GURU VACHAKA KOVAI
The Light of Supreme Truth
or
THE COLLECTION
OF GURU’S SAYINGS
622. When rightly considered, nothing will be more wonderful
and laughable than one’s toiling very much
through some sadhana to attain Self in the same
manner as one toils to attain other objects, even
though one really ever remains as the non-dual Self.
24 Chapter Concerning the Evil of Fame
(Puhazhchi Navai Tiran)
Michael James: The Tamil word ‘puhazhchi’ means both fame and
praise.
623. Because it brings one under the great evil of yielding
to non-vigilance [pramada], through which one is
made to think that one is worthless and mean body,
while in fact one is the supreme Brahman, fame [or
praise] is to be rejected with great contempt and is
not at all to be aspired for by wise people.
Sadhu Om: Is not the jiva [the ego], who has a name and form as
‘I am so-and-so’, the one who gains fame or receives praise?
Therefore, it is possible to aspire for fame or praise only when we
take upon ourselves the state of an ego, a wretched and downtrodden
state caused by pramada. Hence, it is advised that those wise
people who aspire for Self-knowledge should necessarily reject the
possibility of gaining name and fame. It is highly improper for such
aspirants [mumukshus] to run madly after name and fame. Verse
263 of Tirukkural states: “Be born to live with fame; for those who
do not achieve fame, it is better not be born”. Tiruvalluvar [the
author of Tirukkural] has rightly said that fame is essential only for
those who want to be born as a jiva [as an ego]. But since
mumukshus are those who do not like to be born, but who like only
to put an end to their jiva-hood and to realize Self, the fame which
was recommended by Tiruvalluvar is an obstacle and a great evil
for them. That is why Sri Bhagavan says that it should be rejected
with contempt by wise people.
624. By exposing oneself due to the desire of being praised
by others, one is unnecessarily removing one’s protection
and creating obstacles to the sadhana one
has undertaken.
176 Sri Muruganar
Sadhu Om: The desire for the annihilation of the ego is the right
sign of atma-sadhana. But fame and praise are things to be gained
only by the ego. Therefore, if one has a desire for fame it means
that one does not like to destroy the ego. That is why Sri Bhagavan
says that the one who has desire for fame is himself creating
obstacles to his sadhana. Therefore, if the atma-sadhana is to
progress unobstructed and well protected, it is better for an aspirant
to live a life of unknown name and unknown place.
25 Chapter Concerning the Evil of Arrogance
(Anava Navai Tiran)
625. To be subject to arrogance, the reign of hell, is the
great, unacceptable wrong. Who but worthless people
will fail to hate the face of that kalipurusha [that
evil, arrogance], which should never be seen by good
people?
626. To come and sit with straight back and neck [as if
great yogis] in the holy presence of Jnanis, who are
in Self-abidance [atma-nishtha], but [then] yawning,
sleeping and snoring – this habit of worldly people is
highly improper and bad.
Sri Muruganar and Sadhu Om: It is indeed true that such incidents
as described in this verse actually used to happen in the
presence of Sri Bhagavan. This verse deals with the improper and
arrogant behaviour of some worldly minded people who come to
the presence of Jivan-muktas and pretend to be great yogis. The
holy presence of Jnanis like Sri Bhagavan Ramana is very rare on
earth. Therefore, on such rare occasions when it is available, instead
of using it to eradicate our sleep of ignorance [ajnana], pretending
to be in yoga but actually yawning, sleeping and snoring
due to tamas is highly improper on the part of people.
26 Chapter Concerning the Birth of Misery
(Dukha Utpatti Tiran)
627. Though the nature of Self ever exists as bliss, one is
scorched by the burning sun-heat of the misery of
birth [and death] solely on account of the rising of
GURU VACHAKA KOVAI 177
the ego and its functioning mischievously with the
madness of dense delusion.
628. The ego, the vile attachment to the body [as ‘I am
this’], is the base of all demonic qualities [asura sampat].
For those whose illusory ego [maya-ahankara]
is waxing through contact with the binding ‘mine’-
ness [mamakara], it is indeed impossible to achieve
peace.
27 Chapter Concerning the Soul
(Jiva Bodha Tiran)
629. The petty soul’s wandering [through the five senses],
his suffering in the world, his again turning his attention
within and his resting peacefully in the heart for
a while, is just like one’s wandering in the hot sun,
one’s coming back to the cool shade of a tree and the
subsiding of one’s heat [for a while].
630. The discriminative person [viveki], having once suffered
in the hot sunshine, will not like to go again
into the sunshine from the shade. Likewise, those
who have suffered in the three-fold heat [of desire for
wealth, women and fame] which scorches this world,
should not again turn worldwards, leaving the Heart
[Self].
Michael James: Refer to Who am I? where the simile of wandering
in the scorching heat of the sun, which is used in the above two
verses, is given by Sri Bhagavan.
631. The embodied souls [jivas], who have [apparently]
risen from the Real Thing [Self or Brahman], cannot,
until they merge into the Real Thing [their source],
stand [or stop] anywhere in spite of any amount [or
kind] of obstacles [in the form of pains and pleasures,
that is, they cannot stop making efforts, either
resting contented with any amount of pleasures or
being dejected with any amount of pains experienced
in innumerable births of any kind in any world], just
as a bird which flies into the vast sky from the
178 Sri Muruganar
ground cannot stand anywhere else until it returns to
earth.
632. When the souls [by enquiring ‘Whence am I?’ or ‘Who
am I?’] turn and go back to their source along the
way they came, since they then merge into their own
Self and since the bliss of Self is so clearly experienced
there by them, they stand still, being well
established for ever in Self.
Sadhu Om: Verses 631 and 632 convey the same ideas
expressed by Sri Bhagavan in verse 8 of Sri Arunachala Ashtakam.
Refer also to the first seven pages of chapter two of The Path
of Sri Ramana, Part Two, where the same idea is elaborately
explained.
633. Instead of being saved by the Grace of God by thinking
of it [the Grace] without thinking [that is, by
remaining quiet with the consciousness ‘I am’], who
can and how to do anything by rising as ‘I am
so-and-so’? Therefore, by attending to Self and
thereby not allowing the ghostly ego to rise and
attend to other things, remain in the supreme
Silence, where you are That.
28 Chapter Concerning the Powerlessness of the Soul
Jiva Asakta Tiran)
634. Except by the pure light of God’s Grace, no one living
in this world of ignorance, will be able to enjoy the
bliss of the supreme Jnana, Self, which shines even
through the darkness of delusion [that is, which
shines as the light of knowledge enabling one to
know even the existence of the darkness or
ignorance].
Michael James: Refer also to verse 648.
29 Chapter Concerning the Truth of the Objects Seen
(Drisya Unmai Tiran)
635. When one who does not see the truth himself, the
seer, who is indispensable for seeing, sees the world
GURU VACHAKA KOVAI 179
as true, the world which is seen by him itself ridicules
him and laughs at him within itself, bringing
shame on him.
Sadhu Om: This verse, which declares that the world laughs within
itself and ridicules the one who sees it as real, has a unique
beauty. We may wonder how an insentient thing called ‘world’ can
laugh. That is the beauty of this verse. We should understand this
verse having in mind the idea taught in verse 74 of this work. Will
not an unchaste and base-natured prostitute laugh within herself
when she hears the appreciating words of her infatuated new lover,
who says to his friend, “Oh, this woman, my lover, is the most
chaste woman in the world”. Likewise, the world laughs within itself
at those who think that it is real. Thus this verse personifies the
world nicely. Sri Bhagavan gives more emphasis to the fact that
the world is unreal by exposing in this verse that the support or evidence
of no other is needed to prove the unreality of the world, for
the world itself knows that it is unreal. This is the climax of the fun
in this verse.
This verse contains the same instruction given by Sri
Bhagavan in Maharshi’s Gospel, Book Two, chapter three [8th edition,
page 63], “Well then, that world, which you say is real, is really
mocking at you for seeking to prove its reality while of your own
reality you are ignorant”.
636. Only those which come within the range of light, and
not those which are beyond the range of light, can
[be known to] exist. Likewise, only those things [the
universe] which come within the range of the mind
[the reflected light of Self], whose function is thinking
and forgetting, are known to have existence.
Michael James: The world cannot appear where the mind-light is
absent. That is to say, in the true light of Self the universe, which
consists of objects that are created (by thinking), sustained (by
continuing to think) and destroyed (by forgetting), does not at all
exist. On the other hand, since Self (or God), the truly existing
Thing, is beyond the range of mind-light, to the mind It is non-existent.
The reason why Self is said to be beyond the range of
mind-light, whose function is thinking and forgetting, is that It is a
180 Sri Muruganar
Thing which can neither be thought of nor forgotten, and which can
Itself neither think nor forget.
637. When a thing is known in front [of you], it only establishes
that something exists, but does not establish
that the form which is made to appear by the contact
of the senses with it, is the reality or true nature of
that thing.
Michael James: The name-and-form of a thing which we know is
created only by the contact of the five senses with that thing. Since
name-and-form is a mere imagination of the mind, the true nature
of anything we know in the world (or as the world) is in fact nothing
but Self.
638. If, instead of seeing anything in front [of you] by the
mind, you see by the mind the one who sees, all will
be found to be oneself, the seer; then all objective
knowledges will be found to be foolish.
639. If the seer [drik, the ego] and the seen [drisya, the
world] were different in their reality [sat], the act of
seeing would never be possible. But since seeing is
possible, know that they [the seer and the seen] have
one and the same reality.
Sadhu Om: If we now view verse 636 through the eye of the idea
given in this verse, we will understand clearly that the reason why it
was said there that only those things which come within the range
of the mind are known to have existence, is that ‘seeing’ is possible
only when the seer and the seen are on the same plane of reality
[sat].
In this verse we are taught a unique idea! Do not many of us
say, “It is easy to see other things since they are different from us,
the seer, but it is difficult for us to see Self since It is not different
from us?” However, if we scrutinize the matter in accordance with
this verse, we will find that the law of nature about the seer, seen
and seeing is quite contrary to this. It is indirectly but firmly
instructed here that to know Self is the easiest, because the reality
[sat] of the seer [the ego] is in truth Self, the one reality, which we
want to see or know.
GURU VACHAKA KOVAI 181
We should also consider here the fact that the seeing of a
dream is possible only because all the objects seen in that dream
have the same reality [sat] as that of the dreamer who sees the
dream.
One more point is also to be understood here. Since the
reality or nature of the knower, the ego is the same as the reality or
nature of all the objects known [not only of all the objects known
through the eyes, that is, the objects seen, but also of all the
objects known through the other four senses, that is, the objects
heard, smelt, tasted and touched], a thing as world is known to be
existing, which is nothing other than the knowledge obtained
through the five senses. And since, because it rises and sets, the
nature of the ego is false, the world of names and forms, which
also has the nature of rising and setting, is also said to be false.
But when the real nature of the ego, which lives only by feeding
upon the names and forms, which rise and set, is scrutinized
[enquired into] and found to be Self or Brahman, the true reality
[sat], which does not have the false nature of rising and setting,
then the reality of the world will also be found to be Self. Refer here
to verse 4 of Ulladu Narpadu, where Sri Bhagavan asks, “Can the
seen be otherwise than the eye (the seer)?”. Only then will the
absolute truth, namely that even the world is real – that it is Brahman
itself – be properly understood [refer here to verses 50 and 52
of this work]. Till then, it is indispensable [and since it will help one
to reach the absolute reality, it is also highly recommendable] for
the aspirants to take the reality [sat] of the seer, the ego, to be
unreal or asat, and also to conclude that, since the world has the
same reality [sat] as the seer, it is unreal.
30 Chapter Concerning Objective Attention
(Suttu Unarvu Tiran)
640. Since the divine bliss is such that it will shine of its
own accord if one simply remains still [remains as
one’s own existence-consciousness], instead of enquiring
into oneself and knowing that one is really
nothing but the supreme Self, which is devoid of
coming and going, and thereby enjoying that bliss, it
is, alas, a pity that one unnecessarily wanders [attending
to second and third persons, that is, that one
182 Sri Muruganar
unnecessarily toils much in the paths of puja, dhyana
and so on].
Michael James: In this verse, it is said in a ridiculing manner that it
is futile to toil and wander in order to obtain bliss, which will be ever
available if we simply keep still, doing nothing!
This verse may also be interpreted to have a second meaning
as follows: “For the bliss which will shine even when one
remains still, wandering in [the sadhana of] proudly knowing oneself
as the great Self, which has no coming, is to attain that bliss”.
However, since this second meaning is not a coherent sentence
and since the reasoning in it is not consistent, it is not a fitting
meaning. Moreover, when the later verses in this chapter are read,
it is clear that the aim of this chapter is to expose the futility of
objective attention (that is, to expose that Self cannot be attained
by attention to second and third person objects), and hence only
the first meaning given above will be found to be fitting.
641. Even though in truth one ever remains as Self, one’s
efforts to seek Self as if one were something else and
to attain Self, is to subside finally by knowing that the
Self [‘I’] shining in anyone, though it now seems to
be different from oneself, is not different from
oneself.
642. One’s thinking that Self, which [in reality] is not other
than oneself, is other and toiling very much to attain
It through one’s own effort [through sadhanas], is
just like one’s running after one’s own shadow to
catch it.
643. Since existence itself is clearly shining as the consciousness
‘I-I’ in the heart, that reality, the unfalse
eye [or knowledge], and not those objects [vishayas]
seen by the physical eye, alone is sakshat [what is
seen directly]. Therefore, seek and know that.
644. Those who do not keenly attend to and know the existence-
consciousness which shines ever-unsetting in
the heart, fall into maya through the objective attention
caused by the ego, which rises and attacks with
dense delusion.
GURU VACHAKA KOVAI 183
31 Chapter Concerning the Severance of Objective Attention
(Suttu Aruttal Tiran)
645. The real intention of the scriptures in saying “Know
the truth of thyself”, is nothing but to make one give
up the objective attention, the false knowledge. Why?
Because, the truth of oneself ever shines in everyone
as ‘I am’, like the sun.
Michael James: Since the truth of oneself is ever shining in everyone
as ‘I am’, it is not a thing to be known anew. Therefore, when
the scriptures say “Know the truth of thyself”, their real intention is
simply to make us turn our attention towards the ever-known ‘I am’,
thereby giving up the attention towards second and third person
objects, for such objective attention alone is wrong knowledge or
ajnana. Thus, the intention of the scriptures is not to make us know
anything new, but only to make us give up our wrong knowledge. In
other words, if we merely give up our objective attention, that itself
will make it clear to us that we ever know Self.
646. Self, the shining of Grace, which does not reveal
itself when sought by the mind, which is merely an
objective attention [that is, an attention towards second
and third persons], will reveal itself when that
objective attention [the mind] ceases to function.
“When I look at her, the new bride will only look
down towards the ground, but when I do not look at
her, will lovingly look at me and mildly smile within
with joy.”
Michael James: The last two lines of this verse are a quotation of
verse 1094 of Tirukkural. The unusual way of comparing Self to the
bride and the ego to the bridegroom is to be noted here.
When one seeks to know Self as an object through the
extroverted mind, It is not revealed. But since the cessation of
extroversion is itself introversion or Selfwardness (ahamukham),
Self will automatically shine forth when extroversion ceases.
Here readers are warned not to interpret the simile in the following
wrong manner: ‘The bride looks at the bridegroom only
when he does not look at her. Therefore, Self will reveal itself only
when we do not attend to It, that is, only when we attend to the
184 Sri Muruganar
external world’. This is not the meaning which is intended when
giving this simile. The correct interpretation should be: ‘Self cannot
be known by mind, but It will automatically shine forth when, and
only when, the nature of the mind (namely attending to or knowing
only second and third person objects) is destroyed’.
647. Do not look at this, do not look at that. If you simply
remain without looking at anything, then by that powerful
look at [one’s own] being [that is, by that powerful
attention to Self, ‘I am’], you will become the
supreme reality which has the outlook of the unlimited
space of consciousness [chit-akasa].
648. Except by the Lord’s Grace, which begins to function
when one surrenders oneself completely to His Feet
with sincere devotion, it [the reality] cannot be cognised
merely by the skill of the mind of the jiva. So
subtle is the reality.
Michael James: Refer also to verse 634.
649. Do not search and wander without attaining any [worthy]
state in spite of having learnt all arts and having
heard all [philosophies] that are to be heard. Simply
to remain as love in Him [the Lord] who shines as
love, is the state supreme!
Michael James: Verses 983 and 1023 may also be read along
with this chapter.
32 Chapter Concerning the Truth of Love
(Anbu Unmai Tiran)
650. Those who do not know the taste of love, which is in
no way inferior to any of the other six tastes, regard
love as the seventh taste. [But know that] love is the
basic taste which gives life to all the other six different
tastes classified [in the past].
Michael James: The six tastes are sweet, bitter, salty, sour, pungent
and astringent, and love is sometimes classified along with
these as the seventh taste.
651. Only those who do not know the inexpressible taste
GURU VACHAKA KOVAI 185
of love will count the taste as seven [as if love were a
taste like the other six tastes]. But since we know
well the taste of love, the real taste, we declare that
love is the only happy taste [and that none of these
others are tastes at all].
652. Only when Self, the truth of love, is known, will the
knot of all the severe problems in life be severed.
Only when the pinnacle of love [the supreme love or
para-bhakti] is attained can even liberation be said to
be attained. Love is verily the heart of all religions.
Sadhu Om: When the true nature of love is realized, it will completely
cease to take the form of desire, which is its ‘vritti rupa’ [that
is, which love is in the form of a vritti or movement]. When desire is
thus removed, all its five offshoots, namely anger, miserliness,
delusion, arrogance and jealousy, will also cease to exist [refer to
verse 375]. Since all the problems of life are based upon only these
six vices, it is said that the knot of all problems in life will be severed
by realizing the true nature of love. The truth of love is nothing
but Self. How? Since the real nature of Self is asti-bhati-priya or
sat-chit-ananda, love [priya] or ananda cannot be different form
Self. This is why the Sages declare that love is God.
653. The truth behind the saying of wise men, “When one
goes to see Sages, who are the treasures of true and
clear knowledge [jnana], one should take some offering
and should not go empty-handed,” is that one
should go with true love for them in the heart [that is,
one should not go simply for sight-seeing or to test
them].
Sri Muruganar: Since other kinds of offering may not be available
for everyone and at all times, since even those offerings will be
worthless if there is no love in the heart, and since if love alone is
present it will fill up the deficiency created by the absence of all
other offerings, love is here recommended as the supreme offering.
654. Not only by love being obstructed, but also by love
being wrongly forced, are all living beings caught in
and eaten up by many miseries in life.
186 Sri Muruganar
Sadhu Om: Evil befalling the things we like is what is mentioned
here as ‘love being obstructed’, while having things that we dislike
forced upon us is what is mentioned here as ‘love being wrongly
forced’. Thus, when love is allowed to function in the form of a
movement [pravritti rupa], that is, as petty desires – likes and dislikes
– jivas have to undergo untold miseries in life. Therefore,
keeping love in its pure form, not allowing it to take a vritti form as
likes and dislikes, is both (a) not allowing love to be obstructed,
and (2) not allowing love to be wrongly forced. This is why Sri
Bhagavan said in the work Who am I?, “Likes and dislikes are both
to be disliked”.
655. The experience of Self, which is nothing but the form
of [supreme] love, is that in which the eyes see only
love, the tongue tastes only love and the touch feels
only love, which is bliss.
Michael James: This verse describes that the nature of the experience
of Self is the one unbroken essence [ekarasa] of love, that is,
it explains that this world, which is nothing but the experience
gained through the five senses, is transformed into and experienced
as Self when the dawn of Self-knowledge takes place.
Verse 62 of this work is to be read once again here.
Sri Muruganar: The Self-love which shines naturally in everything
when all is known as Self, is completely different from the false and
delusive feeling of pleasure which appears through the mental
sense-experiences. This divine ecstasy, known as ‘prema’ or
‘bhakti’, is what is expressed by Manikkavachagar in his Thiruvandappahuti
as his great experience.
33 Chapter Concerning Form
(Sakala Tiran)
656. Those who say that the reality has no form are those
who do not know the reality. For the form of the Sage
[sahaja nishtha] who correctly knows and abides in
the reality, Self, the nature of which is like the
[all-pervading] nature of space, is verily the form of
the reality. Know this.
Sri Muruganar: Through this verse, Sri Bhagavan disproves the
GURU VACHAKA KOVAI 187
saying, ‘The reality has no form’. How? Since the Sage [sahaja
nishtha] who has known the reality as it is, is none other than the
reality, He Himself is the very form of that reality. This is what is
meant by saying, ‘Jnani Himself is Self’.
Michael James: Sri Muruganar here refers to the Bhagavad Gita,
chapter 7, verse 18, in which Sri Krishna says that the Jnani is
Atma.
657. Worship of the formless is possible only for those
who have lost the notion ‘I am this form [the body]’.
Any kind of worship [that is, any effort at formless
meditation] being done by those who have the notion
‘I am this form [the body]’ is nothing but a worship of
form. Know this.
Michael James: Refer here to verse 208 of this work.
658. To worship the formless reality through thought-free
thought [that is, by attending to the thought-free
Self-awareness, ‘I am’] is best. If one is incapable of
doing this formless worship of God, to worship God
in form is proper.
659. Let those who have become a prey to the delusion of
action [karma], being unable to follow the original
path of the light of Self, existence-consciousness,
worship the form of their beloved God. Then they will
gradually lose their delusion [towards names and
forms and action] and finally [by the Grace of God or
Guru] attain the Supreme Self.
Sri Muruganar: Self-attention alone is the path described in this
verse as ‘the original path’. But let those who are urged on to
action [karma], being under the sway of ignorance [avidya], and
who are thereby unable to follow the original path, take at least to
the artificial path of worshipping God in form; this will in its course,
lead them finally to liberation.
660. O mind performing worship [puja] of Lord Siva in
form with great Siva-bhakti both within and without,
do it consciously without forgetting that God exists
everywhere in the form of perfect consciousness.
188 Sri Muruganar
Sadhu Om: Wherever in this work the word ‘Siva’, ‘Hara’ or so on
is used, it should be taken as referring to God in general and not as
denoting only a particular personal form of God called Siva. Refer
to verse 1101 of this work.
661. If one daily worships the Siva-yogi [the Sage who has
become one with Siva, Self], the mind will become
one-pointed, Self-enquiry will rise within, through
which one will [by giving up objective attention] be
established in Self, the mere consciousness [‘I am’],
and thus the disease of the delusion of birth [and
death] will fly away.
662. If the observances prescribed in the Vedas do not
abundantly give you real and one-pointed devotion
towards the Feet of God, know that all the strenuous
efforts made by you to observe them strictly and
unfailingly are utterly in vain.
663. Those who always worship the holy Feet of Allah
[God] will achieve all benefits and happiness together,
having extinguished all the fire of suffering of
the imaginary mental life led by them on account of
wicked and sinful actions [karmas].
Sadhu Om: Since this is advice given to some Muslims, Sri
Bhagavan used the word ‘Allah’ instead of God.
664. Forgetting everything that has to be obtained either
in this world or in the next, enduring perfectly and
with patience all the obstacles that come, and not
being disheartened by any amount of poverty that
comes, live in the way in which God’s Grace leads
you.
665. For those first-grade sadhus who aspire only to reach
the Feet of Lord Siva [God], it is better to live as an
object to be pitied in the eyes of the worldly people
rather than to be envied.
34 Chapter Concerning the Five Functions of God
(Pancha Kritya Tiran)
666. Know that according to His will, law and plan, every
GURU VACHAKA KOVAI 189
moment of every day the five functions of God [creation,
sustenance, destruction, veiling and Grace]
will be going on perfectly and unceasingly in the universe,
which is full of moving and unmoving objects.
667. Every moment [i.e., many millions of times in a second]
each atom [in the universe] is destroyed and
newly created. Since this is going on unceasingly, it
appears as if they [the objects of the universe] are
the same [objects] existing continuously. Know thus.
Sadhu Om: Though each frame of a cinema film which is projected
onto the screen consists of only one unmoving picture, since many
such frames are projected in a second and since the speed of their
projection is faster than the grasping power of our eyes, it seems to
us as if the film contains one continuously moving picture. Likewise,
since everything in this universe, which is under the sway of
the five functions of God, is created and destroyed by the inexpressible
power of God many crores of times in a second, and
since the speed with which they are created and destroyed is
faster than the grasping power of our mind [that is, since our mind
is unable to grasp the interval between each destruction and the
subsequent new creation], it seems to us as if the universe is existing
continuously.
It will be useful here to note what is in fact meant in this
verse by the creation and destruction of each atom of the universe.
In verse 6 of Ulladu Narpadu Sri Bhagavan asks, “Can there be a
world apart from the mind?”, and in Who am I? He says, “Other
than thoughts, there is no such thing as the world”. Therefore,
since the universe is nothing but thoughts, the rising of thoughts is
the creation of the universe and the setting of thoughts is its
destruction. All thoughts, which are nothing but second and third
persons, rise and set only to the mind, which is nothing but the first
thought, ‘I am the body’. Therefore, since all other thoughts can
rise only after the mind rises, and since they must set when the
mind sets, their rising and setting must necessarily be even more
rapid than the rising and setting of the mind, the thought ‘I’, which,
through the inexpressible and wonderful power of God, itself rises
and sets many crores of times in a second. But since the mind is
so fickle that it is unable to grasp or cognize even its own rising
and setting, how can it grasp the rising and setting of other
190 Sri Muruganar
thoughts? It is because the mind is thus unable to grasp the speed
with which other thoughts rise and set, that it appears to the mind
as if there is existing continuously something as the universe. Only
when the mind scrutinizes itself, the first person, with a keen and
subtle attention, and only when it is thereby able to cognize its own
rising and setting, will it cease to rise and instead become motionless
[achala]. And only in that state of motionlessness, in which the
mind is no longer a mind but Self, will it be able to understand the
rising and setting of the world, the second and third person
thoughts, and will it have the supreme power not to allow any
thought to rise. It is because Bhagavan Ramana is such a One
who ever remains firmly established in Self as Self, that He was
able to discover and thus reveal the truth about creation, sustenance
destruction and so on.
35 Chapter Concerning the Actions of the Soul and God
(Jiveswara Seyal Tiran)
668. If it is considered that all the actions of the soul [jiva]
are the actions of God [Siva], then can the jiva exist
as an individual entity separate from Siva? But if the
jiva feels that he is separate from Siva, then the jiva’s
actions cannot be Siva’s actions, and the jiva will
also be independent of Siva.
Sadhu Om: Not knowing the correct interpretation of the ancient
holy words of Sages, “All are God’s actions; not even an atom can
move without the will of God”, many people say whenever miseries
come, “All these are the results of God’s actions,” but whenever
they get some pleasures in life, they proudly say, “These are the
results of my past meritorious actions [punya karmas]”. To rectify
such a mistaken outlook of the people, Sri Bhagavan gives this
upadesa.
Sri Muruganar: This is a very subtle point. If the jiva’s actions are
accepted to be Siva’s actions, then the jiva should not remain different
from Siva. In such a state, the jiva will lose all his individual
existence and Siva alone will be independent. When the jiva has
thus surrendered, there will be no ego [ahankara] in him any more.
The state of surrender is the state of the complete destruction of
the ego. If one acts with egoism but at the same time says, “All are
GURU VACHAKA KOVAI 191
Siva’s actions,” then it is to be understood that one has not surrendered
oneself to Siva.
36 Chapter Concerning the Creation of the Soul and God
(Jiveswara Srishti Tiran)
669. God’s creation does not bind: only the jiva’s creation,
which is a mental conception, binds. This is illustrated
by the story of the father of the dead son being
happy while the father of the living son lamented.
Sadhu Om: The story mentioned in this verse is as follows: Two
neighbours called Rama and Krishna, who lived in a small village
in South India, went on a pilgrimage to Kasi. On the way Rama
died of fever, and Krishna continued alone on his pilgrimage. While
proceeding to Kasi, Krishna met another pilgrim who was returning
to the south and asked him to convey the news of Rama’s death to
his parents. The pilgrim duly came to that village, but while telling
the news he said, due to forgetfulness, that Krishna had died and
that Rama was proceeding towards Kasi. The parents of Krishna
wept and grieved over the loss of their son, who was actually alive,
while the parents of Rama were rejoicing over the welfare of their
son, who was actually dead. Now, was not the wrong knowledge of
the parents the cause for their respective misery and happiness?
In the same manner, the cause for the miseries of birth and death
experienced by the jivas is only the wrong knowledge, the wrong
mental conception, that one is the body. Therefore, the conception
‘I am the body’, which is only a creation of the mind or jiva, is the
sole cause of bondage. This is why Sri Bhagavan says in this
verse, “Only the jiva’s creation, which is a mental conception,
binds”.
According to their maturity, does not God bestow upon jivas
their allotted prarabdha – the selected and arranged fruits of good
and bad karmas – for their own uplift? All that we see as our life in
a body and as a world in which we live, is nothing but our
prarabdha. Do we not think that such a world, which is arranged
according to our karmas and vasanas, is the creation of God?
Thus the very purpose of the appearance or creation of the world
which we see, is to teach us vairagya by making us experience
pains and pleasures and thereby to turn our mind towards Self.
The state in which the mind is ever turned Selfwards is liberation or
192 Sri Muruganar
moksha. Therefore the very purpose of the world, which is said to
be God’s creation, is not to bind us but only to liberate us. That is
why it is said in this verse, “God’s creation does not bind”.
670. God’s vast creation provides the Jnana-Guru, God in
human form, and enables one to achieve Jnananishtha,
the state devoid of vasanas, and hence it is
always helping jivas to attain liberation.
Sadhu Om: God’s creation is due to His unbounded Grace, and its
very purpose is to enable the jivas to attain liberation [mukti]. Refer
to chapter three, ‘Karma’, of The Path of Sri Ramana – Part Two,
where it is elaborately explained how God, due to His benign
Grace, allots and arranges prarabdha in such a way as to help the
jivas – who are suffering much on account of the fact that they perform
agamya karmas in every lifetime – to attain liberation.
37 Chapter Concerning Negation
(Neti Seyal Tiran)
671. The fleshly body, the prana, the indriyas [the
sense-organs and the organ of action], the mind, the
intellect and the ego [ahankara] are not ‘I’. Even the
ignorance [of deep sleep], in which only the latent
tendencies towards sense-knowledges [vishayavasanas]
remain and which is devoid of all senseknowledges
and all actions, is not ‘I’.
Sadhu Om: Refer to the work Who am I? where the ideas in this
verse are expressed in prose form by Sri Bhagavan.
672. Since all these [above said alien objects] will lose
their existence if not connected with me, the Reality,
and since none of them can have either existence or
consciousness apart from the Reality, all these,
which are to be scorned as non-existent [asat] and
insentient [jada], are not ‘I’.
Michael James: Refer to the work Who am I?, where Sri
Bhagavan says, “After negating as ‘not I, not I’ all that is mentioned
above, the knowledge which remains alone, itself is ‘I’ ”.
673. Editor’s Note: This verse was missed out on the manu-
GURU VACHAKA KOVAI 193
script I worked with, probably due to a typing oversight
sometime in the 1980s when the original was retyped.
674. Whatever thing [among the above-said alien objects,
which are not ‘I’] acts in whatever way, remain aloof
from those activities [that is, from the notion that it is
‘I’ who acts] and simply be a witness to them.
Sadhu Om: The instructions ‘simply be a witness to them’ which
Sri Bhagavan gives in this verse should be correctly understood.
The word ‘witness’ [sakshi] is used in Vedantic scriptures in a special
sense, and it should be understood accordingly. The scriptures
explain that Self or Brahman is a witness to all activities just as the
sun is a witness to all that happens on earth, that is to say, all
activities take place in and because of the mere presence of Self,
just as all that happens on earth takes place in and because of the
mere presence of the sun. However, just as the sun is unconcerned
with [that is, does not attend to] all that happens on earth,
so Self is unconcerned with [that is, does not attend to] all the
activities that take place in Its presence. Refer here to the work
Who am I? in which Sri Bhagavan has clearly explained this simile
of the sun, which is unaffected by and unconcerned with all that
happens on earth.
Therefore, when Sri Bhagavan says in this verse that we
should simply be a witness to all things, He does not mean that we
should remain like the sun, unattached to and unconcerned with
whatever happens or does not happen in our presence. This is why
He also says in this verse, ‘remain aloof from them’, for one who is
truly aloof from something will not be in the least concerned with
that thing and will not attend to it. So long as one attends to something,
it means that one is concerned with that thing, in other
words, that one is attached to it. That is why in the work Who am I?
Sri Bhagavan defines non-attachment, the state of remaining aloof
from the non-Self, thus, “Not attending to what-is-other [anya] is
non-attachment [vairagya] or desirelessness [nirasa]”.
However, unfortunately nowadays many writers and lecturers
who have merely read the Vedantic scriptures but have never
understood the correct practice by which one can separate oneself
from the non-Self, recommend to people that one should witness
or observe [that is, attend to] all that happens. Thus they have created
a false belief in the minds of many aspirants that to witness or
194 Sri Muruganar
observe objects is a Jnana-sadhana, and that by so witnessing
things one can detach oneself from them. In truth, however, such
objective attention is only a means of becoming attached to
objects, and can never be a means of becoming detached from
them. That is why Sri Bhagavan has taught that Self-enquiry, which
is an attention to the first person or subject [i.e. a non-objective
attention], is the sole means of knowing Self and thereby detaching
oneself form the non-Self.
38 Chapter Concerning the State Devoid of Tendencies
(Nirvasanai Tiran)
675. Rather than shaving the hair of tendencies [vasanas]
periodically, shaving them permanently by eternal
Self-abidance [atma-nishtha], thereby not allowing
them to sprout out in the form of thoughts in the
brain, is the glory [i.e. significance] of mundanam.
676. Just like the one thorn which is used to remove
another thorn which has pricked deep and is giving
pain, even those good tendencies [subha vasanas],
after removing the bad tendencies [asubha vasanas]
in the heart, should also be discarded [since they are
also a bondage].
Sadhu Om: Those vasanas which we are here advised to eradicate
are only the subha and asubha vasanas, and not the
Sat-vasana. The sat-vasana is the force of liking which enables
one to remain more and more firmly in Sat, that is, in Brahmanishtha.
Verse 69 of Sri Aruanchala Aksharamanamalai and the
third chapter and the first two appendices of The Path of Sri
Ramana – Part Two will throw more light on this subject.
677. Good tendencies [subha vasanas] will be helpful only
until all the filthy bad tendencies [asubha vasanas]
are destroyed. But the pure state devoid of tendencies
[parisuddha nirvasana sthita], in which the innumerable
tendencies of both kinds [good and bad] are
extinguished, is our supreme goal.
Sadhu Om: Not only bad tendencies [asubha vasanas] but also
good tendencies [subha vasanas] have to be destroyed. But the
reader should not confuse the word subha vasana with the word
GURU VACHAKA KOVAI 195
Sat-vasana. Sat-vasana is different from subha vasana, and being
essential for Self-abidance [atma-nishtha] it should be aspired for.
It is this Sat-vasana which Sri Bhagavan prays for in verse 69 of
Aksharamanamalai.
39 Chapter Concerning the Truth of Fasting
(Upavasa Unmai Tiran)
Michael James: The word ‘upavasa’ has two meanings, namely
(1) its literal meaning, ‘living near’ (upa=near; vasa=living), that is,
living near God or Self, and (2) the meaning which is generally
applied to it, ‘fasting’. In this verse, however, Sri Bhagavan uses
upavasa in its literal sense, and He uses another word, unnavratam,
for fasting.
678. Wise people, knowing that not yielding to the taste
for the five sense-pleasures is the truth of fasting and
that abiding unceasingly in Self is the truth of
upavasa [living near God], will always observe [both
fasting and upavasa] with great love.
Sadhu Om: The true fasting is not refraining from feeding the
stomach, but refraining from feeding the five senses [by not providing
them with the objects of pleasure]. Since the word ‘upavasa’ literally
means ‘living near’, the true upavasa is ever abiding in Self
without leaving it.
40 Chapter Concerning Diet Regulation
(Ahara Niyama Tiran)
679. Since diet-regulation develops the sattvic quality of
the mind, it will help a long way in Self-enquiry.
Therefore, what is the need for one, due to confusion,
to long for any other observances [niyama]? Dietregulation
alone will suffice.
Sadhu Om: Diet-regulation [ahara-niyama] means taking only
sattvic food in moderate quantities.
Sri Muruganar: Aspirants on the path of Self-enquiry often concern
themselves about the many other observances [niyamas]
196 Sri Muruganar
which may aid their sadhana. But diet regulation alone will be sufficient,
since it is the highest of all observances.
41 Chapter Concerning Acharas or Cleanliness
(Tuytanmai Tiran)
680. The reason why the scriptures recommend cleanliness
of the body [acharas] is only to make one completely
give up the attachment to the body through
the vairagya gained by knowing practically that, in
spite of being repeatedly cleaned, the filthy and
fleshly body again and again becomes filthy.
Sadhu Om: A story illustrating the idea in this verse is given in The
Path of Sri Ramana – Part Two, appendix three, pages 224 to 228.
681. When the Vedas enjoin, “Marry a girl”, is not their
inner motive that one should give up the desire for
the trivial pleasures of sex? In the same manner,
when the Vedas enjoin people to do yagas, say, is
not their hidden motive that one should give up all
desire for the pleasures of heaven [which come as a
result of doing yagas]?
Sadhu Om: When a mother wants to give some medicine to her
child, she will call him into the house by showing him some sweets,
for she knows that he will not like the medicine but will be attracted
by the sweets. Likewise, knowing that immature people will not relish
the idea of Jnana but will be attracted if they are offered sensual
pleasures, the Vedas at first [in the Karma Kanda] show
various means to obtain various pleasures. However, just as the
secret aim of the mother is to give the medicine to her son when he
comes into the house, so the secret aim of the Vedas is to prepare
and mature people for the Jnana Kanda by first bringing them to
the path of righteousness. The same ideas is also expressed in
verse 31 of Sri Ramana Pada Malai by Sri Sivaprakasam Pillai and
also in verses 75 and 76 of the second chapter of Kaivalya
Navanitam.
682. Those who happily take as ‘I’ their fleshy and filthy
body, which converts even pure food into rotten filth
GURU VACHAKA KOVAI 197
soon after it is taken, are worse than a pig, which
feeds on filth.
B10. Those who take as ‘I’ their body, which takes in pure
food and converts it into filth, are worse than a pig
which takes in filth and converts it into filth.
Sadhu Om: Just as a man identifies his body as ‘I’, so a pig identifies
his body as ‘I’. Though both are equally wrong in identifying a
body as ‘I’, Sri Bhagavan points out how the body of a pig is superior
to that of a man! That is, the body of a pig eats only filth and
excretes it again as filth, whereas the body of human being eats
good, pure food and excretes it as filth. Therefore, Sri Bhagavan’s
verdict is that those who identify a human body as ‘I’ are worse
than pigs!
42 Chapter Concerning Motivelessness
(Nishkamya Tiran)
683. Worshipping God for the sake of some gain is nothing
but worshipping that gain itself. Therefore, for
those who want to attain the state of Siva [the state
of oneness with God], the complete destruction of
even a single thought of any gain is indispensable.
684. Good people will never squander their elevated
tapas, which is meant to save their soul, for the
attainment of the delusive worldly pleasures [either
in this world or the next]. Know that the act of those
who do kamya tapas with the aim of achieving the
pleasures of heaven, is similar to exchanging a very
precious gem for poor gruel.
Sadhu Om: The aim of tapas should be Self-realization and not
any other thing. Since the tapas of many asuras was done only
with the aim of conquering the heavenly worlds and enjoying their
pleasures there, it did not lead to their salvation. Likewise, all the
tapas done by people with aims other than Self-attainment
[atma-siddhi] will not lead to their salvation. Such people are ignorant
and do not know what tapas really is.
198 Sri Muruganar
43 Chapter Concerning Control of the Karanas
or Instruments of Knowledge
(Karana Tanda Tiran)
685. If the inner instruments of knowledge [the four
antahkaranas, namely mind, intellect, chittam and
ego] and the outer instruments of knowledge [the
five bahihkaranas, namely the eyes, ears, nose,
tongue and skin] have been brought under control
day and night [i.e. always], the supreme Reality
which shines in the inexpressible state of turiya will
dawn.
Sri Muruganar: The subsidence [i.e. control] of all the instruments
of knowledge [karanas] naturally at all times will be possible only
when the ego subsides permanently. Therefore, aspirants should
aim only to destroy the ego. Trying to control each of the above
said instruments individually is not the direct path.
686. Instead of preventing the mind from flowing outwards
and holding it firmly within, to break the lock [i.e. to
go against the restrictions laid down by Sages for the
control of the mind] and allow the mind to run out
through the five senses, is as sinful an act as causing
the destruction of a city by breaking the
city-walls and by breaching the banks of the
water-reservoirs.
687. It is only this that was illustrated by the ancient story
of Brahma and Vishnu who, unnecessarily differing,
arguing and quarrelling between themselves, tried to
test the Column of Light [Arunachala] with their
bewildered minds and failed.
Sadhu Om: Since we experience a separate individual existence
only when the existence-consciousness of Self is extroverted
through the five senses, it is best to subside that individuality as
one in Self, having controlled the five senses.
44 Chapter Concerning the Conquest of the Karanas
(Karana Jaya Tiran)
688. By death of the ego – the identification with the body
GURU VACHAKA KOVAI 199
which is composed of the five elements – rejecting
with indifference the defects caused by the five elements
[earth, water, air, fire and space], which do not
pertain to Self, is the conquest of the elements
[bhuta-jayam].
Sadhu Om: This verse should rather come under a separate chapter
heading, ‘The Conquest of the Elements’.
Many people believe that conquest of the five elements
[bhuta-jayam] means the ability acquired by some siddhas to control
and handle these elements, for example, the ability to walk
over water, fire or air. However, Sri Bhagavan declares in this
verse that the true conquest of the five elements is nothing but not
identifying as ‘I’ the body, which is composed of these elements.
689. The idea ‘I am the mind [chittam]’ having gone, and
thereby the confusion of the intellect [buddhi] having
ceased and the notions of bondage and liberation
having been lost, to attain the siddhi of firmly abiding
in Self-knowledge is the conquest of the mind
[chittam-jayam].
Sadhu Om: The belief held by many people that conquest of the
mind [chitta-jayam] means one’s acquiring the power to achieve
whatever one desires, the power to enchant the minds of others, or
the power to drive the minds of others according to one’s own selfish
motives, is wrong. Sri Bhagavan declares in this verse that the
power of Jnana which destroys one’s own chittam [mind or the
storehouse of tendencies] is the true chittam-jayam.
45 Chapter Concerning Asana or Posture
(Asana Tiran)
690. Remaining steady without slipping down from the
knowledge that the whole universe has only Self, the
supreme space of Jnana, as its base [asana], is the
firm and unshakable posture [asana] for the good
samadhi [i.e. sahaja samadhi].
Sadhu Om: For the people of the present day who have been
given the gross understanding that folding the legs, straightening
the back, directing the eyes towards the tip of the nose and remain-
200 Sri Muruganar
ing like a log, is the posture of yoga [yoga asana], Sri Bhagavan
teaches in this verse the correct posture for yoga [yoga-asana] for
jnana-yoga.
46 Chapter Concerning the Power of Yoga
(Yoga Vali Tiran)
691. Having made the liking to see through the deceitful
senses subside and having thereby ended the mischievous
objective knowing of the mind, the jumping
ego, to know the lightless light [prajna or Self-consciousness]
and the soundless sound [the Atmasphurana
‘I am’] in the heart is the true power of yoga
[yoga-sakti].
692. Since it is only one’s effort put forth in the past births
which afterwards, on ripening, becomes the prarabdha
[of the present and future births], know that it
is also possible for oneself, who had previously put
forth that effort, to change the prarabdha through the
rare effort [of turning towards Self].
Michael James: The words ‘the rare effort’ which Sri Bhagavan
uses here are to be understood to mean only the effort of turning
the mind towards Self, for this effort is seldom made by jivas and is
hence the rarest of all efforts. The words ‘change prarabdha’ are to
be understood to mean ‘transcend prarabdha’, for by the effort of
Self-attention one loses one’s individuality (together with the sense
of doership and that of experiencership, which are inherent in individuality)
and hence one can no longer experience the prarabdha.
This idea is confirmed in the next verse.
693. No matter what good karmas yield what pleasures or
what bad karmas yield what pains as their results,
conquer the might of both of them by drowning the
mind in your own Self, the supreme Reality.
Sadhu Om and Michael James: When the mind drowns in Self,
the sense of doership and that of experiencership are lost. Then,
since there remains no one to experience the prarabdha, it is said
that the prarabdha has been conquered. Refer also to verse 38 of
Ulladu Narpadu and verse 33 of Ulladu Narpadu – Anubandham.
GURU VACHAKA KOVAI 201
694. When even in worldly affairs success is impossible
without proper zeal [shraddha] in one’s endeavour,
one should not allow the zeal [shraddha] in doing
spiritual practice to diminish until one becomes one
with the limitless Supreme.
695. However great one’s past sins may be, if, instead of
bitterly thinking ‘I am a great sinner’ and lamenting
over it, one dives into Self with great steadfastness,
one will soon achieve Bliss.
Sadhu Om: This verse conveys the same teaching which Sri
Bhagavan gave in the work Who am I? where He says: “However
great a sinner one may be, if , not lamenting ‘Oh, I am a sinner!
How can I attain salvation?’ but completely giving up even the
thought that one is a sinner, one is steadfast in Self-attention, one
will surely be saved.”
696. Those who have achieved Jnana-siddhi [the attainment
of knowledge] in this very birth through the
power of God’s Grace and without any effort on their
part as in the kitten-illustration [marjala-nyaya], are
those who had devotion towards God in their past
births through their own effort as in the monkey-illustration
[markata-nyaya].
Michael James: Marjala-nyaya means the illustration of the kitten
which, without any effort on its part, is carried here and there by its
mother, while markata-nyaya means the illustration of the baby
monkey which, by its own effort, clings to its mother.
697. For those who uninterruptedly concentrate upon the
unlimited and all-pervading space of consciousness
[chitrambalam], there is not even an iota of fate
[prarabdha]. This alone is what is meant by the scriptural
saying, “Fate does not exist for those who seek
heaven”.
Sadhu Om: From this verse we should understand that the world
‘heaven’ in the scriptural saying, “Fate does not exist for those who
seek heaven” does not denote any world of pleasure but only the
state of liberation [mukti].
202 Sri Muruganar
698. Know that prarabdha which, like a whirlwind, unfailingly
whirls round and round the mind which takes
the body as ‘I’, cannot even in the least stir the mind
which knows itself and which shines as the pure
space of consciousness.
Sadhu Om: The import of this verse is that there is no prarabdha
for the Jnani.
699. Tell me, my heart, except attention [dhyana] to Self
[swarupa], which shines unbroken as one’s own
being, what contrivance is there to burn to ashes the
sense of doership [kartrutva], the wicked mind [or
ego], which drowns the jiva deep down at the bottom
of the ocean of karmas.
Michael James: This verse emphatically teaches that there is no
means to destroy the mind or ego other than Self-attention
[swarupa-dhyana].
47 Chapter Concerning Breath Control
(Uyir Orukka Tiran)
700. Giving up the name and form [the false aspects] of
the world – which consists of existence, consciousness,
bliss, name and form – is exhalation [rechaka],
realising existence-consciousness-bliss is inhalation
[puraka], and ever firmly abiding as existenceconsciousness-
bliss is retention [kumbhaka]. Do
[such pranayama].
Sadhu Om: Pranayama means the practice of regulating the
breath. In raja yoga, exhaling the breath is called rechaka, inhaling
the breath is called puraka, and retaining the breath in the lungs is
called kumbhaka. In this verse, the true significance of pranayama
is described according to jnana marga. Refer also to chapter X,
‘Jnanashtanga’, of the work Vichara Sangraham of Sri Bhagavan,
where this same idea is given.
Sri Muruganar: Out of the five aspects of Brahman, namely existence,
consciousness, bliss, name and form [sat, chit, ananda,
nama and rupa], the distinguishing features of the world are name
GURU VACHAKA KOVAI 203
and form, and hence completely giving up these two is rechaka.
When the false name and form are thus given up as a mirageimagination,
what remains are the true aspects [satya amsas],
namely existence, consciousness and bliss. Since these three,
which are the distinguishing features of Self, are the reality of the
world, realizing them is puraka. Ever abiding in that realization is
kumbhaka. That is, destroying the tendencies towards the world
[loka-vasanas], realizing Self and ever abiding as It, is the import of
Jnana-pranayama. Though sat, chit and ananda are named as if
three different things, in experience they are truly one and the
same. In this context, refer also to verse 979 of this work.
701. Completely giving up the notion ‘I am the body’ is
rechaka; diving within through the subtle scrutiny
‘Who am I?’ is puraka; and abiding as one with Self
as ‘I am That’ is kumbhaka – such is jnana-pranayama.
Sadhu Om: In the previous verse it was said that giving up the
names and forms of the world is rechaka. And since unceasingly
attending to Self is realizing existence-consciousness-bliss, which
is the reality both of the world and of oneself, diving within enquiring
‘Who am I?’ is here said to be the correct puraka. Since existence,
consciousness and bliss are not really three different things
but the one Self alone, ever abiding as Self is here said to be the
correct kumbhaka. Thus in this verse jnana-pranayama according
to the path of Sri Ramana is explained in a more practical manner.
702. When one who was deluded into taking himself to be
the mind and who was wandering [through births and
deaths], giving up his delusive dream-like life,
enquires into Self, his own state, and ever abides as
Self, that is the truth of pranayama. Thus should you
know.
Michael James: In this verse, giving up one’s delusive dream-like
life is to be understood as rechaka, enquiring into Self, one’s own
state, is to be understood as puraka, and ever abiding as Self is to
be understood as kumbhaka.
204 Sri Muruganar
48 Chapter Concerning the Secret of Action
(Karma Rahasya Tiran)
B11. The mere enquiry ‘To whom are these defects, karma
[i.e. kamya karma, action performed with desire],
vibhakti [lack of devotion], viyoga [separation from
God] and ajnana [ignorance]?’ is itself karma, bhakti
yoga and jnana! [How?] When thus enquired, ‘I’ is
[found to be] non-existent, [and hence] these [four
defects] are [also found to be] ever non-existent. The
truth is [then revealed] that we ever remain as [the
defectless] Self.
Michael James: This verse is also verse 14 of Ulladu Narpadu
Anubandham.
Sadhu Om: Since all the benefits of the four yogas, which are
charted out for the removal of these four defects, are achieved
through the path of Self-enquiry, ‘Who am I?’, it is to be understood
that if one takes to Self-enquiry none of the four yogas are necessary.
Refer also to The Path of Sri Ramana – Part One, pp. 62 to
63.
703. The essence [tattva] of karma is to know the truth of
oneself by enquiring ‘Who am I, the doer, who begins
to do karmas?’. Unless the doer of karmas, the ego,
is annihilated through enquiry, the perfect peace of
supreme bliss, which is the result of karma yoga,
cannot be achieved.
Sadhu Om: The import of this verse is that the greatest and most
important karma a karma yogi has to do is to enquire into himself
and thereby have the ego destroyed, and that Self-enquiry is therefore
the proper karma yoga.
704. He who has known the truth of [i.e. the non-existence
of] himself, the doer, alone is the one who has performed
all the prescribed karmas without fail. For
other than the supreme bliss [which is attained by
the annihilation of the ego], what fruit is to be
achieved by the hard tapas of daily performing the
karmas with great care.
GURU VACHAKA KOVAI 205
Sadhu Om: This verse reveals the secret that annihilating the ego
through Self-enquiry is not only doing social service in the spirit of
karma-yoga but is also performing all the prescribed daily actions
[karmanushtanas] perfectly.
705. Since the defectless non-dual knowledge [advaita
jnana] alone shines as the goal of the observance of
all kinds of dharmas, the Jnani alone is the one who
has observed all dharmas.
Sadhu Om: Here Sri Bhagavan explains the correct meaning of
the words ‘one’s own dharma’ [svadharma] used by Sri Krishna in
the Bhagavad Gita, ch. 3, v. 35, while teaching about karmas and
dharmas. ‘Sva’ means Self, and dharma means to be established
in it. Hence, Self-abidance [atma-nishtha] alone is the true svadharma,
suiting all people. Thus the secret of karma and dharma is
taught in this chapter.
49 Chapter Concerning Japa
(Japa Tiran)
B12. For those who cannot reach through jnana-marga
[i.e. Self-enquiry] the place [source] where ‘I’ exists,
it is better to know during japa the place where the
supreme Word [para-vak] shines.
Sadhu Om: After seeing the following verse composed by Sri
Muruganar [which is a venba, a four line verse], Sri Bhagavan
composed the above verse [which is a kural venba, a two line
verse] giving the same idea in a terser form.
706. For those who cannot dive deep within through
silence, the keenest knowledge, seeking “What is the
source from which the ‘I’ rises?”, it is better to scrutinize
while mentally doing japa wherefrom the
supreme Word [para-vak] comes.
Sadhu Om: In the above two verses, Sri Bhagavan has explained
the secret behind the second of the two instructions which he gave
to Kavyakantha Ganapati Sastri on 18th November 1907.
When Ganapati Sastri approached Sri Bhagavan and
prayed for instructions concerning the nature of true tapas, Sri
206 Sri Muruganar
Bhagavan at first remained silent and quietly gazed at him for
about fifteen minutes. Then Ganapati Sastri again prayed, “I have
read about such mouna-upadesa in sastras, but I am unable to
understand it. Graciously instruct me through speech also”. The
first instruction then given by Sri Bhagavan was His basic teaching
[yathartha upadesa] ‘Who am I?’, that is, to attend to the source
from which ‘I’ rises. But being bewildered by the novelty of this
upadesa, Ganapati Sastri again asked, “Can that same state be
achieved through japa also?” Therefore, seeing that the devotee
had a great liking for japa, Sri Bhagavan gave His second instruction,
namely “If one repeats a mantra and if one watches
wherefrom the sound of that mantra starts, there the mind will subside;
that is tapas.”
When a rupee coin with a head printed on one side and a
flower printed on the other side is shown to a small child and when
his father asks him, “Which coin do you prefer, the one with a head
or the one with a flower?”, whether the child asks for the head or
the flower he will be given the same coin by this father, who will
simply turn up whichever side the child likes. Just as the father
thereby makes his son happy, so Sri Bhagavan made Ganapati
Sastri happy by giving him the same instruction a second time in a
different form. How? From where else does the sound of a mantra
start, except from the person who repeats it? Therefore, watching
the source from which the sound of the mantra starts means nothing
but attending to ‘I’, the first person, who is doing the japa. Thus,
gently hiding the fact that His second upadesa was the same as
His first, Sri Bhagavan gave His devotee the same rupee coin
[Self-enquiry] with the other side turned up, as if He were recommending
japa-sadhana.
The fact that Sri Bhagavan was in an indirect way recommending
only Self-enquiry even in his second instruction, as
explained in this note, is confirmed in this verse by the words
‘para-vak’, for in verse 715 Sri Bhagavan explains that para-vak
means nothing but ‘I-I’.
707. Since you yourself are the form of japa, if you enquire
‘Who am I?’ and know your nature, ah, you will find
that the japa which you were doing previously with
effort will be ever going on effortlessly and untiringly
in the heart.
GURU VACHAKA KOVAI 207
Sadhu Om: Of all the names of God, the soundless name ‘I’, the
first person singular consciousness, is the foremost. Since God
shines equally and as one in all living beings, and since all living
beings refer to themselves as ‘I’, it is clear that ‘I’ is the true nature
of God. That is why Sri Bhagavan says, “You yourself [the Selfconsciousness
‘I’] are the form of japa”. Since the doership in the
form of effort is destroyed when one’s own nature is scrutinized
through the enquiry ‘Who am I?’, the sahaja japa [that is, the
ever-shining Self-consciousness ‘I-I’] which then continues without
effort is what this verse declares ‘will be ever going on effortlessly
and untiringly in the heart’.
708. Until the objects known merge completely in the
knowing subject [i.e. until the sense-knowledges –
dyads and triads – merge into the mind and become
non-existent] and until one firmly knows what the
nature of the true Self is, what use is it to say vainly
by mouth, “I am God, I am God”?
Sadhu Om: Since before knowing Self one identifies oneself with
the body, if one says ‘I am God’ it will amount to saying that the
body is God, which is not only untrue but also dangerous, for it will
increase one’s false sense of egoism. Therefore, before one gives
up the identification with the body, it is meaningless and useless to
repeat the Mahavakyas such as ‘I am Brahman’ and ‘I am He’.
Moreover, since after knowing Self one abides as Brahman [God]
alone, it is unnecessary for one to repeat ‘I am Brahman, I am
Brahman’, just as it is unnecessary for a man to repeat ‘I am a
man, I am a man’. Hence, doing japa of the Mahavakyas is dangerous
before Self-realization and is unnecessary after Self-realization.
709. Instead of wandering about repeating [doing japa of]
‘I am the Supreme’, quietly abide as the Supreme.
Not by loudly shouting ‘I am That’, but only by abiding
as ‘I am That’, will the miseries [of birth and
death] go away.
710. Diseases will not be cured merely by repeating the
name of the medicine, but only by drinking the medicine.
Likewise, the bonds of birth [and death] will not
leave us merely by doing japa of many Mahavakyas
such as ‘I am Siva’ [Sivoham].
208 Sri Muruganar
Michael James: What is signified by the phrase ‘by drinking the
medicine’ is not mentioned in this verse, but since the previous
verse instructs us ‘quietly abide as the Supreme’, we should understand
that ‘drinking the medicine’ means only ‘abiding as the
Supreme’.
50 Chapter Concerning the True Temple
(Mey Koyil Tiran)
711. Those who do not keenly understand that God alone
is the temple [i.e. the dwelling place or base] of both
the world and soul, build temples for God and – limiting
the unlimited God as a small deity and thereby
veiling Him – worship Him.
Michael James: The purpose behind this verse is not to condemn
temple-worship or to instruct aspirants that they should not worship
God in the form of a temple deity. Its aim is only to make them
understand the limitation of such worship and to help them go further
by turning their attention Selfwards. However, it is clear from
verse 208 of this work that Sri Bhagavan does not condemn temple-
worship, which has its own value so long as the aspirant identifies
his body as ‘I’.
51 Chapter Concerning the Holy Name
(Tirunama Tiran)
712. On scrutiny, when the reality, the Heart [ullam],
apparently spreads out from the heart in the form of
consciousness [‘I am’] to assume many thousands of
names, the very first of these is ‘I’. Thus should you
know.
Sadhu Om: Since the Tamil word ‘ullam’, which means ‘Heart’,
also means ‘am’ – the shining of the Reality, ‘I’ – the Reality is
called by the name ‘ullam’. Compare this with the holy words of Sri
Bhagavan in the 2nd verse of Sri Arunachala Pancharatnam,
“Since you shine as ‘I’ in the Heart, Your name itself is Heart”.
713. Since alone with ‘I’, the aforesaid first name [of God],
‘am’ always shines as the light of the Reality ‘I’, ‘am’
is also [an equally great] name [of God].
GURU VACHAKA KOVAI 209
714. Of all the many thousand names, none is so truly apt,
so really beautiful, as this name [‘I’ or ‘am’] for God,
who abides in the heart without thought.
Sri Muruganar: Of all the thousands of names of God adored in
many different religions and in many different languages, there is
no other name so beautiful and truly fitting to God as this ‘am’. The
name ‘Jehovah’ used in the Hebrew language to denote God
means only this.
715. Of all the known names of God, the name ‘I-I’ alone
will triumphantly shine when the ego is destroyed,
rising as the silent Supreme Word, [mouna-para-vak]
in the heart-space of those whose attention is
introverted.
Sadhu Om: Since it is clear from this verse that what Sri Bhagavan
means by the word ‘para-vak’ is only the atma-sphurana ‘I-I’, the
reader can understand that what He meant when He said in verse
Bhagavan-12 [B12, above 706], of this work, “vak parai ar stanam
terdal” [to know the place where the para-vak shines], was ‘to
attend to the source where ‘I-I’ shines’, which is nothing but the
method of Self-enquiry. Thus this verse confirms the idea
expressed in the footnote to verse 706. See also verse 1197.
716. Even if one unceasingly remembers that divine name
‘I-I’, it will safely lead one to the source from which
thoughts rise, thereby destroying the body-rooted
ego.
Sadhu Om: This verse conveys the same teaching that is given by
Sri Bhagavan in the following sentence of Who am I?: “Even if one
incessantly thinks ‘I, I’, it will lead to that place [the source of the
mind].”
717. [Though the word ‘I’ appears to denote the embodied
soul or ego] since the embodied soul rises and sets,
know that on scrutiny only Self, the base of [the rising
and setting of] the embodied soul, is [found to
be] the true import of the word ‘I’.
Sadhu Om: Refer also to verse 21 of Upadesa Undiyar.
(Continued ...)
My humble salutations to the lotus feet of Bhagavan Sree Ramana Maharshi
and also gratitude to great philosophers and others for the collection)
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