Author Topic: Guru Vachaka Kovai - some select verses. -David Godman and others:  (Read 3873 times)


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I am giving a selection of Guru Vachaka Kovai verses (translation):

The Unreality of the World:

31.  Like a spider that has the wonderful power to extrude the strands of its web from its mouth and then
withdraw them back there, the mind unfolds the world from within itself and then withdraws it back into

32. When the mind emerges first through the brain, and then through the senses, along with it names
and forms are pushed out from within. Conversely, when  the mind rests in the Heart, they enter and
subside there again.

33.  Through the names and forms the world appears in all its discordant diversity.  When names and forms
cease forever, it (the world) is Brahman.  A person with a limited mind masks the true God (Brahman) with
concepts of name and form, sees it as a world, and is bewildered and frightened.

34.  The world that associates with us an appearance of names and forms is as transient as a lightning
flash.  The faltering understanding 'I am the body' is he deceptive device that makes us desire the world
as if it is real, thereby entrapping us instantaneously in the powerful snare of bondage.

35.  This world phenomena consisting of dualities and trinities,  which shines because of thoughts of the
illusory mind, is like the imaginary circle traced in the air, by whirling a firebrand,  but from the point of view
of Swarupa, the fullness of intense consciousness, the dizzying spinning of the illusory mind is non existent.

36.  You worldly minded people who do not accept as true the fair and reasonable teachings of supreme Jnana
that are declared by Jnanis!  If you thoroughly examine the world, this vision mis-perceived by a jaundiced eye, this bloating out of great delusion, it is merely a deception caused by vasanas,  (the tendencies and desires of the mind). 

37. What exists is the plenitude of object free Jnana, which shines as unconditioned reality.  Like the       
erroneous perception of a person with jaundice who sees everything as yellow, this entire world appears
as an object, tat is grasped by the concept that divides the world into seer and seen.  It is a deluded view
consisting wholly of a mind that had defects such as the ego, deceit, desire and so on.       

Arunachala Siva.
« Last Edit: March 20, 2016, 12:51:28 PM by Subramanian.R »


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The Reality of the World:

49.  God, the light of consciousness, shines as Atma Swarupa (the real nature of the Self) to one whose
attention is focused within.  For those we look outwards, He is shrouded by the world, which is a collection
of  tattvas (non Self entities). This is like a fire that glows brightly within but is covered on the outside by
smoke.  If, by divine grace, which is the very nature of God, the mind is cleared of the confusion that is
objectifying consciousness, the beauty of the world will not be mental hallucination, an imaginary appearance
but ultimate reality itself.

50.  To the steadfast Jnanis who do not abandon the Self-consciousness that is the substratum for all the
imaginary and differentiated forms of knowledge, these (forms of knowledge) are all wholly Self. From
this standpoint they (the Jnanis) declare that these (differentiated forms of knowledge) are also real.
How is it possible for ignorant people who have not attained the Self Knowledge to understand the true
meaning of this statement?

51. True consciousness shines by itself, without limitation, and without clinging to the world.  By the shining
of this consciousness the power of the maya-defilement (exerts) over the mind perishes.  Only those
people who have a defilement-free pure mind,  and therefore know the transcendental consciousness,
in addition to awareness of the world, can know with certainty the true import of the statement 'the world
is real.


Arunachala Siva.             


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Re: Guru Vachaka Kovai - some select verses. -David Godman and others:
« Reply #2 on: March 22, 2016, 11:18:42 AM »
52.  If one corrects one's gross vision, transforming it into the eye of Jnana, and if one attentively views
(the world) with that eye of truth that is wholly Jnana, then the world which was previously seen as the
forms of the five elements, beginning with space, will only the pure reality that is wholly consciousness.

53. If one corrects one's defective vision, transforming it into the form of true Jnana, the Supreme, and if
one then sees with that Jnana vision, the world that appeared as a sea of sorrows will exist as a sea of
supreme bliss.

54.  The Jnani's vision matures into being-consciousness-bliss, the eye of truth, because the mischievous 
movements of the ego-mind  have ceased completely.  Since the nature of the seen is not different from
the eye that sees, to the true Jnani the world too is definitely being-consciousness-bliss.

55.  The world scene that unfolds like a dream is nothing other than the mind, a deluded perspective.
Its true nature will appear as it really is only to the true awareness, the distilled being-consciousnes
that shines, transcending the mind-maya.

56.  Foolish and deceitful mind, you who every day became greatly deluded upon seeing as different
from yourself the dream of the waking state, which occurs as wholly yourself!  If you realize your true
nature as it actually is, will this world be different from the reality, being-consciousness-bliss?


Arunachala Siva.     


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Re: Guru Vachaka Kovai - some select verses. -David Godman and others:
« Reply #3 on: March 23, 2016, 01:31:33 PM »
57.  Just as the yolk of the egg of many hued green peacock is only one (in color), the original state
of this empty world, which appears to be distorted into teeming multiplicity, is pure and unalloyed
happiness.  By abiding in the state of the Self, know this truth now, even while that Self, appearing
as an effect, takes the form of the world manifesting through the power of Maya.

58. All the differences that, crowding together, accumulate to form the world, are in truth the sport of
grace, the power of the one consciousness.  Therefore, Jnanis whose sole focus is the knowledge
of the radiant reality will never perceive the world of many differences except as a mere appearance.

On Inquiry and Being Still:

536. People of the world, you go running again and again, seeking one thing after another, believing
each to be the ultimate truth!  The wise course is to investigate that one thing which, when investigated,
results in all other things ceasing to exist.

577:  Because the Self shines as fullness without any other thing existing apart from it, the
differentiated view in which the objects are known is, in truth, incompatible with the Self.
This being so, if the Jiva, whose form is the ego, and who has through delusion takes himself
to be the seer of objects, inquires within himself, 'Who is the seer?' and realizes his true nature as
it is really is, then the heart-knot will snap and the triputi differences (seer, seeing and seen, and
knower, known and knowing) will flee rapidly and perish.


Arunachala Siva.         


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Re: Guru Vachaka Kovai - some select verses. -David Godman and others:
« Reply #4 on: March 24, 2016, 11:33:33 AM »
532:  When the Jiva, turning back and returning along the way it came, enters the source, it will drown
completely in its intrinsic nature and, and in so doing, as the bliss of its own nature m manifests clearly
within its own understanding, it will abide motionless in that state.

638.  If you do not focus your attention on anything objectively but instead turn your attention onto
itself, everything will flourish as one's own Self, as the infinite eye of Jnana.  Afterwards, objective
knowledge becomes a madness.

640.  Instead of investigating and realizing the Self as the reality in which there is no coming or going,
and experiencing there the ecstasy of the lofty heights of bliss, oh how marvelous it is that we wander
and suffer deeply to attain the supreme bliss that would shine if we would only keep still!

643.  Since the Self, that which exists, is clearly apprehended as the Aham (the 'I'), the light of consciousness
that is free of ignorance, is directly perceived (pratyaksha), and not the objects that come within the rangeof the faculty of sight.  Therefore seek that Self.

647.  If you remain still, without paying attention to this, without paying attention to that, and without
paying attention at all, you will, simply through the powerful attention to being, become the reality,
the vast eye, the unbounded space of consciousness.


Arunachala Siva.                   


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Re: Guru Vachaka Kovai - some select verses. -David Godman and others:
« Reply #5 on: March 25, 2016, 10:01:36 AM »
Verse 698:

Prarabdha which, like a whirlwind, relentlessly agitates and spins the mind that has shrunk through the
'I am the body' idea, cannot, however slightly, stir the adjunct-free mind that shines as the extremely
clear space of pure consciousness when the ego-impurity is destroyed by self inquiry.

Verse 703: 

The truth of karma is only the realization of one's true nature by the inquiry 'Who is the doer who is
embarking upon the performance of karma?'  Unless the ego, the performer of action, perishes by
inquiring into and knowing (its real nature), the perfect unassailable peace in which all doing has ended
will be impossible to attain.

Verse  727:

Let the aspirant not be in doubt as to whether or not the most important and estimable grace of God.
that distress relieving support, has arisen in him.  The very fact that his mind is speeding along
enthusiastically with Vichara, longing for release from bondage, is sufficient that God's grace has manifested.

Verse  728:

If one were to tell the truth, one would say that, both the divine grace of God and the inquiry 'Who am I?',
which is the means to abide in the Heart, are mutually supportive aids that simultaneously convey the
aspirant towards the state of union with the Self, the Supreme.


Arunachala Siva.



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Re: Guru Vachaka Kovai - some select verses. -David Godman and others:
« Reply #6 on: March 26, 2016, 10:14:30 AM »
738.    Meditation is only the mental imagination of conceiving oneself to be the Supreme Reality that
shines as Sat Chit Ananda.  Inquiry is to establish the mind in the Self such that seed of false delusion
(the mind) perishes. 

740.    How can one's source, which can be experienced only after the ego-self has been completely
annihilated, be thought of, via, the ego, as 'I am That'?  To remain silent in one's Heart, with the ego
destroyed, is the proper course.

749.     The external universe, beginning with the world, exists in the absence of inquiry into oneself
and does not exist when properly scrutinized.  If, instead of paying attention to the world, a person
inquires within and conclusively realizes the reality in the Heart, then he need not think again of birth.

756.      Other than superior Atma Vichara, there exists no other spiritual practices whatsoever that are
capable of quelling the mind.  If the mind is subjugated by other methods, it will appear to have subsided,
but it will revive and rise again.

759.      Since reality shines radiantly within you as the Self,  only that Self deserves to be known by you.
For inquiry into your real nature as it actually is in the Heart, the best guide is the true light of the Self
(I am) that cannot be rejected.

764.      Those excellent seekers who have completely renounced desires, realizing that more and more 
afflictions result from them, will attain, through the direct path of self inquiry that they embark on, the
endless and supreme experience of the essence of the Self in the Heart.

771.      Realizing clearly that there is no permanence in any state other than that of resting in pure Being,
let your heart and soul abide in that pure being consciousness, the supreme, with desires totally eliminated,
and without animosity towards anything.

773.      The method of true and supreme tapas that our Lord Ramana declares to be worthwhile and which
the mind should firmly hold onto is this, and no more:  'Being Still'.  Other than this there are absolutely
no thoughts to think, nor any duties to be contemplated by it (the mind).


Arunachala Siva.