The Path of Ramana

 From verses 1, 2 and 3, the path towards salvation through right actions and attitude has been laid out. This can broadly be said to cover Karma Yoga.  Let's see verse 4 now திடமிது பூசை செப்முந் தியானம் உடல் வாக்குளத்தொழில் உந்தீபற உயர்வாகும் ஒன்றிலொன் றுந்தீபற Meaning: This is certain; Worship, praise and meditation performed through body, speech and  thought, is each one higher (subtler) than the other. The use of "திடமிது" or "this is certain" is very interesting, an uncommon assertion coming from Ramana. Makes us wonder if there is more to be understood from this verse than the literal meaning of worship, praise and meditation. The likely inner meaning, is the 3 step Jnana marga, which is Shravanam (assimilation), Mananam(introspection) and Nidhidhyasanam(absorption). In this verse, the switch is made from Karma Yoga to Jnana Yoga. The usage of "உயர்வாகும் ஒன்றிலொன்று" or "higher than the other", is also an uncommon assertion coming fro

We learnt from Verse 1 and 2 that Karma(actions) could be a tool for spiritual progress, and that result oriented actions puts oneself in an endless loop of cause and effect. In the 3rd verse, Ramana shows what kind of actions would show the way out of this loop.  கருத்தனுக் காக்கும் நிட்காமிய கன்மம் கருத்தைத் திருத்தியஃதுந்தீபற கதிவழி காண்பிக்கும் உந்தீபற Meaning: Action done without any desire for the result as an offering to the Lord, correct the purpose of the actions and show the path towards salvation.  I have translated "கருத்தைத் திருத்தி" as "corrects the purpose" rather than "purify the mind", which is what the Sanskrit verse says by using the phrase "Chittha shodhakam". I find the former to be more easy to assimilate as Ramana hasn't yet talked about what really is the mind.  Instead of chasing results through actions, which is a circular path, when actions are done purely as an offering to God, those very actions will propel one i

Verse 2 In the first verse, both the limitations as well as the utility of Karma(actions) were established; actions can never be supreme since they are inert, but they can be a tool for progress.  Now to the second verse 2. வினையின் விளைவு விளிவுற்று வித்தாய் வினைக்கடல் வீழ்த்திடு முந்தீபற வீடு தரலிலை யுந்தீபற Meaning: The fruits of actions may pass, but their seeds will drown one in the ocean of actions. It will not lead to Moksha, so leap and fly (away) Here, we have to note the choice of the word "வினை"(vinai) as opposed to "கன்மம்"(kanmam or karma) in the first verse. The word "வினை"(vinai) is something unique to Tamil language. It can be roughly translated as "result oriented action" or "actions performed with some desire for the result".  If one performs actions with a certain desire, the effect of those actions, regardless of whether the desire got fulfilled or not, will only lead to further desires and futher actions, in a  cont

 Verse 1 As is his typical style, Ramana gets right to the point in the very first verse. And what is the point? Let's look at the Sanskrit version first 1.  कर्तुराज्ञया प्राप्यते फलम् ।   कर्म किं परं कर्म तज्जडम् ॥ १॥ Meaning: The fruits of karma (actions) is obtained by the Lord's order. That being the case, can actions be supreme? Actions are insentient Now, the Tamil version கன்மம் பயன்றரல் கர்த்தனதாணையாற்  கன்மங் கடவுளோ வுந்தீபற  கன்மஞ் சடமதா லுந்தீபற  The meaning is exactly the same as in the Sanskrit version, but I see a subtle difference in the last phrase "கன்மம் ஞடம் அதால் உந்தீபற".  Notice the use of the word "அதால்" (meaning "therefore"), Ramanar could have use used any other word like "என்று" or "என" (meaning "saying so"), and the meaning and rhyme would remain intact. But the deliberate use of " அதால்" which also has a different meaning of "using which", is probably because Ramana wa

Upadesa Saram ("The essence of Instruction") in Sanskrit has become a very popular and widely read/chanted text. However, not many know that this is a verse-by-verse translation of the original Tamil work called "Upadesa Undiyar" (உபதேச உந்தியார்). Both the original and the translation are by Ramana Maharshi himself, so the messaging is identical for most part, but the Tamil version has a certain additional charm to it, an interesting play of words that adds both rhyme and reason! Firstly, the name "Undiyar" is based upon the Thiruvasagam verses "ThiruUndiyar", which is written in praise of Lord Siva, in a playful tone, each verse ending with the phrase "Undi Para", which means, "leap and fly!". ThiruUndiyar is set in the context of girls playfully celebrating how Siva destroyed Daksha's sacrifice.  In Upadesa Undiyar, the story is about how the Rishis of Dharuka forest, who had mastered all the Vedic rituals, thought that