Upadesha Saara Swami Ramana

 Upadeśa sāra

Sanskrit, Transliteration & Translation

https://archive.arunachala.org/docs/collected-worm/upadesa-saram/

1. कर्तुराज्ञया प्राप्यते फलम् ।

  कर्म किं परं कर्म तज्जडम् ॥ १॥

kartur ājñyayā prāpyate phalaṃ

  karma kiṃ paraṃ karma tajjaḍam

Action yields fruit,

For so the Lord ordains it.

How can action be the Lord?

It is insentient.

2. कृतिमहोदधौ पतनकारणम् ।

  फलमशाश्वतं गतिनिरोधकम् ॥ २॥

kṛti-maho-dadhau patana-kāraṇam

  phalama-śaśvataṃ gati-nirodhakam

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.

3. ईश्वरार्पितं नेच्छया कृतम् ।

  चित्तशोधकं मुक्तिसाधकम् ॥ ३॥

Īśvarārpitaṃ necchayā kṛtam

  citta-śodhakaṃ mukti-sādhakam

Disinterested action

Surrendered to the Lord

Purifies the mind and points

The way to moksha.

4. कायवाङ्मनः कार्यमुत्तमम् ।

  पूजनं जपश्चिन्तनं क्रमात् ॥ ४॥

Kāyavāṅ-manaḥ kārya-muttamam

    pūjanaṁ japa-ścintanaṁ kramāt

This is certain:

Worship, praise and meditation,

Being work of body, speech and mind,

Are steps for orderly ascent.

5. जगत ईशधी युक्तसेवनम् ।

  अष्टमूर्तिभृद्देवपूजनम् ॥ ५॥

Jagata īśadhī yukta sevanaṃ

  aśṭa-mūrti bhṛd deva-pūjanam

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.

6. उत्तमस्तवादुच्चमन्दतः ।

  चित्तजं जपध्यानमुत्तमम् ॥ ६॥

Uttama-stavād-ucca-mandataḥ

  cittajaṃ japa dhyānam uttamam

Better than hymns of praise

Is repetition of the Name;

Better low-voiced than loud,

But best of all

Is meditation in the mind.

7. आज्यधारया स्रोतसा समम् ।

  सरलचिन्तनं विरलतः परम् ॥ ७॥

Ajya-dhāraya srotasā samam

  sarala cintanaṃ viralataḥ param

Better than spells of meditation

Is one continuous current,

Steady as a stream,

Or downward flow of oil.

8. भेदभावनात् सोऽहमित्यसौ ।

  भावनाऽभिदा पावनी मता ॥ ८॥

Bheda-bhāvanāt sō’hamityasau

   bhāvanā’bhidā pāvanī matā

Better than viewing Him as Other,

Indeed the noblest attitude of all,

Is to hold Him as the ‘I’ within,

The very ‘I’.

9. भावशून्यसद्भावसुस्थितिः ।

  भावनाबलाद्भक्तिरुत्तमा ॥ ९॥

Bhāva śūnyasad bhāva susthitiḥ

  bhāvanā-balād bhaktir-uttamā

Abidance in pure being

Transcending thought through love intense

Is the very essence

Of supreme devotion.

10. हृत्स्थले मनः स्वस्थता क्रिया ।

  भक्तियोगबोधाश्च निश्चितम् ॥ १०॥

Hṛtsthale manaḥ svasthatā kriyā

  bhakti yoga bodhaśca niścitam

Absorption in the heart of being,

Whence we sprang,

Is the path of action, of devotion,

Of union and of knowledge.

11. वायुरोधनाल्लीयते मनः ।

  जालपक्षिवद्रोधसाधनम् ॥ ११॥

Vāyurō-dhanāl līyate manaḥ

    jālapakṣiva drōdhasādhanam

Holding the breath controls the mind,

A bird caught in a net.

Breath-regulation helps

Absorption in the heart.

12. चित्तवायवश्चित्क्रियायुताः ।

  शाखयोर्द्वयी शक्तिमूलका ॥ १२॥

Citta-vāyavaś cit-kriyāyutāḥ

  śā khayor-dvayi śakti-mūlakā

Mind and breath (as thought and action)

Fork out like two branches.

But both spring

From a single root.

13. लयविनाशने उभयरोधने ।

  लयगतं पुनर्भवति नो मृतम् ॥ १३॥

Laya vinaśane ubhaya-rodhane

  laya-gataṃ punar bhavati no mṛtam

Absorption is of two sorts;

Submergence and destruction.

Mind submerged rises again;

Dead, it revives no more.

14. प्राणबन्धनाल्लीनमानसम् ।

  एकचिन्तनान्नाशमेत्यदः ॥ १४॥

Prāṇa-bandhanāt līna-mānasam

  eka-cintanāt nāśametyadaḥ

Breath controlled and thought restrained,

The mind turned one-way inward

Fades and dies.

15. नष्टमानसोत्कृष्टयोगिनः ।

  कृत्यमस्ति किं स्वस्थितिं यतः ॥ १५॥

Naṣta-manasot-kṛṣṭa yoginaḥ

  kṛtyam asti kiṃ svasthitiṃ yataḥ

Mind extinct, the mighty seer

Returns to his own natural being

And has no action to perform.

16. दृश्यवारितं चित्तमात्मनः ।

  चित्त्वदर्शनं तत्त्वदर्शनम् ॥ १६॥

Dr̥śyavāritaṁ cittamātmanaḥ

    cittvadarśanaṁ tattvadarśanam

It is true wisdom

For the mind to turn away

From outer objects and behold

Its own effulgent form.

17. मानसं तु किं मार्गणे कृते ।

  नैव मानसं मार्ग आर्जवात् ॥ १७॥

Mānasaṃ tu kiṃ mārgaṇe kṛte

  naiva mānasaṃ mārge ārjavāt

When unceasingly the mind

Scans its own form

There is nothing of the kind.

For every one

This path direct is open.

18. वृत्तयस्त्वहं वृत्तिमाश्रिताः ।

  वृत्तयो मनो विद्ध्यहं मनः ॥ १८॥

Vr̥ttayastvahaṁ vr̥ttimāśritāḥ .     vr̥ttayō manō viddhyahaṁ manaḥ

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’.

19. अहमयं कुतो भवति चिन्वतः ।

  अयि पतत्यहं निजविचारणम् ॥ १९॥

Ahamayaṃ kuto bhavati cinvataḥ

  ayi patatyahaṃ nijavicāraṇam

When one turns within and searches

Whence this ‘I’ thought arises,

The shamed ‘I’ vanishes –

And wisdom’s quest begins.

20. अहमि नाशभाज्यहमहंतया ।

  स्फुरति हृत्स्वयं परमपूर्णसत् ॥ २०॥

Ahami nāśabhā-jyaham-ahaṁtayā

  sphurati hr̥tsvayaṁ parama-pūrṇasat

Where this ‘I’ notion faded

Now there as I–I, arises

The One, the very Self,

The Infinite.

21. इदमहं पदाऽभिख्यमन्वहम् ।

  अहमिलीनकेऽप्यलयसत्तया ॥ २१॥

Idamahaṁ padā’bhikhya-manvaham

    aham-ilīnake’pyalaya-sattayā

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.

22. विग्रहेन्द्रियप्राणधीतमः ।

  नाहमेकसत्तज्जडं ह्यसत् ॥ २२॥

Vigrah-endriya prāṇa-dhītamaḥ

  nāhameka-sat tajjaḍaṁ hyasat

Body, senses, mind, breath, sleep –

All insentient and unreal –

Cannot be ‘I’,

‘I’ who am the Real.

23. सत्त्वभासिका चित्क्ववेतरा ।

  सत्तया हि चिच्चित्तया ह्यहम् ॥ २३॥

Sattva-bhāsikā citkva vetarā

  sattayā hi cit ccittayā-hyaham

For knowing That which is

There is no other knower.

Hence Being is Awareness;

And we all are Awareness.

24. ईशजीवयोर्वेषधीभिदा ।

  सत्स्वभावतो वस्तु केवलम् ॥ २४॥

Īśa-jīvayor veṣa-dhī-bhidā

  sat-svabhāvato vastu kevalam

In the nature of their being

Creature and creator are in substance one.

They differ only

In adjuncts and awareness.

25. वेषहानतः स्वात्मदर्शनम् ।

  ईशदर्शनं स्वात्मरूपतः ॥ २५॥

Veṣa-hānataḥ svātma-darśanam

  īśa-darśanaṃ svātma-rūpataḥ

Seeing oneself free of all attributes

Is to see the Lord,

For He shines ever as the pure Self.

26. आत्मसंस्थितिः स्वात्मदर्शनम् ।

  आत्मनिर्द्वयादात्मनिष्ठता ॥ २६॥

Ātma-saṃsthitiḥ svātma-darśanam

  ātma-nirdvayād ātma-niṣṭhatā

To know the Self is but to be the Self,

For it is non-dual.

In such knowledge

One abides as that.

27. ज्ञानवर्जिताऽज्ञानहीनचित् ।

  ज्ञानमस्ति किं ज्ञातुमन्तरम् ॥ २७॥

Jñāna-varjitā-jñana-hina cit

  jñānam-asti kiṃ jñātum-antaram

That is true knowledge which transcends

Both knowledge and ignorance,

For in pure knowledge

Is no object to be known.

28. किं स्वरूपमित्यात्मदर्शने ।

  अव्ययाऽभवाऽऽपूर्णचित्सुखम् ॥ २८॥

Kiṃ svarūpamit-yātma darśane

  avyayābhavā” pūrṇa-cit sukham

Having known one’s nature one abides

As being with no beginning and no end

In unbroken conciousness and bliss.

29. बन्धमुक्त्यतीतं परं सुखम् ।

  विन्दतीह जीवस्तु दैविकः ॥ २९॥

Bandha muktyatītaṃ paraṃ sukham

  vindatīhajī vastu daivikaḥ

Beyond bondage and release,

Is steadfastness

In service of the Lord.

30. अहमपेतकं निजविभानकम् ।

  महदिदंतपो रमनवागियम् ॥ ३०॥

Aham-apetakaṃ nija-vibhānakam

  mahadidaṃ tapo ramaṇa vāgiyam

All ego gone,

Living as that alone

Is penance good for growth,

Sings Ramana, the Self.