Action yields fruit, For so the Lord ordains it. How can action be the Lord? It is insentient. The fruit of action passes.

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Action yields fruit, For so the Lord ordains it. How can action be the Lord? It is insentient. 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. Disinterested action Surrendered to the Lord Purifies the mind and points The way to moksha. This is certain: Worship, praise and meditation, Being work of body, speech and mind, Are steps for orderly ascent. 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.

Better than hymns of praise Is repetition of the Name; Better low-voiced than loud, But best of all Is meditation in the mind. Better than spells of meditation Is one continuous current, Steady as a stream, Or downward flow of oil. Abidance in pure being Transcending thought through love intense Is the very essence Of supreme devotion. Absorption in the heart of being, Whence we sprang, Is the path of action, of devotion, Of union and of knowledge. Holding the breath controls the mind, A bird caught in a net.

Breath-regulation helps Absorption in the heart. Mind and breath as thought and action Fork out like two branches. But both spring From a single root. Absorption is of two sorts; Submergence and destruction. Mind submerged rises again; Dead, it revives no more. Breath controlled and thought restrained, The mind turned one-way inward Fades and dies.

Mind extinct, the mighty seer Returns to his own natural being And has no action to perform. It is true wisdom For the mind to turn away From outer objects and behold Its own effulgent form. When unceasingly the mind Scans its own form There is nothing of the kind. For every one This path direct is open. 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'.

When one turns within and searches Whence this 'I' thought arises, The shamed 'I' vanishes — And wisdom's quest begins. 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.

For knowing That which is There is no other knower. Hence Being is Awareness; And we all are Awareness. In the nature of their being Creature and creator are in substance one. They differ only In adjuncts and awareness. To know the Self is but to be the Self, For it is non-dual. In such knowledge One abides as that. That is true knowledge which transcends Both knowledge and ignorance, For in pure knowledge Is no object to be known. Having known one's nature one abides As being with no beginning and no end In unbroken conciousness and bliss.

Beyond bondage and release, Is steadfastness In service of the Lord.

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Sri Ramana Maharshi Teachings

Upadesa is a Sanskrit word which literally means facilitating an entity to come back to its source,its home. Saram means the essence of such instruction towards that direction. The essential nature of mind is consciousness. But being covered by cloud of tendencies,past experiences,thoughts mind forgets that its nature is consciousness. This is called Self-forgetfulness. A mind that is in a state of Self-forgetfulness Atma vismruti leaves its source which is Self and identifies with non-Self adjuncts like the ego Ahamkara,"I" thought ,thinking process manas intellect Buddhi ,memory chitta the physical body and seeks happiness outside and in the process collects lot of misery because of conflict that is inherent in the dualistic phenomenal reality.


Upadesa Saram Verses 1 to 10

The commentary explains all the verses in the light of the Knowledge of the Self, the Reality. Below only the translation is provided:. Essence of the Spiritual Instruction. The non-eternal result, the cause of the falling into the great ocean of action,. It is a purifier of the mind, useful for Liberation. Worship, japa, and contemplation are superior in that succession.

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