1 vivaeka choodaamani the crest jewel of discrimination part x- final part from 521 to 581 (until...
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1
Vivaeka Choodaamani
The Crest Jewel of Discrimination
Part X- Final PartFrom 521 to 581
(Until the End)
©Ã©ÊÁ �úÁƙ¥Á›Ã
Dr.Sarma@works 2
£ëöÁé ¬ÁœÁêÏ üÁþÃéŸÂê�üÄ©Í £ëÿËé©Á þ¡Á§ÁÐ
Brahma is the RealWorld is only an illusion
The Jeeva is none other than the Brahma
€žËíœÁ ¬ÃžÂãÏœÁÏ
The Doctrine of Monism
Dr.Sarma@works 3
¡ÁôþÁ§ÃžÁ¥Á ÂÿÁ ©ÁúÁÐ
‚œÃ þÁœÁ¥Á©Á¨ÍÁê �ªÃ«Áê©Á§ÁêÏ
¬Á¥ÁŸÃÁœÂœÁé ¬ÁÅŽÏ �¡Áë£ÅžÁãœÁœÁàí¥÷,
¡Áë¥ÁŞÜÁÿÁÇžÁ¦ÁÐ ¬Á žÊªÃÊþÁâëÐ�¡ÁôþÁ§ÃžÁ¥Á ÂÿÁ ©ÁúÁÐ ¡Á§ÁÏ ¥ÁöÁœÂé ||
iti natam avalokya sishyavaryam
samadhigata atma sukham prabuddha tattwam,
pramudita hridayah sa daesikaendrah
punar idamaaha vachah param mahaatmaa ||VC 521
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The noble teacher addresses
• On seeing the worthy disciple, thus prostrating himself (surrendering his ego)
• who had attained the Bliss of the Self,• who realized the Truth, and who is immensely
glad at his heart – to him• The noble and ideal Teacher again addresses the
following excellent words
Dr.Sarma@works 5
£ëÿÁé¡ÁëœÁê¦Á¬ÁÏœÁœÃ§ÁØÁžÁœÍ �£ëÿËé©Á ¬ÁœÁð§ÁíœÁÐ
¡ÁªÂêŸÂêœÁéžÁǪ ¡ÁëªÂþÁà ¥ÁþÁ³Â ¬Á§Âí¬Áí©Á³Âá¬Áí¡Ã,
§ÁƱžÁþÁêžÁ¡Ê¯ÃœÁÅÏ Ã¥Á¤ÃœÁªÁÖ¯ÁÅ«ÁéœÂÏ ©ÃžÁêœÊ�œÁžÁížÁçëÿÁé©ÃžÁÐ ¬ÁœÁРåÁ¡Á§ÁÏ £ÅžÊã§ÃíöÁ§Â¬ÁåžÁ¥÷ ||�
brahma pratyaya santatir jagad ato brahmaiva satsarwatah
pasyaadhya atmadrisaa prasaanta manasaa sarwaaswavasthaaswapi,
roopaadanyad apaekshitum kim abhitaschakshushmataam vidyatae
tadwad brahmavidah satah kim aparam buddhaer vihaaraaspadam ||VC 522
£ÅžÊã§ÃíöÁ§Â¬ÁåžÁ¥÷
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What else except Brahman
• This universe is an unbroken series of manifestations of the Brahman.
• Hence, in all respects, it is nothing but the Brahman.
• Look at this with the eye of illumination and a serene mind under all circumstances.
• The one with open eyes sees only the different visible forms and nothing else!
• Similarly, except Brahman what else is there to engage the intellect of man of realization!!
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úÃœÊëþÁÅâ¥Á ¨ÍÁ¦œÁÅÏ Á � �‚úÊל÷
Á³ÂàÏ �¡Á§ÂþÁþÁâ§Á³ÂþÁŤÁÆœÃ
¥ÁÅœÁðÇüê ªÁÆþÊê«ÁÅ §Á¥ÊœÁ ©ÃžÂíþ÷,
úÁþÊâë ¥ÁöÁöÁìžÃþà žÄ¡Áê¥Á ÂþÊ
úÃœÊëþÁÅâ¥Á ¨ÍÁ¦œÁÅ�Ï Á ‚úÊל÷ ||�
kastaam para ananda rasa anubhootim
utsrjya soonyaeshu ramaeta vidwaan,
chandrae maha ahlaadini deepyamaanae
Chitraendum aalokayitum ka ichchaet ||VC 523
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Who wants the painted moon?
• Which wise and illuminated man would discard that enjoyment of that Supreme Bliss and revel in things unsubstantial ?
• When the exceedingly charming moon is shining, which fool would wish to look at a painted moon on canvas ?
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œÁÇ¡ÁàÐ ¬ÁŎϜëÁÜ
€¬ÁœÁåžÂ§ÂáþÁŤÁ©Ê þÁ ÃÏúÃ�þÁäÿÁê¬ÃàœÁÇ¡Ãà§Áä úÁ žÁÅÐŽöÁþÃÐ,
¬ÁžÁžÁí¦Á ÂþÁþÁâ§Á³ÂþÁŤÁÆœÂê
œÁÇ¡ÁàÐ ¬ÁŎϜëÁÜ ¬ÁžÂœÁéþëÁܦÁ  ||
asat padaartha anubhavae na kimchit
nahyasti triptir na cha duhkha haanih,
sad adwaya ananda rasaanubhootyaa
truptah sukham tishtha sadaatmanishthayaa ||VC 524
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Live happily in Reality
• From the perception of unreal things there is neither least satisfaction nor there is cessation of misery
• Therefore, being satisfied with the realization of the Bliss Absolute, the One without a second
• Live happily in a state of Identity with the Reality by total dedication.
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Â¨Ï þÁ¦Á ¥ÁöÁ¥ÁœÊ �
swamaeva sarwatah pasyan manyamaanah swam adwayam,
swa anandam anubhunjaanah kaalam naya mahaamatae ||
¬Áí¥Ê©Á ¬Á§ÁíœÁÐ ¡ÁªÁêþÁéþÁê¥Á ÂþÁÐ
¬Áí¥ÁžÁí¦Á¥÷,
³ÂíþÁþÁâ¥ÁþÁŤÁÅÏüÂþÁÐ Â¨Ï �þÁ¦Á ¥ÁöÁ¥ÁœÊ ||
VC 525
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• Beholding the Self alone in all circumstances,• Thinking of the Self, the One without a second• and enjoying the Bliss of the Self - • pass thy time, O noble soul!
Pass thy time
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©Íê¥Ãä¡Áô§ÁÐ ¡ÁëÁ¨åþÁ¥÷,
akhanda bodhaatmani nirwikalpae
vikalpanam vyomnipurah prakalpanam,
tad adwayaananda mayaatmanaa sadaa
saantim paraamaetya bhajaswa mounam ||
€Ž›Ý£ÍŸÂœÁéþà þçÃíÁ¨Êå�©ÃÁ¨åþÁÏ ©Íê¥Ãä¡Áô§ÁÐ �¡ÁëÁ¨åþÁ¥÷,�œÁžÁžÁí¦Á ÂþÁþÁâ¥Á¦Á ÂœÁéþ ¬ÁžÂ
ªÂþÃàÏ ¡Á§Â¥ÊœÁê ¤Áü¬Áí ¥ÎþÁ¥÷ ||
VC 526
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Castles in the sky
• Dualistic conceptions in the Atman, the Infinite Knowledge, the Absolute and the Unique entity are like building castles in the sky (air).
• Therefore, always identify thyself with the Bliss Absolute, the one without a second -
• there by attain peace and• remain quiet (as witness).
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œÁÆ«Äß ¥Á©Á³Âá ¡Á§Á¥É¡ÁªÂþÃà
œÁÆ«Äß ¥Á©Á³Âá ¡Á§Á¥É¡ÁªÂþÃà
§ÁÅçžÊã§Á¬ÁœÁѨå©Ã �Á¨åÿÊœÍÐ,
£ëöÁéœÁéþ £ëÿÁé©ÃžÍ ¥ÁöÁœÁéþÍ
¦ÁœÂëžÁí¦Á ÂþÁþÁâ¬ÁÅŽÏ þçÁþÁà§Á¥÷ ||
Tooshneem avasthaa paramopa saantir
Buddhaer asat kalpa vikalpa haetoh,
Brahma atmanaa brahma vido mahaatmano
yatra adwaya ananda sukham nirantaram ||VC 527
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Quietude and tranquility
• To the sage who has realized Brahman,• the mind, which is the cause of unreal fancies,• becomes perfectly tranquil.• This indeed is the state of quietude,• in which, identified with the Brahman,• he has constant enjoyment of Bliss Absolute,• the one without a second.
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naasti nirwaasanaan mounaat param sukhakrud uttamam,
vijnaata atma swaroopasya swa ananda rasa paayinah ||
VC 528
þ¬Ãà þçÂí¬ÁþÂþÎéþÂœÁå§ÁÏ ¬ÁÅŽÁÇžÁÅœÁà¥ÁÏ,�
©ÃüÂڜœÁé¬Áí§ÁÆ¡Á¬Áê ³ÂíþÁþÁâ§Á¬Á±Â¦þÁÐ ||
þ¬Ãà þçÂí¬ÁþÂþÎéþÂœÁå§
ÁÏ
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Quietude is the ultimate
• To the man who has realized his own nature• and drinks the undiluted Bliss of the Self,• there is nothing more exhilarating than the
quietude that comes of a state of desirelessness
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œÂé§Â¥ÁÐ ¬ÁžÂ �¥ÁÅþÃÐ
ÁúÁ×ϬÃà«ÁÜþÁÅä¡Á©ÃªÁþ÷ �ªÁ¦Á ÂþÍ ©ÂþÁê¡éÂ,�
¦ÁÊúÁצÁ  ©Á¬ÊžÃížÂíþÂœÂé �§Â¥ÁÐ ¬ÁžÂ ¥ÁÅþÃÐ ||
gachchan tishthan upavisan sayaano va anyathaapi vaa,
yathaechchayaa vasaed widwaan aatmaa raamah sadaa munih ||
VC 529
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Ever at ease
• The illuminated sage, whose only pleasure is in the Self,
• Ever lives at ease, without any hindrance, • whether he is walking or sitting, relaxing or
sleeping or doing any thing else, or in any other condition.
Pralapan, visrujan, grihnan …… indriyani indryardheshu vartanta iti dhaarayan - Gita
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VC 530
þÁžÊªÁ¨¬ÁþÁžÃÁê� �¥Á žÃ
¨¯ÂêžÁê¡Ê¯Â ¡ÁëœÃ£žÁã©ÁÇœÊàÐ,
¬ÁϬÞÁãœÁœÁàí¬Áê ¥ÁöÁœÁéþͬÃà
¬Áí©ÊžÁþÊ ÂþæÁ¥Á žÁê©Á³Âá �||
na daesa kaalaasana digyam aadi
Lakshyaadyapaekshaa pratibaddha vrittaeh,
Samsiddha tattwasya mahaatmanosti
swavaedanae kaa niyamaady avasthaa ||
 þæÁ¥Á žÁê©Á³Âá �
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No more regulations
• The noble soul, who has perfectly realized the Truth, whose mind-functions meet with no obstruction –
• He no more depends upon the conditions of place, time, posture, direction, moral disciplines, objects of meditation and so forth.
• What regulatory conditions can there be in knowing one’s own Self ?
Dr.Sarma@works 23
VC 531
ÁýÍ €¦Á¥ÃœÃ ©ÃüÂÚœÁÅÏ �þæÁ¥ÁÐÍ €þÁí¡Ê¯ÁêœÊ,�
©Ãþ ¡Áë¥Á ›¬ÁÅ«ÁÅÜœÁíÏ ¦Á¬ÃéþÁðœÃ ¡ÁžÂ§ÁáŸÄÐ ||
ghato ayamiti vijnaatum niyamah ko anvapaekshyatae,
vinaa pramaana sushthutwam yasminsati padaarthadheeh ||
þæÁ¥ÁÐÍ �€þÁí¡Ê¯ÁêœÊ
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• To cognize an object such a pot as pot all that is required is the clear eye sight, good lighting and the knowledge what a pot looks like
• Nothing else, forsooth, is necessary.• Similarly, no other ordained restraints are
required to understand our true nature except the clear wisdom about the Self.
What restraints are needed !
Dr.Sarma@works 25
€¦Á¥Á ÂœÂé þÃœÁê¬ÃžÁÐã
VC 532
€¦Á¥Á ÂœÂé þÃœÁê¬ÃžÁÐã ¡Áë¥Á Â›Ê ¬ÁœÃ ¤Â¬ÁœÊ,
þÁ žÊªÁÏ þ¡à ©Â Â¨Ï þÁ ªÁÅžÃãÏ �©Â¡Áê¡Ê¯ÁœÊ ||
ayam aatmaa nitya siddhah pramaanae sati bhaasatae,
na daesam na api vaa kaalam na suddhim vaapy apaekshatae ||
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Atman ever manifests
• So this Atman, which is the Eternal entity, ever manifests Itself as soon as we perceive with the right means of knowledge.
• Its manifestation does not depend upon either place or time or external purity.
Dr.Sarma@works 27
£ëöÁéÿÁ¥ÃœÃ ©ÊžÁþÁ¥÷
VC 533
žÊ©ÁžÁœÍà €ÿÁ¥ÃœÊêœÁžÃíüÂÚþÁÏ
þçÁ¡Ê¯ÁÁ¥÷,�œÁžÁížÁçëÿÁé©ÃžÍ €¡Áê¬Áê £ëöÁéÿÁ¥ÃœÃ ©ÊžÁþÁ¥÷ ||
daevadatto aham ity aetad wijnaanam nirapaekshakam,
tadwad brahmavido apyasya brahma ahamiti vaedanam ||
Dr.Sarma@works 28
To Know I am Brahman
• The knowledge that I am so and so or Mr. Devadatta is independent of any other preconditions or circumstances
• Similar is the case with the realization of the Brahman for the knower of the Truth that
• he is Brahman.
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ÃÏ þÁÅ �œÁ³Âê©Á¤Â¬ÁÁ¥÷ �
VC 534
¤ÂþÁÅþÊ©Á üÁœÁð§ÁíÏ ¤Â¬ÁœÊ �¦Á¬Áê œÊü³Â,
€þÂœÁéÁ¥Á¬ÁœÁÅàúÁ×Ï ÃÏ þÁÅ � �œÁ³Âê©Á¤Â¬ÁÁ¥÷ ||�
bhaanunaeva jagat sarwam bhaasatae yasya taejasaa,
anaatmakam asat tuchcham kim nu tasya avabhaasakam ||
Dr.Sarma@works 30
Nothing else lights it up
• The luster of the Sun causes the whole universe to lighten up
• Much the same way, This insignificant, unreal, mean and lowly placed visible material world is only a reflection of the Eternal luster of the Atman.
• But, that Atman is the Self Effulgent.• Nothing else can light it up !
Dr.Sarma@works 31
ÃÏ þÁÅ ¡ÁëªÁ¦Êœ÷ � �
VC 535
©ÊžÁªÂ¬Áàë ¡Áô§Â›Âþà ¤ÁÆœÂþà ¬ÁÁ¨ÂþÁê¡Ã,�
¦Êþ§Áá©ÁþÃà œÁÏ ÃÏ þÁÅ �©ÃüÂڜ§ÁÏ ¡ÁëªÁ¦Êœ÷ ||�vaeda saastra puraanaani bhootaani sakalaanyapi,
yaenaarthavanti tam kim nu vijnaataaram prakaasayaet ||
Dr.Sarma@works 32
• What, indeed, can illuminate that Eternal entity, the Atman
• by which all the Vedas, Puranas and other scriptures as well as all beings have acquired a meaning ?
• Such an entity, The Atman – can it be illuminated by a thing or any knowledge ?
What can illuminate it ?
Dr.Sarma@works 33
£ëÿÁé ©ÃžÁÆœÁà¥ÉÂœÁà¥ÁÅþ
à ¨¯Á›¥ÁŨÅ
The attributes of the highest
Knower of the Brahman
Think of Sri Ramakrishna Paramahamsa or Sri Ramana Maharshi
Dr.Sarma@works 34
£ëÿÁé©ÃžÁÅœÁà¥ÉÂœ
Áà¥ÁÐ
VC 536
ˆ«Á ¬Áí¦ÁÏüÍêœÃ §ÁþÁþÁàªÁÃà�§ÂœÂé¡Áë¥Ê¦ÁÐ ¬ÁÁ¨ÂþÁŤÁÆœÃÐ,�¦Á¥Ê©Á ©ÃüÂÚ¦Á ©Ã¥ÁÅÁà£þÍã�ü¦ÁœÁê¦ÁÏ £ëÿÁé©ÃžÁÅœÁà¥ÉÂœÁà¥ÁÐ ||
yesha swayam jyotir ananta saktir
aatma apramaeyah sakala anubhootih,
yamaeva vijnaaya vimukta bandho
jayaty ayam brahma viduttamottamah ||
Dr.Sarma@works 35
Brahma vidu uttamottamah
• Here is the Self-effulgent Atman, of infinite power, beyond the range of acquired knowledge
• Yet, it is the common experience of all – means it represents one and all
• Realizing such Atman, the incomparable knower of the Atman (Brahma vidu uttamottamah) freed from all bondage, lives his glorious life.
Dr.Sarma@works 36
¬Áí¬ÃéþÁðžÂ Äë™ÁœÃ �þÁ ŽÃžÁêœÊ þÍ ©Ã«Á¦ËÐ ¡Áë¥ÉžÁœÊ
þÁ ¬ÁüØœÊ þ¡à ©Ã§ÁüêœÊ úÁ,
¬Áí¬ÃéþÁðžÂ Äë™ÁœÃ þÁþÁâœÃ �¬Áí¦ÁÏ
þçÁþÁà§ÂþÁÏžÁ§Á¬ÊþÁ œÁÇ¡ÁÐà ||
na khidyatae no vishayaih pramodatae
na sajjatae na api virajyatae cha,
swasmin sadaa kreedati nandati swayam
nirantara ananda rasaena truptah ||VC 537
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Sporting with the Self
• Fully satiated by experiencing the unending Bliss Absolute, such a man of perfection
• is neither grieved nor elated by sense-objects,• is neither attached nor averse to them,• but always playing sport with the Self, he
relaxes and takes pleasure there in.
Prakasam cha ..…. Gita XIV – 22- 25
Tri guna ateetah ( who is beyond the 3 gunas)
Dr.Sarma@works 38
£Â¨Ð Äë™ÁœÃ �©Á¬ÁÅàþÃ
VC 538
¯ÁÅŸÂÏ žÊÿÁ©ÁêÂÏ œÁêÂàí £Â¨Ð � �Äë™ÁœÃ ©Á¬ÁÅàþÃ,�
œÁË©Á ©ÃžÂíþ÷ §Á¥ÁœÊ �þçÁé¥É þçÁÿÁÏ ¬ÁÅŽÄ ||kshudhaam daeha vyathaam tyaktwaa baalah kreedati vastuni,
tathaiva vidwaan ramatae nirmamo niraham sukhee ||
Dr.Sarma@works 39
The playing child
• A child plays with his toy, totally forgetting hunger and bodily pains;
• Exactly so does the man of realization take pleasure in the Reality
• without the ideas of ‘I’ and ‘mine’• and he is ever happy.
Bhaja Govindam – Yogee Yoga niyojita
chitta – ramatae balo-unmattvad-eava
Dr.Sarma@works 40
©ÃžÂÏ Äë™Â ¡Á§Ê �£ëÿÁé›Ã
VC 539
chintaa soonyam adainy abhaikshyam asanam paanam saridwaarishu
swaatantryaena niramkusaa sthitir abheer nidraa smasaanae vanae,
vastram kshaalana soshanaadi rahitam digwaastu sayyaa mahee
samchaaro nigamaanta veethishu vidaam kreedaa parae brahmani ||
úÃþÂàªÁÆþÁê¥ÁžËþÁê¤Ë¯Áê¥ÁªÁþÁÏ ±ÂþÁÏ ¬Á§ÃžÂí§Ã«ÁÅ
³ÂíœÁþÊàëê› þçÁùÅѪ ¬ÃáœÃ§Á¤Ä§ÃäžÂëªÁéªÂþÊ©ÁþÊ,
©Á¬ÁàëÏ ¯Â®ÁþÁªÍ«Á›ÂžÃ§ÁÿÃœÁÏ žÃÂí¬ÁÅà ªÁ¦Á Âê ¥ÁÿÄ�¬ÁÏúÂ§Í þÃÁ¥Á ÂþÁà©ÄëÁÅ ©ÃžÂÏ � �Äë™Â ¡Á§Ê £ëÿÁé›Ã ||�
Dr.Sarma@works 41
The Brahma Jnaani or the knower of the Self
• is sans any anxiety or sorrow in his heart;
• he eats what ever he gets by begging;
• the river waters quench his thirst.
• He lives a free and independent life;
• sleeps sans fear in the cemetery or in forests;
• he wears the quarters (diks) as his dress needless of any washing, drying etc;
• the mother earth is his bed; he ever roams in the avenues of Vedanta sporting with the Brahman
Liberated soul ever sports
Dr.Sarma@works 42
©Ã¥Á ÂþÁ¥Á Â¨Ï£ê ªÁ§Ä§Á¥ÊœÁœ÷
¤ÁÅþÁÁàê ªÊ�´ÂþÃí«Á¦Á ÂþÁÅ¡Á¬ÃáœÂþ÷,
¡Á§ÊúÁצÁ  £Â¨©ÁžÂœÁé©ÊœÂà
¦É €©ÁêÁà¨ÃÏÍ � �€þÁÅ«ÁÁà£ÂÿÁÐê ||�
vimaanam aalambya sareeram yaetat
bhunaktya saeshaan vishayaan upasthitaan,
paraechchayaa baalavad aatma vaettaa
yo avyakta lingo anushakta baahyah ||VC 540
¦É €©ÁêÁà¨ÃÏÍ � �
Dr.Sarma@works 43
• The knower of the Atman bears no special marks of any identification (that is why it is difficult to recognize him)
• He is unattached to the external things;• He is resting on this body without any
special connection or attachment;• He experiences all the sense-objects as and
when they come as desired by others;• His focus is ever on the Supreme Brahman;• He may appear as if he is a lunatic or a child.
How to know the knower
Dr.Sarma@works 44
žÃÁÏ£§Í©Â¡Ã úÁ ³ÂÏ£§Í �©Â
œÁíÁÏ£§Í ©Â¡Ã �úÞÁÏ£§Á¬ÁÐá,
„þÁéœÁà©ÁžÂí¡Ã úÁ £Â¨©ÁžÂí
¡ÃªÂúÁ©ÁžÂí¡Ã úÁ§ÁœÁê©ÁþÂê¥÷ ||
digambarova api cha saambaro vaa
Twagambarova api chidambarasthah,
unmattavadwaapi cha baalavadwaa
pisaachavadwaapi charatyavanyaam ||VC 541
¡ÃªÂúÁ©ÁžÂí¡Ã úÁ§ÁœÁê
Dr.Sarma@works 45
• Firmly established in the eternal plane of Absolute Knowledge,
• he wanders in the world as if he is a ghost, • sometimes like a lunatic (mad man)• sometimes like a child (unmindful)• some times like an intoxicated ghoul• wearing no clothes on his body – digambara• or some times wearing clothes or • perhaps animal skin (hide) at other times
Like a Ghost
Dr.Sarma@works 46
Â¥Á ÂþÄä Â¥Á§ÁÆ¡Ä � �¬ÁϪÁÖ§ÁœÊêÁúÁ§Í ¥ÁÅþÃÐ,�³ÂíœÁéþË©Á ¬ÁžÂ œÁÅ«ÁÛÐ
¬Áí¦ÁÏ ¬Á§ÂíœÁéþ ¬ÃáœÁÐ ||kaamaannee kaamaroopee samscharaty aekacharo munih,
swa atmanaiva sadaa tushtah swayam sarwa atmanaa sthitah ||
VC 542
³ÂíœÁéþË©Á ¬ÁžÂ œÁÅ«ÁÛÐ
Dr.Sarma@works 47
The Sage - ever contented
• The sage, living alone, enjoys the sense-objects,• being the very embodiment of desirelessness – • always satisfied with his own Self• thinking that he is part every being or thing – • because every being and thing is Brahman
Prajahati yada kaaman….sthita prajna tadochataeGita II chapter - on sthita prajna
Dr.Sarma@works 48
ÁíúÃþÁÆéšÍ ©ÃžÂíþÁÑíúÞÁ¡Ã �¥ÁöÁ§Âü©Ã¤Á©ÁÐ
ÁíúÞÂèëþÁàÐ ³Î¥ÁêÐ �ÁíúÞÁüÁ§Âú§ÁÁ¨ÃœÁÐ,� � �ÁíúÃœÂåœÄë¤ÁÆœÁÐ �ÁíúÞÁ©Á¥ÁœÁÐ �Âí¡Áê©ÃžÃœÁ�ªÁÖ§ÁœÊê©ÁÏ ±ÂëüÚÐ ¬ÁœÁœÁ¡Á§Á¥Á ÂþÁþÁâ¬ÁÅŽÃœÁÐ ||
kwachin moodho vidwaan kwachidapi mahaa raaja vibhavah
kwachid bhraantah soumyah kwachid ajagara achaara kalitah,
kwachit paatreebhootah kwachid avamatah kwaapy aviditah
charatyaevam praajnah satata parama ananda sukhitah ||
VC 543
±ÂëüÚÐ ¡Á§Á¥Á ÂþÁþÁâ¬ÁÅŽÃœ
ÁÐ
Dr.Sarma@works 49
Ever in Bliss Supreme
The highly evolved man of realization• behaves some times like a fool;• some times like the very learned and wise;• sometimes as though having royal splendour;• sometimes wandering as though in illusion;• sometimes like a motionless python;• sometimes wearing a benignant expression;• sometimes honoured or sometimes insulted;• sometimes unknown to any one;• but in fact, ever happy with the Supreme Bliss.
Dr.Sarma@works 50
þçÁãþÍ €¡Ã ¬ÁžÂœÁÅ´ÍÛ €¡Áê¬ÁöÁ¦É ¥ÁöÁ£¨Ð,
þÃœÁêœÁDZÍà €¡Áê¤ÁÅÏüÂþÍ €¡Áê¬Á¥ÁÐ ¬Á¥ÁžÁ§ÁîþÁÐ ||
nirdhano api sadaa tushto apy asahaayo mahaa balah,
nityatrupto apy abhunjaano apy asamah sama darsanah ||
VC 544
¬Á¥ÁžÁ§ÁîþÁÐ
Dr.Sarma@works 51
• Though without riches, yet ever content;• though helpless, yet very powerful;• though not enjoying the sense-objects,• yet eternally satisfied;• though peerless and without an exemplar• yet looking upon all with an eye of equality
Gita : Vidya vinaya…. panditah sama darsinah
With an eye of equality
Dr.Sarma@works 52
€¡Ã ÁŧÁíþÁä ÁŧÂ훪ÂÖ¤ÍÂà � � �¢Á¨¤ÍÁê¡Ã,�
ªÁ§Ä§Áê¡ÁêªÁ§Ä§Êê«Á ¡Á§ÃúÃ×þÍä €¡Ã ¬Á§ÁíÁÐ ||�
api kurwan na kurwaanascha abhoktaa phalabhogyapi,
sareery apy asareeryaesha parichchinno api sarwagah ||
VC 545
¬Á§ÁíÁÐ
Dr.Sarma@works 53
The omnipresent he is !
• Though apparently working, yet inactive;• though experiencing fruits of yester deeds-• yet untouched by them;• though possessed of a body, • yet without identification with it;• though limited to one place and time,• yet omnipresent is he.
Dr.Sarma@works 54
¬ÁþÁà¥Ã¥ÁÏ £ëÿÁé©ÃžÁÏ
€ªÁ§Ä§ÁÏ ¬ÁžÂ ¬ÁþÁà¥Ã¥ÁÏ £ëÿÁé©ÃžÁÏ ÁíúÃœ÷,�
¡Ãë¦Á ¡Ãë¦Ê þÁ ¬ÁåǪÁœÁ¬ÁàË©Á úÁ ªÁŤªÁÅ¤Ê �
||asareeram sadaa santamimam brahmavidam kwachit,
priyaapriyae na sprusata stathaiva cha subha asubhae ||
VC 546
Dr.Sarma@works 55
Ever unaffected
• Nothing ever has any influence on this Knower of Brahman,
• neither pleasure nor pain;• nor good nor evil;• He is always unaffected and untouched – • because he lives without the body-idea
though possesses a mortal body.
Dr.Sarma@works 56
¬ÁÆá¨ÂžÃ¬ÁÏ£þÁã©ÁœÍ €¤Ã¥Á ÂþÃþÁÐ
¬ÁÅŽÏ úÁ žÁÅÐŽÏ úÁ ªÁŤªÁŤÊúÁ,
©ÃŸÁí¬Áà£þÁã¬Áê ¬ÁžÂœÁéþÍ ¥ÁÅþÊÐ
ÁÅœÁÐ ªÁŤÁÏ �©Â¡ÁêªÁŤÁÏ ¢Á¨Ï ©Â ||
sthoolaadi sambandhavato abhimaaninah
sukham cha duhkham cha subha asubhae cha,
vidhwastabandhasya sada atmano munaeh
kutah subham va apy asubham phalam vaa ||VC 547
©ÃŸÁí¬Áà£þÁã¬Áê
Dr.Sarma@works 57
What can bind theWise ?
• Pleasure or pain, or good or evil, affects only the one who has connections with this gross body etc., and affects him who identifies himself with these.
• How can good or evil, or their effects, touch the sage who has identified himself with the Reality and thereby shattered his bondage ?
Dr.Sarma@works 58
Áë¬Áà ‚œÁÅêúÁêœÊ �
œÁ¥Á³ÂÁë¬Áà©ÁžÂèþžÁÁë³Íà €¡Ã � �§Á©Ã§ÁØþËÐ
Áë¬Áà ‚œÁÅêúÁêœÊ ¤ÂëþÂàê �ÿÁêüÂÚœÂí ©Á¬ÁÅਯÁ›¥÷ ||
tamasaa grastavad bhaanaad agrasto api ravir janaih
grasta ityuchyatae bhraantyaahy ajnaatwaa vastulakshanam ||
VC 548
Dr.Sarma@works 59
The Solar eclipse
• When solar eclipse occurs people think that the Rahu graha (planet) has devoured the Sun.
• This is only out of delusion by the people that there is one Graha called Rahu which can do so
• Not knowing the real nature of the Sun and the cause of the eclipse.
• The phenomenon is only apparent and not real disappearance of the Sun.
Dr.Sarma@works 60
¡ÁªÁêþÃà žÊÿéÁþÁÆéšÂÐ
œÁžÁížÊâöÁžÃ£þÊã¤Íê ©Ã¥ÁÅÁàÏ �£ëÿÁé©ÃœÁà¥Á¥÷,
¡ÁªÁêþÃà žÊÿéÁþÁÆéšÂÐ ªÁ§Ä§Â¤Â¬ÁžÁ§ÁîþÂœ÷ ||
tadwad daehaadi bandhaebhyo vimuktam brahma vittamam,
pasyanti daehivan moodhaah sareera abhaasa darsanaat ||
VC 549
Dr.Sarma@works 61
Perception of the foolish
• Similarly, ignorant fools look upon the perfect knower of Brahman,
• as possessing of the body, though • the Knower is wholly rid of the bondages
of the body etc.,• This is because of the false concept that
the Knower belongs to one physical body.
Dr.Sarma@works 62
€ÿÃþçÁìí¦ÁþÄ
€ÿÃþçÁìí¦ÁþÄ ©Â¦ÁÅÏ ¥ÁÅÁàžÊÿÁ¬ÁÅà œÃ«ÁÜœÃ,�
‚œÁ¬ÁàœÁªÂÖ¨ê¥Á ÂþÍ ¦ÁœÃÑÏúÃœÂå뛩¦ÁÅþ ||
ahi nirlwayanee vaayum mukta daehastu tishthati,
itastatas chaalyamaano yat kinchit praana vaayunaa ||
VC 550
Dr.Sarma@works 63
• In reality, however, the Knower rests peacefully discarding the body
• But, the body apparently moves as long as the (praana) vaayu is moving in and out
• This is reminiscent of snake’s skin which is shredded by the snake, yet the sloughed skin moves hither and thither by the force of wind.
Like the snake’s skin
Dr.Sarma@works 64
³ÍëœÁ³Â þĦÁœÊ žÂ§ÁÅ
³ÍëœÁ³Â þĦÁœÊ žÂ§ÁÅ ¦Á �þÃ¥ÍäþÁäœÁ¬Áᨥ÷,
žË©ÊþÁ þĦÁœÊ žÊÿÍ ¦Á �¨ͩÁ¤ÁŠëÁÅ ||� �
srotasaa neeyatae daaru yathaa nimnonnatasthalam,
daivaena neeyatae daeho yathaa kaalovabhu kishu ||
VC 551
Dr.Sarma@works 65
• A piece of wood in a river will attain to high and low levels as per the current of the waves, not having any choice of its whatsoever.
• So also, is the body carried on to high and low levels in life to experience the fruits of yester deeds, as presented in due course, by their momentum.
• This is what we call as God’s will.
Like the log in a river
Dr.Sarma@works 66
úÁÁë¬Áê ¥Áƨ¥Ã©Á
±Âë§Á£ãÁ§Áé¡Á§ÃÁ¨ÃåœÁ©� �¬Áþ¤ÃÐ
¬Áϳ§éÁúÁÖ§ÁœÃ ¤ÁÅÃà«ÁÅ¥ÁÅÁàžÊÿÁÐ,� �¬ÃžÁÐã ¬Áí¦ÁÏ ©Á¬ÁœÃ ³Â¯Ã©ÁžÁœÁë œÁÆ«ÄßÏ
úÁÁë¬Áê ¥Áƨ¥Ã©Á �Á¨å©ÃÁ¨åªÁÆþÁêÐ ||� �
praarabdha karma parikalpita vaasanaabhih
samsaarivat charati bhuktishu mukta daehah,
siddhah swayam vasati saakshivad atra tooshneem
chakrasya moolam iva kalpa vikalpa suunyah ||VC 552
Dr.Sarma@works 67
• Even though the cart wheel moves at a great speed, its pivot or the central supporting stud remains constant but allows free movement.
• So also, the liberated sage, though enjoying the sense-objects due to his previous deeds just like any house holder – is in fact only a mute witness to his actions and is not involved at all.
• He doesn’t have any action or inaction.
Just as the pivot of a wheel
Dr.Sarma@works 68
³ÂíþÁþÁâ §Á¬Á±ÂþÁ¬ÁÅ¥ÁœÁàúÃ
œÁàÐ þË©ÊþÃâë¦Á ݈ ©Ã«Á¦Ê«ÁÅ þæÁÅùàÑ ˆ«Á
þ˩¡Á¦ÁÅùàÑ „¡ÁžÁ§ÁîþÁ¨¯Á›¬ÁÐá,
þË¡ÁÃë¦Á Â�¢Á¨¥Á¡Ä«ÁžÁ¡Ê¯ÁœÊúÁ
³ÂíþÁþÁâ³ÂþÁâë §Á¬Á±ÂþÁ¬ÁÅ¥ÁœÁàúÃœÁàÐ ||
naiva-endriyaani vishayaeshu niyuntka esha
naiva apayumtka upa darsana lakshanasthah,
naiva kriyaa phalam ape eshad apaekshatae cha
swaananda saandra rasa paanasu matta chittah ||VC 553
Dr.Sarma@works 69
• Thus, the liberated wise man, being a mute unconcerned spectator, neither directs his attention to sense-enjoyments nor detaches his attention from these.
• Further, he has not the least regard and interest for the fruits of his actions;
• his mind being thoroughly inebriated by his addiction to the essence of elixir of the Bliss of the Atman.
Thoroughly inebriated
Dr.Sarma@works 70
ªÃ©Á ˆ©Á ¬Áí¦ÁÏ
¨¯ÂꨯÁêÁœÃÏ œÁíÂàí � �¦Á¬Ãà«ÊÜœÊÑ©Á¨ÂœÁéþÂ,
ªÃ©Á ˆ©Á ¬Áí¦ÁÏ ³Â¯ÂžÁ¦ÁÏ £ëÿÁé©ÃžÁÅœÁà¥ÁÐ ||
lakshya alakshya gatim twaktwaa yah tishthaet kaevala atmanaa,
Siva yeva swayam saakshaad ayam brahma viduttamah ||
VC 554
Dr.Sarma@works 71
• Such a sage has given up all attempts of chasing any goals; For him, there is nothing which is a non-goal;
• He lives as the absolute Atman.• He is verily the Siva Himself.• He is the best among the knowers of
Brahman
His is the Siva himself
Dr.Sarma@works 72
üÄ©ÁþÊä©Á ¬ÁžÂ ¥ÁÅÁàÐ �
üÄ©ÁþÊä©Á ¬ÁžÂ ¥ÁÅÁàÐ �Áǜ§Íá £ëÿÁé©ÃœÁà¥ÁÐ,�
„±ÂŸÃþªžÁçëÿËé©Á ¬ÁžÁçëöÁé¡ÊêœÃ þçÁâí¦Á¥÷ ||jeevann aeva sadaa muktah krutaartho brahma vittamah,
upaadhi naasaad brahmaiva sad brahma apyaeti nirdwayam ||
VC 555
Dr.Sarma@works 73
• Through the destruction of all limitations, the perfect knower of Brahman is merged in the One Brahman without a second –
• He has been with the Brahman all along – • He becomes ever liberated even while living.• Thus, he attains the goal of his life.
Merged with the Brahman
Dr.Sarma@works 74
¬ÁžÂ £ëÿËé©Á þ¡Á§ÁÐ
ªË¨Æ´Í ©Ê«Á¬ÁžÂè©Â¤Â©Á¦ÉªÁÖ ¦Á ¡Áô¥Á Âþ÷,�
œÁË©Á £ëÿÁé©ÃúÊ×ë«ÁÜÐ ¬ÁžÂ �£ëÿËé©Á þ¡Á§ÁÐ ||sailoosho vaesha sadbhaavaa bhaavayos cha yathaa pumaan,
tathaiva brahmavit sraeshthah sadaa brahmaiva na aparah ||
VC 556
Dr.Sarma@works 75
• An actor will be acting according to the role he has taken up and puts on the dress according to his role
• But, whether he is acting or not, inside he is his own self.
• Similarly, the perfect knower of the Brahman though enacting his given role on this stage of life
• He is always the Brahman and nothing else, in fact.
Just like an actor
Dr.Sarma@works 76
£ëÿÄé¤ÁÆœÁ¬Áê ¦ÁœÊÐ
¦ÁœÁëÂí¡Ã ©ÃªÄ§ÁßÏ ¡Á§ÁߥéÁ �œÁ§Í§Áí¡ÁôÐ ¡ÁœÁþÂœ÷,
£ëÿÄé¤ÁÆœÁ¬Áê ¦ÁœÊÐ ±ÂëÊ©Á �ÿà œÁúÃÖžÁÃäþ žÁÁã¥÷ ||� �
yatra kwaapi viseernam parnam iva taror vapuh patanaat,
brahmee bhootasya yataeh praag aeva hi tachchidagninaa dagdham ||
VC 557
Dr.Sarma@works 77
Let the body wither and fall
• Let the body of the Sanyaasin who has realized his identity with Brahman,
• wither and fall anywhere like the leaf of a tree, it is of little consequence to him,
• for, his body has already been burnt by the fire of knowledge
He does not even care about the obsequies
Dr.Sarma@works 78
œÁíüÂÕéϬÁ©ÃýÃå›Ý©
ìÁ§ÁØþ¦Á¬ÁžÂœÁéþà £ëÿÁé›Ã œÃ«ÁÜœÍ ¥ÁÅþÊÐ
¡Áõ§ÂßžÁí¦Á ÂþÁþÁâ¥Á¦Á ÂœÁéþ ¬ÁžÂ,
þÁ žÊªÁ¨žÁÅêúÃœÁ¡ÁëœÄ¯Â�œÁíüÂÕéϬÁ©ÃýÃå›Ý©Ã¬Á§ÁØþ¦Á ||
sadaatmani brahmani tishthato munaeh
poorna adwaya anandamaya atmanaa sadaa,
na daesa kaalaady uchita prateekshaa
twajm maamsavitpinda visarjanaaya ||VC 558
Dr.Sarma@works 79
Cares not for this filthy body
• The sage who always lives in the Reality –the Brahman – as the Infinite Bliss, the One without a second,
• does not depend upon the customary considerations of place, time, etc., for giving up this mass of skin, flesh, and filth.
• He is ever ready to give up this filthy body.
Dr.Sarma@works 80
¥ÉÂ¯Í ¦ÁœÁ¬ÁàœÁÐ
žÊÿÁ¬Áê¥ÉÂ¯Í þÍ ¥ÉÂ¯Í þÁ žÁ›Ý¬Áê Á¥Á›Ý¨ÍÐ�
€©ÃžÂê ÿÁÇžÁ¦ÁÁëþÃá¥ÉÂ¯Í ¥ÉÂ¯Í �¦ÁœÁ¬ÁàœÁÐ ||
daehasya moksho no moksho na dandasya kamandaloh
avidyaa hridaya granthi moksho moksho yatastatah ||
VC 559
Dr.Sarma@works 81
What is liberation ?
• For, giving up the body is not liberation;• nor giving up of the staff (danda) and the
kamandala (water-container bowl) (these are the insignia of a monk);
• But true liberation is in the destruction of the nescience or avidya which is the deep rooted knot within.
Mere outward giving up is nothing
Dr.Sarma@works 82
ÃÏ þÁÅ ªÁŤªÁŤÁ¥÷ ÁƨÂê¦Á Â¥ÁÁ þÁžÂêÏ ©Â � �ªÃ©Á¯ÊœÊë €¡Ã úÁœÁí§Ê,
¡Á§ÁßÏ ¡ÁœÁœÃ úÊœÊàþÁ œÁ§ÍÐ ÃÏ �þÁÅ ªÁŤªÁŤÁ¥÷ ||
koolyaayaam atha nadyaam vaa Sivakshaetrae api chatwarae,
parnam patati chaettaena taroh kim nu subha asubham ||
VC 560
Dr.Sarma@works 83
Let it wither and fall
• If a leaf falls in a small drain or a huge river• or in a temple consecrated to lord Siva• or in the four sided front yard of a house – • What good or evil effect is that fall of the
leaf to the tree ?
How does it matter if this body lives or withers
Dr.Sarma@works 84
þÁþÂâÁǜʧÁíǯÁ©Áœ�
÷ ¡ÁœÁë¬Áê ¡Áô«Áå¬Áê ¢Á¨¬Áê þªÁ©Á
žÊâÿÊþÃâë¦Á ±Â뛟æÁ ÂÏ ©ÃþªÁÐ
þË©ÂœÁéþÁÐ ¬Áí¬Áê ¬ÁžÂœÁéÁ³Âê�þÁþÂâÁǜʧÁíǯÁ©�ÁžÂ¬Áà ˆ«ÁÐ ||
patrasya pushpasya phalasya naasavad
daehaendriya praanadhiyaam vinaasah
naivaatmanah swasya sadaatmakasyaa
nandaaritaer vrikshavadaasta yeshah ||VC 561
Dr.Sarma@works 85
The insignificant loss
• The destruction of the body, organs, life (praanas) and buddhi (determinative faculty) is like the falling of a leaf or flower or fruit to a tree.
• Such a destruction does not affect the Atman, the Reality, the embodiment of Bliss –
• which is ones true nature.• This true nature or Atman ever survives, like
the tree above.
Dr.Sarma@works 86
¡ÁëüÂÚþÁÁþÁ �‚œÂêœÁé
¡ÁëüÂÚþÁÁþÁ ‚œÂêœÁ騯Á›Ï �¬ÁœÁê¬ÁÆúÁÁ¥÷,�
€þÁÆžÎê±ÂŸÃÁ¬Ëê©Á ÁÁ¦ÁþÃà � � �©ÃþªÁþÁ¥÷ ||
prajnaana ghana ity aatma lakshanam satya soochakam,
anoodyoupaadhikasyaiva kathayanti vinaasanam ||
VC 562
Dr.Sarma@works 87
The Real and Apparent
• The Srutis (Vedas) assert that the Atman is the Eternal Real entity – ‘Prajnaana Ghana’ is the actual description in the Sruti - Atman is the “The Embodiment of Knowledge” etc.,
• Srutis speak of the destruction of the apparent external limitations merely – such as the dependent body etc., which are the result of illusion.
Dr.Sarma@works 88
¡Áë£ë©ÄœÁê©ÃþªÜ
ÁíÏ €©Ãþ廀 ©Â €§Ê¦Á¥Á ÂœÊéœÃ ªÁÅëœÃ§ÂœÁéþÁÐ,
¡Áë£ë©Ä œÁê©ÃþªÜÁíÏ ©ÃþÁªÁêœÁÅð ©Ã§ëÁÅ ||�avinaasee vaa araeyam aatmaeti srutir aatmanah,
prabraveety avinaasitwam vinasyatsu vikaarishu ||
VC 563
Dr.Sarma@works 89
Srutis Assert Immortality
• The Sruti passage, “Verily is this Atman immortal, my dear” asserts the immortality of the Atman.
• This is in contrast to and in the midst of perishable things which are subject to change and modification.
Brihadaranyaka upanishad IV, v.14
Dr.Sarma@works 90
„¡Á¦Á ψ ¡Á§ÂœÁé¤Â©Á¥÷
±Â´Â›©ÁǯÁœÁÇ›ŸÂþÁêÁýÂÏ£�§ÂžÂê
žÁÂã ¤Á©ÁþÃà ÿà �¥ÁǞʩÁ ¦Á œÁžË©Á,�žÊÿÊþÃâë¦Á ¬ÁÅ ¥ÁþÁ žÃ �¬Á¥Á¬ÁàžÁǪÁêÏ
üÂÚþÂÃä �žÁÁã¥ÁÅ¡Á¦Á ψ �¡Á§ÂœÁé¤Â©Á¥÷ ||
paashaana vriksha truna dhaanya kata ambara adyaa
dagdhaa bhavanti hi mrudaeva yathaa tadaiva,
daehaendriyaasu mana aadi samasta drusyam
jnaanaagni dagdham upayaati paraatma bhaavam ||VC 564
Dr.Sarma@works 91
All that remains is the Self
• Just as a stone, a tree, grass, paddy, cloth, husk etc., when burnt, are reduced to ash (earth) only,
• Even more so is the whole objective universe comprising the body, organs, praanas, manas and so forth
• which, when burnt by the fire of realization, are reduced to the Supreme Self.
Dr.Sarma@works 92
ŸÂíÏœÁÏ ¨Ä¦ÁœÊ ¤ÂþÁÅœÊü¬Ã
©Ã¨¯Á›Ï ¦Á ŸÂíÏœÁÏ ¨Ä¦ÁœÊ �¤ÂþÁÅœÊü¬Ã,
œÁË©Á ¬ÁÁ¨Ï žÁǪÁêÏ £ëÿÁé›Ã � �¡Áë©Ã¨Ä¦ÁœÊ ||
vilakshanam yathaa dhwaantam leeyatae bhaanu taejasi,
tathaiva sakalam drusyam brahmani pravileeyatae ||
VC 565
Dr.Sarma@works 93
The darkness dissolves
• Just as the thick darkness which is totally distinct (form light) vanishes (dissolves) in the radiance of the Sun shine
• So also, the whole objective universe (like the darkness) dissolves in the Brahman (its radiance)
Dr.Sarma@works 94
©Íê¥Á ©Íê¥Ë©Á ¤Á©ÁœÃ
ÁýÊ þÁ«ÊÛ ¦Á ©Íê¥Á ©Íê¥Ë©Á � �¤Á©ÁœÃ ¬ÁÅæý¥÷,
œÁ˩ͱŸà ©Ã¨¦Ê £ëÿËé©Á �£ëÿÁé©ÃœÁðí¦Á¥÷ ||ghatae nashtae yathaa vyoma vyomaiva bhavati sphutam,
tathaiv-opaadhi vilayae brahmaiva brahmavit swayam ||
VC 566
Dr.Sarma@works 95
Sky merges with the Sky
• The sky that is enclosed and reflected in a pot palpably becomes one with the limitless sky once the pot is broken.
• So also, when the apparent limitations of the body etc are destroyed –
• The knower of the Brahman, verily becomes the Brahman itself.
Dr.Sarma@works 96
œÁÂœÁéþÂêœÁé©ÃþÁ�
ÅéþÃЯħÁÏ ¯Ä§Ê ¦Á ¯Ã¡ÁàÏ œË¨Ï œË¨Ê ü¨Ï �ü¨Ê,
¬ÁÏ ¦ÁÅÁà¥ÊÁœÂÏ ¦Á ψ � �œÁÂœÁéþÂêœÁé©ÃþÁÅéþÃÐ ||�
ksheeram ksheerae yathaa kshiptam tailam tailae jalam jalae,
samyuktam aekataam yaati tatha atmanya atmavin munih ||
VC 567
Dr.Sarma@works 97
Becomes one with it
• As milk poured into milk, oil into oil and water into water becomes indistinguishable, united and one with it,
• So also, the sage who has realized the Atman becomes indistinguishable and one with the Atman.
Katha, IV. 15, Also Mundaka III.ii.8
Dr.Sarma@works 98
¦ÁœÃ§Âä©Á§ÁàœÊ ¡ÁôþÁÐ
ˆ©ÁÏ ©ÃžÊÿÁË©Á¨êÏ �¬ÁþÂéœÁëœÁí¥ÁŽ›ÃÝœÁ¥÷,
£ëÿÁé¤Â©ÁÏ ¡Áë¡ÁžËê«Á ¦ÁœÃ§Âä©Á§ÁàœÊ ¡ÁôþÁÐ ||Evam vidaeha kaivalyam sanmaatratwam akhanditam,
brahma bhaavam prapadyaisha yatir na avartatae punah ||
VC 568
Dr.Sarma@works 99
No more rebirth
• Realizing thus, the extreme uniqueness that comes of disembodiment
• Becoming eternally identified with the Absolute reality, The Brahman
• The sage no long suffers transmigration (rebirth) again.
Dr.Sarma@works 100
£ëÿÁé›Ð ÁÅœÁ �„žÁè©ÁÐ
¬ÁžÂœËéÁœÁí ©ÃüÂÚþÁ �žÁÂã©ÃžÂêžÃ©Á§Áïé›Ð,�
€¥ÁÅ«Áê £ëÿÁé¤ÁÆœÁœÂížÁçëÿÁé›Ð ÁÅœÁ �
„žÁè©ÁÐ ||sada atmaikatwa vijnaana dagdha avidyaadi varshmanah,
amushya brahma bhootatwaad brahmanah kuta udbhavah ||
VC 569
Dr.Sarma@works 101
Brahman has no rebirth
• Because, his bodies ( causal, subtle and gross) consisting of nescience (avidya or ignorance) etc., are burnt by the Vidya, the realization of the identity of the Jiva and the Brahman.
• At such a stage the Knower becomes the Brahman itself;
• How can the Brahman ever have rebirth ?
Dr.Sarma@works 102
¬Á§Âå¤Â¬Á©ÃþçÁÓ¥Î
¥Á ¦Á ÂÁì±Îà £ÏŸÁ¥É¯ΠþÁ¬ÁàÐ �³ÂíœÁéþà ©Á¬ÁÅàœÁÐ,
¦Á §ÁüÎØ þëÃÑë¦Á ¦Á ÂÏ �¬Á§Âå¤Â¬Á©ÃþçÁӥΠ|| maayaa klaptou bandha mokshou nastah swa atmani
vastutah,
yathaa rajjou nishkriyaayaam sarpa abhaasa vinirgamou ||
VC 570
Dr.Sarma@works 103
No bondage, No liberation
• Bondage and liberation are conjured up by Maaya (illusion)
• So, these do not exist for the Atman, one’s Reality, which is beyond the grip of Maaya.
• The appearance and disappearance of the snake do not abide in the rope, which suffers no changes imagined due to illusion.
Dr.Sarma@works 104
þ©ÁǜçÁçëÿÁé›Ð
©ÁÇœÊÐ ¬ÁžÁ¬ÁœÂàí¤ÂêÏ �©ÁÁà©Êê £þÁã¥É¯Á›Ê,�
þ©ÁǜçÁçëÿÁé›Ð ÂúÞÁþÂê¤Â©ÂžÁþ©ÁÇœÁ¥÷,�
¦ÁžÁê¬ÁàêžËíœÁöÁþÃÐ ³ÂêžËâíœÁÏ þÍ ¬ÁÿÁœÊ ªÁÅëœÃÐ
||
aavritaeh sada sattwaabhyaam vaktavyae bandha mokshanae,
na avritir brahmanah kaachid anyaabhaavaad anaavritam,
yad yastyadwaita haanih syaaddwaitam no sahatae srutih ||
VC 571
Dr.Sarma@works 105
No veil for Brahman
• Avidya or nescience or illusion is the bondage; Its cessation is liberation; Bondage and liberation may be talked of where is the presence or absence of the covering veil, avidya
• But, there can be no covering veil for the Brahman, which is always uncovered, because it is one without a second;
• If there be a veil, the non-duality is contra-dicted and Srutis can never accept duality
Dr.Sarma@works 106
¥ÊÁ ÂÁÇœÂÏ ¦Á§Á©Î� � �£þÁãªÁÖ ¥É¯ÁªÁÖ ¥ÁÇ«Ë©Á ¥ÁÆšÂ
£ÅžÊã§ÁÅÓ›Ï ©Á¬ÁÅàþà Á¨å¦ÁþÃà,�žÁÇ©ÁÇœÃÏ �¥ÊÁ ÂÁÇœÂÏ ¦Á§Á©Î� � �¦ÁœÍ žÁí¦Á ¬ÁÏÁúÞÊÁ¥Á¯Á§� �Á¥÷ ||
bandhascha mokshascha mrishaiva moodhaa
buddhaer gunam vastuni kalpayanti,
drug aavrtim maegha akritaam yathaa ravou
yato-dwaya asanga chidaekam aksharam ||VC 572
Dr.Sarma@works 107
The clouding effect
• Bondage and liberation are attributes of the buddhi which ignorant people falsely superimpose on the Reality.
• When a cloud covers our vision from seeing the glowing Sun, we transform it to the Sun and say the Sun is covered. (By reasoning we know that the huge Sun cannot be covered by such a small cloud).
• Remember, the immutable Brahman is knowledge Absolute, the one without a second and unattached.
Dr.Sarma@works 108
þÁœÁÅ þÃœÁê¬Áê ©Á¬ÁÅàþÁÐ
€¬ÄàœÃ ¡ÁëœÁê¦É ¦ÁªÁÖ ¦ÁªÁÖ þ¬ÄàœÃ ©Á¬ÁÅàþÃ,
£ÅžÊã§Ê©Á Áś©ʜΠþÁœÁÅ �þÃœÁê¬Áê ©Á¬ÁÅàþÁÐ ||
asteeti pratyayo yascha yascha naasteeti vastuni,
buddhaer aeva gunaavaetou natu nityasya vastunah ||
VC 573
Dr.Sarma@works 109
The Eternal Reality
• The idea that bondage exists and the idea that it does not, are both mere attributes of the buddhi.
• They are not with reference to the reality.• They never belong to the Eternal Reality,
the Brahman.
Dr.Sarma@works 110
©Íê¥Á©ÁœÁѨåþ ÁÅœÁÐ �
€œÁ³Îà ¥Á ¦Á¦Á  Áì±Îà �£þÁã¥É¯ΠþÁ úÂœÁéþÃ,
þëÁÑ¨Ê þëÃÑë¦Ê ªÂþÊà þçÁ©ÁžÊê þçÁÏüþÊ,
€žÃíœÄ¦Ê ¡Á§Ê œÁœÊàí ©Íê¥Á©ÁœÁѨåþ ÁÅœÁÐ ||�
atastou maayayaa klaptou bandha mokshou na chaatmani,
nishkalae nishkriyae saantae niravadyae niranjanae,
adwiteeyae parae tattwae vyomavat kalpanaa kutah ||
VC 574
Dr.Sarma@works 111
No limitations at all
• Hence, this bondage and liberation are created by Maaya, and are not the nature of the Atman.
• How can there be any idea of limitation with regard to the Supreme Truth, which is without parts, without activity, calm, unimpeachable, taintless and One without a second ?
• Can there be any such limitations with regard to the infinite sky?
Dr.Sarma@works 112
‚œÊê´Â ¡Á§Á¥Á §ÁáœÂ
þÁ þÃ§ÍŸÍ þÁ úÍœÁåœÃà§Áä £þÍã þÁ úÁ ³ÂŸÁÁÐ,�
þÁ ¥ÁÅ¥ÁůÁŧÁä ©Ë¥ÁÅÁà ‚œÊê�´Â ¡Á§Á¥Á §ÁáœÂ ||na nirodho na chotpattir na bandho na cha saadhakah,
na mumukshur na vaimukta ityaeshaa parama arthataa ||
VC 575
Dr.Sarma@works 113
The ultimate truth
• There is neither death nor birth • Neither a bound • Nor a struggling soul• Neither seeker after liberation• Nor a liberated one – • This is the ultimate truth.
This is a verbatim quotation from the
Amritabindu Upanishad
Dr.Sarma@works 114
¡Á§Á¥ÃžÁ¥ÁœÃÁÅÿÁêÏ �žÁ§ÃîœÁÏœÊ
¬ÁÁ¨ þÃÁ¥Á � �úÁƙ³ÂíþÁà¬ÃžÂãþÁà§ÁÆ¡ÁÏ
¡Á§Á¥ÃžÁ¥ÁœÃ ÁÅÿÁêÏ �žÁ§ÃîœÁÏ œÊ ¥Á¦Á žÁê,
€¡ÁÁœÁÁ¨ÃžÍ«ÁÐ � �Â¥ÁþçÁÅéÁà £ÅžÃã� �¬ÁàžÁœÁŨ¥Á¬ÁÁÇœÁàíÏ �¤Â©Á¦ÊžÁÏ ¥ÁÅ¥ÁůÁÅ Ð ||
sakala nigama choodaaswaanta siddhaanta roopam
param idam ati guhyam darsitam tae mayaadya,
apagata kali doshah kaama nirmukta buddhih
tad atulam asakrut twam bhaavayaedam mumukshuh ||VC 576
Dr.Sarma@works 115
I bid good luck to thee
My dear son !• I have reiterated to thee this excellent and
profound secret, which is the innermost purport of all the Vedaanta – the crown of the Vedas -
• considering thee as a fittest aspirant after liberation.
• Now, be free in the mind of all desires, purging the taints of this Dark Age (Kali)
• Always think of your incomparable status as the Absolute Brahman.
Dr.Sarma@works 116
¡ÁëªÁë¦Ê› ÁÇœÂþÁœÃÐ�
‚œÃ ªÁÅëœÂí ÁŧͧÂíÁêÏ � �¡ÁëªÁë¦Ê› ÁÇœÂþÁœÃÐ,�
¬Á œÊþÁ ¬Á¥ÁþÁÅüÂÚœÍ ¦Á¦Î þçÁÅéÁà£þÁãþÁÐ ||�
iti srutwaa guror vaakyam prasrayaena kritaa natih,
sa taena samanujnaato yayou nirmukta bandhanah ||
VC 577
Dr.Sarma@works 117
Disciple takes leave
• Hearing these Guru’s words of blessing and good bye
• the disciple out of deep gratitude and reverence prostrated himself before his Master;
• with the permission of the Master, he went his way, freed of bondage.
Dr.Sarma@works 118
ÁŧÁŧʫÁ ©ÃúÁú§Á
ÁŧÁŧʫÁ ¬ÁžÂþÁþÁâ¬ÃþÎã �þçÁéÁä¥Á ÂþÁ¬ÁÐ,�
±Â©Á¦ÁþÁí¬ÁÅŸÂÏ ¬Á§ÂíÏ ©ÃúÁú§Á þçÁþÁà§ÁÐ ||
gurur aesha sadaananda sindhou nirmagna maanasah,
paavayan vasudhaam sarwaam vichachaara nirantarah ||
VC 578
Dr.Sarma@works 119
Master fulfils his mission
• And the Guru, with his mind completely immersed in the ocean of Existence and Bliss Absolute,
• He went on and on professing the same message to many an aspirant & seeker
• thus purifying his very existence and the people around him.
• All differentiating ideas have banished.
Dr.Sarma@works 120
¬ÁÅŽ£ÍŸÍ¡Á¡ÁœÁà¦Ê
‚œÂêú§Áê¬Áê ªÃ«Áê¬Áê ¬ÁϩžÊþÂœÁ騯Á›¥÷,
þçÁÆ¡ÃœÁÏ ¥ÁÅ¥ÁůÁÆ›ÂÏ ¬ÁÅŽ£ÍŸÍ¡Á¡ÁœÁà¦Ê ||ity aachaaryasya sishyasya samvaadaena atmalakshanam,
niroopitam mumukshoonaam sukha bodho-papattayae ||
VC 579
Dr.Sarma@works 121
The Reality Elucidated
• Thus by way of the dialogue between the Teacher and the disciple and the exhaustive discourse on Atma-Jnaana –
• the Real nature of the Atman has been elucidated for the easy comprehension of seekers after liberation.
Dr.Sarma@works 122
ÿÃœÁ¥ÃžÁ¥ÁÅ¡ÁžÊªÁÏ
ÿÃœÁ¥ÃžÁ¥ÁÅ¡ÁžÊªÁ¥Á žÃë¦ÁþÂàÏ
©ÃÿÃœÁþçÁ¬Áà ¬Á¥Á¬ÁàúÃœÁàžÍ´ÂÐ,
¤Á©Á¬ÁÅŽ©Ã§ÁœÂÐ ¡ÁëªÂþÁàúÃœÂàÐ
ªÁÅëœÃ§Á¬Ã ¦ÁœÁ¦É �¥ÁÅ¥ÁůÁ©Í ¦Ê ||
hitam idam upadaesam aadriyantaam
vihita nirasta samasta chitta doshaah,
bhava sukha virataah prasaanta chittaah
sruti rasikaa yatayo mumukshavo yae ||VC 580
Dr.Sarma@works 123
May this be a path-finder
• May those Sanyaasins who are seekers after liberation, who have purged themselves of all taints of mind by observance of the prescribed methods – both direct and indirect –
• who are averse to worldly pleasures, and who are of serene minds
• who revere the Srutis and take delight there in • appreciate this salutary teaching !!
Dr.Sarma@works 124
ªÁÏÁ§Á¤Â§ÁœÄ �©Ãü¦ÁœÊ
¬Áϳ§ŸÁíþà œÂ¡Á ¤ÂþÁÅçÁ› �±ÍëžÁÆèœÁ žÂÿÁ©ÁêÂ�ŽÃþÂäþÂÏ ü¨ÂϯÁ¦Á  ¥Á§ÁŤÁÅ©Ã �¤ÂëþÂàê ¡Á§Ã¤Âë¥ÁêœÂÏ,
œÂê¬ÁþÁä ¬ÁÅŸÂϣşÃÏ ¬ÁÅŽÁ§ÁÏ � �£ëöÁéžÁí¦ÁÏ žÁ§Áî¦Á
þÊàê´Â ªÁÏÁ§Á¤Â§ÁœÄ ©Ãü¦ÁœÊ �þçÂí› ¬Áϟ¦þÄ ||
samsaara adhwani taapa bhaanu kirana prodbhoota daaha vyathaa
khinnaanaam jala kaankshayaa marubhuvi bhraantyaa paribhraamyataam,
aatya asanna sudha ambudhim sukhakaram brahma adwayam darsayan
tyaeshaa sankara bhaaratee vijayatae nirwaana sandhaayinee ||
VC 581
Dr.Sarma@works 125
Here is the cure all !!
• For those who are afflicted, in the way of mortal world, by the burning pain due to the scorching heat of the threefold misery and
• who through delusion wander about in a desert in search of few drops of water – for them
• here is the triumphant and eloquent message of Sri Sankaraacharya’s intellect, pointing out within easy reach,
• the soothing (balm) ocean of nectar, Brahman, the one without a second –
• to lead them to liberation
Dr.Sarma@works 126
©Ã©ÊÁúÁƙ¥Á›ÃÐ �¬Á¥Á ¡ÁÐà
‚œÃ ªÄë¥ÁœÁå§Á¥ÁÿÁϬÁ¡Á§Ã©ÂëüÂ�
ú§Áê¬Áê
ªÄëÍ©ÃþÁâ¤ÁÁ©ÁœÁÆåüê±ÂžÁª� �ëÁê¬Áê
ªÄë¥ÁúÁ×ÏÁ§Á¤ÁÁ©ÁœÁÐ ÁÇœÎ� � �©Ã©ÊÁúÁƙ¥Á›ÃÐ�
¬Á¥Á ¡ÁÐà
Dr.Sarma@works 127
End of Viveka Choodamani
iti Sreemat parama hamsa parivraajaka achaaryasyaSree Govinda bhagavat poojya paada sishyasya
Sreemat Sankara bhagavatah krutouVivaeka Choodaamanih
samaaptah
Dr.Sarma@works 128
The End
Thus ends the
Viveka Choodamani,
the immortal creation of
the Genius of Sri Sankara Acharya,
who is the disciple of esteemed
Sri Govinda Acharya
Dr.Sarma@works 129