Upadesa SaramMy take-aways

Source: Sri Chalapathi Rao Discourseshttps://medium.com/upadesa-saramhttp://www.arunachala.org/elibrary/docs/upadesa-saram/

Chapter 1 - ContextEvery living person is always in the pursuit of happiness

Happiness that we seek from external pleasures is temporary

How do we get permanent happiness? What is that one thing that will give us permanent bliss?

Don’t run after material things that provide only temporary happiness

What is it that gives permanent bliss - To be one with Him (Paramatma) -> Moksham

Our original self is that of Moksham… we are born happy.. born with eternal bliss

Who am I? - Am I the body, Am I the name? Am I so-so’s child, so-so’s spouse, am I defined by my degree, career?

We are completely in bliss only in deep sleep

Who is the “me” that is in this deep sleep and that doesn’t care about worldly identity? What is the difference between me in awake state vs. me in deep sleep state? -> It is the difference between నేను(wordly I) and తాను (eternal I)

My true self is only manifested when in deep sleep, it has no bodily likes, dislikes.. తాను is the eternal original self

When in the wordly state, I suppress my original self, only when I slip into deep sleep, my eternal self comes up

తాను = ఆతా�-> Being in this state of eternal bliss (తాను) is moksham

ఆత�ను తెలియచేసేజ్ఞా� నం is ఆత�జ్ఞా� నం-> To realise our original self -> Moksham

Aatma gnanam is handed over via upadesam only through upanishads

Upanishads’ summary is Upadesa Saram by Bhagwan Ramana Maharshi

Chapter 2 - Context + Slokam 1 - Karma YogamUpadesa Saram was first told by Lord Shiva himself to rishis when they were in illusion that yagnas and rituals

are the supreme part of vedik karmas and gnana. Ramana Maharshi himself wrote the entire gist of the Upadesa saram in 30 slokas in tamil. He only translated to

Malayalam, Sanskrit, Telugu Upadesa Saram can be divided into 4 sections based on the messages conveyed -> Karma Yogam, Bhakti

Yogam, Raja Yogam, Gnana Yogamkartur ājñyayā prāpyate phalaṃ

karma kiṃ paraṃ karma tajjaḍamEvery karma yields a phalam (Result). Karma phalam is granted by God/Creator only. Only humans act/do karma with an intention.All other beings act based on instinctWhat pushes us to act -> In pursuit of happiness (Happiness can be some achievement, satisfaction, money,

comfort, etc etc)He only knows what is right for us and manages it Karma itself cannot decide the phalam. Same action by 1 different person yields different results. So, results

decided by something else (someone else)You have control on your actions only (Karma) and not on the results. Bhagvad Gita says the same -> Focus on

actions, not on resultsThere is a supreme being that balances all your actions and gives you the results that are right for youKarma -> Phalam->Vaasanlu->Janma->Karma->Phalam->Vaasanlu - Janana-marana chakram

Chapter 3 - Sloka 2 kṛti-maho-dadhau patana-kāraṇamphalama-śaśvataṃ gati-nirodhakam

How to break from this janana-marana chakram?

Karmalu and their phalam are temporary and obstacles in attaining moksham

Nobody can escape from experiencing the results of our karmalu - Karma phalalu leave behind samskaralu(mudra, scar) in us.These results are not in our control, they can make us happy or sad

Body is temporary, once body is dead -> but, samskaralu left in our self are not lost, the self takes birth in another body which is suitable for the samskaralu within itself - Janana<->Marana chakram ->Sudigundam

Only beings who are ignorant of his true blissful self are running after karmalu anticipating happiness from them. These beings are not aware of their true self and are in search of the eternal bliss externally and think their actions yield happiness

These karmalu/actions yield temporary happiness only and this cycle of karmalu in anticipation of happiness are obstacles in the way of moksham

Good Karmalu -> బంగారు సంకెళ్ళు�

Bad Karmalu -> ఇనప సంకెళ్ళు�

These karmalu done for gaining happiness keep giving us more samskaralu (desires) and births (janmalu) and are in the way of attaining moksham

Can we then be without doing any karma (without any action) -> Not possible

Chapter 3 - Sloka 3īśvarārpitaṃ necchayā kṛtam

citta-śodhakaṃ mukti-sādhakam2 solutions to continue to do karmalu but not fall in the trap of janana-marana chakram

Act without any greed for results - Do with right intentions and not worry about results. Cleans up your mind and shows path to moksham. Even if you start with a result in mind, don’t keep thinking about the results. నిష్కా�మ కర� means acting without greed for the results..

For e.g., do your job to make money to live but, not in greed for that money or not constantly thinking about how to increase the salary, how to take short cuts to make more money.

How can one act without any result in mind -> Work with good intentions.. but, don’t have your mind set on what that good result should be in mind. Focus on your work only and not be constantly distracted by results.

If you base your happiness on the results of your actions, you will be disappointed. Your happiness should not be based on the results of the actions

Think of God at beginning and throughout with gratitude to guide you along the way -> This makes the God the owner and you just his employee. Karma phalalu-> samskaralu become His and not yours

Present your work as naivedyam to God with good intentions and take the results as prasadam

Just like we don’t complain about the prasadam we get, we should not complain about the karma phalalu we get

Just like the employee doesn’t really care about the profit/loss of company, only owner worries about the profit/loss. You realize you are just an employee and don’t worry about the results of the karma

When you are in such peaceful state and not caught in the anxiety of the results of your actions -> you will be ready to attain gnanam

THIS IS END OF KARMA YOGAM

Chapter 4 - Sloka 4 - Bhakti YogamHow does one perform every action in the name of God and be able to

accept the results as prasadam. Having this unflinching belief in God is Bhakti so you do your actions as Naivedyam to God and take the results as His Prasadam

How does one develop this Bhaktikāya-vāṅ-manaḥ kāryam-uttamampūjanaṃ japa-ścintanaṃ kramāt

Body, Speech and Mind need to be involved while thinking of GodPuja ->Japam->Dhyanam are 3 ways to revere/remember GodJapam better than Puja. Dhyanam better than JapamWith Puja, you will be able to see/picture the form of God in front of youWith Japam, this form of God comes into your mindWith Dhyanam, you can suppress other thoughts and focus only on God

all the time

Chapter 5 - Sloka 5 - How to do Pujajagata īśadhī yukta sevanaṃ

aśṭa-mūrti bhṛd deva-pūjanamHow to do the puja of God that is first step in Bhakti Yogam -> 1st step in the path of self-realisation

Puja doesn’t mean sit in front of idol to perform a ritual.

Treat this entire Jagath (universe) as God and see God in every being

Just like there is no pot without the mud, no ornament without the God, there is no Universe without God filled in

How to do puja of every being? -> Treat every person you interact with as though he/she is God -> this will make you be honest and do good and the good will return to you for sure from someone

Puja is worshipping of the 8 roopalu of God- Sun, Moon, Jeevi, Panchabhutalu (bhoomi, neeru, agni, vayuvu, aakasam)

Guru is considered to be embodied form of the 8 and so Guru puja gives you all the benefits of Jagath puja

Guru -> by the radiance of his knowledge shines bright like sun and by the love of his heart explains the upanishads/vedantas to his disciples with love and this love makes him warm like moon, he is a human embodiment which makes him Jeevi and has the panchabhutalu within him (within his body)

Once you believe that everyone and every being is a form of God and treat them like God, then everything you do becomes puja

You do good to someone, the good will come back through somebody else. Everything that goes around comes around. Everyone is form of God and so any form of God can return the favor to you.

Once you treat your colleagues, customers or anyone you interact with as God, you will do good and it will come back to you in some shape or form

Chapter 5 - Sloka 6 - How to do Japamuttama-stavād-ucca-mandataḥ

cittajaṃ japa dhyānam uttamamSlokas praising different forms of God (Sahasranamam, Ashtotram, etc) are good

Mantras recited loudly are better than slokas, mantras recited softly better than mantras recited loudly, mantras recited within oneself is better than all of the above and is the toughest form of japam->chintana

Slokas are good but, difficult to keep focus on God at all times

Mantra japam since it is just one small verse helps in keeping focus on God at all times

Mantra japam done continuously will help us move up to doing it softly and then to doing in the mind itself(Dhyanam)

Japam helps in cleaning up our wordly vaasanlu/sankalpam (Desires) and helps attain paramatma vaasanlu

Notice the true-self (mahatma) in between the words of the mantra.

Each word is a sankalpam, there is atma in between sankalpam and sankalpam

As we transcend towards chintana (dhyanam), we constantly feel this oneness with atma and this is the state of eternal bliss-> Moksham

Chapter 6 - Sloka 7 - How to do Dhyanamajya-dhāraya srotasā samam

sarala cintanaṃ viralataḥ paramSarala Chintanam: Uninterrupted (Like the river flow or flow of ghee) and no breaks in concentration.

Virala Chintanam: With interruptions, breaks in flow of thought/concentration. Thinking of God interrupted with worldly thoughts

Sarala Chintanam better than Virala Chintanam

Dhyanam is most difficult step in Gyana Sadhanam. Has 2 steps before attempting dhyanam

Sravanam->Mananam->Dhyanam

Sravanam: From Sadguru - veda sravanam - Upanishads knowledge (Aatma Gyanam) from Sadguru (listen). Gyanam before Dhyanam.

Mananam -> Internalize it and understand it/live it fully. Will understand that although I am jeevi, I am paramatma. I will understand but, not experience it because we have not left our bodily attachments

Dhyanam -> Think about Paramatma. Experience the oneness with paramatma (Aham Brahmasmi)

Who is this paramatma - Sagunamu and Nirgunamu are same. As long as we feel we are the body, we will visualize God also as a person. As we continue to do puja, japam and dhyanam, slowly we will move from saguna dhyanam to nirguna dhyanam

Puja, Japam, Chintanam are steps towards self-realization. We cannot directly jump to chintanam without climbing the other steps

We need to quieten our worldly desires/praapanchika vaasanlu and attain paramatma vaasanlu before we can do any dhyanam. For this quieten, we should have done puja (view everyone as God, do all karmalu as naivedyam to God and take results as prasadam), japam to internalize picture of God, quieten the worldly desires and only at this point we can attempt chintanam

Even if you start with Virala chintanam, do it for long and you will slowly move towards sarala chintanam

Chapter 7 - Sloka 8 - How to see God in Dhyanam bheda-bhāvanāt so’hamityasau

bhavana’bhidā pāvanī matāDo we do chintana as if I am separate from God or as if God is within me

Dhyanam viewing God is within me (Advaita) is much better than Dhyanam viewing God separate from self

Idol worship is picturizing all that we idolize in God in a physical form

We need to move from this state of viewing God separate from ourselves to Advaita bhavana

Advaita buddhi is much better than Dvaita buddhi

Why this advaitha bhavam is not easy to experience?: We think ourselves of this body, I (ego) reigns high

How to get over this distraction?

Everytime you think of “I”, remember you are the paramatma - Aham Brahmasmi

నేను అనగానే, ద్రి!ష్టి# ని ఆతా� మీదకు పోనివ్వండి

Just like ocean and waves, we are waves but not separate from ocean. We are one with ocean. Same water in both waves and ocean.

If we do chintana with this advaita bhavana it is the best -> will lead to moksham

Chapter 7 - Sloka 9 bhāva śūnyasad bhāva susthitiḥbhāvanā-balād bhaktir-uttamā

Sarala Chintanam done in abheda bhavanam (God is in me, Paramatma is me, Advaita) will put us in the state of eternal bliss - bhaava rahita stiti, aalochana rahita stiti, sankalpa rahita stiti = moksha stiti

Do all the forms of bhakti - puja, japam, chintanam in abheda bhavanam = This is highest form of bhakti

We will realize our original self, our true self in this state = paramatma state Such a person will be in eternal bliss, with no thoughts in his mind = aalochana rahita stitiHow to get to aalochana rahita stiti? - By continuously thinking about the aatma, after a while

we will stop thinking about aatma and will start being in this aatma stitiRealising one’s true self and letting go of all bhavalu, sankalpalu is Gyanam = Ultimate form

of bhaktiBhakti = Gyanam

Chapter 7 - Sloka 10 hṛtsthale manaḥ svasthatā kriyābhakti yoga bodhaśca niścitam

Karma yogam, Bhakti yogam, Raja yogam and Gnana yogam are all to keep the manasu in our hridayam/aatma so our original self raises

Spiritual sadhanalu are mainly to clean up our manasu and go back to our hridayam (prateikaatma) so our original true-self(nija swaroopam) raises

Just like the rivers born from ocean, flow back to the ocean in the end, our manasu born from aatma, roaming around in the worldly affairs should eventually go back to become one with aatma = Eternal Bliss

The goal of all spiritual practices(yogalu) is to shift our manasu away from the wordly affairs and shift back to the hridayam (aatma)

Karma yogam, Bhakti yogam, Raja yogam and Gnana yogam are all different modes of practicing spiritual sadhanalu and each one can get us to a certain level.

We can practice each one at different phases/stages of our life to get our manasu to move towards aatma

This is end of Bhakti Yogam

Chapter 8 - Sloka 11 - Raja Yogamvayu-rodhanāl līyate manaḥ

jāla-pakṣivat rodha-sādhanamHow to keep the mind and manasu from wandering while doing any of the Bhakti yogam

sadhanalu or Karma yoga sadhanaluObserving the breath (breathing in and breathing out) will automatically take away our mind

from wandering and we will be able to calm our thoughtsPraanekshana - Observe the breath (breathing in and out)Soham rhythm breathing in and out - While breathing in and out, feel the paramatma

within usPranayam

Once we focus on our breath only, our manasu will become like a bird caught in the net. Once the net is broken or removed, the bird flies away. Once we stop doing pranayam, manasu starts wandering again

When we are agitated, use the pranayamam technique to be calm. IF we do this daily for more and more time, our mind and manasu will be more calmer ( మనసు హ్రి+దయంలో నిలబడుతుంద్రి)

Chapter 8 - Sloka 12 - Raja Yogamcitta-vāyavaś cit-kriyāyutāḥ

śā khayor-dvayi śakti-mūlakāMind and Breath(prana vayuvu) are like two branches of the life tree (jeeva shakti is like a

tree)To gain knowledge, we need mind/manasuTo act (to do karma), we need energy and life that comes from our breath

If we control prana vayuvu, manasu is also controlled and vice-versaTo control manasu, praanekshana (concentrating on the breath) is keyManasu is like a monkey. Since it is difficult to control manasu by itself, control the prana

vayuvu to control the manasuWhen we are peaceful, listening to things we like - music or something, our breathing is

also calm. In this state, if breath is stopped, it means we attained siddhiIf our mind is agitated, our breath is also labored

How to become/realise paramatma?Control Manasu. Don’t let it be agitated by worldly affairs - PraanekshanaContinuous Aatma chintana with soham bhavam (Advaita, Aham Brahmasmi)

Chapter 9 - Sloka 13 - Raja Yogamlaya vinaśane ubhaya-rodhane

laya-gataṃ punar bhavati no mṛtamControl the manasu by controlling breath

Temporary: Mano Layam: By watching/controlling the breathPermanent: Mano Nashanam

Manasu that is caught up in the worldly affairs agitates our mind and brings about temporary happiness and sadness, worries

Layamayina manasu - malli lesthundi.Manasu nashinchatam - Killing/suppressing the ego

Chapter 9 - Sloka 14 - Raja Yogamprāṇa-bandhanāt līna-mānasam

eka-cintanāt nāśametyadaḥ1. Pranayamam or Praneskshana2. Mano Layam 3. Peace of mind -> Concentration4. Grasp and understand Guru bodhana of shastras 5. Aatma gyanam6. Eka vasthuvu (Paramatma) Chintanam 7. Mano Nashanam

Eka vasthuvu means aatma (ekamayina aatma) chintanam Aatma is the only one that is constant and unchanged

How to do eka vasthuvu chintanam?It is easy to visualize and meditate over something external to us and with a formWhat you cannot do/understand on your own can be obtained by shastra bodha Who can provide this shastra bodha - GuruGuru is like a deepam that can light other deepams.

Chapter 10 - Sloka 15 - Raja Yogamnaṣta-manasot-kṛṣṭa yoginaḥ

kṛtyam asti kiṃ svasthitiṃ yataḥMaha yogi who destroyed his manasu(attained mano nashanam) who is in his original self,

has nothing to do i.e., no karmas/responsibilities to fulfillDeath of the mind is the birth of the sageMaha yogi is in eternal bliss and has no desires for any material things and hence doesn’t

engage in any actions in anticipation for a result or as a responsibility. So, it is just his bodily self doing actions and not accumulating any karma/vaasanluHe does actions just for loka kalyanam and to impart the knowledge or happiness to

others

Chapter 10 - Sloka 16 - Raja Yogamdṛśya-vāritaṃ citta-mātmanaḥ

citva-darśanaṃ tattva darśanamManasu that is not distracted by worldly affairs, will become peaceful and realise it’s true self

This true self is the paramatma that is within each of usThe only question: Why was I born? Answer: To attain mokshamThis birth as human is because of our poorva janmala phalitham. We have taken this birth as human only to move towards attaining moksham As long as we are distracted by the worldly affairs and caught in the never ending cycle of

desires -> karmas->sankalpalu/vaasanlu. we will continue to be caught up in this janana-marana-janma-janma cycles

Once we control our mind to not get distracted by the worldly affairs, we slowly attain peace of mind when we quieten all the noises in the mind to realise our true self

Our true self manifests itself when we are in deep sleep -> this is because we have removed all other worldly distractions

When in deep sleep, we cannot usually recollect what happened but, we know it was blissful and peaceful

Chapter 11 - Sloka 17 - Gyana Yogammānasaṃ tu kiṃ mārgaṇe kṛtenaiva mānasaṃ mārge ārjavāt

Controlling the manasu that is roaming in worldly affairs and retaining it in aatma and being able to remain in that state is Mano nashanam leading to Moksham

Just like the river that origins from ocean, flows around and comes back to the ocean, manasu that origins from aatma, needs to come back into aatma to gain moksham

Keep questioning “What is manasu?” Keep introspecting over this question to truly understand that there is no manasu. Manasu is Midhya (doesn’t exist but, seems like it does)

Once you know and feel that there is no manasu leads to mano nashanamWhen you realise there is no manasu, it doesn’t cause joy or sadness and you will be in a state

of eternal blissThis realisation should be experiential .. it is not something you can learn by hearing or readingAnything is said to be existing (sat) only if it is always present in all timeframes (past, present

and future)Aatma is in past, present and futureManasu is not experienced in all states - so it is not Sat. But seems to be there sometimes.. so

MidhyaSuch questioning itself will help us control our manasu and get us to realise our aatma and stay

in that state - as we start questioning this again again, we will eventually remain in the state of aatma

Chapter 11 - Sloka 18 - Gyana Yogamvṛttayastvahaṃ vṛtti-maśritaḥ

vṛttayo mano viddhayahaṃ manaḥDoes blindly questioning repeatedly “what is manasu” enough for mano nashanam?Manasu = Thoughts. When in deep sleep we feel no manasu because there are no thoughtsWhat is that causes these unending flow of thoughts - It is “I”, our egoOnly those who reached a certain level of gyanam can recognise this ego “I”Even when our manasu is free of all thoughts, it is still hard to get rid of the thought “I”Through yoga bhavam (puja, japam, chintanam) + Pranayam+ Pranekshana- Worldly thoughts

go away -> Mano nashanamMano nashanam (Getting rid of thoughts) doesn’t mean Ego “I” is suppressedManasu = “I” Ahambhavana (Ego)Only if this Ahambhavana/Ego is suppressed do we attain true mano nashanamFirst step is to get rid of all the thoughts and center all awareness towards this one thought of -

Aham/I by repeated questioning of “what is manasu”, “who am I”Yogam (pranayam) lead to mano layamDhyanam, Eka chintanam, Vicharana (questioning) lead to mano nashanam by slowly

suppressing the aham bhavana (The Ego, I)

Chapter 12 - Sloka 19 - Gyana Yogamahamayaṃ kuto bhavati cinvataḥ

ayi patatyahaṃ nijavicāraṇamMano Nashanam means suppressing worldly thoughts alone.As long as the Aham bhavana (False I, Ego) is still present, the thoughts and distractions will

come up againFor eternal bliss - this false I/Ego needs to be suppressedThis Aham Bhavana can be suppressed only by questioning (vicharanam) “Who am I?” and

introspect (vicharanam) where the feeling of I is coming from. If you keep doing this, you will realise this False I is coming from the Aatma only.

Once this False I is suppressed, what is left is the Aatma/Paramatma Puja, Japam, Chintanam, Yogam can suppress/control the Iham bhavana (worldly thoughts and

feelings)Only when Aham Bhavana is destroyed, the iham bhavana can be destroyed permanentlyAs long as this Aham Bhavana (False I, Ego) is controlling us, we will not be happyThis False I can be destroyed only through vicharanam (questioning) “Who am I” Where is this I

origining from?Manasu is the reason for all worries, agitation and sadness. Only when this Manasu is destroyed,

can we be in state of eternal bliss

Chapter 12 - Sloka 20 - Gyana Yogamahami nāśa-bhā-jyahama-hantaya

sphurati hṛt-svayaṃ parama-pūrṇa-satOnce we are successful in destroying/suppressing this aham bhavanam (False I, Ego), we will be our true self

and will be in a state of eternal bliss (paramatma swaroopam, our true self)This False I/Ego is in the way of us realising our true self. Only way to suppress False I is by questioning/finding out where it arises from, once we consciously question, we

will realise this False I arises from our aatma and can quieten itWe are in our true state of bliss while in deep sleep. We should put in the effort while awake to be in this eternal

bliss both while awake and while sleep/dreaming. Aatma Darshanam means realising/experiencing our true self (experiencing paramatma in yourself)Destroying Aham Bhavana = Destroying IgnoranceOnly when sadhakudu is under the guidance of Guru, in the right state of mind(ready, qualified), with full belief

in Guru and Shastralu, will reach this awareness level instantlyHow to get to right state of mind (how to be qualified) - Karma yoga, Puja, Japam, Chintanam, Mano layam, Mano

nashanamOur manasu is like sun that is shining brightly always. The various thoughts, aham bhavana, ignorance are like

clouds not letting its light reach us. Once we question and gain the knowledge and wipe out the ignorance, the true self/aatma shines brightly

Death is not the end of Aham bhavana. Death is only to the body

Chapter 13 - Sloka 21 - Gyana Yogamidamaham padā’bhikhya-manvaham

aham-ilīnake’pyalaya sattyāManasu = All our thoughts born from the thought/feeling of IAs long as we have the ahambhavana (I), thoughts keep comingOnly if we destroy this Ego/False I, can we destroy the manasu which is the root cause for all miseryAhambhavana can be destroyed only through continuous Self-EnquiryAatma is like sun which is always shining, because our ego and manasu cloud it, its full shine is not experienced

by allOnly when we clear this ignorance (False I), does our aatma shine fullyOnly when we are in deep sleep, we don’t have this feeling of “I” (Aham, Ego, Manasu). In deep sleep, when there is no Ahambhavana the one that still exists is the True Self (Aatma), which is the

blissful stateWhat is the difference between the two I’s? - Ahambhavana (False I, Ahamvritthi), Aham (True I, తాను )Ahambhavana is the root for all thoughts, desires, worries, agitations, temporary happiness. Our gyanam can

destroy this ahambhavanaAham (True I): Thoughtless, Eternal Blissful state, Always exists in same way. Cannot be destroyed. Has no birth

or deathAatma is like the electricity that makes the fan run. Cannot be seen or felt but, always exists. It provides the

energy for the body, aham bhavana to thrive

Chapter 13 - Sloka 22 - Gyana Yogamvigrah-endriya prāṇa-dhītamaḥnāhameka-sat tajjaḍam hyasat

Those in the true self will realise that: This body, senses, feelings, pranaalu, buddhi, breath, sleep is not the true self. These are not permanent. I am paramatma, the eternally blissful self

One needs to experience this true self and not just know about it or read about itWe very casually think this body is our true self. For example, when body is tired we say “I am tired”, “I am

doctor” - This is nothing but ignorance. Confusing our False I/Body as our true selfWe are always able to see, feel, experience those that are separate from us. Trying to feel and experience the

true self that is within us is hardWe are in the state of our true self only when in deep sleep. When all else - Manasu, Ahambhavana are all

suppressed in this state, there is still one something (The True I) that will let us experience this state of eternal bliss when we are in deep sleep

When we are asleep and see ourself in a dream, when we wake up, we clearly can differentiate and know that the person in the dream is not us. Similarly, when all our ignorance is gone, even while awake we should know that this body, the manasu, feelings are not our true self

Just like the sculptor can sculpt a beautiful Krishna idol from a piece of wood by removing the unnecessary parts, we need to suppress the unnecessary parts like attachments to body, manasu, worldly affairs so our true self emerges

Who is the one that experiences this “True Self” ? - Next slokam

Chapter 14 - Sloka 23 - Gyana Yogamsattva-bhāsika citkva vetarāsattyā hi cit cittayā hyaham

Manasu is the root cause of all our agony, worries and unhappiness. Manasu is nothing but our thoughts

The notion of “I” is the one causing all these thoughtsThe notion of I is suppressed only by constant inquiry. Once this false I is suppressed, we are in

state of eternal bliss once we experience the paramatma within usWho is the one that experiences/sees this state of eternal bliss (aatma stiti)?There is no separate I to experience the true self (the true I). Once you are in the state of this

true self, you are in that state and don’t need any other gyanam to know it or experience it ఆత�ను తెలియచేసే వేరే జ్ఞా� 1నం లేదు . Once we let go of the manasu, the notion of ego (false I), what

remains is the true self which is self-evident and self-shiningTrue I is like the Sun that shines on its own. Not like moon that shines due to the light from SunWho is jeevudu? Who is devudu?

Chapter 14 - Sloka 24 - Gyana Yogamīśa-jīvayor veṣa-dhī-bhidā

sat-svabhāvato vastu kevalamWho is jeevudu? Who is devudu?Difference between jeevudu and devudu is just in the vesham. Once we have the worldly cover

(upaadhi) on us, we suppress the devudu within us. But, it is the same paramatma in both jeevudu and eashwarudu

Dvaitha philosophy views jeevudu and devudu as two separate entities. Advaitha views them as one and the same.

Chapter 15 - Sloka 25 - Gyana Yogamveṣa-hānataḥ svātma-darśanamīśa-darśanaṃ svātma-rūpataḥ

Manasu is all our thoughts causing various agitations, worries and unhappiness. How to destroy manasu - Realise that there is no manasu. How do u realise manasu is not there - Keep

questioning “What is this manasu”The notion of “I” (aham bhavana) causes these thoughts - Once this aham bhavana is suppressed, such

thoughts don’t come up - like our state of mind in deep sleepHow to suppress aham bhavana - Continuous Self Inquiry (who am I, what is the origin of this aham bhavana?)Once we suppress this False I, the true self (paramatma) will shine inside us (self-shining). Once we are in this

state, we don’t need anything else to experience/learn about this true self. It becomes self-shining/self-learning. Like we don’t need another light to see Sun, we don’t another deepam to see the deepam

Jeevudu is same as devudu in different veshamWhat does paramatma saakshatkaram ( పరమాత� సాక్షాతా�రం ) mean then?

When jeevudu removes his worldly identity (suppress/destroy the Ego, notion of False I), you will be in the state of true self which is the paramatma state

In this state, you are in the state of eternal bliss and experience paramatma within you.Being in the state of true self is what పరమాత� సాక్షాతా�రం means.

Chapter 15 - Sloka 26 - Gyana Yogamātma-saṃsthitiḥ svātma-darśanam

ātma-nirdvayād ātma-niṣṭhatāAlways being in the state of Aatma (True Self) is same as swaroopa sakshatkaram ( స్వరూప సాక్షాతా�రం )This is a permanent state.. thinking I am aatma is also not being true self. We have to be in this stateThe picture of vishwaroopam (arjunudu on knees in front of Krishna) is more a Dvaitha philosophy. In reality, it

should just show Arjunudu part of the vishwaroopam. Since it is difficult to visualise the pictures show them as separate entities

Vishwaroopam itself cannot lead to moksham. You being in the state of true self (aatma gyanam) is mokshamExample of a person on journey by walk, carrying food. As he walks and walks, he gets tired and the food

pack feels heavy. Once he takes a break for lunch and eats up the lunch and drinks water and takes rest for a while

Once the food is inside him, it gives him energy to continue to walk.The same food packet which was once heavy and a burden for him, once in him, it became his energy

Viewing him and food as separate is Dvaitam. It is source of various emotions, gives happiness, sadness, anxiety

Viewing food within him - Advaita philosophy - source of eternal bliss

Chapter 16 - Sloka 27 - Gyana Yogamjñāna-varjitā-jñana-hina cit

jñānam-asti kiṃ jñātum-antaramWhat knowledge is needed to realise our true self?Once we shed our aham bhavana and manasu (all the thoughts), and we remain in the state of aatma, we don’t

need any other knowledge to realise the paramatmaWe are in the state of swayamprakasham like the Sun. We don’t any other light to witness the Sun’s lightBut, to truly reach the state and experience the paramatma, we need to slowly transcend various steps from

karma yoga to gyanam yogam to slowly be in the right state of mindNon-living things cannot know or feel anything. Buddhi alone that is in living things does not have the know-how. It is the light within (aatma chaitanyam) that

guides the buddhi for us to realiseIts like a torch light that shines light on other things. Once the torch light wants to see the batteries that power it

and take them out, the torch light separates from the batteries and doesn’t work anymoreSimilarly buddhi cannot really realize or feel the aatma chaitanyam separate from itself. Once you are in the

state of paramatma, you have nothing else to learn/experience

Chapter 16 - Sloka 28 - Gyana Yogamkiṃ svarūpamit-yātma darśaneavyayābhavā” pūrṇa-cit sukham

Once we go into self-enquiry into our true self, we realise that we are the paramatma swaroopam. In this state, we experience eternal bliss that has no death

True eternal happiness can not be obtained from external things, true permanent happiness comes from within us only

We are born happy, we are happy beings that is our natural self. We cover up our natural self by different worldly affairs and suppress this happiness

Gyanam is nothing but removal of the ignorance. Once the cover of ignorance on our aatma is cleared, our true self emerges and we remain in the state of paramatma (eternal bliss)

When we think we are the body, we are the manasu, we complicate our lives and look for happiness outside of us. Only when we realise that we have the paramatma within us, only then we get eternal happiness

Its like patika bellam searching for sweetness outside itself. Although we are ananda swaroopam, searching for happiness external to us is similar.

Chapter 17 - Sloka 29 - జ్ఞా� న Yogambandha muktyatītaṃ paraṃ sukham

vindatīhajī vastu daivikaḥIs Aatma same as the gyanam that is needed to realise the aatma within us?No, it is one and the same. Once we are in the state of paramatma, we don’t need any other

gyanam/buddhi to realise the paramatma within us.In this state, we experience eternal bliss. This means true eternal happiness is in our state of

mind not from anything external to usFor example, if we enjoy sweets, can we enjoy it the same way when we eat the 1st sweet to

100th sweet? No, it means the happiness is about our state of mind, it is within us, not external to us.

One who is in this state of paramatma and who realises his True self (as opposed to False I) will be free of attachments (bandhalu) and will experience eternal bliss - This is what Mukthi or Moksham is about

We don’t need to die to experience mukti or swargam, we can be in that state while living also

Chapter 17 - Sloka 30 - జ్ఞా� న Yogamaham-apetakaṃ nija-vibhānakammahadidaṃ tapo ramaṇa vāgiyam

In the state of having let go for Aham bhavanam, we shine in our true self. The real penance to reach mukti is to let go of manasu, thoughts, worldly attachments, go into

self-enquiry and realise the atma within us. This is the ultimate penance to reach the state of paramatma within us

This is Ramana vakku based on his own experienceSelf-Enquiry is the only way to let go of our False I and emerge as the true self or paramatma