Part III From 74 to 156 ©Ã©Ê Á úÁƙ¥Á›Ã Vivaeka Choodaamani The Crest Jewel of Discrimination €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 ¬Á¡Áà ŸÂœÁÅÐ ¥ÁüÂجÃá ¥ÊžÁСÁ¨§Á• ÁàúÁ§Áé œÁí• ÂÿÁí¦Ë§ÂãœÁŤçʤ çÁþÃíœÁ¥÷, ±ÂžÍ§ÁÅ©Á¯Í MajjaË asthi maedah pala rakta charma ¤ÁÅü¡ÁÇ«ÁÜ¥Á¬Áà• Twag aahwayair §ÁÏ• ˧ÁűÂÏ• ˧ÁÅ¡Á¦ÁÅ• Áà dhaatubhir yaebhir anwitam, ¥ÊœÁœ÷ || Paado ooru vaksho bhuja prishtha mastakai VC 74 Dr.Sarma@works Rangair upaangair upayuktam yaetat || The Seven Ingredients • This physical corpus is composed of the following seven ingredients – namely 1. Marrow 2. Bones 3. Brain 4. Muscle tissue 5. Blood 6. Skin 7. Internal coverings of organs • These are externally manifest as follows – for our utility and functionality 1. Legs 2. Thighs 3. Chest 4. Arms 5. Back and the 6. Head and many special organs.. Eyes… Dr.Sarma@works ¬ÁÆᨥÜħÁêœÊ €ÿÁÏ ¥Á¥ÊœÃ ¡Áë ÃœÁÏ ªÁ§Ä§ÁÏ ¥ÉÂöÁ¬ÁåžÁÏ ¬ÁÆᨥÜħÁêœÊ £ÅŸËÐ, þÁ¤ÍþÁ¤Á¬ÁížÁâÿÁþÂϣŠaham mamaeti prathitam sareeram ¤ÁÆ¥Á¦ÁÐ mohaaspadam sthuulam iteeryatae budhaih, ¬ÁƯÂé›Ã ¤ÁÆœÂþà ¤Á©ÁþÃàœÂþà Nabho || nabhaswad dahana ambu bhoomayah VC 75 Dr.Sarma@works sookshmaani bhuutaani bhavanti taani || The Gross Corpus • This body with reputation of the great delusion of ‘I’ and ‘Mine’ • Is designated by the learned as the Stoola Sareera or the Gross body • The Sky, Air, Fire, Water and Earth are the subtle Five Elements (with which this body is made up of) or the Pancha Bhootas – ‘Sareeram Paancha Bhautikam’ Dr.Sarma@works ªÁ£ÂâžÁ¦ÁÐ ¡ÁÏúÁ ¬ÁŎ¦ÁÐ ¡Á§Á¬Áå§ÂϪ˧Ãé¨ÃœÂþà ¤ÁÆœÂí ¬ÁÆá¨Âþà úÁ ¬ÁÆᨪÁ§Ä§ÁÿÊœÁ©ÁÐ, ¥Á ÂœÂë¬ÁàžÄ¦Á  Paraspara amsair militaani bhuutwaa ©Ã«Á¦Á  ¤Á©ÁþÃà cha sthuula sareera haetavah, ªÁ£ÂâžÁ¦ÁÐ ¡ÁÏúÁsthuulaani ¬ÁŎ¦Á ¤Í• ÁÅÐà || Maatraas tadeeyaa vishayaa bhavanti VC 76 Dr.Sarma@works Sabdaadayah pamcha sukhaaya bhoktuh || The Sensory Perceptions • The five elements mixed in varying proportions compose different parts of our external and internal body parts • We are able to enjoy and experience this external world through one or more of the five special senses – vision, hearing, taste, smell and touch. • These sensory experiences are caused by the five elements in their subtle form – i.e. vision by light (fire), hearing by the medium of ether, taste by water, smell form earth and touch by air. Dr.Sarma@works ©Ã«Á¦Ê«ÁÅ £žÂã ¦Á ˆ«ÁÅ ¥Áƚ ©Ã«Á¦Ê«ÁÅ £žÂ㠧• ͧÁűªÊþÁ ¬ÁÅžÁŧÁâ¥ÊþÁ, ¦•Á ÂþÃà þçÂêþÁàê• Á …§Áãí¥ÁÅúËÖÐ ya yaeshu moodhaa vishayaeshu baddhaa Raagoru paasaena su durdam aena, ¬Áí• Á§ÁéžÁÆœÊþÁü©ÊþÁ þÄœÂÐ || aayaanti niryaantyatha oordhwam uchchaih VC 77 Dr.Sarma@works Swakarma dootaena javaena neetaah || Oblivious of real nature 1. 2. 3. 4. 5. We, foolish men, oblivious of our real identity and nature, we are Fettered or tied tightly to the world of sense objects – which are in real sense the ‘non-sense’ The cord of attachment is astonishingly stout It is very difficult to snap – and so We come, depart and come again and again Carried into misery by the powerful emissary of past actions or poorva janma sukrita and dushkrita Dr.Sarma@works þÁ§ÁÐ ¡ÁÏúÁ¤Ã§ÁÏúÃœÁЕ Ã¥÷ || ªÁ£ÂâžÃ¤ÃÐ ¡ÁÏúÁ¤Ã§Ê©Á ¡ÁÏúÁ ¡ÁÏúÁœÁí¥Á ¡ÁôÐ ¬Áí ÁÅ›ÊþÁ £žÂãÐ, •Å§ÁÏ• Á Á ¥Á ÂœÁÏ Á ¡ÁœÁÏ Á Sabdaadibhih panchabhir yaeva pancha ¥ÄþÁ Panchatwam aapuh swagunaena baddhaah, ¤ÁÇÏ• ÂþÁ§ÁÐ ¡ÁÏúÁ¤Ã§ÁÏúÃœÁЕ Ã¥÷ maatanga || kuranga patanga meena VC 78 Dr.Sarma@works Bhringaa Narah panchabhir ancitah kim || What to say of the man ? 1. 2. 3. 4. 5. • • The deer is lured by sound and gets caught The elephant succumbs to its touch sensation The moth embraces fire (vision) and perishes The fish falls prey to the bait (taste) The black bee is done to death by its attraction to the smell from the flowers Lured and deceived by one and only one sense these get lost ! Alas ! What fate is in store for us, the humans who have enough attractions by all five senses Dr.Sarma@works Á •Ç«Á߬Á§Áå ©Ã´ÂžÁ¡Ã žÍ«Ê› œÄ©Íë ©Ã«Á¦ÁÐ Á •Ç«Á߬Á§Áå ©Ã´ÂžÁ¡Ã, ©Ã«ÁÏ þÃÿÁþÃà ¤Í• Âà§ÁÏ žÁë´ÂÛ§ÁÏ úÁ¯ÁŴ¡Áê¦Á¥÷ || doshaena teevro vishayah krishna sarpa vishaadapi, visham nihanti bhoktaaram drashtaaram chakshusha apyayam || VC 79 Dr.Sarma@works Cobra is safer ! • The sense-objects are even more virulent and poisonous in their evil effects than the deadly poison of a King Cobra • The poison can only kill the one who takes it inside • But these sensual distractions, you see (we can’t see), demolish even the one who merely sees (or hears etc.,) them. Dr.Sarma@works þÂþÁêÐ «Áý÷ªÂ¬Áàë ©ÊžÁê¡Ã ©Ã«Á¦Á ª¥ÁöÁ±ÂªÂžÍê ©Ã¥ÁÅ• ÁàÐ ¬ÁÅžÁŬÁàêüÂœ÷, ¬Á ˆ©Á • Á¨åœÊ ¥ÁÅ• Ëàê þÂþÁêÐ «Áý÷ªÂ¬Áàë ©ÊžÁê¡Ã || Vishaya asaa mahaa paasaadyo vimuktah sudus tyajaat, sa eva kalpatae muktyai naanyah shat saastra vaedyapi || VC 80 Dr.Sarma@works The terrible snare • The terrible snare of hankering after the sense-objects, • is so very difficult to get rid of. • But, he alone, who is free from these sense attachments • is fit for liberation and none else even if • he is scholar of all the six saastras Mere book learning without yearning is futile Dr.Sarma@works ªÂ• • ÁëÿÍ •ÂœÁ©Ë§Â ± Áê©ÁœÍ ¥ÁÅ¥ÁůÁÆþ÷ ¤Á©Â£Ãã±Â§ÁÏ ¡ÁëœÃ¦Á ÂœÁÅ¥ÁÅžÁêœÂþ ÷, Aapaata vairaagyavato mumukshoon ªÂ ÁëÿÍ ¥ÁüØ ¦ÁœÊ €þÁà§Â®Ê Bhavaabdhi paaram pratiyaatu mudyataan, þà ÁÇÿÁê Á›ÊÜ aasaagraho majja yataentaraalae VC 81 ©ÃþéÁ§Áàê ©Ê Âœ÷ kanthae || nigrihya vinivartya vaegaat || Dr.Sarma@works The Crocodile • The crocodile of hankering after the senses catches • the throat of those who seek liberation but who • have got only an apparent dispassion (not true viragya) and are trying to cross the ocean of Samsaara (relative existence) • This crocodile violently snatches them away (hijacks them) and drowns them mercilessly halfway in their attempt. Remember the story of Gajendra Moksha Dr.Sarma@works ¬ÁũçÁ Áàê¬Ãþ ÿÁœÁÐ ©Ã«Á¦Á ÂŽê• ÁëÿÍ ¦ÊþÁ ¬ÁũçÁ Áàê¬Ãþ ÿÁœÁÐ, ¬Á• ÁúÁלà ¤Á©ÂϤ͟ÊÐ ±Â§ÁÏ¡ÁëœÁÆêÿÁ©Á§ÃØœÁÐ || vishayaakhya grahoyaena suviraktya asinaa hatah, sagachchati bhavaambhodhaeh paaram pratyooha varjitah || VC 82 Dr.Sarma@works The Sword of Dispassion • He who has annihilated this Crocodile known as sense-objects • with the sword of mature and intense dispassion • crosses the ocean of samsaara • free from all obstacles Gita IV – 42 : Tasmat ajnaana smabhootam… Gita XV – 03 : Na roopamasyaeha tadopalabhy… Dr.Sarma@works ¬ÁœÁê¥ÃœÊê«Á ©ÃžÃ㠩ëÁ¥Á©Ã«Á¦Á¥Á §ÊÓ • ÁúÁ×œÍ þÁúÁףŞÊãÐ ¡ÁëœÃ¡ÁžÁ¥Á¤Ã• Á ÂœÍ ¥ÁÇœÁÅê§Á©Êê«Á©ÃžÃã, ÿÃœÁ¬ÁÅÿÁþÁ• ÁŧÁÆ• Âàê• ÁúÁ× Vishama¦ÁÅ• vishaya œÁÐ ¬Áí¬Áê Âàêmaargae gachchato anachcha buddhaeh Prati padam abhighaato mrityur avyaeshaviddhi, ¡Áë¤Á©ÁœÃ ¢Á¨¬ÃžÃãÐ ¬ÁœÁê¥ÃœÊê«Á ©ÃžÃãgachchatah || Hita suhana guruuktyaa swasya yuktyaa VC 83 Dr.Sarma@works prabhavati phalasiddhih satyam ityaesha viddhi || Know this to be true • • • • • • Misery and death quickly overtakes the stupid who pursue the dreadful path of sensual pleasures Whereas one who walks in accordance with the instructions of well-wishing and worthy Guru, and who applies his own reasoning sure, achieves his much desired fruit – the liberation – Know this to be very true my dear ! Dr.Sarma@works ¡ÁëªÂþÃà žÂþÄàþ÷ ¥É¯Á¬Áê Âϯ ¦ÁžÃ ©ËœÁ©Â¬Ãà œÁêüœÞÁƧÁžÃí«Á¦Á Âþ÷ ©Ã«ÁÏ ¦Á• Â, ¡Ä¦ÁÆ«Á©ÁœÍà«ÁžÁ¦Á ¯Á¥Á mokshasya kaamkshaa yadi vaitavaasti §ÁØ©Á Tyajaati ¡ÁëªÂþÃà žÂþÄàþ÷ ¤Áüduurad vishayaan visham yathaa, þÃœÁê¥Á žÁ§Âœ÷ || Peeyooshavat tosha dayaa kshama arjava VC 84 Dr.Sarma@works prasaanti daanteen bhaja nityam aadaraat || Do you crave for liberation? If indeed you have the craving for liberation 1. Shun sense-objects from a good distance as though you would do a poison 2. Always carefully cultivate the amrita like virtues • • • • • • Dr.Sarma@works Contentment – thus happiness Compassion – towards all – especially the needy Forbearance – Forgiveness of all misdeeds of others Strait forwardness – lack of crookedness Calmness – un-agitated in spite of provocation Self-control – of both internal and external organs ¬Áí¥ÁþÊþÁ ÿÁþÃà €þÁůÁ›Ï ¦ÁœÁå§ÃÿÁÇœÁê ÁÇœÁê ¥ÁþžÁê ©ÃžÂê ÁÇœÁ£þÁã¥É¯Á›¥÷, žÊÿÁÐ ¡Á§Â§Íá ¦Á¥Á¥ÁÅ«Áê anukshanam yat parihritya krityam ±Í«Á›Ê anaadya vidyaa krita bandha mokshanam, ¦ÁÐ ¬ÁüØœÊ ¬ÁÐ ¬Áí¥ÁþÊþÁ ÿÁþÃà || daehah paraartho ya amamushya poshanae VC 85 Dr.Sarma@works yah sajjatae sah swamanaena hanti || Commits suicide • Whosoever, due to sheer ajnaana, does not attempt emancipation from the bondages – by surrendering the doer-enjoyer concept (kartrutwa-bhoktrutwa) • Doesn’t seek answers to the vital questions such as – Who am I ? and What is the nature of this gross body ? – What is the relation of me with this body ? Why I live ? – What is the BIG difference between me and others ? • And always passionately engrossed in nurturing this body and its sensual pleasures – He, for sure is akin to the one who commits suicide Dr.Sarma@works ÂëÿÁÏ žÂ§ÁşæÁ  ªÁ§Ä§Á±Í«Á›Â§Äá ¬Áþ÷ ¦Á œÂéþÁÏ žÃžÁǯÁœÊ, ÂëÿÁÏ žÂ§ÁşæÁ  ŸÁÇœÂí þÁžÄÏ œÁ§ÁÅàÏ ¬Á Á •úÁלà || Sareera poshanaarthee san ya aatmaanam didrikshatae, graaham daarudhiyaa dhritwaa nadeem tartum sa gachchati || VC 86 Dr.Sarma@works Mistaken Crocodile • • • • • Whoever misunderstands that this life is meant for Enjoyment of all sensual pleasures of body And so nurtures it carefully He is same as that fool who is trying to cross a river Taking a crocodile as the hold Mistaking it for a life saving plank of wood So he perishes due to his misunderstanding Dr.Sarma@works ¬Á ¥ÁÅ Ãà¡ÁžÁ¥Á§ÁñœÃ ¥ÉÂÿÁ ˆ©Á ¥ÁöÁ¥ÁÇœÁÅê§ÁÅé¥ÁůͧÁí¡Áô§ žëÁÅ, ¥ÉÂÿÍ ©ÃþçÃØœÍ ¦ÊþÁ ¬Á moha yeva¥ÁÅ mahaa mrityur mumukshor vapuraadishu, Ãà¡ÁžÁ¥Á§ÁñœÃ || moho vinirjito yaena sa mukti padam arhati || VC 87 Dr.Sarma@works The infatuation • • • • For a seeker who is yearning for liberation The infatuation over the things like the body – that He is the body etc., and that the body, its possessions such as wealth, kith and kin etc., are permanently his forever It is dire death He, who has thoroughly conquered this infatuation over the body, only deserves liberation. Dr.Sarma@works ¥ÉÂÿÁÏ üÿà ¥ÉÂÿÁÏ üÿà ¥ÁöÁ¥ÁÇœÁÅêÏ žÊÿÁžÂ§Á¬ÁŜžëÁÅ, ¦ÁÏ üÃœÂí¥ÁÅþÁ¦É ¦Á ÂþÃà œÁžÃí´ÍßÐ ¡Á§Á¥ÁÏ ¡ÁžÁ¥÷ || moham jahi mahaa mrityum daeha daara sutaadishu, yam jitwaa munayo yaanti tadwishnoh paramam padam || VC 88 Dr.Sarma@works Conquer thy illusion • Conquer the dire death of infatuation (intense passion and fondness) over the body, wife, children etc., • This is a time tested methodology • Many sages and seekers have reached the Supreme state of lord Vishnu by this. “Vijnaana saaradhirastu, Manah pragrahava Narah so adhwanah – paramaapnoti Thadvishnopadam” (Kat. Upa) Dr.Sarma@works þÃÏžÁê¥ÃžÁÏ ©Á¡ÁôÐ œÁíùÂéϬÁ§ÁşçÁ³Âä¦ÁťʞͥÁüÂجÃá ¬ÁÏ• ÁŨ¥÷, ¡Áõ§ÁßÏ ¥ÁÆœÁë¡Áô§Ä´Â¤ÂêϬÁÆá¨Ï þÃÏžÁê¥ÃžÁÏ ©Á¡ÁôÐ || Twang maamsa rudhira snaayu maedo majja asthi samkulam, poornam mootra pureesha abhyaam sthuulam nindyamidam vapuh || VC 89 Dr.Sarma@works What to say much ? This Gross Body of ours of which we are so fond of – please ever remember, it is an ugly composition of 1. Skin, 2. Muscle, 3. Blood, 4. Brain and nerves 5. Cartilage and marrow and also 6. Bones. Further, it is very nasty too inside with all the excreta and secreta There is nothing very wonderful to be very crazy about this Gross Body and its skin deep beauty. It is to be deprecated. Dr.Sarma@works ¬ÁÆá¨Â§ÂáþÁŤÁ©Í ¡ÁÏúÄ ÁǜʤÍê ¤ÁƜʤÁêÐ ¬ÁÆá¨Ê¤ÁêÐ ¡Áõ§Áí• Á§Áé›Â ¬Á¥ÁÅœÁåþÁä¥ÃžÁÏ ¬ÁÆá¨Ï ¤Í ¦ÁœÁþÁ¥Á ÂœÁéþÁÐ, €©Á³Âá ü• Á§Á¬ÁàþÁê Panchee kritaebhyo bhuutaebhyah sthuulaebhyah poorva karmanaa ¬ÁÆá¨Â§ÂáþÁŤÁ©Í ¦ÁœÁÐ || Samutpannam idam sthuulam bhogaayatanam aatmanah avasthaa jaagarastanya sthuula artha anubhavo yatah || VC 90 Dr.Sarma@works Medium of experience • The Gross body is product of - The union of the five gross elements with each other (pancheekritam) - Conditioned by one’s past deeds (the good & the bad - poorva karmanaa) • It is the medium of experience for the inner soul • The enjoyment and perception of the gross world is called the wakeful (jaagrida avastha) state. Dr.Sarma@works ¬ÁÆᨡÁžÂ§Áá¬Ê©ÂÏ £ÂÿÊêþÃâë¦ËÐ ¬ÁÆᨡÁžÂ§Áá¬Ê©ÂÏ ¬Áë ÁÖþÁâþÁ³ÂàëêžÃ©ÃúÃœÁ ë§ÁƱ¥÷, •§ÍœÃüÄ©ÁÐ Á baahyaendriyaih sthoola padaartha saevaam ¬Áí¦Á¥ÊœÁžÂœÁéþ srak chandanastryaadi vichitra roopaam, œÁ³ÂéœÁåëªÁ¬Ãà§Áí¡Áô´Í €¬Áê ü• Á§Ê || Karoti jeevah swayamaetad aatmanaa VC 91 Dr.Sarma@works Tasmaat prasastir vapusho asya jaagarae || Enjoys gross objects • Identifying itself with name and form of this gross body • The individual inner soul though separate from the gross body, enjoys gross objects – Such as garlands, sandal paste etc., by means of the external organs (sensory and motor) • Hence, this body is in its fullest play in the wakeful state (jagritha avastha) Dr.Sarma@works ÁÇÿÁ©ÁžÁÓÇÿÁ¥ÊŸÃþÁÐ ¬Á§Íí¡Ã £ÂÿÁê¬Áϳ§ÁÐ ¡Áô§ÁÅ«Á¬Áê ¦ÁžÂªÁë¦ÁÐ, ©ÃžÃãžÊÿÁ¥ÃžÁÏ ¬ÁÆá¨Ï ÁÇÿÁ©ÁžÁÓÇÿÁ¥ÊŸÃþÁÐ sarwopi baahya samsaarah purushasya yada asrayah, || Viddhi daeham idam sthuulam grihavad grihamaedhinah || VC 92 Dr.Sarma@works Just like the Grihastha • This gross body, please know this like a house to the house holder who conducts all his external activities by being with in the house • Man’s entire dealing with the rest of the world entirely rests on this gross body. So, we need to be very watchful about whom to allow and whom not, into the house for safety and security of the house-holder (soul) within Dr.Sarma@works ¬ÁÆᨪÁ§Ä§Á ŸÁ§ÁéÐ ¬ÁÆᨬÁê ¬ÁϤÁ©Á ü§Â¥Á§Á›Âþà ŸÁ§ÂÐé ³Îá¨ÂêžÁ¦É £ÿÁũßÂÐ ªÃªÁŜžÁê©Á³ÂáÐ, ©Á§ÂߪÁë¥Á žà þæÁ¥Á  sambhava jaraamaranaani dharmaah £ÿÁÅŸÂ¥Á¦Ásthuulasya ÂÐ ¬ÁÅêÐ bahuvidhaah Sisutaady avasthaah, ¡Áõü©Á¥Á sthoulyaadayo ÂþÁ £ÿÁÅ¥Á ÂþÁ¥ÁÅŽÂ ©ÃªÊ´Â Ð ||bahudhaa mayaah syuh Varna asramaadi niyamaa VC 93 Dr.Sarma@works Pooja avamaana bahumaana mukhaa visaeshaah || The characteristics The characteristics of gross body are 1. Changes such as birth, growth decay and death 2. Stoutness etc., many adjectives of quality 3. Childhood etc., different states 4. Varna asrama dharmas etc., many duties and restrictions of social order 5. Subject to many diseases and 6. Receives worship, insult, and honours Dr.Sarma@works üÂÚþÊÏžÃë¦Á • Á§ÊéÏžÃë¦ÁÐ £ÅžÄãþÃâë¦Á ݈ ªÁë©Á›Ï œÁí• Á¯Ã • Âë›Ï úÁ üÃÿÁí Á ©Ã«Á¦Á ©Á£ÍŸÁþÂœ÷, ©Â Âå›Ã buddheendriyaani Sravanam twag akshi ±ÂžÂ ÁÅžÁ¥Á¡Áôê¡Á¬ÁáÐ Á •§ÊéþÃâë¦Á ݈ ghraanam cha jihwa vishaya avabodhanaat, ¡Áë©Á›ÊþÁ • Á§Áé¬ÁÅ || paadaa gudamapy upasthah Vaak paani VC 94 Dr.Sarma@works karmaendriyaani pravanaena karmasu || External organs Our external organs are of two types namely – The Sensory organs – (Jnanaedriyas) 1. Ears – the hearing equipment 2. Skin for touch etc., 3. Eyes – the visual equipment 4. Tongue – for taste sense 5. Nose – for sense of smell The Motor organs – (Karmaedriyas) 1. Speech – the vocal equipment 2. Arms and hands – the work equipment 3. Feet and legs – the loco motor equipment 4. Rectum and anus – excretory equipment 5. Urinary pores – for water and waste regulation Dr.Sarma@works €ÏœÁЕ Á§Á› ©Ã©Á§Á›Ð þà ÁžÁêœÊþÁàÐ Á§Á›Ï ¥ÁþÍŸÄ §ÁÿÁÏ ÁǜêÃÖœÁà¥Ãœ à ¬Áí©ÁÇœÃà¤ÃÐ, ¥ÁþÁ¬ÁÅà nigadyataentah karaam mandheer ¬ÁÏ• Á¨å©Ã• Á¨åþžäà ahamkritis chittamiti swavrittibhih, §ÁÅçžÃãÐ ¡ÁžÂ§ÂáŸÁê©Á³Â¦ÁŸÁ§Á manastu samkalpa vikalpana adibhir VC 95 éœÁÐ, buddhih padaartha adhy avasaayadharmatah Dr.Sarma@works Internal Controllers The antah karanams I The Mind and Intellect complex A. The Mind (manas) – considers the pros and cons B. The Intellect (buddhi) – Discrimination faculty II The Ego and Consciousnes complex A. The Ego (ahamkaara) – Identification as I, Mine B. The Conciousness (chittam) – the controller of the Ego and the perception, memory, recall etc., Dr.Sarma@works €ÏœÁЕ Á§Á› ©Ã©Á§Á›Ð €œÂë¤Ã¥Á ÂþžÁÿÁ¥Ãœ ÁêÿÁÏ ÁÇœÃÐ ³Âí§ÂáþÁŬÁÏŸÂþÁ ÁÅ›Êþ Á úÃœÁà¥÷ || atra abhimaanaad ahamity ahamkritih swaartha anusandhaana gunaena chittam || VC 96 Dr.Sarma@works Internal controllers • The fondness about the body and its possessions and the extreme passion towards the body such as ‘I’ and ‘mine’ is called the ahamkaara or the Ego • The Consciousness or chittam is the controller of the Ego and is responsible for the quick & selective registration of perceptions as memory, their timely, appropriate recall and the erasure or forgetfulness of unwanted data. Properly developed chittam should keep the ego under absolute check Dr.Sarma@works ¤Á©ÁœÁê³Î ±Âë›Ð ±Âë›Â±ÂþÁ©ÂêþÍžÂþÁ¬Á¥Á Âþ ¤Á©ÁœÁê³Î ±Âë›Ð ¬Áí¦Á¥Ê©Á ©ÁÇœÃà¤ÊžÂžÃí ÁǜʧÊèžÂœÁÅð©Á§Á ߬Á¨Ã¨¥Ã©Á ||Ãbhavatyasou praanah Praana apaana vyaana udaana samaanaa swayamaeva vritti bhaedaad vikritaer bhaedaat suvarna salilam iva || VC 97 Dr.Sarma@works The Vital Energy There is only one vital force or energy in the whole body which differentiates the living from non living, the life from death. But due to structural and functional differentiation this Praana (life) is of 5 types. 1. Prana : The respiratory activity 2. Apaana : The gastro-intestinal digestive activity 3. Vyana : The circulation of blood and nutrients 4. Udaana : The Nervous activity – reaction to stimuli 5. Samaana : The internal metabolic equilibrium. Dr.Sarma@works ¡Áô§Áê«ÁÛ• ÁÏ ©Â žáÁ–Ö ªÁë©Á›ÂžÃ¡Á– Ö ±Âë›ÂžÃ¡Á–ÂÖ ¤Áë¥ÁÅŽÂþáÁ–Ö £ÅžÂãêžÁê©ÃžÂê¡Ã Vaagaadi pancha sravanaadi pancha úÁ • Â¥Á • Á§Áé›Ã praanaadi pancha abhramukhaani pancha ¡Áô§Áê«ÁÛ• ÁÏ buddhya adyavidya api cha kaama karmani ¬ÁƯÁéªÁ§Ä§Á¥Á ÂÿÁÅÐ ||VC 98 puryashtakam sookshma sareeram aahuh|| Dr.Sarma@works The subtle body The subtle body (sookshma sareera) is composed of 1. The five motor activities – speech etc., 2. The five sensory perceptions – vision etc., 3. The five vital energies – respiration etc., 4. The five fundamental elements – earth etc., 5. The four internal controllers – Intellect etc., 6. The Ignorance – about the real nature of soul 7. The Desires – which prompt & perpetuate action 8. The Actions – as dictated by all of the above These eight constitute the 8 cities of the subtle body Dr.Sarma@works ¨ÃÏ• Á ªÁ§Ä§ÁÏ ‚žÁÏ ªÁ§Ä§ÁÏ ªÁǛŠ¬ÁƯÁé ¬ÁÏüÃÚœÁÏ ¨ÃÏ ÁÏ œÁí¡ÁÏúÄ ÁÇœÁ ¤ÁÆœÁ¬ÁϤÁ©Á¥÷, ¬Á©Â¬ÁþÁÏ • Á§Áé¢Á¨ÂþÁŤ idam sareeram srunu sookshma samjnitam ©Á• ÁÏ lingam twapancheekrita bhoota sambhavam, ³ÂíüÂÚþÁœÍ þžçÁűŸçœÁéþÁÐ || phala anubhaavakam sa vaasanam karma VC 99 Dr.Sarma@works swaajnaanato anaadir upaadhir aatmanah || The subtle body This subtle body also termed as Linga Sareera is produced out of the elements in their undivided state and is always conditioned by latent impressions or Vasanas and causes the soul within to experience the fruits of past actions (good or bad). The vasanas are the innate super impositions on the soul brought on the soul by our own ignorance Linga = revealer of latent identity Dr.Sarma@works ¬Áí±Íä ¤Á©ÁœÁê¬Áê ©Ã«Á• Áàê ©Á³Âá ¬Áí¥Á ÂœÁë ªÊ«Ê› ©Ã¤ÂœÃ ¦ÁœÁë ¬Áí¡Êä œÁÅ £ÅžÃãÐ ¬Áí¦Á¥Ê©Á ü• Áë œÂѨÄþÁþÂþ©ßÁ swapno bhavaty asya vishaktyavasthaa ©Â¬Áþ¤ÃÐ swa maatra saeshaena vibhaati yatra Á§ÂàëžÃ¤Â©ÁÏ • swapnae tu buddhih swayamaeva jaagrat ¡ÁëœÃ¡ÁžÁê §ÂüœÊ ¦ÁœÁë ¬Áí¦ÁÏ ¤ÂœÃ ÿÁêÿÁÏ kaaleena naanaa vidha vaasanaabhih ¡Á§ÂœÂé kartraadi bhaavam pratipadya raajatae || VC 100 ¬Áí¦ÁÏ ¤ÂœÃ yatra swayam bhaatihy aham paraatmaa || Dr.Sarma@works Dreaming state As opposed to the Jaagritha or wakeful state the dreaming state or Swapna avastha is distinct – viz., 1. The intellect (buddhi) takes on the role of agent 2. Based on the experiences in the wakeful state latent impressions are created on the soul and the buddhi now enacts these impressions. 3. The soul (pratyag aatma) shines in its glory. 4. The vishayas do not come into play in this state Dr.Sarma@works þÁ ¨Ã¡ÁêœÊ ŸÄ¥Á ÂœÁë• Í±ÂŸÃ§Á ªÊ«Á³Â¯Ä þÁ¨Ã¡ÁêœÊ œÁœÁÑÇœÁ• Á§Áé ¨Ê¡ËÐ, ¦Á³ÂéžÁ¬ÁÏ Á¬ÁàœÁ Dhee maatrako upaadhir asaesha saakshee ˆ©Á • Á§Áé¤Ã na lipyatae tat krita karma laepaih, §Áä ¨Ã¡ÁêœÊ ÃÏúÞÁűŸÃþ • tata eva karmabhir yasmaad asangas ÁÇœËÐ VC 101 || na lipyatae kincid upaadhinaa kritaih || Dr.Sarma@works Not tainted 1. Among the superimpositions of the soul such as the external world, the indriya-vishaya layer – causing the vaasanas, the mind, the ego, the chittam, the intellect – in this state of dream, the buddhi is the only superimposition on the soul. 2. The soul is the witness of every thing, and is not touched or tainted even the least by the work the buddhi does. 3. As the soul is wholly unattached it is not touched by any work performed by the super impositions described above. The five transparency sheets test Dr.Sarma@works œÁ¯Á߬ÁÐà ¬Á§Áí©Âê¡ÁǜÕ Á§Á›Ï ¨ÃÏ Á¥ÃžÁÏ ³ÂêúÃ֞œÁéþÁÐ ¡ÁôϬÁÐ, ©Â³ÂêžÃ• Á¥Ã©Á œÁ¯Á߬ÊàþË sarwa vyaapriti karanam lingam idam Syaachchid aatmanah pumsah, ©ÂœÂé ¤Á©ÁœÁê¬ÁÏ• ͦÁ¥÷ || vaasyaadikam iva takshnasta enaiva VC 102 Dr.Sarma@works atmaa bhavatya asamgoyam || The carpenter Let the Soul or Atman be the carpenter crafting a piece of furniture and you provided the tools. The carpenter uses many a specialized tool such as the saw, wedge etc., The sookshma sareera or subtle body is this group of specialized tools being used by him. The carpenter cannot deliver his best if the tool are blunt, irregular or useless – further such tools create a lot of stress and strain (vaasanas) on him Is the skilled carpenter responsible for the poor quality of the product done with such tools ? Dr.Sarma@works þÁ œÁÅ ©ÊœÁÅà§ÂœÁéþÁÐ €þÁãœÁí¥ÁþÁâœÁí¡ÁýÅœÁí ŸÁ§ÂéÐ ³Î ÁÅ›ê ©Ë ÁÅ›ê©ÁªÂžÃã úÁ¯ÁÅ«ÁÐ, £ÂŸÃ§Áê¥ÁÆ ÁœÁí ¥ÁÅŽÂ andhatwa mandatwa patutwa dharmaah ¬Áà• Ë©Á vaigunya vasaaddhi chakshushah, ªÍëœÂëžÃŸÁ§Âé sougunya þÁ œÁÅ ©ÊœÁÅà§ÂœÁéþÁÐ || mookatwa mukhaas tathaiva Baadhirya VC 103 Dr.Sarma@works srotraadi dharmaa na tu vaettur aatmanah || Not of the Atman Total blindness or impaired vision or perfect vision are condition which we have to attribute to the perceiving instrument – the eye due merely to it’s fitness or defectiveness. So are deafness and dumbness etc., - of the ear, vocal chords so forth – But never are they defects of the Atman, the Knower. Dr.Sarma@works ±Âë›ÂžÃ• Á§Âé›Ã „úÂ×í¬Á þêÂîí¬Á ©ÃüÇϤÁ¯ÁÅ œÁåë¬ÁåþÁâþžÁÅêœÁÑë ¥Á›ÂžÃ• ÂÐ • Ãë¦ÂÐ, ±Âë›ÂžÃ• Á§Âé›Ã ©ÁžÁþÃà œÁüÂØäÐ ucchvaasa nisswaasa vijrimbhakshu ±Â뛬Áê tpraspanda naadyut kramanaadikaah kriyaah, ŸÁ§Âé©ÁªÁþÂ¡Ã±Â¬Ê || VC 104 praanaadi karmaani vadanti tajjnaah praanasya dharmaavasanaa pipaasae || Dr.Sarma@works Praana • Functions – Inhalation, exhalation – Yawning – Secretion, movements of the organs etc • Dharmas – Hunger – Thirst etc., Dr.Sarma@works €ÿÁ¥ÃœÃ €ÏœÁЕ Á§Á› ¥ÊœÊ«ÁÅ úÁ¯ÁŧžëÁÅ ©Á§Áïé›Ã, €ÿÁ¥ÃœÁê¤Ã¥Á ÂþÊþÁ œÃ«ÁÜœÂê¤Â¬ÁœÊü³Â || antahkarana maetaeshu chakshuraadishu varshmani, ahamity abhimaanaena tishthatya abhaasa taejasaa || VC 105 Dr.Sarma@works The Ego • The inner organ of mind – Anthahkarana – Has its seat in the organs – composed of the Indriyaas – the body with all its parts – made functional by Atma • These external organs + mind + EGO (inner organs) is together called Pramaata Dr.Sarma@works €ÿÁÏ• §ÁÐ €ÿÁÏ• §ÁÐ ¬Á ©ÃüÊÚ¦ÁÐ • Á§Âà ¤Í• Âà¤Ã¥Á ÂþÁê¦Á¥÷, ¬ÁœÂížÃ ÁÅ›¦É Êþ©Á³ÂáœÃëœÁë¦Á¥ÁªÁÅä œÊ || ahamkaarah sa vijnaeyah kartaa bhokta abhimaanyayam, Satwaadi guna yogaena avasthaatri trayam asnutae || VC 106 Dr.Sarma@works I am • The EGO identifying itself with the body – Becomes the doer or experiencer ( karta – bhokta) – Gives the impression that I am seeing, I am listening, I am going etc • The EGO + the interplay of Gunas gives rise to the three states of functionality – Pramaata + Sattwa Guna in wakeful state is Vishuv – Pramaata + Rajo Guna in dream state is Taijasa – Pramaata + Tamo Guna in sleep state is Praajna Dr.Sarma@works ¬ÁžÂþÁÏžÁ¬Áê œÁéþÁÐ ©Ã«Á¦Á ݴÁ ÂþÁÅ• ÁƨÊê ¬ÁÅŽÄ žÁÅÐŽÄ ©Ã¡Á§Áê¦Ê, ¬ÁÅŽÏ žÁÅÐŽÏ úÁ œÁžÁã§ÁéÐ ¬ÁžÂþÁþÁâ¬Áê þÂœÁéþÁÐ || vishayaanaam aanukuulyae sukhee duhkhee viparyayae, sukham duhkham cha taddharmah sadaanandasya na atmanah || VC 107 Dr.Sarma@works Atman is ever blissful • If the sense objects are favourable – The Pramaata becomes happy • If the sense objects are unfavourable – The Pramaata experiences misery • Thus happiness and misery are attributes of egoism ( Pramaata) and never are the characteristics of the Atman • Atman is ever blissful Dr.Sarma@works €œÂé ¡Ãë¦ÁœÁ¥É Âé§ÁáœÊíþÁ ÿà ¡Êë¦Á ÂþÃí«Á¦É œ þÁ¬ÁíœÁÐ ¡Ãë¦ÁÐ, ¬ÁíœÁ ˆ©Á ÿà ¬Á§Êí´Â¥Á ÂœÂé ¡Ãë¦ÁœÁ¥É ¦ÁœÁÐ œÁœÁ œÂéhi¬ÁžÂþÁþÍâ þ¬Áê aatma arthatwaena praeyaan vishayo na swatah priyah, žÁÅÐŽÏ ÁžÂúÁþÁ, || swata eva hi sarwaesha amaatmaa priyatamo yatah tata aatmaa sadaanando naasya duhkham kadaachana, || VC 108 Dr.Sarma@works The most beloved • But these experiences of pain or sorrow • can only be possible with the interplay of the underlying Atman within. • The Pramaata cannot have any experience, either pleasure or sorrow, by itself without the underlying influence of the Atma. • That very Atman which is ever Blissful, is the most beloved of all, in all and should be by all. Dr.Sarma@works œÂéþÁþÍâþÁÅ ¤ÁƦÁœÊ ¦ÁœÁÅð«ÁűÎà þçÃí«Á¦Á œÂéþÁþÍâþÁÅ ¤ÁƦÁœÊ, ªÁÅëœÃÐ yatsushuptou nirwishaya aatma anandonu bhuuyatae, ¡ÁëœÁê¯Á¥ËœÃÿÁê¥ÁþÁÅ¥Á ÂþÁÏ úÁ pratyakshama ü ÁëœÃ ||itihyam anumaanam cha jaagrati || srutih VC 109 Dr.Sarma@works The Atma Anada • It is clearly attested in the Srutis that • in the profoundly deep sleep state (sushupti), • We all experience the Bliss of the Atman independent of the sense-objects by – 1. Direct perception – Pratyaksha pramaanam – 2. Tradition – Itihya pramaanam – 3. Inference – Anumaana pramaanam Dr.Sarma@works ¡Á§Á¥ÊªÁ ªÁ• Ãà €©Áê• Áà þÂ¥Ää ¡Á§Á¥ÊªÁ ªÁ• Ãà §ÁþžÁê ©ÃžÂê œÃë ÁśœÁé  ¡Á§Â, •§ÂêþÁÅ ¥Ê¦Á   naamnee paramaesa saktir ¬Áşæ˩Á ¥Á ¦Á avyakta  anaadya vidyaa trigunaatmakaa paraa, ¦Á¦Á  ü ÁœÁð§Áí¥ÃžÁÏ ¡Áë¬ÁƦÁœÊ || kaarya anumaeyaa sudhiyaiva maayaa VC 110 Dr.Sarma@works yayaa jagatsarvamidam prasooyatae || The Super Power • • • • • • The Paramaesa Sakti or the Super power within is also called the undifferentiated (avyakta) is also called Maaya or Avidya (Nescience). It is without beginning (anaadi) It is made up of the three Gunas. It is superior to the effects of the Gunas (because it is the cause) • It is to be inferred by clear intellect only by its effects • From it only, springs forth the whole universe. Dr.Sarma@works €þçÁíúÁþĦÁ §ÁƱ ¬ÁþÂä¡Áê¬ÁþÂä¡Áôê ¤Á¦Á ÂœÃé •  þÍ ¤ÃþÂä¡Áê¤ÃþÂä¡Áôê ¤Á¦Á ÂœÃé •  þÍ ³ÂÏ• ¡ÁêþÁÏ• ¡Áôê ¤Á¦Á ÂœÃé •  þÍ sanna apyasannaapyu bhayaatmi kaa no bhinna apyabhinnaapyu bhayaatmi kaa no ¥ÁöÁžÁÅèœÂ þçÁíúÁþĦÁ §ÁƱ || saanga apyanangaapyu bhayaatmi kaa no VC 111 Dr.Sarma@works Mahaadbhuta anirvachaneeya roopaa || The Yes and No • The Maaya is neither – Sat – Real or Existing - nor – Asat – Unreal or Non existing – Nor partaking in both of the above – Same nor different nor both – Composed of parts nor an indivisible whole • It is most wonderful and It cannot be described or defined in words Dr.Sarma@works Áś¬ÁàžÄ¦ÂÐ ¡ÁëŸÃœËÐ ªÁÅžÂãžÁí¦Á £ëÿÁé ©Ã£ÍŸÁþÁªÂê ¬Á§Áå ¤Áë¥É §ÁüÅØ ©Ã©Ê ÁœÍ ¦Á Â, §Áü¬Áà¥ÁÐ ¬ÁœÁàí¥ÃœÃ suddhaadwaya brahma vibodhanasyaa ¡Áë¬ÃžÂã sarpa bhramo rajju vivaekato yathaa, ś¬ÁàžÄ¦ÂÐ ¡ÁëŸÃœËÐ Á ¬Áí• Â§ËÐê || rajastamah sattwamiti prasiddhaa VC 112 Dr.Sarma@works gunaastadeeyaah pradhitaih swakaaryaih || How to unveil the Maaya • Just as a lamp helps us to establish the true nature of rope, in darkness, mistaken for snake and dispels all fears about the illusory (maaya) rope • Similarly, by careful instruction under an experienced Sage (Guru) and by personal practice of what is taught about the Brahman – this being similar to the lamp above – the maaya and its three Guna interplay will be dispelled – and the real nature of us - thou art that – Brahman will be realized. Dr.Sarma@works ©Ã¯Ê¡Á ªÁ• Äà ©Ã¯Ê¡Á ªÁ• Äà §Áü¬ÁÐ • Ãë¦Á ÂœÃé• Â ¦ÁœÁÐ ¡Áë©ÁÇœÃÐà ¡Áë¬Áǜ ¡Áô§Â›Ä, §Â žÁ¦É €³ÂêÐ vikshaepa saktee rajasah kriyaatmikaa ¡Áë¤Á©ÁϜà þÃœÁêÏ yatah pravrittih prasrutaa puraanee, žÁÅЎžÁ¦É ¦Ê ¥ÁþÁ³Í ©Ã• §ÂÐ || raagaadayo asyaah prabhavanti nityam VC 113 Dr.Sarma@works duhkhaadayo yae manaso vikaaraah || The power of Gunas 1. 2. 3. The Sattwa Guna - Its greatest play is in the wakeful state. It is controlled activity – it begets equanimity and gives prolonged happiness – Its power is called the Samatwa Shakti The Rajo Guna – Its greatest play is in the dreaming state or agitated and anxious state and from its spring the love, attachment, anger, grief, jealousy etc mental emotions – Its power is the Vikshaepa Shakti The Tamo Guna – Its greatest play is in the deep sleep or fatigued state. Its effect is illusory and its veils the true nature of any Vastu (substance) – and triggers the Rajas – Its power is the Aavarana Shakti. Dr.Sarma@works The Projecting Power • • • • Among these three Gunas of Maaya Rajas has the projecting power which is of the nature of intense activity, from which this Primeval flow of activity has emanated. • From this the mental modifications such as attachment and hatred and happiness and grief are continually produced. Dr.Sarma@works §ÁüÍ £ÏŸÁ ÿÊœÁÅÐ ¥ÁÐ Â ÍëŸÍ ¨Í¤Á žÁϤ¤Áê¬ÁƦÁ  €ÿÁÏ• §ʧÂïê ¥ÁœÁð§ÂžÂê¬ÁÅà Í•§Â, ŸÁ§Âé ˆœÊ §Âü³ÂÐ ¡ÁôÏ ¡Áë©ÁÇœÃà§÷ kaamah krodho lobha dambha abhyasooyaa ahamkaara ershyaa matsaraady aastu ghoraa, €³ÂéžÊœÁœÁàžÁëüÍ £ÏŸÁ ÿÊœÁÅÐ || dharmaa aetae raajasaah pum pravrittir VC 114 Dr.Sarma@works asmaad aetattad rajo bandha haetuh || The Rajas is bondage • Rajas is the cause of bondage and attachment • The dire (dangerous) attributes of Rajas are – – – – – Kaama – Lust, Krodha – Intense rage Lobha – Greed or avarice, Dambha - Arrogance Abhyassoya – Spite – intolerance of others prosperity Ahamkaara – Egoism – extreme self pride Eershya – Envy, Matsara – Jealousy • From these dire qualities only the worldly tendencies of man are produced. Dr.Sarma@works © Áǜà œÁ¥É ÁÅ›¬Áê ˆ´Â©ÁÇœÃà§Âä¥Á œÁ¥É ÁÅ›¬Áê ªÁ• Ãà§Áê¦Á  ©Á¬Áàí©Á¤Â¬ÁœÊ €þÁê• Â ¬Ë´Â þÞÂþÁÏ yaeshaa vrittir naama tamo gunasya ¡Áô§ÁÅ«Á¬Áê ¬ÁϬÁÇœÊ Saktir yayaa vastwa vabhaasatae anyathaa §Ãí¯Ê¡ÁªÁ ÊÐà ¡Áë©Á›¬Áê ÿÊœÁÅÐ || saishaa nidaanam purushasya samsrutaer VC 115 Dr.Sarma@works vikshaepa saktaeh pravanasya haetuh || Tamas is Veil • The Maaya in its Tamo guna manifestation • Is the veiling power or aavriti • This makes things appear other than what they really are • It is this Tamas – that causes man’s repeated birth/death cycle or transmigration (samsaara) • It is the one which instigates the vikshaepa or projecting power of Rajas. Dr.Sarma@works œÁ¥Á¬ÁÐ ªÁ• Ãà§ÁéÿÁœÂê©ÁÇœÃÐ ¡ÁëüÂÚ©ÂþÁ¡Ã ¡ÁÏ™ÃœÍ €¡Ã úÁœÁÅ§Í €¡ÁêœÁêÏœÁ ¬ÁƯÂé§Áá žÁÇ •íê¨ÄšÁ¬Áà¥Á³Â þÁ©ÊœÃà £ÿÁÅŸÂ Â ¬Áϣ͟Ü͡ìÁÅæý¥÷ ¤ÂëþÂàê§Í¡ÃœÁ¥Ê©Á ³ÂŸÁÅ • Á¨¦ÁœÂê¨Ï£œÊ prajnaa vaanapi pandito api chaturo api atyanta sookshmaartha œÁžÁÅÓ›Âþ÷ drugvyaaleedha stamasaa na vaetti bahudhaa sambodhitopi sphutam ÿÁþÂà³Î ¡Á루 žÁŧÁþÁà œÁ¥Á¬ÁÐ bhraantya aropitamaeva saadhu kalayatyaalambatae tadgunaan ªÁ• Ãà§ÁéÿÁœÂê©ÁÇœÃÐ || hantaasou prabalaa duranta tamasah Saktir mahatya avritih || Dr.Sarma@works VC 116 What a negative power ! • Alas ! How powerful is the great aavriti sakti of the dreadful Tamas ! • Even wise and learned men and men who are cleaver and adept in the vision of the exceedingly subtle Atman,even though clearly explained in various ways (sruti, smruti, yukti, anubhavam)are over powered by the Tamas and fail to understand the Atman. • What is simply superimposed by delusion (veil), they consider it as true and attach themselves to its effects. Dr.Sarma@works ©Áǜà ªÁ Ãà €¤Â©Áþ ©Â ©Ã¡Á§ÄœÁ¤Â©Áþ ¬ÁϤ©Áþ©áÁëœÃ¡ÁœÃà §Á³ÂêÐ, ¬ÁϬÁ§ÁÓ¦ÁÅ• ÁàÏ þÁ abhaavanaa vaa vipareeta bhaavanaa ©Ã¥ÁŖ֜à ŸÁÅë©ÁÏ Sambhaavanaa vipratipattirasyaah, ©Ã¯Ê¡ÁªÁ• ÃàÐ ¯Á¡Á¦ÁœÁêü¬Áë¥÷ || samsarga yuktam na vimunchati dhruvam VC 117 Dr.Sarma@works vikshaepasaktih kshapayaty ajasram || Veil power • Considering the existence of the real Aatman as unreal is Abhaavana – absence of right judgment • Considering the unreal body etc as real is Vipareeta Bhaavana – contrary (perverted) judgement • Lack of definite belief about the SAT and always doubt about the REAL – these certainly • Never desert one who is under the influence of Veil. • Then the projecting power gives ceaseless troubles Dr.Sarma@works œÁ¥É ÁÅ› ¥ÁÅŽÂ €üÂÚþÁ¥Á ¨¬Áê ü™ÁœÁíþÞÂë ¡Áë¥Á žÁ¥ÁÆšÁœÁí¥ÁÅŽ ¬Áà¥É ÁÅ›ÂÐ ˆœËÐ ¡Áë¦ÁÅ• ÍàþÁÿà ajnaanam aalasya jadatwa nidraa ©ÁœÃà • ÃÏúà þÃäžÂë¨Å©Áœ÷ pramaada moodhatwa mukhaa stamogunaah ¬ÁàϤÁ©ÁžÊ©Á œÃ«Áܜà Etaih prayukto nahi vatti kincin ||VC 118 nidraaluvat stambhavadaeva tishthati || Dr.Sarma@works The Facets of Tamas • The following are the various faces of this deadly Tamo Guna – Ignorance, lassitude, indolence, – Dullness, sleep, inadvertence, stupidity • One tied to these does not comprehend anything • But remains like one deep asleep or like a stalk or stone (pillar) Dr.Sarma@works ¬ÁœÁíÏ ©ÃªÁÅžÁãÏ ¬ÁœÁíÏ ©ÃªÁÅžÁãÏ ü¨©ÁœÁà• Â¡Ã œÂ¤ÂêÏ ¥Ã®ÃœÂí ªÁ§Á›Â¦Á Á •¨åœÊ, ¦ÁœÂëœÁé£ÃϣРsatwam visuddham jalavat tathaapi ¡ÁëœÃ£ÃϣÜÁÐ ¬Áþ÷ taabhyaam militwaa saranaaya kalpatae, ¡Áë ªÁ¦ÁœÁê§ÁÑ ‚©ÂŽÃ¨Ï ü™Á¥÷ || yatra atmabinbah pratibinbitah san VC 119 Dr.Sarma@works prakaasayaty arkaiva akhilam jadam || Pure Sattwa • The pure Sattwa guna is clear like water • Yet in conjunction with Rajas and Tamas it makes for transmigration (samsaara punaraavritti) • The reality of the Atman or Self within is reflected in the Sattwa Guna • Just as the Sun by its glory reveals the entire world of matter. Dr.Sarma@works ¥ÃªÁë¬Áê ¬ÁœÁàíÐ ¥ÃªÁë¬Áê ¬ÁœÁàí¬Áê ¤Á©ÁþÃà ŸÁ§ÂéÐ ¬Áí¥Á ÂþܞÂê þæÁ¥Á  ¦Á¥Á žÂêÐ, ªÁëžÂãúÁ ¤Á• ÃàªÁÖ misrasya sattwasya bhavanti dharmaah ¥ÁÅ¥ÁůÁÅœÂúÁ swamaanitaadyaa niyamaa yamaadyaah, žË©Ä úÁ ¬ÁÏ¡ÁœÃà§Á¬ÁþÃä©ÁÇœÃà sraddhaa cha bhaktis cha mumukshutaa cha ÐVC 120 daivee cha sampattir asannivrittih || Dr.Sarma@works Mixed Sattwam • The traits of person who is Saatwik but has some mixture of Rajas and Tamas are • Utter absence of pride • Niyama (contentment, belief and purity) • Yama (non violence, truthfulness etc.. ) • Sraddha (faith), Bhakti (devotion), Mumukshuta • Divine qualities (lack of anger, jealousy etc…) • Turning away from unreal (mayaa) Dr.Sarma@works ©ÃªÁÅžÁã ¬ÁœÁàíÐ ©ÃªÁÅžÁã ¬ÁœÁàí¬Áê ÁÅ›ÂÐ ¡Áë³ÂžÁÐ ¬ÁíœÂéþÁŤÁÆœÃÐ ¡Á§Á¥Á  ¡ÁëªÂþÃàÐ, visuddha sattwasya gunaah prasaadah œÁÇ¡ÃàÐ ¡ÁëÿÁ§ÁïÐ ¡Á§Á¥Á ÂœÁé þôÂÜ swatmaanubhootih paramaa prasaantih, ¦Á¥Á  ¬ÁžÂþÁþÁâ§Á¬ÁÏ truptih praharshah paramaatma nishthaa VC 121 ¬Á¥ÁÇúÁלà || yamaa sadaananda rasam samruchchati || Dr.Sarma@works Pure Sattwam • The qualities of a person who is a manifestation of pure Sattwa without any admixture of Rajas and Tamas are • Cheerfulness, supreme peace, contentment • The realization one’s own Self (Atman) • Bliss and steady devotion to the Atman • By these attributes the aspirant enjoys everlasting Bliss Absolute Dr.Sarma@works ¬ÁÅ«ÁÅ¡Ãà €©Áê Áà¥ÊœÁœÃàë Áś˧Ãä §ÁÅ• ÁàÏ œÁœÂѧÁ›Ï þÂ¥Á ªÁ§Ä§Á¥Á ÂœÁéþÁÐ ¬ÁÅ«ÁÅ¡Ãà §ÊœÁ¬Áê ©Ã¤Á• Áàê ©Á³Âá avyaktam yaetat trigunair niruktam tat kaaranam naama sareeram aatmanah ¡Áë¨ÄþÁ¬Á§ÊíþÃâë¦Á£ÅžÃã ©ÁÇœÃàÐ || sushuptir yaet asya vibhakty avasthaa VC 122 Dr.Sarma@works praleena sarvaendriya buddhi vrittih || The Undifferentiated • • • • • This undifferentiated or so called Maaya is Spoken of as the compound of the three gunaas is the casual body of the soul (naama sareera) Profound sleep is its special state in which The functions of the mind and all the organs are suspended in ignorance(suspended animation) • This is contrary to the Samaadhi state (perfect knowledge) Dr.Sarma@works ÃÏúÃþÁä ©ÊžÄéœÃ ¬Á§Áí ¡Áë• Â§Á¡Áë¥ÃœÃ¡ÁëªÂÏœ à §ÄçüÂœÁéþ €©Á¬ÃáœÃ§Ê©Á £ÅžÊÐã sarwa prakaara pramiti prasaantir ¬ÁÅ«ÁÅ¡Ãà§ÁœÂë¬Áê à • ¨ ¡ÁëœÄœÃÐ beejaatmanaa avasthitiraeva buddhaeh ÏúÃþÁä ©ÊžÄéœÃsushuptir atraasya kila prateetih à VC 123 ü ÁœÁåë¬ÃžÊÐã || kimcinna vaedmeeti jagat prasiddhaeh || Dr.Sarma@works I didn’t know anything • Sushupti is to be understood as follows • Profound sleep (Sushupti) is cessation of all kinds (including remembrance and delusion) of perception and being in a calm state • in which the mind remains subdued in a subtle, seed-like form. • The test of this is the universal verdict • “I did not know any thing then” Dr.Sarma@works ‚žÁÏ ÿÁêþÂœÂé žÊÿÊÏžÃë¦Á ±Â뛥ÁþÍÿÁ¥Á žÁ¦ÁÐ ¬Á§Êí ©Ã• § ©Ã«Á¦ÂÐ ¬ÁŎžÁ¦ÁÐ, ©Íê¥Á žäÁÆœÂþÁêŽÃ¨Ï praana manohamaadayah úÁ ©ÃªÁí ¥Á©Áê• Ádaehaendriya à ¡Á§ÁêþÁà ¥ÃžÁÏ sarwae vikaaraa vishayaah sukhadayah, ÿÁêþÂœÂé || VC 124 Dr.Sarma@works vyomaadi bhoota anyakhilam cha viswam avyakta paryantam idamhy anaatmaa || What is not Atman • Anaatma or not part of Atma – from the – – – – – – – – The gross body composed of the seven ingredients The ten indriyas – motor and sensory The five pranaas – prano, apaana, vyaano, udaana, samaana Ego, mind, intellect, chittam – the Anthah karanams The pain, sorrow etc., vishayas – external stimulai The emotions – raaga, kaama, krodha, mada, maatsarya etc., The five elements – earth, sky, fire, water and air The manifested world of name and form • To the undifferentiated power or Maaya or Avidya Dr.Sarma@works €¬ÁžÃžÁ¥ÁþÂœÁé• ÁÏ ¥Á ¦Á Â¥Á ¦Á • §ÁêÏ ¬Á§ÁíÏ¥ÁÿÁžÂžÃ žÊÿÁ¡Á§ÁêþÁà¥÷ €¬ÁžÃžÁ¥ÁþÂœÁé ÁÏ œÁíÏ ©ÃžÃã ¥Á§ÁÅ¥Á§ÄúÕ • Á¨å¥÷ || maayaa maayaa kaaryam sarwam mahadaadi daeha paryantam asad idam anaatmakam twam viddhi maru mareechikaa kalpam || VC 125 Dr.Sarma@works This all illusion • • • • • • From the Mahat (Cosmic Intelligence) down to the gross body every thing in this creation is the effect of Maaya. All these including the Maya itself are to be known as ASAT or Midhya (Illusion) non-Self or Anaatman. These are unreal things like the water in the mirage in a desert. Mayaa mayam idam akhilam hitwaa Brahma padaena pravisa viditwaa (Bhaja Govindam) Dr.Sarma@works ¬Áí§ÁÆ¡ÁÏ € ÁœÊ ¬ÁÏ¡Áë©Á¯Âê¥Ã ¬Áí§ÁÆ¡ÁÏ ¡Á§Á¥Á ÂœÁéþÁÐ, ¦ÁžÃíüÂÚ¦Á þÁ§Í £þÂãþÁÅé• ÁàÐ • Ë©Á¨ê¥ÁªÁÅäœÊ || athatae sampravakshyaami swaroopam paramaatmanah, yadwijnaaya narobandhaanmuktah kaivalyamasnutae || VC 126 Dr.Sarma@works Our Real Roopam • Thus, after understanding what we are not • Now, I am going to elucidate to you about • What is the swaroopam (real form) of the Paramatma • Only after having a perfect knowledge about this • Man will attain freedom from bondages and • Will be blessed with emancipation (Kaivalya) Dr.Sarma@works €©Á³ÂáœÁë¦Á³Â¯Ä €¬Ãà ÁªÃÖœ÷ ¬Áí¦ÁÏ þÃœÁê¥ÁÿÁÏ ¡ÁëœÁê¦Á¨Ï£þÁÐ, €©Á³ÂáœÁë¦Á³Â¯Ä¬Áþ÷ ¡ÁÏúÁ• ͪÁ©Ã¨¯Á›Ð || asti kaschit swayam nityam aham pratyaya lambanah, avastha atraya saakshee san pancha kosa vilakshanah || VC 127 Dr.Sarma@works The Absolute Entity • Yes! There is the Absolute Entity, • The Eternal substratum of consciousness of Ego • The witness of the three states • and distinct from the five sheaths or coverings • That is that Dr.Sarma@works ¦É©ÃüÂþψ ¬Á• Á¨Ï ¦É©ÃüÂþψ ¬Á• Á¨Ï ü ÁëœÁðí¡Áä¬ÁÅ«ÁÅ¡Ãà«ÁÅ, £ÅžÃãœÁžÁíÇœÃà ¬ÁžÂè©Á¥Á¤Â©Á¥ÁÿÁ¥ÃœÁê¦Á¥÷ || yo vijaanaati sakalam jaagrat swapna sushuptishu, buddhi tad vritti sadbhaavam abhaavam aham ityayam || VC 128 Dr.Sarma@works That is That • Which knows every thing that happens • In the wakeful, dreaming and deep sleep states • Which is aware of the presence or absence of the mind and its functions; • And which is the background of the notion of Egoism • That is That Dr.Sarma@works ¦ÁÏþÁ¡ÁªÁêœÃ • ÁªÁÖþÁ ¦ÁÐ ¡ÁªÁêœÃ ¬Áí¦ÁÏ ¬Á§ÁíÏ ¦ÁÏ þÁ ¡ÁªÁêœÃ Á •ªÁÖþÁ, ¦ÁªÊÖœÁ¦ÁœÃ £ÅžÂãêžÃ þÁœÁÅ ¦ÁÏúÊœÁ¦ÁþÁàê¦Á¥÷ || yah pasyati swayam sarvam yam na pasyati kaschana, yascha aeta yati buddhyaadi na tu yam chaetayanty ayam || VC 129 Dr.Sarma@works That is That • Which Itself sees all but which no one beholds • Which illumines the intellect etc., • but which they can not illumine • That is That Dr.Sarma@works ¤Â§ÁÆ¡Á¥ÃžÁÏ • ¦ÊþÁ ©ÃªÁí¥ÃžÁÏ ©Âê¡ÁàÏ ¦ÁþÁä ©Âê±ÍäœÃ • ÃÏúÁþÁ, ¤Â§ÁÆ¡Á¥ÃžÁÏ ¬Á§ÁíÏ ¦ÁÏ ¤ÂþÁà • ¥ÁþÁŤœÁê¦Á¥÷ || yaena viswam idam vyaaptam yanna vyaapnoti kinchana, aabhaa roopam idam sarwam yam bhaantam anubhaaty ayam || VC 130 Dr.Sarma@works That is That • • • • • Dr.Sarma@works By which this universe is pervaded But which nothing can pervade Which is shining All this universe shines as its reflection – That is That ©Á§ÁàþÊà ¡Êë§ÃœÂ ‚©Á ¦Á¬Áê ¬ÁþÃäŸÃ¥Á ÂœÊë› žÊÿÊþÃâë¦Á¥Áþ͟æÁÐ, ©Ã«Á¦Ê«ÁÅ ¬Áí• Ä¦Ê«ÁÅ ©Á§ÁàþÊà ¡Êë§ÃœÂ ‚©Á || yasya sannidhi maatraena daeha indriya mano dhi yah, vishayaeshu swakeeyaeshu vartantae praeritaa iva || VC 131 Dr.Sarma@works That is That • By whose very presence • The body, organs, mind and intellect • Keep to the functions of their respective spheres • As though instigated servants ! Dr.Sarma@works þÃœÁê£ÍŸÁ¬Áí§ÁơÛ €ÿÁÏ• §žà žÊöÁþÂà ©Ã«Á¦Á ªÁÖ ¬ÁŎžÁ¦ÁÐ, ©ÊžÁêþÊà Áý©ÁžÊêþÁ þÃœÁê£ÍŸÁ¬Áí§ÁơÛ || ahamkaaraadi daehaantaa vishayaascha sukhaadayah, vaedyantae ghatavad yaena nitya bodha swaroopinaa || VC 132 Dr.Sarma@works That is That • By which every thing from Egoism down to the body • The sense-objects, and pleasures etc., • Is known palpably as pitcher (jar) – • For it is the essence of Eternal knowledge ! • That is That Dr.Sarma@works ¬ÁžË• Á §ÁÆ¡ÁÐ ˆ´Í €ÏœÁ§ÂœÂé ¡Áô§ÁÅ«ÁÐ ¡Áô§Â›Í þçÁÏœÁ§ÂŽÏ™Á ¬ÁÅŽÂþÁŤÁÆœÃÐ ¬ÁžË• Á §ÁÆ¡ÁÐ ¡ÁëœÃ£ÍŸÁ ¥Á ÂœÍë Esho antaraatmaa purushah puraano ¦ÊþʫÜ ©Â• Á ¬Á©ÁªÁÖ§ÁϜà || VC 133 Dr.Sarma@works nirantara akanda suka anubhootih sadaika roopah pratibodha maatro yaenaeshitaa vaaga savas charanti || Atma is ever the Same • This is inner most SELF or Atman • The Primeval Being (puraana purusha) • His essence is constant realization of infinite Bliss • Which is ever the same (sada Eka roopam) • Reflecting through different mental modifications • Inert organs such as mind, speech and indriyas conduct their functions by the power of the Atman Dr.Sarma@works §Á©Ã©ÁœÁëå ªÁœÊ €œËë©Á ¬ÁœÂàíœÁéþà ŸÄ• ÁÅÿÁ¦Á  ¥Á©Âê Áǜ ªÁ „§ÁÅ¡Áë• ÂªÁÐ, ªÁ „úËÖ atraiva sattwaatmani dheeguhayaa §Á©Ã©ÁœÁëå ªÁœÊ mavyaakrtaakaasa uruprakaasah, ¬ÁíœÊü³Â ©ÃªÁí¥ÃžÁÏ ¡Áë• ÂªÁ¦Áþ÷ || aakaasa uchchai ravivatrpakaasatae VC 134 swataejasaa viswamidam prakaasayan || Dr.Sarma@works Like the Sun it shines • • • • • Dr.Sarma@works Manifesting this universe through its own effulgence In this very Body In the mind filled with Sattwa In the secret chamber of the Intellect In the Akaasa known as the unmanifested Of charming splendour The Atman shines like the SUN aloft. The Locus Pure Intellect Sattwic Mind Aatman Akaasa or unmanifest Dr.Sarma@works Gross Body þÁ úÊ«ÁÛœÊ þÍ ©Ã• Á§ÍœÃ üÂڜ ¥ÁþÍÿÁÏ Áǜéà Ãë¦Á ›ÂÏ žÊÿÊþÃâë¦Á±Âë› Á ÇœÁ Ã ë¦ Á ݴ÷, €¦É• Ãä ©ÁœÂàþÁþÁÅ©Á§Áà¥Á jnaataa Âþ mano ahamkrti vikriyaanaam Í Daehaendriya praana krita kriyaanaam, þÁ úÊ«ÁÛœÊ þÍ ayogni vattaan anuvartamaano VC 135 ©Ã• Á§ÍœÃ • ÃÏúÁþÁ || Dr.Sarma@works na chaeshtatae no vikaroti kinchana || It is the knower • • • • The Atma is the knower of All the modifications of Mind and Egoism And the activities of the body, the organs and praanas It apparently takes their form (in so doing) Just like the fire in a ball of red hot iron It neither acts nor subject to even the least change Dr.Sarma@works þÁ ü¦ÁœÊ þÍ ¥Ãë¦ÁœÊ þÁ ü¦ÁœÊ þÍ ¥Ãë¦ÁœÊ þÁ ©Á§ÁãœÊ þÁ¯Ä¦ÁœÊ þÍ ©Ã• Á§ÍœÃ þÃœÁêÐ, ©Ã¨Ä¦Á¥Á ÂþÊ¡Ã na jaayatae no mriyatae na vardhatae ©Á¡Áô«Áê¥ÁÅ«Ãéþ÷ naksheeyatae no vikaroti nityah, þÁ ¨Ä¦ÁœÊ ÁÅϤÁ ‚©ÂÏ£§ÁÏ ¬Áí¦Á¥÷ || vileeyamaanaepi vapushya mushmin VC 136 Dr.Sarma@works Na leeyatae kumbha iva ambaram swayam || Beyond Change The Atman is beyond the following six changes that normally are the features of this gross and subtle body 1. The birth 2. The existence 3. Growth and development 4. Maturity and morphological changes 5. Decay and 6. Death Like the sky in a jar ever after it is broken Dr.Sarma@works ³Â¯ÂœÂð¯Ã ¡Áë Áǜéà ÁǜäÃþÁäÐ ªÁÅžÁã£ÍŸÁ¬Áí¤Â©ÁÐ ¬ÁžÁ¬ÁžÃžÁ¥ÁªÊ«ÁÏ ¤Â¬Á¦ÁþÃä§ÃíªÊ«ÁÐ, ©Ã¨¬ÁœÃ ¡Á§Á¥Á ÂœÂé prakriti vikriti bhinnah Suddha bodha swabhaavah ü ÁëžÂžÃ«Áí©Á³Âá sadasad idam asaesham bhaasayan nirwisaeshah, ¬ÁíÿÁ¥ÁÿÁ¥ÃœÃ ³Â¯ÂœÂð¯Ã §ÁÆ¡Ê› £ÅžÊãÐ || vilasati paramaatmaa jaagradaadishu avasthaa swahamahamiti saakshaat saakshi roopaena buddhaeh || Dr.Sarma@works VC 137 The Witness • The supreme Self or Atman, is different from prakriti and its modifications, • It is the essence of pure knowledge and absolute • Directly manifests this entire gross and subtle universe in the waking and other states • It is the substratum of the persistent sense of ego • It manifests itself as the witness of Buddhi, the determinative faculty Dr.Sarma@works Áǜ§Íá £ëÿÁé§ÁÆ¡Ê› þæÁ¥ÃœÁ ¥ÁþÁ³Â¥ÁÅÏœÁíÏ ¬Áí¥Á ÂœÂéþÁ¥Á ÂœÁé þÁê¦Á¥ÁÿÁ¥ÃœÃ ³Â¯ÂžÃížÃ㠣ŞÃã ¡Áë³ÂžÂœ÷, üþÃ¥Á§Á› œÁ§ÁÏ• ±§Á niyamita manasaamun twam swamaatmaanam aatma ¬Áϳ§Á¬ÃþÁÅãÏ nyayamahamiti saakshaadwiddhi buddhi prasaadaat, ¡ÁëœÁ§Á ¤Á©Á Á ǜ§Íá £ëÿÁé§ÁÆ¡Ê› ¬ÁϬÁáÐ || janimarana tarangaapaara samsaarasindhum pratara bhava kritaartho brahmaroopaena samsthah || Dr.Sarma@works VC 138 Identify the “I” My dear Sishya ! • By means of single pointed and regulated mind and purified and serene intelligence • Realize directly thy own self referred to as the “I” • With in thy own body and identify yourself with it • Be blessed and be firmly established in the Brahman as thy own essence • Thus cross the boundless ocean of samsaara whose waves are birth and death Dr.Sarma@works ©Ã«Á¦Ë¬ÁàþÁÅà¤ÃÐ €œÂë þÂœÁéþÁêÿÁ¥ÃœÃ ¥ÁœÃ§ÁçþÁã ˆ´Í¬Áê ¡ÁôϬÁÐ ±Âë±ÍàüÂÚþÂüØþÁþÁ¥Á§Á› • ÊìªÁ¬Áϱ ÂœÁ ÿÊœÁÅÐ, ¦Êþ˩¦ÁÏ atraa na atmanyahamiti matirbandha eshosya punsah ©Á¡Áô§ÃžÁ¥Á¬ÁœÁðœÁê¥ÃœÂêœÁé £ÅžÂãê jananamarana klaesa sampaata haetuh, praaptojnaanaat ¡Áô«ÁêœÁÅê¯ÁœÁê©ÁœÃ yaenaivaayam vapur idam asat satyamitya atma buddhyaa ©Ã«Á¦Ë¬ÁàþÁÅà¤ÃРͪÁ ÁÇžÁíœ÷ || || pushyatyu kshatyavati vishayais tantubhih kosakridwat Dr.Sarma@works VC 139 The Web • False identification that this Self or “I” is this body (Non-self) is the fundamental bondage due to ignorance and this causes all miseries such as birth and death. • This false identity makes one consider this evanescent body as real and identifying it as the self (wrongly) one nourishes, bathes and preserves it by means of agreeable sense objects & pleasures • By this, man becomes bound by his own threads (of misery) just like the caterpillar in its cocoon. Dr.Sarma@works ªÁǛŠ¬ÁŽÊ €œÁ¬ÃéϬÁàžÁÅçžÃãÐ ¡Áë¤Á©ÁœÃ ©Ã¥ÁÆšÁ¬Áê œÁ¥Á³Â ©Ã©Ê ¤©žËí ¬ÁÅæ§ÁœÃ ¤ÁÅü• Ê §ÁüÅ؟ëÁ›Â, œÁœÍþÁ§Áá©ÂëœÍ þéÁœÁœÃ atasmins prabhavati ¬Á¥Á tadbuddhih žœÁŧÁŸÃ• Á vimoodhasya tamasaa vivaeka abhaava€¬ÁžÂÓëÿÁÐ adwai sphurati bhujagae rajjudhishanaa, ¬ÁàœÍ¦É ¬ÁÿäÁ©ÁœÃ £þÁãÐ ªÁÇ›Åadhikah ¬ÁŽÊ || tato anarthavraato nivatati samaadaatur tato yo asadgraahah sahibhavati bandhah srunu sakhae || Dr.Sarma@works VC 140 Dear friend, listen • One who is over powered by ignorance mistakes a thing for what it is not ! • Mistaking a snake for a rope if one catches hold of the snake (in reality), sure the great sequence of dangers overtakes him • Hence, listen my friend, it is the mistaking of transitory things such the body and possessions as real that constitutes bondage. – with it are the dangers that follow – Dr.Sarma@works §ÂÿÁŧé§ÁÑ £ÃÏ£¥÷ €Ž›Ý þÃœÂêžÁí¦Á£ÍŸÁªÁ• Âàê ¬ÁÅæ§ÁþÁà¥Á ÂœÂéþÁ¥Áþ ÁþÁà ©Ë¤Á©Á¥÷, ¬Á¥Á ©ÁÇ›Í œÂê©ÁǜêÁ• Ãà§Ê´Â akhanda nitya adwaya bodhasaktyaa œÁ¥ÉÂ¥Á¦  §ÂÿÁŧé§ÁÑ sphurantam £ÃÏ£¥÷ ||aatmaanam ananta vaibhavam, Samaavrino itya avriti saktir aeshaa VC 141 Dr.Sarma@works tamo mayee raahur iva arka binbam || The solar eclipse • Just as at the time of solar eclipse, the glory of the Sun is covered by the shadow of moon (Rahu over powering the Sun) • The veiling power of tamas or Ignorance over powers the inner Sun – our Atman. • The Atman is of infinite glory. It manifests Itself through knowledge, it is indivisible, eternal and one without a second Dr.Sarma@works £þÁã Á ÁÅ›ËÐ œÃ§Í¤ÁÆœÊ ³ÂíœÁéþÁê¥Á¨œÁ§ÁœÊüÍ©ÁœÃ ¡Áô¥Á  þÁþÂœÂéþÁÏ ¥ÉÂÿÁžÁÿÁ¥ÃœÃ ªÁ§Ä§ÁÏ• Á¨¦ÁœÃ, tirobhootae swa atmany amalatara taejovati pumaan œÁœÁР¥Á ÍëŸÁ anaatmaanam mohadahamiti sareeram kalayati, ¡Áë¤ÁǜäçÁ¥ÁÅÏ £þÁã ÁÁ Å›ËÐ tatah kaama©Ã¯Ê±ÂŽÂê krodha prabhritibhir amum bandhaka gunaih ¡Á§ÁÏ §Áü¬Á „§ÁŪÁ• Ãà§Áíê Á¦ÁœÃ || param vikshaepa akhyaa rajasa urusaktir vyathayati || Dr.Sarma@works VC 142 The fetters • When his own Self, endowed with the purest splendour, is hidden from brilliance, a man under influence of ignorance, falsely identifies himself with the body, which is the Non-self. • When ignorance or Tamas thus plays its role • Then the great power of Rajas, the Vikshaepa sakti or projecting power, sorely affects him through the binding fetters of lust, anger etc., Dr.Sarma@works ¬Áí¦Á¥Á¤ÃþÁ¦ÁÏ ¥ÁöÁ¥ÉÂÿÁ • ÂëÿÁ• Áë¬ÁþÁ • Á¨ÃœÂœÂé ©Á• Á¥ÁþÍ ŸÃ¦É þÂþ©Á³ÂáÏ ¬Áí¦Á¥Á¤ÃþÁ¦ÁÏ ¬ÁàžÁÅÓ›œÁ¦Á  €±Â§Ê ¬ÁÏ³Â§Ê ©Ã«Á¦Á©Ã«Á¡Áõ§Ê mahaa moha graaha grasana kalita atmaava gamano ü¨þßΠdhiyo naana avasthaam swayam abhinayam stadgunatayaa þÃ¥ÁüÍØêþÁéüÂØê¦ÁÏ apaarae samsaarae vishaya vishapoorae jalanidhou ¤Áë¥ÁœÃ ÁÅ¥ÁœÃÐ ÁÅœÃðœÁ ÁœÃÐ || nimajjyon majjyaayam bhramati kumatih kutsitagatih || Dr.Sarma@works VC 143 A miserable fate • Thus a man of perverted intelligence due to projected power – having his true knowledge of Self swallowed up by the whale of utter Ignorance • Himself imitates and enacts the various miseries of ignorance and drifts up and down in this boundless ocean of Samsaara, which is full of the poison of sense enjoyments – • Thus sinking and rising many a time • A miserable fate indeed in this whirl pool! Dr.Sarma@works €¤Áë¡ÁùÃÑà ¤ÂþÁÅ¡Áë¤Â¬ÁÏüþܤÁë¡ ÁùÃàÑ §ÂèþÁÅÏ œÃ§Í• ¦Á ©ÃüÇϤÁœÊ ¦Á• Â, ÂéžÃœÂÿÁÏ œ ÁǜçœÁé Bhaanu prabhaa sanjanita abhrapantkir œÁœÁàíÏ Bhaanum tirothaaya vijrimbhatae yathaa, œÁ  œÃ§ÍŸÂ¦Á ©ÃüÇϤÁœÊ ¬Áí¦Á¥÷ || aatmaadita ahamkritir aatma tattwam VC 144 Dr.Sarma@works tathaa tirodhaaya vijrimbhatae swayam || The clouds • The layers of clouds generated by the rays of the Sun, cover the Sun and they alone appear in the sky • So also, the egoism generated by the power of the Self, covers the reality of the self and appears by itself as if there were no Atman at all. ( But the clouds vanish subsequently, so does the egoism under disciplined training of mind ) Dr.Sarma@works £ÿÁÅžÁÅÐŽËÐ £®ÃœÁžÃþÁþ Á Ê žÁŧÃâþÊ ³ÂþÁâë ¥Ê• Ë §Áíê Á¦ÁœÃ ÿÃ¥Á üÏü©¦ÁŧÁÅ Íë¦Á ËœÂþ÷ €©Ã§ÁœÁœÁ¥Á³ÂœÁéþÂê©ÁÇ kabalita dinanaathae durdinae saandra maeghair œÊ ¥ÁÆšÁ£ÅžÃãÏ ¯Á¡Á¦ÁœÃ vyathayati hima jhanjhaa vaayur ugroyathaitaan £ÿÁÅžÁÅЎˬÄà©Áë©Ã¯Ê¡ÁªÁ• à moodha buddhim avirata tamasa atmanyaavritae VC || 145 àÐ kshapayati bahuduhkhaih teevra vikshaepasaktih || Dr.Sarma@works Numerous grieves • Just as on a cloudy day, when the Sun is swallowed up (apparently) by dense clouds, violent cold gale winds trouble the world • So also when the veiling power of the deadly Tamas (intense Ignorance) swallows up (apparently) the inner Sun – the Atman, then the dreadful Vikshaepa sakti (projecting power of Rajas), (akin to the gale wind) afflicts the foolish man with numerous grieves. (This is the cause of many births in low bodies) Dr.Sarma@works ˆ©Á ªÁ• Ãà¤ÂêÏ ˆœÂ¤Âê¥Ê©Á ªÁ• Ãà¤ÂêÏ £þÁãÐ ¡ÁôϬÁ¬Áð¥Á  ÁœÁÐ, ¦Á ¤ÂêÏ ©Ã¥ÉÂÿÃœÍ žÊÿÁÏ¥ÁœÂàíœÂéþÁÏ ¤Á©ÁœÁê¦Á¥÷ || yaetaabhyaamaeva saktibhyaam bandhah punsas samaagatah, yaabhyaam vimohito daeham mattwa atmaanam bhavatyayam || VC 146 Dr.Sarma@works The two great powers The two great, of course negative, powers are 1. The Aavarana Sakti or Veiling power of the Tamas 2. The Vikshaepa Sakti or the eccentric projecting power of the Rajas – It is from these two that man’s bondage has proceeded, – beguiled by which he mistakes the body for the Self and wanders from body to body Dr.Sarma@works ¬ÁϬÁǜà ¤ÁÆ¥ÃüÏ £ÄüÏ ¬ÁϬÁǜäÁÆ¥Ãü¬Áê œÁÅ œÁ¥É žÊöÁœÁéŸÄ§ÁÏ• ÁÅ§Í §Â• ÁÐ ¡Á¨ì©Á¥ÁϣŠ• Á§ÁéœÁÅ ©Á¡ÁôÐ ¬ÁÑþÍã ¬Á©ÁÐ ªÂŽÃ• ÂÐ, € Âë›ÄþÃâë¦Á¬ÁÏÿÁœÃªÁÖ ©Ã«Á¦Á ÂÐ ¡Áô´Âå›Ã žÁÅÐŽÏ ¢Á¨Ï beejam samsriti bhoomijasya tu tamo daeha atmadheer amkuro raagah pallavam ambu karma tu vapuh skandho asavah saakhikaah, þÂþ• Á§Áé¬Á¥ÁÅžÁè©ÁÏ £ÿÁũßÁÏ agraani indriya samhatischa vishayaah ¤Í ÂàœÁë üÄ©ÁÐ Ž ÁÐ || pushpaani duhkham phalam naanaa karma samudbhavam bahuvidham bhokta atra jeevah khagah || Dr.Sarma@works VC 147 The Samsaara Tree Dr.Sarma@works The Tree of Samsaara Beejam (seed) Avidya (Ignorance) Ankuram (sprout) Daehatma Buddi (body concept) Pallavam (tender leaves) Raagam (passion and attachment) Ambuh (nurturing water) Kamya karma (actions of desires) Skandhah (the tree trunk) Vapuh (the gross body or daeham) Saakhikah (the branches) Asavah (the vitality / five pranaas) Agraani (extending twigs) Indriyah (the 5+5, ten organs) Pushpaani (the flowers) Vishayaah (the sense objects) Phalam (the various fruits) Dhukham (miseries of all deeds) Khagah (the eating bird) Jeevah (the enjoyer of the fruits) Dr.Sarma@works ÃÏ §ÁœÍ¬Ã • ÁÏžÁ¥Áƨ þ ÁÅ›¡Á¨ì©ÁœÁœÁí ªÂŽÂ ©ÊžÂþÁà ¡Áô«Áå ¢Á¨¥É¯Á§Á³ÂžÃ¡Áõ§Áߥ÷, úʜͩÃÿÁÏ• Á aananda moola guna pallava tatwa saakhaa ÿÁ§ÃœÁÅÏ ÁœÁ§ÁÅÏ ©ÃöÁ¦Á, vaedaanta pushpa phalamoksharasaadipoornam, ¬Áϳ§ÁªÁÅ«ÁÑ©Ãý©Ê ©ÁžÁ• ÃÏ §ÁœÍ¬Ã || chaetovihanga hari tunga tarum vihaaya, VC 148 Dr.Sarma@works samsaara sushka vitavae vada kim ratosi || The Other Tree 1. 2. 3. 4. 5. 6. Anada is the root Sattwa guna is growing sprout Tatwam is the branch Vedanta is the flower Moksham or Liberation is the fruit The company of God (Hari) enjoyed by the liberated soul which is the bird 7. The burnt out forest will be the samsaara 8. Who will go and enjoy such empty forest Dr.Sarma@works ¡Áë©ÂÿÁ±ÂœÁÏ €üÂÚþÁ¥ÁÆ¨Í ¦Á¥ÁþÂœÁé£þÍã þˬÁ§ÃÓ ÍþžçÁþÁþÁ à ƒ§ÃœÁÐ, üþÂé¡ÁêÏ ©ÂêŸÃü§ÂžÃžÁÅÐŽ ajnaana moolo ayam anaatmabandho naisargiko anaadir ananta eeritah, ¡Áë©ÂÿÁ±ÂœÁÏ üþÁ¦ÁœÁê¥ÁÅ«Áê ||janmaapyam vyaadhi jaraadi duhkha VC 149 Dr.Sarma@works pravaaha paatam janayaty amushya || The Torrent • • • • This bondage of non-self springs from ignorance It is self inflicted and self perpetuated It is an endless and beginningless torrent It subjects us to long train of miseries such as – – – – Birth Death Disease Decrepitude (decay and aging) Dr.Sarma@works ©Ã©Ê• Á©ÃüÂÚþÁ¥ÁöÁ¬Ãþ  þ¬Ëàë§Áä ªÁ¬Ëàë§ÁþèÊþÁ ©ÁÿÃäþ ûÊœÁÅàÏ þÁªÁ• Íê þÁúÁ • Á§Áé• ÍýäÃÐ, na astrair na sastrair anilaena vahninaa ©Ã©Ê• Á©ÃüÂÚþÁ¥ÁöÁ¬Ãþ  ©Ãþ Chaettum na sakyo na cha karma kotibhih, ŸÂœÁÅÐ ¡Áë³ÂžÊþÁ vivaeka vijnaana maha asinaa vinaa VC 150 ¬ÃœÊþÁ ¥Á–ÅØþ || prasaadaena sitaena manjunaa || dhaatuh Dr.Sarma@works Great Sword of Viveka • • • • • Then, how to get over this Ignorance, Is there no remedy at all ? Yes, there is ! This Avidya or Ignorance can be destroyed neither by any weapons and remote controlled missiles nor by the wind, nor by the fire nor by millions of desire prompted actions nor by any thing, except the wonderful, great sword of wisdom that emanates from true discrimination sharpened by the grace of the Lord. Dr.Sarma@works ¬Áϳ§Á¬Á¥ÁƨþªÁÐ ªÁÅëœÃ¡Áë¥Á Â›Ë Á¥ÁœÊ Ð ¬ÁíŸÁ§Áé þôÂÜœÁ¦Ë©ÂœÁé ©ÃªÁÅžÃã§Á¬Áê, ©ÃªÁÅžÁ㠣ŞÊãÐ Sruti pramaanaika mataeh swa dharma ¡Á§Á¥Á ÂœÁé ©ÊžÁþÁÏ Nishthaat ayaiva atma visuddhirasya, œÊþË©Á ¬Áϳ§Á¬Á¥ÁƨþªÁÐ || visuddha buddhaeh paramaatma vaedanam VC 151 Dr.Sarma@works taenaiva samsaara samuula naasah || Uproot the tree • One who is intensely devoted to the authority of Srutis (scriptures) • acquires faith and dedication in his swadharma or ordained duty. • This alone conduces one to purity of mind. • The man with pure mind realizes the Supreme Self with in. • And by this alone Samsaara with its root is destroyed. Dr.Sarma@works ªË©Á¨¡Áý¨ËÐ Í•ªË§ÁþÁä¥Á¦Á žËêÐ ¡ÁÏúÁ¤Ã§ÂœÂéþÁ¬ÁÏ©ÁǜͤœÃ, þÃüªÁ Ãà ¬Á¥ÁÅœÁåþËäÐ ªË©Á¨¡Áý¨Ë§Ã©ÂϣŠ©Â¡Ä¬Áá¥÷ || kosair annamayaadyaih panchabhir aatmaana samvritobhaati, nijasakti samutpannaih saivala patalair iva ambu vaape estham || VC 152 Dr.Sarma@works The Sedge • The Atman covered by the five sheaths – – The material one (annamaya kosa) and the rest – Which are the products of its own power • The Self ceases to be visible • Just like the water in a tank by its accumulation of sedge Dr.Sarma@works ¬Á¥Áê• ÷ ¬Á¨Ã¨Ï œÁúËש¨¡ÁþÁ¦Ê ¬Á¥Áê• ÷ ¬Á¨Ã¨Ï ¡ÁëœÄ¦ÁœÊ ªÁÅžÁã¥÷, œÁÇ´Â߬ÁþÂà¡ÁÿÁ§ÁÏ ¬ÁžÁêÐ ³ÎŽê¡ÁëžÁÏ ¡Á§ÁÏ ¡ÁôϬÁÐ || tat saivaalaapanayae samyak salilam prateeyatae suddham, trishnaa santaapa haram sadyah soukhya pradam param pumsah || VC 153 Dr.Sarma@works Allays the Thirst • On removal of the sedge from the tank • The perfectly pure water underneath becomes visible to the needy man • And it readily allays the pangs of thirst of the thirsty man • And gives him instantaneous supreme joy The water is not procured from any where; Only the obstruction is removed. Dr.Sarma@works ¬Áí¦ÁÏ üÍêœÃÐ ¡ÁÏúÂþÂ¥Á¡Ã ͪÂþÂ¥Á¡Á©ÂžÊ ©Ã¤ÂœÁê¦ÁÏ ªÁÅžÁãÐ, þÃœÂêþÁþËâ• Á§Á¬ÁÐ ¡ÁëœÁê• ÁÆë¡ÁÐ ¡Á§ÁÏ ¬Áí¦ÁÏ üÍêœÃÐ || panchaanaamapi kosaanaam apavaadae vibhaatyayam suddhah, nitya anandaikarasah pratyag roopah param swayam jyotih || VC 154 Dr.Sarma@works Uncover the Self • • • • When all the five sheaths have been eliminated The Self of man appears – pure, of the essence of ever lasting and unalloyed Bliss Indwelling, supreme and self effulgent. Anwaya Vyatiraeka Concept Anuvritti Vyavritti Concept Dr.Sarma@works ¬ÁúÃÖžÂþÁþÁâ¥÷ œÂéþÂœÁé ©Ã©Ê ÁÐ Á§Áà©Íê £þÁã¥ÁÅ Áà¦Ê ©ÃžÁÅ´Â, œÊþË©ÂþÁþÄâ ¤Á©ÁœÃ ¬ÁíÏ ©ÃüÂÚ¦Á ¬ÁúÃÖžÂþÁþÁâ¥÷ || aatma anaatma vivaekah kartavyo bandha muktayae vidushaa, taenaiva anandee bhavati swam vijnaaya sachchidaanandam' || VC 155 Dr.Sarma@works Sat-Chit-Anandam • The wise man should discriminate between Self and Non-self • By that alone he comes to know Self as – – – – Dr.Sarma@works Real Existence or SAT Real Knowledge or CHIT Real Bliss Absolute or ANANADA And thus becomes fulfilled ¬Á¥ÁÅ• ÁàÐ ¥ÁÅÏüÂžÃ«Ä • ¥éÁ žÁǪÁê©Á§ÂÓœ÷ ¡ÁëœÁêÏúÁ ¥Á ÂœÂéþÁ¥Á¬ÁÏ• Á¥Á• Ãë¦Á¥ ÷, munja adisheekaam iva drisyavargaat ©Ã©ÃúÁê œÁœÁë ¡Áë©Ã¨Â¡Áê ¬Á§ÁíÏ pratyamcham aatmaanam asamgam akriyam, œÁžÂœÁéþ œÃ«Áܜà vivichya tatra pravilaapya sarwam VC 156 ¦ÁÐ ¬Á ¥ÁÅ• ÁàÐ || tadaatmanaa tishthati yah sa muktah || Dr.Sarma@works The grain from the chaff • He is indeed free who discriminates between – – – – – All sense objects on one hand The indwelling, unattached and inactive Self Merging every thing in it – on the other hand Just as one separates the grain from the chaff And other materials sticking and mixed with the grain • He remains in a state of identity with THAT Dr.Sarma@works End of Part – III Continued in Part - IV Dr.Sarma@works
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