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çréramaëagétä
àwmae = Xyay>
prathamo’dhyäyaù
%pasnàaxaNyinêp[m!
upäsanaprädhänyanirüpaëam
$zpuÇzke ramÉUimnNdxraimte,
@kaeniÇ<ziÎvse Öadze mais zItle. 1.2.
éçaputraçake rämabhüminandadharämite |
ekonatriàçaddivase dvädaçe mäsi çétale || 1.2||
%pivòe;u sve;
R u iz:ye;u inytaTmsu,
ÉgvNtm&i;< sae=hmp&CD< in[RyaÝye. 1.3.
upaviñöeñu sarveñu çiñyeñu niyatätmasu |
bhagavantamåñià so’hamapåcchaà nirëayäptaye || 1.3||
Sri Ramana Gita
c WUQ ¸ûR
CHAPTER ONE
ØRp @jVôVm
2 & 3. In the year 1913 of the Christian era, on the 29th of cold
December, when all the disciples were seated around with
attentive minds, I asked Bhagavan Maharshi for definite
answers (to certain questions).
CN×jW NLj§u 1913-Am Ai¥p Ï°okRRôm Bߧ
UôRjÕ BÚTjùRôuTRôm §]jRuß,
ºPo VôYÚm @Pe¡ VUok§ÚdL, ¨fNVk ùR°Vd LÚ§V
Vôu TLYôu UL¬μûVl ©uYÚUôß ®]®ú]u.
4 SRI RAMANA GITA
àwm> àî>
sTyasTyivvekne muCyte kevlen ikm!,
%tahae bNxhanay iv*te saxnaNtrm!. 1.4.
prathamaù praçnaù
satyäsatyavivekena mucyate kevalena kim |
utäho bandhahänäya vidyate sädhanäntaram || 1.4||
iÖtIy> àî>
ikml< zaôccEv R ij}asUna< ivmu´ye,
ywa guêpdez< ikmupasnmpe]te. 1.5.
dvitéyaù praçnaù
kimalaà çästracarcaiva jijïäsünäà vimuktaye |
yathä gurüpadeçaà kimupäsanamapekñate || 1.5||
First Question:
4. Is Mukti3 to be attained by mere discrimination between
the real and the unreal or are there other means for the
removal of bondage?
®]ô - 1:-
^jVô^jV ®úYLjRôúXúV ®ÓRûX FnÕUô?
Buú\p, ®ÓRûX Y¯ úYú\ Ù[Rô?
Second Question:
5. Is study of the scriptures enough by itself to liberate those
desirous of knowledge, or is spiritual practice according
to the Master’s injunctions also necessary?
®]ô - 2:-
Oô] SôÓúYôo ®ÓRûXùT\ èXôWônf£ úTô§VRô?
@pXÕ, ÏÚùUô¯lT¥ Y¯TPp (DTôNû]) úYiÓUô?
Third Question:
6. How does a sthitaprajna4 recognise himself as such? Is it
by knowing the fullness of his enlightenment or is it by
cessation of objective awareness?
®]ô - 3:-
Oô]¨û\ ÜQokúRô, @pXÕ ùNVúXôn ®]ôúXô,
¨ûXjR Oô² @jRûLV]ôLj Ruû]j ùR°Rp
áÓUô?
Fourth Question:
7. By what indication are the learned able to recognise the
jnani?
®]ô - 4:-
7. Oô²ûV FdϱVôt ©\o @±R-VÛm?
6 SRI RAMANA GITA
pÂm> àî>
}anayEv smaix> ik< kamayaPyut kLpte. 1.7.
païcamaù praçnaù
jïänäyaiva samädhiù kià kämäyäpyuta kalpate || 1.7||
;ó> àî>
kamen yaegm_ySy iSwtà}ae Éve*id,
skamae=mu:y sa)LymixgCDit va n va. 1.8.
ñañöhaù praçnaù
kämena yogamabhyasya sthitaprajïo bhavedyadi |
sakämo’muñya säphalyamadhigacchati vä na vä || 1.8||
àwmàîSyae Ä rm!
maecyeTsklaNbNxanaTminóEv kevlm!,
sTyasTyivvek< tu àa÷vErR aGysaxnm!. 1.10.
prathamapraçnasyottaram
mocayetsakalänbandhänätmaniñöhaiva kevalam |
satyäsatyavivekaà tu prähurvairägyasädhanam || 1.10||
CHAPTER ONE 7
Fifth Question:
Does samÅdhi 5 lead only to jnÅna or does it also confer
the (material) fruit desired?
®]ô - 5:-
NUô§ (£jR ùYôÚûU)«]ôp Oô]úU Vu±d
úLôÚRÛe ûLáÓUô?
Sixth Question:
8. If one practising yoga for a desired end becomes a
sthitaprajna, is that desire also fulfilled or not?
®]ô - 6:-
úLô¬dûL LÚ§j RY UôtßmúTôÕ §P Oô]رu
@dúLôÚRp ûLáÓUô, áPôRô?
iÖtIyàîSyae Ä rm!
n s<isiÏivRij}asae> kevl< zaôccRya,
%pasn< ivna isiÏnEvR Syaidit in[Ry>. 1.12.
dvitéyapraçnasyottaram
na saàsiddhirvijijïäsoù kevalaà çästracarcayä |
upäsanaà vinä siddhirnaiva syäditi nirëayaù || 1.12||
pÂmàîSyae Ä rm!
kamarBxSsmaixStu kam< )lit iniítm!. 1.16.
païcamapraçnasyottaram
kämärabdhassamädhistu kämaà phalati niçcitam || 1.16||
;óàîSyae Ä rm!
kamen yaegm_ySy iSwtà}ae Éve*id,
s kamae=mu:y sa)Ly< gCDÚip n h;Ryt
e .
! 1.17.
ñañöhapraçnasyottaram
kämena yogamabhyasya sthitaprajïo bhavedyadi |
sa kämo’muñya säphalyaà gacchannapi na harñayet || 1.17||
CHAPTER ONE 11
Notes
1. UpÅsana: literally “being seated near”, meditation.
2. Kartikeya: son of Siva.
3. Mukti: Release from phenomenal existence.
4. Sthitaprajna: One of steadfast knowledge.
5. SamÅdhi: Absorption of the mind in the Self.
6. VÅsanas: Predispositions, tendencies, or propensities of
the mind in the present life due to those of former lives.
iÖtIyae = Xyay>
dvitéyo’dhyäyaù
magR Ç ykwnm!
märgatrayakathanam
$zpuÇzke ba[ÉUimnNdxraimte,
catumaRSye jgaE sar< s¼¯ý Égvan&i;>. 2.1.
éçaputraçake bäëabhüminandadharämite |
cäturmäsye jagau säraà saìgåhya bhagavänåñiù || 2.1||
4. In the first half of this verse, Bhagavan has pointed out the
location of the Self in this visible body of five elements.
BlTô®u ØtTϧ«p HméR Y¥Yônj úRôuß ªqÜP-p
(DsÞû\Ùm) AjUô®²PjûRl TLYôu @Ú°]ôo.
Notes
1. ChÅturmÅsya: Literally ‘four months’, the rainy season
during which monks stay in one and the same place.
t& t Iyae = Xyay>
tåtéyo’dhyäyaù
mu O yktR V yinêp[m!
mukhyakartavyanirüpaëam
dEvratSy s<vadmacayRrm[Sy c,
inb×ImSt&tIye=iSmÚXyaye ivÊ;a< mud.
e 3.1.
daivarätasya saàvädamäcäryaramaëasya ca |
nibadhnémaståtéye’sminnadhyäye viduñäà mude || 3.1||
dE v rat %vac
ik< ktRVy< mnu:ySy àxanimh s<st & aE,
@k< inxaRyR Égva~StNme VyaOyatumhRit. 3.2.
daivaräta uväca
kià kartavyaà manuñyasya pradhänamiha saàsåtau |
ekaà nirdhärya bhagaväðstanme vyäkhyätumarhati || 3.2||
Égvanu v ac
SvSy Svêp< iv}ey< àxan< mhidCDta,
àitóa yÇ sve;
R a< )lanamut kmR[am!. 3.3.
bhagavänuväca
svasya svarüpaà vijïeyaà pradhänaà mahadicchatä |
pratiñöhä yatra sarveñäà phalänämuta karmaëäm || 3.3||
CHAPTER THREE
êu\ôm @jVôVm
DaivarÅta:
2. In samsÅra1 what is the paramount task of a man? May
Bhagavan be pleased to decide and explain it to me.
ùRnYWôRu:-
BqÜXL Yôr®p U²Ru Ød¡VUônf ùNnV
úYi¥VÕ VôÕ? Ø¥Yôm @qùYôuû\l TLYôu
F]dÏ ®[d¡VÚ[p úYiÓm.
Bhagavan:
3. The aspirant has to discover his own real nature which is
the basis of all actions and their fruit.
TLYôu:-
DVoûY ®Úm×úYôu Ød¡VUônl TV]û]j§tÏg
ùNVXû]j§tÏm BÚl©PUôk R]ÕiûUûV ÙQW úYiÓm.
20 SRI RAMANA GITA
dE v rat %vac
SvSy Svêpiv}ane saxn< ik< smast>,
isXyeTken àyÆen àTyG†iòmRhIysI. 3.4.
daivaräta uväca
svasya svarüpavijïäne sädhanaà kià samäsataù |
sidhyetkena prayatnena pratyagdåñöirmahéyasé || 3.4||
Égvanu v ac
iv;ye_y> prav&Ty v&ÄI> svaR> àyÆt>,
ivmzeR kevl< itóedcle inépaixke. 3.5.
bhagavänuväca
viñayebhyaù parävåtya våttéù sarväù prayatnataù |
vimarçe kevalaà tiñöhedacale nirupädhike || 3.5||
dE v rat %vac
yaviTsiÏÉRvÚe [
¨ a< yaegSy muink…Ãr,
tavNt< inyma> kal< ik< yÆmupk…vt R .
e 3.7.
daivaräta uväca
yävatsiddhirbhavennèëäà yogasya munikuïjara |
tävantaà niyamäù kälaà kià yatnamupakurvate || 3.7||
CHAPTER THREE 21
DaivarÅta:
4. What in brief is the means to know one’s own real nature?
What is the effort that can bring about the sublime inner
vision?
ùRnYWôRu:-
R]ÕiûUûV ÙQoRtÏf ÑÚdLUôm DTôVm FÕ?
ªLÜVokRRôm @LúSôdLm FmØVt£Vôt ûLáÓm?
Bhagavan:
5. Strenuously withdrawing all thoughts from sense-objects,
one should remain fixed in steady, non-objective enquiry.
TLYôu:-
¨û]lTû]jûRÙm ®`VeL°-ÚkÕ ØÝ
ØVt£ÙPu §Úl©, @ûXÜg NôoתXô AjU
SôhPj§úXúV ¨ûXdL úYiÓm.
DaivarÅta:
7. O Best of Sages, will niyamÅs2 continue to aid spiritual
effort, until success in yoga is achieved?
ùRnYWôRu:-
زVWúN! UôkRodÏ ¨ûX áÓUhÓm ¨VUeLs
NôRû]dÏj ÕûQ ׬Y]Yô?
22 SRI RAMANA GITA
Égvanu v ac
àyÆmupk…viR Nt inyma yuÃta< stam!,
isÏana< k«tk«Tyan< gliNt inymaSSvym!. 3.8.
bhagavänuväca
prayatnamupakurvanti niyamä yuïjatäà satäm |
siddhänäà kåtakåtyänaà galanti niyamässvayam || 3.8||
dE v rat %vac
kevlen ivmzen
R iSwre[ inépaixna,
ywa isiÏStwa mÙEjÝ R >E isiÏÉRvÚ
e va. 3.9.
daivaräta uväca
kevalena vimarçena sthireëa nirupädhinä |
yathä siddhistathä mantrairjaptaiù siddhirbhavenna vä || 3.9||
Égvanu v ac
AcÂlen mnsa mÙEjÝ R iE nRrNtrm!,
isiÏ> SyaCÀÏxanana< jÝen à[ven va. 3.10.
bhagavänuväca
acaïcalena manasä mantrairjaptairnirantaram |
siddhiù syäcchraddhadhänänäà japtena praëavena vä || 3.10||
v&iÄjRpn
e mÙa[a< zuÏSy à[vSy va,
iv;ye_y> prav&Äa SvSvêpaiTmka Évet.
! 3.11.
våttirjapena manträëäà çuddhasya praëavasya vä |
viñayebhyaù parävåttä svasvarüpätmikä bhavet || 3.11||
CHAPTER THREE 23
Bhagavan:
8. NiyamÅs do help the earnest efforts of aspirants. These
niyamÅs drop away of their own accord from those who
have attained success and have nothing more to do.
TLYôu:-
NôRû] ׬Ùm SpúXôodÏ ¨VUeLs @mØVt£dÏj
ÕûQVôm. ¨ûXÙtßd LPûU LPkRôodÏ ¨VUeLs
RôúU SÝÜm.
DaivarÅta:
9. Does repetition of mantras bring about the same result as
the steady practice of pure, non-objective enquiry?
ùRnYWôRu:-
¨ûXVô], DTô§Vt\, çV AuU ®NôWjRôt ¡ûPdÏm
TXû] UkjWeLû[ _©lTRôp ùT\dáÓUô?
Bhagavan:
10. Success attends the earnest seekers who, incessantly and
with steady mind, repeat mantras or pranava.3
TLYôu:-
@ûX®Xô U]jRôp BûPV\ôÕ UkjWeLû[úVô,
©WQYjûRúVô _©dÏm £WjûRVô[odÏj Ru²ûX
ûLáÓm.
Notes
1. SamsÅra: life in the world.
2. NiyamÅs: rules of conduct.
3. Pranava: The syllable OM as representing ever-fresh
Reality.
ctu w R = Xyay>
caturtha’dhyäyaù
}anSvêpkwnm!
jïänasvarüpakathanam
àwm> àî>
Ah< äüaSmIit v&iÄ> ik< }an< muink…Ãr,
%t äüahimit xIxIRrh< svRimTyut. 4.1.
prathamaù praçnaù
ahaà brahmäsméti våttiù kià jïänaà munikuïjara |
uta brahmähamiti dhérdhérahaà sarvamityuta || 4.1||
ASyae Ä rm!
#m< mm gué> àîmNtevaisn Aadrat!,
Aak{yR rm[ae vaKymuvac ÉgvaNmuin>. 4.3.
asyottaram
imaà mama guruù praçnamanteväsina ädarät |
äkarëya ramaëo väkyamuväca bhagavänmuniù || 4.3||
CHAPTER FOUR
SôuLôm @jVôVm
First Question:
1. Oh, Best of Sages, what is jnÅna? Is it the vritti ‘I am
Brahman?’ or ‘Brahman is I’ or ‘I am all’?
®]ô - 1:-
زYúWú\! “Sôu ©WyUm” Fuàm ®Új§, Oô]Uô?
“©WyUúU Sôu” Fuàm ×j§, Oô]Uô? @pXÕ
“Sôú]Vû]jÕm” FuTÕ Oô]Uô?
guraevRcStdak{yR s<zyCDedkarkm!,
Ap&CD< punrevahmNy< s<zymuÌtm!. 4.5.
gurorvacastadäkarëya saàçayacchedakärakam |
apåcchaà punarevähamanyaà saàçayamudgatam || 4.5||
iÖtIy> àî>
v&iÄVyaPy< ÉveÓü
+ n va naw tpiSvnam!,
#m< me ùid sÃat< s<zy< DeÄm
u hRis. 4.6.
dvitéyaù praçnaù
våttivyäpyaà bhavedbrahma na vä nätha tapasvinäm |
imaà me hådi saïjätaà saàçayaà chettumarhasi || 4.6||
Bhagavan:
4. “All these vrittis are doubtless mere concepts of the mind.
The wise say that pure abidance in the Self alone is jnÅna.”
TLYôu:-
Bq®Új§Ls VôÜm U]d LtTû]Lú[ FuT§p HVm
VôÕªpûX. ÑjRUôm ùNôìT ¨xûPûVúV @±Oo
Oô] ùUuTo.
Second Question:
6. Oh Lord of Sages, can Brahman be comprehended by
vritti? May you be pleased to dispel this doubt arising in
my mind.
®]ô - 2:-
@ÚkRYodLWúN! TWmùTôÚû[ Uú]ô®Új§
®Vô©dÏUô , ®Vô©dLôRô Fuß FuU]jÕt\
BqûYVjûRd Lû[Rp úYiÓm.
ASyae Ä rm!
SvaTmÉUt< yid äü }atu< v&iÄ> àvtRt,
e
SvaTmakara tda ÉUTva n p&wkœ àititóit. 4.8.
asyottaram
svätmabhütaà yadi brahma jïätuà våttiù pravartate |
svätmäkärä tadä bhütvä na påthak pratitiñöhati || 4.8||
Bhagavan:
8. “If vritti proceeds to comprehend Brahman, which is one’s
own Self, it takes the form of the Self and loses its separate
existence.”
TLYôu:-
R]RôjUôYôm TWmùTôÚû[ V±Vj RûXlTÓm ®Új§
@qYôjU Y¥úY Vô¡\Õ; úY\ôªÚl× @Rt¡pûX.
ùdyiv*a
hådayavidyä
àagu´=
e Bde=òme mais nvme idvse iniz,
%pNyistva~TsMyguiÎZy ùdy< muin>. 5.1.
prägukte’bde’ñöame mäsi navame divase niçi |
upanyasitaväðtsamyaguddiçya hådayaà muniù || 5.1||
iv}aymaniv;y< siÚk;e[
R y*ip,
n Éve*aegɼay ÉedSya¢h[e mn>. 5.9.
vijïäyamänaviñayaà sannikarñeëa yadyapi |
na bhavedyogabhaìgäya bhedasyägrahaëe manaù || 5.9||
11. The whole universe is in the body and the whole body is in
the Heart. Hence all the universe is contained in the Heart.
DXLû]jÕm DP-Ûm, DP Xû]jÕm BRVj§Û
Ø[RôR-u, DXLû]j§u DÚYPdLm BRVUôm.
12. The universe is nothing but the mind, and the mind is
nothing but the Heart. Thus the entire story of the universe
culminates in the Heart.
U]j§àm DXÏ úY\uß; BRVj§àm U]m úY\uß;
AR-u LûRVû]jÕm BRVjúR Øtßm Ø¥Üßm.
13. The Heart is to the body what the sun is to the world. The
mind in sahasrÅra is like the orb of the moon in the world.
@iPj§t ã¬V UiPXm úTôuß ©iPj§Ûm BRVm BXÏ
ùUuTo. ^avWôWj§Ûs[ U]m Nk§W ©mTm úTôu\Õ.
38 SRI RAMANA GITA
14. As the sun gives light to the moon, even so this Heart
gives light to the mind.
ã¬Vu Nk§WàdÏ I° V°lTÕúTôp Bq®RVm
U]j§tÏ I° V°d¡\Õ.
15. A mortal absent from the Heart perceives only the mind,
just as the light of the moon is perceived at night in the
absence of the sun.
ã¬Vu ÕXeLô BW®t Nk§W²Pm I° LôiTÕúTôp,
BRVjúR ¨ûXùT\ôRYu U]jûR Uôj§We Lôi¡\ôu.
16. Not perceiving that the true source of light is one’s own
Self, and mentally perceiving objects as apart from
oneself, the ignorant one is deluded.
I°«u êXUôk R]ÕiûU Y¥ûYd LôQôÕ,
U]jRôt ùTôÚsLû[ ùYqúY\ônd LiÓ TôUWu
UVeÏ ¡\ôu.
17. The jnÅni present in the Heart sees the light of the mind
merged in the light of the Heart, like moonlight in daylight.
BRVjúR ¨ûXjR Oô²úVô TL-p ùY«-p
¨XùYô°ûVl úTôp, U]ùYô° BRV ùYô°«p
IußYûRd Lôi¡\ôu.
19. The notion that the seer is different from the seen is only
in the mind. For those that abide in the Heart the seer and
the seen are one.
LôiTôu Lôh£ùVuàm BqúYt\±Ü U]j§PúU
Ù[Õ. BRVjúR Åt±ÚlúTôodÏd LôiTôàe Lôh£Ùm
Iu\ô¡®Óm.
21. The ignorant one does not know that at such times thought
has entered the Heart, but one in samÅdhi knows it. Hence
arises the difference in names.”
@lùTôÝÕ ËYu Rôu BRVØßYûR ÙQoY§pûX;
NUô§«úXô ÜQo¡\ôu. ùTVo úYtßûU ¨ªjRm
Tt±VRôm.
Notes
1 & 2. In yoga shÅstra, anÅhata chakra is the fourth and
moolÅdhÅra is the first and lowest, of the six centres in
the spinal chord.
3. Vide IX, 10 below.
4. The thousand-petalled centre.
5. Phenomenal existence.
;óae = Xyay>
ñañöho’dhyäyaù
cpl< tiÚg&ŸIyaTàa[raexn
e manv>,
pazbÏae ywa jNtuStwa cetae n ceòte. 6.3.
capalaà tannigåhëéyätpräëarodhena mänavaù |
päçabaddho yathä jantustathä ceto na ceñöate || 6.3||
CHAPTER SIX
A\ôm @jVôVm
MIND CONTROL
Uú]ô¨dWúLôTôVm
ye;a< nEtn
e ivixna zi´> k…MÉksaxne,
hQyaegivxanen te;a< k…MÉkim:yte. 6.6.
yeñäà naitena vidhinä çaktiù kumbhakasädhane |
haöhayogavidhänena teñäà kumbhakamiñyate || 6.6||
11. When the syllables of the mantra become one with the
prÅna, it is termed dhyÅna and when dhyÅna becomes
deep and firm it leads to sahaja sthiti.
UkjWôbWeLs ©WôQú]ôÓ ùTôÚk§d LXjRúX
§Vô]Uôm. ^a_¨ûX ùT\j §PUôn ¨ûXjÕj
§Vô²jRp úYiÓm.
48 SRI RAMANA GITA
Notes
1. VÅsanas: inherent tendencies.
2. PrÅna: the life force which causes the movements of the
various organs of the body.
sÝmae = Xyay>
saptamo’dhyäyaù
AaTmivcaraixkairtd¼inêp[m!
ätmavicärädhikäritadaìganirüpaëam
kai:[R é vac
êpmaTmivcarSy ik< nu ik< va àyaejnm!,
l_yadaTmivcare[ )l< ÉUyae=Nytae=iSt va. 7.2.
kärñëiruväca
rüpamätmavicärasya kià nu kià vä prayojanam |
labhyädätmavicäreëa phalaà bhüyo’nyato’sti vä || 7.2||
Égvanu v ac
svaRsamip v&ÄIna< smiòyaR smIirta,
Ah<vÄ& re mu:yaStu jNmSwan< ivm&Zytam!. 7.3.
bhagavänuväca
sarväsämapi våtténäà samañöiryä saméritä |
ahaàvåtteramuñyästu janmasthänaà vimåçyatäm || 7.3||
CHAPTER SEVEN
GZôm @jVôVm
Karshni:
2. What is the nature of Self-enquiry? What is its purpose?
Is there any greater good obtainable by other means?
Lôox¦:-
AjU ®NôW®Vp VôÕ? TVu VôÕ? AjU ®NôWjRô
ÛßY§àm £\kR TVû] SpÏm Utù\ôuß[Rô?
Bhagavan:
3. The ‘I’-thought is said to be the sum-total of all thoughts.
The source of the ‘I’-thought has to be enquired into.
TLYôu:-
¨û]Yû]jÕm FR²Pm Iuß ùUu±VmTlTÓúUô,
@k "Sôu' Fuàm ¨û]®u ©\l©PjûRj úRÓL.
52 SRI RAMANA GITA
svR¬z
e inv&iÄ> SyaT)lmaTmivcart>,
)lanamvix> saeymiSt netae=ixk< )lm!. 7.6.
sarvakleçanivåttiù syätphalamätmavicärataù |
phalänämavadhiù soyamasti neto’dhikaà phalam || 7.6||
kai:[R é vac
@tSyaTmivcarSy àa÷> kmixkair[m!,
AixkarSy sMpiÄ> ik< }atu< zKyte Svym!. 7.8.
kärñëiruväca
etasyätmavicärasya prähuù kamadhikäriëam |
adhikärasya sampattiù kià jïätuà çakyate svayam || 7.8||
CHAPTER SEVEN 53
Karshni:
8. Who is considered fit for this enquiry? Can one by oneself
know one’s own fitness?
Lôox¦:-
BqYôjU ®NôWj§tÏ FYû] @§Lô¬ ùV]Xôm?
@§LôWj§ ]ûPûYj Rôú] V±Rp áÓUô?
54 SRI RAMANA GITA
Égvanu v ac
%pasnaidiÉ> zuÏ< àaGjNmsukt « n
e va,
†òdae;< mnae ySy zrIre iv;ye;u c. 7.9.
bhagavänuväca
upäsanädibhiù çuddhaà prägjanmasukåtena vä |
dåñöadoñaà mano yasya çarére viñayeñu ca || 7.9||
mnsa crtae ySy iv;ye:véicÉ&z R m!,
dehe cainTyta buiÏSt< àa÷rixkair[m!. 7.10.
manasä carato yasya viñayeñvarucirbhåçam |
dehe cänityatä buddhistaà prähuradhikäriëam || 7.10||
dehe nñrtabuÏv
e rRE aGyaiÖ;ye;u c,
@ta_yamev il¼a_ya< }eya SvSyaixkairta. 7.11.
dehe naçvaratäbuddhervairägyädviñayeñu ca |
etäbhyämeva liìgäbhyäà jïeyä svasyädhikäritä || 7.11||
kai:[R é vac
õan< sNXyajpae haem> SvaXyayae devpUjnm!,
s<»ItRn< tIwRyaÇa y}ae dan< ìtain c. 7.12.
kärñëiruväca
snänaà sandhyäjapo homaù svädhyäyo devapüjanam |
saììkértanaà térthayäträ yajïo dänaà vratäni ca || 7.12||
ivcare saixkarSy vEraGya½ ivvekt>,
ik< va àyaejnay Syuét kalivxUtye. 7.13.
vicäre sädhikärasya vairägyäcca vivekataù |
kià vä prayojanäya syuruta kälavidhütaye || 7.13||
CHAPTER SEVEN 55
Bhagavan:
9 & 10. He whose mind has been purified through upÅsana
and other means or by merit acquired in past lives, who
perceives the imperfections of the body and sense-objects,
and feels utter distate whenever his mind has to function
among sense-objects and who realises that the body is
impermanent, he is said to be a fit person for Self-enquiry.
TLYôu:-
DTôNû] ØR-VYt\ôúXô, Øt©\® Sp®û]
®û[YôúXô, DP-Ûm úTôLeL°Ûm Ïû\ÙQo
U]jR]ôn, U]YôrÜtß, ®`VeL°t ÑûY NtßUtß,
DPp ¨ûXVôùRu ßQokRY ù]Yú]ô, @Yú] V§Lô¬.
Karshni:
12 & 13. When one is fit for Self-enquiry, by his non-attachment
for sense-objects and by discrimination, are ceremonial
baths, sandhyÅ,1 repetition of mantras, oblations poured
into the fire, chanting of Vedas, worship of Gods, bhajan,
pilgrimage, sacrifice, giving in charity, and observance
of special spiritual practices, of any use or are they a
mere waste of time?
Lôox¦:-
vSôSm, ^kjVô, _Tm, úaôUm, úYR úUôRp, úRYéû_,
^e¸ojR]m, ¾ojR Vôj§ûW, VwOm, Rô]m, ®WReLù[uà
ªûY, ®úYL ûYWôdVeL[ôp ®NôWm ׬Rt ϬVYàdÏl
TV]°lT]Yô? @pXÕ LôXjûR Lû[Y]Yô?
56 SRI RAMANA GITA
Égvanu v ac
AariMÉ[a< ]Iyma[raga[amixkair[am!,
kmaR{yetain svaRi[ ÉUySyE icÄzuÏye. 7.14.
bhagavänuväca
ärambhiëäà kñéyamäëarägäëämadhikäriëäm |
karmäëyetäni sarväëi bhüyasyai cittaçuddhaye || 7.14||
ATyNtzuÏmnsa< pKvanamixkair[am!,
#d< laekaepkaray kmRjal< Éiv:yit. 7.16.
atyantaçuddhamanasäà pakvänämadhikäriëäm |
idaà lokopakäräya karmajälaà bhaviñyati || 7.16||
Bhagavan:
14. For competent beginners with waning attachments all
these aids will make the mind increasingly pure.
TLYôu:-
AûNLs úRnkÕ YÚm AWmTô§Lô¬LÞdÏ
BlT¦Ls VôÜm úUÛm @LjçnûU SpÏm.
kai:[R é vac
invaR[ayaiSt cedNyae magR AaTmivcart>,
@kae va ivivxSt< me ÉgvaNv´…mhRit. 7.21.
kärñëiruväca
nirväëäyästi cedanyo märga ätmavicärataù |
eko vä vividhastaà me bhagavänvaktumarhati || 7.21||
Égvanu v ac
@k> àaÝu< àytte pr> àaÝarm&CDit,
icray àwmae gCDNàaßaeTyaTmanmNtt>. 7.22.
bhagavänuväca
ekaù präptuà prayatate paraù präptäramåcchati |
ciräya prathamo gacchanpräpnotyätmänamantataù || 7.22||
20. Two ways of life are seen in the mature among competent
seekers; renunciation of action for solitary communion
and action for the good of others.
@û]jûRÙm Õ\kÕ R²jÕj RYUôtßRÛm, ©\o
ùTôÚhÓ ®û] VôtßRÛUôm BÚYûL ¨ûX TdÏ
®L[ôm @§Lô¬L°ûPúV LôQlTÓm.
Karshni:
21. If besides Self-enquiry there be another way to nirvÅna,
is it one or varied? May Bhagavan be pleased to tell me.
Lôox¦:-
®ÓRûXdÏ AjU ®NôWj§àm úY\ôm Y¯úVô, Y¯Lú[ô
D[Yô«u, TLYôu @ûRùV]d LÚ[p úYiÓm.
Bhagavan:
22. One strives to attain something; the other seeks the one
who strives to attain. The former takes longer time and in
the end attains the Self.
TLYôu:-
IÚYu @ûPV ØVp¡\ôu; Ut\Yu @ûPTYu
VôùW] SôÓ¡\ôu. ØRXôUYu TXLôXg ùNuß
Ø¥®p AjUôûY VûP¡\ôu.
gitrev< Öyaerk
e a XyatuíaTmivmizRn>,
XyayÚek> àzaNt> SyadNyae iv}ay zaMyit. 7.26.
gatirevaà dvayorekä dhyätuçcätmavimarçinaù |
dhyäyannekaù praçäntaù syädanyo vijïäya çämyati || 7.26||
26. The goal is thus the same both for the one who meditates
and the one who practises Self-enquiry. One attains
stillness through meditation, the other through
knowledge.
§Vô²lTYu, Ruû] SôÓúYôu — Bq®ÚYodÏ
ªqYôß L§ùVôuú\. IÚYu §Vô]jRôp
Nôk§Ùß¡\ôu; Ut\Yu @±kRPeÏ¡\ôu.
Notes
1. SandhyÅ: morning and evening prayers.
Aòmae = Xyay>
añöamo’dhyäyaù
Aaïmivcar>
äçramavicäraù
ka:[erR v
e apr< àî< inzMy ÉgvaNmuin>,
caturaïMysMbÏmixkar< Nyêpyt!. 8.1.
kärñëereväparaà praçnaà niçamya bhagavänmuniù |
cäturäçramyasambaddhamadhikäraà nyarüpayat || 8.1||
gtye laekkayaR[a-maidzNTyaïm³mm!,
AaïmÇyxmaR[a< n }anàitkªlta. 8.4.
gataye lokakäryäëä-mädiçantyäçramakramam |
äçramatrayadharmäëäà na jïänapratikülatä || 8.4||
10. To the yogi of mature mind whose sins have been burnt
away by tapas the fourth Åshrama comes of its own accord
in due time.
RYjRôt È®û] ùTôÑe¡f £jR T¬TôLm ùTt\
úVô¡dÏ SôuLô UôfWUm LôXj§t \ôú] úSÚm.
11. This teaching in the seventh and eighth chapters was given
by Bhagavan on the 12th of August of the same year
1917.
BqúYùZhÓ @jVôVeL° Ûs[ TLYô]Õ DTúRNm
Øtá±V (1917-Am) YÚPm ALvh UôRm 12-m Sôs
¨LrkRÕ.
Notes
1. Ashramas: In Hindu Society four stages are prescribed.
2. Tapas: Spiritual effort.
nvmae = Xyay>
navamo’dhyäyaù
¢iNwÉe d kwnm!
granthibhedakathanam
ctudz
R =
e òme raÇaE mhi;¡ p&òvanhm!,
¢iNwÉed< smuiÎZy ivÊ;a< yÇ s<zy>. 8.1.
caturdaçe’ñöame rätrau maharñià påñöavänaham |
granthibhedaà samuddiçya viduñäà yatra saàçayaù || 9.1||
3. “The nexus of the body and the Self is called the granthi.
It is only by this connection with the Self that one is aware
of the body.
DPÛdÏm AjUô®tÏ Øs[ úNodûLúV ¡Wk§
ùV]lTÓm. BR]ôúXúV AjUô®tÏ DPÛQo
ÜiPô¡u\Õ.
70 SRI RAMANA GITA
SwlmekmupaiïTy cEtNyJyaeitéJJvlm!,
sv¡ Éasyte deh< baSkrae Éuvn< ywa. 8.7.
sthalamekamupäçritya caitanyajyotirujjvalam |
sarvaà bhäsayate dehaà bäskaro bhuvanaà yathä || 9.7||
nafIzi´ivlasen cEtNya<zg
u itmRta,
dehSy z´ySsvaR> p&w'œnafIépaiïta>. 8.9.
näòéçaktiviläsena caitanyäàçugatirmatä |
dehasya çaktayassarväù påthaìnäòérupäçritäù || 9.9||
nafIna< mwnenv
E maTma ta_y> p&wŠ«t>,
kevlamm&ta< nafImaiïTy àJvil:yit. 8.13.
näòénäà mathanenaivamätmä täbhyaù påthakkåtaù |
kevalämamåtäà näòémäçritya prajvaliñyati || 9.13||
CHAPTER NINE 73
9. From the play of forces in the nÅdis one infers the flow
of the light of awareness. The forces course through the
body each hugging its special nÅdi.
Sô¥L°u Nd§®XôNjRôp (@Yt±p) Oô]dL§o
TWÜRp ùR°Yôm. DP-u Nd§Ls VôÜm R²jR²
Sô¥Lû[l Tt±Ù[.
11. As the light pervades the entire body, one gets attached
to the body, mistakes the body for the Self and regards
the world as different from oneself.
AjUùYô° DPp ØÝÕm TWYl ùTt\ @©Uô²Vôm
ËYu DPúX Rôù]ußm, @R²àm DXLm úYù\uße
LÚÕ¡\ôu.
13. With this churning of the nÅdis, the Self gets separated from the
other nÅdis, and clinging to the amrita nÅdi alone, shines forth.
BqYôß Sô¥L°u LûPRXôp AjUô @Yt±²ußm
©¬ThÓ @ØRSô¥ Iuû\úV Tt± I°£\dÏm.
74 SRI RAMANA GITA
saiÚXyaÑasman< va n p&wKàititóit,
janait SpòmaTman< sdehimv pamr>. 8.15.
sännidhyädbhäsamänaà vä na påthakpratitiñöhati |
jänäti spañöamätmänaà sadehamiva pämaraù || 9.15||
16. He for whom the Åtman alone shines, within, without and
everywhere, as (clearly as) objects to the ignorant, is
called one who has cut the nexus.
^m^ô¬dÏ DÚ ØR-V úRôußRp úTôuú\,
AjUôúY DsÞm ùY°Ùm FeÏm FYàdÏ
®[eÏúUô @Yu (BRVd) LhPßkúRô]ôYu.
17. The nexus is two-fold; one the bond of the nÅdis, the
other mental attachment. The perceiver, though subtle,
perceives through the bond of the nÅdis the entire gross
world.
Sô¼TkRm @©Uô] ùU]d ¡Wk§L °WiPôm. AjUô
ãzU Uô«àm Sô¼TkRjRôp çX Uû]jûRÙm
LôÔm.
18. When the light, withdrawn from all the other nÅdis, dwells
in one nÅdi alone, the bond (between awareness and the
body) is sundered and the light abides as the Self.
@¡X Sô¥L°²ußk §Úm© IúW Sô¥ûVf NôÚeLôp
AjUùYô° LhÓ®hÓj R]§Vp×ßm.
76 SRI RAMANA GITA
zrIraidju;a< pUvv
R asnana< ]yStda,
kt&TR vmzrIrTvaÚEv tSy Éiv:yit. 8.20.
çarérädijuñäà pürvaväsanänäà kñayastadä |
kartåtvamaçarératvännaiva tasya bhaviñyati || 9.20||
22. Once the knot is cut, one is never bound again. This is
considered the state of power supreme and peace supreme.”
IÚØû\ LhPßkúRôu ÁiÓm LhÓ\ôu. @ÕúY ÙjRU
Nd§¨ûX; @ÕúY ÙjRU Nôk§ ¨ûX.
Notes
1. Granthibheda: Severance of the knot.
dzmae = Xyay>
daçamo’dhyäyaù
Égvanu v ac
}eyZzrIrvTs'œ"StÄdacarzailnam!,
A¼anIvaÇ iv}eyaSsai'œ"kaSsaxusÄm. 10.3.
bhagavänuväca
jïeyaççaréravatsaìghastattadäcäraçälinäm |
aìgänévätra vijïeyässäìghikässädhusattama || 10.3||
CHAPTER TEN
TjRôm @jVôVm
ON SOCIETY
NeL ®jûR
Yoganatha:
2. Oh Great Sage, what is the relation between society and
its members? Lord, be pleased to explain this for the
±reyas1 of society.
úVôLSôRu:-
زSôVL! NêLj§tÏm NêLj §]odÏØs[ NmTkRm
VôùRuTûRf NêLSXàdLôLf ùNôpX úYiÓm.
Bhagavan:
3. In a society consisting of followers of diverse ways of
life, Oh best of sÅdhus, society is like the body and the
members like its limbs.
TLYôu:-
NôÕ£úWxPô! TtTX ùYôÝdL ®Vp©]ûWd ùLôiP
NêLm DPpúTôu\ ùRußm, NêLj§]o @YVYeLsúTô
ùXußm @±Rp úYiÓm.
80 SRI RAMANA GITA
Yoganatha:
7. Among the wise some extol ±Ånti 2, others ±akti.3 Which
of these, Oh Lord, is the better means for promoting the
well-being of society?
úVôLSôRu:-
Nôk§ûVf £XÚm, Nd§ûV @±Oo úYß £XÚm
×Lr¡u\]o. Bû\Y! BYtßs NêL SXj§tÏLkR
ºoªÏ ÏQùUÕ?
82 SRI RAMANA GITA
Égvanu v ac
SvmnZzuÏye zaiNtZzi´Ss'œ"Sy v&Ïye,
z®ya s'œ"< ivxayae½ZE zaiNt< s<SwapyeÄt>. 10.8.
bhagavänuväca
svamanaççuddhaye çäntiççaktissaìghasya våddhaye |
çaktyä saìghaà vidhäyoccaiççäntià saàsthäpayettataù || 10.8||
Égvanu v ac
smudayen svRSy s'œ"Sy tnuxair[am!,
saEæaÇ< smÉaven gNtVy< prmuCyte. 10.10.
bhagavänuväca
samudäyena sarvasya saìghasya tanudhäriëäm |
saubhrätraà samabhävena gantavyaà paramucyate || 10.10||
Bhagavan:
8. ÷Ånti is for purifying one’s own mind, ±akti for the
progress of society. Society should be raised through ±akti
and then ±Ånti established.
TLYôu:-
RuU]k çnûUÙ\ @ûU§Ùm, NêL úUôeÏRtÏj
§\ûUÙm úYiÓm. §\ûUVôt NêLjûR ÙVoj§V©u
@ûU§ûV ¨ûX¨ßYp úYiÓm.
Yoganatha:
9. Oh Great Sage, what is the supreme goal on earth to be
attained by human society as a whole?
úVôLSôRu:-
¬μÏg_Wú]! éRXj§p U²R NêL Uû]jÕm IÚeúL
VûPRtϬV DVo¨ûX VôÕ?
Bhagavan:
10. Brotherhood based on a sense of equality is the supreme
goal to be attained by human society as a whole.
TLYôu:-
NUÜQoÜt\ NúLôRWl TôuûUúV U²R NêL
Uû]jÕm IÚeúL VûPRtϬV º¬V ¨ûXVôm.
Notes
1. ÷reyas: Progressive improvement.
2. ցnti: Peace.
3. ÷akti: Power.
@kadzae = Xyay>
ekädaço’dhyäyaù
}anisiÏ-samrSykwnm!
jïänasiddhi-sämarasyakathanam
11. Only the names differ, not the person. Sanatkumara and
Skanda are in reality but synonyms for you.
BR²t ùTVo úYßTôúP Vu±l ùTôÚs
úYßTô¥pûX. DiûU«p ^]jÏUôWu vLkRu
FuTûY D]§Ú ùTVoLú[.
21. Just as to the Sage the world appears as nothing but the
Self, even so the play of siddhis is regarded by him as
nothing other than the Self.
DQWlTÓeLôÛm, DXLm Oô²dÏ vYìTj§àm
úY\ôLôÕ úTôuú\, £j§ ®û[VôhÓm vYìTj§tÏl
×\mTuß.
22. If prÅrabdha does not lie that way, the Sage though full
of power is ever still as the waveless ocean.
×£l©Xô Oô² At\p ¨û\kÕm @ûXVß LPpúTôX
¨ûX £±Õm @ûNVôu.
Notes
1. Bhuma vidya: Knowledge of the Ground, of Being.
Öadzae = Xyay>
dvädaço’dhyäyaù
zi´ivcar>
çaktivicäraù
kpaLyu v ac
iv;yI iv;yae v&iÄirtId< Égv<iôkm!,
}ainna< pamra[a< c laekyaÇasu †Zyte. 12.2.
kapälyuväca
viñayé viñayo våttiritédaà bhagavaàstrikam |
jïäninäà pämaräëäà ca lokayäträsu dåçyate || 12.2||
ON SAKTI
Nd§ ®NôWm
Kapali:
2. Oh Bhagavan, in the every-day life of both the jnÅni and
the ignorant, one observes the triad, subject, object and
cognition.
LTô-:-
TLYu! @±Yôu, @±Ü, @±TÓùTôÚù[uàm Bm
êußm Oô²LÞdÏm TôUWodÏm DXLYôr®t
LôQlTÓ¡\Õ.
Égvanu v ac
AiÉÚae iv;yI ySy SvêpaNmnuj;RÉ,
Vyapariv;yaE ÉatStSyaiÉÚaE Svêpt>. 12.4.
bhagavänuväca
abhinno viñayé yasya svarüpänmanujarñabha |
vyäpäraviñayau bhätastasyäbhinnau svarüpataù || 12.4||
kpaLyu v ac
naw yiSmiÚme ÉedabasNte iÇpuqImya>,
zi´mÖaSvêp< tÊtahae zi´vijRtm!. 12.7.
kapälyuväca
nätha yasminnime bhedäbäsante tripuöémayäù |
çaktimadväsvarüpaà tadutäho çaktivarjitam || 12.7||
CHAPTER TWELVE 101
Bhagavan:
4. For one to whom the subject is not different from the
Self, the object and the cognition also do not appear
different from the Self.
TLYôu:-
¾Wô! FYàdÏ @±Yôu ùNôìTj§àm úY\Xú]ô,
@YàdÏ @±Üm @±TÓùTôÚÞeáP ùNôìTj§àm
úY\ônj úRôu\ô.
Kapali:
7. Lord, that Being, in which these differences of triads
appear, is it endowed with Sakti or devoid of Sakti?
LTô-:-
SôR! Øl×¥ UVUôm BlúTReLs úRôußRt ¡PUôm
ùNôìTm Nd§Ùs[Rô, Nd§Vt\Rô?
102 SRI RAMANA GITA
Égvanu v ac
vTs yiSmiÚme Éeda basNte iÇpuqImya>,
svRz´< Svêp< tda÷vedR aNtveidn>. 12.8.
bhagavänuväca
vatsa yasminnime bhedä bäsante tripuöémayäù |
sarvaçaktaà svarüpaà tadähurvedäntavedinaù || 12.8||
kpaLyu v ac
$ñrSy tu ya zi´gIRta vedaNtveidiÉ>,
AiSt va cln< tSyamahaeiSvÚaw naiSt va. 12.9.
kapälyuväca
éçvarasya tu yä çaktirgétä vedäntavedibhiù |
asti vä calanaà tasyämähosvinnätha nästi vä || 12.9||
Égvanu v ac
z´eSsÂlnadev laekana< tat sMÉv>,
clnSyaïyae vStu n sÂlit kihRict!. 12.10.
bhagavänuväca
çaktessaïcalanädeva lokänäà täta sambhavaù |
calanasyäçrayo vastu na saïcalati karhicit || 12.10||
Bhagavan:
8. Child, that Being, wherein these differences of triads appear
is said to be all-powerful by those who know VedÅnta.
TLYôu:-
ùNpY! Øl×¥UVUôm Bl úTReLs úRôußRt ¡PUôm
ùNôìTm FpXôm YpX ùRuTo Uû\ Ø¥ Y±kúRôo.
Kapali:
9. That divine Sakti of which the VedÅntins speak, is it
dynamic or static?
LTô-:-
SôR! CN]Õ Nd§ ùVuß Uû\Ø¥ÜQokúRôo BûNdÏ
UR²p @ûNÜ[Rô, BXRô?
Bhagavan:
10. Child, it is only because of the movement of Sakti that
the worlds come into being, but the Reality on which the
movement is based never moves.
TLYôu:-
©s[ôn! Nd§«u @ûN®]ôúXúV DXLeLÞtTj§Vôm.
@ûNÜd¡PUôm ùTôÚú[ô Fußm @ûNY§pûX.
kpaLyu v ac
Vyapar $ñrSyay< †Zyäüa{fkaeiqk«t,!
inTy> #mwava=inTyae ÉgvaNv´…mhRit. 12.14.
kapälyuväca
vyäpära éçvarasyäyaà dåçyabrahmäëòakoöikåt |
nityaù imathävä’nityo bhagavänvaktumarhati || 12.14||
Égvanu v ac
injya prya z®ya clÚPycl> pr>,
kevl< muins<v*
e < rhSyimdmuÄmm!. 12.15.
bhagavänuväca
nijayä parayä çaktyä calannapyacalaù paraù |
kevalaà munisaàvedyaà rahasyamidamuttamam || 12.15||
Kapali:
14. Bhagavan, this activity of Iswara which is the cause of
this vast universe, is it eternal or not? Please enlighten
me.
LTô-:-
LôQlTÓm ©WyUôiP úLô¥Lû[l TûPdÏm CN]Õ
ùNVp ¨j§VUô, @u± @¨j§VUô FuTûRl TLYôu
TLW úYiÓm.
Bhagavan:
15. Though the supreme moves because of his own supreme
Sakti, he in reality is unmoving. Only the Sage can
understand this profound mystery.
TLYôu:-
R]Õ DjRUNd§Vôt TWUu @ûNkÕm @ûN®Xu.
Oô²LÞdúL ®[eÏm WL£VªÕ.
AaTmEvie t ivindez
R aiÖze;a[a< sm< tt>,
AaTmNyevaeps<harSt¾atana< àkIitRt>. 12.19.
ätmaiveti vinirdeçädviçeñäëäà samaà tataù |
ätmanyevopasaàhärastajjätänäà prakértitaù || 12.19||
Vyaparae ivñsgaRidkayRm´
u < mnIi;iÉ>,
Aaïyae iÖpda<ïó
e SvêpaÚaitirCyte. 12.21.
vyäpäro viçvasargädikäryamuktaà manéñibhiù |
äçrayo dvipadäàçreñöha svarüpännätiricyate || 12.21||
CHAPTER TWELVE 107
18. Thus the word ‘sarvam’ (‘all this’) refers to the many
(seen) during dualistic vision. The word ‘abhoot’ (‘has
become’) implies some sort of activity.
"@û]jÕm' Fuàg ùNôpXôp Õ®Rk úRôußeLôXj
Õs[ TuûUÙm, "A]úRô' FuTRôp GúRôúYôo
ùNVÛm ùT\lTÓm.
svae=
R ip Vyvharae=y< n ÉveCDi´mNtra,
n s&iònaRip iv}an< ydett! iÇputImym!. 12.25.
sarvo’pi vyavahäro’yaà na bhavecchaktimantarä |
na såñöirnäpi vijïänaà yadetat triputémayam || 12.25||
SvêpmaïyTven VyaparSsgRkmR[a,
nam_yamuCyte Öa_ya< zi´reka praTpra. 12.26.
svarüpamäçrayatvena vyäpärassargakarmaëä |
nämabhyämucyate dväbhyäà çaktirekä parätparä || 12.26||
CHAPTER TWELVE 109
25. Without Sakti none of this activity can ever be; neither
creation nor cognition consisting of the triad (subject,
object and cognition).
Bq®YLôW Uû]jÕm, TûPl×m, Øl×¥UVUôm @±Üm
Nd§«u± ÙiPôLô.
34. Activity is not other than Being, if you see indeed. All
this knowledge of difference is but imaginary.
DiûU«t Lô¦t TWm ùTôÚ°àg ùNVp úY\uß.
Bq úYtßQo ùYpXôe LtTû]úV.
Notes
1. Satta: Nature of Being.
Çyae d zae = Xyay>
trayodaço’dhyäyaù
1, 2 & 3. Light of the moon for the Atreyas, married into the
VÅsishta line, mother of the unshaken Brahman knower
Mahadeva, and ideal wife, and one devoted to the service
of the world and the practice of the great Sri Vidya
praised by sages, the first guru south of the Vindhyas of
the Tara Vidya, my friend in tapas, Visalakshi of great
fame;
AjúWVÏX ¨Xô, Yô£xPÏX UÚ¡, ¾Wàm
©WyU®jÕUôm Uaô úRY]Õ Rôn, T§®WûRLh úLôo
Nôuß, DXLj ùRôiÓ ®WRméiPYs, úRYo Õ§dÏg
£\l×\ ‘L’ LôWô§ c®jûRûV V¦kRYs. ®k§V
UûXdÏj ùRtúL ‘RôWô’ ®jûR«u A§ ÏÚ, F]Õ
RYjúRô¯, ©¬ûV ®NôXô·, ×LrªdLôs, F¯u
ªdLôs.
mu´TvSya=ivizòTvaÓaexSy c vxUrip,
jIvNmu´a n daýa SyaÄÎehae ih suraly>. 13.9.
muktatvasyä’viçiñöatvädbodhasya ca vadhürapi |
jévanmuktä na dähyä syättaddeho hi surälayaù || 13.9||
CHAPTER THIRTEEN 117
@kiv<z=
e iû gItae=ÉUdymwaeR mnIi;[a,
Aixk«Ty }anvtI— rm[en mhi;R[a. 13.11.
ekaviàçe’hni géto’bhüdayamartho manéñiëä |
adhikåtya jïänavatéà ramaëena maharñiëä || 13.11||
jIvNmu i ´ivcar>
jévanmuktivicäraù
inzayamekiv<z=
e iû ÉarÖajae ivda<vr>,
àa}iZzvk…laepaixvEd
R ÉaeR vdta< vr>. 14.1.
niçäyämekaviàçe’hni bhäradväjo vidäàvaraù |
präjïaççivakulopädhirvaidarbho vadatäà varaù || 14.1||
jIvNmui´< smuiÎZy mhi;¡ pirp&òvan!,
Aw sve;R u z&{vTsu mhi;RvaRKymävIt!. 14.2.
jévanmuktià samuddiçya maharñià paripåñöavän |
atha sarveñu çåëvatsu maharñirväkyamabravét || 14.2||
mui´rekivxEv SyaTà}anSyaivze;t>,
zrIrSw< mu´bNx< jIvNmu´< àc]te. 14.4.
muktirekavidhaiva syätprajïänasyäviçeñataù |
çarérasthaà muktabandhaà jévanmuktaà pracakñate || 14.4||
CHAPTER FOURTEEN
T§]ôuLôm @jVôVm
JIVAN-MUKTI
ËYu Ød§ ®NôWm
zrIrs<ïy< isÏ(aeÖRymetÚraeÄm,
ALpenaip c kalen devtanu¢haÑvet.
! 14.11.
çarérasaàçrayaà siddhyordvayametannarottama |
alpenäpi ca kälena devatänugrahädbhavet || 14.11||
nafIÖaraicRra*en mageR[aeXvRgitnRr>,
tÇaeTpÚen baexn
e s*ae mu´ae Éiv:yit. 14.13.
näòédvärärcirädyena märgeëordhvagatirnaraù |
tatrotpannena bodhena sadyo mukto bhaviñyati || 14.13||
11. Oh best of men, these two siddhis of the body may come
about in a short time through divine grace.
DjRUú]! DPûXlTt±V Bq®Ú £j§LÞm
úRYRôàdWLjRôt £±Õ LôXj§úXúV áPXôm.
sve;
R u kamcarae=Sy laek;
e u pirkIitRt>,
#CDyanekdehana< ¢h[< caPynu¢h>. 14.15.
sarveñu kämacäro’sya lokeñu parikértitaù |
icchayänekadehänäà grahaëaà cäpyanugrahaù || 14.15||
16. Some wise men say KailÅsa is the world of the liberated,
others Vaikunta and yet others the region of the Sun.
@±Oo £Xo ûLXôNúU ØdRÚX ùLußm, £Xo
ûYÏiP ùUußm, Utßg £Xo ã¬V UiPXùUußm
×LpYo.
17. Oh learned one, like this and other planets, these worlds
of the liberated also are projected on Being by the
marvellous power of Sakti.”
éª ØRXôm DXLeLs úTôuú\ ØdRÚXLûY
Vû]jÕm @t×R U¶ûU YônkR Nd§Vôt
TWmùTôÚ°²Pm LtTû]Vôn ¨tTûYVôm.
ïv[-mnn-inidXyasn-inêp[m!
çravaëa-manana-nididhyäsana-nirüpaëam
vedzI;RSwvaKyanamwRVyaOyanpUvRkm!,
AacayaRCÀv[< keicCÀv[< pirc]te. 15.3.
vedaçérñasthaväkyänämarthavyäkhyänapürvakam |
äcäryäcchravaëaà kecicchravaëaà paricakñate || 15.3||
CHAPTER FIFTEEN
T§û]kRôm @jVôVm
ON ‘SRAVANA, MANANA,
NIDHIDYÄSANA’
£WYQ U]] ¨§jVô^] ¨ìTQm
ivpyaRsn
e riht< s<zyen c mand,
kEiíÓ+üaTvim}an< inidXyasnmuCyte. 15.8.
viparyäsena rahitaà saàçayena ca mänada |
kaiçcidbrahmätvamijïänaà nididhyäsanamucyate || 15.8||
CHAPTER FIFTEEN 131
ivpyaRsn
e riht< s<zyen c y*ip,
zaôIymEKyiv}an< kevl< nanuÉt
U ye. 15.9.
viparyäsena rahitaà saàçayena ca yadyapi |
çästréyamaikyavijïänaà kevalaà nänubhütaye || 15.9||
Éi´ivcar>
bhaktivicäraù
ON BHAKTI
Td§ ®NôWm
}anàaiÝivcar>
jïänapräptivicäraù
vE d ÉR %vac
³me[ayait ik< }an< ikiÂiTkiÂiÎne idne,
@kiSmÚev kale ik< pU[mR aÉait Éanuvt!. 17.2.
vaidarbha uväca
krameëäyäti kià jïänaà kiïcitkiïciddine dine |
ekasminneva käle kià pürëamäbhäti bhänuvat || 17.2||
Égvanu v ac
³me[ayait n }an< ikiÂiTkiÂiÎne idne,
A_yaspirpaken Éaste pU[mR k
e da. 17.3.
bhagavänuväca
krameëäyäti na jïänaà kiïcitkiïciddine dine |
abhyäsaparipäkena bhäsate pürëamekadä || 17.3||
CHAPTER SEVENTEEN
T§ú]Zôm @jVôVm
ON ATTAINMENT OF JNÄNA
Oô]lWôl§ ®NôWm
Vaidarbha:
2. Does jnÅna come (to us) gradually little by little, day by
day? Or does it, like the Sun, blaze forth all at once in all
its fullness?
ûYRolTu:-
Oô]m §]kúRôßm £ßLf £ßLl T¥lT¥Vôn YÚYRô?
@pXÕ ã¬Vu úTôp IúW LôXj§p FeÏm éWQUô
«XÏUô?
Bhagavan:
3. JnÅna does not come gradually, little by little, day by
day. It blazes forth all at once in all its fullness, when the
practice has matured to perfection.
TLYôu:-
Oô]m §]kúRôßm £ßLf £ßLl T¥lT¥Vôn YÚY§pûX;
NôRû] اof£Vôt LQj§t éWQUô «XÏm.
144 SRI RAMANA GITA
vE d ÉR %vac
A_yaskale Égvn! v&iÄrNtbRihStwa,
yatayat< àk…vaR[a yate ik< }anmuCyte. 17.4.
vaidarbha uväca
abhyäsakäle bhagavan våttirantarbahistathä |
yätäyätaà prakurväëä yäte kià jïänamucyate || 17.4||
Égvanu v ac
ANtyaRta mitivRÖNbihrayait ceTpun>,
A_yasmev tama÷}aRn< ýnuÉvae=Cyut>. 17.5.
bhagavänuväca
antaryätä matirvidvanbahiräyäti cetpunaù |
abhyäsameva tämähurjïänaà hyanubhavo’cyutaù || 17.5||
vE d ÉR %vac
}anSy muinsaËRl ÉUimka> kaiídIirta>,
zaôe;u ivÊ;a< ïeó>E kw< tasa< smNvy>. 17.6.
vaidarbha uväca
jïänasya munisärdüla bhümikäù käçcidéritäù |
çästreñu viduñäà çreñöhaiù kathaà täsäà samanvayaù || 17.6||
Égvanu v ac
zaôae´a ÉUimkaSsvaR ÉviNt prbuiÏga>,
mui´Éeda #v àa} }anmek< àjantam!. 17.7.
bhagavänuväca
çästroktä bhümikässarvä bhavanti parabuddhigäù |
muktibhedä iva präjïa jïänamekaà prajänatäm || 17.7||
CHAPTER SEVENTEEN 145
Vaidarbha:
4. Bhagavan, during practice the mind goes and comes, in
and out. Is the in-going of the mind called jnÅna?
ûYRolTu:-
TLYu! NôRû] ׬ÙeLôp DsÞm ùY°Ùm úTôdÏm
YWÜUô «ÚdÏm Uú]ô®Új§ûV Oô] ùU]XôUô?
Bhagavan:
5. Oh learned one, if the mind having once gone in comes
out again, it is only practice. For jnÅna is the experience
which never slips away.
TLYôu:-
@±O! Dsú[ ùNu\ U§ ÁiÓm ùY°Ù±u, @Õ
@lVô^úU VôÏm. SÝYô @àTYúU Oô]m.
Vaidarbha:
6. Oh best of sages, great scholars have mentioned in the
scriptures several stages of jnÅna. How are they to be reconciled?
ûYRolTu:-
زYúWú\! @±ÜªdúLôWôp £X èpL°p Oô]j§u
T¥(éª)Ls á\lThÓ[úY — @Yt±u ùTôÚjR
ùUqYôß?
Bhagavan:
7. Oh wise one, all the stages of jnÅna mentioned in the
scriptures appear, even like distinctions in mukti, only to
the minds of others. For those who know, jnÅna is but
one.
TLYôu:-
è-t á±Ùs[ Oô]lT¥L ù[pXôm Ød§ úTReLû[l
úTôXúY ©\o U§Tt±VYôm. U§ªdúLôn! @±kúRôodÏ
Oô]m Iuú\.
146 SRI RAMANA GITA
vE d ÉR %vac
à}anmekda isÏ< svaR}aninbhR[m!,
itraexÄe ikm}anaTs¼ad»‚irtaTpun>. 17.9.
vaidarbha uväca
prajïänamekadä siddhaà sarväjïänanibarhaëam |
tirodhatte kimajïänätsaìgädaìkuritätpunaù || 17.9||
Égvanu v ac
A}anSy àitÖiNÖ n praÉUyte pun>,
à}anmekda isÏ< ÉrÖajk…laeÖh, 17.10.
bhagavänuväca
ajïänasya pratidvandvi na paräbhüyate punaù |
prajïänamekadä siddhaà bharadväjakulodvaha || 17.10||
Vaidarbha:
9. Once Self-knowledge, the destroyer of all ignorance, has
been gained, will it disappear on account of ignorance
sprouting again through attachment?
ûYRolTu:-
@gOô] Uû]jûRÙm @Ltßm @àTY Oô]m JoLôt
ûLá¥Ùm, ÁiÓm TtßRXôu Øû[dÏm @gOô]jRôp
@Õ Uû\ÜßUô?
Bhagavan:
10. Oh Light of Bharadwaja line, once Self-knowledge, the
opposite of ignorance, has been attained, it can never be
overcome.
TLYôu:-
TWjYô_ ÏX®[dúL! @g Oô]j§t ùL§Wôm
@àTYOô]m IÚLô Û±u ÁiÓUÕ £ûRÜ\ôÕ.
isÏmihmanu k ItR n m!
siddhamahimänukértanam
vrprazrgaeÇsmuÑv<
vsumtIsurs'œ"yzSkrm!,
ivmlsuNdrpi{ftnNdn<
kmlpÇivzalivlaecnm!. 18.1.
varaparäçaragotrasamudbhavaà
vasumatésurasaìghayaçaskaram |
vimalasundarapaëòitanandanaà
kamalapatraviçälavilocanam || 18.1||
Aé[zElgtaïmvaisn<
prmh<smnÃnmCyutm!,
ké[ya dxt< Vyvhairta<
sttmaTmin s<iSwtm]re. 18.2.
aruëaçailagatäçramaväsinaà
paramahaàsamanaïjanamacyutam |
karuëayä dadhataà vyavahäritäà
satatamätmani saàsthitamakñare || 18.2||
CHAPTER EIGHTEEN
T§ù]hPôm @jVôVm
Aiols<zyvar[Éa;[<
æmmdiÖrda»‚zvI][m!,
Aivrt< prsaEOyx&tae*m<
injtnUiv;ye:vlsalsm!. 18.3.
akhilasaàçayaväraëabhäñaëaà
bhramamadadviradäìkuçavékñaëam |
avirataà parasaukhyadhåtodyamaà
nijatanüviñayeñvalasälasam || 18.3||
pir[taè)làÉiv¢h<
cltreiNÔyin¢hs¢hm!,
Am&tic˜nvi‘pir¢h<
imtvcaerictagms'Ϣhm!. 18.4.
pariëatämraphalaprabhavigrahaà
calatarendriyanigrahasagraham |
amåtacidghanavalliparigrahaà
mitavacoracitägamasaìgraham || 18.4||
AmldIÝtraTmmrIiciÉ
inRjkrEirv p»jbaNxvm!,
pdju;a< jfÉavmnehsa
pirhrNtmnNtgu[akrm!. 18.5.
amaladéptatarätmamarécibhi
rnijakarairiva paìkajabändhavam |
padajuñäà jaòabhävamanehasä
pariharantamanantaguëäkaram || 18.5||
CHAPTER EIGHTEEN 151
ivgtmaehmlaeÉmÉavn<
zimtmTsrmuTsivn< sda,
Évmhaedixtar[kmRi[
àit)len ivnEv sdae*tm!. 18.8.
vigatamohamalobhamabhävanaà
çamitamatsaramutsavinaà sadä |
bhavamahodadhitäraëakarmaëi
pratiphalena vinaiva sadodyatam || 18.8||
CHAPTER EIGHTEEN 153
*vedaidpakdmnaeÄrkCDpezE-
yuRu´ExRraxrsu;uÞymreñrEí,
sUúmam&tayugm&tn e shà[Tya
sMpÚzBdpqlSy rhSymwRm. ! 18.10.
vedädipäkadamanottarakacchapeçai-
ryuktairdharädharasuñuptyamareçvaraiçca |
sükñmämåtäyugamåtena sahapraëatyä
sampannaçabdapaöalasya rahasyamartham || 18.10||
xIrTvsMpid suv[RigrernUn<
vara<inxerixkmev gÉIrtayam!,
]aNtaE jyNtmclamiolSy xaÇI—
daNtaE indzRnmzaiNtkwadivóm!. 18.12.
dhératvasampadi suvarëagireranünaà
värännidheradhikameva gabhératäyäm |
kñäntau jayantamacalämakhilasya dhätréà
däntau nidarçanamaçäntikathädaviñöham || 18.12||
13. Spreading grace like the friend of the blue lily (the moon);
bright like the lord of the lotus (the sun); by his abidance
in Brahman (state of pure Being) he reminds one of his
Father11 under the banyan tree; firm like a rock is this my
younger brother. 12
ùR°®p ¿úXôtTX úSVû] ¨LojRYàm,
I°«t\ôUûW SôVLàm, ©WyU ¨xûP«p A-u
¸ZUokR @lTû] ¨û]ÜßjÕYôàm, @ûX ®Xàm,
F]Rà_àm,
14. Even now in the thousand petalled lotus of his head there
shines Devasena,13 lovely in looks and mind, in the form
of auspicious thoughts; and yet he is free from the faintest
scent of desire. Though thus he is a house-holder, he is
the King of ascetics.
UôÕoVUV UeL[ ®Új§ Y¥Yôk úRY ú^û]ùVàm
@QeÏ Bußg £WjùRô°okÕe LôRp YôûP
«XôRYàm, AR-u, BpXô[]ô«à ùU§LhL§T§Ùm,
158 SRI RAMANA GITA
vNdaélaekvrd< nrdiNtnae=ip
mÙeñrSy mhtae guéta< vhNtm!,
mNdarv&]imv svRjnSy pad-
CDaya< iïtSy pirtapmpahrNtm!. 18.15.
vandärulokavaradaà naradantino’pi
mantreçvarasya mahato gurutäà vahantam |
mandäravåkñamiva sarvajanasya päda-
cchäyäà çritasya paritäpamapäharantam || 18.15||
yStÙvaitRkmnekivicÇyui´-
s<zaeiÉt< ingmjIvnmattan,
ɔSy tSy buxs<hits<StutSy
ve;aNtr< tu ingmaNtvcae ivcair. 18.16.
yastantravärtikamanekavicitrayukti-
saàçobhitaà nigamajévanamätatäna |
bhaööasya tasya budhasaàhatisaàstutasya
veñäntaraà tu nigamäntavaco vicäri || 18.16||
*vedzI;Rcysars'Ϣh<
pÂrÆmé[aclSy y>,
guÝmLpmip svRtaemo u <
sUÇÉUtmtnaeidm< guém!. 18.17.
vedaçérñacayasärasaìgrahaà
païcaratnamaruëäcalasya yaù |
guptamalpamapi sarvatomukhaà
sütrabhütamatanodimaà gurum || 18.17||
* AnubNx> 2 (anubandhaù 2)
CHAPTER EIGHTEEN 159
devvaic sutramizi]t<
kaVygNxriht< c y*ip,
¢NwkmRi[ twa=ip s<S)…r-
Ñai;tanucrÉavsÂym!. 18.18.
devaväci sutarämaçikñitaà
kävyagandharahitaà ca yadyapi |
granthakarmaëi tathäa’pi saàsphura-
dbhäñitänucarabhävasaïcayam || 18.18||
laekmat&k…cÊGxpaiyn-
Zz»rStvk«tae mhakve>,
ÔaivfiÖjizzaenRqiÌrae
ÉUimkaNtrmparmexsm!. 18.19.
lokamätåkucadugdhapäyina-
ççaìkarastavakåto mahäkaveù |
dräviòadvijaçiçornaöadgiro
bhümikäntaramapäramedhasam || 18.19||
k…MÉyaeinmuomaEinpUijte
Ôaivfe vcis ivïut< kivm!,
†òvNtmjr< pr< mh>
kevl< ix;[aya gué< ivna. 18.21.
kumbhayonimukhamaunipüjite
dräviòe vacasi viçrutaà kavim |
dåñöavantamajaraà paraà mahaù
kevalaà dhiñaëäyä guruà vinä || 18.21||
balke=ip jfgaepke=ip va
vanre=ip zuin va ole=ip va,
pi{fte=ip pds<iïte=ip va
p]patriht< sme][m!. 18.22.
bälake’pi jaòagopake’pi vä
vänare’pi çuni vä khale’pi vä |
paëòite’pi padasaàçrite’pi vä
pakñapätarahitaà samekñaëam || 18.22||
$†z< gu[g[EriÉram<
àïye[ rm[< ÉgvNtm!,
isÏlaekmihmanmpar<
p&òvanm&tnawytINÔ>. 18.25.
édåçaà guëagaëairabhirämaà
praçrayeëa ramaëaà bhagavantam |
siddhalokamahimänamapäraà
påñöavänamåtanäthayaténdraù || 18.25||
Notes
1. One of the two consorts of Kumara.
2. ‘Salutation to the Fire of Brahman whence emerges the
Word.’
3. Staff: An ascetic usually carries one.
4. Staff-holder: One of the aspects of Kumara.
5. Ferryman.
6. An asura killed by Kumara.
7. Relative existence, SamsÅra.
8. Siva.
9. Swan: A sage is termed a Paramahamsa.
10. a) mind; b) a lake in the Himalayas, a favourite home of
swans.
11. Siva as Dakshinamurti who through silence dispelled all
the doubts of four venerable old seekers.
12. Ganapati: the poet, thinks of himself as the elder son,
and of Sri Ramana, as the younger son, of Siva.
13. Senior consort of Kumara.
14. Aphorisms.
15. JnÅna-Sambandha.
16. Kumara.
AnubNx> 1
anubandhaù 1
mÙae Ï ar>
mantroddhäraù
vedaidpakdmnaeÄrkCDpezE-
yuR´ExRraxrsu;uÞymreñrEí,
sUúmam&tayugm&tn e sh à[Tya
sMpÚzBdpqlSy rhSymwRm. !
A.18, ðae. 10
vedädipäkadamanottarakacchapeçair-
yuktairdharädharasuñuptyamareçvaraiçca |
sükñmämåtäyugamåtena saha praëatyä
sampannaçabdapaöalasya rahasyamartham ||
a.18, çlo. 10
ïI Aé[acl pÂrÆm!
çré aruëäcala païcaratnam
TvYyé[acl svRm!
ÉUTvaiSwTva àlIn< @tt! icÇm!.
ù*himTyaTmtya
n&Tyis ÉaeSte vdiNt ùdy< nam.
tvayyaruëäcala sarvam
bhütvästhitvä pralénam etat citram ||
hådyahamityätmatayä
nåtyasi bhoste vadanti hådayaà näma ||
ANUBANDHAM 2
@àTkRm 2
ARUNACHALA PANCHARATNA
@j#18, ÑúXôLm 17#p ϱl©PlùTt\
c @ÚQôNX TgN Wj]m
(ùUô¯ùTVol×)
TvYyipRtmnsaTvam!
pZyNsv¡ tvak«it tya sttm!.
Éjte=nNy àITya
sjyTyé[acl Tviy suoe m¶>.
tvayyarpitamanasätväm
paçyansarvaà taväkåti tayä satatam ||
bhajate’nanya prétyä
sajayatyaruëäcala tvayi sukhe magnaù ||
ïImÔm[ mh;ed R z
R n
R <
Aé[aclSy devigra,
pÂkmayaRgItaE rÆ<
iTvdmaEpin;d< ih.
çrémadramaëa maharñerdarçanaà
aruëäcalasya devagirä |
païcakamäryägétau ratnaà
tvidamaupaniñadaà hi ||
ANUBANDHAM 2 177