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Shloka यो मामजमनादिं च वेत्ति लोकमहेश्वरम् | असम्मूढः स मर्त्येषु सर्वपापैः प्रमुच्यते ||१०-३|| Transliteration yo māmajamanādiṃ ca vetti lokamaheśvaram . asammūḍhaḥ sa martyeṣu sarvapāpaiḥ pramucyate ||10-3|| Translations Dr.S.Sankaranarayan 10.3. Whosoever knows Me as the unborn and beginningless Absolute Lord of the universe, that person, not deluded among the mortals, is delivered from all sins. Shri Purohit Swami 10.3 He who knows Me as the unborn, without beginning, the Lord of the universe, he, stripped of his delusion, becomes free from all conceivable sin....

Shloka अश्रद्दधानाः पुरुषा धर्मस्यास्य परन्तप | अप्राप्य मां निवर्तन्ते मृत्युसंसारवर्त्मनि ||९-३|| Transliteration aśraddadhānāḥ puruṣā dharmasyāsya parantapa . aprāpya māṃ nivartante mṛtyusaṃsāravartmani ||9-3|| Translations Dr.S.Sankaranarayan 9.3. O scorcher of foes ! Having no faith in this Dharma, persons do not attain Me and remain eternally in the circuit of mundane existence, wrought with death. Shri Purohit Swami 9.3 They who have no faith in this teaching cannot find Me, but remain lost in the purlieus of this perishable world....

Shloka श्रीभगवानुवाच | अक्षरं ब्रह्म परमं स्वभावोऽध्यात्ममुच्यते | भूतभावोद्भवकरो विसर्गः कर्मसंज्ञितः ||८-३|| Transliteration śrībhagavānuvāca . akṣaraṃ brahma paramaṃ svabhāvo.adhyātmamucyate . bhūtabhāvodbhavakaro visargaḥ karmasaṃjñitaḥ ||8-3|| Translations Dr.S.Sankaranarayan 8.3. The Bhagavat said The immutable Absolute is the Brahman. Its intrinsic nature is called the Lord of the self. The emitting activity that causes the birth of both the animate and the inanimate is named ‘action ‘. Shri Purohit Swami 8.3 The Lord Shri Krishna replied: The Supreme Spirit is the Highest Imperishable Self, and Its Nature is spiritual consciousness....

Shloka मनुष्याणां सहस्रेषु कश्चिद्यतति सिद्धये | यततामपि सिद्धानां कश्चिन्मां वेत्ति तत्त्वतः ||७-३|| Transliteration manuṣyāṇāṃ sahasreṣu kaścidyatati siddhaye . yatatāmapi siddhānāṃ kaścinmāṃ vetti tattvataḥ ||7-3|| Translations Dr.S.Sankaranarayan 7.3. Among thousands of men, perchance, one makes effort for the determined knowledge. Among those, having the determined knowledge-even though they make effort-perchance one realises Me correctly. Shri Purohit Swami 7.3 Among thousands of men scarcely one strives for perfection, and even amongst those who gain occult powers, perchance but one knows me in truth....

Shloka आरुरुक्षोर्मुनेर्योगं कर्म कारणमुच्यते | योगारूढस्य तस्यैव शमः कारणमुच्यते ||६-३|| Transliteration ārurukṣormuneryogaṃ karma kāraṇamucyate . yogārūḍhasya tasyaiva śamaḥ kāraṇamucyate ||6-3|| Translations Dr.S.Sankaranarayan 6.3. For a sage, who is desirous of mounting upon the Yoga, action is said to be the cause; for the same [sage], when he has mounted upon the Yoga, ietude is said to be the cause. Shri Purohit Swami 6.3 For the sage who seeks the heights of spiritual meditation, practice is the only method, and when he has attained them, he must maintain himself there by continual self-control....

Shloka ज्ञेयः स नित्यसंन्यासी यो न द्वेष्टि न काङ्क्षति | निर्द्वन्द्वो हि महाबाहो सुखं बन्धात्प्रमुच्यते ||५-३|| Transliteration jñeyaḥ sa nityasaṃnyāsī yo na dveṣṭi na kāṅkṣati . nirdvandvo hi mahābāho sukhaṃ bandhātpramucyate ||5-3|| Translations Dr.S.Sankaranarayan 5.3. That person may be considered a man of permanent renunciation, who neither hates nor desires. For, O mighty-armed ! he who is free from the pairs [of opposites] is easily released from bondage [of action]....

Shloka स एवायं मया तेऽद्य योगः प्रोक्तः पुरातनः | भक्तोऽसि मे सखा चेति रहस्यं ह्येतदुत्तमम् ||४-३|| Transliteration sa evāyaṃ mayā te.adya yogaḥ proktaḥ purātanaḥ . bhakto.asi me sakhā ceti rahasyaṃ hyetaduttamam ||4-3|| Translations Dr.S.Sankaranarayan 4.3. The self-same ancient Yoga has been taught now by Me to you on the ground that you are My devotee and friend too. This is the highest secret. Shri Purohit Swami 4.3 It is the same ancient Path that I have now revealed to thee, since thou are My devotee and My friend....

Shloka श्रीभगवानुवाच | लोकेऽस्मिन् द्विविधा निष्ठा पुरा प्रोक्ता मयानघ | ज्ञानयोगेन साङ्ख्यानां कर्मयोगेन योगिनाम् ||३-३|| Transliteration śrībhagavānuvāca . loke.asmina dvividhā niṣṭhā purā proktā mayānagha . jñānayogena sāṅkhyānāṃ karmayogena yoginām ||3-3|| Translations Dr.S.Sankaranarayan 3.3. The Bhagavat said The two-fold path in this world-[the one] with Yoga of knowledge for men of reflection [and the other] with Yoga of action for men of Yoga-has been declared to be one by Me formerly, O sinless one !...

Shloka क्लैब्यं मा स्म गमः पार्थ नैतत्त्वय्युपपद्यते | क्षुद्रं हृदयदौर्बल्यं त्यक्त्वोत्तिष्ठ परन्तप ||२-३|| Transliteration klaibyaṃ mā sma gamaḥ pārtha naitattvayyupapadyate . kṣudraṃ hṛdayadaurbalyaṃ tyaktvottiṣṭha parantapa ||2-3|| Translations Dr.S.Sankaranarayan 2.3. Stoop not to unmanliness, O son of Kunti ! It does not befit you. Shirking off the petty weakness of heart, arise, O scorcher of the foes ! Shri Purohit Swami 2.3 O Arjuna! Why give way to unmanliness? O thou who art the terror of thine enemies!...

Shloka पश्यैतां पाण्डुपुत्राणामाचार्य महतीं चमूम् | व्यूढां द्रुपदपुत्रेण तव शिष्येण धीमता ||१-३|| Transliteration paśyaitāṃ pāṇḍuputrāṇāmācārya mahatīṃ camūm . vyūḍhāṃ drupadaputreṇa tava śiṣyeṇa dhīmatā ||1-3|| Translations Dr.S.Sankaranarayan 1.3. O teacher ! Behold this mighty army of the sons of Pandu, marshalled in a military array by Drupada’s son, your intelligent pupil. Shri Purohit Swami 1.3 Revered Father! Behold this mighty host of the Pandavas, paraded by the son of King Drupada, thy wise disciple....

Summary Ramana Maharshi /rəˈmʌnə məˈhʌrʃi/ (30 December 1879 – 14 April 1950) was an Indian Hindu sage and jivanmukta (liberated being). He was born Venkataraman Iyer, but is mostly known by the name Bhagavan Sri Ramana Maharshi. He was born in Tiruchuli, Tamil Nadu, India. In 1895, an attraction to the sacred hill Arunachala and the 63 Nayanmars was aroused in him, and in 1896, at the age of 16, he had a “death-experience” where he became aware of a “current” or “force” (avesam) which he recognized as his true “I” or “self”, and which he later identified with “the personal God, or Iswara”, that is, Shiva....

Text: स ईक्षतेमे नु लोका लोकपालान्नु सृजा इति ॥ सोऽद्भ्य एव पुरुषं समुद्धृत्यामूर्छयत् ॥ ३ ॥ He thought "These indeed are the are the worlds; I shall create the protectors of the worlds." He gathered the Purusha from out of the waters only and fashioned him. Shankara’s Commentary: Having thus created the four worlds, the places where all living beings were to enjoy the fruits of their action, He, the Lord, thought again, Indeed these worlds, Ambhas etc....

Text: पीतोदका जग्धतृणा दुग्धदोहा निरिन्द्रियाः । अनन्दा नाम ते लोकास्तान्स गच्छति ता ददत् ॥ ३ ॥ pītodakā jagdhatṛṇā dugdhadohā nirindriyāḥ | anandā nāma te lokāstānsa gacchati tā dadat || 3 || 3. (These cows) have drunk water for the last time, eaten grass for the last time, have yielded all their milk and are devoid of vigour. Joyless verily are those worlds; them he attains who gives these. Shankara’s Commentary: How he thought is explained; the epithet Pitodakah and those which follow describe the cows to be given as rewards....

Text: स त्वं प्रियान्प्रियरूपाँश्च कामानभिध्यायन्नचिकेतोऽत्यस्राक्शीः । नैताँ सृङ्कां वित्तमयीमवाप्तो यस्यां मज्जन्ति बहवो मनुष्याः ॥ ३ ॥ sa tvaṃ priyānpriyarūpām̐śca kāmānabhidhyāyannaciketo’tyasrākśīḥ । naitām̐ sṛṅkāṃ vittamayīmavāpto yasyāṃ majjanti bahavo manuṣyāḥ ॥ 3 ॥ 3. Oh Nachiketas, thou hast renounced desires and desirable objects of sweet shape, judging them by their real value; thou hast not accepted this garland of such wealth, in which many mortals sink. Shankara’s Commentary: You, though repeatedly tempted by me, have renounced objects of desires, such as sons, etc....

Text: आत्मानँ रथितं विद्धि शरीरँ रथमेव तु । बुद्धिं तु सारथिं विद्धि मनः प्रग्रहमेव च ॥ ३ ॥ ātmānam̐ rathitaṃ viddhi śarīram̐ rathameva tu | buddhiṃ tu sārathiṃ viddhi manaḥ pragrahameva ca || 3 || 3. Know the atman as the lord of the chariot, the body as only the chariot, know also intelligence as the driver; know the minds as the reins. Shankara’s Commentary: Here a chariot is imagined for the atman, conditioned in Samsara, entitled to acquire knowledge and perform Karma for attaining emancipation and for travelling in Samsara, as a means to reach both....