কর্তুরাজ্ঞযা প্রাপ্যতে ফলম্ ।
কর্ম কিং পরং কর্ম তজ্জডম্ ॥ 1 ॥
The fruit of action is attained by the command of the Creator (or the law of karma). How can action be the Supreme? Action is insentient.
কৃতিমহোদধৌ পতনকারণম্ ।
ফলমশাশ্বতং গতিনিরোধকম্ ॥ 2 ॥
Action results in impermanent fruits and binds the individual to the ocean of karma, thereby hindering the path to liberation.
ঈশ্বরার্পিতং নেচ্ছযা কৃতম্ ।
চিত্তশোধকং মুক্তিসাধকম্ ॥ 3 ॥
Actions performed as an offering to God, without desire for their fruits, purify the mind and lead to liberation.
কাযবাঙ্মনঃ কার্যমুত্তমম্ ।
পূজনং জপশ্চিন্তনং ক্রমাত্ ॥ 4 ॥
Worship through the body, speech, and mind—performed in that order—consisting respectively of ritual service, repetition of sacred names (Japa), and meditation, is the highest form of practice.
জগত ঈশধী যুক্তসেবনম্ ।
অষ্টমূর্তিভৃদ্দেবপূজনম্ ॥ 5 ॥
Seeing the world as the manifestation of God and serving it with that attitude is true worship of the Divine, who bears the eight forms.
উত্তমস্তবাদুচ্চমন্দতঃ ।
চিত্তজং জপধ্যানমুত্তমম্ ॥ 6 ॥
Better than praising God loudly is whispering; better still is silent repetition of His name; but the best is meditation originating from the heart.
আজ্যধারযা স্রোতসা সমম্ ।
সরলচিন্তনং বিরলতঃ পরম্ ॥ 7 ॥
Like a steady stream of oil or a flowing river, the constant, unbroken flow of meditation on the Divine is superior to interrupted, intermittent thought.
ভেদভাবনাত্ সোঽহমিত্যসৌ ।
ভাবনাঽভিদা পাবনী মতা ॥ 8 ॥
Instead of maintaining the duality of "I am separate from Him," the attitude of "I am He" (So-ham) is considered the most purifying of all meditations.
ভাবশূন্যসদ্ভাবসুস্থিতিঃ ।
ভাবনাবলাদ্ভক্তিরুত্তমা ॥ 9 ॥
Abiding in the natural state of Being, free from all thought-constructs, is the highest form of devotion (Bhakti), powered by the strength of this meditation.
হৃত্স্থলে মনঃ স্বস্থতা ক্রিযা ।
ভক্তিযোগবোধাশ্চ নিশ্চিতম্ ॥ 10 ॥
The mind, having subsided into its source, the Heart, is the true state of action, devotion, yoga, and knowledge; this is the definitive truth.
বাযুরোধনাল্লীযতে মনঃ ।
জালপক্ষিবদ্রোধসাধনম্ ॥ 11 ॥
By the restraint of the breath, the mind is dissolved; this is a means of control, just as a net captures a bird.
চিত্তবাযবশ্চিত্ক্রিযাযুতাঃ ।
শাখযোর্দ্বযী শক্তিমূলকা ॥ 12 ॥
The mind and the vital breath are both composed of thought and action; they are like two branches, both rooted in the same source.
লযবিনাশনে উভযরোধনে ।
লযগতং পুনর্ভবতি নো মৃতম্ ॥ 13 ॥
Dissolution and destruction are the two states of restraint; when the mind is merely dissolved, it rises again, but when it is destroyed, it does not.
প্রাণবন্ধনাল্লীনমানসম্ ।
একচিন্তনান্নাশমেত্যদঃ ॥ 14 ॥
When the mind is dissolved through the restraint of the vital breath, it ceases to be by focusing on the One.
নষ্টমানসোত্কৃষ্টযোগিনঃ ।
কৃত্যমস্তি কিং স্বস্থিতিং যতঃ ॥ 15 ॥
For the supreme yogi whose mind has been destroyed, there is no further action to perform, for he has attained his own true state.
দৃশ্যবারিতং চিত্তমাত্মনঃ ।
চিত্ত্বদর্শনং তত্ত্বদর্শনম্ ॥ 16 ॥
When the mind is withdrawn from the objects of the world and fixed on its own nature as Consciousness, that is the vision of the Truth.
মানসং তু কিং মার্গণে কৃতে ।
নৈব মানসং মার্গ আর্জবাত্ ॥ 17 ॥
When one searches for what the mind truly is, it is discovered that there is no such entity as the mind; this is the direct path.
বৃত্তযস্ত্বহং বৃত্তিমাশ্রিতাঃ ।
বৃত্তযো মনো বিদ্ধ্যহং মনঃ ॥ 18 ॥
The various mental impressions depend upon the "I" thought; the impressions themselves constitute the mind, and the "I" is the mind.
অহমযং কুতো ভবতি চিন্বতঃ ।
অযি পতত্যহং নিজবিচারণম্ ॥ 19 ॥
When one inquires deeply into the source from which the "I" arises, the ego vanishes; this is the inquiry into the Self.
অহমি নাশভাজ্যহমহন্তযা ।
স্ফুরতি হৃত্স্বযং পরমপূর্ণসত্ ॥ 20 ॥
When the ego is destroyed, the true Self shines forth in the heart of its own accord as the supreme, all-encompassing Existence.
ইদমহং পদাঽভিখ্যমন্বহম্ ।
অহমিলীনকেঽপ্যলযসত্তযা ॥ 21 ॥
When the mind merges into the Source and the sense of "I" vanishes, the Reality persists of its own accord, manifesting eternally as the true "I."
বিগ্রহেন্দ্রিযপ্রাণধীতমঃ ।
নাহমেকসত্তজ্জডং হ্যসত্ ॥ 22 ॥
The body, senses, vital breath, mind, and ignorance are all inert and unreal; I am none of these, for I am the one true Existence.
সত্ত্বভাসিকা চিত্ক্ববেতরা ।
সত্তযা হি চিচ্চিত্তযা হ্যহম্ ॥ 23 ॥
Since there is no other consciousness to illuminate existence, the Self is Consciousness itself. This Consciousness is our very being; thus, the Self is existence, consciousness, and bliss.
ঈশজীবযোর্বেষধীভিদা ।
সত্স্বভাবতো বস্তু কেবলম্ ॥ 24 ॥
Although God and the individual soul appear different due to their respective forms and attributes, in their fundamental nature, they are the one absolute Reality.
বেষহানতঃ স্বাত্মদর্শনম্ ।
ঈশদর্শনং স্বাত্মরূপতঃ ॥ 25 ॥
When the individual sheds all adventitious forms and attributes, the vision of the Self occurs, which is truly the vision of God, for God is the very nature of the Self.
আত্মসংস্থিতিঃ স্বাত্মদর্শনম্ ।
আত্মনির্দ্বযাদাত্মনিষ্ঠতা ॥ 26 ॥
To abide as the Self is to realize the Self, because the Self is devoid of duality; this state of being established in the Self is the true path.
জ্ঞানবর্জিতাঽজ্ঞানহীনচিত্ ।
জ্ঞানমস্তি কিং জ্ঞাতুমন্তরম্ ॥ 27 ॥
True Knowledge is that Consciousness which is beyond both knowledge and ignorance. In the Self, there is no object to be known, so how could there be knowledge of another?
কিং স্বরূপমিত্যাত্মদর্শনে ।
অব্যযাঽভবাঽঽপূর্ণচিত্সুখম্ ॥ 28 ॥
When one turns inward to realize the nature of the Self, one discovers it to be infinite, changeless, unborn, and the fullness of Consciousness and Bliss.
বন্ধমুক্ত্যতীতং পরং সুখম্ ।
বিন্দতীহ জীবস্তু দৈবিকঃ ॥ 29 ॥
Having transcended both bondage and liberation, one attains that supreme, divine happiness while still in this very life.
অহমপেতকং নিজবিভানকম্ ।
মহদিদন্তপো রমনবাগিযম্ ॥ 30 ॥
That state in which the ego has perished and the Self shines forth as the sole Reality—this is the supreme austerity taught by Ramana.
