Indian Philosophy, Indian Poetry: February 2021

transation of ‘sri ramana geetha’ by dr. raveendra hosadurga

Grace:original author:sri kavyakanta ganapathi muni writen’sri ramana chathvarimshath’ translated from sanskrit to kannada by dr M.E.rangachar

Published by sri t.n.venkataraman,president,sri ramanashrama,thiruvannamalai.

First edition 1988.

I am grateful to original auther,translater dr m.e. rangachar(who was also my sanskrit lecturer at dvs college shivamogga,in 1972-73 puc),and publishers.

Translation is my hobby.please excuse and correct if there are any mistakes.

Sri Ramanageetha (part 1):

Ramanageetha itself is supreme holy ganga river.this jnanaganga takes birth in mountain king(himalaya) called srmadramana maharshi.flowing through path of speech of ganapathi poet,to step and step removing heart dirts(kama(lust) ,anger excetra,joins sea called devotee’s heart.

Sriramanageetha:

First chapter:

Explanation of prominence of of upasane:

1)Karthikeya incarnated in human firm, mahsrshi also doing namaskarams to that ramana,hiw teachings are are told clearly in this text(book)

Upasanam-upasanam means nly one type of meditation(jnana santhathi).”ppasanam nameordinary prathyaya pravahakaranam”(sham.bra.bhaa 4-1-7)

Karthikeya-six peoples krutthikadevies son-kumaraswamy

2+3)that day was year 1913A.D.december 29^th day.it is known that it is winter season.all desciples were siting around maharshi with concentration.then with intension of getting decisional knowledge questionned bhagavan ramana.s

First question

4)Which is true matter?which is that real(true) matterwhich is untrue(false) matter.by this matter(enquiry) only is liberation attained?is there any other means of for bondage destruction?

Second question

5)to seeker(jijnasu,one wo has desire to know self’s real condition))is discusion of vedantha excetra scriptures means of liberation?or acording to guru’s advice performed upasana(worship) also is needed for liberation attainment?s

6) third question:

By complete knowledge produced in oneself, should he know himself as sthithaprajna?or by uparathi one has to identify(recognise) oneself as sthithaprajna?

7)fourth question:

scholars by which features recognise jnani?

Fifth question:

7)samadhi(trance) (mind uniting with athma thathva) only gives self knowledge?ot it fulfils worldly desires only??

Sixth question:

8)Any person desiring for worldly desires starts yogabhyasa. but he becomes sthithaprajna by practice.then will his intensional desires will also be fulfiled?

9)Guru,kindness treasure,solver of all doubts bhagavan ramana maharshi answered my questions.

Answer to first question:

10)only sincirity to athma(self) cat relieve man from all bondages.’this is true’ ‘this is untrue’(false,myth),this viveka(ability to decide good or bad ,right and wrong) becomes means of vyragya(disinterest,dejection) scholars say.s

Here yogabhyasa means ‘searching for athma thathva ‘ is to be understood.

11)sjnani will be serious(gambhira).(he won’t express his athma knowledge)he always stands in athma as base.he does not think this world as false or he does not think he is different from world.

Answer to second question:

12)one who has become jijnasu only by study of scriptures can’t reach goal.without upasana there will be no moksha siddhi(atainment of liberation).

This is definite.(sure)

13)at the time of practice of athma vidya produced experience of our true form is called ‘upasana’.when that experience becomes firmly atained is called ‘jnana’.

14)when leaving sense objects(vishaya) grasped by senses when stood as knowledge flame in one’s own natural state that is called’ athma’s sahaja sthithi’(self’s natural state)

Answer to third question:

15)not even a little related to vasana(smell,memory,predisposition) when by silence athma sincirity becomes firm,one who becomes jnani knows himself as ‘jnani’ doubtlessly.

Vasana-‘I am doer’ ’ I ‘experience this samskara resided in our mind since beginingless time..this samskara itself is called ‘vasana’.for samskara of athma

This only is original cause.if this is destroyed jiva attains mukthi(liberation).this is told clearly in viveka chudamani.(viveka chudamani stanza 268)

Answer to fourth question:

If equality intellect is produced in all animal classes by that we can guess our athmajnana (self knowledge)has attained siddhi .

Answer to fifth question:

With worldly desires if practice of samadhi is practiced,that desire also will be fulfilled.it is sure(definite).

Answer to sixth question

17) for completion of worldly desires also yoga may be practiced.if he becomes sthithaprajna in middle the desire which he had desired there will be fufilled without any obstruction.but by this desire siddhi is of no use to him.no joy is produced.( because he is self satisfied and to him only athma is seen everywhere.)

Ithi ramana maharshi’s desciple vasista ganapathi muni writen,brahmavidya,yogavidya informing,making to understand prominence of upasana first chapter is completed.

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Chapter second:

Three paths.

1)in chathurmaasya of 1915,bhagavan ramana maharshi,summarising all his upadesha saara told.

2)hrudaya kuhara madhye kevalam brahma maathram

Hyahamaham ithi saakshaath athmarupena bhaathi|

Hrudi visha manasaa svam chinvatha majjatha vaa

Pavanachalanarodhada athmanisto bhavathvam

inside of ‘heart cave’ brahma onlt is shining.it is showing(expressing) in athma form.(self fprm).is is realised as ‘myself’ ‘myself’( I am I am).by mind searching ‘I’

,in itself (in source of thought of’ I’) entering deeply,through pranayama you entering heart become athmanista(athma sinciere).

3) this is a stanza expressing itself through bhagavan ramana maharshi,is summary of all vedanthas.one who knows this there will be know doubt.

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Notes:this is only stanza writen by ramana maarshi.this stanza (shloka) is summary of all vedanthas.all ramanageetha is hiden in this.what is athma jnana?what is plan(technique) of geting it.all these facts are told summarilyit has been told clearly itself is speciality of this stanza.this shloka has been called ‘ramanopanishath’,’hardopanishath’ also.

There is no bliss (joy) higher than knowing athma.,that is in ourself only ,tells earlier half (purvardha) of this stanza.in later half technique(planO of getting athma thathva is directed.

Chinvatha- means to search source ‘I am’ with concentration.

Majjatha-to drown in athmathatva pnly .later ‘pavana chalana rodha’ is understood as ‘pranayama’ only.but to give atension to observe breathing by mind is openion of few known people.

No discusion aboutearlier half of this stanzathe techniques told in later half are two or three ,there is diference of openion among devotees class.

Sri kavyakanta ganapathi shasthry to second chapter which includes this stanza

Has given headline of ‘margathraya kathana’ (three path story).that means this chapter tells about three pathsis his openion.but if we observe sixth stanza of same chapter,

Margana-searching source of ‘who am I’

Majjana-to make to drown ‘I’ in it’s source)

Pavanachalanarodha(to breathing in mind and observation) are three diferent are same only in principle.)

This is openion of kaavya kanta.because all these three plans(techniques) are not opposite to each other are mutually complementary.

To this stanza which has been called ramana’s ekashloki fourteen kinds of meaning explanation have been given by book of naharsi vidya kendra.jijnasu’s can get meaning explanation fro there.

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4)our body is produced by earth,water,thejas(light),air,and sky panchabhuthas has been called’panchabhouthika’.in this body seen by us athma(he himself is shariraka) existing has been told previously(second stanza) ,stanza’s earlier half (purvardha) by bhagavan ramana .

5) there onlykind of identification of athma has been told.’I am different ‘’eshwara is different’ this diference of ‘jiveshwara diferentiation(bheda)Is also refuted and direct experience of athmathathva(aparokshaanubhuthi) is decided.various techniques(logics,yukthies) have also been rejected.

6)in second half of same shloka(stanza) three knids of adhyathmic thoughts (paths)have been told for sake of desciples.but they are principally same.

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Notes:

1) From ‘ahamahamithi’ part

2)from parts ‘brahma maathram’ ‘ahamaham’

3)from ‘saakshaath bhaathi’

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7) first path is called ‘ maargana’(search).to second ‘majjana’(to enter in) is the name.to third part is called‘pranarodha’ pranayama.(to observe breath keeping mind)

Inthi ramana maharshi’s desciple writen by vasista muni ganapathi,brahmavidya,yogavidya, informing in ramanageetha second chapter ‘maargathraya kathana’ is completed.

Third chapter:

Description of important duties

1) Conversation between dyvaratha and acharya ramana,for the joy of scholars,will be writen in third chapter.

Dyvaratha told:

2)in family whici is the main work to de done?you who are bhagavath svarupa

Decide and tell it to me with grace.s

Bhagavan told

3)one who wants shreyas,should find out his real form.all works which we do and to their fruits that itself is source(origin).

Dyvaratha told

4) to know one’s form(selfform) which is easy plan?by which trial to us great athma darshana(realisation) can be got?

bhagavan

5) our thoughts should be returned from sense objects with effort.later nirupadhika(upadhiless,adjunctless,objectless) firm criticism we should indulge.

6)this is path of knowing real form(self form) in brief.by that trial only great athma darshana (realisation)also is got.

dyvaratha

7) high muni to man till yogasiddhi is attained will rules help in getting athma?(ie,shoucha(cleanliness),santhosha(happyness),penance,self study(svaadhyaya),,eshwara pranidana rules should they be practiced till self realisation occurs? Is inner meaning of question).

bhagavanuvacha

8)to sincere trials of desirers of self realisation(athmadarshana) rules help.those who attain athmadarshana(selfrealisation) and become kruthakruthyathe (what is to be done is done) them rules leave by themselves.

Dyvaratha told:

Fourth chapter:

Self form(svarupa) of knowledge:

First question

1)high among munies!what is knowledge?’I am brahma;.i am parabrahma.all this is I am only’ among these which vritthi (mental make up,mental attitude) is knowledge(jnana)?

1) Or ‘ all these are brahma ‘ is it knowledge?or other than these four vritthies knowledge different?

Answer to this

3)My guru bhagavan ramana with me who is desciple listening to this question with honour told

4)all previously told mental make ups are feelings of mind only. No doubt.but jnanies say ,to reside(stand) in pure self form only is jnana

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Note:Getting out through senses gets shape of sense object,this is called vritthi.

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5)removing doubts on listening to words of acharya to me again one more doubt came. I questioned them.

Second question

6)high among rushies!can penanciers know by mental make ups(mental attitudes) understand brahma. Kindly solve my doubt which is produced in my mind.

7) to those who surender to his feet ,friend maharshi,after listening my question,by his grace making me to bathe(seing me with love) told like this.

answer to this:

8)vritthi,when we start to know brahma which is our athma,it becomes athma only..it does not remain as different( if that vritthi remains different only then is it possible to understand brahma.this question arises.

9)this romantic producing our both’s , this brief conversation was done on 1917 july21.

Like this(ithi) ramana maharshies desciple vasista ganapathi muni writen,brahma vidya yogavidya informing in ramana geetha’knowledge form story’ fourth chapter is completed

Fifth chapter:

Heart science

1) In previously told year ie 1917 august month 9 th day sri ramana muni regarding heart told in detail.

2)dehi’s (all animals having body) all thoughts from where they start that itself is heart.it’s all other descriptions are only feelings of mind.

3)the thought ‘I’ is source of all other thoughts.to tell brieflyfrom where the thought ‘I’ arises that itself is heart

4)if heart is place of anahatha chakra(wheel),starting of yoga practice from muladhara how it is correct.

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Note:Anahatha-in yoga scripture anahatha wheel is fourth,muladhara is first and lowest among six wheels.

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5)that heart is not organ of blood circulation. This is different from that.ayam+hruth vritthi this tells athma only.(hruth indicates receiver’ayam’ directs athma.this is adhyathmic heart.

6)this heart is in right side of chest. Not in left at all.from heart jnanajyothi through ‘sushumne’ flows to sahasraara.

7)from sahasrara jnanajyothi(light of knowledge),flows to all parts of body.by that experiences of world occurs.coming experiences if known as diferent from jnanajyothi man becomes samsari.

8)sahasrara of one who is sincere to athma,becomes pure jyothi form only.any thought which comes near to it won’t remain.

9) because of nearness mind may grasp some object(thing).but that mind will obstruct yoga.because such ming won’t grasp differentiation.(it sees oneness everywhere.

10)when knowledge is firm and concentrated it may grasp objects.then it is called ‘natural state.the state in which objects are not seen itself is called’nirvikalpa’ samadhi.(trance)

11)whole universe is in in body.whole body is in heart. Therefore whole universe is in heart.this is to be understood.

12)world is not different from mind.mind is not different from heart.like this all story of universe ends in heart.

13)as sun is to world so heart is to body.the mind which is sahasrara will like moon rays to world.

14)like sun gives light to moon heart gives spirit(chaithanya) to body.

15) when there no sun moon light is seen.in same way man not approaching heart sees mind only

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Note: one who undergoes death is ‘marthya’.one who who doesnot know about heart himself is marthya.to indicate this that word is used.

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16)the ignorant person won’t understandthat athma is source of all thejases.(light,brightness). He thinks the things of world are different from him,knowing by mind he illuses.s

17)jnani who has got nearness of heart,like moon light uniting in sun during day,sees light of mind hiding in light of heart.

18)word prajnana is understood as mind to outer view.but jnanies know it’s real meaning is heart. There is no higher thing( para vasthu) other than heart.

19)than thing to be seen(drishya),seer(drusta) is diferent .this mind has come only from mind.to jnani residing in heart only both drik and drishya(thing to be seenand seer) are one and same only.

20)unconsciousness,sleep,overjoy, or sorrowor sorrow,fear thoughts(vritthies)return to their source, heart.

21)during that time vritthies(thoughts) return to heart.this is not known to ignorant. But a jnani knows.therefore onlysleep,samadhi(trance) , jnani,ignorant name diference also appears.

Inthu sri ramana maharshies desciple vasista ganapathi muni writen,brahmavidya,yoga vidya informing,in ramanageetha’heart education’ named fifth chapter is completed.

Sixth Chapter:

Technique of controling mind:

1)high among those who know philosophy(thathvashasthra) ramana maharshi described heart principles as told previously. Afterwards he told plan of controling mind.

2)those who are interested in sense oblects will always be in same worries(thoughts).by smell (predisposition, memory) to them it is difficult win mind.

3)man his fickle mind(not firm) ,should take under control by prana niridha.(prana contorl).on doing like this.if done so like an animal tied by rope,mind becomes firm(moovmentless).

4)by prana rodhana(searching prana by mind)vritthi nirodha (control of vritthies) (control on thoughts). Occurs.one who has win over vritthies, stands in birth place of vritthies(heart).

5)prana rodha means to search prana(moovment of breath) by mind.if observed contineously kumbhaka is attained.

6) those who are not able to attain kumbhaka by this method to them kumbhaka is taught by hatayoga method.

7) ‘rechaka’ one time(expiration),one time puraka(to take breath inside) kumbhaka(to hold breath) should be done four times.if done so nadies(pulses?) become pure(shuddha).

8)when nadies become pure,prana comes under control.total control of prana itself is called’shuddha kumbhaka’

9)jnanies ,tellrechaka as renunciation of feeling of body itself is self,athma jijnase as puraka,kumbhaka is ‘natural state’.

10)even by chanting of manthras also mind control is attained.then manthra becomes one with prana and mind.s

11)when letters in manthras unite with prana(breathing,inspiration and expiration) is called meditation(dhyana).when meditation becomes firm natural state(sahaja sthithi) is formed

12) by company of mahathmas who are athma jnanies, saathnikas, contineously ,mind will unite with it’s origin(in athma).

Inthu(like this) ramana maharshi’s desciple vasista ganapathi muni writen,brahmavidya ,yoga vidya informing(teaching) in ramanageetha technique (plan) of mind control. Sixth chaprter is completed.

Chapter seventh:

Athma topics(enquiry)-authority and it’s parts:

1) High(supreme) conversation between kaarshni born in bharadvaja kula(community) and acharya ramana , is told in seventh chapter.

2)what is svarupa(self-form) of athma enquiry?what are it’s use?more than that by other plans is there any fruit?(result).

3)’I’ thought(vritthi) is sum total of all thoughts.that thought ‘I’ birth place (origin,source) is to be criticised(discussed).

4) without searching birth place of ’I’ thought(feel), study of scriptures telling about adhyathma (athma topic) is not athma enquiry only.when search of origin of aham thought(vritthi) is carried out,ahamkara merges with it’s source.s

5)if ego fully disappears which is in disguise of athma,total in all aspects ,pure, true athma form only remains.

6)to be releived by all kinds of sorrow itself is use of athma(self) enquiry.

Removal of all kinds of sorrows is best result(fruit). No higher fruit than this.

7)wonderful other siddies can be got by other techniques(plans,practices).thogh they are got at end by athma enquiry only real happiness occurs.

Kaarshni uvacha:

8)who is the authority (officer) considered with athma vichara(topic).for athma vichara I am suitable(eligible) person,is it possible to know by oneself?

9+10)while doing athma vichara(enquiry) in them above said autority treasure(eligibility) should be there.(when ever a work is asked to be done yhe eligibility is authority.)he should be holy either by upasana(worship) or any other parh.ge will be having defect in body and sense objects.though mind has to moov in sense objects to this officer(adhikari) there will be no interest(taste) in those matters.he knows well that body is temporary.

11)feeling that body is temporary and disinterest in sense objects by these two signs,whether there is authority (eligibility) athma vichara(self –enquiry) or not is known

12+13)one by virtue of disinterest in him,and by viveka also becomes authority

To do athma vichara.baths,sandhyavandanas manthra chant, yajnas(sacrifices)studies of vedas,god worship,,chanting (recital) of holy names of god(bhajan),piligrimage,yajnas and yagas,performace of donation and vrathas excetra performed by such a person are of any use to him?or their performance to such authority(adhikari,officer),to that authority waste of time?s

Bhagavan:

14)When desires (ragas) are decreasingand to authority who in beginning stage of self enquiry all these karmas produce more chitthashuddhi(purification of mind).

15)good works done by mind,speech and body,will destroy bad works done by ming speech and body.

16)all sathvika karmas done by authorities with pure mind,matured, do help to world.

17)scholars with matured intellect,to advice to others by their example,for favour(welfare) of world performing suitable karmas,.not with fear of exceeding rules told in scriptures.

18)result not added with difference intellect,,with friendship(company) and doership,done sathkarmas renunciation of doership to athma vichara won’t obsrtuct.

19)by person with matured mind though suitable karmas are not done ,it does not produce sin to him.because athma thinking is more punyaful than all other karmas and supreme holy also.

20)in authorities(officers) with matured intellect and athma thought two kinds of performance are seen.if they leave karmas,that renunciation is with purpose of uniting with brahma in loneliness.if suitable karmas are performed,that is meant for other’s favour.this should be known.

21)is there any other path than athma enquiry for attainment of liberation?

If there is is it only path or are there any other paths.you who are bhagavath svarupa should inform.

22)bhagavan

One tries to get some thing.another wants to get athma only.among these though atension of first one is long,at end he also joins athma.

23)one who meditates his mind gets concentration..concentration of mind makes us to stand in athma svarupa.

24)meditater,though he does not want,will have athma sincirity(athmaniste).opposite to this athma enquirer gets athma sincirity by knowing(knowledge) only.

25)who meditates upon some god,manthra,,or higher matter at end merges with great light called athma.

26)like this one who meditates and athma enquierer goal is sme only.among these twoif one gets peace by meditation, another becomes peaceful by knowledge only.

Inthu ramana maharshies dsciple vasista muni ganapathi writen brahma vidya,yogavidya, teaching in ramanageetha seventh chapter‘athma-enquiery-authority And it’s parts’ completed.

Chapter eighth:

Ashrama matters.(vicharas)

1)bhagavan ramana after listening to another question asked by karshni,described duties of four ashramas.s

2)wheather brahmacharihouse holder,vanaprastha,or sanyasi,female(woman),

Or shudra who ever may be all with maturity of heart are fit for brahma vichara(knowledge).

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Four ashramas in hindu society brahmacharya,grihastha,vanaprastha, and sanyasa

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3)as steps are rised one by oneto join brahma ashramas are used.but to those who have maturity of heart there is no need of steps of ashramas.(such people can do brahma vichara in ashrama in which they exist.

4)then order of ashramas why they are told?for the ease of world business to take place ashrama systems are told.it is to be known.duties of first three ashramas are not opposite to jnana.

5)one who has pure knowledge is sanyasa (sanyasi).to wear safron,removal of hair is not sanyasa.for avoidance of obstucles that may got in brahma vichara(brahma knowledge) this ashrama is arranged.(in other ashramas there may be obstucles due to other duties.but in sanyasa brahma vichara(brahma enquiry) itself is duty.)

6)in brahmacharya ashrama(celibacy) by vratha and fasting,by knowledge(knowledge through guru),by development of knowledge to whom there is more power such person will shine well in future life.

7)by pure brahmacharya,in house holder dharma purity happens. House holder ashrama is arranged for use of all others.

8)even for householder who has no affection anywhere”paramjyothi” emits.(appears).there is no doubt in this.

9)third ashrama is vanaprastha. Is reserved for performance of penance needed for plans of means of athmajnana.this is told by scholars.wheather there is wife or not vanaprastha ashrama should be accepted.

10)by penance all sins being burnt,mind also getting matured who has become yogi,fourth ashrama(sanyasa) is is got in right time by itself.

11) the teachings given by bhagavan ramana which is told in seventh and eighth chapters is told in previous year(1917 auguat 12 date .

Inthu ramana majarshi’s decciple vasista ganapathi muni writen,brahmavidya,yogavidya, teaching(informing) ramanageetha eighth chapter

‘ashrama matters’ is completed.

Nineth chapter:

Granthi bheda(removal of relation)

1) August 14 day night,dubtful even for scholars,’granthi bheda’(removal of relation) about this I enquired ramana mharshi.

2)very much bright,bhagavath form ramana maharshi heard my words.later thinking for some time told in his own divine method.

3)the relation between body and athma is called ‘granthi’.(gland?).by that relation to athma body related jnana appears.

4)body is jada(nonmooving).athma is spirit form.(chaithanya form).relation between is guessed by intellect.

5)child!from pure chaithanya spread everywhere covered body becomes active.in sleep,unconsciousness no sense(consciousness)(of world).then existance of athma can be guessed.

6)like delicate power (not seen by eye)through seeable(visible) wires flows,in same way jnana light in body flows nadi.

7)as sun enlights whole world,bright jnama light,through a centre enlightens whole body.

8)by spread of that light experiences are produced in body.that enligting cantre only yogies call ‘heart’.

9)by play of powers of nadi ,flood of jnana light is guessed. All powers of body depending upon related special nadies works.

10)special nadi in which chaithnya flows is called ‘sushumna’.the same nadi is also called ‘athma nadi’,’paranaadi’ and ‘amruthanaadi.’

11)whole body is occupied by chaithanya light.therefore only jiva having pride in body,body itself ia athma,whole world is different from me he thinks.s

12)one who is viveki( person with ability to decide good and bad right and wrong) affection,thinking body as athma,leaving these if self enquiry is done about athma all naadies of body will be churned.(purified).

13)in this way by churning naadies self (athma) gets seperated from naadies.he depending upon amrutha naadi only shines.

14)having bright light,chaithanya light,when enters in athma naadi only,except athma,nothing is shown.

15)all things which are in front of him jnani does not understand separate existance from athma.as body appears clearly to non scholar(ignorant)

Jnani knows athma.

16)to ignorant as body appears clearly,to whom inside ,outside and everywhere athma only shines he is called ‘bhinnagranthi’.(one who has detached relation of body and athma.)

17) granthi(relation) will be of two kinds.a bundle of naadi is called is granthi. Mental affection is ome more.even if seer(looker) is delicate he through naadi bandha(bondage) realises gross world.

18)chaithnya light returning from all naadies,when depend on only one naadi the relation between chethana and body detaches and chaithanya light takes athma feel.

19)red heated ‘iron ball ‘appears like fire ball only.in same way to athma jnani

Heated in fire of athma enquiry(athma vichara) this whole world appears as athmamaya (athmaful).

20)body and mind excetra related previous smells(samskaras,predispositions)

Then get destroyed.as there is no bodyintellect(feel) then’I am doer’feel also he will not get.

21) as he has no feeling of I am doer,all his karmas will get burnt it is said.for such person as there are no other things as there is only athma vasthu(material)he will have no doubt.

22)like this once granthi(relation between body and self) is detached such a person will never have become bound (samsari) forever.that itself is much poerful and supreme peaceful state it is known.

Inthu ramana maharshi’s desciple vasista ganapathi muni writen brahmavidya,yogavidya, informing in ramana geetha ‘granthibheda’(seperation of relations) named nineth chapter is completed.

Tenth chapter:

Society education:

1)in tenth chapter we write about conversation between yathi yoganatha and ramana maharshi.it gives happiness to society

2)maharshi!what is relation between society and individual in society?sir(lord)!you please describe from view of shreyas of society.

Bhagavan

3)High sadhu!in society where are so many kinds of traditions following people in society,society is body,individuals are it’s parts(organs) Is to be known.

4) hey yathi!as part of body improves by helping body,individual who helps society will develop.

5)one should behave to help by mind body and speech society only. He should see that like him only his belonging people should behave.

6) yoganatha

High rishi! on earth humans, best goal to be possesed in all society.

Stanzas 7,8,9, are not givens

10)standing dependent on equality brotherhood feel only is goal to be totally possesed by all human society.

11) when mutual brotherhood develops ,better peace resides among humans.then,this whole earth,like one house coming to development becomes joyful.

12)This conversation sanyasi yoganatha and kindful maharshi ,took place on 1917 ,august,15^th.

Inthuramana maharshi’s desciple vasista ganapathi muni writen,brahma vidya,yoga vidya informing ramanageetha ‘sangha vidye’(socity education) tenth chapter completed.

Eleventh chapter:

Similarity of jnana and siddhies:

1+2)I approached guruvarya on 16^th night.high among munies,knowing parabrahma,great mystic in human form.such ramana ,for jnana which can’t be got inspite of difficulty,by geting ,praised to become blessed.

3)very high athma sincirity,pure intellect,are presentonly in us.as sea is repository of all water,you are source to all knowledge.

4)when you are seveteen only have atained high success.not got even by yogies,you have athma jnana(self knowledge.

5)seen by our eyes(coming to experience), all feels by your vision of knowledgehave become merely shadows.such your condition who can describe?

6)drowned in family,wandering here and there,to people having desire of crossing very big sorow,you only are better residence.

7)o brahma form!through god given,I see you brahma nista( brahma sinciere) human form subrahmanya in step and step.

8)lord!wheather in swami malai,,in kshanika parvatha( mountain)(thirutthani),venkata hill (thirupathi),you are not there.really you reside in arunachala.

9)lord!previously to narada who treated you as your desciple,advicing secret bhumavidya(universal whloe) are you only.

10)those who know vedas tell you are brahmarshi sanathkumara,those who know agamas tell you are god of gods subrahmnya.

11)these are all different name only ,not separate individuals.sanathkumara skanda are equivalent words to you.(diferent words giving same meaning)s

12)lord! You in past you taking birth as kumarila brahmin,you have reestablished dharma told in vedas.

13)god form!in dravida desha(land) when jains produced illusion about dharma(religion) ,you incarnating as established devotion path.(bhakthi marga).

14)mahathma!satisfied only by mere scripture knowledge to avoid obstacle to brahmajnana by scholars you have come to this earth.

15)lord! Many doubts of your desciples were solved by you.by kindness solve this my doubt.

16)high muni!wheather jnana and siddhies are they mutually opposite or in between them is there any relation.

17)like this asked by me through shlokas(stanzas) bhagavan ramana,saw me with serious vision and told like this to me.

18)one who is standing in natural state,(sahaja sthithi),by his nature onlyperforms penance which can’t be exceled(exceeded).in natural state there is nothing like laziness.

19)without self trial produced natural athma sincirity itself is durdharsha (un exceedable) penance.by such penance contineously done ,mayurity happens in each moment.

20)by such maturity in due course divine jnani ma get siddhies may occur.if orarabdha karma is like that only even jnani also moov with such siddhies.s

21)for one who is muni,world does not look diferent from athma svarupa(self form).for jnani even performed miracles also are not different fromathma svarupa.

22)in case if prarabdha karmas like that (to moov with pavadas,(miracles )

,though jnani though having all powers,like an ocean without disturbance of waves,,will keep quiet without doing anything.

23)such a jnani standing in natural state will not go in search of aything..all powers end in athma’s natural state.

24)penance without effort itself is ‘natural state’(sahajasthithi).in this natural state by maturity various kinds of powers are formed.

25)one who stands in athmasvarupa(self-form),though sorrouned by many,performs wonderful penance.he does not have need of loneliness.

26)those who think jnana(knowledge) is powerless does not know anything.because added with all powers,complete by all means knows his real form(svarupa).

Inthu ramana maharshi’s desciple vasistaganapathi muni writen,brahmavidya,yogavidya,informing ramanageetha ‘jnana and siddhies saamarasya’(equal feel, match,adjustment) eleventh is completed

Chapter twelth:

Power topic(matter):

1) On 19^th date serious minded,high among scholars,born in bharadwaja gothra family kapali,on thirsday questioned guru ramana.

Kapali:

2)bhagavan(god)!in transactions of this world (loukika) to both jnani (knower)and ignorant three factors appear in common we observe.these facts are vishayi(knower), vishaya (object to be known),vritthi(knowledge of thing).

3)when reality is like this,by which special character jnani is higher than ignorant? Sir(lord),I request you to solve my doubt.

bhagavan

4)to whom (knower) his athma form also, one only to him vishaya(object to be known) and knowledge(jnana) both also athma form only(self form) only.

5)to whom ,by his affection to be known(object ,person) appears diferent,to him object and knowledge appear different.

6) in reality no difference,,looking different only in appearance, in all objects jnani sees nondifferentiation(uniqueness) only.but ignorant under control of diference of appearance, in himself who is knower seea athma diferentiation.

7)kapali

Lord!in whom thriputi appears as different his svarupa is powerful or becomes powerless?

……………………………………………………………………………………………………………………

Note:jnana(knowledge),jneya object to be known, jnathru(knower) are all three put together called ‘thriputi’.

……………………………………………………………………………………………………………………..

Bhagavan

Child!thriputi(knowledge,knower, object to be known.) added diferentiation when appears, that form is all powerful tell those who know vedantha.

Kapali:

9)Lord!people knowing vedantha telling in eshwara’s power is there any moment or not?

bhagavan

10) by moovment of eshwara only whole world is produced but residence(ashraya) to that moovment , sadvasthu (existing thing) won’t moov.s

11)sadvasthu(athma,ultimate reality) won’t moov.depending upon non mooving sadvasthu,power(shakthi) mooves. This moovment of shakthi is cause of world.scholars call this only as maya which is anirvaachya,anirvachaneeya,indescribable)(anirvachaneeya means can’t be told difinitely).

12)this moovment to knower(jnathru) appears to be true. High human!really this moovment is not seen in athma(self).

13)the difference between eshwara and shakthi is apparent only not real.to appear like that dvaitha vision is cause.if this dvaitha vision ends shiva and shakthi both become one.

14)kapali

Worshipable, this action(karma,kriye) of eshwara is it eternal?or temporal?please kindly inform me.

bhagavan

15)Though eshwara mooves by his supreme power,really he is immovable only.this supreme secret is known only by munies.

16)moovment is kriya(action).action itself is shakthi(power).supreme purusha by his power created what ever we see.

17)pravrutthi and nivrutthi are two kinds of transactions.”for one who knows all these are athma only.”this vedic sentence directs (indicates) nivrutthi transaction.

18)like this ‘sarvam(all)’ word indicates principles of vision of dvaitha.’abhuth’ (became)indicates a kind of of action(kriye).

19)in vedas(shruthi) while telling “all these are athma only”,as it is atressed ‘athma only’,all kinds of things all kinds of things merge in athma only.this fact is told.

20) high human!without shakthi our form is not knowable.to shakthi(power) ‘vyapara’ and ‘ashraya’ are two names.

21)to creation,maintainance and destruction all these is called vyapara(transaction).ashraya is not different from athma svarupa(form).this is told by scholars.

22) svarupa(self form) itself has become all. It is not dependent on other (thing).vrutthi is action form,svarupa is ashraya form.who considers both these as shakthi(power) he only knows.s

23) if vritthi(kriye) is not there sadvasthu(parabrahma) would not have become

Various kinds.if sadvasthu were (brahma) were different shakthi,there would have been no action.

24)in case if total desrtuction(pralaya) happens to this world,vyapara uniting with svarupa as thogh becomes merged.

25)without power(shakthji)creation added with thriputi(jnathru,jneya,jnana),no action of creation,knowledge will not take place.

26)beyond all, delicate power is called by two names1) svarupa is ashraya

2) creation excetra activity,is called vyapara (transaction).

27)high human!one who tells to shakthi moovment itself is character,they should tell better on thing as residence to shakthi.

28) better among better and one only that thing few scholars call as power,few call as svarupa chaithanya(spirit),again few scholars as brahma ,again same thing other scholars call purusha.

29)to grasp truth there are two paths. Lakshana(feature) and becoming thing.it (truth) is identified by specialities. And by ‘sath’ form directly experienced.

30)therefore that sath svarupa(form) vyapara(transaction,kriye), and vasthuthaha( directly experiencing as it is) are known by two paths.through character in it grasping is ‘thatastha’(indirect form) ,to grasping by experiencing as it is is also called ‘saakshath’(direct grasping)

31)sath svarupais called ashraya,vyapara(transaction,action) is called lakshana.

Through action(kriya) knowing kriyaashraya(residence 0f action,have to reside in that ashraya only.

32) sath svarupa will be with lahshana(guna,character). And lakshana will be with svarupa.the relation those two will be nondiferentitiaion(abheda).

33)sath svarupa, is known by thatashtha lakshana, vyapara form (action) gunas(charecters) .therefore it(sath)will have action(vypara) always.

34)when seen in principle,action is not different from matter form.but all known differentiation is (that is different this is different knowledge) by our imagination only.

35)Creation which is called play(leela) of power,is imaginatory.when even that imagination is crossed only matter form(vasthu svarupa) remains.

Inthu(like this) ramana maharshi’s desciple vasista ganapathi muni writen,brahmavidya yogavidya informing ramanageetha’power matter’ named twelth chapter is completed.

Chapter thirteenth:

To female and male equal authority in sanyasa:

1+2+3)to those who belong to athri family,(athreyas)like moon light,contineously knowing brahma mahadeva’s mother,,ideal wife,who has undertaken service of world,,praised by gods,who has taken practice of ‘srividya’,to those in south of vindhya mountain guru of thara vidya vishalakshi,is friend of my penance,wife also.

4) clean (pure) bodied,through me,asked two questions to ramana maharshi who is thinker of world favour.

5)to females who are athma sincere,if obstacles come across in house is there chance to take up sanyasa by leaving house in scriptures.

6)if a female who is jeevanmukthes after leaving body is it feasible(suitable) to do agni samskara(burning) or is it feasible to do samadhi?

7)god form,high among rushies,,knower of summary of all scriptures, ramana,listening to both these questions,told his decision in that matter.

8)athma sincere,and females with matured heart can take up(accept) sanyasa.no defect in this.the prohibition that a female should not take up sanyasa is not promoted here(accepted,supported).

9)in liberated stage there is no diferentiation of female and male..in same way in knowledge state(jnanavasthe) no diference of male and female.therefore after leaving of body of jeevanmukthe females to that body burning(funeral) should not be done.that body should be considered as god temple.

10)a man who is jeevanmuktha,after leaving body,if that bodyis burnt,many defects havae been told in scriptures.in same way jeevanmuktha female’s body if burnt there will be defects.

11)1917^th year august 21 st day jnani ramana maharshi,regarding a jnani

Femle told these facts.

Like this(inthu) ramana maharshi’s desciple vasista ganapathi muni writen,brahmavidya, yogavidya, informing ramabageetha “equal authority to sanyasa for famales and males” named chapter thirteenth is completed.

Fourteenth chapter:

Jeevanmukthi topic(matter):

1+2)1917^th year august 21^st day night,born in shiva family prajna,speaker bharadvaja vydarbha questioned ramana maharshi.maharshi answered to be heard by all.

3)to scriptures and world related feels without being fickled(disturbed) to stand in ‘nijasvarupa’(real form) itself is jeevanmukthi.(liberation while living).

4)in prajnana(atheendriya jnana) as there is no differentiation,liberation is of only one kind.one who gets liberated while in body (living) he is called jeevanmuktha.

5)to experience of jeevanmuktha and as told in scriptures,reaching brahmaloka

And then geting liberated there,there is no diference in experience.

6)to experience of one who gets liberated after reaching brahmaloka and to experience of jeevanmuktha(liberated while living), no diference.in same way ,which mahathma’s pranas merge with brahma at end his experience is alsp same.

7)to all athma niste(athma sincirity is produced in same way.similarly,relief from family bondage also happens to all in same way.liberation is of only one kind.there is no diference between jeevanmukthi and kramamukthi.it is present in other’s intellect.

8)high human!with athma sincirity getting liberated in this body only(jeevanmuktha) mahathma’s prana also merge with athma here only.

9 )few special jeevanmukthas,by maturity of their penance,though their shape is seen,they become not possible to touch.

10)when penance of jeevanmukthas still matures,even outer shape may also get diappeared.being in pure chaithanya(athma,spirit) svarupa such siddhas moov according to their own will.s

High among humans!

11)these both siddhies ,by grace of god may be got in very short time.

12)due to diference in siddhies,no diference in mukthi.wheather there is body or bodyless,,one who stands in athma firmly is only muktha(liberated).

13)who going through sushumna naadi in archiradi path(path told by vedanthas to one who gets kramamukthi(step wise liberation))gets better world,he gets liberated by knowledge produced there only..

14)to one who gets heart maturity well,to worshiping yogi by grace of god,through sushumna naadi better fate(gathi,liberation) is attained.

15)such person mooves everywhere in all worlds.he by virtue of his determination gets many bodies.he hah got power of blessing others.s

16)few scholars tell kylasa as worrld of liberateds.,few tell vykunta and still few people tell sunsystem(surya mandala) as world of liberateds.

17)hey scholar!like earth excetra worlds,worlds of these liberateds also(kylasa,vykunta,and sun ray) by wonderful powerare all imaginated in sadrupa(athma).

Inthu ramana maharshi’s desciple vasista ganapathi muni writen,brahmavidya,yogavidya, informing in ramanageetha’jeevanmukthi vichara’ fourteenth chapter is completed.

Chapter fifteen:

Description of shravana,manana,nidhidhyasana:

1)lord!high in community of munies! What is meaning of shravana,manana, nidhidhyasana?

2)supreme among knowers of brahma ramana,being asked by me like thison 1917,august22nd, told like this in front of desciples.

3)to hear meaning of upanishath sentences,with explanation given acharya(guru) is called shravana,few peoples tell.

4)brahma(athma,self) knowing acharya describing athmasvarupa(self form),hearing from his talk only is called shravana,few pepole tell.

5+6)hearing to vedantha sentences or acharyas experienced talks or without these two produced by good work(punya,sukrutha) have to give response to call of heart.heart itsel is source(origin) of ‘I’ thought.it is not body or mind.to respond to this type of call of heart itself is real ‘shravana’.(hearing,listening)

7)to think of meaning of scriptures itself is called ‘manana’few peoples tell.but thinking of athma svarupa(self-form) itself is real manana.(repetition).

8)without doubts orillusions,union of athma and brahma to decide by intellect is nididhyasana.

9)though union of brahma and athma is known without doubt and illusions

As told in scriptures that itself is not athmanubhuthi(athma experience).

10)vasista! Doubts and illusuions are not removed by studying hundreds of scriptures unless cleared by athma anubhuthi(athma experience).

11)scriptures remove doubts and illusions of those who have faith(interest,sincirity) only.if there is defect in shraddha( interest,sincirity) both of them(doubts and illusions) will reappear.

12)vasista!by self experience(athmanubhuthi,athmanubhava) only those two’s(doubt and illusions) source eradication will be there.so to stand in athma svarupa itself is called ‘nididhyasana’.

13)child!without athma sincirity,if mind is mooving in outer world,though hundreds of books(texts) are studied, there may be no athma’s direct knowledge(experience) .

14)hey,koundinya family born,! Without our trial,to stand in athma’s real form(svarupa) is natural that itself is liberation.that itself is better stage(state).that is called realisation.

Like this ramana maharshi’s desciple vasista ganapathi muni writen,brahmavidya,yogavidya informing in ramanageetha’shravana,manana,nididhyasana’ chapter fifteen completed.

Sixteenth chapter:

Devotion topic(matter):

1)Later high among men ,mahathma bhagavan ramana maharshi,being questioned about devption told like this.

2)athma is very dearer matter.no other is as dearer is athma.regarding athma contineous love like oil flow(thyla dhaare) is called devotion.

3)athmajnani knows god is not different from him.,devotee though knows that he is diferent from god(paramathma)(dvaitha feel) will be merged in athma only.

4)love of devotee,like oil flow when flows towards god contineously,though devotee has no desire that devotion carries him towards athma svarupa(form).

5+6)devotee knows that he is diferent god,less knowledgeble.for removal of difficulties worships paramathma who is omnipresent with divine intellect.

Still,at end gets what he worships.

7) high among humans!

Devotee imagines name and form to god he woorships.through them only he crosses all names and forms.

(parabrahma in original form is nameless and shapeless.names and forms(rupa) are attributed by us in parabrahma.leavinf them to think of only brahma is to cross names and forms.experiencing vishnu.shiva excetra names and forms,we will cross world’s atributed(aropithavada) names and forms.

8)after total completion of devotion(about sadrupa(sath+rupa) even if heard once also it is enough.then devotion will be able to give complete jnana.

9)like oil flow(fall?) contineous devotion is called divided(piece,vichchinna) devotion.this divided devotion is cause of parabhakthi(supreme devotion,high)

.this is decision of scholars.

10)for sake fulfilment of desiredevotee worships paramathma.though that desire is fulfiled he will not have satisfaction.then he worships god again for eternal(nithya) joy.

11)devotion which is done for sake of fulfilment of some desire,even after fulfilment of desire continues.in makes devotion to increase in god still more.

13)like this devotion developed,gradually with time becoming complete(jnani),as he crosses family(samsara) ,devotee also by total devotion crosses family.s

Inthu ramana maharshi’s desciple vasista ganapathi muni writen brahmavidya,yoga vidya informing ramanageetha ‘devotion matter’,sixteenth chapter completed.

Seventeenth chapter:

Matter (topic)of getting jnana:On 1917,august25thscholar vydarbha in front of maharshi hubly doing namaskarams again questioned.

vydarbha told

1) To us wheather knowledge is got little by little gradually or at once shines like sun?

bhagavan

3)knowledge (jnana) won’t come ittle by little gradually.jnanawhen gets matured by practice at once shines completely.

vydarbha

4)worshipable!(reverend) at the time of practice mind mooves inside and outside .is introversion (antharmukha) of mind is it called jnana(knowledge)?

bhagavan

5)scholar!if mind becomes once inside and again goes outside,,it is called abhyasa(practice).mental thought wwithout sliping even a little becomes introvert is called jnana.

ydarbha

6)high muni!scholars have told some stages of knowledge in scriptures.h

Ow it is right?

bhagavan

7)scholar!stages of knowledge told in scriptures,like liberation diferentiation is seen only by ajnani(ignorant).for jnani knowledge(jnana) is of only one kind.

8)action(vypara) of body and senses runs according to past karma(prarabdha karma).(prarabdha karma means karma which has started to give results)Others who have seen this guess stages of jnana.really there is no diferentiation of jnana bases(jnana bhumikes).

vydarbha

9)removing all types of ajnana,athma jnana,after getting once,by ajnana which may take birth due to desires(raaga,love) is there any possibility that jnana may disappear?

bhagavan

bharadvaja kula thilaka,if once athma jnana is got once it will not disturbed by anything again.

Inthu ramana maharshi’s desciple vasista ganapathi muni writen brahmavidya,yogavidya informing , in ramanageetha‘jnana praathi vichara’(matter of getting jnana) seventeenth chapter completed.

Eighteenth chapter:

Siddhapurusha’s mahime(greatness of siddhapurushas):

In this division first twentyfour stanzas are in sthothra form of sri ramana maharshi.in twentyfifth stanza (shloka)”prustavana mruthanatha yatheendraha”

Here verb is told,(amruthanatha yatheendra asked about mahima of siddha prushas).in twenty sixth answers of sri bhagavan ramana are told.

1)born in supreme parashara gothra,having clear history,son of sundara pandith,

Having beautiful eyes,like lotus,belonging to eart god’s (bhusuras) group(athmajnanies,brahmins knowing athma are called ‘bhusuras’) bringing success.bhagavan sri ramana humbly questioned amruthanatha yatheendra.

2)he living arunachala ashrama,firmess and added with nirdustathe(wickedlessness?) paramahamsa,though residing in permanent athmathathva always,by grace on all of us are keeping vyavahaaras(transactions?).

3)His talks clear all doubts. Like ankusha keeping elephant under control

His visioncontrols our mind with ignorance.he wikll be active keeping in mind others happiness.and has no worries about his body necessities.

4)his body is attractive like ripened mango fruit.he has won over fickle(chnchala,non firm) senses.permanent pure jnanasvarupa,valli(one of two wives of kumaraswamy) hhas been got by him.in his few words he will inform the sumary of all scriptures.

5)clean((dirtless),by bright rays ,like sun of cold season will jada nature devotees.he is endless mine of all virtues.

6)his talks are soft.vision is kindful and cool.his face is attractive like lotus.his mind is vacant like moon rays suring day.in heart shines like sun of sky.

7)he is not kind towards his body.in following descipline.he is very hard.he is away from sensual pleasures.being a maharshi without kama(lust) and anger.by pure knowledge moods(lahari) produced happiness.

8)he has no desire, fascination,no thoughts disturbing concentration of minds,no jealousy. To cross this ocean of world(bhava saagara),without expecting any returns ,always helps to others.

9) “ mother is mine”told ganapathi and sat on the lap of mother parvathi.then karthikeya told it ia all right “father is mine”and sat on the lap of shiva.shiva smelled his head.drilled krouncha mountain. That karthikeye himself is ramana.s

10) he is main meaning of gurumanthra”om vachadbhuve namaha”.

In this stanza there is manthroddhara has been done. Manthras are told secrets.

By getting them through upadesha(preaching,advice)of guru ,should live high(ujjivisabeku).manthra possess seed letters(beejaaksharas).only those who have shraddha(interest,sincirity) only, to reveal is tradition.therefore in this stanza ‘seed letters (beejakshara) in gurumanthras are told alternatively.it is translated to kannada acording gurumanthra bhaashya.vedadihi= omkara prounounced in the beginning of vedaspaakada manottharakachche peshyhi=paakada manana means indra.the beejakshara indicating him is ‘lakaara’it’s next letter is ‘vakaara’.kachchapesha denotes rudra by name’kurmesha’ tells beejakshara of ‘chakaara’.thyhi=(om vacha)added with these beejakshara,dharaadharaha=this tells mountain beejakshara dakaara.sushupthihi=sleep tells shakthi’s beejakshara ‘bhakaara’.

Amareshwaraha=rudra beejaakshara of amareshwara ‘kaara’is told.

Thyryukthaiis added with wletter’dbhu’.sukshmamrutha called power beejakshara ‘eekaara’ is told.thadyuk=added with it,amruthena=amrutha means water.added with water beejakshara(seed letter)’va’kaara’has become ‘vay’,pranathya saha=added with pallava called namahasampanna shabdapatalasya become”om vachadbhuve namaha” called manthra,rahasyam=knowable onlt by who know philosophy(principles),artham=vaachya bhuthavaada ramana,amruthanatha yatheendra asked.with this 25^th shloka(stanz)anvaya.totally bhagavath form guru’s manthra becomes”om vachadbhuve namaha” it becomes.s

11)he is yathi without stick(danda).but he is a dandapani.(dandapani is another name of karthikeya.)he is tharaka in making to cross ocean of sorrow.

He is tharaka.(making tocross).but thaarakaara also.though has left bhava(this world) worship bhava only.(that means always worships or chants,or sings about shiva.Though swan no desire of manasa lake.(that means paramahamsa without any imaginations in mind.here ‘dandapani,thaarakaari,bhavam bhajantham’ these poems indicate ramana is incarnation of karthikeya.though he has no danda(sacred stick) he is thaarakaari.though left bhava,he worships(bhajisu)(virodha aabhaasa alankara) has described skillfully.

12)he is more achala.(motionless) than’meru’ mountainswhich is famous as golden hill.and more serious than sea..mother to all.than non mooving earth more forgiveful.in controll of sense ,he is ideal to others. He does not know excitement.our ramana.

13)like black lotus(kumudini) lover(moon)pleasant faced,like lotus relative(sun),

Bright.when he is in brahmisthithi,residing under bannyan tree,father of world,firmdakshinamurthy this my brother brings to memory.

14)with attraction emotions(feelings and thoughts)and in the form of welfare (kalyana)thoughts form wife devasen even today also enlighting in his head.

(karthikeya is called mahasena.)all welfareful thoughts are his army only.this is devasena also.these good vritthies (thoughts) are his army only.this is devasena also. These good vritthies shine in sahasrara in their head.this is also called ramani.as sriramana’s wife to him good vritthies are imaginated as his wife.like this ramana,though ramani yuktha not even lttle feels of manmatha(kama,lust).

By house wife called ‘shubha vritthi’(good thoughts) he is house holder.(gruhastha)..he is hero of yathies also.(in his head there are only good vritthhies(shubja vritthies) and he is jithemdriya).

15) ramana gives all boonswhich devotees request.ganapathi who knows manthras,to him also ramana is guru.to poet and nibandha karthru ganapathi,is desciple of sri ramana is to be remembered).he knows the secret of manthra.he is like mandara tree in heaven..he removes all pains of those who surender to shadows of his feet.

16) wonderful,decorated by many yukthies,,rejuvenating vedas’thanthra varthika’ book kumarila bhatta wrote.he was praised by all scholars.that kumarila bhatta is now sri ramana form who is explaining the secrets of vedantha.

17)sri ramana wrote ‘arunachala pancha rathna’.that in form of sammary of vedantha.though it is small like sthothra grantha,it is having powerful meaning.

18)sri ramana has not studied sanskrit.he has no aquaintence with poetries(kaavyas).but still speeches emited in his texts contain very highgroups of thoughts and feelings.

19)as a child of dravida brahmin,,drinking breasts of world mother,,enjoying in his tongue,through vani,constructed shankara’s sthothras,,mahakavi(great poet) jnana sambandha himself is having unbound intellect(medha) power is sri ramans.

20)on earth karthikeya who drilled krouncha mountain,third form is sriramana.(karthikea,kumarila bhatta,and sri ramana are three forms of skandha.but now in kumarila form karthikeya,,removing dark of ‘kevala tharka’through his life is giving ideal brahmaniste.(to vedantha,tharka(logic,yukthi) Is useless abd dark as scholars have told).

21)sri ramana is a famous poetin in thamil which is respected byrushies like agasthya.without help of guru only by his inner light everyday and paramjyothi

(supreme light) he has seen.

22)small boy,cattle watchman,,monkey,dog,one who does badwork,scholar,devotee in all these without even a little diferentiation,gets that chidrupa’s(consciousform) equal darshan our maharshies get.

23)our sri ramana has got all kinds oof power.still he is peaceful.no diferentiation though devotee.though disinterested he loves world only.though he is god’s form,he is very humble(polite) in behaviors.

24)”I an going near my father.don’t search me” writing letter like this,going from house sri ramana joined base(thappalu) of arunachala.

25)sri ramana is decorated by infinet virtues(welfare charecters).sri amruthanatha yatheendra requeste to inform about mahimas(greatness) of siddha maha purushas.

26) bhagavan sri ramana residing in holy amruthachalaanswered to him like this. Mahimas of siddha purushas are impossible even for imagination also. He is equal to shiva.really they are shiva form only.they will have all powers of gracing which we pray

Inthu sir ramana maharshi’s desciple vasista ganapathi muni writen,btahmavidya,yogavidya,informing informing in ‘ramanageetha’

Chapter by name’siddhamahimaanu keerthana’ eighteenth chapter completed.

Ramanageetha completed on 22.2.2021

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