ଉପଦେଶ ସାରଂ (ରମଣ ମହର୍ଷି)

କର୍ତୁରାଜ୍ଞୟା ପ୍ରାପ୍ୟତେ ଫଲମ୍ ।
କର୍ମ କିଂ ପରଂ କର୍ମ ତଜ୍ଜଡମ୍ ॥ 1 ॥
By the law/will of the Creator, the fruits of actions are realized.
How is action then supreme? It is not. It is inert/insentient.

କୃତିମହୋଦଧୌ ପତନକାରଣମ୍ ।
ଫଲମଶାଶ୍ଵତଂ ଗତିନିରୋଧକମ୍ ॥ 2 ॥
The results of actions are impermanent and pass away.
Yet, their seeds form an ocean of Karma which becomes a barrier in the progress of a seeker.

ଈଶ୍ଵରାର୍ପିତଂ ନେଚ୍ଛୟା କୃତମ୍ ।
ଚିତ୍ତଶୋଧକଂ ମୁକ୍ତିସାଧକମ୍ ॥ 3 ॥
Work which is performed as an offering to the Almighty, and done without any expectation of the fruits thereof, helps in purification of the mind and thereby leads one to Liberation or Realization.

କାୟଵାଙ୍ମନଃ କାର୍ୟମୁତ୍ତମମ୍ ।
ପୂଜନଂ ଜପଶ୍ଚିଂତନଂ କ୍ରମାତ୍ ॥ 4 ॥
Among the actions performed by the body, voice and mind – puja (ritualistic worship), japa (chanting) and contemplation (inner meditation) – each is superior to the other in an ascending order.

ଜଗତ ଈଶଧୀ ୟୁକ୍ତସେଵନମ୍ ।
ଅଷ୍ଟମୂର୍ତିଭୃଦ୍ଦେଵପୂଜନମ୍ ॥ 5 ॥
Worshipping any of the eight forms (Ether, fire, air, water, earth,
Sun, moon and living beings), thinking they are all forms of God, is good worship (puja) of God.

ଉତ୍ତମସ୍ତଵାଦୁଚ୍ଚମଂଦତଃ ।
ଚିତ୍ତଜଂ ଜପଧ୍ୟାନମୁତ୍ତମମ୍ ॥ 6 ॥
Singing the Lord’s praises is good, but better than that is loud chanting of japa. Better than loud chanting is soft and low-voiced chanting. However, best of all is silent, mental japa or meditation in the mind.

ଆଜ୍ୟଧାରୟା ସ୍ରୋତସା ସମମ୍ ।
ସରଲଚିଂତନଂ ଵିରଲତଃ ପରମ୍ ॥ 7 ॥
Like an unbroken flow of oil, or a stream of water, continuous meditation is better than that which is interrupted.

ଭେଦଭାଵନାତ୍ ସୋଽହମିତ୍ୟସୌ ।
ଭାଵନାଽଭିଦା ପାଵନୀ ମତା ॥ 8 ॥
Meditation without duality, that is meditating as ‘I am
HE’, is superior to meditation which assumes a separation between the Bhakta (devotee) and the beloved Lord.

ଭାଵଶୂନ୍ୟସଦ୍ଭାଵସୁସ୍ଥିତିଃ ।
ଭାଵନାବଲାଦ୍ଭକ୍ତିରୁତ୍ତମା ॥ 9 ॥
A state of void, free from thought, is gradually attained,
making abidance in the background state of ‘I AM’ complete. This is supreme devotion.

ହୃତ୍ସ୍ଥଲେ ମନଃ ସ୍ଵସ୍ଥତା କ୍ରିୟା ।
ଭକ୍ତିୟୋଗବୋଧାଶ୍ଚ ନିଶ୍ଚିତମ୍ ॥ 10 ॥
Fixing the mind in the Heart (Source) is true Karma (action), Bhakti (devotion), Yoga (action) and Jnana (knowledge).

ଵାୟୁରୋଧନାଲ୍ଲୀୟତେ ମନଃ ।
ଜାଲପକ୍ଷିଵଦ୍ରୋଧସାଧନମ୍ ॥ 11 ॥
Through breath-control, the movement of the mind is contained, just as a bird is restrained when caught in a net.

ଚିତ୍ତଵାୟଵଶ୍ଚିତ୍କ୍ରିୟାୟୁତାଃ ।
ଶାଖୟୋର୍ଦ୍ଵୟୀ ଶକ୍ତିମୂଲକା ॥ 12 ॥
The mind and pranas (as thought and action), which carry out various thought processes and actions within the body, emerge from one common source, the Supreme.

ଲୟଵିନାଶନେ ଉଭୟରୋଧନେ ।
ଲୟଗତଂ ପୁନର୍ଭଵତି ନୋ ମୃତମ୍ ॥ 13 ॥
Mind control can be achieved through two modes – either through absorption/abeyance or through complete destruction. In the case of the first mode, the mind emerges again as it is merely absorbed in the void and hence temporarily held in abeyance. In contrast, through the second mode, when the mind is destroyed, it can never emerge again.

ପ୍ରାଣବଂଧନାଲ୍ଲୀନମାନସମ୍ ।
ଏକଚିଂତନାନ୍ନାଶମେତ୍ୟଦଃ ॥ 14 ॥
When the mind is held in suspension through breath control, it must then be completely destroyed through one-pointed attention to that ONE reality.

ନଷ୍ଟମାନସୋତ୍କୃଷ୍ଟୟୋଗିନଃ ।
କୃତ୍ୟମସ୍ତି କିଂ ସ୍ଵସ୍ଥିତିଂ ୟତଃ ॥ 15 ॥
What action remains for an exalted Yogi whose mind has been completely destroyed and who is ever established in the Self?

ଦୃଶ୍ୟଵାରିତଂ ଚିତ୍ତମାତ୍ମନଃ ।
ଚିତ୍ତ୍ଵଦର୍ଶନଂ ତତ୍ତ୍ଵଦର୍ଶନମ୍ ॥ 16 ॥
When attention is withdrawn from objects and focused exclusively on the Self, the Truth is revealed.

ମାନସଂ ତୁ କିଂ ମାର୍ଗଣେ କୃତେ ।
ନୈଵ ମାନସଂ ମାର୍ଗ ଆର୍ଜଵାତ୍ ॥ 17 ॥
When one inquires: “What is the mind?”, he finds out that there is no mind. This is the direct path to Reality.

ଵୃତ୍ତୟସ୍ତ୍ଵହଂ ଵୃତ୍ତିମାଶ୍ରିତାଃ ।
ଵୃତ୍ତୟୋ ମନୋ ଵିଦ୍ଧ୍ୟହଂ ମନଃ ॥ 18 ॥
Mind is nothing but a bundle of thoughts. These thoughts depend upon the 'I' thought alone. Hence the mind is nothing but this 'I' thought.

ଅହମୟଂ କୁତୋ ଭଵତି ଚିନ୍ଵତଃ ।
ଅୟି ପତତ୍ୟହଂ ନିଜଵିଚାରଣମ୍ ॥ 19 ॥
When one turns within and searches
Whence this 'I' thought arises,
The shamed 'I' vanishes –
And wisdom's quest begins.

ଅହମି ନାଶଭାଜ୍ୟହମହଂତୟା ।
ସ୍ଫୁରତି ହୃତ୍ସ୍ଵୟଂ ପରମପୂର୍ଣସତ୍ ॥ 20 ॥
Where this 'I' notion faded
Now there as I–I, arises
The One, the very Self,
The Infinite.

ଇଦମହଂ ପଦାଽଭିଖ୍ୟମନ୍ଵହମ୍ ।
ଅହମିଲୀନକେଽପ୍ୟଲୟସତ୍ତୟା ॥ 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.

ଵିଗ୍ରହେଂଦ୍ରିୟପ୍ରାଣଧୀତମଃ ।
ନାହମେକସତ୍ତଜ୍ଜଡଂ ହ୍ୟସତ୍ ॥ 22 ॥
Body, senses, mind, breath, sleep –
All insentient and unreal –
Cannot be 'I',
'I' who am the Real.

ସତ୍ତ୍ଵଭାସିକା ଚିତ୍କ୍ଵଵେତରା ।
ସତ୍ତୟା ହି ଚିଚ୍ଚିତ୍ତୟା ହ୍ୟହମ୍ ॥ 23 ॥
For knowing That which is
There is no other knower.
Hence Being is Awareness;
And we all are Awareness.

ଈଶଜୀଵୟୋର୍ଵେଷଧୀଭିଦା ।
ସତ୍ସ୍ଵଭାଵତୋ ଵସ୍ତୁ କେଵଲମ୍ ॥ 24 ॥
In the nature of their being
Creature and creator are in substance one.
They differ only
In adjuncts and awareness.

ଵେଷହାନତଃ ସ୍ଵାତ୍ମଦର୍ଶନମ୍ ।
ଈଶଦର୍ଶନଂ ସ୍ଵାତ୍ମରୂପତଃ ॥ 25 ॥
Seeing oneself free of all attributes
Is to see the Lord,
For He shines ever as the pure Self.

ଆତ୍ମସଂସ୍ଥିତିଃ ସ୍ଵାତ୍ମଦର୍ଶନମ୍ ।
ଆତ୍ମନିର୍ଦ୍ଵୟାଦାତ୍ମନିଷ୍ଠତା ॥ 26 ॥
To know the Self is but to be the Self,
For it is non-dual.
In such knowledge
One abides as that.

ଜ୍ଞାନଵର୍ଜିତାଽଜ୍ଞାନହୀନଚିତ୍ ।
ଜ୍ଞାନମସ୍ତି କିଂ ଜ୍ଞାତୁମଂତରମ୍ ॥ 27 ॥
That is true knowledge which transcends
Both knowledge and ignorance,
For in pure knowledge
Is no object to be known.

କିଂ ସ୍ଵରୂପମିତ୍ୟାତ୍ମଦର୍ଶନେ ।
ଅଵ୍ୟୟାଽଭଵାଽଽପୂର୍ଣଚିତ୍ସୁଖମ୍ ॥ 28 ॥
Having known one's nature one abides
As being with no beginning and no end
In unbroken conciousness and bliss.

ବଂଧମୁକ୍ତ୍ୟତୀତଂ ପରଂ ସୁଖମ୍ ।
ଵିଂଦତୀହ ଜୀଵସ୍ତୁ ଦୈଵିକଃ ॥ 29 ॥
Beyond bondage and release,
Is steadfastness
In service of the Lord.

ଅହମପେତକଂ ନିଜଵିଭାନକମ୍ ।
ମହଦିଦଂତପୋ ରମନଵାଗିୟମ୍ ॥ 30 ॥
All ego gone,
Living as that alone
Is penance good for growth,
Sings Ramana, the Self.

Browse Related Categories: