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I'm One; I'm all of this!
Yet I'm undifferentiated, beyond all forms.
How, then, do I regard the Self?
As both the Unmanifest and the manifest world.
Prathamodhyayah
Chapter 1, Verse 10
Yet I'm undifferentiated, beyond all forms.
How, then, do I regard the Self?
As both the Unmanifest and the manifest world.
Prathamodhyayah
Chapter 1, Verse 10
The mind is formless like the sky,
Yet it wears a million faces.
It appears as images from the past, or as worldly forms;
But it is not the supreme Self.
Prathamodhyayah
Chapter 1, Verse 9
Yet it wears a million faces.
It appears as images from the past, or as worldly forms;
But it is not the supreme Self.
Prathamodhyayah
Chapter 1, Verse 9
I have no mental karma, either good or bad;
I have no physical karma, either good or bad.
I have no verbal karma, either good or bad.
I'm beyond the senses; I'm the pure nectar of
the knowledge of the Self.
Prathamodhyayah
Chapter 1, Verse 8
I have no physical karma, either good or bad.
I have no verbal karma, either good or bad.
I'm beyond the senses; I'm the pure nectar of
the knowledge of the Self.
Prathamodhyayah
Chapter 1, Verse 8
I'm the infinite and immutable One;
I'm pure Consciousness, without any form.
I don't know how, or to whom,
Joy and sorrow appear in this world.
Prathamodhyayah
Chapter 1, Verse 7
I'm pure Consciousness, without any form.
I don't know how, or to whom,
Joy and sorrow appear in this world.
Prathamodhyayah
Chapter 1, Verse 7
The one God who shines within everything,
Who is formless like the cloudless sky,
Is the pure, stainless, Self of all.
Without any doubt, that is who I am.
Prathamodhyayah
Chapter 1, Verse 6
Who is formless like the cloudless sky,
Is the pure, stainless, Self of all.
Without any doubt, that is who I am.
Prathamodhyayah
Chapter 1, Verse 6
What, then, is the heart of the highest truth,
The core of knowledge, the wisdom supreme?
It is, "I am the Self, the formless One;
By my very nature, I am pervading all."
Prathamodhyayah
Chapter 1, Verse 5
The core of knowledge, the wisdom supreme?
It is, "I am the Self, the formless One;
By my very nature, I am pervading all."
Prathamodhyayah
Chapter 1, Verse 5
Truly, all this universe is only my Self;
It is neither divided nor undivided.
How can I even assert that it exists?
I can only view it with wonder and awe!
Prathamodhyayah
Chapter 1, Verse 4
It is neither divided nor undivided.
How can I even assert that it exists?
I can only view it with wonder and awe!
Prathamodhyayah
Chapter 1, Verse 4
The five subtle elements that combine to compose this world
Are as illusory as the water in a desert mirage;
To whom, then, shall I bow my head?
I, myself, am the stainless One!
Prathamodhyayah
Chapter 1, Verse 3
Are as illusory as the water in a desert mirage;
To whom, then, shall I bow my head?
I, myself, am the stainless One!
Prathamodhyayah
Chapter 1, Verse 3
All that exists in this world of forms
Is nothing but the Self, and the Self alone.
How, then, shall the Infinite worship Itself?
Shiva is one undivided Whole!
Prathamodhyayah
Chapter 1, Verse 2
Is nothing but the Self, and the Self alone.
How, then, shall the Infinite worship Itself?
Shiva is one undivided Whole!
Prathamodhyayah
Chapter 1, Verse 2
Truly, it is by the grace of God
That the knowledge of Unity arises within.
Then a man is released at last
From the great fear of life and death.
Prathamodhyayah
Chapter 1, Verse 1
That the knowledge of Unity arises within.
Then a man is released at last
From the great fear of life and death.
Prathamodhyayah
Chapter 1, Verse 1
RAMANA'S TEARS
I may here record that I have noticed on more than one occasion in the past how Bhagavan could not proceed with the reading of any deeply devotional portions of Tamil works such as Thevaram and Thayumanavar. ... when touching songs were recited or read out before him, or when he himself was reading out to us poems or passages from the lives or works of famous saints, he would be moved to tears and find it impossible to restrain them.
He would be reading out and explaining some passage and when he came to a very moving part he would get so choked with emotion that he could not continue but would lay aside the book. To quote a few instances, such a thing happened when he was reading and explaining some incidents in Sundaramurti Nayanar’s life in connection with the Tiruchuzhi Mahatmyam, and also when he was reading out ‘Akarabuvanam-Chidambara Rahasyam’ in Thayumanavar’s works, and came to the twenty-fourth verse:
"Conceiving you as everything from earth to space, I shall record my thoughts on the large page of my mind, and looking at that image ever and again, I shall cry out: ‘Lord of my life, will you not come?’ Repeatedly believing myself to be You, I am unable to fix my attention on anything else. Lamenting in this way, like one whose heart is wounded, dissolving inwardly, so that tears pour down in floods, uttering deep sighs, unaware even of my body, I stand transfixed.
His [Bhagavan’s] eyes were so filled with tears and his throat so choked with emotion [as he read these words] that he had to put aside the book and break off his discourse.
- Day by Day with Bhagavan, 12th December 1945, afternoon session.
I may here record that I have noticed on more than one occasion in the past how Bhagavan could not proceed with the reading of any deeply devotional portions of Tamil works such as Thevaram and Thayumanavar. ... when touching songs were recited or read out before him, or when he himself was reading out to us poems or passages from the lives or works of famous saints, he would be moved to tears and find it impossible to restrain them.
He would be reading out and explaining some passage and when he came to a very moving part he would get so choked with emotion that he could not continue but would lay aside the book. To quote a few instances, such a thing happened when he was reading and explaining some incidents in Sundaramurti Nayanar’s life in connection with the Tiruchuzhi Mahatmyam, and also when he was reading out ‘Akarabuvanam-Chidambara Rahasyam’ in Thayumanavar’s works, and came to the twenty-fourth verse:
"Conceiving you as everything from earth to space, I shall record my thoughts on the large page of my mind, and looking at that image ever and again, I shall cry out: ‘Lord of my life, will you not come?’ Repeatedly believing myself to be You, I am unable to fix my attention on anything else. Lamenting in this way, like one whose heart is wounded, dissolving inwardly, so that tears pour down in floods, uttering deep sighs, unaware even of my body, I stand transfixed.
His [Bhagavan’s] eyes were so filled with tears and his throat so choked with emotion [as he read these words] that he had to put aside the book and break off his discourse.
- Day by Day with Bhagavan, 12th December 1945, afternoon session.
Ramana's Devotion
I went back to Ramanasramam and asked the Maharshi, 'Are you the person who appeared to me in Madras and told me, "Krishna bhakti alone is true"?' He heard my question but he didn't give me a reply.
While I was waiting for an answer, a group of devotees came from Vrindavan. They were on a tour of pilgrimage places in the South. On their visit to Tirupati they had heard that there was swami in Tiruvanamalai who was worth visiting. So, they all came along to have darshan. The leader presented the Maharshi with a picture of Krishna playing the flute for Radha. It was a beautiful picture. As the Maharshi was looking at the picture, tears started trickling down his cheeks. When you have intense devotion for Krishna, you can easily pick out other devotees who have that same passion. I could see that these were real tears of devotion and that they came from the heart and not from the mind. As I watched the tears trickling down his cheeks, I felt them trickling into my own Heart. It was a divine shower that filled my own Heart with love. He was so happy looking at that picture, and I felt so happy looking at him appreciate it.
I thought to myself, "This man has been hiding his devotion from me. He doesn't like to show it publicly, but now I have found out his secret. He is just as much a bhakta as I am."
A bird cannot fly without two wings. After this revalation I saw that the Maharshi was soaring on the twin wings of bhakti and jnana [ devotion and transcendental knowledge ]. From that moment on, my doubts evaporated and I had immense faith in him.
- From Nothing Ever Happened, Vol 1 by David Godman
I went back to Ramanasramam and asked the Maharshi, 'Are you the person who appeared to me in Madras and told me, "Krishna bhakti alone is true"?' He heard my question but he didn't give me a reply.
While I was waiting for an answer, a group of devotees came from Vrindavan. They were on a tour of pilgrimage places in the South. On their visit to Tirupati they had heard that there was swami in Tiruvanamalai who was worth visiting. So, they all came along to have darshan. The leader presented the Maharshi with a picture of Krishna playing the flute for Radha. It was a beautiful picture. As the Maharshi was looking at the picture, tears started trickling down his cheeks. When you have intense devotion for Krishna, you can easily pick out other devotees who have that same passion. I could see that these were real tears of devotion and that they came from the heart and not from the mind. As I watched the tears trickling down his cheeks, I felt them trickling into my own Heart. It was a divine shower that filled my own Heart with love. He was so happy looking at that picture, and I felt so happy looking at him appreciate it.
I thought to myself, "This man has been hiding his devotion from me. He doesn't like to show it publicly, but now I have found out his secret. He is just as much a bhakta as I am."
A bird cannot fly without two wings. After this revalation I saw that the Maharshi was soaring on the twin wings of bhakti and jnana [ devotion and transcendental knowledge ]. From that moment on, my doubts evaporated and I had immense faith in him.
- From Nothing Ever Happened, Vol 1 by David Godman
There is no creation,
no destruction,
none bound,
none seeking,
striving,
gaining freedom.
Know that this is
the Truth supreme.
- Collected Works,
Stray verse #9
no destruction,
none bound,
none seeking,
striving,
gaining freedom.
Know that this is
the Truth supreme.
- Collected Works,
Stray verse #9
In that state where one knows nothing at all,
This versified knowledge doesn't even exist.
So, now, while I'm in the state of samarasa,
I, the Avadhut, have spoken of the supreme Absolute.
Saptamo adhyayah
Chapter 7, Verse 15
This versified knowledge doesn't even exist.
So, now, while I'm in the state of samarasa,
I, the Avadhut, have spoken of the supreme Absolute.
Saptamo adhyayah
Chapter 7, Verse 15
We're completely oblivious to everything -
From the performance of duties to the attainment of liberation.
How, then, could those who profess wisdom imagine
That we possess either attachment or non-attachment?
Saptamo adhyayah
Chapter 7, Verse 14
From the performance of duties to the attainment of liberation.
How, then, could those who profess wisdom imagine
That we possess either attachment or non-attachment?
Saptamo adhyayah
Chapter 7, Verse 14
All this [world] is conjured by magic;
It's only the water of a desert mirage.
Beyond all differences, beyond all forms,
Truly, there is only Shiva alone.
Saptamo adhyayah
Chapter 7, Verse 13
It's only the water of a desert mirage.
Beyond all differences, beyond all forms,
Truly, there is only Shiva alone.
Saptamo adhyayah
Chapter 7, Verse 13
Continuously united with, yet free from, everything,
The liberated are beyond all manifestation (tattvas).
Indeed, how could there be any birth or death here?
How can one here meditate on either forms or formlessness?
Saptamo adhyayah
Chapter 7, Verse 12
The liberated are beyond all manifestation (tattvas).
Indeed, how could there be any birth or death here?
How can one here meditate on either forms or formlessness?
Saptamo adhyayah
Chapter 7, Verse 12
The Destroyer is beyond destruction and non-destruction;
The Sustainer is beyond sustaining and non-sustaining.
Indeed, how could substance or the dissolution of substance exist here?
The Reality is unchanging, like the formless sky.
Saptamo adhyayah
Chapter 7, Verse 11
The Sustainer is beyond sustaining and non-sustaining.
Indeed, how could substance or the dissolution of substance exist here?
The Reality is unchanging, like the formless sky.
Saptamo adhyayah
Chapter 7, Verse 11
How does one who is continuously bound here by knowledge and ignorance
Become free of both duality and non-duality?
How does a yogi here become natural and desireless?
By becoming aware that he's the stainless Purity,
the enjoyer of unchanging bliss.
Saptamo adhyayah
Chapter 7, Verse 10
Become free of both duality and non-duality?
How does a yogi here become natural and desireless?
By becoming aware that he's the stainless Purity,
the enjoyer of unchanging bliss.
Saptamo adhyayah
Chapter 7, Verse 10
As a yogi, he is beyond union and separation;
As a bhogi (enjoyer), he is beyond enjoyment and non-enjoyment.
Thus, he wanders leisurely, leisurely,
While in his mind arises the natural bliss of the Self.
Saptamo adhyayah
Chapter 7, Verse 9
As a bhogi (enjoyer), he is beyond enjoyment and non-enjoyment.
Thus, he wanders leisurely, leisurely,
While in his mind arises the natural bliss of the Self.
Saptamo adhyayah
Chapter 7, Verse 9
Only the stainless, all inclusive Reality exists;
It is a clear, pure, and continuous Sky.
Here, how could association or dissociation occur?
In the one Reality, how could there be any relationship
or severance of relationship?
Saptamo adhyayah
Chapter 7, Verse 8
It is a clear, pure, and continuous Sky.
Here, how could association or dissociation occur?
In the one Reality, how could there be any relationship
or severance of relationship?
Saptamo adhyayah
Chapter 7, Verse 8
There is but one Reality: the undifferentiated All.
How, then, could there be union, separation, or pride of attainment here?
He is the Supreme, the undifferentiated All;
Here, how could there be any substance or non-substance?
Saptamo adhyayah
Chapter 7, Verse 7
How, then, could there be union, separation, or pride of attainment here?
He is the Supreme, the undifferentiated All;
Here, how could there be any substance or non-substance?
Saptamo adhyayah
Chapter 7, Verse 7
The Self is undifferentiated, like the formless sky;
The Self is the pure and stainless Reality.
For Him, how can there be difference or non-difference,
Bondage or liberation, division or change?
Saptamo adhyayah
Chapter 7, Verse 6
The Self is the pure and stainless Reality.
For Him, how can there be difference or non-difference,
Bondage or liberation, division or change?
Saptamo adhyayah
Chapter 7, Verse 6
Where the Self is, how can there be any knowledge?
How can there be either forms or the absence of forms?
Where there is the Supreme, infinite as the sky,
How can there be any differentiation of objects?
Saptamo adhyayah
Chapter 7, Verse 5
How can there be either forms or the absence of forms?
Where there is the Supreme, infinite as the sky,
How can there be any differentiation of objects?
Saptamo adhyayah
Chapter 7, Verse 5
For him, where is the question of being embodied or bodiless?
Where is the question of attachment or non-attachment?
Pure and unpartitioned as the infinite sky,
He is, Himself, the Reality in Its natural form.
Saptamo adhyayah
Chapter 7, Verse 4
Where is the question of attachment or non-attachment?
Pure and unpartitioned as the infinite sky,
He is, Himself, the Reality in Its natural form.
Saptamo adhyayah
Chapter 7, Verse 4
Free from bondage to the fetters of hope,
Free from the yoke of acceptable conduct,
Free from everything, he's thus attained peace.
He is the stainless One, the pure Absolute.
Saptamo adhyayah
Chapter 7, Verse 3
Free from the yoke of acceptable conduct,
Free from everything, he's thus attained peace.
He is the stainless One, the pure Absolute.
Saptamo adhyayah
Chapter 7, Verse 3
Beings
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