Friday, February 24, 2006

Upadesha Saram

Upadesha Saram - Bhagavan Ramana Maharshi
उपदेशसारः (Essence of Teachings)
भगवान रमण महर्षी
कर्तुराज्ञया प्राप्यते फलम् । कर्म किं परं कर्म तज्जडम् ।।१।।
1. Action yields fruit by the ordinance of Godi. Being insentient can it be God.

कृतिमहोदधौ पतनकारणम् । फलमशाश्वतं गतिनिरोधकम् ।।२।।
(deeds/direction+in ocean,cause for falling.
movement+restrainer (to mukthi, assumed from line 3).)

2. (after being experienced) the results of actions (pains and
pleasures) pass away leaving seeds (of impressions) that cast into an
ocean of action. Action yields no liberation.

ईश्वर अर्पितं नेच्छया कृतम् । चित्त शोधकं मुक्तिसाधकम् ।।३।।
3. But acts consecrated to the Lord without attachment to the results,
purify the mind and point the way to liberation.

कायवाङ्मन: कार्यमुत्तमम् । पूजनं जपश्चिन्तनं क्रमात् ।।४।।
(body,voice,mind, work, the best. puja, jap, meditation, in order.)
4. (Such desireless actions) Pooja, Jap and meditation performed by
the body, voice and mind, respectively excel each other in the above

जगत ईशधी युक्तसेवनम् । अष्टमूर्तिभृद्देवपूजनम् ।।५।।
5. Regarding and worshipping the eight-fold universe as the
manifestation of God, is an excellent form of worship of God.

उतमस्तवा दुच्चमन्दतः । चित्तजं जप ध्यानमुत्तमम् ।।६।।
6. Loud repetition of His name is better than praise. Better still is
its faint muttering. But the best is its mental repetition. It is
meditation as aforesaid.

आज्यधारया स्रोतसा समम् । सरल चिन्तनं विरलतः परम् ।।७।।
7. Better than interrupted meditation is its steady and continuous
flow like that of oil or of a perrenial stream.

भेदभावना त्सोऽहमित्यसौ । भावनाऽभिदा पावनी मता ।। ८।।
8. Meditation of God as in no way distinct from him who meditates, is
the best out of all the ways of meditating upon Him as an other.

भावशून्य सद्भावसुस्थितिः । भावनाबलाद्भक्तिरुत्तमा ।।९।।
9. Transcending meditation (ceasing to meditate) by the strength of
such aforesaid meditation and remaining in ones own Real Beingness, is
the very essence of Supreme Devotion.

हृत्स्थले मनः स्वस्थताक्रिया । भक्तियोगबोधाश्च निश्चितम् ।।१०।।
10. The absorption of the mind into that source from which it rises
(to do such desireless actions as aforesaid) is Karma and Bhakti. This
is Yoga and Jnana also.

वायुरोधनाल्लीयते मनः । जालपक्षि वद्रोधसाधनम् ।।११।।
11. By holding the breath, the mind is restrained like a bird caught
in a net. This is a device to control the mind.

चित्तवायवश्चित्क्रियायुताः । शाखयोर्द्वयी शक्तिमूलका ।।१२।।
12. Mind and breath are the 2 branches of the trunk of a tree having
thought and action as their functions, their origin-power being one
and the same.
लयविनाशने उभयरोधने । लयगतं पुनर्भवति नो मृतम् ।।१३।।
13. Absorption of the mind is of two kinds: Laya (stilled for a while)
and Nasha (killed forever). That which is absorbed merely in Laya,
will rise again and that in Nasha, being dead, will not be so.

प्राणबन्धनाल्लीनमानसम् । एकचिन्तना त्राशमेत्यदः ।।१४।।
14. The mind that is absorbed in Laya by breath-control, will die if
it is then engaged in only attention to the Self.

नष्टमानसोत्कृष्टयोगिनः । कृत्यमस्ति किं स्वस्थितिं यतः ।।१५।।
15. His mind being thus extinguished, the great Yogi who is
established in the Supreme Truth has nothing more Karma to do. For he
has attained his Natural State.

दृश्यवारितं चित्तमात्मनः । चित्त्व दर्शनं तत्त्वदर्शनम् ।।१६।।
16.When the mind, giving up the knowledge of the external objects
through the five senses, realizes its own effulgent form, that is true

मानसं तु किं मार्गणे कृते । नैव मानसं मार्ग अार्जवात् ।।१७।।
17. When the true nature of the mind is watched interruptedly (without
pramaad or nidra, it transpires that) there is no such thing as mind.
This is the direct path for all.

वृत्तयस्त्वहं वृत्तिमाश्रिताः वृत्तयो मनो विद्धयहं मनः ।।१८।।
18. The mind is merely a bundle of thoughts, the thought of all
thoughts. 'I am the body' is the foremost. Therefore, the mind is only
the thought, ' i am this body'.

अहमयंकुतोभवतिचिन्वतः । अयिपतत्यहंनिजविचारणम् ।।१९।।
19. When sought for it within as to whence this "I" arises, it falls
down dead. This is Self-Enquiry.

अहमि नाशभाज्यहमहंतया । स्फुरति हृत्स्वयं परमपूर्णसत् ।।२०।।
20. Where this 'I' dies there then shines forth ONE as 'I-I' by
itself. It alone is the Supreme Whole (poorna).

इदमहं पदाभिख्यमन्वहम् । अहमिलीनकेऽप्यलयसत्तया ।।२१।।
21. As we do not cease to exist even in deep sleep where there is no
I-thought, this 'I-I' is always (in all three states) the true import
of the term 'I'.
विग्रहेन्द्रियप्राणधीतमः । नाहमेकसत्तज्जडं ह्यसत् ।।२२।।
22. Being insentient and unreal, the body, mind, intellect and
life-breath (prana) and ignorance (the void) are not the real I.

सत्त्वभासिका चित्क्ववेतरा । सत्तया हि च् च्चित्तयाह्यहम् ।।२३।।
23. As there is no Consciousness (Chit) other than existence (Sat) to
know, Existence itself is Consciousness. So we are all verily

ईशजीवयोर्वेषधीभिदा । सत्स्वभावतो वस्तुकेवलम् ।।२४।।
24. In their real nature as Existence, creatures and the creator are
one and the same. The feeling of attributes is only different.

वेषहानतः स्वात्मदर्शनम् । ईशदर्शनं स्वात्मरूपतः ।।२५।।
25. As God is thus ever shining as 'I' (as one's own reality)
realizing one's Self without attributes is realizing God Himself.

आत्मसंस्थितिः स्वात्मदर्शनम् । आत्मनिर्द्वयादात्मनिष्ठा ।।२६।।
26. To know the Self is to be the Self as the Self ('I') is not two.
This is (to be the Self) indeed Self-abidance.
वर्जिताऽज्ञानहीनचित् । ज्ञानमस्ति किं ज्ञातुमन्तरम् ।।२७।।
27. The consciousness (I am) where there is neither knowing nor
not-knowing (any other thing) is the True Knowledge. There is an
object to be known there.

किं स्वरूप मित्यात्मदर्शने । अव्ययाभवाऽपूर्णचित्सुखम् ।।२८।।
28. When our real nature is thus realized, then there shines the
Being, Consciousness and Bliss without beginning, end and break.

बन्धमुक्तयतीतं परं सुखम् । विन्दतीह जीवस्तु दैविकः ।।२९।।
29. Remaining in this state of Supreme Bliss, devoid of bondage and
freedom too, is really to be wrapt in the (perpetual) service of the

अहमपेतकं निजविभानकम् । महदिदं तपो रमणवागियम् ।।३०।।
30. Realizing that which survives the annihilation of 'I' (the ego) is
good Tapas. Thus spake Ramana, the Supreme Self.

(Source: Hymns to Sri Arunachala and Upadesha Saram)

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