UPADESA SARA

Video by
Chanting by Swami Tejomayananda
Swami Paramarthananda Jacksonville, Florida
2005

By Ramana Maharishi
 INDEX

S. No. Topic Page No.

I Introduction 1
II Class Notes
(1) Verse 1 4
(2) Verse 2 6
(3) Verse 3 8
(4) Verse 4 11
(5) Verse 5 13
(6) Verse 6 18
(7) Verse 7 20
(8) Verse 8 22
(9) Verse 9 24
(10) Verse 10 26
(11) Verse 11 28
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S. No. Topic Page No.
(12) Verse 12 31
(13) Verse 13 33
(14) Verse 14 39
(15) Verse 15 43
(16) Verse 16 47
(17) Verse 17 49
(18) Verse 18 52
(19) Verse 19 55
(20) Verse 20 59
(21) Verse 21 65
(22) Verse 22 70
(23) Verse 23 74
(24) Verse 24 80
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S. No. Topic Page No.
(25) Verse 25 82
(26) Verse 26 84
(27) Verse 27 86
(28) Verse 28 89
(29) Verse 29 90
(30) Verse 30 93
III Video Duration -

[ii]
INTRODUCTION
 Introduction
• Author – Ramana Maharishi, 30 Verses.

2 Works

Updesa Sara Sad Darshanam

- Karma Yoga / Upasana Yoga / Jnana Yoga. - Jnana Yoga Highlighted.

- Comprehensive Prakarana Grantha. - Direct means for Realisation.
- In Vedic Schools : - Requires Yogyata, Qualifications.
First : Tattva Bodha
Second : Upadesa Sara
Third : Gita : 5 Verses – Chapter 13
20 Values – Amanitvam
- Supportive, means gives qualifications.
- Stepping stone, makes primary Sadhana
work.

• Written on request of Tamil scholar, composer, devotee called Muruganar.

• In this work he wanted to glorify Leelas of Lord Shiva in Puranas.

1
Story :
• Karma Khanda in Yagashala, doing ritual thinking everything possible to be gained by
rituals. Nir-Ishvara Vadis, No God required, Moksha is reaching heaven.
• Lord Shiva wanted to educate them. Appears as Brahmachari Bhikshu as wives in the
house.
• Lord Shiva asks Vishnu to appear as enchanting women to distract Rishis.
• Wives got enchanted by Bikshu – Vishnu and husbands wanted to perform Yaga with
magic spell to destroy lord Vishnu.
• Rishis had great powers, knowledge, could not handle slim Brahmachari. Humility
comes like in Keno Upanishad, Rishis defeated, Surrender to Bikshu, takes Shiva form.
Teaches limitation of Karma – which helps in spiritual growth.
• Beyond that come to Atma Jnanam for liberation.
• Shivas teaching to Karma Khanda Rishis in forest called Daruka Vanam in western
Region – Shiva Risaya Samvada.
• Only Upadesa by Maharishi, Shiva Darukavana, Shiva Upadesa Sara.
• Original work in Tamil called “Updesa Undipara“ .
• Undipara is a type of composition.
• Translated by Ramana in Telugu, Malayalam, and Sanskrit.
• Sat Darshanam in Tamil translated to Sanskrit by Vasishta Muni.
2
Gita :
• Anushtup Metre – 8 letters / line, here 5 letters per line.

Summary of Teaching

Verse 1 - 13 Verse 14 - 30

- Karma Khanda for Jnana - Jnana Khanda for Moksha

Yogyata Praptihi.
- Kahika, Vachika, Manasa
Karmas.

3
Class Notes (Verse 1 to 30)
Verse 1 : Action is inert 0:20:35

By the command (according to the laws) of the Creator of the world (the Lord), the fruits (of
action) are gained. Then how is action the Supreme (Reality)? (It is not; since) that action is
inert. [Verse 1]
• Lord Shiva asks Mimamsakas – Is Karma really supreme?
• God has no place in Mimamsakas, Nir Ishvara Vadis.
• Whatever I want , I can get by action, work is everything to me.
• Is the ruler Supreme, or ruled Supreme?
• Lord is ruler of actions as he is the one who determines the result of actions.
5 factors in any action

Karta Karanam Karma Karma Phalam Karta Agnya

Doer Instruments Action Result - Lord

- Dispenser of
Result. 4
• Mimamsakas appropriate themselves the doership.
• Karta believes he is in control of every aspect of the action and can demand a certain
result for a specific action to satisfy his desire.
• Past Karma plays an important factor for the doer. He gets only what he deserves, not
what he desires.
• It is impossible for Karta to determine the result of actions.
• Only lord who is aware of circumstances involved in the action, is the dispenser of all
results.

5
Verse 2 : 0:10:18

In the vast ocean of actions, impermanent result is the cause for fall (of man), and is a barrier
to progress. [Verse 2]
Barrier to progress :
• The desired results are produced for the enjoyment of the doer.
• The hidden result of the action is the power to bind us.
• Actions have the power to trap us into vicious circle from which it appears impossible
to escape.
Power of Action

Impermanent Result Addiction

- When we have enjoyed what we - We regret action again and again

desired, it is bubble that will to get happiness.
disappear. - Karma enslaves us.
- Discontent sets in - Action is not innocent.
- Any finite action can’t give us infinite - With repetition, attachment comes
Joy. - Desire not superficial but we live
with Vasanas till some Spiritual
remedy comes. 6
 • Feverish activity accompanied by feverish anxiety leads us deeper into ignorance.
• What is the remedy for this vicious circle of Action – Result - Action?
Revision 1 and 2 :
• Refutes Purva Pakshi – Karma – Secular or Sacred can never give liberation, it can also
be obstacle to liberation.
• Karma has knack of making us extrovert.

7
Verse 3 : 0:12:34

Actions done with an attitude of dedication to the Lord, without attachment to the result,
purify the mind and are a means to attain Liberation. [Verse 3]
Means to liberation :
• Convert Karma to Karma Yoga for inner spiritual Growth.
• How to convert Karma into Yoga?

2 Methods

Ishvara Arpana Bavana Prasada Buddhi

- Dedicate all actions at feet of - Take result as Prasada.

Lord. Gita :
- Karmanye Vadhikaraste… [2-47]
- Nobody can Guarantee result.
Gita :
Thy right is to work only, but never to its fruits; let not the
fruit of action be thy motive, nor let thy attachment be to
inaction. [Chapter 2 – Verse 47] 8
 Karma – 2 types

Sakama Nishkama

- For Material growth Primarily. - For spiritual inner growth primarily.

- Slowly increase Nishkama Karma. - Panch Maha Yagyas.

• Slowly increase Nishkama Karmas.

a) Ishvara Arpitam :
• Offer all karmas to Lord.
b) Na Ichhaya Kritam :
• Done without attachment, not obsessed with external accomplishment.
c) Chitta Shodakam :
• Purify the mind by reducing Raaga – Dvesha which is powerful impurity of mind.

Raaga Dvesha
- Attachment to world, expectations, - Aversion, this should not happen.
this must happen.

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 • Both are prime disturbers of natural shanti of mind and cause for stress, anxiety.
• Convert Raaga Dvesha to preferences of life.

Need this Prefer this

- Causes Irritability - Irritability goes, Ananyasaha.
- Mental Relaxation.

d) Mukti Sadhakam :
• Once mind is purified of Raaga – Dvesha by Karma Yoga, it becomes favorable for
Moksha, Mukti Sadhakam.
• Karma will not give Moksha, mind becomes favorable for Moksha.

Bakti Yoga = Football field with

22 Players + 3 Referee

Karma Yoga = Whole Stadium

Packed with people.

Raja Yoga = Centre circle,

where 3 players + Referee start
Centre of Circle = Jnana Yoga 10
Verse 4 : 0:22:02

The actions done by the body – Puja (ritualistic worship of the Lord), the speech – Japa
(chanting the name of the Lord) and the mind – Cintanam (contemplation) are serially superior
to each other. (Japa is superior to Puja and contemplation to Japa). [Verse 4]
Practice of Devotion :
Karma

Material Growth Spiritual Growth

Comfort Peace, Happiness

• What are exclusive Karmas for inner Growth?

11
a) Kaaya, Vaak, Manaha :
Karmas done with 3
Organs / Instruments

Physical Verbal Manaha

Kaayakam Vocal

- Pooja - Nama Japa - 5, 11, 32, - Chintanam

- Ishvara Aradhanam 64, 108, 1008. - Ishta Devata Dhyanam
- No Expense.
What is the glory of 3 Karmas ?
b) Karyam Uttamam :
• Exclusively designed for inner growth.
c) Poojanam, Japa, Chintanam Kramat :
• Rituals, worship, Chanting the name of lord, Contemplation are in order of superiority.
• Worldly benefits not aim of these 3 Karmas.
• Meant for Pratibandha Nivryartham purification of mind.
Verse 5 Verse 6 Verse 7 and 8
Puja Japa Dhyanam
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Verse 5 : 0:10:39

Serving the world with the attitude of serving the Lord is the (true) worship of the Lord, who is
the wielder of the eight-fold-forms. [Verse 5]
Puja Kahikam :
Grade 1 Grade 2
- Compulsory. - For Chitta Shuddhi.
- Puja at home, offer flowers, - Lord invoked in picture, idol.
Neivedyam, Namaskara. - Gita : Chapter 7 to 11.
- Shiva Pancha Ayatana Puja, Daily - No world at all other than Ishvara.
Rudra Abhishekam. - Earth – Feet of Lord
- Protection for home and family, - Eyes – Sun, Moon
Kavacham, example for next - Head – Heaven
generation. - Mouth – Fire
- Gita : Yad yad Acharati… [3 – 21] - Bladder – Oceans
- Sarve Bavantu Sukinaha.. Let all be - Stomach – Good / Bad Jivas.
happy, peaceful.
Gita :
Whatever a great man does, that other men also do
(imitate); whatever he sets up as the standard, that the
world (people) follows. [Chapter 3 – Verse 21] 13
 Grade 1 Grade 2
- Lord described in Dhyana Sloka with - God with 8 factors, facets.
form. - Dakshinamurthi Stotram : Verse 9
Vishnu Sahasranamam : - Worship 5 elements as Lord.
- Megha Shyamam… [Verse 4] - Sun represents Luminous stars,
Vishnu Sahasranamam : Dhyana Sloka galaxies.
- Bhu Padav…. [Verse 2] - Moon represents non-luminous
planets, satellites.
- 5 + 2 = Inert
- One Puman = Sentient Jiva Rashis.
- How to worship?
- Pancha Maha Yagya – Service.
- Feed 1 cow, 1 Tulasi.
- Give more to world than what you
take, Chinmaya Pledge.
Vishnu Sahasranamam :

I prostrate before vishNu, the one Lord of the worlds, blue as the cloud and clothed in yellow robes. His
chest is marked by the mole known as srivatsa. His body is resplendent with kaustubha gem. He is
surrounded by holy persons. And he has wide eyes like lotuses. [Verse 4] 14
Vishnu Sahasranamam : Dhyana Sloka

I bow to Lord vishNu who has the three worlds as His body. The Earth is His feet, and the sky His navel.
Wind is His breath, and the Sun and the Moon are His eyes. Directions are His ears, and the Heaven is His
head. Fire is His face and ocean His abdomen. In Him is situated the universe with diverse kinds of Gods,
men, birds, cattle, serpents, gandharvas and daityas (demons)- all sporting in a charming way. [Verse 2]

Dakshinamurthi Stotram :

He, whose eight-fold forms are the “Earth, Water, Fire, Air, Ether, Sun, Moon and Jiva”, and who manifests
Himself as this universe of the movable and immovable objects – and besides which, the Supreme all-
pervading lord, there exists nothing to those who reflect well upon… to Him, the divine teacher, Sri
Dakshinamurthy, is this prostration. [Verse 9]
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a) Jagat Eesahadhee :
• Worship lord through the world.
b) Yukta Sevanam :
• Jagat Sevanam.
• Give time, Consoling words, Sincere prayer.
• Mere service not Puja, leads to arrogance, Expectations.
• Karma gives Phalam, because of attitude, Bhavana.
• I have no right to ask for Gratitude.
• As Karta you enjoy, not as future Bokta.
• With what Bavana you serve the world.
• Endowed with (Yukta) attitude (Dhee) that world is God.
c) Ashta Moorti Bhrid :
• 8 fold forms.
d) Deva Poojanam :
• Is worship of the Lord.
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 Jagat

Ja Ga T

Jayate Gacchate Tishtate

Is born It goes away It stays

• World = What is born, stay, goes away.

Jagat Tad Jalaan

Tad Ja la An

Born from That That into which it disappears That which sustains life

World :
• It is born from that, sustained by that, Disappears into that.

17
Verse 6 : 0:17:56

To chant or sing (the glories of the Lord) is good. But superior to that is the loud Japa and
superior to that is soft Japa. Superior to soft Japa is Japa done by the mind. Mental Japa is the
best (subtlest). [Verse 6]

Vachikam

Japa

2 Types

Vachikam Manasam

Pashyanti/ Upamsu Japa :

Vaikhari : Madhyama :
- Thought created in the
- Loudly expressed - In lips not Uttered.
womb, Nabhi Samshita.
outwardly. - Waiting for Expression.
- Advanced Yogi sees this.
- Uttered. - Only you hear.
- Most Efficacious. 18
 • For mental Nourishment.
• Visualise diety and offer Namskara.
• Every Mantra has Shakti primarily hidden in it, more we repeat, more mantra will
open.
• 6 Lakh Avritti per year.
• Avrutti is like depositing money in bank, Spiritual power deposit , draw on it during
crisis.
• I surrender to the will of lord, accept whatever happens as per the will of lord.
• During Japa, focus on Shabda sound not on Devta or meaning, drawing spiritual power
from Shabda.
• During Vedantic meditation give focus on silence after Mandukya Upanishad Study.
• From silence go to silence awareness, Chaitanyam.
a) Uttama Stavaat :
• It is good to glorify the lord.
b) Uchha Mandatah :
• Superior to glorification is loud Japa and silent Japa.
c) Chittajam Japa :
• Superior is mental repetition, born out of mind.
d) Dhyanam Uttamam :
• Mental Japa is the best. 19
Verse 7 & 8 :
• Contemplation – Dhyanam with duality.
Verse 7 : 0:09:35

Uninterrupted contemplation (on the Lord), which is like a stream of clarified butter (ghi) and
the flow of river, is superior to interrupted contemplation. [Verse 7]
a) Aajya Dhaaraya :
• Like a stream of Ghee or oil poured from one container to another, it flows without a
break.
b) Srotasaa Samam :
• Like the flow of river.
c) Sarala Chintanam :
• Effortless divine Ishvara association, uninterrupted contemplation.
d) Viralatah Param :
• Is superior to Puja and Japa.
• Technical definition of meditation, Vijatiya Vritti Anantarita, Sajatiya Vritti Pravaha.
20
 • Flow of similar divine thoughts unobstructed by dissimilar worldly thoughts.
• Sarvagya, Sarvashaktiman, Sarva Karma Phala Dhata, Svayam Prakasha Rupaha,
Advityam, Tamah Parastat, inherent intelligence behind harmony of nature.
• Upadana, Nimitta Karana Ishvara.
• Children belong to God, given to me for my spiritual growth, lord alone takes care of
all wherever we are situated.
• Saguna Brahma Vishaya Manasa Vyapara.
Madhurashtakam :

(O Krishna) Your Lips are Sweet and Charming, Your Face is Sweet and Charming, Your Eyes are
Sweet and Charming and Your Laughter is Sweet and Charming, (O Krishna) Your Heart is
Sweet and Charming and Your Walking is Sweet and Charming; Everything about You is Sweet
and Charming, O Lord of Sweetness. [Verse 1]

21
Verse 8 : 0:06:31

Contemplation without duality that ‘He is me’ is considered as holy and superior to
contemplation with duality (of the individual and the Lord). [Verse 8]

• Contemplation without duality.

Dhyanam Contemplation

Bheda Abheda

- Verse 7 - Verse 8
- Dvaita, Limitation, Samsara. - Better, Advaitam.
- Imagine lord as myself.
a) Bheda Bavanat :
• Contemplation with Duality.
b) Sah Aham Iti Asau :
• He is me (Non-dual).
22
c) Bhavana Abheda :
• Contemplation without duality.
d) Pavanee Mataa :
• Is considered by Sruti to be more purifying than Puja and Japa.
• Abheda Upasana prepares person for Aham Graha Upasana.
• In the early stages, devotee addresses lord as mother, father, please protect me.
• Devotee feels separate from Lord.
• Bheda Upasana is stepping stone.

Soham Bava
Saha Aham
That Lord I am

• Abheda Upasana is ideal Intermediary between Bheda Upasana and Advaita Jnanam.
• If I am not one with lord, God is not me. When the wave realises it is water itself, it has
arrived at the truth.
• In Vedanta, one has to know I am God, Jivatma – Paramatma Aikyam to reach oneness
and realize it as a fact.

23
Verse 9 : 0:14:38

By the strength of the thought (He am I), firm abidance in the Existence Principle is gained
which is free from all thought modifications. This is supreme Devotion. [Verse 9]

a) Bhaava Shunya Sad :

• Devoid of thought modifications.
b) Bhava Susthitih :
• Established in existence principle.
c) Bhavana Balat :
• By the strength of thought – I am he.
d) Bhaktih Uttama :
• Is supreme devotion.
• Culmination of Bheda-Abheda Upasana is Samadhi, Abidance, Absorption, without
thought of Division.
• Divisionless thought continues in the mind like a flickerless flame.
• Mind remains in Abheda Vritti to the exclusion of Bheda Vritti.
24
 • Initially he entertains thought deliberately, Keeps on repeating Om Nama Shivaya…
• Mind repeats by momentum like in Akhanda Nama Rupa Bhajan.
• Example :
Peddaled cycle runs with momentum.
• Lord not elsewhere, lord in me, I am in lord, he is myself.
• We cannot say God is outside, because outside is also in the world.
• We can not say God is inside either, because that would mean that the world was
already there when he created it.
• So God is to be perceived as world itself.
Uttama Para Bhakti :
• It is very sharp, full of power, full of potential state, there is no thought, no feeling.
• Very poetic verse, when thought Bavana thins out, purity gets established fully.

25
Verse 10 : 0:16:01

It has been ascertained that the goal of the Path of Action (Karma Yoga), Devotion (Bhakti
Yoga), Astanga Yoga and of Knowledge (Jnana Yoga) is the abidance of the mind in the heart
(one’s own nature). [Verse 10]
a) Hrit Sthale Manah :
• In the heart, the Mind.
b) Swa – Sthatataa Kriyaa :
• Is made to abide, the path of Action.
c) Bhakti Yoga Bo :
• Path of Yoga.
d) Dhashcha Nishchitam :
• Path.
• The mind is always thinking like a goat, which hops from tuft to tuft, without eating
fully.
• Disturbed mind should abide in the heart with total peace.
• What is the acid test to know? 26
• I am growing in Sadhana? Manas Shanti - Mental Equipoise.
• Prarabda brings Varieties of problems to Vedanic student also.
• Need to maintain equanimity through the onslaught of Prarabda experiences.
• All Sadhanas have one Goal “Manaha Svataha”.
• Mind abidance in Atma is freedom from stress, strain, anxiety, concerns, insecurity.
• Our heart is Golkam, residence of our mind, Locus.
• Mind’s should abide in the heart not wander over.
• Check mind conditions early morning and before sleep.

Kriya Bakti Yoga Bodha

Puja + Japa Dhyana Samadhi Pranayama Atma Jnanam, Self
Knowledge

Verse 10
• Jeevan Mukti is peace of mind alone.

Puja, Japa, Dhyana, Samadhi, Pranayama Jnanam

- Give temporary relative peace - Gives permanent peace.
(Apekshika Sukham).
- 1st Aid. 27
5th Sadhana – Pranayama : Verse 11 and 12
Verse 11 : 0:10:22

By the restraint of the Pranas or breathing, the mind becomes absorbed. This is a means of
checking the mind like the net that is used to ensnare birds. [Verse 11]
Restraint of Prana :
• 5th Sadhana “Yoga” – 2 Verses 11 + 12.
Pranayama – Vayu Rodhanam - Regulation

Puraka Rechaka Kumbaka

Inhalation Prominent Exhalation Prominent Retention prominent

• Pranayama quietens the mind, reduces Blood Pressure, Changes Chemical composition
in the body.
• Panchkoshas are inter connected.

28
 Annamaya Kosha Pranamaya Kosha Manomaya Kosha Vigyanamaya Kosha

Pranamaya Kosha Manomaya Kosha Vigyanamaya Kosha Anandamaya Kosha

Annamaya Kosha
In the middle improve both
Pranamaya Kosha Annamaya Kosha and
Manomaya Kosha
Manomaya Kosha
a) Vayu Rodhnaat :
• By the restraint, Regulation of breath.
b) Leeyate Manaha :
• Quietens turbulent mind.
c) Paksi Jalavatu :
• Like the net used to trap birds.

Pranayama Cage
- Mind without Pranayama, - Bird without cage, wanders all
regulation wanders all over. over.
29
d) Rodha Sadhanam :
• It is the means to keep the mind in check.
• What is the logic for this regulation?
• Net traps the bird, does not kill it.
• Similarly mind is rendered quiet not destroyed.
• When the net is cut, the birds fly again into freedom.
• Similarly, Nature of mind is unchanged, it reasserts its restless nature.
• What Ramana recommends is Prana Vikshana, observing the breath.
• Mind is made to just observe the breath without enforcing any control.
• By following the route till lungs, mind gets quitened.

30
Verse 12 : 0:05:06

The mind and the vital airs are endowed with knowledge and activising power respectively.
These are the two branches of the one basic power (of the Lord). [Verse 12]

Common Trunk

Unmanifest / Maya Shakti /

Prakrti / Cause of Universe

Satva Rajas Tamas

- Mind - Prana - Body

- Jnana Shakti - Kriya Shakti - Dravya Shakti
a) Chitta Vaayavah :
• Mind and Prana.
b) Chit Kriya Yutaah :
• Are endowed with knowledge and activating force. 31
c) Shaakhayoh Dvayee :
• These are two branches.
d) Shakti Moolaka :
• Of one Maya Shakti.
• Why regulate mind through Prana?

Prana Mind
- Grosser - Subtler
- Control Easy - Control Difficult

• Go from gross to Subtle.

• Prana controlled through drugs, smoking, Liquor has side effects.
• Pranayama has no side effects.
• Quiet state we get is called Laya, not a sign of spiritual progress.
• It is an inert state, one retains Consciousness unlike sleep.

32
Verse 13 : 0:08:49

The absorption of the mind (manolaya) and the destruction of the mind (manonasa) occur by
the restraint of both (the prana and the mind respectively). The absorbed mind comes back
but never indeed the dead mind. [Verse 13]
2 Stages of Mind :
a) Mano Laya :
• Temporary solution, relative.
• Go to potential state, Unmanifest condition.
• Quietens problematic mind in Nirvikalpa Samadhi.
• No change in nature of Mind.
• In death mind takes up a new body.
b) Mano Nasha :
• Permanent solution.
• Achieved through Jnanam.
• Restlessness removed by educating it not to seek worldly objects.
• Inherrent nature is attacked. 33
 • Natural state of quietitude achieved.
• Partial destruction of habitual nature of restlessness takes place.
• Mind takes few steps towards god.
• When mind is totally destroyed by repeated understanding, yogi is on the brink of self
realisation.
• Replaces problematic healthy, compassionate mind.
Gita :
He who hates no creature, who is friendly and
compassionate to all, who is free from attachment and
egoism, balanced in pleasure and pain, and forgiving…
[Chapter 12 – Verse 13]

• Confusions in mind go away.

• Destruction of ignorant mind is Mano Nasha.
• Mano Mithyatva Nishcayaha.
What is subjective and Nonsubjective Mind?
a) Subjective Mind :
• Mind takes itself to be the body.
• Bound to Samsara, worldliness.
• When it gets an impulse of desire, it projects as Kama, Krodha, Lobha, Moha, Madaha,
Matsarya.
34
 • A subjective element is thrown into the transaction of the mind.
• Everything is seen from the perspective of the ego object.
• What is the advantage to the ego is prompted and what diminishes its worth is
rejected .
b) The Non – Subjective Mind :
• Mind in Nasha state, No subject-ego, non reactive mind, destroys Samsara, first level
of bondage with this world in terms of attractions and repulsions
• Sukham – Dukham destroyed, Raaga – Dvesha destroyed, Ego destroyed, Agyanam
Ignorance destroyed.
• 5 Levels of destruction, old selfish desire state is dropped.
• Such a mind is liberated.

Laya Nasha

- Worm remains as worm. - Worm becomes a butterfly liberated

from its prison of Body and Mind
equipment.

35
 • How to utilise the mind in Laya to make it like in Nasha?
a) Laya Vinaashane, Ubaya Rodhane :
• Absorption and reduction of the mind.
• Problematic mind can be tackled in 2 ways, Laya and Nasha.
b) Laya Gatam Punah :
• Mind in Layam comes back again to give trouble.
c) Bhavati Na – a – mritam :
• Mind tackled by wisdom never comes back, it is converted to a wise mind.
• Mind seen as Mithya, Unreal.
• Mritam means Mithyatvena Nishchita – Falsified converted to paper tiger.
Mano Nasha – 2 Meanings

Guna Artha Shastriya Artha

- Figurative. - Understand mind is Mithya.

- Replaced by healthy, Beautiful
Mind.
- Ignorant mind, burdensome
mind, deluded mind destroyed.
• When body, mind healthy, we don’t feel its presence. 36
Sahastriya Artha :
• In the wake of knowledge of Atma, Anatma understood as Mithya.
• Brahma Satyam, Jagan mithya, not worth counting.
• Sarvam Brahma Mayam Jagat, Atma Mayam Jagat.
Gita :
There is nothing whatsoever higher than Me, O
Dhananjaya. All this is strung in Me, as clusters of gems on
a string. [Chapter 7 – Verse 7]

Dakshinamurthy Stotram :

(Salutations to Sri Dakshinamurthy Who Awakens the Glory of the Atman within us through His Profound Silence) The
Entire World is Like a City Seen within a Mirror, the Seeing happening within One's Own Being, It is a Witnessing
happening within the Atman, (the Witnessing) of the Externally Projected World; Projected by the Power of Maya; As if a
Dream in Sleep, One Experiences this Directly (this Play of Maya) during Spiritual Awakening within the Non-Dual Expanse
of One's Own Atman, Salutations to Him, the Personification of Our Inner Guru Who Awakens This Knowledge through His
Profound Silence; Salutation to Sri Dakshinamurthy. [Verse 1]

37
• Entire world falsified including infinitesimal part of world – the mind.
• Anatma Prapancha Mithyatvam includes Sharira and Mano Mithyatvam.
• This understanding of unreality of mind is called Mano Nashaha.
• Jnani employs the mind but all the time he is aware that body, mind, world are Mithya.
• This is the inner difference between the attitude of Jnani and Ajnani.
• Using Pot, know that only clay was, is, will be.
• No substance called pot.
• Similarly no substance called “Jagat”, Brahman alone Satyam.
• Mano Mithyatva Nishchaya eva mano Nashaha.

38
Verse 14 : 0:02:50

This mind that gets absorbed by the restraint of the pranas gets destroyed by contemplation
on that One (Reality). [Verse 14]

• Means to reach Liberation.

a) Prana Bandhanaat :
• By the restraint of Prana.
b) Leena Maanasam :
• The mind gets absorbed.
c) Eka Chintanaat :
• By contemplation on Atma.
d) Naasham Iti Adha :
• The mind gets destroyed.
• By practice of Pranayama.
• Mind is quietened by Vedantic Study.

39
a) Leena Manasam :
• Mind quietened endowed with Sadhana Chatustaya Sampatti.
• Once mind Quiet, come to Jnanam.
• Mind in Mano Laya state is a great achievement w.r.t. a captive mind to Raaga –
Dvesha.
• A laya mind is in inert state, does not possess the impulse to seek knowledge.
• Impulse comes from one’s desire to know and realize God.
• How Jnanam take place?
b) Eka Chintanam :
• By enquiry into Eka Atma, Nondual Atma, beyond time and place.
Cult People :
• Interpret it as Maunam.
• Keep asking “Who am I”, knowledge will come.

Before Now
- Ignorant Man, Turbulent Ajnani. - Quiet, Silent, Ignorant Ajnani.
• Quiet man will not generate knowledge by itself.
Gita :
Know that by long prostration, by question, and service;
the wise who have realised the Truth will instruct you in
(that) Knowledge. [Chapter 4 – Verse 34] 40
Mundak Upanishad :

Let a brahmana (an aspirant), after he has examined the worlds gained by Karma, acquire freedom from all
desires, reflecting that nothing that is eternal can be gained by Karma. Let him, in order to obtain the
knowledge of the eternal, take sacrificial fuel (Samit) in his hands and approach that preceptor alone who
is well-versed in the Veda-s and is established in Brahman. [I – II – 12]

• Go to guru and get Jnanam.

• Eka Chintanam – Traditional meaning – Sravanam / Mananam / Nididhyasanam, then
Jnanam comes.
• In a quiet mind, reflect upon the self, Instrument is sharp, Focussed, put to use.
• A Laya mind has no Sajatiya Vijatiya Svagata Bheda, No difference outside and inside,
Restlessness destroyed.
• Individuality dissolves by prolonged practice.
• Chitta Ekagrata called Dharma.
• We must bring in Shashtriya Mahavakayam and do enquiry to destroy ignorance.
• Otherwise we will come out of laya as the same idiot that went in, same old fool’s
paradise that we have been living in.
• What will Jnanam do? 41
Nasham Iti Adah :
• Jnanam will inform me.
• “Brahma Satyam, Jagan Mithya”.
• Mind is unreal, mind will always be unreal, unreal can never touch me the real.
• This wisdom is called Mano Nashaha, making mind unreal, mind is falsified,
understood as Mithya.
Steps :
i) No chain of Ignorance
• No attachment to worldliness, Joy, Sorrow, likes and dislikes, ego, Anartha Parampara
– Lineage of calamity in Atma Bodha.
ii) No Samsara :
• Worldliness does not bind the mind, like burnt rope.
iii) No Karma :
• Karma looses its sting, freed from Karma.
iv) The mind is pure Consciousness
• When restlessness is destroyed, it is called the Self.
v) The Mind is destroyed
• Sugar not sugar when sweetness is removed.
• Mind not mind when mindness is removed.
vi) Utkrishta Yogi :
• One who has destroyed his problematic mind. 42
Verse 15 : 0:07:13

What duty is there for the exalted Yogi whose mind has been annihilated? None, since he has
gained abidance in the Self. [Verse 15]
State of Utkrishta Yogi :
• Mind is Mithya, does not affect me the consciousness.
• Rest of life is relaxed life.
• Mind and its conditions have nothing to do with my freedom or fullness.
• Mithya Vastu can not improve or Tarnish Satya Vastu.
• Characters on TV can’t improve or bring down the quality of screen.
• Quality of mind has nothing to do with my freedom or Poornatvam.
• I was, am, ever will be free from body – mind instrument.
• I am successful in life.
Example :
• Won 3 matches out of 5.
• Conditions of mind have no connection with my status of Jeevan Mukti.
a) Utkrishta Yoginah :
• One who understands I am ever Poornaha, is called Utkrishta Yogi, Sthira Pragya, Jnana
Nishta, Nashta Manasa, has falsified mind. 43
 Mind Atma
Vyavahrika Satyam Paramartika Satyam
Gita :
Alike in pleasure and pain ; who dwells in the Self ; to whom
a clod of earth, a precious stone, and gold are alike; to whom
the dear and the not-dear are the same; firm; the same in
censure and self-praise… [Chapter 14 – Verse 24]

One who remains after Laya

Unchanged Changes

- Nikrishta Yogi - Utkrishta Yogi

- Performs only Pseudo Samadhi. - Annihilates Mind.
- Has desire for name and fame. - Nothing more to be done by him.
- Lineage of calamity. - No discontent.
- Focuses on Chakras and gets powers, Siddhis - Has found the fountain head of
- Can interpret conversation between squirrels. happiness.
- If you want Namaskar do some Chamatkar. - Jnani does it from the happiness of
- Don’t get trapped in Siddhis. the self.
- Signature of Discontent is desire.
- Ajnani does it for happiness.
44
The Sense of Duty :
• The sense of duty comes from a role that society gives us.
• Role is based on giving objective reality to what we are seeing in the world.
• Jnani has no sense of duty as a Jnani will know his true nature.
• Vidhi + Nisheda only for Ajnani.
b) Krityam Asti Kim?
• Vyavahrika happenings do not taint Paramartika Satyam.
Gita :
I do nothing at all, thus would the harmonised knower of
Truth think – seeing, hearing, touching, smelling, eating,
going, sleeping, breathing…. [Chapter 5 – Verse 8]

• No pressure behind Jnani.

• What Goal is to be accomplished by me in life.
• No pressure behind Jnani whipping him to activity.
• For normal human being, present never fulfilled, fulfillment after completion of every
duty.
• What is Moksha ?
• Looking at yourself and declare Atman Eva Atmana Tushtaha.
• I am free and complete now.
• Why no more duty? 45
c) Swasthitim Yatah :
• Abiding in his own Svarupam.
• Duties belong to Ahamkara which can never complete its duties.
• Person has transcended his mind by Advaita Jnanam, abiding in his nature.
• Svarupa Svasta Yataha.
• He has attained his Svarupam.

46
Verse 16 : 0:10:55

The mind withdrawn from the objects sees itself as Consciousness and that is the vision of
Reality (Self-realisation). [Verse 16]
• How Atma Jnanam takes place?
a) Chittam Drishya Vaaritam :
• Mind is turned away from external objects, turned inward.
Drishyam Vaaritam
Objects Mind turned away
• When mind turned away from external world, there are no more objective thoughts.
b) Chaitanyam Matram Avasishyate :
• What remains in the mind is pure consciousness without any object.
• Objectless consciousness alone remains.
• Example :
When all vacate a room, It is not emptiness but remaining space a positive entity,
alone remains.
• It looks as though empty space, empty mind, blank mind.
• But it is a positive Entity, Real entity, Conscious entity.
• Kevala Sakshi Chaitanya Avasishyate. 47
 • How do you know it exists?
When mind is without objects, we are able to recognise mind is blank.
• Blankness of mind illumined by consciousness which pervades the mind.
• Blank mind is one in which no object is there, other than consciousness.
• Blank mind is not empty, the remainder Consciousness is our true nature, objectless,
real nature.
• What is the nature of Consciousness? Not a part, Product…
• Remainder consciousness is ‘I’ Atma.
c) This claiming consciousness is Atmana Chitta Darshanam, Tattva Darshanam, our own
Svarupam.
• This Consciousness is ever evident, no effort is required to know consciousness, No
need to search.
• Searching done with help from Consciousness.
• Swayam Prakasha Chaitanyam, Aham Asmi is called Jnanam summarised in 3 verses,
Verse 14, 15, 16 (Jnana Yoga).
• Verse 17 – 30 elaboration of Jnana Yoga, 6 Sadhanas – Puja, Japa, Dhyanam, Samadhi,
Yoga, Bodha – culminates in mind without disturbance, called Atma.
• Mind now mistaken as real, it has to be converted to Mithya mind.
• Mano Mithyatva Nishchaya, is ultimate Goal.
• This is possible only on discovery of Adhistana Atma Chaitanyam, ultimate
fundamental reality arrived by enquiry.
• Recognition of consciousness is recognition of real me.
• Witness consciousness principle exists which is ultimate Bodha. 48
Verse 17 : 0:16:35

Now, on enquiry as to ‘what is the mind’, (we realise that) there is nothing (real) called the
mind. There is a directness in this path. [Verse 17]
3 Steps in Vichara Marga :
a) What is the nature of mind?
• Ahamkara.
b) What is source, Moolam of Ahamkara?
• Atma.
c) What is the nature of mind after Jnanam?
• Mind is Mithya.
First Stage :
a) Manasam Tu Kim :
• What is the nature of mind which is causing all problems to the individual Jeeva, who
is a temporary resident in body.

49
 Paramatma Jeevatma Mind Body + World
- Original - Reflected - Medium. - Made of gross 5
Consciousness. Consciousness. - Functions elements.
- Resident in the through
body. thoughts.
- Animals don’t
have well
developed mind,
no Samsara, no
Raaga, Dvesha.

• Analyse what is the mind which rises in waking and resolves in sleep and then solve
the problems of the mind.
b) Margane Krte :
• Do enquiry, Vichara, into nature of mind.
• What do you discover?
c) Neiva Manasam :
• There is no mind at all.
• I am bothering about mind, deeply analysing mind, which does not exist.
• Mind is Mithya, having seeming existence like mirage water, Dream, blue sky,
Stationary earth.
50
 • From distance mind clearly seen, go near, it disappears.
• Existence of pot, weight of pot, handle pot, Realise - no substance called pot, only
word I use, It is clay all the time.
• We take mind as substance.
• World in intangible energy, particles in motion.
• Anything seemingly existent is negated only through enquiry.
d) Marga Arjavat :
• Vichara is the right, appropriate, straight method to remove problematic mind.
• Anything unreal is born out of ignorance.
• Ignorance eliminated by knowledge.
Rope snake eliminated by

- Rope knowledge. - Not snake knowledge.

- Can’t call Iruba tribe to destroy
rope snake.

Verse 18 Verse 19
Ahamkara Vichara Atma Vichara

51
Verse 18 : 0:12:54

Now, thoughts make the mind. All thoughts depend on the I-thought. Therefore, know the I-
thought to be the mind. [Verse 18]

What is mind?

a) Thoughts :

• When thoughts gone in sleep, mind is as good as gone.

b) Technically :

• Thought not mind.

• Mind is instrument.

• Thought is a function of mind, like rotation is a Function of fan, Glowing function of

Bulb, Teaching, walking, running are functions of man, not himself.

52
c)
Vrittis – 2 Types

Aham Idam

- “I” - “This”
- Subject - Objects, Many
- In relation to objects, I look at
myself as the subject.
- Experiencer of objects.
- Ekam

• Mind = Aham Vritti + Idam Vritti.

d) No object without subject.
• Subject is basis for all objective thoughts.
• Aham Vritti is basis for all Idam Vrittis.
• without first person singular – “I”, no he, She, It.
Sat Darshanam :

53
‘You’ and ‘that’ are based on the ‘I’. When you go to the root of the ‘I’, ‘you’ and ‘that’ disappear. That state, which is
bereft of the notions of ‘I’, ‘you’ and ‘that’, is one and one alone. That state which is the true and natural state of the
Self, is all revealing and splendorous [ Verse 16 ]

Mind

Thoughts (Aham + Idam)

Aham Vritti = Ahamkara

• Manasa Vichara = Ahamkara Vichara.

a) Manaha Vrittayaha :
• Mind is group of Vrittis.
b) Vrittaya Tu Aham Vrittim Aashrita :
• All thoughts are centred on, based on, ‘I’ Thought.
c) Viddhi :
• May you understand, “I thought” called Ahamkara.

54
Verse 19 : 0:08:34

From where does this “I”-thought arise? For one who enquires thus, the “I”-thought
(ahankara) falls. This is Self-enquiry. [Verse 19]

a) Aham Ayam Kuto Bavati Chin Vatah :

Ask :
• Where does Ahamkara come from? Source, Moolam?
• Adhistana of Ahamkara is the real enquiry.
• Atma is Moolam of Ahamkara.
• Don’t enquire into snake but enquire into rope only.
• Rope ignorance creates snake projection.
• Rope knowledge eliminates snake projection.
• Snake born out of rope ignorance.

Rope Causes
Ignorance Projection of snake
55
 Atma Causes
- Ignorance - Projection of Ahamkara.
- Atma ignorance goes by Atma Jnanam.

• What is Atma, is the real ultimate Enquiry?

Sarira Adhisthanam iti Chin Vitaha :

Stages of Enquiry

Mind Ahamkara Atma

- Thoughts - What is source? - What is Atma?

- I thought - Atma - Sarva Adhishtanam.

• Do enquiry not by closing eyes and asking who am I, but by Guru Shashtra Updesa.
Gita :
Know that by long prostration, by question, and service;
the wise who have realised the Truth will instruct you in
(that) Knowledge. [Chapter 4 – Verse 34]

56
b) Aham Patati Aye :
• “Important” Ahamkara is false entity, resting on reflected consciousness.

Original Consciousness

Reflected Consciousness Chidabasa Fake reflection / False entity

Ahamkara / I – thought / Rests on Reflected

Jeeva Consciousness

• Any reflection is fake entity.

Sad Darshanam discussion :

Original Person Mirror

- Original Consciousness - Subtle body – mind – instrument.
- Reflected Consciousness. (Fake
consciousness reflected in the body –
mirror).
- Ahamkara thought rests on Reflected
Consciousness ← Function of Mind.

57
 Ahamkara

3rd mysterious Entity – Pratibimba

Purusha - Has property of

Mirror – Mind Original Consciousness

- Instrument – Anatma. - Atma

- Location, Dullness, Motion.
- Remove mirror, reflection disappears

• No substance called Ahamkara.

• Ayi = Alas, Non existent Ahamkara creates havoc.
Nija Vicharanam :
• Discovery of Atma – Real I and fall of Ahamkara – Mind – False I is result of Atma
enquiry.

58
Verse 20 : 0:12:26

When the ego is destroyed, the Self which is the Supreme-Infinite-Existence shines forth of its
own (independently) as “I” – “I”. [Verse 20]
Revelation of Atma : Most important verse of Upadesa Sara
• Ahamkara – Nasha is Mano Nasha.
• Mano Nasha is Mano Mithyatva Nishchayaha.
• After I know reflection is unreal, experience of reflection continues both for Jnani and
Ajnani.
• Reflection does not frighten a Jnani.
• For Jnani, Ahamkara experience continues like reflection continues, even though
unreal, knows it is Mithya.
a) Ahami Nasa Bhaji Krutu :
• When Ahamkara, Chidabasa dismissed as Mithya, what continues?
• Original Atma continues which can never be objectified.
• Its experience never doubted.
59
 • When Ahamkara is victim of enquiry and is destroyed as false what remains is not
tragedy, but only my reflection gone.
• First Aham remains, Ahamkara – When destroyed, falls.

Bimba Chaitanyam Pratibimba Chaitanyam

- I – Original Consciousness - Reflection.
- Without Body / Mind medium, - Ahamkara I – thought – Located.
unlocated. - Waking / Dream / Sleep.
- Objectless awareness / consciousness / - Body – Mind entity.
existence. - 3 Reflections falsified / Fake I.
- Original Real I.
- Material cause.
- Never objectifiable.
- Remains as Aham, Aham.
- Unconditionally full.
b) Aham Aham Taya :
• 2 I‘s here – Real I – Atma.
• Pure I, Unobjectifiable I, Self effulgent – I – Shines by itself.
• What is its nature?
c) Parama Poorna Sat :
• That I - is not located, absolutely infinite, Unconditionally full, beyond space + Time.
60
d) Sphurati Hrat Svayam :
• Real I – Turiyam I / Chaitanyam shines – by itself.
• That which resolves everything into itself during Pralaya Kale, Resolution ground of
Universe, Laya Sthanam of Universe is Adhisthana Chaitanyam, New “I” .
• Vyavahartha I – Fake I – Body / Mind complex I, replaced by Lakshayartha I – Atma – I.
• After Atma Vichara, Atma I comes and shines.
• What exactly is the meaning of this event?
• How will I know such event has happened in my Life?

Now Now - I
- Experiencing Finite I, Located. - No specific experience of the Infinite.
- Any specific experience requires
Triputi – Subject, Object, Instrument,
division, duality.
- Experiencer different than other
2 – Instrument / Objects.

• Specific experiences, finite, Limited, survives for a few seconds, involves accessories,
Limited experiencer with limited objects, Instruments.
• Waking and dream is continuous flow of specific experiences.
• Sleep = General Experience, no duality.
61
 Only 2 experiences possible

Presence of Specific Experiences Absence of specific Experiences

Jagrat, Svapana Sushupti

• No specific Experience of Infinitude.

• I am experiencing infinite, specific experience, does not exist.

• What is the meaning of limited ‘I’ is gone and in its place it is replaced by limitless
Atma?

• Not specific experience of infinite, but specific understanding that during waking state
I am functioning as experiencer and experiencer status is not my intrinsic nature.

• Pure existence, consciousness, unlocated, unobjectifiable “I” is my intrinsic nature.

62
 2 Experiences

I am conscious being I am experiencer of the World

- I deliberately remove limitations from me - I Understand that this experience status

- I am limitless even now. is Mithya, not my intrinsic nature.
- Sense of location does not belong to me - Temporary Vesham.
the Conscious being. - Kavacham (Sureshvaracharya)
- I am unlocalised consciousness, this - Status is subject to arrival + Departure,
understanding and conviction is called hence Mithya.
replacement of Ahamkara by Atma. - All limitations caused by experiencer
- Other than this understanding, wisdom, status is Mithya.
there is no change in experience of Jnani - I feel I am located in Singapore, not my
in Bombay and in Singapore . real nature, incidental only in waking.
- If I sleep in class, location disappears.
- Experience is of finite only.
- Understanding, it is not my intrinsic
Nature.

63
How is it possible?
a) Experience Earth as Flat :
• Know earth as Flat
b) Experience Flatness of earth :
• Know earth is spherical globe.
c) Experience Stationery Earth :
• Earth moving 60,000 miles / hour around the sun, 1000 miles / hour around itself.
• Wisdom not shaken by experience.
d) I am infinite, Beyond time and space not shaken by feeling of location and in time.
• Feeling is incidental not my intrinsic nature.
• Wisdom falsifies experience, this is called replacement of Ahamkara by Atma.
• Falsification of experience by wisdom / Atma Jnanam from the Shashtras.
• Central Key verse of Upadesha Sara.

64
Verse 21 : 0:02:49

Following the merger of the individual I (in pure Consciousness), the total I also merges. This (Self) which is
known as the (true) I shines due to its indestructible nature. [Verse 21]

Experienced I Shastric I – Through wisdom

- Ahamkara I - I am limitless, Consciousness.
- Says I am limited - Not Subject to Arrival / Departure.
- My experience in waking state
- Subject to Arrival / Departure

• How do I know which is my real nature and which is incidental nature?

Experience Science
- Sun is rising - Sun never rises
- Earth going round the Sun
• Knowledge alone is powerful, not experience.
• We have several experiences, not fact based.
65
 • Stationery earth, Mirage Water, Dream, blue sky, Blue Ocean.
• We have illusory experiences at physical, mental, Sensory level, never reliable.
• Nirvikalpaka Samadhi experience not important because it is experienced.
• Patanjali came out with Dvaita Yoga Philosophy after Samadhi experience, not
Advaitam.
• Did not get Advaita Jnanam.
• Only knowledge gained through valid Pramanam is reliable.

Waking Sleep
- Finitude Experienced. - Finitude experience goes away.

• Both not my real nature.

a) Idam Aham Pada Abhikyam Anu Aham :
• This limitless Consciousness understood through Guru Shastra Upadesa is real I.
• Abhikyam means real meaning of Aham Pada – Word I , Lakshyartha in Vedanta.
• Ahamkara, finite, localised entity not real I – Why?
b) Aham Linake Api :
• Laya = Ahamkara resolves during sleep, When?

66
c) Anu Aham : Everyday
• Dress changed everyday, Kanchukam, not my real nature like the spectacles.
• Ahamkara is individuality put on in waking, removed in sleep not real nature.
• Consciousness, real I, never goes, comes.
d) Alaya Sattya :
• Consciousness has unresolved continued existence.
• Alaya : Without break.
• Sattya : Existence
• Consciousness – Real entity, Substance, truth of the Individual and total universe
continues in sleep.
• What is the truth of continuation of Consciousness in sleep?
• We are able to talk about sleep is proof of existence of witness Consciousness.
e) Anu Aham Leenake Api :
• Since Consciousness does not get resolved, this consciousness in which the Ahamkara
rises and falls.
• During waking I put on Vesham of Ahamkara coat and feel localisation, therefore have
transactions.
• During sleep, remove Ahamkara, don’t feel localisation, therefore no transaction.
• For longer time on death, I stop transactions.
67
 • End of transactions is not end of me.
• I - Consciousness, transactionlessly continue, not known, but I am a pure conscious
being, my real nature, truth reality.
• Can’t know because knowing is a form of transaction, Jnana Vyavahrika.
Important Topic :
How to own limitless Consciousness?
• Systematic enquiry must be made consisting of Panchkosha Viveka.
• Ramana asking us to do Japa, Dhyanam, Pranayama, Bheda Abheda Upasana, Pancha
Kosha Viveka of Taittriya.
• See Consciousness which is in and through every Kosha.
• Discriminate and ascertain :
I am not the Kosha but am the consciousness pervading Kosha.
• This is a tougher task.

Fan

Metal Portion Electricity

- Visible - Invisible
- Can’t move by itself - Because of which Fan moves
68
 Box

- 5 Layers - Consciousness
- Sentiency Principle

First Stage :
• Count body + Consciousness.
• Dvaitam.
Second Stage :
• Invisible Consciousness alone exists :
o Not Past
o Real I

69
Verse 22 : 0:41:48

I am the one Existence and not the body, senses, vital airs, intellect and ignorance, as they are inert and
indeed non-existent. [Verse 22]

a) Vigraha :
• Anatomical Structure – Body.
b) Prana :
• Physiological system.
c) Dhi :
• Manomaya + Vigyanamaya Kosha.
d) Tamaha :
• Anandamaya Kosha.
e) Indriya :
• Common factor connected to Pranamaya Kosha / Manomaya Kosha / Vigyanamaya
Kosha not separate Kosha part of 3 Koshas.
• Karma Indriyas :
Connected to Pranamaya Kosha.
70
 • Jnana Indriyas :
Connected to Manomaya Kosha + Vigyanmaya Kosha.
• First line – 5 fold matter vestures, Shawl, Coat, Shirt, Banyan.
• I – Consciousness am enclosed in 5 fold vesture like space in a pot.
• Essence of Vedanta.
• I am not matter vestures, inert, Subject to change, Objects of experience.
• I am consciousness, Witness, different from 5 Koshas.
f) Aham Na Tatu Jadam Asat :
• All Koshas are inert matter, Asat, Mithya, not having their own existence.
• Who am I?
• Eka Sat – Non dual, Consciousness principle.
• Avasta Traya, Panch Kosha, Sharira Traya Viveka brought out in Verse 22.
Revision :
a) First Part of Upadesa Sara :
• Varieties of Sadhakas.
• Karma Yoga – Bhakti
• Upasana Yoga – Dhyanam
• Ashtanga Yoga – Pranayama.
• Prepares personality for final stage of Sadhana, Jnana Yogyata Prapti. 71
 • Different proportions of Sadhnas according to our inclinations, every one has to come
to Jnana Yoga, Atma Vichara, No choice, Bodha Marga.
• Verse 14 - Onwards – Eka Chintanat, Atma Vichara.
• Through Jnanam, mind is totally handled, cause of Samsara.
• Without handling mind, one can’t get total freedom.
• Handling Mind = Mano Mithyatva Nischaya.
• Mithya mind has lower order of reality.
• I am consciousness principle different from mind, Unaffected by the mind.
• This is liberating knowledge.
Mind I
- Instrument - Witness
- Mithya - Agent behind the Instrument
- Satyam
• What happens to mind does not affect me.
• Talking of mind = Mano Nashaha.
• Destruction of mind = Mano Mithyatva Nishchaya.
• Falsification of mind is Figuratively called destruction.
b) Mind can be equated to Ahamkara.
• Mind = I thought + This thought.
• Mano Nasha = Ahamkara Nasha. 72
c) Ahamkara can be falsified, only by knowing Adhisthanam, truth of Ahamkara which is Atma.
• Ahamkara Nasha = Falsification of Ahamkara by knowing truth, Adhistana Atma.
• Pot falsified by knowing clay and understanding pot is clay.
• Only after water knowledge, wave falsified.
• Only after wood knowledge, Furniture falsified.
• Ahamkara falsified only after Atma Jnanam.

From where does this “I”-thought arise? For one who enquires thus, the “I”-thought
(ahankara) falls. This is Self-enquiry. [Verse 19]
• 19th verse : Nija Vicharamam, Aham Patati.
• Atma Vichara leads to fall of Ahamkara.
22nd Verse : Conclusion
• I am really Consciousness principle different from Pancha Koshas not 5 layered body,
inert, Anatma, Asatu, Achitu.
Aham Eka Satu :
• I am one non dual Existence / Consciousness principle.
• This is Atma Pramanam, after this Ahamkara is falsified. 73
Verse 23 : 0:08:03

Is there another Consciousness which illumines Existence? (There is not), Because Existence is
Consciousness and Consciousness indeed am I (the Self). [Verse 23]
• Atma is of nature of Sat- Chit one undivided pure existence – Consciousness Principle.
Dakshinamurty Stotram :

(Salutations to Sri Dakshinamurthy Who Awakens the Glory of the Atman within us through His Profound
Silence) By This Throb Alone which is of the Nature of Eternal Underlying Awareness, the Unreal Forms get
their Meanings and Appear over the Mind, This Knowledge of the Atman Spoken of in the Vedas as "Tat-
Tvam-Asi" is Imparted by Our Inner Guru as a Direct Experience when we Surrender Whole-Heartedly to
Him, By Direct Experience of this Knowledge, the Delusion of being tossed within an unending Ocean of
Worldly Existence will Not Appear Again, Salutations to Him, the Personification of Our Inner Guru Who
Awakens This Knowledge through His Profound Silence; Salutation to Sri Dakshinamurthy. [Verse 3]
74
• He experiences existence associated with every object.
• Mike is , body is, world is.
Existence

Amness in the subject Isness in the Object

• Existence = Eka Sat Atma – One non dual substance.

• How can we experience pure existence Atma?
• Can I experience pure existence?
• Now experiencing existence associated with objects.
• Word can’t be used unless there is corresponding object.
• Is there elephant in the class? No.
We understand Existence associated
with objects

Existence is Existence is not

• Atma definition = Pure Existence.

• Take all objects in a mixi and crush…. Take juice of existence.
• How to know pure existence ? Atma Jnanam. 75
 • How to be conscious of pure existence?
• Pure existence is always the subject never the object.
• Sat happens to be pure chit which is the subject.
• Chit can’t Illumine, objectify sat because it happens to be its nature.
• Not possible to objectify pure existence or consciousness because it happens to be
you.
• You can’t see your original face or consciousness.
• See in the mirror of the mind to know who you are – Existence, Consciousness,
Ananda.
Greater Glory :
• I don’t have any doubt that I don’t have original eyes.
• Never see eyes but never doubt its existence.
• Doubtless I is pure existence.
• Limitations belong to the body, I am Sat Chit Atma, free from boundaries of the body.
a) Kwa Va Chit :
• Where is Consciousness.
b) Satva Bhasika :
• To illuminate pure existence.

76
c) Itara :
• Which exists Separate and different from existence.
• There is no consciousness which is different from existence.
• Existence is the very subject Consciousness.
d) Chit Sattya Bavati :
• Consciousness is in the form of pure existence.
• Height of Vedanta casually presented here.
• If this is understood, Vedanta is over.
e) Aham Satu :
• Pure existence is Aham.
• Satu Chittaya Bavati.
• Chit Sattaya Bavati.
• Plurality of name and form does not mean plurality of substance.
• 2 Names from 2 different angles.
• One Person – Father, Son, Husband, Brother.
• All belongs to I – The Atma.
Apply 5 principles of consciousness to existence :
• Existence not part, product, property of the body, independent, enlivens body, not
limited by boundary of body, continues after fall of body.
77
Gita :

The unreal has no existence; there is no non-existence of the Real; the truth about both these has been
seen by the knowers of the Truth (or the seers of the Essence). [Chapter 2 – Verse 16]
• Instead of saying I have Atma, learn to say I am Atma in Nididhyasanam.
• In Sravanam, you know Atma is different from body.
Existence behind 2 is same

Vyashti Samashti

Micro Macro

Individual Total

Jivatma Paramatma
• One substance Atma alone exists.
• Difference in medium of manifestation.
• This understanding is called Jivatma Paramatma Aikyam. 78
Verse 24 + 25 :
• Mahavakya Slokas, Jivatma Paramatma Aikyam.

2 Stages

Stage 1 Stage 2

- Atma Vichara as means for - Negate plurality of Atma

falsification of Ahamkara. - Understand one Atma behind all
- Ahamkara is cause of Samsara. Vyashti Ahamkaras + Samasthi
- Jnani uses ‘I’ for transactions but is (Jivatma) (Paramatma)
aware of higher nature all the time, - Jivatma / Paramatma Aikyam
Paramartika Satyam. completes Mahavakaya Enquiry.

• Content of Jivatma and Paramatma is one, Sat Chit Ananda Atma.

• Content of wave + Ocean, Water.
• Remove Vesha Upadhi, Nama Rupa, one gets Svatma Darshanam = Svarupa Jnanam =
Is Atma Jnanam.
• Paramatma not an object different from himself.

79
Verse 24 : 0:07:34

From the standpoint of the gross and subtle equipment, there is difference between the Jiva and Isvara.
But from the standpoint of their true nature, the supreme Reality alone is. [Verse 24]

Are wave and ocean identical or different?

Superficially Intrinsically

Wave Ocean - Truth of wave and ocean is water.

Small Big - No wave, ocean at all.
Supported Supporter
Effect Cause
Arrives + Departs Exists all the time

80
 Superficially Intrinsically

- Essential Nature behind

Jivatma Paramatma
Vyashti and Samashti
Nama Rupa is Sat Chit
- Associated with Micro - Associated with Ananda Atma.
Nama Rupa. Macro Nama Rupa. - Invisible, unseen Atma.
• Mahavakaya Tat Vam Asi of Chandogyo Upanishad in one verse 24 of Upadesa Sara ,
Vakya vritti – 48 Verses.
a) Isha Jevahoyo Vasha Dhi Bhida :
• Bheda caused by perspective of Nama Rupa.
b) Vasha :
• Nama Rupa, Not content, Water.
c) Dhi :
• Drishti – Perspective , Jivatma / Paramatma different like wave and ocean,
Superficially w.r.t Nama Rupa Angle.
d) Svatma Bavataha :
• From the standpoint of their essential nature, Parama and Jivas adjective goes,
Bagawans and jeevas Veshams goes, Atma alone remains.
e) Sad Chit Vastu Kevalam :
• When unmasked, intrinsic, Svarupam, pure, Kevalam, unadulterated, Clean, Nirguna
Atma remains.
• Have penetrating vision to have Advaita Darshanam, discerning vision. 81
Verse 25 : 0:06:31

One who gives up the conditionings gains Self-realisation. The vision of the Lord as the Self is
true God-realisation. [Verse 25]
• Ramana Vichara Marga same as traditional teaching Jnana Yoga of Upanishads.
a) Vesha Hanantaha :
• Remove attributes of Jivatma intellectually, forget name and form.
• Ocean = Name for water.
• Wave = Name for water.
• Shift vision to content by Baga Tyaga Lakshana.
• Shift vision from Chain to Gold, Ring to Gold – Where will you come after shifting the
vision.
b) Svatma Darshanam :
• You will have understanding of Atma, essential nature, Svatma.
c) Ishvara Darshnam :
• Simultaneously you will have understanding of essential nature of Paramatma also.
• Not 2 essential natures but one Atma.
• Self Realisation = God realisation. 82
Example :
• Anjanam – Black mei for eye brows is white like turmeric powder, don’t know all
three.
• Don’t say I have self realisation.
d) Svatma Rupa Taha :
• Jivas nature is identical to Paramatma.
• After removal of Vesha, one comes to know oneness in the essential Nature of Jivatma
and Paramatma, like wave + ocean is water.
• For a person who sees water, there is no wave / ocean.
• For that Atma Jnani, there is neither Jiva or Ishvara (Sarvatma Bhava).
• Jiva + Ishvara – 2 Names for one Atma.
• Where is that Atma?
• I am that Atma.
• Atma Darshanam = Seeing Atma, Knowing Atma.
• In Atma Darshanam, if Atma = Object, I am subject, Duality.
• No Atma Jnanam involving objectification of Atma.
• Knowledge involves clear experience of Object.
• In the case of Atma Jnanam, no new experience, I understand Atma to be myself.

83
Verse 26 : 0:11:54

Since the Self is non-dual, the abidance in the Self alone is the ‘vision of the Self’ and that alone
is known as firm abidance in the Self. [Verse 26]
a) Atma Darshanam = Atma Samstithihi
Samstithihi :
• Abiding as Atma with knowledge, Atma is not object of Experience, but the subject in
all experiences.
• It is ever experienced Consciousness.
• No special experience required.
• Atma is ever experienced Consciousness.
• Does not require special experience in Samadhi / meditation.
• End thirst for Atma Jnanam, why it is like that?
b) Atma Nirdvayat :
• No Division in Atma in the form of knower Atma and known Atma.
• Subject, object division not possible. 84
If Atma has to be known, who will know Atma?

Who knows Atma

2nd Atma knows One Part of Atma

Anatma Atma knows itself
First Atma knows another part

- Jadam, can’t - Ekam Atma - Subject can’t - Atma is

know. alone exists. objectify itself. Niravyaya
- Eyes can’t see Partless.
themselves.

Conclusion :
• Knowing Atma through a process not possible
What is Atma Jnanam?
• Ever experienced, Evident, consciousness alone is Atma Darshanam.
• This Understanding alone is Atma Jnanam , does not require objectification.
• Understanding Avyaya Atma alone is Atma Darshanam.
c) Atma Samasthitihi :
• (Abiding) is called Atma Nishta (Conviction).
85
Verse 27 : 0:06:33

Consciousness is devoid of the thought of knowledge (of objects) and the thought of ignorance
(of objects). Is there a knowledge other than Consciousness to know the Self? (There is none).
[Verse 27]
a) Chitu Jnanam Asti :
• Consciousness alone is Atma Jnanam.
Sad Darshanam :

True knowledge is not in sleep, nor is it in the wakeful or dream state where you have objective
perception and understanding. The state of Self-realisation is different from all these three states of
consciousness. It is Pure Consciousness, Pure Knowledge, Self-luminous and not a void. [ Verse 14]

• There Consciousness called Vidya, here Jnanam. 86

 • Atma Jnanam is unique, Jnanam which is identified with Consciousness.
• If consciousness is Atma jnanam, what is the problem?
• Since everybody is conscious, all must be Jnanis.
• Consciousness is Anadi, Anantham.
Solution :
• Consciousness called Atma Jnanam when associated with Atma Vritti generated by
Shashtra Vichara.
• Consciousness associated with appropriate thought is called Atma Jnanam.
• Consciousness by itself not called Jnanam.
Technical :
• Vritti Arudha Chaitanayam = Atma Jnanam.

Consciousness Associated with

Pot Tree Aham Brahma Asmi -Vritti

Pot Jnanam Tree Jnanam Brahma Jnanam

• Aham Brahma Asmi thought crucial in Atma Jnanam.

• Sravanam / Mananam / Nididhyasanam / Sadhana Chatustaya Sampatti – To generate
not Consciousness but Aham Brahma Asmi Vritti. 87
 • Eternal Consciousness associated with Aham Brahma Asmi Vritti is Atma Jnanam.
• What is the nature of Consciousness.
b) Jnana Varjita, Agyana Vritti Hinah Chit :
• Original Consciousness is beyond knowledge and ignorance which is intellectual
process.
• It is witness of both of them.
• Jnanam and Ajnanam are both Vyavahrika Satyam.
c) Jnanam Antram Kim?
• Niradvaya.
• How can you know that Consciousness without division.
• Is there division in consciousness for you to objectify Consciousness.
• Only possibility – Claim – I am Chaitanyam.
• Don’t ask what is the proof.
• You are able to say I am, only because of Consciousness.
• All sadhnas Karma Yoga, Upasana Yoga, Dhyanam, Ashtanga Yoga, Jnana Yoga, Ramana
condensed in this text.
• All have to go through these Sadhanas for Moksha.

88
Verse 28 to 30 : Jnana Phalam
Verse 28 : 0:09:36

‘What is (my) nature?’ Thus inquiring, one realizes the Self and knows, ‘I am the undecaying,
unborn, all-complete Consciousness-Bliss.’ [Verse 28]
a) Kim Svarupam Iti Vichara?
• Atma Darshanam Bavati.
• When a person makes enquiry on Atma Svarupam – Who am I – by systematic
education for a few years, it culminates in Atma Darshanam, Jnanam.
b) Avyaya, Abava, Apoorna, Chit Sukham Bavati :
• There is eternal Ananda, Peace, without beginning or end, which is chit, identical with
Chaitanyam, non different from Atma.
• Atma Ananda Prapti is Phalam expressed as :
Avyaya, Apoorna, Chit Sukham.
• Atma Sukham arises in him not relative Sukham which is opposed to Dukham.

89
Verse 29 : 0:05:55

Here, (in this world) some rare individual with divine qualities gains supreme Happiness which
is beyond bondage and liberation. [Verse 29]
Apekshika Sukham Svarupa Sukham
- Prarabda based. - Atma based, Jnana Janyam.
- Relative in particular time + Place. - Absolute – Sense of fullness all time.
- Comes + Goes - Always exist
- Experienced - Known, Not experienced.
- Common for Jnani and Ajnani. - Known only by Jnani.
- Displaced by good, bad events. - Indescribable
Nirvana Shatkam : Gita :
- Na Bandha, Na Moksha…. [Verse 3] - Dukheshu Anudvigna… [2 – 56]
- Vyavahrika Satyam. - Parmartika Satyam
Nirvana Shatkam :

90
I have neither dislikes nor likes, neither greed nor delusion, neither pride nor jealousy. I have no duty to
perform, nor any wealth to acquire, I have no craving for pleasures and the Self is never bound, so I have
no desire for Liberation. I am of the nature of pure Consciousness and Bliss, I am all auspiciousness, I am
Siva. [Verse 3]

Gita :

He, whose mind is not shaken up by adversity, and who, in prosperity does not hanker after pleasures, who
is free from attachment, fear and anger is called a Sage of stead Wisdom. [Chapter 2 – Verse 56]

I) Sukham Param Jnanam :

• Absolute Sukham.
II) Bandha Mukti Ateeta :
• Beyond bondage + freedom of relative plane.
Example :
• Arrival and departure of Dream tiger, does not affect waker.
• Arrival and departure of wakers Sukham does not affect Jnani who is awake of his
Parmartika Ananda Svarupam. 91
III) Jivaha Vindati :
• Moksha Jeevan Mukti here and now not after death – which is not Verifiable.
IV) Iha :
• With all situations remaining same – Wife, Children with same Character, because of
Atma Jnanam Sampoornam, I am Ok, You are Ok, All Ok.
V) Daivika :
• Divine.

92
Verse 30 : 0:05:10

This Self-enquiry, devoid of ego, is a great penance which is the revealer of the Self. This is the
Self-realised Truth uttered by Sage Ramana. [Verse 30]

• If you want to get Jnananda get qualification first, be deserving first.

• Such deserving student called Deivika – Gita chapter 16 – Deivi sampat.
a) Idam Mahatu Tapaha :
• Jivatma / Paramatma Aikya Jnana gives Mukti, Greatest Tapaha of life.
Sad Darshanam :

The only true attainment of a man of realisation is the awareness of the Infinite Reality. All the other
powers (siddhis) are unreal like dreams. Will a person who has woken up from sleep take his dreams to
be real? Even so, will a person established in the Reality ever come again to the life of Maya, the life of
the world? [ Verse 37 ] 93
 • All other siddhis perishable like Svapna.
• Greatest is Aikyam not Upavasa.
Gita – Chapter 4 :
• Jnana Tapas greatest.
b) Nijam Vibhanakam :
• Which reveals one’s real Nature.
• Jnanam is revealer of Nijam, Atma, oneself, Higher Nature.
c) Aham Apetkam :
• Which displaces Ahamkara.
• Hence Atma Prakashanam.
d) Ramana Vak :
Ramana Vak – 2 Meanings

- Vedic teaching brought out by - That which gives Ananda to all.

Ramana. - Ramayati – Revels all.

• One who revels in himself and gives Ananda to others is called Ramana.
• Every seeker has to follow Ramana Vak, teaching and get Mukti.
• “Who am I” enquiry alone not enough.
• Karma Yoga / Upasana Yoga / Japa, Dhyanam also required as preparatory steps.
• Follow Sadhanas, Become Deivika, Enquire, Know Yourself and become free is
Ramanas Teaching in the text. 94
VIDEO DURATION
 VIDEO DURATION
S. No. Verse Duration S. No. Verse Duration
(1) Verse 1 0:20:35 (16) Verse 16 0:10:55
(2) Verse 2 0:10:18 (17) Verse 17 0:16:35
(3) Verse 3 0:12:34 (18) Verse 18 0:12:54
(4) Verse 4 0:22:02 (19) Verse 19 0:08:34

(5) Verse 5 0:10:39 (20) Verse 20 0:12:26

(21) Verse 21 0:02:49
(6) Verse 6 0:17:56
(22) Verse 22 0:41:48
(7) Verse 7 0:09:35
(23) Verse 23 0:08:03
(8) Verse 8 0:06:31
(24) Verse 24 0:07:34
(9) Verse 9 0:14:38
(25) Verse 25 0:06:31
(10) Verse 10 0:16:01
(26) Verse 26 0:11:54
(11) Verse 11 0:10:22
(27) Verse 27 0:06:33
(12) Verse 12 0:05:06 (28) Verse 28 0:09:36
(13) Verse 13 0:08:49 (29) Verse 29 0:05:55
(14) Verse 14 0:02:50 (30) Verse 30 0:05:10
(15) Verse 15 0:07:13 Total 05:42:26