Sri Ramana's words in any shape are always welcome to the intelligent public either in India or elsewhere. The poet-scholar-devotee Sri Muruganar, was a man of retiring disposition and deep understanding. He was a Tamil scholar or rare accomplishments, now leading a saintly life in the neighbourhood of the Asramam. For several years he had been in personal attendance on Bhagavan Sri Ramana Maharshi and ever since 1926 in close touch with Him whose profound teachings were written down by him in his own inimitable way in Tamil. These are now made available in English to the interested public by `Who' (Sri K. Lakshmana Sarma), who himself had been in close touch with Sri Maharshi for over twenty years and whose book Maha Yoga is still a classical text in Ramana literature. The contents of this book associated with these three names will, I am sure, be eagerly read by all.
The original of the present translation of Guru-Ramana-Vachana-Mala is mostly a Sanskrit rendering of selected verses from the Guru Vachakakkovai of Sri Muruganar, which is in Tamil, with a few more added, embodying the oral teachings of Bhagavan Sri Ramana.
1. Obeisance to the unique Being, the One Self in all, namely the serene and unfathomable Bhagavan Ramana, who has no ego and no possessiveness.
2. The compilation of the oral teachings of Bhagavan Ramana, made by the saintly Muruganar, is here rendered into Sanskrit.
3. This work, named Paramartha Dipa, is the essence of the Vedanta and is (hence) worthy to be studied many times over by the seekers of the State of Liberation.
Chapter I - Discrimination
1. The Truth about the World
12. As the dog conceals the stone (of which it is made), when taken to be a (real) dog, and is (seen to be) only stone, and not a dog, when its truth is known, so is this world (in the states of ignorance and of illumination respectively).
13. So long as this world appears, its substance, the Real Self, does not appear; when the world ceases to appear, the Real Self appears as He really is.
29. The seeker of liberation must understand that the truth of desirelessness is the prompt extinguishment of every thought, as and when it arises, in its source (the Heart), by the practice of the Quest.
4. The Truth about Bondage
66. The jiva (individual soul) who is called `I', does not really exist; if he exists at all, then he is just the Supreme Reality, just as the seeming snake is just the rope (in which it appears).
71. This jiva who has sprung from the Infinite Being, like a bird springing up from its nest and wandering in the sky (and necessarily returns to its nest), will surely (return and) merge into its Source, namely the Infinite, even in spite of hindrances.
5. Inferential Knowledge
80. When mirage-water serves to quench thirst, and painted fire to cook meals, then deliverance can be had by mere book-knowledge.
Chapter II - The Quest
103. God's grace consists in the act that He shines in the heart of every one as the Self; that power of grace does not exclude any one, whether good or otherwise.
120. The One (Real Self) becomes threefold; to the devotee He is God; to the seeker of Illumination He becomes the Guru; when the mind becomes still in the Heart He Himself becomes (manifest as) the Real Self.
7. The Truth of the Guru
125. He that has (himself) crossed the ocean of relativity can (alone) help other men to cross (the same); an unenlightened person elected (as Guru) by another unenlightened one is like a blind guide to another blind one.
143. As a deer seized by a tiger (cannot escape), so a disciple on whom the Guru's gracious looks have rested will never be let go, but will surely be led to the State of Kaivalyam (The State of Liberation).
8. Quest of the Self
148. Oh mind, thou hast already suffered, thinking `I am a jiva;' do not fall into worse delusion by believing `I am Brahman;' in the Transcendental State there is no one answering to the name of `I'.
152. The state of liberated Being can be reached only by dying; but dying does not consist in destruction of the body; one should understand that true death is the extinction of the ideas `I and mine'.
9. The Conduct of the Sadhaka
174. The mightiest tapas (mental discipline) is to remain at peace, giving up egotism and the notion of doership (in actions), by the understanding that God does everything.
188. It is better for the Sadhaka to be in a worldly position arousing compassion from other men, than for him to be in a state to be envied by them.
Chapter III - Experience
219. There never was any bondage for the Self who is the only Reality (there is); He is ever free and aware; the one that is bound is the illusory jiva (ego).
238. The Supreme Silence that arises as pure Consciousness on the death of the ego, through the mind becoming free of thoughts in the heart, is the transcendental speech.
247a. Various questions and answers are possible in the language of duality, not in the Silence of Non-Duality; thus did Acharya Ramana set forth the transcendental nature of Non-Duality.
263. The triad of knower, knowing and known does not exist in the Transcendental State; Consciousness is the very nature of the Self.
275. This Pure Consciousness, which is the nature of the Real Self, is uncaused, eternal, transcendental, the moveless basis of the bits of objective knowledge coming to living beings.
13. The Real Self
287. That Pure Consciousness which is the Reality, and which shines without a break as `I am I' when the mind becomes calm, is the Supreme Bliss.
299. That sleepless, unwinking Deity who directs the intellects from within, unknown to them, is the Self.
15. The Jivanmukta
312. He whose mind is swallowed by the Light of the Self is not affected as before by anything whatever, though seeing, hearing, smelling, eating foods, breathing and walking (as before).
347. He that meditates on the true nature of the Jivanmukta who is identical with Siva as the Self of all through the death of the mind, obtains Experience of the Self.
349. Long live Arunachala; long live Sri Ramana; long live His devotees; long live (also) this Paramartha Dipa, called Guru-Ramana-Vachana-Mala.
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