This document summarizes key concepts from Chapter 1-7 of Upadesa Saram. The three main points are: 1) Upadesa Saram explains the path to attain permanent happiness and liberation from the cycle of birth and death through karma yoga, bhakti yoga, raja yoga, and jnana yoga. 2) It emphasizes developing bhakti or devotion to God by worshipping through body, speech and mind via practices like puja, japa and dhyana. 3) The highest form of meditation is seeing one's true self as non-different from God through advaita or non-dual awareness rather than a separate self. This leads to a

1. Upadesa Saram
My take-aways
Source: Sri Chalapathi Rao Discourses
https://medium.com/upadesa-saram
http://www.arunachala.org/elibrary/docs/upadesa-saram/

2. Chapter 1 - Context
Every living person is always in the pursuit of happiness
Happiness that we seek from external pleasures is temporary
How do we get permanent happiness? What is that one thing that will give us permanent bliss?
Don’t run after material things that provide only temporary happiness
What is it that gives permanent bliss - To be one with Him (Paramatma) -> Moksham
Our original self is that of Moksham… we are born happy.. born with eternal bliss
Who am I? - Am I the body, Am I the name? Am I so-so’s child, so-so’s spouse, am I defined by my degree, career?
We are completely in bliss only in deep sleep
Who is the “me” that is in this deep sleep and that doesn’t care about worldly identity? What is the difference between
me in awake state vs. me in deep sleep state? -> It is the difference between నేను(wordly I) and తాను (eternal I)
My true self is only manifested when in deep sleep, it has no bodily likes, dislikes.. తాను is the eternal original self
When in the wordly state, I suppress my original self, only when I slip into deep sleep, my eternal self comes up

3. Chapter 2 - Context + Slokam 1 - Karma Yogam
Upadesa Saram was first told by Lord Shiva himself to rishis when they were in illusion that yagnas and rituals are the supreme
part of vedik karmas and gnana.
Ramana Maharshi himself wrote the entire gist of the Upadesa saram in 30 slokas in tamil. He only translated to Malayalam,
Sanskrit, Telugu
Upadesa Saram can be divided into 4 sections based on the messages conveyed -> Karma Yogam, Bhakti Yogam, Raja Yogam,
Gnana Yogam
kartur ājñyayā prāpyate phalaṃ
karma kiṃ paraṃ karma tajjaḍam
Every karma yields a phalam (Result). Karma phalam is granted by God/Creator only.
Only humans act/do karma with an intention.
All other beings act based on instinct
What pushes us to act -> In pursuit of happiness (Happiness can be some achievement, satisfaction, money, comfort, etc etc)
He only knows what is right for us and manages it
Karma itself cannot decide the phalam. Same action by 1 different person yields different results. So, results decided by
something else (someone else)
You have control on your actions only (Karma) and not on the results. Bhagvad Gita says the same -> Focus on actions, not on
results
There is a supreme being that balances all your actions and gives you the results that are right for you
Karma -> Phalam->Vaasanlu->Janma->Karma->Phalam->Vaasanlu - Janana-marana chakram

4. Chapter 3 - Sloka 2
kṛti-maho-dadhau patana-kāraṇam
phalama-śaśvataṃ gati-nirodhakam
How to break from this janana-marana chakram?
Karmalu and their phalam are temporary and obstacles in attaining moksham
Nobody can escape from experiencing the results of our karmalu - Karma phalalu leave behind samskaralu(mudra, scar) in
us.These results are not in our control, they can make us happy or sad
Body is temporary, once body is dead -> but, samskaralu left in our self are not lost, the self takes birth in another body which
is suitable for the samskaralu within itself - Janana<->Marana chakram ->Sudigundam
Only beings who are ignorant of his true blissful self are running after karmalu anticipating happiness from them. These
beings are not aware of their true self and are in search of the eternal bliss externally and think their actions yield
happiness
These karmalu/actions yield temporary happiness only and this cycle of karmalu in anticipation of happiness are obstacles in
the way of moksham
Good Karmalu -> బంగారు సంకెళ్ళు

5. Chapter 3 - Sloka 3
īśvarārpitaṃ necchayā kṛtam
citta-śodhakaṃ mukti-sādhakam
2 solutions to continue to do karmalu but not fall in the trap of janana-marana chakram
Act without any greed for results - Do with right intentions and not worry about results. Cleans up your mind and shows path to
moksham. Even if you start with a result in mind, don’t keep thinking about the results. నిష్కామ కర్మ means acting without
greed for the results..
For e.g., do your job to make money to live but, not in greed for that money or not constantly thinking about how to
increase the salary, how to take short cuts to make more money.
How can one act without any result in mind -> Work with good intentions.. but, don’t have your mind set on what that
good result should be in mind. Focus on your work only and not be constantly distracted by results.
If you base your happiness on the results of your actions, you will be disappointed. Your happiness should not be based
on the results of the actions
Think of God at beginning and throughout with gratitude to guide you along the way -> This makes the God the owner and you
just his employee. Karma phalalu-> samskaralu become His and not yours
Present your work as naivedyam to God with good intentions and take the results as prasadam

6. Chapter 4 - Sloka 4 - Bhakti Yogam
How does one perform every action in the name of God and be able to accept the
results as prasadam. Having this unflinching belief in God is Bhakti so you do
your actions as Naivedyam to God and take the results as His Prasadam
How does one develop this Bhakti
kāya-vāṅ-manaḥ kāryam-uttamam
pūjanaṃ japa-ścintanaṃ kramāt
Body, Speech and Mind need to be involved while thinking of God
Puja ->Japam->Dhyanam are 3 ways to revere/remember God
Japam better than Puja. Dhyanam better than Japam
With Puja, you will be able to see/picture the form of God in front of you
With Japam, this form of God comes into your mind
With Dhyanam, you can suppress other thoughts and focus only on God all the time

7. Chapter 5 - Sloka 5 - How to do Puja
jagata īśadhī yukta sevanaṃ
aśṭa-mūrti bhṛd deva-pūjanam
How to do the puja of God that is first step in Bhakti Yogam -> 1st step in the path of self-realisation
Puja doesn’t mean sit in front of idol to perform a ritual.
Treat this entire Jagath (universe) as God and see God in every being
Just like there is no pot without the mud, no ornament without the God, there is no Universe without God filled in
How to do puja of every being? -> Treat every person you interact with as though he/she is God -> this will make you be honest
and do good and the good will return to you for sure from someone
Puja is worshipping of the 8 roopalu of God- Sun, Moon, Jeevi, Panchabhutalu (bhoomi, neeru, agni, vayuvu, aakasam)
Guru is considered to be embodied form of the 8 and so Guru puja gives you all the benefits of Jagath puja
Guru -> by the radiance of his knowledge shines bright like sun and by the love of his heart explains the upanishads/vedantas to
his disciples with love and this love makes him warm like moon, he is a human embodiment which makes him Jeevi and
has the panchabhutalu within him (within his body)

8. Chapter 5 - Sloka 6 - How to do Japam
uttama-stavād-ucca-mandataḥ
cittajaṃ japa dhyānam uttamam
Slokas praising different forms of God (Sahasranamam, Ashtotram, etc) are good
Mantras recited loudly are better than slokas, mantras recited softly better than mantras recited loudly,
mantras recited within oneself is better than all of the above and is the toughest form of japam->chintana
Slokas are good but, difficult to keep focus on God at all times
Mantra japam since it is just one small verse helps in keeping focus on God at all times
Mantra japam done continuously will help us move up to doing it softly and then to doing in the mind
itself(Dhyanam)
Japam helps in cleaning up our wordly vaasanlu/sankalpam (Desires) and helps attain paramatma vaasanlu
Notice the true-self (mahatma) in between the words of the mantra.
Each word is a sankalpam, there is atma in between sankalpam and sankalpam

9. Chapter 6 - Sloka 7 - How to do Dhyanam
ajya-dhāraya srotasā samam
sarala cintanaṃ viralataḥ param
Sarala Chintanam: Uninterrupted (Like the river flow or flow of ghee) and no breaks in concentration.
Virala Chintanam: With interruptions, breaks in flow of thought/concentration. Thinking of God interrupted with worldly thoughts
Sarala Chintanam better than Virala Chintanam
Dhyanam is most difficult step in Gyana Sadhanam. Has 2 steps before attempting dhyanam
Sravanam->Mananam->Dhyanam
Sravanam: From Sadguru - veda sravanam - Upanishads knowledge (Aatma Gyanam) from Sadguru (listen). Gyanam before Dhyanam.
Mananam -> Internalize it and understand it/live it fully. Will understand that although I am jeevi, I am paramatma. I will understand but, not
experience it because we have not left our bodily attachments
Dhyanam -> Think about Paramatma. Experience the oneness with paramatma (Aham Brahmasmi)
Who is this paramatma - Sagunamu and Nirgunamu are same. As long as we feel we are the body, we will visualize God also as a person.
As we continue to do puja, japam and dhyanam, slowly we will move from saguna dhyanam to nirguna dhyanam

10. Chapter 7 - Sloka 8 - How to see God in Dhyanam
bheda-bhāvanāt so’hamityasau
bhavana’bhidā pāvanī matā
Do we do chintana as if I am separate from God or as if God is within me
Dhyanam viewing God is within me (Advaita) is much better than Dhyanam viewing God separate from
self
Idol worship is picturizing all that we idolize in God in a physical form
We need to move from this state of viewing God separate from ourselves to Advaita bhavana
Advaita buddhi is much better than Dvaita buddhi
Why this advaitha bhavam is not easy to experience?: We think ourselves of this body, I (ego) reigns high
How to get over this distraction?
Everytime you think of “I”, remember you are the paramatma - Aham Brahmasmi

11. Chapter 7 - Sloka 9
bhāva śūnyasad bhāva susthitiḥ
bhāvanā-balād bhaktir-uttamā
Sarala Chintanam done in abheda bhavanam (God is in me, Paramatma is me, Advaita) will put us in the
state of eternal bliss - bhaava rahita stiti, aalochana rahita stiti, sankalpa rahita stiti = moksha stiti
Do all the forms of bhakti - puja, japam, chintanam in abheda bhavanam = This is highest form of bhakti
We will realize our original self, our true self in this state = paramatma state
Such a person will be in eternal bliss, with no thoughts in his mind = aalochana rahita stiti
How to get to aalochana rahita stiti? - By continuously thinking about the aatma, after a while we will stop
thinking about aatma and will start being in this aatma stiti
Realising one’s true self and letting go of all bhavalu, sankalpalu is Gyanam = Ultimate form of bhakti
Bhakti = Gyanam

12. Chapter 7 - Sloka 10
hṛtsthale manaḥ svasthatā kriyā
bhakti yoga bodhaśca niścitam
Karma yogam, Bhakti yogam, Raja yogam and Gnana yogam are all to keep the manasu in our
hridayam/aatma so our original self raises
Spiritual sadhanalu are mainly to clean up our manasu and go back to our hridayam (prateikaatma) so our
original true-self(nija swaroopam) raises
Just like the rivers born from ocean, flow back to the ocean in the end, our manasu born from aatma,
roaming around in the worldly affairs should eventually go back to become one with aatma = Eternal
Bliss
The goal of all spiritual practices(yogalu) is to shift our manasu away from the wordly affairs and shift
back to the hridayam (aatma)
Karma yogam, Bhakti yogam, Raja yogam and Gnana yogam are all different modes of practicing
spiritual sadhanalu and each one can get us to a certain level.
We can practice each one at different phases/stages of our life to get our manasu to move towards
aatma
This is end of Bhakti Yogam

13. Chapter 8 - Sloka 11 - Raja Yogam
vayu-rodhanāl līyate manaḥ
jāla-pakṣivat rodha-sādhanam
How to keep the mind and manasu from wandering while doing any of the Bhakti yogam sadhanalu or
Karma yoga sadhanalu
Observing the breath (breathing in and breathing out) will automatically take away our mind from wandering
and we will be able to calm our thoughts
Praanekshana - Observe the breath (breathing in and out)
Soham rhythm breathing in and out - While breathing in and out, feel the paramatma within us
Pranayam
Once we focus on our breath only, our manasu will become like a bird caught in the net. Once the net is
broken or removed, the bird flies away. Once we stop doing pranayam, manasu starts wandering again
When we are agitated, use the pranayamam technique to be calm. IF we do this daily for more and more
time, our mind and manasu will be more calmer ( మనసు హ్రి దయం లో నిలబడుతంద్ర)

14. Chapter 8 - Sloka 12 - Raja Yogam
citta-vāyavaś cit-kriyāyutāḥ
śā khayor-dvayi śakti-mūlakā
Mind and Breath(prana vayuvu) are like two branches of the life tree (jeeva shakti is like a tree)
To gain knowledge, we need mind/manasu
To act (to do karma), we need energy and life that comes from our breath
If we control prana vayuvu, manasu is also controlled and vice-versa
To control manasu, praanekshana (concentrating on the breath) is key
Manasu is like a monkey. Since it is difficult to control manasu by itself, control the prana vayuvu to control
the manasu
When we are peaceful, listening to things we like - music or something, our breathing is also calm. In
this state, if breath is stopped, it means we attained siddhi
If our mind is agitated, our breath is also labored
How to become/realise paramatma?
Control Manasu. Don’t let it be agitated by worldly affairs - Praanekshana
Continuous Aatma chintana with soham bhavam (Advaita, Aham Brahmasmi)

15. Chapter 9 - Sloka 13 - Raja Yogam
laya vinaśane ubhaya-rodhane
laya-gataṃ punar bhavati no mṛtam
Control the manasu by controlling breath
Temporary: Mano Layam: By watching/controlling the breath
Permanent: Mano Nashanam
Manasu that is caught up in the worldly affairs agitates our mind and brings about temporary happiness
and sadness, worries
Layamayina manasu - malli lesthundi.
Manasu nashinchatam - Killing/suppressing the ego

16. Chapter 9 - Sloka 14 - Raja Yogam
prāṇa-bandhanāt līna-mānasam
eka-cintanāt nāśametyadaḥ
1. Pranayamam or Praneskshana
2. Mano Layam
3. Peace of mind -> Concentration
4. Grasp and understand Guru bodhana of shastras
5. Aatma gyanam
6. Eka vasthuvu (Paramatma) Chintanam
7. Mano Nashanam
Eka vasthuvu means aatma (ekamayina aatma) chintanam
Aatma is the only one that is constant and unchanged
How to do eka vasthuvu chintanam?
It is easy to visualize and meditate over something external to us and with a form
What you cannot do/understand on your own can be obtained by shastra bodha
Who can provide this shastra bodha - Guru
Guru is like a deepam that can light other deepams.

17. Chapter 10 - Sloka 15 - Raja Yogam
naṣta-manasot-kṛṣṭa yoginaḥ
kṛtyam asti kiṃ svasthitiṃ yataḥ
Maha yogi who destroyed his manasu(attained mano nashanam) who is in his original self, has nothing to
do i.e., no karmas/responsibilities to fulfill
Death of the mind is the birth of the sage
Maha yogi is in eternal bliss and has no desires for any material things and hence doesn’t engage in any
actions in anticipation for a result or as a responsibility.
So, it is just his bodily self doing actions and not accumulating any karma/vaasanlu
He does actions just for loka kalyanam and to impart the knowledge or happiness to others

18. Chapter 10 - Sloka 16 - Raja Yogam
dṛśya-vāritaṃ citta-mātmanaḥ
citva-darśanaṃ tattva darśanam
Manasu that is not distracted by worldly affairs, will become peaceful and realise it’s true self
This true self is the paramatma that is within each of us
The only question: Why was I born? Answer: To attain moksham
This birth as human is because of our poorva janmala phalitham.
We have taken this birth as human only to move towards attaining moksham
As long as we are distracted by the worldly affairs and caught in the never ending cycle of desires -> karmas-
>sankalpalu/vaasanlu. we will continue to be caught up in this janana-marana-janma-janma cycles
Once we control our mind to not get distracted by the worldly affairs, we slowly attain peace of mind when we
quieten all the noises in the mind to realise our true self
Our true self manifests itself when we are in deep sleep -> this is because we have removed all other worldly
distractions
When in deep sleep, we cannot usually recollect what happened but, we know it was blissful and
peaceful

19. Chapter 11 - Sloka 17 - Gyana Yogam
mānasaṃ tu kiṃ mārgaṇe kṛte
naiva mānasaṃ mārge ārjavāt
Controlling the manasu that is roaming in worldly affairs and retaining it in aatma and being able to remain in
that state is Mano nashanam leading to Moksham
Just like the river that origins from ocean, flows around and comes back to the ocean, manasu that origins
from aatma, needs to come back into aatma to gain moksham
Keep questioning “What is manasu?” Keep introspecting over this question to truly understand that there is no
manasu. Manasu is Midhya (doesn’t exist but, seems like it does)
Once you know and feel that there is no manasu leads to mano nashanam
When you realise there is no manasu, it doesn’t cause joy or sadness and you will be in a state of eternal bliss
This realisation should be experiential .. it is not something you can learn by hearing or reading
Anything is said to be existing (sat) only if it is always present in all timeframes (past, present and future)
Aatma is in past, present and future
Manasu is not experienced in all states - so it is not Sat. But seems to be there sometimes.. so Midhya
Such questioning itself will help us control our manasu and get us to realise our aatma and stay in that state -
as we start questioning this again again, we will eventually remain in the state of aatma

20. Chapter 11 - Sloka 18 - Gyana Yogam
vṛttayastvahaṃ vṛtti-maśritaḥ
vṛttayo mano viddhayahaṃ manaḥ
Does blindly questioning repeatedly “what is manasu” enough for mano nashanam?
Manasu = Thoughts. When in deep sleep we feel no manasu because there are no thoughts
What is that causes these unending flow of thoughts - It is “I”, our ego
Only those who reached a certain level of gyanam can recognise this ego “I”
Even when our manasu is free of all thoughts, it is still hard to get rid of the thought “I”
Through yoga bhavam (puja, japam, chintanam) + Pranayam+ Pranekshana- Worldly thoughts go away ->
Mano nashanam
Mano nashanam (Getting rid of thoughts) doesn’t mean Ego “I” is suppressed
Manasu = “I” Ahambhavana (Ego)
Only if this Ahambhavana/Ego is suppressed do we attain true mano nashanam
First step is to get rid of all the thoughts and center all awareness towards this one thought of -Aham/I by
repeated questioning of “what is manasu”, “who am I”
Yogam (pranayam) lead to mano layam
Dhyanam, Eka chintanam, Vicharana (questioning) lead to mano nashanam by slowly suppressing the aham
bhavana (The Ego, I)

21. Chapter 12 - Sloka 19 - Gyana Yogam
ahamayaṃ kuto bhavati cinvataḥ
ayi patatyahaṃ nijavicāraṇam
Mano Nashanam means suppressing worldly thoughts alone.
As long as the Aham bhavana (False I, Ego) is still present, the thoughts and distractions will come up again
For eternal bliss - this false I/Ego needs to be suppressed
This Aham Bhavana can be suppressed only by questioning (vicharanam) “Who am I?” and introspect
(vicharanam) where the feeling of I is coming from. If you keep doing this, you will realise this False I is
coming from the Aatma only.
Once this False I is suppressed, what is left is the Aatma/Paramatma
Puja, Japam, Chintanam, Yogam can suppress/control the Iham bhavana (worldly thoughts and feelings)
Only when Aham Bhavana is destroyed, the iham bhavana can be destroyed permanently
As long as this Aham Bhavana (False I, Ego) is controlling us, we will not be happy
This False I can be destroyed only through vicharanam (questioning) “Who am I” Where is this I origining
from?
Manasu is the reason for all worries, agitation and sadness. Only when this Manasu is destroyed, can we be in
state of eternal bliss

22. Chapter 12 - Sloka 20 - Gyana Yogam
ahami nāśa-bhā-jyahama-hantaya
sphurati hṛt-svayaṃ parama-pūrṇa-sat
Once we are successful in destroying/suppressing this aham bhavanam (False I, Ego), we will be our true self and will be in a
state of eternal bliss (paramatma swaroopam, our true self)
This False I/Ego is in the way of us realising our true self.
Only way to suppress False I is by questioning/finding out where it arises from, once we consciously question, we will realise
this False I arises from our aatma and can quieten it
We are in our true state of bliss while in deep sleep. We should put in the effort while awake to be in this eternal bliss both while
awake and while sleep/dreaming.
Aatma Darshanam means realising/experiencing our true self (experiencing paramatma in yourself)
Destroying Aham Bhavana = Destroying Ignorance
Only when sadhakudu is under the guidance of Guru, in the right state of mind(ready, qualified), with full belief in Guru and
Shastralu, will reach this awareness level instantly
How to get to right state of mind (how to be qualified) - Karma yoga, Puja, Japam, Chintanam, Mano layam, Mano nashanam
Our manasu is like sun that is shining brightly always. The various thoughts, aham bhavana, ignorance are like clouds not letting
its light reach us. Once we question and gain the knowledge and wipe out the ignorance, the true self/aatma shines brightly
Death is not the end of Aham bhavana. Death is only to the body

23. Chapter 13 - Sloka 21 - Gyana Yogam
idamaham padā’bhikhya-manvaham
aham-ilīnake’pyalaya sattyā
Manasu = All our thoughts born from the thought/feeling of I
As long as we have the ahambhavana (I), thoughts keep coming
Only if we destroy this Ego/False I, can we destroy the manasu which is the root cause for all misery
Ahambhavana can be destroyed only through continuous Self-Enquiry
Aatma is like sun which is always shining, because our ego and manasu cloud it, its full shine is not experienced by all
Only when we clear this ignorance (False I), does our aatma shine fully
Only when we are in deep sleep, we don’t have this feeling of “I” (Aham, Ego, Manasu).
In deep sleep, when there is no Ahambhavana the one that still exists is the True Self (Aatma), which is the blissful state
What is the difference between the two I’s? - Ahambhavana (False I, Ahamvritthi), Aham (True I, తాను )
Ahambhavana is the root for all thoughts, desires, worries, agitations, temporary happiness. Our gyanam can destroy this
ahambhavana
Aham (True I): Thoughtless, Eternal Blissful state, Always exists in same way. Cannot be destroyed. Has no birth or death
Aatma is like the electricity that makes the fan run. Cannot be seen or felt but, always exists. It provides the energy for the body,
aham bhavana to thrive

24. Chapter 13 - Sloka 22 - Gyana Yogam
vigrah-endriya prāṇa-dhītamaḥ
nāhameka-sat tajjaḍam hyasat
Those in the true self will realise that: This body, senses, feelings, pranaalu, buddhi, breath, sleep is not the true self. These are
not permanent. I am paramatma, the eternally blissful self
One needs to experience this true self and not just know about it or read about it
We very casually think this body is our true self. For example, when body is tired we say “I am tired”, “I am doctor” - This is
nothing but ignorance. Confusing our False I/Body as our true self
We are always able to see, feel, experience those that are separate from us. Trying to feel and experience the true self that is
within us is hard
We are in the state of our true self only when in deep sleep. When all else - Manasu, Ahambhavana are all suppressed in this
state, there is still one something (The True I) that will let us experience this state of eternal bliss when we are in deep sleep
When we are asleep and see ourself in a dream, when we wake up, we clearly can differentiate and know that the person in the
dream is not us. Similarly, when all our ignorance is gone, even while awake we should know that this body, the manasu,
feelings are not our true self
Just like the sculptor can sculpt a beautiful Krishna idol from a piece of wood by removing the unnecessary parts, we need to
suppress the unnecessary parts like attachments to body, manasu, worldly affairs so our true self emerges
Who is the one that experiences this “True Self” ? - Next slokam

25. Chapter 14 - Sloka 23 - Gyana Yogam
sattva-bhāsika citkva vetarā
sattyā hi cit cittayā hyaham
Manasu is the root cause of all our agony, worries and unhappiness. Manasu is nothing but our thoughts
The notion of “I” is the one causing all these thoughts
The notion of I is suppressed only by constant inquiry. Once this false I is suppressed, we are in state of
eternal bliss once we experience the paramatma within us
Who is the one that experiences/sees this state of eternal bliss (aatma stiti)?
There is no separate I to experience the true self (the true I). Once you are in the state of this true self, you are
in that state and don’t need any other gyanam to know it or experience it
ఆత్మను తెలియచేసే వేరే జ్ఞ్య ానం లేదు . Once we let go of the manasu, the notion of ego (false I), what remains is the
true self which is self-evident and self-shining
True I is like the Sun that shines on its own. Not like moon that shines due to the light from Sun
Who is jeevudu? Who is devudu?

26. Chapter 14 - Sloka 24 - Gyana Yogam
īśa-jīvayor veṣa-dhī-bhidā
sat-svabhāvato vastu kevalam
Who is jeevudu? Who is devudu?
Difference between jeevudu and devudu is just in the vesham. Once we have the worldly cover (upaadhi) on
us, we suppress the devudu within us. But, it is the same paramatma in both jeevudu and eashwarudu
Dvaitha philosophy views jeevudu and devudu as two separate entities. Advaitha views them as one and the
same.

27. Chapter 15 - Sloka 25 - Gyana Yogam
veṣa-hānataḥ svātma-darśanam
īśa-darśanaṃ svātma-rūpataḥ
Manasu is all our thoughts causing various agitations, worries and unhappiness.
How to destroy manasu - Realise that there is no manasu. How do u realise manasu is not there - Keep questioning “What is this
manasu”
The notion of “I” (aham bhavana) causes these thoughts - Once this aham bhavana is suppressed, such thoughts don’t come up
- like our state of mind in deep sleep
How to suppress aham bhavana - Continuous Self Inquiry (who am I, what is the origin of this aham bhavana?)
Once we suppress this False I, the true self (paramatma) will shine inside us (self-shining). Once we are in this state, we don’t
need anything else to experience/learn about this true self. It becomes self-shining/self-learning. Like we don’t need
another light to see Sun, we don’t another deepam to see the deepam
Jeevudu is same as devudu in different vesham
What does paramatma saakshatkaram (పర్మాత్మ సాక్షా తాార్ం ) mean then?
When jeevudu removes his worldly identity (suppress/destroy the Ego, notion of False I), you will be in the state of true
self which is the paramatma state
In this state, you are in the state of eternal bliss and experience paramatma within you.
Being in the state of true self is what పర్మాత్మ సాక్షా తాార్ం means.

28. Chapter 15 - Sloka 26 - Gyana Yogam
ātma-saṃsthitiḥ svātma-darśanam
ātma-nirdvayād ātma-niṣṭhatā
Always being in the state of Aatma (True Self) is same as swaroopa sakshatkaram (సవరూప సాక్షా తాార్ం )
This is a permanent state.. thinking I am aatma is also not being true self. We have to be in this state
The picture of vishwaroopam (arjunudu on knees in front of Krishna) is more a Dvaitha philosophy. In reality, it should justshow
Arjunudu part of the vishwaroopam. Since it is difficult to visualise the pictures show them as separate entities
Vishwaroopam itself cannot lead to moksham. You being in the state of true self (aatma gyanam) is moksham
Example of a person on journey by walk, carrying food. As he walks and walks, he gets tired and the food pack feels
heavy. Once he takes a break for lunch and eats up the lunch and drinks water and takes rest for a while
Once the food is inside him, it gives him energy to continue to walk.
The same food packet which was once heavy and a burden for him, once in him, it became his energy
Viewing him and food as separate is Dvaitam. It is source of various emotions, gives happiness, sadness, anxiety
Viewing food within him - Advaita philosophy - source of eternal bliss

29. Chapter 16 - Sloka 27 - Gyana Yogam
jñāna-varjitā-jñana-hina cit
jñānam-asti kiṃ jñātum-antaram
What knowledge is needed to realise our true self?
Once we shed our aham bhavana and manasu (all the thoughts), and we remain in the state of aatma, we don’t need any other
knowledge to realise the paramatma
We are in the state of swayamprakasham like the Sun. We don’t any other light to witness the Sun’s light
But, to truly reach the state and experience the paramatma, we need to slowly transcend various steps from karma yoga to
gyanam yogam to slowly be in the right state of mind
Non-living things cannot know or feel anything.
Buddhi alone that is in living things does not have the know-how. It is the light within (aatma chaitanyam) that guides the buddhi
for us to realise
Its like a torch light that shines light on other things. Once the torch light wants to see the batteries that power it and take them
out, the torch light separates from the batteries and doesn’t work anymore
Similarly buddhi cannot really realize or feel the aatma chaitanyam separate from itself. Once you are in the state of paramatma,
you have nothing else to learn/experience

30. Chapter 16 - Sloka 28 - Gyana Yogam
kiṃ svarūpamit-yātma darśane
avyayābhavā” pūrṇa-cit sukham
Once we go into self-enquiry into our true self, we realise that we are the paramatma swaroopam. In this state, we experience
eternal bliss that has no death
True eternal happiness can not be obtained from external things, true permanent happiness comes from within us only
We are born happy, we are happy beings that is our natural self. We cover up our natural self by different worldly affairs and
suppress this happiness
Gyanam is nothing but removal of the ignorance. Once the cover of ignorance on our aatma is cleared, our true self emerges
and we remain in the state of paramatma (eternal bliss)
When we think we are the body, we are the manasu, we complicate our lives and look for happiness outside of us. Only when we
realise that we have the paramatma within us, only then we get eternal happiness
Its like patika bellam searching for sweetness outside itself. Although we are ananda swaroopam, searching for happiness
external to us is similar.

31. Chapter 17 - Sloka 29 - జ్ఞ్య న Yogam
bandha muktyatītaṃ paraṃ sukham
vindatīhajī vastu daivikaḥ
Is Aatma same as the gyanam that is needed to realise the aatma within us?
No, it is one and the same. Once we are in the state of paramatma, we don’t need any other gyanam/buddhi to
realise the paramatma within us.
In this state, we experience eternal bliss. This means true eternal happiness is in our state of mind not from
anything external to us
For example, if we enjoy sweets, can we enjoy it the same way when we eat the 1st sweet to 100th sweet? No,
it means the happiness is about our state of mind, it is within us, not external to us.
One who is in this state of paramatma and who realises his True self (as opposed to False I) will be free of
attachments (bandhalu) and will experience eternal bliss - This is what Mukthi or Moksham is about
We don’t need to die to experience mukti or swargam, we can be in that state while living also

32. Chapter 17 - Sloka 30 - జ్ఞ్య న Yogam
aham-apetakaṃ nija-vibhānakam
mahadidaṃ tapo ramaṇa vāgiyam
In the state of having let go for Aham bhavanam, we shine in our true self.
The real penance to reach mukti is to let go of manasu, thoughts, worldly attachments, go into self-enquiry
and realise the atma within us. This is the ultimate penance to reach the state of paramatma within us
This is Ramana vakku based on his own experience
Self-Enquiry is the only way to let go of our False I and emerge as the true self or paramatma