1. Karma must ever yield its proper fruit,
For thus it is ordained by God, Himself,
Supreme Creator. Then is Karma God?
No, for it is itself insentient.
2. Of Karma the results must pass away,
Yet it leaves seeds which in their turn will sprout
And throw the actor back into the flood
Of Karma’s ocean. Karma cannot save.
3. But acts performed without attachment’s urge
And solely for the service of the Lord
Will cleanse the mind and indicate the way
Which leads at length unto the final goal.
4. Worship, reciting of God’s Holy Name,
And meditation, mainly are performed
By body, voice and mind, and they excel
Each other in the order here set down.
5. If we but recognise this Universe
Of eightfold form as form of God, Himself,
And serve in adoration all the world.
This is of God most excellent worship.
6. Constant repeating of the Holy Name
Is more than praise, at length the voice will sink
To silent repetition in the Heart,
And in this way is meditation learnt.
7. Better than meditation that recurs
In broken fits and starts is that which is
A steady ceaseless flow, like to the course
Of falling oil or a perennial stream.
8. Worship of God as in no way distinct
From him who worships, or in other words
Thinking that .He is I., is better far
Than any other kind of worshipping.
9. To rest in the Real Being, that transcends
Our every thought, by reason of the strength
Of our devotion to some thing conceived;
This of supreme devotion is the truth.
10. To be absorbed again into one’s Source (Heart)
Is Karma, Bhakti, Yoga, Jnanam, all
These things in truth. Or put in other words
Good works, Devotion, Union, Gnosis, too.
11. As by the fowler birds are caught in nets
So by the holding of the breath within
The mind can be restrained. This a device
That will effect absorption of the mind.
12. For mind and life expressed in thought and act,
That is with thought and action as their function,
Diverge and branch like two boughs of a tree,
But both of them spring from one single stem.
13. Suppression of the mind in two ways comes,
Absorption and extinction; mind absorbed
Will live again, but mind which is destroyed
Will never more revive, for it is dead.
14. When, by the means of restraint of the breath,
The mind has been controlled, then make it flow
Along a single current, that achieved
Its form will then entirely disappear.
15. For the Great Sage for whom all form of mind
Has disappeared and who is ever one
With the Reality, there is no Karma more,
For He, indeed, the True Self has become.
16. When mind has given the sense-objects up
Which are external and has drawn within,
And has perceived its own refulgent form,
Then verily alone True Gnosis is.
17. When pondering with constant vigilance
Upon the actual nature of the mind
One finds that there is no such thing as mind;
This, of a truth, is the straight course for all.
18. The mind is nothing but a lot of thoughts,
Of all these many thoughts ’tis the thought ’I’
That is the root. So we can see by that
The mind in truth is only the thought ’I’.
19. Whence, therefore, does this ’I-thought’ have its birth?
With vigilant and ever active mind
Seek this, and crestfallen the ’I’ becomes.
The search, itself, the quest of Wisdom is.
20. This search pursued till ’I’ has disappeared
There now vibrates the ’I-I’ all alone,
The quest is finished, there’s no more to seek.
For this is really the Infinite Self.
21. This is eternally the true import
Of the term ’I’. For in the deepest sleep
We do not cease to be. We still exist
Even though here there is no sense of ’I’.
22. As I am pure Existence, I am not
The body nor the senses, mind nor life,
Nor even ignorance, for all these things
Are quite insentient and so unreal.
23. As there is not a second consciousness
To know Existence, it must follow that
Existence is itself that consciousness;
So I myself am that same consciousness.
24. In their real nature as Existence both
Creatures and the Creator are the same,
The Unique Principle. In attributes
And knowledge only is a difference found.
25. Realization of the Self alone,
Eliminating all its attributes;
Is God-Realization of a truth,
As it is He that shines forth as the Self.
26. To be the Self that is to know the Self,
As there is no duality in Self.
This is Thanmaya-Nistha, or the state
Of absolutely being That in truth.
27. That knowledge is true knowledge which transcends
Knowledge and ignorance both equally.
And this alone is truth. For there is no
Subject or object there that can be known.
28. If one can only realize at Heart
What one’s true nature is, one then will find
That ’tis Infinite Wisdom, Truth and Bliss,
Without beginning and without an end.
29. Remaining in this state of Supreme Bliss,
Devoid of bondage and of freedom too,
Is found to be a state in which one is
Rapt in perpetual service of the Lord.
30. By ardent quest and shedding ego’s veil
Realize the Self, the One that’s ego-less,
And function thus; the sole right penance this.
So teaches Bhagavan Sri Ramana,
Who is the SELF of everything that is.
- Ramana Maharshi
http://sanskritdocuments.org/all_pdf/upadeshasAram1.pdf
For thus it is ordained by God, Himself,
Supreme Creator. Then is Karma God?
No, for it is itself insentient.
2. Of Karma the results must pass away,
Yet it leaves seeds which in their turn will sprout
And throw the actor back into the flood
Of Karma’s ocean. Karma cannot save.
3. But acts performed without attachment’s urge
And solely for the service of the Lord
Will cleanse the mind and indicate the way
Which leads at length unto the final goal.
4. Worship, reciting of God’s Holy Name,
And meditation, mainly are performed
By body, voice and mind, and they excel
Each other in the order here set down.
5. If we but recognise this Universe
Of eightfold form as form of God, Himself,
And serve in adoration all the world.
This is of God most excellent worship.
6. Constant repeating of the Holy Name
Is more than praise, at length the voice will sink
To silent repetition in the Heart,
And in this way is meditation learnt.
7. Better than meditation that recurs
In broken fits and starts is that which is
A steady ceaseless flow, like to the course
Of falling oil or a perennial stream.
8. Worship of God as in no way distinct
From him who worships, or in other words
Thinking that .He is I., is better far
Than any other kind of worshipping.
9. To rest in the Real Being, that transcends
Our every thought, by reason of the strength
Of our devotion to some thing conceived;
This of supreme devotion is the truth.
10. To be absorbed again into one’s Source (Heart)
Is Karma, Bhakti, Yoga, Jnanam, all
These things in truth. Or put in other words
Good works, Devotion, Union, Gnosis, too.
11. As by the fowler birds are caught in nets
So by the holding of the breath within
The mind can be restrained. This a device
That will effect absorption of the mind.
12. For mind and life expressed in thought and act,
That is with thought and action as their function,
Diverge and branch like two boughs of a tree,
But both of them spring from one single stem.
13. Suppression of the mind in two ways comes,
Absorption and extinction; mind absorbed
Will live again, but mind which is destroyed
Will never more revive, for it is dead.
14. When, by the means of restraint of the breath,
The mind has been controlled, then make it flow
Along a single current, that achieved
Its form will then entirely disappear.
15. For the Great Sage for whom all form of mind
Has disappeared and who is ever one
With the Reality, there is no Karma more,
For He, indeed, the True Self has become.
16. When mind has given the sense-objects up
Which are external and has drawn within,
And has perceived its own refulgent form,
Then verily alone True Gnosis is.
17. When pondering with constant vigilance
Upon the actual nature of the mind
One finds that there is no such thing as mind;
This, of a truth, is the straight course for all.
18. The mind is nothing but a lot of thoughts,
Of all these many thoughts ’tis the thought ’I’
That is the root. So we can see by that
The mind in truth is only the thought ’I’.
19. Whence, therefore, does this ’I-thought’ have its birth?
With vigilant and ever active mind
Seek this, and crestfallen the ’I’ becomes.
The search, itself, the quest of Wisdom is.
20. This search pursued till ’I’ has disappeared
There now vibrates the ’I-I’ all alone,
The quest is finished, there’s no more to seek.
For this is really the Infinite Self.
21. This is eternally the true import
Of the term ’I’. For in the deepest sleep
We do not cease to be. We still exist
Even though here there is no sense of ’I’.
22. As I am pure Existence, I am not
The body nor the senses, mind nor life,
Nor even ignorance, for all these things
Are quite insentient and so unreal.
23. As there is not a second consciousness
To know Existence, it must follow that
Existence is itself that consciousness;
So I myself am that same consciousness.
24. In their real nature as Existence both
Creatures and the Creator are the same,
The Unique Principle. In attributes
And knowledge only is a difference found.
25. Realization of the Self alone,
Eliminating all its attributes;
Is God-Realization of a truth,
As it is He that shines forth as the Self.
26. To be the Self that is to know the Self,
As there is no duality in Self.
This is Thanmaya-Nistha, or the state
Of absolutely being That in truth.
27. That knowledge is true knowledge which transcends
Knowledge and ignorance both equally.
And this alone is truth. For there is no
Subject or object there that can be known.
28. If one can only realize at Heart
What one’s true nature is, one then will find
That ’tis Infinite Wisdom, Truth and Bliss,
Without beginning and without an end.
29. Remaining in this state of Supreme Bliss,
Devoid of bondage and of freedom too,
Is found to be a state in which one is
Rapt in perpetual service of the Lord.
30. By ardent quest and shedding ego’s veil
Realize the Self, the One that’s ego-less,
And function thus; the sole right penance this.
So teaches Bhagavan Sri Ramana,
Who is the SELF of everything that is.
- Ramana Maharshi
http://sanskritdocuments.org/all_pdf/upadeshasAram1.pdf
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