UPADESHA SAARA

Of Sri Ramana Maharishi

Talks of Swami Paramarthananda
Transcribed by:
Swami Paramarthananda Bangalore Study Group

This work is done by Swamiji’s disciple with the blessings of Swamiji.

Swamiji has not verified the document.

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 ॥ उपदे शसार॥
Upadesha Saara
(The Teachings of Lord Shiva)

Ramana Maharshi

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INTRODUCTION
In one of the Puranas, Lord Shiva imparts Vedantic wisdom to a group
of rishis. One of Ramana Maharshi’s devotees (Muruganar) was translating
this Shiva Upadesha into Tamil. He requested Ramana Maharshi to compose
this Upadesha in Tamil. Ramana Maharshi does so in 30 verses containing
the condensed version of the Vedantic teachings of Lord Shiva. This is called
Upadesha Saara. He first wrote it in Tamil and then later in Malayalam &
Sanskrit.

Upadesha Saara has 30 verses containing the essence of the Vedantic

teaching but it is written in a cryptic manner. He talks about all the spiritual
Sadhanas in 4 levels in the form of

Karma yoga,

Upasana yoga,

Ashtanga yoga and

Jnana yoga.

A spiritual seeker has to follow all the 4 yogas compulsorily & systematically
and attain spiritual enlightenment.

Karma yoga, upasana yoga & ashtanga yoga are preparatory

disciplines which will give ​jnana yogyatha​, preparing the mind for spiritual
knowledge. Jnana yoga will enlighten a person through this knowledge. Shri
Ramana has beautifully brought out these 4 yogas with more emphasis on
jnana yoga.

This is the background of the text.

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Verse 1 - Criticism of Karma - Karma
Jadam
कतरा
ु या ा यते फलम ् ।
कम कं परं कम त जडम ् ॥ १॥

Karthurajnayaa prapyathe phalam

Karma Kim Param Karma Tad jadam

Word meaning
Karthuh – ​by God
Ajnayaa – ​will
Praapyathe – ​are attaine​d
Phalam – ​fruits
Karma kim param – (​then)
how or why is work superior?
Karma tad jadam – ​that Karma is insentient only.

Sloka meaning

The fruits of all actions are attained and controlled by the Lord or the
creator. Then how is work superior? Work is an insentient thing only.

Any Scriptural work must be looked up in the background of the

Vedas. The Vedas are the original sources of all our spiritual knowledge so
are called the ​Sruthis​ (primary literature). And all the literature following
that is called the ​Smrithis​ (secondary literature).

The Vedas are divided into 2 parts.

The 1​st​ part is called Veda-Purva and

The 2​nd​ part is called Veda-Antha.

The Veda-Purva part is called Karma Kanda which is the ritualistic part of the
Veda. This section is important for purifying the mind. It has rituals which are

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 Physical (puja),

Verbal (japa / parayana) &

Mental-meditation (kayika, vachika & manasa karmani)

One should remember that the karma kanda portion of the Vedas helps in
purifying the mind but does not give liberation. Thus one should use the
Karma, purify the mind and then go beyond, moving on from the karma
kanda to jnana kanda, from ritualistic part to the philosophical part.

But there are some who do not attempt the karma part thinking it is
of no use whereas there are some who never leave the ritualistic part. The
ideal approach is that we should enter karma kanda, purify and grow out of
it and enter jnana kanda. Thus we must avoid the two extremes of totally
avoiding karma kanda and sticking only to karma kanda. Karma kanda is like
a womb which we must stay till the appropriate time and then grow beyond.

There is one school of philosophy called ​purva mimansa

philosophers​ who have some misconceptions about the Vedas.

1. They don’t believe in God but accept the Vedas.

2. They believe that the world & the Vedas are eternal and not
created by God. They don’t believe that there is any karma phala
datha. They say karmas give karma phala by themselves.
3. According to them Vedic rituals gives all the benefits during life,
after life & as well as moksha.

They do not put much value on the jnana kanda portion of the Veda. They
say it is like barren land areas on earth which are useless. Vedanta part is of
no use to them.

In the Puranas, Lord Shiva talks about the limitations of concentrating

on rituals only, since these rishis were focussed on the rituals.

Ramana in this verse criticises these philosophers. He talks about the

limitations of karmas in the 1​st​ 2 verses. He later, talks about the advantage
of Karma. Advantage of karma is it purifies the mind. Limitations of karma

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are it cannot give moksha. Therefore, Ramana says use karma, purify the
mind, go to Vedanta and be free.

In the 1​st​ line of the 1​st​ verse Ramana Shri refutes the purva
mimamsaka philosophy that karma will give the result by itself. He says
there is a higher principle which determines the karma phala for different
types of karma. The higher principle decides whether a karma is papa or
punya and how much of it. An example here is that the books of law by
themselves cannot judge an event. It needs a sentient principle in the form
of a Judge to pass a judgement.

The word ​Kartu​ or kartha means God. ​Ajnya​ means God’s will. Only by
Ishwara sankalpa is the karma phala determined. Sometimes the result is
determined not only by action alone but by motive also. Action does not
know the motive. We require an intelligence principle for it. (For example.
When a person is pushed out of the way on a road, is the motive to hurt or
to save him?) Punyam or papam is not decided by the action but the motive.
Action (karma) is inert and so cannot determine the motive behind the
action. This requires higher force to decide Punyam & papam & that is
Bhagwan.

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Verse 2 – Criticism of Karma - Karma
Pathana Karanam

कृ तमहोदधौ पतनकारणम ् ।
फलमशा वतं ग त नरोधकम ् ॥ २॥

Krithi mahodadhau pathana kaaranam

Phalam asaashvatham gathi nirodhakam

Word meaning
Krithi Mahodadhau – ​the big ocean of action or work
Pathana Kaaranam – ​is the cause of fall down or spiritual declination.
Phalam asaasvatham​ – fruits of actions are temporary and not permanent
Gathi nirodhakam – ​and they obstruct the progress of a spiritual seeker.

Sloka meaning

The big ocean of action is the cause of fall down. The fruits of actions are
not permanent and they obstruct the progress of a spiritual seeker.

In the 1​st​ verse Ramana Shri removes the misconception regarding

karma phala and in the 2​nd​ verse he removes the misconception about
Karma. The misconception of Purva mimamsa philosophers being that the
karmas can achieve all the goals or purusharthas i.e dharma, artha, kama &
moksha. He says it is wrong to think like that as karmas can never give
liberation. Instead ​karmas can make samsara more complex​. Every action of a
human being is prompted by a desire and there is no end to desire. It keeps
multiplying trapping one in it.

Initially desire is only for oneself but gradually includes the family’s
desires also because of attachment. One gets deeply entrenched in samsara.
Karma becomes a vast ocean of samsara. Each desire is responsible for
thousands of Karmas and Karma is responsible for stress and anxiety. It is

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the cause of one’s fall. It can never produce moksha. Moksha is defined as
permanent happiness, peace & security. Karma can never give moksha
because the result of karma is not permanent.

Therefore, karma does not give moksha, it keeps one in samsara and
also it is an obstacle to attaining moksha. It becomes a barrier to one’s
spiritual progress.

Karma becomes an obstacle to moksha because of lack of time. Moksha

requires self-enquiry under the guidance of a competent teacher in order to
attain gnana. One who is a workaholic has no time for self-enquiry &
self-knowledge. This karma obstructs him from moksha.

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Verse 3 – Karma is good when motive is
changed - Karma v/s Karmayoga

ई वरा पतं ने छया कृतम ् ।

च शोधकं मिु तसाधकम ् ॥ ३॥

Ishwara arpitam na icchayaa kritam

Chitta shodhakam mukti sadhakam

Word meaning
Ishwara arpitam – ​Work which is offered to God and
Na Icchaya kritam – ​done without any expectation for the fruits.
Chitta shodhakam​ – helps in purification of mind
Mukti sadhakam – ​and thereby is a path to realization (or leads one to
realization or liberation).

Sloka meaning
Work which is performed as an offering to the Almighty and done without
any expectation for the fruits – helps in purification of mind & thereby
leads one to liberation or realization.

In the 1​st​ 2 verses, Ramana says that karma (worldly activities or

religious activities) will not give moksha & that it is a barrier in one’s spiritual
growth. But does it mean one should not do any karma? Does it mean one
must drop one’s business? Does it mean one must stop one’s employment?
Does it mean one must cease all his religious activities?

Karma does not give liberation but it is very useful. ​Moksha is attained
only through self-knowledge.​ However, this self-knowledge is gained only
through a prepared & purified mind. This preparation of the mind is called
manojaya​ or ​chittha- samskara​ for which karma is required.

Therefore Ramana says - do perform the karma, however, when you

perform the karma your ​motive should be changed.​ Usual motive is to fulfil
worldly desires. Ramana says - do karma for the refinement of the mind. ​Let

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the karma be converted into worship (of God) and accept whatever the result
of the action as the Lord’s will​. Don’t pray for a particular result when
performing the karma but asks the Lord to give strength to accept whatever
result occurs weather results happen favourable or not (fully knowing that
the result depends so much on prarabdha) ​( Law of Karma is a constant fight
between the present Punyam (prayers) and the past papam (prarabdha)​ .
Ishwara arpana bhava and Ishwara prasada buddhi is the essence of karma
yoga. Prayer for success is asking for material benefits, this is referred to as
Loka Jayaha​. When we pray for mental strength to accept any result we are
asking for spiritual benefit which is referred to as ​Mano Jayaha.​ ​Any action
for loka jaya is called “Karma”, while action performed for Mano jaya is called
“Karma Yoga​”. A Karma Yogi’s prayer is never to change the future or to
change the world. A karma yogi’s prayer to God is to give a mind which can
accept any kind of world, any kind of future. Then there is happiness in any
situation. ​I don’t want to be happy because of situations; I want to be happy in
spite of situations​. This makes the mind stronger and more refined. It
becomes more open to self-enquiry and develops a desire for
self-knowledge.

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Verse 4 – 4 fold Yoga as a means for
Mano Jaya and their order.

कायवा मनः कायमु मम ् ।

पज
ू नं जपि च तनं मात ् ॥ ४॥

Kaaya Vaang manah kaaryam uttamam

Poojanam japah chintanam kramaath

Word meaning
Kaaya vaang manah karyam – ​Action done through
the body, words and mind which are
Poojanam, japah, chintanam ​– pooja, japah
and meditation respectively
Kramaath uttamam – ​are superior respectively with the previous action.

Sloka meaning
Action can be done with the body, words and mind. The action done with
body is pooja, the action done with words is chanting and action done with
the mind is meditation. The action done with words is superior to action
done with the body. The action done with the mind is superior to action
done with the words.
In other words, action done with the mind is superior to action done with
body and words.

In this verse Ramana maharshi elaborates about karma yoga being

used to change one’s mind and not the world. Karma yoga makes one’s
mind ready for all types of situations. When changing oneself is the goal
then one becomes a spiritual person. One who wants to change the world is
a materialistic person.

Karma yoga is at 3 levels because our activities are at 3 levels.

They are

1. Kayika karmani (physical activities),

2. Vachika karmani (verbal activities) and

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 3. Manaha karmani (mental activities).

Ramana says, the Veda-Purva part of the Vedas gives several activities. Some
are for Loka jaya. Some are for mano jaya. These (mano jaya) are the
nishkama karmas​ meant for strengthening the mind. They are puja, japa and
chintanam.

Most people follow a materialistic type of religion, performing pujas &

rituals that will get them material benefits & solve their worldly problems.
The Scriptures clearly state that that these pujas & rituals will not guarantee
full success. They just generate a favourable punya which will fructify only if
there is no obstruction due to our past karmas. If the past papam obstructs
the present Punyam generated by the puja then the result is diluted. Does
this mean religion is invalid? No, it only means there is no full guarantee.

Thus, we have no way of escaping unpleasant experiences. Therefore

the intelligent approach is to rise above the unpleasant experiences by
strengthening the mind. The scriptures also say that religion should be used
to strengthen the mind. Use religion only to strengthen the mind to rise
above all types of experiences.

​ his strengthening of the mind is called mano jaya​. So use all devotion
T
for mano jaya. The moment one decides to do ​this,​ conversion of
materialistic version of religion to spiritual version of the religion will
happen. Lord Krishna in the Bhagavad Gita glorifies those people who follow
spiritual version of the religion. He criticizes the materialistic portion of the
religion. Spiritual version of religion is called Yoga.

Shri Ramana introduces four- fold yoga here. By these we can

strengthen our mind which will lead to liberation. He says the karma that we
do should be for that purpose (of developing a strong mind). We should do
this through puja (Kayika), japa (Vachika) and chintanam
(Manasa-meditation). This will lead to mano jaya and prepare one for
moksha through self-knowledge.

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Verse 5 – Puja as a means to Mano Jaya
जगत ईशधी यु तसेवनम ् ।
अ टमू तभ ृ दे वपज
ू नम ् ॥ ५॥

Jagada Ishadi yukta sevanam

Astha murthy brid deva poojanam

Word meaning
Jagada sevanam Isha yukta – ​Service of the world having the idea that God
is present everywhere (Vishwaroopa ishwara),
Astha murthy brid deva poojanam – ​is worship of God having eight-form or
eightfold form (asta murthy - another name for vishwaroopa).

Sloka meaning
Service of the world is service of God having eightfold form, having the
idea that everything is God alone.

Here Ramana talks about Kayika puja or the physical worship of the
Lord. This worship is of 2 types. One type is the worship of the Ishta devatha
done in the morning. He says there is another type of puja which is more
important. ​This type of puja is done throughout the day​. This is done by
converting all our actions into a form of puja or worship​. Thus every routine
activity must be converted to worship.

Ramana says that one’s attitude should be that the whole world is
Vishwa roopa Ishwara, so all one’s actions should be like an offering to the
Lord. Ramana Shri refers to Vishwa roopa Ishwara as Ashta murthy Ishwara
– the Lord with 8 aspects or components. The 8 facets of the Lord are the
pancha bhootas (space, fire, water, air and earth), the Sun (representing all
stars), the Moon (representing all planets and satellites), and the Jivarashi
(all living beings)

We should offer our actions to the Lord and not expect anything in
return. Whatever karma phalam we get we should accept it. Ishwara arpana
& prasada buddhi is the goal. The aim of our worship is to have the strength
of mind to accept whatever be the result of our actions.

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 Therefore convert all the worldly activities as a puja towards mano
jaya.

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Verse 6 – Japa as a means to Mano Jaya.

उ म तवाद ु चम दतः ।
च जं जप यानमु मम ् ॥ ६॥

Uttama stavaat uccha mandathah

Chittajam japa dhyaanam uttamam

Word meaning
Uttama stavaat – Of Paramatma Chanting,
Uccha mandathah – singing or chanting in loud and low volume is greater
or superior
Chittajam japa dhyaanam uttamam – Chanting in the mind or meditation is
superior to both.

Sloka meaning
Of chanting of the paramatma, singing or chanting in loud and low volume
is greater or superior. Superior to both of these is meditation or
contemplation in the mind.

Here Ramana Shri talks about the Japa or Vachika aspect of karma
yoga - worship. Japa means repetition of a mantra or Lord’s name. Japa
produces a vibration which is supposed to be beneficial. He says japa is of 3
types. They are

1. Uchcha Japa​ or loud chanting,

2. Manda Japa​ / Upamshu Japa or soft chanting &
3. Manasa Japa​ or mental chanting.

The most effective chanting is mental and least effective is loud

chanting. Mental chanting is as good as meditation. Ramana Shri calls it
Dhyana.

Japa can be used for materialistic purposes (loka jaya) or for

strengthening of the mind (mano jaya). Our aim should be for mano jaya.

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Success for mano jaya is 100% guaranteed while for loka jaya may not be so
due to the law of karma.

The mantra itself being powerful, the very chanting is beneficial,

although it is better if one knows the meaning too. In Japa one should
always focus on the mantra. Focus on the deity before the japa begins, as an
invocation, and not during the chanting. So Japa is shabda pradhana.

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Verse 7 –Chintanam or Saguna Upasana
as a means to Mano Jaya.

आ यधारया ोतसा समम ् ।

सरल च तनं वरलतः परम ् ॥ ७॥

Aajya dhaarayaa srotasaa samam

Sarala chintanam viralatah param

Word meaning
Aajya dharayaa – ​like the flow of ghee
Srotasaa samam – ​and like the flow of river water​,
Sarala chintanam – ​effortless meditation or ​continuous​ flow of ​one​ thought
Viralatah param – ​is better than broken thoughts​.

Sloka meaning
Meditation or continuous thoughts (or continuity of a single thought)
which is like the flow of ghee (or oil) and river water is better than broken
thoughts.

Ramana Shri deals with the 3​rd​ form of Puja which is mental or Manasa
Karma. In the previous verses, 5 & 6 he talks about Kayika puja (chanting
where all can hear) & Vachika japa (chanting where only oneself can hear),
which together are Karma Yoga. In verse 7, 8 & 9, he talks about upasana
yoga which is Manasa karma or mental activity (where there is not physical
chanting but only mental).

Mental focus on any ista devatha is called upasana. It is ista devata

saguna​ devata dhyanam.

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Verse 8 –Saguna Upasana to Abheda
Upasana​ for Jnana Yogyatha Prapthihi

भेदभावनात ् सोऽह म यसौ ।

भावनाऽ भदा पावनी मता ॥ ८॥

Bheda bhaavanaath soham ithyasau

Bhavana abhidha paavani mataa

Word meaning
Bheda bhavanaath – ​Better than the thought of a God being different from
oneself
Soham ithi asau – is ​the thought that “I am God​”,
Bhavana abhidhaa – ​which has no differences from God
Paavani mataa – ​is more sacred and preferred​.

Sloka meaning
Better than the thought or Bhavaana of a God different from oneself, the
thought that “I am He” which has no differences is superior, more sacred
and preferred.

In the first 6 verses, Ramana Shri talked about Loukika karma (worldly
activities) and shastriya karmani (religious activities) activities. Initially he
talked about the limitations of Karma and later about the benefits of these
karmas. He also talks about how we can convert our worldly activities into a
form of worship. Such a person’s aim is for mano-jaya and which makes his
mind stronger. This should be the aim of karma yoga.

Mano-jaya or mental strength ​expresses​ in different forms – ​4 fold​ “​S​” –

Benefits of mano-jaya​-

1. Satisfaction​ – mind is ​satisfied​ and comfortable with itself.

2. Serenity​ – non-reaction or ​calmness​ of the mind. The mind has
resistance to not be disturbed by unfavourable situations.

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 3. Spiritual growth​ – ​reduced raga-dvesha​ hence there is spiritual purity
or the mind is purified. Stronger mind is not emotionally attached to
external factors because the mind is comfortable with itself. Material
world is as if a crutch for the weak mind. This reduction in raga-dvesha
leads to chiththa-shuddhi & mala-nivrithi, purification of the mind.
Thus materialistic desires come down & spiritual desire increases.
4. Spiritual quest​ – spiritual desire leads one to self-enquiry through
upasana yoga and Sadhana- Chatushtaya –sampatti. Previously the
goal was Mano jaya and now it is to acquire the prerequisites for
Jnana yoga. Those prerequisites are Upasana yoga.

Upasana is defined as a flow of thoughts centred on God undistracted by

other thoughts.​ Ramana Maharshi compares upasana to a continuous flow
of ​viscous liquid​ like oil or ghee from one vessel to another. He also
compares it to a flow of a ​perennial river.​ Ramana says ​initially an effort is
required​ to get a continuous flow of thoughts but later on ​with practice it
will flow effortlessly​ like the river. He says this sarala chintanam is a superior
form of meditation compared to distracted meditation.

There are many ​benefits​ of this type of ​saguna Ishwara upasana​.

1. Mano-nigraha. Regulation or control of thoughts. ​Mind is controlled​ or

focussed.
2. When we invoke the Lord during meditation we also ​invoke the
virtues​ of the Lord and ​imbibe​ it. Like compassion, peace, patience,
love, fearlessness etc. By association with the Lord our mind is
influenced with the very same qualities.

But saguna upasana also has ​some disadvantages.​ In this form of

meditation there is always a ​division between God and oneself.​ ​Slowly​ the
division is reinforced and then it becomes an obstacle for advaita​ spiritual
growth. God is the object of meditation and I am the subject of meditation.
This can be an obstruction for Advaita jnana later on. Because the ​final
Jnanam is that there is no distance between God & me​ and that we are one.
Aham Brahmasmi.

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 In dvaitha jnana​, Lord is the master and I am the dasa. But there is ​no
freedom or moksha​ if one is a dasa. The only way for moksha is through
Advaita jnana.

So, then what is the ​solution?​ ​Saguna Upasana must be replaced by

Abheda Upasana or Abheda dhyanam.​ ​Instead of invoking the Lord on a deity
outside one invokes the Lord on oneself.​ Thus, Ramana says after sometime
one should ​move from saguna upasana to Abheda upasana.​ Here, instead of
invoking the lord on an object outside, one invokes the Lord within oneself
because God is everywhere. One must ​practise on the fact that God is not
away from oneself as He is all pervading. (Soham)

Ramana uses the word Bhakti to mean upasana. Abheda bhakti means
non-dual meditation. Ramana says that this form of meditation is more
sacred than the dualistic saguna upasana. This form of meditation is superior
because now you are ready for Jnana yoga and self-enquiry. This upasana
will facilitate Aham Brahmasmi enquiry, which Ramana Shri discusses
towards the later part of the Upadesha Saara.

Ramana Maharshi talks about ​karma yoga from Verse 1-6.​ From ​verse
7 -9​ he talks about ​upasana yoga.

Upasana is a mental activity. Strictly speaking a physical puja cannot

be called Upasana. When we ​meditate upon the Lord with attributes​ then it is
called saguna ​upasana​. When one is ​meditating upon the Nirguna Brahma
then it is called ​Nididhyasanam.​

Here ​2 types of upasana​ are mentioned –

1. Bheda-Upasana​ where the lord is perceived different from oneself.

This is Saguna upasana. This helps in chitta ekagrata and chitta
shuddhi
2. Abheda-upasana​ where I am one with the Lord. Aham Brahmasmi.

Everyone has to go through the first type of upasana, gain the necessary
qualification and then be qualified for the 2​nd​ type of upasana.

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(The 3​rd​ type of upasana called Vishwa roopa Upasana is not mentioned here. In
this we meditate upon the Lord as the very cosmos.)

In ​Abheda-upasana​ one should start invoking the lord on oneself; the argument
being that if one can invoke the lord on a stone, photograph, fire etc.,
why not ​invoke the Lord on oneself.​ This is called Soham Upasana. The
word soham is made up of 2 words – Saha and Aham.
Saha​ means ‘​He​’, the Lord and ​Aham​ means ‘​I​ am’: ​He I Am​.
Thus Soham means there is no distance between oneself and Ishwara. And this
visualisation is called Abheda-upasana. This form of upasana is more
superior according to Ramana.

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 Verse 9 – The highest Upasana – Sad
Bhava or Abheda ​Chitanam

भावशू यस भावसिु थ तः ।
भावनाबला भि त मा ॥ ९॥

Bhaava soonya sad bhaava susthithih

Bhaavana bhalaath bhakthih uttama

Word meaning
Bhaava soonya – ​Upasana without any divisions
Sad Bhaava susthithih – ​Remaining totally absorbed in Sad Bhaava (Abheda
Chintanam​)
Bhavana Bhalaath – ​is achieved through deliberate repetition for a length of
time
Bhakthih uttama – ​is the highest state of upasana​.

Sloka meaning
Upasana without any divisions, Nirvikalpa samadhi, when a person is totally
absorbed in abheda chintanam, is achieved through practice alone & is the
highest upasana.
In ​Upasana 2 stages​ are spoken about –
1. One is ​deliberately thinking​ about the deity where willpower is
involved and ​therefore the division​ is very evident. This is called
Savikalpa-Avastha or ​Savikalpa-Samadhi​ (absorption). Savikalpa
means division. Thus there is absorption in the deity with division
(Dvaita).
2. After continuous practice the mind gets used to the thought and
thereafter does not require a deliberate effort. ​Absorption​ happens
without any effort​ from the meditator and hence ​there is no division
between the meditator and the object of meditation. This is called
Nirvikalpa-Samadhi​. The mind continues to meditate without any
effort from the meditator, without will power or individuality
(Advaita).

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Ramana calls it Sadbhava​ which means ​Abheda-chintanam.​ Bhava-shunya
means without any division. Remaining absorbed in division-less thoughts
without being distracted happens only after deliberate chanting
(bhavana-balam), this is the highest state of upasana.

Note : we should remember that ​Advaitha upasana or Abheda-upasana is

different from Advaita jnana​ or ​abheda-gnanam.​ Advaitha upasana is only a
visualisation or an assumption that I am God. It is not a fact. No self-enquiry
is involved. Advaita jnana comes later through shastra-vichara, by Sravanam,
Mananam & Nididhyasanam under the guidance of a competent teacher for
a length of time. After an elaborate self-enquiry process a Jnani arrives at
the fact that I am God, Aham Brahmasmi. Thus, the ​imagination state
becomes a stepping stone for the later stage of Jnanam.

3 steps.

1. Saguna Īsta Devata Bheda Upāsana

2. Nirguna Brahma Abheda Upāsana (Savikalpa Samādhi)
3. Nirguna Brahma Abheda Chinttanam (Nirvikalpa Samādhi)
(Nidhidhyasanam)

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Verse 10 – The Unified goal of the 4 fold
Yoga

थले मनः व थता या ।

भि तयोगबोधा च नि चतम ् ॥ १०॥

Hrit sthale manah swasthathaa kriya

Bhakthi yoga bhodaascha nishchitam

Word meaning
Manah swasthathaa – ​fixing the mind
Hrit shtale – ​within oneself is the aim
Kriya ​–​ ​of Karma​.
Bhakthi ​– of Upasana​,
Yoga – ​of astanga Yoga​,
Bhodah cha –​Jnaanam also
Nischitam – ​definitely​.

Sloka meaning
Abiding the mind in oneself, is the aim of Karma, Upasana, astanga Yoga
and Jnanam definitely.

With the 9​th​ shlokas the topic of Upasana is over. After karma yoga &
upasana yoga, Ramana Shri now introduces ​ashtanga yoga​ (verse 11-12)
(concentration on pranayama) and ​jnana yoga​ (verse 13 -30). Before going
into it he says that ​all the 4 yoga’s have the same ultimate goal​ and one
should remember that always.
Manaswasthatha​ – the mind should abide ​in​ one’s own nature,
Swaroopam, because the ​atma swaroopam​ (ones real nature) is the only
source of permanent peace, security & happiness (since there is no fear of
losing this). Thus the ​mind should abide in the un-losable atma.​ Mind abiding
in external objects causes stress. Ramana says this atma is within you in
your mind (heart) as the chaitanyam sakshi.
Does this mean that this must be the only goal and one has to stop all
kind of activities? Even though one carries out his daily activities his mind is
always abiding in the atma, subconsciously, so one get PHS from within and
not from outside. This is called Jeevan-mukthi. This is the aim of all four
Sadhanas. Kriya-bhakti-yoga-bodha (read as a compound word) which are
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the ​4 yoga’s​ as mentioned by ​Ramana​ are all ​prescribed for​ ​Manaswasthatha
– mental abidance in oneself​ (God and Atma are not different).
1. Kriya​ – karma yoga (Verses 1-6)
2. Bhakthi​ – upasana yoga (Verses 7-9)
3. Yoga​- ashtanga yoga (pranayama) (Verses 10-12)
4. Bodha–​ Jnana yoga(Verses 13-end)

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Verse 11 – Use Pranayama to calm the
mind

वायरु ोधना ल यते मनः ।

जालप व ोधसाधनम ् ॥ ११॥

Vaayurodhanaath leeyathe manah

Jaala pakshivad rodhasaadhanam

Word meaning
Vayurodhanaath – ​By control of breath​,
Manah leeyathe – ​the thoughts in the wandering mind subside
Jaala pakshivad rodha saadhanam – ​like a fluttering bird trapped in a cage

Sloka meaning
By control of breath, the thoughts in the wandering mind subside. This is
like a fluttering bird being trapped in a cage.

Ramana Maharshi discusses ashtanga yoga, especially pranayama

which involves regulating and controlling the breath. ​Pranayama​ is one of
the 8 limbs of ashtanga yoga. Vayu –breathe –Prana & Rodhanam –
regulation. Shri Ramana deals with Ashtanga yoga, focussing on pranayama.
He says ​pranayama is a spiritual discipline which helps in calming the mind​. If
this pranayama is done along with a mantra then it is even more beneficial.
It helps to purify the mind. By regulating the breath, the mind becomes like
a caged bird – it cannot wander.

Ramana says that another way of quieting the mind is by regulating

our breathing. It has been scientifically proven that deep breathing brings
about beneficial chemical changes in the body. Breathing and the mind are
interconnected.

He says that by regulating the breath the thoughts in the wandering

mind subside. He compares it to a caged fluttering bird. Pranayama serves

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like a cage for the wandering mind. Thus pranayama is one method of
quieting the mind.

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Verse 12 – Prana and Manaha are closely
interconnected

च वायवि चि यायतु ाः ।
शाखयो वयी शि तमल
ू का ॥ १२॥

Chittavayavah chitkriya yutaah

Shaakayor dvayee shakthi moolaka

Word meaning
Chittavaayavah – ​Mind and prana (internal breath)
Chit kriya yutaah – ​endowed with chit-satva guna-Jnana shakti and kriya
shakti-rajo guna respectively
Shaakayor dvayee – ​these (rajasa kriya shakthi yukta pranaha and satvika
Jnana shakti yukta manaha) are the two branches
Shakthi moolaka ​– Shakti is maya or prakrithi, moolaha is the seed​.

Sloka meaning
Mind and prana endowed with Jnana shakti and kriya shaktihi respectively
are the two branches of maya or divine Brahman the root cause.
Here Ramana gives the ​logic behind​ the concept of controlling the mind
through breath control. Are ​breath & mind​ are connected? He says both
prana and mind are ​born out of the same prakrithi (​ subtle matter) and hence
are inter-connected. By controlling one you can control the other.

Shri Ramana logically explains how pranayama helps in preparing the

mind and the connection between prana & manaha. According to the
scriptures, ​both​ prana & manaha have originated ​from the pancha- bhoothas
or the 5 elements of nature. These panchabhoothas have originated from
maya or prakrithi or shakthi (basic matter). This ​shakthi or basic matter​ is
endowed with 3 gunas – ​satva, rajas & tamas.​ Satva is jnana shakthi & rajas
are kriya shakthi.

The pancha bhootas also have the 3 gunas. Scriptures say that shakthi
is like the seed & the pancha bhootas are like the trunk of the tree. 2

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branches arise from this trunk. One branch is born out of the satvaguna of
panchabhootha & the other from the rajoguna of the panchabhootha.

The satvaguna branch is called manaha endowed with jnana shakthi &
the rajoguna branch is called pranaha endowed with kriya shakthi​. This shows
that both prana & the mind are like 2 limbs of the same tree. They are linked
to each other.

Shri Ramana says that since both are connected to each other, if you
regulate one the other automatically gets regulated​. So through pranayama
you regulate the breath & indirectly the mind also. This helps in
manas-shanthi. If we control the breath you control the mind. Therefore
pranayama is a very useful Sadhana.

With this verse the topic of ashtanga yoga is over. Now Shri Ramana
talks about the main section of the Upadesha Saram and that is Jnana Yoga
from verse 13 to 29​th​ verse.

Verse 13 to 16 deals with introduction to jnana yoga, the principle of

Jnana Yoga, role & purpose of jnana yoga.

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Verse 13 – Principle of Jnana Yoga is
“Rodhanam”. Destroy the problematic
mind

लय वनाशने उभयरोधने ।
लयगतं पनु भव त नो मत
ृ म ् ॥ १३॥
Laya Vinaashane Ubhaya Rodhane

Laya gatham punar bhavathi no mritam

Word meaning
Laya Vinaashane – ​Resolving / Dissolution and removal of the mind
Ubhaya Rodhane – ​are the two types of control of the mind, among these
Laya gatham punar bhavathi –​temporarily resolved mind again rises up
No Mritam – ​but the destroyed mind never rises again​.

Sloka meaning
Resolving and destruction of the mind are the two different types of
control of the mind. Among these two, the temporarily resolved mind
again rises up, but the destroyed mind never rises again as it is dead.

Introduction to jnana yoga is given here.

One should remember that karma yoga, upasana yoga & ashtanga
yoga are preparatory steps to Jnana Yoga or liberation but they themselves
do not give liberation. Only jnana yoga gives liberation. Everyone has to go
through gnana yoga to get liberation. You can enter the temple through 4
main doors but there is only one door to enter into the garbhagudi to see
the Lord.

The ​principles of jnana yoga​ - This can be presented in several ways.

Ramana presents in a particular manner. Jnana yoga is required for moksha
or liberation from bondage of samsara (insecurity / sorrow) or human
problems. According to the scriptures all the problems are created by the
mind. So if one wants liberation from samsara, one has to control the mind.
The main aim of Jnana yoga is to ​remove the problematic mind​. Ramana

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Maharshi calls this removal as “​rodhanam​”. He says this problematic mind
can be removed in ​2 ways​ –

1. Laya of manaha​ – Is temporary resolution or dissolution of the

mind as in the states of Sleep, Pranayama, ashtanga yoga, drug and
liquor
2. Vinasha​ of the manaha​ – Permanent removal of the mind

Mano - Layaha​ means temporarily dissolving the mind in the form of

resolving the mind. The mind becomes dormant. In this dormant or ​sleeping
state the mind is free from problems. Through ​pranayama​ & ​ashtanga yoga
samadhi​ also we can achieve this state of calm or quiet mind. Some try it
through ​liquor & drugs​. But this is temporary.

Mano - Vinashanam​ means the destruction of the problematic mind

permanently which he discusses in the 14​th​ verse. A spiritual seeker never
goes for laya but for vinashana of the mind.

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Verse 14 – How to destroy the
Problematic mind?

ाणब धना ल नमानसम ् ।

एक च तना नाशमे यदः ॥ १४॥

Praana bandhanaath leena maanasam

Eka chintanaath naasham etyada

Word meaning
Leena maanasam – ​Mind is resolved temporarily
Praana bandhanaath – ​by pranayama​,
Adah – ​This ignorant mind (which has been resolved​)
Naasam ethi – ​gets destroyed
Eka chintanaath – ​atma vichara - by thought on the ONE ultimate reality
(concentration on the non-dual reality)(Jnana Yoga​)

Sloka meaning
Mind resolved by control of prana or breath gets destroyed by knowledge
of the ultimate Reality of non-dual Self or Consciousness.

Ramana talks about how to destroy the ignorant mind in this verse.
According to the Scriptures a mind is problematic only when it is ignorant of
its real nature of the self or Atma. Thus ​ignorant mind is the problematic
mind​. Thus to remove samsara you have to remove ignorance and replacing
it with wisdom or Jnanam. Jnana yoga leads to an enlightened mind which
leads to liberation.

In this verse Shri Ramana says ​by pranayama one may quieten the mind
temporarily and through atma Jnanam the mind gets quietened permanently​.
It destroys all the problems in the mind. He says one get this Jnanam
through atma- vichara or eka –chitthanam or self-enquiry. Through this one
gets an enlightened mind which removes all ignorance and with this all
problems of samsara are destroyed. ​Jnana yoga will not destroy the mind but

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it will replace the ignorant mind with a wise mind​. Such a Jnani is a liberated
person.

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Verse 15 – Jeevan Mukta: The benefits of
the liberated mind.

न टमानसो कृ टयो गनः ।

कृ यमि त कं वि थ तं यतः ॥ १५॥

Nastha maanasotkrishta yoginah

Krityam asthi kim svasthithim yathah

Word meaning
Utkrishta Yoginah – ​The greatest Yogi
Nasta maanasa – ​whose mind has been destroyed​,
Svasthithim yathah – ​and who abides in his atma swaroopam, who has
discovered his inner self.
Krityam kim asthi – ​what is there to be accomplished (what action to be
performed)?

Sloka meaning
For that greatest Yogi, whose mind has been destroyed and who is always
established in the Self, what action is to be performed (for the sake of
fulfilment)???

Ramana Maharshi gives the benefits of a liberated mind. (Jivanmukta).

He says a Jnani is one who is free from a problematic mind. He is not
affected by samsara. He says, he is the greatest of all yogis (Utkrishta Yogi),
because he has passed through all the yogas successfully (Karma, upasana,
ashtanga & gnana yoga). Such a yogi abides in his atma-swaroopam. He has
discovered his inner self which is the only source of permanent peace,
security & happiness (Swasthithi). He need not look outside for PSH. Such a
yogi has accomplished whatever is there to accomplish in life. He is a fulfilled
person. He has nothing else to accomplish for the sake of fulfilment. ​He
works in this world ​with​ happiness, security and peace and not ​for​ happiness,
security and peace.​ How to do this self-enquiry? Verse 16 onwards Ramana
Shri talks about self-enquiry.

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Verse 16 - The Vedantic Principle of
DrikDrishyaViveka (Seed Verse)

यवा रतं च मा मनः ।

च वदशनं त वदशनम ् ॥ १६॥

Drishya vaaritham chittam (self-knowledge) atmanah

Chittva darshanam Tattva darshanam

Word meaning
Drishya vaaritham chittam Atmanah –​With the self-knowledge​, ​the mind
negates all drishya (sense) objects (world-body-mind)
Chittva darshanam –​this​ ​is the vision / knowledge of one’s own
Consciousness​.
Tattva darshanam – ​that is knowledge of reality also​.

Sloka meaning
With self-knowledge, the mind withdraws from the seen, this is the vision
of Consciousness. That is the vision of reality also.

There are two portions in Upadesha Saara.

1. Preparatory Part (First 15 Verses)

2. Self-Enquiry Part (Last 15 Verses)

In the preparatory portion the Karma (1 - 6), Upasana (7 - 9), ashtanga

yoga (10 - 12) and introduction to Jnana Yoga (13 - 14) were dealt with.

Ramana Maharshi summarises​ (sankshepa) the ​atma-chitthanam​ or

self-enquiry​ process in the 16​th​ verse and elaborates (vistara) on it from 17​th
verse onwards. This second portion of the Upadesha Sara is little bit
abstract, needs concentration to understand. It is also the condensed
version of the Upanishads. Thus it is the Upadesha Saara

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 ​ ​ verse​ Shri Ramana ​conveys 2 basic principles of Vedanta​, which
In the ​16th
are used for self-enquiry. If these are grasped Vedanta is a walk over. If this
is not grasped the foundation of Vedanta will collapse

These two principles are –

1. Drik-Drishya Viveka - I,​ ​I the experiencer (Consciousness) am different

from whatever I experience​. ​The experiencer (subject) is different from
the experienced (objects).​ Through negation we can reject the world -
body-mind complex (more and more intimate in that order, yet the
experienced) as not me, the Consciousness. (​Neti-neti​ method in
Upanishadic language or ​Drishyavaritham)​ . After negation the only
thing left is the ​Drik​ or Conscious Principle or the ​sakshi chaitanyam​,
the observer, the subject.
2. Drig Drishya Viveka – II​, ​All the attributes I experience belong to the
experienced objects and not to me, the experiencer, the subject Atma).
Consciousness is without attributes​ & properties. It is ​nirakara,​ ​nirguna
chaitanya asmi.​ This ​transcending the ​form​ (body) is real
transf​ orm​ation.​ Since I, the consciousness am free from attribute of
space, I am all pervading. Since I, the consciousness am free from the
attribute of time, I am all pervading.

This all-pervading ​nirakara, nirguna sakshi chaitanya​ is my higher

nature. ​Remembering and abiding in this chaitanyam is Jeevan mukthi.​ For
the purpose of ​worldly transactions​ we can use the “​I”
​ ​which identifies
with the body-mind complex.​ This is called the ​ahankara​.

Ramana Shri in this verse says that the knowledge through which I
have negated all the objects of experience is self-enquiry or ​atma jnanam
and we get ​atma-darshanam or chitva-darshanam.​ This self-knowledge is
called tatva-darshanam or the knowledge of reality.

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Verse 17 – The Direct Path to Reality:
Idam Vritti to Aham Vritti to Atma.

मानसं तु कं मागणे कृते ।

नैव मानसं माग आजवात ् ॥ १७॥

Maanasam tu kim maargane krithe

Naiva maanasam marge arjavaath

Word meaning
Kim maargane Krithe – ​What (source of)? Enquire this way
Maanasam tu – ​this mind (bunch of idam vritti thoughts)
Naiva maanasam –​there is no mind (idam vritti thoughts disappear).
Marge arjavaath – ​this is the direct path to reality

Sloka meaning
When a person enquires “What is the source of the mind”, he finds out that
there is no mind. This is the direct path to reality.

Verse 17 onwards is a commentary on the 16​th​ verse by Ramana

Maharshi, is an elaboration on ​self-enquiry.​ How is this enquiry going to
proceed? ​Several methods​ are described in shastra.
1. The whole world is reduced to three avasthas - jagrat / swapna
and sushupti. And the negation of the world is done by ​avastha
traya Viveka.
2. Another method is ​Pancha Kosha Viveka​.
The ​method used by Ramana​ is described here. He says the entire
world depends for its existence upon one’s perception. ​World existence
depends on world perception​. If we do not perceive a part of the world,
then as far as we are concerned that part of the world is as good as
non-existing. For example, if an incident occurs concerning a relative
living abroad, then as long as the news does not reach us, that particular
event has not occurred as far as we are concerned. The world will affect
us only when it is within the range of your perception.
Thus, ​Ramana Shri says that world existence depends upon the perception
by oneself,​ the subject/consciousness. Perception takes place in the form

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 of thought. So the ​world depends upon one’s thoughts​ for its existence. ​It
has a dependent existence and​ ​hence is not real.​
For example, if ones beauty is dependent on the dress & jewellery
then in their absence one is not beautiful. So here beauty has a
dependent existence. It is not real beauty.

Ramana maharshi uses the word, ‘​idam vrithi’​ ​ for ​worldly thoughts​ or
experienced thoughts. It is different from ‘”​I” thought’ called ‘Aham
Vrithi​’.​

Idam vrithi depends upon aham vrithi for its existence.​ Without ‘I’, the
1​st​ person singular, the 2​nd​ or 3​rd​ person does not exist.

1​st​ person – I am (​aham​ or ahankara)

2​nd​ person – you are (​idam​)
3​rd​ person – he, she, it is (​idam​)
Second & third person can exist only if “I” am (1​st​ person).
Thus idam vrithi depends upon the aham vrithi or ahankara for its
existence.​ So world depends upon the thoughts. All the thoughts
depends upon ​“I” thought or the ahankara​. (These were elaborated by
Ramana in a later work ​Ullada Napada​, Reality in 40 Verses– Translated to
Sanskrit as ​Sat Darshanam​ by Ganapati muni his disciple). ​That is why
when one sleeps, the “I” thought resolves and therefore the world thought
also resolves.​ When one wakes up, the “I” thought (​ahankara​) arises and
then the world comes to existence.
Ramana says that this “I” thought​ or ​ahankara​ is ​also dependent upon
the original “I” or the Consciousness or atma​. “I” thought is also subject to
arrival & departure whereas the original “I” or consciousness ​is always
there. It is not subject to arrival & departure.
Thus ​our journey through self-enquiry is through world thoughts
(objects) to “I” thoughts (ahankara) to Real “I” or Consciousness, which is
the real self.
In ​the 17​th​ verse​ He says when one enquires into the world, it will be
reduced to a bunch of thoughts which is called the mind (​this step is not
mentioned in the verse and has to be supplied​). Then when one enquires
into the mind, it disappears into the “I” thought and then the only thing
remaining is the Atma. And since the method of enquiry is
straightforward one will get moksha also instantly. He discusses how to
do that in next verses.

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 From the 16​th​ verse Ramana maharshi enters into the main topic of
Upadesha Sara namely ​Jnana yoga or atma vichara​ which is the essence of all
the Upanishads.

This ​enquiry is conducted in 3 stages

In the ​1​st​ Stage​ the ​whole universe​ is taken as a whole and it is ​reduced
to a bunch of thoughts, idam vritti​. The 1​st​ stage is, resolving the world into a
bunch of thoughts, is ​not mentioned in the text​. He takes it for granted. He
deals with the 2​nd​& 3​rd​ stage. Ramana Maharshi says that one cannot prove
the existence of the world or separate the world from the thoughts of the
world. Thus the ​world has dependent existence​ on the thoughts ​or the mind​.
Thus we travel from the world to the mind. This is the 1​st​ stage​.

In the ​2​nd​ stage​, Ramana Shri says the thoughts cannot exist
independent of the ego (“I” thought).​ ​The​ 2​nd​ Stage is Mind to ego​ –
manasam tu kim …., where Ramana asks what this mind is? ​When you make
an enquiry​ thus, this ​mind disappears, idam vritti disappears​. That is, it has no
independent existence. It is only name & form. No substance. (Example, Clay
pot is only name and form of the substance clay. So the pot has no
independent existence without the substance, clay.) ​Understanding the
non-substantiality of the pot is called disappearance of the pot in Vedanta.
Similarly we say t​ he mind disappears​ on enquiry. It is only name & form.​ Thus
​ o longer known as
the ​mind continues to exist for daily transactions but it is n
an independent entity​.​ Just as the pot is not separate from the clay so also
the mind is not independent of the ego or “I” thought (naivamanasam). ​In
and through every experience the “I” thought, aham vritti, is inherent in it.
Without it one cannot experience anything.​ He says the ​thoughts or the mind
do not exist separate from​ the ego or the ‘​I​’ or aham vritti.

Ramana establishes that even​ the ego or ​“I” thought does not exist
without the real ‘I’ or atma or chaitanyam.​ This is the ​3​rd​ stage​.​ This is the final
destination of our spiritual journey.

1. World​ does not exist separate from the ​mind, idam vritti
2. The ​mind, idam vritti, ​ does not exist separate from the
“I”thought​ or aham vritti or ​ahankara or ego

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 3. “I” thought​ ​or aham vritti​, cannot exist separate from the
consciousness

Thus ​World​ to ​thoughts​ in ​mind​ to the ​ego​ to the ​consciousness​ is the

DIRECT spiritual journey.

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Verse 18 – The Mind Depends on the “I”
Thought for its Existence

व ृ य वहं व ृ मा ताः ।
व ृ यो मनो व यहं मनः ॥ १८॥

Vritthayah tu aham vrittim aasrithaah

Vrittayo mano viddi aham manah

Word meaning
Tu – ​Now
Vrittayo manah – ​Bunch of Thoughts are the mind, idam vrittis
Vrittayah aham vrittim aasritaah – ​these thoughts indeed depend upon
I-​Thought (the first person thought), aham vritti
Viddhi – ​Therefore know that
Aham manah – ​“I”-thought, aham vritti, is the mind.

Sloka meaning
Now, thoughts are the mind. The thoughts depend upon I-thought alone.
Hence know that I-thought is the mind.

This is a commentary on the previous shlokas, on how to enquire into

the mind. Ramana says ‘​vritthyomano’;​ ​mind is a bunch of thoughts. There is
no substance called mind​ as it is but a name given to a bunch of thoughts.
That is why when we sleep, the thoughts are resolved and the mind is not
experienced. For example, a variety of fruits make up a fruit salad. A ​salad
has no existence without the fruits.​ So also the mind. A group of thoughts is
called mind but the mind has no existence without the thoughts.

In sleep there is no “I” thought therefore there is no world thought

also. The ​mind is dependent on the ego (“I” thought) for its existence.​ ​The ego
is the cause of samsara. When you remove the ego all your problems
automatically disappears​.

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Verse 19 – “I” Thought, ego Depends on
the Consciousness for existence
अहमयं कुतो भव त च वतः ।
अ य पत यहं नज वचारणम ् ॥ १९॥

Aham ayam kuto bhavathi chinvatha

Ayi patathi aham nija vicharanam

Word meaning
Kutah – ​How
Ayam – ​this
Aham – ​I-thought, ego
Bhavathi – ​is created
Chinvatha – ​suppose a person enquires
Ayi – ​Oh! ( Great wonder)
Aham Patathi – ​the “I”-thought, ego vanishes.
Nija Vicharanam – ​this is Self-Enquiry.

Sloka meaning
“How this “I”-thought, ego arises?”, if a person enquites, “I”-thought, ego
vanishes. This is Self-Enquiry.

​ ​ Stage, Ego, aham vritti to Consciousness.​ This is mentioned in the

3rd
19th verse on how to handle the ahankara. ​Ahankara​ also disappears on
enquiry. ​Ego​ also ​does not have an independent existence​. This is the subtlest
topic in self-enquiry.

According to Vedanta, the ego is nothing but my reflection or image

formed in the mind which serves like a mirror. The ego is the ​reflected image
of the real “I” or atma​. Any ​reflection​ is a mysterious entity. The reflected “I”
(prathibimbamukham)​ is different from the mirror (mind) and the original
“I” (​bimbamukam​). It is the third entity. ​Although one experiences it, does the
third entity exist independently?​ If we remove the mirror or the face the
reflection disappears. Thus, it is not an entity separate from the
bimbamukam​. This mysterious entity is called ​Mitya​ in Vedanta​. It ​seems to
appear when the bimbamukam (atma) and the mirror (mind) are in proximity
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and disappears when one of them is separated from the other.​ Thus, in sleep,
when the mind resolves, the ego also resolves. The ​prathibimba is visible
whereas the bimba is not visible.

The ​prathibimbamukam does not have its own original attributes​. It

borrows some attributes from the mirror, some from the face and a cooked
up mysterious third entity called reflection arises. The attributes of location
and clarity of the image are borrowed from the mirror, while the facial
features are borrowed from the face. Vedanta says this third mysterious
entity is ​Mitya​. ​The ego is nothing but one’s own image formed in the mind,
called reflected consciousness, i​ t has cooked up attributes of the original
consciousness and the mind. The emotions are borrowed from the mind, while
the consciousness is borrowed from the original consciousness. Thus ego is an
emotional conscious mysterious entity​. ​This image, ego, has a temporary
existence, when the atma and the mind are in close proximity. During deep
sleep one does not experience the ego or the “I” thought. It resolves as the
mind (mirror) has resolved.

Thus Ramana asks, from where does this “I” thought arise? When one
enquires into it, one negates the ego, the “I” thought or ego disappears.
Thus ​when one enquires into the ego (the cooked up entity), one must
handover the emotions to the mind and claim the consciousness as one’s real
self.​ Only thing left is the original “I” or the original consciousness. The ego
is visible just as the reflected image is visible. But the original “I” like the
bimbamukam being the subject can never be seen as an object and must be
accepted as myself. When the mirror, the mind is negated then the reflected
image, the ego (located in the mind) disappears. What is left is the face, the
original consciousness which is located outside the mirror or the mind. The
mistake one makes at this point is to look for the face, the original
consciousness. This is ever evident although it cannot be ‘seen’ since it is
oneself, subject and never the object.​ Separating the original “I” from the
mirror, the mind is the real enquiry. This is nija vicharanam, self-enquiry.

Ramana Shri talks about Jnana yoga which is a difficult and abstract
concept. He points out that the ahankara is also an object of our knowledge.
In the ​philosophical context the word ahankara does not mean pride &
arrogance​ but it ​means​ the ​individuality​, ‘I’. This “I” has a ​bio-data​ like I am

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male/female, I am old/young etc. This individualistic ‘I’ is called ahankara in
Vedanta. This ‘I’ is ​available during the waking​ stage as I am aware of myself.
During sleep​ stage this ‘I’ is ​resolved​ and I don’t have a bio-data at that time.
This individualistic ‘I’ which comes and goes is called ahankara in
Vedanta. In ​Vedanta ahankara is defined as my own reflection formed in the
mind mirror​. When you stand in front of a mirror, your reflection in the
mirror is an object of your experience. That reflected image is subject to
fluctuation depending upon the condition of the mirror. For example, a dull
mirror will have dull reflection; moving mirror will have a moving reflection.
When the mirror is removed then the reflection is also not there but I, the
observer, am always there.

Similarly Ramana Maharshi wants to say that “I” am the atma,

never the observed object but ever the observer subject. And my own image
(atma-abhasa) is formed on the mind which serves as the mirror. This
atma-abhasa is called ahankara​ which ​is an object of experience​. This
ahankara ​will have fluctuations depending upon the condition​ of the mind​.
When the mind has happy thoughts – ahankara is the happy ‘I’. When the
mind has depressive thoughts – ahankara is depressed ‘I’. During sleep when
the mind is resolved, the ahankara is also resolved. Therefore Bhagwan
Maharshi says that the ​object ahankara comes and goes but the subject atma
never comes and goes. And instead of claiming the ahankara as me we should
learn to claim the atma or the sakshi chaitanya as the real ‘I’.

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Verse 20 – When “I” Thought, ego is
destroyed the Consciousness Shines

अह म नाशभा यहमहं तया ।

फुर त वयं परमपण
ू सत ् ॥ २०॥

Ahami naasha bhaaji aham aham tayaa

Sphurathi Hrut Svayam parama poorna sat

Word meaning
Ahami Naasha bhaaji – ​When the aham vritti I-thought (Ego or Ahamkaara)
is destroyed,
aham aham tayaa – ​The real “I”
Hrut – ​the pure I or Consciousness present in the heart
Sphurathi – ​shines forth
Svayam – ​on its own
Parama Poorna Sat – ​as the limitless unlocalized timeless original
consciousness and as permanent un-negatable entity

Sloka meaning
When Ego is destroyed, the Consciousness shines forth on its own as the
limitless, unlocalized, timeless, original consciousness, ​Chit​ and as
permanent un-negatable entity, ​Sat

Referring to the same example between the face and the reflection,
the reflection comes and goes, is subject to arrival and departure. The
reflection is a pseudo face; it is variable (as with a convex and a concave
mirror) and depends on the mirror. Similarly we have the “I” which is the
original consciousness which is reflected in the mirror, the mind as the ego.
Thus the ego is variable (if the mind is happy we say “I” am happy, when the
mind is disturbed we say “I” am disturbed) and is subject to arrival and
departure (goes in sleep and comes back when we wake up). The ​aim of
Vedanta is to “dis-claim” the pseudo self, the ego and “claim” the original
consciousness​ which remains after dis-claiming the ego, which is non-variable
and is constantly there. Ramana Shri says that ​when the ego is destroyed,

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after enquiring into the mind, the self which is the original consciousness
shines forth​ independently. It is the original “I”. It is not subject to arrival &
departure. ​One should claim this original consciousness as it is always there​.
However, the original “I” is not suitable for daily worldly transactions. ​Use
the reflected “I”, the ego, for worldly transactions​ but always be anchored to
the original consciousness. AhamBrahmanAsmi.

Even when the ahankara is resolved in sleep, I the atma is very much
there. That atma is the real “I”. This Atma is always present and shining
(sphurathi). Ramana describes the nature of Atma as ​parama-purnaha​. It
means Atma is ​absolutely limitless​ because all the limitations belong to the
body, mind and intellect. Thus “I” am the conscious principle, the Atma
which is all pervading. I am the ​chit​-roopa atma, which is sarvagatha. “I” the
limitless atma am the observer of the limited body, mind & ahankara.

Ramana​ also adds another significant expression. He ​describes​ the

nature of ​atma​ ​as​ ​the conscious principle (chit) as well as the existence
principle (​sat)​ ​. I am sat-chit-atma. Vedanta says that if you have to prove the
existence of any object in the creation, then it should be known. If an object
is not known then it is as good as not-existing. Thus a thing has to be
knowable to prove its existence. ​Existence pre-supposes know-ability​. ​There
should be a knowing principle​ (knower) for an object to be known thereby
proving its existence. Thus a knower is required to show the existence of
anything in this creation. This knower should be a conscious entity.
Whenever an object comes within the consciousness of a knower then only
its existence is known. Thus Vedanta says ​Consciousness alone lends
existence​ to the objects of the creation.​ Therefore, this whole world of
objects has borrowed existence depending upon the conscious
principle/knower/observer. So​, according to Vedanta the nature of
consciousness is not only chit but also sat.​ That is why Ramana Shri mentions
here that chit alone is sat and sat alone is chit. He further says that “I”, the
atma, am sat (existence principle) & chit (conscious principle). I am the
sat-chit-atma and the whole world’s existence depends upon me. Therefore
he says ​only the param-purna atma remains when you negate everything​.

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Verse 21 – The real meaning of “I”:
Sat-Chit-Atma

इदमहं पदाऽ भ यम वहम ् ।

अह मल नकेऽ यलयस या ॥ २१॥

Idam Aham pada abhikyam anu aham

Ahami leenake api alaya Sattayaa

Word meaning
Idam – ​This (sat-chit-atma alone)
Aham pada abhikyam – ​Is the real meaning of the word Aham or “I”
Anu Aham – ​daily
Ahami Leenake api – & ​when the ego / ahankara / aham vritti, resolves (in
deep sleep State)
Alaya sattaya – (​the true “I” shines because of its) Indestructible nature​.

Sloka meaning
This sat-chit-atma is the real meaning of the word “I” and
every day, when the ego resolves (deep sleep State), (the true “I” shines
because of its) Indestructible nature.

Ramana Maharshi says that this sat​-chit-atma alone is continuously

there​ throughout the life without arrival or departure ​in all the states,​
wakeful, dream and sleep. Here, he applies the Vedantic law – ​whatever is
subject to arrival and departure is not my real nature.​ ​This is my incidental
nature​. The ​chaitanyam​ principle is not subject to arrival and departure. It is
my intrinsic nature (Example of boiling vegetables in a pot of water over a
flame: The vegetables, water & the pot become hot because they have
borrowed heat from the fire. Heat is not their intrinsic nature but incidental
nature. So when the fire is removed it loses the heat. The intrinsic nature of
the fire is heat. It is always there and not subject to arrival and departure).
Thus the attributes of the ​physical body, senses, ahankara appear and
disappear. It is incidental​ and not my real nature. My real intrinsic nature is
sat-chit-atma. This is the real “I” or the self. He says in the ​deep sleep stage

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when ​everything​ (ahankara) ​dissolves​ then ​only the conscious principle is
there witnessing the arrival & departure​ of the ahankara. “I” the witness am
always there. This “I”, the witness consciousness is the real Atma. In deep
sleep the witness consciousness is aware of the absence of ahankara and is
also the witness to the arrival of ahankara in the waking state. ​To know the
presence or absence of something we need a conscious, witness principle​. This
atma is the one that make us aware that we slept deeply.

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Verse 22 – Pancha-Kosha-Viveka: The
Method to Wake-up to the Atma

व हे ि य ाणधीतमः ।
नाहमेकस जडं यसत ् ॥ २२॥
Vigrahendriya praana dheetamah

Naham eka sat tad jadam hi asat

Word meaning
Aham – ​I, (am) the Consciousness​ Eka sat – ​the one and only Existence or
reality in world.
Vigraha indriya praana dhee tamah – ​annamayakosha, manomayakosha,
pranamayakosha, vignanamayakosha and anandamayakosha
Na ​–(are) not me as
Tad jadam – ​they (all 5) are insentient
Hi – ​and hence
Asat – ​non-existent

Sloka meaning
I am the Consciousness, the one and only Existence or reality in the world.
The five layers are not me as they are insentient and hence do not have an
independent existence.

In this verse ​Ramana presents the method​ of arriving to this atma,

the observer or witness by ​employing​ a methodology used in the ​Taittiriya
Upanishad​. In the 2​nd​ chapter of this Upanishad, the method of
Pancha-kosha-viveka​ is discussed. ​Pancha-kosha-viveka​ means dividing our
personality into 5 layers and negating each one of them and gradually
withdrawing from each layer till you reach the ​sakshi​ principle of the
pancha-kosha. ​Thus we reach PMK and negate AMK, we reach MMK and
negate PMK, we reach VMK and negate MMK, we reach AnMK and negate VMk
and finally we reach the sakshi chaitanyam and negate AnMK. (neti-neti)​ .
Ramana summarises this method in this verse. The 5 layers of the
pancha-kosha mentioned by Ramana in this verse are -

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 1. Vigraha​ - is the ​Annamaya-kosha​ (AMK​)– physical or anatomical
personality is an object of experience, is negated.
2. Prana​ – is the ​Pranamaya-kosha​ (PMK)–​ physiological personality is an
object of experience so is negated
3. Indriya​ – is the ​Manomaya-kosha​ (MMK)–​ psychological or emotional
personality is experienced too, so is negated
4. Dhee​ - ​Vijnanamaya-kosha​ (VMK)–​ intellectual or thinking or rational
personality is experienced too, so is negated
5. Tamaha​- is the ​Anandamaya Kosha (AnMK)​ – the potential personality
experienced during deep sleep stage. Tamaha means total blankness
experienced in deep sleep stage. This being experienced too, is thus
negated.
This total blankness is negated by the observer or the sakshi chaitanya.

Vedanta says one should ​claim this sakshi chaitanya as one’s true nature.​ I
should claim “I” am that. “I”, the atma am different from the pancha kosha
because the 5 layers are jadam in nature. They are made up of matter. They
are material in nature whereas “I” am the non-material chetanam, Conscious
principle. Because of my chetana principle the body is existing. ​Thus the
body has a borrowed existence (asat). The world has borrowed consciousness
& existence from me, the conscious principle​. (eg. Dream: we are scared of
the dream tiger). Ramana says wake up to your true nature. Know that you
are the waker and this whole world is created, sustained and resolved by
you.

maieva sakalam jatam

mayi sarvam pratishtitam
mayi sarvam layam yati
tat brahmadvayam asmyaham
(Kaivalya Upanishad)

The scriptures define atma as pure existence & ​consciousness​ which

an ordinary person finds difficult to understand. It is ​very abstract​ concept to
grasp intellectually and so remain as just words in our minds without any
real meaning attached to it. So the scriptures suggest that we have to fine
tune our intellect to grasp this subtle concept. The ​scriptures recommend

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that start with the material world before dealing with the atma.​ ​This is similar
to the need for using a fine instrument for cataract surgery.

The material world is divided into ​5 layers. Each layer is finer and
abstract, than the previous layer​. ​Start dwelling on the grossest​ form of
matter and ​then​ in a graded manner ​reach the finest​ & most refined form of
matter. Only then are you ready to dwell on the non-material abstract Atma
(example: like acclimatization done by mountaineers by living at camps at
various altitudes). Scriptures give many Upasanas to help in refining the
mind in order to grasp the concept of pure existence and consciousness.
This material stratification in 5 layers is done both at the ​objective​ &
subjective​ level​.

At the ​objective level​ it is divided into ​pancha-bhoothani​ – each level more

abstract than the other. - The levels are-

1. Earth​-​Bhoomi​ – Grossest material form.

It is easily perceivable by all the 5 sense organs. It has ​shabdha, sparsha,
roopa, rasa & gandha​ properties
2. Water​ – ​Jala​ -little more subtle than the earth. Recognised by 4 sense
organs.
It has​ ​shabdha, sparsha, roopa & rasa​ properties, all except gandha.
3. Fire​ – ​Agni​ – even more subtle. It is perceived by 3 sense organs. It has
the ​shabdha, sparsha & roopa​ properties but not rasa and gandha.
4. Air​ – ​vayu​. Subtler still. It is perceived by two sense organs only. It has
the ​shabdha & sparsha​ properties only.
5. Space​ – ​akasha​ – subtlest form of matter. ​No sense organ can grasp​.
With practice the intellect can be refined to grasp this. If the intellect
dwells on the akasha matter for a length of time, then the intellect is
refined to grasp abstract material. Once the teacher realises that the
student can understand the concept of matter then he can raise the
level of teaching to a higher level with reference to the ​existence
principle​ which pervades the akasha but which is a non-material
principle.

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 In this verse Ramana uses the s​ ubjective stratification​.​ At the subjective
level (individual) also, the material is stratified into 5 levels of matter called
Pancha Kosha​ – each level more refined & subtler than the previous one.

1. Annamaya-kosha​ – grossest ​physical​ form

2. Pranamaya-kosha​ - ​Physiological​ level
3. Manomaya-kosha​ - ​Emotional​ level
4. Vijnanamaya-kosha​ - ​Intellectual​ level
5. Anandamaya Kosha​- ​subtlest​ form of matter. It is the blankness we
experience during meditation, deep sleep stage – Shri Ramana refers
to this level as tamaha in this verse. When we experience this
blankness we should remember there is consciousness pervading. It is
this consciousness which is able to perceive the blankness. This
blankness should not be mistaken for nothingness. It is the finest form
of matter. All the five layers are jadam only the consciousness is
sentient.

Why so?

Anything material is subject to the laws of nature & undergoes changes,

whereas Consciousness / Existence are not subject to any laws & hence they
do not undergo any modifications.

Whereas, the ​pancha koshas​ are subject the laws of nature. They are

1. Bhautika​ (made up of matter),

2. Drishyam​ (object of experience), and
3. Savikara​ (subject to change).

Therefore they ​are jadam​ or inert which are made sentient by the
nonmaterial conscious principle. This is not a part, property or the product
of the body.

Shri ​Ramana says I am the sat-chit-atma which is ekam.​ Matter is anekam. I

am the non-material consciousness blessing or enlivening the material body.

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Verse 23 – “I” am: Consciousness. “I”
am: Existence.

स वभा सका च ववेतरा ।

स या ह चि च या यहम ् ॥ २३॥
Satva bhaasikaa chit kvavetharaa

Sattayaa hi chit chittayaa hi aham

Word meaning
Satva Bhaasikaa – ​Which can​ ​illumine Existence or Sat as an object​3​,
Kvava ithara – ​Separate from existence​2
Chit – ​Where is the Consciousness​1​? ​Hi – ​Because
Sattayaa chit – ​Consciousness is in the form of existence​,
Hi – ​and ​Chittayaa aham – ​I am Consciousness.

Sloka meaning
Where is consciousness separate from existence which can objectify the
existence as an object? Because Existence is Consciousness and I am
Consciousness.

The word sat (pure existence) and chits (pure consciousness) are given
as the definition of atma which also are synonymous with the self or “I”.
Ramana says you cannot objectify any one of them. The atma cannot be
seen or experienced. The experiencer cannot become the experienced
object. We have to claim the sat-chit-atma as my real nature. The word
atmanubhava​ can be confusing. It does not mean one has experienced atma.
It again means, claiming the atma as oneself.

He says consciousness (chit) and existence (sat) cannot have a

subject-object relationship. They cannot objectify each other. It cannot be
experienced. It is my nature. He says consciousness is existence and
existence is consciousness and it pervades the matter.

“​I” exist in the form of that nonmaterial conscious principle pervading

the material pancha-kosha making them alive and functioning; “I” am the

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non-material existence pervading the material panchabhuthas making them
existent. Because of me the body or pancha-kosha is alive and because of me
the pancha-bhuthas are existent. This is called self-knowledge.​ The whole
world depends on me for its very own existence and not the other way
around.

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Verse 24 – Jivatma-Paramatma-Aikyam

ईशजीवयोवषधी भदा ।
स वभावतो व तु केवलम ् ॥ २४॥

Isha Jeevayoh Vesha Dhee bhidaah

Sat Svabhaavatah Vasthu Kevalam

Word meaning
Isha Jeevayoh – ​Between Jivatma and Paramatma
Vesha Dhee Bhidhaa – ​there is difference only with respect to the operating
medium
Sat Svabhaavatah –​Being of the nature of pure existence and consciousness
Vasthu Kevalam – ​it is​ one​ nondual reality alone

Sloka meaning
Between Jivatma and Paramatma, there is difference only with respect to
the operating medium. Being of the nature of pure existence and
consciousness it is non-dual reality alone.

Ramana Shri now says that this sat-chit which we have claimed as our
real nature is also the nature of Paramatma or Ishwara. Thus jivatma &
Paramatma are essentially one –ekatma. Both are depending upon the
media. Through the media it is blessing as jivatma or Paramatma (Example
wave & ocean). Thus ​consciousness blessing the individual is called jivatma
and the same consciousness blessing the total is called Paramatma​. By
understanding the ekatma nature we call it ​jivatma-paramatma-aikyam

Up to the 23​rd​ verse Bhagwan Ramana Maharshi analysed the nature

of the individual & by negating the body, mind, ahankara etc. He arrived at
the Atma as the essential nature of the jiva and this Atma is in the form of
pure ​Consciousness​ and pure ​Existence​. Both are non-material which
pervade the material universe. Having established this atma-swaroopam,
Ramana Shri, now says in the 24​th​ verse, this jivatma is essentially same as
the Paramatma. Based on the angle you view, the atma it is called jivatma &
Paramatma. It is seen as ​Jivatma through media of micro cosmos,​ the

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body-mind complex. It is seen as ​Paramatma through the media of macro
cosmos​, the universe. Operating medium is different but the operating atma
is the same.

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Verse 25 – Self Realization is God
Realization

वेषहानतः वा मदशनम ् ।
ईशदशनं वा म पतः ॥ २५॥

Vesha haanatah svaatma darshanam

Isha Darshanam Svaatmaroopatah

Word meaning
Vesha Haanatah ​– When the operating medium’s (Micro – Jiva & Macro –
Ishwara) limitations [Media] are removed,
Sva atma Darshanam – ​A person will gain swaroopam eka atma Jnanam
(knowledge of the self)
Isha Darshanam ​– This alone is vision of Ishwara
Sva atma roopatah – ​as the Self.

Sloka meaning
When the operating medium’s (Micro – Jiva & Macro – Ishwara) limitations
are removed, a person will gain vision of swaroopa eka atma (knowledge
of the self). This alone is vision of Ishwara, as one Self.

Here Ramana Shri is talking about jivatma-paramatma-Aikyam. The

media through which jivatma (inferior) and Paramatma (superior) operate is
different. If temporarily you remove the media then the essential nature of
both is the same atma. This atma is neither superior nor inferior. It is without
attributes. It is Nirguna chaitanya. ​Self-realisation is God-realisation.​ The word
sva atma-darshanam​ (vision of the self) is explained further in the next 2
verses.

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Verse 26 – Sva Atma Darshanam is
abiding in one’s real self (It is not an
event)

आ मसंि थ तः वा मदशनम ् ।
आ म न वयादा म न ठता ॥ २६॥

Atma Samsthithih Svaatma Darshanam

Atma nirdvayaat Aatmanisthathaa

Word meaning
Atma Nirdvayaat – ​Since the Atma is non-dual or one without a second,
Atma Samsthithih – ​abiding in one’s own self
Svaatma Darshanam – ​is the vision of the Self​.
Aatma Nisthathaa ​– this is also fixing oneself in the Self.

Sloka meaning
As the Atma is non-dual or one without a second, abiding in one’s own Self
or Consciousness is the vision of the Self. This itself is being fixed in the
Self.

He says eka-atma knowledge is not like any other type of knowledge. ​In
other type of knowledge there is subject-object duality whereas this is not
possible with atma​ as it is the very subject itself. It cannot be objectified or
experienced. ​Sva-atma-darshanam​ or self-realisation or self-knowledge is not
something that will happen at a particular time & place. ​He says
sva-atma-darshanam is self-experience is abiding in the self.​ It ​is learning to
abide as eka-atma-aham-asmi​. I am neither jivatma nor paramatma but pure
atma or Nirguna chaitanyam. The Jiva and Parama adjectives belong to the
media only. ​Abiding in this manner is called ​sva-atma-darshanam,​
Atma-nishtha​. Ramana says atma is only one (non-dual) and the atma is ever
the observer and can never become an object of observation. Thus a special
explanation is given.

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Verse 27 – Remove the Attributes to
Reveal and Claim the Real Self

ानविजताऽ ानह न चत ् ।
ानमि त कं ातमु तरम ् ॥ २७॥

Jnaana varjita ajnaana heena

chit jnaanam asthi kim jnaatum antharam

Word meaning
Ajnaana Heena Chit – ​Atma being the nature of the consciousness we are
never ignorant
Jnaana Varjita – ​there is thus no arrival of Jnanam.
Jnaanam asthi – ​Is there a second knower
Kim antharam – ​other than atma
Jnaatum – ​to know the atma

Sloka meaning
Atma being the nature of the consciousness we are never ignorant thus
there is no arrival of Jnanam. Is there a second knower other than the
Consciousness to know the atma?

The same idea is reinforced here about why ​there is no special atma
experience​. The ​nature of atma is chit / consciousness​ which make one a
conscious being which is ​ever experienced​ by all the people at all the time. So
you ​don’t require​ doing any ritual or ​Sadhana for it.​ Since it is ever
experienced nobody is ignorant of consciousness. Since there is no
ignorance you don’t need any knowledge so there is no question of getting
atma-jnana.

So here he says, the atma is of the nature of chit or the ever

experienced consciousness and therefore we are never ignorant of atma.
​ s an
Since there is no ignorance, there is ​no question of arrival of Jnanam a
event​. Jnanam is relevant only when there is ajnanam. There is no need for
gaining Jnanam as we are all the time experiencing the atma. ​But this fact

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gets hidden because we have taken the attributes of the body-mind complex
as the real self.​ We have attached these attributes to the real ‘I’ the atma.
We don’t need atma Jnanam; we ​only have to remove the attributes which
we have covered the atma​ with. ​Vedantic study helps you to remove all these
attributes and reveal the real self “I am” which was always there.​ Abide as “I
am”. The entire Vedantic study is thus not to gain Atma experience but to
remove the false attributes to reveal the real self. So, we must stop at “I
am” (as against I am a doctor…etc...Etc..,). Vedantic study is to remove all
the attributes to arrive at “I am”. ​Atma cannot be known because it is ever
the knower never the known​. Atma will always remain as the knower, the
experiencer.

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Verse 28 – Atma is of the Nature of True
Happiness

कं व प म या मदशने ।
अ ययाऽभवाऽऽपण
ू च सख
ु म ् ॥ २८॥

Kim svaroopam ithi Atma darshane

Avaya abhavaa purna chit sukham

Word meaning
Kim Svaroopam ​– What is the nature
Atma darshane ithi – ​of the atma (thus enquiring, one finds that the atma is)
Avyayaa, abhavaa– ​death-less, unborn [eternal]
Poorna chit sukham – ​Limitless Existence Consciousness and Bliss.

Sloka meaning
What is the nature of the atma (thus enquiring), one realizes the atma as
eternal, limitless, Existence Consciousness and Bliss.

Ramana Maharshi adds another dimension.​ Until now he has discussed

that atma is the essential nature of jivatma & Paramatma. He said this atma
is sat-roopam, non-material existence (verse 20) and chit-roopam,
non-material consciousness (verse 27). He says ​there is one more essential
nature of atma besides sat-chit​. He reveals it here as ​ananda swaroopa.​ Thus
our real nature is sat-chit-ananda.

According to Vedanta there is no ananda anywhere besides the atma.

You cannot get happiness from anything else in this world. There is only one
source of ananda and that is “I”. But how do I know “I” am the source of
ananda? If I eat an ice cream I become happy so I know that I got ananda
from an outside source. But Vedanta says that is not the case. It says that
when you experience an object which you like and which conforms to your
expectations, then under these ideal circumstances the mind will get into a
calm and Sattvik condition. In that mind the atma-ananda is reflected. So we
are not getting ananda from outside but the object just helps in manifesting

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the ananda which is already inside; it has been brought out as a reflection in
the mind and that reflected ananda is what we are experiencing (example,
Dog Logic! Dog- biting bone- tastes its own blood-bites more). ​No external
object gives joy all the time to all the people uniformly. This shows that joy is
not external but is internal​. ​The external objects help to manifest it so we
wrongly attribute joy to that particular object.

So Ramana says when you enquire into the atma, the enquirer
discovers that the atma is sat-chit-ananda-swaroopa. It is deathless (avyaya),
abhava (birth less).Both together mean eternal. It is limitless. So remember
whenever you enjoy anything, it is my joy reflected in an appropriate medium.

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Verse 29 – Liberation is dropping the
Idea that one is bound, In Here.

ब धमु यतीतं परं सखु म ्।

व दतीह जीव तु दै वकः ॥ २९॥

Bandha Muktyatheetham param sukham

Vindhathi iha jeevah thu daivikah

Word meaning
Jeevah tu – ​The individual jeeva ​Vindhathi - ​attains (realizes)
Daivikah ​– with the divine virtues
Param – ​Infinite,
Sukham – ​happiness
Bandha Mukthi atheetham – ​beyond bondage and liberation
Iha – ​here in this world itself.

Sloka meaning
The Jiva with divine virtues realizes infinite happiness beyond bondage and
liberation here in this world itself.

This atma ananda is infinite, is non-experiential ananda and it is

myself (experiential ananda is finite). It is beyond bondage and liberation.
When a ​Vedantic student​ ​discovers the atma-swaroopam,​ ​he understands that
atma was all the time free​. Therefore there is no question of getting
freedom. That I am bound is a misconception. ​When the idea of bondage
goes away then the necessity of liberation also goes away.​ Liberation is
dropping the idea that I am bound. Such a ​person with divine virtues attains
atma-ananda here & now.​

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Verse 30 – The Greatest Tapas which
gives Liberation

अहमपेतकं नज वभानकम ् ।
मह ददं तपो रमनवा गयम ् ॥ ३०॥
Aham apethakam nija vibhaanakam
Mahad idam tapo ramana Vaageyam

Word meaning
Aham apethakam – ​which is​ ​remover of Ego or Ahamkaara​2
Nija Vibhanakam – ​and that in which the real “I” shines or is evident​3
Mahad idam tapah – ​This knowledge alone is the greatest tapas or austerity​1
Ramana Vageeyam – ​Composed by Ramana

Sloka meaning
​ his knowledge alone is the greatest tapas or austerity, which is remover
T
of Ego or Ahamkaara and that in which the real “I” shines or is evident.
Composed by Ramana

This ​self-knowledge is the greatest form of austerity (tapas)​ since it

removes ignorance and gives liberation (as against walking / fasting). In this
type of knowledge the false self (ahankara) is eliminated and the real “I” is
evident. This is the composition of Ramana Shri.

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