Verse 1: because we see the world, it is best to accept that one fundamental, which is ourself, is what appears as all this multiplicity. Verse 2: instead of the ego arguing whether there is just one fundamental or three fundamentals, standing in the real state of oneself by destroying the ego is best. Verse 3: the state in which the ego has died by investigating itself, leaving aside the world and all differences and disputes, is agreeable to all. Verse 4: if one perceives oneself as a form, one will perceive everything else as forms, but one’s real nature is infinite (hence formless) awareness, so it perceives no forms at all. Verse 5: the body is a form consisting of five sheaths, and without such a body has anyone ever perceived any world? Verse 6: the world consists of nothing but the five kinds of sense-impressions, and the mind alone perceives it, so is there any world besides the mind? Verse 7: the world shines only by the mind, but what shines as the space for the appearing and disappearing of the world and mind is the real substance, the infinite whole. Verse 8: worshipping in name and form is the way to see in name and form, but seeing oneself and thereby becoming one with the real substance is true seeing. Verse 9: dyads and triads depend on one thing (the ego), so if one sees within the mind what that one thing is, they will all cease to exist and what is real will be seen. Verse 10: knowledge and ignorance of other things are mutually dependent, but only the awareness that knows the reality of the ego, to whom they appear, is real awareness. Verse 11: knowing anything other than oneself is ignorance, but when one knows the reality of oneself, knowledge and ignorance of everything else will cease. Verse 12: oneself is real awareness, which shines without anything else to know, so it is devoid of both knowledge and ignorance of other things, but it is not void or nothingness. Verse 13: oneself, who is pure awareness, alone is real, so awareness of multiplicity is ignorance and unreal, and hence it does not exist except as oneself. Verse 14: if one investigates the reality of the first person, it will cease to exist along with all second and third persons, and what then shines as one is one’s real nature. Verse 15: past and future depend on the present, the only time that actually exists, so trying to know the past or future without knowing the reality of the present is like trying to calculate without knowing the value of one. Verse 16: if we are a body, we are ensnared in time and place, but if we investigate ourself, there is no time or place but only ourself, who are the same one always and everywhere. Verse 17: for those who do not know themself and for those who do, the body is ‘I’, but for the former ‘I’ is limited to the body, whereas for the latter ‘I’ shines without limit. Verse 18: for those who do not know themself and for those who do, the world is real, but for the former reality is limited to the world, whereas for the latter it pervades without form as the substratum of the world. Verse 19: dispute about which prevails, fate or will, arises only for those who do not discern the ego as the root of them both, but if one knows the reality of the ego, one will thereby discard them. Verse 20: seeing God without seeing oneself is seeing a mental vision, so only one who has seen oneself, the origin of one’s ego, is one who has seen God, because oneself is not other than God. Verse 21: since oneself is one, how is oneself to see oneself, and how to see God, except by becoming food to him? Verse 22: how to know God, who shines within the mind illumining it, except by turning the mind back within and thereby immersing it in him? Verse 23: this body is not aware of itself as ‘I’, and ‘I’ does not cease to exist in sleep, but after something called ‘I’ rises, everything rises, so keenly discern where it rises. Verse 24: the jaḍa body is not aware of itself as ‘I’, and sat-cit does not rise, but in between something called ‘I’ rises as the extent of the body, and this is cit-jaḍa-granthi, the ego, mind and so on. Verse 25: grasping form the formless phantom-ego comes into existence, stands, feeds itself and flourishes, but if it seeks itself, it will take flight. Verse 26: if the ego comes into existence, everything comes into existence, and if it does not exist, nothing exists, so investigating what it is is giving up everything. Verse 27: the state in which the ego does not rise is the state in which we are that, but without investigating the place where it rises, how can one annihilate it and stand as that? Verse 28: like sinking to find something that has fallen in water, sinking within by a keenly focused mind it is necessary to know oneself, the source where the ego rises. Verse 29: investigating by an inward sinking mind where one rises as ‘I’ alone is the path of jñāna, whereas thinking ‘I am not this, I am that’ is an aid but not vicāra. Verse 30: as soon as the ego dies by inwardly investigating who am I, one thing appears spontaneously as ‘I am I’, which is not the ego but the infinite substance, namely oneself. Verse 31: when the ego is destroyed by tanmayānanda, there is nothing to do, because one is not aware of anything other than oneself, so who can conceive such a state? Verse 32: when the Vēdas proclaim ‘That is you’, instead of knowing and being oneself by investigating what am I, thinking ‘I am that, not this’ is due to lack of strength. Verse 33: saying ‘I do not know myself’ or ‘I have known myself’ is ridiculous, because there are not two selves for one to know the other as an object. Verse 34: instead of merging the mind within and thereby knowing and standing firmly as the real substance, quarrelling about its existence and nature is mischief born of māyā. Verse 35: knowing and being the ever -accomplished real substance is the real siddhi, whereas all other siddhis are unreal, like siddhis experienced in a dream. Verse 36: if we think that we are a body, thinking ‘No, we are that’ will be just a good aid, but since we are already that, why should we always be thinking ‘We are that’? Verse 37: even the contention ‘Duality in spiritual practice, non-duality in attainment’ is not true, because even while one is searching for the tenth man, who is one other than him? Verse 38: if we are the doer of action, we will experience the resulting fruit, but when one knows oneself by investigating who is the doer, actions and their fruits will cease to exist. Verse 39: thoughts of bondage and liberation exist only so long as one seems to be bound, but when one looks at oneself to see who is bound, one will see that one is ever liberated. Verse 40: if it is said that liberation is with form, without form, or either with form or without form, I will reply that only destruction of the ego is liberation.
Excellent song and composition...of course Sri Sadhu Om told that this 40 verses are topmost among all of Ramana's Teachings...Jai Ramana Jai Jai Sri Arunachala Ramana...Om Namo Bhagavathe Sri Ramanaaya...
Believe it or not this is very very powerful song if i chant twice daily i have burning sensation to attain liberation but effort is required from our side .
பாக்கியம் செய்து
(இரு)த்தல்
வேண்டும்.....
என் அப்பா....
Verse 1:
because we see the world, it is best to accept that one fundamental, which is ourself, is what appears as all this multiplicity.
Verse 2:
instead of the ego arguing whether there is just one fundamental or three fundamentals, standing in the real state of oneself by destroying the ego is best.
Verse 3:
the state in which the ego has died by investigating itself, leaving aside the world and all differences and disputes, is agreeable to all.
Verse 4:
if one perceives oneself as a form, one will perceive everything else as forms, but one’s real nature is infinite (hence formless) awareness, so it perceives no forms at all.
Verse 5:
the body is a form consisting of five sheaths, and without such a body has anyone ever perceived any world?
Verse 6:
the world consists of nothing but the five kinds of sense-impressions, and the mind alone perceives it, so is there any world besides the mind?
Verse 7:
the world shines only by the mind, but what shines as the space for the appearing and disappearing of the world and mind is the real substance, the infinite whole.
Verse 8:
worshipping in name and form is the way to see in name and form, but seeing oneself and thereby becoming one with the real substance is true seeing.
Verse 9:
dyads and triads depend on one thing (the ego), so if one sees within the mind what that one thing is, they will all cease to exist and what is real will be seen.
Verse 10:
knowledge and ignorance of other things are mutually dependent, but only the awareness that knows the reality of the ego, to whom they appear, is real awareness.
Verse 11:
knowing anything other than oneself is ignorance, but when one knows the reality of oneself, knowledge and ignorance of everything else will cease.
Verse 12:
oneself is real awareness, which shines without anything else to know, so it is devoid of both knowledge and ignorance of other things, but it is not void or nothingness.
Verse 13:
oneself, who is pure awareness, alone is real, so awareness of multiplicity is ignorance and unreal, and hence it does not exist except as oneself.
Verse 14:
if one investigates the reality of the first person, it will cease to exist along with all second and third persons, and what then shines as one is one’s real nature.
Verse 15:
past and future depend on the present, the only time that actually exists, so trying to know the past or future without knowing the reality of the present is like trying to calculate without knowing the value of one.
Verse 16:
if we are a body, we are ensnared in time and place, but if we investigate ourself, there is no time or place but only ourself, who are the same one always and everywhere.
Verse 17:
for those who do not know themself and for those who do, the body is ‘I’, but for the former ‘I’ is limited to the body, whereas for the latter ‘I’ shines without limit.
Verse 18:
for those who do not know themself and for those who do, the world is real, but for the former reality is limited to the world, whereas for the latter it pervades without form as the substratum of the world.
Verse 19:
dispute about which prevails, fate or will, arises only for those who do not discern the ego as the root of them both, but if one knows the reality of the ego, one will thereby discard them.
Verse 20:
seeing God without seeing oneself is seeing a mental vision, so only one who has seen oneself, the origin of one’s ego, is one who has seen God, because oneself is not other than God.
Verse 21:
since oneself is one, how is oneself to see oneself, and how to see God, except by becoming food to him?
Verse 22:
how to know God, who shines within the mind illumining it, except by turning the mind back within and thereby immersing it in him?
Verse 23:
this body is not aware of itself as ‘I’, and ‘I’ does not cease to exist in sleep, but after something called ‘I’ rises, everything rises, so keenly discern where it rises.
Verse 24:
the jaḍa body is not aware of itself as ‘I’, and sat-cit does not rise, but in between something called ‘I’ rises as the extent of the body, and this is cit-jaḍa-granthi, the ego, mind and so on.
Verse 25:
grasping form the formless phantom-ego comes into existence, stands, feeds itself and flourishes, but if it seeks itself, it will take flight.
Verse 26:
if the ego comes into existence, everything comes into existence, and if it does not exist, nothing exists, so investigating what it is is giving up everything.
Verse 27:
the state in which the ego does not rise is the state in which we are that, but without investigating the place where it rises, how can one annihilate it and stand as that?
Verse 28:
like sinking to find something that has fallen in water, sinking within by a keenly focused mind it is necessary to know oneself, the source where the ego rises.
Verse 29:
investigating by an inward sinking mind where one rises as ‘I’ alone is the path of jñāna, whereas thinking ‘I am not this, I am that’ is an aid but not vicāra.
Verse 30:
as soon as the ego dies by inwardly investigating who am I, one thing appears spontaneously as ‘I am I’, which is not the ego but the infinite substance, namely oneself.
Verse 31:
when the ego is destroyed by tanmayānanda, there is nothing to do, because one is not aware of anything other than oneself, so who can conceive such a state?
Verse 32:
when the Vēdas proclaim ‘That is you’, instead of knowing and being oneself by investigating what am I, thinking ‘I am that, not this’ is due to lack of strength.
Verse 33:
saying ‘I do not know myself’ or ‘I have known myself’ is ridiculous, because there are not two selves for one to know the other as an object.
Verse 34:
instead of merging the mind within and thereby knowing and standing firmly as the real substance, quarrelling about its existence and nature is mischief born of māyā.
Verse 35:
knowing and being the ever -accomplished real substance is the real siddhi, whereas all other siddhis are unreal, like siddhis experienced in a dream.
Verse 36:
if we think that we are a body, thinking ‘No, we are that’ will be just a good aid, but since we are already that, why should we always be thinking ‘We are that’?
Verse 37:
even the contention ‘Duality in spiritual practice, non-duality in attainment’ is not true, because even while one is searching for the tenth man, who is one other than him?
Verse 38:
if we are the doer of action, we will experience the resulting fruit, but when one knows oneself by investigating who is the doer, actions and their fruits will cease to exist.
Verse 39:
thoughts of bondage and liberation exist only so long as one seems to be bound, but when one looks at oneself to see who is bound, one will see that one is ever liberated.
Verse 40:
if it is said that liberation is with form, without form, or either with form or without form, I will reply that only destruction of the ego is liberation.
Thank you so much
This is the highest teaching
I love. U death. Less
Excellent song and composition...of course Sri Sadhu Om told that this 40 verses are topmost among all of Ramana's Teachings...Jai Ramana Jai Jai Sri Arunachala Ramana...Om Namo Bhagavathe Sri Ramanaaya...
Aum Namo Bhagavate Sri Arunachala Ramanaya!
Aum Namo Bhagavate Sri Arunachala Ramanaya!!
Aum Namo Bhagavate Sri Arunachala Ramanaya!!!
சோறுபம்.நித்யம் .சத்யம்.பகவான்
Only blessed souls can hear this. Om Arunachala.
என் அப்பன்
கருணை ,
Believe it or not this is very very powerful song if i chant twice daily i have burning sensation to attain liberation but effort is required from our side .
Could not understand anything.... Yet... My eyes are moist when I hear......
Excellent 👌👌
🙏
Wonderful ~!
beautiful
Excellent
Amazing...
thank u very much!!!
thanks for video
🙏🙏🙏🙏
thanks
Kannada version of this, availability
Translation please