കര്തുരാജ്ഞയാ പ്രാപ്യതേ ഫലമ് ।
കര്മ കിം പരം കര്മ തജ്ജഡമ് ॥ 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.
കൃതിമഹോദധൌ പതനകാരണമ് ।
ഫലമശാശ്വതം ഗതിനിരോധകമ് ॥ 2 ॥
Action results in impermanent fruits and binds the individual to the ocean of karma, thereby hindering the path to liberation.
ഈശ്വരാര്പിതം നേച്ഛയാ കൃതമ് ।
ചിത്തശോധകം മുക്തിസാധകമ് ॥ 3 ॥
Actions performed as an offering to God, without desire for their fruits, purify the mind and lead to liberation.
കായവാങ്മനഃ കാര്യമുത്തമമ് ।
പൂജനം ജപശ്ചിന്തനം ക്രമാത് ॥ 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.
ജഗത ഈശധീ യുക്തസേവനമ് ।
അഷ്ടമൂര്തിഭൃദ്ദേവപൂജനമ് ॥ 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.
ഉത്തമസ്തവാദുച്ചമന്ദതഃ ।
ചിത്തജം ജപധ്യാനമുത്തമമ് ॥ 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.
ആജ്യധാരയാ സ്രോതസാ സമമ് ।
സരലചിന്തനം വിരലതഃ പരമ് ॥ 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.
ഭേദഭാവനാത് സോഽഹമിത്യസൌ ।
ഭാവനാഽഭിദാ പാവനീ മതാ ॥ 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.
ഭാവശൂന്യസദ്ഭാവസുസ്ഥിതിഃ ।
ഭാവനാബലാദ്ഭക്തിരുത്തമാ ॥ 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.
ഹൃത്സ്ഥലേ മനഃ സ്വസ്ഥതാ ക്രിയാ ।
ഭക്തിയോഗബോധാശ്ച നിശ്ചിതമ് ॥ 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.
വായുരോധനാല്ലീയതേ മനഃ ।
ജാലപക്ഷിവദ്രോധസാധനമ് ॥ 11 ॥
By the restraint of the breath, the mind is dissolved; this is a means of control, just as a net captures a bird.
ചിത്തവായവശ്ചിത്ക്രിയായുതാഃ ।
ശാഖയോര്ദ്വയീ ശക്തിമൂലകാ ॥ 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.
ലയവിനാശനേ ഉഭയരോധനേ ।
ലയഗതം പുനര്ഭവതി നോ മൃതമ് ॥ 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.
പ്രാണബന്ധനാല്ലീനമാനസമ് ।
ഏകചിന്തനാന്നാശമേത്യദഃ ॥ 14 ॥
When the mind is dissolved through the restraint of the vital breath, it ceases to be by focusing on the One.
നഷ്ടമാനസോത്കൃഷ്ടയോഗിനഃ ।
കൃത്യമസ്തി കിം സ്വസ്ഥിതിം യതഃ ॥ 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.
ദൃശ്യവാരിതം ചിത്തമാത്മനഃ ।
ചിത്ത്വദര്ശനം തത്ത്വദര്ശനമ് ॥ 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.
മാനസം തു കിം മാര്ഗണേ കൃതേ ।
നൈവ മാനസം മാര്ഗ ആര്ജവാത് ॥ 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.
വൃത്തയസ്ത്വഹം വൃത്തിമാശ്രിതാഃ ।
വൃത്തയോ മനോ വിദ്ധ്യഹം മനഃ ॥ 18 ॥
The various mental impressions depend upon the "I" thought; the impressions themselves constitute the mind, and the "I" is the mind.
അഹമയം കുതോ ഭവതി ചിന്വതഃ ।
അയി പതത്യഹം നിജവിചാരണമ് ॥ 19 ॥
When one inquires deeply into the source from which the "I" arises, the ego vanishes; this is the inquiry into the Self.
അഹമി നാശഭാജ്യഹമഹന്തയാ ।
സ്ഫുരതി ഹൃത്സ്വയം പരമപൂര്ണസത് ॥ 20 ॥
When the ego is destroyed, the true Self shines forth in the heart of its own accord as the supreme, all-encompassing Existence.
ഇദമഹം പദാഽഭിഖ്യമന്വഹമ് ।
അഹമിലീനകേഽപ്യലയസത്തയാ ॥ 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."
വിഗ്രഹേന്ദ്രിയപ്രാണധീതമഃ ।
നാഹമേകസത്തജ്ജഡം ഹ്യസത് ॥ 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.
സത്ത്വഭാസികാ ചിത്ക്വവേതരാ ।
സത്തയാ ഹി ചിച്ചിത്തയാ ഹ്യഹമ് ॥ 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.
ഈശജീവയോര്വേഷധീഭിദാ ।
സത്സ്വഭാവതോ വസ്തു കേവലമ് ॥ 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.
വേഷഹാനതഃ സ്വാത്മദര്ശനമ് ।
ഈശദര്ശനം സ്വാത്മരൂപതഃ ॥ 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.
ആത്മസംസ്ഥിതിഃ സ്വാത്മദര്ശനമ് ।
ആത്മനിര്ദ്വയാദാത്മനിഷ്ഠതാ ॥ 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.
ജ്ഞാനവര്ജിതാഽജ്ഞാനഹീനചിത് ।
ജ്ഞാനമസ്തി കിം ജ്ഞാതുമന്തരമ് ॥ 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?
കിം സ്വരൂപമിത്യാത്മദര്ശനേ ।
അവ്യയാഽഭവാഽഽപൂര്ണചിത്സുഖമ് ॥ 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.
ബന്ധമുക്ത്യതീതം പരം സുഖമ് ।
വിന്ദതീഹ ജീവസ്തു ദൈവികഃ ॥ 29 ॥
Having transcended both bondage and liberation, one attains that supreme, divine happiness while still in this very life.
അഹമപേതകം നിജവിഭാനകമ് ।
മഹദിദന്തപോ രമനവാഗിയമ് ॥ 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.
