Thursday, June 29, 2017

Rama Gita from Uthara kanda of Adhyathma Ramayana

Rama  Gita from Uthara kanda  of Adhyathma  Ramayana

Translated   By

 Adyathma Ramaya  is  authored By Veda Vyasa and is the part of Brahmanda  Purana.Unlike Valmiki’s Ramayana which is  more of a  story  of Rama, Adhyathma Ramayana   also tries  to analyze  to spiritual side  of Ramayana, It has many prayers   addressed to deities as well  as philosophic conversations.Among these are   two stretches of intimate conversation  between Rama and Lakshmana , one in Aaranya Kanda   and the other in Uthara kanda . Most of the translators  of Adhyathma Ramayana have not translated  Uthara kanda and they call  the conversation between Rama andLakshmana in the forest as Rama Gita.
But in Uthara kanda , the conversation between them is more philosophical and enlightening.  This again is called  Rama Gita(More popular) Many greats have   written detailed   commentary  on this .I have  translated this from Sanskrit   to English of course  referring to the  commentary of Swami Chinmayananda. This consists  of 62 verses. This again  throws light  on the philosophy  of Advaitha .
About  its greatness   , Rama Geetha  Mahathmya   gives   a   great account
Sri Rama Gita  Mahathmya

Sutha Uvacha:-
Sutha said:-

1.Sri Rama Gita  Mahathmyam  kruthsnam jaanaathi  Sankara,
Thadardha   Girijaa  vethi , Thadardh vedmyaham mune.

Lord Paramashiva knows   the greatness  of Rama Gita  entirely,
And half of it is known by Parvathi   and oh Sages , I know  half of that.

2,Thathe kinchith  pravakshyaami  kruthsam  vakthum na   sakyathe ,
Yajnathwaa  thath kshana  loka kaschithashudhi  mavaapnuyaath.

Since I cannot relate  it to you completely , I shall  tell  you something of it,
Knowing which within a second   you would make  purity as your own.

3,Sri Ramagita yath paapam   na naasayathi narada,
Thanna nasyathi  theerthadou   loke kwapi kadachana ,
Thanna pasyamyaham   loke  margamanopi sarvadha.

Oh Narada  that sin which is not   destroyed   by Ramagita,
Cannot be destroyed  by any sacred waters all over the world
And I am not able to see people  any time  anywhere .

4.Rameno upanishaththsindhumun madhyo  uthpaaadhinaam  mudhaa,
Lakshmanaayarpithaam  gita sudham peethwaa  amaro bhaveth.

This was produced by Rama  by churning out   the ocean of Upanishads,
And gave it to Lakshmana who drinking the nectar of Gita became God.

5,Jamadagni sutha  poorvam karthveerya vadhecchaayaa,
Dhanur vidhyaam abhyaasithum  mahesyaanthike vasan.

Earlier the    son of  Jamadagni   with the  desire of killing Karthaveerya,
Learnt   the art of war with the bow  and lived  near   the great God.

6.Adheeyamaanaam parvathyaa Rama githam  prayathnatha,
Sruthwaa  graheethyaasu   padan narayana kalam aagaath.

With effort  he  learnt   Rama Gita   from Goddess Parvathi,
By hearing it   and memorising it and became one of the crescents of Narayana

7.Brahma g hathyaadhi   papaanaam nishkruthim yadhi   vanchitha,
Rama gitam  maasa tthrayam   padithwaa  muchyathe  Nara

If   a human being  desires  to wipe off    sins like  Brahma  Hathya ,
Then by chanting  Rama gita  for  three months , he  will  destroy such sins.

8.Dush prathi graham  -durbhojyaa duraalapaadhi   sambhavam,
Paapam   yath  keerthanena  Rama gita  vinaasayeth.

The occurrence of taking wrong compensation, wrong food  and wrong talk ,
Are sins but by singing Rama   Geetha the sins  would be  destroyed.

9.SAligrama  silagre cha, thulasya aswaths sannidhou,
Yatheenaam purathasthdwa   rama geetham  padethu ya,
Sa thathphalamavopnothi yad vaachopi  na gocharam.

Either  at the tip of SAligrama I or before  THulasi plant or banyan tree,
Or  in front of sages, If Rama geetha   is read ,
You would get such a great result  which cannot be described by words.

10.Rama geethaam padan bhakthyaa ya sradhaa  bhojayed swijaan,
THasya  they pithara sarve  yaanthi  vishno paramam padham.

The one   who reads   Rama Geetha   with devotion or  feeds a Brahmin with interest,
Would make all   the clan of his fathers  reach    the land of Vishnu.

11.Ekadasyaam  niraahaaro  niyatho   dwadasi  dhine  ,
Sthithwaa agasthya  tharor moole  , Rama geetham  padeth ya,
SA eva Raghava saakshaath   sarva  devaschapoojyathe.

If one does not eat   any food on Ekadasi   day  and observe Dwadasi  as per rules,
Or sits  on the shade  of Agasthya   tree  and reads   Rama geetha  ,
He   would  be worshipped   by devas like  Lord Rama.

12.Vinaa dhanam , vinaa dhyaanam  , vinaa  theerthavagahanam,
Rama geethaam   narodhithya thad anantha  phalam labeth.

Without giving charity , without  meditating or without bathing  in sacred waters,
If a man reads   he would live like sun god   and also get good results  later.

13,Bahudhaa kimihokthena srunu Narada thathwatha,
Yasya vijnana mathrena   vanchithartha phalam   labeth.

Oh Narada  , please  hear  without   the principle  that has been told,
And you   by  your  wisdom  get  your  desires fulfilled.

Ithi Sri Brahmanda purane   Uthara Khande Adhyatha Ramayana  Mahathmye,
Ekasashtithame sarge  Sri Rama geetha  Mahathmyam  samaptham.

Thus ends  “The greatbess  of Rama Geetha”   which is the 16th   chapter  of the greatness of  Adhyathma  Ramayana  which occurs  in Brahmanda  Purana.

Rama  Gita   from Uthara  Kanda
Translated   by

Sri Mahadeva  Uvacha:-

Tatho  jaganmangalamangalathmana,
Vidhaya Ramayana  Keerthimuthamam,
Chachara  poorvaacharitham Raghoothamo,
Rajarshi varyarrabhisevtham Yadhaa

Lord Shiva  Said:-

Having  established   the  auspiciousness  of the world ,
That   best of the Raghus   with an auspicious soul  followed ,
The  earlier acts  of his  royal sage like  ancestors ,
And organized   his  life  into an act of   intense  penance.

2,SAumithrina  prushta udhara budhinaa,
Rama Kadhaa praha  puraathaani shubhaa,
Ragna  pramathasya nrugasya   saapatho,
DWijasya niryakthwa madhaha  Raghava

At the request  of the   large hearted   son of Sumithra,
Rama    with graciousness   told the   ancient story ,
Of the great king   Nruga   who was cursed
By a Brahmin    to  take an animal  birth  .

3,Kadachith yekantha upasthitham prabhum,
Ramam  rema   aalaalitha  pada pankajam,
Saumithri aasaditha shudha bhaavanna,
Pranamya  bhakthyaa   vinayanvitho bravith .

Seeing Rama  whose lotus like feet were  caressed,
By  Goddess Lakshmi   sitting   alone,
The son of Sumithra with a pure  heart,
Due to selfless   service, with devotion  asked with humility.

4.Thwam  shudha bodhosi   hi  sarva dehinaa,
Maathmaasya adheesosi   nirakruthi swayam,
Prathiyase Jnana drusaam mahaa mathe  ,
Padhaabja brungahitha sanga sanginaam.

You are  with pure consciousness  and the lord .
Of the soul  of all beings  who has  a formless  self,
But oh wise  lord  you are visible   to the wise persons ,
Who  hover   round your lotus   like feet  like bees.

5.Aham prapannosmi padambujam prabho,
Bhava apavarga thava yogi bhavitham,
Yadaajnasajnaana mapaara   varidhim,
Sukham   tharishyaami  thayaanusaaadhi maam.

Oh Lord I am surrendering absolutely   to your lotus feet,
Which can release me from Samsara and which is meditated  by Yogis,
Please  with great speed   remove the shoreless  ocean of my ignorance,
By teaching me in  such a way  that I can cross  it with comfort.

6. Sruthvaaadha Saumithri  vacho akhilam thadhaa,
Praha prapannarthiharaa prasannadhi  ,
Vijnanamajnana thama prasaanthaye,
Sruthi prapannam  kshithi  paala  bhooshana.

After hearing   all the words   of the son of Sumithra,
He who destroys   the sorrows of those   who surrender to him,
And who could control the darkness  hiding   the knowledge told  ,
The devotee who wanted to hear   and who  was the best of the  kings.

Ramachandra  Uvacha:-

7.AAdhou  swavarnasrama   varnithaa  kriyaa,
Kruthwaa  samaasaaditha    shudha  manasa  ,
Samaapya   thath  poorvam upaatha  saadhanaa,
SAmasrayeth   sad guru maathma  labdhaye.

Lord Ramachandra  told:-

After completing    the works allotted   to  us by  ,
The stage in life of   the  profession  that we hold,
After gaining a balanced    and   very pure  mind  ,
And after   getting earlier   the necessary qualifications,
One should surrender  to a good Guru for understanding the self.

8, Kriyaa  sareerodhbhava hethu raadhathaa,
Priyaa priyou   thou   bhavatha  suraaginaa,
Dharma itharou thathra  puna   sareearakam ,
Puna kriyaa chakrava dheeryathe bhava.

Action is   considered   as the cause  emanating from the body,
This is considered as  desirable  or not based  on  its attachment to the body,
The wheel of Dharma and its opposite    again and again,
Runs and moves  like procession  in the body of Samsara

9.Ajnanamevasya  hi moola karanam,
Thaddhanamevathra vidhou vidheeyaathe,
Vidhyaiva thannasa  vidhou pateeyasi,
Na karma thajjam savirodha meeritham.

Ignorance   is definitely    the basic reason for all ills including Samsara
And teaching  alone  is prescribed to eliminate it,
As  knowledge  is the one which achieves  this destruction,
And not   action that  is born out   of that ignorance.

10.Na ajnana hanirna cha raga samkshayo,
Bhavethatha karma sa dosham udbhaveth,
THatha  puna samsruthir apya  vaaritha,
Thasmad budho jnana vicharavaan bhaveth

The  harm caused to ignorance    and development of attachment,
Leads to more such action perhaps  evil  may   be born,
And so again , the evils  of Samsara   are  unavoidable,
And so a wise one should become   a  seeker of divine  knowledge.

11.Nanu kriyaa veda  mukhena chodhithaa,
THadhaiva   vidhyaa  purushartha  saadhanam,
Karthavyathaa   pranaabrutha prachodithaa,
Vidhyaa sahayathvamupaithi   saa  o puna.

The  objection    to work with attachment   arose  out  of Vedas,
And similarly   the knowledge  leads to attainment of the Purusharthas,
Also the   duties   are enjoined   for all  living    beings,
And these   duties  are   the helpers   to the knowledge

12,Karmaakrithou  doshamapi  sruthirjaghou,
Thasmad sadaa  kaaryamidham   mumukshunaa,
Nanu swathanthraa  druva karya  karini,
Vidhyaa na  kinchin  manasaa vyapekshathe .

The Vedas  have also warned that  non performance of duty   is not proper,
And so   the seeker  of  salvation   is busy always    doing his duty,
But thinking that   independence  of  knowledge from doing duty is needed,
They would never   be able to attain knowledge   even in dreams.

13.Na sathya kaaryopi   hi yadwaddhwara,
Prakamkshhathe   anyaan api   karakaadhikaan,
Thadhaiva   vidhyaa  vidhitha   prakasithai,
Visishyathe   karemnabhireva   mukthaye

No,   actions with good results , just like   actions,
Prescribed by the Vedas  depending on   various  other accessories,
Depend on  rules of Vedas  and when revealed ,
Become capable   of giving results only with performance of duties.

14.Kechidh vadanthi  vitharka vaadhin,
Sthadapya saha   drushta   virodha kaaranaath,
Dehaaabhimaanaad  abhivardathe   kriyaa,
Vidhyaa  gatha ahamkruthitha praseedayathi.

14. Some  who illogically   argue      would tell that,
This indeed is false because of inner   contradictions that are  seen,
Because   action   always   depends  on the body,
And knowledge   is got by   the process  of ego elimination.

15.Vishudha vijnana virochanaanchithaa,
Vidhyaa  aathma vruthi charame ithi  banyathe  ,
Udhethi  karmaakhila kaarakaadhibhir,
Nihanthi   vidhyaakhila  karakaadhikam.

15Arrived at   through   contemplation of  the pure heart,
The knowledge of  the  thought of the self is  considered as the final,
But  the action that arises    from various causes demolishes ,
 And    all the  various   instruments   of Karma.

16.Thasmad thyaje th  karyamaseshatha sudhee-,
Vidhya virodhannaa samuchayo bhaveth,
Athmanusandhana  paarayana sadaa,
Nivruthas sarvendriya   vruthi gochara.

16.So the pure hearted one  should give up all activities,
Which are contrary to the knowledge but  to those,
Who are engaged  always in the search of the self,
A combination can quiten  all  activities and perceptions.

17.Yaachreeraadhishu  maayathmadhi-,
Sthavadvidhayo  vidhi vadha karmanaam,
Naytheethi   vakyar akhilam  nishidhya tha-,
Jnaathwaa paramathamana  madha thyajothkriya.

17,As long as due to illusion  one identifies himself,
With the body ,he should perform  the rituals prescribed  by Vedas,
 And then afterwards  by logic of identification and elimination,
When   he realizes the supreme self, he can give up such rituals.

18,Yadhaa paramathmavibhedha  bhedakam,
Vijnanamathmanyavabhathi  bhaswaram,
THadaiva mayaapravileeyatheajnasaa,
Sakaarakaa karanamathma samsruthe.

18.When the differences between parmathma   and Jeevathma,
Is clearly understood in the heart and when it shines,
Illusion completely   and immediately  disappears   from the heart,
Along with   all the apprehensions   and misapprehensions.

19.Sruthi pramaanaabhi vinaasithaa cha saa,
Kadham   bhavishyathyapi   karya karini,
Vijnana mathraadhamals adwidheeyath,
Sthasmad vidhyaa  na  punar bhavishyathi.

19.How can various   effects   of illusion be created,
When it is completely  destroyed by what is given in Vedas,
The   real truth which is pure knowledge is  without a second,
Would completely prevent   the ignorance again arising in the  mind.

20.Yadhi sma  nashtaa  na  puna prasooyathe,
Karthaham asyethi  mathi kadham  bhaveth,
Thasmad  swathanthraa  na kimapyapekshathe,
Vidhyaa  vimokshaaya   vibhaathi kevalaa.

20.If once destroyed illusion cannot be born again,
How can the thought “I am the doer : arise  in the mind,
And therefore  knowledge  is not dependent on ,
Anything else   for giving liberation  as it has its own capability.

21.Saa taithreeya sruthi raaha saadaram,
Nyasam  prasanthaakhila karmaanaam  sphutam,
Yethavadithyahacha vajinaam   sruthir,
Jnanam   vimokshaya na karma   saadhanam.

21,The famous Thaithreeya samhitha emphatically declares,
Clearly   the renunciation prescribed   by all  scriptures,
And the vajasenayas sruthi  also declares that,
Knowledge  liberates and   is not the means  of Karma.

22Vidhyasamathvena   thu darsithasthwayaa,
Krathuma drushtaantha udhaahyathaa   sama,
Phalai  prudakthwaa dh bahu kaarakai krathu,
Samsaadhyathe jnanamatho viparyayam.

22.The ritial  which  has been shown   as equal to knowledge ,
By you   has been  supported   by an improper  example,
As  they both lead to different results and also,
While knowledge does not need  accessories  ritual needs many,.

23.Saparathyavayo  hyahamithyanaathmadhi,
Rajna prasidhaa na thu thathwa    darsina,
Thasmadh  budhais thyajyam vikriyathmabhir,
Vidhanathaa  karma vidhi prakasitham.

23,”I will incur sin if I do not do ritual” is a wrong idea,
Created by our own self and is true  only in case of ignorant ones,
And so  wise people  should give them  up   as they  would have realized,
Their own action less and changeless self   as prescribed by the Vedas.

24. SRadhanvitha thathwamaseethi vaakyatho,
Guro  prasaadaadapi shudha manasa,
Vijnaaya  chaikathmya madhathma jeevayo,
Sukhi  bhaven  merurivaa prakampan

24.A man with attention and faith in  the statement , “That thou art”.
Due to   the grace of his Guru,  becomes one    with a pure heart,
Having understood  the perfect identity  betwem Parmathma   and Jeevathma ,
Would become  happy and be as stable as Meru mountsain.

25.AAdhou  padartha avagathirhi kaaranam,
Vaakyartha vijana  vijnana  vidhou  vighanatha,
Thathvam padarthai   paramathma  jeevakaa-
Vaseethi  chaikathmyamathanayor bhaveth.

25.Earlier  the proper understanding   the meaning of words,
Caused  the understanding of the sentences and according to the law,
The meaning of the words “That “  and “you”   are  “Parmathma  ,
And  “ you  are that” indicates total identity   between those.

26Prathyeka parokshaadhi  virodhamaathmanor,
Vihaya sangruhyathayoschidathmathaam,
SAmsodhitham  lakshnaaya cha Lakshitham,
Jnaathwaa  swamaathmaanamayadwayo bhaveth.

One visible and another remote to the eye, the jeevathma,
And Parmathma  appear different and accepting.
Their  differences   by  a thorough   enquiry,
By  their properties  and their implications,
A person understands   their nature  and becomes  one with them.

27,Ekathgmakahvajjahathi na sambhave
 Ththdhajahalla kshanatha virodatha,
Soaya yampadarthviva bhaga  lakshana,
Yujyeth  thathwampada yora doshadha.

27.Knowing  that Thou and that   are same  one cannot  ,
Abandon any one of them but it cannot be totally   accepted ,
As   some people   find distinction between them and so,
We have to   leave out the differences and assume they are   same.

28.Rasadeepanchi krutha bhootha sambhavam,
Bogaalayam   dukha  sukhadhi karmanaam,
Sareera maadhyantha vadhadhi karmajam,
Maayamayam   sthhola mupadhimaathmana

28.The five  elements  like earth  which are made  up of other gross elements,
Are   temples   of experiences  of joys and sorrows  which came   due to past actions,
The body which has beginning and end is made up   by our past actions,
And is considered as the    equipment  of self which is gross.

29.Sookshmam   mano budhidasendriyayairyutham,
Pranai   panchikrutha bhootha sambhavam,
Bokthu  skukhader   anusadhanam  bhavesch,
 Sareera manyaadwidha  raathmano budhaa.

The five pranas which have  a  micro form  consisting of  mind,
Intllect   and the ten organs are structured  by the five  great elements,
Grants pleasure   to those consume them  and become their instrument,
And so the wise declare that   that sewlf is the instrument of Subtle body.

30.Anaadhya   anirvaachya  peeha  karanam,
Mayaapradhaanam   thu param   sareerakam,
Upaadhi bedhaathu   yatha  pradak sthitham,
SWathmanamaathmanyavadhaarayeth kramath.

Here the timeless and   beyond description  causal product ,
Of  Maya    becomes another state   beyond   the self,
And since self is a different entity  , the seeker  ,
Learns  to  know his own self   in his heart in different stages.

31. Koseshvayam   theshu  thu  thathad aakruthir,
Vibhathi   sangath  spatiko phalaa    yadhaa,
Asanga roopo   ayamajo   yatho adhvayo,
Vijnaayathe   asmin  parithoo  vicharithe.

Just like   a crystal   glass   looks red when in contact with red flower,
This   self which is unattached   and unborn , coming in to five sheaths  of the body,
Adopts their characteristic   and appears    similar to them,
But fine research reveals   that it is  not attached and without a two.

32.Budhistridhaavruthirapeeha   drusyathe,
SWapnaadhi   bedhena  gunathrayaathmana,
Anyonyatho  asmin vyabhicharitho    mrushaa,
Nithya pare   brahmani  kevale    shive.

The intellect sways  itself in three different forms,
And  so is exhibits itself in three states  including state of dream,
But since these states   contradict themselves, they are only illusions,
And they do not    exist  in the stable divine  state  of divine Brahman.

33.DEhendriya prana manasichadathmanaam,
Sangaadhajasram   parivarthathe   dhiya,
Vruthisthamo   moolathayaaajna lakshana  ,
Yaavad  bavetha  vadasou   bhavodhbhava.

The  body  , organs  , soul  , body and mind,
 Keep on  changing,  endlessly , but the thoughts ,
That arise  from the darkness are  termed as ignorance,
And as long as they remain in this samsara.

Nehipramaanena niraakrithaakhilo,
Hrudhaaamaaswaadhi ths chidagnamritha,
THyajedhasesham jagadaatha  sadraasam,
Peethwaa   yadhaamba   prajahaadhi thathphalam.  34

He who has rejected all  using Vedic  method , “not this”,
And if he gets in his heart the divine nectar of pure consciousness ,
He would reject   the entire world, its essence  and  existence  ,
Just like a man   drinking the essence of a fruit   throws out the shell.

Kadachid  aathmaa  na mrutho na jaayathe  ,
Ma ksheeyathe naapi   vivardhathenava,
Nirastha sarvaathisaya sukhathmaka  ,
Swayamprabha sarva gatho ayam adhvaya.  35

The   aathma  never dies   are gets born at any time,
It also does not decay   or    grow    up ever,
Not having attributes it is full of bliss,
Self lustrous, all pervading  and has no dual existence.

Yevam vidhe  jnana  maye sukhathmake  ,
Kadham   bhavo   dukhamaya  pratheeyathe  ,
Ajanathoadhyasavasath prakaasathe  ,
Jnane   viliyetha   viridhatha   kshanaath 36

When like this when is filed with wisdom   and is always blissfull,
How can it ever   be pervaded    ever    with sorrow,
But  it appears like  that due   to ignorance   and misapprehension,
But when you are full of wisdom  within a second  this realization disappears.

Yadanya anyathra vibhaavyathe  bramaath,
Adhyaasamithyahuramum   vipaschitha  ,
Asarpa bhothe   ahi vibhavanam  yadhaa,
Rajjvaadhike   thadwadapeesware  jagath. 37

Due to delusion we see   a thing  in a  very different way,
And this is  termed   as super imposition   by the wise people,
Just  like    the in the rope    we see   the form of a serpent,
WE also  we   superimpose  the world  on the   concept  of God.

Vikalpa mayaa rahithe chidhatmake,
Ahankara yesha pradhama  prakalpitha,
Adhyaasa yevaathmani sarva  karane ,
Niramaye brahmani   kevale   pare     38.

Untouched   by the concept of Maya the divine  Athma  is presented,
The concept of ego   is then projected   in this,
And the cause of  the    is the superimposition    of self,
On the untainted   concept   the concept of pure  Brahman.

Ichchadhi Ragaadhi   sukhaadhi darmika,
SAdhaa dhiya samasuthi hethava   pare  ,
Yasmath prasupthou   thadha bhavatha para,
Sukha swaroopena vibhavyathe   hi na. 39

Desires   and attachments in the   form of pleasures,
Always are   the cause   of   SAmasra  in the divine,
And because   in sleep  that   divine  is  not there,
Nature of bliss   is experienced   certainly by us.

Anaadhya avidhyodh  bhava budhi   bimbitho  ,
Jeeva   prakasa   ayamitheeryatha chitha,
AAthmaadhiya   saakshithayaa   prudak   sthithio,
Budhyaa  parichinnaparaa   sa   yeava   hi.   40

Born of beginningless   ignorance , the intellect   is reflected.
And the living being  has a luster and this  is called  the pure  consciousness,
And the soul   with the   witness  of intelligence   remains   separately,
Not conditioned by any thought   as indeed   supreme.

Chid bimbasaakshtyathmadhiyam   prasangatha-,
Stvekatra  vasa dhanalaaktha   lohavath,
Anyonya   Madhya vasath   pratheeyathe  ,
Jada  jadathwam   cha chidathma   chethaso.  41

Due to the nearness of  divine form,  it witnesses   self and intellect,
And lives   in the  same place  like the fire    and iron pieces,
But  by superimposition  it appears   as if they  are  living  together ,
And appears as if  inert body   and consciousness  are  of the same self   and intellect.

Guro  sakaasaadhapi  veda vaakyatha  ,
Sanjaatha   vidhya anubhavo nireekshya tham,
Swathmanamaathmastha upadhi    varjitham,
THyajedasesham   jadam aathma   gocharam.    42

Once we are   near to the teacher,  have   learnt Vedic lore ,
Get  experience  of  effect of learning ,
One’s own self present    in the heart   should be given up,
And  also entire inert   state   seen in self through  self organs  also should be given  up.

Prakasa  roopo aham joahamadhvayo,
Asakrudwibatho  ahamatheeva nirmala,
Vishudha   vijnana   gano  niramaya  ,
Sampoornas aananda  mayo ahama  kriya  43

I  have a lustrous form  , I am not born  , I am one   without a second,
I am the ever lustrous   pure light  of consciousness,
And also   extremely pure   and holy mass  of consciousness,
I am completely filled with joy   and I am actionless

SAdaiva  mukthoham   achinthya sakthi man,
Atheendrya   jnanam avikriyathmaka ,
Anantha  apaaro   aham  aharnisam budhair,
Vibhaga  vithoham  hrudhi veda vaadhibhi.   44

I am, always  liberated   and endiowed with unimaginable   power,
I am knowledge   which is beyond sense organs, I am beyond change,
I am endless, shore less   and I am meditated   upon by the wise,
Day and night  and I am in their hearts of learned  Vedic scholars

Yevam  sadathmaana makhandithathmana,
Vicharamaanasys   vishudha   bhavana  ,
Hanyadha avidhyaa machirena  kaarakai,
Rasayanam   yaddadupasitham   ruja.   45

Thus  continuously   the soul which cannot be divided,
Keeps on thinking    about  very  pure holy thoughts,
Which destroys ignorance in a flash of time ,
Just like medicine regularly taken destroys   the disease.

Viviktha aaseena  uparathendriyo ,
Vinirjithaathma  vimalantharasaya  ,
Vibhavayedh yeka mananya   saadhano,
Vijjana druk kevals aathma samsthitha.  46

One should  sit in a  place with disturbance  withdraw his senses,
Win over  his body with a   very pure state of mind,
And then he should contemplate  on  his self , withdrawing    from all other means,
And   thus endowed with  vision of  knowledge alone  , he should establish himself as self.

Viswam yadhethath pramathma   darsanam.
Vilapa  yedhathmani   sarvakaarane,
Poornischaananda mayo   avathishtathe,
Na Veda  bahyam  na cha kincidantharam.  47

The world that is being seen by us   is  the  real Brahmam,
And one should merge himself  with self   under all   circumstances,
But it remains   completely occupied by limitless  joy ,
Without  knowing   anything  in the plurality of outside   and in side

POorvam   samadher akhilam   vichinthayed,
Omkaramathram   sacharacharam   jagath  ,
THadeva  vaachyam   pranavo   hi vaachako  ,
Vibhavyathe  ajnanavasanna   bodatha.  49

Before entering in to samadhi one   should think   about   everything,
And understand that  the sound om  is the moving and not  moving   things of the world,
For   duality   of  only  Pranava  which  is the sound   symbol  
Appears  only through   ignorance    and not due to direct knowledge.

Akara  SAmjna  purusho   hi viswako,
Hayoojkaara    kasthyajasa  yeeyathe kramath,
Praajno makara paripatyathe akhilai,
Samadhi poorbana thu  thatwatho  bhaveth.  50

Represented by the Purusha . the sound AA  is the waker,
The sound “u” is the dreamer  respectively ,
All sages   consider the   sound “ma”  as the deep sleeper,
And all this  is before Samadhi  never  in the nature  of absolute  realty.

51.Makarampyaathmani  chidghane pare,
Vilaapayeth praajnaamapeeha kaaranam,
So aham  param Brahma sadaa  vimukthimadhi,
Vijnaanadrung muktha upaadhi tho amala  .

Let   the sound “Ma” merge in the Athma and become consciousness,
 Of the supreme caused by the   wakeful  Athman,
And let freedom be obtained by the  knowledge  that  I am the  supreme,
By the   eye  of wisdom which is  not conditioned by anything and is divinely pure.

52,Yevam  sadaa jaatha  Paramathma  BHavana  ,
SWananda   thushta pari vismruthaakhila  ,
Aasthe sa  nithyaathmasukha  prakasaka  ,
Saakshaad vimuktho  achala  vaari sindhavath.

Thus he who realizes  the  pure  nature of the self,
Becomes satisfied   with his  own joy  and forgets   all other things,
And he remains as the one exhibiting   the pleasure of his perennial soul,
And becomes   really  free  of everything  like   the ocean.

53.Yevam sadhaabyastha  Samadhi yogino,
Nivrutha sarvendriya    gocharasya  hi,
Vinirjithaa    sesha   riporaham   sadaa ,
DRusyo   bhaveyam jitha shang  gunathmana.

Those   who always   practice   Samadhi,
And who are   withdrawn from all the known objects  ,
Always wins over    all the enemies within their own self,
And  becomes one who has   conquered  the six urges of the body.

54,Dhyathvaiva maathmaana maharnisam   muni-
Sthisteth sadaamuktha samastha  bandhana,
Prarabdhamasna annabhimana   varjitho  ,
Mayyeva saakshaathpravileeyathe   thathaa.

By meditating and contemplating on self  , all day and night,
The   seeker of spirituality  should not get tied  by any bondages,
Experiencing  his destiny  without  individual identification,
He   alone  definitely  merges in to   me.

55.AAdhou   na madhye   cha thadhaiva cha anthatho,
Bhavam vidhithwaa   bhaya    soka   kaaranam,
Hithwaa  samastham vidhi vadha  choditham,
Bhajeth  wamaathmaana madhakhilathmaanam.

IN the  beginning of time , its middle as well as end,
Samasra  has been identified as   the cause  of fear and  sorrow,
Giving up everything  as prescribed in the Vedas,
Let  him contemplate  on his innate  and infinite  self.

56.Aathmanya bhedhena   vibhava yannidham,
Bhavathya   bhedena   mayathmanaa  thadhaa,
Yadhaa jalam  vaari nidhou   yadhaa paya  ,
Ksheere  viyadvyoma anyanile  Yadhanila.

Contemplating    that his   own self is no different,
He becomes  one  with with his soul  no different from mine,
Just like  water  poured in the ocean  , just as   milk poured  in to milk,
And just like adding  space in to space   and  air added  to air.

57.Itham   yadheeksheths hi  loka samsthitho,
Jagan mrushaivethi   vibhavayan muni  ,
Niraakruthathwaa sruthi yukthi maanatho,
Yadhendhu bedho   dhisi   digbramaadhayaa.

If he sees like this being in the world of worldly people,
The spiritual seeker   would contemplate  the world as  a delusion,
Affirming   the conclusions   drawn by Vedas  based on logic,
Which  is   like believing   that there  are   no  multiplicity of moons in the sky.

58.Yaavanna  pasyedh akhilam  madhathmakam,
THavan Madharaaganathathparo   bhaveth,
Sraddhalurthyoorjitha  bhakthi lakshano,
Yasthasya  drusyo ahamaharnisam  hrudhi.

AS long as the world   is not able to see  my divine nature ,
They would become  devoted   to the   worship of my form,
Endowed with  deep faith  and mighty   devotion,
And he will  experience me , day and night , in his heart.

59.Rahasya methath chruthisaara sangraham,
Mayaa vinisichathya   thavoditham priya,
Yasthvethadhalochayatheeha   budhimaan,
Sa  muchyathepathakaroshibhi kshanaath.

This summary   of the essence  of Upanishads is secret,
Which has   been  ascertained  and told to you  , dear Lakshmana,
The   wise one who  thinks    about this   deeply,
Would get liberated from sin of all crimes  instantly.

60.Brathryadheedham  paridrusyathe jagan,
Mayaiva sarva parigruthya   chethasaa,
Mad  bhaavanaa   bhaavitha   shuddha  manasa ,
Sukhi  bhavananda mayo  niramaya  .

Oh brother  , the world  that we all see  is Maaya alone,
And   by wiping off all that  that is collected  in your mind,
Contemplate   only   on me    with a very pure   heart,
And become happy m filled with joy  and free  of all sorrows.

61.Yam sevathe maamagunam  gunathparam,
Hrudhaa  kadhaa  vaa yadhi   gunaathmakam,
Soaham svapadaanchitha renubhi sprusan,
Punaathi lokatrithayam  yadhaa  ravi.

He  who meditates  on me , who is attribute less and is beyond all   attributes,
In his   heart  for some time or   me as one   full  of attributes,
Becomes one with me  and by the   touch of the dust of his feet,
Would  purify all the three   worlds  just like the Sun   does it.

62.Vijnana methad akhilam   sruthi saaramekam,
Vedantha vedhya charanena mayaiva geetham,
Ya sradhayaparipatedhu guru bakthi yuktho,
Maddhathapamethi   yadhi   madhvachaneshu bhakthi.

The real information  and  essence of all   Upanishads,
Have been sung  by me to you as I am the quarter  of what  is in Upanishads,
And he who would sing this   faith  reads this with firm faith in his Guru,
Can  reach my form , if he has  devotion to my words.

Ithi SRimad Adyathma Ramayane  Uma Maheswara  SAmvadhe,
Uthara Kande  Panchama   SArga.
This  is given in fifth chapter  of  Uthara Kanda    of Adhyathma Ramayana ,
During the discussion between Lord Shiva and Goddess  Parvathi.

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