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Vivaeka Choodaamani

The Crest Jewel of Discrimination

Part VFrom 239 to 300

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Dr.Sarma@works 2

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Brahma is the RealWorld is only an illusion

The Jeeva is none other than the Brahma

€žËíœÁ ¬ÃžÂãÏœÁÏ

The Doctrine of Monism

Dr.Sarma@works 3

¡Á§Á£ëÿÁé

€œÁÐ ¡Á§Á£ëÿÁé ¬ÁžÁžÃíœÄ¦ÁÏ

©ÃªÁÅžÁã ©ÃüÂÚþÁÁþÁÏ �þçÁÏüþÁ¥÷,

¡ÁëªÂÏœÁ¥Á ÂžÁêþÁà©ÃÿÄþÁ¥ÁÃë¦ÁÏ�þçÁþÁà§ÂþÁÏžÁ§Á¬Á¬Áí§ÁÆ¡Á¥÷ ||VC 239

atah parabrahma sad adwiteeyam

visuddha vijnaana ghanam niranjanam,

prasaantam aadyanta viheenam akriyam

nirantara ananda rasa swaroopam ||

Dr.Sarma@works 4

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 5

ÃÏúÞÞÁÏ úÁ¬Ãà� �þçÁ¬Áà¥Á Â¦Á ÂÁÇœÁ�¬Á§Áí¤ÊžÁÏ

þÃœÁêÏ ŸÁÅë©ÁÏ þëÁѨ ¥Á¡Áë¥Ê¦Á¥÷

€§ÁÆ¡Á¥Á©ÁêÁà¥ÁþÂŽ�ê¥Á©Áê¦ÁÏ

üÍêœÃÐ ¬Áí¦ÁÏ ÃÏúÞÞÁÏ úÁ¬Ãà ||� �VC 240

nirasta maayaa krita sarva bhaedam

nityam dhruvam nishkalam apramaeyam

aroopam avyaktam anaakhyam avyayam

jyotih swayam kinchid idam chakaasti ||

Dr.Sarma@works 6

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 7

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Ê©Á¨ÂŽ›ÝúÃþÂéœÁëÏ ¡Á§ÁÏ �œÁœÁàíÏ ©ÃžÁŧÁÅçÂÐ ||�

jnaatru jnaeya jnaana soonyam anantam nir vikalpakam,

kaevala akhanda chinmaatram param tattwam vidur buthaah ||

VC 241

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Supreme Truth

• The sages realize the Supreme Truth, Brahman,• In which there is no differentiation of knower,

knowledge and known, - the three attributes• Which is infinite (Anantam), – the three limits

of time, place and person• Transcendent (Nirwikalpa)– the three stages of

birth, growth and decay • And the unique essence of Knowledge Absolute

Dr.Sarma@works 9

£ëÿÁé ¡Áõ§ÁßÏ

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€¡Áë¥Ê¦Á¥ÁþžÁêþÁàÏ £ëÿÁé ¡Áõ§ÁߥÁÿÁÏ ¥ÁÿÁÐ ||

ahaeyam anupaadaeyam mano vaachaam agocharam,

apramaeyam anaadyantam brahma poornam aham mahah ||

VC 242

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• Which can be neither rejected nor accepted• Which is beyond the reach of mind and speech• Immeasurable, without beginning and end,• The Whole, one’s very Self - of surpassing glory

One’s very Self

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§ÁçëöÁéœÁéþÍÐ ªÍŸÃœÁ¦É§ÁêžÄœÁá¥÷,

ªÁÅëœÂêœÁ¦É¬ÁàœÁàí¥Á¬ÄœÃ¬Á¥Áê

ÊÁœÁí¥Ê©Á � �¡ÁëœÃ±ÂžÁêœÊ ¥ÁÅÿÁÅÐ ||

tat twam padaabhyaam abhidheeya maanayor

brahma atmanoh sodhitayor yadeettham,

srutyaa tayos tattwam aseeti samyag

yaekatwam yaeva pratipaadyatae muhuh ||VC 243

œÁœÁí¥Á¬Ã

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• Tat – ‘That’ means literally – the Eswara– and denotes the Paramaatma

• Twam – ‘You’ (I) literally means the Jeeva– and denotes the Jeevatma or Pratyag Atma

• Asi – ‘Are’ means literally Jeeva-Eswara Ikyam– and denotes Parmaatma–Pratyagaatma

oneness

“Thou Art That”

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What is implied ?

• Thus, if the Sruti repeatedly establishes the absolute identity of Brahman and Jeeva, denoted by the terms That (Tat) and Thou (Twam) respectively

• Divesting these terms of their relative associations• It is the identity of their implied, not literal,

meanings which is sought here to be inculcated.

Contd ……

Dr.Sarma@works 14

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‰ÁêÏ �œÁ¦É§Áì¯ÃœÁ¦É§Áä ©ÂúÁê¦ÉÂ

§ÃäÁžÁêœÊþÍêþÁê �©Ã§ÁÅžÁãŸÁ§Ãé›ÍÐ,

ŽžÍêœÁ¤ÂþÍí§Ã©Á §Âü¤ÁÇœÁê¦ÉÂÐ

ÁƱÂϣŧªÍêÐ �¡Á§Á¥Á Â›Å¥Ê§ÍíÐ ||

Ikyam tayor lakshitayor na vaachyayor

nigadyatae anyonya viruddha dharminoh,

khadyota bhaanvor iva raaja bhrityayoh

koopa amburaasyoh parama anum yaervoh ||VC 244

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Identity – how ?

• The Sun and a glow worm • The King and a servant • The Ocean and a well• The Mount Meru and an atom• Please observe the contradictory attributes

of these pairs and the implied similarities• Same is the identity of the Paramaatma

and a Jeevatma

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The intricate analysis

Bhaga Tyaaga Lakshana Siddhaanatam

1. Jaha Lakshana : Leaving the contradictory part and taking the implied meaning – e.g. Gangaayam Ghoshah – meaning the milk men’s village in river Ganges – here, there can be no village in the middle of Ganga – it implies the village on the banks of Ganga.

Contd……

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The intricate analysis

Bhaga Tyaaga Lakshana Siddhaanatam

2. Ajaha Lakshana : Not leaving the contradictory part and but taking the implied meaning – e.g. manchah krosanti – meaning the crying cots. – as there can be no cot which can cry – it implies the people on the cots who are crying – here the cots are not left but taken along with the people on them

Contd……

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The intricate analysis

Bhaga Tyaaga Lakshana Siddhaanatam3. Jahad ajaha (bhaaga) Lakshana : Leaving part of

the contradictory part and taking part of it along with the implied meaning – e.g.Soyam daevadattah – meaning this man is that Devadatta himself. – here, how this man of this time, this description, these attributes be that Devadatta of some yester time ? – The qualities of this man and those of Devadatta are taken. The time, place and other differences are left out.

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The Grand Declarations

Maha vaakya chatustayam1. Pajnaanam Brahma – Our chaitanya is the

Brahman - Rig Veda2. Aham Brahmaasmi – ‘I’ (inner Self) am the

Brahman -Yajur Veda3. Tat Twam Asi – Thou art That – You are

that (paramaatma) – Saama Veda4. Ayam Atmaa Brahma – That atma (pratyag

atma) is the Brahman – Adharva Veda

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¥ÁöÁžÂžÃ§Á›Ï�œÁ¦É§Ãí§ÍŸÍ ¦Á¥ÁűŸà Á¨ÃåœÍ�þÁ ©Â¬Áà©ÁÐ ÁªÃÖžÁűŸçʫÁÐ,�ƒªÁ¬Áê ¥Á Â¦Á Â ¥ÁöÁžÂžÃ§Á›Ï�üÄ©Á¬Áê §ÁêÏ ªÁÅë›Å �¡ÁÏúÁͪÂÐ ||�

tayor virodho ayamupaadhi kalpito

na vaastavah kaschid upaadhir yaeshah,

eesasya maayaa mahaad aadi kaaranam

jeevasya kaaryam srunu panchakosaah ||VC 245

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Listen sishya !• The contradiction between them is created by• Superimposition and not something real• The superimposition in the case of Iswara is

the Maaya or Avidya or Nescience from which the great power, Mahat and the rest emanated.

• In the case of Jeeva it consists of the five layered daeha

The contradiction ?

Dr.Sarma@works 22

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¬Á¥ÁêùÄä §Â¬Ê©Á ¡Á§Í þÁ üÄ©ÁÐ,

§ÂüêÏ þÁ§ÊþÁâë¬Áê ¤Áý¬Áê ŽÊýÁ�¬Áà¦É§Á±ÍÿÊþÁ¤ÁýÍ þÁ§Âü ||

yaetaa vupaadhee para jeevayos tayoh

samyag neeraasa yaeva paro na jeevah,

raajyam naraendrasya bhatasya khaetakah

tayor apohae na bhato na raajaa ||VC 246

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No Iswara, No Jeeva

• Thus these are the super impositions of Iswara and Jeeva

• When these are perfectly eliminated,• There is neither the Jeeva nor Iswara.• A kingdom is the symbol of the king and shield

that of a soldier• When these are taken away, there is neither the

king nor the soldier – (what remain are only two men of same status).

Dr.Sarma@works 24

žÊªÁ ‚œÃ ªÁÅëœÃÐ�€ÂœÁ žÊªÁ ‚œÃ � �ªÁÅëœÃÐ ¬Áí¦ÁÏ

þëʟÁœÃ £ëÿÁé›Ã Á¨ÃåœÁÏ žÁí¦Á¥÷,�ªÁÅëœÃ ¡Áë¥Á Â›ÂþÁÅÁÇÿÄœÁ �¦ÁÅÂàê�œÁ¦É§Ãä§Â¬ÁÐ Á§Á›Ä¦Á ˆ©Á¥÷ ||�

athaata aadaesa iti srutih swayam

nishaedhati brahmani kalpitam dwayam,

sruti pramaana anugriheeta yuktyaa

tayor niraasah karaneeya yaevam ||VC 247

Dr.Sarma@works 25

Repudiate the duality

• The Vedas themselves in the words • “Adhaata aadaesa iti - Not nitya but

aadesa or aagantuka” • repudiate the duality imagined in the

Brahman.• Necessarily one needs to eliminate those

two superimpositions by means of the realization – supported by the authority of the Vedas.

Dr.Sarma@works 26

þÊžÁÏ þÊžÁÏ

þÊžÁÏ þÊžÁÏ Á¨ÃåœÁœÂíþÁä ¬ÁœÁêÏ�§ÁüÎØ žÁÇ«ÁÛ©ÂꨩÁœÁðí¡Áä©ÁúÁÖ,

‚œÁáÏ žÁǪÁêÏ ³ÂŸÁŦÁÅÂàê©Áê±ÍÿÁê�üÊÚ¦ÁÐ ¡ÁªÂÖžÊÁ¤Â©Á¬Áà¦É§�ÁêÐ ||

naedam naedam kalpitatwaan na satyam

rajjou drishtavya alavat swapna vachcha,

ittham drisyam saadhu yuktya avyapohya

jnaeyah paschaad yaeka bhaavas tayoryah ||VC 248

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Nay this ! Nay this !

• (The Atman is) Neither this gross nor this subtle universe

• Being imagined – they are not real – like the snake seen in the rope, and like dreams.

• Perfectly eliminating the objective world in this way by means of reasoning,

• One should next realize the oneness that underlies Iswara and Jeeva.

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þÂ¨Ï üÿÁœÂê

œÁœÁ¬ÁÅà œÎ ¨¯Á›¦Á Â ¬ÁŨ¯Îê

œÁ¦É§ÁŽ›ËÝÁ§Á¬ÁœÁí�¬ÃžÁã¦Ê,

þÂ¨Ï üÿÁœÂê þÁœÁ �üÿÁœÂê

ÃÏœÁƤÁ¦Á Â§ËáÁœÁ¦Ë� �©Á ¤Â©Áê¥÷ ||

tatastu tou lakshanayaa su lakshyou

tayor akhandaika rasatwa siddhayae,

na alam jahatyaa na tathaa jahatyaa

kimtu ubhayaarthaika tayaiva bhaavyam ||VC 249

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‘The combined’ method

• Hence those two terms, Iswara and Jeeva • Must be carefully considered with their implied

meanings,• So that their absolute identity may be established.• Neither the method of total rejection nor the one

of complete retention will work here to explain.• On must reason it through a process which

combines the two – namely the ‘Jagada ajahati’

Dr.Sarma@works 30

œÁœÁàí¥Á¬ÄœÃ ©ÂÊê�

¬ÁžÊ©ÁžÁœÍà ¦Á¥ÃœÄÿÁ úËÁœÂ�©Ã§ÁÅžÁãŸÁ§ÂéϪÁ¥Á±Â¬Áê ÁÁêœÊ,� �¦Á œÁ � �œÁœÁàí¥Á¬ÄœÃ ©ÂÊê�©Ã§ÁÅžÁãŸÁ§ÂéþÁŤÁ¦ÁœÁë ÿÃœÂí ||

sadaevadatto ayamiteeha chaikataa

viruddha dharmaamsam apaasya kathyatae,

yathaa tathaa tattwam aseeti vaakyae

viruddha dharma anubhayatra hitwaa ||

VC 250

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‘The combined’ is apt

• Just as in this sentence – ‘This is that Devadatta’• the identity is spoken of, eliminating the

contradictory portions (such as the differences in time, place etc., between them),

• similarly, in the sentence ‘Thou art That’, the wise man must give up the contradictory elements on both sides

• and recognize the identity of Iswara with Jeeva.• Noticing carefully the essence of both, which is• Chit – Knowledge absolute – This is the ‘scripture’.

Dr.Sarma@works 32

¥ÁöÁ©ÂÁêªÁœÊþÁ�¬ÁϨ¯Áê úÃþÂéœÁëœÁ¦Á Â ¬ÁžÂœÁéþÍ

§ÁŽ›Ý¤Â©ÁÐ ¡Á§ÃúĦÁœÊ £ÅŸËÐ,

ˆ©ÁÏ ¥ÁöÁ©ÂÁêªÁœÊþÁ �ÁÁêœÊ� �£ëöÁéœÁéþͧËÁê¥ÁŽ›�ݤ©ÁÐ ||

samlakshya chinmaatra tayaa sadaatmanor

akhanda bhaavah paricheeyatae budhaih,

Evam mahaa vaakyasataena kathyatae

Brahmaatmanor aikyam akhanda bhaavah ||VC 251

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Scriptures Reiterate

• The wise man thus gives up the contradictory aspects of Jeeva and Iswara

• Noticing carefully that the essence of both is Chit, Knowledge Absolute.

• Thus hundreds of scriptural texts reiterate the oneness and identity of Brahman and Jeeva.

Dr.Sarma@works 34

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¬ÃžÁãÏ ¬ÁíœÍ ©Íê¥Á©ÁžÁ¡ÁëœÁ§ÁÑê¥÷,

€œÍ ¥ÁÇ´Â¥Á ÂœÁë¥ÃžÁÏ ¡ÁëœÄœÁÏ

üÿÄÿà ¦ÁœÂðíœÁéœÁ¦Á Â ÁÇÿÄœÁ¥÷,�£ëÿÁéÿÁ¥ÃœÊêþÁ ©ÃªÁÅžÁã£ÅžÂãê

©ÃžÃã ¬Áí¥Á ÂœÁéþÁ¥ÁŽ›Ý£ÍŸÁ¥÷ ||

asthoolam ityaetad asan nirasya

siddham swato vyomavad apratarkyam,

ato mrishaa maatram idam prateetam

jahee hi yat swa atma tayaa griheetam,

brahma aham ityaena visuddha buddhyaa

viddhi swam aatmanam akhandabodham||

VC 252

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Thou art Brahman

• Thus by renouncing the gross (relative) objects• after eliminating the non-self in the light of the

discrimination of the absolute from relative• One realizes the Atman, which is self established

as chaitanya, infinite like the sky and beyond the range of thought.

• Therefore, dismiss the mere phantom of this body which you perceive and accept as your Self.

• Understand ‘thou art Brahman’, thy very Self, the Knowledge Absolute.

Dr.Sarma@works 36

œÁ³ÂéœÁàœÁàí¥Á¬Ã

¥ÁÇœÂѧÁêÏ ¬ÁÁ¨Ï Áýžà ¬ÁœÁœÁÏ � �¥ÁÇþÂéœÁë¥Ê©Â¤ÃœÁ

¬ÁàžÁíœÁðüØþÃœÁÏ ¬ÁžÂœÁéÁ¥ÃžÁÏ �¬ÁþÂéœÁë¥Ê©ÂŽÃ¨¥÷,

¦Á³ÂéþÂä¬Ãà¬ÁœÁÐ ¡Á§ÁÏ Ã¥Á¡Ã �œÁœÁðœÁêÏ ¬Á œÂé ¬Áí¦ÁÏ�œÁ³ÂéœÁàœÁàí¥Á¬Ã ¡ÁëªÂþÁà¥Á¥Á¨Ï £ëöÁéžÁí¦ÁÏ ¦ÁœÁå§Á¥÷ ||

mrit kaaryam sakalam ghataadi satatam mrin maatram yaeva abhitah

tadwat sajjanitam sadaatmakam idam san maatram yaeva akhilam,

yasmaan na asti satah param kim api tat satyam sa aatmaa swayam

tasmaat tat twam asi prasaantam amalam brahma adwayam yat param||

VC 253

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You are the Brahman

• All modifications of clay, such as a pot, which are always accepted by the mind as real are in reality,

• nothing but clay. Similarly, this entire universe which is the product of the real Brahman, is

• Brahman itself and nothing but That.• Because there is nothing else whatever but Brahman,

and That is the only self-existent Reality, our Self,• Therefore You are that serene, pure, Supreme

Brahman, the one without a second.

Dr.Sarma@works 38

œÁ³ÂéœÁàœÁàí¥Á¬Ã

þÞÂëÁ¨ÃåœÁ žÊªÁ¨ � �©Ã«Á¦ÁüÂÚœÂëžÃ ¬Á§ÁíÏ ¦ÁÂ�¥ÃÂê œÁžÁížÃöÁ¡Ã üÂÁëœÃ � �üÁœÂðíüÂÚþÁ§ÁêœÁíœÁÐ,� �¦Á³ÂéžÊ©Á¥ÃžÁÏ ªÁ§Ä§ÁÁ§Á› �±Âë›ÂÿÁ¥Á ÂžÁê¡Áê¬Á

œÁà³ÂéœÁàœÁàí¥Á¬Ã ¡ÁëªÂþÁà¥Á¥Á¨Ï £ëöÁéžÁí¦ÁÏ ¦ÁœÁå§Á¥÷ ||

nidraa kalpita daesa kaala vishayajna atraadi sarwam yathaa

mithyaa tadwad iha api jaagrati jagat swaajnaan akaaryatwatah,

yasmaad yaevam idam sareera karana praana aham aadyapyasat

tasmaat tat twam asi prasaantam amalam brahma adwayam yat param||

VC 254

Dr.Sarma@works 39

You are the Brahman

• As the place, time, objects, knower, etc., called up in dream are all unreal, so also is

• The world experienced here in the walking state -• for it is all the effect of one’s own ignorance.• Because this body, the organs, the praanas,

egoism, etc., are also thus unreal,• Therefore art thou that serene, pure, Supreme

Brahman, the one without a second.

Dr.Sarma@works 40

£ëÿÁé œÁœÁàí¥Á¬Ã

üÂœÃþĜà ÁŨ͜ÁëžÁƧÁÁÏ� � �þÂ¥Á§ÁÆ¡ÁÁÅ›žÍ«Á©Á�§ÃØœÁ¥÷,

žÊªÁ¨©Ã«Á¦Á ÂœÃ©�Á§Ãà¦Á

žÁçëÿÁé œÁœÁàí¥Á¬Ã ¤Â©Á¦Á ÂœÁéþà ||

jaati neeti kula gotra dooragam

naama roopa guna dosha varjitam,

daesa kaala vishaya ati vartiyad

brahma tat twam asi bhaavaya atmani ||VC 255

Dr.Sarma@works 41

That Brahman thou art

• That which is beyond caste and creed• family and lineage;• devoid of name and form,• merit or demerit;• transcending space, time and sense-objects – • That Brahman art thou;• Meditate on this in thy mind.

Dr.Sarma@works 42

¦ÁœÁå§ÁÏ ¬ÁÁ¨ �©ÂÁÍúÁ§ÁÏ� �ÍúÁ§ÁÏ �©Ã¥Á¨£ÍŸÁúÁ¯ÁÅ«ÁÐ,

ªÁÅžÁãúÞÁÔþÁ¥ÁþžéÁ¬ÁÅà¦Á

žÁçëÿÁé œÁœÁàí¥Á¬Ã ¤Â©Á¦Á ÂœÁéþà ||

yat param sakala vaag agocharam

gocharam vimala bodha chakshushah,

suddha chid ghanam anaadi vastuyad

brahma tat twam asi bhaavaya atmani || VC 256

£ëÿÁé œÁœÁàí¥Á¬Ã

Dr.Sarma@works 43

That Brahman thou art

• That Supreme Brahman which is beyond the range of all speech, but

• accessible to the eye of pure illumination;• which is pure, the embodiment of Knowledge

Absolute, • the beginning less entity – • That Brahman art thou;• Meditate on this in thy mind.

Dr.Sarma@works 44

£ëÿÁé œÁœÁàí¥Á¬Ã

«Á™Ãè§ÁƧÃé¤Ã§Á¦ÉÂà �¦ÉÂÃÿÁÇ�žÂè©ÃœÁÏ þÁÁ§Á›Ë§Ãí¤Â©ÃœÁ¥÷,�£ÅžÁãê©ÊžÁê ¥ÁþÁ©ÁžÁê¤ÁƜà ¦Á

žÁçëÿÁé œÁœÁàí¥Á¬Ã ¤Â©Á¦Á ÂœÁéþà ||

shadbhir oormibhir ayogi yogihrud

bhaavitam na karanair vibhaavitam,

buddhya avaedyam anavadya bhooti yad

brahma tat twam asi bhaavaya atmani ||VC 257

Dr.Sarma@works 45

That Brahman thou art

• That which is untouched by the six-fold wave – (decay, death, hunger, thirst, grief and delusion)

• meditated upon by the Yogis in their hearts• but not grasped by the sense organs;• which the Buddhi cannot know;• and which is unimpeachable – • That Brahman art thou;• Meditate on this in thy mind.

Dr.Sarma@works 46

£ëÿÁé œÁœÁàí¥Á¬Ã

¤ÂëþÃàÁ¨ÃåœÁüÁœÁ� �ѨªÁë¦ÁÏ

³ÂíªÁë¦ÁÏ úÁ ¬ÁžÁ¬ÁžÃí¨¯Á›¥÷,

þëÁÑ¨Ï þçÁÅ¡Á¥Á ÂþÁ¥ÁÇžÃã¥Á

žÁçëÿÁé œÁœÁàí¥Á¬Ã ¤Â©Á¦Á ÂœÁéþà ||

bhraanti kalpita jagat kala asrayam

swa asrayam cha sad asad vilakshanam,

nishkalam nirupamaanam vriddhimat

brahma tat twam asi bhaavaya atmani ||VC 258

Dr.Sarma@works 47

That Brahman thou art

• That which is the substratum of the universe with its various subdivisions,

• which are all creations of delusion;• which Itself has no other support;• which is distinct from the gross and subtle;• which has no parts, and has verily no exemplar –• That Brahman art thou;• Meditate on this in thy mind.

Dr.Sarma@works 48

£ëÿÁé œÁœÁàí¥Á¬Ã

üþÁé©ÁÇžÃã ¡Á§Ã›œÁê¡Á¯Á¦Á

©ÂêŸÃþªÁþÁ©ÃÿÄþÁ¥Á©Áê¦Á¥÷,

©ÃªÁí¬ÁÇ«ÁÛê©ÁþÁ �Á ÂœÁ §Á›Ï�£ëÿÁé œÁœÁàí¥Á¬Ã ¤Â©Á¦Á ÂœÁéþà ||

janma vriddhi parinaty apakshaya

vyaadhi naasana viheenam avyayam,

viswa srishty avanaghaata kaaranam

brahma tat twam asi bhaavaya atmani ||VC 259

Dr.Sarma@works 49

That Brahman thou art

• That which is free from birth, growth, development. waste, disease and death;

• which is indestructible;• which is the cause of the projection,

maintenance and dissolution of the universe –• That Brahman art thou;• Meditate on this in thy mind.

Dr.Sarma@works 50

£ëÿÁé œÁœÁàí¥Á¬Ã

€¬Áà¤ÊžÁ¥ÁþÁ±Â¬ÁਯÁ›Ï

þìÁà§ÁùÓü¨§ÂªÃþêÁÖ¨¥÷,

þÃœÁê¥ÁÅÁà¥Á©Ã¤ÁÁà � �¥ÁƧÃà¦Á

žÁçëÿÁé œÁœÁàí¥Á¬Ã ¤Â©Á¦Á ÂœÁéþà ||

astabhaedam anapaasta lakshanam

nistaranga jalaraasi nischalam,

nitya muktam avibhakta moortiyad

brahma tat twam asi bhaavaya atmani ||VC 260

Dr.Sarma@works 51

That Brahman thou art

• That which is free from differentiation;• whose essence is never non-existent;• which is unmoved like the ocean without

waves;• the ever free; of indivisible form –• That Brahman art thou;• Meditate on this in thy mind.

Dr.Sarma@works 52

ˆÁ¥Ê©Á ¬ÁžÁþÊÁ §Á›Ï� � �§Á›ÂÏœÁ§Áþç¬Á§Á›� �¥÷,

§Áê§Á›©Ã¨¯Á›Ï ¬Áí¦ÁÏ� �£ëÿÁé œÁœÁàí¥Á¬Ã ¤Â©Á¦Á ÂœÁéþà ||

Ekamaeva sadanaeka kaaranam

kaarana antara niraasa kaaranam,

kaarya kaarana vilakshanam swayam

brahma tat twam asi bhaavaya atmani ||VC 261

£ëÿÁé œÁœÁàí¥Á¬Ã

Dr.Sarma@works 53

That Brahman thou art

• That which, though One only,• is the cause of the many;• which refutes all other causes,• but is itself without cause;• distinct from Maaya and • its effects, the universe; and independent –• That Brahman art thou;• Meditate on this in thy mind.

Dr.Sarma@works 54

£ëÿÁé œÁœÁàí¥Á¬Ã

þçÃíÁ¨åÁ¥ÁþÁ¨å¥Á¯Á§� �ÁÏ

¦Áœ÷ ¯Á§Â¯Á§Á©Ã¨¯Á›Ï ¡Á§Á¥÷,

þÃœÁê¥Á©Áê¦Á¬ÁÅŽÏ þçÁÏüþÁÏ

£ëÿÁé œÁœÁàí¥Á¬Ã ¤Â©Á¦Á ÂœÁéþà ||

nir vikalpakam analpam aksharam

yat kshara akshara vilakshanam param,

nityam avyaya sukham niranjanam

brahma tat twam asi bhaavaya atmani ||VC 262

Dr.Sarma@works 55

That Brahman thou art

• That which is free from duality;• which is infinite and indestructible;• distinct from the universe and Maaya;• supreme, eternal, which is• undying Bliss; taintless – • That Brahman art thou;• Meditate on this in thy mind.

Dr.Sarma@works 56

£ëÿÁé œÁœÁàí¥Á¬Ã

¦ÁžÃí¤ÂœÃ ¬ÁžÁþÊÁ � �¤Áë¥Á Â

þÂä¥Á§ÁÆ¡ÁÁÅ›©ÃÃë� �¦Á ÂœÁéþÂ,

ÿÊ¥Á©ÁœÁðí¦Á¥Á©Ã �Ãë¦ÁÏ ¬ÁžÂ

£ëÿÁé œÁœÁàí¥Á¬Ã ¤Â©Á¦Á ÂœÁéþà ||

yad vibhaati sad anaekathaa bhramaan

naama roopa guna vikriya atmanaa,

haemavat swayam avikriyam sadaa

brahma tat twam asi bhaavaya atmani ||

VC 263

Dr.Sarma@works 57

That Brahman thou art

• That Reality which (though One)• appears variously owing to delusion,• taking on names and forms,• attributes and changes,• Itself always unchanged, • like Gold in its modifications –• That Brahman art thou;• Meditate on this in thy mind.

Dr.Sarma@works 58

£ëÿÁé œÁœÁàí¥Á¬Ã

yachch akaastya na param paraat param

pratyag yaeka rasam aatma lakshanam,

satya chit sukham anantam avyayam

brahma tat twam asi bhaavaya atmani ||

¦ÁúÁÖ¬ÁàêþÁ¡Á§ÁÏ �¡Á§ÂœÁå§ÁÏ

¡ÁëœÁêÊÁ§Á¬Á¥Á ÂœÁé� �¨¯Á›¥÷,

¬ÁœÁêúÃœÁÅðŽ¥ÁþÁþÁà¥Á©Áê¦ÁÏ

£ëÿÁé œÁœÁàí¥Á¬Ã ¤Â©Á¦Á ÂœÁéþà ||VC 264

Dr.Sarma@works 59

That Brahman thou art

• That beyond which there is nothing;• Which shines even above Maaya,• Which again is superior to its effect,• The universe; the inmost Self of all,• Free from differentiation; the Real Self,• The Existence-Knowledge-Bliss Absolute;• Infinite and immutable –• That Brahman art thou;• Meditate on this in thy mind.

Dr.Sarma@works 60

Á§ÂϣũÁœÊàþÁ�

uktam artham imam aatmani swayam

bhaavaya prathita yuktibhir dhiyaa,

samsayaadi rahitam karaambuvat

taena tattwa nigamo bhavishyati ||

„Áà¥Á§Áá¥Ã¥Á¥Á ÂœÁé�þà ¬Áí¦ÁÏ

¤Â©Á¦Á ¡ÁëÃœÁ �¦ÁÅÃà¤Ã§Ãã¦Á Â,�¬ÁϪÁ¦Á ÂžÃ§ÁÿÃœÁÏ Á§ÂϣũÁ�œÊàþÁ œÁœÁàíþÃÁ¥É �¤Á©Ã«ÁêœÃ ||VC 265

Dr.Sarma@works 61

Water in the Palm

• On the truth inculcated in these ten slokaas• one must one-self meditate in one’s mind,• through the intellect, by means of analysis.• Introspection and free from doubt etc.,• by that means one will realize the Truth• the essence of all teachings –• like water in the palm of one’s hand

Dr.Sarma@works 62

©Ã¨Â¡Á¦Á £ëÿÁé›Ã

¬Áϣ͟Á ¥Á ÂœÁëÏ ¡Á§ÃªÁÅžÁãœÁœÁàíÏ

©ÃüÂÚ¦Á ¬ÁÏÊ �þÁÇ¡Á©ÁúÁÖ ¬ËþÊê,

œÁžÂªÁë¦ÁÐ ³ÂíœÁéþà ¬Á§ÁížÂ ¬ÃáœÍ

©Ã¨Â¡Á¦Á £ëÿÁé›Ã ©ÃªÁíüÂœÁÏ ||

sambodha maatram parisuddha tattwam

vijnaaya sanghae nrupavaccha sainyae,

tada asrayah swa atmani sarvadaa sthito

vilaapaya brahmani viswajaatam ||VC 266

Dr.Sarma@works 63

Dissolve this universe

• Dear Sishyaa !• Just a king is the director and dictator of his army• Yet, by himself, he is ever free • Realize that in this body, the Knowledge Absolute,• The Atman is ever free from nescience and its

effects –• So ever establish in your own-self, • and by resting on that Knowledge, • thus, merge the universe in the Brahman.

Dr.Sarma@works 64

buddhau guhaayaam sad asad vilakshanam

brahma asti satyam param adwiteeyam,

tad aatmanaayo atra vasaed guhaayaam

punar na tasya anga guhaa pravaesah ||VC 267

£ÅžÎã ÁÅöÁ¦Á ÂÏ �¬ÁžÁ¬ÁžÃí¨¯Á›Ï£ëöÁé¬Ãà ¬ÁœÁêÏ ¡Á§Á¥ÁžÃíœÄ¦ÁÏ,œÁžÂœÁéþ¦É €œÁë ©Á¬ÊžÁÅÓöÁ¦Á ÂÏ¡ÁôþÁ§Áä œÁ³ÂêùÓ ÁÅöÁ¡Áë©ÊªÁÐ ||�

þÁ œÁ³ÂêùÓ ÁÅöÁ¡Áë©ÊªÁÐ�

Dr.Sarma@works 65

No more rebirth

• In the profound caves of the Buddhi• There is the Brahman, • distinct from the gross and subtle,• The Existence Absolute, Supreme,• The One without a second.• For one who lives in this cave as Brahman,• O ! Beloved, there is no more rebirth.

Dr.Sarma@works 66

©Â¬ÁþÂœÂþÁ©ÁÏ

üÂÚœÊ ©Á¬ÁÅà©Áê¡Ã £¨©ÁœÄ ©Â¬ÁþžçʴÂ

Á§Âà ¤ÍÂà¡ÁêÿÁ¥ÃœÃ � �žÁǚ¦Á Â¬Áê ¬Áϳ§Á ÿÊœÁÅÐ,

¡ÁëœÁêÁâÇ´ÂÛêœÁéþà �þéÁ¬ÁœÂ ³Â¡ÁþʦÁ Â ¡Áë¦ÁœÂä

þÁÅéÃàÏ ±ÂëÿÁŬÁàžÃÿÁ �¥ÁÅþÁ¦É ©Â¬ÁþÂœÂþÁ©ÁÏ ¦Áœ÷ ||

jnaatae vastuvyapi balavatee vaasanaadir yaeshaa

kartaa bhokta apy ahamiti dridhaaya asya samsaara haetuh,

pratyag drishtya atmani nivasataa sa apanaeyaa prayatnaan

muktim praahus tadiha munayo vaasanaa taanavam yat ||VC 268

Dr.Sarma@works 67

Attenuation of Vasanas

• Even after the Truth has been realized,• there still remains that strong, beginning less,

obstinate impression that one is• the agent and experiencer, which • is the cause of one’s transmigration.• It has to be carefully removed with great

effort - by living in a state of constant identification with the Supreme Self.

• Sages call this attenuation of vasanas as mukti

Dr.Sarma@works 68

VC 269

€ÿÁÏ ¥Á¥ÊœÃ ¦É ¤Â©Í žÊöÁ¯Â žÂ©ÁþÂœÁéþÃ,

€ŸÂê³Í¦ÁÏ þçÁ¬Áà©Íê ©ÃžÁÅ´Â ³ÂíœÁéþëÁܦÁ Â ||

aham mamaeti yo bhaavo daeha akshaa daavan aatmani,

adhyaasoyam nirastavyo vidushaa swa atma nishthayaa ||

€ŸÂê³Í¦ÁÏ

Dr.Sarma@works 69

Me and Mine

• The firm belief of ‘Me and Mine’ in the• body, organs, etc., which are the non-Self; -• This is termed as the Adhyaasa. • This Adhyaasa or superimposition • must be put to a stop by the wise man and • he must identify himself with the Brahman.

Dr.Sarma@works 70

VC 270

üÂÚœÂí¬ÁíÏ ¡ÁëœÁêÂœÂéþÁÏ £ÅžÃã �œÁžÁíÇœÃà ³Â¯Ã›Ã¥÷,

³ÍÿÁ¥ÃœÊê©Á ¬ÁžÁíÇœÂàêþÂœÁéþÂêœÁé¥ÁœÃÏ

üÿÃ ||jnaatwaa swam pratyag aatmaanam buddhi tadwritti saakshinim,

so aham ityaeva sad vrittya anaatmanya atma matim jahi ||

³ÍÿÁÏ

Dr.Sarma@works 71

• Thus by realizing thy own inmost Self;• the witness of the Buddhi and its modifications,• and constantly revolving the positive thought,• ‘So aham’ or ‘I am That’ ,• conquer this identification with non-Self.

‘I am That’

Dr.Sarma@works 72

The Evolution

• Kaama daasoham = I am the slave of desires

• Maa daasoham = Let me not be a slave

• Daasoham = I am (your) slave

• Soham = I am that – I am Brahman

Dr.Sarma@works 73

³ÂíÂê³Â¡ÁþÁ¦ÁÏ ÁŧÁÅ

VC 271

¨ÍÂþÁÅ©Á§ÁàþÁÏ œÁíÂàí œÁíÂàí � � �žÊöÁþÁÅ©Á§ÁàþÁ¥÷,

ªÂ³ÂàëþÁÅ©Á§ÁàþÁÏ œÁíÂàí �³ÂíÂê³Â¡ÁþÁ¦ÁÏ ÁŧÁÅ ||� �

loka anuvartanam twaktwaa twaktwaa daeha anuvartanam,

saastra anuvartanam twaktwaa swa adhyaasa apanaam kuru ||

Dr.Sarma@works 74

Loka Vaasanas• Passion towards money, woman and possessions and

exhibition of possessions and hating others greatness

Deha Vaasanas• Extreme care in body makeup, ornamentation and

passion towards nurturing the body and beauty

Saastra Vaasanas• Regular bhajans and daily chores of prolonged

ritualistic chanating, deep interest in controversies

Vaasana Trayam

Dr.Sarma@works 75

Carefully Avoid

• Relinquishing involvement in the social formalities

• Giving up of all ideas of decorating the body,

• Avoiding too much engrossment with the scriptural details,

• Do away with the superimposition that has come upon thyself.

Dr.Sarma@works 76

üÂÚþÁÏ þËä©Á ü¦ÁœÊ

VC 272

¨ÍÁ©Â¬ÁþÁ¦Á Â üþÍàÐ �ªÂ¬Áàë©Â¬ÁþÁ¦Á Â¡Ã úÁ,

žÊÿÁ©Â¬ÁþÁ¦Á Â üÂÚþÁÏ ¦Á©ÁþËä©Á ü¦ÁœÊ ||�loka vaasanayaa jantoh saastra vaasanaya api cha,

daeha vaasanayaa jnaanam yathaavan naiva jaayatae ||

Dr.Sarma@works 77

Success Eludes

• Success in the attainment of Liberation eludes the one– who is on the run after the society and

status,– Who has the passion for too much

involvement in scriptural controversies– And who has the desire to keep the body

trim and decorated• Such person cannot attain liberation

Dr.Sarma@works 78

§ÂÁÇÿÁ¥É¯ÁÏ

VC 273

¬Áϳ§Á§ÂÁÇÿÁ¥É¯Á¥� �ÃúÍ×

§Á¦ÉÂ¥Á¦ÁÏ ±ÂžÁþãžÁãªÁÇÏŽ¨¥÷,

©ÁžÁþÃà œÁž÷ üÂÚÐ ¡Áýũ¬ÁþÂœÁë¦ÁÏ

¦É³ÂéžÃí¥ÁÅÁàÐ �¬Á¥Áš˜à ¥ÁÅÃà¥÷ ||�

samsaara kaaraa griha moksham ichchor

ayomayam paada nibaddha srunkhalam,

vadanti tad jnaah patu vaasanaa trayam

yo asmaad vimuktah samupaiti muktim ||

Dr.Sarma@works 79

The Imprisoned

• For the one who seeks to be delivered out from the prison of this world (miseries of samsaara),

• These three vaasanas are described and designated by the wise (tat jnaah) as strong iron fetters to shackle one’s feet.

• He who is free from these vaasanas only truly attains liberation.

Dr.Sarma@works 80

¬ÁÏÁ§Áï›ÊþË©Á�

VC 274

ü¨ÂžÃ¬ÁÏ©Á§ÁÓ©ÁªÂœÁåë¤ÁÆœÁ

žÁŧÁÓþÁãŸÁÆœÂÁ§Á�ŞéÁê©Â¬ÁþÂ,

¬ÁÏÁ§Áï›ÊþË©Á �©Ã¤ÂœÃ ¬Á¥Áê

ÃíŸÁƦÁ¥Á ÂþÊ ¬ÁœÃ �£ÂÿÁêÁþÊã ||�

jalaadi samvarga vasaat prabhoota

durgandha dhoota agaru divya vaasanaa,

sangharshanaenaiva vibhaati samyag

vidhooyamaanae sati baahya gandhae ||

Dr.Sarma@works 81

• The lovely and appealing fragrance of the Agaru (agalochum or incense)

• is hidden by the powerful stench due to its contact with polluted water etc.,

• But the original fragrance manifests itself as soon as the foreign smell has been fully removed by rubbing (drying etc.,)

The real fragrance

Dr.Sarma@works 82

úÁþÁâþÁÁþÁã©ÁœÁ�ÅðæýÂ

VC 275

€þÁàÐ ªÃëœÂþÁþÁà žÁŧÁþÁà©Â¬ÁþÂ

ŸÁƨĩèñÂà ¡Á§Á¥Á ÂœÁé©Â¬ÁþÂ,

¡ÁëüÂڜìÁÏÁ§Áï›œÍ �©ÃªÁÅžÂã

¡ÁëœÄ¦ÁœÊ úÁþÁâþÁÁþÁã©ÁœÁ�Åðæý ||

antah srita ananta duranta vaasanaa

dhoolee viliptaa paramaatma vaasanaa,

prajna ati sangharshanato visuddhaa

prateeyatae chandana gandhavat sphutaa ||

Dr.Sarma@works 83

Like the sandal-wood

• Like the fragrance of the sandal-wood, • the perfume of the Supreme Self,• which is covered with the dust of endless,

violent impressions or vaasanaas imbedded in the mind,

• when purified with the constant friction of knowledge,

• It ( the Self) becomes clearly perceived.

Dr.Sarma@works 84

¤ÂœÃ¬Áí¦ÁϬÁÅæý¥÷

€þÂœÁé ©Â¬ÁþÂü¨ˬÃà§Í ¤ÁƜœÁé ©Â¬ÁþÂ,

þÃœÂêœÁéþëÁܦÁ Â œÊ´ÂÏþÂªÊ ¤ÂœÃ¬Áí¦ÁϬÁÅæý¥÷ ||

anaatma vaasanaa jaalai stiro bhootaatma vaasanaa,

nitya atma nishthayaa taeshaam naasae bhaati swayam sphutam ||

VC 276

Dr.Sarma@works 85

Manifests Itself

• The desire for Self-realization is obscured by• innumerable desires for things other than the

Self.• When these desires are destroyed by constant

contemplation of the Self,• The Atman clearly manifests Itself - on Its own

accord.

Dr.Sarma@works 86

¡ÁëœÃ£þÁãªÁÆþÂê

VC 277

¦Á ¦Á � �¡ÁëœÁêÁ©Á¬ÃáœÁÏ �¥ÁþÁ

¬Áà œÁ ¥ÁŖ֜à � �£ÂÿÁê©Â¬ÁþÂÐ,

þêÊî«Á ¥ÉÂ¯Ê ¬ÁœÃ ©Â¬ÁþÂþÂ

¥Á ÂœÂéþÁŤÁÆœÃÐ ¡ÁëœÃ£þÁãªÁÆþÂê ||

yathaa yathaa pratyag avasthitam manas

tathaa tathaa muinchati baahyavaasanaah,

nissaesha mokshae sati vaasanaanaam

aatmaanubhootih pratibandha soonyaa ||

Dr.Sarma@works 87

Unobstructed

• As the mind becomes gradually established in the Innermost Self,

• proportionately it gives up the desires for external objects.

• And when all such desires have been eliminated,

• there takes place the unobstructed realization of the Atman.

Dr.Sarma@works 88

³ÂíÂê³Â¡ÁþÁ¦ÁÏ ÁŧÁÅ

VC 278

³ÂíœÁéþÊê©Á ¬ÁžÂ¬ÃáœÂí ¥ÁþÍ þÁªÁêœÃ ¦ÉÂÃþÁÐ,�

©Â¬ÁþÂþÂÏ ¯Á¦ÁªÂÖœÁÐ ³ÂíÂê �³Â¡ÁþÁ¦ÁÏ ÁŧÁÅ ||�

swa atmanyaeva sadaa sthitwaa mano nasyati yoginah,

vaasanaanaam kshayatschaatah swa athyaasa apanayam kuru ||

Dr.Sarma@works 89

• The Yogi’s mind vanishes (dies) - means it does not bother about gross things.

• Being constantly fixed on his own Self.• Thence follows the cessation of desires.• Therefore do away with your

superimposition (swa-adhyaasa)

Yogah karmasu kausalam

Samtawam Yoga uchyatae

Get rid of

Dr.Sarma@works 90

œÁ¥ÉžÂí¤ÂêÏ §ÁüÐ ¬ÁœÂàíœÁðœÁàíÏ ªÁÅžÊãþÁ þÁªÁêœÃ,

œÁ³ÂéœÁðœÁàí¥Á©Á«ÁÛ¤Áê ³ÂíÂê³Â¡ÁþÁ¦ÁÏ ÁŧÁÅ ||� �tamodwaabhyaam rajah sattwaat sattwam suddhaena nasyati,

tasmaat sattwam avashtabhya swa athyaasa apanayam kuru ||

VC 279

³ÂíÂê³Â¡ÁþÁ¦ÁÏ ÁŧÁÅ

Dr.Sarma@works 91

• The tamas or Ignorance is destroyed by Rajas and Sattwa

• Sattwam destroys the Rajas• Sattwam by Pure Brahman (nirguna)• Therefore, do away with your super-

imposition with the help of Sattwa guna to start with and realize thereafter the pure Brahman.

Get rid of

Dr.Sarma@works 92

±Âë§Á£ãÏ ¡Áô«ÁêœÃ ©Á¡Áô§ÃœÃ þêÃÖœÁê þêÁÖ¨Ð,

ŸË§Áê¥Á Â¨Ï£ê ¦ÁœÊäþÁ ³ÂíÂê³Â¡ÁþÁ¦ÁÏ ÁŧÁÅ ||� �

praarabdham pushyati vapur iti nischitya nischalah,

dhairyam aalambya yatnaena swa adhyaasa apanayam kuru ||

VC 280

³ÂíÂê³Â¡ÁþÁ¦ÁÏ ÁŧÁÅ

Dr.Sarma@works 93

• Make a firm conviction that this body will work and maintain itself according to the past or present karmas (prarabdam)

• Remain steady and quite in your mind and be steadfast come what may ! (because you have no say on many things)

• With patience and utmost care do away with your superimposition (wrong identity)

Karmanyaeva adhikaarasate, maa phaleshu

Actions beget future

Dr.Sarma@works 94

þÂÿÁÏ üÄ©ÁÐ ¡Á§ÁÏ £ëÿÊéœÊêœÁžÂíê©ÁÇœÃà¡Áõ§ÁíÁ�

¥÷,

©Â¬Áþ©ÊÁœÁÐ ±Âë±Âà �³ÂíÂê³Â¡ÁþÁ¦ÁÏ ÁŧÁÅ ||� �na aham jeevah param brahmaetyae tadwya avritti poorwakam,

vaasanaa vaegatah praaptaa swa adhyaasa apanayam kuru ||

VC 281

³ÂíÂê³Â¡ÁþÁ¦ÁÏ ÁŧÁÅ

Dr.Sarma@works 95

Result of Vasanas

• “I am not this individual Jeeva (with the attachment and gunas of the sareera),

• but I am the Supreme Brahamn” (the nirguna swaroopa) – thus

• eliminating all that is non-Self,

• do away with the thy superimposition

• which is the result of the momentum of vasanas (impressions) of may past births.

Dr.Sarma@works 96

ªÁÅëœÂê¦ÁÅÂàê �³ÂíþÁŤÁÆœÂê

üÂÚœÂí³Â§ÂíœÁéê ¥Á ÂœÁéþÁÐ,

ÁíúÞ¤¬ÁœÁÐ �±Âë¡Áà

³ÂíÂê³Â¡ÁþÁ¦ÁÏ �ÁŧÁÅ ||�

srutyaa yuktyaa swa anubhootyaa

jnaatwaa saarwaatmyam aatmanah,

kwachid aabhaasatah praapta

swa adhyaasa apanayam kuru ||

VC 282

³ÂíÂê³Â¡ÁþÁ¦ÁÏ ÁŧÁÅ

Dr.Sarma@works 97

The Sruti Vaakyas

• Sarvam Kalvidam Brahma• Vaasudaevah Sarvamitih• Naraayanah Sarvamidam• Brahmaivaedam Sarvam• Poornamadah Poornamidam

Dr.Sarma@works 98

Do away

Realizing thyself as the Self of all by means of1. Sriptural injunctions (Sruti Vaakyas))2. by appropriate reasoning (yukti)3. by thy own realization (swanubhavam)

do away with thy superimpositioneven though a trace of it, the illusion(abhaasa) seems to remain.

Dr.Sarma@works 99

€þžÂþÁ©Ã¬Á§ÂÓ¤Âê¥Ä«ÁþÂä¬Ãà Ãë¦Á Â ¥ÁÅþÊÐ,�

œÁžÊÁþëÁܦÁ Â þÃœÁêÏ �³ÂíÂê³Â¡ÁþÁ¦ÁÏ ÁŧÁÅ ||� �Anaadaana visargaabhyaam eeshan naasti kriyaa munaeh,

tadaeka nishthayaa nityam swa adhyaasa apanayam kuru ||

VC 283

³ÂíÂê³Â¡ÁþÁ¦ÁÏ ÁŧÁÅ

Dr.Sarma@works 100

• The sages have not even a trace of connection with whatever action - attachment of accepting or the detachment of giving-up.

• Therefore, with such a mind of neutral disposition• with constant engrossment on the Brahman,• do away with thy superimposition.

Get rid of

Dr.Sarma@works 101

œÁœÁàí¥Á³ÂêžÃ©ÂÍêœÁá£ëöÁéœË�éÁœÁí£ÍŸÁœÁÐ,�

£ëÿÁé›ÂêœÁéœÁížÂ§ÂÞê¦Á ³ÂíÂê³Â¡ÁþÁ¦ÁÏ ÁŧÁÅ ||� �

tattwamasyaadi vaakyottha brahma atmaikatwa bodhatah,

brahmany aatmatwadaardhyaaya swa adhyaasa apanayam kuru ||

VC 284

³ÂíÂê³Â¡ÁþÁ¦ÁÏ ÁŧÁÅ

Dr.Sarma@works 102

Do away

• Through the realization of the identity of Brahman and the soul, and understanding that you are the Brahman

• Resulting from such great dicta as• “Thou Art That” (tat twam asi) and the like• do away with your superimposition• and strengthen thy identity with Brahman

(the four maaha vakyams)

Dr.Sarma@works 103

³ÂíÂê³Â¡ÁþÁ¦ÁÏ ÁŧÁÅ

€ÿÁÏ ¤Â©Á¬Áê žÊÿʬÃéþÃäÐ ªÊ«Á©Ã¨¦Á Â©ÁŸÃ,

³Â©ÁŸÂþÊþÁ ¦ÁÅÂàœÂéê³ÂíÂê³Â¡ÁþÁ¦ÁÏ � �

ÁŧÁÅ ||�aham bhaavasya daehaesminnih saesha vilaya avadhi,

saavadhaanaena yukta atmyaa swa adhyaasa apanayam kuru ||

VC 285

Dr.Sarma@works 104

Disprove to thyself

• Until thy identification with body (aham bhaavam) is completely rooted out,

• with watchful and concentrated mind - work on this false concept and disprove to thyself

• and do away with thy superimposition

Dr.Sarma@works 105

¡ÁëœÄœÃ§ÄØ©ÁüÁœÍÐ �¬Áí¡Áä©ÁžÂèœÃ ¦Á Â©ÁœÂ,

œÂ©ÁþÃä§ÁÏœÁ§ÁÏ ©ÃžÁíþ÷ ³ÂíÂê³Â¡ÁþÁ¦ÁÏ ÁŧÁÅ ||� �

prateetir jeeva jagatoh swapnavad bhaati yaavataa,

taavannirantaram vidwan swa adhyaasa apanayam kuru ||

VC 286

³ÂíÂê³Â¡ÁþÁ¦ÁÏ ÁŧÁÅ

Dr.Sarma@works 106

Without respite

O ! Learned man !• So long as even a dream-like perception

of the universe and souls and false identity persists (the plurality or dwaita) –

• with out respite, and with the least break • strive and do away with thy superimposition.

Dr.Sarma@works 107

úÃÏœÁ¦Á ÂœÂéþÁ¥Á ÂœÁéþÃ

þÞÁë¦Á Â ¨ÍÁ©Â§Âà¦Á ÂÐ �ªÁ£ÂâžÊ§Á¡Ã ©Ã¬ÁéÇœÊÐ,

ÁíúÃþÂä©Á¬Á§ÁÏ žÁœÂí �úÃÏœÁ¦Á ÂœÂéþÁ¥Á ÂœÁéþÃ||

nidrayaa loka vaartaayaah sabdaadaer api vismrutaeh,

kwachin na avasaram datwaa chintaya atmaanam aatmani||

VC 287

Dr.Sarma@works 108

Giving no room

• Without giving the slightest chance to oblivion• on account of sleep (forgetfulness) or concern

in secular matters (loka vaartaya) or sense objects (sound etc)

• giving no room to such thoughts• Reflect on the Self in thy mind.Dadyan na avasaram kinchit kaamadeenam managapi,Aasuptaer aamrutaeh kaalam nayaed vaedaanta chintaya

Dr.Sarma@works 109

£ëÿÄé ¤ÁƦÁ ÁÇœÄ �¤Á©Á

¥Á ÂœÂ¡ÃœÍë§Áé¨ÍžÁÆèœÁÏ ¥Á¨¥Á ÂϬÁ¥Á¦ÁÏ©Á¡ÁôÐ,

œÁêÂàí úÁ›Âݨ©ÁžÁÆâ§ÁÏ £ëÿÄé �¤ÁƦÁ ÁÇœÄ ¤Á©Á ||�

maataa pitror malod bhootam mala maamsa mayam vapuh,

tyaktwaa chandaalavad dooram brahmee bhooya kritee bhava ||

VC 288

Dr.Sarma@works 110

Body is, but filth

• You see ! This body is the product of all impurities

• generated out of the confluence of blood and semen from the mother and father from the urinary passages.

• It can be best described only as filth and feces (chandaalavat)

• It is but natural that it could only be impure and it deserves nothing but shunning.

• But, you are the Brahman – realize this I say !

Dr.Sarma@works 111

œÁêüêœÂÏ¥Á¨¤Â›Ý©Áœ÷

¬Áí¡ÁëªÁ¥ÁŸÃ´ÂÜþÁÏ ¬Áí¦ÁϤÁƦÁ �¬ÁžÂœÁéþÃ,

£ëöÁé›Ý¥Á¡Ã ¡Ã›ÂÝ›ÝÏ œÁêüêœÂÏ ¥Á¨¤Â›Ý©Áœ÷ ||

swaprakaasam adhishthaanam swayam bhooya sadaatmani,

brahmaandam api pindaandam tyajyataam mala bhaandavat ||

VC 289

Dr.Sarma@works 112

• Thus becoming thyself, the self-effulgent Brahman,

• the substratum all phenomena – as the Reality

• give up both the macrocosm (brahmandam)

• and the microcosm (pindaandam),

• and discard this filthy receptacle

Will you ever crave for filthy pot of fecal matter !

The fecal pot

Dr.Sarma@works 113

œÁÆ«ÄßϤÁ©Á ¬ÁžÂ¥ÁÅþÊ

ÁýªÁÏ ¥ÁöÁªÁ ‚©ÂœÂéþÁÏ � � �¡Á§ÂœÁéþÃ,

©Ã¨Â±ÂêŽÏ™Á¤Â©ÊþÁ œÁÆ«ÄßϤÁ©Á ¬ÁžÂ¥ÁÅþÊ ||

ghataakaasam mahaakaasa iva atmaanam paraatmani,

vilaapya akhanda bhaavaena tooshneem bhava sadaa munae ||

VC 290

Dr.Sarma@works 114

• Once you destroy the pot (ghatam), the sky, that was hither to reflecting in the pot,

• has no more separate identity and it merges with the universal sky.

• Similarly destroy this ghata daeha concept and merge with the supreme Brahman.

• Ever absorb that infinite nature of yours and then observe silence (detachment in action).

Be silent

Dr.Sarma@works 115

Ê©Á¨Í¤Á©Á ¬Á§ÁížÂ �

úޜÁéþà ¬ÁžÂþÁÏžÊ žÊöÁ§Áƚ¥ÁÿÁϟæÁ¥÷,

þéʪÁê ¨ÃÏÁ¥ÁÅœÁðÇüê �Ê©Á¨Í¤Á©Á ¬Á§ÁížÂ ||�

chidaatmani sadaanandae daeha aroodhaam ahamdhiyam',

nivaesya lingam utsrujya kaevalobhava sarwadaa ||

VC 291

Dr.Sarma@works 116

Discard false Identity

• Transfer the identification now rooted in the body (daehaaroodham)

• to the Atman (which is your really identity)

• which is the Existence-Knowledge-Bliss Absolute (sadaananda chidaatma).

• Discard the subtle body identity (Mr. So and so) (linga sareera bhaava)

• Be thou ever alone and independent.

Dr.Sarma@works 117

žÁ§Áå›ÂÏœÁÐ ¡Áô§ÁÏ

¦ÁœËàë«Á üÁžÂ¤Â³Í �žÁ§Áå›ÂÏœÁÐ ¡Áô§ÁÏ ¦ÁÂ,�

œÁžÁçëÿÁÁÁéÿÁ¥ÃœÃ üÂÚœÂí ÁÇœÁÁÇœÍê ¤Á©Ã«Áê¬Ã ||� �

yattraisha jagadaabhaaso darpanaantah puram yathaa,

tadbrahmaaahamiti jnaatwaa kritakrityo bhavishyasi ||

VC 292

Dr.Sarma@works 118

Like a city in a mirror

• That Brahman art thou – in which all this refection of you, yours and all this universe is occurring

• just as a city is reflected in a mirror.

• If you know this truth you shall attain the consummation of this very birth and life.

• That is the real fulfillment (krita kritya)

Dr.Sarma@works 119

ªË¨Æ«Á©Áœ÷

¦ÁœÁðœÁê¤ÁÆœÁÏ þÃü§ÁÆ¡Á¥Á ÂžÁêÏ

úÞÁžÁí¦Á ÂþÁÏžÁ¥Á§ÁÆ¡Á¥ÁÃë¦Á¥÷,�œÁžÊœÁê ¥ÃÂê©Á¡Áô§ÁÅœÁðÇüË�œÁ

úËרƫÁ©ÁžÊí«Á¥ÁűœÁà¥Á ÂœÁéþÁÐ ||

yat satya bhootam nija roopam aadyam

chid adwaya anandam aroopam akriyam,

tad yaetya mithyaa vapur utsrujaitah

sailooshavad vaesham upaattam aatmanah ||

VC 293

Dr.Sarma@works 120

Just like an actor

• That which is Real and one’s primeval Essence

• That knowledge and Bliss Absolute

• The one without a second

• Which is beyond form and activity –

• Attaining That, one should cease to

• identify one’s false bodies,

• just as an actor giving up his assumed mask (dress at the end of his role play)

Dr.Sarma@works 121

üÂþÂ¥ÁêÿÁϬÁ§ÁíÏ

¬Á§ÂíœÁéþ žÁǪÁê¥ÃžÁÏ ¥ÁÇ«Ë©Á

þË©ÂÿÁ¥Á§ÁáÐ ¯Á›ÃÁœÁížÁ§ÁîþÂœ÷,�üÂþÂ¥ÁêÿÁÏ ¬Á§Áí¥ÃœÃ ¡ÁëœÄœÃÐ

ÁÅœÍÿÁ¥Á ÂžÊÐ �¯Á›ÃÁ¬Áê ¬ÃŸÊêœ÷ ||�

sarwaatmanaa drisyamidam mrishaiva

naivaahamarthah kshanikatwa darsanaat,

jaanaamy aham sarwam iti prateetih

kutohamaadaeh kshanikasya sidhyaet ||VC 294

Dr.Sarma@works 122

I know all ?

• This objective universe is absolutely unreal;

• neither is egoism a reality;

• for it can be observed to be very momentary

• How can the perception, “I know all” -

• be true if that ‘I’ (ego) itself is momentary ?

Dr.Sarma@works 123

€ÿÁÏ ¡ÁžÂ§ÁáÏ

€ÿÁÏ ¡ÁžÂ§Áá¬ÁàíÿÁ¥Á ÂžÃ ³Â¯Ä

þÃœÁêÏ ¬ÁÅ«ÁűÂë©Á¡Ã ¤Â©ÁžÁ§ÁîþÂœ÷,

£ÆëœÊÿÁêüÍ þÃœÁê ‚œÃ ªÁÅëœÃÐ ¬Áí¦ÁÏ

œÁœÁåëœÁêÂœÂé �¬ÁžÁ¬ÁžÃí ¨¯Á›Ð ||

aham padaartha stwahamaadi saakshee

nityam sushupraavapi bhaavadarsanaat,

brootaehyajo nitya iti Srutih swayam

tat pratyagaatmaa sadasad vilakshanah ||VC 295

Dr.Sarma@works 124

• But the Real “I” is that which witnesses the ego and the rest of the layers

• This real “I” exists always even the state of profound sleep.

• Thus the Sruti (Veda) itself says –

• It is Birth less and Eternal (ajo nityah) etc.,

• Therefore, the Pratyag aatma (the indwelling chaitanya) - is not this gross or subtle body.

That real “I”

Dr.Sarma@works 125

þÃœÍê©ÃÂ§Í �©Ã§ÛÂÏ �¬Á§Áí©Ã§Á©ÊœÂà�þÃœÍê©ÃÂ§Í ¤Á©ÃœÁÅÏ �¬Á¥Á§ÁñœÃ,

¥ÁþͧÁÁ �¬Áí¡Áä¬ÁÅ«ÁÅ¡Ãà«ÁÅ ¬ÁÅæýÏ

¡ÁôþÁÐ ¡ÁôþÁ§ÁâÇ«ÁÛ¥Á¬ÁœÁàí¥ÊœÁ¦ÉÂÐ ||

vikaarinaam sarwa vikaaravaettaa

nityovikaaro bhavitum samarhati,

manoratha swapna sushuptishu sphutam

punah punar drishtam asattwam aetayoh ||VC 296

Dr.Sarma@works 126

The changeless

• The knower of all changes in things subject to change

• must necessarily be eternal and changeless.

• The unreality of the gross and subtle bodies

• is again and again clearly observed in imagination in wakeful state, dream and profound sleep.

Dr.Sarma@works 127

¨œÁë¦Á Â £ÂŸÁêÏ�€œÍ¤Ã¥Á ÂþÁÏ œÁêü ¥Á ÂϬÁ¡Ã›ÊÝ

¡Ã›ÂݤåÁ ÂþÃþÁê¡Ã £ÅžÃãÁ¨ÃåœÊ,�¨œÁë¦Á Â �£ÂŸÁê¥ÁŽÏ™Á£ÍŸÁÏ

üÂÚœÂí¬Áí¥Á ÂœÂéþÁ¥ÁÅ¡Ëÿà ªÂϜå÷ ||

atobhimaanam tyaja maamsa pindae

pindaabhimaaninyapi buddhikalpitae,

kaalatrayaa baadhyam akhanda bodham

jnaatwaa swamaatmaanam upaihi saantim ||VC 297VC 297

Dr.Sarma@works 128

Uninfluenced by time

• Therefore, give up the identification with this lump of flesh, the gross body

• as well as the ego or the subtle body

• which are both the imaginations of buddhi.

• Realizing thy own Self, which is knowledge Absolute which

• is never under the influence of time (past, present and future – kala triya)

• thus, please attain to peace.

Dr.Sarma@works 129

§Áâë ªÁ©Á

œÁêü¤åÁ ÂþÁÏ ÁŨ͜ÁëþÂ¥Á� �§ÁƱªÁë¥Ê´Âí§ÁâëªÁ©ÂªÃëœÊ«ÁÅ,

¨ÃÏÁ¬ÁêŸÁ§ÂéþÁ¡ÃÁ§Á� �àǜžÄÏ

¬ÁàêÂàí �¤Á©ÂŽ›Ý¬ÁÅŽ¬Áí§ÁÆ¡ÁÐ ||

tyaja abhimaanam kulagotra naama

roopa asramaeshwa ardra sava asritaeshu,

lingasya dharmaanapi kartrutaadeem

styaktwaa bhavaakhanda sukhaswaroopah ||VC 298

Dr.Sarma@works 130

Rotten corpse

• Stop identifying thyself with family, lineage, name and order of life

• which pertain to the body which is one day a rotten corpse.

• Similarly give up the ideas of agency and so forth (kartrutwa etc.,) which are attributes of the subtle body.

• Be ever the essence of Bliss Absolute.

Dr.Sarma@works 131

¡ÁëÁ¥Á©Ã§Í

¬ÁþÁàêþÊê ¡ÁëœÃ£ÏŸÂÐ ¡ÁôϬÁÐ ¬Áϳ§ÁÿÊœÁ©Í žÁÇ´ÂÛÐ,

œÊ´Â¥Ê´ÂÏ ¥ÁÆ¨Ï ¡ÁëÁ¥Á©ÃÂ§Í � �¤Á©ÁœÁêÿÁϧÁÐ ||�

santyanyae pratibandhaah punsah samsaarahaetavo drishtaah,

taeshaam yaeshaam moolam prathama vikaaro bhavatyahamkaarah ||

VC 299

Dr.Sarma@works 132

First culprit

• Other obstacles (such as desires) are also observed to exist for men,

• which lead to transmigration.

• Of course, the root of all of them, for the afore said reasons, is the first modification of nescience – called egoism.

ahamkara is the fundamental culprit

Dr.Sarma@works 133

€ÿÁϧʛ žÁŧœÁéþÂ�

¦Á Â©ÁœÂðêœÁðí¬Áê ¬ÁÏ£ÏÍ �ÿÁϧʛ žÁŧœÁéþÂ,�

œÂ©ÁþÁä ¨ÊªÁ¥Á ÂœÂë¡Ã ¥ÁÅÃà©Â§Âà ©Ã¨¯Á›Â ||�

Yaavat syaat swasya sambantho ahamkaaraena duraatmanaa,

taavan na laesa maatra api mukti vaartaa vilakshanaa ||

VC 300

Dr.Sarma@works 134

Wicked ego

• So long as one has any relation to this wicked ego,

• there shall be no mention of even the word about liberation.

• This is unique – remember.

Dr.Sarma@works 135

End of Part – VContinued in Part - VI