Supplement to the
That which is the support, the soul, the source, the purpose
and the power of this entire world, the reality behind all these
appearances, That alone exists. May That, the Truth, abide in
our Heart. [Yoga Vasishta, 5- 8-12.]
1. In the company of sages, attachment vanishes; and with
attachment, illusion. Freed from illusion, one attains stability and
thence liberation while yet alive. Therefore, above all, seek the
company of sages. [Bhajagovindam, ‘Mohamud. Hymn’, v. 19.]
2. Not by listening to preachers, nor by study of books, not by
meritorious deeds nor by any other means can one attain that
supreme state, which is attainable only through association with
sages and the quest for the Self. [Yoga Vasish., 5-12, v.17.]
3. When one has learned to love the company of sages, why all these
rules of discipline? When a pleasant, cool southern breeze is
blowing, what need is there for a fan?
[Yoga Vasishta, vol. II, 197.]
4. Fever is overcome by the cool light of the moon; want, by the
precious wish-fulfilling tree; and sin, by the holy Ganges. These
three – fever, want and sin – flee at the august sight of the
peerless sage. [Subhashita Ratna Bhandargara, ch. 3, v. 6.]
Edan-kanne nilai-yagi irun-didu-miv ulaga-melam edana-dellam
Eda-nin-driv anait-tula-gum ezhumo-mat trivai-yavum edan porut-tam
Eda-na-liv vaiya-melam ezhun-didu-miv ella-mum eduva yagum
Adu-tane ula-poru-lan sat-tiya-mam accho-rupam agat-til vaip-pam.
1. Sat-tinak kat-tinar char-bagalun char-bagala
Chit-tattin charbu chi-dai-yume – chittac-charbu
Attrar alai-vila-dil att-rar jivan-mukti
Pett-rar avar-inak-kam pen.
2. Sadu-ravu sara-vulan sar-telivi charat-tal
Edu-para-mam pada-min geydumo – odu-madu
Bhoda-gana nur-poru-lar punni-yattal pinnu-moru
Sada-gat-tar sara vona-dal.
3. Saduk-kal avar saga-vasa nan-ninal
Eduk-kam inni-yamam ella-mum – medakka
Tan-tendral marudan tan-visave visiri
Kondenna kari-yam-ni kuru.
4. Tabantan chandi-ranar dainiya-nar karpa-gattar
Paban-tan gangai-yar parume – taba-mudal
Immun-drum yegum inai-yilla saduk-kal
Tamma darisa-nattal tan.
5. Holy rivers, which are only water, and idols, which are made
of stone and clay, are not as mighty as the sage. For while they
can only make one pure in the course of countless days, the
sage’s eyes, by a mere glance, purify one immediately.
[Bhagavatam, ch. 48, v. 31, 10th canto.]
6. Disciple: Who is God?
Master: He who knows the mind.
D: My Self, the spirit, knows my mind.
M: Therefore you are God; and the sruti too declares that there
is only one God, the Knower. [Ekasloki by Shankaracharya.]
7. Master: By what light do you see?
Disciple: The sun by day, the lamp by night.
M:By what light do you see these lights?
D: The eye.
M:By what light do you see the eye?
D: The mind.
M:By what light do you know the mind?
D: My Self.
M:You then are the Light of Lights.
D: Yes, I am That. [Ekasloki by Shankaracharya.]
8. At the centre of the Heart-Cave shines the one Brahman as
the ‘I-I’, the Atman. Reach the Heart by diving deep in quest
of the Self or by controlling the mind with the breath, and
stay established in the Atman.1
5. Kam-mayaman tirt-tangal kal-mannan dei-van-gal
Amma-gattuk kat-kinaiye agavam – amma-vavai
Ennil nalat-truymai yeivippa saduk-kal
Kanni-nal kand-idave kan.
6. Deva-nar arma-nam teruva nen-manam
Aviyam ennal ari-padume – devani
Agume agai-yal arkkun surudi-yal
Eka-nam devane yendru.
7. Oli-yunak kedu-pagal*
inan-enak kirul vilakku
oli-yedu adu aham
8. Idaya-man guhayi-nappan ekamam bramma mattram
Adu-vaha mahama nere avirn-didum anma vaga
Idayame sar-vai tannai yenni-yazh aladu-vayu
Ada-nudan azh-manat-tal anma-vil nishta-navai.
9. In the lotus of the Heart is pure and changeless Consciousness
in the form of the Self. When the ego is removed, this
Consciousness bestows liberation.
[Devikalottaram, v. 46.]
10. The body is like an earthen pot, inert. Because it has no
consciousness of ‘I’ and because daily in bodiless sleep we touch
our real nature, the body is not ‘I’. Then who is this ‘I’? Where
is this ‘I’? Those that question thus in the Cave of the Heart,
shine forth as ‘I’, the Lord Himself, Arunachala Siva .2
11. Who is born? Only he who asks ‘From where am I born?’ is
truly born in Brahman, the prime source. He indeed is born
eternally; he is the Lord of saints; he is the ever new.
[On celebrating Sri Bhagavan’s Jayanti.]
12. Cast off the notion, ‘This vile flesh am I,’ and seek the ceaseless
bliss of the Self. To seek the Self while cherishing this
impermanent flesh is like trying to cross a stream by clinging
to a crocodile.3
13. The way of charity, penance, sacrifice, dharma, yoga and bhakti;
and the goal of heaven, reality, peace, truth, grace, silence, stability,
deathless death, knowledge, renunciation, liberation, bliss – all
these reside in ceasing to think that the body is the Self.
14. To inquire, ‘What is action, or devotion, or union, or knowledge?’
is to inquire, ‘Whose is this action, or indifference, or separateness,
or ignorance?’ Inquiring thus, the ego vanishes. To abide as the
Self, wherein these eight have never been – that is true existence.
9. Ahakkama latte amala achala
Aha-muru-vam agum ari-vedu – ahattai
Ahattri-duva dalav ahamam arive
Ahavi dalippa dan.
10. Dehan gada-nigar jada-midar kaha-menun tigazh-vila-dal*
Nagan jadala-mil tuyi-lini dina-muru nama-diya-lar
Kohan kara-nevan ulanunarn dula-rulak guhai-yulle
Soham spurana-varuna-giri siva-vibu suyam olirvan.
11. Piranda devan-tan bramma mulatte
Piranda-deva nan-endru penip – pirandan
Avane piran-dan ava-nidamu nisan
Nava-navana vandri-namu nadu.
12. Izhi-vudal yanennal igan-diduga yen-drum
Ozhivil inban-tannai orga – azhiyum
Uda-lombal odu-tanai ora-vunal yaru
Kadak-kak karappunai kondattru.
13. Danam tavam-velvi dhar-mam yogam-bhakti
Vanam porul-shanti vaymai yarul – mona-nilai
Sagamar sava-rivu sar-turavu vidin-bam
Dehanma bhava-maral ter.
14. Vinai-yum vibhakti viyoga-majn jnanam
Inai-yavai-yark kend-rayn didale – vinai-bhakti
Yoga-munar vayndi-danan indri-yavai yendru-miltan
Aga-manale unmai yam.
15. Not realizing that they themselves are moved by an energy not their
own, some fools are busy seeking miraculous powers. Their antics
are like those of a cripple who boasts to his friends: ‘If you help me
to my feet, these enemies (will see they) are nothing before me.’
16. Since the stilling of the mind is true liberation and miraculous
powers are unattainable without an act of the mind, how can
those whose minds are set on such powers enter the bliss of
liberation which is the ending of all activity of the mind?
17. It is God who sustains the burden of the world, but the spurious
ego pretends to assume its burden, grimacing like the image on
the (temple) tower, which seems to support it. If a traveller boards
a train and does not set his luggage down but rather carries it painfully
on his head, whose fault is it?
18. Between the two paps, below the chest, above the stomach,
there are six organs of various colours. Of these, one that looks
like a lily bud, is the Heart, at two digits’ distance to the right
of the centre. [Ashtanga Hridayam, Malayalam.]
19. Its mouth is closed. Within its cavity is seated a heavy darkness,
filled with all desires; all the great nerves are centred there; it is
the home of the breath, the mind, and the light of knowledge.
[Ashtanga Hridayam, Malayalam.]
20. The Lord whose home is the interior of the Heart-Lotus is
extolled as the Lord of the Cave. If by force of practice the
feeling ‘I am He, I am the Lord of the Cave,’ becomes firmly
established, as firmly as your present notion that you are the
ego is established in the body, and thus you stand forth as that
Lord of the Cave, the illusion that you are the perishable body
will vanish like darkness before the rising sun.4
15. Sakti-yinal tami-yangun tanmai una-radakila
Siddi-ganan serva-menac chesh-tikkum – pittar-kuttu
Ennai ezhup-pividil emmatti ttevva-renac
Chonna-muda vanka-dai-yin jodu.
16. Chitta-ttin shanti-yade siddama mukti-yenil
Chittattin seigai-yindri siddiya – siddi-kalil
Chittan-cher varengan chittak kalak-kantir
Mukti-sukan toyvar mozhi.
17. Buparan tanga-yirai poli-yuyir tanga-ladu
Gopuran tangi-yuruk kora-nikan – maba-rankol
Vandi-selu vansu-maiyai vandivai yadu-talai
Kondu-nali konda-devar kodu.
18. Iru-mulai nadumar padi-vayir idanmel5
Iru-mup poru-lula niram-pala ivat-trul
Oru-porul ambala rumbena vulle
Iru-viral valatte irup-padum idayam.
19. Adan-muga miga-lula taga-mula siru-tulai
Adanila sadiyo damarn-tula tirun-damam
Adanaya sirittula akilama nadigal
Aduvali mana-doli avattrina dirup-pidam.
20. Idaya-malark guhai-yagama yila-giraiye
gugesan ena ettap-patton
Nidama-naiya gugesan yanenun-soham
bhavanai-tan ninnu dambil
Stita-muru nanenun-didam-bol abbhi-yasa
bhalattal atdevai nirkil
Sidai-yudana nenum-aviddai chenka-diron
edirirul-pol sidai-yum andre.
21. When Rama asked,
‘Which is the great mirror in which we see
these images of things?
What is it that is called the Heart of all the beings of the world?’
‘When we reflect we see that all beings
in the world have two different hearts.’
[Yoga Vasishta, 5 – 78, verses 32, 33.]
22. ‘One of these is worth accepting,
the other, is to be rejected.
Listen to how they differ.
The organ called the heart placed somewhere in the chest of the
physical body is to be rejected.
The Heart which is of the form of pure Awareness is to be accepted;
it is both within and without – it has no inside or outside.’
[Yoga Vasishta, 5-78, v. 34, 35.]
23. ‘That indeed is the essential Heart
and in it all this world abides.
It is the mirror in which all things are seen.
It is the source of all wealth.
Hence Awareness may be termed the Heart of all beings.
The Heart is not a part of the perishable body
that is inert like a stone.’
[Yoga Vasishta, 5 – 78, v. 36, 37.]
24. ‘Therefore by the practice of merging the ego
in the pure Heart which is all-Awareness,
the tendencies of the mind as well as the breath will be
subdued.’ [Yoga Vasishta, 5 – 78, v. 38.]
21. Eppe-run kanna-diyin kannivai-yavum
nizha-laga edire tondrum
Ip-pirapan chat-tuyir-gat kella-mav
idaya-mena isaippa dedo
Cheppudi-yendre vinavum irama-nukku
Ib-buviyin uyirk-kellam idaya-miru
vida-magum ennun kale.
22. Kolattakka dum-tallat takkadu-mam
ivvi-randin kuru kelai
Alat-tarka mudambin-mar bagat-toridat
tidaya-mena amainda angam
Talat-takka dorariva kara-ida
yan-kollat takka dam-endru
Ulat-tutkol ahdullum puramu-mula
dul-veliyil ulla dandram.
23. Aduve mukkiya-idaiam adan-kanniv
akila-mume amarn dirukkum
Aduvadi yep-porutkum ellac-chel
van-gatkum aduve illam
Adanale anaittuyir-kkum ariva-duve
idaia-mena araiya lagum
Sidaya-nirkun karpol jada-vudalin
avaya-vattor siru-ku randral.
24. Adali-nal arivu mayaman-sudda
idayatte ahattaic cerkkum
Sadanai-yal vadanai-gal oduvayu
25. By meditating constantly on ‘I-I’ as Siva,
completely free from all limitations,
one overcomes all attachments.
[Devikalottaram, v. 47.]
26. ‘Having investigated various states of being but seizing firmly
that state of Supreme Reality,
play your part, O hero, in the world.
You have known the truth
which is at the Heart of all appearances.
Without ever turning away from that Reality,
play in the world, O hero, as if in love with it.’
[Yoga Vasishta, 5 – 18, verses 20-23.]
27. ‘Seeming to have enthusiasm and delight,
seeming to have excitement and aversion,
seeming to exercise initiative and perseverance, and yet without
attachment, play, O hero, in the world.
Released from all the bonds of attachment and with equanimity
of mind, acting outwardly in all situations in accordance with
the part you have assumed, play as you please,
O hero, in the world.’ [Yoga Vasishta, 5 – 18, verses 24-26.]
28. He who by knowledge of the Atman is established in the truth,
he who has vanquished the five senses, call him the fire of
knowledge, the wielder of the thunderbolt of knowledge, the
conqueror of time and the hero who has slain death.
[Yoga Vas, verse unconfirmed.]
29. Just as on the earth with the coming of spring the trees shine
with the fresh beauty of their foliage, so will he who has seen
the truth shine with growing lustre, intelligence and power.
[Yoga Vasishta, 5 – 76, v. 20.]
25. Akila vupadi agandra arivedu
Agamac chivamen dranisam – agatte
Agalat dhiyanam adanal ahattin
Akila vasakti agattru.
26. Vida-vidama nilaiga-lelam vicharan cheidum*
icchai-yaru parama-padam yadon-drundo
Adanaiye didamaga agattar pattri
ana-varadam ulagil vilai yadu vira
Edu-sakala vidamana tottran gatkum
edartta-madai agat-tulado adai yarindai
Adanalap parvai-yinai agala tendrum
asaipol ulagil vilai-yadu vira.
27. Poli-mana ezhucchi-magizh vuttro nagip
poli-manap padaippu verup-puttro nagip
Poli-muyal vanto-dakka muttro nagip
purai-yilana yulagil vilai-yadu vira
Malenum-pal kattu-vidu patto nagi
mannu-sama nagi-yella nilai-maik kannum
Velai-gal vedat-tiyaiva veliyir seidu
vendi-yava rulagil vilai-yadu vira.
28. Ari-vunmai nishta-nam anma vittavan
Arivar pulan-chettra nartan – ari-vangi
Yava-nari vanguli-sat tankala kala-navan
Chavi-naimai vira-nenac chattru.
29. Tattuvan kanda-varkut tame valarum-oli
Buddhi-valu vum-vasantam pontadume – itta-rai-yil
Taru-vazha gadi sakala gunan-galun
Chera vilanga-lenat ter.
Verses 26 and 27 in eight-line viruttam metre.
30. Like one to whom a tale is told while his thoughts are wandering far
away, the mind which is free from attachment is inactive while it
acts. But the mind immersed in attachments is active, though it
does not act, like the sleeper lying motionless here, who in his dream
climbs a hill and tumbles down it. [Yoga Vas, 5 – 56, v. 13, 14.]
31. As the movement of the (bullock) cart,its halting and starting,
is unknown to its sleeping passenger, so too action, contemplation and sleep
do not affect the sage asleep in the cart of his body.
32. For one who seeks, there is a state beyond waking, dreaming
and sleeping; it is wakeful sleep, the fourth state called turiya.
But as this turiya state alone is real and the three apparent
states are illusory, this ‘fourth’ is called the transcendental state.
33. The statement that the jnani retains prarabdha while being free
from sanchita and agami5 is only a formal answer to questions of
the ignorant. Of several wives none escapes widowhood when the
husband dies; even so, when the doer goes, all three karmas vanish.
34. For unlearned folk there is only one family consisting of wife,
children and dependants. But in the minds of those with much
learning there are many families of books, theories and opinions
that are obstacles to yoga. [Subhashita Ratna Bhandagara,
Prakarana VI, Shanta Rasa Nirdesha, v. 13.]
35. What is the use of letters to those lettered folk who do not seek to
wipe out the letters of fate by inquiring, ‘Whence are we born?’
What else are they but gramophones, O Lord of Arunachala?
They learn and repeat words without realizing their meaning.
5Sanchita karma is accumulated in the past; agami karma is to be worked
out in the future; and prarabdha karma is being worked out in the present.
30. Seymai-yulan chendru-kadai ketpar-pol vadanaigal
Teymanan seidun-seiyade avaigal – toymanan-seidu
Indrenun cheidade ingasaivat-trun kanavil
Kundreri vizhvar kuzhi.
31. Vandi-tuyil vanuk-kav vandi-chelal nittra-lodu
Vandi-tanil yuttri-dutan manume – vandiyam
Una-vuda lulle urangu-meijn jnanikkum
Ana-tozhil nishtai urakkam.
32. Nanavu kanavu-tuyil nadu-vark kappal
Nanavu tuyir-turiya namattu – enumat
Turi-yamade uladar tondrumun-drindral
Turiya atitan tuni.
33. Sanjita agami-yangal charava jnanik-kuzh
Vinju-menal vettrar-kel vikku-vilam – bun-chollam
Barta-poyk kaimai-yurap pattini enja-datupol
Kart-tapo muvinai-yun kan.
34. Makkal manaivi-mudal mattra-vargal arpa-madi
Makkat-koru kudumba manave – mikka-kalvi
Ulla-vartam ullatte ondrala-pan nurku-dumbam
Ulladu yogat-tadaiya yor.
35. Ezhut-tarinda tam-piranda tenge-yen drenni
Ezhut-tait tolaikka enador – ezhut-tarin-den
Sattan-gol endi-rat-tin chal-but-trar sona-giri
Vitta-gane verar vilambu.
36. The unlettered are more easily saved than those who are learned
but (with a mind) not subdued. The unlettered are free from
the clutches of the demon of pride, they are free from the malady
of many whirling thoughts and words; they are free from the
mad pursuit of wealth; they are free from many, many ills.
37. Even though a man may look on the world as a wisp of straw
and hold all sacred lore in his hand, nevertheless it will be hard
for him to escape from thraldom if he has yielded to that vile
harlot, flattery. [Sadhaka Avasta by Sri Sadasiva Brahmendra.]
38. Without thinking of oneself as apart from others, without
swerving from one’s true state, if one abides always in one’s Self,
who is there that is alien to one? What does it matter what people
say of one? What matters it if one praises or blames oneself?
39. Keep advaita within your heart.
Do not ever carry it into action. Even if you apply it to all the
three worlds, O Son, it is not to be applied to the Guru.
[Tattvopadesa, v. 87, by Shankaracharya.]
40. I shall declare truly the essence
of the final doctrine of the Vedanta:
when the ego dies and becomes That,
– the Self of Pure Awareness – That alone abides.
36. Kattrum adangarir kalladare uyndar
Pattru madap-peyin paluy-indar – chuttru-pala
Chindai-vay noi-uyindar chirtedi odal-uyndar
Uyndadu ondran-dren drunar.
37. Ella vulagun turum-bayinu marai-gal
Ellame kaikkul irun-dalum – pollap
Pugazhc-chiyam vesi-vasam pukka radimai
Agala-vidal amma aridu.
38. Tanandri yarundu tannaiya rencholi-nen
Tan-tannai vazht-tuginun tazhttu-ginun – tanenna
Tan-piraren dro-ramal tannilaiyil peramal
Tanendru nindri-dave tan.
39. Addu-vida mendrum agat-turuga orpodum
Addu-vidam seygai-yil attr-arka – putti-rane
Addu-vida muvula-gat tagun guru-vinodu
Addu-vidam aga dari.
40. Akila vedanta siddanta sarattai
Aha-munmai yaga arai-van – ahan-chettu
Aha-madu vagil arivuru vamauv
Aha-made miccham ari.
(For the concluding verses, Sri Arunachala Pancha Ratnam on
page 63 is recited.)
1. This verse and others following which lack reference listing are composed by
Bhagavan. The genesis of this verse is as follows: In 1915 when Bhagavan was
living in Skandasramam, a young devotee, Jagadiswara Sastri, wrote on a piece
of paper in Sanskrit the words hridaya kuhara madhye (in the interior of the
Heart-Cave). He then went out on some business. When he returned he found
to his surprise a complete Sanskrit verse beginning with those words. Bhagavan
later translated this verse into Tamil. Kavyakanta Ganapati Muni also included
this verse in his SriRamana Gita, ch. II, v. 2.
2. Bhagavan originally composed this verse in Sanskrit and then later translated
it into Tamil. In the second line, ‘bodiless sleep’ refers to deep, dreamless sleep
where one is not aware of one’s own body or the illusion of a seperate self.