Tag Archives: Ramana Maharshi

Upadesa Saram verse 13

Verse 13: laya vinashane ubhaya rodhane laya gatham punar bhavati no-mrutam

laya vinashane : absorption and destruction
ubhaya rodhane : by the restrain of both [prana and mind]
laya gatam : (the mind ) that has gone to absorption
punar: again
bhavati na: does not come into existence
mritam: having died.

Upadesa Saram Verse 13:
“Absorption or laya, destruction or nasa are the two kinds of mind control. When merely absorbed, it emerges again, but not when it is destroyed.”

Subsidence of mind is two kinds. Abeyance (laya) and destruction (nasa).That which is in abeyance will rise but if mind dies it will not rise. The subsidence of mind is gained by breath restraint and in states like sleep, death, swoon, coma is temporary and is thus manolaya or abeyance of the mind. Since happiness is experienced only when the mind subsides and since rising of the mind is misery itself, if we are to enjoy happiness forever it is necessary that the mind is destroyed permanently. Such permanent destruction of the mind which is the true goal of all spiritual disciplines is called manonasa. The reason why breath control cannot bring about manonasa is breath control does not destroy the tendencies.

For making the mind subside permanently there is no adequate means other than self-enquiry. If made to subside by other means, the mind will remain as if subsided but will definitely rise again. Where as in manonasa (destruction of the mind) the “I” thought is pulled into the spiritual heart centre which eventually destroys it so completely that it never rises again. The concept of individual self is destroyed forever, only Self remains.

Ramana Maharshi


Upadesa Saram verse 12

Verse 12:
citta vayavas chit-kriya-yutah sakhayor-dvyai sakti mulaka

chitta-vayavah : the mind and the vital airs
cit kriya yutah: they are endowed with consciousness and the activising force.
sakhayoh dvayi: they are the two branches

sakti mulaka: the root cause of energy or power

The mind and the vital airs are the two branches with thought and action as functions that eminate from the same root.

Upadesa Saram Verse 12:
“Mind and breath manifesting in thought and action, branch out from a common source, Atma Sakti (Aham Spurana).”

The mind is the conscious aspect, the power of objective knowing, thinking (Jnana Sakti) where as breath or life force (Prana) is the power of doing or action (kriya sakti).But the original power Aham Sphurana is like a trunk of a tree having mind and prana as two branches. So mind and prana are interrelated. The imaginary power of the mind comes to a stand sRamana Maharshitill if breath is controlled. Likewise if mind stops imagining completely whatever is the reason breath comes to a standstill. Prana supplies energy to mind for thinking and to the body for it’s maintenance. When mind is strayed if we control the breath, immediately it feels suffocated, stops imagining and comes back to the present. If due to self-enquiry thought process collapses in the spiritual heart the breath is controlled. The existence of the mind depends upon it’s identity with something gross. In self-enquiry because we pay our entire attention on the source of mind identity with nonself including all adjuncts is nullified, so attraction to nonself does not exist and in such a state of being there is direct experience of nonexistence of the mind (naiva manasam).The ego, the thinker appears as a real entity because of our continuous identity with the nonself. This identity is broken when we pay attention only to “I” thought excluding all other thoughts. Then “I” thought is deprived of it’s identity with all other thoughts and perceptions it normally identifies with. Then the “I” thought start to subside in the spiritual heart and gets dissolved in it.

The “I” and “I”-“I”

The source of “me”,a bundle of thoughts is “memory”.Memory is matter. That is why it is stored in brain cells. If we start giving energy to it, the movement of memory veils Self effulgence of “I”-“I”. “I” means movement of memory. Movement of memory is not continuous. So “I” is not continuous. Just as light in candle though it appears continuous is only a series of light, just like series of pictures played on screen appear continuous, “I” seems like a continuous entity. It is a series of discontinuous movements of memory which cause illusion of a continuous entity. If we are aware we will come to know the gaps between movement. As awareness deepens gaps go on increasing. Finally there is only gap in which we exist without any movement of memory. If the gap is prolonged to 48 minutes there is no need of further birth to learn. We have learnt to live in the gap without any thought. This is the moment of Self realization. The gap Self, the “I”-“I”. It is nothing to be acqired. Cessation of movement of memory which is “I” amounts to acquiring “I’-“I” though there is nothing like acquring it.Movement of psychological memory as thought has no role to play in psyche but we are under the illusion that it has role to play and we used thought to solve all human problems with thought resulting in present chotic state of mind and so world. Because thought is divisive in nature it divides mind as polypsychic and such state of mind is projected as world with chotic human society. One man is opposed to another man, one family is opposed to another family, one country opposed to another and piling up armaments to kill fellow human being. There is never single humanity in past. We have divided them using thought. If thought is not there, we can create a mentally healthy human being and so society.Knowing this if we no longer give it energy by disconnecting identity with psychological memory which constitutes the “me”,”I”-“I” which is a living Self effulgent thing reveals by itself. It goes without saying “me” is a dead thing. It is we who are giving energy to a dead thing giving an apparent life to it for millions of years.Time has come to stop identifying with it.Stopping identifying with it is the only spiritual disciple so that we come out of net of “I” and recognize our natural state “I”-“I”.Image

Lessons to be learnt from Bhagawan’s death experience

Bhagawan had physical insecurity for no reason in Madurai in his uncles hose. It is a

consciious fear and is produced by thought. There is a feeling of losing the body.

Bhagawan inquired into whole problem of death fear.Physical security is necessary

for the brain. Brain can function only in complete security so that it functions heathily,

efficiently and not neurotically. That security is denied in this particular context.

Dependency on identity with the body-mind complex and fear arises when one is

challanged with identity which is death. Normally we attach to a

belief or a saviour, which is a neurotic activity. For many death means fear of not being.

Bhagawan inquired in the inner that if there is “being” in spite of loss of identity

with body-mind complex.Many feel “Imust identify myself with something” to be. Many

feel that death is the ending of life. They do not inquire into it.

Fear of not being able to achive, fulfil, be with my own thing is common in many.

Bhagawan went into root of fear, not the objects of fear but expressions of fear.

Nobody tells you that you are hungry and what to do. Same is the case with fear.

It is we who has solve our problem.No explanation will solve

problem of fear.It is essential to mind to be free of fear just as food is essential to body,

otherwise thought process functions in a perverted way.With this type of understanding,

one has energy to inquire into fact of death fear.

After all the purpose of religion is to gather energy to inquire. That is real discipline.

“I” cannot do anything about

fear because it is the “I” that has created the fear.The very fact that Bhagawan

inquired into death fear shows that he has already enough accumulated energy because

there is no dissipation of energy through conflict and all leaks of

energy are blocked. What has brought fear into consciousness?

What is the answer and which has been sustained and nourished and observer

cannot do anything because it is who has created fear with the aid of thought.

Can we observe fear without the observer? Obviously fear is the result of thought.

Thought can function only in the field of knowledge. Fear is always new,

we make it old by recognizing it. We can recognize that which we know only. So

can the mind observe without interferance of thought? If it does fear is not.

Fear then put away completely. It is only when we understood whole movement of fear.

Fear is a living thing and so we have to look at it. We can analyze only a dead

thing.We don’t see the danger of fear in mind and we are not using our intelligence

to look at it.Understanding death fear is not intellectual and fragmentary.

Most of us not serious. We must have no psychological authority of authority of any kind

and must rely on ones own experience.We should not look for a method which

arises from self and so mechanical.We must have freedom to look at fear.

Asking how to do it amounts to inviting authority. Negative way is the only way

and self-inquiry is a negative way. We must look for blocks to have

comprehensive understanding of problem like death fear.

Authority is detrimental and destructive if we do self-inquiry with authority set by some one.

Bhagawan never followed scripture or saviour for his problem of death fear. Already

he has enough energy to do self inquiry on his own which he did. But average man is

not capable of clear perception and action even after four million years of his existence

on earth.What are the obstacles which prevent clear perception.

This is negative approach. We are not concerned how to get rid of fear.

One of the major hindrance to perception is total acceptance of authority.

One must be light to oneself. So we deny help of another light however that light might

be.What exist is man who is bound to his authority as body-mind complex. He is bound to this.

To see this freedom from belief, dogma, authority is absolutely necessary.

Usually makes one to conform to authorityand craving for authority is fear.

Violence produces fear and man entrapped in this viscious circle.

We cannot go beyond it unless one is free from authority, violence, fear cage.

So there must be no feeling on dependence on authority.But when one is

heavily conditioned by propaganda of 2000-5000 years of propagana,

can he be free from condioning? When one says how to go go beyond conditioning,

one caeses to learn. One is learning nature and structure of human fear.

We should not condemn or justify the fact of death fear.

Fear is an obstacle therefore one cannot condemn it.

The moment Bhagan learned about death fear, he is free from it.

The usual tendency is to deny the reality of fear.

To look at death fear is not to solve the problem.If we want to solve the problem of fear,

we are more concerned with solving than facing the fear.So if we try to solve fear,

we are not facing it.To face fear mind must give complete attention to fear.

The observer says i am afraid and puts fear away from him. But the fact is he is the fear

itself.At the moment of fear there is neither observer nor the observed.

But once observation starts he feels that is a gap between him and the fear.

The moment you start looking at it there is division.In that conflict there is an

attempt to get rid of it by condemning or justifying.When observer is not there ,

there choiceless awareness of fear.(Sakshi Tattwa)

The observer creates linguistic difference between him and the thing observed.

So the word prevents from being completely in contact with fear.

So mind must be free of the word to look.The relationship between observer and the

observed is really there when word is not.So he is directly in contact with fear.

When one is directly in contact you can be aware of whole content of mind including unconscious.

Belief is most destructive part of life.It demands great deal of intelligence to break away from past

and going to the unchartered unknowable tiless dimension.

Then we have to live in a different way without self, the ego, the me.

So activity is no longer self centered but spontaneous.

Spontaneous activity never produces ego smoke because action is complete and whole.

Then there is love without any competition or comparison with anybody.

Religious mind is a mind that has no hatred that lives without any fear or anxiety

and no antagonism. This is a different dimension of living and nobody wants that.

Is there effort in Bhagawan’s inquiry into death? If one everlastingly live in effort to gain Self,

it amounts to blinding man. To live without effort requires great intelligence and highest form of

sensitivity.Otherwise there is conflict between “what is” and “what should be”.

If we face “what is” without ideological “what should be”, then

there is no conflict at all.Conflict arises only when we evaluate and compare

with “what should be”, then conflict arises.When the fact is burning there,

why should we have an ideal, conceptual thinking? Ideal is a distraction.The

negative observation of self-inquiry has no opposite.So it is non-dualistic and

so not a mental method to discover the Self.Mind exists only in division

and Self exists when there is no division. So mind can never see the Self in an

objective way. It is only when dualistic process subsides by itself knowing fully well

that it has no role to play in psyche, then only non-dualistic Self reveals by itself.

Because Self consciousness is its nature, no other entity like

method, symbol, prayer is required. Bhagawan never followed any method, symbol

or prayer. He just inquired into fact of death. This inquiry with negative observation

is a non-dualistic process which negates the content of mind born out of Self-ignorance

and is a living thing. So better we do self-inquiry which results in an empty mind

which has the sensitivity to comprehend the eternal in us.

Bhagawan Sri Ramana Maharshi

Upadesa Saram verse 11

Verse 11:
vayurodhanat liyyathe manah jalapakshivat rodhasadhanam

vayurodhanat : by restrain of the prana
manah : the mind
liyate : becomes absorbed
jala pakshivat: like the ensnaring of the bird
rodha sadhanam: is a means of checking

By holding the breath, mind is restrained like a bird caught in a net. This is a way to restrain the distracted mind.

Upadesa Saram Verse 11:
“The mind may be subdued by regulating the breath, just as a bird is restrained when caught in a net.”

Pranayama is the science of breath. Mind is accustomed to stray in nonself leaving its source the “Self”. To control such a chaotic mind cultivating the prana (life force) makes the mind temporarily settled like a pond in full moon light and mind for the first time tastes the bliss and happiness of thought free state while awake. This tasting of bliss makes the aspirant certain that the nature of his being is bliss. So he pursues further to establish in that state of bliss without any interruption. In this way pranayama is an aid in preparing the mind of the aspirant to do self-enquiry. In pranayama only manolaya (temporary cessation of activity of the mind) happens and so annihilation of tendencies will not happen in pranayama. No radical transformation of the mind is possible in pranayama. It helps us to taste the bliss of thoughtless state of the mind as long as pranayama
lasts. Prnayama is an important Anga in Astanga Yoga. Body health and quality and length of life are profoundly affected positively due to pranayama. But when the breath (prana) comes out, the mind will also come out and wander under the sway of tendencies as usual. So pranayama is mere aid for restraining the mind but will not bring destruction of the mind.

Ramana Maharshi

Upadesa Saram verse 9


Verse 9: Bhava sunyasad bhava susthitih bhavana balad bhaktir uttama

Bhavana balat : based upon the strenghth of thought [ie, i am he]
sad bhava sustitih: (the meditator gains) firm abidance in the Self.
Bhava sunya : independent of thoughts
Bhaktir uttamam: This is supreme devotion.


Upadesa Saram Verse 9:
“By the power of meditation, devoid of thoughts one is established in true being, and this is supreme devotion.”


The “I” thought (I-am-the-body-idea) arises from the spiritual heart centre, raises to the brain and identifies with the body and imagines itself to be the body.” I-am-the-body” is the primal imagination that thinks all other thoughts. So if we want to be free of thoughts we must be free from “I-am-the-body-idea”. The “I” thought creates an illusion that there is a mind or individual Self (Kinchijna) which inhabits the body and directs all thoughts and actions. The “I” thought accomplishes this by identifying itself with all thoughts and perceptions of the mind. The idea that one is an individual person is generated and sustained by “I” thought and by it’s habit of constantly attaching itself to all the thoughts that arise. If one can break the connection between” I” thought and the thoughts it identifies with them through self-enquiry the “I” thought is deprived of all the thoughts and perceptions that it normally identifies with, then the “I” thought itself will subside and finally disappear. This can be done by holding on to “I” thought and excluding all other thoughts. If one can keep attention on the inner feeling of “I”
we can hold on to “I” thought, then it will start to subside into the spiritual heart centre. Through self-enquiry when we free our mind of all thoughts except the “I” thought, the magnetic power of Self pulls the “I” thought back into the heart centre culminating in the collapse  and eventually the “I” thought is destroyed completely and never raises again. When this happens the idea of individual Self is destroyed, only Self remains. This is Bhava sunya sadbhava susthiti. This is supreme devotion says Bhagawan. Image

Upadesa Saram

“Upadesa Saram”

Verse 8: bheda bhavanat soham ityasau bhavana bhida pavani mata

Verse 8:
“Meditation on the identity of Individual (jiva) and the Lord (Eswara),”I am He” is more purifying than meditation which assumes a difference between them.”

(superior) to contemplation with duality is

Bhavana abhida: contemplation without duality.
sah aham iti : That “He is me”
asau: This (contemplation without duality)

pavani mata: considered as purifier of mind.

Contemplation without duality that “He is me” is considered as greater purifier of mind than that which is based on duality.

Ego is basically finite consciousness. It is Self consciousness “I am” mixed and identified with adjuncts, beliefs, ideas, nationality, caste, creed, race, profession etc. So ego is an affirmation of separateness. Separative feeling is a mirage created by the ego.

The idea of separative feeling is apparent only in the dimension of time and space. The idea of separativeness veils the truth. Separative feeling is a hindrance to spiritual growth. Ego takes shelter in the false idea of being the body and it feels separate from Godliness by contrasting itself with other forms of life. Ego being finite can know only finite things. Ego believe that God and the world to be separate from itself. It reduces God to something being finite. Anything that is separate from anything else is limited and thus necessarily finite. So long as we experience ourselves as a limited individual we feel God is a being who is distinct and separate from us. We limit the infinity of God.
If we know or experience God as anything other than our own essential Self, we are not experiencing him “as he really is” but only as mind made vision (Manomayamam katchi).Though God is visible when we worship him with a separative feeling and there is cleansing and purification of the mind of it’s desire and attachment to worldly pleasures, there is still mistaken experience that we are finite and we are separate from God. Trotapuri removed this type of mistaken experience of Sri Ramakrishna Paramahamsa by conferring him nondual experience of the Self.

The only way to experience the Self is by being it. Literally we cannot experience Self, there is only experiencing. Being as we are is the only means by which we can experience the absolute reality “as it is”. So meditating without separative feeling with strong conviction of “I am He” is superior to meditating with assumption that God is separate from us. With this type meditation of identity of individual (jiva) and the Lord (Eswara) there is disintegration of the ego ending in realizing the Truth.Image