commentary

Gaudapada’s commentary on Mandukya Upanishad with further comments by Tom Das – Chapter 1

~ Tom Das ~ Leave a comment

Tom: Here are most of the verses from Chapter 1 of Gaudapada’s commentary on the Mandukya Upanishad, as translated by Swami Nikhilananda. I have made comments on some of these verses in italicised red. See here for the full text of Gaudapada’s commentary on the Mandukya Upanishad.

See here for my translation of Shankara’s Introduction to this great work.

Translation by Swami Nikhilananda

The Mandukya Upanishad is 12 verses on AUM Mantra. It is often cited as the most important of the Upanishads. Gaudapada’s Karika is a commentary relating to those 12 verses and is one of the most important and authoritative texts in the Advaita Vedanta tradition.

Chapter I [of Gaudapada’s Karika] – Agama Prakarana (The Chapter based on Vedic Testimony)

Mandukya Upanishad – Verses I-VI:

I: Harih Aum! AUM, the word, is all this, the whole universe. A clear explanation of it is as follows: All that is past, present and future is, indeed, AUM. And whatever else there is, beyond the threefold division of time—that also is truly AUM.

Tom: all there is is AUM

II: All this is, indeed, Brahman. This Atman is Brahman. This same Atman has four quarters.

Tom: AUM is Brahman, they are one and the same. Brahman is Atman. It has 4 parts – we will see later that 3 of these 4 parts do not actually exist at all

III: The first quarter is called Vaisvanara (Tom: the waker), whose sphere of activity is the waking state, who is conscious of external objects, who has seven limbs and nineteen mouths and who is the experiencer of gross objects.

IV: The second quarter is Taijasa (Tom: the dreamer), whose sphere of activity is the dream state, who is conscious of internal objects, who is endowed with seven limbs and nineteen mouths and who is the experiencer of subtle objects.

V: That is the state of deep sleep wherein one asleep neither desires any object nor sees any dream. The third quarter is Prajna (Tom: the sleeper), whose sphere is deep sleep, in whom all experiences become unified, who is, verily, a mass of consciousness, who is full of bliss and experiences bliss and who is the door leading to the knowledge of dreaming and waking.

VI: He is the Lord of all. He is the knower of all. He is the inner controller. He is the source of all; for from him all beings originate and in him they finally disappear.

Tom: note that Prajna, or the sleeper or deep sleep, here is characterised as being the source of all maya, the seed of ignorance from which arises all manifestation/duality – ‘He is the source of all; for from him all beings originate and in him they finally disappear.’

Gaudapada’s Karika

1 Visva is all—pervading, the experiencer of external objects. Taijasa is the cognizer of internal objects. Prajna is a mass of consciousness. It is one alone that is thus known in the three states.

Tom: Vivsa is the waker – that which experiences the waking state, taijasa is the dreamer – that which experiences the dream state, and prajna is the sleeper – that which experiences the deep sleep state

2 Visva is the cognizer through the right eye; Taijasa is the cognizer through the mind within; Prajna is the akasa in the heart. Therefore the one Atman is perceived threefold in the same body.

3—4 Visva experiences the gross; Taijasa, the subtle; and Prajna, the blissful. Know these to be the threefold experience. The gross object satisfies Visva; the subtle, Taijasa; and the blissful, Prajna. Know these to be the threefold satisfaction.

5 The experiencer and the objects of experience associated with the three states have been described. He who knows these both does not become attached to objects though enjoying them.

6 Surely a coming into existence must be predicated of all positive entities that exist. Prana manifests all inanimate objects. The Purusha manifests the conscious beings in their manifold forms.

7 Some of those who contemplate the process of creation regard it as the manifestation of God’s powers; others imagine creation to be like dreams and illusions.

8 Those who are convinced about the reality of manifested objects ascribe the manifestation solely to God’s will, while those who speculate about time regard time as the creator of things.

9 Some say that the manifestation is or the purpose of God’s enjoyment, while others attribute it to His division. But it is the very nature of the effulgent Being. What desire is possible for Him who is the fulfillment of all desires?

Mandukya Upanishad Verse VII:

VII: Turiya is not that which is conscious of the inner (subjective) world, nor that which is conscious of the outer (objective) world, nor that which is conscious of both, nor that which is a mass of consciousness. It is not simple consciousness nor is It unconsciousness. It is unperceived, unrelated, incomprehensible, uninferable, unthinkable and indescribable. The essence of the Consciousness manifesting as the self in the three states, It is the cessation of all phenomena; It is all peace, all bliss and non—dual. This is what is known as the Fourth (Turiya). This is Atman and this has to be realized.

Tom: Turiya is here being equated with the Self, Atman, and it is this Turiya that is to be realised: ‘This is what is known as the Fourth (Turiya). This is Atman and this has to be realized’. This Atman is not conscious of the waking, dream or deep sleep state, nor is it mere ordinary consciousness – it is indescribable and it contains no phenomena within it, so states the Upanishad: ‘Turiya is not that which is conscious of the inner (subjective) world, nor that which is conscious of the outer (objective) world, nor that which is conscious of both…It is not simple consciousness…It is the cessation of all phenomena‘

 Gaudapada’s Karika continued

10 Turiya, the changeless Ruler, is capable of destroying all miseries. All other entities being unreal, the non—dual Turiya alone is known as effulgent and all—pervading.

Tom: Turiya ends all suffering, everything other than turiya is unreal

11 Visva and Taijasa are conditioned by cause and effect. Prajna is conditioned by cause alone. Neither cause nor effect exists in Turiya.

Tom: there is no cause or effect in Turiya

12 Prajna does not know anything of self or non—self, of truth or untruth. But Turiya is ever existent and all—seeing.

13 Non—cognition of duality is common to both Prajna and Turiya. But Prajna is associated with sleep in the form of cause and this sleep does not exist in Turiya.

Tom: In both deep sleep and Turiya there is no cognition of duality or cognition of objects – we can see that Gaudapada equates perception of objects with perception of duality. However in deep sleep the Self is not known as there is a cause or seed of ignorance present (the Sanskrit word ‘bija’ used in this verse means both cause or seed). In Turiya this sleep-seed of ignorance is not present.

14 The first two, Visva and Taijasa, are associated with dreaming and sleep respectively; Prajna, with Sleep bereft of dreams. Knowers of Brahman see neither sleep nor dreams in Turiya.

Tom: in Turiya (or for the knower of Brahman or the one who is Self-realised), there is no perception or arising of waking, dream or deep sleep

15 Dreaming is the wrong cognition and sleep the non—cognition, of Reality. When the erroneous knowledge in these two is destroyed, Turiya is realized.

16 When the jiva, asleep under the influence of beginningless maya, is awakened, it then realizes birthless, sleepless and dreamless Non—duality.

Tom: the reality (ie. Self or Turiya) is without birth (objects arising), without sleep, and without dream. ie. the waking, dream and deep sleep states are not present, nor do they arise in reality. So, do they disappear in self-realisation? Let us see…

17 If the phenomenal universe were real, then certainly it would disappear. The universe of duality which is cognized is mere illusion (maya); Non—duality alone is the Supreme Reality.

Tom: this verse is often quoted by itself without the preceding verses, and so misinterpreted. We can see in context that it is saying the following: if the phenomenal universe ever appeared, then it would certainly disappear. However, since the universe is maya, it (paradoxically to the mind) never actually appeared at all. There was only the non-dual Turiya or Self, nothing else. See here for more on this teaching.

18 If anyone imagines illusory ideas such as the teacher, the taught and the scriptures, then they will disappear. These ideas are for the purpose of instruction. Duality ceases to exist when Reality is known.

Tom: The same point is being made again – ie. in truth duality or maya or appearances never actually ever came about. Note that Gaudapada here, like elsewhere, equates appearances with duality.

Mandukya Upanishad – Verses VIII-XI:

VIII: The same Atman explained before as being endowed with four quarters is now described from the standpoint of the syllable AUM. AUM, too, divided into parts, is viewed from the standpoint of letters. The quarters of Atman are the same as the letters of AUM and the letters are the same as the quarters. The letters are A, U and M.

IX: Vaisvanara Atman, whose sphere of activity is the waking state, is A, the first letter of AUM, on account of his all— pervasiveness or on account of his being the first. He who knows this obtains all desires and becomes first among the great.

X: Taijasa Atman, whose sphere of activity is the dream state, is U, the second letter of AUM, on account of his superiority or intermediateness. He who knows this attains a superior knowledge, receives equal treatment from all and finds in his family no one ignorant of Brahman.

XI: Prajna Atman, whose sphere is deep sleep, is M, the third letter of AUM, because both are the measure and also because in them all become one. He who knows this is able to measure all and also comprehends all within himself.

Gaudapada’s Karika continued

19 When it is desired to describe the identity of Visva and the letter A, the chief ground given is the fact that each is the first in its respective sphere. Another reason for this identity is the all—pervasiveness of each.

20 The clear ground for realizing Taijasa as of the same nature as the letter U is the common feature of superiority. Another plain reason for such identity is their being in the middle.

21 The indisputable reason given for the identity of Prajna and M is the common feature that both are the measure. The other reason for such identity is another common feature, namely, that both represent the state of mergence.

22 He who knows for certain the similarity of the three states and the three letters of AUM, based upon their common features, is worshipped and adored by all beings and also is a great sage.

23 Through meditation on A the seeker attains Visva; through meditation on U, Taijasa; and through meditation on M, Prajna. Meditation on the “soundless” brings no attainment.

Mandukya Upanishad – Verse XII:

XII: The Fourth (Turiya) is without parts and without relationship; It is the cessation of phenomena; It is all good and non—dual. This AUM is verily Atman. He who knows this merges his self in Atman—yea, he who knows this.

Tom: like in verse 7, Turiya is again equated with Atman and AUM – it is without any parts, meaning there are no objects that can arise in it, again emphasised by stating it is without relationship – meaning there is no relative ‘truth’ present and it has no relation to objects or phenomena. This is further emphasised when it states ‘It is the cessation of phenomena’, as per verse 7 which states the same. It is all good, meaning it is pure positivity without any negativity whatsoever, without any opposite. It is non-dual, meaning without any time, space, people or objects. It is what you are. Aum Tat Sat. This will be further explained and elaborated upon in the following verses. See here for more on this teaching.

See here for the full text of Gaudapada’s commentary on the Mandukya Upanishad.

Shankara explains some fundamentals of Advaita Vedanta teachings in his introduction to his commentary on the Mandukya Upanishad | Do objects/does the world continue to appear in liberation? Gaudapada

~ Tom Das ~ 23 Comments

Tom: Here in Shankara’s introduction to his commentary on the Mandukya Upanishad and his commentary on Sri Gaudapada’s Karika (ie. Sri Gaudapadas commentary on the same Mandukya Upanishad), Shankara explains some fundamental teachings of vedanta which may (or may not) suprise you!

Throughout, Shankara’s writings are in black whilst my comments are in italicised red.

Shankara gives these same teachings throughout his commentaries, eg. in the Brihadaranyaka Upanishad but also in many other places too. However these teachings are often missed, glossed over or re-interpreted by many current so-called traditional teachers of Vedanta.

The following translation is my own, and I have simplified the language to aid understanding. Below I have also provided the PDF of a more literal translation of this commentary by Shankara on the Mandukya Upanishad from Swami Gambhirananda of Advaita Ashrama (this is the translation that I recommend as it is the most literal of the available translations in English, and so has the smallest amount of distortion and re-interpretation according to the prior beliefs and prejudices of the translator) which you can also read, which states the same as my translation but perhaps using more complex and at times archaic language.

Shankara’s Introduction to his commentary on Mandukya Upanishad

Translated by Tom Das

Invocatory Mantra

Om! O gods, may we hear auspicious words with
the ears; while engaged in sacrifices, may we see
auspicious things with the eyes; while praising the
gods with steady limbs, may we enjoy a life that is
beneficial to the gods.

May Indra of ancient fame be auspicious to us;
may the supremely rich and all-knowing Pisa, god
of the earth, be propitious to us; may Garuda, the
destroyer of evil, be well disposed towards us; may
Brihashpati ensure our welfare.

Om! Shanti! Shanti! Shanti!
(Om! May there be peace! May there be peace! May there be peace!)

Tom: Some say that the Mandukya Upanishad, which is the smallest of the Upanishads consisting only of 12 verses, has no mention of God within it. They clearly have not read the invocatory verses above! Devotion and worship has always been a part of the nondual tradition of Vedanta. Below Shankara will provide 2 more invocatory verses that he has written:

Invocation by Shankara

I bow to that Brahman,
which after having enjoyed the gross objects [in the waking state],
by pervading all the worldly objects through a diffusion of Its rays of unchanging consciousness that embraces all that moves or does not move;
Which after having ‘drunk’ [during the dream state] all the variety of objects, produced by desire and lighted up by the intellect,
And sleeps [in the deep sleep state] while enjoying bliss
and making us enjoy through Maya;
and which is [in liberation] counted as the Fourth from the point of view of Maya,
and is supreme, immortal, and birthless.

Tom: Shankara in his first invocatory verses states that liberation, or Turiya, is called the Fourth state, but that this is only from the point of view of Maya (or ignorance), which admits of the 3 states. In true liberation, the 3 states, which are superimpositions on the Self, do not exist in any way shape or form, so Turiya is actually the Singular Reality and not the Forth state at all. This is explained in more detail later in the text by both Shankara and Gaudapada, and Shankara also explains this in more detail here in the text he wrote called Upadesa Sahasri.

The structure of Shankara’s invocatory verses also mimics the structure of the actual Mandukya Upanishad, which first explains the nature of the 3 states of waking, dream and deep dreamless sleep, before lastly explaining the nature of liberation (see verse 7 of the Mandukya Upanishad here), also known as the Self or Turiya, Turiya literally meaning ‘the fourth’ in Sanskrit. Let us continue with Shankara’s second invocatory verse:

May that Fourth one protect us which,
after having [in the waking state] identified Itself with the universe,
enjoys the gross objects created by the merits (and demerits) of past deeds;
After having [in the dream state] experienced through its own light the subtle objects of enjoyment that are called up by its own intellect;
Which [in deep sleep] withdraws promptly all these into Itself;
and which lastly [in liberation] becomes free from all attributes,
by discarding every distinction and difference [ie. by discarding all phenomenal appearances/objects].

Tom: the implication is that in liberation, there are no appearances of any objects, for these have been cast out, and that the appearance of any objects is tantamount to duality. This is further explained below. Let us read Shankara’s introduction to both the Mandukya Upanishad and to Gaudapada’s Karika:

Introduction to the text by Shankara

The word [or letter] Om is everything [idam sarvam, literally meaning ‘all this’ or ‘all things’]. This will all be explained in the rest of this following text.

The four chapters of Sri Gaudapada’s commentary on the Mandukya Upanishad, that sum up the quintessence of Vedanta, starts with the phrase ‘The word Om is everything…’. Because Gaudapada starts with this phrase, the stated aim and purpose of this text, which we would usually state at the start of any text on Vedanta, should be obvious and need not be stated here. Clearly the aim and purpose of the text is the unfolding of Vedanta.

However, as I am giving a commentary here, I should briefly state the purpose of the text. The text, as it explains the spiritual disciplines that lead to a desired goal, will naturally have an aim and subject matter.

What is the aim of the text? Let me explain: just as a healthy person afflicted by disease will seek a cure for the disease in order to regain the natural state of health, the natural state of being the Self, when afflicted by suffering, will be returned to its ‘natural state of health’ through the cessation of the phenomenal universe of duality.

The aim therefore is the realisation of non-duality. Since the phenomenal world of duality is a creation of ignorance, it can be eradicated through knowledge.

Hence this text aims to reveal the knowledge of Brahman.

Tom: Shankara here is stating that the entire phenomenal world is a creation of ignorance, and that it needs to be eradicated for liberation to occur. This eradication of the phenomenal world can be attained through knowledge of Brahman, which is the same as liberation. The exact nature of knowledge of Brahman is explained later in this commentary here and how to attain this knowledge is explained by Gaudapada here and here.

Compare to Sri Ramana Maharshi when he says in the text Guru Vachaka Kovai in the following verses:

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.

35. Since this world of dyads [knower-known] and triads [perceiver-perceiving-perceived] 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.

[Tom: The illusory ring of fire is a metaphor that Gaudapada himself uses throughout Chapter 4 of Gaudapada’s Karika].

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.

Also compare also to Sri Ramana Maharshi when he writes in the beginning few paragraphs of his work entitled ‘Who Am I?’:

Q. When will the realization of the Self be gained?
A. When the world which is what-is-seen has been removed, there will be realization of the Self which is the seer.

Q. Will there not be realization of the Self even while the world is there?
A. There will not be.

Shankara will now justify his assertions by quoting from the highest scriptural authority in Vedanta, the Upanishads, let us see:

This fact is established by such Vedic texts as:

‘Because when there is duality, as it were, then one-smells something, one sees something…’ and so on (Brihadaranyaka Upanishad II. iv. 14);

‘When there is something else, as it were, then one can see something, on can know something’ (Brihadaranyaka Upanishad IV. iii. 31);

‘But when to the knower of Brahman everything has become the Self, then what should one see and through what? What should one know and through what?” (Brihadaranyaka Upanishad II. iv. 14).

Tom: we can see that Shankara is providing 3 quotes from the Brihadaranyaka Upanishad to back up this assertion, namely that appearances in the world, or perceiving things (apparently) through the senses, is the same as duality, and that all perceptions of the sense organs and all knowledge in the mind ceases with liberation. Now Shankara will summarise the contents of the 4 chapters of Gaudapa’s Karika (commentary) on the Mandukya Upanishad:

That being so, the first chapter explains the meaning of Om based on the traditional teachings [of Vedanta] and helps us to attain the reality that is the Self.

The second chapter aims to rationally prove the unreality of that phenomenal world of duality, on the cessation of which non-duality is attained, just as the reality of the rope is known on the elimination of the illusion of a snake imagined on it.

Tom: Shankara is again stating that non-duality or liberation is attained upon the cessation of the phenomenal world, which is duality, and Shankara gives the example of the rope and snake to justify his claim. We will only see the rope when the wrong-seeing or illusion of the snake (which causes fear and suffering) goes. Compare with Sri Ramana Maharshi when he writes in ‘Who Am I?’:

‘Just as the knowledge of the rope, which is the base, will not be obtained unless the knowledge of the snake, the superimposition, goes, so the realization of Self, which is the base, will not be obtained unless the perception of the world, which is a superimposition, ceases.’

Shankara continues to summarise the contents of the last 2 chapters of Gaudapa’s Karika, and thus ends Shankara’s introduction to the Mandukya Upanishad. If you wish, you can compare my translation of Shankara’s introduction to this wonderful text to the more scholarly translation below by Swami Gambhirananda:

The third chapter aims to rationally establish the truth of non-duality, and to prevent it too from being negated by a similar process of argument.

The fourth chapter seeks to logically refute all the non-Vedic points of view, which are counterproductive to attaining of the truth of non-duality, and which remain concerned with this unreal duality.

Tom: we can see that in the last sentence of his introduction, Shankara is stating that the false teachings, ie. the teachings that do not lead to liberation, keep on coming back to the unreal duality, ie. false teachings keep on wanting to come back to the world of names and form, also known as maya. There is no Maya in the Self, and in truth there never was. This is the doctrine of ajata vada (no creation or no birth) that is famously explained in Gaudapada’s commentary on this Mandukya Upanishad.

The two main ways that the truly liberating teaching is distorted is firstly by stating that we do not need to turn within in order to realise the self, and secondly by stating that once the self has been realised we must turn back towards the world and integrate our newly-found non-dual understanding/ knowledge/ realisation with the world of phenomenal appearances.

Click here to a PDF of the full text as translated by Swami Gambhirananda of Ramakrishna Mission (Advaita Ashrama)

THE SUPREME STATE (according to the Upanishads & Shankara) | Advaita Vedanta

~ Tom Das ~ Leave a comment

When the five organs of perception become still, together with the mind, and the intellect ceases to be active: that is called the Supreme State [Brahma-Vidya or Self Knowledge]

~Katha Upanishad 2.3.10

Shankara’s commentary on this above verse (Katha Upanishad, verse 2.3.10) states the following:

‘At the time when the five senses…, together with the mind…, which is now no longer functioning and thinking, are at rest in the Self alone, after turning away from objects, and with the intellect…no longer engaging with its functioning, that they call the highest state [Brahma-Vidya or Self-Knowledge].’

This is an excerpt from this post which contains more quotes like this

Ulladu Narpadu (40 verses on Reality) with commentary by K. Lakshmana Sarma ‘Who’| Revelation | Sri Ramana Hridayam | PDF download eBook

~ Tom Das ~ 6 Comments

‘Sri Bhagavan [Sri Ramana Maharshi] once remarked that of all the commentaries on Ulladu Narpadu which then existed, Lakshmana Sarma’s Tamil commentary was the best.’

T. N.  Venkataraman

(former president of Sri Ramana Ashram)

Also see: Recommended Reading: Books for Enlightenment, Liberation and Self-Realisation

Many have said that Ulladu Narpadu (The Forty Verses on Reality) is the most important of Bhagavan Sri Ramana’s own written works.

Many have said, including Bhagavan Sri Ramana himself, that K. Lakshmana Sarma’s commentary on Ulladu Narpadu is the best available commentary. It was published under the title ‘Sri Ramana Hridayam’ and later translated into English by K Lakshnama Sarma himself under the title ‘Revelation’.

However many have informed me that they have not been able to locate a copy of this text and so not been able to benefit from it. This here is an attempt to make this text more widely available – I hope it is of benefit to you.

You can download as a PDF it here:

Ulladu Narpadu with commentary by K. Lakshmana Sarma (PDF)

In the version of this text published by Sri Ramana Ashram, the entire commentary was included in a separate section after the verses. I have instead chosen to intersperse the commentary among the verses which I hope aids readability by preventing the reader having to flick back and forth through the text.

Words underlined in the commentary are words that Lakshmana Sarma (LS) himself chose to emphasise and not my own additions.

Throughout I have added a few comments in italiscised blue, but the aim has been to keep my comments to a minimum so the text speaks for itself.

I encourage you to read the text slowly in order to take in the depth of meaning. For most repeated readings will be necessary. And do not forget to put the teachings into practice.

I have seperately written a post in which LS himself explains the meaning of verse 18 of Ulladu Narpadu in greater detail, which may be of interest to you as this verse explains the nature of how the sage sees the world.

The accuracy, veracity and value of this work

Here are some reasons we should take this work to be an accurate and clear reflection of Sri Ramana’s teachings:

1) LS was a devotee of Bhagavan Sri Ramana for more than twenty years.

2) He was one of two people, the other being Sri Muruganar, who had the opportunity to study one-on-one with Bhagavan about the meaning of Bhagavan’s own written works.

3) Moreso, he was the only devotee who received extended and comprehensive instruction from the Master on the subject of Bhagavan’s master-work, Ulladu Narpadu.

4) Bhagavan repeatedly checked LS’s translation of Ulladu Narpadu from the original Tamil into Sanskrit verse by verse, and usually made him change the translation several times until he was satisfied that the meaning had been accurately conveyed. This process went on for 2-3 years.

5) Around 1931 a book purporting to be a commentary on Bhagavan Sri Ramana’s teachings was published. LS was unhappy to see that it had misrepresented Bhagavan Sri Ramana’s teachings. LS sought Bhagavan’s advice and thereafter proceeded to write a commentary on Ulladu Narpadu in Tamil in order that Sri Ramana’s teaching would be correctly understood.

6) This commentary was written and published during Bhagavan’s lifetime and Bhagavan often directed devotees to this particular commentary if they had questions regarding the meaning of the verses.

7) Bhagavan himself said that LS’s commentary was the best one available at the time.

8) Bhagavan personally requested that Ramana Ashram publish this work.

9) LS was a fluent in English, both speaking and writing, and the English translation of this work was done by himself.

The structure of the text

Ulladu Narpadu (40 verses on reality) was written in Tamil by Bhagavan Sri Ramana. K Lakshmana Sarma translated this text into Sanskrit and then wrote a Tamil commentary upon the text under Sri Bhagavan’s guidance which was published in 1936. How this was done has been described both above and below. K Lakshmana Sarma then translated these, namely the Sanskrit verses and his Tamil commentary, into English himself, and this is what is presented here in this text.

!Om Namo Bhagavate Sri Ramanaya!

For the Sri Ramana Ashram translation of Ulladu Narpadu found in the Collected Works of Sri Ramana Maharshi, see here.