This benedictory verse is adapted from the Yoga Vasishtha-5.8.12.

In this Tamil verse, as in its Sanskrit original, all the eight grammatical cases except the vocative case are used with reference to the Reality, namely the locative case (in which), the genitive case (of which), the ablative case (from which), the dative case (for which), the instrumental case (by which), the nominative case (which indeed) and the accusative case (that Self).

Note: This verse was adapted by Sri Bhagavan from verse 9 of Sri Adi Sankara’s Moha Mudgara. Sri Bhagavan used to say, “sat-sanga means association (sanga) with the Reality (sat). The reality is Self. The sage (jnani) who knows and abides as Self, is also the Reality. In other words, sat-sanga means either to attend to and abide as Self through the enquiry ‘Who am I?’ or to associate with a sage, who has realized Self and who is thus an embodiment of the Reality.

By association with a sage, the power of right discrimination is kindled in the mind, one’s attachments and desires are thereby removed, and thus it becomes easy for one to turn the mind inwards and to know and abide in the motionless state of Self. Therefore Sri Bhagavan concludes this verse by saying, “cherish their association”, which are words not found in the Sanskrit original and freshly added by Bhagavan.

Note: This verse is adapted by Sri Bhagavan from a Sanskrit verse beginning, “Na tatguroh na sastrarthat…”.

Explanatory note: Just as a hand-fan may be put aside when the cool breeze is blowing, so all observances or niyamas such as fasting, performing worship or puja, doing japa, practicing meditation or dhyana, and so on, may be discarded when one has gained association with a Sage or Sadhu.

Gaining association with a Sadhu does not only mean living in His physical presence. Since the sadhu is one who abides as Self, the Reality (sat) His bodily presence is not necessary. If one has true love for a sadhu and sincere faith in Him, then one has truly gained His association, whether or not one has ever lived in His physical presence. Refer to Day by Day with Bhagavan, 9-3-1946, where Sri Bhagavan explains that mental contact or association with a Jnani is best, and that, since the Guru is not the physical form, the opportunity of gaining contact or association with Him remains even after the passing away of His physical form.

Note: The word ‘heat’ (tapam) may here be taken to mean not only physical heat but also the heat of mental anguish

Note: Since the power of holy waters and of images of deities is derived from and dependant upon the intensity of the devotees faith, devotion and bhava, they can bestow purity upon immature souls only very gradually. But just as fire will burn even those who do not believe it, so the self-luminous power of the gracious glance of the Jnani, who abides as the real Self, will transform even the hearts of those who have no faith in Him.

This Verse is adapted from Srimad Bhagavatam, 10.48.31 Verses 3, 4 and 5 were composed by Sri Bhagavan for Chellamma. Refer to Day by Day (14-9-46) and Letters p.354 to 355, where two slightly different versions are recorded about how Sri Bhagavan came to compose those three verses. Verses 1 and 2, which are also on the subject of sat-sanga, were composed by Sri Bhagavan on two other occasions under circumstances which are not now known.

Note: This verse is a translation of Sri Adi Sankara’s Eka sloki.

Note: One day in 1915 a devotee named Jagadiswara sastri started to compose a Sanskrit verse beginning with the words. ‘Hridaya-Kuhara-Madhye’, (In the centre of the Heart cave), but finding that he was unable to proceed any further to express in verse form the idea which he had in mind, he implored Sri Bhagavan to complete the verse for him. Sri Bhagavan accordingly completed the verse and wrote underneath ‘Jagadisan’, thereby indicating that the ideas in the verse were those of Jagadiswara Sastri and not His own. Some years later, at the request of some Tamil devotees who did not know Sanskrit, Sri Bhagavan translated this verse into Tamil, and the Tamil version, which is given above, was later added in the Anubandham.

Note: As said in the previous verse, that which exists and shines in the heart as ‘I’ is Brahman or Self. This verse further defines that ‘I’, which is the real first person consciousness, as being amala or devoid of adjuncts, which are impurities, and achala or devoid of thoughts, which are movements of the mind. On the other hand, when this first person consciousness which rises mixed with adjuncts in the form of the thought ‘I am this body’, it is the ego the cause of bondage. Therefore liberation, which is the real state of Self, is the state and in which one abides as the Self alone, having destroyed the rising ego.

The teaching given in this verse is that liberation, which is the destruction of the ego, will be attained only when one keenly scrutinizes and knows the true nature of the consciousness which exists and shines within one as ‘I’, the adjunctless and thought free knowledge of one’s own existence. Thus in this verse Sri Bhagavan clearly reveals that, of the two paths mentioned in the previous verse, the path of scrutinizing and knowing the true nature of the consciousness ‘I’ alone will bestow liberation, which is the state of self-abidance.

This verse is adapted from verse 46 of Devikalottara – Jnanachara-Vichara-Padalam, while verse 25 of Anubandham is adapted from verse 47 of the same work. Soon after composing these two verses, Sri Bhagavan translated all of the eighty-five verses of the Jnanachara-Vichara-Padalam into Tamil verses, and while doing so He made fresh translations of verses 46 and 47. The following is the fresh translation of verse 46: which means, “what consciousness (chit) is (shining as) the form of ‘I’ (the real Self) in the Heart-lotus and is pure (nirmala) and motionless (nischala) – know that, that consciousness alone will bestow the bliss of liberation (mukti-sukham) by destroying the rising ego.”

Sri Bhagavan first composed this verse in Sanskrit on Tuesday 20th September 1927, and translated it into Tamil on the same day.

Note: In continuation of the previous two verses, in this verse Sri Bhagavan teaches the true import of the ancient Vedantic revelation, “The body is not ‘I’. Who am I? He is I” (deham naham koham soham). In the first two lines He establishes the truth that the body (deham) is not ‘I’ (naham) by giving two reasons, namely (1) that the body is insentient and therefore has no sense of ‘I’ (that is, it has no consciousness of its own existence), and (2) that our existence is experienced as ‘I am’ even in deep sleep, where the body is not known and therefore does not exist. In the third line He teaches that the means whereby one can realize this truth is to abide as Self by enquiring ‘Who am I?’ (koham), and in the last line He reveals that what results from such enquiry is the experience ‘He is I’ (soham). Thus He teaches that ‘the body is not I’ (deham naham) is the initial viveka understanding with which the practice is to be commenced, that ‘Who am I?’ (koham) is the actual method of practice, and that ‘He is I’ (soham) is only the final experience and not the method of practice, as it is often mistaken to be.

This verse was composed sometime around the year 1930.

Explanatory paraphrase: Who is truly born? He alone is truly born and he alone is truly living, who has become firmly established in his own source, the real Self, by scrutinizing ‘What is the source from which ‘I’ rose as a limited individual?’; He is ever-living, having transcended birth and death; He is the Lord of Sages and is ever new and fresh.

Note: The first two sentences of this verse are an original composition of Sri Bhagawan, while the last sentence is a translation by Him of verse 84 of Vivekachudamani. Refer to verses 4 to 7 of Sadhanai Saram, in which the import of this verse is elucidated.

Note: Sri Bhagavan first composed the last two lines of this verse as a kural venba meaning, “Know that destroying the feeling ‘I am the body’ is death without dying, knowledge, renunciation, liberation and bliss” and He later added the first two lines to make the verse into a venba.

Refer verses 847-848 of Guru Vachaka Kovai.

When one enquiries (thus), (the ego or individual ‘I’ will be found to be non-existent, and) without ‘I’ (the individual who has those four defects) they (the defects) never exist. (when the ego and all its defects are thus found to be ever non-existent, it will be realized that) remaining as the (defectless) Self, alone is the truth (that is, it will be realized that the truth is that we have never had any of those four defects, for we always exist and shine as the everdefectless Self).

Note: The four defects, namely karma or action performed with a sense of doership, vibhakti or absence of love for God, viyoga or separation from God, and ajnana or ignorance of the true nature of God, all exist only for ‘I’, the ego or individual. But if one scrutinizes the nature of this individual ‘I’ by enquiring ‘Who am I?’, it will be found to be non-existent. When the ego is thus found to be non existent, all these four defects will also be found to be ever non-existent, because without the ego they can never stand, and thus the truth that we always remain as the ever defectless Self, will be revealed. Hence, since the aim of the four yogas, namely karma yoga, bhakti yoga, raja yoga and jnana yoga, is only to remove these four defects, and since when one enquires ‘Who am I, the individual for whom these defects exist?’ the truth is revealed that all these four defects are ever non-existent; by one’s enquiring thus one is truly fulfilling the aim of all the four yogas.

Verse 10 of Upadesa Undiyar may also be referred to here.

Note: People who make efforts to attain sakti and siddhis do so only because of their ignorance of the truth that all the actions of their mind, speech and body are functioning only due to the power of the Presence of Self.

Also refer Guru Vachaga Kovai 168 and 169.

Note: Since God alone is in truth bearing all the burdens of each and every soul in the world, it is wise for us to surrender ourselves entirely to Him and to live happily free from all cares and anxieties. If, instead of thus surrendering everything to Him, we imagine that we are bearing our own small burden, we will suffer needlessly, like a man who, though travelling in a train, continues to carry his own small luggage on his head instead of placing it down on the train.

When it is so foolish for us even to imagine that we are bearing our own small burden, how much more foolish will it be if we imagine that we have to bear the burdens of other people or of the whole world? Therefore, in order to show what a foolish mockery are the efforts of those people who wish to reform or rectify the world, in this verse Sri Bhagavan compares them to a gopuram-tangi.

Just as the gopuram-tangi does not in fact support even a small portion of the tower, but is itself supported by the tower, so the individual soul, who is a spurious and unreal entity, does not in fact sustain even a small part of the world’s burden, but is himself sustained only by God.

The word gopuram-tangi literally means ‘tower-bearer’ and is a name given to the sculptured figures which stand near the top of a south Indian temple-tower and which seem to be making strenuous efforts to support the upper portion of the tower; by extension, the word gopuram-tangi is commonly used to mean a person who has an immoderate sense of self-importance and who believes that on himself alone everything depends).

Note: The above two verses are translated from the Malayalam version of Ashtanga Hridayam, a standard work on ayurvedic medicine in Sanskrit and Malayalam.

It is to be noted that the description of the spiritual heart given in these two verses is not the absolute truth, but is true only from the standpoint of ignorance (ajnana), in which the body and world are taken to be real. In Upadesa Manjari, chapter two, in answer to the ninth question, “What is the nature of the heart?”, Sri Bhagavan says, “Although the scriptures (srutis) which describe the nature of the heart say thus (quoting the above two verses), in absolute truth it is neither inside or outside the body.”

In Maharshi’s Gospel, Book Two, Chapter four, Sri Bhagavan explains that the Heart is in truth pure consciousness which has no form, no ‘within’ or ‘without’, no ‘right’ or ‘left’, and that from this absolute standpoint no place can be assigned to it in the body. But He then goes on to say, “But people do not understand this. They cannot help thinking in terms of the physical body and the world…..It is by coming down to (this) level of ordinary understanding that a place is assigned to the Heart in the physical body”.

That is to say, so long as the body is felt to be ‘I’, a place can be experienced in the body as the rising place of the mind or ego, the feeling ‘I am the body’, and that place is “two digits to the right from the centre of the chest”. It is only from this point in the body that the feeling ‘I’ begins to spread throughout the body as soon as we wake up from sleep, since on the relative plane this point is the place from which the feeling ‘I’ rises in the body, and since in actual truth, the reality from which this feeling ‘I’ rises is only the Heart or Self, this point in the body is said to be the place or seat of the Heart.

In order to make clear that the description of the heart given in the above two verses is not the absolute truth about the heart, Sri Bhagavan subsequently translated some verses from Yoga Vasishtha, which are now included in this work as verses 21 to 24, in which the real nature of the spiritual heart is described.

Note: This verse was adapted by Sri Bhagavan from verses 59 and 62 of chapter 19 of Prabhulingalila as Tamil work by Turaimangalam Sivaprakasa Swamigal. These verses contain the teachings which the Sage Allama Prabhu gave to Goraknath, a siddha and hatha yogi who believed that he had attained immortality by so perfecting his body that it could not be destroyed.

[For summary of the story of Allama Prabhu and Gorakhnath as told by Sri Bhagavan refer to (1) Crumbs from His Table pp 36-39, (2) Talks p.30 and (3) At the Feet of Bhagavan pp. 63-66].

The soham bhavana referred to in this verse is not mere mental repetition or manisika japa of the thought ‘I am He’, but is the thought-free inner clarity of conviction, that which shines in the heart as ‘I’ is the supreme reality. “….having made the mind subside in the heart and having given up the sense of ‘I’ in the body and so on, when one motionlessly enquires, abiding as one is with the enquiry ‘Who am I who exist in the body?’, the sphurana ‘I-I’ will subtly appear. One should abide with the motionless conviction (nischala bhavana) that that atma-swarupa ‘I’ is itself the paramatma swarupa which shines as everything and as nothingness also, everywhere and without the difference ‘outside’ and ‘inside’. This itself is called soham bhavana” says Sri Bhagavan in Vichara Sangraham (Chapter 6, Brahma-vidya).

In this verse Sri Bhagavan reveals how the practice of such soham bhavana, if correctly understood and applied, can lead to the experience of Self-knowledge. That is, if by the strength of the conviction ‘I am I’ gained through the constant remembrance ‘The reality which shines in the heart as “I” alone is I’, one abides as that reality, which is the mere existence-consciousness ‘I am’, instead of rising as a separate individual in the form of the feeling ‘I am this body’, then the sun of Jnana will shine forth swallowing the darkness of ajnana, which is the attachment to the perishable body as ‘I’.

Verse 21 is adapted from Yoga Vasishtha 5.78.32 and 33 (first line).

Note: The real spiritual Heart is not a place in the limited body, but is only the timeless, placeless and unlimited Self, whose form is the pure consciousness ‘ I am’. Though this real Heart is said to exist both inside and outside, it is in truth that which exists devoid of all such distinctions as ‘inside’ or ‘outside’, because these distinctions exist only with reference to the body, which is itself unreal. The following simile will illustrate this point.

Let us suppose that a pot made of ice is immersed deep in the water of a lake. Now where is the water? Is it not wrong to say that the water is either only inside the pot or only outside the pot? Is it not both inside and outside? In actual fact, the pot itself is truly nothing but water. Therefore, when water alone exists, where is the room for the notions ‘inside’ and ‘outside’? Likewise, when the Heart of Self alone exists, there is truly no room for the notions that it exists either inside or outside the body, for the body itself does not exist apart from Self. Refer here to verses 3 and 4 of Ekatma Panchakam, in this book.

This verse is adapted from Yoga Vasishtha 5.78.34 and 35.

This verse is adapted from Yoga Vasishtha 5.78.36 and 37.

Note: After reading verse 28 of Ullada Narpadu, some aspirants wrongly conclude that it is necessary to practice some technique of breath-control (pranayam) in order to be able to harness the mind and turn it inwards to know its source, the Heart or real Self. However, in this present verse Sri Bhagavan clearly reveals that it is not necessary to practice any special techniques of breath-control, because the breath or prana will subside automatically when one fixes the mind in the Heart through Self-attention. Refer here to the eighth chapter of The Path of Sri Ramana – Part One, where this point is explained in more detail.

This verse is adapted from Yoga Vasishtha 5.78.38.

Note: When the consciousness ‘I’ rises mixed with adjuncts as ‘I am this’ or ‘I am that’, it is the ego, mind or individual soul; but when the same consciousness ‘I’ remains devoid of all adjunct as mere ‘I am’, it is Siva, the supreme reality or Self. Since all attachments beginning with the dehabhimana or attachment to the body because of the mixing of the adjuncts with the pure consciousness ‘I’, and since adjuncts become mixed with the consciousness ‘I’ only because of one’s failure to keenly scrutinize and know that pure consciousness as it is, in this verse it is taught that one should destroy all attachments by meditating with love upon the pure adjunctless consciousness ‘I’, having the firm conviction that, that consciousness is Siva.

This meditation upon the pure consciousness ‘I’, which is Self-attention is “the sadhana of fixing the mind in the pure Heart, which is of the nature of consciousness” mentioned in the previous verse. Only by this sadhana will all the vasanas, which are the attachments accumulated in the mind, be destroyed entirely. Verse 9 of this work may again be read here. Unless we attend keenly to the pure consciousness ‘I’, which shines devoid of impurities in the form of upadhis and devoid of movement in the form of thoughts, the destruction of the vasanas, which is the state called liberation, cannot be attained.

As mentioned in the note to verse 9 of this work, the above verse is adapted from verse 47 of Devikalottara – Jnanachara-Vichara-Padalam. The following is the fresh translation of verse 47 which Sri Bhagavan made while translating the whole of the Jnanachara-Vichara-Padalam into Tamil verses:

Which means, “By uninterruptedly meditating with love, ‘What one exists as the form of consciousness (chitrupa) which is devoid of all adjuncts (upadhis) – that Siva is I’, you should destroy all attachments.

Note: “All the states” mentioned at the beginning of this verse may mean all the states of consciousness such as waking, dream and sleep, or all the conditions of life such as youth, old age, health, sickness, wealth, poverty, fame, ill-fame, joy, suffering and so on. All these different states or conditions are based only upon the feeling ‘I am this body’, ‘I am so-and-so’, I am an individual being’. “The supreme state devoid of unreality” mentioned in the same sentence is the state of Self-abidance, which is completely devoid of that unreal feeling ‘I am this body’.

“That outlook” mentioned in the second half of this verse is the true outlook (drishti) in which Self is experienced as the sole reality underlying the appearance of the world and of all the various states, and conditions.

This verse is adapted fromYoga Vasishtha 5.18.20 and 23.

This Verse is adapted from Yoga Vasishta 5.18.24 and26.

Note: The Atma-jnani is not merely an incarnation of any particular God; The Jnani is Jnana itself, and hence. He is the reality of all Gods such as Agni, Indra, and Lord Siva.

Since the Jnani burnt ignorance (ajnana) to ashes, He is Himself the fire of knowledge (jnanagni). And since, having given up the identification with the body, which is limited by time and subject to death, He shines as the timeless and deathless Self, He is Himself Lord Siva, the destroyer of time (kalakalan) and the killer of death.

Since the Jnani has conquered the senses, through which the appearance of the universe is projected, He has in truth conquered the whole universe. Therefore, since there is no power in the entire universe greater than the power of the Jnani’s firm Self-abidance, His self-abidance is described as the thunderbolt of knowledge (jnana-vajrayudha).

Note: This verse is adapted from Yoga Vasishtha 5,76,20:

This verse is adapted from Yoga Vasishtha 5.56.13 and 14.

Note: The body and mind of a Jnani appear to be real only in the wrong outlook of ajnanis, who mistake themselves to be a body and mind. In the true outlook of the Jnani, who experiences himself as the space of mere consciousness, ”I am”, the body and mind are completely non-existent. Therefore, since the states of activity, namely waking and dream, the state of absorption (nishta) and the state of sleep are all states which pertain only to the body and mind, they are not at all known to the Jnani, just as the moving, standing and unyoked states of a cart are unknown to someone who is asleep in the cart.

Note: The three states which we now experience, namely waking, dream and deep sleep, are merely unreal appearances.

The only state which truly exists is the state of wakeful sleep, (jagrat-sushupti) that is, the state in which we remain ever awake to the real self and ever asleep to the unreal world of multiplicity. The scriptures refer to this one truly existing state as the ‘fourth’ (turiya) only for the sake of those who experience the unreal three states, and only with the intention of making them understand that it is something quite different from those other three states. But when this real state is experienced, the unreal three states will be found to be completely non-existent, and hence it will be known that this real state is not really the fourth state but the only existing state. For this reason the scriptures also refer to this truly existing state as ‘that which transcends the fourth’ (turiyatita).

Note: Refer to the note to verse 38 of Ulladu Narpadu, where the meaning of the terms agamya, sanchita and prarabdha is explained. These three karmas can exist only so long as there exists an individual to do and to experience them. Hence, when the ego or mind, which is both the doer of actions and the experiencer of their fruits, is destroyed by self-knowledge (atma-jnana), all the three karmas will become non-existent. Therefore, when it is said in some scriptures that prarabdha remains to be experienced by the Jnani, whose ego has been destroyed, it should be understood to be merely a superficial reply given to the questions of those who are unable to understand that the Jnani is not the body and mind and who consequently ask, “If there is no karma for the Jnani, how does he eat, talk, work and so on?” Since prarabdha is to be experienced only by the body and mind, which are non-existent in the true outlook of the Jnani, there is for Him no prarabdha to be experienced.

Sri Bhagavan first composed the last two lines of this verse, “know that just as no wife will remain unwidowed when the husband dies, all three karmas will vanish (when) the doer (is destroyed)”, as a summary of verse 1145 of Guru vachaka kovai. Later, in June 1939, when Sri Bhagavan decided to include this verse in Ulladu Narpadu – Anubandham, He composed and added the first two lines of this verse.

Note: The attachment to endless book-knowledge and the pride which results from such knowledge, are a far greater obstacle to the subsidence of the ego than the attachment which an ordinary person has, towards his wife and children.

Note: The writings of destiny or prarabdha, can be destroyed for ever only by destroying the ego, the experiencer of prarabdha. The only purpose of reading the letters of the scriptures is to learn the path by which one can destroy the ego, and to strengthen in one the liking to destroy the ego. Therefore those who have no intention to destroy the ego learning the letters of the scriptures will be of no use. Instead of attaining the egoless state of self abidance, such people will only attain the proud state of being able to repeat whatever they have learnt like a sound – recording machine.

(Therefore) know that, that from which they are saved is not (only) one (evil, but many).

Note: This verse is composed on the same lines as verse 277 of Naladiyar, an ancient tamil work consisting of 400 venbas on moral conduct.

Note: Among the three desires, namely the desires for relationships, possessions and praise, it is the desire for praise that is most difficult to renounce. Even though one has renounced the desire for relationships and the desire for possessions, regarding them as mere straw, if one falls a prey to the desire for being praised or appreciated by others, it is very diffucult to renounce it. Therefore, of all the evils which threaten to befall people of vast learning, it is the desire for praise and fame which is the most dangerous. Refer here to Sadhanai Saram verses 102 to 109.

This verse was composed by Sri Bhagavan for K.V. Ramachandra Aiyar.

Note: The desire for being praised and the dislike of being disparaged, which are two sides of one coin, can be overcome perfectly only when one knows and abides as Self. So long as the ego, the ‘I am the body – identification survives, one cannot but be affected in some way or other when one is praised or disparaged. See ‘Sri Ramana Sahasram’ verse 168. But in the non-dual state of self-abidance, in which the ego or individuality has been destroyed, one does not experience any sense of otherness-that is, one does not feel any such distinction as ‘This is me, that is someone else’ – and hence if one is praised or disparaged by ‘others’ it is as if one is praised or disparaged by oneself. In other words, since the Jnani knows that He alone exist, His perfect equanimity cannot be distrurbed even in the least by either praise or disparagement.

Note: Non-duality (advaita) is the experience in which it is clearly known that all forms of duality such as the mind, body and world are completely non-existent, and that self, the existence-consciousness ‘I am’, alone truly exists. Therefore, since action can be done only in the state of duality, in which the mind and body seem to exist, it is impossible to put non-duality into action. If anyone imagines that he can put non-duality into action, it is clear that he has no true experience of non-duality.

Even though one may go to Brahma-loka and say to Brahma, “You and I are one”, even though one may go to Vishnu-loka and say to Vishnu, “You and I are one”, and even though one may go to Siva-loka and say to Siva, “you and I are one”, one should never say to the Guru, “you and I are one.”

Why? Because although as an individual one may attain the power to create, sustain and destroy the universe, which are the functions of Brahma, Vishnu and Siva respectively, one can never attain the power to destroy the ignorance of others, which is the role of the Guru.

Even when the Guru has bestowed the experience of non-duality upon a disciple, thereby destroying his individuality and making him one with Himself, such a true disciple will ever continue to pay due respect and honour to the name and form of the Guru, because so long as separate individuals, each having a body and mind of his own, the differences between them will seem to exist.

Therefore, even the disciple who has known the Reality, and who thus experiences in the heart that he is one with the Guru, will always behave outward as a humble slave of the Guru, thereby setting a worthy example for other disciples to follow.

This verse was composed by Sri Bhagavan on 16th February 1938 and is a translation of verse 87 of Sri Adi Sankara’s Tattvopadesa.

Note: Since verses 9, 25 and 40 of this Anubandham were originally composed by Sri Bhagavan as a separate three verse poem it is fitting to read these three verses together. “If the ego, which is the embryo, comes into existence, everything (the entire world of duality) will come into existence.

If the ego does not exist, everything will not exist, (Hence) the ego itself is everything——” says Sri Bhagavan in verse 26 of Ulladu Narpadu. Therefore, when the ego is destroyed by self-knowledge, all forms of duality – the mind, body and world – will cease to exist, and the non-dual real self, whose form is Existence Consciousness-Bliss, alone will remain. Such is the final and established conclusion of all Vedanta, as confirmed by the experience of Bhagavan Sri Ramana.