Upadesa Saram verse 10

Verse 10: hasthale manah svasthata kirya Bhakti yoga Bodhasca nischitam
manah svasthata : abidance of mind
hrt sthale : in the heart.
kriya bhakti:yoga of action
yoga bodhah cha: devotion, astanga yoga and yoga of knowledge.
nischitam: it is determined.

Upadesa Saram Verse 10:
“Having subsided in the place of rising in one’s own source of real self is an action (karma) without desire, Bhakti (devotion),that is Yoga (union with God), Jnana (true knowledge).”

A conscious particle from the spiritual heart enters the brain and when it identifies with the body it becomes the “I “thought and creates the illusion of individual self which inhabits the body and identifies itself with all thoughts and perceptions. Upadesa literally means bringing back a thing to it’s place of origin or source. So the goal of self-enquiry is to bring back this conscious particle which is straying with the help of adjuncts in the nonSelf to its source which is spiritual heart. Self-inquiry reverses the process of” I” thought getting identified with all other thoughts and perceptions of daily life as separate entity. If one can break the connection between “I” thought and thoughts and perceptions it identifies with, then the “I” thought itself will subside and finally disappear. This can be done by holding on to “I” thought i.e. inner feeling of “I” or “I am” and excluding all other thoughts. If one can keep attention to the inner feeling of “I” then this conscious particle dissociates from the adjuncts. Then the power of Self pulls the “I” thought back into the heart centre and eventually destroys it so completely that it never raises again. When this happens the concept of individual Self is destroyed once and forever, only Self remains. Thus mind remains subsided in the source of real Self from which it has risen takes the form of Atmakara Vritti and that is the culminating point of Karma Yoga (the path of desire less action),Bhakti Yoga (The path of devotion) Raja Yoga with the methods of mind control and the Jnana Yoga (the path of knowledge through self-enquiry, atma vichara).

Summary of first ten verses of Upadesa Saram:

Bhagawan’s method of destroying the concept of individual Self which is usually called as manonasa or destruction of the mind is scientific and unlike in other methods which are dependent on thought which itself is product of self ignorance, uses awareness in bringing back the conscious particle that is apparently imprisoned in ego and it’s tendencies, to it’s (the conscious particle) source of spiritual heart and make it to permanently abide there so that it never rises as ego again. In this way his approach to Truth is non-traditional and the outlook is above beyond all religions and it is relevant to entire humanity irrespective of their religious background. What is required here is intense and passionate longing for Truth and it will lead us to the truth if we do self-enquiry with such a passion as a drowning man struggles for air. However even though his approach is non-traditional, he never condemned tradition and instead made best use of it by utilizing it for the preparation of the mind for making it fit to do self-enquiry. In this endeavour he integrated Karma, Bhakti, Raja and Jnana yogas. In the first ten verses of Upadesa Saram he described in detail how Karma Yoga and Bhakti Yoga aid in Self-abidance.

Every human being is born with self-ignorance. So he has defects (doshas) of

1) Doer-ship which results in action with desire with eye on the fruit of desire (sakama karma)

2)vibhakti (devotion to his real Self with separative feeling, i.e. God)

3)Viyoga (the feeling of separation from the rest other than his body-mind complex and so he feels that the world is separate and contrary to him and he feels that God is apart from him.4)Ignorance (not knowing the nature of his Self. Because I am confining myself to summarize first 10 verses I will elaborate only on kama yoga and Bhakti yoga with relevance to Bhagawan’s teaching in Upadesa Saram. All these defects occur to “I” thought only.

Karma Yoga to relieve the dosha of sakama karma:- In sakama karma there is the sense of doership with an eye on the fruit of action.

Sakama karma is an attempt to gain happiness in nonself, so sakama karma is born out of Self-ignorance. Self-ignorance is insentient so sakama karma is insentient, jada and so it has no ability to direct or confer the fruit of action. The performer of the work is not the doer and so fruit of action is not in his hands .Fruit of action perishes by enjoying it as pleasure or pain. But having perished thus the fruit of that action will still remain in the seed form as liking to do such an action again and this is called tendency. So tendencies result from action with doership which encourages us for further action thus throwing us into the sea of actions which obstructs our spiritual goal and we are lost in the sea of actions. So sakama karma is Patana karanam ( Action arising from ego leads to fall away from Self) and Gati nirodhakam (keeps us away from self knowledge).So as an antidote to dosha of sakama karma Bhagawan is advising us not indulge in action and to do work expected from you without any desire, without eye on fruit of action, without doership, to offer the fruit of action to God with surrender so that sense of doership is nullified. This type of nishkama karma (Action without an end in view) purifies the mind and it is an aid to keep the mind subsided in it’s source.

Bhakti yoga:- Average human being is more devoted to the whims and fancies of his ego and tendencies and usually prays to God to fulfill them rather than to his true self because he is self-ignorant. Even sakama puja, japa, dhyana does not purify the mind because the ego is strengthened in these in the name of devotion. Puja, japa, dhyana are actions done by organs of body, speech, mind and they should be done without sense of doership or desire, expectation, goal if the mind were to be purified. So devotion must also be desire less(nishkama) so that mind is purified. If this is done with ananya bhava (I am he) the meditator himself becomes nonexistent by merging in the state of being It is beyond the comprehension of thought and thought is not there in that state and is called Bhavanatita sadbhava susthiti.

In no mind state “I” thought loses it’s identity with the body, thoughts, sense perception and becomes conscious of the body, in contrast to body identity previously he had.. Because there is no identity with anything Pure “I” thought is not binding as a burnt rope is not binding as you rightly said. The beauty of no mind state is that it reflects the light of awareness of Pure consciousness even when we are engaged in work in the phenomenal reality. Bhagawan said no mind state is “Self” itself for all practical purposes. Actually mind is insentient and we are imposing life upon it and animating it. Withdrawing that life force which we have imposed on the mind is the goal of spiritual sadhana.
Ramana Maharshi


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