*Words of Wisdom* - Ramana Maharshi

1. “Unaware of the scriptural affirmation that “Thou Art That” you have gained the state of the Supreme Self. That this has already been gained by you is the conclusive Truth”. Do confirm and assure me by stating so.
2. C: One out of the vast teaming millions attains the Self state. The spiritual journey of such a person is characterized by distaste for worldly life, passionate zeal for deliverance, traditional schooling with a preceptor (gurukula vasam) and gaining four-fold qualifications necessary for realization by rendering service to the preceptor. Guru initiates the devotee at the right time in the mysteries of the ‘Mahavakya’ who then follows strict discipline and after adherence to ‘sravana’(hearing), ‘manana’(reflection and ‘nidhidhyasana’(meditation) for prolonged periods reaches the state of the final beatitude, after facing great difficulties.
3. However Bhagavan, due to divine ordainment graced the world in the human form out of supreme compassion to ferry thousands of fortunate devotees to the shore of release. He never heard from any one - much less was instructed – on the secret content of the ‘mahavakya’ – “Thou Art That”. Untutored in scriptures or an external Guru purely by the grace of Arunachala, Sri Ramana Maharshi attained the highest state almost effortlessly. Even as a youth, in a flash he got firmly anchored in the state of Transcendent quiescence – a state conclusively known to be the final state of Beatitude. Bhagavan is one who became a Brahmajnani (who has gained the knowledge of Brahman) without even being aware of the word “Brahman”. Following the normal tradition of disciple seeking confirmation from the Guru, Bhagavan desires to have an assurance affirming his experience from his Master and Guru Arunachala who is not the other of his Atman.
4. In the line “Blissfully ignorant of the great mahavakya that(tattuvam teriyadu)” the truth “That Art Thou” is reiterated to provide emphasis. In “The truth is this –tattuvam iduven” Bhagavan employs the term “idu”(this) for it has been his most intimate and non-mediated experience(aparoksha)
5. “Arunachala, Thou art beyond the reach and knowledge of all tattuvas and hast gained exaltation beyond compare. Thou, whose exaltation is infinitely great, is this not the Truth of Thee? Alternatively the ‘tattuvas’ include, most importantly, the three forms of light that illumine the gross world like sun, moon and fire, the instruments of knowledge of the jiva and the four subtle instruments within(the antahkaranas). They are mere instruments of perception. And though, are like the revealing light they are incapable of knowing Arunachala. They are all but the perceived and are ordained nature due to their being material, insentient and created. But Arunachala is the sole aparakrita Purusha - Being beyond nature and matter. While Arunachala remains the sole Supreme Self or the Ultimate Seer and all else is seen, asat (non-being) and jada(insentient) and as such in their nature of having to perceive Him in the dual plane, they are the other of Him – the non-dual Sat Cit Ananda. Arunachala remains ‘moveless’ as the Sole perceiving Eye- and ever shines as Being Awareness – yet perceiving them all. They, merely being the perceived (asat) lack existence, thus He remains unperceived by them. This was explained by Bhagavan in the earlier verse “Who can ever know Thee? The eye of the Eye art Thou and without eyes Thou sees, O Arunachala!”
6. “Arunachala, Thou art beyond the reach and knowledge of all tattuvas (all the 24 principles) and hast gained exaltation beyond compare. (Thou, whose exaltation so high) Is this all the Truth of Thee? Is another interpretation proffered. The tattuvas include, most importantly, the three forms of light that illumine the gross world like sun, moon and fire, the instruments of knowledge of the jiva and the four subtle instruments within(the antahkaranas). They are mere instrument of perception. And though, are like the revealing light are incapable of perceiving(knowing) Arunachala. They are all but the perceived and are prakrita(ordained nature) due to their being material, insentient and created. But Arunachala is the sole aparakrita Purusha - Being beyond nature and matter. While Arunachala remains the sole Supreme Self or the Ultimate Seer and all else is seen, asat (non-being) and jada(insentient) and as such in their nature of having to perceive Him in the dual plane, they are the other of Him – the non-dual Sat Chit Ananda. Arunachala remains ‘unmoving’ as the Sole perceiving Eye- and ever shines as Being Awareness – yet perceiving them all. They, merely being the perceived (asat) ceasing to exist, He remains unperceived by them. This was explained by Bhagavan in the earlier verse “Who can ever know Thee? The eye of the Eye art Thou and without eyes Thou sees, O Arunachala