Upadesa saram

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kt:Ùür:jW:y:a ):py:t:ð Pl:m:Î.

km:ü ekö p:rö km:ü t:jj:dm:Î / 1 /

kartur-âjñayâ prâpyate phalam,

karma kim param karma tajjadam.

 

1.

Action yields fruit,

For so the Lord ordains it.

How can action be the Lord?

It is insentient.

 

 

 

 

 

káet:m:h:ðdD:> p:t:n:k:rN:m:Î.

Pl:m:S:aÃ:t:ö g:et:en:r:ðD:km:Î / 2 /

krti-mahodadhau patana-kâranam,

phalam-asâsvatam gati-nirodhakam.

 

2.

The fruit of action passes.

But action leaves behind

Seed of further action

Leading to an endless ocean of action;

Not at all to moksha.

 

 

 

 

 

IÃ:r:ep:üt:ö n:ðcCy:a kát:m:Î.

ec:¶:S::ðD:kö m:ÚeVt:s:aD:km:Î / 3 /

îsvarârpitam necchayâ krtam,

citta-sodhakam mukti-sâdhakam.

 

3.

Disinterested action

Surrendered to the Lord

Purifies the mind and points

The way to moksha.

 

 

 

 

 

k:y:v:a{Îm:n:Hk:y:üm:Ú¶:m:m:Î.

p:Üj:n:ö j:p:eÁ:nt:n:ö #m:at:Î / 4 /

kâyavânmanah-kâryam-uttamam,

pûjanam japa-scintanam kramât.

 

4.

This is certain:

Worship, praise and meditation,

Being work of body, speech and mind,

Are steps for orderly ascent.

 

 

 

 

 

j:g:t: IS:D:iy:ÚVt:s:ðv:n:m:Î.

AÄm:Üet:üB:à¸ðv:p:Üj:n:m:Î / 5 /

jagata îsadhi-yukta-sevanam,

asta-mûrtibhrd-deva-pûjanam.

 

5.

Ether, fire, air, water, earth,

Sun, moon and living beings

Worship of these,

Regarded all as forms of His,

Is perfect worship of the Lord.

 

 

 

 

 

u¶:m:st:v:adÙcc:m:ndt:H.

ec:¶:j:ö j:p:Dy:an:m:Ù¶:m:m:Î / 6 /

uttama-stavâd-ucca-mandatah,

citta-jam japa-dhyânam-uttamam.

 

6.

Better than hymns of praise

Is repetition of the Name;

Better low-voiced than loud,

But best of all

Is meditation in the mind.

 

 

 

 

 

A:jy:D:ary:a +:ðt:s:a s:m:m:Î.

S:rl:ec:nt:n:ö ev:rl:t:H p:rm:Î / 7 /

âjya-dhârayâ srotasâ samam,

sarala-cintanam viralatah param.

 

7.

Better than spells of meditation

Is one continious current,

Steady as a stream,

Or downward flow of oil.

 

 

 

 

 

B:ðdB:av:n:ats::ð|hem:ty:s:>.

B:av:n:a|eB:d: p:av:n:i m:t:a / 8 /

bheda-bhâvanat-so'ham-ityasau,

bhâvanâ'bhidâ pâvanî matâ.

 

8.

Better than viewing Him as Other,

Indeed the noblest attitude of all,

Is to hold Him as the 'I' within,

The very 'I'.

 

 

 

 

 

B:av:S:Üny:s:»:v:s:ÙesT:et:H.

B:av:n:ab:l:a»eVt:,¶:m:a / 9 /

bhâva-sûnya-sad-bhâva-susthitih,

bhâvanâ-balad-bhaktir-uttamâ.

 

9.

Abidance in pure being

Transcending thought through love intense

Is the very essence

Of supreme devotion.

 

 

 

 

 

ÆtsT:l:ð m:n:Hsv:sT:t:a e#y:a.

B:eVt:y::ðg:b::ðD:aÁ: en:eÁ:t:m:Î / 10 /

hrt-sthale manah-sva-sthatâ-kriyâ,

bhakti-yoga-bodhâsca niscitam.

 

10.

Absorption in the heart of being,

Whence we sprang,

Is the path of action, of devotion,

Of union and of knowledge.

 

 

 

 

 

v:ay:Ùr:ðD:n:all:iy:t:ð m:n:H.

j:al:p:ex:v:dÒ:ðD:s:aD:n:m:Î / 11 /

vâyu-rodhanâl-lîyate manah,

jâla-paksivad-rodha-sâdhanam.

 

11.

Holding the breath controls the mind,

A bird caught in a net.

Breath-regulation helps

Absorption in the heart.

 

 

 

 

 

ec:¶:v:ay:v:eÁ:et#y:ay:Ùt:aH.

S:aK:y::ð¾üy:i S:eVt:m:Ül:k: / 12/

citta-vâyavas-cit-kriyâ-yutâh,

sâkhayor-dvayî sakti-mûlakâ.

 

12.

Mind and breath (as thought and action)

Fork out like two branches.

But both spring

From a single root.

 

 

 

 

 

l:y:ev:n:aS:n:ð uB:y:r:ðD:n:ð.

l:y:g:t:ö p:Ùn:B:üv:et: n::ð m:àt:m:Î / 13 /

laya-vinâsane ubhaya-rodhane,

layagatam punar-bhavati no mrtam.

 

13.

Absorption is of two sorts;

Submergance and destruction.

Mind submerged rises again;

Dead, it revives no more.

 

 

 

 

 

):N:b:nD:n:all:in:m:an:s:m:Î.

Okec:nt:n:aÀ:S:m:ðty:dH / 14 /

prâna-bhandanâl-lîna-mânasam,

ekacintanân-nâsametyadah.

 

14.

Breath controlled and thought restrained,

The mind turned one-way inward

Fades and dies.

 

 

 

 

 

n:Äm:an:s::ðtkáÄy::ðeg:n:H.

káty:m:est: ekö sv:esT:et:ö y:t:H / 15 /

nasta-mânasot-krsta-yoginah,

krtyam-asti kim svasthitim yatah.

 

15.

Mind extinct, the mighty seer

Returns to his own natural being

And has no action to perform.

 

 

 

 

 

dàSy:v:aert:ö ec:¶:m:atm:n:H.

ec:¶v:dS:ün:ö t:¶v:dS:ün:m:Î / 16 /

drsya-vâritam cittam-âtmanah,

cittva-darsanam tattva-darsanam.

 

16.

It is true wisdom

For the mind to turn away

From outer objects and behold

Its own effulgent form.

 

 

 

 

 

m:an:s:ö t:Ù ekö m:ag:üN:ð kát:ð.

n:òv: m:an:s:ö m:ag:ü A:j:üv:t:Î / 17 /

mânasam tu kim mârgane krte,

naiva mânasam mârga ârjavât.

 

17.

When unceasingly the mind

Scans its own form

There is nothing of the kind.

For every one

This path direct is open.

 

 

 

 

 

v:à¶:y:stv:höv:àe¶:m:aeÂ:t:aH.

v:à¶:y::ð m:n::ð ev:¹y:hö m:n:H / 18 /

vrttayas-tvaham-vrittim-âsritâh,

vrttayo mano viddhyaham manah.

 

18.

Thoughts alone make up the mind;

And of all thoughts the 'I' thought is the root.

What is called mind is but the notion 'I'.

 

 

 

 

 

Ahm:y:ö kÚt::ð B:v:et: ec:nv:t:H.

Aey: p:t:ty:hö en:j:ev:c:arN:m:Î / 19 /

aham-ayam kuto bhavati cinvatah,

ayi patatyaham nija-vicâranam.

 

19.

When one turns within and searches

Whence this 'I' thought arises,

The shamed 'I' vanishes ---

And wisdom's quest begins.

 

 

 

 

 

Ahem: n:aS:B:ajy:hm:höt:y:a.

sPÙret: Ætsv:y:ö p:rm:p:ÜN:üs:t:Î / 20 /

ahami nâsabhâ-jyaham-aham-tayâ,

sphurati hrt svayam parama-pûrnasat.

 

20.

Where this 'I' notion faded

Now there as I, as I, arises

The One, the very Self,

The Infinite.

 

 

 

 

 

Edm:hö p:d:|eB:Ky:m:nv:hm:Î.

Ahem:l:in:kð|py:l:y:s:¶:y:a / 21 /

idam-aham padâ'bhikyam-anvaham,

ahami lînake'pyalaya-sattayâ.

 

21.

Of the term, 'I', the permanent import

Is That. For even in deep sleep

Where we have no sense of 'I'

We do not cease to be.

 

 

 

 

 

ev:g:ÒhðendÒy:):N:D:it:m:H.

n:ahm:ðks:¶:jj:Rö Ês:t:Î / 22 /

vigrahendriya-prâna-dhîtamah,

nâham-ekasat-tajjadam hyasat.

 

22.

Body, senses, mind, breath, sleep ---

All insentient and unreal ---

Cannot be 'I',

'I' who am the Real.

 

 

 

 

 

s:¶v:B:aes:k: ec:tVv: v:ðt:r:.

s:¶:y:a eh ec:ecc:¶:y:a Êhm:Î / 23 /

sattva-bhâsikâ citkva vetarâ,

sattayâ hi ci-ccittayâ hyaham.

 

23.

For knowing That wich is

There is no other knower.

Hence Being is Awareness;

And we all are Awareness.

 

 

 

 

 

IS:j:iv:y::ðv:ðü\:ieB:d:.

s:tsv:B:av:t::ð v:st:Ù kðv:l:m:Î / 24 /

îsajîvayor-vesadhî-bhidâ,

satsva-bhâvato vastu kevalam.

 

24.

In the nature of their being

Creature and creator are in substance one.

They differ only

In adjuncts and awareness.

 

 

 

 

 

v:ð\:h:n:t:H sv:atm:dS:ün:m:Î.

IS:dS:ün:ö sv:atm:-p:t:H / 25 /

vesa-hânatah svâtma-darsanam,

îsa-darsanam svâtma-rûpatah.

 

25.

Seeing oneself free of all attributes

Is to see the Lord,

For He shines ever as the pure Self.

 

 

 

 

 

A:tm:s:öesT:et:H sv:atm:dS:ün:m:Î.

A:tm:en:¾üy:ad:tm:en:Åt:a / 26 /

âtma-samsthitih svâtma-darsanam,

âtma-nirdvayâd-âtma-nisthatâ.

 

26.

To know the Self is but to be the Self,

For it is non-dual.

In such knowledge

One abides as that.

 

 

 

 

 

w:n:v:ej:üt:a|w:n:hin:ec:t:Î.

w:n:m:est: ekö w:t:Ùm:nt:rm:Î / 27 /

jñana-varjitâ'jñâna-hîna-cit,

jñânam-asti kim jñâtum-antaram.

 

27.

That is true knowledge wich transcends

Both knowledge and ignorance,

For in pure knowledge

Is no object to be known.

 

 

 

 

 

ekö sv:-p:em:ty:atm:dS:ün:ð.

Avy:y:a|B:v:a||p:ÜN:üec:ts:ÙK:m:Î / 28 /

kim svarûpam-ityâtma-darsane,

avyayâ'bhavâ''pûrnacitsukham.

 

28.

Having known one's nature one abides

As being with no beginning and no end

In unbroken conciousness and bliss.

 

 

 

 

 

b:nD:m:ÙVty:t:it:ö p:rö s:ÙK:m:Î.

ev:ndt:ih j:iv:st:Ù dòev:kH / 29 /

bandha-muktyatî-tam param sukham,

vindhatîha jîvastu daivikah.

 

29.

Abiding in this state of bliss

Beyond bondage and release,

Is steadfastness

In service of the Lord.

 

 

 

 

 

Ahm:p:ðt:kö en:j:ev:B:an:km:Î.

m:heddö t:p::ð rm:N:v::eg:y:m:Î / 30 /

aham-apetakam nija-vibhânakam,

mahad-idam tapo ramana-vâgiyam.

 

30.

All ego gone,

Living as that alone

Is penance good for growth,

Sings Ramana, the Self.