Author Topic: Upadesha Saram  (Read 80669 times)


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Re: Upadesha Saram
« Reply #135 on: December 31, 2008, 10:59:40 AM »
The Verse 29, of Upadesa Saram, in Tamil reads as under:

Pandha veedu atra para sukam utravaru
Indha nilai nitral Undhipara,
Irai PaNi nitralam Undhipara.

(Pandha - bondage; veedu - release, liberation;
atra - without, beyond; para sukam - state of bliss;
Irai PaNi - service to God; nitral - steadfast in.)

Osborne's/Prof.K. Swaminathan's translation:

Abiding in this state of bliss,
Beyond bondage and release,
Is steadfastness
In service of the Lord.

This verse speaks about two things.  One is bondage and another
is release or liberation.  The other important word is Irai PaNi
nitral -staying in service to God or Lord.

We all think that we have to get rid of bondage that is life and
get a release or liberation in Moksha or Kailasa or Vaikunta.  This
is, according to Bhagavan Ramana's Upadesa is totally incorrect.

What is bondage?  Bhagavan Ramana says (in Guru Vachaka Kovai
Verse 380), that the wearing away and the annihilation of the
sorrowful and illusory freedom of the jiva, which takes the body
as 'I' is alone the attainment of the sorrow-free and authentic
freedom of the Self.  This is the wisdom that is present equally in
all the religions, reconciling them one with another.

Verse 381 says, the embodied existence that come to you through
the error of not knowing the Self will not leave by any means, other
than Self Knowledge.  Only true jivas, wherein the deluding ananda-
maya-kosa whose nature is to veil has perished and ceased will
liberate you from bondage. 

Verse 382 says, that Supreme Jnanis who do not see any bondage
other than the mental movements, chitta vrittis, that arise to
profusion also do not see any liberation other than a mind in which
all chitta vrittis have died without leaving any trace. This is their
verdict on bondage and liberation.

Bhagavan Ramana had already said in Who am I?  : When the mind
appears, the world appears and there is dhukkam.  When the world
disappears, after the disappearance of the mind, there is Anandam.
When Swarupam shines, the world would not appear.  When the
world appears Swarupam will not shine.  These two are rope and
the snake.

(Courtesy: David Godman's English commentary on GVK.)

Arunachala Siva.       


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Re: Upadesha Saram
« Reply #136 on: December 31, 2008, 11:14:53 AM »
The Verse 29 continues....

Guru Vachaka Kovai Verse 383, further says, that the impure mind,
that is frightened and perplexed, as if it has been intoxicated by
drinking alcohol, is alone the jivatma, the individual self, that is
mentally confused and confounded, believing that it is really bound
by the bond of karma.  If the mind, without desiring and revelling
in sense objects perceived through "suttarivu" (literally means,
the knowledge that is obtained by showing your index finger outside),
abides in the Self state without slipping from it, then that exteremely
pure mind alone will be the Paramatma, Supreme Self, that shines,
in a clarified state, as the attribute-free Consciousness.

Muruganar directly explains the Verse 29, of Upadesa Saram, in his
verse 889 of Guru Vachaka Kovai.  That reality is also the transcendental
firmament.  The Maha Vakya that proclaims, You are That, is also
that transcendental firmament. Nothing become separate from that
fullness of being, which exists and shines as the universal Swarupa,
nor does anything new merge with it.

Even that attainement of liberation, in truth, does not exist.  Since
bondage is a concept, liberation too is a concept.  There is neither
a Jnani nor an ajnani, distinct from Swarupa. In this state of Supreme
Truth,  the teachings of the Maha Vakyas also does not exist!  The
thought of being separate from Swarupa, one's nature is false, as is
the tapas that are performed to get rid of that misery.  The state of
Jnana, which is (the idea of) getting re-established in the Self
is also false, Swarupa alone exists at all times.

(Source: Guru Vachaka Kovai. Tr. and Commentary by David Godman,
Avadhuta Foundation, Boulder. Colorado. USA.)

Arunachala Siva.   


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Re: Upadesha Saram
« Reply #137 on: December 31, 2008, 11:40:27 AM »
The Verse 29 of Upadesa Saram continues....

What is this state? That what which is beyond bondage and liberation?
Where there is no going and coming?  Where there is nothing else, the
state of the One without a second?

GVK Verse 1005 says that this is Bhuma.  The state in which nothing
is seen as another object, the state in which nothing is heard as
another sound, the state in which nothing is known as another entity,
(e.g. Kailasa or Vaikunta), know this state to be Bhuma.

This verse is rendering of Chandogya Upanishad (7.24.1). Bhagavan
referred to the verse and explained what the term Bhuma denotes
in the conversation, mentioned in Talks No. 98 and 68. (Munagala

Bhagavan: Bhuma alone is. It is infinite.  There aries from it, this
finite consciousness taking on an upadhi (limitation).  This is abhasa
or reflection. Merge this individual consciousness into the Supreme
One. That is what should be done.

Devotee: Bhuma is an attribute of Supreme Consicousness.

Bhagavan: Bhuma is the Supreme.  yatra naanyat pasyati yatra
nannyat srunoti sa Bhuma. Where one does not see any other,
hears nothing, it is perfection. It is indefinable and indescribable.
It is as it is. 

Devotee:  There is a vastness experienced.  Probably it is just below
Bhuma but close to it.  Am I right?

Bhagavan:  Bhuma alone is.  Nothing else. It is the mind which says
all this, (just below... closse to it....!)

Again the Verse 1006 of GVK says:  Only the infinite Bhuma, the
non dual Jnana wherein seeing, hearing, and the fragmentary-
natured perceiver who perceives them suffer annihilation, is
the unalloyed happiness of intense peace. 

The verse 1015 of GVK says:  The Parasakti (supreme power), that
remains as the predicate (of the Self), takes all the perceptions
of the five senses -- what is seen, what is heard, what is eaten,
what is smelled and what is touched -- as its objects, but that
which exists as the subject (even for this Parasakti, supreme power)
is the space of Jnana, the wonderful state.

Matter             Energry

Self or Sivam  Sakti or Uma
the Space       sensual activities
       Jnana       Maya   
       Subject    Predicate

(Courtesy:  Guru Vachaka Kovai, Tr. and commentary by David Godman. Avadhuta Foundation, Boulder, Colorado. USA. Copies can also be had
from Sri Ramanasramam, Tirvannamalai.)

Arunachala Siva.           


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Re: Upadesha Saram
« Reply #138 on: December 31, 2008, 12:07:59 PM »
The Verse 29 continues.....

Padamalai (Garland for the Holy Feet), by Muruganar which forms
Volume 9 of Sri Ramana Jnana Bodham, also speaks of the concept
of bondage, release and silence.

The Verse 1698 of Padamalai says:

In the Paramartha Swarupa, which shines as Reality, delusion
not real, it is just imagined. 

Paramartha means the highest truth.  According to Bhagavan Ramana,
the highest truth is that NO ONE IS UNENLIGHTENED!  Since the
individual bveings and their assorted imaginary problems do not really
exist.  The best known formulation of this position is a verse by
Gaudapada.  Bhagavan Ramana translated it from Sanskrit into Tamil
and had it included in his Collected Works. (Stray Verse 9 of Arthur
Osborne's Collected Works).  This is also the verse 28 of Bhagavan
Ramana within Guru Vachaka Kovai. of Muruganar between his
verses 1227 and 1228.  Bhagavan Ramana's 28 verses are interlaced
between 1254 verses of Guru Vachaka Kovai.

There is no creation, no destruction, none bound, none seeking,
striving, gaining freedom.  Know that this is the Supreme Truth.

In the Parmartha Swarupa, which is the Space of Grace, bondage,
which thrives on ignorance, is a defect of the mind.

In the experience of one's own true Jnana Swarupa, the ideas of
bondage and liberation do not exist.

Except in one's own imagination, (bhavana), there is no attainment
of liberation from bondage in the ultimate state of Supreme Truth.

The Power of the Presence Volume 3, quotes the following conversation
from Day by Day of Devaraja Mudaliar, (dated 22nd Nov. 1945)

Bhagavan: All questions relating to mukti, liberation, are inadmissible
because mukti, liberation means release from bondage, which implies
the present existence of bondage.  There is no bondage and therefore
no mukti either.

Question:  The sastras speak of it and its grades.

Bhagavan:  The sastras are not meant for the wise because they
do not need them.  The ignorant do not want them. Only the
mumukshus (those aspiring for liberation) look over to the scriptures.
That means that the sastras are neither for wisdom nor for ignorance!

Bhagavan:  We are all in reality Sat Chit Ananda.  But we imagine,
we are bound and are having all these pains.

Question:  Why do we imagine so?  Why does this ignorance or ajnana
come to us?

Bhagavan: Enquire to whom this ignorance come and you will find
it never came to you and that you have always been that Sat Chit Ananda. One performs all sorts of penances to become what one already is.
All effort is simply to get rid of this viparita buddhi, this mistaken
impression that one is limited and bound by the woes of samsara.

In Padamalai, Muruganar again says:

Thoughts such as bondage and liberation, which are essentially non-
existent, appear in the state of pramada (forgetfulness of the Self.).

The above is from conversation dated, 8th Jan 1946 from Day by Day of Devaraja Mudaliar.

Ulladu Narpadu Verse 39 (Reality in forty verses, Sad Darsanam)
also describes the same truth.

(Source:  Guru Vachaka Kovai, Tr. and Commentary by David
Godman.  Padamalai - Tr. and Commentary by David Godman.)

Arunachala Siva.               


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Re: Upadesha Saram
« Reply #139 on: December 31, 2008, 12:36:51 PM »
The Verse 29 of Upadesa Saram continues....

The Verse 39 of Sad Darsanam, should be read in conjunction with
Verse 29 of Upadesa Saram.  This is what is described in Verse 610
of Padamalai of Muruganar.

Only so long as one thinks like a mad man, 'I am a bound one',
will thoughts of bondage and liberation remain.  But, seeing oneself,
'Who is this bound one?' the eternally liberated and ever attained
Self alone will exist. When the thought of bondage cannot remain,
can the thought of liberation will remain?

Padamalai Vers 548 reads:

If bondage and liberation are creations of the mind, all the experiences
of states manifested through 'suttarivu' that is pointing outwards,
are like wise concepts.

Padamalai Verse 2205 says:

The origin of the concepts of bondage and liberation is in the ego,
the deception that is the cause of the pairs of opposites. (dwandha

Padamalai Verse 1503 states:

Separation and union exist only through the ignorance of the jiva.
They do not exist in the nature of the Real, which is Jnana only.

Padamalai Verse 1000 states:

If you enquire into the Self and come to know it, in that vision
of the Self, the age old primal illusion of bondage will become
a story long forgotten.

The following conversation is recorded in Letters of Suri Nagamma,
dated 20th Feb 1946.

Question:  Is it possible to attain moksha, deliverence, while still
in the body?

Bhagavan:  What is moksha?  Who attains it? Unless there is bondage,
how can there be moksha?  Who has that bondage?

Questioner:  Me.

Bhagavan: Who really are you?  How did you get the bondage?
And why? If you first know that, then we can think of attaining
moksha, while in this body?

Padamalai Verse 1255 reads:

In the hearts of those, who have investigated and come to know
Reality, as it actually is, liberation in all its clarity is eternally

Padamalai Verse 913 states:

What is always natural to everyone is liberation, which is bliss.
Bondage is delusion of mind, a false sensation.

(Guru Vachaka Kovai and Padamalai, Muruganar. Tr. and Commentary by David Godman, Avadhuta Foundation, Boulder, Colorado. USA.
Sri Ramana Jnana Bodham, Ramana Kendra Delhi.  Copies can also
be had from Sri Ramanasramam, Tiruvannamalai.)

Arunachala Siva.         


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Re: Upadesha Saram
« Reply #140 on: December 31, 2008, 01:24:20 PM »
The Verse 29 of Upadesa Saram continues....

Natananda has compiled the conversation between Bhagavan Ramana
and His devotees, under a title called Upadesa Manjari.  Since Bhagavan
Ramana's view is always the One without a second, the same idea
had been given by Him also in Upadesa Manjari, Spiritual Instruction,
in English. 

Question:  If this is the nature of liberation, moksha, why do some
scriptures connect it with the body and say that the individual soul
can attain liberation only when it does not leave the body?

Bhagavan: It is only if bondage is real that liberation and the nature
of its experiences have to be considered. So far as the Self, Purusha
is concerned it has really no bondage in any of the four states. As
bondage is merely a verbal assumption according to emphatic proclamation
of the Vedanta, how can the question of liberaion, which depends upon
the question of bondage, arise when there is no bondage?  Without
knowing this truth, to enquire into the nature of bondage and liberation,
is like enquiring into the non-existent height, colour etc., of a barren
woman's son or the horns of a hare!

Question: If that is so, do not the descriptions of bondage and release
found in the scriptures become irrelevant and untrue?

Bhagavan:  No. They do not. On the contrary, the delusion of bondage
fabricated by ignorance, from time immemorial can be removed only by
knowledge, and for this purpose the term 'liberation' (mukti) has been
usually accepted. That is all.  The fact that the characteristics of liberation
are described in different ways to proves that they are all imaginary.

Question: If that is so, are not all efforts such as study (literally,
hearing, sravana) reflection etc., are useless?

Bhagavan:  No. They are not.  The firm conviction that there is neither
bondage nor liberation is the supreme purpose of all efforts. As this
purpose of seeing boldly, through direct experience, that bondage and
liberation do not exist, cannot be achieved except with the aid
of the aforesaid practices, these efforts are useful.

Question: Is there any authority for saying that there is neither
bondage nor liberation?

Bhagavan:  This is decided on the strength of experience and not
merely on the strength of the scriptures.

Question: If it is experienced how is it experienced?

'Bondage' and 'liberation' are more linguistic terms. They have no
reality of their own.  Therefore, they cannot be function of their own
accord. It is necessary to accept the existence of their own accord.
It is necessary to accept the existence of some basic thing of which
they are the modifications.  If one enquires, "for whom is there bondage
and liberation?" it will be seen, "they are for me".  If one enquires,
"Who am I?", one will see that there is no such thing as the "I". It
will be as clear as an amalaka, (Indian gooseberry) on one's hand
that what remains is one's real being. As this truth will be naturally
and clearly experienced by thosse who leave aside mere verbal
discussions and enquire into themselves inwardly, there is no doubt
that all realized persons uniformly see neither bondage nor liberation so far as the true Self is concerned.

Question:  If truly there is neither bondage nor liberation what is the reason for the actual experience of joys and sorrows?

Bhagavan:  They appear to be real only when one turns aside from
one's real nature.  They do not really exist.

Question:  Is it possible for everyone to know directly without doubt
what exactly is one's true nature?

Bhagavan: Undoubtedly it is possible.

Question:  How?

Bhagavan:  It is the experience of everyone that even in the states
of deep sleep, fainting, etc., when the entire universe, moving and
stationary, beginning with earth and ending with the unmanifested
(prakriti), disappear, he does not disappear.  Therefore the state
of Pure Being, which is common to all and true nature.  The confusion is that all experiences in the enlightened as well as the ignorant state, which may be described by newer and newer words, are opposed to one's real nature.

(Source: Upadesa Manjari. Spiritual Instruction. Compiled by
Natananda.  The Collected Works. English Translation by Arthur

Arunachala Siva.                   


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Re: Upadesha Saram
« Reply #141 on: December 31, 2008, 03:29:17 PM »
The Verse 29 of Upadesa Saram, continues.....

Padamalai Verse 415:

The ego alone is bondage, and one's own 'swarupa' free of the
congestion of the ego, is liberation.

Padamalai Verse 2877:

There is no greater deception than (believing that) liberation, which
is ever present as one's own nature, will be attained at some later

Padamalai Verse 2184:

Even the desire for liberation, is work of delusion. Therefore, remain
still, Summa Iru, (Tamil).

Padamalai Verse 1439:

If you enquire into and realize Atma-Swarupa, the Reality, as it
actually is, it will be clearly known that liberation is eternally attained.

Padamalai Verse 2570:

The true "mukti" that banishes the tormenting triple miseries,
(tapatraya) is abandoning everything, not attaining something.

The entry dated 8th January 1946 of "Letters" by Suri Nagamma says:

Question: We have come here and are staying here for the same
purpose (of attaining moksha).  We do not want anything more.
It is enough if you give us moksha.

Bhagavan:  If your renounce and give up everything, what remains
is only moksha.  What is there for others to give you?  It is there always.
That IS.

Question:  We do not known all that.  Bhagavan Himself must give us

(The questioner then left the Hall.)

Bhagavan:  I should give them moksha, they say. It is enough if moksha alone is given to them. Is that not itself a desire?  If you give up all the
desires that our have, what remains is only moksha.

Padamalai Verse 1716:

The way to liberation is knowing Consciousness and abiding there
without slipping from Consciousness.  

Padamalai Verse 834:

That which abides (in the Heart) is liberation, the true and unlimited
supreme bliss.  Only through that being-consciousness will you attain

Padamalai Verse 1988:

The excellence of peace, which is the clarity of Consciousness, is alone
the greatness of intensely blissful liberation.

Padamalai Verse 1888:

The experience of pure Consciousness, one's own Swarupa, is the
bliss of liberation.  The misery of bondage is total ignorance.

Padamalai Verse 694:

Unless ignorance, the veiling, is completely destroyed by Jnana, it
is certain that there will be no liberation.

Padamalai Verse 2580:

The cessation of the feeling of bondage, which arises from the
I-am-the-body delusion, is soverignty over (the world of) liberation,
the freedom of the Self, Pure Consciounsess, the Supreme Bliss.

(Source: Padamalai. Muruganar. Tr. and Commentary by David

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Re: Upadesha Saram
« Reply #142 on: December 31, 2008, 03:55:26 PM »
The Verse 29 of Upadesa Saram continues....

Bhagavan says in Padamalai verses, that knowing consciousness
is liberation.  He has also said that Knowledge is beyond ignorance
and knowledge.  He has also said that the seeker should go beyond
bondage and liberation.  How to proceed towards this?  How to go
beyond all the dyads, misery and happiness, pain and pleasure, good
and bad and even bondage and liberation.  His succinct advice is
Summa Iru, in Tamil.  Be still or Remain still or Just Be.  This is the
supreme Silence.  It is not silence of the tongue or the body.  It is
total silence of the mind.  Just be.  Silence is the fulcrum or the
midpoint in a  balance, where there is no swing towards either of the
two pans, which are dyads mentioned above.

Padamalai Verse 2221 says:

Supreme liberation will shine as Atma Swarupa of one remains still.

Maharshi's Gospel says:

Question:  Who then is God?

Bhagavan:  The Self is God.  I AM is God. If God be apart from the
Self, He must be a selfless God!  This is absurd.  All that is required
to realize the Self is to be still.  What can be easier than that?  Hence,
Atma Vidya (Self Knowledge) is the easiest to attain.

Padamalai Verse 1217 says:

Since becoming established is the state of the Self is both the means
and the goal to be attained, remain still.

Though this is Bhagavan's highest and simplest Upadesa, he conceded
that for many people, it was an impossible command to execute.

Talks No.322 records like this:

Question:  What should one do in order to remain free from thoughts
as advised by you?  Is it only the enquiry "Who am I?"

Bhagavan:  Only to remain still. Do it and see.

Question:  It is impossible.

Bhagavan: Exactly. For the same reason, the enquiry 'Who am I?'
is advised.

In Day by Day entry dated 11th Jan 1946 it says:

Of course, every body, every book says, "Summa Iru" that is, Be
quiet or still.  But it is not easy.  That is why all this effort is necessary.
Even if we find one who has at once achieved the mouna or surpeme
state indicated by Summa Iru, you may take it that the effort necessary
has already been finished in a previous life.   

Padamalai Verse 2261 says:

It is impossible to merge with the feet of Lord Arunachala, unless one
remains still, with the mind consumed and annihilated.

Bhagavan in Talks 334 says:

Stillness is total surrender without a vestige of individuality.
Stillness will prevail and there will be no agitation of mind. Agitation
of mind is the cause of desire, the senses of doership and personality.
It that is stopped there is quiet.

Padamalai  748 says:

Mouna -- which is not only the means to liberation but also that
which abides as the very nature of liberation itself -- has a matchless

(Source: Padamalai. Muruganar. Tr. and Commentary by David
Godman, Avadhuta Foundation.  Boulders. Colarado. USA.  Copies
can be had also from Sri Ramanasramam, Tiruvannamalai.)

Arunachala Siva.


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Re: Upadesha Saram
« Reply #143 on: December 31, 2008, 06:25:15 PM »
The Verse 29 of Upadesa Saram, has got a phrase (in Tamil version),
called Irai PaNi Nitral, which means the destruction of the Jiva's sense
of doership, abiding in the service of God.  The loss of Jiva Bodha is the
loss of individuality.  This "irai paNi nitral"  invariably finds a place in
all Saiva Siddhanta literature.  Saint Manikkavachagar speaks of four
types of service to Siva.  He says in Tiru Padai Ezhuchi, the Rising of the
Holy Army, in Tiruvachakam,

Let the servitors go first in the front army,
Let the devotees go next in the middle army,
Let the yogis march then behind them,
And let the siddhas go as the back army....

In order to vanquish the maya and reach Siva loka!

These are four types.  The servitors are the ones who clean the temple
precincts, prepare the lamps, bring water from the well for abulations,
pluck flowers and make garlands and supply food and water outside the
temple precincts.

The devotees sing the praise of Siva and do archanas. the chanting of
holy names of Siva.  The yogis perform raja yoga practice to bring
Siva and Uma to the sahasrara.  The siddhas, Jnanis speak and praise
the Sivam, which is different from Siva, the formelss Effulgence of Siva!

Muruganar brings this phrase in Guru Vachaka Kovai as mentioned by
Bhagavan Ramana in Verse 29 of Upadesa Saram, and do a synthesis
of Saiva Siddhanta and Vedanta. 

Bhagavan Ramana Himself explains this in Upadesa Manjari, of

Question:  What is the end of devotion (bhakti) and the path of
Saiva Siddhanta that is, Siva worship?

Bhagavan: It is to learn the truth that all one's actions performed
with unselfish devotion, with the aid of purified instruments of body,
speech and mind, in the capacity of the servant of the Lord, become
the Lord's actions and to stand forth free from the sense of 'I' and
'mine.'  This is also the truth of what the Saiva Siddhantins of God,
call Para bhakti or Irai PaNi nitral.

Question:  What is the end of the path of knowledge, Jnana or Vedanta?

Bhagavan: It is to know the truth that the 'I' is not different from the
Lord, Iswara and to be free from the feeling of being the doer, karturtva, ahamkara.

IS THE SAME?       


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Re: Upadesha Saram
« Reply #144 on: December 31, 2008, 07:03:13 PM »
The Verse 29 of Upadesa Saram continues....

Sorry!  I have typed 'send' by mistake.

Bhagavan:  Whatever the means, the destruction of the sense,
'I' and 'mine' is the goal.  And as these are interdependent, the
destruction of either of them causes the destruction of the other.
Therefore, in order to achieve that state of Silence, which is beyond
thought and word, either the path of knowledge which removes the
sense of 'I' or the path of devotion which removes the sense of 'mine',
will suffice.  So there is no doubt that the end of the paths of devotion
and knowledge is one and the same.

Guru Vachaka Kovai:  Muruganar's explanation for Verse 413 says:

Appar sang, 'As I entred holy Aiyaru*, my fees leaving no trace...'
In this song, the real meaning of Aiyaru, (*even though it apparently
means the Siva temple, Tiru Aiyaru, near Thanjavur, where the five
tributatries of Kaveri are flowing), is the place of the Heart, where
the pathways of five senses - body, mouth, eyes, nose and ears --
lead inward and subside.

GVK verse 414 reads:

Clinging to the feet of the Supreme Lord to effect the complete
destruction of the Jiva's sense of doing is the union that takes the
form of devotion.  This is the path that shines as the bliss of Jnana.
The union that takes the form of abiding in it, (Irai PaNi Nitral),
effecting the loss of Jiva bodha (the individual consciousness)
through the enquiry 'Who am I?' is the path of Vedanta.

Bhagavan Ramana also says in Who am I?, (under Question No. 18)

Sivaprakasam Pillai:  Of the devotees, who is the greatest?

Bhagavan:  He who gives up to the Self that is God is the most
excellent devotee.  Giving one's self up to God means remaining
constantly in the Self without giving room for the rise of any thoughts
other than he thought of the Self.

Under Question No. 16, when Sivaprakasam Pillai asked:

Q: What is the nature of the Self?

Bhagavan:  ...... The Self is that where there is absolutely no 'I-thought'.
That is called Silence. The Self itself is the world, the Self itself is the
'I'. The Self itself is God. All is Siva, the Self.

Guru Vachaka Kovai Verse 416 says:

This is the proper means for the jiva, who suffers caught in the
kartrutva, the feeling that one is performing activities, to rejoice
in union with Sivam. Hear it!  Realizing that jiva, Iswara and the
world are imagined appearances in Brahman, like the appearance
of silver in a pearl-oyster shell, reject them!

In GVK 468, Muruganar says that when Draupadi, the chaste queen,
gave up her hold on the her sari, and raised her hands with folded
palms together over her head, praying, 'Krishna, you alone are my
refuge now!' through the sweet grace of Lord Krishna, the enchanter
upon this good earth, the sari protecting her honour grew endlessly,
and the strong and wicked Dushchadhana fell down exhaused, as if

Krishna did not come to her rescue, till Draupadi was holding the
sari with her hands, as if her hands would protect her honour.  When
she raised the hands and left the sari without depending on her own
kartrutva,  praying for Krishna, the Lord came, because she has totally surrendered, with the conviction that it was the Lord who could protect
her and not her 'I' and 'mine'.

There is a Tamil poet who sang:  The distance between Dwaraka and
Hastinapur was more than 1000 miles, but there was a brisk sari

In Tiruvachakam, Tiruvembavai, Manikkavachagar sings:

Let our hands not do any work that is not yours.
Let us our eyes not see the day and the night.
If after merging with you in our total devotion,
Why should we care in what direction, the Sun rises?

(Source: Guru Vachaka Kovai, Tr. and Commentary. David Godman.
Upadesa Manjari, in the Collected Works.)

Arunachala Siva.       


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Re: Upadesha Saram
« Reply #145 on: January 01, 2009, 11:09:51 AM »
The Verse 30 of Upadesa Saram, reads as under in Tamil:

Yan atru iyalvathu therin ethuvathu
Thanar tavam enran Undhipara.
Thaanam Ramanesan Undhipara.

(Yan atru - without the sense of 'I' the ego;
iyalvathu therin - if one understands living ever;
ethuvathu - That;  Thanar tavam - penance, tapas;
Thaanam Ramanesan - Ramana the Self;)

Osborne's/K.Swaminathan's translation:

All ego gone
Living as That alone
Is penance good for growth,
Sings Ramana, the Self.

Here, Bhagavan Ramana, the Self uses two important words.
Tapas - To remain in the Self is the penance.  Yan atru iyalvathu -
without the sense of "I" or ego.

In Sri Ramana Ashottaram, there is only holy name saying:

Om  Naisargika Mahathapasve Namah:

Here Viswanatha Swami says that the greatest tapas of Bhagavan
Ramana was to stay without the ego!  He completely vanquished
the sense of "I" and remained for 54 years in Tiruvannamalai.
Bhagavan Ramana whose teachings are consistently the same for
all the years, is also described as the One without Ego, constantly
in Brahman, by Muruganar, who has written this last verse.

What are Muruganar's description of tapas as told by Bhagavan?
We shall see in the next post.

Arunachala Siva.


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Re: Upadesha Saram
« Reply #146 on: January 01, 2009, 11:40:22 AM »
Muruganar says as explanation to his verse 309 of Guru Vachaka Kovai:

Unlike that perfect worship (of staying in the Self), all other kinds of
worship which cannot be performed continuously with all the senses
and the mind, are limited and incomplete.  However, they also have
as their ultimate goal the egoless state of abiding in the service of

Bhagavan:  "What is experienced if one knows that which remains
after 'I' has ceased to exist, that alone is excellent tapas" - thus
said Lord Ramana, who is the Self.

In Verse 311, Muruganar says:

Bear in mind that the true puja to the Jnana Guru is only the Self-
abidance in which the vasana-free mouna, Silence, surges once
the disciple-consciousness that proclaimed itself as 'I' is destroyed
by the raging fire of the consciousness of the Jnana Guru, he who
is God Himself.

In Verse 315, Murugnar says:

When the ice of the ego-consciousness that is limited to the form
of the body dissolves in the ocean of Guru-consciousness that is
the experience of the Self which exists and shine as the one savour
of love, know that this is Guru-puja. 

Bhagavan  also sings in Verse 101 of Aksharamana Malai:

As snow inn water melts, let me dissolve as love in you who are
all love, O Arunachala!

Under Verse 396 of Guru Vachaka Kovai, David Godman mentions Bhagavan Ramana's words:

Destruction of mind alone is 'tapas.'  This alone is one's duty.  One
who is doing his own work will not pay attention to any one else's
work.  One should never give room for swerving from the thought
of the Self.  However many duties one may have, at all other times
not meant for performing duties, one must perform only self-enquiry.
While standing, sitting, and taking food one can do 'vichara', can one
not?  If the mind happens to forget the enquiry, "Who am I?" because
of vasanas, when it remembers the enquiry, it should try not to lose
hold of the enquriy again.  (The Power of the Presence, Volume 1.)

(Source: Guru Vachaka Kovai. Muruganar. Tamil. Tr. and Commentary
by David Godman, Avadhuta Foundation, Boulder, Colorado. USA.)

Arunachala Siva. 


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Re: Upadesha Saram
« Reply #147 on: January 01, 2009, 11:56:05 AM »
The Verse 30 of Upadesa Saram continues....

Verse 408 of GVK says:

The wealth of divine grace, the unvarying true Jnana remains forever
within every Jiva as its very nature.  The purpose of 'tapas' is to know
that this wealth remains merged within you and to experience it fully.
It is not for creating it, (the Jnana) anew.

Verse 409 of GVK says:

Restraining the ignorant ego-mind within the Heart so that it does
not wander in concert with the five senses, and confining it there
so that it becomes established as one with pure Sivam -- this is the
nature of true tapas.  Thus, say those who are perfected in true

Verse 410 of GVK says:

The Atma Vritti shines, conquering all the differentiated manifestations,
brought about by ignorance, transforming them into Self alone.  If one
examines the matter, the unique and unsurpassed hallmark of 'tapas'
is when the current of Atma Vritti becomes perpetually uninterrupted.

There are again two entries in Talks of Munagala Venkatramaiah.

Talk No. 629:- Bhagavan explained that there are two kinds of vrittis,
or modes of mind. Vishaya Vritti, in which mental activity is focussed
on objects.  And Atma Vritti where the subject "I" is the focus of attention. The first may give way to the second and that is the aim of abhyasa,

Talks 631:- Bhagavan said, "When these objective phenomena cease,
there remains Atma Vritti or the subjective vritti that is the same as
Jnana.  Without it, (Atma Vritti), ajnana (ignorance) will not cease."

Verse 412 of GVKa says:

Only mouna, the experience of Sivam that shines as Consciousness,
the Supreme, is the true 'tapas' thorugh which one becomes the Reality,
the Supreme.

(Source: Guru Vachaka Kovai, Tamil. Muruganar. Tr. and Commentary
by David Godman, Avadhuta Foundation, Boulder, Colorado. USA.)

Upadesa Saram, my posts, concluded.

Om Namo Bhagavate Sri Ramanaya Namah:

Arunachala Siva.       


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Re: Upadesha Saram
« Reply #148 on: February 04, 2009, 05:46:36 PM »
Dear Srk Udai,
                  It is a good thing that you want to comment on Upadesa Saram afresh.


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Re: Upadesha Saram
« Reply #149 on: February 04, 2009, 06:44:02 PM »
Again iam so thankfull that bhagawan incarnated some years ago.....his words are always so direct so immidiate...and so clear

all verses in this book are clear and to the point all vibrate ultimate wisdome

verse one is as important and beautiful as verse 30

I think that verse one is about a simple insight

we ave the jiva.....or better the ego who is identified with action, who is compoed of action and thoughts....or better thoughts leading to action

this energy is a dualistic energy

verse one just gives a very simple and direct understanding: this dualistic energy is relative (an illusion if you are totally enlightened, for me it is realtive, not fix, not true and not untrue<----I think that sitting in my chair and saying the eog is an illusion without beeing the thruth that I speak makes me a liar)

so bhagawan makes it clear that this dualistic energy is just one possible way of seeing the world and maybe the worst...(he doeas not say this)

he just says that it is illusory, thats it it is wheter good nor bad...

so we may be identified with action and thinking.....but this will slowly cease if we start to identify with the Self, to identify with mind at peace.....

until we come to this mind at peace we have tow ork and then somebody will knock on hte door (maybe yourself will be hte one) and just say: look right here, this is are mind at peace if you stop to think that you need something else then this moment...then you made the first big shift