GURU VACHAKA KOVAI
The Light of Supreme Truth
or
THE COLLECTION
OF GURU’S SAYINGS
52 Chapter Concerning Devotion
(Bhaktimai Tiran)
718. The best devotee [bhaktiman] is only that hero who
destroys himself [the ego], who is really a non-existent
void and who is denoted by the term ‘thou’
[twam], in Sadasiva [Self], who shines as the meaning
of the term ‘That’ [tat], through the experience
‘am’, the peaceful Self-consciousness denoted by the
term ‘art’ [asi].
Sadhu Om: He who identifies himself with the body and who feels
‘I am so-and-so’ is the jiva or ego, who is denoted by the term
‘thou’ [twam]. That which remains out of ‘I am so-and-so’ after the
ego-portion ‘so-and-so’ has been destroyed in the blissful Self-consciousness,
Sadasiva, is ‘I am’, which is denoted by the term ‘That’
[tat]. Thus in this verse the Mahavakya ‘That thou art’ [tat twam asi]
of the Vedanta jnana-marga is explained in the light of the
Siddhanta bhakti-marga. Therefore, it is to be understood that the
destruction of the ego, which is the aim of jnana-marga, is also the
aim of bhakti-marga.
719. The best devotee is only that hero who, in the incomprehensible
ocean of bliss [Self], destroys the false
‘I’, the thought-form which floats like a bubble in the
water.
Sadhu Om: From the above two verses it is clear that the Sahaja
Jnani alone is a perfect devotee of God.
720. Those who, with minds matured through bhakti, have
fully drunk the essence of bhakti, will like to attain
only the divine nectar of supreme bhakti as the fruit
of [their] bhakti.
Sadhu Om: Devotees of an exalted level will never like to attain
siddhis or pleasures either in this world or in heaven as the fruit of
their devotion. Since they have tasted the essence of bhakti, they
will pray to the Lord to bestow upon them only the boon of
ever-increasing devotion towards Him. This subtle secret is
revealed by Sri Bhagavan in the last line of the 7th verse of Sri
GURU VACHAKA KOVAI 211
Arunachala Navamanimalai, where He prays, “O my dear Lord,
grant me only ever-increasing love for Thy Feet”.
721. The silence devoid of the aggressive rising of the ego
is Liberation [mukti]. The evil inadvertence [of slipping
down from that state of Silence] itself is
non-devotion [vibhakti]. Abiding as one [with Self],
with the mind subsiding without rising dividingly [as
another], is the true Siva-bhakti.
53 The Non-difference of Bhakti and Jnana
(Bhakti Jnana Abheda Tiran)
722. On scrutiny, supreme devotion [parabhakti] and
Jnana are in nature one and the same. To say that
one of these two is a means to the other is due to not
knowing the nature of either of them.
Michael James: Since the state of supreme devotion (parabhakti)
is the loss of individuality, it is nothing but the state of Jnana.
723. The reason why even those who have known the
truth [that bhakti and jnana are one and the same],
follow only one as if, contrary to what is said above,
it were better than the other, is to prevent the aspirants
who are following that one, taking it to be
better, from leaving it and jumping to the other.
54 Bhakti and Vichara
(Bhakti Vichara Tiran)
724. The attainment of Realization [samadhi], which
results at the end of the practice of enquiry into the
beloved true knowledge [mey-jnana vichara], is
solely due to the Grace of God, who shines as Self,
as one’s own reality, the Soul of the soul.
Michael James: Since Self is the real life or soul of the pseudo
soul, the jiva, It is the real God. Therefore enquiry, which is
Self-attention done with great love towards Self, alone is the true
worship of God. Thus only through the Grace of God, the Self,
does the enquirer become firmly established in samadhi.
212 Sri Muruganar
725. Unless the Lord [the God and Guru] who resides
within [as Self], by the power of His Grace pulls the
mind within, who can, by the mere power of the
stealthy and mischievous mind, prevent its out-going
nature and reach the Heart and rest in peace?
726. The Grace of God, whose form is eightfold, cannot be
obtained without the Grace of Guru. Neither by
vidyas [arts and learning] nor by any other means
will Grace be obtained, but only by bhakti [towards
Guru].
Michael James: Since God Himself incarnates as Guru, God’s
Grace is proclaimed to be nought without the Guru’s Grace. Since
Guru-bhakti is itself God-bhakti, it alone, and nothing else, will
enable one to obtain God’s Grace.
727. Let one not doubt whether God’s Grace, the great
support, has been bestowed on one or not, for the
fact that one’s mind is much interested in enquiry,
having a great liking for release from bondage, is
itself sufficient proof [that God’s Grace has been
bestowed].
728. To tell the truth, the Grace of God and the enquiry
‘Who am I?’, which is the means for abiding within,
each being a great help to the other, together lead
one to the state of oneness with the supreme Self.
729. Unless the supreme Reality [God or Self] Itself
reveals Itself in the Heart, the delusion [maya] of this
world-dream will not end. The enquiry ‘Who am I who
sees this dream?’ is the worship [upasana] which
brings forth [the Grace of the Supreme for] this
revelation.
Sadhu Om: Therefore Self-enquiry is the proper upasana that one
should do in order to gain the Grace of God and thereby awaken
from this world-dream.
730. Attending to one’s own Self is said to be the supreme
devotion to God, who is unattainable by the mind and
so on, because these two [the Self attended to by the
GURU VACHAKA KOVAI 213
enquirer and the God worshipped by the devotees]
are in nature [swarupam] one and the same.
Sadhu Om: Swarupam, Self, God, Guru and Grace are all different
words denoting the same reality.
731. Know that the path of Jnana and the path of bhakti
are inter-related. Follow these inseparable two paths
without dividing one from the other.
B13. Attending to Self is devotion to the supreme Lord,
because the Lord exists as Self.
Michael James: Verse 730 should come as 731 and vice versa.
732. If one sees ‘Who am I who longs to gain the Grace of
the Lord?’ the ego [anava] will be destroyed and
thereby the Grace of the Lord will reveal itself. After
the ego has thus been destroyed, in the space of
Grace, which is itself the Lord, no other impurity
[mala] will exist.
733. Since the other two impurities [karma and maya]
grow only by depending upon the ego [anava], the
[root] attachment, when the ego is destroyed the
other two can by no means survive.
Michael James: According to Saiva Siddhanta, the three impurities
(malas) are anava, karma, and maya. The word ‘anava’, meaning
ego, is derived from the word ‘anu’, meaning atom, and the
reason why it is so called is explained by Sri Muruganar below.
Sri Muruganar: The delusion of identifying the body, which is not
Self, as ‘I’ is the inner attachment or first attachment. Since this
delusion makes us feel Self, which is in truth the unbroken consciousness,
as an atom-like thing in the body, it is called ‘anavam’.
55 One-Pointed Devotion
(Ekagra-Bhakti Tiran)
734. Those who have one-pointed devotion towards God,
like the magnetic needle [of a ship’s compass] which
always stands facing towards the north, will never be
214 Sri Muruganar
perplexed and go astray in the ocean of attachment
of this world.
735. Those who live in the world, clinging whole-heartedly
to God, are like children who whirl round and round a
pillar holding it firmly. Since they have a strong and
unshakeable hold on God, they are devoid of ego
[anava] and therefore will never fall a prey to the
delusion of the world.
736. If one fixes one’s mind firmly on that pure Supreme
Reality which pervades all activities, one will not be
affected by any number of activities that are done.
Sadhu Om: Just as the cinema screen, which is the base pervading
all the pictures, is not burnt by a picture of fire or drenched by a
picture of a flood, so Self, the Supreme Reality which is the base
pervading all activities, is not affected by any number of activities.
Therefore, since the one who attends to Self remains as Self itself,
he is not affected by any number of activities he may appear to be
doing.
Sri Muruganar: (i) The words ‘all activities’ include both worldly
activities and religious activities. (ii) Since he who abides in the
reality [Self] loses his doership, it is said ‘he will not be affected’.
Therefore, though [it may appear as if] he does everything, in fact
he does nothing.
737. Among all the rice grains, only those which move
here and there will be crushed by the hand-mill, while
those which do not move away from the foot of the
axle will not be crushed.
Michael James: Likewise, among all the people in the world, only
those who stray into worldly desires, leaving the thought of the
Feet of God, will be ruined by maya, while those who do not leave
His Feet will not be so ruined.
56 Meditation and Enquiry
(Dhyana Vichara Tiran)
738. Mentally imagining oneself to be the Supreme Reality,
which shines as existence-consciousness-bliss
GURU VACHAKA KOVAI 215
[sat-chit-ananda], is meditation [dhyana]. Fixing the
mind in Self so that the seed of false delusion [the
ego] is destroyed is enquiry [vichara].
Sadhu Om: Dhyana is mental activity, an act of imagination by the
mind, while vichara is the state of the destruction of the mind
[mano-nasa]. The idea expressed in this verse can also be found in
prose form in Who am I?.
739. Whoever meditates upon Self in whatever bhava [i.e.
in whatever form or with whatever feeling of relationship],
attains It only in that bhava [i.e. in a qualified or
saguna manner]. Those peaceful ones who remain
quiet without any such bhava, attain the noble and
unqualified state of Kaivalya [the nirguna state of
Self].
Sadhu Om: It is emphasised in this verse that by meditating on
God in name and form, one attains God only in that name and
form, and that only by remaining still [through Self-enquiry] without
thinking or meditating, can one attain the unqualified [nirguna] state
of God, the state of oneness [Kaivalya]. From this verse, the reader
can understand the correct import of verse 8 of Ulladu Narpadu.
740. One’s source [the Self] can be attained only after oneself,
the ego [the separate individuality], has been
completely annihilated. How to meditate ‘I am That’
by the ego? Therefore, the ego having been annihilated
[through Self-enquiry], to remain silently in Self
is the proper way.
Sadhu Om: Verse 32 of Ulladu Narpadu should be studied along
with this verse. In the previous verse Sri Bhagavan instructed that
worshipping God in name and form will not give the unqualified
[nirguna] state, the final attainment. In this verse He instructs that
even the practice of meditation upon the Mahavakyas such as ‘I
am Brahman’, which was wrongly believed by people up till now to
be meditation on the unqualified [nirguna-upasana], will not give
the final state, since it is nothing but a mere mental act of imagination.
Sri Bhagavan asserts that silent Self-abidance, which is the
correct technique of Self-enquiry, alone will give the final attainment.
216 Sri Muruganar
741. The reason why one sees Siva as ‘This [form] is He’
by meditating upon Him as if He were one among the
sense-objects – though [in fact] He shines as the
formless consciousness – and why one laments
[when that form disappears], is because of the folly
of not knowing oneself by enquiring ‘Who am I?’
Michael James: Refer here to verse 1070, 1072 and 1073 of this
work.
Some aspirants meditate upon Siva in a particular form.
When, through the strength of that meditation (bhava-bala), they
see Him in that form as an object of sight, they believe that they
have attained Siva-darshan. But whatever appears at one time will
surely disappear at another time, and hence the aspirant will have
to lament when the form of his beloved Siva disappears. However,
since Siva is in reality the formless, pure consciousness which
shines within as ‘I’, if the aspirant wishes to attain a darshan of
Siva which will never disappear, he need only enquire within ‘Who
am I, the seer of this vision?’ and thereby realize Self.
57 Meditation upon Self
(Swarupa-Dhyana Tiran)
742. He who well and truly meditates upon himself, who is
consciousness, will be established in Siva, the Self.
58 Meditation upon Space
(Akaya-Dhyana Tiran)
743. Meditation upon the vast, unexplored and undivided
space, will enable one to attain whatever [worldly]
greatness one desires in whatever way one desires.
Sadhu Om: Some people, with an eye on some desired results,
meditate not upon any of the names and forms of God, but upon
the vast space. Even by such practices, desires are fulfilled.
744. Among those who meditate upon space, only those
who then give up that meditation upon vast space [by
enquiring ‘Who am I who meditates upon space?’]
will attain the [true] greatness of birthlessness. Others
will fall into the cycle of birth and death.
GURU VACHAKA KOVAI 217
Sadhu Om: It is to be understood that the phrase ‘attain whatever
greatness one desires’ used in the previous verse denotes only the
fulfilment of worldly desires [kamyas], whereas the phrase ‘attain
the greatness of birthlessness’ used in the present verse denotes
the attainment of Liberation.
Though space is not a name and form like that of God, it
also has a name [namely space] and a form [namely vastness] of
its own. Besides, it is a second person object. Therefore, in this
verse it is advised that one should give up such an object of meditation
and turn towards Self by enquiring ‘Who am I who know this
space?’ Self is the only target of meditation which will bestow the
supreme state of birthlessness and deathlessness.
745. To say that one who practised Self-abidance
[nishtha] by clinging to the Lord, Self, the form of
consciousness, lost his balance of mind and became
insane, is just like saying that by drinking the nectar
of immortality one died. Know thus.
Sadhu Om: It is wrong to say, as worldly people sometimes do,
that someone has become mad by following the path of
Self-enquiry. In this verse Sri Bhagavan assures us that one will
never suffer from any such mental disorder by following this path,
and that on the contrary one will achieve greater clarity and
strength of mind.
This verse should be read along with the verses in the chapter
concerning Self-enquiry.
59 Meditation upon Time
(Kala-Dhyana Tiran)
746. If you desire to attain the eternal greatness devoid of
the defect of birth and death, the correct sadhana is
to meditate upon that time [namely the presen])
which does not have the least modification of coming
and going.
Sadhu Om: If we scrutinize the meaning of this verse in the light of
verse 15 of Ulladu Narpadu, “The past and future exist depending
upon the present; they too, while occurring were and will be present.
Therefore, [among the three times] the present alone exists...”,
218 Sri Muruganar
we can understand that what is denoted here by the phrase ‘that
time which does not have the least modification of coming or going’
is only the present. Thus this verse gives us the rare clue that
atma-sadhana can be done not only in the form of attending to the
first person [out of the three persons], but also in the form of
attending to the present [out of the three times]. In whichever of
these two forms one may do the atma-sadhana, both the first person
and the present time will disappear, being found to be truly
non-existent, and the eternal greatness devoid of birth and death
will be attained. Refer also to The Path of Sri Ramana – Part One,
pages 135 to 136, where this idea is explained more fully.
747. Those who have given up that conception [the conception
of time] – having known [by attending to the
present as instructed in the previous verse] that time
is nothing but Self [just as the apparent snake is
nothing but a rope] – are the great ones who attain
deathlessness. All others will die, slain by the sword
of time.
Sadhu Om: In this verse it is indicated that the present time and
the first person are similar in nature. When one scrutinizes or meditates
either upon ‘I’ [the ego, the first person or first place] or upon
the present [the first time], the ego and the present will disappear,
being found to be non-existent, and our real existence-consciousness
[sat-chit], ‘I am’, which transcends time and space, alone will
remain. This is what is meant by the phrase “have given up even
the conception of time” used by Sri Bhagavan in this verse.
It is worth noting here the warning given by Sri Bhagavan in
the alternative version of verse 16 of Ulladu Narpadu, where He
says, “Except ‘we’, where is time? If, without scrutinizing ourself,
we mistake the body to be ‘we’, time will swallow us...”. The same
idea is expressed in the present verse by the sentence, “All others
will die, slain by the sword of time”.
748. Those who are firmly established in their own state
[of Self-existence], never see any such thing as time,
but only their own Self. They will no longer know the
one whole reality [tattva] as the three different times
[present, past and future].
GURU VACHAKA KOVAI 219
Sadhu Om: Verse 16 of Ulladu Narpadu is to be read and understood
here.
60 Practice
(Nididhyasana Tiran)
749. If, instead of attending to the outside universe consisting
of the earth and so on – which [appears to]
exist only so long as one does not enquire [into the
truth] and which becomes non-existent when one
does enquire – one attends to and knows that which
exists in the heart, then there will be no necessity
even to have the thought of rebirth.
Sadhu Om: Three points are to be inferred from this verse, namely
(1) the world has no real existence, and appears to exist only on
account of non-enquiry (avichara), (2) birth and death are mere
thoughts, and (3) when one realises Self, that itself is crossing the
ocean of birth and death.
The last two lines of this verse are a verse from the chapter
‘Knowing the Truth’ in the section ‘Concerning Renunciation’ in the
Tirukkural. The way in which this verse of Tirukkural is handled by
Sri Muruganar in the present verse is both apt and beautiful.
750. Whatever one thinks of unceasingly [until one’s
death], by the power of such thinking one becomes
that. [Since one will therefore become Self if one
always meditates upon Self] if with great love one
practises [Self-attention] and [thereby] knows the
nature of the attachments [‘I’ and ‘mine’] and abides
in Self so that the attachments are destroyed, the disease
[of ajnana] which causes birth [and death] will
not approach one.
Sri Muruganar: It is said in scriptures that one becomes whatever
one thinks of at the time the life leaves the body. Therefore, in this
verse it is instructed that those who want Liberation should think
about Self in order to set aside other thoughts, which are the cause
of rebirth. Since death can come at any time, any second of our life
may be the second prior to death. Therefore, it is Sri Bhagavan’s
opinion that meditation on Self should be done every second.
220 Sri Muruganar
751. Perfect and peaceful clarity is what the Vedas declare
to be the ultimate goal of tapas. On the other hand,
whatever abundant and immeasurable benefits are
attained [through any particular type of tapas], if
even then there remains an iota of desire [or wavering
of mind], then that tapas should be given up at
once.
752. As long as a thought arises in one that a thing is
indispensable, let one have and enjoy it. But when,
through some bitter experiences, a thought rises to
be rid of it, it should be given up at once.
753. Do not determine God’s Grace merely by the achievement
of various kinds of prosperity [such as wealth,
health and so on], which come as a result of meritorious
deeds [punyas], but only by the peaceful clarity
of consciousness, which is devoid of all mental anxieties,
which are caused by forgetfulness [of Self].
Sadhu Om: Ignorant people often think that they have obtained
God’s Grace merely because they are provided with different kinds
of worldly well-being such as wealth and health. But these are not
the correct signs of God’s Grace, since they are given to one
merely because of one’s own punyas, that is, they are the result of
prarabdha. The state of Jnana, in which one knows Self and
thereby abides in unbroken peace, devoid of miseries, alone is the
true sign of God’s Grace. It is also to be noted here that the peaceful
clarity of Self-consciousness, which was said in verse 751 to be
“the ultimate goal of tapas”, is said in this verse to be the true sign
of God’s Grace.
754. Rather than achieving the powerful sankalpa-siddhi,
which enables one to achieve anything in any way
one thinks [or desires], attaining the inner peace –
where not even a single thought [or desire] rises – by
abiding in the true consciousness [Self], is the most
powerful state.
Sadhu Om: Rather than achieving whatever one desires, to have
no desire at all is the perfect state of happiness. In other words,
GURU VACHAKA KOVAI 221
since every desire is nothing but a thought, the power of non-thinking
is greater than the power of achieving whatever is thought of.
61 Other Sadhanas
(Sadhana Antara Tiran)
755. The life will become very great for jivas if they practice
Self-enquiry without wasting the days of their
life. [If they do so, the feeling] ‘The wretched bodyform
is I’ will end and the ocean of supreme enjoyment
will surge within.
756. Other than Self-enquiry, which is the best [sadhana],
there is no sadhana whatsoever to make the mind
subside. If made to subside by other sadhanas, the
mind will remain a while as if subsided, but will rise
up again.
757. Even by breath-control the mind will subside, but this
subsidence will last only so long as the breath
remains controlled. When the breath starts out, the
mind will also start out and will wander externally,
driven by the vasanas.
Sadhu Om: The idea expressed in the above two verses can be
found in prose form in Who am I?
61 Aids to Enquiry
(Vichara Sahaya Tiran)
758. The best path to subside the activities of the mind –
which springs forth externally as [the triad or triputi]
the seer, the seeing and the object seen – is to train
the mind to see its own nature [in other words, to
practice Self-attention].
759. Since one’s own reality [Self] shines in itself as ‘I am’,
It can know itself. The best aid to enquire into the
nature of Self as It is in the heart, is the unrejectable
real Self-light.
Michael James: Some people say that it is impossible for one to
know oneself, just as it is impossible for the eye to see itself. But in
the present verse Sri Bhagavan proves this idea to be wrong.
222 Sri Muruganar
Since the eye is only an insentient instrument through which the
sentient mind knows other things, it is unfitting to compare the ever
self-luminous Self to the eye. Since Self, the reality (Sat), shines as
consciousness (Chit) itself, It does not need any other consciousness
in order to know Itself as ‘I am’. Hence, the real Self-light
(Self-consciousness) is the only aid required in order to enquire
into and know Self.
760. That [pure] state of mind in between two thoughts, is
the supreme Self [paramartha swarupam]. Having
known thus through enquiry, to abide in the Heart is
the [supreme] state.
761. By continuously doing japa many times, by meditating
with love upon a [name and] form of God, and by
observing diet restrictions [that is, taking only sattvic
food in moderate quantities], the mind will become
one-pointed and will gain strength, the past tendencies
having been weakened.
762. Just as the wandering nature [chalana] of an elephant’s
trunk is easily restrained by the iron chains
which it holds, so the stealthy [or illusive] wandering
nature of the base and weak mind will be restrained
by the name and form [of God which it holds].
Sadhu Om: The idea expressed in the above two verses can also
be found in prose form in Who am I?
763. Only to such a mind which has gained the inner
strength of one-pointedness, Self-enquiry will be
successful. But a weak mind will be like wet wood
put into the fire of jnana-vichara.
764. Those advanced souls who have given up all desires,
knowing that increasing misery alone is the fruit of
desires, will attain the eternal bliss of Self by taking
to the direct path of Self-enquiry.
63 The Limit of Sadhana
(Sadhana Ellai Tiran)
765. So long as there is triputi-bheda [the experience of
the difference between the triad – the knower, the act
GURU VACHAKA KOVAI 223
of knowing and the object known], sadhana is indispensable.
From [the experience of] the triad [triputi],
one can determine that the false delusion, the ego,
has not yet been annihilated.
Michael James: From this verse it is clear that the ego is the base
upon which the triads (triputis) depend for their existence. Therefore,
the reader should understand that the word ‘one’ (ondru) used
in verse 9 of Ulladu Narpadu denotes only the ego and not Self.
Refer here to The Path of Sri Ramana – Part Two, appendix 4 (c).
766. It is to be understood that as long as in the other two
bodies [the gross and subtle bodies] the binding
triad [triputi] appears as three different things, so
long the attachment to [or bondage to] the delusive
causal body will not have been destroyed, and hence
the illusory rebirth will not end.
767. If the ego is destroyed by the sadhana [of Selfenquiry],
then nothing will be seen as another [that
is, the experience of the triputis will cease]. Then, as
declared by Advaita, all that was previously known
as deceptive other things, will be [known as] only
Self.
768. Those who have destroyed the ego, the embryo [of all
names and forms], and who have [thereby] seen the
reality, know [the names and forms of] this world to
be an illusory appearance. Since they shine as the
unlimited space of consciousness [which is devoid
of names and forms], their decision is that consciousness,
their own nature, alone exists.
64 Self-Abidance and Discrimination
(Nishtha Viveka Tiran)
769. Self-abidance [atma-nishtha], which shines without
defect, alone will destroy all bondage, which is
non-Self. [On the other hand] discrimination [viveka]
which distinguishes the real, one’s own nature, from
the unreal, is only an aid to pure desirelessness.
770. If you enquire [you will find that] you are not that [the
body] which you now take yourself to be. [Therefore]
224 Sri Muruganar
enquire what you are, drown in the heart and be
directly established as ‘You are That [Self]’.
771. Knowing well that there is no permanent foothold
anywhere for the soul except in remaining merely as
the one reality, destroy desires towards everything,
but without aversion [towards anything], and abide in
the Heart as one with the supreme existence-consciousness
[Sat-Chit].
772. Those who have destroyed ignorance by the clarity of
knowledge and who are established firmly in Selfabidance
[nishtha], are completely dead-minded.
They will survive as eternal Muktas, their mind having
been given jiva-samadhi [i.e. having been buried
alive] at the Feet of Siva.
Michael James: The words “completely dead-minded” (chintai ara
settu) used in this verse denote the state of destruction of mind
(mano-nasa). Since when the mind thus dies it shines as Self, it
becomes eternal. Such a state of being dead while alive is denoted
by the word ‘jiva-samadhi’. The phrase “They will survive as eternal
Muktas” used in the last line of this verse denotes the state in
which the mind thus dies as mind and survives as Self. The crucifixion
and resurrection of Christ signifies only this. See verse 365.
65 Being Still
(Summa Iruttal Tiran)
773. What our Lord [Sri Ramana] firmly teaches us to take
to as the greatest and most powerful tapas is only
this much, “Summa iru” [‘Just be’ or ‘Be still’], and
not any other duty for the mind to do in the form of
thoughts [such as meditation, yoga and so on].
Sadhu Om: Since rebirth is due to the karmas performed by mind,
speech and body, Liberation will only be attained by just being still
without the least action of these three instruments. Refer to verse 4
of Atma Vidya Kirtanam, in which Sri Bhagavan says, “. . . If we
remain being still, without the least action of mind, speech and
body, oh what a wonder, the Self-effulgence will be experienced . ”.
Therefore, as indicated in the above verse, the only duty enjoined
GURU VACHAKA KOVAI 225
upon us by Sri Bhagavan is just to be. Refer to Maharshi’s Gospel,
Book I, ch. 6, where Sri Bhagavan says, “Your duty is TO BE”.
Michael James: A more literal translation of the Tamil original of
this sentence would be, “To be still [summa iruppadu] alone is your
duty”.
774. The lazy state of just being and shining [as ‘I am’] is
the state of Self, and that is the highest state that one
can become. Revere as most virtuous ones those
who have attained that lazy state, which cannot be
attained except by very great and rare tapas.
Sadhu Om: In the above two verses it is taught that being still is
the highest state. To ridicule in an inoffensive manner those who
deride this state as a lazy and inert one, Sri Bhagavan here says
humorously, “Revere as most virtuous ones those who have
attained that lazy state”.
66 The Individual ‘I’
(Vyashti Aha Tiran)
775. He who behaves as ‘I am so-and-so, the fleshy body,
not having the true knowledge “I am is I am”, will
vainly suffer when the body dies, being caught by the
net of the dream-like delusion that he is also dying.
Sadhu Om: The knowledge ‘I am this body, I am so-and-so’ is not
the correct and true knowledge of oneself; it is only the ego, the
false sense of individuality. Knowing oneself merely as ‘I am is I
am’, without any adjunct such as ‘this’ or ‘that’, is the true knowledge.
When Moses saw God in the form of a flame of fire, he
asked Him who He was, and God replied, “I AM THAT I AM”; Sri
Bhagavan often used to point out this sentence from the Old Testament,
which is the only sentence in the Bible the whole of which is
printed in capital letters.
776. Since the defectless Supreme Reality, which is the
true knowledge, shines as the primal, one and perfect
Whole, to rise as an individual separate from the
Lord – who cannot be defined as ‘He is this’ – even in
order to worship Him is wrong.
226 Sri Muruganar
Sadhu Om: Non-dual union is the state of perfect love; separation
shows a deficiency in love. Hence, however much one worships
the Lord after separating oneself from Him as an individual, all
such worship shows a deficiency in one’s love for Him. Therefore,
true love for God is to lose one’s separate individuality in Him and
to become one with Him.
777. To rise up forcefully as the jumping and suffering
false ‘I’ different from the Reality, the unbroken
space of Jnana, is the sin of cutting into two parts
and slaying the highest [non-dual] dharma [namely
Brahman].
Sadhu Om: Dividing the one, unbroken Brahman into two, a soul
who worships and a God who is worshipped, is here said to be
committing the heinous sin of Brahma-hatti [killing Brahman].
778. In the real world [Self] which shines as One, devoid of
knowledge [of other things] and movement [chalana],
how is it possible for a foreign rule to arise except by
one’s merely making an empty imagination of a mental
world which is [seemingly] different from God
[Self]?
Sadhu Om: The state of Self alone is real, and it exists and shines
devoid of knowledge and ignorance, since there is no other thing
for it to know or to be ignorant of, and devoid of movement, since it
is the unbroken Whole. On the other hand, that which appears as a
world of multiplicity and as a jiva which knows that multiplicity and
moves in it, is nothing but a mental delusion and is not real. Thus
this verse teaches us that the one Self, which is Ajata devoid of
creating or being created], alone is the Reality.
779. The nature of bondage is merely the rising, ruinous
thought ‘I am different from the reality’. Since one
surely cannot remain separate from the reality, reject
that thought whenever it rises.
Sadhu Om: Is it not by conceiving an imaginary boundary line in
the undivided sheet of the Indian Ocean that we determine ‘This is
the Bay of Bengal’? This line is merely a thought. In truth the ocean
has never been divided. An imaginary form whose limit is deter-
GURU VACHAKA KOVAI 227
mined by this thought, becomes the Bay of Bengal. Likewise, it is
only because the existence-consciousness ‘I’ is wrongly imagined
as ‘I am limited to this body’ that the feeling ‘I am a limited and
bound individual, separate from the Self’ comes into existence. Is
not this bondage merely a thought or an imagination? Hence, since
Liberation from bondage is only the removal of the first thought ‘I
am the body’, this verse instructs that one should remove that
thought by vichara whenever it rises.
780. Leaving the state of Self, do not think any thought
[even the first thought, ‘I’]; if you do, repent for it and
do not commit the same folly again. “Do nothing for
which you will repent; if you do, it is better not to do
such a thing again.”
Sadhu Om: The last two lines of this verse are verse 655 of
Tirukkural, in which Tiruvalluvar talks about the wrongs that a man
does. But since all wrongs are committed only after committing the
primal wrong of rising as ‘I am a man, an individual called
so-and-so’, Sri Bhagavan does not merely recommend a way of
rectifying other wrongs, but instead He teaches that one should not
at all allow the thought ‘I am a man’ to rise, and that if one once
allows it to rise, one should at least repent for it and should not
allow it to rise again. Thus Sri Bhagavan deals with the very root of
the problem and shows us how to remove the poison in its nascent
state.
781. Be not disheartened thinking, “When shall I attain the
bliss of yoga, the state of Self?”, for the true state of
Self-knowledge shines ever the same without [the
condition of] a time or a space such as far or near.
Sri Muruganar: Since Self is God, Self-abidance is itself the
supreme yoga. For those who have renounced everything only for
the sake of obtaining the bliss of consciousness [chit-ananda], the
supreme wealth of Grace, the thought in the form of excessive
longing itself becomes an obstacle to their attaining it. The difference
in times such as past and future and in space, such as far
and near, exist only in the mental world of imagination and not in
the real world of Self. Therefore Sri Bhagavan says, “Do not
lament, ‘Ah, when shall I be united with Self?’,” for it is better to
228 Sri Muruganar
spend in Self-attention that time which one spends in such lamenting.
Sadhu Om: The words ‘ever the same’ used in Tamil original may
also mean ‘ever united’ or ‘ever attained’. Verses 15 and 16 of
Ulladu Narpadu, which reveal the unreality of time and space, may
also be read here.
67 Retreating to the Source
(Mula Munaiva Tiran)
782. Enquiring ‘What is our birth-place [source]?’ and
thereby knowing and reaching that birth-place, is the
best of all paths to root out miseries, which can exist
only in the place you have entered [and not in the
place you were born].
Sadhu Om: From this verse we have to understand the following:
The state of Self is our birth-place, and the state of individuality
[jivatman], in which the mind, body and world appear, is the place
we have entered. In the state of Self there are no miseries; it is
only in the state of individuality that all kinds of miseries such as
birth and death and all kinds of vices such as desire, can exist. In
order to root out all such miseries and defects, Self-enquiry is the
best path.
Since a girl has all her rights and all possibilities for enjoying
life only in her husband’s home, the place she has entered by marriage,
it is a common worldly custom to advise her, “Leave your
birth-place and go to the place you have entered [i.e. go to your
husband’s home]”. But quite contrary to such worldly advice, in this
verse Sri Bhagavan advises spiritual aspirants, “Miseries exist only
in the place you have entered, so in order to remove all miseries,
go back to your birth-place”.
783. O [foolish] mind who wanders [outside] searching
[for happiness], not knowing that the state of Liberation
is your own right, if you go back the way you
came [out], but that way you will regain the state of
Liberation, the unending perfect happiness.
Sadhu Om: We should know that the state of our own Self is Liberation,
the eternal happiness, and it is ever our own right. We expe-
GURU VACHAKA KOVAI 229
rience miseries only because we turn our attention outwards,
leaving Self. Therefore, the sadhana to achieve the seemingly lost
happiness is just to turn our attention back towards Self, the source
from which we rose and came out as a jiva.
784. Until one’s own subsidence in the Heart [Self], the
centre [of all], is experienced, the five sense-knowledges
will not subside even a little, and until the
delusive five sense-knowledges are completely extinguished,
happiness, the knowledge of the reality, will
not be attained.
Sadhu Om: The note for verse 604 is also to be read here. The
removal of ajnana and the dawn of Jnana are not two separate
actions, they are one and the same. Thinking these to be two separate
actions, one should not be bewildered wondering which is to
happen first.
The jiva always has the freedom to desire the loss of individuality
or ego. Therefore, it is sufficient if the liking for the non-rising
of the ego arises in one’s Heart; be sure that the liking will be fulfilled
by Grace.
785. O mind, instead of looking at and thereby worrying
about that which is imagined [the world], turn
towards your source and enter the Heart. In that
supreme state of consciousness, all [that you were
seeking before] will become the one non-dual Self,
your real nature.
68 The Conduct of a Sadhaka
(Sadhakar Nadai Tiran)
786. When it is said that even the mere slipping down from
[abidance in] the state of the pure non-dual Self is a
crime for those who have started to do their duty
[namely the true tapas of Self-abidance], will it on
consideration be proper for them to interfere in the
affairs of others?
Sadhu Om: In verse 266 of Tirukkural, Tiruvalluvar says, “Those
who do tapas alone are those who do their duties”. Therefore, the
foremost duty or dharma of an aspirant is to do the true tapas of
230 Sri Muruganar
attending to and abiding in Self. Hence slackness in Self-attention
is slipping down from one’s duty or dharma; in other words, attending
to other things is the sin of adharma. When it is so, how much
more sinful will it be if an aspirant interferes in the affairs of others?
787. If one always sees only the good qualities in others
instead of seeing any bad, one’s life will be very
pleasant, having no room for any disgust.
788. Unless one follows the principle, “That which is
essential to be reformed is only my own mind”, one’s
mind will become more and more impure by seeing
the defects of others.
789. O mind, it is not because you have attained egoless,
sweet qualities that Great Ones are kind towards
you; it is only because of their greatness of forgiving
all your accumulated defects without minding them.
Know thus.
Sadhu Om: “I have achieved very high qualities and merits, and
that is why even Great Ones are very kind to me” – thinking thus,
one should not have a high estimate of one’s own merits and maturity.
The Great Ones are always kind to us because they are able
to forgive us, ignoring all our bad qualities. Therefore, like them, we
should also forgive others for the wrongs they do to us and should
always be kind to them.
790. To err is human nature; yet if those who are strong in
having virtuous behaviour err, it is good for them to
admit their errors and to reform themselves, instead
of hiding them in order to maintain their prestige.
791. Since the prescribed observances [niyamas] help one
for a long distance, they are fit to be accepted and
observed. But when they [are found to] obstruct the
highest practice, the enquiry for true knowledge
[mey-jnana-vichara], give them up as useless.
Sadhu Om: All niyamas are prescribed only to develop the sattvic
quality in the mind. Since it is only through a sattvic mind that one
can understand that Self-enquiry alone is the real sadhana, the
niyamas will help one only up to that extent. Then when the aspi-
GURU VACHAKA KOVAI 231
rant takes to the practice of Self-enquiry, whatever niyamas are
found to be standing as a hindrance to vichara should at once be
given up by him. Since the rising of an ‘I’ is necessary to observe
niyamas, and since in vichara this ‘I’ should not be allowed to rise
at all, the niyamas will leave the aspirant of their own accord, like
withered leaves falling from a tree.
792. When whatever you desire is obtained as you desire,
do not think that it is due to the power of your tapas.
Knowing that it is because of God’s Grace, love his
Feet more and more.
793. Let that which happens, happen as it has to happen
[i.e. as it is destined by God to happen]. Do not think
to go against it even in the least. Without doing anything
as a new starting, abide as one with the Sakshi
[Self] who peacefully shines in the Heart.
794. The fruit of [the Guru’s] making a failure of one’s
efforts is to make one understand that only by the
Guru’s Grace and not merely by one’s own effort can
Siddhi [the attainment of Self-knowledge] be obtained,
and [thereby] to prepare one to seek the
Guru’s Grace.
Sadhu Om: The annihilation of the ego is the aim of all spiritual
sadhanas. But if it appears as if there is success in an aspirants
efforts, will there not be room for that ego to sprout out again and
wax with more strength at least in the form ‘I have done great tapas
and succeeded’? Therefore, in order to prevent any such thing
from happening, even in the earnest efforts of an aspirant failures
are many times made to occur by the Guru’s Grace.
795. For those who, like Dattatreya, the son of Atri Maharshi,
can learn a lesson from everything [in this
world], on account of their mind being not crooked
and perverted [but straightforward], the whole life in
the world will be a gurukulam [a learning centre].
Sadhu Om: In Srimat Bhagavatam it is said that the sage
Dattatreya learnt twenty-four good principles from twenty-four
things which he came across in this world. Likewise, if we are able
to learn one good lesson from everything we seek in this world,
232 Sri Muruganar
then the entire world will be our gurukulam and our whole life will
be a life lived at the Feet of the Guru.
So that it may not leave me, graciously retain in me
the virtue of seeing in every creature I see, at least
one good quality shining more in them than in me
and of thereby being humble and submissive towards
them.
—Sri Ramana Sahasram, verse 31
69 Quietude
(Amaidi Tiran)
796. Higher than quietude there is no achievement; higher
than quietude there is no effort; higher than quietude
there is no tapas; higher than quietude there is no
deathless life.
Sri Muruganar: What is here called quietude is the state of stillness
of mind. This can be achieved only by unceasing enquiry
[vichara]. When the mind knows that in truth there is nothing to
reject or to accept, it will lose its movements [chalana] and will
abide in supreme peace [parama-santi]. Since such peace is the
seed of the natural [sahaja] state, it is here said to be the “deathless
life” [amara vazhu].
797. Agitation is the trouble-giving enemy; agitation drives
one to do heinous sins; agitation is drunkenness;
agitation of mind is the deep, dark pit.
Sri Muruganar: Since the rapid movement of very subtle thoughts
is itself misery, that agitation is described here as drunkenness and
as a heinous enemy. Since all the inner enemies such as desire,
anger and pride are nothing but the subtle movements of thoughts,
he who has destroyed that movement will from that time be devoid
of all kinds of enemies, heinous sins, miseries and the pit of
ignorance.
70 The Conduct of a Disciple
(Sishya Achara Tiran)
798. Yet, the duty of a disciple is, even in dream, to follow
steadfastly and to abide by the worthy teaching given
GURU VACHAKA KOVAI 233
from His immortal experience by the Guru, who shines
with the highest divine quality, that of uncaused
Grace [avyaja Karuna].
Sadhu Om: The word ‘yet’ which starts this verse, alludes to the
same yet which is used in the following passage of ‘Who am I?’:
“Just as the prey that has fallen into the jaws of a tiger cannot
esape, so those who have come under the glance of the Guru’s
Grace will surely be saved and will never be forsaken; Yet, one
should follow without fail the path shown by the Guru”.
Michael James: See verse 284.
799. Though those who steadfastly follow the path to Salvation
may sometimes have to swerve from the Vedic
codes, either due to forgetfulness or due to any other
reason [such as poverty or disease], they should
never go against the words of the Guru.
Sadhu Om: Though the Vedas were given by God Himself, for the
sake of those who have followed the Vedas through so many lives
and who have thereby achieved maturity of mind He finally takes
the form of the Guru by His Grace and teaches the path of
Self-enuiry so that they may attain non-dual union with Him and
thereby enjoy Him, the supreme bliss. When God thus comes in
the form of the Guru, His words are to be taken by the disciple as
more important and sacred than the words of the Vedas, because
the words of the Guru are instructions given to him in his state of
maturity whereas the words of the Vedas were instructions given to
him to suit his then state of immaturity. Hence in this verse it is
implied that if any of the rules of the Vedas stand as obstacles to
Self-enquiry, even the words of the Vedas should be given up.
800. The words of Sages say that if one does wrong
[apacharam] to God, it can be rectified by the Guru,
but an apacharam done to the Guru cannot be rectified
even by God.
Sri Muruganar: The words ‘Vedic codes’ [veda-neri] mean the
observances [acharas] and so on prescribed in the Vedas. For
those who swerve from the words of the Guru, even if one swerves
from the Vedic codes one should never disobey the Guru’s words.
234 Sri Muruganar
Thus it is stressed that devotion to the Guru is greater than devotion
to God.
Michael James: When verse 801 was shown to Sri Bhagavan, He
composed a verse of His own conveying the same meaning. This
verse of Sri Bhagavan is given below as verse B14, and is also
included in Ulladu Narpadu Anubandham as verse 39. Since the
meaning of these two verses, which are translations of verse 87 of
Sri Adi Sankara’s work Tattvopadesa, is the same, only a translation
of verse B14 is given here.
B14. O son, always have [the experience of] non-duality
[advaita] in the Heart, but never express non-duality
in action. Non-duality may be applied towards the
three worlds, but know that non-duality should never
be applied towards the Guru.
Michael James: The three worlds are Brahma Loka, Vishnu Loka
and Siva Loka, and applying non-duality towards the three worlds
means having a mental attitude ‘I am not different from Brahma,
from Vishnu or from Siva’. However, so long as one’s ego or individuality
survives, one should not have the attitude ‘I am not different
from the Guru’, since such an attitude would be a mere act of
imagination and would make one’s ego wax all the more. Thus this
verse stresses the same idea as verse 800, namely that whatever
wrong one may do to God, one should never do any wrong to the
Guru, for the Guru is to be regarded as more sacred even than
God.
71 Kindness to Jivas
(Jiva Karunya Tiran)
802. The Jnani, who has saved himself, alone can do good
to others. Others, who have not dispelled the darkness
of ignorance, are like the blind to the blind.
Michael James: When this four-line verse was shown to Sri
Bhagavan, He composed a two-line verse of His own conveying
the same meaning, which is given below.
B15. Only one who is saved can save other jivas, whereas
others are like the blind leading the blind.
GURU VACHAKA KOVAI 235
803. A Jnani who, having destroyed the ego, abides in the
state of Self, which is Jnana, bestows Self-knowledge
upon those who, troubled by miseries, come to
Him with faith by destroying the delusion of their
body-identification; His doing so is [the real] kindness
to jivas [jiva-karunya]. All other kinds of kindness
are of no avail [and hence are not at all real
kindness].
Sadhu Om: This verse clearly stresses that bestowing Self-knowledge
alone is real kindness in the name of charity, philanthropy or
jiva-karunya – even trying to heavenize the world – is not at all real
kindness. Since the state of being a jiva is itself the greatest misery,
the real kindness to jivas is the Sadguru’s bestowing upon
them Self-knowledge and thereby removing their jivahood and
granting them Sivahood.
Let us suppose that a man is dreaming that he and his comrades
have been attacked by a tiger. Some of his comrades are
wounded and the tiger is about to attack again, so the man calls
out in his dream asking someone to bring a rifle and a first-aid-box.
His shouting is heard by a friend who is awake. Now what is the
truly kind and useful help that the waking friend can give to the
dreaming man? Will it be of any use if he brings a rifle and a
first-aid-box? If he merely taps the man and wakes him up, will that
not be the best help, both to the dreaming man and his wounded
comrades?
All the miseries of a jiva are experienced by him in a dream
which is occurring in the long sleep of Self-forgetfulness, and
hence his waking up from that dream is the only solution for all his
miseries. Since the jiva can be awakened to Self-knowledge only
by someone who is already awake, a Jnani alone can do real good
to the jiva. If any ajnani tries to relieve the sufferings of another, he
will be just like someone in dream bringing a rifle and first-aid-box;
since he does not know the real cause of the dreaming man’s suffering
all his help will be just like one blind man leading another
blind man.
804. Since it is said that one must be the doctor for oneself,
O doctor, before you come to heal us, first heal
yourself and then come to us.
236 Sri Muruganar
Sadhu Om: This verse paraphrases the English proverb, “Physician,
heal thyself”. Though this verse is seemingly addressed to a
doctor, it is indirectly addressed to the would-be gurus who have
merely read the scriptures and who at once come to the public,
climb on the lecture platforms and begin to give instructions. To
such people this verse advices, “O preachers who come to give
instructions to others without having yourself attained salvation,
before you start to prescribe to us the medicine to remove the disease
of birth and death, first heal yourself from that disease and
then come to heal us”.
Sri Muruganar: Since Self-knowledge is for all people the only
medicine to cure the disease of birth and death, and since no
bodily disease can exist without that disease [of birth and death],
one should first cure that disease.
72 Duty to Ancestors
(Pitirar Kadamai Tiran)
805. When the parents are alive the sons will not protect
them [by providing them with food and other necessities],
but after the parents pass away those noble
and charitable sons will celebrate their annual
requiem ceremonies with pomp and glory. How
strange is the nature of this world!
73 Doing Good to Others
(Paropakara Tiran)
806. He who cheats others is his own enemy and is doing
harm to himself.
807. All that one gives to others, one is giving only to oneself.
If this truth is known, who will refrain from giving
to others?
Sadhu Om: The idea expressed in this verse can be found in
prose form in Who am I?
808. Since everyone is one’s own Self, whoever does
whatever [good or bad] to whomever, is only doing it
to himself. [Therefore, one should only do good to
others.]
GURU VACHAKA KOVAI 237
809. By giving alms to Sridhara [Lord Vishnu] Mahabali
became great, even though he was pressed and sent
to Patala Loka [by the Lord’s Feet]. Therefore,
“Though it is only a ruin that befalls one by giving, it
is worthy to give even at the cost of selling oneself”.
Michael James: The last two lines of this verse are verse 220 of
Tirukkural.
Sri Muruganar: There is truly nothing in the world which can be
bartered for oneself; though it is so, if it is for the sake of giving
even that [selling oneself] should be done. Thus giving is so much
glorified. The loss that is incurred by giving is not at all a loss. “The
world [of good people] will not consider it to be a ruin if a person
falls in life by giving to others,” says verse 117 of Tirukkural.
74 Compassion to Living Beings
(Bhuta Dayai Tiran)
810. He who is ever joyous, giving words assuring refuge
[abhaya] to all creatures and behaving in such a way
that they will not be afraid of him, does not fear even
Yama [the God of death], since he is established in
the state of equality, having the outlook of Self.
Sadhu Om: Since everyone has great attachment towards his
body as ‘I’ and since death separates him from his body, everyone
fears death. But since a Jnani has the experience of being separated
from the body even while He is living in the body, He alone
can have no fear of death and hence can give abhaya or refuge to
anyone.
811. When a strong man by his physical strength does
harm to a weak person, the dharma [of an aspirant] is
not to become agitated [or to start angrily attacking
the wrongdoer] but is to be compassionate towards
the weak, knowing that God, who pities the weak, will
punish the wicked properly.
Sadhu Om: In this verse it is taught that rather than the rajasic
nature which prompts one to attack the strong and wicked person,
the sattvic nature which prompts one to help the distressed is more
238 Sri Muruganar
fitting to an aspirant. In this context it is worth remembering how Sri
Bhagavan once prevented a devotee from attacking the thieves
who had beaten Him and how He was engaged in applying balm
on the bruises of the devotees and the dog who had been beaten
by the thieves.
812. One who does not have the power to bring back life
to a body from which it has parted, has no right to
remove the life from any body for any reason.
813. Those ignorant and worthless people with evil and
cruel habits which are contrary to righteousness,
will, due to fear in their heart, beat and kill the pitiable
and sin-filled creatures such as poisonous hissing
snakes.
Sadhu Om: The ‘righteousness’ mentioned in this verse means
compassion to living beings [bhuta daya], which can truly exist only
as a result of the fearlessness mentioned in verse 310, namely the
fearlessness even in front of death. This fearlessness will dawn in
one only when the ignorance ‘I am the body’ is destroyed. Those in
whom this ignorance is not destroyed will naturally experience fear
due to their attachment to the body. Those in whom this ignorance
is not destroyed will naturally experience fear due to their attachment
to the body when they see poisonous creatures such as
snakes, and will therefore feel a hatred towards them and will beat
them to death. In order to instruct that it is wrong to do so, such
habits are described in this verse as ‘evil habits’ and ‘contrary to
righteousness’, and people who have such habits are described as
‘ignorant and worthless’. Since the very nature of those creatures
is to be poisonous and to harm others, they are said to be sin-filled
and pitiable. Therefore, even though they do harm to us, to kill
them is not a righteous act.
Sri Muruganar: Not only creatures like poisonous snakes, but also
people who do sinful acts, are unconsciously motivated by inborn
hatred. Therefore, however sinful they may be, we should not be
angry with them but should only pity them for their ignorance.
814. The strongest mind [that of a jnani], which is never
shaken even by chains of miseries that befall it, will
GURU VACHAKA KOVAI 239
melt more and more and weep when devotees and
others who come to Him undergo sufferings.
Sadhu Om: It is well know that Sri Bhagavan remained unruffled
and His face was as cheerful as ever when some thieves beat Him,
when hundreds of hornets stung His thigh, and finally when the
tumour on His left arm gave unbearable pain continuously for
eleven months. Yet there were occasions on which Sri Bhagavan
melted and shed tears when some devotees came to Him grieving
over the loss of their children or relatives, or when they were suffering
with some incurable disease. Thus Sri Bhagavan Himself
exemplified the idea expressed in this verse.
The next verse is a question to Sri Bhagavan that was posed
by Sri Muruganar:
815. O Venkata [Sri Ramana], when You touched what You
thought to be only a wide-spread, green, leafy bush,
many hornets stung that very leg, causing it to swell.
How is that You felt repentant [for destroying their
nest] as if You had deliberately done that wrong
which happened unintentionally?
Sri Muruganar: One day when Sri Bhagavan was strolling on
Arunachala, He brushed His leg against a hornet’s nest which was
hidden in a green bush. At once a swarm of hornets flew around
His leg and began to sting the leg as if pricking with needles. Sri
Bhagavan stood for some time without moving the leg and said,
‘This punishment is necessary for having caused this trouble
[himsa]; accept it,’, and the leg became swollen. This verse and the
next are a question and answer relating to this incident.
Michael James: One day, around the year 1906, Sri Bhagavan
was strolling high up on the northern slopes of Arunachala, when
He happened to see a very large banyan tree. Wishing to have a
closer look at it, He moved towards it, but on the way His thigh
brushed against and broke a hornet’s nest hidden in a green bush.
The angry hornets flew out, swarmed around His leg and violently
stung only that thigh which had broken their nest. Taking pity on
the hornets, Sri Bhagavan said, “Yes, is it not this thigh that broke
their nest? Let it be punished”, and patiently allowed His leg to be
240
(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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