Guru Vachaka Kovai is widely considered to be the most authoritative, reliable and comprehensive collection of the verbal teachings of Sri Ramana Maharshi. Here is what Ramana Ashram states about the Guru Vachaka Kovai in the foreword of their publication of it:

‘[Guru Vachaka Kovai] provides the most precise, systematic and authoritative exposition of Sri Bhagavan’s teaching, explaining step by step the theory, the practice and the experience of jnana, the Truth supreme which is Being as Life Eternal, Pure Awareness, Perfect Bliss. Thus, the most comprehensive collection of the Maharshi’s sayings is Guru Vachaka Kovai.’

I have selected the following verses, as recorded by Sri Muruganar, using the version translated by Michael James. 

Bold text has been added by myself for emphasis, and I have included a few comments from Sri Sadhu Om when further explanation may be helpful. As usual my own comments are added in italicised red – I hope they are of benefit.

May these verses illuminate the path for earnest seekers of realisation!

I prostrate to Bhagavan Sri Ramana Maharshi, from whose lips these teachings graciously fell, and also to Dearest Muruganar who faithfully recorded these jewels

I bow to Sri Ramana, the Lord Himself, whose Grace is ever-present everywhere

I give myself unto dear Bhagavan, whose light shines as the Self within our Heart, whose true form is Pure Consciousness, Silence, the Sadguru (True Teacher) within and without

! Om Namo Bhagavate Sri Ramayana Om !

Introduction

The Self is ever-attained:

8. The benefit of this Light of Supreme Truth is the understanding that there is not the least thing such as ‘attainment’, since the Supreme Self is the Ever-Attained One Whole. Thus the mental wanderings caused by striving towards Dharma, Artha, and Kama are also removed.

Sri Sadhu Om: Up till now the shastras [scriptures] have prescribed, as the rightful goals of human life, the following four aims:

-Dharma: the practice of righteous social duties.
-Artha: the acquisition of wealth through righteous means.
-Kama: the satisfaction of desires within righteous limits.
-Moksha: liberation, the natural state of abiding as Self.

This work, The Light of Supreme Truth shows us now that the first three worldly aims are futile and transitory, and thus it removes our wandering mental efforts to attain them. We may however still think, “Is not mental effort at least needed to obtain Moksha?” but again this Light shows us the meaninglessness of striving to ‘attain’ Self, which is ever-attained, and instead it recommends the cessation of all mental activity, thereby fixing us in the eternal, motionless and ever-attained State of Self.

The unreality of the world

The world does not exist:

23. The Realised who do not know anything as being other than Self, which is absolute Consciousness, will not say that the world, which has no existence in the view of the Supreme Brahman, is real.

28. O aspirants who hide yourselves away fearing this world, nothing such as a world exists! Fearing this false world which appears to exist, is like fearing the false snake which appears in a rope.

87. Self appearing as the world is just like a rope seeing itself as a snake; just as the snake is, on scrutiny, found to be ever non-existent, so is the world found to be ever non-existent, even as an appearance.

The world only appears to exist due to ignorance/maya/mind:

34. The deceptive I-am-the-body idea alone makes the world, which is an appearance of names and forms, seem real, and thereby it at once binds itself with desires [for the world].

35. Since this world of dyads and triads appears only in the mind, like the illusory ring of fire formed [in darkness] by whirling the single point of a glowing rope-end, it is false, and it does not exist in the clear sight of Self.

‘Dyads’ refers to seer/seen or perceiver/perceived or knower/known, ie. subject/object; ‘triads’ refers to seer/seeing/seen or perceiver/perceiving/perceived or knower/knowing/known, ie. subject/verb/object. Ramana is stating that this division of the world into dyads or triads only appears due to ‘the mind’, ie. ignorance.

Another way of stating the above is that the world/ego/ignorance only exists due to a lack of self-enquiry/self-attention:

156. The reason for our mistake of seeing a world of objects in front of us is that we have risen as a separate ‘I’, the seer, due to our failure to attend to the vast perfection of Self-Consciousness, which is our Reality.

36. O worldly-minded man who is unable to understand the wise reasoning and the teachings of Sages about the Supreme Knowledge, if properly scrutinised, this big universe of delusion is seen to be nothing but the illusive play of the vasanas [mental tendencies] within you.

ie. like a dream, the world is merely a projection of the mind and is unreal, also see below:

84. All that is perceived by the mind was already within the heart. Know that all perceptions are a reproduction of past tendencies now being projected outside [through the five senses].

40. How does this false and villainous vast world, that cheats and ravages the minds of all people [except the wise], come into existence? Because of no reason other than our own mistake in falling away from, instead of clinging to, Self-attention.

ie. the world is created through ignorance, ie. it is maya, see below:

55. The appearance of this world, like the illusory appearance of a dream, is merely mental and its truth [therefore] can be known correctly only by the Supreme Consciousness that transcends Maya, the mind.

Ignorance is not real and never existed:

86. Do not ask, “Why does Self, as if confused, not know the Truth that It is Itself which is seen as the world?” If instead you enquire, “To whom does this confusion occur?”, it will be discovered that no such confusion ever existed for Self!

87. Self appearing as the world is just like a rope seeing itself as a snake; just as the snake is, on scrutiny, found to be ever non-existent, so is the world found to be ever non-existent, even as an appearance.

100. Although Guru Ramana taught various doctrines according to the level of understanding of those who came to Him, we heard from Him that ‘Ajata’ alone is truly His own experience. Thus should you know.

Sri Sadhu Om: ‘Ajata’ is the knowledge that nothing – neither the world, soul nor God – ever comes into existence, and that ‘That Which Is’ ever exists as IT is.

The body

The body, being part of the world, is also a non-existent illusion:

97. The body exists only in the view of the mind, which is deluded and drawn outwards by the power of Maya. In the clear view of Self, which is a single vast Space of Consciousness, there is no body at all and it is therefore wrong to call Self ‘Dehi’ or ‘Kshetrajna’ [the owner or knower of the body]

Kshetra means ‘field’ and ‘jna’ is the root of the verb ‘to know’, so kshetrajna means ‘knower of the field’. These terms were used by Sri Krishna in Chapter 13 of the Bhagavad Gita when he explains to Arjuna that the body is the ‘kshetra’ or field but what we really are is the knower of the body/field, kshetrajna. Here Bhagavan Ramana Maharshi goes one step further by stating that the idea of kshetra and kshetrajna or deha (body) and dehi (owner of the body) are too just dualistic ideas of the mind. Whilst they are useful teachings at one level, these dualistic notions are ultimately more ignorance.

B1. Give up thinking that the loathsome body is ‘I’. Know Self, which is eternal Bliss. Cherishing the ephemeral body as well as trying to know Self is just like using a crocodile as a raft to cross a river.

[Tom – compare to: ‘Whoever seeks to realise the Self by devoting himself to the nourishment of the body, proceeds to cross a river by catching hold of a crocodile, mistaking it for a log.’ Shankara, Vivekachudamani, verse 84]

126. Instead of attending to Sat-Chit-Ananda, the subtlest, which is beyond the reach of speech or mind, to spend one’s life attending merely to the welfare of the gross body is just like drawing water with great difficulty from a well in order to water some useless grass [instead of paddy].

127. Those who take to the petty life, mistaking the body as ‘I’, have lost, so to speak, the great life of unlimited Bliss in the Heart, which is ever waiting to be experienced by them.

The ego

The ego is another illusory phenomena, a ‘picture on the screen’:

159. The life of the filthy ego, which mistakes a body both as ‘I’ and as ‘my place’, is merely a false imagination seen as a dream in the pure, real, Supreme Self.

160. This fictitious jiva, who lives as ‘I [am the body]’, is also one of the pictures on the screen.

Happiness is not in the world

We all want to be happy; the easy way is to attend to the Self, ie. self-attention, which is the noble path of self-enquiry; the difficult way (that doesn’t work) is to attend to the world, ‘the field of the five senses’:

72. Longing for a tiny grain of pleasure, people toil so hard using the mind to plough the field of the five senses, but they never wish for the flood of Bliss which is the fruit that comes by ploughing the Heart, the Source of the mind, with [simple] Self-attention. Ah, what a wonder!

Do not seek happiness in the world – you will ‘drown’ in maya:

128. Not knowing that the world in front of them brings only great harm, those who take it to be real and a source of happiness will drown in the ocean of birth and death, like one who takes hold of a floating bear as a raft.

74. Only when the world’s allurement is lost will true Liberation be possible [and its allurement cannot be lost unless it is found to be unreal]. Hence, to try to foist reality upon this world is to be just like an infatuated lover who tries to foist chastity upon a prostitute.

Note, the above notion that we have to lose our allurement with the world may seem difficult, but by merely attending to the Self, as outlined below, dispassion (vairagya) towards the world and love for Self/Bhagavan will naturally develop:

The only true practice/teaching

The only true way is to attend to the Self. This means to turn within, away from phenomenal objects and towards the Subject-Self. This is Jnana (knowledge), this is Dhyana (meditation), this is Bhakti (devotion/love):

175. The only worthy occupation is to thoroughly absorb the ego by turning Selfward and, without allowing it to rise, to thus abide quietly, like a waveless ocean, in Self-Knowledge, having annihilated the delusive mind-ghost, which had been wandering about unobstructed.

Do not attend to objects – attend to the subject!

186. O miserable and extroverted people, failing to see the seer, you see only the seen! To dissolve duality by turning inwards instead of outwards is alone Blissful.

Do not attend to objects – how? By attending to the Subject-Self!

187. O mind, it is not wise for you to come out [in the form of thoughts]; it is best to go within. Hide yourself deep within the Heart and escape from the tricks of Maya, who tries to upset you by drawing you outwards.

189. Since it is only the notion of duality that spoils Bliss and causes misery, to avoid yielding to the attractions of that notion and to thus arrest all chitta vrittis is alone worthwhile.

‘Chitta’ means mind or consciousness and ‘vritti’ means ‘wave’. Chitta vrittis are therefore the various waves or modulation of our consciousness such as thoughts and perceptions. The famous phrase ‘yoga chitta vritti nirodha’ occurs in Verse 2 of Chapter 1 of Patanjali’s Yoga Sutras. Here Patanjali, the so-called Father of Yoga defines what yoga is. It roughly translates as ‘Yoga means stilling the modulations of consciousness’ or ‘Yoga means to still the mind’

190. O people, not knowing that Shiva is dwelling within you, you fly about like birds from one holy place to another [seeking His Darshan]. Consciousness, when abiding still in the Heart, is the Supreme Shiva.

This above verse refers to those spiritual seekers who, not realising that the True Teacher, Shiva, is within us, go from one teacher to another, from one holy place to another, instead of simply Being Still/Being What You Are/Attending to the Self.

Now Ramana will tell us how we can protect ourselves from the clutches of Maya:

191. The ship would be destroyed by the storm if its sails were spread outside, but it is safe when its anchor is sunk deep into the sea. Similarly, if the mind were sunk deep in the Heart instead of being spread outside, that would be Jnana.

What is true heroism?

192. To arrest the mind – which tries to rush outwards – securely within, is the truly heroic act of the ripe aspirant who wants to see the Supreme Lord in the Heart.

In the above verse ‘securely within’ implies that the mind has turned within towards the Self and is made to rest ‘securely’ there. This is further made clear in the next verse:

193. When the mind [ie. the ego’s attention] which wanders outside, knowing only other objects [2nd and 3rd persons] – begins to attend to its own nature, all other objects will disappear, and then, by experiencing its own true nature [ie. Self], the pseudo-‘I’ will also die.

The above verses described the path using the language of the path of Knowledge (Jnana). Below we will see this is also the path of devotion and love (Bhakti):

204. A peaceful attitude, together with a ‘silent-flow’ of mind towards undeviating abidance in Self, Sat-Chit, is the best worship of Shiva.

205. Saint Markandeya survived death by conquering even Yama, and lived beyond his destined time. Know, therefore, that death can be overcome by worshipping Shiva, the death-killer.

The message here that in worshipping Shiva we can overcome our karma and destiny just as Saint Markandeya overcame Yama, the Lord of Time and Death

291. If one wants to be saved, one is given the following true and essential advice: just as the tortoise draws all its five limbs within its shell, so one should draw the five senses within and turn one’s mind Selfward. This alone is happiness.

Compare with Bhagavad Gita 2.58: ‘One who is able to fully withdraw the senses from their objects, just as a tortoise withdraws its limbs into its shell, is established in Divine Knowledge’.

Here, once again, the method to attain Self-Realisation, which is perfect infinite eternal Happiness, is made clear:

293. Having known for certain that everything which is seen, without the least exception, is merely a dream, and that it [the seen] does not exist without the seer, turn only towards Self – Sat-Chit-Ananda – without attending to the world of names and forms, which is only a mental conception.

The ‘only raft’, meaning the only way:

294. Attention to one’s own Self, which is ever shining as ‘I’, the one undivided and pure Reality, is the only raft with which the jiva, who is deluded by thinking “I am the body”, can cross the ocean of unending births.

297. Do not wander outside, eating the scorching sand of worldly pleasures, which are non-Self; come home to the Heart where Peace is shining as a vast, everlasting, cool shade, and enjoy the feast of the Bliss of Self.

Pay homage to the Guru, to Bhagavan Ramana! How? Let us see:

319. One’s merging into the Heart – through the enquiry into the nature of the ego, which is a delusion in the form of mind – is the right worship of the Lotus-Feet of the supreme Mouna-Guru, who is beyond the mind.

Here the path of enquiry and devotion are shown to be the same One Path

Conduct in the world

The advice given is to live your life as a normal and ethical person in the society you find yourself in:

82. It is not right for the Wise One to behave improperly, even though He has known all that is to be known and attained all that is to be attained. Therefore, observe the code of conduct which is befitting to your outward mode of life.

Self-Realisation

296. Having annihilated the delusive mind which always dwells upon worldly things, having killed the restless ego, and having completely erased the worldly vasanas, shine as Shiva, the pure Consciousness Itself.

In Self-realisation there is no sense of being a separate individual:

122. Whatever high and wonderful state of tapas one may have attained, if one still identifies oneself with an individuality, one cannot be a Sahaja-Jnani [i.e. One in the State of Effortlessness]; one is only an aspirant of, perhaps, an advanced stage.

Duality, or ‘the world’, which is ignorance and maya, disappears upon realisation of the Self:

114. When the limited light [which is used to project pictures on the cinema screen] is dissolved in the bright sunlight [which enters the cinema], the pictures also will disappear instantaneously. Similarly, when the limited consciousness [chittam] of the mind is dissolved in supreme Consciousness [Chit], the picture show of these three prime entities [God, world and soul] will also disappear.

If the above is true, why do religions talk of these three (ie. God, the world and the individual soul)?

115. Thus, since the Truth of the Source is One, why do all religions [and sometimes even Sages] start their teachings by at first conceding that these three prime entities are real? Because the mind, which is tossed about by objective knowledge, would not agree to believe in the One unless the Sages condescended to teach It as three.

True Knowledge vs intellectual knowledge

133. Enquiring, “Who is this ‘I’ that has learnt all these arts and sciences?”, and thereby reaching the Heart, the ego vanishes along with all its learning. He who knows the remaining Self-Consciousness is the true Pandit; how can others who have not realised It be Pandits?

Pandit is a word often used to describe a scholar who is well versed in all of the scriptures and in interpreting them in a logical way, but who does not necessarily Know the Self. Here Ramana redifined the word Pandit to be only he who Abides as the Self.

134. Those who have learnt to forget all that was learnt, and to abide within, are alone the Truth-Knowers. Others, who remember everything, will suffer with anxiety, being deluded by the false samsara.

141. After knowing that the purport at the heart of all scripture is that the mind should be subdued in order to gain Liberation, what is the use in continuously studying them? Who am I?

144. To be freed from ignorance by mere studies is as impossible as the horns of a horse, unless by some means the mind is killed and the tendencies are thus completely erased by the blossoming of Self-Knowledge.

145. For the jiva’s weak and unsteady mind, which is ever wavering like the wind, there is no place to enjoy bliss except the Heart, its Source; the study of scriptures is, for it, like a noisy shandai [a cattle fair].

Desire and security

149. The experience of Vedanta is possible only for those who have completely given up all desires. For the desirous it is far away, and they should therefore try to rid themselves of all other desires by the desire for God, who is free from desires.

150. The Wise, who know that all worldly experiences are formed by prarabdha alone, never worry about their life’s requirements. Know that all one’s requirements will be thrust upon one by prarabdha, whether one wills them or not.

Prarabdha refers to one’s destiny, which Ramana says will play out regardless of what one wills. Therefore worry not.

Summary verses

293. Having known for certain that everything which is seen, without the least exception, is merely a dream, and that it [the seen] does not exist without the seer, turn only towards Self – Sat-Chit-Ananda – without attending to the world of names and forms, which is only a mental conception.

294. Attention to one’s own Self, which is ever shining as ‘I’, the one undivided and pure Reality, is the only raft with which the jiva, who is deluded by thinking “I am the body”, can cross the ocean of unending births.

297. Do not wander outside, eating the scorching sand of worldly pleasures, which are non-Self; come home to the Heart where Peace is shining as a vast, everlasting, cool shade, and enjoy the feast of the Bliss of Self.

296. Having annihilated the delusive mind which always dwells upon worldly things, having killed the restless ego, and having completely erased the worldly vasanas, shine as Shiva, the pure Consciousness Itself.

! Om Namo Bhagavate Sri Ramayana Om !