કર્તુરાજ્ઞયા પ્રાપ્યતે ફલમ્ ।
કર્મ કિં પરં કર્મ તજ્જડમ્ ॥ 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.
કૃતિમહોદધૌ પતનકારણમ્ ।
ફલમશાશ્વતં ગતિનિરોધકમ્ ॥ 2 ॥
Action results in impermanent fruits and binds the individual to the ocean of karma, thereby hindering the path to liberation.
ઈશ્વરાર્પિતં નેચ્છયા કૃતમ્ ।
ચિત્તશોધકં મુક્તિસાધકમ્ ॥ 3 ॥
Actions performed as an offering to God, without desire for their fruits, purify the mind and lead to liberation.
કાયવાઙ્મનઃ કાર્યમુત્તમમ્ ।
પૂજનં જપશ્ચિન્તનં ક્રમાત્ ॥ 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.
જગત ઈશધી યુક્તસેવનમ્ ।
અષ્ટમૂર્તિભૃદ્દેવપૂજનમ્ ॥ 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.
ઉત્તમસ્તવાદુચ્ચમન્દતઃ ।
ચિત્તજં જપધ્યાનમુત્તમમ્ ॥ 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.
આજ્યધારયા સ્રોતસા સમમ્ ।
સરલચિન્તનં વિરલતઃ પરમ્ ॥ 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.
ભેદભાવનાત્ સોઽહમિત્યસૌ ।
ભાવનાઽભિદા પાવની મતા ॥ 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.
ભાવશૂન્યસદ્ભાવસુસ્થિતિઃ ।
ભાવનાબલાદ્ભક્તિરુત્તમા ॥ 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.
હૃત્સ્થલે મનઃ સ્વસ્થતા ક્રિયા ।
ભક્તિયોગબોધાશ્ચ નિશ્ચિતમ્ ॥ 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.
વાયુરોધનાલ્લીયતે મનઃ ।
જાલપક્ષિવદ્રોધસાધનમ્ ॥ 11 ॥
By the restraint of the breath, the mind is dissolved; this is a means of control, just as a net captures a bird.
ચિત્તવાયવશ્ચિત્ક્રિયાયુતાઃ ।
શાખયોર્દ્વયી શક્તિમૂલકા ॥ 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.
લયવિનાશને ઉભયરોધને ।
લયગતં પુનર્ભવતિ નો મૃતમ્ ॥ 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.
પ્રાણબન્ધનાલ્લીનમાનસમ્ ।
એકચિન્તનાન્નાશમેત્યદઃ ॥ 14 ॥
When the mind is dissolved through the restraint of the vital breath, it ceases to be by focusing on the One.
નષ્ટમાનસોત્કૃષ્ટયોગિનઃ ।
કૃત્યમસ્તિ કિં સ્વસ્થિતિં યતઃ ॥ 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.
દૃશ્યવારિતં ચિત્તમાત્મનઃ ।
ચિત્ત્વદર્શનં તત્ત્વદર્શનમ્ ॥ 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.
માનસં તુ કિં માર્ગણે કૃતે ।
નૈવ માનસં માર્ગ આર્જવાત્ ॥ 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.
વૃત્તયસ્ત્વહં વૃત્તિમાશ્રિતાઃ ।
વૃત્તયો મનો વિદ્ધ્યહં મનઃ ॥ 18 ॥
The various mental impressions depend upon the "I" thought; the impressions themselves constitute the mind, and the "I" is the mind.
અહમયં કુતો ભવતિ ચિન્વતઃ ।
અયિ પતત્યહં નિજવિચારણમ્ ॥ 19 ॥
When one inquires deeply into the source from which the "I" arises, the ego vanishes; this is the inquiry into the Self.
અહમિ નાશભાજ્યહમહન્તયા ।
સ્ફુરતિ હૃત્સ્વયં પરમપૂર્ણસત્ ॥ 20 ॥
When the ego is destroyed, the true Self shines forth in the heart of its own accord as the supreme, all-encompassing Existence.
ઇદમહં પદાઽભિખ્યમન્વહમ્ ।
અહમિલીનકેઽપ્યલયસત્તયા ॥ 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."
વિગ્રહેન્દ્રિયપ્રાણધીતમઃ ।
નાહમેકસત્તજ્જડં હ્યસત્ ॥ 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.
સત્ત્વભાસિકા ચિત્ક્વવેતરા ।
સત્તયા હિ ચિચ્ચિત્તયા હ્યહમ્ ॥ 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.
ઈશજીવયોર્વેષધીભિદા ।
સત્સ્વભાવતો વસ્તુ કેવલમ્ ॥ 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.
વેષહાનતઃ સ્વાત્મદર્શનમ્ ।
ઈશદર્શનં સ્વાત્મરૂપતઃ ॥ 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.
આત્મસંસ્થિતિઃ સ્વાત્મદર્શનમ્ ।
આત્મનિર્દ્વયાદાત્મનિષ્ઠતા ॥ 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.
જ્ઞાનવર્જિતાઽજ્ઞાનહીનચિત્ ।
જ્ઞાનમસ્તિ કિં જ્ઞાતુમન્તરમ્ ॥ 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?
કિં સ્વરૂપમિત્યાત્મદર્શને ।
અવ્યયાઽભવાઽઽપૂર્ણચિત્સુખમ્ ॥ 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.
બન્ધમુક્ત્યતીતં પરં સુખમ્ ।
વિન્દતીહ જીવસ્તુ દૈવિકઃ ॥ 29 ॥
Having transcended both bondage and liberation, one attains that supreme, divine happiness while still in this very life.
અહમપેતકં નિજવિભાનકમ્ ।
મહદિદન્તપો રમનવાગિયમ્ ॥ 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.
