The translation, editing and annotations have been done by Robert Butler, T. V. Venkatasubramanian and David Godman.

Lines 1-2

Long live the mantra ‘Namo Ramanaya’,

for the benefit [of all living beings].

Long live the fragrant lotus feet of the True One,

who releases us from [our ignorance]!

The beginning of the work echoes the first two lines of ‘Siva Puranam’:

Long live [the mantra] Nama Sivaya! Long live the feet of the Master!

Long live the feet that never, even for an eye’s blink, leave my heart!

‘Namo Ramanaya’ means ‘Obeisance to Ramana’ and ‘Nama Sivaya’, the sacred mantra of all Saivas, means, ‘Obeisance to Siva’.

3-8

He it was who

as I suffered in the whirl [of birth and death]

forgetting the inescapable reality of the beginningless link

between the head [the jiva] and the foot [the Self],

inspired in me, wretched cur that I was,

the madness of devotion.

He removed the defect of the wandering ego-mind,

shaped me into a comely form

through the purification [of my consciousness],

kindled the flame [of jnana] for my salvation’s sake,

made me perform the fire-sacrifice of jnana

through the observance of devout austerities,

bathed me in his blissful gaze [at the sacrifice’s end]

and became my Lord and Master.

211-12

Praise to the holy feet of the One

who inhabits all human forms,

who, everywhere and at all times

speaks through the mouths of all,

and causes the diverse movements

of their minds!

213-16

He is the peerless Primal One,

the supreme peace of mauna,

who, merging as the Heart within the Heart,

with no trace of the thought ‘I’,

remains merged with each being

through its ‘I’,

existing and shining forth

in all the beings of the world

as their own Self-nature.

217-20

When the ‘I’ thought does not arise,

and I unite [as pure being] with Him,

He remains merged with me

shining out as my very own fullness.

However, the very moment

I raise my head [thinking ‘I’],

to perceive his ancient [form]

he sees my oddness, scorns me,

and conceals himself from me.

221-26

If I then bow down my head and die,

He flourishes within me,

shining his light as before.

Thus, the majesty of the Lord

will shine forth

only before the ‘I’ arises,

and after the ‘I’ subsides.

Who, then, will have the power

to tell of his greatness,

which can only be known

through the God-consciousness

in which the ‘I’ is absent,

and not through the awareness

in which the ‘I’ is experienced?

227-28

Worthless one that I am,

unfit to speak [of his glory],

I shall, by the exalted grace of that Great One,

expound the true nature of Siva-Ramana:

The concluding portion of ‘Ramana Puranam’, a section that runs approximately from line 233 to 540, contains teachings, written by Bhagavan himself, that have never before beenpublished in English. A partial translation of Sri Ramana Sannidhi Murai was published by Sri Ramanasramam several years ago, but it did not contain either Ramana Puranam’ or some of the other longer poems that appeared in the original work.

In the introduction to this translation of ‘Ramana Puranam’ Kanakamma mentioned that Muruganar composed the first two hundred lines and Bhagavan the remaining three hundred. The exact dividing line is no longer known since Muruganar himself took the trouble to obliterate any reference to this division of labour. However, there is a slight change in style from this point on, and this has led the editors to the conclusion that this may be the point at which Bhagavan began his work. Within the portion that we are attributing to Bhagavan (233 to 540) there are a few lines that were written by Muruganar himself after ‘Ramana Puranam’ was first printed in 1938. These were inserted into the text later and published for the first time in the 1974 edition of Sri Ramana Sannidhi Murai. However, these insertions are very minor.

One should remember in the lines that follow that Bhagavan is merely attempting to finish a work that Muruganar began, a work that was intended to praise Bhagavan in a style that resembles that of Manikkavachagar’s ‘Siva Puranam’. For this reason it is quite unlike any of Bhagavan’s other written works.

Bhagavan completed the work in the rather flowery literary style that Muruganar had adopted. He even included several quotations from the Tirukkural because he knew that Muruganar had a great liking for that particular work. ‘Siva Puranam’, the template for this work, is a poem in praise of the divine. There is no philosophy there, nor are there any instructions for sadhana. It is pure panegyric. Though Bhagavan adhered closely to Muruganar’s style of poetry in this composition, he did take the liberty of extending the range of the contents by occasionally introducing philosophical themes, some of which parallel verses he had composed for his own written works. However, since he was aware that the work was intended to be thematically similar to ‘Siva Puranam’, he also included topics that were found in Manikkavachagar’s original text. Overall, though, most of the lines continue the earlier theme – praise of Siva-Ramana.

Some people might think it odd that Bhagavan would complete a poem whose principal theme was praise of himself. However, as the following story by Viswanatha Swami indicates, if Bhagavan ever praised ‘Ramana’, he was actually praising the all-pervading substratum that Ramana had completely identified with:

233-40

You concealed yourself within me,

like the oil within a sesame seed,

so that your presence within me

could not be clearly discerned.

Because of that veiling known as ignorance

the truth within my heart

was cloaked entirely in deep darkness,

and in this condition

the mind somehow turned outwards.

Through the power of multiplicity

which deludes and shows the world

as the five sense perceptions,

my mind, which knows them [objectively] as ‘that’,

became bewildered,

and deeming them [the sense perceptions]

to be profitable, sought them.

241-43

That seeking, evolving itself into desire,

became the seed that engendered

the never-ending succession of births,

bringing into existence the great and evil tree

that is the illusion of birth [and death].

244-47

In my forgetfulness, I became a bird in that tree,

my mind confused by good and evil actions.

Looking around on all sides, in my perplexity,

I repetitively devoured its sweet and bitter fruits in vain,

experiencing again and again

unceasing suffering and enjoyment.

248-54

In this state of disgust, wherein there was not a trace

of clarity within my mind,

the king, who is my very life,

through his grace that is the truth,

free of the feelings of rejoicing and aversion,

appeared as a unique sage

in the city of Arunai

to save me from death,

worthless cur that I was,

and through his compassionate gaze

he revealed to me his holy lotus feet,

infusing me with an abundant, unending flood

of the ambrosia of being-consciousness

so that my mind became still.

255-56

On account of the forgetfulness

arising out of the illusion of maha maya,

they think that they are the body,

their mental faculties subverted.

257-61

Taking the seven forms of birth,

according to their mental pre-dispositions,

they do not conceive an aversion for this body

which reeks of the foul odour

of the three impurities,

but deem it a thing of great worth,

desiring it intensely,

and, propounding fallacious arguments,

commit the error [of taking the body to be ‘I’].

The seven forms of birth were listed in the note to lines 71-4. The three impurities, according to Saiva philosophy, are anava (the ego), maya and karma.

261-64

Though it deceives one

by displaying itself outwardly

with a skin of golden hue,

the body exudes filth from its nine orifices

since what is within it is worm-ridden filth.

265-74

Even for sinners who bathe in the foul sewer-water

that is the love of this body,

bewilderment will subside and be destroyed

through the all-pervading nature of mauna.

They will remain in a state of rapture,

bathing in the vast ocean of unsurpassable bliss

that is the surging flood of absolute perfection

as they stand in your Court, where,

to the sound of your voice, dispensing jnana,

and the clamour of songs of praise,

your standard is raised up

amidst the ceaseless rattle of victory drums.

There, evil and ignorant as I was,

and worse than a dog in my conduct,

you showed me a tenderness

more noble and all-embracing

than that of a mother [for her child],

and subjected me to your rule.

275-76

Destroying in me the [ideas of] ‘I’ and ‘mine’,

you yourself became for me that ‘I’, and that ‘mine’!

277-80

You arose as the majesty of the luminous, supreme,

all-transcending consciousness,

so that the base part of my nature

shrank, out of shame, to the size of an atom!

Then, O Supreme Reality,

you revealed that even that tiny atom

was also false,

as you dwelt in the quintessential purity

of your own Self-nature!

281-82

Radiant Effulgence, that entirely dispels

the profitless, dark ignorance

of the beings of the earth,

who flounder bewildered upon the ocean

of the pairs of opposites –

prosperity and poverty and all the rest!

283-84

Glorious Light, which for jivas

who are caught up in the triad,

ends its delusive power

by revealing it to be a conjuring trick!

The components of the triad referred to here are knower, knowing and known.

285-86

Shining swarupa, remaining alone

as the supreme light of the Self

when [all else] subsides,

through the assertion: ‘Not this’, ‘Not this’,

287-88

 Unique Essence

that cannot be perceived objectively

through the false imaginings

of the flawed mind,

but can only be known

through the perfect consciousness

of Atma swarupa, mauna!

289-91

You are the unmoving reality, the Atma jnana

that rises to bestow an excellence [of clarity]

on the deluding distortions that mask the jiva,

which are merely reflections

upon the mirror of the shaking mind.

Such is your nature!

292-94
You hold maya, which creates the illusion

that this nature does not exist,

totally under your control

such that the awareness of those

who have obtained your grace

does not stir even slightly.

295-96

To those who are deluded

you are non-existent,

not accessible to their faculties

even in the minutest degree.

But to the gaze of the jnani

you are perceived everywhere

as the absolute fullness.

297-98
To those who love you, you are the near one,

to those who do not, you are the far one.

Am I worthy to know

and speak of your noble nature?

299-302

When even the Four Vedas and the Agamas,

rising up arrogantly [to describe your nature],

fell silent, their presumption quelled,

it is indeed an occasion for great mirth

that I should speak of

your glory and distinction, your actions,

the nobility of your attributes,

your name and your fame.

The following somewhat cryptic lines appear in ‘Siva Puranam’:

When the Vedas called you ‘Sire!’you rose up on high, plumbed the depths, and spread far and wide as the Subtle One! The idea behind both these passages seems to be that the Vedas, having presumptuously and

fruitlessly attempted to fathom and explain the Self, finally have to concede that the all-pervading Sivam is beyond the scope of their explanations and descriptions. A few lines later, though, Manikkavachagar states: ‘Beyond speech and mind you [Siva] stand, the Vedas’ essence!’

321-24

All the ancient treatises on jnana

are merely an introductory preface,

enunciated by the learned,

to your book of mauna,

which confers true knowledge.

Are they not therefore alien to true understanding,

those who, even though they have studied all the others,

have lost their connection to that [book of] mauna?

325-30

If a child does something naughty,

it is only fitting that the mother

should tolerate and pardon that misdeed.

Likewise, if there is any misdeed on my part,

done either knowingly or unknowingly,

may you overlook it, thinking it nothing,

and give me your joyful approval.

For the world knows that such is the conduct we display,

one towards the other, that I engage in misdeeds

against your holy feet, and you pardon them.

331-34

You whose holy feet drive out

the black ignorance of maya !

You who are [like] a great cloud,

pouring down the rain of bliss

that is your grace!

You who are the flood of bliss

in the great river of true jnana,

quenching the scorching flames,

so that they flare up no more

from the three kinds of distress

that sorely torment us!

335-38
Ambrosia, delicious to consume!

Great Light, transcending speech!

Mother, you who are an ocean of compassion,

imbued with love’s refreshing sweetness!

Bridegroom, whose feet are like gold,

you who united with my consciousness

within the heart, so that I,

mere dog that I am,

devoid of even one good quality,

might [truly] see!

339-42

Youthful One! Beauteous One!

Lord of jnana, who destroyed

the power of the ego,

which arises through the association

with the filthy body,

so that I was infused

with the clarity of consciousness

that is the luminous nature,

without divisions, of Sivam,

which no one can describe!

303-04

Wish-fulfilling tree of heaven,

who grants your grace with tender love

to all those who adore you,

and sing your praises,

be they dwellers in the lower worlds,

upon earth or in the celestial realms!

305-06

Even if the most insignificant of your devotees

come to possess a desire,

you enable them to be enthroned

in the royal assembly

of the king of the gods.

307-10

However many births were possible,

I have experienced them all and grown weary.

Even if my mind could take birth

in the lofty position of being one of the gods,

beginning with Indra himself,

I would no longer consent to the suffering

and weary lamentation [of birth].

311-14

Even the blackest of crows,

when it alights upon beautiful golden Mount Meru,

is transformed into the form of pure gold.

In just the same way, even those jivas

who are entirely without distinction will,

upon joining the presence of divine consciousness,

one’s own reality, attain by its glorious majesty

the sublime form of the Self and shine.

315-16
[Therefore], my Lord and Master,

may you bestow upon me that mauna,

whose form is the expanse of true jnana,

imprinting that truth upon my heart

so that I no longer perceive myself

as a form of flesh and blood.

317-20
Youthful mauna Guru, you who,

shining as the divine manifestation of God,

at the head of the lineage of Gurus,

reveal the supreme truth,

the unique speech of [mauna]

that is the mind’s source,

which is the mother of all language

but which, unlike the spoken word,

neither appears nor disappears.

This is a reference to Siva appearing as Dakshinamurti and teaching four sages through the medium of mauna, silence. Dakshinamurti is traditionally held to be the original Guru, the founding father of all Guru lineages.

321-24

All the ancient treatises on jnana

are merely an introductory preface,

enunciated by the learned,

to your book of mauna,

which confers true knowledge.

Are they not therefore alien to true understanding,

those who, even though they have studied all the others,

have lost their connection to that [book of] mauna?

325-30

If a child does something naughty,

it is only fitting that the mother

should tolerate and pardon that misdeed.

Likewise, if there is any misdeed on my part,

done either knowingly or unknowingly,

may you overlook it, thinking it nothing,

and give me your joyful approval.

For the world knows that such is the conduct we display,

one towards the other, that I engage in misdeeds

against your holy feet, and you pardon them.

331-34

You whose holy feet drive out

the black ignorance of maya !

You who are [like] a great cloud,

pouring down the rain of bliss

that is your grace!

You who are the flood of bliss

in the great river of true jnana,

quenching the scorching flames,

so that they flare up no more

from the three kinds of distress

that sorely torment us!

335-38
Ambrosia, delicious to consume!

Great Light, transcending speech!

Mother, you who are an ocean of compassion,

imbued with love’s refreshing sweetness!

Bridegroom, whose feet are like gold,

you who united with my consciousness

within the heart, so that I,

mere dog that I am,

devoid of even one good quality,

might [truly] see!

339-42

Youthful One! Beauteous One!

Lord of jnana, who destroyed

the power of the ego,

which arises through the association

with the filthy body,

so that I was infused

with the clarity of consciousness

that is the luminous nature,

without divisions, of Sivam,

which no one can describe!

523-26

For those who, thinking without thought,

‘Whence does the “I” arise?’

so that ‘I’ is destroyed within the Heart,

wherein the ‘I’ does not arise,

have died to the five senses [and the mind]

and dwell steadfastly in the Heart,

their minds become Sivam,

the sanctum sanctorum.

527-28

Yours are the holy feet of Sivam,

the true, the divine,

which you clearly revealed to me

through the power of consciousness [chit sakti]

as I was whirling, through fear, in confusion

amongst imaginary appearances.

529-30

Our Lord! Know that, through all the seven births,

your feet of pure gold,

which are truly worthy to behold,

are the one refuge for us, your devotees!

531-36

‘[Infinite] Eye, you who are the luminous space of supreme love,

a single drop from whose surging ocean

can bring peace to the beings of many diverse worlds!’

For those who declare in this way

and perform true austerities

by focusing their minds, meditating, singing praises,

and offering fulsome daily worship,

their minds become completely clear,

freed from the doubts that beset them

in their powerful delusion,

and through this, the world of liberation

will be nearer to them than this physical world.