GURU VACHAKA KOVAI
The Light of Supreme Truth
or
THE COLLECTION
OF GURU’S SAYINGS
Sadhu Om: The same idea is also expressed by Sri Bhagavan in
the following passage of Who am I?: “Just as a pearl-diver, tying a
stone to his waist, dives into the ocean and takes the pearl lying at
the bottom, so everyone, diving deep within himself with nonattachment
[vairagya], can attain the pearl of Self.”
1068. The consciousness of the extremely pure Self-experience
– which silently exists devoid of both ‘I’ and
‘mine’ in one’s own Self, which is the one bright reality,
that which exists devoid of defects – alone is that
which shines above [all].
34 The Supremacy of Self
(Atma Para Tiran)
1069. The existence-consciousness [sat-bodha] which shines
without [ever] becoming unreal, alone is Self, which
transcends the mind and in which the intellect and
soul revel. That gracious Supreme, which is a heap
of extreme peace, alone is the medicine to make the
knowing [or thinking] mind [subside and become]
peaceful.
1070. Those who do not know [themselves to be] Self,
which is the reality uncontaminated by [even the
least] unreality, but [know themselves to be] only the
body, which is transient and unreal, will mentally feel
happy by sometimes seeing with enthusiasm many
kinds of forms of God.
1071. If one approaches and worships any other [any God
other than Self], one can obtain all other things [all
things other than Self]. But which petty one [which
petty God] can bestow upon the jiva the life in the
divine state of Siva, who is the eternal and real
supreme consciousness?
GURU VACHAKA KOVAI 331
Sadhu Om: If one wishes to attain things other than Self, such as
wealth, health, fame, heavenly pleasures and so on, one can attain
them by worshipping Gods other than Self. But if one wishes to
attain Self-realization, the state of Siva, the supreme consciousness,
the direct path is for one to worship Self through the practice
of Self-attention. By itself, the worship of any of the names and
forms of God is not sufficient to enable one to attain Self-realization,
and this is why Sri Bhagavan says in this verse, “Which petty
God can bestow upon the jiva the life in the divine state of Siva?’.
The worship of God in name and form can only purify the mind and
thereby lead one indirectly to the path of Self-enquiry.
From this verse the reader can understand that the real
meaning intended by Sri Bhagavan in verse 8 of Ulladu Narpadu
when He used the words “peruruvil” is only ‘in name and form’ and
not ‘without name and form’. Refer here to appendix 4 (b) of The
Path of Sri Ramana – Part Two.
1072. Those who do not know their own Self to be the witness
both of that which is known in the waking state
[the state of sakala or manyness] and of that which is
not known even in the least in the enveloping sleep
[the state of kevala or oneness], will be deluded [or
distressed] as if they had [at one time] attained [a
vision of God] but had [later] lost [it].
Sadhu Om: Just as the objects of the world appear during the waking
state and disappear during sleep, so visions of God appear at
one time and disappear at another time. Therefore, those visions of
God have no more reality than the world and the objects in it. But
that which always shines [in the form of the Self-awareness ‘I am’]
both in waking [when objects are known] and in sleep [when
objects are not known] is Self. Only because they do not attend to
and realize the ever-shining nature of Self as it is, some aspirants
feel happy at one time as if they had seen God and feel distressed
at other times as if they had lost that vision of God. But those who
have known Self, which neither appears nor disappears, will never
have cause to experience such distress.
1073. Since the many Gods which are seen due to [the
strength of] the worship [upasana] performed, undergo
[the change of] appearance and disappearance,
332 Sri Muruganar
one’s own nature [Self], which is that which ever
exists and is known, is the real and supreme God,
which remains [for ever] without changing.
Sadhu Om: The nature of the reality is to shine always, without
changing or disappearing, whereas visions of God appear and disappear.
Even before that God appeared, the knowledge of our
existence [our existence-consciousness, sat-chit] was shining;
even while that God was appearing, our existence was shining in
the form ‘I, who see this God, exist’; and even after that God had
disappeared, our experience was that we existed to know that disappearance.
Therefore, since that which was shining in all the
three times without changing or disappearing was only our own
existence-consciousness, this verse affirms that that existenceconsciousness
[sat-chit], which is Self, alone is the supreme God
[para-deva] and the real God [nija-deva].
1074. Here or there, as this or that, whatever is known
wherever as a second person due to [one’s] looking
through the objective knowledge [the mind] – all of
them in every place are [nothing but] the pure space
of light [the space of consciousness], one’s own reality
which exists and shines as Self.
Sadhu Om: In the answer to question 6 of chapter two of Upadesa
Manjari, Sri Bhagavan says, “Wherever whatever objects are
known, it is Self that knows itself there as those objects”. Refer
also to verse 945, and to p.19 of The Path of Sri Ramana – Part
Two.
1075. Knowing that whatever is known objectively as ‘this’
or ‘that’ is [nothing but] an imagination of the mind, if
one remains still [summa irukka] in that which is neutral
[i.e. if one remains merely as ‘I am’, the neutral
consciousness which does not objectively know any
second or third person], that reality which [then]
shines forth alone is existence-consciousness [satchit],
the supreme and great Self.
1076. One’s becoming confused by scrutinizing, due to
delusion, principles [tattvas] other than the supreme
principle, Self, is just like undergoing the pain of
GURU VACHAKA KOVAI 333
thoroughly scrutinizing a barber’s worthless rubbish
instead of collectively discarding it.
Sadhu Om: The same idea is also expressed by Sri Bhagavan in
the following passage of Who am I?: “Just as it is fruitless for one
to scrutinize the rubbish which should be collectively discarded, so
it is fruitless for one who should know himself to count the number
and scrutinize the properties of the tattvas [the principles which
constitute the world, soul and God] which are veiling oneself,
instead of collectively casting all of them aside.” Sri Bhagavan
here condemns the way in which scholars waste their time by reading,
learning by heart, discussing and endlessly arguing about the
details regarding how the universe is created from the five elements,
regarding the functioning of the pranas, jnanendriyas,
karmendriyas, nadis and so on in the body, regarding the various
kinds of jivas, and regarding all the other innumerable such classifications
given in the scriptures. Since all these principles or tattvas
are only second or third persons, the non-Self [anatma], one
should not waste one’s time in scrutinizing them, but should
instead scrutinize Self, the only real principle, through the enquiry
‘Who am I?’
1077. Know that for those who abide within with dutiful love
[for Self], bliss will surgingly rise more and more.
Bliss, love, Siva, Self, Grace, knowledge, peace and
liberation – all these are [only names for] one’s own
real nature.
35 The State of Fearlessness
(Abhaya Nilai Tiran)
1078. Because of the ignorance of the mind experiencing a
sense of difference [bheda-buddhi] in Self, [even]
great devas are disturbed by fear. [Therefore] it is
wise to remain without fear in the supreme state of
non-duality, having attained the reality, one’s own
Self, through negation [of the non-Self].
Sadhu Om: The nature of jiva is to think that fear will be removed
only when there is some other person with him. But this idea is
foolish. How can there be cause for fear in the state of Self, where
no other thing exists? Only in a state where there exists something
334 Sri Muruganar
other than oneself is it possible for one either to have desire for
that thing or to have fear of it. Therefore, true fearlessness can be
attained only in the non-dual state of Self, where no other thing
exists.
To illustrate how fearlessness can be attained only when
one attains the state of Self, Sri Bhagavan used to narrate the following
story: After Lord Vishnu had killed Hiranya, Hiranya’s son
Prahlada was happily ruling the kingdom. But after some time, a
fear arose in Prahlada. “Because Lord Vishnu is kind to me, I am
living safely. But if one day He becomes angry with me, He will kill
me just as He killed my father,” thought Prahlada. Being a great
devotee of Lord Vishnu, Prahlada had no one else to turn to, so he
prayed to Him. The Lord immediately appeared before Prahlada,
who then explained his fear and prayed for the state of fearlessness.
“Yes,” said Lord Vishnu, “You are correct. By seeing me like
this in name and form, you cannot be free from fear. You must see
me within yourself. Only when you thus realize me to be not different
from yourself, will you attain the state of fearlessness”. Then
the Lord taught him the path of Self-enquiry. When Prahlada followed
the Lord’s instructions and realized Self, he attained the
state of fearlessness. This story thus illustrates that even God cannot
serve as permanent refuge from fear so long as one retains the
sense of difference [bheda-buddhi]. Only by attaining the non-dual
Self can one become truly and permanently free from fear.
1079. Only when one attains the freedom of Self [the state
of Self-realization] will the abundant peace of mind in
which one will endlessly rejoice, be obtained. In the
experience of that monarchy [the kingdom of Self],
which is the real and space-like [state of] non-duality,
there will not be the least dual desire for fear.
Sadhu Om: Only in this one non-dual state of Self, will the truth of
the words of Saint Appar, “Now there is nothing to fear, and nothing
will come to cause fear,” be known practically.
34 Non-Duality
(Advaita Tiran)
1080. Since the one existence-consciousness-bliss alone is
seen as God and the soul – just as because of a pot
or a room the one open space alone is seen as this or
GURU VACHAKA KOVAI 335
that space [as a pot-space or a room space] – their
existence [the real existence of God and of the soul]
cannot be different. Know thus.
Michael James: The space in a pot [ghatakasa] and the space in a
room [mathakasa] appear to be different only because of the limiting
adjuncts of the pot and the room, for in reality the space is only
one. Similarly, God and the jiva appear to be different only
because of their limiting adjuncts, for in their real nature, which is
existence-consciousness-bliss, they are one and the same. Refer
to verse 24 of Upadesa Undiyar, where Sri Bhagavan says, “In
[their real] nature [which shines] as existence, God and the souls
are only one substance [vastu]. [Their] sense of adjuncts [upadhis]
alone is different.”
1081. In the reality [the real consciousness ‘I am’] is it possible
for two different things to come into existence
as jiva and Siva? If there is any difference [in substance]
between the master-doll and the slave-doll,
both made of the ambrosia attained, tell me?
Michael James: The only difference between two dolls made of
ambrosia, one in the form of a master and the other in the form of a
slave, is their names and forms. Their substance, the ambrosia
(amrita) or nectar of immortality, is one and the same. Similarly, the
substance or reality of both God (Siva) and the soul (jiva) is the
one immortal Self, and the seeming difference between them lies
only in their names and forms.
37 Atheism
(Nastika Tiran)
1082. Will not only he who mistakes himself to be that
which does not exist [i.e. to be the body, which is in
truth non-existent] declare You [God] to be non-existent?
How can he who knows his own reality as it is
[that is, as the mere existence-consciousness ‘I am’]
deny You, who are that [same] reality, saying that
You are non-existent?
Michael James: A note in the Tamil text states that this verse is
addressed to God, and that it concerns the belief of the atheist who
336 Sri Muruganar
believes God does not exist. ‘Asattu’ means that which does not
exist. ‘Mey’ means the reality. That is to say, ‘How can one who
knows that he exists say that God, who is not different from that
existence or reality, does not exist?’
Sadhu Om: Sri Bhagavan concludes verse 20 of Ulladu Narpadu
by saying, “ ... because Self is not other than God”. Accordingly,
the atheist who denies the existence of God is thereby denying the
existence of his own Self. Since no one can truly deny his own
existence, those who wish to deny the existence of God should first
try to enquire and know the true nature of their own existence,
‘What is the truth of my existence? Who am I?’ If they do so, they
will automatically come to know the truth of God’s existence.
Therefore we should understand that those who realize their own
existence as it is, will never deny the existence of God, and that
since no one can truly deny his own existence, no one is really an
atheist. But who is the real theist will be explained in verse 1084.
38 Theism
(Astika Tiran)
1083. For those who say that He [God] does exist, He exists
in [their] heart as consciousness. [But] in the venomous
mind [of those who do not believe in Him], He
will never exist [that is, He will never shine or be
known]. If, by purifying the venomous mind, one
sees without delusion, He will shine triumphantly and
unalloyed as Self.
1084. Know that the Buddha [the Sage or Atma-jnani], who
has experienced the pure reality [Self], having clearly
known ‘This is the nature of consciousness’, alone is
truly worthy of the name ‘theist’ [Astika].
Sadhu Om: Since the world, soul and God all appear, exist and
disappear simultaneously, they all have the same degree of reality
[sama-satya] as each other. Therefore, if one accepts one’s own
existence as a soul or jiva, it amounts to one’s accepting the existence
of the other two entities, the world and God. That is why it is
concluded in the note to verse 1082 that no one is truly an atheist.
Yet who is the real theist? All who say that God exists are not real
theists. Only the Jnani, who has realized himself to be the supreme
GURU VACHAKA KOVAI 337
Self, having given up the wrong knowledge that he is an individual
or jiva, is fit to be called a real theist [Astika]. Thus the beauty of
verse 1082 and 1084 lies in their final conclusion, namely that anyone
who cannot deny his own existence is not an atheist, and that
anyone who has not realized Self is not a theist.
39 Beginningless Freedom From Impurity
(Anadi Mala Mukta Tiran)
1085. Since the darkness of the delusion of [identifying] the
body [as ‘I’] has never existed [either in the past,
present or future] for Him who knows His real nature,
which is the sun of true knowledge [mey-jnana], and
who has the space [of consciousness] as His body,
know that the darkness [of ignorance or ajnana]
exists only for him who is blinded by [identifying] the
body [as ‘I’].
Sadhu Om: It is only according to the outlook of the jiva, the unreal
soul, that it is said in sastras that bondage exists in the form of
impurities such as ego, maya, the darkness of ignorance, and so
on, and that liberation will be attained when such bondage is
removed by sadhana and by divine Grace. However, in this chapter
it is revealed that, since this jiva is only a non-existent and false
entity, for you, who are Self, the reality, there never exists any such
thing as impurity, maya or bondage, and that freedom from impurity
[mala-mukti] is your beginningless real nature [anadi swabhava].
1086. The enquiry which should be done and the Jnana
which should be attained, are applicable only to the
jiva, who is afflicted by the delusion of attachment [to
the body as ‘I’]. The delusion of wrong knowledge
[mala bodha] is not applicable to [the Jnani, who is]
the non-dual Self, which is devoid of delusion and
free without beginning from impurity [mala].
1087. Is it possible for Self, which exists pervading everywhere
as the real essence [nija rasam], to be bound
by maya, which is a false appearance? [Therefore] do
not be perturbed as if you were bound, [but instead]
calmly enquire and calmly know [this truth].
1088. Why are you unnecessarily in a turmoil by mentally
338 Sri Muruganar
thinking yourself to be the limit of the adjunct [the
body]? Know that your reality [Self] exists [and
shines] unobstructed even in sleep, where you
merge devoid of [any such] mixing adjunct, [and
thereby be free from misery].
40 The Life Lived in Accordance with Reality
(Sat-Achara Vazhkkai Tiran)
1089. O men who wish to live for ever, you do not know
what is the way to live [thus]. Seeing a day-dream
through the [darkness of] delusion which sprouts out
from the void [of maya], you are proud to think and
argue that that which is fallen [your present fallen
life, your so-called waking state] is the [real] life. [By
clinging to the Self-consciousness ‘I am’ and by
thus] piercing through the void [which is the cause
for the false delusion of this waking state], achieve
the real life [the ever-imperishable state of Self].
1090. Observance of being indifferent towards everything
by preventing the wicked anger and desire so that
the confusion of the defective mind-illusion [manamaya]
may be destroyed, alone is the best life lived in
accordance with reality [sat-achara vazhkkai]. Observe
[such a life].
1091. The true, love-suffused life of abiding unobstructedly
in the heart as one’s own reality, alone is the beauty
of Jnana, the enjoyment of the nature of [Sivaswarupa-
bhoga], in which the unreal and delusive
ego, which prevailed [formerly], has been destroyed.
1092. The Jnani, who shines as the intense beauty [or happiness]
of Self, living the majestic life of indifference
[udasina], having placed his entire burden at the Feet
of Lord Siva, alone is truly beautiful [or happy] and
fortunate.
1093. Bliss will surge forth in the heart which is soaked in
the experience of the love-suffused true knowledge
[mey-jnana]. Misery-creating, delusion-caused desire
will not exist there. That extremely pure natural life of
Self will be full of peace.
GURU VACHAKA KOVAI 339
1094. That which is worthy to have as [one’s] target is Self,
the knowledge which is pure bliss. The perfect life is
for one to exist directly as that [Self], abiding in the
heart through the unforgettable knowledge [‘I am’].
1095. The divine life [of abiding as Self] alone is the life of
supreme reality. On the other hand, life in the world
which is seen, is a life of delusion. What an illusion
[maya] it is to live a life of fear [fearing death]. Is not
that [life of fear] merely [one’s] drowning in the play
of the mind-illusion [mano-maya]?
1096. No tapas is needed for those who abide [firmly in
Self] devoid of the jiva-mischief of catching the world
of delusive [names and] forms by the attention which
springs upon the petty sense-objects [on account of]
believing the world which is seen through the five
senses to be real.
Sadhu Om: What is meant in this verse by the words ‘jiva-mischief’
[uyir-cheshtai] is only the extroverted activity [pravritti] of the mind
going out towards the world through the five senses. The real ‘observance
of reality’ [sat-achara] is to prevent the mind from thus
running after second and third persons and to make it abide
instead in Self, the real first-person consciousness.
1097. For those who are established in Grace and who
experience [or rule] all the worlds as Self, having lost
the life of the rising ego and having conquered the
dyads such as pain and pleasure, no [other] tapas
need be done.
Sadhu Om: In order to do any kind of tapas, an ego or individual ‘I’
must rise as the doer. But the perfect fruit of all tapas is the
destruction of this ‘I’. Once the ‘I’ is destroyed, what other tapas is
to be done and who is to do it? That is why, in order to establish
that any yoga other than the destruction of the ego is useless, Sri
Tayumanuvar sang, “When you remain still [summa irukka], bliss
will surge forth; why then [to do any] such illusory yoga
[maya-yoga]? Is it possible [to attain bliss] by your objective attention?
Say no more, O karma-nishtha [one immersed in karma], O
you small child.”
340 Sri Muruganar
41 Formlessness
(Nishkala Tiran)
1098. If oneself is a form [the body], even Self, the source
who is the Lord, will also appear in that manner [i.e.
will also appear as a form]. If oneself is not a form,
since there cannot be knowledge of other things [in
that state], will that statement [that God has a form]
be correct?
Sadhu Om: This chapter deals with the question of whether or not
God has a form. So long as one thinks that one has a name and
form, the body, one must accept that God also has a name and
form. Only after one has lost one’s ego-sense, ‘I am the body’, can
one know God as formless. Till then, one should not rise to argue
either that God has form or that He has no form. Verse 4 of Ulladu
Narpadu is also to be read here.
1099. He [God] assumes [any] form imagined by the devotee
through repeated thinking in prolonged meditation
[bhavana]. Though He [thus] assumes endless names
and forms by [His seemingly identifying Himself with]
illusory adjuncts [maya-upadhi], the real formless
consciousness alone is Hara [God].
Sadhu Om: The jiva projects his own vasanas, which lie stored in
his chittam, through the five senses and sees them outside as the
world of names and forms. Visions of God in name and form are
also seen in the same manner. Sri Bhagavan used to explain that
even the viswarupa darshan [the vision of the cosmic form of God]
shown by Sri Krishna to Arjuna in the Bhagavan Gita was only a
projection of Arjuna’s own vasanas. Sri Krishna gave Arjuna divine
sight [divya-drishti] to enable him to see in Him the auspicious
ideas [bhavanas] about God which Arjuna already had stored in
the form of vasanas within his chittam. This divya-drishti was not
jnana-drishti, as some commentators have wrongly stated, but was
only the ability to project certain auspicious vasanas which existed
in a subtle form in his chittam and to see them as gross objects
outside. In jnana-drishti, Jnana alone will shine and no names and
forms will be seen. What Sri Krishna said was only, “I give you the
divine eye” [divyam dadami te chakshuh – XI.8]. Moreover, He
GURU VACHAKA KOVAI 341
said, “See in me whatever else you want to see” [yach chanyad
drashtum ichchasi – XI. 7], and not, “See me as I really am”! What
is to be understood here is that Sri Krishna simply enabled Arjuna
to project and see in a gross form the past ideas [bhavanas] about
the names and forms of God which were already stored within his
chittam.
1100. Being still and attending to the supreme reality [Self]
by means of the para-vak [the supreme word ‘I-I’]
uttered by the heart, alone is praising the perfect primal
Supreme, which is the inner light [of knowledge]
that is shining in the heart and that is devoid of
names and forms, which are unreal illusions like the
blueness of the sky.
Sadhu Om: Atma-anusandhana, the state of attention to and abiding
as Self, alone is the perfect way of praising God [see verses
730 and B13, where it is said that atma-anusandhana is the
supreme devotion to God]. Why? What is the aim of all praises or
stotras? Is it not to glorify the real greatness of the Lord? The only
way to glorify the greatness of the Lord permanently and perfectly
is to make the ego merge into Self so that it will not rise again. That
is, since the real greatness of God lies in the fact that He alone
exists, and since that perfect state of oneness is marred by the rising
of the ego [being seemingly divided into two separate entities,
the soul and God], only when one abides in Self and thereby prevents
the ego from rising, does the real greatness of God shine in
all its glory. Therefore, the perfect way of praising God is only to
abide in Self without the least rising of the ego.
1101. The heart of any kind of praise [stuti] sung by those
who are observing such Jnana-achara [i.e. by Jnanis,
who are ever remaining still and attending to the
supreme as described in the previous verse] is only
that pure supreme reality [Self], and is not in any way
limited to [a particular] name and form.
Sadhu Om: Though Jnanis praise God in name and form, it should
be understood that what they are really praising is only Self, the
nameless and formless supreme reality. It should not be thought
that their praises are limited to any particular name and form. From
342 Sri Muruganar
this verse it is clear that whenever Sri Bhagavan uses the names
‘Annamalai’ or ‘Arunachala’ in works such as Sri Arunachala Stuti
Panchakam, He is in fact referring only to Self. Similarly, Lord Siva
who is praised in the verses of Saivite Saints such as Jnanasambandhar,
and Lord Vishnu who is praised by Vaishnavite
Saints such as the Azhwars, are only Self itself.
Sri Muruganar: The true object of any kind of praise [stotra] sung
by Sages, who observe Jnana-achara in the form of Self-abidance
[atma-anusandhana], is only that supreme reality which transcends
mental conception, and not any particular name and form which
they handle only as symbols. Though in a superficial view those
stotras appear to be concerned with many different religions, those
who can comprehend with deep insight, will not fail to perceive the
common nature of impartiality with which they [the sages] behave
devoid of that [concern with any particular religion].
1102. The raising of the gracious Foot of Lord Nataraja,
who dances the loving enquiry, [thereby] embracing
His devotees so that they may reach the Heart, is a
new and wonderful mystery, just like the moon and
the sun uniting together.
Michael James: The Self-enquiry done with great love by a devotee
is nothing but the functioning of the Lord’s Grace within him.
Hence it is metaphorically said in this verse that the Lord Himself
dances the loving Self-enquiry. The rising of the sphurana ‘I-I’,
which enchants and embraces the devotee’s mind, thereby leading
it to the Heart, is here likened to the Lord raising His Foot at the climax
of His dance. This rising of the sphurana is a new and wonderful
experience, and it is here likened to the moon and the sun
uniting or being wedded together because the devotee’s mind is a
reflected light, like the light of the moon, while the Heart is the original
light or consciousness, like the light of the sun, and hence the
merging of the mind into the Heart is similar to the moonlight uniting
with and merging into the sunlight.
This verse thus reveals that the true significance of the form
of Lord Nataraja is only the formless experience of the sphurana
‘I-I’. See also verse 1054.
1103. Being deluded in this life, wandering around the
GURU VACHAKA KOVAI 343
whole world and experiencing misery [on account of
one’s desiring so many things], is foolish. Abide in
the Feet of the Supreme Siva, the [state of] Silence
which is Sadasiva and which destroys the movements
[chalanas] caused by the ego.
1104. Except those who subside [and abide] in the Heart
with consciousness [with remembrance of the existence-
consciousness ‘I am’], no one can attain the
flawless state of reality, [because] the reality is veiled
by the mind’s forgetfulness and thinking in sleep and
in waking respectively.
42 One who Abides in the Natural State
(Sahaja Nishthar Tiran)
1105. The Jnani, the unchanging one, who is sleeping naturally
within the body, does not know His activities
[vyavahara] in the world, His absorption [nishtha]
and His sleep, just as one who is sleeping in the cart
does not know the moving of the cart, its standing
still and its lying [with the bullocks unyoked].
Michael James: The above verse by Sri Muruganar was rewritten
by Sri Bhagavan in the form of the following verse, which is also
included in Ulladu Narpadu – Anubandham as verse 31.
B21. To the knower of the reality [mey-jnani], who is
asleep within the fleshy body, which is [like] a cart,
His activities [in waking and in dream], His absorption
[nishtha] and His sleep are similar to the moving
of the cart, its standing still and the cart being
unyoked, to one who is sleeping in the cart.
Sadhu Om: The bodily life of a Jnani appears to be real only in the
outlook of others. Thus ignorant people [ajnanis] think, “This Jnani
is performing activities here in the waking state”. But since the
Jnani is in truth bodiless, He does not know those activities; for
Him the body and its activities are completely non-existent. Such is
the teaching given in this verse. Just as the traveller who is sleeping
in a bullock-cart does not know the movement of the cart, and
just as a sleeping child does not know that it is taking food [see
344 Sri Muruganar
verse 1140], so the Jnani does not know the state in which the
body, senses and mind are active.
When the body, senses and mind of a Jnani remain without
activities [pravrittis], people think, “This Jnani is in samadhi”. This is
similar to the state in which the bullocks remain yoked to the cart
but stand without moving. Even this state of samadhi or nishtha is
not known to the Jnani; for Him it is completely non-existent.
When people think, “This Jnani is sleeping”, this state of
seeming sleep in which His body, senses and mind appear to be
unconscious, is similar to the cart lying with the bullocks unyoked.
Just as even the cart’s lying unyoked is not known to the traveller
sleeping in the cart, so even the state of sleep is not known to the
Jnani; for Him this state is completely non-existent.
Therefore, these three different states in the life of a Jnani
appear to exist only in the wrong outlook of ajnanis, who see the
bodiless Jnani as a body. For the Jnani, the state of activity [waking
and dream], the state of samadhi and the state of sleep do not
in reality exist at all. That is why Sri Bhagavan says in verse 31 of
Ulladu Narpadu, “Who can and how to conceive what His [the
Jnani’s] state is?”
1106. The pure mind of the Jnani, which exists and shines
as the witness [who is unattached to anything], is a
clear mirror which reflects all the defective thoughts
of the perverted minds of others [who come near
Him] and which [thus] deludes the minds of people
by making Him [the Jnani] appear to be defective.
1107. To the eyes of those [ignorant people] who are
deluded by the sense of doership [kartritva], the
Sahaja Jnani, who lives transcending even the sattvaguna,
may sometimes appear like one who has much
deceptive rajo-guna. On account of that, do not
doubt [their Jnana, because the rajo-guna is merely a
reflection of the rajasic thoughts of the onlooker].
1108. If one does wrong to a Great One, a Jivan-mukta, who
shines and is known as treasure of purity, one will
earn and carry as a burden vast blame and sins for
this life and future lives [that is, blame to be experi-
GURU VACHAKA KOVAI 345
enced in this life and sins whose fruits are to be
experienced in future lives].
1109. Low-minded people do wrong in the same manner
both to bad people and to great Sages, not knowing
them to be different, just like a dog which lives by
licking in the same manner both the oil-expeller and
the Siva-lingam, not knowing [the difference between
them].
Michael James: After puja has been performed, oil will remain on
the surface of the Siva-lingam. Therefore, being ignorant of the
sanctity of the Siva-lingam, stray dogs will sometimes come and
lick the oil from it in the same way that they lick the oil spilt on the
outside of an oil-expeller. Similarly, being ignorant of the real greatness
of the Jnani, low-minded people will behave towards Him in
the same wrong and disrespectful way that they behave towards
even bad people.
1110. Though a dog barks at the sun, the insult will not
affect the sun. [Similarly] ignorant people’s petty
words of blame [censure, ridicule or slander] will not
touch one who has attained the light of true knowledge
[mey-jnana], which is bright like the sun.
43 One who Firmly Abides as Pure Consciousness
(Sthita Prajnar Tiran)
1111. The Jnani [literally, the one who is the space of consciousness],
who ever abides only as the bright
knowledge [the mere consciousness ‘I am’] devoid of
the difference of the transitory [states of] attention of
introversion and extroversion, alone is the immutable
sthita-prajna [the one who firmly abides as the immutable
pure consciousness].
Sadhu Om: He who shines devoid of the dual feeling ‘in’ and ‘out’
and who does not experience the least sense of difference
between the state of absorption [samadhi] attained through introversion
[ahamukka] and the state of activity [vyavahara] which
results from extroversion [bahirmukka], alone is a sthita-prajna
[one who firmly abides as pure consciousness] or a dridha-jnani
[one who has attained steadfast knowledge]. He who experiences
346 Sri Muruganar
Self only in the state of samadhi and who experiences the body
and world when he is not in samadhi, is only an aspirant [abhyasi]
and not a sthita-prajna. Since this difference in experience does
not exist for the sthita-prajna, He ever remains in sahaja-nishtha
[the natural state of Self-abidance].
1112. Know that He who, through the true knowledge of the
Heart, shines as the nature of Siva [Siva-swarupa],
which is Self and which is devoid of ‘I’ [the ego], is
the perfectly silent sthita-prajna, who is not moved
by anything.
Sadhu Om: Of all movements [chalanas and vrittis], the rising of
the ego as ‘I am this body’ is the first. Therefore, all other kinds of
movement [chalana] will naturally become non-existent for Him
who has attained the state of Silence by subsiding and knowing
Himself to be the motionless [achala] Siva, who is Self and who is
completely devoid of even the least rising of the ego, ‘I am this’.
Such a steadfast state of knowledge alone is the state of sthitaprajnatvam
[firm abidance as pure consciousness].
44 One who has Severed the Knot
(Granthi Bhedittar Tiran)
1113. Just as the whirling-minded ignorant people [ajnanis]
see [only] the world, which is a bundle of senseobjects,
everywhere due to [their] objective knowledge
[the knowledge by which they see everything as
second and third persons, as objects other than
themselves], so the Sage who abides [as Self] having
severed the knot [the chit-jada-granthi or ego] and
having [thereby] given up [the objective knowledge]
sees [only] Self, the basic consciousness, existing
and shining everywhere.
1114. He alone is a Buddha [a Sage or Atma-jnani] who ever
exists and shines as the [self-luminous] sun [of
Jnana] and in front of whom the dual world-appearance,
which appears as a wonder having so many
differences, does not appear and becomes [completely]
non-existent.
1115. Know that the knower of reality [mey-jnani], who is
GURU VACHAKA KOVAI 347
well established in the Heart and who is always contentedly
rejoicing in the greatness of Self, will neither
think the world to be a dense [unreal] delusion, nor
will think it to be other than Himself.
Michael James: The statement which is made in Sri Ramana Gita,
chapter 1, verse 11, and which is reiterated in this present verse,
namely that the Jnani does not consider the world either to be
unreal or to be other than Himself, has been misinterpreted by
some people to support their wrong belief that the world of names
and forms is real as such. However, the fact that such an interpretation
is wrong is made clear in the previous verse of this work,
where it is stated that the dual world-appearance (i.e. the world of
names and forms) is non-existent to the Buddha or Jnani, and also
in the next two verses of this work, where it is stated that the Jnani
knows that consciousness is the sole reality of the world, and that
in the state of Jnana or pure consciousness nothing exists except
that pure consciousness.
That is, the Jnani does not experience Himself to be the
body, which is a mere name and form, but only to be Self, which is
existence-consciousness-bliss (sat-chit-ananda), and hence, according
to the principle established in verse 4 of Ulladu Narpadu, He
does not see the world as names and forms but only as Himself,
the nameless and formless pure consciousness or sat-chit-ananda
(see Ulladu Narpadu verse 18, “ ... to those who have known Self,
the reality shines devoid of form as the substratum of the world
...”).
Thus, since the Jnani knows that He, the reality, alone
exists, and that the unreal names and forms are completely
non-existent, He cannot see the world as something unreal or
other than Himself. On the other hand, since the ajnani sees the
world as names and forms, it is right and necessary for him to discriminate
between the unreal names and forms and the real
sat-chit-ananda, and to regard the world of names and forms as an
unreal delusion created by the mind, which is itself an unreal and
non-existent entity. Refer here to Maharshi’s Gospel, Book Two,
chapter 3 (8th ed. p. 60), where Sri Bhagavan says, “There is no
alternative for you but to accept the world as unreal, if you are
seeking the Truth and the Truth alone”. Refer also to verses 50 and
51 of this work, where Sri Bhagavan says that the statement ‘the
348 Sri Muruganar
world is real’ can be correctly understood only by the Jnani and not
by the ajnani.
1116. The Jnani knows the whole world, which appears in
consciousness, to be of the nature of consciousness
[the Self]. He, the fortunate one, will [always] abide in
Self, knowing that other than consciousness [the
Self] there is no reality for the world.
1117. He whose mind has been destroyed, having drowned
in the non-dual whole [advaita-purna], will never be
perturbed in this unreal life of duality, [because] in
that supreme state of Grace, [the state of] Self, which
is pure consciousness [unmixed with any adjuncts
such as ‘this’], nothing such as ‘I’ [the ego or subject]
and ‘this’ [the world or object] exists except that
[Self, the pure consciousness ‘I am’].
Michael James: The last line may also be translated as, ‘nothing
[no adjunct-feeling] such as “I am this” exists’.
In the state of pure consciousness, nothing exists except
that pure consciousness, ‘I am’. Therefore, in the true outlook of
the Jnani, who ever abides as pure consciousness, nothing exists
as ‘I’ [the ego] or as ‘this’ [the world].
1118. Since the Jnani has severed the knot of doership
[kartritva], He does not see [any] action which must
be done [by Him]. Since in His state of Jnana not
even an atom will appear to be an insentient other
object [an insentient object other than Himself], not
even an atom of doubt or delusion will arise [for
Him].
1119. Though the mind [of a Jnani] which has been
enchanted by the true light [of Self-knowledge] is
[seemingly] engaged as before in the five senses,
which know taste, smell, sight, sound and touch, it
has [in fact] been severed [destroyed] by the power
of intense Self-enquiry.
1120. He who has attained the life of a Jnani in the heart,
will not derive even the least pleasure from the life of
the fleshy body and the petty [five] senses. Is not that
GURU VACHAKA KOVAI 349
life of Silence itself the unlimited and unbroken experience
of [the bliss of] the supreme Brahman?
Michael James: Therefore, in front of that unlimited bliss, will not
the petty pleasure derived through the five senses become utterly
insignificant?
1121. Just as a river which has joined and become one with
the wavy ocean will not become separate [from the
ocean] by changing [itself once again into a river], so
for the jiva which has reached [and become one with]
Self, which is the form of knowledge, there will be no
rebirth on account of its being deluded.
Sadhu Om: Since the very nature of Self is knowledge or Jnana,
and since birth is nothing but the wrong knowledge or ignorance ‘I
am the body’, which appears to exist only on account of delusion or
forgetfulness of Self, the soul which has attained true Self-knowledge
will never be born again.
1122. Among those whose minds are possessed with forgetfulness
[of Self], those who are born will die and
those who die will be born [again]. [But] know that
those whose minds are dead, having known the glorious
supreme reality, will remain only there in [that]
elevated state [of reality], devoid of [both] birth and
death.
1123. He who has seen [Himself to be] existence-consciousness
[sat-chit], has seen Sadasiva; He has seen the
destruction of fear-creating duality; He has seen His
natural state, which is the pure state of turiya; He is
the Great One; He will not see birth [ever again].
1124. If at one time previously the original knot [the ego]
has been severed, one will not be bound again at any
time. This [state of liberation], which is one’s own
nature, alone is the state of Godhood; this alone is
the powerful Lordship; this alone is the abundant
peace. Know thus.
350 Sri Muruganar
45 The Greatness of the Sage
(Sandror Matchi Tiran)
1125. When He who has [realized] God [mahesan] within as
the great reality [as His own Self] and who does not
have even a single attachment, walks, know that that
God, who exists and shines as the Protector from
danger, is walking.
Sadhu Om: This verse can be interpreted in the following two
ways:
a) When the Jnani walks, know that it is God Himself who
is walking in the form of that Jnani.
b) When the Jnani walks, know that God Himself is walking
behind Him to protect His body from danger.
The idea expressed in version (b) is also expressed in a
verse of Kurundirattu which Sri Bhagavan sometimes used to refer
to [see My Recollections of Bhagavan Sri Ramana by Devaraja
Mudaliar, 1970 edition, pp. 31 to 32].
1126. He [the Jnani] who abides as Siva Himself, having
destroyed the mind [the limited knowledge ‘I am soand-
so’], is residing equally within all jivas [as their
real Self, the unlimited knowledge ‘I am’]. [Therefore]
by one’s meditating upon the form [swarupa] of Him,
who clearly shines as a Mukta, [by His Grace] the
true light [of Self-knowledge] will shine forth from
within [as the sphurana ‘I-I’].
Michael James: The swarupa of the Jnani may here be taken to
mean either His physical form or His true nature. But since the true
nature of the Jnani is Self, one’s own true nature, which is common
to all (samanya), and since this verse points to the swarupa of the
Jnani in particular (visesha), it is more fitting here to take the word
‘swarupa’ to mean His physical form. Moreover, when we see the
other verses in this chapter, we can understand that they are all
concerned with the greatness of the Jnani’s physical form and the
priceless benefit to be gained by associating with that form.
Sri Bhagavan often used to extol the great efficacy of
sat-sang (association or contact with a Jnani), and He also used to
GURU VACHAKA KOVAI 351
point out that mental contact is better than mere physical contact
(see Day by Day, 9-3-46). That is why Sri Bhagavan assures in this
verse that by one’s thinking of the Jnani’s form, the true light of
Self-knowledge will shine forth from within. That is also the reason
why Sri Bhagavan affirmed that by one’s merely thinking of the
form of Arunachala, Mukti would be attained. Therefore, devotees
need not fear that Sri Bhagavan’s sat-sang is no longer available
now that His physical form has passed away; His sat-sang is
always available to those who turn their mind towards Him.
Sri Muruganar: The swarupa of a Mukta resides as the swarupa of
Siva in all jivas. In order to reveal that the reason why the true light
will shine forth of its own accord in the heart of those who practice
meditation upon His swarupa, it is said, “He who abides as Siva
Himself”, and, “He is residing equally within all jivas”.
1127. The glance of Him [the Jnani] who is rich in true
knowledge [mey-jnana], which is the supreme life
that surges like the rising of a hundred suns without
ever diminishing, will easily bestow the unequalled
Jnana upon those who bathe in it, thereby saving
them and leading them to the goal of immortality.
Michael James: Muruganar indicated that the following verse by
Bhagavan should be included here. It originally appeared as verse
7 of the appendix to Guru Vachaka Kovai.
Through lecturers, scriptures and virtuous deeds, no state
can be attained equal to [that state which is attained by] the clue [of
Self-enquiry or Self-attention] which is clearly attained within by
association with a Sadhu [one who abides as the reality or sat].
[Knowing this for certain,] go.
In this verse Sri Bhagavan expresses in a two-line metre
(kural-venba) the same idea which He expressed in a four-line
metre (venba) in verse 2 of Ulladu Narpadu – Anubandham.
1128. Those [the Jnanis] whose minds are soaked in the
essence of the enjoyment of Siva [Siva-bhoga-rasam],
the true knowledge [mey-jnana] which exists and
shines as the eka-rasam [the one essence, the
non-dual Self], will convert the void [the mind of the
jiva], which is a burning desert, the essence of delu-
352 Sri Muruganar
sion [moha-rasam], into a [cool and fertile] place
[which yields the fruits of bhakti and Jnana and]
which is loved even by gods.
1129. The minds of all those who come to the Jnani, whose
heart is brimming over with peace, will become blissful
[being filled with His peace]. [For] is not His cool
[moonlike] face, which is soaked with joy, the [fully
blossomed] red lotus [of Jnana] to which the bees
[the devotees] are attracted?
46 The Glory of the Great One
(Periyar Matchi Tiran)
1130. If he does holy service to a Great One [a Jnani], the
deluded soul will lose his delusion, the well-established
and permanent wealth of Grace will be
attained [by him] in the heart, and he will [thereby]
live as the most fortunate person.
47 One whose Vasanas are Dead
(Vasanai Mandar Tiran)
1131. Since agitation [or confusion] will never rise without
[the rising of] the feeling ‘I am only the body’ [the
ego] in the heart, one whose tendencies [vasanas] –
[which are the form of] the ego or mind – are dead
will not be mentally agitated [or confused] even in
dream.
1132. Low creatures such as four-legged animals and birds
[always] live with agitated [or wandering] minds.
[But] the enlightened one [the Jnani], whose mind
lives devoid of any thought [as mere existence-consciousness
‘I am’], [alone] is the one who [really]
lives.
Michael James: The silent life in which the mind is dead, alone is
the life fit for a man to live; the life of a man whose mind is wandering,
is no better than the life of birds and beasts.
1133. Though they undertake and do many actions [vyvaharas],
those whose mental tendencies [manavasanas]
are dead are just like one who sits for a
GURU VACHAKA KOVAI 353
long time [seemingly] listening to puranic stories but
who has [in fact] directed his mind far away.
1134. Though they are [sitting] quiet, if their mental tendencies
[mana-vasanas] are not destroyed they are
indeed those who have done everything as the doer,
just like one who [suffers by thinking] in dream [that
he] has climbed a hill and is falling head-first over a
precipice, though [in fact his body is] lying quietly
[sleeping on his bed].
Michael James: The ideas expressed in the above two verses by
Sri Muruganar, which are also expressed in the eleventh chapter of
Vichara Sangraham, were summarized by Sri Bhagavan in the following
verse, which is also included in Ulladu Narpadu –
Anubandham as verse 30.
B22. Just like one who is [seemingly] listening to a story
when his mind has [in fact] gone far away, the mind
[of the Jnani] in which the vasanas have been
erased, has not done [anything] though [seemingly]
it has done [many things]. [On the other hand] the
mind [of the ajnani] which is soaked with them [the
vasanas], has done [many things] though [seemingly]
it has not done [anything], [just like] one who
[thinks] in dream [that he] has climbed a hill and is
falling over a precipice, though [in fact his body is]
lying motionless here [sleeping on his bed].
Sadhu Om: Though a person may appear to an onlooker to be sitting
and listening to a story, if his mind is not attending to the story
but is absorbed in thinking of some other matters, he is not in fact
hearing the story. Similarly, though a Jnani may appear to us
onlookers to be engaged in many activities, since His vasanas
have been destroyed and since He has therefore lost the sense of
doership, He is in fact not doing anything [refer also to verses
1105, B21, 1140 and 1165].
Though a sleeping person’s body is seen to be lying quietly
in one place, he may be suffering due to his dreaming, believing
that he has climbed a hill and is falling over a precipice. Similarly,
though an ajnani’s body is seen to be sitting still for a long time in
meditation or samadhi, and though he appears to have given up all
354 Sri Muruganar
activities, since his tendencies towards action [karma-vasanas]
have not been destroyed and since he therefore retains the sense
of doership, he is in fact one who is doing all kinds of karmas and
experiencing their fruits.
8 The Liberated One
(Jivan-Muktar Tiran)
1135-1136. “Though their doership has been destroyed, is
it proper to call those who are wearing a body, who
are eating [making a living] by other activities and
who are doing actions [karma-bandha] ‘a liberated
one’? We also see that, being victims to the allotted
karma [i.e. to their prarabdha karma], even those
Great Ones suffer, [so how can it be said that they
are free from the experience of pleasure and pain,
which are the results of action?]” If it be asked thus,
[the reply is that] their sufferings are merely according
to the outlook [drishti] of the onlookers [the
ajnanis]; tell me, do they [the Jivan-muktas] say that
they are suffering?
Sadhu Om: Since the ajnani thinks himself to be a body [a separate,
finite individual], he cannot but see even the Jnani as a body;
however, in His own outlook the Jnani knows Himself to be the Infinite
Self, which is bodiless and completely devoid of individuality.
Due to their defective outlook [dosha-drishti], people see the Jnani
as a doer [karta] of actions and as the experiencer [bhokta] of their
fruits, which are allotted as prarabdha. But since the Jnani is like
the infinite and indivisible space, which has no separate individuality,
He does not feel that He is doing any actions or that He is
either enjoying or suffering their fruits. Having transcended the
dyad of pleasure and pain, He is both a non-doer [akarta] and a
non-experiencer [abhokta]. Thus for the Jnani none of the three
karmas [agamya, sanchita and prarabdha] exist even in the least.
Refer here to verses 1144 and B23, and to verse 33 of Ulladu
Narpadu – Anubandham.
Sri Bhagavan once revealed His own experience by saying,
“The radio sings and speaks, but if you open it you will find no one
inside. Similarly, my existence is like the space; though this body
speaks like the radio, there is no one inside as a doer.”
(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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