive one) of works where hṛdaya is explained and/or used in the context of self-knowledge is given below.

Expositions of and on Bhagavān
Deepa Darsana Tattuvam, Śrī Aruṇācala Aṣṭakam, Śrī Aruṇācala Pañcharatnam, Uḷḷadhu nārpadhu, Uḷḷadhu nārpadhu Anubandham, Ānma vidya kīrtanam, Śrīdevikālottaram - jñānācāra vicārapaṭalaḥ, Ātmasākṣātkāraprakaraṇam, Ānmabodham, Ramaṇa Purāṇam, Śrī Ramaṇagītā, Umāsahasram, Upadeśa ratnavali, Guru Vachaka Kovai, Śrī Ramaṇahṛdayam, Pādamālai.

Other works
Sandhyāvandanam, Nārāyaṇasūktam, Upaniṣads like taittirīya, chāndogya, bṛhadāraṇyaka, kaṭha, muṇḍaka, śvetāśvatara, praśna, māṇḍūkya to name a few
Daharavidhyā of mahanārāyaṇopaniṣad, Śrīmadbhagavadgītā
Yoga vāsiṣṭhaḥ, Vivekacūḍāmaṇi
This list is provided to emphasize the importance of hṛdaya.

Entering into hṛdaya
'Heart' is a very enigmatic word. It escapes definition because of its variegated connotations. There is a physical heart which can be operated upon and which physicians transplant, there is an emotional heart which is deeply hurt or elated when insulted or praised. Human life has two facets: material and spiritual. One is visible and the other is invisible, but possible to experience. Heart has its special relevance in both material and spiritual parlance.
In the physical body, it is in the shape of a closed fist about 250-300 gms in weight & is located left from the middle of the chest. Its critical functions include sending the pure clean blood to every part of the body and transforming the impure blood to pure with the help of the lungs. It functions continuously throughout 24 hours without any break, and is thus very vital in the life of all.

The core, the substance, the vitality, the very being of anything whatsoever is the heart of that thing and it cannot be described. When the heart speaks, everything else is hushed. The voice of the heart is often regarded as the final word in any matter. All arguments cease to function when the heart speaks, which means to say, reality operates when the heart begins to function and express itself in any manner.

The heart is the centre of the mind; it is the abode of all psychological operations. The mind goes to sleep in the heart. In meditation, in swoon, in death, in sleep, the mind is in the heart. We are predominantly intellectual in our outlook during our waking hours. We are translucently conscious when we are dreaming, and totally unconscious in the state of deep sleep.

When we speak of the spiritual significance behind the word 'heart', we have to go a little deeper than the mere physiological concept of it. The heart cannot become other than what it is and is not subject to objectivity or externalisation. The heart is the person. It is identified with the very soul of the individual.

Location of spiritual heart & Saguṇa Brahman
To ever establish in the Nirguṇa Brahman viz. the true state of the self easily, scriptures provide a symbol in the body itself for meditation. Translations of the definition that Bhagavān gave regarding location of the spiritual heart and the presiding deity (Saguṇa Brahman) of the heart in two ślokās² are:

Between the breasts, below the chest and above the abdomen, there are six things of varied hues. One among these, resembling a lily-bud, remaining within, two digits to the right from the centre, is the Heart.
The Lord who shines as the in-dweller of the cave of the Heart is extolled as Guheśa. If you forever abide firmly and unceasingly, as that Guheśa, then by the sheer strength of the practice of Soham (He I am), the nescience of regarding the perishable body as 'I' will be dispelled like darkness before the red rays of sun.
The first śloka provides the description of the spiritual heart as located on the right and distinct from the biological heart. The second one names the Lord as Guheśa (गुहेश) = guhā(गुहा)+ īśa (ईश), for He shines as the Lord of the cave of the heart.
Yad Bhāvam tad bhavati: "That on which one unceasingly contemplates, that he becomes." is a scriptural saying. If one constantly contemplates on Guheśa, the source of all, one experiences identity with the essence of It, (viz., the self) and abides as That. That very instant, the nescience of the notion of 'this perishable body I am' will disappear, never to come back again.

Spiritual Heart & Nārāyaṇasūktam
Nārāyaṇasūktam³, a Vedic hymn on Lord Nārāyaṇa provides the same concept of spiritual heart as that of Bhagavān and addresses the Saguṇa Brahman in the heart as Lord Nārāyaṇa. It is a devout, touching, feelingful and personal address to the creator of the universe. Any devotee visiting the āśram can feel the divine vibrations on hearing the vedic chanting of Nārāyaṇasūktam at the shrine of Bhagavān by Veda Pāṭhaśālā's students during Abhiṣeka / Pūjā daily in the evening.
This sūktam glorifies Lord Nārāyaṇa as the thousand-headed one, thousand-eyed, and thousand-limbed, not merely the Father or Creator of the cosmos, beyond creation, but also hidden in the heart of everyone. Few ślokās of Nārāyaṇasūktam with their translations are given below.

यच्च किंचित् जगत् सर्वं दृश्यते श्रूयतेऽपि वा ।
अन्तर्बहिश्च तत्सर्वं व्याप्य नारायणः स्थितः ॥

yacca kiñcit jagat sarvaṁ dṛśyate śrūyate'pi vā |
antarbahiśca tatsarvaṁ vyāpya nārāyaṇaḥ sthitaḥ ||

Whatever all this universe is—yacca kiñcit jagat sarvaṁ—seen or unseen, in its depths or merely heard of, Narayana is within and without all these, enveloping everyone.

अनन्तं अव्ययं कविं समुद्रेन्तं विश्वशंभुवम् ।
पद्म कोश प्रतीकाशं हृदयं च अपि अधोमुखम् ॥

anantaṁ avyayaṁ kaviṁ samudre'ntaṁ viśvaśambhuvam |
padma kośa pratīkāśaṁ hṛdayaṁ c api adhomukham ||

He is the limitless, imperishable, omniscient, residing in the ocean of the heart, the cause of the happiness of the universe, the supreme end of all striving, (manifesting Himself) in the ether of the heart which is comparable to an inverted bud of the lotus flower.

Like a resplendent flame in the heart of the individual, Nārāyaṇa can be visualised in deep meditation. In the lotus of the heart there is the citadel of the cosmos, the palace of the creator of the universe. Thus, the worshipper of the Supreme Nārāyaṇa need not necessarily look up to the sky to behold Him and adore Him. One can as well see the same Nārāyaṇa within himself, in his own heart.

अधो निष्ठ्या वितस्त्यान्ते नाभ्याम् उपरि तिष्ठति ।
ज्वालामालाकुलं भाती विश्वस्यायतनं महत् ॥

adho niṣṭayā vitasyānte nābhyām upari tiṣṭhati |
jvālamālākulaṁ bhāti viśvasyāyatanaṁ mahat ||

Below the adam's apple, at a distance of a span, and above the navel (i.e., the heart which is the relative seat of the manifestation of pure consciousness in the human being), the great abode of the universe radiates, as if adorned with garlands of flames.

The location and details of spiritual heart as defined here exactly matches with that of ślokā 18 of Uḷḷadu Nārpadu Anubandham.
सन्ततं शिलाभिस्तु लम्बत्या कोशसन्निभम् ।
तस्यान्ते सुषिरं सूक्ष्मं तस्मिन् सर्वं प्रतिष्ठितम् ॥

santataṁ śilābhistu lambatyā kośasannibham |
tasyānte suṣiraṁ sūkśmaṁ tasmin sarvaṁ pratiṣṭhitam ||

Surrounded on all sides by nerve-currents (or arteries), suspends the lotus-bud of the heart in an inverted position. It is in a subtle space (a narrow aperture, the sushumna-nadi), and therein is to be found the substratum of all things.
While Nārāyaṇa creates the world from outside, He also impels everyone through feeling and action from within. Through every nerve-current, life flows and vibrates. This vibration, this flow of life, is the chaitanya, or consciousness, of Nārāyaṇa moving in creation.

Due to the attachments and entanglements of the jīva in worldly enjoyment and suffering, the consciousness is enshrouded in potential as well as expressed objectivity, and hence it appears like a tiny streak of flame within the dark clouds of ignorance. But when the jīva rises above worldliness, the consciousness is realised as the Infinite.
Bhagavān states that "I had been saying all along that the Heart centre was on the right, notwithstanding the refutation by some learned men that physiology taught them otherwise. I speak from experience. I knew it even in my home during my trances. Again during the incident related in the book Self-Realisation I had a very clear vision and experience. All of a sudden a light came from one side, erasing the world vision in its course until it spread all round when the vision of the world was completely cut out. I felt the muscular organ on the left had stopped working, I could understand that the body was like a corpse, that the circulation of blood had stopped and the body became blue and motionless. Vasudeva Sastri embraced the body, wept over my death, but I could not speak. All the time I was feeling that the Heart centre on the right was working as well as ever. This state continued for 15 or 20 minutes." ⁴

Spiritual heart & Sandhyāvandanam
Guheśa, the Lord of the cave of the heart, shines enthroned in the spiritual heart located in the right chest of the body. Thus the universal gesture of pointing to the right side of the chest whenever one refers to himself as 'I' has come about. Whatever be the language, nationality, race or religion, this practice is universally prevalent.
In the spiritual sādhana of sandyāvandanam that is performed thrice a day (dawn, noon and dusk) by any dvijā, twice-born (who after his physical birth takes the birth for a second time spiritually, usually when he undergoes the rites of passage that initiates him into a school for Vedic studies)⁵, one of its part, viz., aikya anusandhānam (ऐक्य अनुसन्धानम् ) is to dwell on the Mahāvākya of the corresponding Veda of the aspirant (e.g. अहम् ब्रह्म अस्मि, aham brahmāsmi – "I am Brahma" in the case of Yajur Veda). As the name suggests, this is done to contemplate the oneness with the Brahman, which the Mahā Vākyas proclaim. This contemplation is performed with all the ten fingers of both the hands pointing at the right chest.⁶Thus the symbol of Saguṇa Brahman in the spiritual heart is invoked here for contemplation on the true state of the self.

Hṛdaya, the true state
Out of the two hearts, the biological and spiritual, the important one is clearly spelt out by the two ślokās of Yoga vāsiṣṭhaḥ⁷

इयत्तया परिच्छिन्ने देहे यद्वक्षसोऽन्तरम् ।
हेयं तद्धृदयं विद्धि तनावेकतटे स्थितम् ॥
संविन्मात्रं तु हृदयं उपादेयं स्थितं स्मृतम् ।
तदन्तरे च बाह्ये च न च बाह्ये न चान्तरे ॥

iyattayā paricchinne dehe yadvakṣaso'ntaram ।
heyaṃ taddhṛdayaṃ viddhi tanāvekataṭe sthitam ॥
saṃvinmātraṃ tu hṛdayaṃ upādeyaṃ sthitaṃ smṛtam ।
tadantare ca bāhye ca na ca bāhye na cāntare ॥

Sage Vāsiṣṭhaḥ clarifies when asked by Lord Rāma on what is hṛdaya: One of these is worth acceptance, the other worth rejection. Listen, how they differ. The organ called the heart placed somewhere in the chest of the physical body is worth rejection. The Heart which is of the form of Pure Awareness is worth acceptance; it is both within and without – it has no inside or out.

The same has been rendered by Bhagavān in Ulladu Nārpadu Anubandham⁸.
It is mentioned here that the physical heart is to be rejected and the spiritual heart in the form of awareness is to be accepted. Thus hṛdaya always means the spiritual heart.
Bhagavān once explained why a location is given to hṛdaya. "Where are you? You are in the body and not out of it; yet not the whole body. Though you pervade the whole body, still you admit of a centre where all thoughts start and wherein they subside. Even when the limbs are amputated, you are still there, and with defective senses you are still there. So a centre of consciousness must be admitted. That is called the Heart." ⁹Therefore, the mention of a location is to make the jīva turn inward, seeking its source, and merge there to become pure awareness, the true state of the self.
Yoga vāsiṣṭhaḥ further states¹⁰

तत्तु प्रधानं हृदयं तत्रेदं समवस्थितम् ।
तदादर्शः पदार्थानां तत्कोशः सर्वसंपदाम् ॥
सर्वेषामेव जन्तूनां संवित् हृदयमुच्यते ।
न देहावयवैकांशो जडजीर्णोपलोपमः ॥

tattu pradhānaṃ hṛdayaṃ tatredaṃ samavasthitam |
tadādarśaḥ padārthānāṃ tatkośaḥ sarvasaṃpadām ॥
sarveṣāmeva jantūnāṃ saṃvit hṛdayamucyate |
na dehāvayavaikāṃśo jaḍajīrṇopalopamaḥ ॥

That indeed is the essential Heart and in it all this world abides. It is the mirror in which all things are seen. It is the source of all wealth. Therefore the awareness of all beings is declared to be the Heart. It is not a fleshy organ of the perishable body which is inert like a stone.

We are told here, hṛdaya is the seat of awareness, the true state behind every person and every thing, and even the so-called material objectivity gets reduced into this pure awareness when it is investigated to its core. When matter is analysed threadbare into its ultimate composition, it vanishes into mere space-time. And what is space-time if it is not merely a consciousness of being?

Hence, matter vanishes into a pure consciousness of being when it is dematerialised by an analysis of its internal components. Thus goes man with his body, and so also the whole universe with its contents. That which remains is the heart, the true state.

We will continue to dwell on hṛdaya and significance of the famous śloka of "hṛdaya kuhara madhye" in the next part of this series.

21. ஒழுக்கத்து நீத்தார் பெருமை விழுப்பத்து
வேண்டும் பனுவல் துணிவு.

ozhukkattu nīttār perumai vizhuppattu
vēṇḍum panuval tuṇivu.

Meaning
Those who have renounced (their desires, attachments and ego) and lead a life of virtue; the scriptures extol their greatness of achievement as the most beneficial and desirable (of all attainments).
[நீத்தார் = those who have renounced; ஒழுக்கத்து = (and lead) a life of virtue; பெருமை = their greatness; விழுப்பத்து = most beneficial, excellent; வேண்டும் = desirable; பனுவல் துணிவு = considered view of scriptures]

Commentary
Renunciation is not giving up the family and going away to a forest or ashram in the Himalayas, but it is only giving up all desires, attachments and ego. It is not giving up your material possessions, taking up the begging bowl and wearing an ochre robe; it is to give up the possessiveness that gives rise to attachment. This is the true renunciation. It is not giving up something external to you, but to give up in the mind all that are impediments to your spiritual progress which includes your selfishness, attachments, bad habits, conditionings of the mind, fixed notions, narrow-mindedness and negative emotions such as desire, pride, greed, anger, hatred, jealousy, etc., so that the mind becomes purer and subtler. Such true renunciation is highly beneficial and desirable because it helps you to internalise the mind and progress faster on the spiritual path. When there are desires and attachments, our mind will only be externalised into the world. All these will bind us more and more to the world, and therefore, we need to develop sense control and mind control which will help us to internalise the mind and take it to its source within us and attain Self-Realisation which is the goal of life. We should also lead a virtuous life wherein we don't do any sinful actions leading to bad karmas. That is why the scriptures extol the greatness of those who have achieved such excellence in life. Such great ones who have renounced and lead a life of virtue will be able to lead a life of supreme peace and happiness and fulfil the purpose of life which is to attain Liberation.

23. இருமை வகைதெரிந்து ஈண்டறம் பூண்டார்
பெருமை பிறங்கிற்று உலகு.

irumai vagai-terindu īṇḍaṛam pūṇḍār
perumai piṛaṅgiṭṛu ulagu.

Meaning
Realising the nature of the two things (Real and unreal) through enquiry and attaining the Supreme Knowledge (Jnana) in this birth ― the greatness of such people shines forth in this world.
[இருமை வகை தெரிந்து (வகை = nature; தெரிந்து = to enquire and understand) = Realising the nature of two things through enquiry; ஈண்டு அறம் பூண்டார் (ஈண்டு = in this birth; அறம் = Jnana; பூண்டார் = to attain) = attaining the Supreme Knowledge (Jnana) in this birth; பெருமை பிறங்கிற்று உலகு (பெருமை = greatness; பிறங்கு = shine) = the greatness of such people shines forth in this world]

Commentary
In the Bhagavad Gita, Chap 2:16, Lord Krishna tells Arjuna: "The unreal (world) does not endure and the Real never ceases to be; only the Sages who have realised the Reality (that is permanent and unchanging within their body), can clearly perceive the nature of both the Real and the unreal."

When we get to realise the true nature of the Reality and the unreal world through enquiry and discrimination, based on the knowledge given to us by the Guru and the scriptures, we would be able to develop non-attachment towards the world because we would realise that the objects of the world which attract us are unreal, which means they are impermanent and subject to change, and the whole world is only an appearance or projection on the screen of the Self. It is a product of maya. What looks like water from a distance is actually a mirage. And what gives us pleasure in the world may also give us pain.

When we thus realise the true nature of the world process, our mind would no longer be attracted to the false world and this is known as vairagya or desirelessness or non-attachment. When the attraction for the world ceases, the mind would no longer be running outside into the world and we would be able to internalise it and take it to its source within the Heart through Self-Enquiry and sustained meditation on the Self, and thus obtain the Supreme Knowledge or Jnana through direct Realisation of the Self or Reality that is permanent and unchanging. This is the goal of life and those who have attained this supreme state have attained Liberation from the cycle of birth and death. They are the jivanmuktas who are rare in the world. Their greatness on attainment of Jnana shines forth in the world attracting many a seeker to their fold like how the nectar in a flower attracts bees. It is like how the whole world came to Bhagavan Ramana Maharshi after he attained Jnana. They were all automatically drawn to Bhagavan like bees to a flower.

24. உரனென்னும் தோட்டியான் ஓரைந்தும் காப்பான்
வரனென்னும் வைப்பிற்கோர் வித்து.

uran-ennum tōṭṭiyān ōr-aindum kāppān
varan-ennum vaippiṛkōr vittu.

Meaning
With the intellect (strengthened with spiritual knowledge) as the tool, one who keeps in check the five senses through enquiry and understanding, will be (sowing) a seed (for a place) in the world that is considered Supreme.
[உரன் என்னும் தோட்டியான் (உரன் = intellect) = with the intellect as the tool; ஓர் ஐந்தும் காப்பான் (ஓர் = enquiry, understanding) = one who keeps in check the five senses through enquiry and understanding; வரன் என்னும் வைப்பிற்கு ஓர் வித்து (வரன் என்னும் = considered supreme; வைப்பு = land, world; வித்து = seed, basis) = will be (sowing) a seed (for a place) in the world that is considered Supreme]

Commentary
We need to keep our five senses under check if we want to develop sense control which is so important and fundamental for one who wants to progress on the spiritual path and attain the Supreme Goal of life which is Self-Realisation. If the senses are not checked and allowed to run freely into the world, they would get caught in the maya of the world and we would not be able to achieve the objective of our birth in this world which is Liberation. The senses can be controlled only by an intellect that has been strengthened with spiritual knowledge and understanding.

Therefore, based on the knowledge obtained from the Guru and the scriptures we need to first develop the right understanding of the world through enquiry and discrimination between the Real or Self and the unreal world which is known as Viveka. Then with this understanding, we need to use our intellect to constantly check the senses as and when they try to externalise into the world due to desire and habit. This is the discipline we have to develop so that our senses do not get caught in the world. Then, in course of time, the senses would come under control and we would be able to internalise the mind and practise our sadhana of Self-Enquiry to reach the Self within us. Sage Tiruvaḷḷuvar is saying here that sense control is the seed or basis for our attainment of the Supreme State which is to reach the Self within our own Heart and unite with it. Thus, we need to develop sense control as the first step towards attaining the Supreme Goal of life.

25. ஐந்தவித்தான் ஆற்றல் அகல்விசும்புளார் கோமான்
இந்திரனே சாலும் கரி.
aindavittān āṭṛal agal-visumbuḷār kōmān
Indiranē sālum kari.

Meaning
The mental strength or power of one who has conquered his five senses is great ― (the shameful incident in the life of) Indra himself, the Lord of Heaven (who was cursed to suffer), is sufficient proof (to this fact).
[ஐந்து அவித்தான் = one who has conquered his five senses; ஆற்றல் = mental strength or power; அகல் = great; விசும்பு உளார் கோமான் இந்திரனே = Indra himself, the Lord of Heaven; சாலும் கரி = is sufficient proof]

Commentary
Here Sage Tiruvaḷḷuvar is hinting at the story of Ahalya in the Ramayana. She was the wife of Gautama Rishi. Indra, the Lord of Heaven, fell in love with her and developed amorous intentions. One day he went to the Ashram of the Rishi after midnight and crowed like a cock to make it look like it was early morning. Gautama Rishi was deceived and he thought it was time for him to get up and go to the river for his morning ablutions. As soon as the Rishi left the Ashram, Indra assumed the form of the Rishi and mated with Ahalya. The Rishi came to know of this when he returned and saw Indra leaving his hermitage in the form of the Rishi with guilty looks and cursed him and Ahalya. He cursed Indra to be without his testicles so that he would become impotent. And to Ahalya he said: "You shall remain immovable in this place for thousands of years without food or drink, subsisting on air alone. You shall be lying down on ashes doing penance, invisible to all living beings. When Rama, the son of Dasharatha, visits this place, you shall be cleansed of your sin. Completely rid of your lust and infatuation by virtue of the hospitality you shall extend to him, you will regain your own pristine body and return to my presence full of joy." (Ramayana, Bala Kānda, Chapter 48.29-32)
Here, the incident is narrated to Rama and Lakshmana by the Sage Vishvamitra when he was taking them to Mithila to see the bow of Lord Shiva. The Gautama Ashram was at the outskirts of Mithila. In this narration, it is said by Vishvamitra that Ahalya was also responsible for the immorality as she had knowingly and willingly mated with Indra (Bala Kānda, Chapter 48.19, 20).

However, in the Uttara Kānda, Chapter 30.40, Sage Agastya narrates the same incident to Rama and Lakshmana in a different manner in which Ahalya after being cursed by her husband told him about her innocence, "I was unwittingly violated by the Deva (Indra) appearing in your guise, and not according to my own free will, O Brahmarshi; you ought, therefore, to extend your grace to me."

Her innocence is also mentioned in the Tirucchuzhiyal Puranam, Chapter 10.9, which Bhagavan Ramana Maharshi refers to (Ref. Chapter 220, Letters from Sri Ramanasramam). This Purana which is the Tamil version of the Sanskrit Trisula Purana, clearly states that Ahalya had mated with Indra without knowing that he was not her husband. After Gautama cursed his wife, Ahalya retorted angrily to Gautama: "Oh, you ignorant Muni! You have acted rashly. Do you not bear guilt in this? Should you not have protected me from such deceit? Without enquiring into the truth, you have cursed me and have not even stated when I shall be free from the curse. Tell me, when will the curse end and how? Why not have some consideration for me and tell me at least that?" Gautama thereupon told her that she would be released from the curse when the dust from Rama's feet fell on her.

Gautama then left that place and tried to get into his daily rituals but he could not, for he had no peace of mind. He tried his level best but could not control his mind and became more and more troubled. On thinking deeply over the matter, he realised that he had cursed his wife Ahalya without a proper enquiry and also recollected that she had in return cursed him, by saying, 'Oh, you ignorant Muni!'. After all, she was also a great tapaswini! Hence, those words which were unusual must have resulted in an irrevocable curse on himself. He therefore sought the help of Ishvara to get relief from the curse. For this, he went to Chidambaram but was told that he had to go to Tiruchuzhi to get relief. Thus, he came to Tiruchuzhi, the birthplace of Bhagavan Ramana, and did Tapasya for a very long time before he obtained the Lord's Grace for relief from his curse.

Later on, Ahalya became purified by the dust of the feet of Sri Rama, regained her normal form and approached Gautama. He too was very pleased to see her back and both of them went to Tiruchuzhi to obtain the blessings of Ishvara before they resumed their normal family life.

Sage Tiruvaḷḷuvar is mentioning this incident to show how powerful the Rishi was over even Indra because he had developed high spiritual powers through sense control and Tapas. And Indra, though being the Lord of Heaven, had lost his powers through sense indulgence and was put to shame by the powerful Rishi. Thus, Sage Tiruvaḷḷuvar is pointing out the value of sense control and the need to observe moral values in life.

26.  செயற்கரிய செய்வார் பெரியர் சிறியர்
செயற்கரிய செய்கலா தார்.

seyaṛkariya seyvār periyar siṛiyar
seyaṛkariya seygalā dār.

Meaning
Those who accomplish great things are great (indeed), while those who are not capable of such great tasks remain small (in their accomplishments).
[செயற்கு அரிய செய்வார் பெரியர் = those who accomplish great things are great; செயற்கு அரிய செய்கலாதார் சிறியர் = those who are not capable of such great tasks remain small]

Commentary
Great people accomplish great things. Mahatma Gandhi won the freedom struggle for India through non-violent methods. Bhagavan Ramana Maharshi, Adi Shankara and Andal became Jivanmuktas at a very young age, so rare an achievement even for great saints. These are truly great people who became great through their accomplishments. But those who are not capable of such great tasks may be good men but they will not be considered as great. Suppose you do something great, your name would be included in the Guinness Book of Records, or you would get a Nobel Prize.
Thus, it is only the magnitude of the tasks one accomplishes in life that makes him great or small. You do not become great simply because you are the son of the Prime Minister. You need to do great things in life to become great for which considerable efforts and sacrifices are required. If you are unwilling to put in great efforts, you will remain a small person, unsung and unknown. So we need to think big and strive hard to achieve it, if we want to achieve greatness in life. The greatest thing one can achieve in life is Self-Realisation. In comparison to this, all other worldly attainments pale into insignificance. None can match the greatness of Jnanis like Bhagavan Ramana Maharshi, Sai Baba of Shirdi, Adi Shankara, Andal, Tiruvaḷḷuvar and Milarepa of Tibet, who attained Jivanmukti which is the rarest of rare attainments in the world. Such Jnanis are the greatest in the world.

27. சுவைஒளி ஊறுஓசை நாற்றமென்று ஐந்தின்
வகைதெரிவான் கட்டே உலகு.
suvai-oḷi ūṛu-ōsai nāṭṛam-enḍṛu aindin
vagai-terivān kaṭṭē ulagu.

Meaning
Only a person who knows the method of controlling the five senses ― taste, sight, touch, sound and smell ― (is capable of conquering the desires of the) world.
[சுவை ஒளி ஊறு ஓசை நாற்றம் என்று ஐந்தின் வகை தெரிவான் கட்டே (வகை = method; கட்டு = to control, conquer) = Only a person who knows the method of controlling the five senses ― taste, sight, touch, sound and smell; உலகு = (is capable of conquering the desires of the) world]

Commentary
The world is attractive to us due to maya and we seek so many things in the world due to desires. We do not have the right understanding about the illusory nature of the world. We are trapped in it like prey caught in a spider's web. As long as the world is attractive to us, our senses will get carried away by it and we would get caught in the materialistic world for even janmas. Then our evolution would not take place and we would stagnate in samsara. Therefore, we should acquire the right knowledge of the world from the Guru and the scriptures and strive to control the senses whenever they externalise into the world seeking objects for enjoyment. We also need to develop strength of mind through prayers, satsangh and enquiry, and rein in the senses which are like horses going fast in the direction of the world.

A rat gets caught in a trap and perishes because it falls prey to the smell of the bait kept in it; a deer gets drawn to the hunter because of the music played by him and thus it falls prey to the sense of sound. The elephant falls prey to the touch of a female elephant which is used to draw it towards a pit dug by the poacher in which it falls and gets caught. The moth falls into the fire and perishes because it gets attracted to the light of the fire. The fish gets attracted by the taste of the bait and is caught by the fisherman. Thus, we see how each of these creatures perish because they were unable to control just one of their senses, and man with all the five senses running wild into the world is an easy prey to get caught in the mire of the world process which would pull him down like quicksand.
Thus, we need to understand the nature of the world process from the Guru and the scriptures and try to rein in the senses through enquiry and prayers whenever they get attracted by the objects of the world. To succeed in our efforts, we need to develop devotion towards God and Guru and strongly hold on to them in both good and bad times. Only then we would be able to control the mind and internalise it and take it towards its source and achieve the purpose of life. All the happiness we are looking for in the outside world is available only within us. The pleasures of the world are only fleeting and lead to pain eventually. Therefore, through devotion, satsangh, enquiry and discrimination, we have to develop vairagya and bring the senses under control. Thus, developing sense control is the first step on the ladder of spiritual development.

28. நிறைமொழி மாந்தர் பெருமை நிலத்து
மறைமொழி காட்டி விடும்.

niṛai-mozhi māndar perumai nilattu
maṛai-mozhi kāṭṭi viḍum.

Meaning
The greatness of those who speak from their plenitude (of Wisdom) is evidenced by the world from their teachings of 'That' which lies hidden (within).
[நிறைமொழி மாந்தர் பெருமை = The greatness of those who speak from their plenitude (of Wisdom); நிலத்து மறைமொழி காட்டி விடும் = is evidenced by the world from their teachings of 'That' which lies hidden]

Commentary
Here Sage Tiruvaḷḷuvar has used the word maṛai to refer to the Self which lies hidden within us beyond the five sheaths or Koshas. It can be realised only when the five senses are withdrawn from the externals and the mind internalised and taken to its source in the Heart and made to merge in the Self. Those who attain this supreme experience have attained Jnana which is Self-Realisation. Their knowledge has now become a direct experience as Realisation through abidance in the Self. They have attained perfection and the fullness of Knowledge and regained their original nature. What they had learnt earlier from their Guru and scriptures were only limited knowledge. After Realisation, their knowledge has attained completion and now they are in a position to teach others from their own experience, and it is not knowledge borrowed from books and others. Only from their teachings of the Self, the people of the world will be able to infer their supreme attainment, for, to talk about the Self perfectly, one has to have direct experience. If they are talking only from book knowledge, they will not be able to convincingly answer all the questions and clarify doubts. When they attain the Supreme State, they will be able to interpret the scriptures in a perfect manner. Fortunate are those who surrender and learn from such Realised Souls who, having traversed the Path, are in a position to guide others. The teachings of Bhagavan Ramana Maharshi, Andal, Tiruvaḷḷuvar and Adi Shankara belong to this category.

29.குணமென்னும் குன்றேறி நின்றார் வெகுளி
கணமேயும் காத்தல் அரிது.
guṇam-ennum kunḍṛēṛi ninḍṛār veguḷi
gaṇamēyum kāttal aridu.

Meaning
One who has ascended to the peak of the hill of character and abides there, will not allow anger to rise in him, even for a moment.
[குணம் என்னும் குன்று ஏறி நின்றார் = One who has ascended to the peak of the hill of character and abides there; வெகுளி காத்தல் அரிது (காத்தல் = protect, withhold, tolerate) = will not allow anger to rise; கணமேயும் = even for a moment]

Commentary
Who are the people who have conquered anger? They are the saints and sages who have through self-effort conquered anger which is the most difficult and common of all negative emotions. They have attained the peak of character and are abiding in that state due to evolution. What Sage Tiruvaḷḷuvar is saying here is that the anger of a person who has attained the peak of character or virtue will not last even for a moment. His inner peace and tranquillity will not allow the anger to last even for a moment; such would be his mental strength and alertness. He would not tolerate it even for a moment as he knows the ill effects of anger thoroughly. Anger is a vile emotion and those who would like to protect their character at the highest level should control it very quickly. Otherwise, they would not be able to abide at the peak of the hill of character and would quickly slide down from the top of the hill which they would have ascended with great effort. The fact that Sage Tiruvaḷḷuvar has used the metaphor of a hill to refer to character shows that it is an uphill task and one has to strive hard to reach the top and also abide there without slipping. If one yields to anger, he will slip from the top. It also shows that one should be strong in character like the hill.

Those who have reached the peak of character or virtue are the saints and sages who would have conquered anger and destroyed the vasana or tendency at the root itself through enquiry, tapasya and prayers over a long period of time. Anger is a reaction which arises when the ego is affected. Men of great character would have conquered their ego to a very large extent through their Tapas and hence would not allow anger to rise in them and affect their mental balance. They would be able to cut it off the moment it rises due to their high mental strength and peace. Their attainment is truly great. The fact that Sage Tiruvaḷḷuvar has mentioned only anger in this Kuṛaḷ shows how important it is to overcome anger, as it is the most prominent and difficult to conquer emotion in most people. Thus, we have to take special efforts to overcome it to progress on the path of attaining egolessness, which is the sine qua non for Liberation.

30. அந்தணர் என்போர் அறவோர்மற்று எவ்வுயிர்க்கும்
செந்தண்மை பூண்டு ஒழுகலான்.

andaṇar enbōr aṛavōr-maṭṛu evvuyirkkum
sendaṇmai pūṇḍu ozhugalān.

Meaning
Sages who have reached their destination are virtuous people who will show compassion to all living beings in a 'visible manner'.

[அந்தணர் என்போர் = Sages who have attained their destination; அறவோர் = virtuous people; மற்று = அசை, an expletive; எவ் உயிர்க்கும் = to all living beings; செந்தண்மை ஒழுகலான் = practise compassion; பூண்டு = பூணுதல், அணிதல் = to wear (which means, their compassion would be in a visible manner)]

Commentary
The term andaṇar refers to one who has attained his destination (andam) which is to unite with the Self in the Heart and thus attain the purpose of life. What is the hallmark of such a person who is known as a Sage? He will always conduct himself in a virtuous and wise manner and show compassion to all living beings, that too in a visible manner, so as to set an example for others — like not wearing silk or using leather, nor doing leather business, not eating non-vegetarian food or running non-vegetarian hotels, etc. Having attained the Supreme State, he will not discriminate between living beings and will have an equal eye for all as he has realised the oneness of all at the core. He is an ocean of virtue and wisdom and will never indulge in wrongdoing even the least. His compassion will be seen by others in his conduct as he will not hurt or harm any living being and will be kind and helpful to one and all. He will not eat non-vegetarian food which is a product of violence. Bhagavan Ramana Maharshi was an example of such a conduct. He used to treat even animals and birds with a lot of courtesy. The way He used to treat monkeys, squirrels, cows, deer, dogs, and birds was a delight to all. He would never allow any ill-treatment even to snakes and scorpions. He would not tolerate anyone hurting even the trees in any manner. He would chide some of the ladies even if they plucked flowers unnecessarily. He used to particularly treat the poor and the downtrodden with a lot of courtesy.

Thus, a Jnani is known to the world by the way he conducts himself, for after all, actions speak louder than words!

(to be continued)

Advaita Vedanta's Emphasis on Experience

अद्वैतमेवं न मतं यथाऽन्यत् नास्ति प्रचारो मनसो हि तत्र ।
अद्वैतमुक्तं निजसत्यभावे निष्ठैव चिन्तारहिताऽस्तलोका ।।           (45)

advaitamevaṃ na mataṃ yathā'nyat nāsti pracāro manaso hi tatra |
advaitamuktaṃ nijasatyabhāve niṣṭhaiva cintārahitā'stalokā ||

Advaita is not dogmatic like other religions, because by the experience of Advaita, the mind ceases to function. Advaita is declared to be just the state of Being in one's own real nature (as the Real Self), free from thoughts and free from the world.

Advaita Vedanta, the author points out, is not a dogma like most religions are. In other words, it is not a religious doctrine proclaimed as true, without proof. Advaita is also not a belief system, as it lays emphasis only on personal experience. Advaita's primary concern and focus is on the ultimate reality, Brahman, which transcends all dogmatic and conceptual frameworks. It also respects other philosophical traditions, recognizing that all paths are designed to suit aspirants with diverse mental makeups and maturity levels. Unlike most religions, it encourages critical thinking, questioning and debate, fostering a spirit of enquiry.

Moreover, as the ultimate goal is to reach the state of pure Being where the mind has to necessarily disappear, this mindless state leaves no scope for disputes with conflicting opinions or metaphysical frameworks. Bhagavan would never encourage intellectual discussions about which path is superior and which is inferior. He would say that one should first experience the goal laid out by the path one is advocating and afterwards one should express one's opinion on other paths. In Ulladu Narpadu, he has said:

யான்கெட்டுத் தன்னிலையில் நிற்றல் தலை.
yaan kettut tannilaiyil nitral talai

After the destruction of egoity, to remain in one's own state is best.¹

Advaita is not an ism in the sense of a closed system of philosophy. In the words of Rene Guenon, a French Philosopher, "Non-dualism is capable of immeasurably surpassing the scope of all philosophy because it alone is genuinely metaphysical in its essence. It is an expression of the most essential and fundamental character of metaphysics itself." ²
Mere intellectual understanding of the sacred lore does not grant one the Supreme Advaitic state. Unfortunately, there are many who are content with understanding the doctrinal substance, without striving to attain the true experience.

न तेन दृश्यं प्रविलापितं हि स्वचित्स्वरूपे परमार्थसत्ये ।
शास्त्रार्थ बोधात् समवैति यः स्वं न तस्य देहात्ममतिः विनष्टा ।।      (47)

na tena dṛśyaṃ pravilāpitaṃ hi svacitsvarūpe paramārthasatye|
śāstrārtha bodhāt samavaiti yaḥ svaṃ na tasya dehātmamatiḥ
vinaṣṭā||

Such a one (who has only intellectual understanding of Advaita) has not dissolved the world appearance by remaining in the true state of the Self as the Supreme Reality. He that knows the Self by understanding the substance of the books has not got rid of the false notion that the body is the Self.

The notion 'I am the body' – dehatma bhaavam- is the core of avidya (ignorance). The most difficult part is to get rid of this notion. As long as this notion exists, the false appearance of the world with its multiplicity, is inevitable. In other words, the true Advaitic experience cannot be obtained as long as dehatma bhavam exists. Mere intellectual understanding of this truth does not make one get rid of this false identification but only arduous sadhana leading to atma-anubhuti.

Like the one who takes a crocodile
For a boat and with its help
Tries to cross a river are those
Who while they pamper the trivial flesh
Claim also that they are earnest seekers
Of the living Self. ³

Scholarship sans Experience

वाग्यन्त्र तुल्योयं उदीर्यते च बुद्ध्वाऽपि शास्त्रार्थं अशान्तचेताः।
अपण्डिताऽपि अवरोऽयमुक्तो मदादिदोषैः परिभूतभावः।।          (50)

vāgyantra tulyoyaṃ udīryate ca buddhvā'pi śāstrārthaṃ
aśāntacetāḥ |
apaṇḍitā'pi avaro'yamukto madādidoṣaiḥ paribhūtabhāvaḥ ||

It is said (by Sri Bhagavan) that the knower of the sacred lore whose mind has not subsided in the peace of the Supreme State is just like a gramophone; he is even worse off than a man without learning, because unlike the latter, he is prone to be full of pride.

Lakshmana Sarma has coined an interesting Sanskrit word for a machine which records and plays back sound – वाग्यन्त्र (vāgyantra). This word refers to the gramophone which existed during Bhagavan's time. Bhagavan used to refer to an intellectual who has understood the doctrine of Advaita and who can explain all the jargon convincingly – but without an ota of the ultimate experience – as a gramophone device. A device is just an insentient machine incapable of experiencing anything. A human, who has the capacity to experience, must do better than a machine and not stop with merely repeating the profound truths of Advaita to an audience. Such a person is even worse than an illiterate person because the latter does not suffer from pride like the learned one does! The intellectual's mind has not subsided in peace, which is the mark of the ultimate experience.

Adi Sankara also condemns mere intellectual prowess without actual inner experience in Vivekachudamani:
Loud speech consisting of a shower of words, the skill in expounding the scriptures, and likewise erudition – these merely bring on a little personal enjoyment to the scholar, but are no good for liberation. ⁴
The study of scriptures is useless so long as the highest Truth is unknown, and it is equally useless when the highest Truth is already known.⁵

The scriptures consisting of many words are a dense forest which merely causes the mind to ramble. Hence men of wisdom should earnestly set about knowing the true nature of the Self. ⁶

यदार्कतप्तो मृगतृष्णिकायां स्नात्वा नरः तापविमुक्तिं एति ।
अन्नं पचेत् चित्रगताग्निना वा परोक्ष बोधेन तदाऽस्तु मुक्तिः ।।

yadārkatapto mṛgatṛṣṇikāyāṃ snātvā naraḥ tāpavimuktiṃ eti |
annaṃ pacet citragatāgninā vā parokṣa bodhena tadā'stu muktiḥ ||

When a man scorched by the sun gets cooled by bathing in a mirage, or when one succeeds in cooking food on a painting of fire, then one may attain deliverance by theoretical knowledge.

Can anyone take a bath in the waters of a mirage to escape from the scorching sun? Can anyone light a stove in order to cook, from the picture of a fire? The answer to these is an emphatic no. Similarly, hoping to attain the Supreme State by mere theoretical understanding is an impossibility. The antidote to ignorance – which is nothing but the 'I am the body' notion – is to gain the knowledge of 'I am pure Awareness.' The purpose of all scriptures is to reveal this truth and direct the attention of the aspirant towards the inner Awareness, bereft of all upadhis (limitations).

Thus, the Maharshi says,⁷ "What is wanted for gaining the highest goal is loss of individuality. The intellect is co-extensive with individuality. Loss of individuality can only be after the disappearance of buddhi, good or bad." This is echoed by Murugunar,⁸

Unless by one means or another
Mind dies out and certitude
From true self-recognition comes,

The knowledge which mere learning brings
Is like the horse's horn unreal.

विश्वं परो जीव इति त्रिरूपं विभाति सत्यं परमेकमेव।
ज्ञानं भवेन्नैव तु वाद एष ज्ञानं त्वहङ्कार विनाश एव।।           (57)

viśvaṃ paro jīva iti trirūpaṃ vibhāti satyaṃ paramekameva|
jñānaṃ bhavennaiva tu vāda eṣa jñānaṃ tvahaṅkāra vināśa eva||

It is only the one Supreme Reality that appears as the three, namely the world, God and the individual soul, or jiva. But jnana is not an assertion of this truth as a doctrine; it is only the experience of the death of the ego.

The world, God and the jiva are called tattva trayam, the three primary principles. All religions and schools of philosophy postulate these three in some manner or the other. They differ amongst themselves only in their description or definition of the relationship between these. Can these three be independent principles? If I take myself as body-mind, then I perceive that both the world and myself are in perpetual change. This perception of continuous change in myself and the world presupposes an aadhara, a substratum which must be changeless. Advaita Vedanta calls this substratum, the Supreme, as the Supreme Reality or Brahman.

In the words of Chandogya Upanishad, सर्वं खल्विदं ब्रह्म   (sarvam kalvidam brahma), all these are only Brahman. The origin, subsistence and dissolution of the world and the jiva proceed from that omniscient, omnipotent cause called Brahman. The primal Being is One, and from it, the world of plurality has come into existence. The Mundaka Upanishad uses an interesting analogy⁹ :

यथोर्णनाभि: सृजते गृह्णते च ….. तथाऽक्षरात् संभवतीह विश्वम् 
yathorṇanābhiḥ sṛjate gṛhṇate ca….. tathā'kṣarāt saṃbhavatīha  viśvam

The spider brings out its web from within its own body, and again takes it back within itself. In the same manner, the world arises from the imperishable (akshara) Brahman.

Bhagavan says in Ulladu Narpadu, "Because we perceive a world, the acceptance of a multi-powered First Principle is settled. The picture, the name and form, the observer, the basic canvas and the revealing light – all these are He Himself."¹⁰ Having said this, he goes on to say, as quoted earlier, the imperative of destroying one's ego and gaining the experience of non-dual Awareness and abiding in It without indulging in theoretical argumentation.

All paths lead to the ultimate goal

मतं न किञ्चित् विदुषोस्ति यस्मात् सज्जेत वादेषु कदापि नासौ।
सर्वं मतं सम्मतमेव तस्य मतिं न कस्याप्युत चालयेत् सः।। (60)

mataṃ na kiñcit viduṣosti yasmāt sajjeta vādeṣu kadāpi nāsau |
sarvaṃ mataṃ sammatameva tasya matiṃ na kasyāpyuta  cālayet saḥ |
|
Since the sage has no creed of his own, he never engages in useless discussions. All creeds are approved of by him. He does not seek to unsettle the faith of anyone.

The jnani has no intention or compulsion to prove anything to anyone; his unbroken experience of Pure Awareness is itself the ultimate proof. He does not indulge in wasteful discussions, as his mind has sunk in supreme silence. His interactions with the outside world are purely an emanation of grace, an outpouring of compassion to destroy the ignorance of the seeker. Even this explanation is from our point of view. Strictly speaking, he is not even aware of an 'other' to help or uplift.

From the sage's point of view, all the paths lead a sincere aspirant to the ultimate goal. According to the sage, a guru will appear invariably for the benefit of the earnest seeker, to guide him and suggest course corrections. Muruganar says this about Bhagavan in Padamaalai¹¹:

என்னென்ன சாதனை எவ்வெவர் செய்யினும் 
அன்னன்ன சாதனைக் கன்பினருள் பாதம்

ennenna sadhanai evvevar seyyinum
annanna sadhanaik kanbinaruL paadam

Whoever they may be and whatever sadhana they may practice, padam (Bhagavan's feet) will lovingly bless that sadhana with his grace.

This is exemplified in the teachings and actions of Bhagavan, as cited below, where a single path was never advocated to aspirants.

Everyone knows what great stress Sri Bhagavan lays on atma vichara, Self-enquiry. He wrote in Atma Vidya Kirtanam, 'Self-knowledge is an easy thing, the easiest thing there is.' Yet, surprisingly, not once of his own accord did he ever ask any devotee to follow this method. He could have ordered the practice of self-enquiry, and all the devotees would have blindly and willingly followed... Sri Bhagavan's presence and teachings gave hope and strength to different classes of seekers at different levels...Sri Bhagavan gave help and guidance to all kinds of people on all kinds of paths and never demanded that devotees change from one sadhana to another. ¹²

 A lot of people are under the impression that Bhagavan talked advaitic philosophy all the time and prescribed self-enquiry to everyone who asked for his advice. This is simply not so: Bhagavan gave out different advice to different people. He would see their level of development and their temperament and act accordingly. One devotee might ask a question and be given an answer. If another devotee asked the same question a few minutes later, he might be given a different answer, so different in fact that it would contradict the first one. If each of these devotees acted on Bhagavan's advice, with full faith in its efficacy, each would find that Bhagavan's grace was flowing into him.¹³

द्वेषं विनाऽन्येषु मतेषु तस्माद्विहाय वादानपि शान्तचेताः ।
यतेत साधुः स्वमतोक्तरीत्या मोक्षेच्छया साधनतत्परः सन् ।। (61)

dveṣaṃ vinā'nyeṣu mateṣu tasmādvihāya vādānapi śāntacetāḥ |
yateta sādhuḥ svamatoktarītyā mokṣecchayā sādhanatatparaḥ  san ||

Therefore, the aspirant should, with a mind at peace, cease from hatred of other faiths and from all disputations and engage in sadhana as taught by his own faith, intent on winning moksha.

The assumption that one's own religion or creed alone is true and others are false, arises only in an individual whose mind is still in the firm grip of opinions and judgments. The egoless state, which alone is superior to all religious faiths, has not yet been won and this is a serious shortcoming.

Whatever creed you may believe in,
Turn inward with true faith, live up
To it, instead of setting out
To hate and attack the faith of others.¹⁴
Madhava Tirtha Swami was witness to an incident which exemplified Bhagavan's universality in matters of religion. He says:
I saw a good example of the Maharshi's disinclination to impose Hindu ideas on people who would not appreciate them. Once a group of devout Muslims came to see him. One of them asked Sri Maharshi, "What is the best aim of human life?"
Sri Maharshi replied, "It is Islam, which means 'to remain at the feet of God.' And as a consequence of that, one gets salaam, which means peace."¹⁵

Desire for unbroken Happiness

अदुःखमिश्रं सुखमन्तहीनं वाञ्छन्ति सर्वे खलु जन्तवोऽपि ।
सुखं स्वभावो हि समस्तजन्तोः तादृक्सुखं  क्वेति हि चिन्तनीयम् ।। (63)

aduḥkhamiśraṃ sukhamantahīnaṃ vāñchanti sarve khalu jantavo'pi |
sukhaṃ svabhāvo hi samastajantoḥ tādṛksukhaṃ kveti hi cintanīyam ||

All creatures alike want perfect happiness, unmixed with suffering, all the time. This (is natural because) Happiness is the real nature of all creatures. So one should inquire where such happiness can be had.

Everyone wants to be happy all the time. This is a universal truth. Happiness forms the motive for all actions of man. Bhagavan says that man's desire for happiness untainted by misery stems from the fact that his very nature is happiness.
M.: The desire for happiness (sukha prema) is a proof of the ever-existing happiness of the Self. Otherwise how can desire for it arise in you? If headache was natural to human beings no one would try to get rid of it. But everyone that has a headache tries to get rid of it, because he has known a time when he had no headache. He desires only that which is natural to him. So too he desires happiness because happiness is natural to him. Being natural, it is not acquired. Man's attempts can only be to get rid of misery. If that be done the ever-present bliss is felt. The primal bliss is obscured by the non-self which is synonymous with non-bliss or misery. Duhkha nasam = sukha prapti. (Loss of unhappiness amounts to gain of happiness.) Happiness mixed with misery is only misery. When misery is eliminated then the ever-present bliss is said to be gained. ¹⁶

All the scriptures and sages have said that happiness is the very nature of the Self.
Self is Bliss. This Bliss is the source and support of all creatures during life. It is also the goal they have to come back to in the end. ¹⁷

Pure Happiness is experienced in the Egoless State

प्रिया सुषुप्तिर्हि समस्तजन्तोः प्रियत्वहेतुः सुखरूपताऽस्याः।
सुखाय तस्यां विषया न सन्ति किं मूलकं स्यान्नु सुखं सुषुप्तेः।।       (65)

priyā suṣuptirhi samastajantoḥ priyatvahetuḥ sukharūpatā'syāḥ|
sukhāya tasyāṃ viṣayā na santi kiṃ mūlakaṃ syānnu sukhaṃ  suṣupteḥ||

The state of deep sleep is dear to all creatures, and it is dear because it is a state of happiness. But in that state there are no objects of enjoyment! What can be its source?

Everyone looks forward to a good night of restful sleep and makes all necessary preparations for it. This is due to the universal experience of happiness associated with deep sleep. Strangely, there are no objects of enjoyment in sleep, as objects are absent there due to the disappearance of the mind. Therefore the question arises as to what can be the source of the happiness experienced in deep sleep.

Maharshi: If a man thinks that his happiness is due to external causes and his possessions, it is reasonable to conclude that his happiness must increase with the increase of possessions and diminish in proportion to their diminution. Therefore if he is devoid of possessions, his happiness should be nil. What is the real experience of man? Does it conform to this view? In deep sleep the man is devoid of possessions, including his own body. Instead of being unhappy he is quite happy. Everyone desires to sleep soundly. The conclusion is that happiness is inherent in man and is not due to external causes. One must realise his Self in order to open the store of unalloyed happiness. ¹⁸

Pointing out that ego is absent in sleep and arises when a man wakes up, Bhagavan says:
You cannot deny your existence in sleep. Nor can you deny you were happy then. You are the same person now speaking and raising doubts. You are not happy, according to you. But you were happy in sleep. What has transpired in the meantime that the happiness of sleep has broken down? It is the rise of ego. That is the new arrival in the jagrat state. There was no ego in sleep. The birth of the ego is called the birth of the person. There is no other kind of birth. Whatever is born is bound to die. Kill the ego: there is no fear of recurring death for what is once dead. The Self remains even after the death of the ego. That is Bliss - that is Immortality. ¹⁹

In other words, Bhagavan is drawing the conclusion that the egoless state of Pure Being that is present during deep sleep is the source of happiness. What is unconsciously enjoyed in deep sleep, must be attained consciously in the present state of wakefulness; all sadhana is only towards this end.

अनित्यमल्पं  च सुखं सुषुप्तौ मनोऽस्ति तस्यां खलु बीजभावे ।
तुर्ये प्रपूर्णं सुखमस्त्यनन्तं आनन्दसंज्ञं श्रुतिषु प्रसिद्धं ।।     (67)

anityamalpaṃ  ca sukhaṃ suṣuptau mano'sti tasyāṃ khalu  bījabhāve|
turye prapūrṇaṃ sukhamastyanantaṃ ānandasaṃjñaṃ śrutiṣu prasiddhaṃ

The happiness of sleep is meagre, because the mind survives there in seed form. In the Supreme State (Turiya), there is infinite bliss, known as Ananda in the Vedantic lore.

The author brings out in this verse the difference between the happiness experienced in sleep and Turiya. The bliss experienced in the Supreme State of mind-free Awareness, is perfect. The bliss of the deep sleep state is not comparable to it. In Vedantic lore the bliss of the Supreme State is called as Ananda whereas the deep sleep state is anandamaya kosa, a mere sheath. Mind is dormant or suspended temporarily in deep sleep and survives there in its seed form. Mind's potential to re-emerge makes the happiness experienced as imperfect. The potential for the mind to re-emerge from deep sleep renders the happiness experienced in this state imperfect. This is exemplified and explained in detail by Bhagavan in Talks, as given below.

To be in one's natural state on the subsidence of thoughts is bliss; if that bliss is transient - arising and setting - then it is only the sheath of bliss (anandamaya kosa), not the pure Self. ²⁰

The experience in deep sleep was said to be the bliss of Brahman. It is only the negative aspect of such bliss, as it is the result of the absence of thoughts. Moreover it is transitory. Such a bliss is only the abhasa, the counterfeit of Supreme Bliss. It is not different from the blissful feeling of sensual pleasures. ²¹

Once Muruganar came under the merciful gaze of Bhagavan, his entire life became centered around his singular, unwavering love for Him. Bhagavan's seemingly casual words became Muruganar's elixir of life, inspiring him to compose verses that flowed effortlessly from his heart, like water rushing downhill from a mountaintop.

As Muruganar's mind gradually unburdened itself of worldly concern, his attachments fell away one by one. This gentle unfoldment was guided by Bhagavan's ever-present grace, which allowed Muruganar to steady himself in his inner Bhagavan, who was deeply rooted in his heart.

In a beautifully expressive verse¹from Sri Ramana Sannidhi Murai, Muruganar reveals how this detachment blossomed naturally, in direct proportion to the growth of his love and devotion toward Bhagavan. His poetic words tell us of the serene transformation of his heart freed from worldly entanglements, finding its fulfillment in the divine presence of his beloved Guru.

மக்களும் மனையும் மண்ணொடு பொன்னும்
மற்றுள பற்பல பொருளும்
தொக்கன போலத் தோன்றுறும் உலகம்
தொன்றுபோல் ஒன்றுமே யின்றி
உக்கன வாகி ஒழிந்திடல் கண்டும்
உண்மையை உணரவே ஒட்டாப்
பொய்க்கனவு அதனில் பொருந்துதல் ஆற்றேன்
புண்ணிய ரமணமா தேவே.

Meaning:²
Wife and children, land and gold
And other objects we hold dear
Are trivial, transient; the whole world
Is not as it was formerly; for
All things rot and die.
Seeing this, I shall no more persist
In this false dream,
Mighty Ramana, virtuous Lord.

In this verse, Muruganar reflects on the impermanence of worldly attachments – "மக்களும் மனையும் மண்ணொடு பொன்னும்" ("wife and children, land and gold") – and the fleeting nature of human existence. These cherished possessions, often viewed as cornerstones of one's life, are here labeled as trivial and transient. This perspective directly contradicts the conventional mindset that places family, wealth, and material pursuits at the center of happiness and security. Muruganar's life underwent a radical transformation after coming into Bhagavan's presence. His emerging stature as a Tamil poet, his role as a freedom fighter supporting the cause of India's independence from British rule, his literary accomplishments, his lucrative teaching career, and even his domestic life with his wife – all came to an abrupt end. Freed from these attachments and pursuits, he became singularly devoted to Bhagavan.

However, in his verse, composed very early during his association with Bhagavan, Muruganar makes no mention of his love for his mother. This is likely because the bond with his mother remained the deepest and most tenacious of his worldly attachments, binding him subtly yet powerfully to the material world. It was only through Bhagavan's divine intervention and grace that Muruganar was able to eventually overcome even this final attachment.

This unfolding story offers an excellent spiritual lesson for all aspirants. It illustrates how deeply ingrained attachments – especially those rooted in familial love – can be the most challenging to transcend. Yet, through the guidance and grace of a realized master, even these bonds can be severed, allowing the seeker to move closer to true spiritual liberation. Muruganar's journey serves as a reminder that complete freedom requires not only external renunciation but also the dissolution of the most subtle and cherished ties of the mind.

Even the greatest saints have exemplified respect and devotion toward their mothers. The illustrious Advaitic guru Adi Shankara stands as a shining example. Upon the passing of his mother, he composed five deeply moving verses ³ that capture the depth of his gratitude and reverence. In these verses, Shankara poignantly acknowledges the immense sacrifices and suffering his mother endured to bring him into this world. The heartfelt intensity of his words is so powerful that they could move even the hardest of hearts to tears, reflecting the bond between a mother and her child.

Aasthaam tavaddeyam prasoothi samaye durvara soola vyadha,
Nairuchyam thanu soshanam malamayee sayya cha samvatsaree,
Ekasyapi na garbha bara bharana klesasya yasya kshmo dhathum,
Nishkruthi munnathopi thanaya tasya janyai nama.⁴
Meaning:⁵
Oh mother mine,
With clenched teeth bore thou the excruciating pain,
When I was born to you,
Shared thou the bed made dirty by me for a year,
And thine body became thin and painful,
During those nine months that you bore me,
For all these in return,
Oh mother dearest,
I can never compensate,
Even by my becoming great.

In Tamil literature, we find a similar theme beautifully expressed by Pattinathar,⁶ one of the language's most revered poet-saints. At his mother's deathbed, he composed ten poignant verses that eloquently convey his deep love, gratitude, and reverence for her boundless compassion and sacrifices. Through his heartfelt words, Pattinathar captures the universal sentiment of a child's indebtedness to a mother's selfless care, leaving an enduring mark on spiritual and literary traditions. The first of these ten poignant verses reads as follows:

ஐயிரண்டு திங்களா வங்கமெலா நொந்துபெற்றுப்
பையலென்ற போதே பரிந்தெடுத்துச் – செய்யவிரு
கைப்புறத்தி லேந்திக் கனகமுலை தந்தாளை
யெப்பிறப்பிற் காண்பே னினி.

Meaning:⁷
After suffering severe pain in all her limbs for ten months,
She gave birth and lifted me softly as soon as she knew it was a boy,
And then she carried me in both her hands and fed me from her
golden breast,
In which of my future births would I be able to ever see her.

In this deeply emotional verse, Pattinathar reflects on the immeasurable sacrifices and love of his mother, portraying her as the embodiment of selflessness and compassion. He begins by acknowledging the "severe pain in all her limbs for ten months," a vivid and heartfelt description of the physical suffering his mother endured during pregnancy. The reader can immediately feel a sense of gratitude for their own mother as the verse highlights how a mother willingly bears such intense discomfort to bring a child into the world. In the third verse, he further laments the necessity of cremating his mother, wondering how he could possibly accomplish such an act, noble as she was in her love towards him.

வட்டிலிலுந் தொட்டிலிலு மார்மேலுந் தோண்மேலுங்
கட்டிலிலும் வைத்தென்னைக் காதலித்து - முட்டச்
சிறகிலிட்டுக் காப்பாற்றிச் சீராட்டுந் தாய்க்கோ
விறகிலிட்டுத் தீமூட்டு வேன்.

Meaning:⁸
She loved me putting me in a basket swing,
On her chest and shoulder and then,
Pleasantly spoiled me by putting me on feather bed,
And how would I light the firewood to burn my noble mother?

Pattinathar renounced his familial life, including the emotional comfort of being near his mother, to embrace a life of spiritual pursuit. Wandering across the country and frequently visiting temples, he immersed himself in the truth of supreme love for the Divine. Revered as a great realized saint, Pattinathar's verses offer insights into his realization of the Self and his journey toward spiritual liberation. Even for a saint of great spiritual attainment, the bond with his mother proved so powerful that Pattinathar laments with a poignant and haunting question: "In which of my future births would I ever be able to see her?" This line reveals his deep anguish over the impermanence of human relationships and the fleeting nature of life itself. Despite his realization of the transient nature of bodily existence, Pattinathar underscores that a mother's love and care are so rare, selfless, and precious that they may never be encountered again, even across the infinite cycle of births and rebirths. Furthermore, he fondly recalls the love she showered on him as a young boy, tenderly placing him in a basket swing, cradling him on her chest, and carrying him on her shoulder.

Mirroring the pathos of Pattinathar's verses, Muruganar, in some of his most emotionally poignant verses, reveals his deep love and devotion toward his mother while chronicling his anguish over her deteriorating health. Through these verses, he tenderly captures his emotional struggle, weaving in his fervent supplications to Bhagavan for her well-being, reflecting both his human vulnerability and his sole faith in the divine form of Bhagavan.

In the following verse,⁹ Muruganar pours out his heartfelt prayers to Bhagavan, imploring him to heal his mother's ailments without delay.
கொடியேனை யாண்ட குருநாதா நின்சே
வடியேனை ஈன்றெடுத்த வன்னை - படிமேல்
உழந்ததுயர் எல்லாம் ஒருகணத்தில் போக
வழங்குவாய் நல்ல வரம்.

Meaning: O Satguru, You have come to reign over this cruel person. In Your compassion for this devoted son's mother, who suffers in this world, kindly bestow blessings to alleviate all her afflictions instantly.

The opening line, "கொடியேனை யாண்ட குருநாதா" ("O Satguru, You have come to reign over this cruel person,") is an expression of humility. By referring to himself as a cruel person, Muruganar acknowledges his own perceived flaws and unworthiness in contrast to Bhagavan's boundless grace. It reflects the poet's clear acknowledgement that his request to Bhagavan stems from his emotional pain, unable to bear his dear mother's suffering. Even in that emotional state, his surrender to Bhagavan is very evident. Muruganar's plea, "In Your compassion for this devoted son's mother, who suffers in this world," highlights his role not only as a spiritual seeker but also as a devoted son. While deeply rooted in his spiritual path, he does not shy away from expressing his human attachment and concern for his mother.

As his mother's condition fails to improve, Muruganar's prayers grow even more fervent, expressing his increasing desperation and unwavering faith in another deeply moving verse. ¹⁰

அன்னை பிணியால் அழுங்கிப் படுமவஸ்தை
உன்னுதோ றுள்ளம் உடையுமே - மன்னவா
ஆங்காலம் நோக்கிநீ அட்டித்தல் செய்யாதே
நீங்காத நோய்விரைவில் நீக்கு.

Meaning: Even contemplating the pain and suffering my mother endures due to her illness, my heart shudders. O Lord, I implore You to swiftly intervene without delay, to alleviate her persistent ailments and grant her healing.

In this emotionally charged verse, Muruganar lays bare the depth of his love and compassion for his mother while expressing his inner turmoil and helplessness. His words capture the emotional struggle of a son who is torn between his spiritual aspirations and the undeniable bonds of familial love. Muruganar's growing desperation is unmistakably conveyed in the tone of this verse, where his supplication transforms into a resolute command directed at his master, expressed in the words, "நோய் விரைவில் நீக்கு" (alleviate her ailments immediately).

Seeing no end to his mother's suffering and with no progress in sight, Muruganar returns to Bhagavan once more, his heart filled with renewed pleading, desperately seeking divine intervention to heal his mother from her deep, unrelenting pain in the following verse.¹¹

ஆன்றோர் இறைஞ்சுரம ணானந்தா ஆசையால்
ஈன்றாள் படுபிணிநோய் எல்லாமென் மீதேவி
அன்னாளை அந்த அரும்பிணிவாய் நின்றுமே
இன்னேமீட் பிக்க இனிது.

Meaning: O Lord Ramanananda, the One whom all wise and enlightened beings revere, in Your boundless compassion, I humbly implore You to transfer all the pain my beloved mother bears onto me, so that she may find relief from the torment of her afflictions and live free of suffering.

Muruganar's heartfelt plea to Bhagavan – to "transfer all the pain my beloved mother bears onto me" – is an expression of self-sacrificial love, revealing his extraordinary willingness to shoulder the suffering of another. This selfless plea shows a level of devotion that transcends personal boundaries, highlighting his deep love for his mother.

On some level, Muruganar understood that such a miraculous transfer of pain was unlikely, especially given Bhagavan's unwavering stance that one must bear the fruits of their actions with patience and unconditional surrender. No one exemplified this attitude more profoundly than Bhagavan himself. Yet, despite Muruganar's intellectual clarity, often evident in the incisive wisdom of his verses, his deep love for his ailing mother inspired him to make this extraordinary plea – one that seemed to defy the very laws of nature.
A similar situation can be seen in Bhagavan's life about twelve years before this story, when his mother suffered due to a fulminant fever.¹² Bhagavan's plea to his Guru, Arunachala, which he wrote in the form the following verse, was marked by the highest form of surrender, devoid of any grandiose or unrealistic claims.¹³

அலையா வருபிறவி யத்தனையு மாற்ற
மலையா யெழுந்த மருந்தே - தலைவாநின்
தாள்கதியா வாழுமென் தாய்தாப மாற்றியே
யாள்வதுவு முன்கடனே யாம்.

Meaning: O Lord, You have come as this sacred Hill to bring eternal relief to those who surrender, freeing them from the cycles of rebirth. It is Your divine duty to heal my mother's burning fever – her physical affliction and the feverish desires that consume her mind.

The word "தாபம்" carries multiple layers of meaning, including fever, burning desires, thirst, or sorrow. While on the surface the verse may seem like a prayer to cure her physical fever, its deeper spiritual significance lies in the broader interpretations of the word, including the inner struggles of desire, longing, and suffering.

Bhagavan's plea to Lord Arunachala seeks a deeper, spiritual healing – requesting not just a relief from his mother's physical suffering, but a transcendence of her recurring cycle of births caused by attachment. While witnessing his mother's intense physical agony, his appeal is for the supreme grace of inner liberation, offering her a release from the feverish mind's relentless desires rather than a mere temporary cure.

In contrast, Muruganar, overwhelmed with unbearable emotional anguish at witnessing his mother's suffering, fervently pleaded with Bhagavan to alleviate her ailments. In the following verse, ¹⁴ he again implores Bhagavan to cure his mother and ease her pain.

மாயோன் மகிழு மருகா குருரமணா
சேயே யெனாதுகுல தெய்வமே - தாயாம்
அபலைக் குறுநோய் அகற்றாயேல் உன்றன்
அபயக் கொடியை அகற்று.

Meaning: Guru Ramana, You are Muruga, the one who delighted Your uncle Vishnu. You, too, were a devoted son to Your mother. You are the personal deity for my entire lineage. My mother, helpless and afflicted by the relentless agony of her illness, suffers cruelly. If You cannot relieve her pain, then it would call into question the very refuge promised by the flag You raise for Your devotees.

In this verse, Muruganar addresses Bhagavan as Muruga, the one who brought joy to His uncle, Lord Vishnu. By invoking this vivid imagery, Muruganar seeks to stir Bhagavan's compassion and invoke Muruga's love for Parvati. He further highlights that Bhagavan Himself was a devoted son who prayed to Lord Arunachala to cure His mother's fever. The verse also references Lord Muruga's flag, a symbol of refuge and protection for His devotees. Muruganar poignantly suggests that if Bhagavan cannot alleviate his mother's suffering, the very promise symbolized by this flag would be called into question.

Muruganar, driven by an unbreakable emotional bond with his mother, pours out his heart in the verses above, expressing a wide spectrum of emotions in his fervent appeals to Bhagavan. His singular aim is to seek divine intervention to relieve his mother's suffering.  Yet, each of his heartfelt pleas is met with silence from Bhagavan, while his mother's condition continues to deteriorate, leaving him in deep anguish and uncertainty.

The tone of the verse is bold yet deeply reverent. Muruganar's plea is not just a request for his mother's healing but an impassioned appeal to Bhagavan's role as a protector of devotees. This duality – the personal anguish of a son and the faith-driven assertion of a devotee – is what makes the verse so compelling.
(To be continued)

Comparison, as a mental tool, has served art historians everywhere and over the centuries very well. It sheds light on similarities and differences between works of art, giving rise to all sorts of mental gymnastics that fuel and even constitute the field of art history itself. In the spiritual realm, this particular tool can also be useful for sincere seekers, especially those with scholarly inclinations or simply a proclivity for deep contemplation. In the case of the great Sage Sri Ramana Maharshi, comparison is especially fruitful when applied to his many translations. Obvious differences and similarities can lead to depths of understanding that are not apparent on the surface.

This is the first article of a series dedicated to various verses from Sri Ramana Maharshi's Uḷḷadu Nāṟpadu Anubandham or Supplement to Uḷḷadu Nāṟpadu, his forty verses on Reality. In each instance, they will be studied by comparing the original Sanskrit to his Tamil translations.

Even those familiar with the Anubandham may not be aware that verses 9, 25 and 40 were composed by Bhagavan as a free-standing composition. Two of them, 9 and 25, are his translations of verses 46 and 47 from Devikālottarm, while verse 40 is his translation of verse 47 from the Kaṭharudra Upaniṣad.¹

That said, verse 9 of the Anubandham is derived from this original Sanskrit śloka.
हत्सरोजेह्यहं रूपा या चितिर्निर्मलाऽचला |
अहङ्कार परित्यागात् सा चितिर्मोक्षदायिनी

hṛtsarojehyahaṁ rūpā yā citirnirmalā'calā |
ahaṅkāra-parityāgāt sā citirmokṣadāyinī ||

What blemishless and motionless awareness in the form of 'I' in the heart-lotus, from renouncing ego, that awareness grants liberation.²

In Devikālottaram Siva relates to Parvati another way to attain liberation. It consists of abandoning all practices that involve the mind or ego, like puja, japa and meditation on an object, and attending solely to the Self as it is, thus dwelling in the heart free from all thoughts and adjuncts. That absolute awareness bestows the highest goal of human life.

Bhagavan translated verse 9 thus:
ahakkama lattē yamala vacala
vahamuruva māhu maṟivē — dahattai
yahaṯṟiḍuva dālav vahamā maṟivē
yahavī ḍaḷippa daṟi

What awareness is the blemishless, motionless 'I'-form in the heart-lotus, only that awareness which is 'I' (a-vv-aham ām aṟivē) is what will give inner (aha) liberation by removing (ahaṯṟiḍuvadāl) 'I'. Know (aṟi). ³

only that awareness which is 'I': Why only? Because in verse 8 of Anubandham two paths to liberation are indicated. Here is Sadhu Om's version of Bhagavan's Tamil translation of that verse written in 1915 when Jagadiswara, a disciple, asked for his assistance in composing it (Bhagavan signed the verse 'Jagadisan' to make it clear that the ideas were not His own).

In the centre of the cave which is the Heart, the one (non-dual) Brahman alone shines directly in the form of Self as 'I-I' (or 'I am I'). Enter the Heart (by the mind) sinking scrutinizing Self, or by the mind sinking along with the breath, and be one who abides in Self. ⁴

Sadhu Om states "Thus in this verse [verse 9] Sri Bhagavan clearly reveals that, of the two paths mentioned in the previous verse [verse 8], the path of scrutinizing and knowing the true nature of the consciousness 'I' alone will bestow liberation, which is the state of self-abidance."⁵ In paragraph 8 of Nāṉ Ār, Bhagavan states that prāṇāyāma is an aid to restrain the mind but will not destroy it.

inner: According to Michael James, "Aham is both a Tamil noun that means 'inside', 'home', or 'heart' and a Sanskrit pronoun that means 'I'. That is, the Tamil noun aham does not actually mean 'I', except by implication (because in the deepest sense of the word 'heart', it is the pure 'I', which alone is our real home and what is most inside), but Bhagavan often use this word aham to refer simultaneously to its meaning in Tamil and its meaning in Sanskrit."⁶

removing: Bhagavan translates ahaṅkāra-parityāgāt in Sanskrit, meaning 'from renouncing, abandoning, neglecting the ego', with ahattai yahaṯṟiḍuvadāl in Tamil, which means 'by removing, expelling, banishing the ego'. This is a significant change that makes it clear that only the Self has the power to eliminate the ego. How else can the ego be destroyed than by absolute awareness from which it arises? According to Michael James, "The only means by which we can leave, abandon, desert, quit, give up or renounce ego is by being aware of ourself as we actually are, so that awareness alone 'is what will give inner liberation by removing ego'." ⁷

Know: Aṟi meaning 'know', as well as other similar words, often occurs at the end of verses in Devikālottaram. Since it is in the imperative, it can be interpreted as a firm injunction to practice ātma vicāra itself. What better way to judge the truth of verse 9 than by personal experience? We are relentlessly enjoined by the Master to practice, practice, practice, which alone will bring us to direct experience of the Self and allow the ego to be annihilated.

When Bhagavan translated all 85 verses of Devikālottaram sometime prior to July 1928, he made additional changes to the meaning of the original Sanskrit verse. Here it is in the kaliveṇbā version.

uḍal uḷ sārum
idayakama lattē yahamuruvā meccit
tadunimala niccalamē yāhu — mudikku
mahaṅkāra nīkkudalā laccittē mutti
sukhaṅkoḍuppa deṉḏṟu tuṇiyāy

What awareness is the 'I'-form, which is blemishless and motionless, in the heart-lotus, which mingles within the body (uḍal uḷ sārum), may you know for sure (tuṇiyāy) that only that awareness is what will give the happiness of liberation (mutti-sukham) by removing (nīkkudalāl) the rising   (udikkum) ego.

which mingles within the body: The ego is the knot between absolute awareness and the insentient body that does not say 'I' and has no existence independent of the Self. The body and the world imagined by the ego are like reflections contained within an infinitely vast mirror that is not affected by either in the least. When a fire or a flood appears on the screen of the Self, the screen neither burns nor becomes wet.

may you know for sure: Again, a gentle and compassionate reminder not to believe anything that has not been tested by your own personal experience. When you turn away from thoughts and earnestly seek the source of 'I', the pure awareness that remains swallows the ego leaving blissful peace. How can there be greater certitude than that?
happiness of liberation: The opening paragraph of the essay version of Nāṉ Ārextols happiness as the goal of all beings. In this instance happiness is not a matter of superficial pleasure but utter bliss without the slightest hint of suffering or anxiety. Wholeness versus the ego's nagging and perpetual dissatisfaction. The knot has been sundered.

the rising ego: Rising because the ego has no permanence. It perpetually emerges from its source, which is the substratum of all, and is absorbed by its source. With it, the whole world rises and falls. When faced with one-pointed determination, it disappears. So does the world and every single thought.

Now turning to verse 25 in Anubandham (verse 47 in Devikālottaram), consider it first in the original Sanskrit.

सर्वोपाधिविनिर्मुक्तं चिद्रूपं यन्निरन्तरम् ।
तच्छिवोऽहमिति ध्यात्वा सर्वासक्तिं विवर्जयेत् ॥

sarvopādhivinirmuktaṁ cidrūpaṁ yannirantaram |
tacchivo'hamiti dhyātvā sarvāsaktiṁ vivarjayēt  ||

Meditating constantly 'That Siva I am which form of awareness is free of all attributes', abandon every attachment.
Bhagavan translated it as follows:

akhila vupādhi yahaṉḏṟa vaṟivē
dahamac śivameṉ ḏṟaṉiśa — mahattē
yahalāt dhiyāṉa madaṉā lahatti
ṉakhilavā catti yahaṯṟu

By incessantly uninterrupted meditation in the heart, 'What awareness is devoid of every adjunct, that śivam is I', dispel every attachment of the mind.

incessantly uninterrupted: The import of this verse, as the next logical step to verse 9, lies in the strong admonition to practice ātma vicāra constantly until there are no longer any intervals of thinking, which is nothing other than dreaming in the waking state. While verse 9 involves turning the mind inward, thereby renouncing or surrendering thoughts, this verse makes it clear that is not enough. In other words eventually every single thought must be relentlessly caught in the act of distracting us from our authentic nature. Bhagavan gives us a beautiful analogy in paragraph 11 of Nāṉ Ār.

If one clings fast to uninterrupted svarūpa-smaraṇa [self-remembrance] until one attains svarūpa [one's own real nature, namely oneself as one actually is], that alone is sufficient. So long as enemies [namely viṣaya-vāsanās] are within the fortress [namely one's heart], they will be continuously coming out from it. If one is continuously cutting down [or destroying] all of them as and when they come, the fortress will [eventually] be captured. ⁸

It's important to understand that in this verse 'meditation' does not involve thoughts of any kind. It is meditation without thinking, simply holding onto the pure and immaculate awareness that arises when the heart is reached. Meditation on the thought 'I am Siva', is not ātma vicāra and is not what is meant here.

in the heart...of the mind: The addition of these words reminds us that the essence of ātma vicāra is merging the mind in the heart. It's a simple enough instruction and, although difficult to realize, a path that is available to all beings regardless of any distinctions whatsoever.

Here is Bhagvan's kaliveṇbā version of verse 25 when he translated all 85 verses of Devikālottaram.

aham sēr
saruva vupādhiyuñ sārā duḷacit
turuva meduvoṉ ḏṟuḷadu — nirantara
mandac śivamahameṉ ḏṟaṉbāṟ ṟiyāṉittē
yendavā sattiyunī yeṯṟudi

Incessantly meditating with love, 'What one existing awareness-nature exists unconnected with all I-mixed adjuncts, that śivam is I', may you sever each and every attachment.

with love: This is a powerful reminder that liberation is not possible without devotion. What stronger motivation to pursue a demanding path than love for the Guru, and in this case, a Sad Guru of unsurpassable and extraordinary might and compassion? When true surrender occurs and the experience of the Guru's love manifests itself, the seeker's love grows, which leads to an even deeper level of devotion.

one: There is no other. That is the message of advaita. Not two, just one. No room for the phantom ego.

I-mixed: This refers to the first thought 'I am the body' upon which all of the other thoughts during the day depend. Not one of them is real, and all thinking is merely a dream.

may you sever each and every: Again a gentle reminder that the world and liberation cannot and do not exist simultaneously. One or the other. You choose. Purification comes from relentless practice until the fortress is won.

Now onto verse 40, the last of the three verses translated by Bhagavan as a free-standing composition. It is the last verse of the Anubandham and also the last verse of the Kaṭharudra Upaniṣad, which is one of 20 documents in Sanskrit known as the Saṁnyāsa Upaniṣads. These upaniṣads pertain to ideas about renunciation and provide valuable information about Hindu ascetical institutions. ⁹ According to verses 45 and 46 of the Kaṭharudra Upaniṣad, "The intelligent man should meditate upon his own Self as devoid of all conditioning. He who knows this in reality becomes Brahman itself." ¹⁰ Verse 47 reads as follows:

सर्ववेदान्तसिद्धान्तसारं वच्मि यथार्थतः ।
स्वयं मृत्वा स्वयं भूत्वा स्वयमेवावशिष्यते ॥
sarvavedāntasiddhāntasāraṁ vacmi yathārthataḥ |
svayaṁ mṛtvā svayaṁ bhūtvā svayamevāvaśiṣyate ||

I shall truly declare the essence of the established conclusion of all Vedānta. I having died, having become I, only I remains (evāvaśiṣyate).

Here is Bhagavan's translation of that verse.
akhilavē dāntasid dhāntasā rattai
yahamuṇmai yāha vaṟaiva — ṉahañcet
tahamadu vāhi laṟivuru vāmav
vahamadē micca maṟi

I shall proclaim truly the essence of the final conclusion of all vēdānta: if, I dying, I become that, that I, which is the form of awareness, alone is what remains. Know.

that I, which is the form of awareness: Make no mistake, the 'I' that arises when the ego perishes is the real 'I' that is eternal, changeless, indivisible and self-illuminating. Bhagavan expresses the same idea so forcefully in Upadeśa Sāraḥ, verse 20.

On 'I' undergoing annihilation, the heart shines forth spontaneously as 'I am I'. The supreme whole reality.¹¹

Know: What the seeker should know is not ideas or words but actual experience. It is beyond the mind, so it is silence itself. The more often the seeker feels It and holds It, the closer he becomes to being It. The easier surrender becomes. His resolve and determination increase as does his love for that which surpasses human understanding. Becoming It is not a matter of time but is timeless because the seeker never was anything else. Nothing ever happened except images on a screen seen only by the non-existent ego.

Hear what Lakshmana Sarma has to say about this verse: "What is to be known is that the names and forms are many and momentary and therefore unreal. The Imperishable and Changeless Being and Awareness, is the Eternal Reality. When the unreal perishes, the Real alone remains, is the Truth declared. This State of Non-duality--the Experience of being the Self--is attained by being solely centered on Ātma Vicāra, through association with the enlightened sages, devotion and discrimination, and sinking into the Heart by the steady practice of Ātma Vicāra leading to the extirpation of the ego."¹²

Now read all three verses together without any interruption. Read them slowly and let their truth sink in.

9. What awareness is the 'I'-form, which is blemishless and motionless in the heart-lotus and mingles within the body, may you know for sure that only that awareness is what will give the happiness of liberation by removing the rising ego.

25. Incessantly meditating with love, 'What one existing awareness-nature exists unconnected with all I-mixed adjuncts, that śivam is I', may you sever each and every attachment.

40. I shall proclaim truly the essence of the final conclusion of all vedānta: if, I dying, I become that, that I, which is the form of awareness, alone is what remains. Know.
These three verses not only beautifully summarize the essence of Bhagavan's teachings but echo one of the most beloved verses from ancient wisdom. (Note that this verse and verse 40 of Anubandham end with the same refrain, namely evāvaśiṣyate).

Om pūrṇamadaḥ pūrṇamidam pūrṇāt pūrṇamudacyate,
pūrṇasya pūrṇamādāya pūrṇamevāvaśiṣyate

Om. Infinite is That [Brahman], infinite is this [manifested universe]. From the Infinite [Brahman] proceeds the infinite. [After the realisation of the Great Identity or after the cosmic dissolution], when the infinity of the infinite [universe] merges [in the Infinite Brahman], there remains the Infinite [Brahman] alone.¹³

Bhagavan goes with us everywhere, always. Realise that. Stop dreaming and wake up! May we all seek true happiness through his grace and dwell in That forever.

Oṁ śantiḥ, śantiḥ, śantiḥ.

Introduction
In the first article of this series, we explored the importance of studying Advaita Vedanta. In subsequent articles, we examined key concepts, including jīva (individual self), nirguṇa Brahman (Brahman without attributes), jagat (world), and saguṇa Brahman (īśvara or Brahman with attributes). Advaita Vedanta emphasizes non-duality, asserting that the ultimate reality (Brahman) is devoid of distinctions and that the individual soul (Ātman) is fundamentally one with it. To clarify these metaphysical ideas, the previous articles used various analogies within Advaita Vedanta. In this eleventh article, we delve into the concept of dharma, its scriptural roots, relevance in modern life, and role as a bridge between worldly engagement and spiritual transcendence.

In Advaita Vedanta, where the ultimate goal is realizing the Self as Brahman—an infinite, indivisible essence—one might question the significance of dharma, which belongs to the relative world of duality, a realm that Advaita seeks to transcend. However, for seekers on the path to Self-realization, dharma serves as both a compass and a vehicle. It aligns personal conduct with universal order, purifies the mind, and cultivates virtues essential for liberation (moksha).

The word dharma carries profound connotations, evoking reverence, wonder, and even awe among those steeped in the Vedic tradition or influenced by its philosophy. Rooted in the ancient wisdom of shruti, smṛti, purāṇa, and itihāsa, dharma is more than just a concept; it is the cornerstone of life itself in the Vedic worldview.

The word dharma comes from the Sanskrit root dhṛ, meaning "to hold" or "to sustain." This etymology captures its essence: dharma sustains individuals, society, and the universe. It is often translated as "righteousness," but this term scarcely conveys its complexity. Dharma encompasses duties, laws, ethics, and cosmic principles that govern existence. In its grandest interpretation, dharma is the law, the cosmic principle underlying our perception, experience, and response to the universe.

In the Vedic worldview, the universe operates on the principle of ṛta — a natural order that sustains harmony. Dharma manifests as ṛta in action, maintaining balance in the moral and physical realms. The Ṛg Veda extols ṛta as the foundation of truth and justice, indicating that dharma is not merely human-made but intrinsic to existence itself.

Types of Dharma
Dharma is contextual and varies based on age, role, and circumstances. The scriptures delineate four types of dharma:
1. Samanya Dharma (universal values): Truthfulness, non-violence, compassion, and self-restraint.
2. Vishesha Dharma (specific duties): Based on individual roles, such as those of a teacher, parent, or leader.
3. Ashrama Dharma: Duties corresponding to life stages—student, householder, hermit, and renunciate.
4. Yuga Dharma: Duties that adapt to the era or context.

The scriptures further elaborate on dharma through injunctions and prohibitions (śāstra-vidhi and śāstra-pratiṣedha). The Bhagavad Gita provides a framework for understanding and practicing dharma, particularly emphasizing self-discipline, righteousness, and selfless action. The text famously states that even a little adherence to one's dharma can protect one from great fear and suffering (Bhagavad Gita 2:40). In the Karma Mimamsa Sutras, Jaimini Rishi begins his inquiry into dharma with the proposition that it is the essence of scripturally prescribed actions. He underscores the need for meticulous study and understanding of the Vedic injunctions to determine what constitutes righteous action.

Dharma as a Universal Principle
The essential dharma of anything is that which makes it what it is, without which it ceases to exist. This essential dharma is the Self, the unchanging essence underlying physical, mental, and intellectual expressions. Swami Chandrasekharendra Sarasvati, the revered sage of Kanchi, described dharma as beneficent action. He viewed it as the guiding principle that redirects human pursuits from transient sensual pleasures toward eternal bliss and societal harmony. He likens dharma to a pole in pole-vaulting—an instrument that helps one transcend ignorance (avidya) and illusion (maya), ultimately losing its utility once the goal is achieved but extremely important till the goal is attained.

Adi Shankaracharya, in the introduction to his commentary on the Bhagavad Gita, elucidates the twofold nature of dharma (धर्मः) as taught in the Vedas: pravrtti (प्रवृत्ति:) and nivrtti (निवृत्ति:). pravrtti refers to outward action, the dynamic engagement with the world, while nivrtti signifies inward contemplation, the pursuit of inner spiritual peace. Together, they form a balanced philosophy aimed at achieving both socio-economic welfare, abhyudaya (अभ्युदयः) and ultimate spiritual liberation, nihsreyasa (नि:श्रेयसम्) for all beings.

Adi Shankaracharya emphasizes that both action and meditation are indispensable for holistic human well-being. When society leans excessively towards one — pravrtti or nivrtti — the balance is disrupted, leading to societal or individual ill-health. Through pravrtti, we build a welfare-oriented society by enhancing economic, political, and social systems. nivrtti, on the other hand, nurtures a life of values and inner fulfillment, deriving strength from humanity's spiritual dimension. Modern civilization, however, has overly prioritized pravrtti, neglecting the inward journey of nivrtti. This imbalance leads to stress, value erosion, and escalating violence.

German philosopher Arthur Schopenhauer aptly observed: "When men achieve security and welfare, now that they have solved all other problems, they become a problem to themselves." This insight resonates with Shankaracharya's teachings. The unending pursuit of wealth, power, and sensory pleasure creates societal unrest, underscoring the need for nivrtti. To counteract this, Shankaracharya underscores the importance of prāṇināṁ sākṣāt-abhyudaya-niḥśrēyasa-hētu — a life philosophy that integrates social welfare with spiritual freedom, harmonizing pravrtti and nivrtti. This ideology, which interweaves dual life purposes of societal welfare and spiritual freedom, is not restricted to any one group; its universality encompasses all human beings (praninan, प्राणिनां), making it relevant across cultures and societies.

By synthesizing abhyudaya (material well-being) and nihshreyasa (spiritual liberation), Shankaracharya proposes a model for total human development. While pravrtti ensures material well-being, nivrtti safeguards humanity from becoming mechanized and devoid of deeper purpose. He highlights the natural human inclination toward pravrtti, observable even in children who are instinctively active and curious. Therefore, pravrtti does not require formal instruction. However, nivrtti—the cultivation of inner peace, harmony, and the ability to love and coexist—requires conscious training and effort.

The Bhagavad Gita masterfully bridges these two dimensions, teaching how nivrtti can inspire and purify pravrtti. nivrtti helps stabilize and refine our thoughts, guiding action with wisdom and compassion. It enriches human life, ensuring that progress in the external world is matched by inner growth. This integration prevents humanity from losing its essence to materialism. The Gita reminds us that true well-being lies in the harmonious development of both the outer and inner dimensions of life. Thus, the Gita serves as a guide for achieving this balance, fostering a world where action is informed by contemplation, and progress is grounded in peace.

Advaita Vedanta and Karma
Advaita Vedanta, unique in its approach to karma, teaches that the purpose of human birth is not to chase worldly aspirations but to subtly renounce them. Shankaracharya advises performing karma (actions) selflessly, without attachment to their fruits, fostering introspection and spiritual growth. This perspective transforms one's understanding of dharma, encouraging a life enriched by virtues and higher purpose. Dharma, as envisioned in Advaita, adapts to circumstances while remaining anchored in universal principles.

In Advaita, the ultimate truth is nirguna Brahman (formless reality), beyond the distinctions of right and wrong. However, this realization requires adhikaritva—fitness or qualification—cultivated through a disciplined life grounded in dharma. The mind is the instrument through which self-knowledge is attained. A mind clouded by desires, anger, or delusion cannot perceive the subtleties of Advaita's teachings. Dharma purifies the mind by fostering virtues like truthfulness, non-attachment, humility, and compassion.

It offers a succinct formula for practicing dharma: "Speak the truth in a pleasing manner. Do not speak unpleasant truths, nor pleasant falsehoods. This is eternal dharma." Krishna's teachings to Arjuna during the Karna Parva (69.46–53) of the Mahabharata expand on this theme, explaining the intricate relationship between truth and dharma. Krishna tells Arjuna that truth and dharma are often interwoven but context-sensitive. He narrates stories like that of Rishi Kaushika, who reveals the location of innocent travelers to dacoits, to illustrate that truth in practice can be complex. Absolute truth may not always align with the welfare of the world; sometimes, a lie that saves an innocent life is more virtuous than a truth that causes harm.

This teaching showcases the nuanced understanding of dharma needed in difficult situations. Krishna makes it clear that the preservation of life and justice is paramount, and actions must be weighed carefully in light of their consequences. Dharma is about protection and sustenance, and actions aligned with dharma uphold and support societal stability.

For instance, practicing ahimsa (non-violence) minimizes harm to others and reduces mental turbulence caused by hatred and aggression. However, dharma requires applying ahimsa judiciously, prioritizing societal welfare. For example, neutralizing a terrorist to protect society is considered dharmic. The Karna Parva of the Mahabharata states: "Dharma is that which upholds society and ensures its smooth functioning. Whatever sustains and fulfills these objectives is dharma." Vyasa's assertion, "Dharma destroys those who destroy it and protects those who protect it," underscores its dual role as both guide and governing force.

Dharma and Inner Purity
The Tirukkural emphasizes inner purity as the essence of dharma, dismissing mere outward conformity. This perspective highlights dharma's adaptability to changing circumstances, ensuring it remains relevant while maintaining its eternal essence.

The Bhagavad Gita emphasizes karma yoga—selfless action performed without attachment to results. In this context, dharma becomes the guiding principle for action. By fulfilling one's duties with equanimity, one transcends egoic tendencies and moves closer to self-realization.

Bhagavan Ramana Maharshi in the first three verses of Upadesa Saram puts it succinctly as,
"Karma must ever yield its proper fruit,
For thus it is ordained by God, Himself, Supreme Creator.
Then is Karma God? No, for it is itself insentient.
Of Karma the results must pass away,
Yet it leaves seeds which in their turn will sprout
And throw the actor back into the flood Of Karma's ocean.
Karma cannot save.
But acts performed without attachment's urge
And solely for the service of the Lord
Will cleanse the mind and indicate the way
Which leads at length unto the final goal."

Dharma is the lifeblood of Indian philosophy—a dynamic principle that evolves with time while remaining rooted in eternal truths. It provides the ethical and spiritual framework for life, guiding individuals toward righteousness and selfawareness. In Advaita Vedanta, dharma serves as a preparatory ground for the ultimate realization of nonduality.

Though dharma operates within duality, it ultimately leads beyond it. The virtues of discrimination, dispassion, and detachment, exemplified by Bhagavan Ramana Maharshi, help us understand that true happiness is not found in external objects, relationships, or fleeting experiences. Instead, it is our very nature—ever-present and waiting to be realized.

With deep reverence for Arunachala Ramana, we now turn to a deeper exploration of dharma in the next part of this series, examining its role in both worldly life and the path to ultimate freedom.
(to be continued)

As a start to the teaching, Kumbha muni narrates two significant parables. The first points to the king's ignorance in finding but not recognizing the value of the wish-fulfilling jewel, Cintamani (Cudala) and throwing it away in favor of a piece of uncut glass (ritual renunciation, of relatively low value). Kumbha minces no words while interpreting the story's meaning for the king: Giving up the kingdom was renunciation, but not complete renunciation, for the king was overcome by thoughts of his supposed status in life and all the new experiences that came with it. If thoughts still operate, how can the mind be considered to have been renounced? You abandoned the bondage to kingdom but became bound again by the ascetic life, foolishly thinking, 'I have obtained the cintamani,' when you gained not even a piece of crystal.

The second story describes how a strong elephant captured and tortured by an elephant driver breaks its chains, but eventually does not kill its captor out of a misplaced notion of loftiness – only to be captured by him again. Kumbha's interpretation: By choosing the life of the forest, you wounded the ignorance that lies in pursuing pleasure, but you failed to destroy it by abandoning the mind – even as the elephant failed to kill the driver. Hence, this ignorance has risen again in keeping with the way you overpowered your previous desires – through the trap-pit of rituals and asceticism, through breaking free of a material cage but not from psychological bondage.

The pivotal instruction comes in the form of what constitutes true renunciation. When Sikhidhvaja cites his giving up of palace, wealth, kingdom and even his beloved wife as true renunciation, Kumbha-muni puts the king through a neti-neti process wherein he explains that everything still desired – retiring to the forest, his sparse possessions, his very body – even the renunciation of these does not constitute true renunciation. The king is reminded that none of these things are really his – hence there is no meaning in renouncing them. In fact, in renouncing what he considered his, he is creating a division within the self. For real renunciation lay in giving up the mind or the citta, destroying the idea of 'I' – the seed for the kingdom, for the body, wife and all the rest. When this seed is abandoned, there is total renunciation of all that is in the present and even in the future. Once this is abandoned, the truth is experienced at once. All notions of unity and diversity come to an end; there is peace. Even after the mind is renounced, there is existence.

चित्तत्यागं विदुः सर्वत्यागं त्यागविदां वर। 
तस्मिन्सिद्धे महाबाहो सत्यं किं नानुभूयते । ४३ ।।  (VI.1.93.43)

Translation: O ye that wants to know what resignation is must know that it is the resignation of the mind that makes you renounce all things. If you seek the abnegation of your mind, you come to know the truth, and feel the true felicity of your soul.

Sikhidvaja asks Kumbha the exact nature of the mind and the means to destroy it. Kumbha-muni's response: Vasana (memory, subtle impressions of the past, conditioning) is the nature of the mind. The utter destruction or extinction of the mind is the extinction of samsara. Therefore, uproot this tree whose seed is the 'I' – idea, with all its branches, fruit and leaves, and rest in the space in the heart. His advice: The mind is like a vicious tree. Its branches are of the nature of conditioning. Remain unconcerned and unattached to them, without identifying yourself with them. Through the strength of your consciousness, these vasanas will weaken. You will then be able to uproot the tree altogether. The destruction of the branches is secondary; the primary aim is to uproot it. The method: By engaging oneself in the enquiry into the nature of the Self – Who am I? This enquiry is the fire in which the very seed and root of the tree known as citta are burnt completely.

राजन्स्वात्मविचारोयं कोऽहं स्यामिति रूपधृक् ।
चित्तदुर्दुमबीजस्य दहने दहनः स्मृतः ।।२९ ।। (VI.I.94.29)

Translation: Prince, the fire which is able to consume the seed of the noxious plant of the mind is the question: "Who am I that bears this corporeal form upon myself?"

Attracted to Self-enquiry, Sikhidhvaja now uses this method to reach beyond the senses, the mind and the intellect. However, the king's prior acts of tapas and physical renunciation had strengthened his ego, and this ego-seed, sprouting outward, constantly reminds him of the things he had given up. Unable to overcome this impurity, he feels distressed. Kumbha asks him a crucial question: Tell me if this impurity, on account of which you are an ignorant man bound to samsara, is real or unreal?

Urging him to look deeper within, Kumbha muni provides an important tip: Brahman or the Supreme Self is one without a second, without a cause and without an effect, for it has no reason (motivation or need) to do anything, to create anything. Unborn, infinite, tranquil and imperishable, it is therefore not the doer; neither is there any action, instrument or seed for activity. An effect which has no cause cannot be said to be real but an illusion, as unreal as the second moon seen in double vision. As seed of the tree known as mind, the notion 'I' grows in the field of the Supreme Self, which is also pervaded by the illusory power known as maya. Thus, a division is created in that field and experience arises. With this, the determining faculty known as buddhi arises. Being an expanded form of the seed, its nature is notional or conceptual – imaginary, like water in a mirage. Such a deceptive appearance ceases on being enquired into.

Sikhidvaja is awakened by the realization that, since Brahman is neither the doer nor the creator of anything, there is no cause – hence no mind, nor an ego sense. Whatever appears as the world is perceived in Brahman, by Brahman, such perception being known as the mind. In Brahman, the universe floats as a particle of dust, the word 'world' acquiring substantiality or reality through the power of maya. For whatever consciousness sees itself to be, that it becomes – if embodied, it sees itself embodied as the world, embodied as jiva. In this plane of consciousness, whatever slight appearance there seems to be is but the reflection of consciousness in itself, a self-reflection of infinite forms that appear like carvings in uncarved stone. In reality, there is neither the mind nor the world, infinite consciousness being incapable of division.

तस्मादिदं निरंशस्य चिद्व्योम्नोऽप्रतिघाकृतेः।
निराकृतेरनन्तस्य पूर्वात्पूर्वनिरंशतः ।। २६ ।। (VI.I.98.26)

Translation: Therefore know this world to be contained in the undivided and unutterable vacuity of the Divine Self which is an infinite and formless void, forever in its undivided and indivisible state.

This world of multiplicity, time, space and movement will at some time or the other end by resolving itself in consciousness. The seeker must seek mergence with the quiescent unmanifest Brahman by invoking the unmanifest through the feeling, 'I am not the doer. I am not the experiencer,' and by establishing an identity with the unmanifest Absolute. Here, as means, another sloka comes to mind from the Yoga Vasistha Sara under the chapter 'Dissolution of the mind': "Just as fire born out of wind (fanned into a flame) is extinguished by the same wind, so also that which is born of imagination is destroyed by imagination itself." ¹ Thus, one who sees the universe without the intervention of the mind and, therefore, without the notion of a universe, alone sees the truth. This occurs when the mind is utterly quiet, freed from impurities and psychological conditioning. His final advice to the king is for Sikhidvaja to realize the undifferentiated nature of the One. Kumbha's words enter the innermost core of Sikhidhvaja's heart, and he is freed from sorrow, from striving and from all attachments.

To test her husband's state of inner stability, Cudala invents a story wherein Kumbha muni has been cursed by sage Durvasa to turn into a woman – Madanika – each night. As the king spends his nights in innocence with Madanika, Cudala sees no disturbance in his heart. When Kumbha muni proposes that the king marry Madanika so she can taste the natural pleasures of conjugal life, the king agrees with child-like acceptance. In this state of happiness, the king is neither indulgent nor involved. Further, when Cudala creates the likeness of heaven, with Indra, the king of Gods, offering Sikhidhvaja the long-term pleasures of divinity, the king remains unaffected, space having ceased to have effect, whether of heaven or of earth.

As a final test, Cudala magically creates a lover for Madanika. On beholding the two of them in joyful embrace, the king is neither ruffled by passion nor anger. Cudala then appears before the king in her true form and informs him that it has been her all along, in the role of Kumbha muni, who has been acting as his guru. She also tells him of the unreality of all the forms that she created. Sikhidhvaja enters into deep meditation and sees inwardly all that has happened from the time he left the palace. Hearts overflowing with love for each other, they remain for sometime as if in a superconscious state. As liberated ones without delusion, destined for royalty, they return to the kingdom to rule it with wisdom for a thousand years.

Yoga Vasishta states that while all individuals proceed from the Ultimate Reality without any cause on their part, having come into existence, their own actions become the cause of their unhappiness or misery. The choice of methods used to get free of samsara is also an action on the part of the jiva. AsCudala's mind was ripe, she chose the swift and direct method of self-enquiry, using this to trace her senses, mind, intellect, ego and jiva back to the Self.

In Bhagavan Ramana Maharshi's teachings, the word mind is used interchangeably with the terms: subtle body, ego, jiva or soul, all these constituting one entity known as 'I.' The important mechanism in Bhagavan's method of self-enquiry is to trace every particular thought back to this general thought-entity behind it – the 'I-thought' - and to hold to it, to find out what it is. In response to a devotee's protest that the thoughts are endless, Bhagavan said, "I do not say that you must go on rejecting thoughts. Cling to yourself, that is, to the 'I'-thought. When your interest keeps you to that single idea, other thoughts will automatically get rejected and they will vanish." ² Further, Bhagavan says: "The light of the Self falls on the vasanas and produces the phenomenon of reflection we call the mind. If the mind becomes introverted through enquiry into the source of aham vritti (I-thought), the vasanas become extinct. Thus when the vasanas become extinct the mind also disappears, being absorbed into the light of the one reality, the Heart." ³

Sikhidhvaja's mind was tradition-bound, so he used the gradual method of sanctioned prayer, japa and austerities in his spiritual quest. It took him eighteen years before he was relatively free of thoughts and impurities to the extent that he could begin atma vichara under the enlightened guidance of a guru. He admits that he should have sought the company of the wise instead of opting for isolation, yet he is still not ready to accept Cudala, a woman, not to mention his wife as his guru, thus her need for disguise. Sikhidhvaja's very tapas consolidated his ego instead of eliminating it. Bhagavan's teaching here is significant: "Every kind of path except that of atma vichara presupposes the retention of the mind as the instrument for carrying on the sadhana, and without the mind it cannot be practiced. The ego may take different and subtler forms at the different stages of one's practice, but is itself never destroyed…..it is just like the thief assuming the guise of a policeman to catch the thief, that is himself."⁴

It is for this reason perhaps that Bhagavan discouraged devotees from renouncing their lives as householders in favor of sannyasa. Said Bhagavan: "Whether you continue to live in the household or renounce it to live in the forest - your mind haunts you. The ego is the source of thought. It creates the body and world, and it makes you think of being a grihasta. If you renounce, it will only substitute the thought of sannyasa with that of grihasta … but the mental obstacles are always there for you. They even increase greatly in the new surroundings. It is no help to change the environment. The one obstacle is the mind; it must be overcome whether in the home or in the forest."⁵

At the end, Cudala asks her husband to convince himself through nirvikalpa samadhi that it was she who had worked through the guise of Kumbha-muni and other magical forms. By this time, she would have felt sure that, in the oneness of the Self, there was no scope for gender differences!

In the past few issues, we have looked at the blessed life of Sant Jayadeva. As we continue this series to cover other revered saints, it is important to mention that Maha Bhakta Vijayam is a renowned work celebrating the glory of Vithoba (Vittal), a form of Lord Krishna, whose temple is located in Pandharpur, Maharashtra, India.¹ Bhagavan Sri Ramana Maharshi held this sacred text in high regard and encouraged his devotees to keep a copy in their homes.

The story of Bhanudas is a profound tale of unwavering devotion, honesty, and the transformative power of faith. It begins with the birth of a boy in Pratishthan, where the Sun God is said to have once descended as an avatar. This divine connection sets the stage for an extraordinary life story that inspired countless generations.

A devout and wise couple lived in Pratishthan, dedicating their life to worshipping the Sun. Their prayers and piety bore fruit when a son was born to them—a gift that filled their heart with boundless joy. This child, named for his brilliance, was destined to bring glory not only to the family but also to the deity he served. The boy grew up in an environment imbued with reverence and devotion. When he came of age, his sacred thread ceremony was performed, marking his entry into spiritual and scholastic pursuits. His parents showered him with affection and took great pride in his upbringing. Yet, life's trials soon tested their familial bond.

One day, the boy's father, in assigning him the duty of studying the Vedas, showed displeasure at his perceived lack of focus. Hurt by his father's anger, the boy became despondent. In his innocence and fear, he decided to leave home, seeking solace elsewhere.

After wandering for some time, the boy's eyes fell upon an old, underground temple. Hidden from the world and seemingly abandoned, the temple exuded a mysterious aura. Intrigued, he entered and found an idol of the Sun God. Drawn to its divine presence, he prostrated himself at its feet, pouring out his devotion. Unbeknownst to the boy, this act of faith moved the deity deeply. The Sun God, pleased by the child's innocent and unwavering trust, decided to manifest before him. Transforming into a human form, the deity approached the boy and offered him milk, ensuring he would not go hungry. With a compassionate voice, the Sun assured him of protection, saying, "Fear not, child. Remember Shri Panduranga (Lord Vittal) always. If ever you face distress, call upon me, and I will come to your aid."

Meanwhile, the boy's parents were frantic. Seven days had passed since their son's disappearance, and their sorrow grew heavier with each moment. They searched tirelessly across the town and beyond, calling out his name and seeking help from others. Hope flickered when a Brahmin spotted the boy near the temple's entrance and informed the family. With a group of townspeople, the parents made their way to the temple hidden in the forest. Armed with torches, they descended into its dark interior. To their astonishment, they discovered their son asleep at the feet of the Sun God's idol. Overcome with emotion, the parents rushed to embrace him, tears of relief streaming down their faces.

"How have you survived here alone?" they asked, their voices trembling with a mix of concern and joy. The boy, with a calm demeanor, recounted his miraculous experience. "A radiant figure, full of light and compassion, appeared to me. He fed me milk and protected me," he said. The townspeople were awestruck. They exclaimed, "This is no ordinary boy! His devotion has drawn the Sun God himself to manifest!" From that moment, the boy was called Bhanudas, meaning "slave of the sun," to honor the divine connection he had forged.

Grateful for their son's safety, the parents resolved to treat him with greater gentleness, recognizing that his path was guided by divine forces. "Let us not impose our will on him," they agreed. "Narayan (God) has returned him to us as a gift. We will no longer risk distressing him." In time, the parents arranged Bhanudas's marriage, hoping it would anchor him to worldly responsibilities. Yet, his heart remained devoted to the worship of Sri Hari (Pandurang). He spent his days immersed in prayer and meditation, seeking spiritual fulfillment over material pursuits.

When his parents eventually passed away, Bhanudas faced new challenges. Despite having a family to support, he refused to engage in any form of trade or service. He lived with a steadfast indifference to worldly concerns, focusing solely on his devotion to God. His wife, however, grew increasingly distressed. With children to care for and no source of income, she struggled to manage the household. Her pleas for Bhanudas to take up a trade fell on deaf ears. Concerned by the family's plight, a group of people in the town intervened.

"Bhanudas," they said, "your devotion is admirable, but your family needs food and clothing. Your parents supported you when they were alive, but now it is your responsibility to provide for your household." To help him, they proposed a plan. "We will give you a hundred rupees as capital to start a small business. Buy cloth and sell it in the marketplace. From the profits, you can care for your family while returning the principal to us gradually."

Though reluctant, Bhanudas agreed out of respect for their earnestness. The townspeople purchased cloth for him and introduced him to experienced peddlers who would guide him in the trade. In the marketplace, the peddlers taught Bhanudas the nuances of selling, including a secret numerical code to communicate prices and strategies for maximizing profits. They emphasized the importance of negotiation and even suggested that small lies were necessary to succeed in business.

Bhanudas, however, refused to compromise his principles. "I will never speak an untruth," he declared. "I will only tell my customers the exact cost price and the profit I seek. If they find it acceptable, they may buy; if not, they are free to go elsewhere." Bhanudas was a man of unwavering principles, even amidst skepticism and adversity. In a market full of peddlers, his honesty set him apart, much to the astonishment—and envy—of his fellow traders. When Bhanudas joined the market, other peddlers mocked him, saying, "It is his fate to live by begging. He won't listen to reason. His name should be Poor Man." They doubted his sincerity, convinced that one day he too would succumb to greed and deceit. One peddler remarked cynically, "Let him taste profit once, and he'll start uttering falsehoods. No one blessed by Fortune remains truthful in business." Their words reflected their own dishonesty, for they believed all men were as deceitful as themselves. As the saying goes, "A blind man thinks all are blind."
But Bhanudas remained steadfast. He refused to speak falsehoods, even when it meant losing potential sales. Bhanudas's approach to business was revolutionary. If a customer inquired about his goods, he would plainly state the cost price and the profit margin he sought. His words were simple yet profound: "If you approve, buy it. If not, feel free to look elsewhere." While other traders relied on persuasion and manipulation, Bhanudas quietly chanted the names of God, leaving the decision entirely to the customer. His unwavering honesty drew people to his stall, and soon his reputation spread.

How true it is that one who is born blind thinks all men are blind. Even savoury food tastes bitter to someone who is bodily sick. In the same way, a man with a false heart believes that no one is true. As a man's heart is, so others appear to him. Once character is fixed, it continues the same through life. A dog may sit quietly in the house, but if thieves steal bread, the accusation will fall on the dog. No one can intuitively know who the real culprit is. A tiger may lie peacefully, yet it will be said he is preparing to spring and kill. A miser may take up the life of an ascetic, but people will claim it is merely a new way to deceive. An adulterer may visit sacred watering places, but others will say he is searching for someone else's wife. Even a cat lying perfectly still will invite remarks that it is hunting for a rat. So it is with us. Our whole life bears the marks of perception shaped by our character and actions, often unchangeable in the eyes of others.

The public admired his integrity, saying, "Bhanudas will never speak an untruth, even to the end of time." Customers flocked to him, trusting his word and willingly paying the prices he asked without haggling. The success of Bhanudas did not sit well with the other peddlers. They watched in dismay as their customers abandoned them for his stall. Jealousy took root in their hearts. "He has cast a spell on people!" one exclaimed. "They are bewitched and pay whatever he asks without question." Another grudgingly admitted, "People believe in him because he speaks the truth, while we are driven by greed." Though some suggested they should follow his example and embrace honesty, others dismissed the idea, saying, "Even if we start speaking the truth now, no one will trust us. A reputation, once established, cannot be changed."

Their cynicism reflected a deep truth: trust, once broken, is hard to rebuild. Unlike Bhanudas, who had built his reputation on a foundation of honesty, their years of deceit had sealed their fate. Integrity is its own reward. Despite the challenges he faced, his commitment to truth brought him success and respect. His uncompromising honesty astonished everyone. Customers were drawn to his integrity and flocked to his stall. Word spread quickly, and Bhanudas's business thrived.

Bhanudas, unaffected by their animosity, continued his work with the same devotion he showed in worship. He saw his trade as an extension of his service to God, maintaining his integrity and repeating God's name even as he sold cloth. In time, the marketplace became a testament to his principles. Despite their struggles, the traders begrudgingly acknowledged Bhanudas's success as a divine blessing. "God has made him prosper because of his unwavering devotion and honesty," they admitted. Bhanudas's life became a beacon of hope and inspiration. His story demonstrates that faith, integrity, and a commitment to truth can overcome any challenge. Even in the face of adversity, his devotion to Panduranga remained unshaken, proving that divine grace rewards those who walk the path of righteousness.
(to be continued)

9th April 1979 Sadhu Om: Shortly after I first came here, Chinna Swami [Bhagavan's younger brother and sarvādhikāri (manager) of the ashram] showed me a broken cane and said, 'You young fellows are lucky, because Bhagavan is now very gentle. You don't know how harsh he was previously. One day he beat me with this stick and broke it on my back'. When I asked others about this, they laughed and said, 'He always shows that stick to newcomers. It was in fact an old stick and almost broken already when Bhagavan hit him with it'. I then asked about the circumstances under which Bhagavan hit him, and was told as follows:

Chinna Swami and Dandapani Swami [one of the former managers of the ashram and father-in-law of Muruganar] were once quarrelling and started to fight with each other. Chinna Swami was a big man, but Dandapani Swami was even bigger, and Dandapani Swami was just about to throw Chinna Swami in the well when Bhagavan returned from his walk. To stop their fight, he first hit Dandapani Swami and then Chinna Swami. Seeing him, they immediately stopped fighting and said, 'O Bhagavan, we are sorry'. He replied, 'Don't think I am interfering in your quarrel. You may carry on arguing if you like, but I had to stop your fight because you are both wearing kāṣāya [ochre cloth worn by sannyāsis (renunciants)], so if one of you were to kill the other, that would bring shame on all sannyāsis'.

As he wrote in Nāṉ Ār?, 'To the extent possible, it is not appropriate to intrude in others' affairs', and he exemplified this principle, intervening in others' affairs rarely and only when he considered it necessary or appropriate, as in this case.

If you talk with any of those who were with him in Virupakshi or Skandashram, they will tell you that he was mild and gentle with everyone except his own mother, whom he chided on every possible occasion and often scolded quite harshly. But what may have appeared to others to be harsh treatment was actually his grace, because by treating her thus he gradually freed her of all her attachments and made her fit to receive from him the greatest gift of all: annihilation of ego.

Therefore we cannot judge a jñāni by his actions, because whatever he does is in the best interests of all concerned, whether we can understand it or not. Look at Krishna, for example. He played so much mischief and induced others to do things that would normally be considered to be unrighteous, but he did so for the good of all. Most of us would not have understood Bhagavan's actions correctly if we had lived with him in those days, and that is why he was gracious to make us come later.

12th April 1979 Sadhu Om: In Bhagavan's view, every incident in the purāṇas and every teaching in the śāstras is pointing to the need for us to know ourself by practising self-investigation. For example, in verse 1102 of Guru Vācaka Kōvai he implies that the dance of Lord Siva in the form of Nataraja signifies the skilful and loving self-investigation (ātma-vicāra) that is going on within the devotee by his grace, and that the raising of his foot at the climax of his dance signifies his shining forth as sphuraṇa, the clear awareness 'I am I', thereby embracing the devotee in such a way that he merges back into his source, the heart, just as the rising sun marries the moon, embracing it in its spreading rays in such a way that the reflected light of the moon merges and becomes one with its source, the sunlight.

Sadhu Om [recalling and repeating what he had said about ten years earlier to Prof. Swaminathan and A. R. Natarajan]: The first generation of Bhagavan's devotees, including myself and all of us who are here now, must all go, and after a hundred years or so he will bring someone to clearly and firmly establish his real teachings, not by doing anything but simply by understanding and living them. That person will not remain long, but will make sufficient impact to weed out all confusions, misinterpretations and misrepresentations, thereby allowing Bhagavan's life and teachings to shine clearly in the world in all their purity and full glory.

[Hearing this, I said it is not clear to me how we should understand such a statement, because Bhagavan taught us that there is only one ego, and that the entire world seems to exist only in the view of this one ego, so the sole purpose of his teachings is to eradicate this ego, to which Sadhu Om smiled and replied:]

Yes, that is true, but the majority of Bhagavan's devotees do not understand this or are not willing to accept it, so each one understands him and his teachings in their own way, and hence for such people it is appropriate to say like this. Such statements are as true as the world in which they are made and to which they refer.

14th April 1979 Sadhu Om: Bhagavan exemplified the truth that humility is divinity. Though he is the supreme Lord of the whole universe, during his bodily life he conducted himself in the humblest of humble fashions. Now the world needs to learn from him that not to rise as ego and expose oneself to the world is true spirituality. In the name of religion and spirituality, there is so much dogmatism, fanaticism, self-assertiveness, pride, arrogance, self-boasting and humbug going on throughout the world, and this has always been the case, because such is the nature of the world, but now we all need to learn from Bhagavan that subsidence, self-effacement and humility are the true signs of spirituality.

18th April 1979 Sadhu Om [referring to the 'Bhakti' chapter in The Path of Sri Ramana]: In the classification of the different levels of bhakti, the first, second and third (a) standards are not real dēva-bhakti [devotion to God] but only viṣaya-bhakti [devotion to whatever a person desires to gain from God]. Real dēva-bhakti begins only in the third (b) standard, in which we love God only for his own sake and not for the sake of the fulfilment of any desires, so as a result of such love, God will himself appear in the form of guru in order to teach us that he is our own reality and that we can therefore attain him only by turning back within and thereby subsiding and dissolving in him in our heart. By setting us on the path of self-investigation and self-surrender in this way, God promotes us from the third (b) standard to the fourth standard, which is guru-bhakti.

In order to reach the third (b) or fourth standard, it is not necessary for one to first pass through the first, second and third (a) standards. For example, there are some good-hearted people who do not believe in God, but who nevertheless are kind and compassionate to all people and other creatures. By being kind and helpful to others without expecting anything in return, such people are unknowingly practising karma-yōga, and thereby their mind will be gradually purified, until eventually they gain the inner clarity called vivēka, as a result of which they will be naturally drawn to the third (b) or fourth standard.

Question: A tenet of Christian faith is that to love one's neighbour is to love God, and to serve them is to serve God, so if a Christian is a good person and tries to live according to this principle, where does this fit in the classification of different levels of bhakti?

Sadhu Om: They are told that to love their neighbour is to love God because otherwise they would not be kind or charitable, but in fact it is not so. True love for God is love for God alone. Until one is blessed with such one-pointed love for God alone, it is of course good to be kind and compassionate to all, but if one desires to help one's fellow men, that desire will make one rise and go outwards instead of surrendering oneself completely to God by turning back within and subsiding into the heart.

However, if someone acts on their desire to help others, that will gradually purify their mind and thereby lead them eventually to third (b) or fourth standard bhakti, in which they will desire nothing other than to give themselves entirely to God. If we have clear and sharp vivēka, we will understand that whatever happens is according to the all-loving will of God, and that he therefore does not need us to rise with the idea that we should rectify the world in any way. True service to God is not rising to do anything but only subsiding back into the heart to be as we actually are, as Bhagavan has pointed out in verse 29 of Upadēśa Undiyār:

Standing [or steadfastly being] in this state [of beginningless, infinite and indivisible sat-cit-ānanda], thereby experiencing supreme bliss, which is devoid of [the dyad of] bondage and liberation, is standing in the service of God.

Therefore if one desires anything other than to subside and surrender oneself to God, that shows a lack of clear vivēka. However, by doing kind, compassionate and charitable deeds without expecting anything in return, one can gradually weaken mamakāra [the sense of 'mine'], and thereby one will gain the vivēka [discernment] to recognise that ahaṅkāra [ego or the sense of 'I'] is the root-impurity, from which all other impurities sprout, and that it can be removed only by self-investigation and self-surrender. Only when one thus recognises that this ahaṅkāra is what stands between oneself and God and therefore desires to remove it, has one truly reached the third (b) or fourth standard of bhakti.

I used to pray to Bhagavan: 'Whatever I desire, whatever I ask you for, and however much I weep and pray for it, do not fulfil my desires but give me only what you want to give me'. If we have such a contract with Bhagavan, we need not worry about however many desires we may have. He may fulfil some of our desires if that is good for us, but he will not fulfil any that would not be good for us. Such an attitude is the beginning of true surrender, and if we yield ourself to him in this way, he will certainly protect us and weed out all our desires along with their root, the 'I' whose desires they are.

21st April 1979 Sadhu Om: In ancient days philanthropists would hoist a flag to announce any charitable deed that they were doing. For example, if they hoisted a flag to announce that they would feed the poor, they thereby guaranteed that they would feed anyone who came to the designated place at the designated time. This is what Bhagavan alluded to when he sang in verse 24 of Śrī Aruṇācala Akṣaramaṇamālai:

Arunachala, embracing [or marrying] you, who [have vowed to] kill [your] devotees, hoisting a flag [to announce your intention to do so], how will I live?

This is a great assurance for us. If we come to him with a sincere longing to surrender ourself completely to him, he has guaranteed that he will kill us, meaning that he will eradicate ego, thereby absorbing us forever back into himself, as himself.

(To be continued)

Question: Ramana Maharshi says in his Talks that surrender helps conquer destiny. How will surrender help one conquer destiny?

Answer: Actually, the quotation is from a different book. In Day by Day,¹ Sri Khanna asks Bhagavan about destiny.

Khanna: Is there destiny? And if what is destined to happen will happen is there any use in prayer or effort or should we just remain idle?

Bhagavan: There are only two ways to conquer destiny or be independent of it. One is to enquire for whom is this destiny and discover that only the ego is bound by destiny and not the Self, and that the ego is non-existent. The other way is to kill the ego by completely surrendering to the Lord, by realizing one's helplessness and saying all the time: 'Not I but Thou, oh Lord!', and giving up all sense of 'I' and 'mine' and leaving it to the Lord to do what he likes with you. Surrender can never be regarded as complete so long as the devotee wants this or that from the Lord. True surrender is love of God for the sake of love and nothing else, not even for the sake of salvation. In other words, complete effacement of the ego is necessary to conquer destiny, whether you achieve this effacement through Self-enquiry or through bhakti-marga.

Destiny pertains solely to the realm of the body-mind-ego complex. It has no relevance or authority over the Atman or Brahman, which exist beyond the confines of space, time, and causality. The Atman is eternal, infinite, and untouched by the constructs of destiny.

Destiny arises because of the illusion of separateness — the belief that we are distinct entities apart from others and the world around us. This sense of individuality leads to desires and aversions, where we wish for specific outcomes, such as winning a lottery or avoiding an accident. These desires and the events tied to them are experiences of the body-mind-ego complex, which operates within the framework of destiny.

As long as we identify with this body-mind complex as an individual entity, we remain subject to the effects of destiny. However, upon the realization of our true nature — I am the Atman — destiny loses its grip on us. In this awakened state, we recognize that we are not the transient body-mind-ego but the eternal, unchanging Self. While destiny may continue to unfold for the body-mind-ego, it no longer impacts You, the Atman. This realization transcends destiny, anchoring you in the timeless essence that simply is.

Thus, Bhagavan says, "Free will and destiny last as long as the body lasts. But wisdom transcends both, for the Self is beyond knowledge and ignorance."² He further emphasises,³"Free-will and destiny are ever-existent. Destiny is the result of past action; it concerns the body. Let the body act as may suit it. Why are you concerned with it? Why do you pay attention to it? Free-will and destiny last as long as the body lasts. But wisdom (jnana) transcends both. The Self is beyond knowledge and ignorance. Should anything happen, it happens as the result of one's past actions, of divine will and of other factors."

Thus, destiny can be overcome by Self-realisation. Bhagavan Ramana Maharshi taught that the supreme happiness of Atman can be realised by atma-vichara – Self-enquiry – which is to question 'Who am I' in order to investigate and eliminate the false ego. Thus Bhagavan says, "The removal of ignorance is the aim of practice and not acquisition of Realisation." In Shankara's words, this is to remove the avidya that causes one to confuse a rope for a snake under dim light. Due to avidya, we assume that we are the body-mind-ego complex and confuse the real Self (Atman) to be this false self. However, Bhagavan also emphasized that atma-samarpana or Self-surrender is also a path because we give up the false ego to "become" the Self. Thus, he says,⁴,⁵

M.: "All right. What need be said has been said. Well. What is destiny? There is no destiny. Surrender, and all will be well. Throw all the responsibility on God. Do not bear the burden yourself. What can destiny do to you then?"

D.: Surrender is impossible.
M.: Yes. Complete surrender is impossible in the beginning. Partial surrender is certainly possible for all. In course of time that will lead to complete surrender. Well, if surrender is impossible, what can be done? There is no peace of mind. You are helpless to bring it about. It can be done only by surrender.

D.: What is unconditional surrender?
M.: If one surrenders oneself there will be no one to ask questions or to be thought of. Either the thoughts are eliminated by holding on to the root-thought 'I' or one surrenders oneself unconditionally to the Higher Power. These are the only two ways for Realisation.

The body-mind-ego complex creates the illusion of being an independent entity by habitually fixating on thoughts of the past and the future, or on external objects, perceiving them as separate and "outside" itself. This outward focus reinforces the false sense of individuality. The practice, therefore, is to turn our attention inward, allowing the mind to subside and dissolve its mistaken identity as a separate entity, thereby realizing its true nature.

Bhagavan Ramana taught that to experience the boundless happiness of true self-knowledge, we must either seek to know our real self by investigating 'Who am I?' or relinquish our false self by surrendering it to God. These two approaches—self-enquiry and self-surrender—are not separate paths but a single, unified path. Both aim to free us from misidentification with the body-mind-ego and reveal the truth that we are, and always have been, the Atman, the infinite Self.

When this realization dawns, the concept of destiny becomes irrelevant. Destiny only governs the body-mind-ego, and once we transcend identification with it, we abide as the timeless and unchanging Atman, beyond the reach of destiny. We thus end with a quote from Bhagavan,⁶ "Find out to whom Free-Will or Destiny matters. Abide in it. Then these two are transcended. That is the only purpose of discussing these questions. To whom do these questions arise? Find out and be at peace."

Question: Why does an Upanishad say, "He whom the Atman chooses, to him alone does It reveal Itself, not to others." Does this mean effort is not required as the Atman will reveal itself to whoever 'It' chooses?

Answer: In Mundakopanishad, there is a famous passage which goes like this: "This Atman cannot be known from lengthy explanations of the scriptures; nor is it known by the intellect; not even by profound scholarship." ⁷

नायमात्मा प्रवचनेन लभ्यो न मेधया न बहुना श्रुतेन।  
nāyamātmā pravacanena labhyo na medhayā na bahunā śrutena| 
Then it goes on to say,
यमेवैष वृणुते तेन लभ्यः  
yamevaiṣa vṛṇute tena labhyaḥ  

This is a key sentence, central to our theme. There are two general pronouns in it: 'yam' meaning 'him'and 'esha' meaning 'he'.  There can be two interpretations to this statement, one by taking yam to mean the Atman and yesha to mean the aspirant and the other by taking yam to mean the aspirant and esha to mean the Atman. The two interpretations are:

1. He who chooses to seek the Atman, obtains It.
2. By him it is attainable whom It (Atman) chooses.

We can see that the two interpretations contradict each other. According to scholars, Sri Sankara has interpreted it to mean the former and Sri Ramanuja the latter.

The first interpretation implies that if a seeker makes efforts, he will be able to get Self-Realisation.  The second one implies that Atman chooses whom It will and Realization is bestowed by Grace, not achieved by effort. The first interpretation raises the question, "Is Grace needed at all?"  The second interpretation raises the question, "If Grace alone bestows Mukti, why make efforts?"

After Bhagavan's Mahanirvana, it seems Sri N. Balarama Reddy visited Maa Anandamayi in Calcutta and posed this question to her, "Which interpretation is correct?" She replied with a smile, "Both are correct!"  Well, this answer appears to add to the confusion! But not when we carefully analyse Bhagavan's statements on various occasions.

To start with, we need to understand the nature of 'effort' or sadhana that Bhagavan advocates. Self-realization is not something new to be achieved but an eternally existent state to be discovered or revealed. Just like clouds hiding the sun or moss covering up clear water, Reality remains covered up by ignorance.  Bhagavan says,⁸  

"We loosely talk of Self-realization, for lack of a better term.  But how can one realize or make real that which alone is real? All we need to do is to give up our habit of regarding as real that which is unreal. All religious practices are meant solely to help us do this. When we stop regarding the unreal as real, then reality alone will remain, and we will be that."

Bhagavan also says,⁹
"Sadhana is necessary but for what purpose? The Self is there at all times and at all places. So there is no need to try and get it from somewhere else. Sadhana is only to get rid of the bodily and other illusions which are in the way of the self standing up as Self. This delusion arises only by thinking that this bodily world is real, instead of looking at the Self, which is real. Sadhana is only to get rid of this illusion"

This is elaborated by Bhagavan,¹⁰
"No. It is correct. It chooses those only who devote themselves to It, who become Its devotees. One must turn inward to find the Atman. He who thinks of It, It will draw to Itself. All such thoughts as 'Attainment is hard' or 'Self realisation is far from me', or 'I have got many difficulties to overcome to know the Reality', should be given up, as they are obstacles; they are created by this false self, ego. They are untrue.

Do not doubt that you are the Reality; live in that understanding. Never question it by referring your realisation of it to some future time. It is because people are victimized and hypnotised by such false thoughts that the Gita says that few out of millions realise the Self. The order of asramas [four stages of life] was established as a general principle, i.e. to regulate the gradual development of the ordinary run of humanity. But in the case of one highly mature and fully ripe for atma vichara there is no graduated development. In this case jnana vichara, i.e. the Self enquiry and the blooming of jnana, are immediate and quick."

Hence, the efforts pertain to removal of ignorance.  In other words, the obstruction called ego has to be removed. In order to do that, one has to develop understanding and 'will-power' to engage persistently, determinedly and skillfully in identifying all the ingredients that have created the illusory ego and remove them. Sounds logical - but immediately it can be pointed out that the individual self that is tasked with removing the ego is none other than the ego! It amounts to saying that the ego sets up the hunt to catch itself and destroy itself and in the process, discover something beyond itself! Paradoxical, is it not? Bhagavan says, ¹¹

"The 'I' casts off the illusion of 'I' and yet remains as 'I'. Such is the paradox of Self-Realisation. The realised do not see any contradiction in it."

Let us now move on to Grace. When Kapali Sastriar asked this question, "Can I dispense with outside help and by my own effort get to the deeper truth by myself?" Bhagavan's answer was, ¹²

"The very fact that you are possessed with the quest of the Self is a manifestation of divine Grace. It is effulgence in the Heart, the inner Being, the real Self. It draws you from within. You have to attempt to get in from outside. Your attempt is the earnest quest, the deep inner movement is Grace. That is why I say, there is no real quest without Grace nor is there Grace active for him who does not seek the Self. Both are necessary."

He emphasizes it,¹³

"Divine Grace is essential for Realisation. It leads one to God-realisation. But such Grace is vouchsafed only to him who is a true devotee or a yogin, who has striven hard and ceaselessly on the path towards freedom."

From these utterances, one can conclude that as long as one feels that he is an individual with limitations, he will have to begin making efforts to know the Truth behind himself and the world in which he moves about. This is because, sooner or later he will find imperfection in his circumstances. All his desires and expectations will not come to fruition, as this is the way of life. When he begins the quest for total satisfaction or happiness, he has to necessarily take up spiritual pursuits and to engage in sadhana that will remove all obstructions to his total happiness. As sadhana progresses, he reaches a stage where he finds that he is helpless to complete the journey without divine help.

Referring to this stage Bhagavan says,¹⁴

"When the mind comes to the end of its resources and stands baffled before the unanswerable question, then a Higher Power takes charge of the mind and the Self stands revealed, the Real, the Wonderful."

The last of the vasanas cannot be eliminated by the individual's efforts and thus Bhagavan says,¹⁵

"All you need to do is find the source of the ego and abide there. Your efforts can extend only thus far. Then the Beyond will take care of Itself. You are helpless there. No effort can reach it"

In the final stages of sadhana, the sadhaka has to be aware of the fact that ego's existence only gets prolonged by the desire to make efforts to 'obtain Realisation.' Now, the mind has to necessarily give up all further efforts; it merely has to remain still. When all desires, including the desire for moksha are given up, the Higher Power takes over. Grace, in the end, burns up all the props of the ego. The salt doll dissolves in the ocean. The unreal, which never had any real existence to begin with, is transcended to reveal the Glory of the Self.

The initial stage of the quest is characterized by persistent effort and the final stage is defined by the patient wait for Divine Grace. Thus we can see that the reply of Maa Anandamayi that 'both are right', is no longer a puzzle.

Hello young adults and children!

This is Nondi, a monkey devotee of Bhagavan. Welcome to the April 2025 edition of the Children/youth corner.

In this section, I will share stories, anecdotes, puzzles and interesting facts that offer you spiritual nourishment every quarter.

The aim is to inspire you and help you blossom into kind, brave and decisive adults.

I look forward to engaging with all of you, all over the world, in the years to come. Please share your queries, feedback and articles with me at mountainpath@gururamana.org

Sincerely,
Your friend,
“Nondi”

The importance of earnestness of purpose

Here’s a story shared by Bhagavan that highlights the importance of earnestness and dedication. It’s from Crumbs From His Table by Ramanananda Swarnagiri. Bhagavan emphasizes that true success in any endeavor requires sincere effort and unwavering commitment.

Ramanananda Swarnagiri once began copying Bhagavan’s great work Ulladu Narpadu (Forty Verses on Reality) by transcribing the contents of the Ashram’s copy into his notebook. Observing him write with earnestness (shraddha), though with some difficulty and strain (likely due to his lack of experience with squatting and engaging in continuous writing work), Bhagavan shared a story of a sannyasi and his disciples to illustrate the meaning of shraddha, or earnestness of purpose.

There was once a Guru who had eight disciples. One day, he asked them all to make a copy of his teachings from a notebook he had kept. One disciple, who had lived an easy-going life before renouncing the world, could not make a copy for himself. He, therefore, paid a couple of rupees to a fellow disciple and asked him to make a copy on his behalf.

The Guru examined the notebooks one day and, noticing two books written in the same handwriting, asked the disciples for an explanation. Both the writer and the disciple on whose behalf it was written told the truth. The Master commented that, although speaking the truth was an essential quality of a spiritual aspirant, that alone would not carry one to their goal. He explained that shraddha was also necessary. Since this quality had not been exhibited by the disciple who had entrusted his labor to another, he was disqualified from discipleship. Referring to the payment for the work, the Guru remarked that salvation is invaluable, and the disciple was not at liberty to purchase it rather than undergo training under him. So saying, he dismissed the disciple.

The tediousness of copying the Guru’s teachings by hand may have deterred some, but the lesson served as a powerful reminder: true progress demands effort, discipline, and sincerity. Inspired by this story told by Bhagavan, the devotee resolved to complete the work with his own hands. May this story encourage all aspirants to embrace diligence and commitment on their journey.

Here's a personal account from our young friend Advait Shrivastav about how he came to Bhagavan and what Bhagavan means to him. Advait is a quadrilingual poet and writer, currently pursuing an M.A. in English at a central university in Delhi. Since 2021, he has been serving as the editor of Ramana Kendra Delhi's quarterly journal, Direct Path. His poems, articles, and stories have been published in various magazines.

I was born in September 1999. When I was barely four years old, my aunt took me regularly to the Ramana Kendra in Delhi. I remember virtually nothing from those days. But Sri Ramana Maharshi did not forget this little boy. A child who once enjoyed visiting temples became an atheist before reaching his teenage years. My teenage years were filled with mental suffering. Depression and anxiety were as common as oxygen. My hitherto high grades crashed, but I still managed to pass class twelve in 2017 with a decent percentage. I took a gap year after passing school. This phase was also full of intense suffering. My depression was at its peak and I could initially not even move out of my room, which had an attached bathroom. However, I started gravitating towards spirituality as the winter of 2017 came closer. Maharshi says that "Suffering is the way for Realisation of God." This is what happened with me: a staunch atheist began to feel drawn to the Sanskrit Upanishads and Kabir's colloquial poetry after hearing about both from his father.

I had become a complete theist by 2018. One of my habits was to read and collect spiritual books and magazines from various spiritual organizations such as the Ramakrishna Ashram which I frequently visited in 2018 and 2019. I had many discussions with my father on spiritual topics during this phase. I was (re)acquainted with Sri Ramana Maharshi during one such talk, and my father gave me a copy of the book, Face to Face with Sri Ramana Maharshi. The Delhi Kendra came back to my life in the last months of 2019. I wanted to buy books on Maharshi's teachings. I also wanted to know if the Kendra had a magazine, so I visited its website. I discovered Direct Path and decided to visit the Kendra to diversify my collection. The Kendra was not near my home anymore because we had shifted to Dwarka after my class 10 examinations. My first visit to the Kendra as an adult was in January 2020. I bought books and the three latest issues of Direct Path.

I visited again in the same month, but my plans to attend the Kendra regularly were thwarted by the pandemic and the resulting lockdown. Direct Path switched to an online-only mode during the lockdown. This very magazine linked me to Maharshi over the coming months. I wrote my first English poem in 2019. I sent this poem to Direct Path on 15 April 2020 and it was published by the then editor in the May-July issue. He also added me to the Kendra's WhatsApp group in May and I would receive quotes of Maharshi on it. I felt assured that Direct Path was a good platform for my philosophical poems. The May-July issue was released in the last week of July. This is when the then editor enquired if I would be interested in volunteering for the Kendra. I conveyed my assent. I was gradually becoming convinced that I was recovering well and that new avenues were opening up. I was assured that my tough times were behind me. But it was then that the ghosts began to appear.

Depression struck again. It was more intense this time. Past trauma flooded my mind, undoing all the progress I had made in 2019. The trauma was related to my difficult teenage years, during which immoral acts were committed by me and against me. Suicidal thoughts returned in the last quarter of 2020. This is when Maharshi took me into his fold completely. I was still receiving quotes on the WhatsApp group. One of the quotes said that a sinner should not worry and weep and instead meditate on the Self. This quote from the fourteenth paragraph of Who Am I? made me accept my past. His views on sin were the most profound I had ever encountered. Another quote by Maharshi (which was put to verse by Sadhu Arunachala) helped me look beyond the depression of the past and the anxiety of the future: "The fates of souls are all by God ordained / According to the deeds that they have done. / That end that's destined ne'er to be attained / Will never be achieved by anyone / However hard they try. All those things, too / That are destined must occur one day, / Will come to pass whatever you may do / To interfere and try their course to stay, / And this is certain. At length we come to see / That it is best that we should silent be."

A development happened in November 2020. The then editor of Direct Path invited me to document online satsangs that were hosted by the Delhi Kendra on Zoom and later uploaded to YouTube. I would listen attentively to the satsangs I was assigned while documenting them. These activities brought me closer to Maharshi's teachings and helped me transform into a devotee. I began chanting a famous devotional Sanskrit chant regularly. The Sun had risen in the forest of darkness. 2021 was a new year which brought new hope. I completed my BA (Hons.) English degree in July that year. I was called by the then secretary of the Kendra in March and was offered the post of editor for the Direct Path. I accepted it without any hesitation. I took over in April and brought out the Feb-Apr 2021 issue, but my name was not printed in the first two issues. I still hold this position and enjoy the grace and protection of Maharshi.

The act of writing poetry originates from a divine blessing. I believe that Maharshi's grace not only transformed me as a person but also helped me grow as a creative writer. I had written only 22 poems by the end of 2020, but I wrote 2654 verses in the following years. Philosophical insights would pour into my mind, and I transformed each one into a poem. I wrote my first poem on Maharshi in the last quarter of 2021. I have written around 100 such poems on Bhagavan to date, which is a testament to the fact that it is He, the Maharshi, who fueled my poetry. I later learned that Neera Kashyap Madam had suggested my name — first for documenting satsangs and then for the position of editor of Direct Path. She guided me thoroughly during my first year as editor. My bond with her made me realize that Maharshi works through His devotees to save and transform the lives of non-devotees. The non-devotees are transformed into devotees, joining the chain, and thus, wisdom is multiplied as ignorance dissolves.

My struggle with depression has now become negligible. Maharshi's teachings have shaped my mind and brought me much clarity. This clarity helps me materially, mentally, and spiritually — such is the breadth of Maharshi's wisdom. A lost boy has now become a clear-headed man. I aspire to explore various creative fields, and Maharshi's teachings have shaped both my philosophical outlook and my creative expression. This influence enables me to convey my understanding and experiences to others, inspiring transformations similar to my own. My favourite activity (writing poetry) finds new dimensions each time I reflect on Maharshi's literature. Maharshi's words also assist me in another way: there are times when past trauma surfaces like bubbles, temporarily filling me with negative thoughts. In these moments, Maharshi's written wisdom and omnipresent grace prompt me to introspect, helping me navigate these thoughts. The timeless teachings of Bhagavan Ramana Maharshi support me every time.

Here’s this issue’s Fun Corner

Crossword Puzzle
Find family members of Bhagavan

ACROSS
3. Mother of the current Ashram President (7)
7. Bhagavan’s youngest grand nephew (4)
8. Current President of the Ashram (5)
9. One of Bhagavan’s grand nieces (8)
11. One of Bhagavan’s grand nieces (7)

DOWN
1. Bhagavan’s brother-in-law (6)
2. Editor of the The Mountain Path (5)
4. Former President of the Ashram (8)
5. Sister of the current Ashram President (5)
6. Bhagavan’s nephew (8)
10. Bhagavan’s sister (6)

Scriptures translated into Tamil by Bhagavan

Shloka: Sri Ramana Ashtottaram
Let’s continue to memorize this wonderful composition bySri Viswanatha Swami. These are 108 names of Bhagavan used to worship him. As each name is uttered by way ofinvocation, a flower is offered in worship. Let’s memorize one name at a time and understand its meaning. Here’s Name 6:
ॐ कारणोद्भवाय नमः।
Oṁ kāraṇodbhavāya namaḥ

Meaning: One whose birth was for a purpose
He was born for the divine purpose of renewing human life and transforming the world.

Solutions to January 2025 crossword puzzle and life events matching puzzle

The Māṇḍūkya Upanishad stands as a monumental text in Indian philosophy, remarkable for its brevity and depth. Comprising only 12 verses, it explores the nature of the Self (Ātman) and its ultimate union with the absolute reality (Brahman). Despite its compact size, the text delves into profound metaphysical questions, examining the states of consciousness—waking (jāgrat), dreaming (svapna), deep sleep (suṣupti), and the transcendent state (turiya). Using the sacred syllable "Om" as its central framework, the Upanishad elucidates the unity underlying these states.

In the Muktika Upanishad, which catalogues 108 principal Upanishads, it is asserted that a complete understanding of the Māṇḍūkya Upanishad suffices to comprehend the essence of all other Upanishads. However, the text's brevity and dense, cryptic nature often necessitate careful study under the guidance of a teacher.

The Māṇḍūkya Kārikā: A Masterpiece of Non-Dual Thought
To unravel the profound teachings of the Māṇḍūkya Upanishad, the sixth century sage Gaudapāda authored the Māṇḍūkya Kārikā, a seminal commentary and expansion that serves as a cornerstone of Advaita Vedānta. Comprising 215 verses across four chapters, the Kārikā systematically develops the philosophy of non-duality (Advaita) and provides a sophisticated metaphysical framework for understanding reality, consciousness, and liberation.

This text not only elaborates on the Upanishad but also lays the intellectual groundwork for Adi Shankaracharya's the systematization of Advaita Vedānta. Many of Shankara's arguments about the illusory nature of the world and the non-dual essence of Brahman have their roots in Gaudapāda's work. Through its rigorous critique of dualism and its articulation of non-origination (ajāti-vāda), the Kārikā has become an enduring beacon of philosophical inquiry.

The first chapter of the Māṇḍūkya Kārikā expands on the Upanishadic description of the four states of consciousness:

Waking state (jāgrat): In this state, the self engages with the external world through sensory organs. It is associated with outward-moving consciousness and is empirical and transactional in nature.

Dreaming state (svapna): Here, the consciousness moves inward, creating its own reality independent of external stimuli. Though less tangible, this state resembles waking life in structure.

Deep sleep state (suṣupti): Characterized by the absence of desires and dreams, this state offers bliss but lacks self-awareness.

Turiya: The transcendent state beyond dualities. Gaudapāda identifies turiya with pure consciousness and ultimate reality. Unlike the first three states, turiya is not bound by empirical or subjective distinctions and represents the substratum of all existence. Gaudapāda emphasizes that turiya, often termed the "fourth state," is not one among others but the sole reality, with the other states being mere manifestations.

In the second chapter, Gaudapāda introduces the principle of māyā, asserting that both waking and dreaming experiences are ultimately illusory. While waking life appears real due to its coherence and continuity, it is no more substantial than dreams from the perspective of ultimate reality. He uses the famous analogy of a rope mistaken for a snake: just as ignorance (avidyā) leads to misapprehending the rope as a snake, ignorance of the Self leads to perceiving the phenomenal world as separate from Brahman. Upon realization, the illusion dissolves, revealing the undifferentiated reality of Brahman.

The third chapter articulates Gaudapāda's radical non-dualism. He argues that distinctions between the individual self (jīva) and the universal Self (Brahman) are illusory. Apparent diversity arises from ignorance, while true knowledge reveals the oneness of existence. Gaudapāda boldly declares that creation itself is an illusion. From the ultimate standpoint, there is no creation, no dissolution, and no duality. This philosophy of ajāti-vāda (non-origination) forms the heart of his non-dualism, challenging conventional notions of causality and existence.

The final chapter emphasizes the sacred syllable "Om" as a symbol of Brahman and a meditative tool for realizing non-duality. Gaudapāda connects the phonetic components of "Om" with the four states of consciousness, asserting that meditating on "Om" can guide seekers toward the realization of turiya.

The Māṇḍūkya Kārikā is not merely a philosophical treatise but a practical guide for self-realization. Its blend of Upanishadic teachings with elements of Yoga philosophy offers a comprehensive roadmap for spiritual seekers. Gaudapāda's logical dismantling of dualism has influenced not only Indian philosophy but also comparative studies with Western idealism, highlighting its universal significance.

A Contemporary Interpretation
Tushar Choksi's Piercing the Human Experience: Based on Mandukya Karika provides a modern interpretation of the Māṇḍūkya Kārikā, bridging ancient wisdom with contemporary spiritual needs. The book explores human experiences like waking, dreaming, and deep sleep, emphasizing the discovery of the self (Ātman) that transcends these states.

Choksi distills complex Vedantic principles into relatable terms, making them accessible to modern readers. The book combines philosophical depth with practical exercises, such as meditation techniques and mind-control practices. Choksi bridges the gap between abstract metaphysical ideas and their application in everyday life, emphasizing self-realization as a path to freedom and peace.

While Choksi's interpretations are insightful, readers unfamiliar with Advaita Vedānta or Eastern metaphysics may find the philosophical depth challenging. However, the author's systematic breakdown of ideas ensures significant value for committed readers.

This book offers a modern lens for engaging with these ancient teachings, making them relevant and applicable in the contemporary world and inspire seekers to explore the mysteries of consciousness and embrace the infinite, unchanging essence of the Self.

― M. Giridhar

Sivaprakasam Pillai Day
Sivaprakasam Pillai (1875-1948), first met Sri Ramana Maharshi in 1902. He is best remembered for his role in getting Bhagavan to write down his teachings, which were later published as the book Who am I? When news of Pillai's mahānirvāṇa was conveyed to Bhagavan, he indicated that this great devotee had attained mokṣa.    On Thursday, 12th January 2025, devotees gathered in the New Hall to celebrate Pillai's Aradhana by singing a selection of his compositions on Bhagavan. The recitation was followed by āratī and the distribution of prasād.

Ramaswami Pillai Day
On Saturday 14th January, devotees gathered at the samādhis of devotees near the back gate at the shrine of Ramaswami Pillai. After chanting Śrī Aruṇācala Akṣaramaṇamālai, āratī was performed followed by the distribution of prasād.

Mattu Pongal
Mattu Pongal was celebrated in grand fashion at the Ashram. This day is dedicated to honouring and expressing gratitude to cattle, particularly cows and bulls, for their role in agriculture and farming. Puja was performed for Siva's bull, Nandi, in the Mother's Shrine, at the samadhi of Cow Lakshmi, and in the ashram goshala, where the cows were lovingly decorated and fed by devotees.

Maha Sivaratri
Sivaratri was celebrated at the Ashram on Krishna Paksha Chaturdasi, the 26th of February, with jagaran, the traditional all-night vigil sustained by puja, recitation and meditation. The first kala puja was followed by the lighting of the ceremonial bonfire (of cow dung) at the Ashram gosala generating the upcoming year's supply of sacred ash. This was followed by three more kala pujas throughout the night

Obituaries
Born 7th April 1933 in Berlin, Smt. Heike Hildebrand made her home in Tiruvannamalai following a call from Ramana Maharshi through the well-known Wellings Bust which hung in her flat. A voice from the photo seemed to say, "Why wait any longer? Come live at the foot of Arunachala!" She heeded the call and came to settle near the Ashram in 2008.

  Daughter of Lucy Ma (Lucy Cornelssen) who translated the works of the Maharshi into German, Heike visited Ramanasramam during the decades her mother lived in Tiruvannamalai. After coming to settle in Tiruvannamalai, Heike (also known as Snehajyoti) helped introduce Germans to the Ashram and devoted herself to inter-religious dialogue. She passed away peacefully at her home in Tiruvannamalai at 2 pm on Kanum Pongal day, 16th January 2025. Her seventeen years in Tiruvannamalai left an indelible mark on the Ashram community, where her presence and devotion were cherished.

Indusekhara S. Madugula, Ph.D. was a prolific author and a seeker of truth, believing that the most direct path to understanding the meaning of life lay in self-inquiry—exploring one's origins, one's true Self, and the inevitable mergence into Supreme Consciousness. His book, Beauty and the Saint: Śaṅkara's Saundaryalahari (2023), delves into how Śaṅkara's poetry uniquely engages the spiritual seeker. From 1996 to 2021, Dr. I.S. Madugula was a regular contributor to Mountain Path, where he wrote numerous articles, including the two-part piece How I Came to Bhagavan. Dr. Madugula passed away on January 6, 2025. His insightful contributions to spiritual literature will be deeply missed.

Bhagavan Sri Ramana Maharshi (Malayalam): This book, which is the translation of B.V. Narasimha Swami's Self- Realisation, is a testament to Bhagavan's grace. Devotee Ekkanattu Appunni (Theyyuni) undertook this labor of love, receiving Bhagavan's blessing in a dream and subsequent tacit approval after reading the completed translation to him. The original English biography offers profound insights into Ramana Maharshi's life and teachings, guiding seekers toward Self-enquiry. Appunni's dedicated translation captures this essence, making Bhagavan's wisdom accessible to Malayalam readers. This book chronicles Ramana's journey, from boyhood to revered sage, emphasizing his silent presence and teachings on Self-realization. It is hoped this translation will inspire many Malayalam readers on their spiritual paths. pb. xx+244; Rs. 200; ISBN: 978-81-8288-337-6.

Sri Ramana Jeevancharit O Upadesh Ratnamala (Bengali): This book presents Bhagavan Sri Ramana Maharshi's prose works: Self-Enquiry, Who Am I?, and Spiritual Instruction (Upadesa Manjari), alongside a brief biography. Translations of Self-Enquiry, Who Am I?, and the biography are drawn from the 1959 Bengali edition of Sri Ramana Geetika. Spiritual Instruction is taken from Dr. Purnima Sarkar's Upadesh Manjari. All texts have been revised and annotated for clarity. Reflecting the original compilation, each work is preceded by a short introduction explaining its context. This collection aims to benefit Bengali readers eager for more translations of Bhagavan's teachings..pp.viii+80; ISBN: 978-81-8288-338-3; Rs.80.

When there are thoughts, it is distraction;
When there are no thoughts, it is meditation.
— Talks with Sri Ramana Maharshi, Talk No. 68

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Published by Dr. Venkat S. Ramanan, President, Sri Ramanasramam on behalf of Sri Ramanasramam
from its office at Tiruvannamalai 606603 and printed by Sri. N. Subramanian at
Sudarsan Graphics Private Limited, 4/641, 3rd Street, 12th Link Street, Kottivakkam, Chennai 600 041.
Editor: Dr. Venkat S. Ramanan