Part IV From 157 to 240 ©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 þÁ €¦ÁÏ ¤Á©ÃœÁÅ¥Á§ÁñœÃ žÊÿÍ €¦Á¥ÁþÁä¤Á©ÁþÍ €þÁä¥Á¦Á¬ÁÅà • ͪÁ ªÂÖþÊäþÁ üÄ©ÁœÃ ©ÃþÁªÁêœÃ œÁžÃíÿÄþÁÐ, œÁí• ÁÖ§Áé daeho ayam annabhavano annamayastu kosas ¥Á ÂϬÁ§Áşç¬Ãá¡Áô§Ä«Á§ÂªÃ annaena jeevati, vinasyati tadwiheenah, §Âä¦ÁÏ ¬Áí¦ÁÏcha ¤Á©ÃœÁÅ¥Á§ÁñœÃ þÃœÁê ªÁÅžÁãÐ || twak charma maamsa rudhira asthi pureesharaasir VC 157 Dr.Sarma@works na ayam swayam bhavitum arhati nitya suddhah || 3 Is our body, the Self ? • This gross body of ours is the product of food • This gross body is the outer material sheath • It lives and sustains on food and perishes when devoid of food • It is mass of the following ingredients – namely 1. Skin 2. Flesh 3. Blood 4. Bones and the all the associated filth • How can this be the eternally pure and self sustaining Atman ? – It cannot be the Atman Dr.Sarma@works 4 Á• • ÁÏ ¤Â©Á©Ã• §Á©ÊœÂà ¡Áõ§ÁíÏ üþʧÁ¡Ã ¥ÁǜʧÁ¡Ã þ¦Á¥Á¬Ãà üÂœÁ¯Á›Ð ¯Á› ÁÅ›Í €þæÁœÁ¬Áí¤Â©ÁÐ, þË• Í puurwam janaer api mritaer api na ayam asti ü™ÁªÁÖ Áý©ÁœÁå§ÃžÁǪÁê ¥Á ÂþÁÐ jaata kshanah kshana guno aniyata swabhaavah, ³ÂíœÂé • ÁÁ •Ï na iko jadas cha ghatavat paridrisyamaanah VC 158 §Á©ÊœÂà || ¤Â©Á©Ã• swa atmaa katham bhaava vikaara vaettaa || Dr.Sarma@works 5 Is our body, the Self ? • • • • • • • • • • This body does not exist prior to inception (birth) nor posterior to dissolution (after death) but only lasts for a short intervening period. Its virtues are transient. It is extremely subject to change by nature It is manifold in its appearances It is inert and needs internal energy to be made active It is sense object like a pot – an object and not absolute How can it be one’s own Self that is a witness of all change? Therefore It cannot be the Atman Dr.Sarma@works 6 ©ÁêÏ• Ê €¡Ã üÄ©ÁþÂœ÷ ±Â›Ã ±ÂžÂžÃ¥Á Âþ÷ žÊÿÍ þÂœÂé ©ÁêÏ• Ê €¡Ã üÄ©ÁþÂœ÷, œÁœÁàúÁו Êà§ÁþªÂúÁÖþÁ þæÁ¥ÉÂêþæÁ Â¥Á• ÁÐ || paani paadaadimaan daeho na atmaa vyamgae api jeevanaat, tattat saktaer anaasaachcha na niyamyo niyaamakah || VC 159 Dr.Sarma@works 7 Is our body, the Self ? • The body consisting of the legs, arms etc organs cannot be the Atman, because • One continues to live even when one or more of these organs are removed or missing • And the different functions of the organism remain intact • The body which is the subject of another’s rule • Cannot be the ruler of all. Dr.Sarma@works 8 ¬ÁíœÁ ˆ©Á ¬ÁíœÁÐ žÊÿÁ œÁžÁã§Áé œÁœÁѧÁà œÁžÁ©Á³ÂážÃ³Â¯Ã›Ð, ¬ÁíœÁ ˆ©Á ¬ÁíœÁÐ ¬ÃžÁãÏ œÁžËí ¨¯Á›ê ¥Á ÂœÁéþÁÐ || daeha taddharma tat karta tad avasthaadi saakshinah, swata yaeva swatah siddham tad vailakshanyam aatmanah || VC 160 Dr.Sarma@works 9 Is our body, the Self ? • • • • The body has the six dharmas or characteristics such as birth, existence, growth, change, decay and death It is the doer of many activities like speaking, walking, eating etc., It has different stages of life like childhood, youth, adolescence, adulthood and old age etc., But the Atman which is the witness of all these is the abiding Reality and is different from the body. Dr.Sarma@works 10 •• Á ÁÏ ¬Áí¦Á¥ÊœÁžÃí¨¯Á›Ð ªÁ¨ê§ÂªÃ§ÂéϬÁ¨Ã±Íà ¥Á¨ ¡Áõ§ÍߜÕ ÁªÁé¨Ð, ÁÁ Ï ¤Á©ÊžÁ¦ÁÏ ©ÊœÂà ¬Áí¦Á¥ÊœÁžÃí¨¯Á›Ð || Salya raasir maamsa lipto mala poorno ati kasmalah, katham bhavaed ayam vaettaa swayam aetad vilakshanah || VC 161 Dr.Sarma@works 11 Is our body, the Self ? • • • • The body is a pack of bones Covered with flesh Full of filth and highly impure While the Atman which is the – – – • Dr.Sarma@works Knower Self existent Ever distinct Reality How can, in such a case, the body be our Self ? 12 þÃü¬Áí§ÁÆ¡ÁÏ œÁíùÂéϬÁ¥ÊžÍ¬Ãá ¡Áô§Ä«Á §ÂªÂ ©ÁÿÁ¥ÁéœÃÏ ¥ÁÆšÁüþÁÐ Á •§ÍœÃ, ©Ã¨¯Á›Ï ©ÊœÃà ©Ãú§ÁªÄ¨Í þÃü¬Áí§ÁÆ¡ÁÏtwang maamsa maedo asthi pureesha raasaav ahamm atim moodhajanah karoti, ¡Á§Á¥Á §Áá¤ÁÆœÁ¥÷ || vilakshanam vaetti vichaaraseelo VC 162 Dr.Sarma@works nija swaroopam paramaartha bhootam || 13 How foolish we are ? • It is only the utterly foolish man • Who identifies himself with a mass of – Skin, flesh, fat, bones and filth • While man of real discrimination knows his own SELF, • the only Reality that there is • as distinct from the body. Dr.Sarma@works 14 £ëÿÁéÿÁ¥ÃœÊê©Á žÊÿÍÿÁ¥ÃœÊê©Á ü™Á¬Áê £ÅžÃã §ÊâÿÊ úÁ üÄ©Ê ©ÃžÁÅ«Á¬Áàí ÿÁÏŸÄÐ, ©Ã©Ê Á ©ÃüÂÚþÁ©ÁœÍ daeho aham ityaeva jadasya buddhir ¥ÁöÁœÁéþÍ daehae cha jeevae vidushastwa aham dheeh, £ëÿÁéÿÁ¥ÃœÊê©Á¥ÁœÃ vijnaanavato mahaatmano Ð ¬ÁžÂœÁéþÃvivaeka || VC 163 Dr.Sarma@works Brahma aham ityaeva matih sada atmani || 15 I am Brahman 1. The utterly stupid man thinks that he is the body (the gross body or sthoola sareera) 2. The book learned man identifies himself with the mixture of body and vital life force (praana) acting in unison, as himself (the subtle body or linga sareera) 3. While the sage possessed of realization due to discrimination looks up on the eternal Atman as his Self and thinks Aham Brahma asmi – I am Brahman Dr.Sarma@works 16 ÁŧÁÅ«Áí ªÂþÃàÏ • €œÂëœÁé £ÅžÃã œÁêü ¥ÁÆšÁ£ÅžÊã œÁíùÂéϬÁ¥ÊžÍ¬Ãá¡Áô§Ä«Á §ÂªÎ, ¬Á§ÂíœÁéþà £ëÿÁé›Ã atra atma buddhi tyaja moodha buddhae þçÃí• Á¨Êå twang maamsa maedo asthi pureesha raasou, •Å§ÁÅ«Áí ªÂþÃàÏ ¡Á§Á¥Á ÂÏ Á sarwa atmani brahmani nirwikalpae ¤Áü¬Áí || VC 164 Dr.Sarma@works kurushva saantim paramaam bhajaswa || 17 O ! Foolish man • O ! Foolish man cease to identify thyself with • This bundle of skin, flesh, fat, bones and filth • And identify thyself instead with the Absolute Brahman, the Self of all • And thus attain to Supreme Peace Dr.Sarma@works 18 ©ÊžÂþÁàþÁ¦Á ÂþÁàžÁ§Äî žÊÿÊþÃâë¦Á ž©Á¬ÁœÃ ¤Áë¥ÉžÜÂÏ ©ÃžÂíþÁÿÁþÂàÏ þÁ üöÁœÃ ¦Á ©Áœ÷, œÂ©ÁþÁä œÁ³Âê¬Ãà daehaendriyaad aavasati bhramoditaam ©Ã¥ÁÅ• Ãà©Â§Âà vidwaa na hantaam na jahaati yaavat, ¡Áê¬Êàí«Á taavanna tasyaasti vimukti vaartaa ©ÊžÂþÁàþÁ¦Á ÂþÁàžÁ§Äî || 165 pyastwaesha vaedaanta nayaantadarsee || VC Dr.Sarma@works 19 Only a word • As long as the book learned man does not give up his mistaken identification with the body, organs, the objective world etc., which are unreal • The emancipation or liberation is only a word for him and never he experiences it. • Let him be highly erudite in the Vedantic philosophy – it matters little. Dr.Sarma@works 20 ÂúÃüÄØ©ÁúÁ×§Ä§Ê • û¦Á ªÁ§Ä§Ê ¡ÁëœÃ£ÃÏ£ ÂœÊë ¦ÁœÁðí¡Áä žÊÿÊ ÿÁǞà Á •¨ÃåœÂÏ• Ê, ¦Á ÂœÁé chaayaa sareerae pratibimba gaatrae £ÅžÃã¬Áà©Áþ¬Ãà  •úà üÄØ©ÁúÁ×§Ä§Ê úÁ yat swapna daehae hridi kalpita angae, œÁ• Ë©Á ¥Á ¬ÁÅà || yatha atma buddhistava naasti kaachit VC 165/1 Dr.Sarma@works jeevat sareerae cha tathaiva ma astu || 21 The Body • Just we do not identify ourselves with our shadowbody (chaayaa sareera), the image-body (pratibiba sareera or photograph), the dream-body (swapna sareera) • Or the body we have in the imaginations of our heart (kalpita sareera or imaginary body) • We need to treat likewise this living body (Jeevat sareera) Dr.Sarma@works 22 œÁê ÊàœÁÅúÃœÊàþÁ žÊöÁœÁéŸÄ§Ê©Á þÁǛ¥Á¬ÁžÃã¦Á ÂÏ üþÂéžÃžÁÅÐŽ ¡Áë¤Á©Á¬Áê £Äü¥÷, ¦ÁœÁ¬ÁàœÁ¬ÁàíÏ üÿà daehaatma dheeraeva nrinaam asaddhiyaam œÂÏ ¡Áë¦ÁœÂäœ÷ janmaadi duhkha prabhavasya beejam, œÁê ÊàœÁÅúÃœÊàþÁ ¡ÁôþÁ§Áè©ÂªÂ || yatastatastwam jahi taam prayatnaat VC 166 Dr.Sarma@works tyaktae tu chittaena punarbhava asaa || 23 No fear of rebirth Therefore my dear sishya ! • Identification with the body as our Self – this alone is the root cause that produces the miseries of birth and death etc., for the people who are attached to the unreal • Hence, let us destroy this with utmost care. • When this false identification by the mind is given up there is no question of rebirth. Dr.Sarma@works 24 ¡Áë©Á§ÁàœÊ³Î •§ÊéþÃâë¦ËÐ Á ¡ÁÏúÁ¤Ã§ÁÏúÃœÍ €¦ÁÏ ±Âë›Í ¤Á©ÊœÂå뛥Á¦Á¬ÁÅà • ͪÁ Ð, ¦ÊþÂœÁé©ÂþÁþÁäkarmaendriyaih panchabhirancito ayam ¥Á¦ÉÂþÁä¡Áõ§Âßœ÷ praano bhavaet praanamayastu kosah, ¡Áë©Á§ÁàœÊ³Î yaen aatmavaan anna mayo annapoornaat VCÁ167 ¬Á• ¨• Ãë¦Á ¬ÁÅ ||pravartatae sou sakala kriyaasu || Dr.Sarma@works 25 The Vital Sheath • The Five Praanas, with which we are familiar • Coupled with the five motor organs of action (include the brain centers which control these motor actions – the speech, manual activity, locomotion, excretion and reproduction) • form the Sheath of Vitality or Praanamaya Kosa • Permeated (here the activity is borrowed, not its own) by this, the material sheath (Anaamaya Kosa) engages itself in all activities as though it (material sheath) were living. Dr.Sarma@works 26 Is Praana, the Atman ? • We all tend to think that the Praana is the Atman because • It is the praana that causes birth and death • It is the prana that makes us living as compared to dead or non-living things • It is also apparently invisible like the Atman and is present in all the three states like jagriti, swapna and sushupti • But it is tangible, quantifiable, destructible, changes from time to time and it is not independent That is why this is not Absolute Let us study further…… Dr.Sarma@works 27 þÃœÁêÏ ¡Á§ÁœÁþÁàëÐ þË©ÂœÂé¡Ã ±Â뛥Á¦É ©Â¦ÁũÕ Â§Í •þÂà• Á ÁþÂà ©Â¦ÁÅ©ÁžÁþÁà§ÁçÿçʫÁÐ, ¦Á³ÂéœÃÑÏúÃœÂÑí¡ÃþÁ naiva atmaapi praana mayo vaayu vikaaro ©ÊœÄà«ÁÛ¥ÁþëÁÛÏ ganta agantaa vaayuvad antar bahiraeshah, ¬ÁíÏ ©ÂþÁêÏ ©Â à ÏúÁþÁ þÃœÁêÏ ¡Á§ÁœÁþÁàëÐ yasmaat||kimchitkwa apina vaettee ishtam anishtam VC 168 Dr.Sarma@works swam va anyam vaa kinchana nityam paratantrah || 28 The Vital Sheath • The Vital Sheath is not the Atman because • It is a modification of the vaayau • And like vaayu it enters into and comes out of the body and its presence is tangible • Because it never knows in the least either its own weal and woe (good and bad or likes and dislikes) nor those of others • Being entirely dependent of the Self Dr.Sarma@works 29 ©Á¬ÁÅà©Ã• Á¨å ÿÊœÁÅÐ üÂÚþÊþÃâë¦Á ݈ úÁ ¥ÁþÁªÁÖ ¥ÁþÍ¥Á¦ÁÐ ³Âêœ÷ Í•ªÍ ¥Á¥Á ÂÿÁ¥ÃœÃ ©Á¬ÁÅà©Ã• Á¨å ÿÊœÁÅÐ, ¬ÁÏüÂڞà ¤ÊžÁ• Á¨þ• Á¨ÃœÍ £¨Ä¦ÁÏ jnaanaendriyaai cha manascha manomayah syaat ¬ÁàœÁÆå§Áí• ÍªÁ¥Á¤Ã¡Áõ§Áê ©ÃüÇϤÁœÊ koso ¦ÁÐmama || ahamiti vastu vikalpa haetuh, sanjnaadi bhaeda kalanaa kalito baleeyam VC 169 Dr.Sarma@works tat poorva kosam abhipoorya vijrumbhatae yah || 30 The Mental Sheath • The sensory organs (along with the brain centers that control the special senses) together with the mind form the Mental Sheath or Manomaya kosa, as the mind is the important component of these • It is the cause of the diversity of things such as ‘I’ and ‘Mine’ (and all associated relationships) • It is powerful and endued with the faculty of creating the differences in name, caste, race etc., • It manifests itself by permeating the preceding i.e. the vital sheath Dr.Sarma@works 31 žÁÿÁœÃ ¡Áë¡ÁÏúÁÏ ¡ÁÏúÊþÃâë¦ËÐ ¡ÁÏúÁ¤Ã§Ê©Á ÿÍœÁǤÃÐ ±ÂëúĦÁ¥Á ÂþÍ ©Ã«Á ¦Á ÂüêŸÂ§Á¦Á Â, üÂüí¨ê¥Á ÂþÍ panchaendriyaih panchabhiraeva hotribhih £ÿÁũ¬ÁþÊþÁãþË praacheeyamaano vishaya aajya dhaarayaa, §ÁéþÍ¥Á¦Á • Ãä§ÁâÿÁœÃ ¡Áë¡ÁÏúÁ¥÷ || jaajwalyamaano bahu vaasanaendhanair VC 170 Dr.Sarma@works mano maya agnir dahati prapancham || 32 The Analogy The five sense organs The five priests Sense objects prompting desire The fuel poured into the fire The Mental Sheath The Sacrificial fire The sensual enjoyments The stream of oblations The burnt out world The result of this Yajna 1. We cannot destroy the sense objects – the fuel 2. We should not destroy the sense organs – the priest or the mental sheath, the sacrificial fire, but 3. for this relative universe to dissolve, all we need is to avoid the stream of oblation – i.e., the sense enjoyments. Dr.Sarma@works 33 œÁ¬ÃéþÃíþÁ«ÊÛ ¬Á• Á¨Ï ©ÃþÁ«ÁÛÏ þÁÿÁê¬Áàê©ÃžÂê ¥ÁþÁ³ÍœÃ§Ã• Âà ¥ÁþÍ ÿÁê©ÃžÂê ¤Á©Á£þÁã ÿÊœÁÅÐ œÁ¬ÃéþÃíþÁ«ÊÛ ¬Á• Á¨Ï na hyasty avidyaa manaso atiriktaa ©ÃþÁ«ÁÛÏ manohy ©ÃüÇϤÜʬÃéþÁð• Á¨Ï avidyaa bhavabandha haetuh ©ÃüÇϤÁœÊ || tasmin vinashtae sakalam vinashtam VC 171 Dr.Sarma@works Vijrimbhitae asmin sakalam vijrimbhatae || 34 Mind and Avidya • • • • • There is no Avidya or Ignorance separately outside the mind. It is the mind that is the cause of Avidya. This Avidya is the cause of bondage and transmigration (rebirth) When the mind is trained carefully and the Avidya is destroyed, every thing else stands annulled. When the mind manifests its relative perception or the Avidya, every difference is manifest for us. This ignorance is imbedded in the mind and only thorough purification or Sadhana (careful training), this avidya can be destroyed Dr.Sarma@works 35 ¥ÁþÁ ˆ©Á ¬Á§Áí¥÷ ¬Áí¡Êä €§ÁáªÁÆþÊê ¬ÁÇüœÃ ¬ÁíªÁ• Âàê ¤Í ÂàëžÃ©ÃªÁíÏ ¥ÁþÁ ˆ©Á ¬Á§Áí¥÷, œÁ Ë©Á ü ÁëœÁê¡ÃþÍ swapnae artha soonyae srujati swa saktyaa ©ÃªÊ«Á bhoktraadi viswam mana yeva sarwam, þÁàœÁð§Áí¥ÊœÁþÁéþÁ³Í ©ÃüÇϤÁ›¥÷ || tathaiva jaagratyapino visaeshan VC 172 Dr.Sarma@works tata sarwamaetan manaso vijrumbhanam || 36 The Projector • In dreams there is no contact with the external world • But the mind alone creates the whole universe consisting of the experiencer etc., • Similarly, in the waking state too, though there are external triggers and contact with them, it is the mind which reads them or misreads them and projects the perceptions. There is no difference. • Therefore all this phenomenal universe is a projection of the mind. Slide projector concept Dr.Sarma@works 37 þÁ ©Á¬ÁÅàœÍ €¬Ãà ¬ÁÅ«ÁÅ¡Ãà • Â¨Ê ¥ÁþÁ¬Ã ¡Áë¨ÄþÊ þ˩¬Ãà ÃÏúÃœÁð Á¨¡Áë¬ ÃžÊãÐ €œÍ ¥ÁþÁЕ Á¨ÃåœÁ €©Á sushupti kaalae manasi praleenae ¡ÁôϬÁÐ ¬Áϳ§Á €œÁ¬Áê þÁ ©Á¬ÁÅàœÍ €¬Ãà || VC 173 Dr.Sarma@works naivaasti kinchit sakalaprasiddhaeh ato manah kalpita yaeva punsah samsaara atasya na vastuto asti || 38 There exists nothing • In the dreamless deep sleep, when the mind is reduced to its causal state, • There exists nothing for the person asleep • As is evident from the universal experience • So also for the dead body or inert object • Hence man’s relative existence of this phenomenal world is simply a creation of his mind • It has no objective reality. Dr.Sarma@works 39 ¥ÁþÁ³Â • Á¨åêœÊ £þÍ㠩¦ÁÅþÂþĦÁœÊ ¥Ê• ÁÐ ¡ÁôþÁ¬ÊàþË©ÁþĦÁœÊ, ¥ÁþÁ³Â Á •¨åêœÊ £þÍ㠥ɯÁ¬ÊàþË©Á • Á¨åêœÊ || vaayunaan eeyatae maeghah punastaenaiva neeyatae, manasaa kalpyatae bandho mokshast aenaiva kalpyatae || VC 174 Dr.Sarma@works 40 The Mind is the cause • • • • • • How does the clouds come to a place ? Only by the force of wind How there are taken away from that place ? Only by the same wind Will the clouds ever last in one place ? No Similarly the Mind is the one which brings forth the bondages of unreal nature • The mind only liberates one from them if properly trained. Dr.Sarma@works 41 ©Ã¥ÉÂúÁ¦ÁœÃ £þÂãœ÷ žÊöÁžÃ¬Á§Áí©Ã«Á¦Ê ¡Á§Ã• Á¨åê§Â• ÁÏ £ŸÂäœÃ œÊþÁ ¡Áô§ÁÅ«ÁÏ ¡ÁªÁÅ©ÁžÁÅÓ›ÊþÁ, ©Ë§Á¬Áê ¥ÁœÁë daehaadi sarwa vishayae parikalpya raagam ©Ã«Á©ÁœÁÅð ©ÃŸÂ¦Á ¡ÁªÂÖ badhnaati taena purusham pasuvad gunaena, žÊþÁÏ ©Ã¥ÉÂúÁ¦ÁœÃ atra||vishavatsu vidhaaya paschaad œÁþÁéþÁ ˆ©Ávairasyam £þÂãœ÷ VC 175 Dr.Sarma@works yaenam vimochayati tan mana yaeva bandhaat || 42 The Mind plays • • • • • Dr.Sarma@works The mind creates an attachment with the body So also with all other sense-objects And binds him through that attachment Just like a animal is bound by means of strong ropes. Afterwards (by careful analysis) the same mind creates in him an utter distaste for these senseobjects as if they were poison and frees him from the bondage. 43 ¥É¯Á¬Áê ªÁÅžÁãÏ œÁ³ÂéþÁéþÁÐ • §Á›¥Á¬Áê üþÍà §ÁçþÁã¬Áê ¥É¯Á¬Áê úÁ ©Â ©ÃŸÂþÊ, £þÁã¬Áê ÿÊœÁŧÁé¨ÃþÁÏ tasmaan manah kaaranam asya jantor §ÁüÍ ÁÅ›Ë §Íé¯Á¬Áê ªÁÅžÁãÏbandhasya mokshasya cha vaa vidhaanae, ©Ã§Áü¬Áà¥Á¬ÁÑ¥÷ || bandhasya haetur malinam rajogunair VC 176 Dr.Sarma@works mokshasya suddham vi rajas tamaskam || 44 Mind is the cause • The Mind, when tainted or corrupted by the effects of – – • • • • Dr.Sarma@works Rajas (projecting power) Tamas (veiling power) It leads bondage When it is pure (Saatwic) and divested of rajasic and tamasic quality It conduces to liberation. Therefore the Mind is the only cause that bring about bondage or liberation. 45 žÁǚ¤ÂêÏ ¤Á©ÃœÁ©Áê¥Á• Êë ©Ã©Ê• Á©Ë§Â Áê Áśœçʕ  úÁÅמÁãœÁí¥Á ³žÁê ¥ÁþÍ©Ã¥ÁÅ• Ëàê ¤Á©ÁœÁêœÍ £ÅžÃã¥ÁœÍ vivaeka vairaagya gunaatiraekaat ¥ÁÅ¥ÁÅ¯Í suddhatwam aasaadya mano vimuktyai ³Âà¤ÂêÏ žÁǚ¤ÂêÏ ¤Á©ÃœÁ©Áê¥Á• Êë || buddhimato mumuksho bhavatyato VC 177 Dr.Sarma@works staabhyaam dridhaabhyaam bhavitavyam agrae || 46 Strengthen the two The wise seeker who is after Liberation must first strengthen the following two by intense practice 1. Attaining purity through a preponderance of discrimination (between the Self and non-Self) 2. Perfect renunciation (if the non-Self or unreal)) Dr.Sarma@works 47 ¥ÁöÁ©Áê• Íë ¥ÁþÍ þÂ¥Á ¥ÁöÁ ©Âê• Íë ©Ã«Á¦Á §Á›ê¤ÁƥëÁÅ, úÁ§ÁœÁêœÁë þÁ• ÁúÁ×þÁÅà ³ÂŸÁ©Í ¦Ê ¥ÁÅ¥ÁůÁ©ÁÐ || mano naama mahaa vyaghro vishaya aranya bhoomishu, Charaty atra na gachchantu saadhavo yae mumukshavah || VC 178 Dr.Sarma@works 48 The huge tiger • In the wild forest track of sensual pleasures such as the wealth, women, wine etc., (www) • There prowls a huge tiger called the Mind • Let the good people who have longing for liberation, never go there and tread that track, lest the tiger usurps them. Dr.Sarma@works 49 ¥ÁþÁÐ ¡Áë¬ÁÆœÊ ¥ÁþÁÐ ¡Áë¬ÁÆœÊ ©Ã«Á¦Á ÂþÁªÊ´Âþ÷ ¬ÁÆá¨ÂœÁéþ ¬ÁƯÁéœÁ¦Á  úÁ ¤Í• ÁÅàÐ, ªÁ§Ä§Á ©Á§ÂߪÁë¥Áüψ manah prasootae vishayaan asaeshaan ¤ÊžÂþ÷ Sthuula atmanaa sookshma tayaa cha bhoktuh, Å› Á Ãë¦Á  ÿÊœÁÅ¢Á¨Âþà þÃœÁê¥÷ || Sareera varna asrama jaati bhaedaan VC 179 Dr.Sarma@works guna kriyaa haetu phalaani nityam || 50 The Mind creates • • The mind continually produces for the experiencer, unending array of all the sense-objects for enjoyment, • such as the differences in the body, caste, order of life and tribe • as well as the varieties of qualities, actions, means and results • in their gross form in wakeful state and • in their subtle form in the dreaming state. Dr.Sarma@works 51 ¢Á¨Í¡Á¤ÁÅ• Ãà«ÁÅ €¬ÁÏ ÃúÞÁÆë¡Á¥Á¥ÁÅÏ ©Ã¥ÉÂÿÁê žÊÿÊþÃâë¦Á±Âë› Áś˧Ã䣟 Áê, €ÿÁÏ ¥Á¥ÊœÃ asangi chidroopam amum vimohya ¤Áë¥Á¦ÁœÁêü¬ÁëÏ daehaendriya praana gunair nibadhya, ¥ÁþÁÐ ¬Áí ÁÇœÊê«ÁÅ ¢Á¨Í¡Á¤ÁÅ• Ãà«ÁÅ || mamaeti bhrama yaty ajasram aham VC 180 Dr.Sarma@works manah swa krityaeshu phalopa bhuktishu || 52 The Mind, you see • • • • Deluding the Chidaatma or Jiva which is unattached, pure intelligence And binding it by the ties of body, organs and praanaas, and by the three Gunas, The mind causes it to wander (as though in a merry-go-round) with ideas of “I” and “mine” Amidst the varied actions and enjoyment of the results of such actions, achieved by itself. Dr.Sarma@works 53 €ŸÂê¬Á žÍ´Âœ÷ €ŸÂê¬ÁžÍ´ÂœÁÅå§ÁÅ«Á¬Áê ¬ÁϬÁǜà §ÁŸÂê¬Á£þÁã¬Áàí¥ÁÅþË©Á • Á ¨ÃåœÁÐ, §Áü¬Áà¥ÉžͫÁ©ÁœÍ adhyaasa doshaat purushasya samsriti ©Ã©Ê• ÃþÍ üþÂéžÃžÁÅÐŽ¬Áê radhyaasa bandhastwa munaiva kalpitah, þÞÂþÁ¥ÊœÁœ÷ ||rajastamo doshavato vivaekino VC 181 Dr.Sarma@works janmaadi duhkhasya nidaanam yaetat || 54 The Self Hypnotism • The evil of super imposition or self-hypnosis that we are – the gross or subtle body – is the cause of transmigration or rebirth or samsaara • This self-hypnosis is created by none other than the mind itself • In a man of non-discrimination, who is tainted and afflicted with Rajas and Tamas, this self-hypnosis cause all miseries from birth onwards. The way out to this is de-hypnotizing ourselves Dr.Sarma@works 55 ¦ÊþË©Á ¤Âë¥ÁêœÊ ©ÃªÁíÏ €œÁÐ ±ÂëÿÁŧÁéþÍ €©ÃžÂêÏ ¡Á›Ãݜ¬ÁàœÁàížÁ§ÃîþÁÐ, ¦ÊþË©Á ¤Âë¥ÁêœÊ ©ÃªÁíÏ ©Â¦ÁÅþʩ¤Áë¥Á›Ý¨¥÷ || atah praahur mano avidyaam panditaas tattwa darsinah, yaenaiva bhraamyatae viswam vaayu naeva abhra mandalam || VC 182 Dr.Sarma@works 56 Mind is Avidya • • • That is why, learned men of wisdom who have experienced the Self and fathomed this secret have designated this mind as Avidya or ignorance This Avidya alone spins and rocks the whole universe to and fro like the layers of clouds by the wind. Dr.Sarma@works 57 ¥ÁÅ• ÃÐà • Á§Á ¢Á¨Â¦ÁœÊ œÁþÁéþÁЪ͟ÁþÁÏ • §ÁêÏ ¡Áë¦ÁœÊäþÁ ¥ÁÅ¥ÁůÁÅ›Â, ©ÃªÁÅžÊã ¬ÁœÃ úËœÁ¬ÃéþÁÅé• ÃàÐ • Á§Á¢Á¨Â¦ÁœÊ || tanmanah sodhanam kaaryam prayatnaena mumukshunaa, visuddhae sati caitasmin muktih kara phalaayatae || VC 183 Dr.Sarma@works 58 A fruit in hand • • • • Dr.Sarma@works Therefore, the one who seeks liberation Must carefully purify the mind with introspection with special effort When this internal purification is done Liberation is a ready fruit-in-the-hand 59 ¬Á ŸÁÅþ͜à £ÅžÊãÐ ¥É¯˕ Á¬Á• Âàê ©Ã«Á¦Ê«ÁÅ §Â• ÁÏ þçÁÆé¨ê ¬ÁþÁäê¬ÁêúÁ ¬Á§Áí• Á§Áé, ¬ÁúÁ×ëžÁã¦Á  ¦ÁÐ mokshaikasaktyaa vishayaeshu raagam ªÁë©Á›ÂžÃþôÍÜ nirmoolya sannyasya cha sarwakarma, §Áü¬Áðí¤Â©ÁÏ ¬Á sachchraddhayaa yah sravanaadinishtho ŸÁÅþ͜à £ÅžÊãÐ || VC 184 Dr.Sarma@works rajas swabhaavam sa dhunoti buddhaeh || 60 He washes off • The seeker who is most yearning for liberation • must first eradicate the passion for senseenjoyments, • renounce all desire prompted actions, • regularly practice with faith in the Brahman • by hearing, reflection, contemplation and meditation. • Then, he succeeds in purging the Rajasic nature. Dr.Sarma@works 61 žÁǪÂêœÁéœÁ¦Á  þÁžÁÇ«ÁÛÐ ¥ÁþÍ¥Á¦É þ¡à ¤Á©ÊœÁå§ÂœÂé öÁêžÁêþÁà©ÁœÂàíœÁå§Ã› ¥äÁ©Âœ÷, žÁÅÐŽÂœÁé ÁœÂížÃí«Á¦Áœ manomayo na api bhavaet paraatmaa ÁíÿÊœÍ, hy aadyantavattwaat parinaami bhavaat, §Áâë´ÂÛÿà atmakatwaad vishayatwa haetor, žÁǪÂêœÁéœÁ¦Áduhkha  VC 185 þÁžÁÇ«ÁÛÐ || drashtaa hi drisya atma tayaa na drishtah || Dr.Sarma@works 62 Mind is not the Atman • • • • • • The Mental Sheath is also not the Atman because It has a beginning and an end, (born & destructible) It is subject to modification – growth etc., It is characterized by pain and suffering It is an object – cognizable by the Self Where as the subject can never be identified by the objects of knowledge. Dr.Sarma@works 63 ¬Áϳ§Á• §Á›¥÷ £ÅžÃã§ÁÅçžÄãþÃâë¦ËÐ ³Â§ÁáÏ ¬Á©ÁÇœÃàÐ • Á§ÁàǨ¯Á›Ð, ©ÃüÂÚþÁ¥Á¦Á ͪÁÐ ³ÂêœÁÅåϬÁÐ ¬Áϳ§Á• §Á›¥÷ || buddhir buddheendriyaih saartham savrittih kartru lakshanah, vijnaana mayakosah syaat pumsah samsaara kaaranam || VC 186 Dr.Sarma@works 64 Vijnaana Maya Kosa 1. The Intelligence or Buddhi with its activities 2. Its modifications – Chitta, Ahamkaara – the doer-enjoyer status 3. The Sensory Mechanisms- These together form the Knowledge Sheath or Vijnaana maya kosa This is the agent of the Atman and is the cause of the birth-death-transmigration etc., Dr.Sarma@works 65 ¥ÁþÁêœÊ €þÁÅ©ÁëüúÃÖœÁåëœÃ£ÃÏ £ªÁ• Ãà §ÃíüÂÚþÁ¬ÁÏüÚÐ ¡Áë ÁǜʧÃí • §ÁÐ üÂÚþÁ• Ãë¦Á ©ÂþÁÿÁ¥Ãœ anuvrajah chit pratibimba saktir Áêü¬ÁëÏ vijnaana samjnah prakritaer vikaarah žÊÿÊþÃâë¦Á žëÁí¤Ã¥Áþ ÁêœÊ ¤ÁǪÁ¥÷jnaana || kriyaavaan aham ity ajasram VC 187 Dr.Sarma@works daehaendriyaadishwabhi manyatae bhrisam || 66 The Knowledge or Jiva • This Knowledge sheath is a modification of Nature (Prakriti) and is material and insentient – but a reflection of Atman (Chit) makes it appear sentient and has all the three states. • It is endowed with the function of Knowledge about all things/ beings with which it comes into contact – (the registration, memory, recall, erasure of memory, discrimination – called higher intellectual functions) • It has the inherent quality of identifying with the body and organs and so has all miseries Dr.Sarma@works 67 ¡Áõ§Áí©Â¬ÁþÁÐ €þžÕ Â¨Í €¦Á¥ÁÿÁϬÁí¤Â©Í üÄ©ÁÐ ¬Á¥Á¬Áà ©Áê©ÁöÁ§Á©ÍšÂ, •§ÍœÃ • Á Á§Âé›êþÁÅ¡Áõ§Áí anaadikaalo ayam aham swabhaavo ©Â¬ÁþÁÐ ¡Áô›êþÁê¡Áô›ÂêþÁê¡Ãjeevah samasta vyavahaara vodhaa, œÁœÁæ¨Âþà || karoti karmaany anupoorva vaasanah VC 188 Dr.Sarma@works punyany apunyaany api tat phalaani || 68 Yester deeds • This Jeeva or the Chit Pratibimba (reflection of the Atman) is there from a long long time • It is characterized by Egoism • It conducts all the activities in the relative plane • Due to the effects of yester deeds (poorva vaasanaas) it performs good and evil deeds and accordingly enjoys the fruits and acquires further vaasanaas of those deeds. Dr.Sarma@works 69 þçÂíœÁêŸÁ …§Áãí¥Ê«ÁÐ ¤ÁÅùÊàÑ ©ÃúÃœÂë¬Áí¡Ã ¦ÉÂþëÁÅ ©Áëü þÂä¦Á ψ þçÂíœÁêŸÁ …§Áãí¥Ê«ÁÐ, €¬Ëê©Á ©ÃüÂÚþÁ¥Á¦Á¬Áê bhuntkae vichitraa swapi yonishu vrajan ü• Áë na ayaati nirwaaty adha oordhwam yaeshah, œÁðí±ÂäžÁê©Á³Âá ¬ÁÅŽžÁÅÐŽ¤Í• ÁÐasyaiva || vijnaana mayasya jaagrat VC 189 Dr.Sarma@works swapna adyavasthaa sukha duhkha bhogah || 70 Goes up and down • This Jeeva or the Vijnaana maya takes birth in various bodies through different unending number of wombs • And after enjoying the fruits of yester birth’s (Janmaa) deeds goes up and comes down again to serve the vaasanas of the previous birth • He is present in the three states – wakefulness.. • Experiences pain and pleasure – the duals Tetum bhuktwaa swarga lokam .. Gita Dr.Sarma@works 71 ¬ÁϬÁ§ÁœÃ ¤Áë¥Ê› žÊöÁžÃþôÂܪÁë¥ÁŸÁ§Áé• Á§Áé Áś¤åÁ  þÁÐ ¬ÁœÁœÁÏ ¥Á¥ÊœÃ, ©ÃüÂÚþÁ¥Á¦Á• ÍªÍ €¦Á¥ÁœÃ ¡Áë• ÂªÁÐ ¡Áë ÁÇ«ÁÛ³ÂþÃäŸÁê©ÁªÂœÁå§ÂœÁéþÁÐ, €œÍ ¤Á©ÁœÊê«Á „±ÂŸÃ§Á¬Áê ¦ÁžÂœÁéŸÄÐ daehaadi nishtha asrama dharma karma gunaabhimaanah satatam mamaeti, ¬ÁϬÁ§ÁœÃ ¤Áë¥Ê› || vijnaana mayakoso ayamati prakaasah prakrishta saannidhya vasaat paraatmanah, ato bhavat yaesha upaadhir asya yada atmadheeh samsarati bhramaena | VC 190 Dr.Sarma@works 72 Samsaara wheal • This Jeeva always mistakes the duties, functions and attributes of the orders (aasramas), and gunas of life which belong to the body – as its own. • By this mistaken identity with the above it suffers transmigration through delusion • The knowledge sheath is exceedingly effulgent owing to its close proximity to the Atman and makes the insentient body and organs sentient and is the Agent of the Atman. Dr.Sarma@works 73 ©ÃüÂÚþÁ¥Á¦ÁÐ ¦É €¦ÁÏ ©ÃüÂÚþÁ¥Á¦ÁÐ ±Âë›Ê«ÁÅ ÿÁǞà ¬ÁÅæ§ÁœÁê¦ÁÏ üÍêœÃÐ, ÁÆý¬ÁáÐ ¬ÁþÂäœÂé Á§Âà¤Í• Âà ¤Á©ÁœÁÅê±ÂŸÃ¬ÁáÐ || yo ayam vijnaana mayah praanaeshu hridi sphuraty ayam jyotih, kootasthah sannaatmaa kartaa bhoktaa bhavaty upaadhisthah || VC 191 Dr.Sarma@works 74 That Center • The Self-effulgent Atman which is the pure Knowledge, • shines in the midst of (very closely to) the Praana (physical and mental energy or forces), with in the heart or Hrith+ayam (hrith = center, ayam = that which is) • Though immutable (kootastha), this Atman becomes the apparent enjoyer and doer due to the superimposition of the knowledge sheath. Dr.Sarma@works 75 ¥ÁÇžÍ • ÁýÂþéÁ ¬Áí¦ÁÏ ¡Á§ÃúÊמÁ¥ÁÅ¡ÊœÁê £ÅžÊã ³ÂàžÂœÁéê žÍ«Ê› ¡Á§ÁÏ ¥ÁÇ´ÂœÁéþÁÐ, ¬Á§ÂíœÁé• ÁÐ ¬ÁþÁä¡Ã ©Ä¯ÁœÊ ¬Áí¦ÁÏswayam parichchaedam upaetya buddhaeh doshaena param mrishaatmanah, ¬ÁíœÁÐ ¡ÁÇ• ÁÊ •taadaatmya àíþÁ ¥ÁÇžÍ • ÁýÂþéÁ || sarwaatmakah sannapi veekshatae swayam VC 192 swatah pruthaktwaena mrido ghataaniva || Dr.Sarma@works 76 The Clay and Pot • This Atman, though It is the Self of every thing, • It Itself assuming the limitations of the Buddhi and wrongly identifying Itself with this totally unreal entity, • Looks upon Itself as some thing different – • Like the earthen pots from clay, of which they are made up. Dr.Sarma@works 77 ¡Á§ÁЬÁí¤Â©Âœ÷ „±ÂŸÃ¬ÁÏ£þÁã©ÁªÂœÁå§Â œÂé ¡Áôê±ÂŸÃŸÁ§ÂéþÁþÁŤœ à œÁžÁÅÓ›Ð, €¦É©Õ §ÂþÁ©Ã• §Á©ÁÿÃä upaadhi sambandha vasaat paraatma ©Á œÁðžË• Á§ÁƱ͡Ãapyupaadhi dharmaan anubhaati tadgunah, ¡Á§ÁЬÁí¤Â©Âœ÷ ayo||vikaaraan avikaara vahnivat VC 193 sadaika roopopi parah swabhaavaat || Dr.Sarma@works 78 The Transcendental Nature • Owing to Its connection with the superimpositions, • The Supreme Self, even though naturally perfect and eternally unchanging, • assumes the qualities of the superimpositions and appears to act just as they do – like • the changeless and formless fire assuming the modifications such as size and shape etc., of the iron which its turns read hot. Parah swabhavaath = transcendental or supreme nature Dr.Sarma@works 79 üÄ©Á¤Â©ÁÐ ¤Áë¥Ê›Â¡ÁêþÁê• Â ©Â¬ÁÅà üÄ©Á¤Â©ÁÐ ¡Á§ÂœÁéþÁÐ, œÁžÁűŸʧÁþžÜÂíþÂäþÂžÊ §ÂäªÁ ‚«ÁêœÊ || bhramaenaapy anyathaava astu jeeva bhaavah paraatmanah, tad upaadhaer anaaditwaan na anaadaer naasa ishyatae || VC 194 Dr.Sarma@works 80 Is it unending too ! The disciple questions as follows : • Be it through delusion or otherwise that • The Supreme Self has come to consider Itself as the Jiva or individual soul with self imposed limitations and • This superimposition is without beginning and • That which has no beginning cannot be supposed to have an end either ! Dr.Sarma@works 81 ªÄë• ÁÅ§Í ©ÁžÁ €œÍ €¬Áê üÄ©Á¤Â©Í¡Ã þÃœÍê ¤Á©ÁœÃ ¬ÁϬÁÇœÃÐ, þÁþéÁ§ÊàœÁ œÁþÍé¯ÁÐ Á •Á •Ï ¥Ê ªÄë• ÁÅ§Í ©ÁžÁ || ato asya jeeva bhaavopi nityo bhavati samsrutih, na nivartaeta tanmokshah katham mae Sree guro vada || VC 195 Dr.Sarma@works 82 Respected Sir, please tell • • • Dr.Sarma@works Therefore the Jivahood of the Soul must have no end and its transmigration must continue forever. How then, can there be liberation for the Soul ? O revered Master, kindly enlighten me on this point. 83 ©ÁœÁð œÁúÁ×ǛŠ¬Á¥Áê ÁåÇ«ÁÛÏ œÁí¦Á  ©ÁœÁð ³Â©ÁŸÂþÊþÁ œÁúÁ×Ç›Å, ±Âë¥Á Â›Ã Ä þÁ ¤Á©ÁœÃ ¤ÂëþÂàê ¥ÉÂÿÃœÁ• Á¨åþ || samyak prishtam twayaa vatsa saavadhaanaena tachchrunu, praamaanikeena bhavati bhraantyaa mohita kalpanaa || VC 196 Dr.Sarma@works 84 Dear Son, Listen My Dear Son, • Your inquiry is very apt and appropriate • You listen with rapturous attention of what I say • All this – is conjured up by imagination • How can ever any delusion be accepted as fact ? Dr.Sarma@works 85 þĨœÂžÃ©Áœ÷ ¤ÂëþÃàÏ ©Ãþ œÁí¬ÁÏ• Á¬Áê þëÃÑë ¦Á¬Áê þç ÁÇœÊÐ, þÁ Áýʜ§Áá¬ÁÏ£þÍã þÁ¤Á³Í þĨœÂžÃ©Áœ÷ || bhraantim vinaa twa asamgasya nishkriyasya niraakritaeh, na ghataeta artha sambandho nabhaso neelata adivat || VC 197 Dr.Sarma@works 86 Is it Blue ? • All of us think and say that the sky is blue • Is it really blue ? Is there any thing at all in the sky ? • Is it not our optical Illusion (Tyndall effect) ? • Similarly, the Self is unattached, beyond any activity and formless • But for the delusion – there is no connection of the Self with the objective world. Dr.Sarma@works 87 üÄ©Á¤Â©Í þÁ ¬ÁœÍê ¬Áí¬Áê žÁë«ÁÅÛ§Ãä§ÁÅÓ›³Âê• Ãë¦Á ¬Áê ¡ÁëœÁê ÍçŸÂþÁþÁâ §ÁÆ¡Á¬Áê £ÅžÊãÐ, swasya drashtur nirgunasya akriyasya ¤ÂëþÂàê ±Âë±Íà üÄ©Á¤Â©Í pratyag bodha ananda roopasya buddhaeh, þÁ ¬ÁœÍê VC 198 bhraantyaa praapto jeeva bhaavo na satyo ¥ÉÂöÁ±Â¦Ê þ¬Áàê moha apaayae na astya vastu swabhaavaat || ©Á¬ÁÅà ¬Áí¤Â©Âœ÷ || Dr.Sarma@works 88 Jeevahood is Unreal • • • • • The Atma is the Onlooker (Drastha) by Itself It has no attributes (Nirguna) It is not the Doer of actions (Nishkriyaah) The indweller (Pratyag) To be understood as the Knowledge and Bliss Absolute (bhodha anaananda swaroopa) • For Him this Jeeva bhavam or the materialism has occurred due to accidental contact with the body, but in reality it isn’t true – a superimposed delusion • So, devoid of delusion (moha) – the Atma looses the Jeevahood or objective identity with the material body and its relative attributes, Dr.Sarma@works 89 ¤ÂëþÊà§ÂäªÊ ¦Á ©ÁžÂèëþÃà ³Âà©ÁžÊ©Â¬Áê ¬ÁœÂà ¥Ã Âê üÂÚþÍüØÇϤÜÁ¬Áê ¡Áë¥Á žœ÷, §ÁüÂØíÏ ¬Á§Íå yaavadbhraanti staavadaeva asya sattaa ¤ÂëþÃà• Â¨ÄþÁ ˆ©Á mithyaa jnaanoh jrimbhitasya pramaadaat, ¤ÂëþÊà§ÂäªÊþË©Á ¬Á§Íå €¡Ã œÁžÁíœ÷ || rajjwaam sarpo bhraanti kaaleena eva VC 199 Dr.Sarma@works bhraantaer naasaenaiva sarpo api tadwat || 90 Devoid of Delusion • Imagine one has mistaken a real rope for an imaginary snake • As long as this imaginary perception (delusion) persists, so long will be the false identification of the object as snake and the associated fear and danger. • Once that delusion comes to an end, there is no more snake at all and all that remains is only the real rope • Devoid of this delusion of our bodily identity, there remains our true identity as the Self or Atman Dr.Sarma@works 91 €©ÃžÂê¦ÁÐ €þžÜÁí¥Á©ÃžÂê¦ÂÐ • §Áê³Âê¡Ã œÁ Ê«ÁêœÊ, „œÁåþÂä¦Á ÂÏ œÁÅ ©ÃžÂê¦Á Â¥Á ©ÞÁê Á ¥ÁþžÁê¡Ã, anaaditwam avidyaayaah kaaryasya api tathaeshyatae, utpannaayaam tu vidyaayaam aavidyakam anaadyapi, VC 200 Dr.Sarma@works 92 The Nescience • The Avidya or Nescience and its effects are likewise beginning less • But with the rise of Vidya (true Knowledge or realization), the entire effects of Avidya, even though beginning less, Continued in the next verse … Dr.Sarma@works 93 þÍ þÃœÁêÏ ¡Áë£ÍŸÊ ¬Áí¡Áä ©ÁœÁð§ÁíÏ ¬ÁÿÁ¥ÁÆ¨Ï ©ÃþÁªÁêœÃ, €þžÁê¡ÄžÁÏ þÍ þÃœÁêÏ ±Âë• Á¤Â©Á ‚©Á ¬ÁÅæý¥÷ || prabodhae swapnavat sarwam saha moolam vinasyati, anaadyapi idam no nityam praag abhaava iva sphutam || VC 201 Dr.Sarma@works 94 Utterly Unreal • Just like the dream is dissolved totally once one wakes up • The Avidya and its effects are destroyed together with the roots • It is clear that this phenomenal world, even though without beginning is not eternal – • utterly unreal like the dream above Dr.Sarma@works 95 Á¨ÃåœÁ¥Á ÂœÁéþà • €þžʧÁ¡Ã ©ÃŸÁíϬÁÐ ±Âë Á¤Â©Á¬Áê ©Ä¯ÃœÁÐ, ¦ÁžÁÅçžÁÅãê±ÂŸÃ ¬ÁϣϟœÁå§Ã• Á¨ÃåœÁ¥Á ÂœÁéþÃ|| anaadaer api vidhwamsah praag abhaavasya veekshitah, yad buddhy upaadhi sambandhaat parikalpitam atmani|| VC 202 Dr.Sarma@works 96 It is imaginary • The previous non-existing things in the dream even though apparently real in the dream, • it is observed that they all end (on awakening) • So also the Jeevahood for the Atman is also imaginary and unreal – like the things in a dream – due to its relation with the superimposition of Buddhi etc., – is imaginary Dr.Sarma@works 97 ¥Ã• ÂêüÂÚþÁÐ üÄ©ÁœÁíÏ þÁ œÁœÍþÁêœÁÅà ¬Áí§ÁÆ¡Ê› ©Ã¨¯Á›Ð, ¬ÁÏ£þÁãÐ ³ÂíœÁéþÍ £ÅžÂãê ¥Ã• ÂêüÂÚþÁ ¡Áô§Á¬Áð§ÁÐ || jeevatwam na tato anyattu swaroopaena vilakshanah, sambandhah swaatmano buddhyaa mithyaa jnaana purassarah || VC 203 Dr.Sarma@works 98 Fake Knowledge • The Atma is not the Jeevahood • The Atman is essentially different from it • This relationship between the Atman and Buddhi is due to fake knowledge Dr.Sarma@works 99 ¬Á¥Áê• ÷ üÂÚþÁÏ ©ÃþéÁÇœÃà§Áè©ÊœÁà¬Áê ¬Á¥Áê• ÷ üÂÚþÊþÁ þÂþÁê• Â, £ëöÁéœËé ÁœÁí©ÃüÂÚþÁÏ ¬Á¥Áê ÷ üÂÚþÁÏ ªÁÅëœÊ§ÁéœÁ¥÷ || vinivrttir bhavaet tasya samyak jnaanaena na anyathaa, brahma atmaikatwa vijnaanam samyak jnaanam srutaer matam || VC 204 Dr.Sarma@works 100 True Wisdom • The cessation of that superimposition takes place • Only through perfect Knowledge and by no other means • According to the Srutis (Vedas), perfect Knowledge consists in the • Realization of the Identity of the individual Soul as the Brahman (Jeevo Brahmaiva na parah) Dr.Sarma@works 101 ¡ÁëœÁê ÂœÂé œÁžÂœÂéþÂœÁéþÍÐ ¬Á¥Áê• Ãí©Ê• ÊþË©Á ¬ÃžÁãêœÃ, œÁœÍ ©Ã©Ê• ÁÐ • Á§Áà©ÁêÐ ¡ÁëœÁê ÂœÂé ¬ÁžÂœÁéþÍÐ || tada atmaan aatmanoh samyak vivaekaenaiva siddhyati, tato vivaekah kartavyah pratyag aatmaa sada atmanoh || VC 205 Dr.Sarma@works 102 The Indwelling Self • This realization or true Knowledge is attained by a perfect discrimination between the Self and Non-self • Therefore one must strive always within oneself for this discrimination between the individual Jeeva and the eternal indwelling Atma (Pratyag Atma) Dr.Sarma@works 103 ¡ÁùÑ©ÁžÁ¬Áå«ÁÛÏ ü¨Ï ¡ÁùÑ©ÁžÁ¬Áå«ÁÛÏ ¡ÁùÂÑ ±Â¦Ê ü¨Ï ¬ÁÅæý¥÷, ¦Á  ¤ÂœÃ œÁ ÂœÂé¡Ã žÍ«Á¤Â©Ê ¬ÁÅæý¡Áë¤ÁÐ || jalam pankavat aspashtam panka apaayae jalam sphutam, yathaa bhaati tatha atma api dosha bhaavae sphuta prabhah || VC 206 Dr.Sarma@works 104 Like Muddy Water • Just as the water which is very muddy • can be made transparent and clear upon the addition of Alum (chemical substance which sediments the impurities) • So also, the Atman also manifests its clear effulgence and lustre when the taint is removed • Akin to the processes of sedimentation, filtration and distillation – is the process of discrimination about the unreal. Dr.Sarma@works 105 ¬ÁžÂœÁéþÁÐ €¬ÁþÃä©ÁÇœÎà œÁÅ ¬ÁžÂœÁéþÁÐ ¬ÁÅæý ¡ÁëœÄœÃ§ÊœÁ¬Áê ¤Á©ÊœÁåëœÄúÁÐ, œÁœÍ þç¬ÁÐ • Á§Á›Ä¦Á asannivrittou tu sadaatmanah sphuta ˆ©Â prateetir yaetasya bhavaet prateechah, ¬ÁžÂœÁéþÁÐ tato niraasah karaneeya yaevaa ³ÂŸÁíÿÁ¥Á žéÁ¬ÁÅàþÁÐ || VC 207 sadaatmanah saadhv ahamaadi vastunah || Dr.Sarma@works 106 The Real Self • When the unreal ceases to exist, • This very individual soul is definitely realized as the eternal Self. • Therefore, the real seekers (saadhu) must make it a point to • completely renounce all non-self (anaatma) things such as the Egoism etc., and not have Daeha-Atma-Buddhi on such material and relative things Self Dr.Sarma@works 107 €œÍ þ¦ÁÏ ¡Á§ÂœÂé €œÍ þ¦ÁÏ ¡Á§ÂœÂé ³ÂížÃíüÂÚþÁ¥Á¦Á ªÁ£â¤Â• ÷ ©Ã• §ÜÂíüØ™ÁœÂíúÁÖ ¡Á§ÃúÃ×þÁäœÁí ÿÊœÁÅœÁÐ, atožÁǪÁêœÁížÁíê¤Ãú§ÜÂíþÂäþÃœÍ na ayam paraatmaa swaad vijnaanamaya sabda bhaak ê þÃœÁê ‚«ÁêœÊ ||parichchinnatwa haetutah, vikaaritwaat jadatwaachcha drsyatwad vyabhichaaritwaan na anityo nitya ishyatae || VC 208 Dr.Sarma@works 108 Vijnana maya is not Atman • Because of the afore said reasons • This Knowledge Sheath or Vijnaana maya kosa which we have been discussing hither to • cannot be the Supreme Self for the following reasons – Because it is subject to change (vikaaritwaat) – It is insentient (Jadatwaat) – It is limited to one place and time (parichinnnatwat) – It is an object (Drusyatwat) perceived by the Atman – Not constant in its form (vyabhichaaritwaat) – Not permanent (Anityo) Dr.Sarma@works 109 þ ÁÏžÁ¥Á¦ÁÐ ÁÏžÁ þ ¡ÁëœÃ£ÃÏ£úÁÅϣÜÁœÁþÁŧÁíÇœÃà¬ÁॠÉÂüÇϤÜ ³ÂêžÂþÁÏžÁ¥Á¦ÁÐ ¡Ãë¦Á žà ÁÅ› ÁÐ ¬Êí´ÂÛ§Áá¨Â¤ÍžÁ¦ÁÐ, aananda pratibimba chumbita tanur vrittis ¡Áô›ê¬ÁêþÁŤÁ©Ê©Ã¤ÂœÃ Átamojrumbhitaa ÇœÃþÂ¥Á Âþ syaadaanandamayah priyaadigunakah swaeshta artha laabhodayah, ÁÏžÁ§ÁÆ¡ÁÐ ¬Áí¦ÁÏ punyasy anubhavae vibhaati kritinaama ananda roopah swayam ¤ÁÆœÂíþÁÏžÁœÃ ¦ÁœÁë³ÂŸÁÅœÁþÁŤÁÇþÂéœÁëÐ bhootwa anandati yatra saadhu tanu bhrin maatrah prayatnam vinaa || ¡Áë¦ÁœÁäÏ ©Ãþ || Dr.Sarma@works VC 209 110 The Ananda maya kosa • This Blissful Sheath (Ananda maya kosa) is a modification of nescience which manifests itself catching a pratibimba or reflection of the Atman. • Its attributes are liking, pleasure and rest (priya) • It comes into view when some agreeable object is presented to oneself • It is felt spontaneously by the fortunate during the fruition of their meritorious deeds • It gives spontaneous great joy to those embodied with pure souls – without any effort. Dr.Sarma@works 111 Ananda The happiness or joy has three components 1. Priya – The state of happiness that one feels when perceives an agreeable vishaya (vastu) 2. Moda – The state of happiness that one feels when one gets to hand the liked vastu 3. Pramoda – The state of happiness that one actually experiences when he uses that vastu Dr.Sarma@works 112 ¬ÁÅ«ÁűÎà§ÁÅœÁÑý þÁÏžÁ¥Á¦Á ͪÁ¬Áê ¬ÁÅ«ÁűÎà¬ÁÆæ§Ãà §ÁÅœÁÑý ¬Áí¡Áäü• Á§Á¦É§īÁžÃ«ÁÛ¬ÁÏžÁ§Áîþ žÃþ || Ananda maya kosasya sushuptou sphoortir utkataa swapna jaagarayor eeshad ishta sandarsana adinaa || VC 210 Dr.Sarma@works 113 Maximum in Sleep • In the profound sleep state (Sushupti) • The Ananda maya kosa has its fullest play • While in the dreaming and wakeful states it has only a limited manifestation • Only when occurs the actual sense perception of agreeable object in the wakeful state and memory impressions in the dreaming state Dr.Sarma@works 114 þ˩¦ÁÅ¡Á§ÂœÂé þ˩¦ÁÅ¥Á ÂþÁÏžÁ¥Á¦ÁÐ ¡Á§ÂœÂé ³Í±ÂŸÃ ÁœÂíœÁåë ÁÇœÊ§Ã í• Â§Âœ÷, •§ÁêœÁíÿÊœÍÐ Â naivaayum aanandamayah paraatmaa ¬ÁÅ ÁÇœÁ Ãë¦Á ¦Á  sopaadhikatwaat prakritaer vikaaraat, ©Ã• §Á¬ÁÏ• Á ÂœÁ¬Á¥Á Âÿ kaaryatwahaetoh sukrita kriyaayaa ÃœÁœÂíœ÷ || VC 211 Dr.Sarma@works vikaara sanghaata samaa hitatwaat || 115 Ananda maya is not Atman This Ananda maya kosa is also not the Atman – for – It is agent of the tamo guna – It is endowed with changeful attributes – It is a modification of nature – It is the effect of past meritorious deeds – It is imbedded in the other sheaths which are various modifications Dr.Sarma@works 116 £ÍŸÁ§ÁƱͩÁªÃ«ÁêœÊ ¡ÁÏúÂþÂ¥Á¡Ã ͪÂþÂÏ þÃ«ÊŸÊ ¦ÁÅ ÃàœÁЪÁÅëœÊÐ œÁþÃä«ÊŸÂ©ÁŸÃÐ ³Â¯Ä £ÍŸÁ§ÁƱͩÁªÃ«ÁêœÊ || panchaanaam api kosaanaam nishaedhae yuktitah srutaeh tannishaedha avadhih saakshee bodha roopovasishyatae || VC 212 Dr.Sarma@works 117 The Knowledge Absolute • Thus, when all the five sheaths have been eliminated –one by one –by sound reasoning based on the Srutis • What remains as the culminating point – the point beyond which no reasoning goes – of the process of naeti, naeti (this is not …) • Is the Witness, The Knowledge Absolute – • The Atman. Dr.Sarma@works 118 ¦É €¦Á¥Á ÂœÂé ¦É €¦Á¥Á ÂœÂé ¬Áí¦ÁÏ üÍêœÃÐ ¡ÁÏúÁ• ͪÁ©Ã¨¯Á›Ð, €©Á³ÂáœÁë¦Á³Â¯Ä ¬ÁþÃä§Ãí• Â§Í þçÁÏüþÁÐ, ¬ÁžÂþÁÏžÁÐ ¬Á©ÃüÊÚ¦ÁÐ yo ayam aatmaa swayam jyotih pancha kosa vilakshanah, ³ÂíœÁéœÊíþÁ ©Ã¡ÁªÃÖœÂ|| avasthaa traya saakshee san nirwikaaro niranjanah, sadaanandah sa vijnaeyah swa atmatwaena vipaschitaa|| VC 213 Dr.Sarma@works 119 That Atman • The Self-effulgent Atman that thus remains – Is distinct from the five sheaths – The witness of the three states – The Real, changeless – The untainted and the ever lasting – The Bliss Absolute – Is to be realized by the wise man as his own Self Dr.Sarma@works 120 ÃÏúÃþÁä¡ÁªÂê¥ÁêœÁë ¥Ã ÂêœÊíþÁ þëÞÊã«ÁŠͪʫÊíœÊ«ÁÅ¡ÁÏúÁ¬Á Å ¬Á§Âí¤Â©ÁÏ ©Ãþ ÃÏúÃþÁä¡ÁªÂê¥ÁêœÁë mithya atwaena nishiddhaeshu kosaeshwaetaeshu panchasu ÿÊ• ÁŧÍ, sarwaabhaavam vinaa kinchin na pasyaamy atra haeguro, ©ÃüÊÚ¦ÁÏ Ã¥ÁÅ©Á¬Áàí¬Ãà³ÂíœÁéþ vijnaeyam kimuvastwasti swa atmana atra vipaschitaa || ÂœÁë ©Ã¡ÁªÃ֜ || VC 214 Dr.Sarma@works 121 I could see nothing remaining Oh ! Revered Master • After eliminating the five sheaths thus by reasoning • I could find nothing left in this universe but a Void, the absence of every thing. [This is called the Nihilistic view point (soonya vaada)] • What entity is left forsooth with which the wise knower of the Self realize his identity? Dr.Sarma@works 122 ©ÃžÁíþÃä¡Áô›Í ¬ÁœÁê¥ÁÅ ÁàÏœÁí¦Á  ©ÃžÁíþÃä¡Áô›Í¬Ã ©Ãú§Á›Ê, €ÿÁ¥Á žéÕ §¬Êà œÁžÁ¤Â©Í¦Á¥Á¡ÁêþÁÅ || satyam uktam twayaa vidwan nipunosi vichaaranae, aham aadi vikaaraastae tad abhaavo ayamapyanu || VC 215 Dr.Sarma@works 123 O! Clever Man Oh ! Learned Man • Thou hast rightly said ! • Thou art cleaver indeed in discrimination !! • That by which – all these modifications such as the egoism as well as their subsequent absence (during sleep) are perceived contd …. Dr.Sarma@works 124 £ÅžÂãê ¬ÁŬÁƯÁé¦Á  ¬Á§Êí ¦ÊþÂþÁŤÁƦÁÏœÊ ¦ÁЬÁí¦ÁÏ þÂþÁŤÁƦÁœÊ, œÁ¥Á ÂœÂéþÁÏ ©ÊžÃœÂ§ÁÏ ©ÃžÃ㠣ŞÂãê ¬ÁŬÁƯÁé¦Á  || sarwae yae na anubhooyantae yah swayam na anubhooyatae, tam aatmaanam vaeditaaram viddhi buddhyaa su sookshmayaa || VC 216 Dr.Sarma@works 125 Through sharpest intellect • • • • That which perceives all But that which is not perceived by any thing Know Thou – That Atman – The All Knower Through sharpest intellect Dr.Sarma@works 126 ³Â¯ÃœÁíÏ þÍ¡Á¦ÁÅüêœÊ œÁœÂð¯Ä• ÁÏ ¤Á©ÊœÁàœÁàžÁêžÁêžÊêþÂþÁŤÁ ƦÁœÊ, Á³Âê¡ÁêþÁ¦¤ÁƜ§Êá ³Â¯ÃœÁíÏ tat saaksheekam bhavaet tat tadyad yadyae þÍ¡Á¦ÁÅüêœÊ || na anubhooyatae, kasya apyanayi bhootaarthae saakshitwam nopayujyatae || VC 217 Dr.Sarma@works 127 The concept of Witness • When some thing is perceived, then there is someone (agent) who perceives that some thing – He is the Witness • When there is no Agent or witness to perceive a thing, we cannot speak of it as having been perceived at all. [Means – that there is the inner Chaitanya or Prajnaanam which is the witness perceiving every thing of ours and that is the Atman] Dr.Sarma@works 128 ¡ÁëœÁê ÂœÂé þÁúÊœÁ§ÁÐ ³Î ¬Áí³Â¯Ã Í ¤Â©Í ¦ÁœÁÐ ¬ÊíþÂþÁŤÁƦÁœÊ, €œÁÐ ¡Á§ÁÏ ¬Áí¦ÁÏ ³Â¯ÂœÁåëœÁê ÂœÂéþÁúÊœÁ§ÁÐ || aasou swa saakshi ko bhaavo yatah swaena anubhooyatae, atah param swayam saakshaat pratyag aatmaa na chaetarah || VC 218 Dr.Sarma@works 129 Soul is none else • The Atman is a Self-cognized entity • Because it is cognized by Itself and not by any thing else • Hence the individual soul (Pratyag Atmaa) is itself directly the Supreme Brahman, and nothing else. Dr.Sarma@works 130 ©ÃžÃã¬Áí¥ÊœÁÏ ÿÁǞà ü ÁëœÁðí¡Áä¬ÁÅ«ÁÅ¡Ãà«ÁÅ ¬ÁÅæýœÁ§ÁÏ ¦É €³Î¬Á¥ÁÅüØÇϤÁœÊ ¡ÁëœÁê ÁÆë¡ÁœÁ¦Á  ¬ÁžÂÿÁ¥ÁÿÁ¥ÃœÁêÏœÁЬÁÅæ§ÁþÊä• Á• Â, þÂþ• §Á©Ã• §Á¤ÂüÃþÁ ‚¥Á ÂþÁåªÁêþÁäÿÁÏ jaagrat swapna sushuptishu sphutataram yo asou samujjrumbhatae ŸÄ¥ÁÅŽÂ pratyag roopa tayaa sada aham aham ityantah sphuranna ekathaa, þÃäœÂêþÁÏžÁ úޜÁéþ¬ÁÅæ§ÁœÃœÁÏ naana akaara vikaara bhaajina imaan ||pasyan na aham dheemukhaan ©ÃžÃã¬Áí¥ÊœÁÏ ÿÁǞà nityaananda chidaatmanaa sphuratitam viddhi swamaetam hridi || Dr.Sarma@works VC 219 131 Know Thy Atman • That which clearly manifests itself in the three states – wakefulness, dream and deep sleep; • which is inwardly perceived in the mind as an unbroken series of egotistic impressions; • which witnesses the egoism, the Buddhi, etc., which are of diverse forms and modifications; • which makes Itself felt as the Existence-Know ledge-Bliss absolute; • know thou this Atman, thy own Self, within thy heart. Dr.Sarma@works 132 ¤ÂëþÂàêÿÁ¥ÃœÊê©Á ýÍžÁ Á Ê £ÃϣÜÁ¥Á§ÁÑ £ÃÏ£ ¥Á Â¨Í Áê ¥ÁÆšÍ §Á©Ã¥Ê©Á¥ÁþÁêœÊ, œÁ•  ghatodakae bimbitam arkabimbam úÞ¤¬Á¥ÁűŸìÁϬÁáÏ aalokya moodho ravim yaeva manyatae, ¤ÂëþÂàêÿÁ¥ÃœÊê©Á tathaa ü™Í¤Ã¥ÁþÁêœÊ || cidaabhaa samupaadhi samstham VC 220 bhraantya aham ityaeva jado abhimanyatae || Dr.Sarma@works 133 Image - Delusion • Seeing the reflection of the Sun mirrored in the water of pot, • the fool thinks it is the Sun itself (No fool thinks). • Similarly the stupid man, through delusion, identifies himself with the reflection of the Chit (Atman) caught in the Buddhi, • which is its superimposition. Dr.Sarma@works 134 ©ÃžÁÅ´Â ¦Á•  •ýÏ ü¨Ï œÁžÁÓœÁ Á ¥Á§ÁÑ£ÃÏ£Ï ©ÃöÁ¦Á ¬Á§ÁíÏ žÃ©Ã ©Ä¯ÁêœÊ§ÁÑÐ, œÁý¬Áá ghatam jalam tadgatam arka bimbam ˆœÁœÃàëœÁ¦Á ©Á ¤Â¬Á• ÁÐ vihaaya sarwam divi veekshyatae arkah, ¬Áí¦ÁÏ ¡Áë ÂªÍ ©ÃžÁÅ´Â ¦Á•  tatastha etat tritayaava bhaasakah œÁ•  || VC 221 swayam prakaaso vidushaa yathaa tathaa || Dr.Sarma@works 135 The Wise • Just as the wise man leaves aside the pot, the water and the reflection of the Sun in it, • and sees the self-luminous Sun which illuminates all the three above • and is independent of them totally. The pot is the Sthoola Sareera, The water is the Buddhi (reflecting surface) The reflection of the Sun is the Jeeva Dr.Sarma@works 136 ©Ã¬ÁÇüê žÊÿÁÏ ŸÃ¦ÁÏ úÃœÁåëœÃ£ÃÏ£¥ÊœÁÏ ©Ã¬ÁÇüê £ÅžÎã þÃÿÃœÁÏ • ÁÅöÁ¦Á Â¥÷ žÁë´ÂÛ§Á¥Á ÂœÂéþÁ¥ÁŽ›Ý daeham dhiyam chit pratibimbam yaetam £ÍŸÁÏ ¬Á§Áí¡Áë• ÂªÁÏ visrujya buddhou nihitam guhaayaam ¬ÁžÁ¬ÁžÃí¨¯Á›¥÷ || drashtaaram aatmaanam akhandabodham VC 222 sarwa prakaasam sad asad vilakshanam || Dr.Sarma@works 137 Discard • Similarly, discarding the body, the buddhi and the reflections of the Chit in it, • and realizing the Witness, the Self, the Knowledge Absolute, • the cause of the manifestations of every thing, • which is hidden in the recesses of the Buddhi, • which is distinct from the Gross and subtle • which is the Atman cont…. Dr.Sarma@works 138 ©Ã¤ÁÅÏ þÃü §ÁÆ¡ÁÏ þÃœÁêÏ ©Ã¤ÁÅÏ ¬Á§Áí ÁœÁÏ ¬ÁŬÁƯÁé ¥ÁÏœÁ§ÁçÿÃÐ ªÁÆþÁê¥ÁþÁþÁê¥Á ÂœÁéþÁ Ð, nityam vibhum sarwagatam susookshmam ©ÃüÂÚ¦Á ¬Á¥ÁêùÃäü§ÁÆ¡Á¥ÊœÁ antarbahih soonyam ananyam aatmanah, œÁÅå¥Á ÂþÃí±Â±Âé vijnaaya©Ã§Áü samyak nija roopamaetat VC 223 ©Ã¥ÁÇœÁÅêÐ ||pumaan vipaapmaa virajaa vimrutyuh || Dr.Sarma@works 139 The Lord • • • • • • It is omnipresent Lord, all-pervading and extremely subtle, and which has neither interior nor exterior, and is identical with one-self, fully realizing this true nature of oneself, one becomes free from sin, taint, death and cont…. Dr.Sarma@works 140 þÂþÍê¬Ãà ¡ÁþÂá ©ÃªÍ Á þÁÏžÁ ÁþÍ ©Ã¡ÁªÃÖ œÁðí¦ÁÏ ÁÅœÁªÃÖþÁä £Ã¤ÊœÃ ÁªÃÖœ÷, þÂþÍê¬Ãà ¡ÁþÂá¤Á©Á£ÏŸÁ¥ÁÅ• Êà visoka aananda ghano vipaschit §Ãíþ ¬ÁíœÁœÂàí• Á¥ÁÏ swayam kutasciinna bibhaeti kaschit, ¥ÁÅ¥ÁůÍÐ || VC 224 na anyosti panthaa bhava bandha muktaer vinaa swatattwa agamam mumukshoh || Dr.Sarma@works 141 No other means • Devoid of grief, becomes the embodiment of the Bliss-Absolute, • Illuminated himself, he is afraid of none. • For the one who seeks liberation there is no other way of breaking the bonds of transmigration than the realization of the truth of one’s own Self. Dr.Sarma@works 142 £ëöÁé¤ÃþÁäœÁí©ÃüÂÚþÁÏ £ëöÁé¤ÃþÁäœÁí©ÃüÂÚþÁÏ ¤Á©Á¥É¯Á¬Áê • §Á›¥÷, ¦ÊþžÃíœÄ¦Á¥Á ÂþÁþÁãÏ £ëÿÁé ¬ÁÏ¡ÁžÁêœÊ £ÅŸËÐ || brahma abhinnatwa vijnaanam bhavamokshasya kaaranam, yaena adwiteeyam aanandham brahma sampadyatae budhaih || VC 225 Dr.Sarma@works 143 Identity realized • The realization of one’s identity with the Brahman, is the cause of liberation from the bonds of Samsaara, • by means of this alone the wise man attains Brahman, • the one without a second, the Bliss Absolute. Aham Brahmo Asmi Dr.Sarma@works 144 ©ÃžÂíþÂä©Á§ÁàœÊ ¡ÁôþÁÐ £ëÿÁé¤ÁÆœÁ¬ÁÅà ¬ÁϬÁÇœËê ©ÃžÂíþÂä©Á§ÁàœÊ ¡ÁôþÁÐ, ©ÃüÂÚœÁ©Áê¥ÁœÁÐ ¬Á¥Áê ÁçëöÁé¤ÃþÁäœÁí¥Á ÂœÁéþÁ brahma Ð || bhuutastu samsrityai vidwaan na avartatae punah, vijnaatavyamatah samyag brahma abhinnatwam aatmanah || VC 226 Dr.Sarma@works 145 No transmigration • On having realized the Brahman, • one no longer returns to the realm of transmigration. • Therefore one must fully realize one’s identity with the Brahman. Dr.Sarma@works 146 ¡ÁëœÁê• Á¤ÃþÁäÏ ¬ÁœÁêÏ üÂÚþÁ¥ÁþÁÏœÁÏ £ëÿÁé ©ÃªÁÅžÁãÏ ¡Á§ÁÏ ¬ÁíœÁÐ ¬ÃžÁã¥÷, þÃœÂêþÁϞ˕ Á§Á¬ÁÏ ¡ÁëœÁê• Á¤ÃþÁäÏ þçÁÏœÁ§ÁÏ ü¦ÁœÃ || satyam jnaanam anantam brahma visuddham param swatah siddham, nitya anandaika rasam pratyag abhinnam nirantaram jayati || VC 227 Dr.Sarma@works 147 The Brahman • The Brahman is – Existence, Knowledge, – Infinity, pure, supreme, self-existent – Eternal and indivisible Bliss, – Not different in reality from the individual soul and – Devoid of interior and exterior. – It is ever triumphant (victorious). Dr.Sarma@works 148 ¡Á§Á¥Á žËíœÁÏ ¬ÁžÃžÁÏ ¡Á§Á¥Á žËíœÁÏ ¬Áí³ÂéžÁþÁê¬Áê ©Á¬ÁÅàþÍ €¤Â©Âœ÷, þÁÿÁêþÁêžÁ¬Ãà ÃÏúÃœÁð¥Áê Áå§ÁœÁœÁàí £ÍŸÁ¬ÁÅ žÁªÂ¦Á Â¥÷ || sad idam parama adwaitam swasmaad anyasya vastuno abhaavaat, nahy anyadasti kincyhit samyak paratattwa bodhasu dasaayaam || VC 228 Dr.Sarma@works 149 The Monism • • • • • Dr.Sarma@works It is the supreme oneness which alone is real, since there is nothing else but the Self. In the state of realization of the highest truth, verily there remains no other independent entity. This supreme oneness is the Doctrine of Non-Duality or Adwaitam or Monism. 150 ¤Â©ÁþžͫÁ¥÷ ¦ÁžÃžÁÏ ¬Á• Á¨Ï ©ÃªÁíÏ þÂþ§ÁÆ¡ÁÏ ¡ÁëœÄœÁ¥ÁüÂÚþÂœ÷, œÁœÁð§ÁíÏ £ëÿËé©Á ¡ÁëœÁê³ÂàªÊ«Á¤Â©ÁþžͫÁ¥÷ || yadidam sakalam viswam naanaa roopam prateetam ajnaanaat, tatsarwam brahmaiva pratyasta asaesha bhaavanaa dosham || VC 229 Dr.Sarma@works 151 Pseudo perception • • • • Dr.Sarma@works Due to false perception and ignorance All this universe appears as of diverse forms It is nothing else but Brahman which is Absolutely free from all limitations of human thought (and is the real) 152 þÂ¥Á¥Á ÂœÁëÐ ¥ÁÇœÂѧÁê¤ÁƜ͡à ¥ÁÇžÍþÁ ¤ÃþÁäÐ •ÅϤͬÃà ¬Á§ÁíœÁëœÁÅ Á ¥ÁÇœÁðí§ÁƱœ÷, þÁ • ÁÅϤÁ§ÁÆ¡ÁÏ mritkaarya bhootopi mridona bhinnah ¡ÁÇ• ÁÁ •¬Ãà • ÁÅϤÁÐ kumbhosti sarwatra tu mrit swaroopaat, ÇœÍ ¥ÁǴ• Á Á¨ÃåœÁ þÂ¥Á¥Á ÂœÁëÐ ||na kumbha roopam prithag asti kumbhah VC 230 Dr.Sarma@works krito mrishaa kalpita naama maatrah || 153 The Clay and Pot • • An earthen pot, though a modification of clay It is not different from clay in its intricate properties • Everywhere, the pot essentially is the same as the clay • Why then call it a pot or a pitcher ? • It is fictitious, a fancy name merely ! Clay – cause; Pot – effect; How can the effect be different from the cause ? Dr.Sarma@works 154 Á¨ÃåœÁ ˆ©Á ¥ÉÂöÁ • þ¡à ¥ÁÇžÃèþÁäœÁ¦Á Â Ê ¬Áí§ÁÆ¡ÁÏ ý¬Áê ¬ÁÏžÁ§Áî ¦œÁÅÏ þÁ Á ªÁ ÁêœÊ, €œÍ • ÁýÐ • Á¨ÃåœÁ ˆ©Á ¥ÉÂöÁ kaenaapi mrid bhinna tayaa swaroopam þÁéǞʩÁ ¬ÁœÁêÏ ghatasya sandarsayitum na sakyatae, ¡Á§Á¥Á §Áá¤ÁÆœÁ¥÷ || ato ghatah kalpita eva mohaan VC 231 Dr.Sarma@works mridaeva satyam parama artha bhootam || 155 The Clay is the real • The essence of the pot is the clay • Can any one demonstrate it to be something other than clay (of which it is made) • Hence, the pot is merely imagined as separate from the clay due to delusion, but • The constituent clay alone is the abiding reality in respect of the pot Names and shapes are, but crafted effects Dr.Sarma@works 156 þÞÃëœÁ©ÁœÁåëü¨åÐ ¬ÁžÁçëÿÁé • §ÁêÏ ¬Á• Á¨Ï ¬ÁžÊ©Á ¬ÁþÂéœÁë¥ÊœÁþÁä œÁœÍþÁêžÁ¬Ãà, €¬ÄàœÃ ¦É©Á• Ãà sadbrahma kaaryam sakalam sadaeva þÁœÁ¬Áê ¥ÉÂÿÍ san maatram yaetan na tatonyad asti, ©ÃþçÁÓœÍ asteeti|| yo vakti na tasya moho þÞÃëœÁ©ÁœÁåëü¨åÐ VC 232 Dr.Sarma@works vinirgato nidritavat prajalpah || 157 Babbling • Similarly, the whole universe, being the effect of the Real Brahman (the cause) • Is in reality nothing but the Brahman. • Its essence is That (the Brahman) • It (universe) does not exist apart from It (Brahman). • He who says it does, is still under delusion – • And babbles like a person in sleep (somnaphasia) Incoherent talk Dr.Sarma@works 158 £ëÿÁé¥Á ÂœÁëÏ ©ÃªÁíÏ £ëÿËé©ÊžÁÏ ©ÃªÁí¥ÃœÊê©Á ©Â›Ä ªÎëœÄ £ÆëœÊ• Á§ÁíþôÂÜ ©Á§Ã´ÂÜ, œÁ³ÂéœÁð§ÁíÏ brahmaiva idam viswam ityaeva vaanee £ëÿÁé¥Á ÂœÁëÏ ÿà ©ÃªÁíÏ sroutee brootaetharwa nishthaa varishthaa, þŸôÂÜþžÃèþÁäœÂ §Í¡ÃœÁ¬Áê || tasmaat sarwam brahma maatram hi viswam VC 233 Dr.Sarma@works na adhishthaa na adbhinnata aaropitasya || 159 Adharva Veda • The august pronouncement of the Adharva Veda is • This universe is verily, Brahman • Therefore, this universe is nothing but the Brahman, for • A superimposed something has no separate existence from its substratum Reference is to Maandookopanishad Dr.Sarma@works 160 þËäœÁœÁë¦ÁÏ ¬ÁœÁêÏ ¦ÁžÃ ³ÂêüØ ÁžÊœÁ žÂœÁéþÍ þÁ €ÏœÁœÁíöÁþçÃä • Á¥Á ¡Áë¥ Á ›œÂ, satyam yadi syaat jagadaetad aatmano €¬ÁœÁê ©ÂžÃœÁí na antatwahaa nirnigama apramaanataa, ¥Á¡ÄªÃœÁÅÐ ³Âê asatya vaaditwa mapeesituh syaan þËäœÁœÁë¦ÁÏ ³ÂŸÁÅÿÃœÁÏ VC 234 ¥ÁöÁœÁéþÂ¥÷ ||naitatrayam saadhuhitam mahaatmanaam || Dr.Sarma@works 161 The unacceptable • Let us for argument sake say – that this universe is real, • Then there would be no cessation of dualistic element and in fact it becomes pluralistic • That makes all the scriptures false • The Lord will be guilty of an untruth • None of these three are considered either desirable or wholesome by the noble minded. Dr.Sarma@works 162 þÁúÂÿÁÏ œÊ«Áí©Á¬ÃáœÁÐ ƒªÁí§Í ©Á¬ÁÅàœÁœÁàíüÍÚ þÁúÂÿÁÏ œÊ«Áí©Á¬ÃáœÁÐ, þÁúÁ¥ÁœÂáðþà ¤ÁƜ þÄœÊê©Á¥Ê©Á©ÁêúÄ Áì¡Áœ÷ || Eswaro vastu tattwajno na cha aham taeshwavasthitah, na cha matthsaani bhootaani ityaevamaeva vyacheeklapat || VC 235 Dr.Sarma@works 163 The Gita teaches • The Lord, who knows the secret of all things • Has supported this view in the words (Gita) • “But I am not the bodies” …… “nor the bodies of beings in me” • This declaration is that all existence owes its being to Brahman, which is its substratum, yet absolute. Gita IX – 4 and 5 Dr.Sarma@works 164 ¬ÁœÁðí¡Áä©ÁþÁéÇ´Â ¦ÁžÃ¬ÁœÁêÏ ¤Á©ÊžÃíªÁíÏ ¬ÁÅ«ÁűÂà©Áô¡Á¨¤ÁêœÂ¥÷, œÁþÍä¡Á¨¤ÁêœÊ à ÏúÞÁœÍ ¬ÁœÁðí¡Áä©ÁþÁéÇ´Â || yadi satyam bhavaed viswam sushuptaa vupalabhyataam, tannopalabhyatae kinchidato sat swapna vanmrishaa || VC 236 Dr.Sarma@works 165 Non perception • • • • If the universe is true, let it be perceived in the deep sleep state also. As it is not at all perceived in deep sleep, it must be unreal and false, like the dreams. Dr.Sarma@works 166 ¡ÁÇ• ÁùÂä¬Ãà €œÁÐ ¡ÁÇ• ÁùÂä¬Ãà ü ÁœÁå§ÂœÁéþÁÐ ¡ÁÇ ÁÁ åëœÄœÃ¬ÁÅà ¥ÁÇ´Â ÁÅ›ÂÿéÁœ÷, •Í¡ÃœÁ³Âê¬Ãà à § •¥Á§Áá©Á atah prithajnaasti jagat paraatmanah œÂà prithakprateetistu mrishaa gunaahivat, ŸÃ´ÂÜþÁ¥Á ¤œà œÁ•  aaropitasya asti kim arthavatta ¤Áë¥Ê› || VC 237 Dr.Sarma@works adhishthaanam aabhaati tathaa bhramaena || 167 Not separate • Therefore, the universe does not exist apart from the Supreme Self; • The perception of its separateness is false like the relative qualities (blueness of sky etc.) • Has superimposed attribute any meaning apart from its substratum ? • It is the substratum which appears like that through delusion. Dr.Sarma@works 168 £ëÿÁé ¬ÁžË©Á §ÁÆ¡ÁêœÊ ¤ÂëÏœÁ¬Áê ¦ÁžÁêžÁèë¥ÁœÁÐ ¡ÁëœÄœÁÏ £ëÿËé©Á œÁœÁàžÁëüœÁÏÿà bhraantasya yadyad bhramatah prateetam ªÁÅ• ÃàÐ, ‚žÁÏ œÁ¦Á  £ëÿÁé ¬ÁžË©Á brahmaiva tat tadrajatam hi suktih, §ÁÆ¡ÁêœÊ idam tayaa brahma sadaiva roopyataet VC 238 œÂí§Í¡ÃœÁÏ £ëÿÁé›Ã aaropitam brahmani naama maatram || þÂ¥Á¥Á ÂœÁë¥÷ || Dr.Sarma@works 169 Brahman is unique • Whatever a deluded man perceives through mistake – such as the world etc., is nothing but Brahman and Brahman alone. • The silver is a delusion superimposed on the oyster (mother-of-pearl). • It is Brahman which is always considered as this universe • Whereas that which is superimposed on the universe, is merely a name. Dr.Sarma@works 170 ¡Á§Á£ëÿÁé €œÁÐ ¡Á§Á£ëÿÁé ¬ÁžÁžÃíœÄ¦ÁÏ ©ÃªÁÅžÁã ©ÃüÂÚþÁ• ÁþÁÏ þçÁÏüþÁ¥÷, ¡ÁëªÂÏœÁ¥Á žÁêþÁà©ÃÿÄ atah parabrahma sad adwiteeyam þÁ¥Á• Ãë¦ÁÏ visuddha vijnaana ghanam niranjanam, þçÁþÁà§ÂþÁÏžÁ§Á¬Á¬Áí§ prasaantam aadyanta viheenam akriyam ÁÆ¡Á¥÷ || VC 239 Dr.Sarma@works nirantara ananda rasa swaroopam || 171 The supreme • • • • • • • The Supreme Brahman is Itself the Real, The one without a second, pure, The essence of knowledge Taintless, serene Devoid of beginning and end Beyond activity The essence of Bliss Absolute Continued …… Dr.Sarma@works 172 ÃÏúÞÞÁÏ úÁ ¬Ãà þçÁ¬Áà¥Á ¦Á  ÁÇœÁ¬Á§ Áí¤ÊžÁÏ þÃœÁêÏ ŸÁÅë©ÁÏ þëÁѨ ¥Á¡Áë¥Ê¦Á¥÷ €§ÁÆ¡Á¥Á©Áê Áà¥ÁþÂŽê¥Á nirasta maayaa krita sarva bhaedam ©Áê¦ÁÏ nityam dhruvam nishkalam apramaeyam üÍêœÃÐ ¬Áí¦ÁÏ ÃÏúÞÞÁÏ aroopam avyaktam anaakhyam avyayam úÁ• ¬Ãà || VC 240 Dr.Sarma@works jyotih swayam kinchid idam chakaasti || 173 The supreme • Transcending all the diversities created by Maaya • Eternal, ever beyond the reach of pain, • Indivisible, immeasurable, formless, • Undifferentiated, nameless, immutable • And self-luminous. Dr.Sarma@works 174 End of Part – IV Continued in Part - V Dr.Sarma@works 175
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