In Sri Bhagavan Ramana Maharshi’s Upadesa Saram (The Essence of Instruction), we have in concise form all we need to know in order to attain liberation in this life. The teaching is densely packed in, making the teaching all the sweeter for the ripe seeker of Truth.
Here you will find universal teachings for enlightenment, the true Vedanta.
I have made some comments to hopefully make the teachings clearer. but have attempted to keep them to a minimum. They are in italicised red.
1. कर्तुराज्ञया प्राप्यते फलम् ।
कर्म किं परं कर्म तज्जडम् ॥ १॥
kartur ājñyayā prāpyate phalaṃ
karma kiṃ paraṃ karma tajjaḍam
Cause and effect (action and fruit, karma) is essentially a mechanical process, insentient, subject to change, and not at all the Divine.
2. कृतिमहोदधौ पतनकारणम् ।
फलमशाश्वतं गतिनिरोधकम् ॥ २॥
2. The fruit of action passes.
But action leaves behind
Seed of further action
Leading to an endless ocean of action;
Not at all to moksha.
This here is a very important verse. All actions are limited, and therefore give rise to limited effects. These effects then in turn become the cause for another limited effect, and so on. Limited actions cannot give rise to That, in which there are no limits, so no limited actions can lead to Moksha. The unstated implication is THAT which we are looking for -The Absolute, Brahman, call IT what you will – THAT is already fully and completely here – no action is required to attain the Self, as we are already THAT.
3. ईश्वरार्पितं नेच्छया कृतम् ।
चित्तशोधकं मुक्तिसाधकम् ॥ ३॥
īśvarārpitaṃ necchayā kṛtam
3. Disinterested action
Surrendered to the Lord
Purifies the mind and points
The way to moksha.
Becoming increasingly disinterested in things that happen in the world, carrying out your social and ethical duties whilst surrendering all to Him, this is conducive to Liberation.
4. कायवाङ्मनः कार्यमुत्तमम् ।
पूजनं जपश्चिन्तनं क्रमात् ॥ ४॥
pūjanaṃ japa-ścintanaṃ kramāt
4. This is certain:
Worship, praise and meditation,
Being work of body, speech and mind,
Are steps for orderly ascent.
Bhagavan gives us a hierarchy of practice, starting with worship (which utilises the body), then going to use praise (which utilises speech), and the to the higher practice of meditation (which utilises the mind). We are not to greedily jump straight to meditation as it is the higher practice, unless we are naturally ripe for this, but to start where we are for ‘orderly ascent’.
In the next few verses Bhagavan Sri Ramana Maharshi will explain these practices to us in greater detail:
5. जगत ईशधी युक्तसेवनम् ।
अष्टमूर्तिभृद्देवपूजनम् ॥ ५॥
jagata īśadhī yukta sevanaṃ
aśṭa-mūrti bhṛd deva-pūjanam
5. Ether, fire, air, water, earth,
Sun, moon and living beings
Worship of these,
Regarded all as forms of His,
Is perfect worship of the Lord.
Worship of God can be worship of Him in any form, as long as we realised that the object itself is not Him, but just a divine expression of Him.
6. उत्तमस्तवादुच्चमन्दतः ।
चित्तजं जपध्यानमुत्तमम् ॥ ६॥
cittajaṃ japa dhyānam uttamam
6. Better than hymns of praise
Is repetition of the Name;
Better low-voiced than loud,
But best of all
Is meditation in the mind.
The practice becomes, in time, increasingly subtle, starting from coarser practices involving the body and then speech, to subtler practices of the mind, as per verse 4.
7. आज्यधारया स्रोतसा समम् ।
सरलचिन्तनं विरलतः परम् ॥ ७॥
ajya-dhāraya srotasā samam
sarala cintanaṃ viralataḥ param
7. Better than spells of meditation
Is one continuous current,
Steady as a stream,
Or downward flow of oil.
Over time, meditation should move from the sporadic to the continuous. A wonderful traditional metaphor of a continuous current of a stream of oil is used so there is no mistake as to what this means. What what exactly is this meditation, and how can it be done? Worry not! Bhagavan will explain all to us in later verses. How lucky we are to have these beautiful teachings of His!
8. भेदभावनात् सोऽहमित्यसौ ।
भावनाऽभिदा पावनी मता ॥ ८॥
bhavana’bhidā pāvanī matā
8. Better than viewing Him as Other,
Indeed the noblest attitude of all,
Is to hold Him as the ‘I’ within,
The very ‘I’.
A key part of the teachings is this – to realise that all is non-separate from Him. Furthermore, He is none other that the essence of You, the ‘I’ within. You are not praising a divine entity that is separate from your Being. All this is implied in verses 20 and 23, and more clearly stated in verse 26.
The next verse also states the same:
9. भावशून्यसद्भावसुस्थितिः ।
भावनाबलाद्भक्तिरुत्तमा ॥ ९॥
bhāva śūnyasad bhāva susthitiḥ
9. Abidance in pure being
Transcending thought through love intense
Is the very essence
Of supreme devotion.
10. हृत्स्थले मनः स्वस्थता क्रिया ।
भक्तियोगबोधाश्च निश्चितम् ॥ १०॥
hṛtsthale manaḥ svasthatā kriyā
bhakti yoga bodhaśca niścitam
10. Absorption in the heart of being,
Whence we sprang,
Is the path of action, of devotion,
Of union and of knowledge.
For the more intellectually inclined, this verse can be illuminating. Bhagavan is stating here, in line with the Upanishads (eg. Amritabindu Upanishad verses 2-5) and Bhagavad Gita (eg Chapter 5 verse 4), that all the main yogas are, at this stage in the practice, all essentially the same. Abiding as the Self IS the path of action, abiding as the Self IS Devotion, abiding as the Self IS Yoga (‘union’), abiding as the Self IS Knowledge.
Amritabindu Upanishad, verse 5: ‘The mind should be prevented from functioning, until it dissolves itself in the heart. This is Jnana, this is Dhyana, the rest is all mere concoction of untruth.’
Bhagavad Gita 5.4: ‘Only the ignorant say that the yoga of knowledge and the yoga of devotional action are different, wise people do not. One who is perfectly established in one, obtains the result of both.’
11. वायुरोधनाल्लीयते मनः ।
जालपक्षिवद्रोधसाधनम् ॥ ११॥
vayu-rodhanāl līyate manaḥ
11. Holding the breath controls the mind,
A bird caught in a net.
Absorption in the heart.
A key teaching that regulation of the breath is a useful aid to Abiding as Self. The invitation is to take up this advice an incorporate it into your practice.
12. चित्तवायवश्चित्क्रियायुताः ।
शाखयोर्द्वयी शक्तिमूलका ॥ १२॥
śā khayor-dvayi śakti-mūlakā
12. Mind and breath (as thought and action)
Fork out like two branches.
But both spring
From a single root.
Both the mind and breath or actions, in fact all phenomena, arise from a single Source. The implication is that finding the source of the mind can also be done by finding the source of the breath.
13. लयविनाशने उभयरोधने ।
लयगतं पुनर्भवति नो मृतम् ॥ १३॥
laya vinaśane ubhaya-rodhane
laya-gataṃ punar bhavati no mṛtam
13. Absorption is of two sorts;
Submergence and destruction.
Mind submerged rises again;
Dead, it revives no more.
The implication is that death of mind is the goal, rather than just a mere temporary quiescence of mind.
Next the method by which the mind can be killed is given:
14. प्राणबन्धनाल्लीनमानसम् ।
एकचिन्तनान्नाशमेत्यदः ॥ १४॥
14. Breath controlled and thought restrained,
The mind turned one-way inward
Fades and dies.
Why kill the mind? It is through killing the mind that one abides as the Self and returns to one’s own ‘natural being’, which is without action:
15. नष्टमानसोत्कृष्टयोगिनः ।
कृत्यमस्ति किं स्वस्थितिं यतः ॥ १५॥
kṛtyam asti kiṃ svasthitiṃ yataḥ
15. Mind extinct, the mighty seer
Returns to his own natural being
And has no action to perform.
Yoga Vasishta, one of Ramana’s favourite traditional texts, says: ‘Supreme Bliss cannot be experienced through contact of the senses with their objects. The supreme state is that in which the mind is annihilated through one-pointed enquiry.’ and elsewhere it also states: ‘Every moving or unmoving thing whatsoever is only an object visualised by the mind. When the mind is annihilated duality (i.e. multiplicity) is not perceived.’
Now we are half-way through the text. The essential teaching has already been given. In the second half further elucidation and clarification will be lovingly dispensed:
16. दृश्यवारितं चित्तमात्मनः ।
चित्त्वदर्शनं तत्त्वदर्शनम् ॥ १६॥
citva-darśanaṃ tattva darśanam
16. It is true wisdom
For the mind to turn away
From outer objects and behold
Its own effulgent form.
What is true wisdom? It is for the mind to turn away from all objects and phenomena and abide as the Self.
Some confusion may arise as to how the mind, the nature of which is thought (verse 18), can behold it’s ‘own effulgent form’. When the mind is turn outward, occupied with objects such as thoughts, feelings, the body and the outer world of objects, it is called the mind. When the mind is no longer occupied with these things, it is none other than the Self.
Yoga Vasishta states: ‘Consciousness which is undivided imagines to itself desirable objects and runs after them. It is then known as the mind.’ and also elsewhere states: ‘After knowing that by which you know this (world) turn the mind inward and then you will see clearly (i.e. realize) the effulgence of the Self.’ and elsewhere states: ‘O Rama, the mind has, by its own activity, bound itself; when it is calm it is free.’
17. मानसं तु किं मार्गणे कृते ।
नैव मानसं मार्ग आर्जवात् ॥ १७॥
mānasaṃ tu kiṃ mārgaṇe kṛte
naiva mānasaṃ mārge ārjavāt
17. When unceasingly the mind
Scans its own form
There is nothing of the kind.
For every one
This path direct is open.
Another key verse here. The insight here is that the mind is not a real entity, just an imagined one. When searched for, it cannot be found as a distinct entity. What a wonderful and essential teaching is presented here! It is further expounded on in the next two verses:
18. वृत्तयस्त्वहं वृत्तिमाश्रिताः ।
वृत्तयो मनो विद्ध्यहं मनः ॥ १८॥
vṛttayo mano viddhayahaṃ manaḥ
18. Thoughts alone make up the mind;
And of all thoughts the ‘I’ thought is the root.
What is called mind is but the notion ‘I’.
The mind is nothing but a bundle of thoughts, and it is founded upon the I-concept. The concept of a separate ‘me’ or ‘I’ is the mind.
19. अहमयं कुतो भवति चिन्वतः ।
अयि पतत्यहं निजविचारणम् ॥ १९॥
ahamayaṃ kuto bhavati cinvataḥ
ayi patatyahaṃ nijavicāraṇam
19. When one turns within and searches
Whence this ‘I’ thought arises,
The shamed ‘I’ vanishes –
And wisdom’s quest begins.
The above verse states this is but the beginning of self-enquiry, ‘the quest’. How do we proceed after we have searched for the source of the I-concept and found it to be non-existent? Let us see:
20. अहमि नाशभाज्यहमहंतया ।
स्फुरति हृत्स्वयं परमपूर्णसत् ॥ २०॥
sphurati hṛt-svayaṃ parama-pūrṇa-sat
20. Where this ‘I’ notion faded
Now there as I–I, arises
The One, the very Self,
The Self is defined as that in which there is no I-concept. This can only be realised non-verbally through practice and direct experience.
21. इदमहं पदाऽभिख्यमन्वहम् ।
अहमिलीनकेऽप्यलयसत्तया ॥ २१॥
21. Of the term, ‘I’, the permanent import
Is That. For even in deep sleep
Where we have no sense of ‘I’
We do not cease to be.
A pointer here that what is known as ‘I’ is actually none other than THAT, ie. God or the Absolute, the Infinite. Even in deep sleep, whilst there is no I-concept, our BEINGNESS persists, BEINGNESS being the true I, or true Self, as per verse 23.
22. विग्रहेन्द्रियप्राणधीतमः ।
नाहमेकसत्तज्जडं ह्यसत् ॥ २२॥
nāhameka-sat tajjaḍam hyasat
22. Body, senses, mind, breath, sleep –
All insentient and unreal –
Cannot be ‘I’,
‘I’ who am the Real.
Rather late on in the text Ramana introduces to us the teaching of discerning the Self from the non-Self (Viveka, or Atma-anatma-viveka). The essence of what we are, which does not change, which is ever-present and ‘Real’, cannot be that which changes and that which has no consciousness of its own (ie. ‘insentient’). The real is that which illuminates the unreal, ie. is consciousness or sentient.
23. सत्त्वभासिका चित्क्ववेतरा ।
सत्तया हि चिच्चित्तया ह्यहम् ॥ २३॥
sattva-bhāsika citkva vetarā
sattyā hi cit cittayā hyaham
23. For knowing That which is
There is no other knower.
Hence Being is Awareness;
And we all are Awareness.
Awareness needs no second light to illuminate it. We may need a light source to illuminate a common everyday object in darkness, but the sun needs no secondary light source to be seen. It is self-shining, self-aware. To know the Self, THAT, is not really a knowing in that there is no second object to be known (hence non-duality), but knowing the Self really just being BEING the Self, or BEING AWARENESS.
24. ईशजीवयोर्वेषधीभिदा ।
सत्स्वभावतो वस्तु केवलम् ॥ २४॥
sat-svabhāvato vastu kevalam
24. In the nature of their being
Creature and creator are in substance one.
They differ only
In adjuncts and awareness.
Ramana makes some clarifications here so we are clear on what is being said. He is stating that the nature of the individual or jiva (ie. ‘creature’ which is actually a translation of jiva) is the same as the essential nature of God or Ishvara (‘creator’, which is a translation of Isa or Isvara, ie. the Lord). The difference is only in the phenomenal appearance, but both are in essence BEING-AWARENESS. This reasoning is taken further in the next verse:
25. वेषहानतः स्वात्मदर्शनम् ।
ईशदर्शनं स्वात्मरूपतः ॥ २५॥
25. Seeing oneself free of all attributes
Is to see the Lord,
For He shines ever as the pure Self.
Therefore, if you ‘see’ yourself devoid of all phenomena and ‘attributes’, which means to be aware but to be devoid of thoughts, feelings, body and worldly objects, then you are seeing your essential nature, which is to see God (Isa or Ishvara). Your essential nature is Him. Remember, the word seeing doesn’t mean you are seeing something, for there is no duality here. Ramana, out of his love and compassion for us, tells us as follows:
26. आत्मसंस्थितिः स्वात्मदर्शनम् ।
आत्मनिर्द्वयादात्मनिष्ठता ॥ २६॥
26. To know the Self is but to be the Self,
For it is non-dual.
In such knowledge
One abides as that.
He reminds us that this is not a dualistic knowing (of objects), but just BEING THAT. The word ‘know’ is just a dualistic phrase used, dualistic as it implies a knower and something that is known, whereas here there is no knower or know, just BEING-AWARENESS:
27. ज्ञानवर्जिताऽज्ञानहीनचित् ।
ज्ञानमस्ति किं ज्ञातुमन्तरम् ॥ २७॥
jñānam-asti kiṃ jñātum-antaram
27. That is true knowledge which transcends
Both knowledge and ignorance,
For in pure knowledge
Is no object to be known.
True Knowledge is simply a synonym for the Self, and there are no objects in the Self.
The Amritabindu Upanishad says, in verse 4: The mind severed from all connection with sensual objects, and prevented from functioning out, awakes into the light of the heart, and finds the highest condition.
28. किं स्वरूपमित्यात्मदर्शने ।
अव्ययाऽभवाऽऽपूर्णचित्सुखम् ॥ २८॥
kiṃ svarūpamit-yātma darśane
avyayābhavā” pūrṇa-cit sukham
28. Having known one’s nature one abides
As being with no beginning and no end
In unbroken consciousness and bliss.
Importantly, this state is to be ‘abided in’, for want of better wording, meaning that we are not to be attracted to sense-objects and become involved with thoughts and feelings and things and so give birth to the mind (see verse 16 and commentary), but to remain in Truth as Truth, as BEING-AWARENESS (sat-chit) devoid of any objects, which is known as BLISS (written as sukha here, which means happiness in Sanskrit, often called ananda, which also means happiness.)
29. बन्धमुक्त्यतीतं परं सुखम् ।
विन्दतीह जीवस्तु दैविकः ॥ २९॥
bandha muktyatītaṃ paraṃ sukham
vindatīhajī vastu daivikaḥ
29. Beyond bondage and release,
In service of the Lord.
Again, like in verse 28, verse 29 implies a continuance in remaining in this stateless state which is transcendent to both liberation and bondage, which are both to do with phenomenal existence. In verse 28 the language of knowledge is used, ‘Having known one’s nature…’. here in verse 29 the language of devotion is used. In verse 10 Ramana has already told us that true devotion and true knowledge are simply to abide as sat-chit-ananda devoid of adjuncts or phenomena, so this is written here poetically as ‘steadfast service of the Lord’. Continue to abide as the Self, that which is beyond dualities of liberation and bondage, that in which there is no change, that which is the nature of ‘unbroken consciousness and bliss’ (verse 28).
30. अहमपेतकं निजविभानकम् ।
महदिदंतपो रमनवागियम् ॥ ३०॥
mahadidaṃ tapo ramaṇa vāgiyam
30. All ego gone,
Living as that alone
Is penance good for growth,
Sings Ramana, the Self.
Remaining as the Self, that in which there is no ego, is the only way to Moksha. It is the culmination of the path of devotion, knowledge, yoga and action. It is the highest Knowledge and highest Devotion.
To abide as the self, that is devoid of objects, that is of the nature sat-chit-sukha, until the ego is destroyed never to arise again (cf. verses 13-15) is Moksha (liberation) itself.
So says Guru Bhagavan Ramana Maharshi.
Q. What is the best spiritual practice for a busy mind?
Tom: I don’t know exactly which practice is right for you. That is for you to find out.
What do you feel drawn to?
As we have already spoken about this before, the main thing for you is that you try something for a significant amount of time to see if it has a beneficial effect before dismissing it.
For an especially busy mind I would recommend trying physical exercise, singing, dancing, chanting a mantra, praying and devotion to God/something.
Also stay away from TV/media and adopt a diet that is as plant-based as possible.
These are all suggestions, not directives.
This allows the mind’s positive and negative energies to balance and for peace to arise, which in turn facilitates stillness and deep insight.
In response to this post here about how Namaskaram can lead to moksha (liberation), I received the following question:
Q. How does namaskaram cleanse the energy? How will it lead to moksha?
Tom: regular practice of Namaskaram with heartfelt devotion and feeling purifies the mind, transforming rajas (passionate energy) and tamas (dull or negative energy) to sattva (peaceful energy).
Then it sacrifices the ego in the depth of silence so that all that remains is the pristine pure reality.
Om Tat Sat
“YOU HAVE TO PUT GOD FIRST.” This is why people like Ramana Maharshi always said that devotion, faith and self-inquiry are the same thing. You can’t just have dry self-inquiry. You have to feel love. You have to feel devotion. You have to put God first. Unless you put God first you’re going to just have dry words, and the words will give you a sharp intellect. You will be able to recite all sorts of things, memorize books, hear lectures and remember them, yet you will never really awaken.
This is why sometimes Advaita Vedanta can be dangerous to some people. Yet if they really read the books on Advaita Vedanta, they’ll understand that they have to develop a tremendous faith.
Think of some of the teachers that you know or heard about. Nisargadatta, he always prayed. He realized that he was consciousness. He was self-realized, but at the same time he chanted, he prayed, he had devotion. It sounds like a contradiction. For you may say “If someone is self-realized and he knows himself or herself to be all there is, to whom do they pray?“
Try to remember that all spiritual life is a contradiction. It’s a contradiction because words cannot explain it. Even when you are the self, you can pray to the self, which is you.
Ramana Maharshi always had chanting at the ashram, prayers, devotional hymns. These things are very important. Many westerners, who profess to be atheists, come to listen to lectures on Advaita Vedanta, and yet nothing ever happens in their lives. As long as you do not have devotion, faith, love, discrimination, dispassion, it will be very difficult to awaken.
Therefore those of you who become bored with practicing self-inquiry may become very devotional. Surrender everything. Give up your body, your thoughts, all the things that bind you, whatever problems you may believe you have. Surrender them to your favorite deity. You are emptying yourself out as you do this. Do a lot of it. Become humble. Have a tremendous humility.
If you can just do that you will become a favorite of God and you’ll not have to search any longer.
If it feels right for you:
Keep your mind on the vision of The Highest,
Fix your mind on
that which is Most Holy,
that which is Resplendent in its Perfection,
that which is Total Grace,
Total Bliss and Love,
that which is Immutable,
And that which does nothing,
But through which all things are done,
And in which all things reside.
I invoke your presence,
Through uttering your Holy Name,
Through thinking of your transcendental form,
Through bowing and prostrating again and again and again,
Through prayer and gratitude and chanting songs of your greatness,
Through allowing your Love and Light to fill me up.
You are that which giveth and taketh away,
You are the wish-fulfilling tree,
You are the remover of all sins,
O ever-mercifull Lord!
You are non-seperate from me,
No different to Me in Essence,
Always in my Heart.
All is already nothing but Your Will,
All movements are nothing but your expression of Lila,
the Grand Play of the Divine made Manifest.
I bow to You,
My heart weeps cleansing tears of pain and joy at the mere thought of Your Name and Form.
Om Namo Bhagavate Vasudevaya Namah Om
(Om, I bow to you, my Beloved, Lord of Life and Light in all Beings, I bow to you, Om)
Rest for a while.
Allow your heart and feelings to lead you:
Sink into your heart,
And be still.
Let that Silence overpower you,
Let that Presence stir and move you,
Both inwardly and outwardly,
Guiding your words, thoughts and actions,
Bringing you back to ever-present Stillness.
Know that Stillness as your Essential Being,
And be happy and well.
Let devotion, prayer and gratitude,
Naturally well up as they please,
Purifying the Heart-Mind.
Cleansing the system.
All experiences come and go,
And occur within the depths of awareness,
Which in itself in-essence remains ever-unchanged and unharmed,
Like the screen and the movie projected onto it.
Grounded in the firm knowledge of awareness,
There is no need to hold anything back.
These are some fundamentals of the path.
Q: What would you say to someone (me) who persistently or often craves and desires so that remembrance of the Self seems to get neglected for spells, like it is sometimes a second priority? Presumably it is good to analyse the desire and see that the pleasure from it cannot be lasting and suffering from not always getting the desire is inevitable and see that there is a greater happiness in the absence of craving?
Tom: What does your heart say?
Q: That I neglect my heart feeling because I look to the Self as being outside the body embedded as oneness in the appearance of the world outside. I have actually just been watching your video with Roger Castillo where you talk about the yogic practise of abiding in the I AM . I used to be a lot more devotional early on in my seeking, now I feel I neglect that aspect, thanks Tom.
Tom: Be with your heart ❤ Don’t neglect the powerful devotional instinct if it moves you. Fall flat on your front and prostrate yourself if need be. Pour out your heart and soul in prayer, if moved to. Weep and worship, if called. And let me know how you’re doing ❤🙏❤ Many thanks for your questions 🙏
Allow the mind to sink,
down down down,
down into the Heart.
Allow the mind to rest,
allow the thoughts to still,
and allow the Joy and Bliss,
(which is none other than the purifying Heart itself)
to well up.
Allow this to happen,
and paradoxically with no expectation.
The mind quietens,
the self-centred egoic process does not exist.
With repeated cessation of the mind,
the self-image-centred ego is submerged,
then through time it is weakened,
and eventually it is consumed by the Gracious Heart.
Then all is left is Purity,
just Purity Purity Purity;
the resplendent Heart,
Over-spilling with Joy.
everywhere and everything…
…How can you speak of this?
My words are uttered in poetry,
destined two fall upon the attentive ears
of one who has already discovered
the intoxication of the Self.
O! Murderous Heart!
You have smothered me,
Warmly and tenderly,
In the heat of your Love,
Where am I to be found?!
O!Words cannot describe Your wonder,
…words fill me with glory
Yours and Mine;
our glory is but One Glory:
it is Me,
and it has nothing to do with me;
it is Mine,
and yet it is not mine;
it is here,
but it is no particular thing;
it is everything,
but not even everything.
Yes…words cannot touch this,
yet these words spew forth,
like an idiot talking to a drunkard,
somehow it all makes perfect sense.
Lord Krishna states this is his most secret teaching: to love Him, to devote ourselves to Him, to be with Him knowingly.
He is already in each of our hearts, He is already everywhere and everything, everything is already done by Him.
Here knowledge, scripture and philosophy all crumble as, through our devotion, the heart opens. All are consumed by Him, and all we are left with is Him in all His glory.
We never were. All there ever was was Him.
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As Jesus said when asked:
“Teacher, which is the great commandment in the Law?”
And he [Jesus] said to him,
“You shall love the Lord your God with all your heart and with all your soul and with all your mind.This is the greatest and first commandment.”
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Also, as Shankara sung in his Bhaja Govindam:
“Worship Govinda, worship Govinda, worship Govinda,
Oh fool! Other than chanting the Lord’s names, there is no other way to cross the life’s ocean.”
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So, all that’s left for me do to is bow down and praise Him
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Om Namah Shivaya!
May all beings be happy and well!
Praise be to God!
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