Viveka Choodamani 10 (521 - 581).pdf
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Part X- Final Part From 521 to 581 (Until the End)
©Ã©ÊÁúÁƙ¥Á›Ã Vivaeka Choodaamani The Crest Jewel of Discrimination 1
€žËÖœÁ ¬ÃžÂÏÏœÁÏ The Doctrine of Monism
£ÕöÁÒ ¬ÁœÁÔÏ ü ÁþÃÒŸÂÔ üÄ©Í £ëÿËé©Á þ¡Á§ÁÐ Brahma is the Real World is only an illusion The Jeeva is none other than the Brahma Dr.Sarma@works
2
¡ÁôþÁ§ÃžÁ¥Á ÂÿÁ ©ÁúÁÐ ‚œÃ þÁœÁ¥Á©Á¨Í• Áê ªÃ«Áê©Á§ÁêÏ ¬Á¥ÁŸÃ ÁœÂœÁÒ ¬ÁÅŽÏ ¡ÁգŞÁÏœÁœÁÌÖ¥÷, ¡ÁÕ¥ÁŞÜÁÿÁÆžÁſÁƀ ¬Á žÊªÃ ÊþÁÍÕƀ ¡ÁôþÁ§ÃžÁ¥Á ÂÿÁ ©ÁúÁÐ ¡Á§ÁÏ ¥ÁöÁœÂÒ || iti natam avalokya sishyavaryam samadhigata atma sukham prabuddha tattwam, pramudita hridayah sa daesikaendrah VC 521 Dr.Sarma@works
punar idamaaha vachah param mahaatmaa || 3
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
4
£ÅžÊϧÃíöÁ§Â¬ÁОÁ¥÷ £ÕÿÁÒ¡ÁÕœÁÔſÁ¬ÁÏœÁœÃ§ÁØ žÁœÍ £ÕÿËÒ©Á ¬ÁœÁƁ§ÁÖœÁƀ ¡ÁªÂÔŸÂÔœÁÒžÁƪ ¡ÁÕªÂþÁÌ ¥ÁþÁ³Â ¬Á§Âí¬Áí©Á³Âá¬Áí¡Ã, §ÁƱžÁþÁÔžÁ¡Ê¯ÃœÁÅÏ Ã¥Á¤ÃœÁªÁɯÁÅ«ÁÒœÂÏ ©ÃžÁÔœÊ œÁžÁÖžÁÑÕÿÁҩÞÁƀ ¬ÁœÁƀ Ã¥Á¡Á§ÁÏ £ÅžÊϧÃíöÁ§Â¬ÁОÁ¥÷ || brahma pratyaya santatir jagad ato brahmaiva satsarwatah pasyaadhya atmadrisaa prasaanta manasaa sarwaaswavasthaaswapi, roopaadanyad apaekshitum kim abhitaschakshushmataam vidyatae tadwad brahmavidah satah kim aparam buddhaer vihaaraaspadam || Dr.Sarma@works
VC 522
5
What else except Brahman • • •
• • Dr.Sarma@works
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!! 6
úÃœÊÕþÁÅÍ¥Á Â¨Í ÁſœÁÅÏ Á ‚úÊל÷ Á³ÂàÏ ¡Á§ÂþÁþÁâ§Á³ÂþÁŤÁƜà • ¥ÁÅœÁƁÆüÔ ªÁÆþÊÔ«ÁÅ §Á¥ÊœÁ ©ÃžÂÖþ÷, úÁþÊÍÕ ¥ÁöÁöÁמÃþà žÄ¡ÁÔ¥Á ÂþÊ úÃœÊÕþÁÅÍ¥Á Â¨Í ÁſœÁÅÏ Á ‚úÊל÷ || kastaam para ananda rasa anubhootim
utsrjya soonyaeshu ramaeta vidwaan, chandrae maha ahlaadini deepyamaanae VC 523 Dr.Sarma@works
Chitraendum aalokayitum ka ichchaet || 7
Who wants the painted moon? •
•
Dr.Sarma@works
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 ?
8
œÁÆ¡ÁÌƀ ¬ÁŎϜëÁÊ €¬ÁœÁО§ÂáþÁŤÁ©Ê þÁ Õ Ïúà þÁÎÿÁÔ¬ÃÌœÁÆ¡Ã̧ÁÎ úÁ žÁÅƀŽöÁþÃƀ, ¬ÁžÁžÁÖſÁ ÂþÁþÁâ§Á³ÂþÁŤÁÆœÂÔ œÁÆ¡ÁÌƀ ¬ÁŎϜëÁÊ ¬ÁžÂœÁÒþëÁÊſÁ  || asat padaartha anubhavae na kimchit nahyasti triptir na cha duhkha haanih, sad adwaya ananda rasaanubhootyaa VC 524 Dr.Sarma@works
truptah sukham tishtha sadaatmanishthayaa || 9
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.
Dr.Sarma@works
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• Â¨Ï þÁſÁ ¥ÁöÁ¥ÁœÊ ¬Áí¥Ê©Á ¬Á§ÁÖœÁƀ ¡ÁªÁÔþÁÒþÁÔ¥Á ÂþÁƀ ¬ÁÖ¥ÁžÁÖſÁ¥÷, ³ÂíþÁþÁâ¥ÁþÁŤÁÅÏüÂþÁÐ • Â¨Ï þÁſÁ ¥ÁöÁ¥ÁœÊ || swamaeva sarwatah pasyan manyamaanah swam adwayam, swa anandam anubhunjaanah kaalam naya mahaamatae ||
VC 525 Dr.Sarma@works
11
Pass thy time • • • •
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!
Dr.Sarma@works
12
©Íê¥Ãä¡Áô§ÁÐ ¡ÁëÁ• ¨åþÁ¥÷, €Ž›Ƃ£ÍŸÂœÁÒþà þçÃí• Á ¨ Êå ©Ã• Á¨åþÁÏ ©Íê¥Ãä¡Áô§ÁÐ ¡Áë• Á¨åþÁ¥÷, œÁžÁžÁÖſÁ ÂþÁþÁâ¥Á¦Á ÂœÁÒþ ¬ÁžÂ ªÂþÃàÏ ¡Á§Â¥ÊœÁÔ ¤Áü¬ÁÖ ¥ÎþÁ¥÷ || akhanda bodhaatmani nirwikalpae vikalpanam vyomnipurah prakalpanam,
tad adwayaananda mayaatmanaa sadaa VC 526 Dr.Sarma@works
saantim paraamaetya bhajaswa mounam || 13
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).
Dr.Sarma@works
14
œÁÆ«Äß ¥Á©Á³ÂË ¡Á§Á¥É¡ÁªÂþÃà œÁÆ«Äß ¥Á©Á³ÂË ¡Á§Á¥É¡ÁªÂþÃà §ÁÅÑžÊϧÁ¬ÁœÁȨå©ÃÁ• ¨ÐÿÊœÍƀ, £ÕöÁÒœÁÒþ £ÕÿÁÒ©ÃžÍ ¥ÁöÁœÁÒþÍ ſÁœÂÕžÁÖſÁ ÂþÁþÁͬÁÅŽÏ þçÁþÁà§Á¥÷ || Tooshneem avasthaa paramopa saantir Buddhaer asat kalpa vikalpa haetoh, Brahma atmanaa brahma vido mahaatmano
VC 527 Dr.Sarma@works
yatra adwaya ananda sukham nirantaram || 15
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.
Dr.Sarma@works
16
þ¬Ãà þçÂÖ¬ÁþÂþÎÒþÂœÁЧÁÏ þ¬Ãà þçÂÖ¬ÁþÂþÎÒþÂœÁЧÁÏ ¬ÁÅŽ ÁÆžÁÅœÁÌ¥ÁÏ, ©ÃüÂڜœÁÒ¬ÁÖ§ÁÆ¡Á¬Áê ³ÂíþÁþÁâ§Á¬Á±Â¦þÁÐ ||
naasti nirwaasanaan mounaat param sukhakrud uttamam, vijnaata atma swaroopasya swa ananda rasa paayinah || VC 528 Dr.Sarma@works
17
Quietude is the ultimate • • •
Dr.Sarma@works
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
18
œÂҧ¥Áƀ ¬ÁžÂ ¥ÁÅþÃƀ ÁúÁ×ϬÃà«ÁÜþÁÅä¡Á©ÃªÁþ÷ ªÁ¦Á ÂþÍ ©ÂþÁê• • ¡éÂ, ¦Á• ÊúÁצÁ  ©Á¬ÊžÃÖžÂÖþÂœÂÒ §Â¥Áƀ ¬ÁžÂ ¥ÁÅþÃƀ ||
gachchan tishthan upavisan sayaano va anyathaapi vaa, yathaechchayaa vasaed widwaan aatmaa raamah sadaa munih ||
VC 529 Dr.Sarma@works
19
Ever at ease • • •
Dr.Sarma@works
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 20
 þæÁ¥Á žÁÔ©Á³ÂË • þÁžÊªÁ¨¬ÁþÁžÃ ÁÔ¥Á žà ¨¯ÂÔžÁԡʯ ¡Á՜ãžÁÏ©ÁÆœÊÌƀ, ¬ÁϬÞÁÏœÁœÁÌÖ¬ÁÔ ¥ÁöÁœÁÒþͬÃÌ ¬ÁÖ©ÊžÁþÊ ÂþÃſÁ¥Á žÁÔ©Á³ÂË || na daesa kaalaasana digyam aadi
Lakshyaadyapaekshaa pratibaddha vrittaeh, Samsiddha tattwasya mahaatmanosti
VC 530 Dr.Sarma@works
swavaedanae kaa niyamaady avasthaa || 21
No more regulations • • •
Dr.Sarma@works
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 ? 22
þæÁ¥ÁÐÍ•€þÁ֡ʯÁÔœÊ ÁýÍ €ſÁ¥ÃœÃ ©ÃüÂÚœÁÅÏ þÃſÁ¥Áƀ • Í €þÁ֡ʯÁÔœÊ,
©Ãþ ¡Áë¥Á ›¬ÁÅ«ÁÅÊœÁÖÏ ſÁ¬ÃÒþÁƁœÃ ¡ÁžÂ§ÁËŸÄƀ || ghato ayamiti vijnaatum niyamah ko anvapaekshyatae, vinaa pramaana sushthutwam yasminsati padaarthadheeh || VC 531 Dr.Sarma@works
23
What restraints are needed ! •
• •
Dr.Sarma@works
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. 24
€¦Á¥Á ÂœÂÒ þÃœÁԬÞÁƀÏ €¦Á¥Á ÂœÂÒ þÃœÁԬÞÁƀÏ ¡ÁÕ¥Á Â›Ê ¬ÁœÃ ¤Â¬ÁœÊ, þÁ žÊªÁÏ þ¡à ©Â Â¨Ï þÁ ªÁÅžÃÏÏ ©Â¡ÁԡʯÁœÊ || ayam aatmaa nitya siddhah pramaanae sati bhaasatae, na daesam na api vaa kaalam na suddhim vaapy apaekshatae || VC 532 Dr.Sarma@works
25
Atman ever manifests •
•
Dr.Sarma@works
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.
26
£ÕöÁÒÿÁ¥ÃœÃ ©ÊžÁþÁ¥÷ žÊ©ÁžÁœÍÌ €ÿÁ¥ÃœÊÔœÁžÃÖüÂÚþÁÏ þçÁ¡Ê¯Á• ¥ ÷, œÁžÁÖžÁÑÕÿÁÒ©ÃžÍ €¡ÁÔ¬ÁÔ £ÕöÁÒÿÁ¥ÃœÃ ©ÊžÁþÁ¥÷ || daevadatto aham ity aetad wijnaanam nirapaekshakam, tadwad brahmavido apyasya brahma ahamiti vaedanam ||
VC 533 Dr.Sarma@works
27
To Know I am Brahman •
•
•
Dr.Sarma@works
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.
28
ÃÏ þÁÅ œÁ³ÂÔ©Á¤Â¬Á Á¥÷ ¤ÂþÁÅþÊ©Á ü ÁœÁƁ§ÁÖÏ ¤Â¬ÁœÊ ſÁ¬ÁÔ œÊü³Â,
€þÂœÁÒ Á¥Á¬ÁœÁÅÌúÁ×Ï ÃÏ þÁÅ œÁ³ÂÔ©Á¤Â¬Á Á¥÷ || bhaanunaeva jagat sarwam bhaasatae yasya taejasaa, anaatmakam asat tuchcham kim nu tasya avabhaasakam || VC 534 Dr.Sarma@works
29
Nothing else lights it up • •
• • Dr.Sarma@works
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 ! 30
Ã Ï þÁÅ ¡ÁÕ ÂªÁſÊœ÷ ©ÊžÁªÂ¬ÁÌÕ ¡Áô§Â›Âþà ¤ÁÆœÂþà ¬Á Á¨ÂþÁê¡Ã, ¦Êþ§ÁË©ÁþÃÌ œÁÏ ÃÏ þÁÅ ©ÃüÂڜ§ÁÏ ¡ÁÕªÁſÊœ÷ || vaeda saastra puraanaani bhootaani sakalaanyapi, yaenaarthavanti tam kim nu vijnaataaram prakaasayaet || VC 535 Dr.Sarma@works
31
What can illuminate it ? • •
•
Dr.Sarma@works
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 ?
32
£ÕÿÁÒ ©ÃžÁÆœÁÌ¥ÇÂœÁÌ¥ÁÅþà ¨¯Á›¥ÁŨŠThe attributes of the highest Knower of the Brahman Think of Sri Ramakrishna Paramahamsa or Sri Ramana Maharshi Dr.Sarma@works
33
£ÕÿÁҩÞÁÅœÁÌ¥ÇÂœÁÌ¥Áƀ ˆ«Á ¬ÁÖſÁÏüÍԜà §ÁþÁþÁàªÁÕ à
§ÂœÂÒ¡ÁÕ¥ÊſÁƀ ¬Á Á¨ÂþÁŤÁÆœÃƀ, ¦Á¥Ê©Á ©ÃüÂÚ¦Á ©Ã¥ÁÅ• Áà£þÍã
üſÁœÁÔſÁÏ £ÕÿÁҩÞÁÅœÁÌ¥ÇÂœÁÌ¥Áƀ || yesha swayam jyotir ananta saktir aatma apramaeyah sakala anubhootih,
yamaeva vijnaaya vimukta bandho VC 536 Dr.Sarma@works
jayaty ayam brahma viduttamottamah || 34
Brahma vidu uttamottamah •
• •
Dr.Sarma@works
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. 35
¬ÁÖ¬ÃÒþÁƁžÂ ÄÕ™ÁœÃ þÁ ŽÃžÁÔœÊ þÍ ©Ã«ÁſËƀ ¡ÁեǞÁœÊ
þÁ ¬ÁüØœÊ þ¡à ©Ã§ÁüÔœÊ úÁ, ¬ÁÖ¬ÃÒþÁƁžÂ ÄÕ™ÁœÃ þÁþÁ͜à ¬ÁÖſÁÏ
þçÁþÁà§ÂþÁÏžÁ§Á¬ÊþÁ œÁÆ¡ÁƀÌ || na khidyatae no vishayaih pramodatae na sajjatae na api virajyatae cha, swasmin sadaa kreedati nandati swayam VC 537 Dr.Sarma@works
nirantara ananda rasaena truptah || 36
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
37
£Â¨ƀ ÄÕ™ÁœÃ ©Á¬ÁÅÌþà ¯ÁÅŸÂÏ žÊÿÁ©ÁÔ ÂÏ œÁÔ ÂÌÖ £Â¨ƀ ÄÕ™ÁœÃ ©Á¬ÁÅÌþÃ, œÁ Ë©Á ©ÃžÂÖþ÷ §Á¥ÁœÊ þçÁé¥É þçÁÿÁÏ ¬ÁÅŽÄ || kshudhaam daeha vyathaam tyaktwaa baalah kreedati vastuni, tathaiva vidwaan ramatae nirmamo niraham sukhee || VC 538 Dr.Sarma@works
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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
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©ÃžÂÏ Ä Õ™Â ¡Á§Ê £ÕÿÁқà úÃþÂ̪ÁÆþÁÔ¥ÁžËþÁԤ˯ÁÔ¥ÁªÁþÁÏ ±ÂþÁÏ ¬Á§ÃžÂ֧ëÁÅ ³ÂÖœÁþÊÌÕÔ› þçÁùÅȪ ¬Ã˜çÁ¤Ä§ÃΞÂÕªÁÒªÂþÊ©ÁþÊ, ©Á¬ÁÌÕÏ ¯Â®ÁþÁªÍ«Á›ÂžÃ§ÁÿÃœÁÏ žÃ ÂÖ¬ÁÅÌ ªÁſÁ Âê ¥ÁÿÄ ¬ÁÏúÂ§Í þÕ Á¥Á ÂþÁÌ©Ä Ã«ÁÅ ©ÃžÂÏ Äՙ ¡Á§Ê £ÕÿÁқà || 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 || Dr.Sarma@works
VC 539
40
Liberated soul ever sports • • • • • • •
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
Dr.Sarma@works
41
¦É €©Áê• Áà¨ÃÏÍ• ©Ã¥Á ÂþÁ¥Á Â¨Ï£ê ªÁ§Ä§Á¥ÊœÁœ÷ ¤ÁÅþÁ• Áàê ªÊ´ÂþÃí«Á¦Á ÂþÁÅ¡Á¬ÃËœÂþ÷, ¡Á§ÊúÁצÁ  £Â¨©ÁžÂœÁÒ©ÊœÂÌ ¦É €©Áê• Áà¨ÃÏ• Í €þÁÅ«Á• Áà£ÂÿÁÐê || vimaanam aalambya sareeram yaetat bhunaktya saeshaan vishayaan upasthitaan, paraechchayaa baalavad aatma vaettaa VC 540 Dr.Sarma@works
yo avyakta lingo anushakta baahyah || 42
How to know the knower • • • • • • Dr.Sarma@works
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. 43
¡ÃªÂúÁ©ÁžÂÖ¡Ã úÁ§ÁœÁÔ žÃ ÁÏ£§Í©Â¡Ã úÁ ³ÂÏ£§Í ©Â
œÁÖÁ Ï£§Í ©Â¡Ã úÞÁÏ£§Á¬ÁÐá, „þÁÒœÁÌ©ÁžÂÖ¡Ã úÁ £Â¨©ÁžÂÖ ¡ÃªÂúÁ©ÁžÂÖ¡Ã úÁ§ÁœÁÔ©ÁþÂÔ¥÷ || digambarova api cha saambaro vaa
Twagambarova api chidambarasthah, unmattavadwaapi cha baalavadwaa VC 541 Dr.Sarma@works
pisaachavadwaapi charatyavanyaam || 44
Like a Ghost • • • • • • • • Dr.Sarma@works
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 45
³ÂÖœÁÒþË©Á ¬ÁžÂ œÁÅ«ÁÛƀ Â¥Á ÂþÄä • • Â¥Á§ÁÆ¡Ä ¬ÁϪÁÖ§ÁœÊÔÁ úÁ§Í ¥ÁÅþÃÐ, ³ÂÖœÁÒþË©Á ¬ÁžÂ œÁÅ«ÁÛƀ ¬ÁÖſÁÏ ¬Á§ÂÖœÁÒþ ¬ÃËœÁƀ ||
kaamaannee kaamaroopee samscharaty aekacharo munih, swa atmanaiva sadaa tushtah swayam sarwa atmanaa sthitah || VC 542 Dr.Sarma@works
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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 tadochatae Gita II chapter - on sthita prajna Dr.Sarma@works
47
VC 543
±ÂëüÚÐ ¡Á§Á¥Á ÂþÁþÁͬÁÅŽÃœÁƀ Á ÖúÃþÁÆÒšÍ ©ÃžÂÖþÁÈÖúÞÁ¡Ã ¥ÁöÁ§Âü©Ã¤Á©ÁÐ ÁÖúÞÂÓÕþÁÌƀ ³Î¥ÁÔƀ ÁÖúÞÁü Á§Âú§ÁÁ• ¨ÃœÁƀ, ÁÖúÃœÂÐœÄÕ¤ÁÆœÁƀ ÁÖúÞÁ©Á¥ÁœÁƀ ÂÖ¡ÁԩÞÜÁ ªÁÖ§ÁœÊÔ©ÁÏ ±ÂÕüÚƀ ¬ÁœÁœÁ¡Á§Á¥Á ÂþÁþÁͬÁÅŽÃœÁƀ ||
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 || Dr.Sarma@works
48
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
49
¬Á¥ÁžÁ§ÁîþÁÐ þçÁãþÍ €¡Ã ¬ÁžÂœÁÅ´ÍÛ €¡Áê¬ÁöÁ¦É ¥ÁöÁ£¨Ð,
þÃœÁÔœÁƱÍà €¡Áê¤ÁÅÏüÂþÍ €¡ÁÔ¬Á¥Áƀ ¬Á¥ÁžÁ§ÁîþÁÐ || nirdhano api sadaa tushto apy asahaayo mahaa balah, nityatrupto apy abhunjaano apy asamah sama darsanah || VC 544 Dr.Sarma@works
50
With an eye of equality • • • • • •
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 Dr.Sarma@works
51
¬Á§Áí• ÁÐ €¡Ã • ÁŧÁíþÁä • ÁŧÂÖ›ªÂÉ¤Í ÂÌ ¢Á¨¤Í• Áê¡Ã,
ªÁ§Ä§Áê¡ÁêªÁ§Ä§Êê«Á ¡Á§ÃúÃ×þÍä €¡Ã ¬Á§Áí• ÁÐ || api kurwan na kurwaanascha abhoktaa phalabhogyapi, sareery apy asareeryaesha parichchinno api sarwagah ||
VC 545 Dr.Sarma@works
52
The omnipresent he is ! • • • • • • •
Dr.Sarma@works
Though apparently working, yet inactive; though experiencing fruits of yester deedsyet untouched by them; though possessed of a body, yet without identification with it; though limited to one place and time, yet omnipresent is he.
53
¬ÁþḀ́åÁÏ £ÕÿÁҩÞÁÏ €ªÁ§Ä§ÁÏ ¬ÁžÂ ¬ÁþḀ́åÁÏ £ÕÿÁҩÞÁÏ ÁÖúÃœ÷,
¡Ãë¦Á ¡ÃÕſÊ þÁ ¬ÁÐƪÁœÁ¬ÁÌ Ë©Á úÁ ªÁŤªÁÅ¤Ê || asareeram sadaa santamimam brahmavidam kwachit, priyaapriyae na sprusata stathaiva cha subha asubhae || VC 546 Dr.Sarma@works
54
Ever unaffected •
• • • •
Dr.Sarma@works
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.
55
©ÃŸÁÖ¬ÁÌ£þÁϬÁÔ ¬ÁÆá¨ÂžÃ¬ÁÏ£þÁÏ©ÁœÍ €¤Ã¥Á ÂþÃþÁÐ ¬ÁÅŽÏ úÁ žÁÅƀŽÏ úÁ ªÁŤªÁŤÊúÁ, ©ÃŸÁÖ¬ÁÌ£þÁϬÁÔ ¬ÁžÂœÁÒþÍ ¥ÁÅþÊƀ ÁÅœÁƀ ªÁŤÁÏ ©Â¡ÁÔªÁŤÁÏ ¢Á¨Ï ©Â || sthoolaadi sambandhavato abhimaaninah sukham cha duhkham cha subha asubhae cha, vidhwastabandhasya sada atmano munaeh VC 547 Dr.Sarma@works
kutah subham va apy asubham phalam vaa || 56
What can bind theWise ? •
•
Dr.Sarma@works
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 ? 57
ÁÕ¬ÁÌ ‚œÁÅÔúÁÔœÊ œÁ¥Á³Â ÁÕ¬ÁÌ©ÁžÂÓþžÁ ÁÕ³ÍÌ €¡Ã §Á©Ã§ÁØþËÐ
ÁÕ¬ÁÌ ‚œÁÅÔúÁÔœÊ ¤ÂÕþÂÌÔ ÿÁÔüÂÚœÂÖ ©Á¬ÁĄ̊¯Á›¥÷ ||
tamasaa grastavad bhaanaad agrasto api ravir janaih grasta ityuchyatae bhraantyaahy ajnaatwaa vastulakshanam || VC 548 Dr.Sarma@works
58
The Solar eclipse • • • • Dr.Sarma@works
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. 59
¡ÁªÁÔþÃÌ žÊÿéÁþÁÆÒšÂƀ œÁžÁÖžÊÍöÁžÃ£þÊϤÍÔ ©Ã¥ÁÅ ÁÌÏ £ÕÿÁÒ©ÃœÁÌ¥Á¥÷,
¡ÁªÁÔþÃÌ žÊÿéÁþÁÆÒšÂƀ ªÁ§Ä§Â¤Â¬ÁžÁ§ÁØþÂœ÷ || tadwad daehaadi bandhaebhyo vimuktam brahma vittamam, pasyanti daehivan moodhaah sareera abhaasa darsanaat || VC 549 Dr.Sarma@works
60
Perception of the foolish • • • •
Dr.Sarma@works
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.
61
€ÿÃþçÁìí¦ÁþÄ €ÿÃþçÁ×ÖſÁþÄ ©ÂſÁÅÏ ¥ÁÅ ÁÌžÊÿÁ¬ÁÅÌ œÃ«ÁÊœÃ,
‚œÁ¬ÁÌœÁªÂɨê¥Á ÂþÍ ſÁœÃÈÏúÃœÂÐÕ›©ÂſÁÅþ || ahi nirlwayanee vaayum mukta daehastu tishthati, itastatas chaalyamaano yat kinchit praana vaayunaa || VC 550 Dr.Sarma@works
62
Like the snake’s skin • • •
Dr.Sarma@works
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. 63
³ÍÕœÁ³Â þÄſÁœÊ žÂ§ÁÅ ³ÍÕœÁ³Â þÄſÁœÊ žÂ§ÁÅ ſÁ  þÃ¥ÍÎþÁÎœÁ¬Á˨¥÷,
žË©ÊþÁ þÄſÁœÊ žÊÿÍ ſÁ  ¨ͩÁ¤ÁÅ • ëÁÅ || srotasaa neeyatae daaru yathaa nimnonnatasthalam, daivaena neeyatae daeho yathaa kaalovabhu kishu || VC 551 Dr.Sarma@works
64
Like the log in a river •
•
•
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.
Dr.Sarma@works
65
úÁ• Áë¬Áê ¥Áƨ¥Ã©Á ±Âë§Á£ã• Á§Áé¡Á§Ã• Á¨ÃÐœÁ©Â¬Áþ¤Ãƀ ¬Áϳ§éÁúÁÖ§ÁœÃ ¤ÁÅ ÃÌ«ÁÅ¥ÁÅ ÁÌžÊÿÁƀ, ¬ÃžÁƀÏ ¬ÁÖſÁÏ ©Á¬ÁœÃ ³Â¯Ã©ÁžÁœÁÕ œÁÆ«ÄßÏ úÁ• Áë¬Áê ¥Áƨ¥Ã©Á • Á¨å©Ã• Á¨åªÁÆþÁêÐ || praarabdha karma parikalpita vaasanaabhih samsaarivat charati bhuktishu mukta daehah, siddhah swayam vasati saakshivad atra tooshneem VC 552 Dr.Sarma@works
chakrasya moolam iva kalpa vikalpa suunyah || 66
Just as the pivot of a wheel •
•
•
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.
Dr.Sarma@works
67
³ÂíþÁþÁâ §Á¬Á±ÂþÁ¬ÁÅ¥ÁœÁÌúÃœÁÌƀ þË©ÊþÃâë¦Á ݈ ©Ã«ÁſÊ«ÁÅ þÃſÁÅùÌÈ ˆ«Á þ˩¡ÁſÁÅùÌÈ „¡ÁžÁ§ÁîþÁ¨¯Á›¬ÁƀË, þË¡Á• Ãë¦Á ¢Á¨¥Á¡Ä«ÁžÁ¡Ê¯ÁœÊúÁ ³ÂíþÁþÁâ³ÂþÁâë §Á¬Á±ÂþÁ¬ÁÅ¥ÁœÁÌúÃœÁÌƀ || naiva-endriyaani vishayaeshu niyuntka esha naiva apayumtka upa darsana lakshanasthah, naiva kriyaa phalam ape eshad apaekshatae cha VC 553 Dr.Sarma@works
swaananda saandra rasa paanasu matta chittah || 68
Thoroughly inebriated •
• •
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.
Dr.Sarma@works
69
ªÃ©Á ˆ©Á ¬ÁÖſÁÏ ¨¯ÂꨯÁÔ ÁœÃÏ œÁÖ ÂÌÖ ſÁ¬ÃÌ«Ê œÊÈ©Á¨ÂœÁÒþÂ,
ªÃ©Á ˆ©Á ¬ÁÖſÁÏ ³Â¯ÂžÁſÁÏ £ÕÿÁҩÞÁÅœÁÌ¥Áƀ || lakshya alakshya gatim twaktwaa yah tishthaet kaevala atmanaa, Siva yeva swayam saakshaad ayam brahma viduttamah || VC 554 Dr.Sarma@works
70
His is the Siva himself • • • •
Dr.Sarma@works
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
71
üÄ©ÁþÊΩÁ ¬ÁžÂ ¥ÁÅ ÁÌƀ üÄ©ÁþÊΩÁ ¬ÁžÂ ¥ÁÅ ÁÌƀ ÁƜ§ÍË £ÕÿÁÒ©ÃœÁÌ¥Áƀ, „±ÂŸÃþªžÁÑÕÿËÒ©Á ¬ÁžÁÑÕöÁÒ¡ÊԜà þçÁâí¦Á¥÷ || jeevann aeva sadaa muktah krutaartho brahma vittamah, upaadhi naasaad brahmaiva sad brahma apyaeti nirdwayam || VC 555 Dr.Sarma@works
72
Merged with the Brahman •
• • •
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.
Dr.Sarma@works
73
¬ÁžÂ £ÕÿËÒ©Á þ¡Á§ÁÐ ªË¨Æ´Í ©Ê«Á¬ÁžÂө¤©ÁſǪÁÉ ſÁ  ¡Áô¥Á Âþ÷,
œÁ Ë©Á £ÕÿÁÒ©ÃúÊ×Õ«ÁÊƀ ¬ÁžÂ £ÕÿËÒ©Á þ¡Á§ÁÐ || sailoosho vaesha sadbhaavaa bhaavayos cha yathaa pumaan, tathaiva brahmavit sraeshthah sadaa brahmaiva na aparah ||
VC 556 Dr.Sarma@works
74
Just like an actor • • • • Dr.Sarma@works
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. 75
£ÕÿÄÒ¤ÁÆœÁ¬ÁÔ ſÁœÊƀ ſÁœÁÕ ÂÖ¡Ã ©ÃªÄ§ÁßÏ ¡Á§ÁߥéÁ œÁ§Í§ÁÖ¡Áôƀ ¡ÁœÁþÂœ÷,
£ÕÿÄÒ¤ÁÆœÁ¬ÁÔ ſÁœÊƀ ±ÂÕ Ê©Á ÿà œÁúÃÉžÁ ÃÎþ žÁ ÁÏ¥÷ || yatra kwaapi viseernam parnam iva taror vapuh patanaat, brahmee bhootasya yataeh praag aeva hi tachchidagninaa dagdham || VC 557 Dr.Sarma@works
76
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
77
œÁÖüÂÕÒϬÁ©ÃƃÃЛƂ©Ã¬Á§ÁØþ¦Á ¬ÁžÂœÁÒþà £ÕÿÁқà œÃ«ÁÊœÍ ¥ÁÅþÊƀ
¡Áõ§ÂßžÁÖſÁ ÂþÁþÁâ¥Á¦Á ÂœÁÒþ ¬ÁžÂ, þÁ žÊªÁ ¨žÁÅÔúÃœÁ¡Á՜įÂ
œÁÖüÂÕÒϬÁ©ÃƃÃЛƂ©Ã¬Á§ÁØþ¦Á || sadaatmani brahmani tishthato munaeh poorna adwaya anandamaya atmanaa sadaa,
na daesa kaalaady uchita prateekshaa VC 558 Dr.Sarma@works
twajm maamsavitpinda visarjanaaya || 78
Cares not for this filthy body •
•
•
Dr.Sarma@works
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.
79
¥ÇÂ¯Í ſÁœÁ¬ÁÌœÁƀ žÊÿÁ¬ÁÔ¥ÇÂ¯Í þÍ ¥ÇÂ¯Í þÁ žÁ›Ƃ¬ÁÔ Á¥Á›Ƃ¨ÍÐ
€©ÃžÂÔ ÿÁÆžÁſÁ ÕþÃË¥ÇÂ¯Í ¥ÇÂ¯Í ſÁœÁ¬ÁÌœÁƀ || daehasya moksho no moksho na dandasya kamandaloh avidyaa hridaya granthi moksho moksho yatastatah || VC 559 Dr.Sarma@works
80
What is liberation ? • • •
Dr.Sarma@works
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 81
ÃÏ þÁÅ ªÁŤªÁŤÁ¥÷ • • ÁƨÂê¦Á Â¥Á Á þÁžÂÔÏ ©Â ªÃ©Á¯ÊœÊÕ €¡Ã úÁœÁÖ§Ê, ¡Á§ÁßÏ ¡ÁœÁœÃ úÊœÊÌþÁ 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
82
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
83
þÁþÂÍÁ ƜʧÁÖƯÁ©Áœ÷ ¡ÁœÁÕ¬ÁÔ ¡Áô«ÁЬÁÔ ¢Á¨¬Áê þªÁ©Á
žÊÍÿÊþÃÍÕſÁ ±ÂÕ›ŸÃſÁ ÂÏ ©ÃþªÁÐ þË©ÂœÁÒþÁƀ ¬ÁÖ¬ÁÔ ¬ÁžÂœÁÒ Á³ÂÔ þÁþÂÍ ÁƜʧÁÖƯÁ©ÁžÂ¬ÁÌ ˆ«Áƀ || patrasya pushpasya phalasya naasavad daehaendriya praanadhiyaam vinaasah naivaatmanah swasya sadaatmakasyaa VC 561 Dr.Sarma@works
nandaaritaer vrikshavadaasta yeshah || 84
The insignificant loss •
• • •
Dr.Sarma@works
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. 85
¡ÁÕüÂÚþÁ þÁ ‚œÂÔœÁÒ ¡ÁÕüÂÚþÁ þÁ ‚œÂÔœÁÒ¨¯Á›Ï ¬ÁœÁÔ¬ÁÆúÁ Á¥÷,
€þÁÆžÎԱŸà Á¬ËÔ©Á Á ſÁþÃÌ ©ÃþªÁþÁ¥÷ || prajnaana ghana ity aatma lakshanam satya soochakam, anoodyoupaadhikasyaiva kathayanti vinaasanam ||
VC 562 Dr.Sarma@works
86
The Real and Apparent •
•
Dr.Sarma@works
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. 87
¡ÁÕ£Õ©ÄœÁÔ©ÃþªÜÁÖÏ €©Ãþ廀 ©Â €§Ê¦Á¥Á ÂœÊҜà ªÁÅ՜çœÁÒþÁƀ, ¡ÁÕ£Õ©Ä œÁÔ©ÃþªÜÁÖÏ ©ÃþÁªÁÔœÁÅƁ ©Ã§ëÁÅ || avinaasee vaa araeyam aatmaeti srutir aatmanah, prabraveety avinaasitwam vinasyatsu vikaarishu || VC 563 Dr.Sarma@works
88
Srutis Assert Immortality •
•
Dr.Sarma@works
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
89
„¡ÁſÁ ψ ¡Á§ÂœÁҤ©Á¥÷ ±Â´Â›©ÁƯÁœÁÆ›ŸÂþÁÔ ÁƃÂÏ£§ÂžÂÔ žÁ ÂÏ ¤Á©ÁþÃÌ ÿà ¥ÁƞʩÁ ſÁ  œÁžË©Á, žÊÿÊþÃÍÕſÁ ¬ÁÅ ¥ÁþÁ ž à ¬Á¥Á¬ÁÌžÁƪÁÔÏ üÂÚþ ÃÎ žÁ ÁÏ¥ÁÅ¡ÁſÁ ψ ¡Á§ÂœÁҤ©Á¥÷ || paashaana vriksha truna dhaanya kata ambara adyaa dagdhaa bhavanti hi mrudaeva yathaa tadaiva, daehaendriyaasu mana aadi samasta drusyam VC 564 Dr.Sarma@works
jnaanaagni dagdham upayaati paraatma bhaavam || 90
All that remains is the Self •
•
•
Dr.Sarma@works
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. 91
ŸÂÖÏœÁÏ ¨ÄſÁœÊ ¤ÂþÁÅœÊü¬Ã ©Ã¨¯Á›Ï ſÁ  ŸÂÖÏœÁÏ ¨ÄſÁœÊ ¤ÂþÁÅœÊü¬Ã,
œÁ Ë©Á ¬Á Á¨Ï žÁƪÁÔÏ £ÕÿÁқà ¡ÁթèÄſÁœÊ || vilakshanam yathaa dhwaantam leeyatae bhaanu taejasi, tathaiva sakalam drusyam brahmani pravileeyatae || VC 565 Dr.Sarma@works
92
The darkness dissolves •
•
Dr.Sarma@works
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)
93
©ÍÔ¥Á ©Íԥ˩Á ¤Á©ÁœÃ ÁƃÊ þÁ«ÊÛ ſÁ  ©ÍÔ¥Á ©Íԥ˩Á ¤Á©ÁœÃ ¬ÁÅæƃ¥÷,
œÁ ˩ͱŸà ©Ã¨ſÊ £ÕÿËÒ©Á £ÕÿÁÒ©ÃœÁƁÖſÁ¥÷ || ghatae nashtae yathaa vyoma vyomaiva bhavati sphutam, tathaiv-opaadhi vilayae brahmaiva brahmavit swayam || VC 566 Dr.Sarma@works
94
Sky merges with the Sky •
•
•
Dr.Sarma@works
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.
95
œÁ ÂœÁÒþÂÔœÁÒ©ÃþÁÅÒþÃƀ ¯Ä§ÁÏ ¯Ä§Ê ſÁ  ¯Ã¡ÁÌÏ œË¨Ï œË¨Ê ü¨Ï ü¨Ê,
¬ÁÏ ſÁÅ ÁÌ¥ÊÁ œÂÏ ſÁ ψ œÁ ÂœÁÒþÂÔœÁÒ©ÃþÁÅÒþÃƀ || ksheeram ksheerae yathaa kshiptam tailam tailae jalam jalae, samyuktam aekataam yaati tatha atmanya atmavin munih || VC 567 Dr.Sarma@works
96
Becomes one with it •
•
Dr.Sarma@works
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
97
ſÁœÃ§Âä©Á§ÁÌœÊ ¡ÁôþÁƀ ˆ©ÁÏ ©ÃžÊÿÁ Ë©Á¨ÔÏ ¬ÁþÂÒœÁÕœÁÖ¥ÁŽ›ÃƂœÁ¥÷,
£ÕÿÁҤ©ÁÏ ¡ÁÕ¡ÁžËÔ«Á ſÁœÃ§Âä©Á§ÁÌœÊ ¡ÁôþÁƀ || Evam vidaeha kaivalyam sanmaatratwam akhanditam, brahma bhaavam prapadyaisha yatir na avartatae punah || VC 568 Dr.Sarma@works
98
No more rebirth • • •
Dr.Sarma@works
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.
99
£ÕÿÁÒ›ƀ Á ÅœÁ „žÁÓ©Áƀ ¬ÁžÂœËÒ ÁœÁÖ ©ÃüÂÚþÁ žÁ ÂϩÞÂԞéÁ§ÁÙÒ›ƀ,
€¥ÁÅ«ÁÔ £ÕÿÁÒ¤ÁÆœÁœÂÖžÁÑÕÿÁÒ›ƀ ÁÅœÁ „žÁÓ©Áƀ ||
sada atmaikatwa vijnaana dagdha avidyaadi varshmanah, amushya brahma bhootatwaad brahmanah kuta udbhavah ||
VC 569 Dr.Sarma@works
100
Brahman has no rebirth •
• •
Dr.Sarma@works
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 ?
101
¬Á§Âå¤Â¬Á©ÃþçÁӥΠ¥Á ¦Á • Áì±ÎÌ £ÏŸÁ¥Ç¯ΠþÁ¬ÁÌƀ ³ÂÖœÁÒþà ©Á¬ÁÅÌœÁƀ, ¦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
102
No bondage, No liberation • • •
Dr.Sarma@works
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.
103
þ©ÁƜçÁÑÕÿÁÒ›ƀ ©ÁÆœÊƀ ¬ÁžÁ¬ÁœÂÌÖ¤ÂÔÏ ©Á ÁÌ©ÊÔ £þÁϥǯÁ›Ê, þ©ÁƜçÁÑÕÿÁÒ›ƀ ÂúÞÁþÂԤ©žÁþ©ÁÆœÁ¥÷, ſÁžÁÔ¬ÁÌÔžËÖœÁöÁþÃƀ ³ÂÔžËÍÖœÁÏ þÍ ¬ÁÿÁœÊ ªÁÅÕœÃƀ || aavritaeh sada sattwaabhyaam vaktavyae bandha mokshanae, na avritir brahmanah kaachid anyaabhaavaad anaavritam, yad yastyadwaita haanih syaaddwaitam no sahatae srutih ||
VC 571 Dr.Sarma@works
104
No veil for Brahman •
•
•
Dr.Sarma@works
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 contradicted and Srutis can never accept duality 105
¥ÊÁ•Â ÁÆœÂÏ ſÁ §Á©Î £þÁϪÁÉ ¥Ç¯ÁªÁÉ ¥ÁÆ«Ë©Á ¥Áƚ £ÅžÊϧÁÅÓ›Ï ©Á¬ÁÅÌþà Á¨å¦ÁþÃà, žÁÆ Â©ÁÆœÃÏ ¥Ê Á  ÁÆœÂÏ ſÁ §Á©Î ſÁœÍ žÁÖſÁ ¬ÁÏ ÁúÞÊÁ ¥Á¯Á§Á¥÷ || bandhascha mokshascha mrishaiva moodhaa
buddhaer gunam vastuni kalpayanti, drug aavrtim maegha akritaam yathaa ravou
VC 572 Dr.Sarma@works
yato-dwaya asanga chidaekam aksharam || 106
The clouding effect • •
•
Dr.Sarma@works
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. 107
þÁœÁÅ þÃœÁÔ¬ÁÔ ©Á¬ÁÅÌþÁƀ €¬Ä̜à ¡ÁÕœÁÔſÇ ſÁªÁÉ ſÁªÁÉ þ¬Ä̜à ©Á¬ÁÅÌþÃ,
£ÅžÊϧʩÁ Áś©ʜΠþÁœÁÅ þÃœÁÔ¬ÁÔ ©Á¬ÁÅÌþÁƀ || asteeti pratyayo yascha yascha naasteeti vastuni, buddhaer aeva gunaavaetou natu nityasya vastunah || VC 573 Dr.Sarma@works
108
The Eternal Reality •
• •
Dr.Sarma@works
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.
109
©ÍÔ¥Á©ÁœÁȨÐþ ÁÅœÁƀ €œÁ³ÎÌ ¥Á ¦Á¦Á  • Áì±ÎÌ £þÁϥǯΠþÁ úÂœÁÒþÃ, þëÁÑ¨Ê þëÃÑë¦Ê ªÂþÊà þçÁ©ÁžÊÔ þçÁÏüþÊ, €žÃÖœÄſÊ ¡Á§Ê œÁœÊÌÖ ©ÍÔ¥Á©ÁœÁȨÐþ ÁÅœÁƀ || atastou maayayaa klaptou bandha mokshou na chaatmani, nishkalae nishkriyae saantae niravadyae niranjanae, adwiteeyae parae tattwae vyomavat kalpanaa kutah || VC 574 Dr.Sarma@works
110
No limitations at all • •
• Dr.Sarma@works
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? 111
‚œÊÔ´Â ¡Á§Á¥Á §Á˜ þÁ þÃ§ÍŸÍ þÁ úÍœÁÐœÃ̧ÁÎ £þÍÏ þÁ úÁ ³ÂŸÁ Áƀ, þÁ ¥ÁÅ¥ÁůÁŧÁÎ ©Ë¥ÁÅ ÁÌ ‚œÊÔ´Â ¡Á§Á¥Á §Á˜ || na nirodho na chotpattir na bandho na cha saadhakah, na mumukshur na vaimukta ityaeshaa parama arthataa ||
VC 575 Dr.Sarma@works
112
The ultimate truth • • • • • •
Dr.Sarma@works
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 113
¡Á§Á¥ÃžÁ¥ÁœÃ ÁÅÿÁÔÏ žÁ§ÃØœÁÏœÊ ¬Á• Á¨ þà Á¥Á úÁƙ³ÂÖþÁ̬ÞÂÏþÁ̧ÁÆ¡ÁÏ
¡Á§Á¥ÃžÁ¥ÁœÃ ÁÅÿÁÔÏ žÁ§ÃØœÁÏ œÊ ¥ÁſÁ žÁÔ, €¡Á ÁœÁ ¨ÃžÍ«Áƀ Â¥ÁþçÁÅÒ ÁÌ £ÅžÃÏ ¬ÁÌžÁœÁŨ¥Á¬Á ÆœÁÌÖÏ ¤Â©ÁſÊžÁÏ ¥ÁÅ¥ÁůÁÅ ƀ || sakala nigama choodaaswaanta siddhaanta roopam param idam ati guhyam darsitam tae mayaadya, apagata kali doshah kaama nirmukta buddhih VC 576 Dr.Sarma@works
tad atulam asakrut twam bhaavayaedam mumukshuh || 114
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
115
¡ÁÕªÁÕſÊ› ÁÆœÂþÁœÃƀ ‚œÃ ªÁÅÕœÂÖ ÁŧͧÂÖ ÁÔÏ ¡ÁÕªÁÕſÊ› ÁÆœÂþÁœÃƀ,
¬Á œÊþÁ ¬Á¥ÁþÁÅüÂÚœÍ ſÁſÎ þçÁÅé• Áà£þÁãþÁÐ || iti srutwaa guror vaakyam prasrayaena kritaa natih, sa taena samanujnaato yayou nirmukta bandhanah || VC 577 Dr.Sarma@works
116
Disciple takes leave • •
•
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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.
117
ÁŧÁŧʫÁ ©ÃúÁú§Á • ÁŧÁŧʫÁ ¬ÁžÂþÁþÁͬÃþÎÏ þçÁé• • Áä¥Á ÂþÁ¬ÁÐ,
±Â©ÁſÁþÁÖ¬ÁÅŸÂÏ ¬Á§ÂíÏ ©ÃúÁú§Á þçÁþÁà§ÁÐ || gurur aesha sadaananda sindhou nirmagna maanasah, paavayan vasudhaam sarwaam vichachaara nirantarah || VC 578 Dr.Sarma@works
118
Master fulfils his mission •
• • • Dr.Sarma@works
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. 119
¬ÁÅŽ£ÍŸÍ¡Á¡ÁœÁÌſÊ ‚œÂÔú§ÁÔ¬ÁÔ ªÃ«ÁÔ¬ÁÔ ¬ÁϩžÊþÂœÁÒ¨¯Á›¥÷,
þçÁÆ¡ÃœÁÏ ¥ÁÅ¥ÁůÁÆ›ÂÏ ¬ÁÅŽ£ÍŸÍ¡Á¡ÁœÁÌſÊ || ity aachaaryasya sishyasya samvaadaena atmalakshanam, niroopitam mumukshoonaam sukha bodho-papattayae || VC 579 Dr.Sarma@works
120
The Reality Elucidated •
•
Dr.Sarma@works
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.
121
ÿÃœÁ¥ÃžÁ¥ÁÅ¡ÁžÊªÁÏ ÿÃœÁ¥ÃžÁ¥ÁÅ¡ÁžÊªÁ¥Á žÃÕſÁþÂÌÏ ©ÃÿÃœÁþçÁ¬ÁÌ ¬Á¥Á¬ÁÌúÃœÁ̞ʹÂÐ, ¤Á©Á¬ÁÅŽ©Ã§ÁœÂƀ ¡ÁÕªÂþÁÌúÃœÂÌƀ
ªÁÅ՜çÁ¬Ã  ſÁœÁſÇ ¥ÁÅ¥ÁůÁ©Í ſÊ || hitam idam upadaesam aadriyantaam
vihita nirasta samasta chitta doshaah, bhava sukha virataah prasaanta chittaah VC 580 Dr.Sarma@works
sruti rasikaa yatayo mumukshavo yae || 122
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 !!
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123
ªÁÏ• Á§Á¤Â§ÁœÄ ©ÃüſÁœÊ
VC 581
¬Áϳ§ŸÁÖþà œÂ¡Á ¤ÂþÁŠçÁ› ±ÍÕžÁÆÓœÁ žÂÿÁ©ÁÔ Â ŽÃþÂÎþÂÏ ü¨• ÂϯÁ¦Á  ¥Á§ÁŤÁÅ©Ã ¤ÂëþÂàê ¡Á§Ã¤ÂÕ¥ÁÔœÂÏ, œÂÔ¬ÁþÁÎ ¬ÁÅŸÂϣşÃÏ ¬ÁÅŽ Á§ÁÏ £ÕöÁÒžÁÖſÁÏ žÁ§Áî¦Á þÊàê´Â ªÁÏ• Á§Á¤Â§ÁœÄ ©ÃüſÁœÊ þçÂÖ› ¬ÁÏŸÂſþÄ || 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 || Dr.Sarma@works
124
Here is the cure all !! •
• •
•
• Dr.Sarma@works
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 125
©Ã©Ê ÁúÁƙ¥Á›Ãƀ ¬Á¥Á ¡ÁÐà ‚œÃ ªÄÕ¥ÁœÁЧÁ¥ÁÿÁϬÁ¡Á§Ã©Âëü• Âú§Áê¬Áê ªÄÕ Í©ÃþÁͤÁ ©ÁœÁÆÐüԱžÁªÃ«ÁÔ¬ÁÔ ªÄë¥ÁúÁ×Ï• Á§Á¤Á ©ÁœÁƀ ÁƜΠ©Ã©Ê ÁúÁƙ¥Á›Ãƀ ¬Á¥Á ¡ÁÐà
Dr.Sarma@works
126
End of Viveka Choodamani
iti Sreemat parama hamsa parivraajaka achaaryasya Sree Govinda bhagavat poojya paada sishyasya Sreemat Sankara bhagavatah krutou Vivaeka Choodaamanih samaaptah
Dr.Sarma@works
127
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
128
Dr.Sarma@works
129
©Ã©ÊÁúÁƙ¥Á›Ã Vivaeka Choodaamani The Crest Jewel of Discrimination 1
€žËÖœÁ ¬ÃžÂÏÏœÁÏ The Doctrine of Monism
£ÕöÁÒ ¬ÁœÁÔÏ ü ÁþÃÒŸÂÔ üÄ©Í £ëÿËé©Á þ¡Á§ÁÐ Brahma is the Real World is only an illusion The Jeeva is none other than the Brahma Dr.Sarma@works
2
¡ÁôþÁ§ÃžÁ¥Á ÂÿÁ ©ÁúÁÐ ‚œÃ þÁœÁ¥Á©Á¨Í• Áê ªÃ«Áê©Á§ÁêÏ ¬Á¥ÁŸÃ ÁœÂœÁÒ ¬ÁÅŽÏ ¡ÁգŞÁÏœÁœÁÌÖ¥÷, ¡ÁÕ¥ÁŞÜÁÿÁÆžÁſÁƀ ¬Á žÊªÃ ÊþÁÍÕƀ ¡ÁôþÁ§ÃžÁ¥Á ÂÿÁ ©ÁúÁÐ ¡Á§ÁÏ ¥ÁöÁœÂÒ || iti natam avalokya sishyavaryam samadhigata atma sukham prabuddha tattwam, pramudita hridayah sa daesikaendrah VC 521 Dr.Sarma@works
punar idamaaha vachah param mahaatmaa || 3
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
4
£ÅžÊϧÃíöÁ§Â¬ÁОÁ¥÷ £ÕÿÁÒ¡ÁÕœÁÔſÁ¬ÁÏœÁœÃ§ÁØ žÁœÍ £ÕÿËÒ©Á ¬ÁœÁƁ§ÁÖœÁƀ ¡ÁªÂÔŸÂÔœÁÒžÁƪ ¡ÁÕªÂþÁÌ ¥ÁþÁ³Â ¬Á§Âí¬Áí©Á³Âá¬Áí¡Ã, §ÁƱžÁþÁÔžÁ¡Ê¯ÃœÁÅÏ Ã¥Á¤ÃœÁªÁɯÁÅ«ÁÒœÂÏ ©ÃžÁÔœÊ œÁžÁÖžÁÑÕÿÁҩÞÁƀ ¬ÁœÁƀ Ã¥Á¡Á§ÁÏ £ÅžÊϧÃíöÁ§Â¬ÁОÁ¥÷ || brahma pratyaya santatir jagad ato brahmaiva satsarwatah pasyaadhya atmadrisaa prasaanta manasaa sarwaaswavasthaaswapi, roopaadanyad apaekshitum kim abhitaschakshushmataam vidyatae tadwad brahmavidah satah kim aparam buddhaer vihaaraaspadam || Dr.Sarma@works
VC 522
5
What else except Brahman • • •
• • Dr.Sarma@works
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!! 6
úÃœÊÕþÁÅÍ¥Á Â¨Í ÁſœÁÅÏ Á ‚úÊל÷ Á³ÂàÏ ¡Á§ÂþÁþÁâ§Á³ÂþÁŤÁƜà • ¥ÁÅœÁƁÆüÔ ªÁÆþÊÔ«ÁÅ §Á¥ÊœÁ ©ÃžÂÖþ÷, úÁþÊÍÕ ¥ÁöÁöÁמÃþà žÄ¡ÁÔ¥Á ÂþÊ úÃœÊÕþÁÅÍ¥Á Â¨Í ÁſœÁÅÏ Á ‚úÊל÷ || kastaam para ananda rasa anubhootim
utsrjya soonyaeshu ramaeta vidwaan, chandrae maha ahlaadini deepyamaanae VC 523 Dr.Sarma@works
Chitraendum aalokayitum ka ichchaet || 7
Who wants the painted moon? •
•
Dr.Sarma@works
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 ?
8
œÁÆ¡ÁÌƀ ¬ÁŎϜëÁÊ €¬ÁœÁО§ÂáþÁŤÁ©Ê þÁ Õ Ïúà þÁÎÿÁÔ¬ÃÌœÁÆ¡Ã̧ÁÎ úÁ žÁÅƀŽöÁþÃƀ, ¬ÁžÁžÁÖſÁ ÂþÁþÁâ§Á³ÂþÁŤÁÆœÂÔ œÁÆ¡ÁÌƀ ¬ÁŎϜëÁÊ ¬ÁžÂœÁÒþëÁÊſÁ  || asat padaartha anubhavae na kimchit nahyasti triptir na cha duhkha haanih, sad adwaya ananda rasaanubhootyaa VC 524 Dr.Sarma@works
truptah sukham tishtha sadaatmanishthayaa || 9
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.
Dr.Sarma@works
10
• Â¨Ï þÁſÁ ¥ÁöÁ¥ÁœÊ ¬Áí¥Ê©Á ¬Á§ÁÖœÁƀ ¡ÁªÁÔþÁÒþÁÔ¥Á ÂþÁƀ ¬ÁÖ¥ÁžÁÖſÁ¥÷, ³ÂíþÁþÁâ¥ÁþÁŤÁÅÏüÂþÁÐ • Â¨Ï þÁſÁ ¥ÁöÁ¥ÁœÊ || swamaeva sarwatah pasyan manyamaanah swam adwayam, swa anandam anubhunjaanah kaalam naya mahaamatae ||
VC 525 Dr.Sarma@works
11
Pass thy time • • • •
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!
Dr.Sarma@works
12
©Íê¥Ãä¡Áô§ÁÐ ¡ÁëÁ• ¨åþÁ¥÷, €Ž›Ƃ£ÍŸÂœÁÒþà þçÃí• Á ¨ Êå ©Ã• Á¨åþÁÏ ©Íê¥Ãä¡Áô§ÁÐ ¡Áë• Á¨åþÁ¥÷, œÁžÁžÁÖſÁ ÂþÁþÁâ¥Á¦Á ÂœÁÒþ ¬ÁžÂ ªÂþÃàÏ ¡Á§Â¥ÊœÁÔ ¤Áü¬ÁÖ ¥ÎþÁ¥÷ || akhanda bodhaatmani nirwikalpae vikalpanam vyomnipurah prakalpanam,
tad adwayaananda mayaatmanaa sadaa VC 526 Dr.Sarma@works
saantim paraamaetya bhajaswa mounam || 13
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).
Dr.Sarma@works
14
œÁÆ«Äß ¥Á©Á³ÂË ¡Á§Á¥É¡ÁªÂþÃà œÁÆ«Äß ¥Á©Á³ÂË ¡Á§Á¥É¡ÁªÂþÃà §ÁÅÑžÊϧÁ¬ÁœÁȨå©ÃÁ• ¨ÐÿÊœÍƀ, £ÕöÁÒœÁÒþ £ÕÿÁÒ©ÃžÍ ¥ÁöÁœÁÒþÍ ſÁœÂÕžÁÖſÁ ÂþÁþÁͬÁÅŽÏ þçÁþÁà§Á¥÷ || Tooshneem avasthaa paramopa saantir Buddhaer asat kalpa vikalpa haetoh, Brahma atmanaa brahma vido mahaatmano
VC 527 Dr.Sarma@works
yatra adwaya ananda sukham nirantaram || 15
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.
Dr.Sarma@works
16
þ¬Ãà þçÂÖ¬ÁþÂþÎÒþÂœÁЧÁÏ þ¬Ãà þçÂÖ¬ÁþÂþÎÒþÂœÁЧÁÏ ¬ÁÅŽ ÁÆžÁÅœÁÌ¥ÁÏ, ©ÃüÂڜœÁÒ¬ÁÖ§ÁÆ¡Á¬Áê ³ÂíþÁþÁâ§Á¬Á±Â¦þÁÐ ||
naasti nirwaasanaan mounaat param sukhakrud uttamam, vijnaata atma swaroopasya swa ananda rasa paayinah || VC 528 Dr.Sarma@works
17
Quietude is the ultimate • • •
Dr.Sarma@works
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
18
œÂҧ¥Áƀ ¬ÁžÂ ¥ÁÅþÃƀ ÁúÁ×ϬÃà«ÁÜþÁÅä¡Á©ÃªÁþ÷ ªÁ¦Á ÂþÍ ©ÂþÁê• • ¡éÂ, ¦Á• ÊúÁצÁ  ©Á¬ÊžÃÖžÂÖþÂœÂÒ §Â¥Áƀ ¬ÁžÂ ¥ÁÅþÃƀ ||
gachchan tishthan upavisan sayaano va anyathaapi vaa, yathaechchayaa vasaed widwaan aatmaa raamah sadaa munih ||
VC 529 Dr.Sarma@works
19
Ever at ease • • •
Dr.Sarma@works
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 20
 þæÁ¥Á žÁÔ©Á³ÂË • þÁžÊªÁ¨¬ÁþÁžÃ ÁÔ¥Á žà ¨¯ÂÔžÁԡʯ ¡Á՜ãžÁÏ©ÁÆœÊÌƀ, ¬ÁϬÞÁÏœÁœÁÌÖ¬ÁÔ ¥ÁöÁœÁÒþͬÃÌ ¬ÁÖ©ÊžÁþÊ ÂþÃſÁ¥Á žÁÔ©Á³ÂË || na daesa kaalaasana digyam aadi
Lakshyaadyapaekshaa pratibaddha vrittaeh, Samsiddha tattwasya mahaatmanosti
VC 530 Dr.Sarma@works
swavaedanae kaa niyamaady avasthaa || 21
No more regulations • • •
Dr.Sarma@works
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 ? 22
þæÁ¥ÁÐÍ•€þÁ֡ʯÁÔœÊ ÁýÍ €ſÁ¥ÃœÃ ©ÃüÂÚœÁÅÏ þÃſÁ¥Áƀ • Í €þÁ֡ʯÁÔœÊ,
©Ãþ ¡Áë¥Á ›¬ÁÅ«ÁÅÊœÁÖÏ ſÁ¬ÃÒþÁƁœÃ ¡ÁžÂ§ÁËŸÄƀ || ghato ayamiti vijnaatum niyamah ko anvapaekshyatae, vinaa pramaana sushthutwam yasminsati padaarthadheeh || VC 531 Dr.Sarma@works
23
What restraints are needed ! •
• •
Dr.Sarma@works
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. 24
€¦Á¥Á ÂœÂÒ þÃœÁԬÞÁƀÏ €¦Á¥Á ÂœÂÒ þÃœÁԬÞÁƀÏ ¡ÁÕ¥Á Â›Ê ¬ÁœÃ ¤Â¬ÁœÊ, þÁ žÊªÁÏ þ¡à ©Â Â¨Ï þÁ ªÁÅžÃÏÏ ©Â¡ÁԡʯÁœÊ || ayam aatmaa nitya siddhah pramaanae sati bhaasatae, na daesam na api vaa kaalam na suddhim vaapy apaekshatae || VC 532 Dr.Sarma@works
25
Atman ever manifests •
•
Dr.Sarma@works
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.
26
£ÕöÁÒÿÁ¥ÃœÃ ©ÊžÁþÁ¥÷ žÊ©ÁžÁœÍÌ €ÿÁ¥ÃœÊÔœÁžÃÖüÂÚþÁÏ þçÁ¡Ê¯Á• ¥ ÷, œÁžÁÖžÁÑÕÿÁÒ©ÃžÍ €¡ÁÔ¬ÁÔ £ÕöÁÒÿÁ¥ÃœÃ ©ÊžÁþÁ¥÷ || daevadatto aham ity aetad wijnaanam nirapaekshakam, tadwad brahmavido apyasya brahma ahamiti vaedanam ||
VC 533 Dr.Sarma@works
27
To Know I am Brahman •
•
•
Dr.Sarma@works
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.
28
ÃÏ þÁÅ œÁ³ÂÔ©Á¤Â¬Á Á¥÷ ¤ÂþÁÅþÊ©Á ü ÁœÁƁ§ÁÖÏ ¤Â¬ÁœÊ ſÁ¬ÁÔ œÊü³Â,
€þÂœÁÒ Á¥Á¬ÁœÁÅÌúÁ×Ï ÃÏ þÁÅ œÁ³ÂÔ©Á¤Â¬Á Á¥÷ || bhaanunaeva jagat sarwam bhaasatae yasya taejasaa, anaatmakam asat tuchcham kim nu tasya avabhaasakam || VC 534 Dr.Sarma@works
29
Nothing else lights it up • •
• • Dr.Sarma@works
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 ! 30
Ã Ï þÁÅ ¡ÁÕ ÂªÁſÊœ÷ ©ÊžÁªÂ¬ÁÌÕ ¡Áô§Â›Âþà ¤ÁÆœÂþà ¬Á Á¨ÂþÁê¡Ã, ¦Êþ§ÁË©ÁþÃÌ œÁÏ ÃÏ þÁÅ ©ÃüÂڜ§ÁÏ ¡ÁÕªÁſÊœ÷ || vaeda saastra puraanaani bhootaani sakalaanyapi, yaenaarthavanti tam kim nu vijnaataaram prakaasayaet || VC 535 Dr.Sarma@works
31
What can illuminate it ? • •
•
Dr.Sarma@works
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 ?
32
£ÕÿÁÒ ©ÃžÁÆœÁÌ¥ÇÂœÁÌ¥ÁÅþà ¨¯Á›¥ÁŨŠThe attributes of the highest Knower of the Brahman Think of Sri Ramakrishna Paramahamsa or Sri Ramana Maharshi Dr.Sarma@works
33
£ÕÿÁҩÞÁÅœÁÌ¥ÇÂœÁÌ¥Áƀ ˆ«Á ¬ÁÖſÁÏüÍԜà §ÁþÁþÁàªÁÕ à
§ÂœÂÒ¡ÁÕ¥ÊſÁƀ ¬Á Á¨ÂþÁŤÁÆœÃƀ, ¦Á¥Ê©Á ©ÃüÂÚ¦Á ©Ã¥ÁÅ• Áà£þÍã
üſÁœÁÔſÁÏ £ÕÿÁҩÞÁÅœÁÌ¥ÇÂœÁÌ¥Áƀ || yesha swayam jyotir ananta saktir aatma apramaeyah sakala anubhootih,
yamaeva vijnaaya vimukta bandho VC 536 Dr.Sarma@works
jayaty ayam brahma viduttamottamah || 34
Brahma vidu uttamottamah •
• •
Dr.Sarma@works
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. 35
¬ÁÖ¬ÃÒþÁƁžÂ ÄÕ™ÁœÃ þÁ ŽÃžÁÔœÊ þÍ ©Ã«ÁſËƀ ¡ÁեǞÁœÊ
þÁ ¬ÁüØœÊ þ¡à ©Ã§ÁüÔœÊ úÁ, ¬ÁÖ¬ÃÒþÁƁžÂ ÄÕ™ÁœÃ þÁþÁ͜à ¬ÁÖſÁÏ
þçÁþÁà§ÂþÁÏžÁ§Á¬ÊþÁ œÁÆ¡ÁƀÌ || na khidyatae no vishayaih pramodatae na sajjatae na api virajyatae cha, swasmin sadaa kreedati nandati swayam VC 537 Dr.Sarma@works
nirantara ananda rasaena truptah || 36
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
37
£Â¨ƀ ÄÕ™ÁœÃ ©Á¬ÁÅÌþà ¯ÁÅŸÂÏ žÊÿÁ©ÁÔ ÂÏ œÁÔ ÂÌÖ £Â¨ƀ ÄÕ™ÁœÃ ©Á¬ÁÅÌþÃ, œÁ Ë©Á ©ÃžÂÖþ÷ §Á¥ÁœÊ þçÁé¥É þçÁÿÁÏ ¬ÁÅŽÄ || kshudhaam daeha vyathaam tyaktwaa baalah kreedati vastuni, tathaiva vidwaan ramatae nirmamo niraham sukhee || VC 538 Dr.Sarma@works
38
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
39
©ÃžÂÏ Ä Õ™Â ¡Á§Ê £ÕÿÁқà úÃþÂ̪ÁÆþÁÔ¥ÁžËþÁԤ˯ÁÔ¥ÁªÁþÁÏ ±ÂþÁÏ ¬Á§ÃžÂ֧ëÁÅ ³ÂÖœÁþÊÌÕÔ› þçÁùÅȪ ¬Ã˜çÁ¤Ä§ÃΞÂÕªÁÒªÂþÊ©ÁþÊ, ©Á¬ÁÌÕÏ ¯Â®ÁþÁªÍ«Á›ÂžÃ§ÁÿÃœÁÏ žÃ ÂÖ¬ÁÅÌ ªÁſÁ Âê ¥ÁÿÄ ¬ÁÏúÂ§Í þÕ Á¥Á ÂþÁÌ©Ä Ã«ÁÅ ©ÃžÂÏ Äՙ ¡Á§Ê £ÕÿÁқà || 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 || Dr.Sarma@works
VC 539
40
Liberated soul ever sports • • • • • • •
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
Dr.Sarma@works
41
¦É €©Áê• Áà¨ÃÏÍ• ©Ã¥Á ÂþÁ¥Á Â¨Ï£ê ªÁ§Ä§Á¥ÊœÁœ÷ ¤ÁÅþÁ• Áàê ªÊ´ÂþÃí«Á¦Á ÂþÁÅ¡Á¬ÃËœÂþ÷, ¡Á§ÊúÁצÁ  £Â¨©ÁžÂœÁÒ©ÊœÂÌ ¦É €©Áê• Áà¨ÃÏ• Í €þÁÅ«Á• Áà£ÂÿÁÐê || vimaanam aalambya sareeram yaetat bhunaktya saeshaan vishayaan upasthitaan, paraechchayaa baalavad aatma vaettaa VC 540 Dr.Sarma@works
yo avyakta lingo anushakta baahyah || 42
How to know the knower • • • • • • Dr.Sarma@works
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. 43
¡ÃªÂúÁ©ÁžÂÖ¡Ã úÁ§ÁœÁÔ žÃ ÁÏ£§Í©Â¡Ã úÁ ³ÂÏ£§Í ©Â
œÁÖÁ Ï£§Í ©Â¡Ã úÞÁÏ£§Á¬ÁÐá, „þÁÒœÁÌ©ÁžÂÖ¡Ã úÁ £Â¨©ÁžÂÖ ¡ÃªÂúÁ©ÁžÂÖ¡Ã úÁ§ÁœÁÔ©ÁþÂÔ¥÷ || digambarova api cha saambaro vaa
Twagambarova api chidambarasthah, unmattavadwaapi cha baalavadwaa VC 541 Dr.Sarma@works
pisaachavadwaapi charatyavanyaam || 44
Like a Ghost • • • • • • • • Dr.Sarma@works
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 45
³ÂÖœÁÒþË©Á ¬ÁžÂ œÁÅ«ÁÛƀ Â¥Á ÂþÄä • • Â¥Á§ÁÆ¡Ä ¬ÁϪÁÖ§ÁœÊÔÁ úÁ§Í ¥ÁÅþÃÐ, ³ÂÖœÁÒþË©Á ¬ÁžÂ œÁÅ«ÁÛƀ ¬ÁÖſÁÏ ¬Á§ÂÖœÁÒþ ¬ÃËœÁƀ ||
kaamaannee kaamaroopee samscharaty aekacharo munih, swa atmanaiva sadaa tushtah swayam sarwa atmanaa sthitah || VC 542 Dr.Sarma@works
46
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 tadochatae Gita II chapter - on sthita prajna Dr.Sarma@works
47
VC 543
±ÂëüÚÐ ¡Á§Á¥Á ÂþÁþÁͬÁÅŽÃœÁƀ Á ÖúÃþÁÆÒšÍ ©ÃžÂÖþÁÈÖúÞÁ¡Ã ¥ÁöÁ§Âü©Ã¤Á©ÁÐ ÁÖúÞÂÓÕþÁÌƀ ³Î¥ÁÔƀ ÁÖúÞÁü Á§Âú§ÁÁ• ¨ÃœÁƀ, ÁÖúÃœÂÐœÄÕ¤ÁÆœÁƀ ÁÖúÞÁ©Á¥ÁœÁƀ ÂÖ¡ÁԩÞÜÁ ªÁÖ§ÁœÊÔ©ÁÏ ±ÂÕüÚƀ ¬ÁœÁœÁ¡Á§Á¥Á ÂþÁþÁͬÁÅŽÃœÁƀ ||
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 || Dr.Sarma@works
48
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
49
¬Á¥ÁžÁ§ÁîþÁÐ þçÁãþÍ €¡Ã ¬ÁžÂœÁÅ´ÍÛ €¡Áê¬ÁöÁ¦É ¥ÁöÁ£¨Ð,
þÃœÁÔœÁƱÍà €¡Áê¤ÁÅÏüÂþÍ €¡ÁÔ¬Á¥Áƀ ¬Á¥ÁžÁ§ÁîþÁÐ || nirdhano api sadaa tushto apy asahaayo mahaa balah, nityatrupto apy abhunjaano apy asamah sama darsanah || VC 544 Dr.Sarma@works
50
With an eye of equality • • • • • •
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 Dr.Sarma@works
51
¬Á§Áí• ÁÐ €¡Ã • ÁŧÁíþÁä • ÁŧÂÖ›ªÂÉ¤Í ÂÌ ¢Á¨¤Í• Áê¡Ã,
ªÁ§Ä§Áê¡ÁêªÁ§Ä§Êê«Á ¡Á§ÃúÃ×þÍä €¡Ã ¬Á§Áí• ÁÐ || api kurwan na kurwaanascha abhoktaa phalabhogyapi, sareery apy asareeryaesha parichchinno api sarwagah ||
VC 545 Dr.Sarma@works
52
The omnipresent he is ! • • • • • • •
Dr.Sarma@works
Though apparently working, yet inactive; though experiencing fruits of yester deedsyet untouched by them; though possessed of a body, yet without identification with it; though limited to one place and time, yet omnipresent is he.
53
¬ÁþḀ́åÁÏ £ÕÿÁҩÞÁÏ €ªÁ§Ä§ÁÏ ¬ÁžÂ ¬ÁþḀ́åÁÏ £ÕÿÁҩÞÁÏ ÁÖúÃœ÷,
¡Ãë¦Á ¡ÃÕſÊ þÁ ¬ÁÐƪÁœÁ¬ÁÌ Ë©Á úÁ ªÁŤªÁÅ¤Ê || asareeram sadaa santamimam brahmavidam kwachit, priyaapriyae na sprusata stathaiva cha subha asubhae || VC 546 Dr.Sarma@works
54
Ever unaffected •
• • • •
Dr.Sarma@works
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.
55
©ÃŸÁÖ¬ÁÌ£þÁϬÁÔ ¬ÁÆá¨ÂžÃ¬ÁÏ£þÁÏ©ÁœÍ €¤Ã¥Á ÂþÃþÁÐ ¬ÁÅŽÏ úÁ žÁÅƀŽÏ úÁ ªÁŤªÁŤÊúÁ, ©ÃŸÁÖ¬ÁÌ£þÁϬÁÔ ¬ÁžÂœÁÒþÍ ¥ÁÅþÊƀ ÁÅœÁƀ ªÁŤÁÏ ©Â¡ÁÔªÁŤÁÏ ¢Á¨Ï ©Â || sthoolaadi sambandhavato abhimaaninah sukham cha duhkham cha subha asubhae cha, vidhwastabandhasya sada atmano munaeh VC 547 Dr.Sarma@works
kutah subham va apy asubham phalam vaa || 56
What can bind theWise ? •
•
Dr.Sarma@works
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 ? 57
ÁÕ¬ÁÌ ‚œÁÅÔúÁÔœÊ œÁ¥Á³Â ÁÕ¬ÁÌ©ÁžÂÓþžÁ ÁÕ³ÍÌ €¡Ã §Á©Ã§ÁØþËÐ
ÁÕ¬ÁÌ ‚œÁÅÔúÁÔœÊ ¤ÂÕþÂÌÔ ÿÁÔüÂÚœÂÖ ©Á¬ÁĄ̊¯Á›¥÷ ||
tamasaa grastavad bhaanaad agrasto api ravir janaih grasta ityuchyatae bhraantyaahy ajnaatwaa vastulakshanam || VC 548 Dr.Sarma@works
58
The Solar eclipse • • • • Dr.Sarma@works
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. 59
¡ÁªÁÔþÃÌ žÊÿéÁþÁÆÒšÂƀ œÁžÁÖžÊÍöÁžÃ£þÊϤÍÔ ©Ã¥ÁÅ ÁÌÏ £ÕÿÁÒ©ÃœÁÌ¥Á¥÷,
¡ÁªÁÔþÃÌ žÊÿéÁþÁÆÒšÂƀ ªÁ§Ä§Â¤Â¬ÁžÁ§ÁØþÂœ÷ || tadwad daehaadi bandhaebhyo vimuktam brahma vittamam, pasyanti daehivan moodhaah sareera abhaasa darsanaat || VC 549 Dr.Sarma@works
60
Perception of the foolish • • • •
Dr.Sarma@works
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.
61
€ÿÃþçÁìí¦ÁþÄ €ÿÃþçÁ×ÖſÁþÄ ©ÂſÁÅÏ ¥ÁÅ ÁÌžÊÿÁ¬ÁÅÌ œÃ«ÁÊœÃ,
‚œÁ¬ÁÌœÁªÂɨê¥Á ÂþÍ ſÁœÃÈÏúÃœÂÐÕ›©ÂſÁÅþ || ahi nirlwayanee vaayum mukta daehastu tishthati, itastatas chaalyamaano yat kinchit praana vaayunaa || VC 550 Dr.Sarma@works
62
Like the snake’s skin • • •
Dr.Sarma@works
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. 63
³ÍÕœÁ³Â þÄſÁœÊ žÂ§ÁÅ ³ÍÕœÁ³Â þÄſÁœÊ žÂ§ÁÅ ſÁ  þÃ¥ÍÎþÁÎœÁ¬Á˨¥÷,
žË©ÊþÁ þÄſÁœÊ žÊÿÍ ſÁ  ¨ͩÁ¤ÁÅ • ëÁÅ || srotasaa neeyatae daaru yathaa nimnonnatasthalam, daivaena neeyatae daeho yathaa kaalovabhu kishu || VC 551 Dr.Sarma@works
64
Like the log in a river •
•
•
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.
Dr.Sarma@works
65
úÁ• Áë¬Áê ¥Áƨ¥Ã©Á ±Âë§Á£ã• Á§Áé¡Á§Ã• Á¨ÃÐœÁ©Â¬Áþ¤Ãƀ ¬Áϳ§éÁúÁÖ§ÁœÃ ¤ÁÅ ÃÌ«ÁÅ¥ÁÅ ÁÌžÊÿÁƀ, ¬ÃžÁƀÏ ¬ÁÖſÁÏ ©Á¬ÁœÃ ³Â¯Ã©ÁžÁœÁÕ œÁÆ«ÄßÏ úÁ• Áë¬Áê ¥Áƨ¥Ã©Á • Á¨å©Ã• Á¨åªÁÆþÁêÐ || praarabdha karma parikalpita vaasanaabhih samsaarivat charati bhuktishu mukta daehah, siddhah swayam vasati saakshivad atra tooshneem VC 552 Dr.Sarma@works
chakrasya moolam iva kalpa vikalpa suunyah || 66
Just as the pivot of a wheel •
•
•
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.
Dr.Sarma@works
67
³ÂíþÁþÁâ §Á¬Á±ÂþÁ¬ÁÅ¥ÁœÁÌúÃœÁÌƀ þË©ÊþÃâë¦Á ݈ ©Ã«ÁſÊ«ÁÅ þÃſÁÅùÌÈ ˆ«Á þ˩¡ÁſÁÅùÌÈ „¡ÁžÁ§ÁîþÁ¨¯Á›¬ÁƀË, þË¡Á• Ãë¦Á ¢Á¨¥Á¡Ä«ÁžÁ¡Ê¯ÁœÊúÁ ³ÂíþÁþÁâ³ÂþÁâë §Á¬Á±ÂþÁ¬ÁÅ¥ÁœÁÌúÃœÁÌƀ || naiva-endriyaani vishayaeshu niyuntka esha naiva apayumtka upa darsana lakshanasthah, naiva kriyaa phalam ape eshad apaekshatae cha VC 553 Dr.Sarma@works
swaananda saandra rasa paanasu matta chittah || 68
Thoroughly inebriated •
• •
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.
Dr.Sarma@works
69
ªÃ©Á ˆ©Á ¬ÁÖſÁÏ ¨¯ÂꨯÁÔ ÁœÃÏ œÁÖ ÂÌÖ ſÁ¬ÃÌ«Ê œÊÈ©Á¨ÂœÁÒþÂ,
ªÃ©Á ˆ©Á ¬ÁÖſÁÏ ³Â¯ÂžÁſÁÏ £ÕÿÁҩÞÁÅœÁÌ¥Áƀ || lakshya alakshya gatim twaktwaa yah tishthaet kaevala atmanaa, Siva yeva swayam saakshaad ayam brahma viduttamah || VC 554 Dr.Sarma@works
70
His is the Siva himself • • • •
Dr.Sarma@works
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
71
üÄ©ÁþÊΩÁ ¬ÁžÂ ¥ÁÅ ÁÌƀ üÄ©ÁþÊΩÁ ¬ÁžÂ ¥ÁÅ ÁÌƀ ÁƜ§ÍË £ÕÿÁÒ©ÃœÁÌ¥Áƀ, „±ÂŸÃþªžÁÑÕÿËÒ©Á ¬ÁžÁÑÕöÁÒ¡ÊԜà þçÁâí¦Á¥÷ || jeevann aeva sadaa muktah krutaartho brahma vittamah, upaadhi naasaad brahmaiva sad brahma apyaeti nirdwayam || VC 555 Dr.Sarma@works
72
Merged with the Brahman •
• • •
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.
Dr.Sarma@works
73
¬ÁžÂ £ÕÿËÒ©Á þ¡Á§ÁÐ ªË¨Æ´Í ©Ê«Á¬ÁžÂө¤©ÁſǪÁÉ ſÁ  ¡Áô¥Á Âþ÷,
œÁ Ë©Á £ÕÿÁÒ©ÃúÊ×Õ«ÁÊƀ ¬ÁžÂ £ÕÿËÒ©Á þ¡Á§ÁÐ || sailoosho vaesha sadbhaavaa bhaavayos cha yathaa pumaan, tathaiva brahmavit sraeshthah sadaa brahmaiva na aparah ||
VC 556 Dr.Sarma@works
74
Just like an actor • • • • Dr.Sarma@works
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. 75
£ÕÿÄÒ¤ÁÆœÁ¬ÁÔ ſÁœÊƀ ſÁœÁÕ ÂÖ¡Ã ©ÃªÄ§ÁßÏ ¡Á§ÁߥéÁ œÁ§Í§ÁÖ¡Áôƀ ¡ÁœÁþÂœ÷,
£ÕÿÄÒ¤ÁÆœÁ¬ÁÔ ſÁœÊƀ ±ÂÕ Ê©Á ÿà œÁúÃÉžÁ ÃÎþ žÁ ÁÏ¥÷ || yatra kwaapi viseernam parnam iva taror vapuh patanaat, brahmee bhootasya yataeh praag aeva hi tachchidagninaa dagdham || VC 557 Dr.Sarma@works
76
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
77
œÁÖüÂÕÒϬÁ©ÃƃÃЛƂ©Ã¬Á§ÁØþ¦Á ¬ÁžÂœÁÒþà £ÕÿÁқà œÃ«ÁÊœÍ ¥ÁÅþÊƀ
¡Áõ§ÂßžÁÖſÁ ÂþÁþÁâ¥Á¦Á ÂœÁÒþ ¬ÁžÂ, þÁ žÊªÁ ¨žÁÅÔúÃœÁ¡Á՜įÂ
œÁÖüÂÕÒϬÁ©ÃƃÃЛƂ©Ã¬Á§ÁØþ¦Á || sadaatmani brahmani tishthato munaeh poorna adwaya anandamaya atmanaa sadaa,
na daesa kaalaady uchita prateekshaa VC 558 Dr.Sarma@works
twajm maamsavitpinda visarjanaaya || 78
Cares not for this filthy body •
•
•
Dr.Sarma@works
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.
79
¥ÇÂ¯Í ſÁœÁ¬ÁÌœÁƀ žÊÿÁ¬ÁÔ¥ÇÂ¯Í þÍ ¥ÇÂ¯Í þÁ žÁ›Ƃ¬ÁÔ Á¥Á›Ƃ¨ÍÐ
€©ÃžÂÔ ÿÁÆžÁſÁ ÕþÃË¥ÇÂ¯Í ¥ÇÂ¯Í ſÁœÁ¬ÁÌœÁƀ || daehasya moksho no moksho na dandasya kamandaloh avidyaa hridaya granthi moksho moksho yatastatah || VC 559 Dr.Sarma@works
80
What is liberation ? • • •
Dr.Sarma@works
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 81
ÃÏ þÁÅ ªÁŤªÁŤÁ¥÷ • • ÁƨÂê¦Á Â¥Á Á þÁžÂÔÏ ©Â ªÃ©Á¯ÊœÊÕ €¡Ã úÁœÁÖ§Ê, ¡Á§ÁßÏ ¡ÁœÁœÃ úÊœÊÌþÁ 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
82
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
83
þÁþÂÍÁ ƜʧÁÖƯÁ©Áœ÷ ¡ÁœÁÕ¬ÁÔ ¡Áô«ÁЬÁÔ ¢Á¨¬Áê þªÁ©Á
žÊÍÿÊþÃÍÕſÁ ±ÂÕ›ŸÃſÁ ÂÏ ©ÃþªÁÐ þË©ÂœÁÒþÁƀ ¬ÁÖ¬ÁÔ ¬ÁžÂœÁÒ Á³ÂÔ þÁþÂÍ ÁƜʧÁÖƯÁ©ÁžÂ¬ÁÌ ˆ«Áƀ || patrasya pushpasya phalasya naasavad daehaendriya praanadhiyaam vinaasah naivaatmanah swasya sadaatmakasyaa VC 561 Dr.Sarma@works
nandaaritaer vrikshavadaasta yeshah || 84
The insignificant loss •
• • •
Dr.Sarma@works
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. 85
¡ÁÕüÂÚþÁ þÁ ‚œÂÔœÁÒ ¡ÁÕüÂÚþÁ þÁ ‚œÂÔœÁÒ¨¯Á›Ï ¬ÁœÁÔ¬ÁÆúÁ Á¥÷,
€þÁÆžÎԱŸà Á¬ËÔ©Á Á ſÁþÃÌ ©ÃþªÁþÁ¥÷ || prajnaana ghana ity aatma lakshanam satya soochakam, anoodyoupaadhikasyaiva kathayanti vinaasanam ||
VC 562 Dr.Sarma@works
86
The Real and Apparent •
•
Dr.Sarma@works
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. 87
¡ÁÕ£Õ©ÄœÁÔ©ÃþªÜÁÖÏ €©Ãþ廀 ©Â €§Ê¦Á¥Á ÂœÊҜà ªÁÅ՜çœÁÒþÁƀ, ¡ÁÕ£Õ©Ä œÁÔ©ÃþªÜÁÖÏ ©ÃþÁªÁÔœÁÅƁ ©Ã§ëÁÅ || avinaasee vaa araeyam aatmaeti srutir aatmanah, prabraveety avinaasitwam vinasyatsu vikaarishu || VC 563 Dr.Sarma@works
88
Srutis Assert Immortality •
•
Dr.Sarma@works
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
89
„¡ÁſÁ ψ ¡Á§ÂœÁҤ©Á¥÷ ±Â´Â›©ÁƯÁœÁÆ›ŸÂþÁÔ ÁƃÂÏ£§ÂžÂÔ žÁ ÂÏ ¤Á©ÁþÃÌ ÿà ¥ÁƞʩÁ ſÁ  œÁžË©Á, žÊÿÊþÃÍÕſÁ ¬ÁÅ ¥ÁþÁ ž à ¬Á¥Á¬ÁÌžÁƪÁÔÏ üÂÚþ ÃÎ žÁ ÁÏ¥ÁÅ¡ÁſÁ ψ ¡Á§ÂœÁҤ©Á¥÷ || paashaana vriksha truna dhaanya kata ambara adyaa dagdhaa bhavanti hi mrudaeva yathaa tadaiva, daehaendriyaasu mana aadi samasta drusyam VC 564 Dr.Sarma@works
jnaanaagni dagdham upayaati paraatma bhaavam || 90
All that remains is the Self •
•
•
Dr.Sarma@works
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. 91
ŸÂÖÏœÁÏ ¨ÄſÁœÊ ¤ÂþÁÅœÊü¬Ã ©Ã¨¯Á›Ï ſÁ  ŸÂÖÏœÁÏ ¨ÄſÁœÊ ¤ÂþÁÅœÊü¬Ã,
œÁ Ë©Á ¬Á Á¨Ï žÁƪÁÔÏ £ÕÿÁқà ¡ÁթèÄſÁœÊ || vilakshanam yathaa dhwaantam leeyatae bhaanu taejasi, tathaiva sakalam drusyam brahmani pravileeyatae || VC 565 Dr.Sarma@works
92
The darkness dissolves •
•
Dr.Sarma@works
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)
93
©ÍÔ¥Á ©Íԥ˩Á ¤Á©ÁœÃ ÁƃÊ þÁ«ÊÛ ſÁ  ©ÍÔ¥Á ©Íԥ˩Á ¤Á©ÁœÃ ¬ÁÅæƃ¥÷,
œÁ ˩ͱŸà ©Ã¨ſÊ £ÕÿËÒ©Á £ÕÿÁÒ©ÃœÁƁÖſÁ¥÷ || ghatae nashtae yathaa vyoma vyomaiva bhavati sphutam, tathaiv-opaadhi vilayae brahmaiva brahmavit swayam || VC 566 Dr.Sarma@works
94
Sky merges with the Sky •
•
•
Dr.Sarma@works
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.
95
œÁ ÂœÁÒþÂÔœÁÒ©ÃþÁÅÒþÃƀ ¯Ä§ÁÏ ¯Ä§Ê ſÁ  ¯Ã¡ÁÌÏ œË¨Ï œË¨Ê ü¨Ï ü¨Ê,
¬ÁÏ ſÁÅ ÁÌ¥ÊÁ œÂÏ ſÁ ψ œÁ ÂœÁÒþÂÔœÁÒ©ÃþÁÅÒþÃƀ || ksheeram ksheerae yathaa kshiptam tailam tailae jalam jalae, samyuktam aekataam yaati tatha atmanya atmavin munih || VC 567 Dr.Sarma@works
96
Becomes one with it •
•
Dr.Sarma@works
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
97
ſÁœÃ§Âä©Á§ÁÌœÊ ¡ÁôþÁƀ ˆ©ÁÏ ©ÃžÊÿÁ Ë©Á¨ÔÏ ¬ÁþÂÒœÁÕœÁÖ¥ÁŽ›ÃƂœÁ¥÷,
£ÕÿÁҤ©ÁÏ ¡ÁÕ¡ÁžËÔ«Á ſÁœÃ§Âä©Á§ÁÌœÊ ¡ÁôþÁƀ || Evam vidaeha kaivalyam sanmaatratwam akhanditam, brahma bhaavam prapadyaisha yatir na avartatae punah || VC 568 Dr.Sarma@works
98
No more rebirth • • •
Dr.Sarma@works
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.
99
£ÕÿÁÒ›ƀ Á ÅœÁ „žÁÓ©Áƀ ¬ÁžÂœËÒ ÁœÁÖ ©ÃüÂÚþÁ žÁ ÂϩÞÂԞéÁ§ÁÙÒ›ƀ,
€¥ÁÅ«ÁÔ £ÕÿÁÒ¤ÁÆœÁœÂÖžÁÑÕÿÁÒ›ƀ ÁÅœÁ „žÁÓ©Áƀ ||
sada atmaikatwa vijnaana dagdha avidyaadi varshmanah, amushya brahma bhootatwaad brahmanah kuta udbhavah ||
VC 569 Dr.Sarma@works
100
Brahman has no rebirth •
• •
Dr.Sarma@works
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 ?
101
¬Á§Âå¤Â¬Á©ÃþçÁӥΠ¥Á ¦Á • Áì±ÎÌ £ÏŸÁ¥Ç¯ΠþÁ¬ÁÌƀ ³ÂÖœÁÒþà ©Á¬ÁÅÌœÁƀ, ¦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
102
No bondage, No liberation • • •
Dr.Sarma@works
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.
103
þ©ÁƜçÁÑÕÿÁÒ›ƀ ©ÁÆœÊƀ ¬ÁžÁ¬ÁœÂÌÖ¤ÂÔÏ ©Á ÁÌ©ÊÔ £þÁϥǯÁ›Ê, þ©ÁƜçÁÑÕÿÁÒ›ƀ ÂúÞÁþÂԤ©žÁþ©ÁÆœÁ¥÷, ſÁžÁÔ¬ÁÌÔžËÖœÁöÁþÃƀ ³ÂÔžËÍÖœÁÏ þÍ ¬ÁÿÁœÊ ªÁÅÕœÃƀ || aavritaeh sada sattwaabhyaam vaktavyae bandha mokshanae, na avritir brahmanah kaachid anyaabhaavaad anaavritam, yad yastyadwaita haanih syaaddwaitam no sahatae srutih ||
VC 571 Dr.Sarma@works
104
No veil for Brahman •
•
•
Dr.Sarma@works
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 contradicted and Srutis can never accept duality 105
¥ÊÁ•Â ÁÆœÂÏ ſÁ §Á©Î £þÁϪÁÉ ¥Ç¯ÁªÁÉ ¥ÁÆ«Ë©Á ¥Áƚ £ÅžÊϧÁÅÓ›Ï ©Á¬ÁÅÌþà Á¨å¦ÁþÃà, žÁÆ Â©ÁÆœÃÏ ¥Ê Á  ÁÆœÂÏ ſÁ §Á©Î ſÁœÍ žÁÖſÁ ¬ÁÏ ÁúÞÊÁ ¥Á¯Á§Á¥÷ || bandhascha mokshascha mrishaiva moodhaa
buddhaer gunam vastuni kalpayanti, drug aavrtim maegha akritaam yathaa ravou
VC 572 Dr.Sarma@works
yato-dwaya asanga chidaekam aksharam || 106
The clouding effect • •
•
Dr.Sarma@works
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. 107
þÁœÁÅ þÃœÁÔ¬ÁÔ ©Á¬ÁÅÌþÁƀ €¬Ä̜à ¡ÁÕœÁÔſÇ ſÁªÁÉ ſÁªÁÉ þ¬Ä̜à ©Á¬ÁÅÌþÃ,
£ÅžÊϧʩÁ Áś©ʜΠþÁœÁÅ þÃœÁÔ¬ÁÔ ©Á¬ÁÅÌþÁƀ || asteeti pratyayo yascha yascha naasteeti vastuni, buddhaer aeva gunaavaetou natu nityasya vastunah || VC 573 Dr.Sarma@works
108
The Eternal Reality •
• •
Dr.Sarma@works
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.
109
©ÍÔ¥Á©ÁœÁȨÐþ ÁÅœÁƀ €œÁ³ÎÌ ¥Á ¦Á¦Á  • Áì±ÎÌ £þÁϥǯΠþÁ úÂœÁÒþÃ, þëÁÑ¨Ê þëÃÑë¦Ê ªÂþÊà þçÁ©ÁžÊÔ þçÁÏüþÊ, €žÃÖœÄſÊ ¡Á§Ê œÁœÊÌÖ ©ÍÔ¥Á©ÁœÁȨÐþ ÁÅœÁƀ || atastou maayayaa klaptou bandha mokshou na chaatmani, nishkalae nishkriyae saantae niravadyae niranjanae, adwiteeyae parae tattwae vyomavat kalpanaa kutah || VC 574 Dr.Sarma@works
110
No limitations at all • •
• Dr.Sarma@works
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? 111
‚œÊÔ´Â ¡Á§Á¥Á §Á˜ þÁ þÃ§ÍŸÍ þÁ úÍœÁÐœÃ̧ÁÎ £þÍÏ þÁ úÁ ³ÂŸÁ Áƀ, þÁ ¥ÁÅ¥ÁůÁŧÁÎ ©Ë¥ÁÅ ÁÌ ‚œÊÔ´Â ¡Á§Á¥Á §Á˜ || na nirodho na chotpattir na bandho na cha saadhakah, na mumukshur na vaimukta ityaeshaa parama arthataa ||
VC 575 Dr.Sarma@works
112
The ultimate truth • • • • • •
Dr.Sarma@works
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 113
¡Á§Á¥ÃžÁ¥ÁœÃ ÁÅÿÁÔÏ žÁ§ÃØœÁÏœÊ ¬Á• Á¨ þà Á¥Á úÁƙ³ÂÖþÁ̬ÞÂÏþÁ̧ÁÆ¡ÁÏ
¡Á§Á¥ÃžÁ¥ÁœÃ ÁÅÿÁÔÏ žÁ§ÃØœÁÏ œÊ ¥ÁſÁ žÁÔ, €¡Á ÁœÁ ¨ÃžÍ«Áƀ Â¥ÁþçÁÅÒ ÁÌ £ÅžÃÏ ¬ÁÌžÁœÁŨ¥Á¬Á ÆœÁÌÖÏ ¤Â©ÁſÊžÁÏ ¥ÁÅ¥ÁůÁÅ ƀ || sakala nigama choodaaswaanta siddhaanta roopam param idam ati guhyam darsitam tae mayaadya, apagata kali doshah kaama nirmukta buddhih VC 576 Dr.Sarma@works
tad atulam asakrut twam bhaavayaedam mumukshuh || 114
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
115
¡ÁÕªÁÕſÊ› ÁÆœÂþÁœÃƀ ‚œÃ ªÁÅÕœÂÖ ÁŧͧÂÖ ÁÔÏ ¡ÁÕªÁÕſÊ› ÁÆœÂþÁœÃƀ,
¬Á œÊþÁ ¬Á¥ÁþÁÅüÂÚœÍ ſÁſÎ þçÁÅé• Áà£þÁãþÁÐ || iti srutwaa guror vaakyam prasrayaena kritaa natih, sa taena samanujnaato yayou nirmukta bandhanah || VC 577 Dr.Sarma@works
116
Disciple takes leave • •
•
Dr.Sarma@works
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.
117
ÁŧÁŧʫÁ ©ÃúÁú§Á • ÁŧÁŧʫÁ ¬ÁžÂþÁþÁͬÃþÎÏ þçÁé• • Áä¥Á ÂþÁ¬ÁÐ,
±Â©ÁſÁþÁÖ¬ÁÅŸÂÏ ¬Á§ÂíÏ ©ÃúÁú§Á þçÁþÁà§ÁÐ || gurur aesha sadaananda sindhou nirmagna maanasah, paavayan vasudhaam sarwaam vichachaara nirantarah || VC 578 Dr.Sarma@works
118
Master fulfils his mission •
• • • Dr.Sarma@works
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. 119
¬ÁÅŽ£ÍŸÍ¡Á¡ÁœÁÌſÊ ‚œÂÔú§ÁÔ¬ÁÔ ªÃ«ÁÔ¬ÁÔ ¬ÁϩžÊþÂœÁÒ¨¯Á›¥÷,
þçÁÆ¡ÃœÁÏ ¥ÁÅ¥ÁůÁÆ›ÂÏ ¬ÁÅŽ£ÍŸÍ¡Á¡ÁœÁÌſÊ || ity aachaaryasya sishyasya samvaadaena atmalakshanam, niroopitam mumukshoonaam sukha bodho-papattayae || VC 579 Dr.Sarma@works
120
The Reality Elucidated •
•
Dr.Sarma@works
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.
121
ÿÃœÁ¥ÃžÁ¥ÁÅ¡ÁžÊªÁÏ ÿÃœÁ¥ÃžÁ¥ÁÅ¡ÁžÊªÁ¥Á žÃÕſÁþÂÌÏ ©ÃÿÃœÁþçÁ¬ÁÌ ¬Á¥Á¬ÁÌúÃœÁ̞ʹÂÐ, ¤Á©Á¬ÁÅŽ©Ã§ÁœÂƀ ¡ÁÕªÂþÁÌúÃœÂÌƀ
ªÁÅ՜çÁ¬Ã  ſÁœÁſÇ ¥ÁÅ¥ÁůÁ©Í ſÊ || hitam idam upadaesam aadriyantaam
vihita nirasta samasta chitta doshaah, bhava sukha virataah prasaanta chittaah VC 580 Dr.Sarma@works
sruti rasikaa yatayo mumukshavo yae || 122
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
123
ªÁÏ• Á§Á¤Â§ÁœÄ ©ÃüſÁœÊ
VC 581
¬Áϳ§ŸÁÖþà œÂ¡Á ¤ÂþÁŠçÁ› ±ÍÕžÁÆÓœÁ žÂÿÁ©ÁÔ Â ŽÃþÂÎþÂÏ ü¨• ÂϯÁ¦Á  ¥Á§ÁŤÁÅ©Ã ¤ÂëþÂàê ¡Á§Ã¤ÂÕ¥ÁÔœÂÏ, œÂÔ¬ÁþÁÎ ¬ÁÅŸÂϣşÃÏ ¬ÁÅŽ Á§ÁÏ £ÕöÁÒžÁÖſÁÏ žÁ§Áî¦Á þÊàê´Â ªÁÏ• Á§Á¤Â§ÁœÄ ©ÃüſÁœÊ þçÂÖ› ¬ÁÏŸÂſþÄ || 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 || Dr.Sarma@works
124
Here is the cure all !! •
• •
•
• Dr.Sarma@works
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 125
©Ã©Ê ÁúÁƙ¥Á›Ãƀ ¬Á¥Á ¡ÁÐà ‚œÃ ªÄÕ¥ÁœÁЧÁ¥ÁÿÁϬÁ¡Á§Ã©Âëü• Âú§Áê¬Áê ªÄÕ Í©ÃþÁͤÁ ©ÁœÁÆÐüԱžÁªÃ«ÁÔ¬ÁÔ ªÄë¥ÁúÁ×Ï• Á§Á¤Á ©ÁœÁƀ ÁƜΠ©Ã©Ê ÁúÁƙ¥Á›Ãƀ ¬Á¥Á ¡ÁÐà
Dr.Sarma@works
126
End of Viveka Choodamani
iti Sreemat parama hamsa parivraajaka achaaryasya Sree Govinda bhagavat poojya paada sishyasya Sreemat Sankara bhagavatah krutou Vivaeka Choodaamanih samaaptah
Dr.Sarma@works
127
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
128
Dr.Sarma@works
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