Rama Gita From Aranya Kandam of Malayalam Adhyathma Ramayanam.

Rama Gita   From Aranya  Kandam  of Malayalam  Adhyathma   Ramayanam.

By

THunjathu  Ramayanan Ezhuthachan

Translated   in to English by

P.R.Ramachander

   Rama Gita  is the  conversation between Rama  and Lakshmana, in which Rama teaches  several aspects of Philosophy,One such conversatyion occurs in Aranya kanda    Of Adhyathma Ramayana as translated by  Thunjathu ezhuthachan in to Malayalam and  Thulasi das  in to Hindi. Both of them   call this  as Rama Gita  but  majority of scholars  call the sixty two sloka conversation between Rama and Lakshmana  in  the Uthara  Kandam as  Rama Geetha.

   Please  read  the Rama gita  as translated by  THinjathu Ezhthachan,   which has been translated  by me in to English

3.10 Lakshmanopadesam (also called as Rama Gita)

Teaching to Lakshmana

Lakshman oru dinam  yekanthe  Rama devan,

Trukkazhal  koopi vinaanwithanai  chonnan

One day Lakshmana  alone with God Rama,

Saluting his feet told   with great humility.

“Mukthi margathhe   yarul cheyyanam,

Bhakthanam   adiyanodu ajnanam neengum vannam,

Jnana  vijnana   bhakthi vairagya chihnamellam,

Manasanandam varumaru  arul cheytheedenam,

Aarum  ninthiruvadiyozhinjillivayellam,

Nerode yupadesicheeduvaan bhoomandale.”

Sri Raman  athu kettu Lakshmanan  thannodu appol,

Aarudanandamarul cheythithu vazhipole .

“Please   tell me about  the way to salvation,

In such a way  that the ignorance   of this devotee  goes  away,

Please tell me  about the signs  of divine wisdom , scientific knowledge ,

Devotion and  detachment so that my mind would be happy,

For in  this earth  there is no one except you,

Who can tell me with authority  about this.”

Hearing this Sri Rama  with    a rising sensation of joy,

 Told   Lakshmana   in a proper manner.

“Kettalum yengilathu  guhyamam upadesam,

Kettolam thernnu koodum vikalpa bramamellam,

Mumbinaal maya  swaroopathejnan  cholleduvan,

Ambodu pinne jnana sadanam chollamallo.

Vijnana sahithamaam jnanvum cholvan pinne,

Vijnayam mathma sawaroopatheyum cholaamedo ,

Jneyamayulla pramathmanam ariyumbol,

Maya sambanda  bhayamokke neengedumallo .”

Please hear  this teaching  which is a great secret,

As you hear  your  confusion  about  changes will vanish,

First I will tell you about   the form of illusion,

And later  I would tell you  about consequences of divine wisdom,

And later I will tell you about wisdom  with scientific thought,

And I will also tell you how to understand the form  of the soul,

And when you understand the  concept  of the divine  soul,

The fear  about illusion would  go away from you.

“Athmavallatheyulla  dehadhi vasthukkalil,

Atmavennulla bodham  yadonnu jagathraye,

Mayayakunnathu nirnayam athinale  ,

Kaya sambandam aakum samsaram bhavikkunnu,

Undallo  pinne vikshepavarangal yennu,

Randu roopam mayaykennariyuga, soumithre  nee,

Yennathil munnethallo lokathe kalpikunnathu,

Yennariga  athi sthoola sookshma bedangalodum,

Lingadhibrahmanthamaam  avidhya roopamathum,

Sangadhi  doshangale   sambhavi pikkunnathum.”

The belief   in all the three  worlds  that ,

The   parts  of the body   which are  not the soul,

Are the soul  is  most definitely because  of illusion,

And because   of this the life  becomes related  to the body,

And further there is the concept of  “wrong  understanding” and “the  hiding screen”,

Which are  the two forms of illusion,  you understand this Lakshmana,

And the first among these makes the world  appear as true,

Along with   the very many gross  and micro differences,

And it  is spread   as  the form  of negative wisdom ,

Which is spread  from the   body to the Brahmam,

And is the reason  for the problems such as great desire.

Jnana roopiniyakum  vidhyayathu,

Ananda  prapthi  hetha Bhootha yennarinjalum,

Maya kalpitham paramathmani  viswamedo,

Maya kondallo viswam undennu thonnikkunnu,

Rajju  gandathingale  pannaga  budhi pole  ,

Nischayam vicharikkil yetum onnillayallo ,

Manavanmaaral kana pettathum kelkkayathum,

Manasathingal smarikka pedunnathumellam,

Swapna sannibham vicharikkil  allathu onnallo,

Vibhramam kalanjaalum vikalpamudakenda.

The  learning   which has  the form of divine wisdom,

Which is the second  one , is the cause  for getting joy,

And  the world is being imagined  as a part of the divine soul.

It is the illusion  that makes  world appear  to be true,

Similar  to one seeing a serpent in a piece  of rope,

But  if we properly think nothing of these  is there.

All that  which are  seen or heard and ,

Imagined which is  in the mind  by man ,

Are like   a dream, if you  properly think about it ,

Throw away this disturbance and do not have wrong understanding.

Janma samsara   vruksha moolamayathu deham,

Thanmoolam puthra kalathradhi sambandamellam,

Dehamayathupancha Bhootha  sanchaya  mayam,

Deha sambandam maya vaibhavam vicharichaal,

Indriya dasakavum ahankaravum  budhi,

Manassum chitha moola prakrukruthi yennithellam,

Orthu kandalum orumichu irikkunnathallo.

Kshethramayathudeham yennum undallo namam.

Yenivathingal ninnuveronnu jeevanathum,

Nirnayam paramathma, nischalam niramayan,

Jeevathma  swaroopathe yarinjukolvanulla,

Sadhanangale  kettu kolga soumithre nee.

The root of the tree of birth  and domestic life  is the body.

And due to that arises the relation between son and the wife,

And that body is only a collection of the five elements,

And if we think about  the relation with the body is the greatness of illusion,

And if we think correctly , the ten organs (five mental  and five physical),

The pride  , the  intelligence ,mind, brain and  the basic traits,

Together   is  being termed   as the body.

This  body has  another name , “ field”(temple?),

And  the one which is from all this is the soul,

And definitely the divine soul  is stable and one without  properties,

And Oh Lakshmana, please  hear from me  about that ,

Which   helps  us to understand the form of the soul.

Jeevathmavennum  paramathmavennathum orkill,

Kevalam  paryaya sabdhangal yennarinjalum,

Bedam yethumeyilla  random onnathre noonam.

Bedam undennu parayunnathu  ajnanmaarallo.

Manavum  dambam himsavakrathwam , kamam, krodham,

Manase  vedinju  santhushtanai sada  ka;am,

Anyoksha upadhikalum sahichu sama budhyaa ,

Manyu bhavam akale kalanju  anudinam,

Bhakthi kai kondu guru sevayum cheythunija,

Chitha sudhiyum deha shudhiyum  cheythu kondu,

Nithyavum  sal karmangalkku ilakkam varuthathe  ,

Sathyathe samasrayichu , Ananda   swaroopanai,

Manasa  vachana dehangale yadaikki,

Than manase vishaya soukhyangale chithiyathe ,

Janana  jara marangale chithichu ullil,

Anahangarathwena sama bhavanayodum,

SArva athmavakum yengal uracha manassodum,

Sarvadaa  Rama ramethyam itha  japathodum,

Puthra dararthishu nisnehathwavum cheythu,

SAkthiyum onningalum  koodathe  nirantharam,

Ishanishta prapthikku thulya bhavathodu,

Santhushtanai viviktha shudha sthale vasikkenam.

If we think about the soul of the being and the divine soul,

Please   understand  that they are only   alternate   words,

They do not have any difference   and both are   same,

And those who tell that  there is difference  are ignorant people,

Forsaking egoism, pride , causing sorrow to others ,

Wrong thoughts, passion and anger completely from the mind,

Living with contentment always , tolerating jibes from other sources,

With tolerance ,  throw away  the comparison with others ,

Daily  having devotion to god ., serving    one’s guru,

Doing real cleanliness  of our mind and body,

Without discontinuing hospitality to others,

Depending only on truth, becoming personification of joy,

Controlling   the mind  , the body and the words,

Never thinking  in the mind  body pleasures,

Thinking about birth death  and old age  ,

Without pride in the mind, with equal treatment of others,

With a  mind   firmly placed  in me , who is the universal soul,

With  always  engaged in  chanting   the name  of  Rama, Rama 

With   no particular   attachment to son and the wife,

Without particular  attachment to anything,

With always having same  emotions to get things which we like  or dislike,

And with  contentment we should live   in a  lonely , clean place.

Prakrutha janangalumai vasikkarathu  ottum,

Yekanthe pramathma  Jnana thalparanai,

Vedantha  vakhyarthangal avalokanam cheythu,

Vaideeka  karmangalum  athmani samarpichal,

Jnanavum  akatharil  urachu  chamanjidum,

Manase vikalpangal yethume yundakola.

We should  never  live   with vulgar people,

We have to live alone  with interest in getting divine wisdom,

And read and  understand  the meaning  of words of philosophy,

And dedicate   all priestly   rituals to the soul,

 Then divine wisdom will get firm in our mind ,

And there would not be any confusion in the mind.

Athma vakunnathu yenthennundokel athum yengil,

Athmavalaalo  deha , prana budhya ahankaram,

Manasadhikal onnum ivathin  ninnu mele,

Manamillatha  paramathmavu thane vere,

Nilpithu chidathmavu shudham avyaktham  budham,

Thal padathmaa  jnan iha thwal padarthavum aayi,

Jnanam kondenne vazhipole  kandarinjidaam,

Jnanam akunnathu yenne  kattunna vasthu thanne.

Now here   about   what is the soul,

It is not me, nor my body, nor my soul ,

Nor  my wisdom , nor my pride, nor my mind,

And is something about all these,

And is very different from the  measure less   divine  soul,

I who am pure , not comprehensible and who  knows all

Am  standing here  is the divine soul ,

And your soul  using   your  assets can understand ,

Me by use  of divine wisdom  by  trials  for,

Wisdom is certainly the thing that  shows me.

Jnanam undakunnathu Vijnanam kondu thanne,

Jnanithennu  arivinnu sdanamakayale,

Sarvathra paripoornan athmavu  chidanandam,

SArva sathwanthar gathan aparichedhyanallo.

Divine wisdom comes through scientific enquiry,

And so it leads    you to the conclusion,

That I am that ,  which is the complete soul,

One with divine joy , one who is within all  beings ,

And  one   who cannot  be understood as this or that.

Yekan  advayan  paran avyayan  jaganmayan,

Yogesan ajan akhiladaran  niradharan,

Nithya  Sathya Jnana  aadhi lakshanan , brahmathmakan,

Budhyupadhikalil  verittavan mayamayan,

Jnanam kondupagamyanyoginaam yekathmanam,

Jnanam acharya sasthrougha upadesa ikhya jnanam,

Aathmanorevam  jeeva parayor moola vidhyaa,

Aathmani karya  karanangalum koodi chernnu ,

Layicheedumbol  ullor avathayallo mukthi,

Layathodasu verittiruppathu athmavonne.

One who is alone , one who does not have two ,

One  who is divine , one who does not change , one who is everywhere ,

The God of Yoga , one who was not born ,

One who carries    everything, One who does not carry anything,

One  who can be recognized by perennial true  wisdom,

One who is the soul of Brahmam , one who is separate ,

From  the instruments   like intelligence ,

One who is pervaded  by illusion ,

One who can be understood by divine  knowledge,

One who can be understood by yogis who have merged  their soul,

When  the knowledge churned out  from  wisdom  of Gurus   and Sasthras ,

Which tells about  the unity  of the soul and the divine soul reaches you,

Then the basic primeval knowledge  that is within you merges ,

With the action and cause  and becomes one  with the Divine soul,

And this state of merging  is known as   salvation,

And that  which stands out of this merger  is the soul only.

Jnana vijnana vairagyathodu sahithamaam,

Anandamayitulla  kaivalya swaroopam

Ithulla vanname  paravaanum itharivanum,

Ullam nallunarvorilla aarum jagathingal,

Madbhakthi illathavarkku  yethrayum durlabham kel,

Madbhakthi kondu thanne  kaivalyam varum thanum,

Nethram mundennakilum  kanmathinnundu pani ,

Rathriyil thande  padam deepamundennakile ,

Nerulla   vazhiyarinjeetaavitha vanname ,

Sri Rama bhakthiyundakile   kanai varu.

The form of salvation  which is a divine joy,

Exists  along with divine wisdom  , scientific enquiry  and detachment,

It can be only told as such because  there are ,

None in the world  who can understand or tell about it.

Please hear  , salvation  is very difficult to attain by  those who do not have  devotion to me,

And definitely salvation will come  through devotion to me,

When it is dark at night , even if  you have  eyes,

You will not be able to see  and need  a light for it,

And like this , people  cannot  know the straight path to  salvation,

And  can see  it only  if they have  devotion to Rama.

Bhakthannu nannai prakasikkum atmavu noonam,

Bhathikku kanaum yenthennu kettalum nee,

Mad bhakthamaraodulla  nithya sangama mathum,

Mad bhakthanmare kanivode  devikkunnathum,

Yekadasyadhi  vruthanushtanangalum punar-

Akulamenniye sadichu kolkayum  Adha,

Mal kadha pada  sravanangal  cheykayum mudhaa,

Mal guna namangale keerthichu  kollugayum,

SAntham ithamengil varthikkum janangalkku oru antharam,

Varathu oru  bhakthiyum undai varum.

Bhakthi vardhichal pinnemathonnum varenda,

Athillathauthamothamanmarai ullavar  allo,

Bhkthi yukthannuvijnana Jnana vairagyangal ,

Sadhya sambhavicheedum mennal mukthiyum varum.

Mukthi margam thavaka prasnanu sara  vassal,

Ukthamayathu ninakennale  darikke nee ,

Vakthvyamalla noonan yethrayum guhyam  mama,

Bhakthanmarkkozhinju  upadesichidaruthallo ,

Bhakthan yennakil avan chodicheelennakilum,

Vakthavyam avanodu  viswasam varikayaal,

Bhakthi viswasa shuddha  yukthanaam marthyannithu,

Nithyamai padam cheygil ajnanam akannu pom ,

Bhakthi samyukthanmaaram yogeendramaarkku noonam,

Hastha samsthithayallo mukthiyennarinjalum.

Always  the soul of a devotee  shines well,

And please hear from  me the reason for devotion,

The daily interaction with   my devotees,

And   serving  my devotes with  tender emotion,

And observing   penances   like   Ekadasi,

Which are  to be  again and again observed without sorrow,

And Worship  or  salutation or  meditation  or  service,

Or Giving   good food  to those Brahmins who worship the fire,

Or reading and or  hearing  my   stories,

Or praising me by telling my good names,

And  those people who do all these things,

Will have   incomparable  devotion towards me.

 If devotion increases there is no need for any other thing,

For they are   best among the   good people .

To those having devotion, though , they would  go through,

Divine wisdom scientific temper   and detachment,

They  would   also attain salvation,

The  way to salvation in answer to your question,

You  would get it through me , understand this.

What I told  should not be told  to others and is also a secret,

And it should not be told to any one except my devotees.

Though a devotee  does not ask this,

It has been told because  of my faith in him,

To that man who reads this  daily with devotion, faith and interest,

The lack of wisdom will completely go away from him,

And to the king of Yogis  who are blessed   with devotion,

Salvation will definitely  be within their reach.

Rama Gita from Uthara kanda of Adhyathma Ramayana

Rama  Gita from Uthara kanda  of Adhyathma  Ramayana

Translated   By

P.R.Ramachander

 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 16^th   chapter  of the greatness of  Adhyathma  Ramayana  which occurs  in Brahmanda  Purana.

Rama  Gita   from Uthara  Kanda

Translated   by

P.R.Ramachander

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.