%pdez sar>

Upadea Sram
ESSENCE OF THE TEACHING1
1

ktuRra}ya aPyte )lm!,

kartur-jay prpyate phalam |

kmR ik< pr< kmR tfm!.

karma ki para karma tajjadam ||

It is by Gods will that action yields its fruit. So how can action be the Supreme? Action is inert.

kitmhaedxaE ptnkar[m!,

kti-maho-dadhau patana-kraam |

)lmzat< gitinraexkm!.

phalam-avata gati-nirodhakam ||

Action produces results that are short-lived but which leave behind residual impressions that form
the seeds that induce further action. Thus action further entangles one in the infinite of ocean of
actions and does not offer a path to liberation.

$raipt< neCDya k&tm!,

var-rpita necchay ktam |

iczaexk< muisaxkm!.

citta-odhaka mukti-sdhakam ||

Action performed as an offering to God, without desire for its fruit, purifies the spirit and
fosters progress toward liberation.

kayva'mn> kayRmumm!,

kya-v-mana kryam uttamam |

pUjn< jpiNtn< mat!.

pjana japa-cintana kramt ||

Ritual worship, repetition of sacred names, and contemplation are performed by the body, the
speech, and the mind, respectively; and they progress in excellence in that order.
1
Verses 1-3 describe Karma Yogathe yoga of action. Verses 4-10 describe Bhakti Yogathe yoga of devotion. Verses 11-16
describe Atnga Yoga/Raja Yoga/Dhyna Yogathe yoga of the mind/psycho-physical being. Verses 17-30 describe Bhagavans
Path of Self-knowledge, Jana Yoga.

jgt $zxI yusevnm!,

jagata a-dh yukta sevanam |

AmUitR&evpUjnm!.

aa-mrti bhd deva-pjanam ||

Serving the world as a manifestation of the eight-fold forms2 of God, is the appropriate worship of
God.

%mStvad %mNdt>,

uttama-stavd ucca-mandata |

icj< jp Xyanmumm!.

cittaja japa dhynam uttamam ||

Superior to singing hymns in praise of God, is chanting aloud. Superior to chanting aloud, is
chanting softly. Superior to chanting softly, is chanting in the mindthis silent contemplation
of God is the best.

AaJyxarya aetsa smm!,

jya-dhray srotas samam |

srl icNtn< ivrlt> prm!.

sarala cintana viralata param ||

Continuous contemplation, like a steady stream of ghee or the constant flow of a river, is superior
to intermittent contemplation.

ed-avnat! sae=himTysaE,

bheda-bhvant soham-ityasau |

avna=ida pavnI mta.

bhvan-bhid pvan mat ||

Contemplation of the identity of God and I (Soham) is more purifying than dualistic
contemplation of God as separate and different from me.

av zUNysd! av suiSwit>,

bhva nyasad bhva susthiti |

avna-blad! ir-%ma.

bhvan-bald bhaktir-uttam ||

Through the strength of persistent, non-dual meditation, transcending thought, and abiding in
pure being. This is the supreme devotion to God.

Earth, water, fire, air, space, sun, moon and living beings (jivas).

10

TSwle mn> SvSwta iya,

htsthale mana svasthat kriy |

iyaegbaexa initm!.

bhakti-yoga- bodhca nicitam ||

Remaining with the mind absorbed in the heart is karma yoga, bhakti yoga, and jana yoga.

11

vayuraexnat! lIyte mn>,

vyu-rodhant lyate mana |

jalpi]vt! raex-saxnm!!.

jla-pakivat rodha-sdhanam ||

When the breath is restrained, the mind is stilled, just as a net is used to ensnare a bird.

12

icvayvz! iciTyayuta>,

citta-vyava cit-kriy-yut |

zaoyaeRyI zimUlka!!.

khayor-dvay akti-mlak ||

Mind and breath, manifesting in thought and action, are two branches from a single root
sourceakti, the Primal Power or Energy.

13

lyivnazne %yraexne,

laya-vinane ubhaya-rodhane |

lygt< punr! vit nae m&tm!.

laya-gata punar bhavati no mtam ||

There are two kinds of stilling of the mind, cessation (laya) and annihilation (naa). The mind that is
in cessation will re-surface, but the mind that is annihilated will rise no more.

14

a[bNxnat! lInmansm!,

pra-bandhant lna-mnasam |

@kicNtnat! nazmeTyd>.

eka-cintant nam-etyada ||

When the mind has been suspended by breath-restraint, it may be annihilated through
unwavering attention on the Self.

15

nmaNsaeTk yaeign>,

naa-mnasotka yogina |

kTym!iSt ik< SviSwit< yt>.

ktyam-asti ki svasthiti yata ||

After the mind has been extinguished, is there anything to be accomplished? Nofor that great
yogi is established in the completeness of Reality.

16

Zyvairt< icmaTmn>,

dya-vrita cittam-tmana |

icTvdzRn< tv dzRnm!.

citva-darana tattva daranam ||

If the mind is turned away from external sense-objects to the awareness of itself as pure
being-consciousness, that is the perception-experience of Reality.

17

mans< tu ik< magR[e kte,

mnasa tu ki mrgae kte |

nEv mans< magR AajRvat!!.

naiva mnasa mrga rjavt ||

If inquiry is made into the nature of the mind, it will be found that the mind does not really exist.
This is the direct path.

18

v&ySTvh< v&imaita>,

vtta yas-tvaha vttim-rit |

v&yae mnae ivyh< mn>.

vttayo mano viddhyaha mana ||

Mind is merely a bundle of thoughts. All thoughts depend on the 'I' thought as their common root.
Hence know that the I-thought (or rather the I-feeling) itself constitutes the mind.

19

Ahmy< ktae vit icNvt>,

aham-aya kuto bhavati cinvata |

Aiy ptTyh< injivcar[m!!.

ayi patatyaha nija-vicraam ||

On enquiring into the source of this I-feeling, lo! that very I-feeling ceases. This is
Self-enquiry.

20

Ahim nazaJyhmh<tya,

ahami na-bhjyaham ahantay |

S)rit TSvy< prmpU[Rst!!.

sphurati ht-svaya parama-pra-sat||

When the I-feeling is erased, there spontaneously arises an I-I which is the heart, the infinite and
all-pervading Being-Existence, the Supreme.

21

#dmh< pda=iOymNvhm!,

idam-aha pad-bhikhyam-anvaham|

AhimlInke=Pyly sya!.

ahami-lnake-pyalaya sattay ||

This is the true meaning of the term I as in deep, dreamless sleep where, even though the individual
ego is submerged and non-existent, the eternal Being-Existence endures.

22

ivheiNy a[xItm>,

vigrah-endriya pra-dh-tama |

nahmekst! tf< st!!.

nham-ekasat tajjaa hyasat ||

This one Being-Existence is the true Iit is not the body, or the senses, or breath, or intellect, or
ignorance; these are all inert and unreal.

23

svaiska icTKv vetra,

sattva-bhsik citkva vetar |

sya ih ict! icya hm!!.

sattay hi cit cittay hyaham ||

How can there be a separate consciousness that reveals the one Being-Existence? The one
Being-Existence is itself consciousness and consciousness is itself the true I.

24

$zjIvyaer ve;xIida,

a-jvayor vea-dh-bhid |

sTSvavtae vStu kevlm!!.

sat-svabhvato vastu kevalam ||

God and the individual differ only in the makeup of their embodiment and awareness. But in their
essential nature, the Supreme Reality alone is.

25

ve;hant> SvaTmdzRnm!,

vea-hnata svtma-daranam |

$zdzRn< SvaTmpt>.

a-darana svtma-rpata ||

When the conditionings of individual embodiment and awareness are negated, Self-Realization
occurs. This also is realization of God, whose nature is the Self.

26

AaTms<iSwit> SvaTmdzRnm!,

tma-sasthiti svtma-daranam |

AaTminRyad AaTminta.

tma-nirdvayd tma-nihat ||

Abiding in the Self is Self-Realization, for the Self is non-dual. It also is what is known as being
firmly established in the Self.

27

}anvijRta=}aNhIn ict!,

jna-varjit-jna-hna cit |

}anm! AiSt ik< }atum! ANtrm!!.

jnam asti ki jtum antaram ||

True knowledge transcends both the knowledge and the ignorance of objects. For in that state of
true knowledge, how can there be any other object to be known?

28

ik< SvpimTyaTm dzRne,

ki svarpam-itytma darane |

AVyyava ==pU[Rict!suom!.

avyay-bhav pra-cit-sukham ||

Through inquiry into ones essential nature the Self is realized in changeless, unborn and
unending, all-pervading Consciousness-Bliss.

29

bNxmuytIt< pr< suom!,

bandha muktyat-ta para sukham |

ivNdtIh jIvStu dEivk>.

vindatha j-vastu daivika ||

Beyond both bondage and liberation is the Supreme Bliss that is attained by the individual who
realizes Divinity.

30

Ahmpetk< injivankm!,

aham-apetaka nija-vibhnakam |

mhidd< tpae rm[ vaigym!!.

mahad-ida tapo ramaa vg-iyam ||

Devoid of the ego and shining as the Self this is real tapas (austerity). This is Ramanas teaching.

I A[acl prm!
r Arucala Pacaratnam
1

k[apU[R suxaBxe

karu pra sudhbdhe

kbilt"nivp ikr[a=vLya,

kabalita ghana-vivarpa kiravaly |

A[acl prmaTm!

arucala paramtmann-

A[aev icksuivkasay.

aruo bhava citta-kaja-suviksya ||

Ocean of Nectar, filled with Compassion, swallowing the dense universe with your rays of light,
O Arunachala, the Supreme itself! Be the sun for the auspicious blossoming of the heart-lotus!

TvYy[acl sv

tvayy-arucala sarva

UTva iSwTva lInmetim!,

bhtv sthitv pralnam-etat-citram |

*himTyaTmtya

hdyaham-itytma-tay

n&Tyis aeSte vdiNt dy< nam.

ntyasi bhoste vadanti hdaya nma ||

O Arunachala! In you, the picture of the universe comes into being, and having existed, is resolved.
O Wonder! You are dancing in the heart as the I, the Self. Thus your name is Heart.

Ahimit kt AayatI

ahamiti kuta yt-t

TyiNv:yaNt> ivya=Tymlixya, anviynta praviaytyamaladhiy |

AvgMy Sv< p<

avagamyasva rpa

zaMyTy[acl Tviy ndIvaBxaE.

myatyarucala tvayi nadvbdhau ||

Seeking the source of the I with a purified mind delving inward, realizing the truth of Self,
one gets merged in you, O Arunachala! Just as a river merges into the ocean.

TyKTva iv;y< ba<

tyaktv viaya bhya

a[en mnsa=NtSTvam!,

ruddha-prena ruddha-manasnta stvm|

XyayNpZyit yaegI

dhyyan-payati yog

dIixitm[acl Tviy mhIy< te. ddhitim-arucala tvayi mahyan te ||

Abandoning all thought of external objects, controlling the breath and the mind,
meditating on you within, the yogi comprehends your light, O Arunachala!

TvYyipRtmnsa Tva<

tvayy-arpita-manas tvm

pZyn! sv tvakittya sttm!,

payan sarva tavktitay satatam |

jte=nNyITya

bhajatenanya-prty

s jyTy[acl Tviy suoe m>. sa jayatyarucala tvayi sukhe magna ||

Offering up the mind to you, always seeing all things as your form, worshipping only you,
that one triumphs, O Arunachala! becoming absorbed in your bliss!

Imm[mh;eR<

rmad-ramaa-maharer

dzRnm[aclSy devigra,

darana aruncalasya devagir |

pkmayaRgItaE

pacakam-ry-gtau

r< iTvdmaEpin;d< ih.

ratna tvidam-aupaniada hi ||

Sri Ramana Maharshis vision of Arunachala, rendered in these five gems of verses
in the arya meter, is the essence of the Upaniads.

n kmR[a
Na Karmana
n kmR[a n jya xnEn

na karma na prajay dhanaina

TyagEnEke Am&tTv-manzu>

tygainaike amtatva-mnau

prE[nak< iniht< guhaya<

paraia nka nihita guhy

ivajdetdYtyae ivziNt,

vibhrjadetadytayo vianti |

vedaNtiv}an-suinitawaR

vednta-vijna-sunicitrth

Ss<Nyas yaega*tyZzusva>,

ssannysa yogdyatayauddhasattv

te laeketupraNtkale

te brahmaloketu parntakle

pram&taTpirmuCyiNt sveR,

parmttparimucyanti sarve |

d< ivpap< prme=ZmUt<

dahra vippa paramemabhta

yTpu{frIk< purmXysGg<Swm,

yatpuarka puramadhyasaggastham|

taip d< ggn< ivzaek-StiSmn!

tatrpi dahra gagana vioka-stasmin

ydNtSt-paistVym!,

yadantasta-dupsitavyam |

yae vedadaE Svr> aeae vedaNtE c

yo veddau svara prokto vedntai ca

itit>,

pratihita |

tSy kit-lInSy y> prSs

tasya prakti-lnasya ya parassa

mher>.

mahevara ||

Deathless is not obtained through action or begetting offspring or wealth. Some attain that state
through renunciation.
The yogis (who have conquered the senses) attain that supreme Truth which is greater than heaven
and which shines by itself in the Heart.
The adepts who by renunciation and one-pointedness are pure in heart and have known the
certainty of Truth by the special knowledge proclaimed by Vedanta, get fully released in the
Brahmaloka from the causal Maya upon the dissolution of the body.
That alone which shines as the tiny Akasa, void of sorrow, in the lotus heart, the tiny seat of the
spotless Supreme in the (inner) core of the body is worthy of worship.
He alone is the Supreme Lord, who is beyond the Primal Word which is the beginning and end of the
Veda and in which merges the creative Cause.