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Upadea Sram

(Essence of the Teaching)


of ri Ramaa Mahai
by

Swami Viditatmananda Saraswati


Bay Area, CA Retreat

Presented by Arsha Vidya Center


Friday, June 28 to Sunday, June 30, 2013
Sequoia Retreat Center, Ben Lomond, CA

Retreat Schedule
[This schedule will likely change as it progresses. Kindly note all updates.]
Friday, June 28, 2013
9:00
9:30
10:30
11:30
12:30
1:30
3:30
4:30
5:00
6:00
7:00

AM
AM
AM
AM
PM
PM
PM
PM
PM
PM
PM

9:30
10:30
11:30
12:30
1:30
3:30
4:30
5:00
6:00
7:00
8:00

AM
AM
AM
PM
PM
PM
PM
PM
PM
PM
PM

Welcome and Introductions


Class 1
Break/Cabin Check-In
Class 2
Lunch
Free Time
Yoga *
Break
Class 3
Dinner
Satsanga 1

Saturday, June 29, 2013


5:45
7:00
7:30
8:30
9:30
10:00
10:30
11:00
11:30
12:30
1:30
3:30
4:30
5:00
6:00
7:00

AM
AM
AM
AM
AM
AM
AM
AM
AM
PM
PM
PM
PM
PM
PM
PM

6:45
7:30
8:30
9:30
10:00
10:30
11:00
11:30
12:30
1:30
3:30
4:30
5:00
6:00
7:00
8:00

AM
AM
AM
AM
AM
AM
AM
AM
PM
PM
PM
PM
PM
PM
PM
PM

Morning Temple Abhiekam Prayers *


Meditation 1
Class 4
Breakfast
Break
Prym *
Break
Chanting *
Class 5
Lunch
Free Time
Yoga *
Break
Class 6
Dinner
Satsanga 2

Sunday, June 30, 2013


5:45
7:00
7:30
8:30
9:30
10:00
10:35
11:00
12:05
12:30

AM
AM
AM
AM
AM
AM
AM
AM
PM
PM

6:45
7:30
8:30
9:30
10:00
10:30
11:00
12:00
12:30
1:30

AM
AM
AM
AM
AM
AM
AM
Noon
PM
PM

Morning Temple Abhiekam Prayers *


Meditation 2
Class 7
Breakfast
Break
Prym *
Chanting *
Class 8
Gurudakia
Lunch; Retreat adjourns after lunch

* These sessions are optional. It is recommended you take advantage, and attend them.

Upadea Sram

Arsha Vidya Center

zaiNt paQ> nti Pha


` s/h na?vvtu, s/h naE? unu, s/h vI/y? krvavhE, te/j/iSvna/vxI?tmSt/u, ma iv?i;a/vhE.
` ZaaiNt/> ZaaiNt/> ZaaiNt?>.
O sa/ha n?vavatu, sa/ha nau? bhunaktu, sa/ha v/rya? karavvahai, te/ja/svin/vadh?tamastu/,
m vi?dvi/vahai. O nti/ nti/ nti?
May the Lord protect both of us. May He nourish both of us. May we together acquire the capacity (to
study and understand the scriptures). May our study be brilliant. May we not disagree with each
other. O peace, peace, peace.
` pU[R/md/> pU[R/imd/< pU[aR/TpU[R/mud/Cyte pU[R/Sy pU[R/mada/y pU[R/mevaviz/:yte,
` za/iNt> za/iNt> za/iNt>.
O pra/mada/ pra/mida/ pr/t pra/muda/cyate, pra/sya pra/md/ya pra/mevvai/yate
O /nti /nti /nti
That (Brahman) is Fullness. This (apparent creation) is full. From Fullness (Brahman) this full (apparent
creation) comes about. Bringing (out) this full (apparent creation) from Fullness, Fullness (Brahman)
alone remains. O peace, peace, peace.

guvNdnm! Guruvandanam
uitSm&itpura[anam! Aaly< k[alym!, nmaim gvTpad< zr< laekzrm!. 1.
rutismtipurnm laya karulayam, nammi bhagavatpda akara lokaakaram 1
I salute akarabhagavatpda, the abode of ruti (Vedas), smti (Gt, etc.), and puras (epics like the
Bhgavatam, etc.), the repository of compassion, the one who bestows happiness on the world.
zr< zracay kezv< badray[m!, sUa:yk&taE vNde gvNtaE pun> pun>. 2.
akara akarcrya keava bdaryaam, strabhyaktau vande bhagavantau puna puna 2
I salute, again and again, akarcrya who is Lord iva, and Bdaryaa who is Lord Viu, the
venerable ones who wrote the aphorisms (Brahmastras) and the commentaries (bhyam to the
Brahmastras and the Upaniads).
$Zvrae guraTmeit mUitRedivaigne, Vyaemvd!VyaPtdehay di][amUtRye nm>. 3.
varo gururtmeti mrtibhedavibhgine, vyomavadvyptadehya dakimrtaye nama 3
Salutations to Lord Dakimrti, who is all-pervasive like space, but who appears (as though) divided
as Lord, Teacher, and Self.
gukarSTvNxkarae vE karStivtRk>, ANxkarinraeixTvad! guirTyixIyte. 4.
gukrastvandhakro vai rukrastannivartaka, andhakranirodhitvd gururityabhidhyate 4
The letter gu stands for darkness (of ignorance), and ru represents its destruction. A guru is so called
because he destroys the darkness (of ignorance).
sdaizvsmarMa< zracayRmXymam! , ASmdacayRpyRNta< vNde guprMpram!. 5.
sadivasamrambh akarcryamadhyamm, asmadcryaparyant vande guruparamparm 5
I salute the lineage of teachers, beginning with iva, the Lord, (linked by) akarcrya in the middle,
and extending down to my own teacher.
Swami Viditatmananda Retreat 2013

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Upadea Sram

Arsha Vidya Center

1.

(Original Verses in Tamil)

karturjay prpyate phalam


.

karma ki para karma tajjadam


:

kartu jay by the laws (jay) of the Lord (kartu);

obtained;

phalam the result (of an action);

ultimate, limitless;

karma action;

karma tat that (tat) (any) action (karma);

prpyate is

kim is it;

param

jadam is inert

The result of an action is obtained by the laws of the Lord. How can the action, which is
inert, be limitless?

2.

ktimahodadhau patanakraam
phalamavata gatinirodhakam

ktimahodadhau in the vast ocean (mahodadhau) of action (kti);


patanakraam the cause for (kraam) fall (patana);
avatam is non-eternal, perishable;

phalam the result;


gatinirodhakam an obstruction

(nirodhakam) to liberation (gati)


(Action) is the cause for (one to) fall in the vast ocean of (further) action. The result of an
action is limited and (hence) is an obstruction to (knowledge which is a direct means of)
liberation.
3.

varrpita necchay kta


cittaodhaka muktisdhakam

varrpita (action) dedicated to (arpitam) the Lord (vara);


icchay ktam not (na) done (ktam) out of desire (icchay);
which purifies (odhakam) the mind (citta);

na

cittaodhakam that

muktisdhakam the (indirect) means

(sdhakam) for liberation (mukti)


Action done not out of desire, and dedicated to the Lord, purifies the mind (and
thereby) becomes the (indirect) means for liberation.
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Swami Viditatmananda Retreat 2013

Upadea Sram

Arsha Vidya Center

4.

kyavmanakryamuttamam
pjana japacintana kramt
-

(kryam);

kyavmanakryam physical (kya), oral (vk), mental (mana) action


uttamam most beneficial;

japa chanting the name;

pjanam worship of the Lord (ritualistic);

cintanam thinking of (meditating on) Him;

kramt respectively
The physical, oral and mental actions, viz. ritualistic worship, chanting and meditation
(on Him), are all most beneficial in that order.
5.

jagata adhyuktasevanam
aamrtibhddevapjanam
jagata of the world; - -

a-dh-yukta-sevanam serving (sevanam)

accompanied with (yukta) the attitude (dh) that it is the Lord (a);

aa-

mrtibht-devapjanam worship (pjanam) of the Lord (deva) of eight forms (aamrtibht)


Serving the world with an attitude that it is the Lord is the worship of the Lord of eight
forms (five elements, viz. space, air, fire, water, earth; the Sun, the Moon and the
conscious being).
6.

uttamastvaduccamandata

cittaja japadhynamuttamam
uttamastavt compared to the loud singing (stavt) of the Lord (uttama);
ucca-mandata chanting aloud (ucca) with low tone (murmuring) (mandata);

cittajam japa-dhynam meditation (dhynam) in the form of mental (cittajam) chanting


(japa);

uttamam (is) most efficacious

Compared to the loud singing of His praise, repeating His name aloud, (repeating) in a
murmur or meditation in the form of mental (silent) chanting is better (in that order).
Swami Viditatmananda Retreat 2013

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Upadea Sram

Arsha Vidya Center

7.

jayadhray srotas samam


saralacintana viralata param
(

) jyadhray (samam) (is like, samam) the flow (dhray) of ghee (clarified

butter, jya);
-

srotas samam like (samam) the flow of water (in a river, srotas);

sarala-cintanam unbroken (sarala) thinking (meditation, cintanam);

viralata param better than (param) interrupted meditation (viralata)


Unbroken thinking (of Him) like even the (unbroken) flow of ghee or the (effortless)
flow of water (in a river) is better than interrupted meditation.
8.

bhedabhvant sohamityasau
bhvanbhid pvan mat
bhedabhvant better than the attitude of duality;
(aham);
(bhvan);

iti thus;

asau this;

paavani is purifying;

sa aham He (sa) am I

abhid bhvan nondual (abhid) vision


mat this is the view (of ruti)

Instead of meditating with an attitude of duality (I am different from the Lord), the nondual vision He am I is purifying this is the view (of the ruti).
9.

bhvanyasadbhvasusthiti

bhvanbald bhaktiruttam
bhvanyasadbhvasusthiti abidance in ones self (sadbhvasusthiti)
free from the duality (of seer and seen, bhvanya);
(balt) of (repeated) contemplation (of He am I) (bhvan);

bhvanbalt by the strength


bhakti uttam the

best (uttam) devotion (bhakti)


The best devotion is abidance in ones own Self, free from duality (of seer and seen)
(brought about) by the strength of (repeated) contemplation (of He am I).

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Upadea Sram

Arsha Vidya Center

10.

htsthale manassvasthat kriy


bhaktiyogabodhca nicitam
htsthale in the heart (the place of I);
kriy action;

mind;

manassvasthat (lead to) an abiding

bhaktiyogabodha ca devotion (bhakti), Patajali

Aga Yoga (yoga) and (ca) knowledge (bodha);

nicitam this is the confirmed

view (of ruti)


Abiding of the mind in the heart (the core of myself) is action, devotion, yoga and
knowledge. This is the confirmed view (of ruti).
11.

vyurodhanllyate mana
jlapakivadrodhasdhanam

vyurodhant by restraining (rodhant) the breathing (vyu);


dissolved (absorbed);

mana the mind;

net (jla) (like a net for a bird);

lyate is

jlapakivat like a bird (pakivat) in a

rodhasdhanam a means (sdhanam) for controlling

(rodha) (the mind)


Like a net for a bird, breath-control is a means for controlling the mind; by control of
breathing, the mind is absorbed (but not resolved totally).
12.


cittavyavacitkriyyut

khayordvay aktimlak
cittavyava the mind (citta) and the breathing (functions of pra) (vyava);
citkriyyut are endowed (yut) respectively with the ability of knowledge
(cit) and activity (kriy);
(khayo);

khayo dvay these two (dvay) branches (of activity)

aktimlak has (one) power (akti) as the cause (mlak)

The mind and the pra are endowed with the ability to know and to act, respectively.
These two are like the two branches stemming from one power (my).
Swami Viditatmananda Retreat 2013

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Upadea Sram

Arsha Vidya Center

13.

layavinane ubhayarodhane
layagatam punarbhavati no mtam
layavinane

absorption

(laya)

and

destruction

ubhayarodhane two (ubhaya) forms of control (rodhanam);


has attained (gatam) absorption (laya);
definitely not;

puna again;

(vinanam);

layagatam (the mind) that


bhavati is born; na u

mtam (the mind) that is dead (resolved)

There are two forms of control (of the mind): laya, absorption and vina, destruction. The
mind that has attained absorption is born again, but definitely not the mind that is dead.

14.

prabandhanllnamnasam
ekacintannnametyada

prabandhant by control (bandhana) of breathing (pra);

lnamnasam

the mind (mnasam) that is absorbed (abiding) (lna);


contemplating (cintant) on the One (non-dual) (eka);
destruction (is totally resolved) (nam);

cintant by
nam eti gains (eti)

ada that (mind)

The mind that has gained an absorption by control of breathing is destroyed once and
for all by contemplating on the One Nondual Self.

15.

naamnasotkayogina
ktyamasti ki svasthiti yata
-

naamnasa-utkayogina for that exalted yog (utkayogina) whose

mind (mnasa) is lost (resolved) (naa);


there (asti) anything (ki);

ktyam to be done (by him);

svasthiti his own nature;

asti ki is

yata for the one who

has attained
For that exalted yog, whose mind is lost (totally resolved), and who has attained his
own nature, is there anything to be done? (There does not remain anything to be done
for him.)

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Upadea Sram

Arsha Vidya Center

16.

dyavrita cittamtmana
cittvadarana tattvadaranam

dyavritam withdrawn (vritam) from perceptions (including thoughts) (dya);


cittam mind;

tmana ones;

(daranam) of Awareness (cittva);

cittvadaranam (is) the appreciation


tattvadaranam -- (this is) the appreciation

(daranam) of Truth (tattva)


Ones mind withdrawn from perceptions is the appreciation of Awareness (ones real
nature) which is the appreciation of Truth.

17.

mnasa tu ki mrgae kte


naiva mnasa mrga rjavt

mnasa tu kim what is the nature (tu ki) of the mind (mnasam);
mrgae kte when enquiry (mrgae) is carried out, undertaken (kte);
mnasam mind (mnasam) is indeed (eva) not (na) (there);

na eva

mrge in the enquiry, path;

rjavt since it is the most direct


When an enquiry is undertaken as to the nature of the mind, it is found that there
indeed is no mind, since there is a directness in the enquiry.

18.

vttayastvaha vttimrit
vttayo mano viddhyaha mana
vttaya thought-forms;

tu but;

rit dependent upon;


(vttaya);

viddhi know;

ahamvtti the I (aham) thought (vttim);


vttaya mana mind (mana) is thought-forms

aham the ego;

mana mind

Mind is thought-forms and the thought-forms are but dependent upon the I-thought,
ego. So know the mind to be the ego. (So enquiry into the mind is the same as enquiry
into the I-thought.)
Swami Viditatmananda Retreat 2013

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Upadea Sram

Arsha Vidya Center

19.

ahamaya kuto bhavati cinvata


ayi patatyaha nijavicraam
aham I;

ayam this;

kuta where from;

for the one who enquires thus;


notion;

ayi O! (seeker);

bhavati arises;
patati drops;

cinvata
aham the I-

nijavicraam (this is) self-enquiry

O seeker! For the one who enquires thus, Where from does this I arise?, the I-notion
drops. This is self-enquiry.

20.

ahami nabhjyahamahantay
sphurati ht svaya paramaprasat

ahami nabhji when the ego (I-notion) (ahami) is destroyed (nabhji);


aham ahantay as I, I, ;
Itself;

sphurati shines;

ht the Self;

svayam by

paramaprasat the limitless (parama) full (pra) existence (sat)

When the ego (I-notion) is destroyed, the limitless, full, existence that is Self shines by
Itself as I, I, (I is self-shining).

21.

idamahampadbhikhyamanvaham
ahamilnakepyalayasattay
idam this;

--

by the word (pada) I (aham);

aham-pada-bhikhyam what is called (implied) (bhikhyam)


anvaham daily;

(api) when the ego (ahami) is resolved (lnake) (in sleep);

ahami lnake api even


alayasattay in the form

of destruction-free Existence
Even when the ego is resolved daily (in sleep) there remains the I in the form of
destruction-free Existence; this awareness I is the implied meaning of the word I (the
content of the ego).

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Upadea Sram

Arsha Vidya Center

22.

vigrahendriyapradhtama
nhamekasattajjaam hyasat
-

- -

vigraha-indriya-pra-dh-tama the physical body (vigraha), the sense

organ(s) (indriya), the physiological functions (pra), the mind (dh), ignorance (tama);
na aham I (aham) am not (na);

(sat) (I am);

eka sat the one, nondual (eka) Existence, Reality

tat jaam that (assembly) (tat) is inert (jaam);

hi asat therefore

(hi) unreal, false (asat)


I am not the body, sense organs, physiological functions, the mind or the ignorance.
They are inert and hence unreal. I am the One, nondual Existence.

23.

sattvabhsik citkvavetar
sattay hi ciccittay hyaham

sattvabhsik that which illumines (bhsik) the existence (sattva);


cit-kva-v-itar where is (kva v) another (itar) awareness (cit);
of existence;
hi indeed;

hi verily;

cit (is) awareness;

- - -

sattay in the form

cittay in the form of awareness;

aham is I (existence)

Where is another awareness to illumine the existence (I)? Awareness is in the form of
existence (I) and I (existence) is in the form of Awareness. (The two are not different.)
24.

ajvayorveadhbhid

satsvabhvato vastu kevalam


ajvayo between the Lord (a) and the individual (jva);

veadhbhid

the division (bhid) (exists) due to the reality given (dh) to the costume (vea);
satsvabhvata from the standpoint of the essential nature (svabhvata) which is (sat);
vastu kevalam Truth (vastu) is only one (kevalam)
Due to the reality given to the costume (updh), there is the notion of division between
the Lord and the jva. But from the standpoint of the essential nature which is sat, the
Truth is only one.

Swami Viditatmananda Retreat 2013

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Upadea Sram

Arsha Vidya Center

25.

veahnata svtmadaranam
adarana svtmarpata
veahnata by removal of (hnata) costume (vea);
appreciation (daranam) of ones own Self (svtma);

svtmadaranam

adaranam vision of the Lord;

svtmarpata as ones own essential nature


By removal of (these) costumes (by proper enquiry) there is the appreciation of ones
own Self (free from all limitations), and that is the vision of the Lord as ones own
essential nature.

26.

tmasasthiti svtmadaranam
tmanirdvaydtmanihat

tmasasthiti well-abiding (sasthiti) in the Self (tma);


svtmadaranam vision (daranam) of ones own Self (svtma);
because the self is nondual;

tmanirdvayt

tmanihat abiding in the Self

The vision of ones own Self is the well-abiding (of the mind) in the Self. Because of the
nonduality of the Self, there is the natural (effortless) abidance in the Self.

27.

jnavarjitjnahnacit
jnamasti ki jtumantaram
jnavarjit free from knowledge (of objects);
from ignorance (ajnahna) awareness (cit);

ajnahna-cit free

jnam knowledge (cognate sense);

asti ki jtum antaram is there (asti ki) anything else (antaram) to be


known (jtum)
Awareness is knowledge which is free from knowledge (of objects) and ignorance (of
oneself and objects). Is there anything else to know?

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Upadea Sram

Arsha Vidya Center

28.

ki svarpamitytmadarane
avyaybhavpracitsukham

ki svarpam iti what (kim) is the essential nature (of the Self) (svarpam) thus
(iti);

) tmadarane (sati) when the knowledge of the Self takes place;

avyaya-abhava-pra-cit-sukham free from (destruction) waning

(avyaya) unborn (abhava) ever full (pra) conscious (cit) happiness (sukham)
(With the enquiry) What is the essential nature (of myself)? when there is knowledge
of the Self, there is Awareness (Self) that is happiness, ever full, (being) unborn and
never waning.

29.

bandhamuktyatta para sukham


vindatha jvastu daivika
-

bandha-mukti-attam that which is beyond (attam) bondage (bandha) and

liberation (mukti);

para sukham limitless (param) happiness (sukham);

attains; iha here (while living);

tu indeed;

vindati

jva daivika the individual

(jva) endowed with divine virtues (daivika)


The limitless happiness (that is the Self) is beyond bondage and liberation. The
individual with divine qualities indeed attains it here and now (as a result of teaching).
30.


ahamapetaka nijavibhnakam

mahadida tapo ramaavgiyam


aham apetaka destruction of (apetaka) ahakra (aham);
nijavibhnakam (leading to) the shining of the Self;
(ida) the greatest (mahad) penance (tapas);

mahad ida tapa this is


ramaavk iyam this (iyam) is the

word (teaching) (vk) of Ramana (ramaa)


The destruction of the ahakra (as a result of enquiry), leading to the shining of the Self
(knowledge of the Self) is indeed the greatest tapas, penance. These are the words of
Ramaa.

O tat sat
Swami Viditatmananda Retreat 2013

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Upadea Sram

Arsha Vidya Center

O atha pacadaodhyya

Igvanuvac,

rbhagavn uvca

^XvRml
U mx>zaomTw< arVyym!,

rdhvamlam adhakham avattha prhuravyayam

DNda<is ySy p[aRin ySt< ved s vedivt!.

chandsi yasya parni yasta veda sa vedavit

AxaeXv s&taStSy zaoa gu[v&a iv;yvala>,

n tasyte sUyaeR n zzaae n pavk>,

adhacordhva praststasya kh
guapravddh viayapravl
adhaca mlnyanusantatni
karmnubandhni manuyaloke
na rpam asyeha tathopalabhyate
nnto na cdirna ca sampratih
avattham ena suvirhamla
asagaastrea dhena chittv
tata pada tat parimrgitavya
yasmin gat na nivartanti bhya
tam eva cdya purua prapadye
yata pravtti prast pur
nirmnamoh jitasagado
adhytmanity vinivttakm
dvandvairvimukt sukhadukhasajai
gacchantyamh padam avyaya tat
na tad bhsayate srya na ako na pvaka

yTva n invtRNte tam prm< mm.

yad gatv na nivartante tad dhma parama mama

mmEva<zae jIvlaeke jIvUt> snatn>,

mamaivo jvaloke jvabhta santana

mn>;anIiNyai[ kitSwain k;Rit.

manaahnndriyi praktisthni karati

zrIr< ydvaaeit yaPyuTamtIr>,

arra yad avpnoti yaccpyutkrmatvara

g&hITvEtain s<yait vayugRNxainvazyat!.

ghtvaitni sayti vyurgandhn ivayt

ae< c]u> SpzRn< c rsn< a[mev c,

rotra caku sparana ca rasana ghram eva ca

Aixay mnay< iv;yanupsevte.

adhihya manacya viayn upasevate

%TamNt< iSwt< vaip uan< va gu[aiNvtm!,

utkrmanta sthita vpi bhujna v gunvitam

ivmUFa nanupZyiNt pZyiNt }anc]u;>.

vimh nnupayanti payanti jnacakua

ytNtae yaeignEn< pZyNTyaTmNyviSwtm!,

yatanto yoginacaina payantytmanyavasthitam

ytNtae=PyktaTmanae nEn< pZyNTycets>.

yatanto'pyakttmna naina payantyacetasa

Ax mUlaNynusNttain kmaRnubNxIin mnu:ylaeke.


n pmSyeh twaepl_yte naNtae n caidnR c sMita,
ATwmen< suivFmUl< Asze[ Fen iDva.
tt> pd< tTpirmaigRtVy< yiSmNgta n invtRiNt Uy>,
tmev ca*< pu;< p*e yt> v&i> s&ta pura[I.
inmaRnmaeha ijtsdae;a AXyaTminTya ivinv&kama>,
NEivRm
u a> suo>

Page 12

gCDNTymUFa> pdmVyy< tt!.

Swami Viditatmananda Retreat 2013

ydaidTygt< tejae jgasyte=iolm!,

yad dityagata teja jagad bhsayate'khilam

yNmis yaaE tejae ivi mamkm!.

yaccandramasi yaccgnau tattejo viddhi mmakam

gamaivZy c Utain xaryaMyhmaejsa,

gm viya ca bhtni dhraymyaham ojas

pu:[aim caE;xI> svaR> saemae UTva rsaTmk>.

pumi cauadh sarv somo bhtv rastmaka

Ah< vEanrae UTva ai[na< dehmait>,

aha vaivnaro bhtv prin deham rita

a[apansmayu> pcaMy< ctuivRxm!.

prpnasamyukta pacmyanna caturvidham

svRSy cah< id siivae m> Sm&it}aRnmpaehn,

aivmaE pu;aE laeke ]ra]r @v c,

sarvasya cha hdi sannivia


matta smtirjnam apohana ca
vedaica sarvairaham eva vedya
vedntakd vedavid eva cham
dvvimau puruau loke karackara eva ca

]r> svaRi[ Utain kqSwae=]r %Cyte.

kara sarvi bhtni kastho'kara ucyate

%m> pu;STvNy> prmaTmeTyu t>,

uttama puruastvanya paramtmetyudhta

yae laekymaivZy ibTyRVyy $r>.

yo lokatrayamviya bibhartyavyaya vara

ySmaT]rmtItae=hm]radip caem>,

yasmt karam atto'ham akard api cottama

Atae=iSm laeke vede c iwt> pu;aem>.

ato'smi loke vede ca prathita puruottama

yae mamevmsMmUFae janait pu;aemm!,

yo mm evam asammha jnti puruottamam

s svRivjit ma< svRaven art.

sa sarvavid bhajati m sarvabhvena bhrata

#it gutm< zaimdmu< myan",

iti guhyatama stram idam ukta maynagha

@t Xva buimaNSyaTktkTy art.

etad buddhv buddhimn syt ktaktyaca bhrata

vedE svERrhmev ve*ae vedaNtkedivdev cahm!.

` tTst! #it ImgvItasu %pin;Tsu iv*aya< yaegzaSe


Ik&:[ajuRns<vade pu;aemyaegae nam pdzae=Xyay> .
o tatsat iti rmadbhagavadgtsu upaniatsu brahma-vidyy yoga-stre
rkrjunasavde puruottama-yogo nma pacadao'dhyya
svRxmaRNpirTyJy mamek< zr[< j , Ah< Tva svRpape_y> mae]iy:yaim ma zuc> .
sarvadharmn parityajya mm eka araa vraja, aha tv sarvappebhya mokayiymi m uca
hari o
` apR[< hiv> aaE [a hutm! ,

Ev ten gNtVy< kmRsmaixna .


o brahmrpaa brahma havi brahmgnau brahma hutam
brahmaiva tena gantavya brahmakarmasamdhin
]

[o nama prvat pataye] hara hara mahdeva

Aae< nmae gvte di][amUtRye m< mexa< }a< yCD Svaha .


o namo bhagavate dakimrtaye mahya medh praj prayaccha svh
O Salutations to Bhagavn Dakimrti
Please bless me with medh, memory, and praj, wisdom