Sri Sadhu Om Swamigal

Sri Sadhu 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 therefrom.

Vision of Thakur and Early Approaches to Sri Bhagawan

Sri Arunaachala Ramana Nilayam
This was founded by Sri Sadhu Om Swamigal in Thiruvannamalai.

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 Divine.

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 Thiruvannaamalai.

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.

'Poets' 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.

'Narrating 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.

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].

'Do 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 Bhagawan.

How Sri Bhagwan brings His Devotees into His fold from within and without

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 them.

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 in 1985.

Essence of Saadhanaa

by Saadhu Om Swamigal,
a Great Monk Disciple of Bhagawan Sri Ramana Maharshi

translation from the Tamil by R.K. Shankar

46TH CHAPTER: What to do, for the 'rising (hidden) impressions' to subside?

209: Only 'Self-Attention' can bring about the death of 'body-consciousness'

All growth of thoughts is only because of the reason that,
the unreal feeling of identification that, 'this body is mine',
has become well-soaked and firmly established.
Only by 'enquiry' undertaken with 'attention', is 'death' for it.

210: 'I am the body' thought, causes 'separative-world-and-God-consciousness', leading to sorrow:

If (one) says, 'body is I', '(thought-) crowd' will arise,
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 well:

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 well:

'(I-am-the) gross body impression', as 'subtle' (and) 'causal',
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 of) destruction.

213: Only 'Self-Attention' can destroy the 'I am the body' identification, with respect to 'all kinds of bodies':

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.

49TH CHAPTER: Attend to 'these' in 'Self-Enquiry'

226: Sleep is one experience, when beginning Self-Enquiry

Fearing (on) 'seeing' the
resulting of sleep during
'self-enquiry',
do not give up
'self-enquiry'-this 'sleep'
(is) one aspect in experience,
that 'is' at the beginning of
'self-enquiry'. Give up
'doubt'.

227: Experience the 'one inner consciousness' appearing between 'sleep' and 'wakefulness'

If sleep 'occurs' (while doing
Self-Enquiry), you 'sleep';
soon after waking up from
sleep,
pointedly enter into the
'Self-awareness' with
enthusiasm-
Again pointedly abiding 'like
in that sleep', (and) waking
up,
Experience the 'one inner
awareness', appearing between
these (two states).

228: Repeatedly & Tirelessly, Approach and Abide in the 'I am' Awareness

As you 'practise', 'staying'
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
away'-(and) (you)

without allowing, the
'wakefulness' that 'clutches'
the body-(related)-matter(s),
to (overtake and)spread,

again and again, without the
slightest (trace of)
'tiresomeness', approach (and
abide in)
(the 'I am' awareness).

229: Abide in the 'Waking-Sleep' State of Awareness-Existence

Because 'Awareness' exists,
'this one (state)' is not
'sleep', (and)
Because there is 'absence of
thoughts', it is not 'even
waking'-
Awareness-Existence,
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 the 'Appropriate'
Pursuit

In (my) saying, 'again and again approach',
why (I) picked up (this matter), and stated,
as to who this 'Chit' was,

is because,

until the impression,
('rising' by) 'leaving' this (Chit), (and)
'removing' (us from our abidance in this Chit),
subsides,

(it) appears (to be) like 'coming' (and) 'going',

only (to) love (and) attempt (to approach this Chit),
is the 'appropriate' pursuit.

231: Adjoining of the 3 States, to the Natural State of the Self, is no harm

When, because of this habit (of Self-Enquiry),
the 'Natural State' of 'Existence-Awareness',
will 'always' be perceived, as the 'Inescapable Nature' (of oneself),
(then) even by the 'adjoining' of 'sleep', 'dream' or 'wakefulness',
(to the Natural State of the Self) there is no harm.

232: Abide in 'Self-Awareness' without even the Initiative 'I am trying'

For one 'leaning and firmly abiding' in the endless 'self-awareness',
(In and) through the three states, (there is) 'only one state'.
Complete, without even the (mental modification of the) 'initiative' that 'I am trying', that only is 'Abidance', (which is) Natural. Stay (in It).

50TH CHAPTER: Attempt leaving an interval

233: Suddenly Turning Inward, to Look at one's own Self, is Penance and Yoga

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 'Inner Eye',
'see' (understand) that he does not 'see' the 'Inner Eye',
'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 calculation,
'together-for-hours',
without 'swerving' from
'Self-Seeking',
to drag and bind the
'running-mind',
daring(ly) persist(ing) in
(the) 'single-effort', will
not 'endure'.
'Break', 'Break', (and) 'Try
Again'.

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
and then,
if (you) 'Turn Inward
Successively',
Each (Effort of Self-Enquiry)
will 'Acquire Speed'.

237: 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
God',
(which was) Awaiting (there,
Inside) without
'Forgetfulness',
Will get Submerged (there, in
the Self),
Without Returning Again (to
Body-Consciousness).

'Time' element in practising 'Self-Enquiry'

from 'Saadhanaa and Profession' (p. 219). by Sri Saadhu Om Swaamigal, in His Book, 'The Essence of Saadhanaa'

Translated by R.K. Shankar

After sitting (down) for
(practising) 'self-attention',
turning the 'attentive power'
on our
'existence-consciousenss', it
is enough to make it stay
there only for 1-2 minutes.

Then, when it (the attentive
power), slips away from
'self-attention', after
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
'self-attention'.

Now, the mind will engage
itself for 1-2 minutes in
'self-attention', with a bit
of enthusiasm.

Then, stopping the 'effort'
for 1 minute and relaxing,
again focus on
'self-attention'.

By the self-attention that is
thus attempted after
intervals, it becomes
conducive for each effort to
get freshness and a new
strength.

PARROT-EYE-VISION OF THE LIFE OF SRI RAMANA

by Sri Sadhu Om Swamigal
translation from Tamil by R.K. Shankar

Introduction 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 Aum."

On July 13, 2001, he submitted the final verse. They are translations from Tamil of the composition of his Guru, Sri Sadhu Om Swamigal.

Shankar writes, "Saint SrI sADu Aum attained mahAsamADi on 4-4-1985. These verses were published in a book form on 4-4-1986."

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

Andrew Macnab:
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.

Shankar:
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 understanding.

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
RK Sankar

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 narrating).

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) (for them).

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' (gets) 'destroyed'.

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 doubt.

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 born.

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 salutations!

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 Light!

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 miracle!

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) complete yOgi.

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 Light.

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 within Him.

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 awareness'.

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 'I-I'.

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 sweetness?

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 scolding?

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 word/(s) uttered.

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 reaching aruNAchalam).

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-odd years).

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 the letter).

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 (to
tiruvaNNAmalai).

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 towns.

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 Grace.

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 aruNAcalam.

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
mind-stuff).

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 seeking it).

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 places).

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, 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 individual souls.

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 to Him).

79. Those of good penance, who got 'hunger' for jnAnA, gathered 'buzzing' around- O, Parrot!-the Silent Feet of SrI ramaNA.

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 by) servant-devotees.

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 the world.

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 'incomparable grantor'

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 ramaNA).

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 body).

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 (SrI) ramaNA.

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 is 'ramaNA'.

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