Upadesha Saram (Ramana Maharshi) - Grantha

𑌕𑌰𑍍𑌤𑍁𑌰𑌾𑌜𑍍𑌞𑌯𑌾 𑌪𑍍𑌰𑌾𑌪𑍍𑌯𑌤𑍇 𑌫𑌲𑌮𑍍 ।
𑌕𑌰𑍍𑌮 𑌕𑌿𑌂 𑌪𑌰𑌂 𑌕𑌰𑍍𑌮 𑌤𑌜𑍍𑌜𑌡𑌮𑍍 ॥ 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.

𑌕𑍃𑌤𑌿𑌮𑌹𑍋𑌦𑌧𑍌 𑌪𑌤𑌨𑌕𑌾𑌰𑌣𑌮𑍍 ।
𑌫𑌲𑌮𑌶𑌾𑌶𑍍𑌵𑌤𑌂 𑌗𑌤𑌿𑌨𑌿𑌰𑍋𑌧𑌕𑌮𑍍 ॥ 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.

𑌈𑌶𑍍𑌵𑌰𑌾𑌰𑍍𑌪𑌿𑌤𑌂 𑌨𑍇𑌚𑍍𑌛𑌯𑌾 𑌕𑍃𑌤𑌮𑍍 ।
𑌚𑌿𑌤𑍍𑌤𑌶𑍋𑌧𑌕𑌂 𑌮𑍁𑌕𑍍𑌤𑌿𑌸𑌾𑌧𑌕𑌮𑍍 ॥ 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.

𑌕𑌾𑌯𑌵𑌾𑌙𑍍𑌮𑌨𑌃 𑌕𑌾𑌰𑍍𑌯𑌮𑍁𑌤𑍍𑌤𑌮𑌮𑍍 ।
𑌪𑍂𑌜𑌨𑌂 𑌜𑌪𑌶𑍍𑌚𑌿𑌂𑌤𑌨𑌂 𑌕𑍍𑌰𑌮𑌾𑌤𑍍 ॥ 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.

𑌜𑌗𑌤 𑌈𑌶𑌧𑍀 𑌯𑍁𑌕𑍍𑌤𑌸𑍇𑌵𑌨𑌮𑍍 ।
𑌅𑌷𑍍𑌟𑌮𑍂𑌰𑍍𑌤𑌿𑌭𑍃𑌦𑍍𑌦𑍇𑌵𑌪𑍂𑌜𑌨𑌮𑍍 ॥ 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.

𑌉𑌤𑍍𑌤𑌮𑌸𑍍𑌤𑌵𑌾𑌦𑍁𑌚𑍍𑌚𑌮𑌂𑌦𑌤𑌃 ।
𑌚𑌿𑌤𑍍𑌤𑌜𑌂 𑌜𑌪𑌧𑍍𑌯𑌾𑌨𑌮𑍁𑌤𑍍𑌤𑌮𑌮𑍍 ॥ 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.

𑌆𑌜𑍍𑌯𑌧𑌾𑌰𑌯𑌾 𑌸𑍍𑌰𑍋𑌤𑌸𑌾 𑌸𑌮𑌮𑍍 ।
𑌸𑌰𑌲𑌚𑌿𑌂𑌤𑌨𑌂 𑌵𑌿𑌰𑌲𑌤𑌃 𑌪𑌰𑌮𑍍 ॥ 𑍭 ॥
Like an unbroken flow of oil, or a stream of water, continuous meditation is better than that which is interrupted.

𑌭𑍇𑌦𑌭𑌾𑌵𑌨𑌾𑌤𑍍 𑌸𑍋𑌽𑌹𑌮𑌿𑌤𑍍𑌯𑌸𑍌 ।
𑌭𑌾𑌵𑌨𑌾𑌽𑌭𑌿𑌦𑌾 𑌪𑌾𑌵𑌨𑍀 𑌮𑌤𑌾 ॥ 𑍮 ॥
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.

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

𑌹𑍃𑌤𑍍𑌸𑍍𑌥𑌲𑍇 𑌮𑌨𑌃 𑌸𑍍𑌵𑌸𑍍𑌥𑌤𑌾 𑌕𑍍𑌰𑌿𑌯𑌾 ।
𑌭𑌕𑍍𑌤𑌿𑌯𑍋𑌗𑌬𑍋𑌧𑌾𑌶𑍍𑌚 𑌨𑌿𑌶𑍍𑌚𑌿𑌤𑌮𑍍 ॥ 10 ॥
Fixing the mind in the Heart (Source) is true Karma (action), Bhakti (devotion), Yoga (action) and Jnana (knowledge).

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

𑌚𑌿𑌤𑍍𑌤𑌵𑌾𑌯𑌵𑌶𑍍𑌚𑌿𑌤𑍍𑌕𑍍𑌰𑌿𑌯𑌾𑌯𑍁𑌤𑌾𑌃 ।
𑌶𑌾𑌖𑌯𑍋𑌰𑍍𑌦𑍍𑌵𑌯𑍀 𑌶𑌕𑍍𑌤𑌿𑌮𑍂𑌲𑌕𑌾 ॥ 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.

𑌲𑌯𑌵𑌿𑌨𑌾𑌶𑌨𑍇 𑌉𑌭𑌯𑌰𑍋𑌧𑌨𑍇 ।
𑌲𑌯𑌗𑌤𑌂 𑌪𑍁𑌨𑌰𑍍𑌭𑌵𑌤𑌿 𑌨𑍋 𑌮𑍃𑌤𑌮𑍍 ॥ 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.

𑌪𑍍𑌰𑌾𑌣𑌬𑌂𑌧𑌨𑌾𑌲𑍍𑌲𑍀𑌨𑌮𑌾𑌨𑌸𑌮𑍍 ।
𑌏𑌕𑌚𑌿𑌂𑌤𑌨𑌾𑌨𑍍𑌨𑌾𑌶𑌮𑍇𑌤𑍍𑌯𑌦𑌃 ॥ 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.

𑌨𑌷𑍍𑌟𑌮𑌾𑌨𑌸𑍋𑌤𑍍𑌕𑍃𑌷𑍍𑌟𑌯𑍋𑌗𑌿𑌨𑌃 ।
𑌕𑍃𑌤𑍍𑌯𑌮𑌸𑍍𑌤𑌿 𑌕𑌿𑌂 𑌸𑍍𑌵𑌸𑍍𑌥𑌿𑌤𑌿𑌂 𑌯𑌤𑌃 ॥ 15 ॥
What action remains for an exalted Yogi whose mind has been completely destroyed and who is ever established in the Self?

𑌦𑍃𑌶𑍍𑌯𑌵𑌾𑌰𑌿𑌤𑌂 𑌚𑌿𑌤𑍍𑌤𑌮𑌾𑌤𑍍𑌮𑌨𑌃 ।
𑌚𑌿𑌤𑍍𑌤𑍍𑌵𑌦𑌰𑍍𑌶𑌨𑌂 𑌤𑌤𑍍𑌤𑍍𑌵𑌦𑌰𑍍𑌶𑌨𑌮𑍍 ॥ 16 ॥
When attention is withdrawn from objects and focused exclusively on the Self, the Truth is revealed.

𑌮𑌾𑌨𑌸𑌂 𑌤𑍁 𑌕𑌿𑌂 𑌮𑌾𑌰𑍍𑌗𑌣𑍇 𑌕𑍃𑌤𑍇 ।
𑌨𑍈𑌵 𑌮𑌾𑌨𑌸𑌂 𑌮𑌾𑌰𑍍𑌗 𑌆𑌰𑍍𑌜𑌵𑌾𑌤𑍍 ॥ 1𑍭 ॥
When one inquires: “What is the mind?”, he finds out that there is no mind. This is the direct path to Reality.

𑌵𑍃𑌤𑍍𑌤𑌯𑌸𑍍𑌤𑍍𑌵𑌹𑌂 𑌵𑍃𑌤𑍍𑌤𑌿𑌮𑌾𑌶𑍍𑌰𑌿𑌤𑌾𑌃 ।
𑌵𑍃𑌤𑍍𑌤𑌯𑍋 𑌮𑌨𑍋 𑌵𑌿𑌦𑍍𑌧𑍍𑌯𑌹𑌂 𑌮𑌨𑌃 ॥ 1𑍮 ॥
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.

𑌅𑌹𑌮𑌯𑌂 𑌕𑍁𑌤𑍋 𑌭𑌵𑌤𑌿 𑌚𑌿𑌨𑍍𑌵𑌤𑌃 ।
𑌅𑌯𑌿 𑌪𑌤𑌤𑍍𑌯𑌹𑌂 𑌨𑌿𑌜𑌵𑌿𑌚𑌾𑌰𑌣𑌮𑍍 ॥ 1𑍯 ॥
When one turns within and searches
Whence this 'I' thought arises,
The shamed 'I' vanishes –
And wisdom's quest begins.

𑌅𑌹𑌮𑌿 𑌨𑌾𑌶𑌭𑌾𑌜𑍍𑌯𑌹𑌮𑌹𑌂𑌤𑌯𑌾 ।
𑌸𑍍𑌫𑍁𑌰𑌤𑌿 𑌹𑍃𑌤𑍍𑌸𑍍𑌵𑌯𑌂 𑌪𑌰𑌮𑌪𑍂𑌰𑍍𑌣𑌸𑌤𑍍 ॥ 20 ॥
Where this 'I' notion faded
Now there as I–I, arises
The One, the very Self,
The Infinite.

𑌇𑌦𑌮𑌹𑌂 𑌪𑌦𑌾𑌽𑌭𑌿𑌖𑍍𑌯𑌮𑌨𑍍𑌵𑌹𑌮𑍍 ।
𑌅𑌹𑌮𑌿𑌲𑍀𑌨𑌕𑍇𑌽𑌪𑍍𑌯𑌲𑌯𑌸𑌤𑍍𑌤𑌯𑌾 ॥ 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.

𑌵𑌿𑌗𑍍𑌰𑌹𑍇𑌂𑌦𑍍𑌰𑌿𑌯𑌪𑍍𑌰𑌾𑌣𑌧𑍀𑌤𑌮𑌃 ।
𑌨𑌾𑌹𑌮𑍇𑌕𑌸𑌤𑍍𑌤𑌜𑍍𑌜𑌡𑌂 𑌹𑍍𑌯𑌸𑌤𑍍 ॥ 22 ॥
Body, senses, mind, breath, sleep –
All insentient and unreal –
Cannot be 'I',
'I' who am the Real.

𑌸𑌤𑍍𑌤𑍍𑌵𑌭𑌾𑌸𑌿𑌕𑌾 𑌚𑌿𑌤𑍍𑌕𑍍𑌵𑌵𑍇𑌤𑌰𑌾 ।
𑌸𑌤𑍍𑌤𑌯𑌾 𑌹𑌿 𑌚𑌿𑌚𑍍𑌚𑌿𑌤𑍍𑌤𑌯𑌾 𑌹𑍍𑌯𑌹𑌮𑍍 ॥ 23 ॥
For knowing That which is
There is no other knower.
Hence Being is Awareness;
And we all are Awareness.

𑌈𑌶𑌜𑍀𑌵𑌯𑍋𑌰𑍍𑌵𑍇𑌷𑌧𑍀𑌭𑌿𑌦𑌾 ।
𑌸𑌤𑍍𑌸𑍍𑌵𑌭𑌾𑌵𑌤𑍋 𑌵𑌸𑍍𑌤𑍁 𑌕𑍇𑌵𑌲𑌮𑍍 ॥ 24 ॥
In the nature of their being
Creature and creator are in substance one.
They differ only
In adjuncts and awareness.

𑌵𑍇𑌷𑌹𑌾𑌨𑌤𑌃 𑌸𑍍𑌵𑌾𑌤𑍍𑌮𑌦𑌰𑍍𑌶𑌨𑌮𑍍 ।
𑌈𑌶𑌦𑌰𑍍𑌶𑌨𑌂 𑌸𑍍𑌵𑌾𑌤𑍍𑌮𑌰𑍂𑌪𑌤𑌃 ॥ 25 ॥
Seeing oneself free of all attributes
Is to see the Lord,
For He shines ever as the pure Self.

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

𑌜𑍍𑌞𑌾𑌨𑌵𑌰𑍍𑌜𑌿𑌤𑌾𑌽𑌜𑍍𑌞𑌾𑌨𑌹𑍀𑌨𑌚𑌿𑌤𑍍 ।
𑌜𑍍𑌞𑌾𑌨𑌮𑌸𑍍𑌤𑌿 𑌕𑌿𑌂 𑌜𑍍𑌞𑌾𑌤𑍁𑌮𑌂𑌤𑌰𑌮𑍍 ॥ 2𑍭 ॥
That is true knowledge which transcends
Both knowledge and ignorance,
For in pure knowledge
Is no object to be known.

𑌕𑌿𑌂 𑌸𑍍𑌵𑌰𑍂𑌪𑌮𑌿𑌤𑍍𑌯𑌾𑌤𑍍𑌮𑌦𑌰𑍍𑌶𑌨𑍇 ।
𑌅𑌵𑍍𑌯𑌯𑌾𑌽𑌭𑌵𑌾𑌽𑌽𑌪𑍂𑌰𑍍𑌣𑌚𑌿𑌤𑍍𑌸𑍁𑌖𑌮𑍍 ॥ 2𑍮 ॥
Having known one's nature one abides
As being with no beginning and no end
In unbroken conciousness and bliss.

𑌬𑌂𑌧𑌮𑍁𑌕𑍍𑌤𑍍𑌯𑌤𑍀𑌤𑌂 𑌪𑌰𑌂 𑌸𑍁𑌖𑌮𑍍 ।
𑌵𑌿𑌂𑌦𑌤𑍀𑌹 𑌜𑍀𑌵𑌸𑍍𑌤𑍁 𑌦𑍈𑌵𑌿𑌕𑌃 ॥ 2𑍯 ॥
Beyond bondage and release,
Is steadfastness
In service of the Lord.

𑌅𑌹𑌮𑌪𑍇𑌤𑌕𑌂 𑌨𑌿𑌜𑌵𑌿𑌭𑌾𑌨𑌕𑌮𑍍 ।
𑌮𑌹𑌦𑌿𑌦𑌂𑌤𑌪𑍋 𑌰𑌮𑌨𑌵𑌾𑌗𑌿𑌯𑌮𑍍 ॥ 30 ॥
All ego gone,
Living as that alone
Is penance good for growth,
Sings Ramana, the Self.

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