Part X- Final Part From 521 to 581 (Until the End) ©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 ¡ÁôþÁ§ÃžÁ¥Á ÂÿÁ ©ÁúÁÐ ‚œÃ þÁœÁ¥Á©Á¨Í• Áê ªÃ«Áê©Á§ÁêÏ ¬Á¥ÁŸÃ ÁœÂœÁé ¬ÁÅŽÏ ¡Áë£ÅžÁãœÁœÁàí¥÷, ¡Áë¥ÁŞÜÁÿÁÇžÁ¦ÁÐ ¬Á iti natam avalokya sishyavaryam žÊªÃ• ÊþÁâëÐ samadhigata atma sukham prabuddha tattwam, ¡ÁôþÁ§ÃžÁ¥Á ÂÿÁ ©ÁúÁÐ pramudita ¡Á§ÁÏ ¥ÁöÁœÂé || 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 £ÅžÊã§ÃíöÁ§Â¬ÁåžÁ¥÷ £ëÿÁé¡ÁëœÁê¦Á¬ÁÏœÁœÃ§ÁØ ÁžÁœÍ £ëÿËé©Á ¬ÁœÁð§ÁíœÁÐ ¡ÁªÂêŸÂêœÁéžÁǪ ¡ÁëªÂþÁà ¥ÁþÁ³Â ¬Á§Âí¬Áí©Á³Âá¬Áí¡Ã, §ÁƱžÁþÁêžÁ¡Ê¯ÃœÁÅÏ Ã¥Á¤ÃœÁªÁÖ¯ brahma pratyaya santatir jagad ato brahmaiva satsarwatah ÁÅ«ÁéœÂÏ ©ÃžÁêœÊ pasyaadhya atmadrisaa prasaanta manasaa sarwaaswavasthaaswapi, œÁžÁížÁçëÿÁé©ÃžÁÐ ¬ÁœÁÐ • Ã¥Á¡Á§ÁÏ roopaadanyad apaekshitum kim abhitaschakshushmataam vidyatae £ÅžÊã§ÃíöÁ§Â¬ÁåžÁ¥÷ || 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 úÃœÊëþÁÅâ¥Á Â¨Í Á¦œÁÅÏ Á ‚úÊל÷ •³ÂàÏ Á ¡Á§ÂþÁþÁâ§Á³ÂþÁŤÁƜà ¥ÁÅœÁðÇüê ªÁÆþÊê«ÁÅ §Á¥ÊœÁ ©ÃžÂíþ÷, úÁþÊâë ¥ÁöÁöÁìžÃþà kastaam para ananda rasa anubhootim žÄ¡Áê¥Á ÂþÊ utsrjya soonyaeshu ramaeta vidwaan, úÃœÊëþÁÅâ¥Á Â¨Í Á¦œÁÅÏ Á chandrae maha ahlaadini deepyamaanae ‚úÊל÷ || 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 œÁÇ¡ÁàÐ ¬ÁŎϜëÁÜ €¬ÁœÁåžÂ§ÂáþÁŤÁ©Ê þÁ • ÃÏúà þÁäÿÁê¬ÃàœÁÇ¡Ãà§Áä úÁ žÁÅÐŽöÁþÃÐ, ¬ÁžÁžÁí¦Á ÂþÁþÁâ§Á³ÂþÁŤÁÆœÂê œÁÇ¡ÁàÐ ¬ÁŎϜëÁÜ asat padaartha anubhavae na kimchit ¬ÁžÂœÁéþëÁܦÁ  || 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 þÁ¦Á ¥ÁöÁ¥ÁœÊ • ¬Áí¥Ê©Á ¬Á§ÁíœÁÐ ¡ÁªÁêþÁéþÁê¥Á ÂþÁÐ ¬Áí¥ÁžÁí¦Á¥÷, ³ÂíþÁþÁâ¥ÁþÁŤÁÅÏüÂþÁÐ • Â¨Ï þÁ¦Á ¥ÁöÁ¥ÁœÊ || swam adwayam, swamaeva sarwatah pasyan manyamaanah 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 ¡Áë• Á ¨åþÁ¥÷, €Ž›Ý£ÍŸÂœÁéþà þçÃí• Á¨Êå ©Ã• Á¨åþÁÏ ©Íê¥Ãä¡Áô§ÁÐ ¡Áë• Á¨åþÁ¥÷, œÁžÁžÁí¦Á ÂþÁþÁâ¥Á¦Á ÂœÁéþ ¬ÁžÂ akhanda bodhaatmani nirwikalpae ªÂþÃàÏ ¡Á§Â¥ÊœÁê ¤Áü¬Áí ¥ÎþÁ¥÷ || 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©Á³Âá ¡Á§Á¥É¡ÁªÂþÃà œÁÆ«Äß ¥Á©Á³Âá ¡Á§Á¥É¡ÁªÂþÃà §ÁÅçžÊã§Á¬ÁœÁѨå©Ã• Á¨å ÿÊœÍÐ, £ëöÁéœÁéþ Tooshneem £ëÿÁé©ÃžÍ avasthaa paramopa saantir ¥ÁöÁœÁéþÍ Buddhaer asat kalpa vikalpa haetoh, ¦ÁœÂëžÁí¦Á ÂþÁþÁâ¬ÁÅŽÏ atmanaa brahma vido mahaatmano þçÁþÁà§Á¥÷Brahma || 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 þçÂí¬ÁþÂþÎéþÂœÁå§ÁÏ þ¬Ãà þçÂí¬ÁþÂþÎéþÂœÁå§ÁÏ ¬ÁÅŽ ÁÇžÁÅœÁà¥ÁÏ, ©ÃüÂڜœÁé¬Áí§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 œÂé§Â¥ÁÐ ¬ÁžÂ ¥ÁÅþÃÐ ÁúÁ×ϬÃà«ÁÜþÁÅä¡Á©ÃªÁþ÷ ªÁ¦Á ÂþÍ • ©ÂþÁê• Â¡Ã©Â, ¦Á• ÊúÁצÁ  ©Á¬ÊžÃížÂíþÂœÂé §Â¥ÁÐ ¬ÁžÂ ¥ÁÅþÃÐ || 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 žÁê©Á³Âá • þÁžÊªÁ• ¨¬ÁþÁžÃ• Áê¥Á žà ¨¯ÂêžÁê¡Ê¯Â ¡ÁëœÃ£žÁã©ÁÇœÊàÐ, ¬ÁϬÞÁãœÁœÁàí¬Áê na daesa kaalaasana digyam aadi ¥ÁöÁœÁéþͬÃà Lakshyaadyapaekshaa pratibaddha vrittaeh, ¬Áí©ÊžÁþÊ • ÂþæÁ¥Á ž Samsiddha tattwasya mahaatmanosti Áê©Á³Âá || 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¥ÁЕ Í €þÁí¡Ê¯ÁêœÊ Á •ýÍ €¦Á¥ÃœÃ ©ÃüÂÚœÁÅÏ þæÁ¥ÁЕ Í €þÁí¡Ê¯ÁêœÊ, ©Ãþ ¡Áë¥Á ›¬ÁÅ«ÁÅÜœÁíÏ ¦Á¬ÃéþÁðœÃ ¡ÁžÂ§ÁáŸÄÐ || 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 ÂœÂé þÃœÁê¬ÃžÁÐã €¦Á¥Á ÂœÂé þÃœÁê¬ÃžÁÐã ¡Áë¥Á Â›Ê ¬ÁœÃ ¤Â¬ÁœÊ, þÁ žÊªÁÏ þ¡à ©Â • Â¨Ï þÁ ªÁÅžÃãÏ ©Â¡Áê¡Ê¯ÁœÊ || ayam aatmaa nitya siddhah pramaanae sati bhaasatae, na daesam na api vaa kaalam na suddhim vaapy apaekshatae || 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 £ëöÁéÿÁ¥ÃœÃ ©ÊžÁþÁ¥÷ žÊ©ÁžÁœÍà €ÿÁ¥ÃœÊêœÁžÃíüÂÚþÁÏ þçÁ¡Ê¯Á• Á¥÷, œÁžÁížÁçëÿÁé©ÃžÍ €¡Áê¬Áê £ëöÁéÿÁ¥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 •Ï þÁÅ Ã œÁ³Âê©Á¤Â¬Á• Á¥÷ ¤ÂþÁÅþÊ©Á ü ÁœÁð§ÁíÏ ¤Â¬ÁœÊ ¦Á¬Áê œÊü³Â, €þÂœÁé Á¥Á¬ÁœÁÅàúÁ×Ï • ÃÏ þÁÅ œÁ³Âê©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 ÃÏ þÁÅ ¡Áë ªÁ¦Êœ÷ ©ÊžÁªÂ¬Áàë ¡Áô§Â›Âþà ¤ÁÆœÂþà ¬Á• Á¨ÂþÁê¡Ã, ¦Êþ§Áá©ÁþÃà œÁÏ Ã •Ï þÁÅ ¡Áë ªÁ¦Êœ÷ || vaeda©ÃüÂڜ§ÁÏ 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 £ëÿÁé ©ÃžÁÆœÁà¥ÉÂœÁà¥ÁÅþà The attributes of the highest ¨¯Á›¥ÁŨŠKnower of the Brahman Think of Sri Ramakrishna Paramahamsa or Sri Ramana Maharshi Dr.Sarma@works 33 £ëÿÁé©ÃžÁÅœÁà¥ÉÂœÁà ˆ«Á ¬Áí¦ÁÏüÍêœÃ §ÁþÁþÁàªÁ• Ãà ¥ÁÐ §ÂœÂé¡Áë¥Ê¦ÁÐ ¬Á• Á¨ÂþÁŤÁÆœÃÐ, ¦Á¥Ê©Á ©ÃüÂÚ¦Á yesha swayam jyotir ananta saktir ©Ã¥ÁÅ• Áà£þÍã aatma apramaeyah sakala anubhootih, ü¦ÁœÁê¦ÁÏ yamaeva vijnaaya vimukta bandho £ëÿÁé©ÃžÁÅœÁà¥ÉÂœÁà VC 536|| ¥ÁÐ jayaty ayam brahma viduttamottamah || Dr.Sarma@works 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 ¬Áí¬ÃéþÁðžÂ Äë™ÁœÃ þÁ ŽÃžÁêœÊ þÍ ©Ã«Á¦ËÐ ¡Áë¥ÉžÁœÊ þÁ ¬ÁüØœÊ þ¡à ©Ã§ÁüêœÊ úÁ, ¬Áí¬ÃéþÁðžÂ Ä ë™ÁœÃ na khidyatae no vishayaih pramodatae þÁþÁâœÃ ¬Áí¦ÁÏ na sajjatae na api virajyatae cha, þçÁþÁà§ÂþÁÏžÁ§Á¬ÊþÁ swasmin sadaa kreedati nandati swayam œÁÇ¡ÁÐà || 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¨Ð Äë™ÁœÃ ©Á¬ÁÅàþà ¯ÁÅŸÂÏ žÊÿÁ©Áê ÂÏ œÁê Âàí £Â¨Ð Ä ë™ÁœÃ ©Á¬ÁÅàþÃ, œÁ Ë©Á ©ÃžÂíþ÷ §Á¥ÁœÊ þçÁé¥É þçÁÿÁÏ ¬ÁÅŽÄ || kreedati vastuni, kshudhaam daeha vyathaam tyaktwaa baalah 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 Äë™Â ¡Á§Ê £ëÿÁé›Ã úÃþÂàªÁÆþÁê¥ÁžËþÁê¤Ë¯Áê¥ÁªÁþÁÏ ±ÂþÁÏ ¬Á§ÃžÂí§Ã«ÁÅ ³ÂíœÁþÊàëê› þçÁùÅѪ ¬ÃáœÃ§Á¤Ä§ÃäžÂëªÁéªÂþÊ©ÁþÊ, ©Á¬ÁàëÏ ¯Â®ÁþÁªÍ«Á›ÂžÃ§ÁÿÃœÁÏ chintaa soonyam adainy abhaikshyam asanam paanam saridwaarishu žÃ• Âí¬ÁÅà ªÁ¦Á Âê ¥ÁÿÄ swaatantryaena niramkusaa sthitir abheer nidraa smasaanae vanae, ¬ÁÏúÂ§Í þÕ Á¥Á ÂþÁà©Ä• ëÁÅ vastram kshaalana soshanaadi digwaastu sayyaa mahee ©ÃžÂÏ Äë™Â ¡Á§Ê rahitam £ëÿÁé›Ã || 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¨ÃÏ• Í ©Ã¥Á ÂþÁ¥Á Â¨Ï£ê ªÁ§Ä§Á¥ÊœÁœ÷ ¤ÁÅþÁ• Áàê ªÊ´ÂþÃí«Á¦Á ÂþÁÅ¡Á¬ÃᜠÂþ÷, vimaanam aalambya sareeram yaetat ¡Á§ÊúÁצÁ  bhunaktya saeshaan vishayaan upasthitaan, £Â¨©ÁžÂœÁé©ÊœÂà ¦É €©Áê• Áà¨ÃÏ• Í paraechchayaa baalavad aatma vaettaa VC 540 Áà£ÂÿÁÐê || €þÁÅ«Á• yo avyakta lingo anushakta baahyah || Dr.Sarma@works 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©ÁžÂí¡Ã úÁ§ÁœÁê žÃ• ÁÏ£§Í©Â¡Ã úÁ ³ÂÏ£§Í ©Â œÁí• ÁÏ£§Í ©Â¡Ã úÞÁÏ£§Á¬ÁÐá, „þÁéœÁà©ÁžÂí¡Ã úÁ £Â¨©ÁžÂí digambarova api cha saambaro vaa ¡ÃªÂúÁ©ÁžÂí¡Ã Twagambarova api chidambarasthah, úÁ§ÁœÁê©ÁþÂê¥÷ || 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 ³ÂíœÁéþË©Á ¬ÁžÂ œÁÅ«ÁÛÐ •¥Á ÂþÄä •  ¥Á§ÁÆ¡Ä ¬ÁϪÁÖ§ÁœÊê• ÁúÁ§Í ¥ÁÅþÃÐ, ³ÂíœÁéþË©Á ¬ÁžÂ œÁÅ«ÁÛÐ ¬Áí¦ÁÏ ¬Á§ÂíœÁéþ ¬ÃáœÁÐ || kaamaannee kaamaroopee samscharaty aekacharo munih, swa atmanaiva sadaa tushtah swayam sarwa atmanaa sthitah || VC 542 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 ÂþÁþÁâ¬ÁÅŽÃœÁ ÁíúÃþÁÆéšÍ ©ÃžÂíþÁÑíúÞÁ¡Ã Ð ¥ÁöÁ§Âü©Ã¤Á©ÁÐ íúÞÂèëþÁàÐ Á ³Î¥ÁêÐ ÁíúÞÁü Á§Âú§Á• Á¨ÃœÁÐ, íúÃœÂåœÄë¤ÁÆœÁÐ Á Á íúÞÁ©Á¥Á kwachin moodho vidwaan kwachidapi mahaa raaja vibhavah œÁÐ Âí¡Áê©ÃžÃœÁ kwachid bhraantah soumyah kwachid ajagara achaara kalitah, ªÁÖ§ÁœÊê©ÁÏ ±ÂëüÚÐ ¬ÁœÁœÁ¡Á§Á¥Á ÂþÁþÁâ¬ÁÅŽÃœÁ kwachit paatreebhootah kwachid avamatah kwaapy aviditah Ð || 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, þÃœÁêœÁDZÍà €¡Áê¤ÁÅÏüÂþÍ €¡Áê¬Á¥ÁÐ ¬Á¥ÁžÁ§ÁîþÁÐ || nirdhano api sadaa tushto apy asahaayo mahaa balah, nityatrupto apy abhunjaano apy asamah sama darsanah || VC 544 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 Á •Å§Â훪Â֤͕ Âà ¢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 ¬ÁþÁà¥Ã¥ÁÏ £ëÿÁé©ÃžÁÏ €ªÁ§Ä§ÁÏ ¬ÁžÂ ¬ÁþÁà¥Ã¥ÁÏ £ëÿÁé©ÃžÁÏ Á íúÃœ÷, ¡Ãë¦Á ¡Ãë¦Ê þÁ ¬ÁåǪÁœÁ¬Áà• 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 ©ÃŸÁí¬Áà£þÁã¬Áê ¬ÁÆá¨ÂžÃ¬ÁÏ£þÁã©ÁœÍ €¤Ã¥Á ÂþÃþÁÐ ¬ÁÅŽÏ úÁ žÁÅÐŽÏ úÁ ªÁŤªÁŤÊúÁ, ©ÃŸÁí¬Áà£þÁã¬Áê sthoolaadi sambandhavato abhimaaninah ¬ÁžÂœÁéþÍ ¥ÁÅþÊÐ sukham cha duhkham cha subha asubhae cha, ÅœÁÐ ªÁŤÁÏ ©Â¡ÁêªÁŤÁÏ Á vidhwastabandhasya sada atmano munaeh ¢Á¨Ï ©Â || 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 Áë¬Áà ‚œÁÅêúÁêœÊ œÁ¥Á³Â Áë¬Áà©ÁžÂèþžÁ Áë³Íà €¡Ã §Á©Ã§ÁØþËÐ Áë¬Áà ‚œÁÅêúÁêœÊ ¤ÂëþÂàê ÿÁêüÂÚœÂí ©Á¬ÁÅਯÁ›¥÷ || tamasaa grastavad bhaanaad agrasto api ravir janaih grasta ityuchyatae bhraantyaahy ajnaatwaa vastulakshanam || VC 548 Dr.Sarma@works 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 ¡ÁªÁêþÃà žÊÿéÁþÁÆéšÂÐ œÁžÁížÊâöÁžÃ£þÊã¤Íê ©Ã¥ÁÅ• ÁàÏ £ëÿÁé©ÃœÁà¥Á¥÷, ¡ÁªÁêþÃà žÊÿéÁþÁÆéšÂÐ ªÁ§Ä§Â¤Â¬ÁžÁ§ÁîþÂœ÷ || tadwad daehaadi bandhaebhyo vimuktam brahma vittamam, pasyanti daehivan moodhaah sareera abhaasa darsanaat || VC 549 Dr.Sarma@works 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 €ÿÃþçÁìí¦ÁþÄ ©Â¦ÁÅÏ ¥ÁÅ ÁàžÊÿÁ¬ÁÅà œÃ«ÁÜœÃ, ‚œÁ¬ÁàœÁªÂÖ¨ê¥Á ÂþÍ ¦ÁœÃÑÏúÃœÂå뛩¦ÁÅþ || ahi nirlwayanee vaayum mukta daehastu tishthati, itastatas chaalyamaano yat kinchit praana vaayunaa || VC 550 Dr.Sarma@works 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 ³ÍëœÁ³Â þĦÁœÊ žÂ§ÁÅ ³ÍëœÁ³Â þĦÁœÊ žÂ§ÁÅ ¦Á•  þÃ¥ÍäþÁäœÁ¬Áᨥ÷, žË©ÊþÁ þĦÁœÊ žÊÿÍ ¦Á•  •¨Í©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¨ÃåœÁ©Â¬Á þ¤ÃÐ ¬Áϳ§éÁúÁÖ§ÁœÃ ¤ÁÅ Ãà«ÁÅ¥ÁÅ ÁàžÊÿÁÐ, ¬ÃžÁÐã ¬Áí¦ÁÏ ©Á¬ÁœÃ praarabdha karma parikalpita vaasanaabhih ³Â¯Ã©ÁžÁœÁë œÁÆ«ÄßÏ samsaarivat charati bhuktishu mukta daehah, úÁ• Áë¬Áê siddhah swayam vasati saakshivad ¥Áƨ¥Ã©Á Á •¨å©Ã• Á¨åªÁÆþÁêÐ || 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¥ÁœÁàúÃœÁ þË©ÊþÃâë¦Á ݈ àÐ ©Ã«Á¦Ê«ÁÅ þæÁÅùàÑ ˆ«Á þ˩¡Á¦ÁÅùàÑ „¡ÁžÁ§ÁîþÁ¨¯Á›¬ÁÐá, þË¡Á• Ãë¦Á ¢Á¨¥Á¡Ä«ÁžÁ¡Ê¯ naiva-endriyaani vishayaeshu niyuntka esha ÁœÊúÁ naiva apayumtka upa darsana lakshanasthah, ³ÂíþÁþÁâ³ÂþÁâë §Á¬Á±ÂþÁ¬ÁÅ¥ÁœÁàúÃœÁ naiva kriyaa phalam ape eshad apaekshatae cha VC àÐ 553 || swaananda saandra rasa paanasu matta chittah || Dr.Sarma@works 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 ¬Áí¦ÁÏ ¨¯ÂꨯÁê ÁœÃÏ œÁí Âàí ¦Á¬Ãà«ÊÜœÊÑ©Á¨ÂœÁéþÂ, ªÃ©Á ˆ©Á ¬Áí¦ÁÏ ³Â¯ÂžÁ¦ÁÏ £ëÿÁé©ÃžÁÅœÁà¥ÁÐ || lakshya alakshya gatim twaktwaa yah tishthaet kaevala atmanaa, Siva yeva swayam saakshaad ayam brahma viduttamah || VC 554 Dr.Sarma@works 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©ÁþÊä©Á ¬ÁžÂ ¥ÁÅ• ÁàÐ üÄ©ÁþÊä©Á ¬ÁžÂ ¥ÁÅ ÁàÐ Áǜ§Íá £ëÿÁé©ÃœÁà¥ÁÐ, „±ÂŸÃþªžÁçëÿËé©Á ¬ÁžÁçëöÁé¡ÊêœÃ þçÁâí¦Á¥÷ || jeevann aeva sadaa muktah krutaartho brahma vittamah, upaadhi naasaad brahmaiva sad brahma apyaeti nirdwayam || VC 555 Dr.Sarma@works 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 £ëÿËé©Á þ¡Á§ÁÐ ªË¨Æ´Í ©Ê«Á¬ÁžÂè©Â¤Â©Á¦ÉªÁÖ ¦Á•  ¡Áô¥Á Âþ÷, œÁ• Ë©Á £ëÿÁé©ÃúÊ×ë«ÁÜÐ ¬ÁžÂ þ¡Á§ÁÐ sailoosho vaesha£ëÿËé©Á 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 £ëÿÄé¤ÁÆœÁ¬Áê ¦ÁœÊÐ ¦ÁœÁë• Âí¡Ã ©ÃªÄ§ÁßÏ ¡Á§ÁߥéÁ œÁ§Í§Áí¡ÁôÐ ¡ÁœÁþÂœ÷, £ëÿÄé¤ÁÆœÁ¬Áê ¦ÁœÊÐ ±Âë• Ê©Á ÿà œÁúÃÖžÁ Ãäþ žÁ Áã¥÷ || 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 œÁíüÂÕéϬÁ©ÃýÃå›Ý©Ã¬ ¬ÁžÂœÁéþà £ëÿÁé›Ã œÃ«ÁÜœÍ Á§ÁØþ¦Á ¥ÁÅþÊÐ ¡Áõ§ÂßžÁí¦Á ÂþÁþÁâ¥Á¦Á ÂœÁéþ ¬ÁžÂ, þÁ žÊªÁ• ¨žÁÅêúÃœÁ¡ÁëœÄ¯Â sadaatmani brahmani tishthato munaeh œÁíüÂÕéϬÁ©ÃýÃå›Ý©Ã¬Á§ÁØþ¦Á || 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 ¥ÉÂ¯Í ¦ÁœÁ¬ÁàœÁÐ žÊÿÁ¬Áê¥ÉÂ¯Í þÍ ¥ÉÂ¯Í þÁ žÁ›Ý¬Áê Á ¥Á›Ý¨ÍÐ €©ÃžÂê ÿÁÇžÁ¦Á• ÁëþÃá¥ÉÂ¯Í ¥ÉÂ¯Í ¦ÁœÁ¬ÁàœÁÐ || 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 þÁžÂêÏ ©Â ªÃ©Á¯ÊœÊë €¡Ã úÁœÁí§Ê, ¡Á§ÁßÏ ¡ÁœÁœÃ úÊœÊàþÁ œÁ§ÍÐ • ÃÏ þÁÅ ªÁŤªÁŤÁ¥÷ || koolyaayaam atha nadyaam vaa Sivakshaetrae api chatwarae, parnam patati chaettaena taroh kim nu subha asubham || VC 560 Dr.Sarma@works 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 þÁþÂâ ÁǜʧÁíǯÁ©Áœ÷ ¡ÁœÁë¬Áê ¡Áô«Áå¬Áê ¢Á¨¬Áê þªÁ©Á žÊâÿÊþÃâë¦Á ±Â뛟æÁ ÂÏ ©ÃþªÁÐ þË©ÂœÁéþÁÐ ¬Áí¬Áê patrasya pushpasya phalasya naasavad ¬ÁžÂœÁé• Á³Âê daehaendriya praanadhiyaam vinaasah þÁþÂâ ÁǜʧÁíǯÁ©Áž ¬Áà ˆ«ÁÐ || 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 ¡ÁëüÂÚþÁ ÁþÁ ‚œÂêœÁé ¡ÁëüÂÚþÁ ÁþÁ ‚œÂêœÁ騯Á›Ï ¬ÁœÁê¬ÁÆúÁ• Á¥÷, €þÁÆžÎê±ÂŸÃ• Á¬Ëê©Á • ÁÁ •¦ÁþÃà ©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 ¡Áë£ë©ÄœÁê©ÃþªÜÁíÏ €©Ãþ廀 ©Â €§Ê¦Á¥Á ÂœÊéœÃ ªÁÅëœÃ§ÂœÁéþÁÐ, ¡Áë£ë©Ä œÁê©ÃþªÜÁíÏ ©ÃþÁªÁêœÁÅð ©Ã• §ëÁÅ || avinaasee vaa araeyam aatmaeti srutir aatmanah, prabraveety avinaasitwam vinasyatsu vikaarishu || VC 563 Dr.Sarma@works 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 „¡Á¦Á ψ ¡Á§ÂœÁé¤Â©Á¥÷ ±Â´Â›©ÁǯÁœÁÇ›ŸÂþÁê• ÁýÂÏ£§ žÂê žÁ Âã ¤Á©ÁþÃà ÿà ¥ÁǞʩÁ ¦Á  œÁžË©Á, žÊÿÊþÃâë¦Á ¬ÁÅ ¥ÁþÁ žÃ paashaana vriksha truna dhaanya kata ambara adyaa ¬Á¥Á¬ÁàžÁǪÁêÏ dagdhaa bhavanti hi mrudaeva yathaa tadaiva, üÂÚþ Ãä žÁ Áã¥ÁÅ¡Á¦Á ψ daehaendriyaasu ¡Á§ÂœÁé¤Â©Á¥÷ || 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 ŸÂíÏœÁÏ ¨Ä¦ÁœÊ ¤ÂþÁÅœÊü¬Ã ©Ã¨¯Á›Ï ¦Á  ŸÂíÏœÁÏ ¨Ä¦ÁœÊ ¤ÂþÁÅœÊü¬Ã, œÁ• Ë©Á ¬Á• Á¨Ï žÁǪÁêÏ £ëÿÁé›Ã ¡Áë©Ã¨Ä¦ÁœÊ || 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 ©Íê¥Á ©Íê¥Ë©Á ¤Á©ÁœÃ ÁýÊ þÁ«ÊÛ ¦Á• •  ©Íê¥Á ©Íê¥Ë©Á ¤Á©ÁœÃ ¬ÁÅæý¥÷, œÁ• ˩ͱŸà ©Ã¨¦Ê £ëÿËé©Á || ghatae nashtae£ëÿÁé©ÃœÁðí¦Á¥÷ 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 ÂœÁéþÂêœÁé©ÃþÁÅé þÃÐ ¯Ä§ÁÏ ¯Ä§Ê ¦Á  ¯Ã¡ÁàÏ œË¨Ï œË¨Ê ü¨Ï ü¨Ê, ¬ÁÏ ¦ÁÅ Áà¥Ê ÁœÂÏ ¦Á ψ œÁ ÂœÁéþÂêœÁé©ÃþÁÅéþÃÐ || 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 ¦ÁœÃ§Âä©Á§ÁàœÊ ¡ÁôþÁÐ ˆ©ÁÏ ©ÃžÊÿÁ• Ë©Á¨êÏ ¬ÁþÂéœÁëœÁí¥ÁŽ›ÃÝœÁ¥÷, £ëÿÁé¤Â©ÁÏ ¡Áë¡ÁžËê«Á ¦ÁœÃ§Âä©Á§ÁàœÊ ¡ÁôþÁÐ || Evam vidaeha kaivalyam sanmaatratwam akhanditam, brahma bhaavam prapadyaisha yatir na avartatae punah || VC 568 Dr.Sarma@works 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 £ëÿÁé›Ð ÁÅœÁ „žÁè©ÁÐ ¬ÁžÂœËé ÁœÁí ©ÃüÂÚþÁ žÁ Âã©ÃžÂêžÃ©Á§Áïé›Ð, €¥ÁÅ«Áê £ëÿÁé¤ÁÆœÁœÂížÁçëÿÁé›Ð ÁÅœÁ sada atmaikatwa vijnaana dagdha avidyaadi varshmanah, „žÁè©ÁÐ || 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±Îà £ÏŸÁ¥É¯ΠþÁ¬ÁàÐ ³ÂíœÁéþà ©Á¬ÁÅàœÁÐ, ¦Á•  §ÁüÎØ þëÃÑë¦Á ¦Á ÂÏ ¬Á§Âå¤Â¬Á©ÃþçÁӥΠ|| vastutah, maayaa klaptou bandha mokshou nastah swa atmani 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©ÁǜçÁçëÿÁé›Ð ©ÁÇœÊÐ ¬ÁžÁ¬ÁœÂàí¤ÂêÏ ©Á Áà©Êê £þÁã¥É¯Á›Ê, þ©ÁǜçÁçëÿÁé›Ð ÂúÞÁþÂê¤Â©Âž Áþ©ÁÇœÁ¥÷, aavritaeh sada sattwaabhyaam vaktavyae bandha mokshanae, ¦ÁžÁê¬ÁàêžËíœÁöÁþÃÐ ³ÂêžËâíœÁÏ þÍ ¬ÁÿÁœÊ ªÁÅëœÃÐ || anaavritam, na avritir brahmanah kaachid anyaabhaavaad 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 ¥Ê• Á  ÁÇœÂÏ ¦Á §Á©Î £þÁãªÁÖ ¥É¯ÁªÁÖ ¥ÁÇ«Ë©Á ¥Áƚ £ÅžÊã§ÁÅÓ›Ï ©Á¬ÁÅàþà • Á¨å¦ÁþÃà, žÁÇ Â©ÁÇœÃÏ ¥Ê Á  ÁÇœÂÏ bandhascha mokshascha mrishaiva moodhaa ¦Á• §Á©Î buddhaer gunam vastuni kalpayanti, ¦ÁœÍ drug aavrtim maegha akritaam yathaa ravou žÁí¦Á ¬ÁÏ ÁúÃžÊ Á¥Á¯Á§Á¥÷ VC || 572 yato-dwaya asanga chidaekam aksharam || Dr.Sarma@works 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 þÃœÁê¬Áê ©Á¬ÁÅàþÁÐ €¬ÄàœÃ ¡ÁëœÁê¦É ¦ÁªÁÖ ¦ÁªÁÖ þ¬ÄàœÃ ©Á¬ÁÅàþÃ, £ÅžÊã§Ê©Á Áś©ʜΠþÁœÁÅ þÃœÁê¬Áê ©Á¬ÁÅàþÁÐ || asteeti pratyayo yascha yascha naasteeti vastuni, buddhaer aeva gunaavaetou natu nityasya vastunah || VC 573 Dr.Sarma@works 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 ©Íê¥Á©ÁœÁѨåþ ÁÅœÁ €œÁ³Îà ¥Á ¦Á¦Á  • Áì±Îà £þÁã¥É¯ΠþÁ Ð úÂœÁéþÃ, þëÁÑ¨Ê þëÃÑë¦Ê ªÂþÊà þçÁ©ÁžÊê þçÁÏüþÊ, atastou maayayaa klaptou bandha mokshou na chaatmani, €žÃíœÄ¦Ê ¡Á§Ê œÁœÊàí nishkalae nishkriyae saantae niravadyae niranjanae, ©Íê¥Á©ÁœÁѨåþ ÁÅœÁÐ || 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 ‚œÊê´Â ¡Á§Á¥Á §ÁáœÂ þÁ þÃ§ÍŸÍ þÁ úÍœÁåœÃà§Áä £þÍã þÁ úÁ ³ÂŸÁ• ÁÐ, þÁ ¥ÁÅ¥ÁůÁŧÁä ©Ë¥ÁÅ Áà ‚œÊê´Â §ÁáœÂ na nirodho na¡Á§Á¥Á 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• ÁÅÿÁêÏ žÁ§ÃîœÁÏœÊ ¬Á• Á¨ þÕ Á¥Á úÁƙ³ÂíþÁà¬ÃžÂãþÁà§ÁÆ¡ÁÏ ¡Á§Á¥ÃžÁ¥ÁœÃ Á ÅÿÁêÏ žÁ§ÃîœÁÏ œÊ ¥Á¦Á žÁê, €¡Á ÁœÁ Á¨ÃžÍ«ÁÐ Â •¥ÁþçÁÅé• Áà sakala nigama choodaaswaanta siddhaanta roopam £ÅžÃã param idam ati guhyam darsitam tae mayaadya, ¬ÁàžÁœÁŨ¥Á¬Á ÁÇœÁàíÏ apagata¥ÁÅ¥ÁůÁÅ kali doshah kaama buddhih ¤Â©Á¦ÊžÁÏ Ð nirmukta || 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 ¡ÁëªÁë¦Ê› ÁÇœÂþÁœÃÐ ‚œÃ ªÁÅëœÂí Á •Å§Í§Âí• ÁêÏ ¡ÁëªÁë¦Ê› ÁÇœÂþÁœÃÐ, ¬Á œÊþÁ ¬Á¥ÁþÁÅüÂÚœÍ ¦Á¦Î 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 ¬ÁžÂþÁþÁâ¬ÃþÎã • þçÁé• Áä¥Á ÂþÁ¬ÁÐ, ±Â©Á¦ÁþÁí¬ÁÅŸÂÏ ¬Á§ÂíÏ ©ÃúÁú§Á þçÁþÁà§ÁÐ || gurur aesha sadaananda sindhou nirmagna maanasah, paavayan vasudhaam sarwaam vichachaara nirantarah || VC 578 Dr.Sarma@works 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¡ÁœÁà¦Ê ‚œÂêú§Áê¬Áê ªÃ«Áê¬Áê ¬ÁϩžÊþÂœÁ騯Á›¥÷, þçÁÆ¡ÃœÁÏ ¥ÁÅ¥ÁůÁÆ›ÂÏ ¬ÁÅŽ£ÍŸÍ¡Á¡ÁœÁà¦Ê || ity aachaaryasya sishyasya samvaadaena atmalakshanam, niroopitam mumukshoonaam sukha bodho-papattayae || VC 579 Dr.Sarma@works 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 ž Ãë¦ÁþÂàÏ ©ÃÿÃœÁþçÁ¬Áà ¬Á¥Á¬ÁàúÃœÁàžÍ´ÂÐ, ¤Á©Á¬ÁÅŽ©Ã§ÁœÂÐ hitam idam upadaesam aadriyantaam ¡ÁëªÂþÁàúÃœÂàÐ vihita nirasta samasta chitta doshaah, ªÁÅëœÃ§Á¬Ã  ¦ÁœÁ¦É ¥ÁÅ¥ÁůÁ©Í ¦Ê ||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 ©Ãü¦ÁœÊ ¬Áϳ§ŸÁíþà œÂ¡Á ¤ÂþÁÅ• çÁ› VC 581 ±ÍëžÁÆèœÁ žÂÿÁ©Áê• Â ŽÃþÂäþÂÏ ü¨• ÂϯÁ¦Á  ¥Á§ÁŤÁÅ©Ã ¤ÂëþÂàê ¡Á§Ã¤Âë¥ÁêœÂÏ, œÂê¬ÁþÁä ¬ÁÅŸÂϣşÃÏ ¬ÁÅŽ Á§ÁÏ samsaara adhwani taapa bhaanu kirana prodbhoota daaha vyathaa £ëöÁéžÁí¦ÁÏ žÁ§Áî¦Á khinnaanaam jala kaankshayaa marubhuvi bhraantyaa paribhraamyataam, þÊàê´Â ªÁÏ• Á§Á¤Â§ÁœÄ ©Ãü¦ÁœÊ þçÂí› aatya asanna sudha ¬Áϟ¦þÄ || 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›ÃÐ ¬Á¥Á ¡ÁÐà ‚œÃ ªÄë¥ÁœÁå§Á¥ÁÿÁϬÁ¡Á§Ã©Âëü• Âú§Á ê¬Áê ªÄë Í©ÃþÁâ¤Á Á©ÁœÁÆåüê±ÂžÁªÃ«Áê¬ Áê ªÄë¥ÁúÁ×Ï• Á§Á¤Á Á©ÁœÁÐ ÁǜΠ©Ã©Ê ÁúÁƙ¥Á›ÃÐ Dr.Sarma@works ¬Á¥Á ¡ÁÐà 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
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