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UPADESA SARAM Upadese sévam is a compustion of tty veses in Sam shait writen by dhe Mubun himself on the essence of the ‘Teaching. The verse ae inthe Ulting supratisthd octane tke the aspirant gradually step by step to the highest, che poise in the Self. The Muni wrote u short and Lucid com femary onthe vere andthe work is avalable in pnt, For the fase ioe, a eunstation in opis of the Muai's Bhdsbys fs provided tere ‘A translation in English is given forthe oxginul verse ax well as forthe comoratwry. Cerio words cecoting ia the ‘commentary ue expaiod in the Notes, 2 ‘Bhagavon and Navana ‘The fruit is obtained by the command of the Master cof Action. Is action supreme? The aston is a thing inert. ‘This stem i to refute the doctene deat (othe mide: sakds thatthe iopomtunce of acion is Lots piving the real ‘The fit of ection is obtained by the coremaod of the Lord, the Muster of wetion Is action supreme? ‘No" is the impor, ‘The aon becomes ine, Hee inernest hasbeen pointed at cause fo order (> chow thatthe supremacy of action is noo existent. Or we cin say that os the action i inet, i ant be supeeme. ‘But we ae oo arguing about the supremacy of action. Our argoraet is only tis, ha the eaportanee of exon sini ‘vig the rerut, Let oot aedon be supreme, Ben thea ft capable of beach fui tbrough he apt! produced from i ‘Qnty thas, he auhortave vords of the Vad would become ‘meaning ‘Of this is the stand ern) i is not comet. Ik would be appropri ifsmements Eke “sacfoes Uke jtnroma pea cure for anesrlf a place io beaven” are taken just to rocan thet the great Lord depending on action confess good end bad results ‘Also it ou be suid Dat eoofering on all, good and bad resale isnot diferent from governing che word, That which governs the word is the Supreme. That ic why Mose who argue Tor action use the ford dain to denote the apiren rodiced from i. Mubazsi also when be questions dhe supe ‘acy of action indicates that gpiva only, a: action and plea axe not saparted in common dealings. Theretre, 135 Upadoss Sane a tne posse Fr the ohiceos ta say that 601 aThing bu the Supremacy of action. This ste pon. The apdree fui ented by the euindosakas is nol supe fe itis ine. tango also independently couler good and bad resis. Tis superuors as without any eontcdiction (0 the authoritative fatemens, oan be sid thal the Land depending on ation, confers good and bad sul 2 ated scree ‘The transient fruit is the cause of falling into the eat ooean of action. It obstruts the (suainment of the) goal, “The fet tbe salt of action is nase, 8 ic dannishes by enjoymeot und fas mixery as remnant. Tt becomes the cause or fun into the reat ccean of action I the fei s ‘eral tbea ere is nu ceuening back. The ior i hal as the fev is tarsent, subject the semana misery here takes place the earning hack, So ie obwtucts che goal. The Simplicio i hat tact a§ an chetaction, an obstacle inthe Dab from where there if 0 turing hack, t2 the goal of "hire Shaguean says ht che trasent fut alone, not setion, i the cause of the fll 1 hat to be understood chat ‘Bhagavan holds blameorty only action dane with desire for rele 3, cote tor | feed ferret (Action) dedicated to ihe Lord and. not done with esire purifies the mind and effects liberation. 4 ‘Bhagavan ond Nayana Dadicaed wo the Lard, she overlord of the Univer thas ‘Thou ur the fait ofthis aon. Employ itn the fairs ofthe ‘world os thou dearest; with desire, There iz no droping OFF of na in mecchaya asin nai etc? The aoton thus done, ULES the mind, Te lea becomes 2 rons of effectating Paki, release fom the bonds of samara. When the mind ie (ed bertion is eny 0 ate 40 mwage or ‘prtminerd re ‘The action ofthe body, word snd mind, viz4 Wor- ship, japa and meditation aro espostivelysupedos. ‘The action fs diferensatad, The action of te body is ‘worship, the ation ofthe word is Japa the ation of che id ‘is meditaion, Thus the import his to he when, in the sane ‘det each one is soperior 10 che ober. The fit action #6 worship. Tee action oF Japa is superar % worship, And. superar 1 fapa ie diya, madittion. In jopa is Sncaded ‘prayerful cbc. Sateen | ene Serving the world with the idea of God, is the ‘worship of the Divine bearing the olghe forms. Th he last verse, the sword “worsbip’ dented the usual ido! worship, This would be evident a i was said wo be inferior of sl actions, Now io the context of worhip, x apecial wontip ‘which ie superior to all neds in deserined. Tat is €9sorve (Ge werld, the expanding univee with the thought that God, Upadesa Stram 6 only his Universe, Thais o say, the worship prescribed by the Diseipioe of Sundilya: "All bis is Brahman. Everything 3s bur fom it and merges int it ‘Thus worship ia quisoence™ Te becumes the worship of God bearing the eighe forms. The five preat elements theron, the oon ua he embosied sl 24g sad un he the cight special Forme af the Gadicod. As all this univers ig peevaded ty all these forme, sersing the Dniverse becomes the wship of the Divine in Iie eighe Ferm, This, of course, is Snegel scrap. This hay bor been inelofed inthe worship raentioed in the previous Fore; that ‘infer 19 eveaying his soperioe al. Thi 6 pare OF ei, wedeaien, the singly forolared thought, i importa bere, The usual worships done 1 3 fot, anal part the eat which i ane of the eight forms ofthe Divine nd its ffcctod physiealy, by dhe body. Bat this worship is dn integrally nal the fora ofthe Divine andi x efseted in th thnugh, by the mind. This is the spocial difernce benweon these wo nite af worship. 6 anna | Reeder 1 ‘Meditation un japa born of the mind is superior 19 the supreme chants of prayer and tothe Ioud aad dow amuteriags. To the supreme chants uf prayer, the uve Vedic ues or other sinsle visons uF the seer, 1 the jap done ia Youd Soice, Tow woize o1 inaudiile muterings, the Mestad jap Drydna ix supecio, The word japa ey is compounded tw ‘nen jopa which itself ts dhyana, ceittion und not a com Pinan of jana unl dina, er dina ie nt itferent Eom imentul jqpa, Dhan unt ie amenally doing tbe Japa ie 46 ‘Bhagavan and Nayana superior ta chantog in a oud voice of motoring in an inandible tne. We have to infer that out othe des forms of ana, eeth one ie superar 0 the receding ane. in dhe order ‘mentioned. SET caicuaiaadl seni ra eH Like the flow of ghee, lke the sucam of water, Constant nacural meditation is superior to an infor: rmitent ono, kg the flow of ghea and the cument of a river, easy netualonnetare thought is superior to a medition cow and then broken inthe mide. Even in good meditation, she ane ‘without a beak is commended and not an formant oe. Comparison to the flaw of ghee is ta iodicue the sticking indeurarot of relationship in the fort of devotin, daring tmediuton, Compu to the cureatof water isto lodute ‘eemacolae poet 3 Aone defeat | aretha, ToANTT | Instead of meditating on the difference, if meidita- fioa is done without difference as ‘Lam He," it is ccansidered sacred, Again, v speciality in dipsina is mentioned. n mediation, the mediator imagines God a8 different from hi and thea rogiates on Hinn. Tudead, if edition is dune withoot Giffereace 5 Tact He, chat i te wetter sa] Ge a ol Oilfercet, sue a mediation is coosidered sacred, The ipo Bpadese Saran. a is that he mediation done witha any difference berwoen the abjert of meration and the mediator is superioe vo the ome ‘where the mediator and the ojos are dffereatsed 9, waa gti sears MRT From the sutength of meditation arises a supreme Devotion, a well-sl poise in the ire being devoid ‘of mental construction, From the strength of mediation, that is meditation where the medittor nd the abject a oot differentiated, routs a ‘wellset poise inthe true being dev of mental consinicion, ‘which ss supreme Devotion, From the logis of the remainder, it follows tut devotion arising in tbe metatiun where dir. ‘emiason is mae oferie. 10, geting reer SiR ee ‘The action isto set the mind in is owa plave atthe hear centr, Devotion, Yogs and knowledge result, no cet, Heart conte isthe place af the soul, ama. Mind has 10 be set im its owm place at the heart ene. This is the action, Devetion, Yoga and knowledge resule There ts uo doubt about ths. Aa established poise ofthe nd, by descending ino the hear, ix ow binh place isthe colminaing action, the crown ofall seins. Te the culinating devotion, the ‘crown of ll Uevoion Is the culating Yoga he crown of all Yoga, Andi iy De coloiating kos edge 4K hargacan wad Nayar By the control uf breath, mind is Tulle lke «bird fn net. This is the means of uontra Min ig lle lke 8 bird in 9 vet, motionless compleaty oder cout by the cesstion or regulation of pring. This i the means of conte, Av tbe former statement isthe subject ‘we refer i 1 bythe wor this’. The cessation of prna comes tout when by force fumble practised. egolton is schieved by canstandy obsering the now and udlow of ‘breath It 56 aso known by the tea henbhaka. whichis et contrary ta the opinion eld by Rejayogis, The later device ‘only is favoured by the Maharshi, a6 be mentions in Ramana Gna, "By canta} of breath is meant observing the préna by the mind. Ths Rambhat resals by constant ebseration” 22, forsmafoaPsrmr | erga wag (Minas and breathy accompained by consciousness ‘nd uotion are the two-pronged brunches, rooted i fence. ‘Megs an breaths accompunied eespectively by conscious ‘ess and action, tat is minds accompanied by consciousness ad tres wecompiied by action ae the two beaches, ‘those rot isthe Saki ofthe Lord, His Force. ‘the import i ‘hat tbe minds represen the hranch of Knowledge Force af the ‘mordial Sektt while the breaths represent the branch of, ‘Satiow Hore, Minds end breathe have been indicated in pal Opedesa Saran ” ‘om aocount of so tnany people having then, This is ube pu or AS Ge mind aad beealh are tbe 0 branches of the Lond's Force, both of thera are capable uf becoming paths to ‘aa he spe Suk. 1, nefemt ovat ner nga ‘Merger and Destruction are the twa kinds of com trol. That which merges comex back wgain—not that which is destroyed, Meeger and Testvstion ar dhe tro Kinds of conto. The compound i formed hy the elision ofthe mide word The ‘ind, his is understood, that merges is hoen again. That rind ‘which is destayed doce oot take bith. Merger mean the rere withdrawal ofthe mental acdvides, For Yogi whe has rmerged his mind, samadhi aod wosking sate happen aliec- rately. Destruction is the abobion of the “I sease wbich is Oe root of al ative For a Yugi who fe destyyed bis ind he sta of wma s constant 14, ens | afc By contol af priva, mine gots merged. It gets slesrayed by the cn thought. ‘As sid io the previous vert, by enatua} af beat, either by cesation of prin or BY eeglation of prime the bind Decomes nerged. It gets desivyed by tbe one thu. by contemplating un the uneness withthe soul, Control uf pina ‘auses only the soereing of the ead. Tt does aut cause the 50 Bhagavan ard Heyaa Uestruction of the ia, Contemplation ofthe eoeness in the merged aod lets to the desteucton of the mind 1S. sneer 1 ernest 1 1s there anything ta be done for the exeellent Yogi ‘who has devroyed his mind. and atsined his own sat? e there any azon 10 be accomplished by an excellent “Yogi who has destroyed his mind and has reached the pois in ‘is Self? The purports that when the mind is destayed, there ‘eons nothing 1 e dane. 16. goraeerrt Tapa cer iim Mind tured away froma things he seen hocomes the vision of consciousmess of the Self. That is the ‘ision of the tut, ‘Toroed aay from things 10 be seem an inv ead ‘cams th wisi af the conscieusners af he Sel. By a process of negation the mind eum sway from the sensory abject and by affimation becomes the vison of the ‘onscinumess of the Sel. Ite mind ie net going outwards, i 5 does not fal into slep and is indrawa then i cubinaes ia (he foem ofthe vision of tne eastiousnes of be Sel. And it Ss bat wich isthe vision of ho consciousness of Le Set sth vsiog of be Truk