On the Act and Art of Translation
Sri Sadhu Om Swamigal's writings on Ramana
Bhagawan Sri Ramana Maharshi
Synopsis of the Story of the futility of
the vEdic and other actions to grant Self-Knowledge
Five Jewels in Praise of the Feet of Sri
On the eve of Sri Ramana Jayanti
Grateful Remembrance of Sri Bhagawan on
His Mahasamadhi Day
New Insights into Self-Enquiry
The Papadam Song by Sri Bhagawan
Sri Sadhu Om Swamigal
The Life of Sri Sadhu Om Swamigal
Essence of Saadhanaa
'Time' element in practising
Parrot-Eye-Vision of the Life of
Life of Sri Sadhu Om Swamigal
Om Swamigal tirelessly practised Self-Enquiry in a remote
house 'Sri Arunachala Ramana Nilayam' in the interior of
Thiruvannamalai for 30-odd years, and scrupulously wrote
down the difficulties faced by him in Self-Enquiry and
also the methods by which he overcame them. The only way
one can pay tribute to this supremely benevolent human
being, is by applying his practical hints in our
day-by-day self-enquiry, benefit from the same and in the
course of our deriving benefit therefrom, pass it on to
the future generations of humanity, for them to benefit
of Thakur and Early Approaches to Sri Bhagawan
This was founded by Sri Sadhu Om Swamigal in
Life of Sri Sadhu Om Swamigal
He was born in 'PunnaiNalloor' alias 'Maariyamman Koil'
near 'Tanjore' in TamilNadu in India in 1922. He was
naturally endowed with a mind that always sought the
When he was around 20 years old, sometime in 1942, he
read for the first time the Life of Sri Ramakrishna
Paramahamsa and he was deeply indrawn with the thoughts
of Sri Ramakrishna filling the inmost recesses of his
mind. Then, he had the Divine Vision of the 'Face of Sri
Ramakrishna, beaming with a Divine Smile and Radiance'.
In June, 1946, when he was 24 years old, he read a
magazine by the name, 'Sri Ramana Vijayam', and he came
to know about Bhagawan Sri Ramana Maharshi in
He enquired with his friends about the rules and
regulations, if any, which were being followed in Sri
Ramanaasramam,-the 'hermitage' which by then, had got
built around the Divine Presence of Bhagawan,- and for
having the 'Dharshan' of Bhagawan.
His friends referred him to one 'Maa Jaanaki' staying in
Ganapathy Nagar, Tanjore. In her house, the assembled
lady devotees sang then the 'Arunaachala Akshara Mana
Maalai', a garland made of 108 Divine Couplets composed
by Bhagawan on 'Arunaachalaa', the Name of the Divine
Hill in Thiruvannaamalai, a solidification of the
Lustrous Form of Lord Shivaa. Then, Maa Jaanaki gave him
a copy of the sacred text.
He got by heart all the 108 Divine Couplets and sang the
same in front of Jaanaki Maa during his next visit to her
the very next day, in a new raagaa.
emerge by God's Grace alone and Sri Bhagawan reveals His
'Formless' Reality to Sri Swaamigal
Sri Muruganaar was a
pre-eminent householder devotee of Sri Bhagawan. He was a
Tamil Teacher in a school in Thiruvannaamalai, the Divine
Abode of Sri Bhagawan.
On 5th July, 1946 (a Friday), a conversation ensued
between Bhagawan and Sri Muruganaar. Sri Bhagawan said in
reply to Sri Muruganaar that there was no connection
between one's education and one's poetic ability and
further observed that sages like 'Thirugnana Sambandhar,
Arunagirinaathar, and Ramalinga Adigal, had their
'poetic' faculties opened up with the Grace of the Divine
alone, and shone as 'Divine Poets', although they did not
have a great formal education.
Sri Bhagawan further went on to say that even in the
current days, there would be young poets without much
education, but with their 'poetic' faculties opened up by
Divine Grace alone and upon getting in touch with 'poets'
and getting a basic idea of the 'grammar and syntax of
poetry', they would begin to shine as great Divine poets.
On 6th July, 1946 (a Saturday), Sri Swaamigal went to
meet Sri Bhagawan together with Jaanaki Maa. Everybody
went to the hall where Sri Bhagawan normally used to sit
and prostrated before Him.
When Sri Swamigal went, as the last person, to prostrate
before Sri Bhagawan, he did not see Sri Bhagawan's Divine
Form. He saw only His seat. Thinking that Sri Bhagawan
had gone out and when he was not there, it was the custom
to prostrate before His seat, he prostrated and got up.
Now, he saw upon the hitherto empty seat, a 'Dense Mass
of Light', appearing and as he was seeing it, it
gradually took the form of 'Sri Bhagawan's Lustrous
Physical Frame'. Thus, Sri Bhagawan revealed His 'Nirguna
Sath Swaroopa' for Sri Swamigal to understand, during his
first visit itself.
with Kuyil' and 'Look at the Job for which you have come'
Then, Sri Swaamigal gave
to Sri Bhagawan the paper containing the poetry which he
had composed under the title, 'Kuyil Vidu Thoodhu'
[Message (being) sent by Kuyil] ['Kuyil' is a bird, that
sings sweetly], expressing the 'Divine Love' he had for
Sri Bhagawan in the mood of a 'Divine Consort', and
started singing the same in front of Sri Bhagawan.
But, on account of the spontaneous welling up of the
Divine Emotions from within, he could not complete the
singing. Seeing the plight of His devotee, Sri Bhagawan
himself read the remaining songs, from the paper handed
over to Him by Sri Swaamigal, and changed by His Divine
Hand, the 'title' of the song to 'Kuyilodu Kooral'
['Narrating' along with Kuyil].
He then asked Sri Swaamigal, to take the same to Sri
Muruganaar who was then in living in 'Palaakkotthu' [the
name of a small dwelling region in the town of
Thiruvannaamalai, which name means, 'a group of of jack
fruits, united in a single branch']. This created a close
bond between Sri Muruganaar and Sri Swaamigal.
When in the afternoon on the same day, Sri Muruganaar
came to have 'Dharshan' of Sri Bhagawan, He cited the
instance of Sri Swaamigal to Sri Muruganaar, with
reference to the conversation they had on the immediately
preceding day, in respect of the poets of the then
period. The same day Sri Swaamigal composed more songs
under the titles, 'Vision', '(I) came, (my) Father!, and
'O, Mother-Father(-in-one)!' and sang in front of Sri
Bhagawan. This confirmed the statement of Sri Bhagawan,
in respect of the poetic ability spontaneously springing
up from within by 'Divine Grace'.
A couple of weeks later, Sri Swaamigal went to
Thiruannaamalai, to have 'Dharshan' of Sri Bhagawan.
Then, he went behind Sri Ramanaashram, to the
Arunaachalaa Hill and sat on a rock and was composing
poems on Sri Bhagawan under the title, 'Vetkai' [(Divine)
Longing]. After composing the 7th poem under the said
title, he realised that the time for breakfast had
arrived, and started moving quickly towards the 'Dining
Hall' in the Ashram.
He entered the 'Dining Hall' and seeing that Sri Bhagawan
was eating there, he sat, after moving a little away, in
front of Sri Bhagawan, and started eating. When Sri
Bhagawan finished His breakfast, He got up from the seat.
Now, seeing Him get up, Sri Swaamigal also got up from
his seat, although he was still eating. Sri Bhagawan now
showered His 'Benign Look' on Sri Swaamigal and uttered
the words, 'Vandha Velaiyaip Paar' (Look at the Job for
which you have come).
Now, Sri Swaamigal sat down. But, since he got up while
eating, he was now reluctant to continue eating. Now, Sri
Bhagawan was, after washing His Hands, going out
alongside the 'Dining Hall'. Seeing that Sri Swaamigal
was reluctant to eat, he repeated the words, 'Vandha
Velaiyaip Paar' (Look at the Job for which you have
come). Hearing these words, Sri Swaamigal started eating
Again, as Sri Bhagawan went near the entrance and was
about to pass over the 'step' thereat, prompted by some
inner feeling, Sri Swaamigal turned back and looked at
Sri Bhagawan. Now, Sri Bhagawan also looked at Sri
Swaamigal and uttered the same words, 'Vandha Velaiyaip
Paar' (Look at the Job for which you have come), for the
third time in succession.
Now, Sri Swaamigal realised that the words were
(MaaManichChol) 'Great-Gem-Words' signifying the
instruction of Sri Bhagawan to Sri Swaamigal to look at
the job for which he was born in this world, and added
this incident and its inner significance, as the 8th poem
in the series of poems he was composing in the morning,
under the title, 'Vetkai' [(Divine) Longing].
you require a job ?' AND 'Why can't you come to Me and
serve food to yourself ?'
That time, Sri Swaamigal
was working as a treasurer in the Tanjore district
Collector's Office. He wanted to stay permanently with
Sri Bhagawan. Therefore, he wanted to resign from his
work. When he went to Sri Bhagawan alongwith Jaanaki Ma,
she communicated Sri Swaamigal's intention to Sri
Bhagawan. To this, Sri Bhagawan remarked, 'What, is this
all required ?'
One year later, while staying in Sri Ramanaasramam, Sri
Swaamigal wrote the letter of resignation and handed it
over to Sri Bhagawan, who read it and gave it back to Sri
Swaamigal. Taking this as the approval of Sri Bhagawan,
Sri Swaamigal posted the same.
In 1950, after Sri Bhagawan attained 'Videha Kaivalyam',
Sri Swaamigal stayed in Jaanaki Nilayam and was managing
the monthly Tamil magazine 'Arul' (Grace) published by
Jaanaki Ma, for about 5 years.
In 1955, when Jaanaki Ma's husband passed away, she
wanted to give up her life following her husband,
according to the 'Sati' tradition. However, she did not
succed in doing so. She expressed her deep regret, for
not having worshipped the Divine Mother, because of which
failure, she thought she had lost her husband.
After this incident, in the second week of June, 1955,
Sri Swaamigal left Jaanaki Nilayam. His friend, Sri. S.
Chidambaram rented a house and set aside a room for Sri
Swaamigal, in which he was residing for more than a
month. In another room, Sri Swaamigal used to make
'thread' from 'cotton' on a daily basis.
During this period, Sri Swaamigal had an intense longing
for Sri Bhagawan. Now he started composing 'Sri Ramana
Varugai' (The Arrival of Sri Ramanaa). When he composed
the 172nd verse, he had the vision of Sri Bhagawan. After
some time, the vision ceased. But, again the Form of Sri
Bhagawan appeared and disappeared. When, he finished
composing the 361st verse, he had for the third time, the
vision of Sri Bhagawan. Now, when he opened his eyes, he
actually saw the Physical Form of Sri Bhagawan. Sri
Bhagawan now said to Sri Swaamigal, 'Why do you call Me
to you ? Why can't you come to Me ?'
When Sri Swaamigal said to Sri Bhagawan, 'If I come
there, what will do for food ?', he had the vision of the
Dining Hall of Sri Ramanaasramam, with lot of (plantain)
leaves (for eating) spread on the floor, with no one in
the vicinity. Now, Sri Bhagawan said to Sri Swaamigal,
'Why should you not serve food to yourself ?'. After
questioning thus, Sri Bhagawan disappeared.
Immediately thereafter, Sri Swaamigal left for
Thiruvannaamalai. He stayed there for about 30 years,
until his Mahasamaadhi, dedicating his entire life to
practising and silently spreading the teachings of Sri
Sri Bhagwan brings His Devotees into His fold from within
One day while talking
with some devotees in Thiruvannaamalai, Sri Swaamigal
stated thus, as regards the way in which Sri Bhagawan
works in the lives of some of His Devotees to bring them
into His fold.
"Sri Bhagawan created a few circumstances, in the
external lives of some of His Devotees.
As a result, all those who were close to these Devotees,
left them. All their beloved friends abused these
Devotees and blamed them for mistakes not committed by
Then, these Devotees realised that there was no one in
this world to really love them. Then, overpowered by an
immense sense of a loss of all things that were held by
them as dear to their heart, they realised that there was
no other way, than to take refuge in the Limitless Love
of Sri Bhagawan.
In that state of their intense longing, Sri Bhagawan
appeared from inside these Devotees' Heart, as the
Supreme Light of the
Knowledge of the Self."
This kind of a Longing of the Soul, after experiencing an
irrepairable loss, is expressed in Sri Swaamigal's song
with the title, 'Wait a Little'.
Sri Swaamigal attained MahaaSamaadhi in Thiruvannaamalai
by Saadhu Om Swamigal,
a Great Monk Disciple of Bhagawan Sri Ramana Maharshi
translation from the Tamil by R.K. Shankar
to do, for the 'rising (hidden) impressions' to subside?
Only 'Self-Attention' can bring about the death of
All growth of thoughts is only because of the reason
the unreal feeling of identification that, 'this body is
has become well-soaked and firmly established.
Only by 'enquiry' undertaken with 'attention', is 'death'
210: 'I am the body' thought, causes
'separative-world-and-God-consciousness', leading to
If (one) says, 'body is I', '(thought-) crowd' will
to think with speed, the 'world' or 'God'.
Hence, 'likes' and 'dislikes', will 'crowd' and 'grow',
and big 'sorrow' will be left over, afterwards.
211: Understand that 'Sleep', without the 'I am the body'
thought, has no 'separative-world-and-God-thought' as
During the time of sleep,
" without-the-rise-of-the 'I', that is the
Individual, perceiving the 'flesh-body' as I ",
does any 'one thought' exist, about these 'heaven',
'earth' and 'God' also ?
Hence, keep (understand) the (I-am-the) body impression
alone, as the reason (for their rising).
212: Destruction of the original error 'I am the body'
thought, will destroy the subtle and causal bodies as
'(I-am-the) gross body impression', as 'subtle' (and)
will pave the way, for 'delusion' to live 'contracted'.
If (one) 'practises' (and) 'practises', removing this
'origin(al error)', (and) abides (as the Self), the other
(subtle and causal) bodies, also will reach (the state
213: Only 'Self-Attention' can destroy the 'I am the
body' identification, with respect to 'all kinds of
As long as the 'I-sense' exists in any (one) 'body',
(one) cannot eradicate the 'false-thought'.
Know that, to eradicate (the false-thought), all
persistent dwelling in any (method), other than the
'supreme' method of 'turning back and looking at the
Self', is a waste.
CHAPTER: Attend to 'these' in 'Self-Enquiry'
226: Sleep is
one experience, when beginning Self-Enquiry
Fearing (on) 'seeing'
resulting of sleep during
do not give up
(is) one aspect in experience,
that 'is' at the beginning of
'self-enquiry'. Give up
the 'one inner consciousness' appearing between 'sleep'
If sleep 'occurs' (while
Self-Enquiry), you 'sleep';
soon after waking up from
pointedly enter into the
Again pointedly abiding 'like
in that sleep', (and) waking
Experience the 'one inner
awareness', appearing between
these (two states).
& Tirelessly, Approach and Abide in the 'I am'
As you 'practise',
and 'being', in the enjoyment
of this ('I am') awareness
(between the 'waking' and
'deep sleep' states),
the 'sleep' that 'overtook'
(you) before, will 'slip
without allowing, the
'wakefulness' that 'clutches'
to (overtake and)spread,
again and again, without the
slightest (trace of)
'tiresomeness', approach (and
(the 'I am' awareness).
229: Abide in
the 'Waking-Sleep' State of Awareness-Existence
'this one (state)' is not
Because there is 'absence of
thoughts', it is not 'even
Chit-Sat, Vast Form of Shiva
(is this state),
Without 'leaving' this 'Chit',
'abide' in 'that'.
230: Only 'Love'
of and 'Attempt' at, 'Repeated Approach' to the Self, is
In (my) saying, 'again
and again approach',
why (I) picked up (this matter), and stated,
as to who this 'Chit' was,
until the impression,
('rising' by) 'leaving' this (Chit), (and)
'removing' (us from our abidance in this Chit),
(it) appears (to be) like 'coming' (and) 'going',
only (to) love (and) attempt (to approach this Chit),
is the 'appropriate' pursuit.
of the 3 States, to the Natural State of the Self, is no
When, because of this
habit (of Self-Enquiry),
the 'Natural State' of 'Existence-Awareness',
will 'always' be perceived, as the 'Inescapable Nature'
(then) even by the 'adjoining' of 'sleep', 'dream' or
(to the Natural State of the Self) there is no harm.
232: Abide in
'Self-Awareness' without even the Initiative 'I am
For one 'leaning and
firmly abiding' in the endless 'self-awareness',
(In and) through the three states, (there is) 'only one
Complete, without even the (mental modification of the)
'initiative' that 'I am trying', that only is 'Abidance',
(which is) Natural. Stay (in It).
leaving an interval
Turning Inward, to Look at one's own Self, is Penance and
The 'Attentive Power' (that is) 'seeing', what is in
front of (one's) eye, 'suddenly' (as if 'frightened')
turning (towards the) 'Inner',
(with the) 'object-pointing (attention)' moving away-
'Inwardly looking at' one's 'Existence',
is 'Askesis' (Penance) and 'Union' (Yoga).
All other(effort)s (amount to) 'seeking' the objects,
(appearing and) 'abiding' in front (of oneself);
(and thus, the) 'contrary' (to Inward Looking).
234: One does
not see the 'Self', merely by 'sitting eyes-closed',
evereyday for a long time
The 'Self-Enquirer', who willingly attempts,
'turning' for 'seeing' daily, the 'Inner Self', the
'see' (understand) that he does not 'see' the 'Inner
'merely' by the act 'only' of 'taking on the sitting
posture, eyes-closed, for a long time'.
235: Whether to
take a break when engaged in 'Self-Enquiry'
without 'swerving' from
to drag and bind the
daring(ly) persist(ing) in
(the) 'single-effort', will
'Break', 'Break', (and) 'Try
236: Turn Inward
Successively, along with 'Rest' taken there and then
If you 'Ceaselessly Initiate,
and Stand Firm' (in Self-Enquiry),
your 'Energy to Turn and Look
at the Self' will Slacken,
and the 'Intensity of the
Effort' (of Self-Enquiry) will Abate.
Alongwith 'Rest' (taken) there
if (you) 'Turn Inward
Each (Effort of Self-Enquiry)
will 'Acquire Speed'.
Self-Enquiry & Operation of Divine Grace
Attaining bit-by-bit the
strength to 'turn (within)',
Reaching In (to the Self),
'Finally (for) One Time',
the 'Mind', Getting caught in
the 'Hand of the Grace of
(which was) Awaiting (there,
Will get Submerged (there, in
Without Returning Again (to
element in practising 'Self-Enquiry'
and Profession' (p. 219). by Sri Saadhu Om
Swaamigal, in His Book, 'The Essence of
Translated by R.K.
After sitting (down) for
turning the 'attentive power'
is enough to make it stay
there only for 1-2 minutes.
Then, when it (the attentive
power), slips away from
staying for a while, after
relaxing the 'effort' we can
just be (without doing
anything), (either with or
without closing the eyes).
Once again, after 1 minute,
again we can give a 'turn' to
the attentive power on
Now, the mind will engage
itself for 1-2 minutes in
'self-attention', with a bit
Then, stopping the 'effort'
for 1 minute and relaxing,
again focus on
By the self-attention that is
thus attempted after
intervals, it becomes
conducive for each effort to
get freshness and a new
PARROT-EYE-VISION OF THE LIFE OF
Sadhu Om Swamigal
from Tamil by R.K. Shankar
by Shankar and Andrew Macnab
On May 15,
2000, Shankar posted on the I AM email forum, the first
of the following 108 verses from "Parrot-eyed
(narration of the) Life of SrI ramaNA by Saint SrI sADu
On July 13, 2001, he submitted the final verse. They are
translations from Tamil of the composition of his Guru,
Sri Sadhu Om Swamigal.
writes, "Saint SrI sADu Aum attained mahAsamADi on
4-4-1985. These verses were published in a book form on
As of this writing (July, 2001), Shankar is translating
new material on the I AM list. The I AM list was founded
in May of 1998. All are welcome to join: http://groups.yahoo.com/group/iam
I am enjoying the translated verses you are posting. I
wonder if there is meaning you know of in the phrase
'Parrot-Eye-Vision' and that the verses are addressed to
a parrot. A parrot learns and repeats what is repeated to
it, is that it? Is it something out of the literary
tradition? Parrot-eye-vision is an arresting image, a
parrot sees all, remembers all, understands??? like human
memory with judgement disengaged, a dispassionate
recorder perhaps. Maybe the writer imagines his notebook
as a parrot. I read of a folk belief in southern India
that crows have only one eye, which is in the centre of
their head, and they look out of either eyehole by
turning their one big eye one way or the other, is it
similar with parrots? Just idle musing.
Through these verses Sri Sadhu Om Swamigal narrates, the
Life of Bhagawan Sri Ramana Maharshi, in such a precise
manner, as a Parrot, having seen the Life of Sri Bhagawan
with its own eyes, would narrate it, if it also had the
capacity to narrate what it has seen.
Actually there was an error in my translation of the
title of the book, which in Tamil is 'Sri Ramana
Charithak Kilik Kanni'.
The most appropriate translation of the same would have
been, 'Parrot-Eyed (Narration of the) Life of Sri Ramana'
'Charitham' in 'Sanskrit' as well as 'Tamil' means 'Life'
or 'History'; 'Kili' in Tamil means 'a parrot'; and
'Kanni' in Tamil means '(endowed) with the eye of'.
It literally means the narration of the Life of Sri
Ramana, by one looking with the eye of a parrot.
Somehow, I had not been able to muster up so far, the
requisite psychological energy, to arrive at a precise
translation of the title of the book. Thank you very much
for your enquiry. It is Sri Bhagawan who has worked
through you, to correct my translation.
As you have rightly guessed, it is in the Tamil Poetic
Tradition, to look through the parrot's eyes, and to
narrate what one sees through its eyes to the parrot
itself (since it does not have the ability to translate
into speech what it sees), so that it may remember and
repeat it to whichever person it happens to meet, thus
spreading the Divine Message.
Superb indeed is your precise understanding of a parrot,
that it is 'memory with disengaged judgement' thus
constituting in effect a 'dispassionate recorder'.
I am going to circulate your e-mail to my friends.
I bow down to you, for your deep intuitive knowledge and
understanding, of not only the literary tradition, but
also the folk beliefs.
Your sense of humour 'crowns' your intuitive
If you don't mind, can you tell me about yourself.
I am a chartered accountant doing accounting software
consulting in Gaborone, Botswana, Africa.
Yours in Sri Bhagawan
1. O, the 'tamil
treaure' of 'parrot'! The Divine Life of SrI ramaNA, will
'taste sweet' to 'narrate'-O, Parrot!-(by narrating,) 'I
am That' will 'come out to be true' (for the one
2. O, the parrot of 'music-language'! If you Listen (to
the Life of SrI ramaNA), the 'Light' of the 'Fourth'
(State, beyond and underlying the three states, of
'waking', 'dreaming' and 'deep sleep'), will 'Awake'-O,
Parrot!-Only 'Bliss' will 'endure'.
3. Those taking birth in this 'earth' in 'billions', are
goat(like)-people (moving about blindly)!-O,
Parrot!-(their) Birth is getting wasted.
4. They (the ignorant) say, 'There is no God!' (but,
further manage, only to say) 'the mirage is true!'
(Thus,) As the 'Embodiments of Ignorance'-O, Parrot!-will
live the human beings.
5. (The ignorant) will say, 'Only gathering and piling up
the great treasure of wealth is the fruit of education'.
O, Parrot! (they) don't see, despite (there) being eye(s)
6. (The ignorant) will pile up, all the books they have
read, as mountains and mountains. (They are) the
prisoners of the net of learning-O, Parrot!-the 'time'
7. (The ignorant) will stand on heels and jump, to
(objectively) know what-what-ever? (But, they) do not
know 'themselves'-O, Parrot!-(they are) individuals of
8. (The ignorant) were born to delude (themselves), in
the drunkenness of (involution into) the
enjoyable-external-object, and die!-O, Parrot!-(and,
they) forgot the 'Existence' (Sat).
9. Amidst the world darkened by these many illusions,
rose the Sun!-O, Parrot!-He is (BagawAn SrI) ramaNA!
10. Only to embrace with His Divine Grace, this world
which is falling in(to) darkness, and destroying
(itself),-O, Parrot!-(the maha) rshi (SrI ramaNA) was
11. In (the town) tiruchchuzhi of (the country) pAndy (at
that time, in the present Southern India), in the lofty
clan (the glory of which is 'sky-high') of (Sage)
parAsarA, the Lord descended-O, Parrot!-(You) Will do
12. To azhagammai and sundarEsar, the eminent among the
brahmins, was born our father (SrI ramaNA)-O, Parrot!-He
was the second son.
13. (SrI ramaNA) is the '(Divine) Light' that appeared-O,
Parrot!-in the pure 'pramADI' (Name of the Year according
to Sanskrit Calendar), in the year seventy nine with
(added to) eighteen hundred (1879).
14. Only in the month of 'mArkazhi' (approximatley,
mid-December to mid-January), in the week of 'sOman', in
the star 'punarpUsam', flowered-O, Parrot!-only the
complete golden flower (of BagavAn SrI ramaNA).
15. At the time BagavAn (SrI ramaNA) was born, an old
woman nearby, even without the two eyes,-O, Parrot!-saw a
16. The 'Noble One', born as the 'Rising (beam of)
Light', was called by the name 'vEnkatarAman'-O,
Parrot!-by the people of the household.
17. (vEnkataraman) is the'younger swAmi, at the Centre
(of Attention)', (in relation) to 'nAgasAmi' (the elder
one). But, the son 'nAgasundaram'-O, Parrot!-is younger
to the 'middle-born' (vEnkatarAman, BagavAn SrI ramaNA).
18. (SrI ramaNA) studied in early age, in tiruchchuzhi
and dindukkal, (then,) focussing attention -O,
Parrot!-was learning in madurai.
19. In the dindigul house, in only the twelvth age, of
thecelestial (SrI ramaNA),- O, Parrot!-happened a
20. Bolting the latch in one room, forgetting the body,
the Lord (SrI ramaNA) abided in Silence-O, Parrot!-He was
beyond words and thought.
21. Striking and breaking (the latch), the members of the
household, entered the room (in which SrI ramaNA was
abiding in Silence), and even after hitting (His) body
hard, (He) did not 'rise up'-O, Parrot!-(He was a)
22. (It was) neither 'sleep', nor 'swoon', (but the) true
'samADi'. (It was the) 'unhidden Bliss'-O, Parrot!-(But,)
did the others 'see' it?
23 .(Even when He was) still studying, this kind of
state, adjoined (our) father (SrI ramaNA)-O, Parrot!-in
the Life at 'AlavAi' (south madurai).
24. At (SrI ramaNA's) 12th year of age, the child
ramaNA's father, left this earth-O, Parrot!-He (the
father) begot the Lord (SrI ramaNA).
25. With (SrI ramaNA's) mother azhagammai, and also elder
and younger brothers, the younger father (SrI ramaNA's
father's younger brother)-O, Parrot!-(took care and/or)
brought up the king (Sri ramaNA) in madurai.
26. Pushing to one side, the school and the lesson, will
jump and roam about-O, Parrot!-(SrI ramaNA) the son of
27. He (the boy, Sri ramaNA) was a 'genius', grapsing in
the very first time, what he heard. He used only to dance
and run around-O, Parrot-but, not study.
28. When (the boy, SrI ramaNA) read with eagerness, one
'periya purANam',- (a tamil epic poetry, by sekkhizhAr,
describing the 'Lives' of 'Saints' devoted to 'Lord
SivA)-a rare flame of (Divine) Love-O, Parrot!-rose
29. Akin to the 63 persons (saivaite Saints), melted by
(Divine) Love, the mind (of the boy, SrI RamaNA), as the
abiding-ground of 'patience'-O, Parrot!-got 'fresh
30. Before AlavAic cokkar' and 'angayark kaNNi'-(Lord
SivA and His Divine Consort and the Mother of the
Universe, the Divine Sakti)-the young boy (SrI ramaNA)
will stand 'melting' (inwardly at heart),-O, Parrot!-(he
was even until then) with a mouth, not bereft of (the
smell of) milk.
AlavAic cokkar - The male one who 'captivates' the
'snake' (of ego), or the One who captivates (the heart of
His devotees at 'South madurai', (meaning Lord SivA).
angayark kaNNi - The female one (endowed) with a beautful
eye like that of a fish. (meaning Mother Sakti, the
Divine Consort of Lord SivA).
31. Before the distinctive formulation of intelligence
(even when too young), in the inmost recess of the Lord
(SrI ramaNA), as 'aruNAcalam'-O, Parrot!-the Most
Precious Thing (the Supreme Self) abided.
32. Even during school-time, this young boy (SrI RamaNA)
did not know That (aruNAcalam) as the heart-captivating
Mountain-O, Parrot!-existing in the world.
33. That which is 'aNNAmalai' alone is 'aruNAcalam', to
the Lord (SrI RamaNA), one elderly gentleman-O,
Parrot!-told on that one day.
34. Melting, thinking inwardly of 'aruNAcalam', the One
'Great in Glory' (SrI ramaNA) exclaimed-O, Parrot!-(And,)
A Great Grace adjoined.
35. With the 'fear of death' coming and possessing the
heart one day, the throbbing of Grace arose-O,
Parrot!-for the perception (of the Self) to dawn!
36. 'Laying down' the body like a dead corpse, the
'exalted' one (SrI ramaNA) inquired-O, Parrot!-as to who
this 'I am' is.
37. Without body-consciousness, worry, thought, became
aware (of the 'I')-O, Parrot!-existing as 'One', as
38. Without getting stirred even a little, with
satcidAnandA realised entirely as the Self-O,
Parrot!-became the 'Liberated One'.
39. To the one who has severed bondage, will education,
money, position, any (sensual) joy-O, Parrot!-give
40. Will (the boy) ramaNA, swimming in the ocean of the
'Bliss of Self-Abidance', think of taking bath-O,
Parrot!- in the 'marshy stagnant water pool' of school?
41. The (school-)teacher punished, (and) elder brother
spoke hatefully. If (and when) the ocean overflows its
banks-O, Parrot!-will it (the flow of water) stop upon
42. (There) Arose a punishment (in the school), to write
the English grammar lesson thrice-O, Parrot!-(to) our
Great Lord (SrI ramaNA).
43. After completing the writing of it (the English
grammar lesson) twice, he (the boy, ramaNA) became
averse-O, Parrot!-to the 'faulty' education.
44. (The boy ramaNA) threw away, the (English grammar)
book (he) studied, the 'writing' paper and pen-O,
Parrot!-the 'work' ended.
45. Sitting with the body erect, closing the 'red lotus'
of the eyes, (the boy ramaNA) entered into yoga-O,
Parrot!-perceived (the Self) without reciting.
46. nAgaswAmi, the elder brother (of SrI ramaNA), seeing
the action (of sitting with eyes closed) of the younger
brother, lost his calmness-O, Parrot!-listen to the
47. "What is the work here, for 'this' type of a
person (who casts aside his school textbook, and
meditates)?", said (nAgaswAmi, the elder brother of
the boy, SrI ramaNA). The word uttered thus-O,
Parrot!-became the Call of (Divine) Grace.
48. For oneself (the boy, SrI ramaNA) there is no work,
the word of the elder brother (nAgaswAmi) is not even
untrue, mustered up courage, to reach 'aruNAcalam'-O,
Parrot!-sweetened (by the thought of the prospect of
49. Upon the elder brother's then giving (to boy SrI
ramaNA) five rupees (Indian currency notes) for college
(fees), O, Parrot!-(the said five rupees) became 'wealth'
endowed with 'Grace', (for SrI ramaNA) to go to
'aNNAmalai' (the city housing the Holy Hill
'aruNAcalam'). (because of its serving the purpose of,
SrI ramaNA reaching tiruvaNNAmalai, and serving the
'Mission' of His advent on the earth, of 'silently'
shedding spiritual light on the people of the world for
50. Taking into hand three rupees (out of the five rupees
given by his elder brother for college fees), (the boy
ramaNA) drafted, one letter of complete wisdom, as the
evidence (of such complete wisdom)-O, Parrot!-hear the
essence (of that letter).
51. "Searching for (my Heavenly) Father, I have
started because of the (Divine) Command, only for this
work (of reaching the town of tiruvaNNAmalai housing the
Holy Hill 'aruNAcalam')-O, Parrot!-Noone should
worry", only thus (the young Sage SrI ramaNA, wrote
52. "Since 'this' (the young Sage SrI ramaNA
referred to Himself thus in third person), sought for
good action, do not beget misery by searching", so
said the boy (SrI ramaNA)-O, Parrot!-there was no name at
the bottom (of the letter)!
53. "Only 'dindivanam' is the railway station (the
name, both of the town, and the railway station thereat),
that will reach myself to tiruvaNNAmalai", O,
Parrot!-thus alone thought the 'king' (Sage ramaNA).
54. Boarding the steam-chariot (the steam-driven train in
India of the olden days), forgetting (the town of AlavAi
or) madurai, (where SrI ramaNA was then living), the
celestial (the young Sage SrI ramaNA) flew away-(and) O,
Parrot!-renounced the world.
55. "Alighting at 'vizhuppuram' (a town in
tamilnAdu) take another vehicle (train)", thus a
'moulvi' (a muslim priest)-O, Parrot!-announced the path
56. Getting down thus (at vizhuppuram), the Son of the
(Most) Auspicious (Hill of) aruNAcalam (the young Sage
SrI ramaNA), on account of unparallelled tiresomeness
(springing from) of hunger-O, Parrot!-walked through many
57. In the cave-adorning Temple (of Lord SivA), seeing
the Graceful-Great-Light, My (Heavenly) Father (SrI
ramaNA)-O, Parrot!-wondered at the Grace of the Lord.
58. Upon (the young Sage SrI ramaNA's) begging food for
(satisfying) hunger, because the brahmin (to whom He
begged) did not yield, the one having the 'playing of the
musical flute' as his profession, O, Parrot!-gave (food)
to my Father (the young Sage SrI ramaNA).
59. With the food (given by the one having the 'playing
of the musical flute' as his profession) in the hand, and
the eyes entering into 'samADi', the Father (the young
Sage SrI ramaNA) fell down-O, Parrot!-became possessed by
60. On 'krShNa jayanti' Day (the Birthday of Lord SrI
krShNA), the Lord (the young Sage SrI ramaNA) reached the
house of 'muttukrShNan', O, Parrot!-a brahmin (a person
of high caste) in kIzhUr (a town).
61. That lady, the Mother of the Home (the wife of the
brahmin, SrI muttukrShNan), knew that He (the young Sage
SrI ramaNA) was 'gOpAlA' (the boy SrI krShNA, tending the
cows), without having been told (explicitly)-O,
Parrot!-(and) gave delicious food.
62. Removing the 'ear-ring' (from the Ear), and giving
(it) to the 'BAgavatar', (the one who gives discourses
on, and recounts the excellences and attributes of, the
Divine Incarnations of God on this Earth, accompanied by
musical chanting, recitation, etc.,) the Lord (young Sage
SrI ramaNA) got 4 Rupees (Indian Currency)-O, Parrot!-to
go to the town (of tiruANNAmalai).
63. The Mother (Wife of SrI muttukrShNan) 'packed' and
'gave' (to the young Sage ramaNA), the 'food-offering' to
'kannan' (Lord krShNA). The One of the Unborn Sky-Region
(Lord SivA, in the form of the young Sage SrI ramaNA),
becoming the resident of the mountain (having become
established firmly 'like a mountain' in the Awareness of
the Self), O, Parrot!-came searching for His Home (the
town of tiruaNNAmalai).
64. The night fading, on a joyous Tuesday, the Lord (the
young Sage SrI ramaNA)- O, Parrot!-reached the abode of
65. Adjoining the Father (Lord SivA) at aNNAmalai, at the
temple, He (the young Sage SrI ramaNA) offered up Himself
completely-O, Parrot!-(and) He became 'cooled' in every
part of His body (i.e, the 'Longing' to reach the abode
of His Father 'subsided').
66. Giving up all (possessions), shaving 'clean' His
head, as an 'excess'-O, Parrot!-He (the young Sage SrI
ramaNA), wore only a 'loin-cloth' for His body.
67. He (the young Sage SrI ramaNA) is the 'paramAtma
lingam' [the Stone-Like (because of His predominating
Stillness of Nature) Living Image of the Supreme Self]
who attained to the 'Underground Lingam' (a Stone Image
of Lord SivA, denoting the 'Formless-Form', within the
precincts of the arunAcalEswarA temple in
tiruvaNNAmalai). He Is(!) the 'True Substance' of vedAntA
(the Knowledge-Portion of the vEdAs, constituting the
Essence)-O, Parrot!-what else can I say?
68. (The young Sage SrI ramaNA) forgot the body, died the
thought-substance, In the samADi (the Supreme State of
Abidance in the Unitary Consciousness of Brahman) of
'Oneness'-O, Parrot!-abided forever.
69./ Poisonous scorpion, and also ant and bee, to the
extent required (for them), bit the Lord's (SrI ramaNA's)
thigh-O, Parrot!-and blood laid dripped.
70. Purged of (inner) instrument [(s) (of senses)] and
mind, purged also of the thought of body-O, Parrot!-(the
young Sage SrI ramaNA) stood and abided- deeply merging
into 'nirvikalpA' (state, without modifications of the
71. Having come to know through sESADri swAmi (a saint,
who then used to wander like a 'madman' in
tiruvaNNAmalai) that the young Sage SrI ramaNA is
unconscious of the outer world, many 'devotee-servants'
were 'lovingly protecting' Him-O, Parrot!- I (Saint SrI
sADu Aum) experience 'horripilation' thinking of It (such
loving protection being extended to Him, without His
72. In 'gurumUrTam', 'sempavaLakkundru', and in the 'King
of Caves', the virUpAkShi', in all these places-O,
Parrot!-the Lotus of His Feet, remained soaked. (i.e. the
young Sage SrI ramaNA stayed for a long time in these
73. For many years, (steeped) in penance, arriving and
showering His Grace, in all the many many deserted
(so-called) places, O, Parrot! my Father (Sage SrI
ramaNA) 'shone' (in tiruvaNNAmalai).
74. With the (physical) Life of the 'Unhidden Mountain of
Wisdom' (Sage SrI ramaNA) being this way, the relatives
came to know-O, Parrot!-(and, they) came eagerly running,
75. 'Mother azhagammai', who begot the Lord (SrI ramaNA),
shed tears, adjoining Him (Sage SrI ramaNA). O,
Parrot!-He was a 'Beloved Child', was He not?
76. Distressed and groaning, Love overflowed (and), the
Mother called Him to come (back home from tiruvNNAmalai).
O, Parrot!-(But,) the reply was a 'Silence'.
77./ The 'One' (BagavAn SrI ramaNA) who was established
in 'sahaja (natural) samADi' as the 'Self', as the
'Teacher-Lord of the Universe'-O, Parrot!-saw the
78. If the tree bears fruits, shouting, '(Please) Come!',
who will 'beg' and 'call' the 'bat' ? -O, Parrot! - the
very 'Presence' (of the Sage), will 'Drag' (the devotees
79. Those of good penance, who got 'hunger' for jnAnA,
gathered 'buzzing' around- O, Parrot!-the Silent Feet of
80. The essence of all the 'Words of Instruction', humbly
(sought and) obtained (from BagavAn SrI ramaNA) by many
many ripened souls-O, Parrot!-listen briefly.
81. See 'who I am'; body is not the 'I'; ('I am' is) not
the 'thought'; You are that which 'shines' as the
'Self'-O, Parrot!-(You are) satchidAnandA.
82. If the 'delusion' that springs up as " the
'mind-body' am I ", slips away, the 'sorrow-dream'
(of body-consciousness) will dissipate-O, Parrot!-(then,
there is) 'Knowledge' which is 'Dense-(mass of)Bliss'.
83. The very 'Presence' of the 'Ultimate Teacher'
(Bagavan SrI ramaNA) who stood in the 'Natural State of
Self-Abidance' as 'Everything is the Self alone!'- O,
Parrot!- will 'say without saying'.
84. Abiding as the 'Existence' itself, (BagavAn SrI
ramaNA) appropriately fed the instruction, 'this is the
State of God' into our intelligence-O, Parrot ! - He is
of the Self-Form of 'Knowledge'.
85. He (BagavAn SrI ramaNA) is of the Form of Light, that
shines without the slightest distinction of caste and
religion-O, Parrot!-He is simple for (being approached
86. hindUs, muslims, christians, budDists, and all
(others), praised Him as their own 'Ultimate Teacher'-O,
Parrot!-and soaked themselves in 'Grace'.
87. The mother and even the younger brother, as 'ones' in
the group of devotees, to the Auspicious Feet of the King
(sage ramaNA)-O, Parrot! came and prostrated.
88. Becoming 'niranjanAnandA', giving up home and name,
near sage ramaNA, even the younger brother, O, Parrot!
did 'service-deeds' of 'Grace'.
89. Because of having 'clearly' offered her life and
body, for the 'graceful service' of Bagavan SrI ramaNA-O,
Parrot!-the mother attained to 'greatness'.
90. In the 'last moments' of the mother's 'casting' her
body, lending His Gracious Hand, (Bagavan SrI ramaNA)-O,
Parrot!-granted (her) 'absorption' into the Self.
91. 'mAtruBUtEsar' (Lord of the Form of the Body of the
Mother) is the 'samADi' (tomb) of the mother (of SrI
ramaNA). With the Lord (ramaNA) sitting there (near His
mother's samADi)-O, Parrot!-it became 'ramaNASramam' (the
abode of Sri ramaNA).
92. Offering the auspicious tamil bead garland, of
fragrant alphabets, to (Lord) aruNAcala SivA-O,
Parrot!-SrI ramaNA adjoined (aruNAcala SivA).
93. Together with 'Existence Forty' (40 '4-line' verses
on Existence), also 'Spiritual Instruction undiyAr' (30
'3-line' verses on Spiritual Instruction, ending with the
word 'undIpara', 15 each of Lord SivA and Himself), in
clear tamil language-O, Parrot!-He (SrI ramaNA) gifted to
94. To the thieves who came one night desiring to 'covet'
(the wealth which they expected to find in SrI
ramaNAsramam) He (SrI ramaNA) said 'Have (for yourself)
what is (here with us)'!-O, Parrot!-He (SrI ramaNA) is an
95. To the thieves who hit the body, explaining the help
(they needed), 'Hit also in the other thigh', the one who
thus said-O, Parrot!-was the indescribably calm one (SrI
96. Even to the sinners with evil, He (SrI ramaNA) will
grant 'Divine Grace'; if you need anything as evidence-O,
Parrot!-look at me (saint SrI sADu Aum).
97. The Grace of the Great Lord aruNAcalA alone is the
'avatAr' (descent) of (SrI) ramaNA in tamilnAdu-O,
Parrot!-He (SrI ramaNA) is God alone!
98. Only to prove the resounding statment 'The Self is(!)
different from the body'- O, Parrot!-SrI ramaNA lived.
99. Even the form of the rare killer disease (cancer)
which arose in the left hand (of SrI ramaNA) giving
incomparable suffering-O, Parrot!-is an explanation for
that (the statement that the Self is different from the
100. Even the inexplicable pain and suffering, 'This(!)
is not for me, only for the body'- O, Parrot!-thus He
(Sri ramaNA) showed.
101. When (SrI ramaNA) cast aside the (physical) body at
the age of 70, (there) appeared a 'light' in the sky-O,
Parrot!-(the light) shone and disappeared.
102. He is the Lord creating 'light' at the time of,
taking up and leaving behind the (physical) body-O,
Parrot! (He is) BagavAn (SrI) ramaNA.
103. (SrI ramaNA) Abides forever, never has death. Even
today, in our hearts,- O, Parrot! the One who abides, is
104. Those possessing the manliness of the lack of
identification with the body and possessions-O, Parrot!
are the rightful offspring for satguru (SrI) ramaNA.
105. We are the intelligent children, whom the 'High' SrI
ramaNA begot. We won't fear anyone-O, Parrot! We will win
over by 'Love'.
106. In the bow of 'namO ramaNAya', setting the arrow of
'Who am I?', all the illusion of the mind of inertia-O,
Parrot! we will destroy.
107. There is 'ramaNA' in the 'tongue'. The 'attention'
is on the 'inner' (being). Where is the 'fear' for
'death'?-O, Parrot! We will 'Live' becoming 'Peace'.
108. Say only 'ramaNA'. Abide in the Path of Knowledge.
Even the god of death is not there-O, Parrot! Eveything