{"id":6572,"date":"2026-09-05T10:11:35","date_gmt":"2026-09-05T16:11:35","guid":{"rendered":"https:\/\/freddieyam.com\/wordpress\/?p=6572"},"modified":"2026-09-05T15:47:34","modified_gmt":"2026-09-05T21:47:34","slug":"translating-suri-nagamma-letter-182","status":"publish","type":"post","link":"https:\/\/freddieyam.com\/wordpress\/translating-suri-nagamma-letter-182\/","title":{"rendered":"Translating Suri Nagamma, letter 182, with an AI"},"content":{"rendered":"

Rico and I talked in comments the other day about letter 179 in the English edition of Letters from Sri Ramanasramam<\/i> by Suri Nagamma. <\/p>\n

We agreed that the letter is hard to understand. I thought the English translation, which was done by Suri’s brother D.S. Sastri, is probably garbled, so I asked a state of the art AI (Claude Fable 5.1) to compare Suri’s Telugu to her brother’s English. Sure enough, the English version contains a number of mistakes including omission of a sentence in a crucial paragraph.<\/p>\n

I discussed the original Telugu letter at length with the AI, talking about the meaning and asking about Telugu words that play a critical role in conveying the meaning but don’t translate straightforwardly or unambiguously into English. I asked it to make a glossary of those words. This conversation forced the AI to think carefully about translation issues.<\/p>\n

Then I asked it to translate the letter into English. More discussion followed, including more questions about exact word meanings and requests for changes from me. Then I showed the translation to a different state of the art AI, ChatGPT Sol 5.6, and asked it to flag mistakes and suggest improvements. It didn’t find any mistakes but it suggested a few changes which I discussed with the first AI. We decided to incorporate some of the suggestions but reject others. <\/p>\n

The glossary and translation go together. To link them, I asked the AI to put every Telugu glossary word in brackets in the translation.<\/p>\n

Included below:<\/p>\n

1. New translation<\/a>.
\n2. Glossary that accompanies the new translation<\/a>.
\n3. Telugu text<\/a>.
\n4. Published English translation by Suri’s brother, D.S. Sastri<\/a>.<\/p>\n

This letter is number 179 in the English edition but according to the blog from which I obtained the Telugu text, it’s 182 in the Telugu edition.<\/p>\n

An important caveat: I obtained the Telugu text from a blog (linked below). I don’t know whether it’s an accurate copy of Suri’s book. The AI tells me that the blog text contains several typos which doesn’t induce much confidence.<\/p>\n

I’m writing this post to inspire other people to try this sort of thing. I learn more from the discussions with the AIs than from the resulting translations. One thing that helps a lot is asking them to make a hyper-literal translation, although I didn’t do it in this case.<\/p>\n

I’m putting my name first in the new translation’s byline to emphasize to anyone who tries this that you can’t just ask an AI to translate this kind of text. If you do that you’ll get crap. You need to go through a process like I described above of talking with the AI about the text in a fairly deep way to make it think, and asking detailed questions about its drafts, causing it to produce a series of revisions.<\/p>\n

New translation by Freddie and Claude Fable 5.1<\/h3>\n

Letters from Sri Ramanasramam, Number 182
\nThe Path of Love \u2014 28 April 1948<\/p>\n

This morning at eight a young Tamil man approached Bhagavan and asked, “Swami, loving [pr\u0113mi\u00f1cu<\/i>] God [daivam<\/i>] is a good thing, isn’t it? Why shouldn’t one go by the path of love [pr\u0113ma-m\u0101rgam<\/i>]?”<\/p>\n

Bhagavan, taken aback, said: “Who said you shouldn’t? You can. But there is one thing. The moment you say ‘loving’ [pr\u0113mi\u00f1ca\u1e6dam<\/i>], haven’t you [t\u0101nu<\/i>] and God [daivam<\/i>] become two? But you [t\u0101nu<\/i>] are not one thing and God [daivam<\/i>] another. So ‘loving’ [pr\u0113mi\u00f1ca\u1e6dam<\/i>] just means one has greater love [pr\u0113ma<\/i>] for oneself [tanayand\u0113 tanaku<\/i>]. That is what the illustration of how the self is valued [\u0101tma-priyatva<\/i>] in the Vasudeva Mananam<\/i> explains, moving inward step by step [antar\u0101ntara<\/i>].<\/p>\n

“To a man, wealth is what he values [priyam<\/i>]. He values his son more than his wealth; his body more than his son; among the senses, his eye more than his body; his life [pr\u0101\u1e47am<\/i>] more than his eye; and the self [\u0101tma<\/i>] more than his life [pr\u0101\u1e47am<\/i>] [priyamainavi<\/i>]. How so? If a son commits some crime and the king’s officers are ready to punish him, the parents can’t bear it and hand over everything in the house as a bribe to get him released. So the son is valued [priyam<\/i>] more than wealth. Now suppose they won’t release the offending son for bribes and say, ‘We’ll let him go only if you submit yourself in his place.’ The father won’t agree; he says, ‘I have nothing to do with this boy,’ and gets himself out of it. So the body is valued [priyam<\/i>] more than the son.<\/p>\n

“If the king’s men set out to put out the eyes of any man who has committed a crime, he submits his body to punishment and tries to save his eyes. So the senses are valued [priyam<\/i>] more than the body. And if the king’s men are not satisfied with the senses and set out to cut off his head, he agrees to give up the senses. So life [pr\u0101\u1e47am<\/i>] is valued [priyam<\/i>] more than the senses. In the same way, a man who longs for the bliss [\u0101nandam<\/i>] of the self [\u0101tm\u0101nandam<\/i>] will agree even to give up his life [pr\u0101\u1e47am<\/i>]. To him the self [\u0101tma<\/i>] is valued [priyam<\/i>] more than life [pr\u0101\u1e47am<\/i>].<\/p>\n

“Therefore, knowing [ne\u1e5fugu<\/i>] oneself [tananu<\/i>] as the self [\u0101tma<\/i>], whose very nature is to be valued [priya-r\u016bpam<\/i>], is itself what loving [pr\u0113mi\u00f1ca\u1e6dam<\/i>] God [daivam<\/i>] is. You [t\u0101nu<\/i>] want to love [pr\u0113mi\u00f1cu<\/i>] God [daivam<\/i>] in order to be happy [sukham<\/i>], don’t you? You yourself [t\u0101nu<\/i>] are happiness [sukham<\/i>], and happiness [sukham<\/i>] itself is God [daivam<\/i>]. Then whom is there to love [pr\u0113mi\u00f1cu<\/i>]? Love [pr\u0113ma<\/i>] itself is God [daivam<\/i>].”<\/p>\n

“That is exactly why I’m asking, Swami, whether one may worship [bhaji\u00f1cu<\/i>] God [bhagavantu\u1e0du<\/i>] by the path of love [pr\u0113ma-m\u0101rgam<\/i>],” the questioner said.<\/p>\n

“Yes! That’s what I’m telling you. Love [pr\u0113ma<\/i>] is God’s very nature [bhagavat-svar\u016bpam<\/i>]. Saying ‘this isn’t pleasing [priyam<\/i>] to me, that isn’t agreeable [pr\u0113makaram<\/i>] to me,’ if you throw out [t\u014dsiv\u0113yu<\/i>] everything, good [manci<\/i>] and bad [ce\u1e0d\u1e0da<\/i>] alike, whatever remains \u2014 that is your own [tana<\/i>] nature [svar\u016bpam<\/i>]. That is pure love [pr\u0113ma<\/i>]. Call that real love [pr\u0113ma<\/i>] God [bhagavantu\u1e0du<\/i>], call it the self [\u0101tma<\/i>], call it whatever you like: that is bhakti<\/i>, that is j\u00f1\u0101na<\/i>, that is everything,” said Bhagavan.<\/p>\n

Someone else said, “What you have just said means: throw out [t\u014dsiv\u0113yu<\/i>] your love [pr\u0113ma<\/i>] for the bad things [dur-vi\u1e63aya<\/i>] and the good things [sad-vi\u1e63aya<\/i>] that show up inside and outside, and love [pr\u0113mi\u00f1cu<\/i>] only God [\u012b\u015bvaru\u1e0du<\/i>]. But will the thought of throwing them out [t\u014dsiv\u0113yu<\/i>] ever arise, saying ‘this isn’t pleasing [priyam<\/i>], that isn’t pleasing [priyam<\/i>]’? Only after experiencing everything can one throw it out [t\u014dsiv\u0113yu<\/i>], no?”<\/p>\n

“That’s true. That’s why, to throw out [t\u014dsiv\u0113yu<\/i>] the bad [ce\u1e0d\u1e0da<\/i>], you have to love [pr\u0113mi\u00f1cu<\/i>] the good [manci<\/i>]. In the end, since even that shows up as an obstacle, that good [manci<\/i>] has to be thrown out [t\u014dsiv\u0113yu<\/i>] too. But first you must love [pr\u0113mi\u00f1cu<\/i>] the good [manci<\/i>]. Love it [pr\u0113mi\u00f1cu<\/i>], and then reject it [nirasi\u00f1cu<\/i>]. When everything is thrown out [t\u014dsiv\u0113yu<\/i>] that way, what is left is you yourself [t\u0101n\u0113<\/i>]. That is true love [pr\u0113ma<\/i>]. To those who know the secret of that love [pr\u0113ma-rahasyam<\/i>], the whole world appears as nothing but love [pr\u0113ma-mayam<\/i>],” said Bhagavan, and fell silent.<\/p>\n

New translation glossary by Freddie and Claude Fable 5.1<\/h3>\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n
English<\/th>\nSource word<\/th>\nMeaning<\/th>\n<\/tr>\n<\/thead>\n
God<\/td>\n\u0c26\u0c48\u0c35\u0c02 daivam<\/span><\/td>\nImpersonal; open to a nondual reading. Bhagavan’s word throughout.<\/td>\n<\/tr>\n
\u0c2d\u0c17\u0c35\u0c02\u0c24\u0c41\u0c21\u0c41 bhagavantu\u1e0du<\/span><\/td>\nPersonal. The first questioner’s word, echoed by Bhagavan.<\/td>\n<\/tr>\n
\u0c08\u0c36\u0c4d\u0c35\u0c30\u0c41\u0c21\u0c41 \u012b\u015bvaru\u1e0du<\/span><\/td>\nPersonal. The second questioner’s word only.<\/td>\n<\/tr>\n
love<\/td>\n\u0c2a\u0c4d\u0c30\u0c47\u0c2e pr\u0113ma<\/span><\/td>\nordinary love; also covers devotion. Not a technical term<\/td>\n<\/tr>\n
valued, pleasing<\/td>\n\u0c2a\u0c4d\u0c30\u0c3f\u0c2f\u0c02 priya<\/span><\/td>\nIn the letter, means both what one prefers when forced to choose and what is pleasing.<\/td>\n<\/tr>\n
self, yourself, himself, etc.<\/td>\n\u0c06\u0c24\u0c4d\u0c2e \u0101tma<\/span><\/td>\nSanskrit loan; carries Vedanta associations<\/td>\n<\/tr>\n
\u0c24\u0c3e\u0c28\u0c41 t\u0101nu<\/span><\/td>\nnative pronoun; everyday “oneself.” Bhagavan’s usual word<\/td>\n<\/tr>\n
moving inward step by step<\/td>\n\u0c05\u0c02\u0c24\u0c30\u0c3e\u0c02\u0c24\u0c30\u0c3e\u0c32\u0c41\u0c17 antar\u0101ntara<\/span><\/td>\nMeans both “step by step” and “inner within inner”<\/td>\n<\/tr>\n
happiness<\/td>\n\u0c38\u0c41\u0c16\u0c02 sukham<\/span><\/td>\neveryday well-being<\/td>\n<\/tr>\n
bliss<\/td>\n\u0c06\u0c28\u0c02\u0c26\u0c02 \u0101nandam<\/span><\/td>\nthe Vedanta term for the bliss of the self<\/td>\n<\/tr>\n
life<\/td>\n\u0c2a\u0c4d\u0c30\u0c3e\u0c23\u0c02 pr\u0101\u1e47am<\/span><\/td>\nbreath, the life-force \u2014 not “one’s life story”<\/td>\n<\/tr>\n
nature<\/td>\n\u0c38\u0c4d\u0c35\u0c30\u0c42\u0c2a\u0c02 svar\u016bpam<\/span><\/td>\nwhat a thing really is<\/td>\n<\/tr>\n
good \/ bad<\/td>\n\u0c2e\u0c02\u0c1a\u0c3f \/ \u0c1a\u0c46\u0c21\u0c4d\u0c21 manci \/ ce\u1e0d\u1e0da<\/span><\/td>\nplain Telugu; Bhagavan’s words<\/td>\n<\/tr>\n
good things \/ bad things<\/td>\n\u0c38\u0c26\u0c4d\u0c35\u0c3f\u0c37\u0c2f\u0c3e\u0c32\u0c41 \/ \u0c26\u0c41\u0c30\u0c4d\u0c35\u0c3f\u0c37\u0c2f\u0c3e\u0c32\u0c41 sad-vi\u1e63aya \/ dur-vi\u1e63aya<\/span><\/td>\nVedanta Sanskrit. The second questioner’s words.<\/td>\n<\/tr>\n
throw out<\/td>\n\u0c24\u0c4b\u0c38\u0c3f\u0c35\u0c47\u0c2f\u0c41 t\u014dsiv\u0113yu<\/span><\/td>\nPlain Telugu. Bhagavan’s and the second questioner’s word.<\/td>\n<\/tr>\n
reject<\/td>\n\u0c28\u0c3f\u0c30\u0c38\u0c3f\u0c02\u0c1a\u0c41 nirasi\u00f1cu<\/span><\/td>\nSanskrit. Bhagavan’s one shift to the formal word.<\/td>\n<\/tr>\n
knowing<\/td>\n\u0c28\u0c46\u0c31\u0c41\u0c17\u0c41 ne\u1e5fugu<\/span><\/td>\nPlain Telugu, not j\u00f1\u0101na<\/i>. Bhagavan’s word for the crucial act.<\/td>\n<\/tr>\n
worship<\/td>\n\u0c2d\u0c1c\u0c3f\u0c02\u0c1a\u0c41 bhaji\u00f1cu<\/span><\/td>\nsame root as bhakti<\/i><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

Original Telugu text by Suri Nagamma<\/h3>\n

From https:\/\/bhagavanraman.blogspot.com\/2019\/02\/182-28-4-48.html. May not be accurate.<\/i><\/p>\n

\u0c30\u0c2e\u0c23\u0c3e\u0c36\u0c4d\u0c30\u0c2e \u0c32\u0c47\u0c16\u0c32\u0c41 182
\n\u0c2a\u0c4d\u0c30\u0c47\u0c2e \u0c2e\u0c3e\u0c30\u0c4d\u0c17\u0c02
\n28-4-48<\/p>\n

\u0c08 \u0c09\u0c26\u0c2f\u0c02 \u0c0e\u0c28\u0c3f\u0c2e\u0c3f\u0c26\u0c3f \u0c17\u0c02\u0c1f\u0c32\u0c15\u0c41 \u0c24\u0c2e\u0c3f\u0c33 \u0c2f\u0c41\u0c35\u0c15\u0c41\u0c32\u0c4a\u0c15\u0c30\u0c41 \u0c2d\u0c17\u0c35\u0c3e\u0c28\u0c41\u0c28\u0c3f \u0c38\u0c2e\u0c40\u0c2a\u0c3f\u0c02\u0c1a\u0c3f “\u0c38\u0c4d\u0c35\u0c3e\u0c2e\u0c40! \u0c26\u0c48\u0c35\u0c3e\u0c28\u0c4d\u0c28\u0c3f \u0c2a\u0c4d\u0c30\u0c47\u0c2e\u0c3f\u0c02\u0c1a\u0c21\u0c02 \u0c2e\u0c02\u0c1a\u0c3f\u0c26\u0c47\u0c15\u0c26\u0c3e. \u0c2a\u0c4d\u0c30\u0c47\u0c2e\u0c2e\u0c3e\u0c30\u0c4d\u0c17\u0c02\u0c32\u0c4b \u0c0e\u0c02\u0c26\u0c41\u0c15\u0c41 \u0c2a\u0c4b\u0c15\u0c42\u0c21\u0c26\u0c41?” \u0c05\u0c28\u0c3f \u0c2a\u0c4d\u0c30\u0c36\u0c4d\u0c28\u0c3f\u0c02\u0c1a\u0c3e\u0c30\u0c41.<\/p>\n

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“\u0c05\u0c02\u0c26\u0c41\u0c15\u0c47 \u0c2d\u0c17\u0c35\u0c02\u0c24\u0c41\u0c28\u0c3f \u0c2a\u0c4d\u0c30\u0c47\u0c2e\u0c2e\u0c3e\u0c30\u0c4d\u0c17\u0c02\u0c32\u0c4b \u0c2d\u0c1c\u0c3f\u0c02\u0c2a\u0c35\u0c1a\u0c4d\u0c1a\u0c41\u0c28\u0c3e? \u0c05\u0c28\u0c3f \u0c05\u0c21\u0c41\u0c17\u0c41\u0c24\u0c41\u0c28\u0c4d\u0c28\u0c3e\u0c28\u0c41 \u0c38\u0c4d\u0c2a\u0c3e\u0c2e\u0c40” \u0c05\u0c28\u0c4d\u0c28\u0c3e\u0c30\u0c3e\u0c35\u0c43\u0c1a\u0c4d\u0c1a\u0c15\u0c41\u0c32\u0c41. “\u0c06\u0c39\u0c3e! \u0c05\u0c26\u0c47\u0c15\u0c26\u0c3e \u0c1a\u0c46\u0c2a\u0c41\u0c24\u0c41\u0c28\u0c4d\u0c28\u0c3e\u0c28\u0c41. \u0c2a\u0c4d\u0c30\u0c47\u0c2e\u0c2f\u0c47 \u0c2d\u0c17\u0c35\u0c24\u0c4d\u0c38\u0c4d\u0c35\u0c30\u0c42\u0c2a\u0c02. ‘\u0c28\u0c3e\u0c15\u0c3f\u0c21\u0c3f \u0c2a\u0c4d\u0c30\u0c3f\u0c2f\u0c02\u0c15\u0c3e\u0c26\u0c41. \u0c28\u0c3e\u0c15\u0c26\u0c3f \u0c2a\u0c4d\u0c30\u0c47\u0c2e\u0c15\u0c30\u0c02\u0c17\u0c3e \u0c32\u0c47\u0c26\u0c41.’ \u0c05\u0c02\u0c1f\u0c42 \u0c2e\u0c02\u0c1a\u0c3f, \u0c1a\u0c46\u0c21\u0c4d\u0c21\u0c3e \u0c05\u0c28\u0c4d\u0c28\u0c40 \u0c24\u0c4b\u0c38\u0c3f\u0c35\u0c47\u0c38\u0c4d\u0c24\u0c47 \u0c2e\u0c3f\u0c17\u0c3f\u0c32\u0c47\u0c26\u0c47\u0c26\u0c4b \u0c05\u0c26\u0c47 \u0c24\u0c28 \u0c38\u0c4d\u0c35\u0c30\u0c42\u0c2a\u0c02. \u0c05\u0c26\u0c47 \u0c38\u0c4d\u0c35\u0c1b\u0c4d\u0c1b\u0c2e\u0c48\u0c28 \u0c2a\u0c4d\u0c30\u0c47\u0c2e, \u0c06 \u0c2f\u0c27\u0c3e\u0c30\u0c4d\u0c25 \u0c2a\u0c4d\u0c30\u0c47\u0c2e\u0c28\u0c47 \u0c2d\u0c17\u0c35\u0c02\u0c24\u0c41\u0c21\u0c28\u0c41\u0c15\u0c4b, \u0c06\u0c24\u0c4d\u0c2e \u0c05\u0c28\u0c41\u0c15\u0c4b, \u0c0f\u0c2e\u0c28\u0c4d\u0c28\u0c3e \u0c05\u0c28\u0c41\u0c15\u0c4b, \u0c05\u0c26\u0c47 \u0c2d\u0c15\u0c4d\u0c24\u0c3f. \u0c05\u0c26\u0c47 \u0c1c\u0c4d\u0c1e\u0c3e\u0c28\u0c02, \u0c05\u0c26\u0c47 \u0c05\u0c28\u0c4d\u0c28\u0c40\u0c28\u0c41” \u0c05\u0c28\u0c4d\u0c28\u0c3e\u0c30\u0c41 \u0c2d\u0c17\u0c35\u0c3e\u0c28\u0c4d.<\/p>\n

“\u0c2c\u0c3e\u0c39\u0c4d\u0c2f\u0c3e\u0c2d\u0c4d\u0c2f\u0c02\u0c24\u0c30\u0c2e\u0c41\u0c32\u0c02\u0c26\u0c41 \u0c24\u0c4b\u0c1a\u0c47 \u0c26\u0c41\u0c30\u0c4d\u0c35\u0c3f\u0c37\u0c2f\u0c3e\u0c32 \u0c2e\u0c40\u0c26\u0c3e, \u0c38\u0c26\u0c4d\u0c35\u0c3f\u0c37\u0c2f\u0c3e\u0c32 \u0c2e\u0c40\u0c26\u0c3e \u0c2a\u0c4d\u0c30\u0c47\u0c2e\u0c28\u0c41 \u0c24\u0c4b\u0c38\u0c3f\u0c35\u0c47\u0c38\u0c3f \u0c08\u0c36\u0c4d\u0c35\u0c30\u0c41\u0c21\u0c3f\u0c28\u0c47 \u0c2a\u0c4d\u0c30\u0c47\u0c2e\u0c3f\u0c02\u0c1a\u0c3e\u0c32\u0c28\u0c3f \u0c15\u0c26\u0c3e \u0c24\u0c3e\u0c2e\u0c3f\u0c2a\u0c4d\u0c2a\u0c41\u0c21\u0c41 \u0c38\u0c46\u0c32\u0c35\u0c3f\u0c1a\u0c4d\u0c1a\u0c3f\u0c28 \u0c26\u0c3e\u0c28\u0c3f\u0c15\u0c3f \u0c05\u0c30\u0c4d\u0c27\u0c02. \u0c07\u0c26\u0c3f \u0c2a\u0c4d\u0c30\u0c3f\u0c2f\u0c02 \u0c15\u0c3e\u0c26\u0c41, \u0c05\u0c26\u0c3f \u0c2a\u0c4d\u0c30\u0c3f\u0c2f\u0c02 \u0c15\u0c3e\u0c26\u0c41 \u0c05\u0c28\u0c3f \u0c24\u0c4b\u0c38\u0c3f\u0c35\u0c47\u0c2f\u0c1f\u0c3e\u0c28\u0c3f\u0c15\u0c3f \u0c1a\u0c47 \u0c2c\u0c41\u0c26\u0c3f \u0c2a\u0c41\u0c21\u0c41\u0c24\u0c41\u0c02\u0c26\u0c3e? \u0c05\u0c28\u0c4d\u0c28\u0c40 \u0c05\u0c28\u0c41\u0c2d\u0c35\u0c3f\u0c38\u0c4d\u0c24\u0c47 \u0c15\u0c26\u0c3e \u0c24\u0c4b\u0c38\u0c3f\u0c35\u0c47\u0c2f\u0c1f\u0c3e\u0c28\u0c3f\u0c15\u0c3f?” \u0c05\u0c28\u0c4d\u0c28\u0c3e\u0c30\u0c41 \u0c15\u0c4a\u0c15\u0c30\u0c41. “\u0c05\u0c26\u0c3f\u0c28\u0c3f\u0c1c\u0c2e\u0c47. \u0c05\u0c02\u0c26\u0c41\u0c15\u0c47 \u0c1a\u0c46\u0c21\u0c4d\u0c21\u0c28\u0c41 \u0c24\u0c4b\u0c38\u0c3f\u0c35\u0c47\u0c38\u0c47\u0c02\u0c26\u0c41\u0c15\u0c41 \u0c2e\u0c02\u0c1a\u0c3f\u0c28\u0c3f \u0c2a\u0c4d\u0c30\u0c47\u0c2e\u0c3f\u0c02\u0c1a\u0c3e\u0c32\u0c3f. \u0c15\u0c21\u0c15\u0c41 \u0c05\u0c26\u0c40 \u0c05\u0c21\u0c4d\u0c21\u0c41\u0c17\u0c3e\u0c28\u0c47 \u0c24\u0c4b\u0c38\u0c4d\u0c24\u0c41\u0c02\u0c26\u0c3f \u0c15\u0c28\u0c41\u0c15, \u0c06 \u0c2e\u0c02\u0c1a\u0c3f\u0c28\u0c40 \u0c24\u0c4b\u0c38\u0c3f\u0c35\u0c47\u0c2f\u0c3e\u0c32\u0c3f\u0c38\u0c3f\u0c02\u0c26\u0c47. \u0c05\u0c2f\u0c3f\u0c24\u0c47, \u0c2e\u0c41\u0c02\u0c26\u0c41 \u0c2e\u0c02\u0c1a\u0c3f\u0c28\u0c3f \u0c2a\u0c4d\u0c30\u0c47\u0c2e\u0c3f\u0c02\u0c1a\u0c3e\u0c32\u0c3f. \u0c2a\u0c4d\u0c30\u0c47\u0c2e\u0c3f\u0c02\u0c1a\u0c3f \u0c28\u0c3f\u0c30\u0c38\u0c3f\u0c02\u0c1a\u0c3e\u0c32\u0c28\u0c4d\u0c28\u0c2e\u0c3e\u0c1f. \u0c05\u0c32\u0c3e \u0c05\u0c28\u0c4d\u0c28\u0c3f\u0c1f\u0c3f\u0c28\u0c40 \u0c24\u0c4b\u0c38\u0c3f\u0c35\u0c47\u0c38\u0c4d\u0c24\u0c47, \u0c09\u0c02\u0c21\u0c47\u0c26\u0c3f \u0c24\u0c3e\u0c28\u0c47. \u0c05\u0c26\u0c47 \u0c28\u0c3f\u0c1c\u0c2e\u0c48\u0c28 \u0c2a\u0c4d\u0c30\u0c47\u0c2e. \u0c06 \u0c2a\u0c4d\u0c30\u0c47\u0c2e\u0c30\u0c39\u0c38\u0c4d\u0c2f \u0c2e\u0c46\u0c30\u0c3f\u0c17\u0c3f\u0c28 \u0c35\u0c3e\u0c30\u0c3f\u0c15\u0c3f, \u0c32\u0c4b\u0c15\u0c2e\u0c02\u0c24\u0c3e \u0c2a\u0c4d\u0c30\u0c47\u0c2e\u0c2e\u0c2f\u0c02\u0c17\u0c3e\u0c28\u0c47 \u0c24\u0c4b\u0c38\u0c4d\u0c24\u0c41\u0c02\u0c26\u0c3f” \u0c05\u0c28\u0c3f \u0c1a\u0c46\u0c2a\u0c4d\u0c2a\u0c3f \u0c2e\u0c4c\u0c28\u0c02 \u0c35\u0c39\u0c3f\u0c02\u0c1a\u0c3e\u0c30\u0c41 \u0c2d\u0c17\u0c35\u0c3e\u0c28\u0c4d.<\/p>\n

Published translation by D.S. Sastri<\/h3>\n

Taken from Sri Ramanasramam’s PDF of the fifth revised edition, 2006<\/i><\/p>\n

26th April, 1948
\nNumber 179, The Path of Love<\/p>\n

This morning a Tamil youth approached Bhagavan and asked, \u201cSwami, it is good to love God, is it not? Then why not follow the path of Love?\u201d <\/p>\n

\u201cWho said you couldn\u2019t follow it? You can do so. But when you talk of love, there is duality, is there not \u2014 the person who loves and the entity called God who is loved? The individual is not separate from God. Hence love means one has love towards one\u2019s own Self. For this, i.e., loving one\u2019s own Self, examples have been given in the Vasudeva Mananam, stage by stage. Man loves money most; but he loves his son more than money; his own body more than the son; his indriyas (the organs of the body) more than the body; the eye most among the organs; life more than the eye; and the self (atma) more than life. This is exemplified thus: If the son does something untoward and the government decides to punish him for it, the parents offer money and even bribes to set him free. Hence the love towards the son is more than money. If, however, the government does not accept money but say that they will let off the son if the father agrees to undergo the punishment himself instead, then the father will say, \u2018Do whatever you like with the boy; I have nothing to do with him\u2019. Hence the father loves his own body more than his son. If a man does something for which the powers that be say that his eyes must be plucked out, he tries to save his eyes by agreeing to bodily torture; so bodily torture is preferred to loss of an organ. If, however, they decide to take his life by beheading him, he would be prepared to lose his eyes or any other organ rather than lose his life; so life (prana) is loved more than the organs. In the same manner, a person who desires to have Atma-Anandam (bliss of the Self) would be prepared to lose his life even, if necessary; so the Self is loved more than life. Hence the idea of a person in loving God, is only with a view to being happy himself. He is, however, the embodiment of happiness and that happiness is God. Who else is to be loved? Love itself is God,\u201d said Bhagavan.<\/p>\n

\u201cThat is why I am asking you whether God could be worshipped through the path of love?\u201d said the questioner. <\/p>\n

\u201cThat is exactly what I have been saying. Love itself is the actual form of God. If by saying, \u2018I do not love this; I do not love that\u2019, you reject all things, that which remains is Swarupa, i.e., the innate Self. That is pure bliss. Call it pure bliss, God, atma or what you will. That is devotion; that is realization and that is everything,\u201d said Bhagavan.<\/p>\n

\u201cThe meaning of what you say now is that we should reject all outside things which are bad, and also all those which are good, and love God alone. Is it possible for anyone to reject everything, saying this is no good, that is no good, unless one experiences them?\u201d said some other. <\/p>\n

\u201cThat is true. To reject the bad, you must love the good. In due course that good also will appear to be an obstacle and will be rejected. Hence, you must necessarily first love what is good. That means you must first love and then reject the thing you love. If you thus reject everything, what remains is the Self alone. That is real love. One who knows the secret of that love finds the world itself full of universal love,\u201d said Bhagavan and resumed silence.<\/p>\n

Links<\/h2>\n

Telugu text<\/a><\/b>
\nFrom Bhagavan Ramanan Telugu on Blogspot.<\/p>\n

Letters from Sri Ramanasramam by Suri Nagamma<\/a><\/b>
\nComplete published translation by Suri Nagamma’s brother D.S. Sastri. Sri Ramanasramam’s PDF of fifth revised edition. Link goes to index page on Realization.org. Scroll down to “Suri Nagamma” — alphabetized under S — and click.<\/p>\n","protected":false},"excerpt":{"rendered":"

Rico and I talked in comments the other day about letter 179 in the English edition of Letters from Sri Ramanasramam by Suri Nagamma. We agreed that the letter is hard to understand. I thought the English translation, which was done by Suri’s brother D.S. Sastri, is probably garbled, so I asked a state of […]<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_jetpack_newsletter_access":"","_jetpack_dont_email_post_to_subs":false,"_jetpack_newsletter_tier_id":0,"_jetpack_memberships_contains_paywalled_content":false,"_jetpack_feature_clip_id":0,"_jetpack_memberships_contains_paid_content":false,"footnotes":"","jetpack_post_was_ever_published":false},"categories":[1],"tags":[],"class_list":["post-6572","post","type-post","status-publish","format-standard","hentry","category-uncategorized"],"jetpack_sharing_enabled":true,"jetpack_shortlink":"https:\/\/wp.me\/p6YVpx-1I0","jetpack-related-posts":[],"jetpack_featured_media_url":"","_links":{"self":[{"href":"https:\/\/freddieyam.com\/wordpress\/wp-json\/wp\/v2\/posts\/6572","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/freddieyam.com\/wordpress\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/freddieyam.com\/wordpress\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/freddieyam.com\/wordpress\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/freddieyam.com\/wordpress\/wp-json\/wp\/v2\/comments?post=6572"}],"version-history":[{"count":25,"href":"https:\/\/freddieyam.com\/wordpress\/wp-json\/wp\/v2\/posts\/6572\/revisions"}],"predecessor-version":[{"id":6597,"href":"https:\/\/freddieyam.com\/wordpress\/wp-json\/wp\/v2\/posts\/6572\/revisions\/6597"}],"wp:attachment":[{"href":"https:\/\/freddieyam.com\/wordpress\/wp-json\/wp\/v2\/media?parent=6572"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/freddieyam.com\/wordpress\/wp-json\/wp\/v2\/categories?post=6572"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/freddieyam.com\/wordpress\/wp-json\/wp\/v2\/tags?post=6572"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}