Part V From 239 to 300 ©Ã©Ê• Á úÁƙ¥Á›Ã Vivaeka Choodaamani The Crest Jewel of Discrimination 1 €žËíœÁ ¬ÃžÂãÏœÁÏ The Doctrine of Monism £ëöÁé ¬ÁœÁêÏ ü ÁþÃéŸÂê 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 ¡Á§Á£ëÿÁé €œÁÐ ¡Á§Á£ëÿÁé ¬ÁžÁžÃíœÄ¦ÁÏ ©ÃªÁÅžÁã ©ÃüÂÚþÁ• ÁþÁÏ þçÁÏüþÁ¥÷, ¡ÁëªÂÏœÁ¥Á žÁêþÁà©ÃÿÄ atah parabrahma sad adwiteeyam þÁ¥Á• Ãë¦ÁÏ visuddha vijnaana ghanam niranjanam, þçÁþÁà§ÂþÁÏžÁ§Á¬Á¬Áí§ prasaantam aadyanta viheenam akriyam ÁÆ¡Á¥÷ || VC 239 Dr.Sarma@works nirantara ananda rasa swaroopam || 3 The supreme • • • • • • • The Supreme Brahman is Itself the Real, The one without a second, pure, The essence of knowledge Taintless, serene Devoid of beginning and end Beyond activity The essence of Bliss Absolute Continued …… Dr.Sarma@works 4 ÃÏúÞÞÁÏ úÁ ¬Ãà þçÁ¬Áà¥Á ¦Á  ÁÇœÁ¬Á§ Áí¤ÊžÁÏ þÃœÁêÏ ŸÁÅë©ÁÏ þëÁѨ ¥Á¡Áë¥Ê¦Á¥÷ €§ÁÆ¡Á¥Á©Áê Áà¥ÁþÂŽê¥Á nirasta maayaa krita sarva bhaedam ©Áê¦ÁÏ nityam dhruvam nishkalam apramaeyam üÍêœÃÐ ¬Áí¦ÁÏ ÃÏúÞÞÁÏ aroopam avyaktam anaakhyam avyayam úÁ• ¬Ãà || VC 240 Dr.Sarma@works jyotih swayam kinchid idam chakaasti || 5 The supreme • Transcending all the diversities created by Maaya • Eternal, ever beyond the reach of pain, • Indivisible, immeasurable, formless, • Undifferentiated, nameless, immutable • And self-luminous. Dr.Sarma@works 6 ¡Á§ÁÏ œÁœÁàíÏ üÂÚœÁÇüÊÚ¦ÁüÂÚþÁªÁÆþÁê¥ÁþÁþÁàÏ þçÃí• Á¨å• Á¥÷, • Ê©Á¨ÂŽ›ÝúÃþÂéœÁëÏ ¡Á§ÁÏ œÁœÁàíÏ ©ÃžÁŧÁÅç• ÂÐ || jnaatru jnaeya jnaana soonyam anantam nir vikalpakam, kaevala akhanda chinmaatram param tattwam vidur buthaah || VC 241 Dr.Sarma@works 7 Supreme Truth • The sages realize the Supreme Truth, Brahman, • In which there is no differentiation of knower, knowledge and known, - the three attributes • Which is infinite (Anantam), – the three limits of time, place and person • Transcendent (Nirwikalpa)– the three stages of birth, growth and decay • And the unique essence of Knowledge Absolute Dr.Sarma@works 8 £ëÿÁé ¡Áõ§ÁßÏ €ÿʦÁ¥ÁþÁűžʦÁÏ ¥ÁþÍ©ÂúÂ¥Á• ÍúÁ§Á¥÷, €¡Áë¥Ê¦Á¥ÁþžÁêþÁàÏ £ëÿÁé ¡Áõ§ÁߥÁÿÁÏ ¥ÁÿÁÐ || ahaeyam anupaadaeyam mano vaachaam agocharam, apramaeyam anaadyantam brahma poornam aham mahah || VC 242 Dr.Sarma@works 9 One’s very Self • • • • Which can be neither rejected nor accepted Which is beyond the reach of mind and speech Immeasurable, without beginning and end, The Whole, one’s very Self - of surpassing glory Dr.Sarma@works 10 œÁœÁí¥Á¬Ã œÁœÁàíÏ ¡ÁžÂ¤Âê¥Á¤ÃŸÄ¦Á¥Á ÂþÁ¦ É §ÁçëöÁéœÁéþÍÐ ªÍŸÃœÁ¦É§ÁêžÄœÁá¥÷, tat twam padaabhyaam abhidheeya maanayor ªÁÅëœÂêœÁ¦É¬ÁàœÁàí¥ Á¬ÄœÃ¬Á¥Áêbrahma atmanoh sodhitayor yadeettham, Á Ê œÁí¥Ê©Á srutyaa tayos tattwam aseeti samyag VC 243 ¡ÁëœÃ±ÂžÁêœÊ ¥ÁÅÿÁÅÐ yaekatwam yaeva pratipaadyatae muhuh || || Dr.Sarma@works 11 “Thou Art That” • Tat – ‘That’ means literally – the Eswara – and denotes the Paramaatma • Twam – ‘You’ (I) literally means the Jeeva – and denotes the Jeevatma or Pratyag Atma • Asi – ‘Are’ means literally Jeeva-Eswara Ikyam – and denotes Parmaatma–Pratyagaatma oneness Dr.Sarma@works 12 What is implied ? • Thus, if the Sruti repeatedly establishes the absolute identity of Brahman and Jeeva, denoted by the terms That (Tat) and Thou (Twam) respectively • Divesting these terms of their relative associations • It is the identity of their implied, not literal, meanings which is sought here to be inculcated. Contd …… Dr.Sarma@works 13 ¡Á§Á¥Á ›ťʧÍíÐ ‰ ÁêÏ œÁ¦É§Áì¯ÃœÁ¦É§Áä ©ÂúÁê¦É §Ãä ÁžÁêœÊþÍêþÁê ©Ã§ÁÅžÁãŸÁ§Ãé›ÍÐ, ŽžÍêœÁ¤ÂþÍí§Ã©Á Ikyam tayor lakshitayor na vaachyayor §Âü¤ÁÇœÁê¦ÉÂÐ •Æ±ÂϣŧªÍêÐnigadyatae anyonya viruddha dharminoh, Á ¡Á§Á¥Á ›ťʧÍíÐ || bhaanvor iva raaja bhrityayoh khadyota VC 244 Dr.Sarma@works koopa amburaasyoh parama anum yaervoh || 14 Identity – how ? • • • • • • Dr.Sarma@works The Sun and a glow worm The King and a servant The Ocean and a well The Mount Meru and an atom Please observe the contradictory attributes of these pairs and the implied similarities Same is the identity of the Paramaatma and a Jeevatma 15 The intricate analysis Bhaga Tyaaga Lakshana Siddhaanatam 1. Jaha Lakshana : Leaving the contradictory part and taking the implied meaning – e.g. Gangaayam Ghoshah – meaning the milk men’s village in river Ganges – here, there can be no village in the middle of Ganga – it implies the village on the banks of Ganga. Contd…… Dr.Sarma@works 16 The intricate analysis Bhaga Tyaaga Lakshana Siddhaanatam 2. Ajaha Lakshana : Not leaving the contradictory part and but taking the implied meaning – e.g. manchah krosanti – meaning the crying cots. – as there can be no cot which can cry – it implies the people on the cots who are crying – here the cots are not left but taken along with the people on them Contd…… Dr.Sarma@works 17 The intricate analysis Bhaga Tyaaga Lakshana Siddhaanatam 3. Jahad ajaha (bhaaga) Lakshana : Leaving part of the contradictory part and taking part of it along with the implied meaning – e.g. Soyam daevadattah – meaning this man is that Devadatta himself. – here, how this man of this time, this description, these attributes be that Devadatta of some yester time ? – The qualities of this man and those of Devadatta are taken. The time, place and other differences are left out. Dr.Sarma@works 18 The Grand Declarations Maha vaakya chatustayam 1. Pajnaanam Brahma – Our chaitanya is the Brahman - Rig Veda 2. Aham Brahmaasmi – ‘I’ (inner Self) am the Brahman -Yajur Veda 3. Tat Twam Asi – Thou art That – You are that (paramaatma) – Saama Veda 4. Ayam Atmaa Brahma – That atma (pratyag atma) is the Brahman – Adharva Veda Dr.Sarma@works 19 ¥ÁöÁžÂžÃ• §Á›Ï œÁ¦É§Ãí§ÍŸÍ ¦Á¥ÁűŸà • Á¨ÃåœÍ þÁ ©Â¬Áà©ÁÐ ÁªÃÖžÁÅ±ÂŸÃ§Ê «ÁÐ, tayor virodho ayamupaadhi kalpito ƒªÁ¬Áê ¥Á ¦Á  ¥ÁöÁžÂžÃ• §Á›Ï na vaastavah kaschid upaadhir yaeshah, eesasya maayaa mahaad aadi kaaranam üÄ©Á¬Áê • §ÁêÏ ªÁÅë›Å VC 245ͪÂÐ || ¡ÁÏúÁ• jeevasya kaaryam srunu panchakosaah || Dr.Sarma@works 20 The contradiction ? • • • • Dr.Sarma@works Listen sishya ! The contradiction between them is created by Superimposition and not something real The superimposition in the case of Iswara is the Maaya or Avidya or Nescience from which the great power, Mahat and the rest emanated. In the case of Jeeva it consists of the five layered daeha 21 þÁ ¤ÁýÍ þÁ §Âü ˆœÂ©Áô±ÂŸÄ ¡Á§ÁüÄ©Á¦É¬Áà¦ÉÂÐ ¬Á¥ÁêùÄä §Â¬Ê©Á ¡Á§Í þÁ üÄ©ÁÐ, §ÂüêÏ þÁ§ÊþÁâë¬Áê yaetaa vupaadhee para jeevayos tayoh ¤Áý¬Áê ŽÊý• Á samyag neeraasa yaeva paro na jeevah, ¬Áà¦É§Á±ÍÿÊþÁ¤ÁýÍ þÁ§Âü || raajyam naraendrasya bhatasya khaetakah VC 246 Dr.Sarma@works tayor apohae na bhato na raajaa || 22 No Iswara, No Jeeva • Thus these are the super impositions of Iswara and Jeeva • When these are perfectly eliminated, • There is neither the Jeeva nor Iswara. • A kingdom is the symbol of the king and shield that of a soldier • When these are taken away, there is neither the king nor the soldier – (what remain are only two men of same status). Dr.Sarma@works 23 žÊªÁ ‚œÃ ªÁÅëœÃÐ € ÂœÁ žÊªÁ ‚œÃ ªÁÅëœÃÐ ¬Áí¦ÁÏ þëʟÁœÃ £ëÿÁé›Ã • Á¨ÃåœÁÏ žÁí¦Á¥÷, ªÁÅëœÃ athaata aadaesa iti srutih swayam ¡Áë¥Á ›ÂþÁÅ ÁÇÿÄœÁ nishaedhati brahmani kalpitam dwayam, ¦ÁÅ• Âàê sruti pramaana anugriheeta yuktyaa œÁ¦É§Ãä§Â¬ÁÐ Á •§Á›Ä¦Á ˆ©Á¥÷ VC 247 || tayor niraasah karaneeya yaevam || Dr.Sarma@works 24 Repudiate the duality • • • • Dr.Sarma@works The Vedas themselves in the words “Adhaata aadaesa iti - Not nitya but aadesa or aagantuka” repudiate the duality imagined in the Brahman. Necessarily one needs to eliminate those two superimpositions by means of the realization – supported by the authority of the Vedas. 25 þÊžÁÏ þÊžÁÏ þÊžÁÏ þÊžÁÏ • Á¨ÃåœÁœÂíþÁä ¬ÁœÁêÏ §ÁüÎØ žÁÇ«ÁÛ©ÂꨩÁœÁðí¡Áä©Á naedam naedam kalpitatwaan na satyam úÁÖ, ‚œÁáÏ žÁǪÁêÏ rajjou drishtavya alavat swapna vachcha, ittham drisyam saadhu yuktya avyapohya ³ÂŸÁŦÁÅ• Âàê©Áê±ÍÿÁê VC 248 jnaeyah paschaad yaeka bhaavas tayoryah || üÊÚ¦ÁÐ ¡ÁªÂ֞ʕ Á¤Â©Á¬Áà¦É§ÁêÐ 26 Dr.Sarma@works Nay this ! Nay this ! • (The Atman is) Neither this gross nor this subtle universe • Being imagined – they are not real – like the snake seen in the rope, and like dreams. • Perfectly eliminating the objective world in this way by means of reasoning, • One should next realize the oneness that underlies Iswara and Jeeva. Dr.Sarma@works 27 þÂ¨Ï üÿÁœÂê œÁœÁ¬ÁÅà œÎ ¨¯Á›¦Á  ¬ÁŨ¯Îê œÁ¦É§ÁŽ›ËÝ• Á§Á¬ÁœÁí¬ ÃžÁã¦Ê, þÂ¨Ï üÿÁœÂê þÁœÁ•  tatastu tou lakshanayaa su lakshyou üÿÁœÂê tayor akhandaika rasatwa siddhayae, ÏœÁƤÁ¦Á §Ëá à ÁœÁ¦Ë© na alam jahatyaa na tathaa jahatyaa Á ¤Â©Áê¥÷ || VC 249 Dr.Sarma@works kimtu ubhayaarthaika tayaiva bhaavyam || 28 ‘The combined’ method • Hence those two terms, Iswara and Jeeva • Must be carefully considered with their implied meanings, • So that their absolute identity may be established. • Neither the method of total rejection nor the one of complete retention will work here to explain. • On must reason it through a process which combines the two – namely the ‘Jagada ajahati’ Dr.Sarma@works 29 œÁœÁàí¥Á¬ÄœÃ ©Â• Êê ¬ÁžÊ©ÁžÁœÍà ¦Á¥ÃœÄÿÁ úË ÁœÂ ©Ã§ÁÅžÁãŸÁ§ÂéϪÁ¥Á± ¬Áê ÁÁ êœÊ, ¦Á  œÁ  sadaevadatto ayamiteeha chaikataa œÁœÁàí¥Á¬ÄœÃ ©Â• Êê viruddha dharmaamsam apaasya kathyatae, ©Ã§ÁÅžÁãŸÁ§ÂéþÁŤÁ¦ yathaa tathaa tattwam aseeti vaakyae ÁœÁë ÿÃœÂí || VC 250 viruddha dharma anubhayatra hitwaa || Dr.Sarma@works 30 ‘The combined’ is apt • Just as in this sentence – ‘This is that Devadatta’ • the identity is spoken of, eliminating the contradictory portions (such as the differences in time, place etc., between them), • similarly, in the sentence ‘Thou art That’, the wise man must give up the contradictory elements on both sides • and recognize the identity of Iswara with Jeeva. • Noticing carefully the essence of both, which is • Chit – Knowledge absolute – This is the ‘scripture’. Dr.Sarma@works 31 ¥ÁöÁ©Â ÁêªÁœÊþÁ ¬ÁϨ¯Áê úÃþÂéœÁëœÁ¦Á  ¬ÁžÂœÁéþÍ §ÁŽ›Ý¤Â©ÁÐ ¡Á§ÃúĦÁœÊ £ÅŸËÐ, samlakshya chinmaatra tayaa sadaatmanor ˆ©ÁÏ akhanda ¥ÁöÁ©Â ÁêªÁœÊþÁ Á Á bhaavah êœ paricheeyatae budhaih, Ê Evam mahaa vaakyasataena kathyatae £ëöÁéœÁéþÍ§Ë ÁBrahmaatmanor ê¥ÁŽ›Ý¤Â aikyam akhanda bhaavah || VC 251 ©ÁÐ || 32 Dr.Sarma@works Scriptures Reiterate • • • Dr.Sarma@works The wise man thus gives up the contradictory aspects of Jeeva and Iswara Noticing carefully that the essence of both is Chit, Knowledge Absolute. Thus hundreds of scriptural texts reiterate the oneness and identity of Brahman and Jeeva. 33 £ëÿÁéÿÁ¥ÃœÊêþÁ €¬ÁÆᨥÜÊêœÁžÁ¬ÁþÃä §Á¬Áê ¬ÃžÁãÏ ¬ÁíœÍ ©Íê¥Á©ÁžÁ¡ÁëœÁ§ÁÑê¥÷, €œÍ ¥ÁÇ´Â¥Á ÂœÁë¥ÃžÁÏ ¡ÁëœÄœÁÏ üÿÄÿà asthoolam ityaetad asan nirasya ¦ÁœÂðíœÁéœÁ¦Á  Ásiddham ÇÿÄœ swato vyomavad apratarkyam, Á¥÷, ato mrishaa maatram idam prateetam £ëÿÁéÿÁ¥ÃœÊêþÁ jahee hi yat swa atma tayaa griheetam, ©ÃªÁÅžÁã£ÅžÂãê VC 252 brahma aham ityaena visuddha buddhyaa ©ÃžÃã 34 Dr.Sarma@works viddhi swam aatmanam akhandabodham|| ¬Áí¥Á ÂœÁéþÁ¥ÁŽ›Ý£ÍŸÁ¥÷ Thou art Brahman • Thus by renouncing the gross (relative) objects • after eliminating the non-self in the light of the discrimination of the absolute from relative • One realizes the Atman, which is self established as chaitanya, infinite like the sky and beyond the range of thought. • Therefore, dismiss the mere phantom of this body which you perceive and accept as your Self. • Understand ‘thou art Brahman’, thy very Self, the Knowledge Absolute. Dr.Sarma@works 35 œÁ³ÂéœÁàœÁàí¥Á¬Ã ¥ÁÇœÂѧÁêÏ ¬Á• Á¨Ï Á ýžà ¬ÁœÁœÁÏ ¥ÁÇþÂéœÁë¥Ê©Â¤ÃœÁ ¬ÁàžÁíœÁðüØþÃœÁÏ ¬ÁžÂœÁé Á¥ÃžÁÏ ¬ÁþÂéœÁë¥Ê©ÂŽÃ¨¥÷, ¦Á³ÂéþÂä¬Ãà¬ÁœÁÐ ¡Á§ÁÏ Ã •¥Á¡Ã mritœÁœÁðœÁêÏ kaaryam sakalam ghataadi satatam mrin maatram yaeva abhitah ¬Á œ Âé ¬Áí¦ÁÏ tadwat sajjanitam sadaatmakam idam san maatram yaeva akhilam, œÁ³ÂéœÁàœÁàí¥Á¬Ã ¡ÁëªÂþÁà¥Á¥Á¨Ï £ëöÁéžÁí¦ÁÏ yasmaan na asti satah¦ÁœÁå§Á¥÷ param kim api tat||satyam sa aatmaa swayam tasmaat tat twam asi prasaantam amalam brahma adwayam yat param|| Dr.Sarma@works VC 253 36 You are the Brahman • All modifications of clay, such as a pot, which are always accepted by the mind as real are in reality, • nothing but clay. Similarly, this entire universe which is the product of the real Brahman, is • Brahman itself and nothing but That. • Because there is nothing else whatever but Brahman, and That is the only self-existent Reality, our Self, • Therefore You are that serene, pure, Supreme Brahman, the one without a second. Dr.Sarma@works 37 œÁ³ÂéœÁàœÁàí¥Á¬Ã þÞÂë• Á¨ÃåœÁ žÊªÁ• ¨ ©Ã«Á¦ÁüÂÚœÂëžÃ ¬Á§ÁíÏ ¦Á•  ¥Ã Âê œÁžÁížÃöÁ¡Ã ü ÁëœÃ ü ÁœÂðíüÂÚþÁ §ÁêœÁíœÁÐ, ¦Á³ÂéžÊ©Á¥ÃžÁÏ ªÁ§Ä§Á• Á§Á› nidraa kalpita daesa kaala vishayajna atraadi sarwam yathaa ±Âë›ÂÿÁ¥Á žÁê¡Áê¬Á mithyaa tadwad iha api jaagrati jagat swaajnaan akaaryatwatah, œÁà³ÂéœÁàœÁàí¥Á¬Ã ¡ÁëªÂþÁà¥Á¥Á¨Ï yasmaad yaevam idam sareera karana praana aham aadyapyasat £ëöÁéžÁí¦ÁÏ ¦ÁœÁå§Á¥÷ || tasmaat tat twam asi prasaantam amalam brahma adwayam yat param|| Dr.Sarma@works VC 254 38 You are the Brahman • As the place, time, objects, knower, etc., called up in dream are all unreal, so also is • The world experienced here in the walking state • for it is all the effect of one’s own ignorance. • Because this body, the organs, the praanas, egoism, etc., are also thus unreal, • Therefore art thou that serene, pure, Supreme Brahman, the one without a second. Dr.Sarma@works 39 £ëÿÁé œÁœÁàí¥Á¬Ã üÂœÃþĜà • ÁŨ ÍœÁëžÁ ƧÁ• ÁÏ þÂ¥Á§ÁÆ¡Á ÁÅ›žÍ«Á©Á§Ã ØœÁ¥÷, žÊªÁ• ¨©Ã«Á¦Á ώÁ§Ã jaati neeti kula gotra dooragam à¦Á naama roopa guna dosha varjitam, žÁçëÿÁé œÁœÁàí¥Á¬Ã ¤Â©Á¦Á ÂœÁéþà ||daesa kaala vishaya ati vartiyad VC 255 Dr.Sarma@works brahma tat twam asi bhaavaya atmani || 40 That Brahman thou art • • • • • • • Dr.Sarma@works That which is beyond caste and creed family and lineage; devoid of name and form, merit or demerit; transcending space, time and sense-objects – That Brahman art thou; Meditate on this in thy mind. 41 £ëÿÁé œÁœÁàí¥Á¬Ã ¦ÁœÁå§ÁÏ ¬Á• Á¨ ©Â• ÁÍ•úÁ§ÁÏ Í•úÁ§ÁÏ ©Ã¥Á¨£ÍŸÁúÁ¯ÁÅ«ÁÐ, ªÁÅžÁãúÞÁÔþÁ¥Áþžé Á¬ÁÅà¦Á yat param sakala vaag agocharam žÁçëÿÁé œÁœÁàí¥Á¬Ã ¤Â©Á¦Á ÂœÁéþà || gocharam vimala bodha chakshushah, suddha chid ghanam anaadi vastuyad VC 256 Dr.Sarma@works brahma tat twam asi bhaavaya atmani || 42 That Brahman thou art • • • • • • That Supreme Brahman which is beyond the range of all speech, but accessible to the eye of pure illumination; which is pure, the embodiment of Knowledge Absolute, the beginning less entity – That Brahman art thou; Meditate on this in thy mind. Dr.Sarma@works 43 £ëÿÁé œÁœÁàí¥Á¬Ã «Á™Ãè§ÁƧÃé¤Ã§Á¦É• à ¦É• ÃÿÁÇ žÂè©ÃœÁÏ þÁ• Á§Á›Ë§Ãí¤Â©ÃœÁ¥÷, £ÅžÁãê©ÊžÁê shadbhir ¥ÁþÁ©ÁžÁê¤ÁƜà ¦Á oormibhir ayogi yogihrud bhaavitam na karanair vibhaavitam, žÁçëÿÁé œÁœÁàí¥Á¬Ã ¤Â©Á¦Á ÂœÁéþà buddhya || avaedyam anavadya bhooti yad VC 257 Dr.Sarma@works brahma tat twam asi bhaavaya atmani || 44 That Brahman thou art • That which is untouched by the six-fold wave – (decay, death, hunger, thirst, grief and delusion) • meditated upon by the Yogis in their hearts • but not grasped by the sense organs; • which the Buddhi cannot know; • and which is unimpeachable – • That Brahman art thou; • Meditate on this in thy mind. Dr.Sarma@works 45 £ëÿÁé œÁœÁàí¥Á¬Ã ¤ÂëþÃà• Á¨ÃåœÁü ÁœÁѨª Áë¦ÁÏ ³ÂíªÁë¦ÁÏ úÁ ¬ÁžÁ¬ÁžÃí¨¯Á›¥÷, þëÁÑ¨Ï bhraanti kalpita jagat kala asrayam þçÁÅ¡Á¥Á ÂþÁ¥ÁÇžÃ㥠swa asrayam cha sad asad vilakshanam, Á nishkalam nirupamaanam vriddhimat žÁçëÿÁé œÁœÁàí¥Á¬Ã VC 258 ÂœÁéþà || ¤Â©Á¦Á brahma tat twam asi bhaavaya atmani || Dr.Sarma@works 46 That Brahman thou art • That which is the substratum of the universe with its various subdivisions, • which are all creations of delusion; • which Itself has no other support; • which is distinct from the gross and subtle; • which has no parts, and has verily no exemplar – • That Brahman art thou; • Meditate on this in thy mind. Dr.Sarma@works 47 £ëÿÁé œÁœÁàí¥Á¬Ã üþÁé©ÁÇžÃã ¡Á§Ã›œÁê¡Á¯Á¦Á ©ÂêŸÃþªÁþÁ©ÃÿÄþÁ¥Á ©Áê¦Á¥÷, ©ÃªÁí¬ÁÇ«ÁÛê©ÁþÁ• Á janma vriddhi parinaty apakshaya œÁ • §Á›Ï vyaadhi naasana viheenam avyayam, £ëÿÁé œÁœÁàí¥Á¬Ã ¤Â©Á¦Á ÂœÁéþà ||viswa srishty avanaghaata kaaranam VC 259 Dr.Sarma@works brahma tat twam asi bhaavaya atmani || 48 That Brahman thou art • That which is free from birth, growth, development. waste, disease and death; • which is indestructible; • which is the cause of the projection, maintenance and dissolution of the universe – • That Brahman art thou; • Meditate on this in thy mind. Dr.Sarma@works 49 £ëÿÁé œÁœÁàí¥Á¬Ã €¬Áà¤ÊžÁ¥ÁþÁ±Â¬ÁਯÁ›Ï þìÁà§ÁùÓü¨§ÂªÃþêÁÖ¨¥÷, þÃœÁê¥ÁÅ• Áà¥Á©Ã¤Á• Áà ¥ÁƧÃà¦Á žÁçëÿÁé œÁœÁàí¥Á¬Ã astabhaedam anapaasta lakshanam ¤Â©Á¦Á ÂœÁéþà || nistaranga jalaraasi nischalam, nitya muktam avibhakta moortiyad VC 260 Dr.Sarma@works brahma tat twam asi bhaavaya atmani || 50 That Brahman thou art • • • • • • Dr.Sarma@works That which is free from differentiation; whose essence is never non-existent; which is unmoved like the ocean without waves; the ever free; of indivisible form – That Brahman art thou; Meditate on this in thy mind. 51 £ëÿÁé œÁœÁàí¥Á¬Ã ˆ Á¥Ê©Á ¬ÁžÁþÊ Á §Á›Ï •§Á›ÂÏœÁ§Áþç¬Á•  §Á›¥÷ ,  •§Áê• Â§Á›©Ã¨¯Á›Ï ¬Áí¦ÁÏ £ëÿÁé œÁœÁàí¥Á¬ÃEkamaeva sadanaeka kaaranam ¤Â©Á¦Á ÂœÁéþà || kaarana antara niraasa kaaranam, kaarya kaarana vilakshanam swayam VC 261 Dr.Sarma@works brahma tat twam asi bhaavaya atmani || 52 That Brahman thou art • • • • • • • • Dr.Sarma@works That which, though One only, is the cause of the many; which refutes all other causes, but is itself without cause; distinct from Maaya and its effects, the universe; and independent – That Brahman art thou; Meditate on this in thy mind. 53 £ëÿÁé œÁœÁàí¥Á¬Ã þçÃí• Á¨å• Á¥ÁþÁ¨å¥Á¯Á§ÁÏ ¦Áœ÷ ¯Á§Â¯Á§Á©Ã¨¯Á›Ï ¡Á§Á¥÷, þÃœÁê¥Á©Áê¦Á¬ÁÅŽÏ þçÁÏüþÁÏ nir vikalpakam analpam aksharam £ëÿÁé œÁœÁàí¥Á¬Ã ¤Â©Á¦Á ÂœÁéþà || yat kshara akshara vilakshanam param, nityam avyaya sukham niranjanam VC 262 Dr.Sarma@works brahma tat twam asi bhaavaya atmani || 54 That Brahman thou art • • • • • • • Dr.Sarma@works That which is free from duality; which is infinite and indestructible; distinct from the universe and Maaya; supreme, eternal, which is undying Bliss; taintless – That Brahman art thou; Meditate on this in thy mind. 55 £ëÿÁé œÁœÁàí¥Á¬Ã ¦ÁžÃí¤ÂœÃ ¬ÁžÁþÊ• Á • ¤Áë¥Á  þÂä¥Á§ÁÆ¡Á ÁÅ›©Ã Ãë¦Á ÂœÁéþÂ, ÿÊ¥Á©ÁœÁðí¦Á¥Á©Ã• Ãë¦Á yad vibhaati sad anaekathaa bhramaan Ï ¬ÁžÂ naama roopa guna vikriya atmanaa, £ëÿÁé œÁœÁàí¥Á¬Ã ¤Â©Á¦Á ÂœÁéþà ||haemavat swayam avikriyam sadaa VC 263 Dr.Sarma@works brahma tat twam asi bhaavaya atmani || 56 That Brahman thou art • • • • • • • • Dr.Sarma@works That Reality which (though One) appears variously owing to delusion, taking on names and forms, attributes and changes, Itself always unchanged, like Gold in its modifications – That Brahman art thou; Meditate on this in thy mind. 57 £ëÿÁé œÁœÁàí¥Á¬Ã ¦ÁúÁÖ• ¬ÁàêþÁ¡Á§ÁÏ ¡Á§ÂœÁå§ÁÏ ¡ÁëœÁê• ÊÁ •§Á¬Á¥Á ÂœÁ騯Á› ¥÷, ¬ÁœÁêúÃœÁÅðŽ¥ÁþÁþÁà¥Á yachch akaastya na param paraat param ©Áê¦ÁÏ pratyag yaeka rasam aatma lakshanam, £ëÿÁé œÁœÁàí¥Á¬Ã ¤Â©Á¦Á ÂœÁéþà satya || chit sukham anantam avyayam VC 264 Dr.Sarma@works brahma tat twam asi bhaavaya atmani || 58 That Brahman thou art • • • • • • • • • Dr.Sarma@works That beyond which there is nothing; Which shines even above Maaya, Which again is superior to its effect, The universe; the inmost Self of all, Free from differentiation; the Real Self, The Existence-Knowledge-Bliss Absolute; Infinite and immutable – That Brahman art thou; Meditate on this in thy mind. 59 Á§ÂϣũÁœÊàþÁ • „• Áà¥Á§Áá¥Ã¥Á¥Á ÂœÁéþà ¬Áí¦ÁÏ ¤Â©Á¦Á ¡Áë ÃœÁ ¦ÁÅ• Ãà¤Ã§Ãã¦Á Â, ¬ÁϪÁ¦Á žçÁÿÃœÁÏ • Á§ÂÏ£ uktam artham imam aatmani swayam Å©Á bhaavaya prathita yuktibhir dhiyaa, œÊàþÁ œÁœÁàíþÕ Á¥É ¤Á©Ã«ÁêœÃ || samsayaadi rahitam karaambuvat VC 265 Dr.Sarma@works taena tattwa nigamo bhavishyati || 60 Water in the Palm • • • • • • • Dr.Sarma@works On the truth inculcated in these ten slokaas one must one-self meditate in one’s mind, through the intellect, by means of analysis. Introspection and free from doubt etc., by that means one will realize the Truth the essence of all teachings – like water in the palm of one’s hand 61 ©Ã¨Â¡Á¦Á £ëÿÁé›Ã ¬Áϣ͟Á ¥Á ÂœÁëÏ ¡Á§ÃªÁÅžÁãœÁœÁàíÏ ©ÃüÂÚ¦Á ¬ÁÏ• Ê þÁÇ¡Á©ÁúÁÖ ¬ËþÊê, œÁžÂªÁë¦ÁÐ ³ÂíœÁéþà sambodha maatram parisuddha tattwam ¬Á§ÁížÂ ¬ÃáœÍ vijnaaya sanghae nrupavaccha sainyae, ©Ã¨Â¡Á¦Á £ëÿÁé›Ã tada asrayah swa atmani sarvadaa sthito ©ÃªÁíüÂœÁÏ || VC 266 Dr.Sarma@works vilaapaya brahmani viswajaatam || 62 Dissolve this universe • • • • • Dear Sishyaa ! Just a king is the director and dictator of his army Yet, by himself, he is ever free Realize that in this body, the Knowledge Absolute, The Atman is ever free from nescience and its effects – • So ever establish in your own-self, • and by resting on that Knowledge, • thus, merge the universe in the Brahman. Dr.Sarma@works 63 þÁ œÁ³ÂêùÓ • ÁÅöÁ¡Á £ÅžÎã • ÁÅöÁ¦Á ÂÏ ¬ÁžÁ¬ÁžÃí¨¯Á›Ïë©ÊªÁÐ £ëöÁé¬Ãà ¬ÁœÁêÏ ¡Á§Á¥ÁžÃíœÄ¦ÁÏ, œÁžÂœÁéþ¦É €œÁë ©Á¬ÊžÁÅÓöÁ¦Á buddhau ÂÏ guhaayaam sad asad vilakshanam ¡ÁôþÁ§Áä brahma asti satyam param adwiteeyam, œÁ³ÂêùÓ • ÁÅöÁ¡Áë©ÊªÁÐ tad aatmanaayo atra vasaed guhaayaam ||VC 267 punar na tasya anga guhaa pravaesah || Dr.Sarma@works 64 No more rebirth • • • • • • • Dr.Sarma@works In the profound caves of the Buddhi There is the Brahman, distinct from the gross and subtle, The Existence Absolute, Supreme, The One without a second. For one who lives in this cave as Brahman, O ! Beloved, there is no more rebirth. 65 ©Â¬ÁþÂœÂþÁ©ÁÏ üÂÚœÊ ©Á¬ÁÅà©Áê¡Ã £¨©ÁœÄ ©Â¬Áþžçʴ •§Âà ¤Í Á Âà¡ÁêÿÁ¥ÃœÃ žÁǚ¦Á ¬Áê ¬Áϳ§Á ÿÊœÁÅÐ, ¡ÁëœÁê• ÁâÇ´ÂÛêœÁéþà þéÁ¬ÁœÂ ³Â¡ÁþʦÁ  ¡Áë¦ÁœÂä jnaatae vastuvyapi balavatee vaasanaadir yaeshaa kartaa bhokta apy ahamiti dridhaaya asya samsaara haetuh, þÁÅé• ÃàÏ ±ÂëÿÁŬÁàžÃÿÁ ¥ÁÅþÁ¦É pratyag drishtya atmani nivasataa ©Â¬ÁþÂœÂþÁ©ÁÏ ¦Áœ÷sa|| apanaeyaa prayatnaan muktim praahus tadiha munayo vaasanaa taanavam yat || Dr.Sarma@works VC 268 66 Attenuation of Vasanas • Even after the Truth has been realized, • there still remains that strong, beginning less, obstinate impression that one is • the agent and experiencer, which • is the cause of one’s transmigration. • It has to be carefully removed with great effort - by living in a state of constant identification with the Supreme Self. • Sages call this attenuation of vasanas as mukti Dr.Sarma@works 67 €ŸÂê³Í¦ÁÏ €ÿÁÏ ¥Á¥ÊœÃ ¦É ¤Â©Í žÊöÁ¯Â žÂ©ÁþÂœÁéþÃ, €ŸÂê³Í¦ÁÏ þçÁ¬Áà©Íê ©ÃžÁÅ´Â ³ÂíœÁéþëÁܦÁ  || aham mamaeti yo bhaavo daeha akshaa daavan aatmani, adhyaasoyam nirastavyo vidushaa swa atma nishthayaa || VC 269 Dr.Sarma@works 68 Me and Mine • • • • • • The firm belief of ‘Me and Mine’ in the body, organs, etc., which are the non-Self; This is termed as the Adhyaasa. This Adhyaasa or superimposition must be put to a stop by the wise man and he must identify himself with the Brahman. Dr.Sarma@works 69 ³ÍÿÁÏ üÂÚœÂí¬ÁíÏ ¡ÁëœÁê ÂœÂéþÁÏ £ÅžÃã œÁžÁíÇœÃà ³Â¯Ã›Ã¥÷, ³ÍÿÁ¥ÃœÊê©Á ¬ÁžÁíÇœÂàêþÂœÁéþÂêœÁé¥ÁœÃÏ üÿà || jnaatwaa swam pratyag aatmaanam buddhi tadwritti saakshinim, so aham ityaeva sad vrittya anaatmanya atma matim jahi || VC 270 Dr.Sarma@works 70 ‘I am That’ • • • • • Thus by realizing thy own inmost Self; the witness of the Buddhi and its modifications, and constantly revolving the positive thought, ‘So aham’ or ‘I am That’ , conquer this identification with non-Self. Dr.Sarma@works 71 The Evolution • Kaama daasoham = I am the slave of desires • Maa daasoham = Let me not be a slave • Daasoham = I am (your) slave • Soham = I am that – I am Brahman Dr.Sarma@works 72 ³Âí• Âê³Â¡ÁþÁ¦ÁÏ • ÁŧÁÅ ¨Í• ÂþÁÅ©Á§ÁàþÁÏ œÁí Âàí œÁí Âàí žÊöÁþÁÅ©Á§ÁàþÁ¥÷, ªÂ³ÂàëþÁÅ©Á§ÁàþÁÏ œÁí• Âàí ³Âí• Âê³Â¡ÁþÁ¦ÁÏ • ÁŧÁÅ || loka anuvartanam twaktwaa twaktwaa daeha anuvartanam, saastra anuvartanam twaktwaa swa adhyaasa apanaam kuru || VC 271 Dr.Sarma@works 73 Vaasana Trayam Loka Vaasanas • Passion towards money, woman and possessions and exhibition of possessions and hating others greatness Deha Vaasanas • Extreme care in body makeup, ornamentation and passion towards nurturing the body and beauty Saastra Vaasanas • Regular bhajans and daily chores of prolonged ritualistic chanating, deep interest in controversies Dr.Sarma@works 74 Carefully Avoid • Relinquishing involvement in the social formalities • Giving up of all ideas of decorating the body, • Avoiding too much engrossment with the scriptural details, • Do away with the superimposition that has come upon thyself. Dr.Sarma@works 75 üÂÚþÁÏ þËä©Á ü¦ÁœÊ ¨Í• Á©Â¬ÁþÁ¦Á  üþÍàÐ ªÂ¬Áàë©Â¬ÁþÁ¦Á ¡à úÁ, žÊÿÁ©Â¬ÁþÁ¦Á  üÂÚþÁÏ ¦Á ©ÁþËä©Á ü¦ÁœÊ || loka vaasanayaa jantoh saastra vaasanaya api cha, daeha vaasanayaa jnaanam yathaavan naiva jaayatae || VC 272 Dr.Sarma@works 76 Success Eludes • Success in the attainment of Liberation eludes the one – who is on the run after the society and status, – Who has the passion for too much involvement in scriptural controversies – And who has the desire to keep the body trim and decorated • Such person cannot attain liberation Dr.Sarma@works 77 §• • ÁÇÿÁ¥É¯ÁÏ ¬Áϳ§Á• §• ÁÇÿÁ¥É¯Á¥ÃúÍ × §Á¦ÉÂ¥Á¦ÁÏ ±ÂžÁþãžÁãªÁÇÏŽ¨¥÷, ©ÁžÁþÃà œÁž÷ üÂÚÐ samsaara kaaraa griha moksham ichchor ¡Áýũ¬ÁþÂœÁë¦ÁÏ ¦É³ÂéžÃí¥ÁÅ• ÁàÐ ayomayam paada nibaddha srunkhalam, vadanti ¬Á¥Áš˜à ¥ÁÅ• Ãà¥÷ || tad jnaah patu vaasanaa trayam VC 273 Dr.Sarma@works yo asmaad vimuktah samupaiti muktim || 78 The Imprisoned • For the one who seeks to be delivered out from the prison of this world (miseries of samsaara), • These three vaasanas are described and designated by the wise (tat jnaah) as strong iron fetters to shackle one’s feet. • He who is free from these vaasanas only truly attains liberation. Dr.Sarma@works 79 ¬ÁÏ• Á§Áï›ÊþË©Á ü¨ÂžÃ¬ÁÏ©Á§ÁÓ©ÁªÂœÁå ë¤ÁÆœÁ žÁŧÁÓþÁãŸÁƜ• Á§ÁÅž éÁê©Â¬ÁþÂ, ¬ÁÏ• Á§Áï›ÊþË©Á ©Ã¤ÂœÃ jalaadi samvarga vasaat prabhoota ¬Á¥Áê durgandha dhoota agaru divya vaasanaa, íŸÁƦÁ¥Á ÂþÊ ¬ÁœÃ à sangharshanaenaiva vibhaati samyag £ÂÿÁê• ÁþÊã || VC 274 Dr.Sarma@works vidhooyamaanae sati baahya gandhae || 80 The real fragrance • The lovely and appealing fragrance of the Agaru (agalochum or incense) • is hidden by the powerful stench due to its contact with polluted water etc., • But the original fragrance manifests itself as soon as the foreign smell has been fully removed by rubbing (drying etc.,) Dr.Sarma@works 81 úÁþÁâþÁ ÁþÁã©ÁœÁÅð æý €þÁàÐ ªÃëœÂþÁþÁà žÁŧÁþÁà©Â¬Áþ ŸÁƨĩèñÂà ¡Á§Á¥Á ÂœÁé©Â¬ÁþÂ, ¡ÁëüÂڜìÁÏ• Á§Áï›œÍ antah srita ananta duranta vaasanaa ©ÃªÁÅžÂã dhoolee viliptaa paramaatma vaasanaa, ¡ÁëœÄ¦ÁœÊ úÁþÁâþÁ ÁþÁã©ÁœÁÅð prajna ati sangharshanato visuddhaa æý || prateeyatae chandana gandhavat sphutaa || VC 275 Dr.Sarma@works 82 Like the sandal-wood • Like the fragrance of the sandal-wood, • the perfume of the Supreme Self, • which is covered with the dust of endless, violent impressions or vaasanaas imbedded in the mind, • when purified with the constant friction of knowledge, • It ( the Self) becomes clearly perceived. Dr.Sarma@works 83 ¤ÂœÃ¬Áí¦ÁϬÁÅæý¥÷ €þÂœÁé ©Â¬ÁþÂü¨ˬÃà§Í ¤ÁƜœÁé ©Â¬ÁþÂ, þÃœÂêœÁéþëÁܦÁ  œÊ´ÂÏþÂªÊ ¤ÂœÃ¬Áí¦ÁϬÁÅæý¥÷ || anaatma vaasanaa jaalai stiro bhootaatma vaasanaa, nitya atma nishthayaa taeshaam naasae bhaati swayam sphutam || VC 276 Dr.Sarma@works 84 Manifests Itself • The desire for Self-realization is obscured by • innumerable desires for things other than the Self. • When these desires are destroyed by constant contemplation of the Self, • The Atman clearly manifests Itself - on Its own accord. Dr.Sarma@works 85 ¡ÁëœÃ£þÁãªÁÆþÂê ¦Á  ¦Á  ¡ÁëœÁê Á©Á¬ÃáœÁÏ ¥ÁþÁ ¬Áà  œÁ  ¥ÁŖ֜à £ÂÿÁê©Â¬ÁþÂÐ, þêÊî«Á ¥ÉÂ¯Ê ¬ÁœÃ yathaa yathaa pratyag avasthitam manas ©Â¬ÁþÂþ tathaa tathaa muinchati baahyavaasanaah, ¥Á ÂœÂéþÁŤÁÆœÃÐ nissaesha ¡ÁëœÃ£þÁãªÁÆþÂê || mokshae sati vaasanaanaam VC 277 aatmaanubhootih pratibandha soonyaa || Dr.Sarma@works 86 Unobstructed • As the mind becomes gradually established in the Innermost Self, • proportionately it gives up the desires for external objects. • And when all such desires have been eliminated, • there takes place the unobstructed realization of the Atman. Dr.Sarma@works 87 ³Âí• Âê³Â¡ÁþÁ¦ÁÏ • ÁŧÁÅ ³ÂíœÁéþÊê©Á ¬ÁžÂ¬ÃáœÂí ¥ÁþÍ þÁªÁêœÃ ¦É• ÃþÁÐ, ©Â¬ÁþÂþÂÏ ¯Á¦ÁªÂÖœÁÐ ³Âí• Âê ³Â¡ÁþÁ¦ÁÏ Á •Å§ÁÅ || swa atmanyaeva sadaa sthitwaa mano nasyati yoginah, vaasanaanaam kshayatschaatah swa athyaasa apanayam kuru || VC 278 Dr.Sarma@works 88 Get rid of • The Yogi’s mind vanishes (dies) - means it does not bother about gross things. • Being constantly fixed on his own Self. • Thence follows the cessation of desires. • Therefore do away with your superimposition (swa-adhyaasa) Yogah karmasu kausalam Samtawam Yoga uchyatae Dr.Sarma@works 89 ³Âí• Âê³Â¡ÁþÁ¦ÁÏ • ÁŧÁÅ œÁ¥ÉžÂí¤ÂêÏ §ÁüÐ ¬ÁœÂàíœÁðœÁàíÏ ªÁÅžÊãþÁ þÁªÁêœÃ, œÁ³ÂéœÁðœÁàí¥Á©Á«ÁÛ¤Áê ³Âí• Âê³Â¡ÁþÁ¦ÁÏ Á •Å§ÁÅ || tamodwaabhyaam rajah sattwaat sattwam suddhaena nasyati, tasmaat sattwam avashtabhya swa athyaasa apanayam kuru || VC 279 Dr.Sarma@works 90 Get rid of • The tamas or Ignorance is destroyed by Rajas and Sattwa • Sattwam destroys the Rajas • Sattwam by Pure Brahman (nirguna) • Therefore, do away with your superimposition with the help of Sattwa guna to start with and realize thereafter the pure Brahman. Dr.Sarma@works 91 ³Âí• Âê³Â¡ÁþÁ¦ÁÏ • ÁŧÁÅ ±Âë§Á£ãÏ ¡Áô«ÁêœÃ ©Á¡Áô§ÃœÃ þêÃÖœÁê þêÁÖ¨Ð, ŸË§Áê¥Á Â¨Ï£ê ¦ÁœÊäþÁ ³Âí• Âê³Â¡ÁþÁ¦ÁÏ • ÁŧÁÅ || praarabdham pushyati vapur iti nischitya nischalah, dhairyam aalambya yatnaena swa adhyaasa apanayam kuru || VC 280 Dr.Sarma@works 92 Actions beget future • • • Dr.Sarma@works Make a firm conviction that this body will work and maintain itself according to the past or present karmas (prarabdam) Remain steady and quite in your mind and be steadfast come what may ! (because you have no say on many things) With patience and utmost care do away with your superimposition (wrong identity) Karmanyaeva adhikaarasate, maa phaleshu 93 ³Âí• Âê³Â¡ÁþÁ¦ÁÏ • ÁŧÁÅ þÂÿÁÏ üÄ©ÁÐ ¡Á§ÁÏ £ëÿÊéœÊêœÁžÂíê©ÁÇœÃà¡Áõ§Áí• Á¥÷, ©Â¬ÁþÂ©Ê ÁœÁÐ ±Âë±Âà ³Âí• Âê³Â¡ÁþÁ¦ÁÏ Á •Å§ÁÅ || na aham jeevah param brahmaetyae tadwya avritti poorwakam, vaasanaa vaegatah praaptaa swa adhyaasa apanayam kuru || VC 281 Dr.Sarma@works 94 Result of Vasanas • “I am not this individual Jeeva (with the attachment and gunas of the sareera), • but I am the Supreme Brahamn” (the nirguna swaroopa) – thus • eliminating all that is non-Self, • do away with the thy superimposition • which is the result of the momentum of vasanas (impressions) of may past births. Dr.Sarma@works 95 ³Âí• Âê³Â¡ÁþÁ¦ÁÏ • ÁŧÁÅ ªÁÅëœÂê¦ÁÅ• Âàê ³ÂíþÁŤÁÆœÂê üÂÚœÂí³Â§ÂíœÁéê ¥Á ÂœÁéþÁÐ, íúÞ¤¬ÁœÁÐ Á ±Âë¡Áà srutyaa yuktyaa swa anubhootyaa jnaatwaa saarwaatmyam aatmanah, ³Âí• Âê³Â¡ÁþÁ¦ÁÏ • ÁŧÁÅ kwachid aabhaasatah praapta || VC 282 Dr.Sarma@works swa adhyaasa apanayam kuru || 96 The Sruti Vaakyas • • • • • Dr.Sarma@works Sarvam Kalvidam Brahma Vaasudaevah Sarvamitih Naraayanah Sarvamidam Brahmaivaedam Sarvam Poornamadah Poornamidam 97 Do away Realizing thyself as the Self of all by means of 1. Sriptural injunctions (Sruti Vaakyas)) 2. by appropriate reasoning (yukti) 3. by thy own realization (swanubhavam) do away with thy superimposition even though a trace of it, the illusion (abhaasa) seems to remain. Dr.Sarma@works 98 ³Âí• Âê³Â¡ÁþÁ¦ÁÏ • ÁŧÁÅ €þžÂþÁ©Ã¬Á§ÂÓ¤Âê¥Ä«ÁþÂä¬Ãà • Ãë¦ Á  ¥ÁÅþÊÐ, œÁžÊ• ÁþëÁܦÁ  þÃœÁêÏ ³Âí• Âê³Â¡ÁþÁ¦ÁÏ • ÁŧÁÅ || Anaadaana visargaabhyaam eeshan naasti kriyaa munaeh, tadaeka nishthayaa nityam swa adhyaasa apanayam kuru || VC 283 Dr.Sarma@works 99 Get rid of • The sages have not even a trace of connection with whatever action - attachment of accepting or the detachment of giving-up. • Therefore, with such a mind of neutral disposition • with constant engrossment on the Brahman, • do away with thy superimposition. Dr.Sarma@works 100 ³Âí• Âê³Â¡ÁþÁ¦ÁÏ • ÁŧÁÅ œÁœÁàí¥Á³ÂêžÃ©Â ÍêœÁá£ëöÁéœËé ÁœÁí £ÍŸÁœÁÐ, £ëÿÁé›ÂêœÁéœÁížÂ§ÂÞê¦Á ³Âí• Âê³Â¡ÁþÁ¦ÁÏ • ÁŧÁÅ || tattwamasyaadi vaakyottha brahma atmaikatwa bodhatah, brahmany aatmatwadaardhyaaya swa adhyaasa apanayam kuru || VC 284 Dr.Sarma@works 101 Do away • Through the realization of the identity of Brahman and the soul, and understanding that you are the Brahman • Resulting from such great dicta as • “Thou Art That” (tat twam asi) and the like • do away with your superimposition • and strengthen thy identity with Brahman (the four maaha vakyams) Dr.Sarma@works 102 ³Âí• Âê³Â¡ÁþÁ¦ÁÏ • ÁŧÁÅ €ÿÁÏ ¤Â©Á¬Áê žÊÿʬÃéþÃäÐ ªÊ«Á©Ã¨¦Á ©ÁŸÃ, ³Â©ÁŸÂþÊþÁ ¦ÁÅ ÂàœÂéê³Âí Âê³Â¡ÁþÁ¦ÁÏ Á ŧÁÅ || aham bhaavasya daehaesminnih saesha vilaya avadhi, saavadhaanaena yukta atmyaa swa adhyaasa apanayam kuru || VC 285 Dr.Sarma@works 103 Disprove to thyself • Until thy identification with body (aham bhaavam) is completely rooted out, • with watchful and concentrated mind - work on this false concept and disprove to thyself • and do away with thy superimposition Dr.Sarma@works 104 ³Âí• Âê³Â¡ÁþÁ¦ÁÏ • ÁŧÁÅ ¡ÁëœÄœÃ§ÄØ©Áü ÁœÍÐ ¬Áí¡Áä©ÁžÂèœÃ ¦Á ©ÁœÂ, œÂ©ÁþÃä§ÁÏœÁ§ÁÏ ©ÃžÁíþ÷ ³Âí• Âê³Â¡ÁþÁ¦ÁÏ Á •Å§ÁÅ || prateetir jeeva jagatoh swapnavad bhaati yaavataa, taavannirantaram vidwan swa adhyaasa apanayam kuru || VC 286 Dr.Sarma@works 105 Without respite O ! Learned man ! • So long as even a dream-like perception of the universe and souls and false identity persists (the plurality or dwaita) – • with out respite, and with the least break • strive and do away with thy superimposition. Dr.Sarma@works 106 úÃÏœÁ¦Á ÂœÂéþÁ¥Á ÂœÁ éþà þÞÁë¦Á  ¨Í• Á©Â§Âà¦Á ÂÐ ªÁ£ÂâžÊ§Á¡Ã ©Ã¬ÁéÇœÊÐ, •íúÃþÂä©Á¬Á§ÁÏ žÁœÂí Á úÃÏœÁ¦Á ÂœÂéþÁ¥Á ÂœÁéþÃ|| nidrayaa loka vaartaayaah sabdaadaer api vismrutaeh, kwachin na avasaram datwaa chintaya atmaanam aatmani|| VC 287 Dr.Sarma@works 107 Giving no room • Without giving the slightest chance to oblivion • on account of sleep (forgetfulness) or concern in secular matters (loka vaartaya) or sense objects (sound etc) • giving no room to such thoughts • Reflect on the Self in thy mind. Dadyan na avasaram kinchit kaamadeenam managapi, Aasuptaer aamrutaeh kaalam nayaed vaedaanta chintaya Dr.Sarma@works 108 £ëÿÄé ¤ÁƦÁ ÁÇœÄ ¤Á©Á ¥Á œ¡ÜÍë§Áé¨ÍžÁÆèœÁÏ ¥Á¨¥Á ÂϬÁ¥Á¦ÁÏ©Á¡ÁôÐ, œÁê Âàí úÁ›Âݨ©ÁžÁÆâ§ÁÏ £ëÿÄé ¤ÁƦÁ ÁÇœÄ ¤Á©Á || maataa pitror malod bhootam mala maamsa mayam vapuh, tyaktwaa chandaalavad dooram brahmee bhooya kritee bhava || VC 288 Dr.Sarma@works 109 Body is, but filth • You see ! This body is the product of all impurities • generated out of the confluence of blood and semen from the mother and father from the urinary passages. • It can be best described only as filth and feces (chandaalavat) • It is but natural that it could only be impure and it deserves nothing but shunning. • But, you are the Brahman – realize this I say ! Dr.Sarma@works 110 œÁêüêœÂÏ¥Á¨¤Â›Ý©Áœ÷ ¬Áí¡Áë ªÁ¥ÁŸÃ´ÂÜþÁÏ ¬Áí¦ÁϤÁƦÁ ¬ÁžÂœÁéþÃ, £ëöÁé›Ý¥Á¡Ã ¡Ã›ÂÝ›ÝÏ œÁêüêœÂÏ ¥Á¨¤Â›Ý©Áœ÷ || swaprakaasam adhishthaanam swayam bhooya sadaatmani, brahmaandam api pindaandam tyajyataam mala bhaandavat || VC 289 Dr.Sarma@works 111 The fecal pot • • • • • Thus becoming thyself, the self-effulgent Brahman, the substratum all phenomena – as the Reality give up both the macrocosm (brahmandam) and the microcosm (pindaandam), and discard this filthy receptacle Will you ever crave for filthy pot of fecal matter ! Dr.Sarma@works 112 œÁÆ«ÄßϤÁ©Á ¬ÁžÂ¥ÁÅþÊ Áý ªÁÏ ¥ÁöÁ ªÁ ‚©ÂœÂéþÁÏ ¡Á§ÂœÁéþÃ, ©Ã¨Â±ÂêŽÏ™Á¤Â©ÊþÁ œÁÆ«ÄßϤÁ©Á ¬ÁžÂ¥ÁÅþÊ || ghataakaasam mahaakaasa iva atmaanam paraatmani, vilaapya akhanda bhaavaena tooshneem bhava sadaa munae || VC 290 Dr.Sarma@works 113 Be silent • Once you destroy the pot (ghatam), the sky, that was hither to reflecting in the pot, • has no more separate identity and it merges with the universal sky. • Similarly destroy this ghata daeha concept and merge with the supreme Brahman. • Ever absorb that infinite nature of yours and then observe silence (detachment in action). Dr.Sarma@works 114 Ê©Á¨Í¤Á©Á ¬Á§ÁížÂ • úޜÁéþà ¬ÁžÂþÁÏžÊ žÊöÁ§Áƚ¥ÁÿÁϟæÁ¥÷, þéʪÁê ¨ÃÏ Á¥ÁÅœÁðÇüê Ê ©Á¨Í¤Á©Á ¬Á§ÁížÂ || chidaatmani sadaanandae daeha aroodhaam ahamdhiyam', nivaesya lingam utsrujya kaevalobhava sarwadaa || VC 291 Dr.Sarma@works 115 Discard false Identity • Transfer the identification now rooted in the body (daehaaroodham) • to the Atman (which is your really identity) • which is the Existence-Knowledge-Bliss Absolute (sadaananda chidaatma). • Discard the subtle body identity (Mr. So and so) (linga sareera bhaava) • Be thou ever alone and independent. Dr.Sarma@works 116 žÁ§Áå›ÂÏœÁÐ ¡Áô§ÁÏ ¦ÁœËàë«Á ü ÁžÂ¤Â³Í žÁ§Áå›ÂÏœÁÐ ¡Áô§ÁÏ ¦Á• Â, œÁžÁçëÿÁÁÁéÿÁ¥ÃœÃ üÂÚœÂí ÁÇœÁ ÁÇœÍê ¤Á©Ã«Áê¬Ã || yattraisha jagadaabhaaso darpanaantah puram yathaa, tadbrahmaaahamiti jnaatwaa kritakrityo bhavishyasi || VC 292 Dr.Sarma@works 117 Like a city in a mirror • That Brahman art thou – in which all this refection of you, yours and all this universe is occurring • just as a city is reflected in a mirror. • If you know this truth you shall attain the consummation of this very birth and life. • That is the real fulfillment (krita kritya) Dr.Sarma@works 118 ªË¨Æ«Á©Áœ÷ ¦ÁœÁðœÁê¤ÁÆœÁÏ þÃü§ÁÆ¡Á¥Á žÁêÏ úÞÁžÁí¦Á ÂþÁÏžÁ¥Á§ÁÆ¡Á ¥Á• Ãë¦Á¥÷, œÁžÊœÁê yat satya bhootam nija roopam aadyam ¥Ã• Âê©Á¡Áô§ÁÅœÁðÇüËœÁ chid adwaya anandam aroopam akriyam, úËרƫÁ©ÁžÊí«Á¥ÁűœÁ à¥Á ÂœÁéþÁÐ tad || yaetya mithyaa vapur utsrujaitah VC 293 sailooshavad vaesham upaattam aatmanah || Dr.Sarma@works 119 Just like an actor • That which is Real and one’s primeval Essence • That knowledge and Bliss Absolute • The one without a second • Which is beyond form and activity – • Attaining That, one should cease to • identify one’s false bodies, • just as an actor giving up his assumed mask (dress at the end of his role play) Dr.Sarma@works 120 üÂþÂ¥ÁêÿÁϬÁ§ÁíÏ ¬Á§ÂíœÁéþ žÁǪÁê¥ÃžÁÏ ¥ÁÇ«Ë©Á þË©ÂÿÁ¥Á§ÁáÐ ¯Á›Ã ÁœÁížÁ§ÁîþÂœ÷, üÂþÂ¥ÁêÿÁÏ ¬Á§Áí¥ÃœÃ sarwaatmanaa drisyamidam mrishaiva ¡ÁëœÄœÃÐ naivaahamarthah kshanikatwa darsanaat, ÅœÍÿÁ¥Á žÊÐ ¯Á›Ã• Á Á¬Áê jaanaamy aham sarwam iti prateetih ¬ÃŸÊêœ÷ || VC 294 Dr.Sarma@works kutohamaadaeh kshanikasya sidhyaet || 121 I know all ? • • • • • Dr.Sarma@works This objective universe is absolutely unreal; neither is egoism a reality; for it can be observed to be very momentary How can the perception, “I know all” be true if that ‘I’ (ego) itself is momentary ? 122 €ÿÁÏ ¡ÁžÂ§ÁáÏ €ÿÁÏ ¡ÁžÂ§Áá¬ÁàíÿÁ¥Á žà ³Â¯Ä þÃœÁêÏ ¬ÁÅ«ÁűÂë©Á¡Ã ¤Â©ÁžÁ§ÁîþÂœ÷, £ÆëœÊÿÁêüÍ þÃœÁê ‚œÃ ªÁÅëœÃÐ ¬Áí¦ÁÏaham padaartha stwahamaadi saakshee nityam sushupraavapi bhaavadarsanaat, œÁœÁåëœÁê ÂœÂé ¬ÁžÁ¬ÁžÃí ¨¯Á›Ð || brootaehyajo nitya iti Srutih swayam VC 295 Dr.Sarma@works tat pratyagaatmaa sadasad vilakshanah || 123 That real “I” • But the Real “I” is that which witnesses the ego and the rest of the layers • This real “I” exists always even the state of profound sleep. • Thus the Sruti (Veda) itself says – • It is Birth less and Eternal (ajo nityah) etc., • Therefore, the Pratyag aatma (the indwelling chaitanya) - is not this gross or subtle body. Dr.Sarma@works 124 þÃœÍê©Ã• Â§Í ©Ã• §ÛÂÏ ¬Á§Áí©Ã• §Á©ÊœÂà þÃœÍê©Ã• Â§Í ¤Á©ÃœÁÅÏ ¬Á¥Á§ÁñœÃ, ¥ÁþͧÁ• Á vikaarinaam sarwa vikaaravaettaa ¬Áí¡Áä¬ÁÅ«ÁÅ¡Ãà«ÁÅ nityovikaaro bhavitum samarhati, ¬ÁÅæýÏ manoratha swapna sushuptishu sphutam ¡ÁôþÁÐ VC 296 ¡ÁôþÁ§ÁâÇ«ÁÛ¥Á¬ÁœÁàí¥ punah punar drishtam asattwam aetayoh || ÊœÁ¦ÉÂÐ || 125 Dr.Sarma@works The changeless • The knower of all changes in things subject to change • must necessarily be eternal and changeless. • The unreality of the gross and subtle bodies • is again and again clearly observed in imagination in wakeful state, dream and profound sleep. Dr.Sarma@works 126 ¨œÁë¦Á  £ÂŸÁêÏ • €œÍ¤Ã¥Á ÂþÁÏ œÁêü ¥Á ÂϬÁ¡Ã›ÊÝ ¡Ã›ÂݤåÁ ÂþÃþÁê¡Ã £ÅžÃã• Á¨ÃåœÊ, •¨œÁë¦Á   atobhimaanam tyaja maamsa pindae £ÂŸÁê¥ÁŽÏ™Á£ÍŸÁÏ üÂÚœÂí¬Áí¥Á pindaabhimaaninyapi ÂœÂéþÁ¥ÁÅ¡Ë buddhikalpitae, ÿà ªÂϜå÷ || kaalatrayaa baadhyam akhanda bodham VC 297 Dr.Sarma@works jnaatwaa swamaatmaanam upaihi saantim || VC 297 127 Uninfluenced by time • Therefore, give up the identification with this lump of flesh, the gross body • as well as the ego or the subtle body • which are both the imaginations of buddhi. • Realizing thy own Self, which is knowledge Absolute which • is never under the influence of time (past, present and future – kala triya) • thus, please attain to peace. Dr.Sarma@works 128 §Áâë ªÁ©Á • œÁêü¤åÁ ÂþÁÏ Á •Å¨ ÍœÁ ëþÂ¥Á §ÁƱªÁë¥Ê´Âí§ÁâëªÁ©Â ªÃëœÊ«ÁÅ, ¨ÃÏ Á¬ÁêŸÁ§ÂéþÁ¡Ã• Á§ÁàÇ kulagotra naama tyaja abhimaanam œÂžÄÏ roopa asramaeshwa ardra sava asritaeshu, ¬Áàê• Âàí lingasya dharmaanapi kartrutaadeem ¤Á©ÂŽ›Ý¬ÁÅŽ¬Áí§ÁÆ¡ÁÐ styaktwaa bhavaakhanda sukhaswaroopah || ||VC 298 Dr.Sarma@works 129 Rotten corpse • Stop identifying thyself with family, lineage, name and order of life • which pertain to the body which is one day a rotten corpse. • Similarly give up the ideas of agency and so forth (kartrutwa etc.,) which are attributes of the subtle body. • Be ever the essence of Bliss Absolute. Dr.Sarma@works 130 ¡Áë• Á¥Á©Ã• Â§Í ¬ÁþÁàêþÊê ¡ÁëœÃ£ÏŸÂÐ ¡ÁôϬÁÐ ¬Áϳ§ÁÿÊœÁ©Í žÁÇ´ÂÛÐ, œÊ´Â¥Ê´ÂÏ ¥ÁÆ¨Ï ¡Áë• Á¥Á©Ã• Â§Í ¤Á©ÁœÁêÿÁÏ• §ÁÐ || santyanyae pratibandhaah punsah samsaarahaetavo drishtaah, taeshaam yaeshaam moolam prathama vikaaro bhavatyahamkaarah || VC 299 Dr.Sarma@works 131 First culprit • Other obstacles (such as desires) are also observed to exist for men, • which lead to transmigration. • Of course, the root of all of them, for the afore said reasons, is the first modification of nescience – called egoism. ahamkara is the fundamental culprit Dr.Sarma@works 132 €ÿÁÏ• §ʛ žÁŧœÁéþ ¦Á ©ÁœÂðêœÁðí¬Áê ¬Áϣϕ Í ÿÁÏ• §ʛ žÁŧœÁéþÂ, œÂ©ÁþÁä ¨ÊªÁ¥Á ÂœÂë¡Ã ¥ÁÅ• Ãà©Â§Âà ©Ã¨¯Á›Â || Yaavat syaat swasya sambantho ahamkaaraena duraatmanaa, taavan na laesa maatra api mukti vaartaa vilakshanaa || VC 300 Dr.Sarma@works 133 Wicked ego • So long as one has any relation to this wicked ego, • there shall be no mention of even the word about liberation. • This is unique – remember. Dr.Sarma@works 134 End of Part – V Continued in Part - VI Dr.Sarma@works 135
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