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Vivaeka Choodaamani
The Crest Jewel of
Discrimination
Part VIII
From 416 to 480
©Ã©Ê�Á úÁƙ¥Á›Ã
Dr.Sarma@works
£ÕöÁÒ ¬ÁœÁÔÏ ü�ÁþÃÒŸÂÔ
üÄ©Í £ëÿËé©Á þ¡Á§ÁÐ
Brahma is the Real
World is only an illusion
The Jeeva is none other than the Brahma
€žËÖœÁ ¬ÃžÂÏÏœÁÏ
The Doctrine of Monism
Dr.Sarma@works
VC 416
¬Á¥Áƨ¥ÊœÁœÁЧÞÁÿÁÔ ©ÁÿÎÎ
¬ÁžÂœÁÒþà £ÕÿÁқà þçÃí•Á¨Êå,
œÁœÁƀ ¬ÁÖſÁÏ þÃœÁԩêÁÅžÁϣ͟Â
þÁϞœÁÒþ œÃ«Áʜà ©ÃžÁ֧ëÁÜÐ ||
samoolam aetat paridahya vahnou
sada atmani brahmani nirwikalpae,
tatah swayam nitya visuddha bodhaa
nandaatmanaa tishthati vidwarishthah ||
þÁϞœÁÒþ œÃ«ÁÊœÃ
Dr.Sarma@works
• By burning all this, with its very root, in
fire of Brahman, the Eternal and Absolute
Self.
• Then, a truly wise man, there after resides
alone as the Atman, the eternal, pure
Knowledge and Bliss.
• Truly wise means, the one who is highest
in the ladder of Brahma jnaana
The Truly Wise
Dr.Sarma@works
Sapta Jnaana Bhoomikas ( Seven Steps of Jnaana)
1.Subhaeccha : Brahma Sankalpee
2.Vicharana : Brahma Jijnaasee
3.Tanumaanasa : Brahma Darsee
4.Sattwa aapatti : Brahma Vidur
5.Asamsakti : Brahma Vidwar
6.Padaardha abhaavini : Brahma Vidwaree
7.Turiya : Brahma Vidwarishthaa
Jnaana Vaasistam, Vedanta Panchadasi
The Seven Steps
Dr.Sarma@works
•Í§Ã©Á¬Áë•÷
VC 417
±Âë§Á£Ï¬ÁÆœÁÕ �ÁÕ�ÃœÁÏ ªÁ§Ä§ÁÏ
¡Áë¦Á ÂœÁÅ ©ÂœÃ«ÁÊœÁÅ �ͧéÁ¬Áë•÷,
þÁ œÁœÁÅÐþÁƀ ¡ÁªÁԜà œÁœÁÌÖ©ÊœÂÌ
þÁϞœÁÒþà £ÕÿÁқà ¨ÄþÁ©ÁÆœÃÌƀ ||
praarabdhasootra grathitam sareeram
prayaatu vaa tishthatu gor iva srak,
na tat punah pasyati tattwa vaettaa
nandaatmani brahmani leenavrittih ||
Dr.Sarma@works
The garland & Cow
• A cow never bothers about the flower
garland that is hung around its neck –
means, it is unconcerned about the nature,
fragrance, beauty etc., of the garland
• The knower of the truth does no more care,
whether this body, spun out of the threads
of yester deeds, falls or flourishes, for
• His mind is at rest, dissolved in the
Brahman, the essence of Bliss.
Dr.Sarma@works
•Ã¥ÃúÁ×Ï ÿʜͧÊâÿÁÏ ¡Áô´ÂßœÃ
VC 418
€Ž›ÂƂþÁÏžÁ¥Á ÂœÂÒþÁÏ ©ÃüÚſÁ ¬ÁÖ¬ÁÖ§ÁÆ¡ÁœÁƀ
•Ã¥ÃúÁ×Ï�Á¬ÁÔ ©Â ÿʜͧÊâÿÁÏ ¡Áô´Âߜà œÁœÁÌÖ©Ãœ÷ ||
akhandaanandam aatmaanam vijnaya swa swaroopatah
kim ichcham kasya vaa haetordaeham pushnaati tattwavit ||
Dr.Sarma@works
For whose sake ?
• One who realized the Atman, the
Infinite Bliss, as his very Self
• What desires will he have to nurture
this body ?
• For whose sake will he cherish this
body ?
Dr.Sarma@works
¬ÁžÂþÁÏžÁ§Á³Â³ÂÖžÁþÁ
VC 419
¬ÁϬÞÁϬÁÔ ¢Á¨Ï œÊÖœÁüÄØ©ÁþÁÅÒ�Á̬ÁÔ ſÇÂ�ÃþÁƀ,
£ÿçÁÏœÁƀ ¬ÁžÂþÁÏžÁ§Á³Â³ÂÖžÁþÁ¥Á ÂœÁÒþà ||
samsiddhasya phalam twaetaj jeevanmuktasya yoginah,
bahirantah sada ananda rasa aswaadanam aatmani ||
Dr.Sarma@works
The Liberated
• For the liberated-but yet-living yogi,
the Brahma Vidwarishtha,
• Enjoying the Eternal Bliss Absolute
Itself is the only fruit (desired), both
in the external and internal context.
Dr.Sarma@works
£ÍŸÁ³ÍÔ¡Á§ÁœÃƀ ¢Á¨¥÷,
VC 420
©Ë§Â•Áê¬Áê ¢Á¨Ï £ÍŸÍ£ÍŸÁ³ÍÔ¡Á§ÁœÃƀ ¢Á¨¥÷,
³ÂÖþÁÏžÂþÁŤÁ©ÂúÂ×Ϝçʫ˩͡Á§ÁœÊƀ ¢Á¨¥÷ ||
vairaagyasya phalam bodho bodhasyoparatih phalam,
swa ananda anubhavaat saantir aeshaivoparataeh phalam ||
Dr.Sarma@works
• The fruit of complete renunciation and dispassion is Tattwa-jnaanam or Knowledge about ‘That and You’
• This paves way to giving up of sensual pleasures,
• That leads to experiencing the Bliss of the Self
• Whence follows – the Peace Absolute
The flow chart
Dr.Sarma@works
¡Á§Á¥Á ÂœÁÆ¡Ã̧ÂþÁÏžÁƀ
VC 421
ſÁžÁÅÔœÁ̧͜Á̧¤©ÁÐ ¡Áõ§Áí¡Áõ§ÁÖÏ œÁÅ þëÁ樥÷,
þéÁÆœÃÌƀ ¡Á§Á¥Á ÂœÁÆ¡Ã̧ÂþÁÏžÍ þÁÅ¡Á¥Áƀ ¬ÁÖœÁƀ ||
yady uttarottara abhaavah poorwa poorwam tu nishphalam,
nivrittih paramaa triptir aanando nupamah swatah ||
Dr.Sarma@works
Serial Steps
• In the series, the steps are Vairagya or dispassion, followed by the knowledge of the reality or bodha. This should lead to uparati or withdrawal from objective world. That must pave way to peace.
• In this series of sequential steps, if one cannot get into the succeeding stages, the preceding ones are in vain and futile.
• When the series is perfect, matchless Bliss and extreme satisfaction follow naturally.
Dr.Sarma@works
œÁœÁÈ�ÁÏ �Á§ÁÅà¥Á§ÁñœÃ
žÁÆ«ÁÛžÁÅƀŽÊ«ÁÖþÁÅžÊÖ�Í ©ÃžÁÔſÂƀ ¡ÁÕ¬ÁÅÌœÁÏ ¢Á¨¥÷,
ſÁœÁÈÆœÁÏ ¤ÂÕϜéʮÂſÁ ÂÏ þÂþ•Á§ÁÒ üÅ�ÁÅ¡ÃƁœÁ¥÷
¡ÁªÂÖþÁä§Í ©Ã©Ê�ÊþÁ œÁœÁÈ�ÁÏ �Á§ÁÅà¥Á§ÁñœÃ ||
drishta duhkhaeshw anudwaego vidyayaah prastutam phalam,
yat kritam bhraanti vaelaayaam naanaa karma jugupsitam
paschaan naro vivaekaena tatkatham kartumarhati ||
VC 422
Dr.Sarma@works
The test of Knowledge
• The acid test of attaining the Knowledge is the ability to overcome the earthly troubles and titivations
• A man may commit various heinous and loathsome deeds when he is deluded
• But, once he is devoid of that delusion, and possesses the discriminative power, how can he once again stoop down to that foolish state ?
Dr.Sarma@works
©ÃžÂÔ¢Á¨Ï
VC 423
©ÃžÂÔ¢Á¨Ï ³ÂÔžÁ¬ÁœÍ þéÁÆœÃÌƀ
¡ÁÕ©ÁÆœÃ̧ÁüÂÚþÁ¢Á¨Ï œÁžÄ¯ÃœÁ¥÷
œÁüÂØÚüÚ ſǧÁÔþÁÒÆ�ÁœÁÆ«Ãß�žÎ
þÍ úÊžÃÖžÂÏ žÁÆ«ÁÛ¢Á¨Ï �Ã¥Á³ÂÒœ ÷ ||
vidyaa phalam syaad asato nivrittih
pravrittir ajnaana phalam tadeekshitam
taj jnaajna yoryan mrigatrishnikaadou
no chaed widaam drishtaphalam kim asmaat ||
Dr.Sarma@works
How to identify the learned ?
• The real end result of knowledge is the withdrawal from the unreal things,
• while the clinging to the worldly things confirms the state of ignorance.
• This is similar to the one who knows the mirage and delusions of that sort and the one who still believes in the delusions.
• Isn’t it the only tangible way to separate the learned and the ignorant ?
Dr.Sarma@works
€üÂÚþÁÿÁÆžÁſÁ�ÁÕÏ�Ã
VC 424
€üÂÚþÁÿÁÆžÁſÁ�ÁÕÏ�ʧÃÖþÂªÍ ſÁžÁԪʫÁœÁƀ
€þÃúÍקÃÖ«ÁſÁƀ �Ã¥ÁÅÎ ¡ÁÕ©ÁÆœÊÌƀ �§Á›Ï ¬ÁÖœÁƀ ||
ajnaana hridaya granthaer vinaaso yady asaeshatah
anichchorwishayah kimnu pravrittaeh kaaranam swatah ||
Dr.Sarma@works
• Once, one destroys this Gland of Ajnaanacompletely, without trace of a reminder and become disinterested in (vishayas) the objective world,
• what natural motive will induce such a man to live selfishly this mortal life ?
The Gland of Ignorance
Dr.Sarma@works
©Â¬ÁþÂþÁÅžÁſÇ ¤Í�ÊÔ ©Ë§Â�ÁÔ¬ÁÔ œÁžÂ©ÁŸÃƀ,
€ÿÁÏ ¤Â©ÍžÁſÁ Â¤Â©Í £ÍžÁ¬ÁÔ ¡Á§Á¥Á ©ÁŸÃƀ,
¨ÄþÁ©ÁÆœȨ̂ÁþÁÅœÁÐœÃ̧Áé§ÂԞ͡Á§ÁœÊ¬ÁÅÌ ³Â ||
vaasanaan udayo bhogyae vairaagyasya tadaavadhih,
aham bhaavodaya abhaavo bodasya paramaavadhih,
leena vrittaer anutpattir maryaadoparataestu saa ||
VC 425
£ÍžÁ¬ÁÔ ¡Á§Á¥Á ©ÁŸÃƀ
Dr.Sarma@works
• The culmination of dispassion (Viragya)can be evidenced by the total disinterest in sense-pleasures.
• The absence of the ego and agency – of I, me and mine signals the acme of true and perfect Knowledge (Bodha).
• When the mind functions are merged in the Self, dissolved and appear no more, that state is the pinnacle of (Uparati)self-withdrawal. Panchadasi - VI
The three steps
Dr.Sarma@works
£ëöÁé•Â§ÁœÁſÁ  ¬ÁžÂ ¬ÃËœÁœÁſÁ  þçÁÅé•Áà£ÂöÁê§ÁËŸÄ
§ÁþÂԩʞÜÁ¤Í�ÁÔ¤Í�Á�Á¨þÍ þÞÂըũÁžÂѨ©Áœ÷,
¬Áí±Âä ¨Í�ÃœÁ¨Í�Á©ÁüØ�ÁžÃžÁÏ ¡ÁªÁÔÏ�ÁÖúèףϟÄ
§Â¬ÊÌ �ÁªÃÉžÁþÁÏœÁ ¡Áô›Ô¢Á¨¤ÁÅ•ÁãþÁêÐ ¬Á ¥Á ÂþÍê ¤ÁÅ©Ã ||
brahma akaaratayaa sadaa sthitatayaa nirmukta baahya arthadheer
anyaa vaedita bhogya bhoga kalano nidraaluvad baalavat,
swapnaa lokita lokavaj jagad idam pasyan kwachil labdhadheer
aastae kaschid ananta punya phalabhug dhanyah sa maanyo bhuvi ||
VC 426
þÞÂըũÁžÂѨ©Áœ÷
Dr.Sarma@works
• Always merged in the Brahman – and so free from the sense of reality of the external sense-objects.
• Only apparently enjoying the sense-objects as offered by others, like a child or the one who is sleepy.
• Beholding this world as a mere scene in a dream and having cognition of it only occasionally –
• Very rare indeed such a person – he enjoys the fruits of endless merit and he alone is the blessedand the esteemed one in this creation.
The esteemed being
Dr.Sarma@works
¬ÃËœÁ¡ÁÕüÍÚ ſÁœÃ§ÁſÁÏ ſÁƀ ¬ÁžÂþÁÏžÁ¥ÁªÁÅÎœÊ,
£ÕÿÁÒ›ÊÔþÁ ©Ã¨ÄþÂœÂÒ þçÃí•Â§Í ©ÃþëÃÑë¦ÁÐ ||
sthitaprajno yatir ayam yah sada anandam asnutae,
brahmanyaena vileena atmaa nirwikaaro vinishkriyah ||
VC 427
¬ÃËœÁ¡ÁÕüƀÚ
Dr.Sarma@works
The perfectly wise man
• The one whose soul is merged in the Brahman
• Who is always in contact with the eternal Bliss
• Who is immutable by the external circumstances
• Who is free from activity and its anxiety
• Such a great Yati is termed as Sthita Prajna or man of steadfast wisdom
Prajahati yada kaaman….sthita prajna tadochatae
Dr.Sarma@works
£ÕöÁÒœÁÒþÍƀ ªÍŸÃœÁſÇ §Ê•Á¤Â©Â©Á•ÂÿÃþÄ,
þçÃí•Á¨ÂÐ úÁ úÃþÂÒœÂÕ ©ÁÆœÃÌƀ ¡ÁÕüÊڜà �Á�ÁÔœÊ,
¬ÁŬØ €³Î ¤Á©ÊžÁÔ¬ÁÔ ¬ÃËœÁ ¡ÁÕüƀÚ ¬Á „úÁÔœÊ ||
brahma atmanoh sodhitayor aeka bhaava avagaahinee,
nirwikalpaa cha chinmaatraa vrittih prajnaeti kathyatae,
susthitaa asou bhavaedyasya sthita prajnah sa ucyatae ||
VC 428
¬ÃËœÁ ¡ÁÕüƀÚ ¬Á „úÁÔœÊ
Dr.Sarma@works
The Steady Illumination
• The one who cognizes the oneness of Brahman and the Soul (Self) by intense inner contemplation and introspection
• Purified of all adjuncts and duality and concerned only with pure intelligence
• He is termed as the man of wisdom or Prajnavaan
• Who perfectly lives in this state steadily is called the man of steady wisdom
Dr.Sarma@works
ſÁ¬ÁԬØ ¤Á©ÊœÁÐüÂÚ ſÁ³ÂÔþÁÏžÍ þçÁÏœÁ§ÁÐ,
¡ÁÕ¡ÁÏúÍ ©Ã¬ÁÒÆœÁ±ÂÕſÁƀ ¬Á üÄ©ÁþÁÅÒ�ÁÌ ‚«ÁÔœÊ ||
yasya sthitaa bhavaet pajnaa yasya anando nirantarah,
prapancho vismrita praayah sa jeevan mukta ishyatae ||
VC 429
¬Á üÄ©ÁþÁÅÒ�ÁÌ ‚«ÁÔœÊ
Dr.Sarma@works
• He, whose illumination is steady
• Who rejoices in constant Bliss
• Who has almost forgotten this phenomenal world
• He is accepted as a man who is liberated in this very life.
The Living-yet-liberated
Dr.Sarma@works
¨ÄþÁŸÄ§Á¡Ã ü•Á§ÃÌ ſÇ üÂ�ÁÕžÁϧÁé ©Á§ÃØœÁƀ,
£ÍŸÍ þçÂÖ¬ÁþÍ ſÁ¬ÁÔ ¬Á üÄ©ÁþÁÅÒ�ÁÌ ‚«ÁÔœÊ ||
leena dheerapi jaagarti yo jaagrad dharma varjitah,
bodho nirwaasano yasya sa jeevan mukta ishyatae ||
VC 430
¬Á üÄ©ÁþÁÅÒ�ÁÌ ‚«ÁÔœÊ
Dr.Sarma@works
The liberated-in-life
• The one who is awake and alert but devoid of the characteristics of the wakeful state such as the mental projections
• Who does not experience the vishaya-vasanas due to perfect mental restraint, though awake and alert
• Who has dissolved his mental faculty
• He is said to be liberated, though living.
Dr.Sarma@works
¬Á üÄ©ÁþÁÅÒ�ÁÌ ‚«ÁÔœÊ
ªÂÏœÁ¬Áϳ§Á•Á¨þÁÐ •Á¨Â©ÂþÁ¡Ã þëÁѨÐ,
ſÁƀ ¬ÁúÃœÍÌ¡Ã þêÃÉœÁÌƀ ¬Á üÄ©ÁþÁÅÒ�ÁÌ ‚«ÁÔœÊ ||
saanta samsaara kalanah kalaavaanapi nishkalah,
yah sachittopi nischittah sa jeevan mukta ishyatae ||
VC 431
Dr.Sarma@works
The liberated-in-life
• Though in the thick and thin of life, he is ever peaceful
• Though well-versed in the real know-ledge, he is totally free from ego,
• Though awake and functioning with his mind, he is ever free from the mental projections of I, me and the objects.
• Such a person is said to be liberatedeven while he is alive.
Dr.Sarma@works
©Á§Áà¥Á ÂþÊ €¡Ã žÊÿÊ €¬ÃéϪÂצÁ ©ÁžÁþÁÅ©Á§ÃàþÃ,
€ÿÁϜ¥Á¥ÁœÂ¤Â©Í üÄ©ÁþÁÅÒ�Á̬ÁÔ ¨¯Á›¥÷ ||
vartamaanae api daehae asmin chchaayaavad anuvartini,
ahamtaa mamataa bhaavo jeevan muktasya lakshanam ||
VC 432
üÄ©ÁþÁÅé•Áà¬Áê ¨¯Á›¥÷
Dr.Sarma@works
The liberated-in-life
• Though conducts himself from this body, one who considers this body of his, just like a shadow and not having any attachment whatsoever to it and
• devoid of ideas of ‘I’ and ‘me’
• Such a person is said to be liberated even while he is alive.
Dr.Sarma@works
üÄ©ÁþÁÅé•Áà¬Áê ¨¯Á›¥÷
€œÄœÂþÁþÁŬÁÏŸÂþÁÏ ¤Á©Ã«ÁÔžÁ©Ãú§Á›¥÷,
ŒžÂ¬ÄþÁÔ¥Á¡Ã ±Âë¡Êà üÄ©ÁþÁÅé•Áà¬Áê ¨¯Á›¥÷ ||
ateeta ananu sandhaanam bhavishyad avichaaranam,
oudaaseenyam api praaptae jeevan muktasya lakshanam ||
VC 433
Dr.Sarma@works
The liberated-in-life
• Not dwelling on the enjoyments of the past
• Not thinking about the future and its fruits
• Being neutral upon what is available to him in the present
• Such a person is said to be liberated even while he is alive.
Dr.Sarma@works
üÄ©ÁþÁÅé•Áà¬Áê ¨¯Á›¥÷
�ÁÅ›žÍ«Á©ÃªÃ«ÊÛ €¬ÃéϬÁí¤Â©ÊþÁ ©Ã¨¯Á›Ê,
¬Á§ÁÖœÁÕ ¬Á¥ÁžÁ§ÃØœÁÖÏ üÄ©ÁþÁÅÒ�Á̬ÁÔ ¨¯Á›¥÷ ||
guna dosha visishtae asmin swabhaavaena vilakshanae,
sarwatra sama darsitwam jeevan muktasya lakshanam ||
VC 434
Dr.Sarma@works
The liberated-in-life
• The world is diverse and is full of merits and demerits and it is distinct by its very nature – being different from one another.
• Even then, the ever liberated man, looks at this phenomenal world with an eye of equality always in all beings and things.
• This is the characteristic feature.
Dr.Sarma@works
üÄ©ÁþÁÅé•Áà¬Áê ¨¯Á›¥÷
‚´ÂÛþôÂÛ§Áá¬ÁϱÂë±ÎÌ ¬Á¥ÁžÁ§ÃØœÁſÁ ÂœÁÒþÃ,
„¤ÁſÁœÂÕ©Ã�§ÜÁÖÏ üÄ©ÁþÁÅÒ�Á̬ÁÔ ¨¯Á›¥÷ ||
ishta anishta artha sampraaptou samadarsitaya atmani,
ubhayatra avikaaritwam jeevan muktasya lakshanam ||
VC 435
Dr.Sarma@works
• When presented with pleasant and acceptable things or with unpleasant and painful things
• to remain unruffled in mind in both cases,
• having equanimity in attitude towards both.
• This is the nature and characteristic feature of the liberated-in-life.
The liberated-in-life
Dr.Sarma@works
üÄ©ÁþÁÅé•Áà¬Áê ¨¯Á›¥÷
£ÕöÁÒþÁÏžÁ§Á³Â³Â֞¬Á�ÁÌúÃœÁÌœÁſÁ  ſÁœÊƀ,
€ÏœÁ§ÁçÿçÁ©ÃüÂÚþÁÏ üÄ©ÁþÁÅé•Áà¬Áê ¨¯Á›¥÷ ||
brahma ananda rasa aswaada asakta chitta tayaa yataeh,
antar bahir avijnaanam jeevan muktasya lakshanam ||
VC 436
Dr.Sarma@works
• The mind of the Yati is ever engrossed in tasting the nectar of Brahman, the Bliss absolute.
• He is without the knowledge of his external or internal things – totally unconcerned with his interior and exterior.
• This is the nature and characteristic feature of the liberated-in-life.
The liberated-in-life
Dr.Sarma@works
¬Á üÄ©ÁþÁÅÒ�ÁÌ ‚«ÁÔœÊ
žÊÿÊÏžÃÕſÁ žÎ�Á§Áà©Êê ¥Á¥Á ÂÿÁϤ©Á©Á§ÃØœÁƀ,
ŒžÂ¬ÄþÊÔþÁ ſÁœÃÌ«ÊÊœÁƁ üÄ©ÁþÁÅÒ�ÁÌ ‚«ÁÔœÊ ||
daeha endriya adou kartavyae mama aham bhaava varjitah,
oudaaseenyaena yat tishthaet sa jeevan mukta ishyatae ||
VC 437
Dr.Sarma@works
• He who lives unconcerned, devoid of all ideas of ‘I’ and ‘mine with regard to the body, organs etc.,
• as well as with regards to his duties
• who is seated neutrally (like a judge),
• Such a person is said to be liberatedeven while he is alive.
The liberated-in-life
Dr.Sarma@works
¬Á üÄ©ÁþÁÅÒ�ÁÌ ‚«ÁÔœÊ
©ÃüÂÚœÁ �œÁÒþÍ ſÁ¬ÁÔ £ÕÿÁҤ©Áƀ ªÁÅ՜ʧÁç¨Âœ÷,
¤Á©Á£ÏŸÁ©ÃþçÁÅÒ�ÁÌƀ ¬Á üÄ©ÁþÁÅÒ�ÁÌ ‚«ÁÔœÊ ||
vijnaata aatmano yasya brahma bhaavah srutaerbalaat,
bhava bandha vinirmuktah sa jeevan mukta ishyatae ||
VC 438
Dr.Sarma@works
• Who has realized his Brahmanhood by the knowledge obtained from the scriptures and
• who is free from the bondages of transmigration (samsara)
• Such a person is said to be liberatedeven while he is alive.
The liberated-in-life
Dr.Sarma@works
¬Á üÄ©ÁþÁÅÒ�ÁÌ ‚«ÁÔœÊ
žÊÿÊÏžÃÕſÊ«ÁÖÿÁϤ©Á ‚žÁϤ©Á¬ÁÌžÁþÁÔ�Ê,
ſÁ¬ÁÔ þͤÁ©ÁœÁƀ �ÂÖ¡Ã ¬Á üÄ©ÁþÁÅÒ�ÁÌ ‚«ÁÔœÊ ||
daehaendriy aeshw aham bhaava idam bhaavas tad anyakae,
yasya no bhavatah kwaapi sa jeevan mukta ishyatae ||
VC 439
Dr.Sarma@works
• He who never has the idea of ‘I’ with regard to the body, organs, etc.,
• nor that of ‘it’ in respect of others or other things
• (always sees Brahman in every thing)
• Such a person is said to be liberatedeven while he is alive.
The liberated-in-life
Dr.Sarma@works
¬Á üÄ©ÁþÁÅÒ�ÁÌ ‚«ÁÔœÊ
þÁ ¡ÁÕœÁÔ�ÁÑÕÿÁқͧÊÓžÁÏ �ÁžÂ¡Ã £ÕÿÁÒ¬Á§ÁÓ¦ÉÂÐ,
¡ÁëüÚ¦Á  ſÇ ©ÃüÂþψ ¬Á üÄ©ÁþÁÅÒ�ÁÌ ‚«ÁÔœÊ ||
na pratyag brahmanor bhaedam kada api brahma sargayoh,
prajnayaa yo vijaanaati sa jeevan mukta ishyatae ||
VC 440
Dr.Sarma@works
• He who through his illumination,
• never differentiates the Jiva and
the Brahman,
• nor the universe and the Brahman
• means - he sees everything as
subjective and sees the Brahman
as the only absolute entity
• Such a person is said to be
liberated even while he is alive.
The liberated-in-life
Dr.Sarma@works
¬Á üÄ©ÁþÁÅÒ�ÁÌ ‚«ÁÔœÊ
³ÂŸÁŤÃƀ ¡ÁõüÔ¥Á ÂþʬÃÒþÄЙÁÔ¥Á ÂþÊ¡Ã žÁŧÁØþËÐ,
¬Á¥Á¤Â©Í ¤Á©ÊžÁÔ¬ÁÔ ¬Á üÄ©ÁþÁÅÒ�ÁÌ ‚«ÁÔœÊ ||
saadhubhih poojyamaana esmin peedya maanaepi durjanaih,
sama bhaavo bhavaed yasya sa jeevan mukta ishyatae ||
VC 441
Dr.Sarma@works
• He who feels just the same when his
body is either worshiped by the good
• or tormented by the wicked
• taking pain and pleasure to be equal
• and understands that these effects are
only to the body and not to the soul
• Such a person is said to be liberated
even while he is alive.
The liberated-in-life
Dr.Sarma@works
þÁžÄ¡ÁÕ©ÂÿÁ ‚©Á
ſÁœÁÕ ¡ÁթôÂÛ ©Ã«Á¦ÂÐ ¡Á§Ê§ÃœÂ
þÁžÄ¡ÁÕ©ÂÿÁ ‚©Á ©Â§Ã§ÂªÎ,
¨ÃþÁϜà ¬ÁþÂÒœÁÕœÁſÁ  þÁ ©Ã•Ãë¦Á Â
¥ÁÅœÂОÁſÁÏœÊÔ©Á ſÁœÃ§Ãí¥ÁÅ•ÁàÐ ||
yatra pravishtaa vishayaah paraeritaa
nadee pravaaha iva vaari raasou,
linanti sanmaatra tayaa na vikriyaam
utpaadayantyaeva yatir vimuktah ||VC 442
Dr.Sarma@works
The rivers and sea
• When the rivers flow into and merge in
the ocean, we can’t see any identity of
the rivers
• Like wise, for the one who has realized
the Brahman, there are no more sense-
objects.
• Owing to his identity with the Absolute,
such a person is indeed liberated.
Aapoorwamaanam achalam ……. Gita
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€¬ÃÌ úÊþÁÎ ¬Á ©ÃüÂÚœÁ
©ÃüÂÚœÁ £ÕÿÁÒœÁœÁÌÖ¬ÁÔ ſÁ�¡Áõ§ÁÖÏ þÁ ¬ÁϬÁÆœÃƀ,
€¬ÃÌ úÊþÁÎ ¬Á ©ÃüÂÚœÁ £ÕÿÁÒ¤Â©Í £ÿçÁÅÒŽƀ ||
vijnaata brahma tattwasya yathaa poorvam na samsritih,
asti chaen na sa vijnaata brahma bhaavo bahir mukhah ||
VC 443
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External Saint
• For the one who has realized the truth of the Brahman, there is no more attachment to the sense-objects as before even if he is in the worldly life;
• If it still exists, such a person has not realized his identity with the Brahman.
• His senses are going out in search of sense-pleasures. Such a person is vachika jnaani or saint de externale.
Kusalo brahma vaartayam
Dr.Sarma@works
¥ÁÏžÄ ¤Á©ÁœÃ ©Â¬ÁþÂ
±ÂÕúÄþÁ©Â¬Áþ©Ê�žÁ³Î ¬ÁϬÁ§ÁœÄœÃ úÊœ÷,
þÁ ¬ÁžÊ�ÁœÁÖ©ÃüÂÚþÂþÁÒϞĤÁ©ÁœÃ ©Â¬Áþ ||
praacheena vaasanaa vaegaad asou samsar ateeti chaet,
na sad aekatwa vijnaanaan mandee bhavati vaasanaa ||
VC 444
Dr.Sarma@works
The argument
• If one argues that, he is still attached to the sense-objects through the momentum of his old vasanas;
• the reply is – no, for him, through the realization of the identity with the Brahman, the desires and vasanas must get weakened and finally annulled.
nimishardham na tishtati
vrittim brahma mayam vinaa
Dr.Sarma@works
�Áśʜà ¥Á ÂœÁ§Ã
€œÁÔÏœÁ�Â¥ÁÅ�Á³ÂÔ¡Ã ©ÁÆœÃÌƀ �Áśʜà ¥Á ÂœÁ§Ã,
œÁ�Ë©Á £ÕÿÁқà üÂÚœÊ ¡Áõ§ÂßþÁÏžÊ ¥ÁþīÛƀ ||
atyanta kaamukasya api vrittih kunthati maatari,
tathaiva Brahmani jnaatae poorna anandae maneeshinah ||
VC 445
Dr.Sarma@works
In mother’s presence
• In front of his mother, the propensities of even the wildest and confirmed libertine (kaamuka) are in total check.
• Like-wise, the one who realized the Brahman and is in the presence of Absolute Bliss, has no longer any worldly tendency.
Dr.Sarma@works
±Âë§Á£ãÏ ¢Á¨žÁ§ÁØþÂœ÷
þßßÂÔ¬ÁþÁªÄ¨¬ÁÔ £ÂÿÁÔ¡ÁÕœÁÔſÁ ƒ¯ÁÔœÊ,
£Õ©ÄœÃ ªÁÅ՜çʜÁ¬ÁÔ ±Âë§Á£ãÏ ¢Á¨žÁ§ÁØþÂœ÷ ||
nidhi dhyaasana seelasya baahya pratyaya eekshyatae,
braveeti srutir aetasya praarabdham phala darsanaat ||
VC 446
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The fruits
• The one who is constantly in meditation may some times have contact with the external sense-objects;
• But, this is no contradiction to his meditation and of course, a man has to reap the fruits of his yester deeds.
Prarabdha, Sanchita and Agami
Dr.Sarma@works
þëÃÈÕſÇ þÁÿà �ÁÅœÁÕúÃœ÷
¬ÁŎžÁÔþÁŤÁ©Í ſÁ ©ÁœÂÌ©ÁœÂÐÕ§Á£Ï¥Ã«ÁÔœÊ,
¢Á¨ÍžÁſÁƀ �ÃÕſÁ ¡Áõ§ÍÖþëÃÈÕſÇ þÁÿà �ÁÅœÁÕúÃœ ÷ ||
sukhaady anubhavo yaavat taavat praarabdham ishyatae,
phalodayah kriyaa poorwo nishkriyo na hi kutra chit ||
VC 447
Dr.Sarma@works
Cause - effect
• The prarabdha fruits have to be acknowledged and accepted in the form of good and bad (sukha and dukha)
• Every result or effect is preceded or caused by an action.
• No where the effects accrue independently without the cause.
The action may be invisible (mental)
idiopathic
Dr.Sarma@works
¡Áգ͟œÁƁÖ¡ÁÎ �Á§ÁÒ©Áœ÷
€ÿÁÏ £ÕÿÊҜà ©ÃüÂÚþÂœÁȨÐ�ÍƃêÁœÂ§ÃØœÁ¥÷,
¬ÁÏúÃœÁÏ ©Ã¨¦ÁÏ ¦Á ψ ¡Áգ͟œÁƁÖ¡ÁÎ �Á§ÁÒ©Áœ÷ ||
aham brahmaeti vijnaanaat kalpakoti sata arjitam,
samchitam vilayam yaati prabodhaat swapna karmavat ||
VC 448
Dr.Sarma@works
All actions dissolve
• Through the realization of one’s identity
with the Brahman, all the accumulated
actions of a hundred crores of cycles
come to naught;
• Like the actions in the dream state
vanish, ones we are awake.
This is possible as follows ….
Dr.Sarma@works
ſÁœÁÈÆœÁÏ ¬ÁÖ¡ÁΩʮÂſÁ ÂÏ
ſÁœÁÈÆœÁÏ ¬ÁÖ¡ÁΩʮÂſÁ ÂÏ ¡Áô›ÔÏ ©Â ±Â¡Á¥ÁŨћ¥÷,
¬ÁűÍÌœÃËœÁ¬ÁÔ �ÃÏ œÁœÂƁÔœÁƁÖ§ÂÓ¦Á þÁ§Á•Â¦Á ©Â ||
yat kritam swapna vaelaayaam punyam vaa paapam ulbanam,
suptotthit asya kim tat syaat swargaaya narakaaya vaa ||
VC 449
Dr.Sarma@works
Actions sans result
• Suppose one fancies to commit good
or bad deeds during the dreaming
state, he is not held responsible for
such actions, upon awakening as
they cannot bear any fruit.
• For such deeds, he will not incur sin
or beget any punya or face either hell
or heaven.
Dr.Sarma@works
þÁ ªÃ׫ÁÔœÊ ſÁœÃƀ
¬ÁÖ¥Á¬ÁÏ�Á¥ÁެÄþÁÏ ¡Á§ÃüÂÚ¦Á þÁ¤Í ¦Á•Â,
þÁ ªÃ׫ÁÔœÊ ſÁœÃƀ �ÃÏúÃœÁÈžÂúÞÂÓ©Ã �Á§Áé¤ÃÐ ||
swam asamgam udaaseenam parijnaaya nabho yathaa,
na slishyatae yatih kinchit kadaachid bhaavi karmabhih ||
VC 450
Dr.Sarma@works
Action sans fruits
• Similarly, upon realizing the Atman
• the true seeker who is unattached and
indifferent like the sky
• is never touched in the least by the
actions (aagaami) yet to be done.
Brahmanyadhaya karmaani… Gita
Dr.Sarma@works
œÁžÁϧËé§Ëä©Á ¨Ã¡ÁÔœÊ
þÁ þÁ¤Í •Áý¦É•ÊþÁ ¬ÁŧÂ�ÁÏŸÊþÁ ¨Ã¡ÁÔœÊ,
œÁ�ÂœÍÒ ±ÂŸÃſÇÂ�ÊþÁ œÁžÁϧËé§Ëä©Á ¨Ã¡ÁÔœÊ ||
na nabho ghata yogaena sura agandhaena lipyatae,
tatha atmopaadhi yogaena taddharmair naiva lipyatae ||
VC 451
Dr.Sarma@works
The odour of alcohol
• The sky that is reflected in the pot
of wine is never affected by
alcoholic odour of the contents.
• Similarly, the Atman which is
reflected in this mud pot (the body)
is never affected by the contents
(actions) of this container (body)
Dr.Sarma@works
¬ÁÆ«ÁÛ £Â›©Áœ÷
üÂÚþÍžÁſÁ ÂœÁÅÐ §Â§Á£ãÏ •Á§ÁÒ üÂÚþÂþÁÎ þÁªÁÔœÃ,
€žÁœÂÌÖ ¬ÁÖ¢Á¨Ï ¨¯ÁÔ¥ÁÅžÃͪÍÔœÁƁÆ«Áۣ›©Áœ ÷ ||
jnaanodayaat puraarabdham karma jnaanaan na nasyati,
adattwaa swaphalam lakshyam uddisyot srushta baanavat ||
VC 452
Dr.Sarma@works
No escape
• An arrow that is targeted and released will sure produce its desired result.
• Similarly, the actions already performed with egoism and passion, before the dawning of Jnaana, will sure produce their effects on the Jnani.
• Means one cannot escape from the fruits of past deeds, even though enlightened now !!
Dr.Sarma@works
þÁ œÃ«Áʜà ûÃþÁœÊÌÔ©Á
©ÂÔ�ÁգŞÂÏÔ ©ÃþçÁÅÒ�ÍÌ £Â›ƀ ¡ÁªÂÉœÁÅÌ �Í¥ÁœÎ,
þÁ œÃ«Áʜà ûÃþÁœÊÌÔ©Á ¨¯ÁêÏ ©Ê•ÊþÁ þçÁè§Á¥÷ ||
vyaaghra buddhyaa vinirmukto baanah paschaattu gomatou,
na tishThati Cinattyaeva lakshyam vaegaena nirbharam' ||
VC 453
Dr.Sarma@works
The arrow, sure destroys !
• Suppose we have shot an arrow at an object,
with the idea that it is a tiger,
• though we have realized that object is a holy
and sober cow later, we cannot take back the
effect of the arrow as it is already released;
• sure it pierces and destroys, what ever may
be the object, after it is released.
• Means – there is no escape from the effects
of yester actions for any one !!
Dr.Sarma@works
�ÁÖúÞÁ¡Ã œÁœÃÌÕœÁſÁÏ þÁÿÃ
±Âë§Á£ãÏ £¨©ÁœÁ̧ÁÏ Ž¨Å ©ÃžÂÏ ¤Í�ÊþÁ œÁ¬ÁÔ ¯ÁſÁƀ
¬Á¥ÁÔüÂÚþÁÿÁŜªÁþÊþÁ ©Ã¨¦ÁÐ ±ÂÕ�ÁƁÏúÃœÂ�Â¥ÃþÂ¥÷,
£ÕöÁÒœËÒ�ÁÔ¥Á©Ê¯ÁÔ œÁþÁÒſÁœÁſÁ  ¦Ê ¬Á§Á֞ ¬ÁϬÃËœÂ
¬Êà´ÂÏ œÁœÃÌÕœÁſÁÏ þÁÿà �ÁÖúÞÁ¡Ã £ÕÿËÒ©Á œÊ þçÁÅÓ›¥÷ ||
praarabdham balavattaram khalu vidaam bhogaena tasya kshayah
samyajnaana hutaasanaena vilayah praak samchita agaaminaam,
brahma atmaikyam avaekshya tanmaya tayaa yae sarwadaa samsthitaah
taeshaam tat tritayam na hi kwachid api brahmaiva tae nirgunam ||
VC 454
Dr.Sarma@works
Not by any of the three
• Alas ! the fruits of yester deeds (prarabdam) are
certainly very strong and even for the Jnaani, their
effects have to lived by him until completion.
• But, it is only by the true fire of perfect Knowledge, he
can destroy the effects of present and future actions, by
not committing the follies of negative actions.
• But, a person of true realization, Brahma Jnani, is not
effected by any of the three, because he learnt how to
be neutral to the prarabda fruits also.
Dr.Sarma@works
±Âë§Á£Ï¬ÁžÂÓ©Á�Á� þÁ
„±ÂŸÃœÂžÂœÁÒÔ ©ÃÿÄþÁ�Ê©Á¨
£ÕöÁÒœÁÒþË©ÂœÁÒþà œÃ«ÁÊœÍ ¥ÁÅþÊƀ,
±Âë§Á£Ï¬ÁžÂÓ©Á�Á� þÁ ſÁÅ�ÂÌ
¬Áí±Âä§Á߬ÁϣϟÁ�Á�Ê©Á üÂ�ÁÕœÁƀ ||upaadhi taadaatmya viheena kaevala
brahma atmanaiva atmani tishthato munaeh,
praarabdha sadbhaava kathaa na yuktaa
swapnaarna sambandha kathaeva jaagratah ||VC 455
Dr.Sarma@works
No connection whatsoever
• For the sage who lives in his own self as
Brahman alone, the One without a second;
• devoid of any identity (of this gross or
subtle body) with the limiting adjuncts
(upaadhi tadaatmyam)
• the question of existence of prarabda
karma is meaningless,
• like in the case of a man who has awakened
from sleep, having any real connection with
the objects in the dream-state.
Dr.Sarma@works
þÁÿáÁգŞÁÏƀ
þÁÿáÁգŞÁÏƀ ¡Á՜ä¬ÁžÊÿÊ
žÊÿÍ¡ÁſÇÂ�ÃþÁÔ¡ÃúÁ ¡ÁÕ¡ÁŔÊÖ,
•Á§ÍœÁÔÿÁÏœÂÏ ¥Á¥ÁϜ¥ÞÁÏœÂÏ
�ÃÏœÁÅ ¬ÁÖſÁÏ œÃ«Áʜà üÂ�Á§Ê› ||nahi prabuddhah pratibhaasadaehae
daehopayoginy apicha prapanchae,
karoty ahamtaam mamamtaam idamtaam
kintu swayam tishthati jaagaraena ||VC 456
Dr.Sarma@works
No ‘I and me’
• The man who woke up from sleep has no
ideation of ‘I’ and ‘mine’ towards the body
he experienced or the objects and relations
he owned in his dream.
• He lives in his own self, the mortal body
with out craving for any of his connections
of his dream.
• Similarly, a Brahma Jnaani, residing in the
immutable Brahman, has no concepts like
‘I’ and ‘mine’ in this phenomenal world too
Dr.Sarma@works
þÁ þÞÁÕſÁ  ¥ÁÅ•Áà
þÁ œÁ¬ÁÔ ¥Ã�ÂÔ§Áá¬Á¥Á§ÁáþÊúÂ×
þÁ ¬ÁÏ�ÁÕÿÁ¬ÁÌüØ�ÁœÍ¡Ã žÁÆ«ÁÛƀ,
œÁœÂÕþÁÅ©ÁÆœÃ̧ÁԞà úÊþÁÒƴ§Êá
þÁ þÞÁÕſÁ  ¥ÁÅ�ÁÌ ‚œÄ«ÁԜʟÁÅÕ©Á¥ ÷ ||na tasya mithya artha samarthana echchaa
na samgrahas taj jagatopi drushtah,
tatra anuvrittir yadi chaen mrishaarthae
na nidrayaa mukta iteeshya tae dhruvam ||VC 457
Dr.Sarma@works
Still sleepy
• The man who woke up, has no interest to
substantiate the unreal objects experienced
in his dream, nor he is seen to maintain any
contact with the dream world nor interested
in obtaining the dream-objects .
• If he still clings to these unreal objects, he
can be emphatically declared to be not yet
free from sleep (ajnaana) and its associated
dream (the phenomenal world of objects)
Dr.Sarma@works
±ÂÕªÁþÁ¥ÇÂúÁþžÎ
œÁžÁÖœÁÐ§Ê £ÕÿÁқà ©Á§Áà¥Á ÂþÁÐ
¬ÁžÂœÁÒþ œÃ«Áʜà þÂþÁԞįÁœÊ,
¬ÁÒƜçÁê•Â ¬Áí¡Áä©Ã¨Í�ܧÊá
œÁ� ©ÃžÁƀ ±ÂÕªÁþÁ¥ÇÂúÁþžΠ||tadwat parae brahmani vartamaanah
sada atmanaa tishthati na anyad eekshatae,
smritir yathaa swapna vilokita arthae
tathaa vidah praasana mochanaadou ||VC 458
Dr.Sarma@works
The eating etc.,
• Similarly, the man who is absorbed in the
Brahman, lives identified with that - only
eternal realty and sees not anything else.
• Just as one has a memory of the objects
seen in a dream, so - such man of realization
has a memory of the every day actions such
as eating, excretion etc.,
Dr.Sarma@works
þË©ÂœÂÒ �Á§ÁéþçÃÒœÁƀ
•Á§Áқ þçÃÒœÍ žÊÿÁƀ ±Âë§Á£ÏÏ œÁ¬ÁÔ �Á¨ÐԜ¥÷,
þÂþžʧœÁÒþÍ ſÁÅ�ÁÌÏ þË©ÂœÂÒ �Á§ÁéþçÃÒœÁƀ ||
karmanaa nirmito daehah praarabdham tasya kalpyataam,
na anaadaer aatmano yuktam naiva atmaa karma nirmitah ||
VC 459
Dr.Sarma@works
Prarabda, not for Atman
• The body (human birth, family, lineage
etc.,) has been fashioned by the prarabda
karma, so one may attribute its efficiencies
or deficiencies to prarabda karma.
• But in the case of atman, this reasoning is
untenable, because the atman is never
shaped by or a product of prarabda karma
Dr.Sarma@works
�ÁÅœÁƀ ±Âë§Á£ã•Á¨åþÂ
€üÍ þÃœÁÔ ‚œÃ £ÆÕœÊ ªÁÅ՜çʴ œÁÖ¥ÇÂ�Á©Â�÷,
œÁžÂœÁÒþ œÃ«ÁʜͬÁÔ �ÁÅœÁƀ ±Âë§Á£ã•Á¨åþ ||
ajo nitya iti brootae srutir aeshaa twamoghavaak,
tad aatmanaa tishthatosya kutah praarabdha kalpanaa ||
VC 460
Dr.Sarma@works
Where is prarabda for Atman ?
• ‘Ajo nityah saswato ayam’, - the Atman
is ‘birth less, eternal and undecaying’ –
this is the infaliable affirmation from the
Sruti-s
• So the man who lives totally identified
with the Atman, how can the prarabda
work be attributed ?
Dr.Sarma@works
±Âë§Á£ÏÏ œÁÔüԜ¥ÁœÁƀ
±Âë§Á£ÏÏ ¬ÃŸÁԜà œÁžÂ ſÁžÂ žÊöÁœÁÒþ ¬ÃËœÃƀ,
žÊöÁœÁÒ ¤Â©Í þË©Ê«ÁÛƀ ±Âë§Á£ÏÏ œÁÔüԜ¥ÁœÁƀ,
praarabdham sidhyati tadaa yadaa daeha atmanaa sthitih,
daehaatma bhaavo naivaeshtah praarabdham tyajyataamatah,
VC 461
Dr.Sarma@works
Devoid of Prarabda
• As long as this identity with the body
exists, so long will we be experiencing
the fruits of yester deeds (prarabda).
• But a man of realization never identifies
himself with the body – this is an
accepted fact.
• Hence, he is free from the effects of
prarabda karma
Dr.Sarma@works
±Âë§Á£Ï¥Á¬ÁœÁƀ �ÁÅœÁƀ
ªÁ§Ä§Á³Âê¡Ã ±Âë§Á£ã•Á¨Ðþ ¤ÂÕϜçʩÁ ÿÃ
€ŸÁÔ¬Á̬ÁÔ �ÁÅœÁƀ ¬ÁœÁÌÖ¥Á¬ÁœÁÌÖ¬ÁÔ �ÁÅœÍ üþÃƀ,
€üÂœÁ¬ÁÔ �ÁÅœÍ þªÁƀ ±Âë§Á£Ï¥Á¬ÁœÁƀ �ÁÅœÁƀ ||
sareerasya api praarabdha kalpanaa bhraantir aeva hi
adhyas tasya kutah sattwam asattwasya kuto janih,
ajaatasya kuto naasah praarabdham asatah kutah ||
VC 462
Dr.Sarma@works
Prarabda for the unreal ?
• Even for the body, the concept of prarabda karma can reasoned out to be only an illusion – follow here –
• How can that which is superimposed (the body) on another have existence ?
• How can, which is unreal have a birth ?
• And, how can that which is not born at all die ?
• How can any prarabda karma exist for something that is so unreal ?
Dr.Sarma@works
±Âë§Á£ÏÏ ©ÁžÁœÃ ªÁÅÕœÃƀ
üÂÚþÊþÂüÂÚþÁ•Â§Áê¬Áê ¬Á¥Áƨ¬Áê ¨ſÇ ſÁžÃ,
œÃ«ÁÊœÁÔſÁÏ �Á�ÁÏ žÊÿÁ ‚œÃ ªÁÏ�©ÁœÍ ü™Âþ ÷,
¬Á¥Á ŸœÁÅÏ £ÂÿÁÔžÁÆ´ÂÛê ±Âë§Á£ÏÏ ©ÁžÁœÃ ªÁÅÕœÃƀ ||
jnaanaena ajnaana kaaryasya samoolasya layo yadi,
tishthaty ayam katham daeha iti sankaavato jadaan,
samaadhaatum baahyadrishtyaa praarabdham vadati srutih ||
VC 463
Dr.Sarma@works
Prarabda – a relative effect
• If the ignorance and its effects are
destroyed with their root by knowledge,
• How can the body have any existence ?
• It is to convince those fools who always
entertain a doubt about the reality,
• The scriptures from a relative stand
point, hypothesize Prarabda karma,
• but not to prove the reality of the body
etc., of a man of realization
Dr.Sarma@works
þÁ œÁÅ žÊöÁžÃ¬ÁÌÔœÁ֣͟ÁþÂſÁ
þÁ œÁÅ žÊöÁžÃ¬ÁÌÔœÁ֣͟ÁþÂſÁ ©Ã¡ÁªÃɜ¥ ÷,
ſÁœÁƀ ªÁÅ՜ʧÁ¤Ã±Âë¦ÁÐ ¡Á§Á¥Á §Ëá•Á•ÍúÁ§ÁÐ ||
na tu daehaadi styatwa bodhanaaya vipaschitaam,
yatah srutaer abhipraayah paramaarthaika gocharah ||
VC 464
Dr.Sarma@works
Scriptural intention
• The scriptures from a relative stand
point, hypothesize Prarabda karma,
• but this is not to prove the reality of
the body etc., of a man of realization
• Because, the sole intention of the
scriptures is to teach the non duality
of the eternal Brahman.
Dr.Sarma@works
þÂþ¬Ãà •ÃÏúÁþÁ
¡Á§Ã¡Áõ§ÁߥÁþžÁÔÏœÁ¥Á¡ÁÕ¥ÊſÁ¥Á©Ã�ÃÕſÁ¥ ÷,
ˆ�Á¥Ê©ÂžÁÖſÁÏ £ÕÿÁÒ þÊÿÁ þÂþ¬ÃÌ �ÃÏúÁþÁ ||
paripoornam anaadyantam apramaeyam avikriyam,
Ekamaeva adwayam brahma naeha naan aasti kinchana ||
VC 465
Dr.Sarma@works
No duality whatsoever
• There is no duality whatsoever
• There is only the Brahman, the one
without a second – which is
• Full and infinite,
• without beginning or end
• transcendent (no birth etc.,)
• and changeless
Dr.Sarma@works
þÂþ¬Ãà •ÃÏúÁþÁ
¬ÁžÁÔþÁÏ úÞÁÔþÁÏ þÃœÁÔ¥Á ÂþÁÏžÁ�ÁþÁ¥Á�ÃÕſÁ¥÷,
ˆ�Á¥Ê©ÂžÁÖſÁÏ £ÕÿÁÒ þÊÿÁ þÂþ¬ÃÌ �ÃÏúÁþÁ ||
sadghanam chidghanam nityam aananda ghanam akriyam,
Ekamaeva adwayam brahma naeha naan aasti kinchana ||
VC 466
Dr.Sarma@works
No duality whatsoever
• There is no duality whatsoever
• There is only the Brahman, the one
without a second – which is
• The essence of existence
• The essence of Knowledge
• The eternal Bliss Absolute
• Devoid of any activity
Dr.Sarma@works
þÂþ¬Ãà •ÃÏúÁþÁ
¡ÁÕœÁÔ�Ê�Á§Á¬ÁÏ ¡Áõ§ÁߥÁþÁÏœÁÏ ¬Á§Á֜ͥÁÅŽ¥÷,
ˆ�Á¥Ê©ÂžÁÖſÁÏ £ÕÿÁÒ þÊÿÁ þÂþ¬ÃÌ �ÃÏúÁþÁ ||
pratyag aekarasam poornam anantam sarwato mukham,
Ekamaeva adwayam brahma naeha naan aasti kinchana ||
VC 467
Dr.Sarma@works
No duality whatsoever
• There is no duality whatsoever
• There is only the Brahman, the one
without a second – which is
• With in all, Homogenous
• Infinite, endless
• All pervading – every where (faces)
Dr.Sarma@works
þÂþ¬Ãà •ÃÏúÁþÁ
€ÿʦÁ ¥ÁþÁűžÊſÁ ¥ÁþŸÊſÁ ¥ÁþªÁÕſÁ¥ ÷,
ˆ�Á¥Ê©ÂžÁÖſÁÏ £ÕÿÁÒ þÊÿÁ þÂþ¬ÃÌ �ÃÏúÁþÁ ||
ahaeyam anupaadaeyam anaadhaeyam anaasrayam,
Ekamaeva adwayam brahma naeha naan aasti kinchana ||
VC 468
Dr.Sarma@works
No duality whatsoever
• There is no duality whatsoever
• There is only the Brahman, the one without a second – which is
• Not to be shunned or rejected
• Can’t to be explained or described
• Not be taken up or accepted
• Not supported by any thing
Dr.Sarma@works
þÂþ¬Ãà •ÃÏúÁþÁ
þçÁÅÓ›Ï þëÁÈ¨Ï ¬ÁƯÁéÏ þçÃí•Á¨åÏ þçÁÏüþÁ¥÷,
ˆ�Á¥Ê©ÂžÁÖſÁÏ £ÕÿÁÒ þÊÿÁ þÂþ¬ÃÌ �ÃÏúÁþÁ ||
nirgunam nishkalam sookshmam nirwikalpam niranjanam,
Ekamaeva adwayam brahma naeha naan aasti kinchana ||
VC 469
Dr.Sarma@works
No duality whatsoever
• There is no duality whatsoever
• There is only the Brahman, the one without a second – which is
• Beyond any attributes or gunas
• Without parts – organs, limbs etc.,
• Very subtle, (can’t be grasped easily)
• Absolute and has no limitations
• Taintless – beyond sin, maya etc.,
Dr.Sarma@works
þÂþ¬Ãà •ÃÏúÁþÁ
€þçÁÆ¡Áê¬Áí§ÁÆ¡ÁÏ ¦ÁþÁéþÍ©ÂúÂ¥Á•ÍúÁ§Á¥÷,
ˆ�Á¥Ê©ÂžÁÖſÁÏ £ÕÿÁÒ þÊÿÁ þÂþ¬ÃÌ �ÃÏúÁþÁ ||
aniroopya swaroopam yan mano vaachaam agocharam,
Ekamaeva adwayam brahma naeha naan aasti kinchana ||
VC 470
Dr.Sarma@works
No duality whatsoever
• There is no duality whatsoever
• There is only the Brahman, the one without a second – which is
• Incomprehensible in its very nature
• Can’t be proved to be of this form
• Which is beyond the grasp of mind and speech and
Dr.Sarma@works
þÂþ¬Ãà •ÃÏúÁþÁ
¬ÁœÁƁ¥ÁÆžÁÏÏ ¬ÁÖœÁƀ¬ÃžÁÏÏ ªÁÅžÁÏÏ £ÅžÁÏ¥ÁþÄžÁƪÁ¥ ÷,
ˆ�Á¥Ê©ÂžÁÖſÁÏ £ÕÿÁÒ þÊÿÁ þÂþ¬ÃÌ �ÃÏúÁþÁ ||
sat samriddham swatah siddham suddham buddham aneedrusam,
Ekamaeva adwayam brahma naeha naan aasti kinchana ||
VC 471
Dr.Sarma@works
No duality whatsoever
• There is no duality whatsoever
• There is only the Brahman, the one without a second – which is
• The Reality, The most effulgent
• Self-existent, Pure
• The Intelligence absolute and
• Unlike the finite objects –incomparable and peerless.
Thus this manifest world is nothing but
the Unique, Non-dual Brahman
Dr.Sarma@works
±Âë±ÂàÐ ¡Á§ÂÏ
þçÁ¬Áà§Â•Â þçÁ±Â¬Áà¤Í•ÂÐ
ªÂÏœÂƀ ¬ÁÅžÂÏœÂƀ ſÁœÁſÇ ¥ÁöÁÏœÁƀ,
©ÃüÂÚſÁ œÁœÁÌÖÏ ¡Á§Á¥Ê œÁžÁÏœÊ
±Âë±ÂàÐ ¡Á§ÂÏ þçÁÖƜåÁ ÂœÁÒſÇÂ�Âœ÷ ||
nirastaraagaa nirapaasta bhogaah
saantaah sudantaah yatayo mahaantah,
vijnaaya tattwam paramae tadantae
praaptaah paraam nirwritim aatmayogaat ||VC 472
Dr.Sarma@works
Attain Bliss Absolute
• The great souls – the Sanyasins –
who got rid of all the attachments
and discarded all sense-enjoyments
• Who are serene and perfectly
restrained
• Realize this supreme truth and
• in the end attain the Supreme Bliss
through self realization
Dr.Sarma@works
�ÁƜ§ÍË ¤Á©ÁœÁÅ
¤Á©ÂþÁ¡ÄžÁÏ ¡Á§ÁœÁœÁÌÖ¥Á ÂœÁÒþÁƀ
¬Áí§ÁÆ¡Á¥Á ÂþÁÏžÁ�ÁþÁÏ ©Ãú§Áê,
©ÃŸÁÆſÁ ¥ÇÂÿÁÏ ¬ÁÖ¥ÁþÁƀ ¡ÁÕ�Á¨ÃÐœÁÏ
¥ÁÅ�ÁÌƀ �ÁƜ§ÍË ¤Á©ÁœÁÅ ¡ÁգŞÁÏƀ ||
bhavaanapeedam para tattwam aatmanah
swaroopam aananda ghanam vichaarya,
vidhooya moham swamanah prakalpitam
muktah kritaartho bhavatu prabuddhah ||VC 473
Dr.Sarma@works
You too succeed
So, my dear son -
• You too, analyze and discriminate this Supreme truth about
• the Real nature of the Self,
• the Bliss Absolute (undiluted, unmixed).
• Shake off thy delusion, created by thy own mind;
• Become free and illuminated and
• attain the consummation of thy life.
Dr.Sarma@works
þÁ ¡ÁôþÁ§Ãí•Á¨ÐœÊ
¬Á¥Á ŸÃþ ³ÂŸÁÅ ©ÃþêÁɨœÁÒþÂ
¡ÁªÂÔœÁÒœÁœÁÌÖÏ ¬ÁÅæƃ£ÍŸÁúÁ¯ÁÅ´Â,
þÃƀ ¬ÁϪÁſÁƀ ¬Á¥ÁÔ�Á©Ê¯ÃœÁªÊÉ
úÁÅ×ÕœÁƀ ¡ÁžÂ§Íá þÁ ¡ÁôþÁ§Ãí•Á¨ÐœÊ ||
samaadhinaa saadhu vinischala atmanaa
pasya atma tattwam sphutabodha chakshushaa,
nih samsayah samyag avaekshitascae
chchrutah padaartho na punarwikalpatae ||VC 474
Dr.Sarma@works
Free of doubts for ever
So, my dear son -
• You too, through ‘samaadhi’, in which the mind is made pure and perfectly still,
• visualize the Truth of the Self with the eye of perfect realization (jnaana netra),
• If you behold your Atma-tatwa, by this Atma-jnaana which you have learnt,
• You will be forever free of all doubts and will not get back to your Ajnaana
Dr.Sarma@works
¡Áë¥Á ›¥÷
¬ÁÖ³ÂԩÞÂÔ £ÏŸÁ¬ÁϣϟÁ¥Ç¯Â
œÁƁœÁÔüÂÚþÂþÁÏžÁ§ÁƱœÁÒ¨£Îã,
ªÂ¬ÁëàÏ ¦ÁÅ•Ãà§ÊâªÃ•Í•ÃàÐ ¡Áë¥Á ›Ï
úÂÏœÁƀ ¬ÃŸÂÏ ³ÂÖþÁŤÁÆœÃƀ ¡ÁÕ¥Á ›¥÷ ||
swasyaavidyaa bandha sambandha mokshaat
satya jnaana ananda roopa atma labdhou,
saasrtam yuktir daesikoktih pramaanam
chaantah sidhdhaa swaanubhootih pramaanam ||VC 475
Dr.Sarma@works
The Proofs
• In the Realization of the Atman,
• The Existence-Bliss-Absolute
• through the process of breaking one’s connections with the bondages of Avidya or ignorance
• There several proofs – viz..– The scriptural teachings
– The reasoning and analysis (yukti)
– The revelations of the dear preceptor
– Lastly, one’s own personal experience earned by concentration of mind
Dr.Sarma@works
¬ÊÖþË©Á ©ÊžÂÔ
£ÏŸÍ ¥Ç¯ÁªÁÉ œÁÆ¡Ã̪ÁÉ úÃϜ§Í�ÁÔ¯ÁşžÁſÁƀ,
¬ÊÖþË©Á ©ÊžÂÔ ſÁüÂÚþÁÏ ¡Á§Ê´Â¥Á ÂþÁÅ¥Á ÂþÕÁ¥÷ ||
bandho mokshascha triptischa chinta arogya kshudha adayah,
swaenaiva vaedyaa yajnaanam paraeshaam aanumaanikam ||
VC 476
Dr.Sarma@works
It is personal experience
• Just the feelings of satisfaction, grief, anxiety, positive health, hunger and such other things – which are known only to the person who experiences,
• so also are the feelings of bondage and liberation which are to personally experienced and lived by any one.
• The knowledge of these things to the others, the on lookers is at best –mere inference based on the clues.
Dr.Sarma@works
œÁƃ¬Ã˜ £ÍŸÁſÁÏœÃ
œÁƃ¬Ã˜ £ÍŸÁſÁϜà �ÁŧÁ©Áƀ ªÁÅÕœÁſÇ ſÁ�Â,
¡ÁÕüÚſË©Á œÁ§ÊžÃÖžÂÖþĪÁÖ§ÂþÁÅ�ÁÆÿÄœÁſÁ  ||
tata sthitaa bodhayanti guravah srutayo yathaa,
prajnayaiva taraed vidwaan eeswara anugruheetayaa ||
VC 477
Dr.Sarma@works
It is personal experience
• The teachings of the Scriptures and the instructions and revelations of the Guru at best explain the facts from a neutral stand point, standing aloof.
• It is for the seeker who has live those truths revealed and experience for himself the Reality contained there in.
• He crosses the ignorance, through illumination, of course backed by the grace of God.
Dr.Sarma@works
³ÂÖþÁŤÁÆœÂÖ üÂÚœÂÖ
³ÂÖþÁŤÁÆœÂÖ ¬ÁÖſÁÏ üÂÚœÂÖ ¬ÁÖ¥Á ÂœÂÒþÁ¥ÁŽÏ™ÃœÁ¥÷,
¬ÁϬÞÁÏƀ ¬ÁŬÁÅŽÏ œÃ«ÊÊþÃΧÃí•Á¨ÂÐœÁÒþÂœÁÒþà ||
swa anubhootwaa swayam jnaatwaa swam aatmaanam akhanditam,
samsiddhah susukham tishthaen nirwikalpa atman aatmani ||
VC 478
Dr.Sarma@works
Be ever in happiness
• The seeker should stand face to face (live identified) with the Atman,
• with his mind free from dualistic ideas
• He himself should know that he is the indivisible Self, through his own realization and thus becoming perfect.
• Thus be seated ever in peace and happiness.
Dr.Sarma@works
£ëÿËé©Á üÄ©ÁЬÁ•Á¨Ï
©ÊžÂÏœÁ ¬ÃžÂÏÏœÁ þçÁÅ•Ãà§Ê´Â
£ëÿËé©Á üÄ©ÁÐ ¬Á•Á¨Ï ü•ÁúÁÖ,
€ŽÏ™Á§ÁÆ¡Á¬Ã˜çʩÁ ¥É¯Í
£ÕöÁÒžÃÖœÄſÊ ªÁÅÕœÁſÁƀ ¡ÁÕ¥Á ›¥÷ ||
vaedaanta siddhaanta niruktiraeshaa
brahmaiva jeevah sakalam jagachcha,
akhanda roopa sthitiraeva moksho
brahma adwiteeyae srutayah pramaanam ||VC 479
Dr.Sarma@works
The verdict
• The verdict of all discussions on Vedanta is that
• Jiva and the whole universe are nothing but the Brahman,
• the indivisible Entity.
• Attaining that state is liberation.
• The Sruti-s are the authority for the statement that Brahman is One without a second.
Dr.Sarma@works
�œÁÒ þëÃʜͤÁÆœ÷
‚œÃ �ÁŧÁÅ©ÁúÁþÂúÁÅ×՜à ¡ÁÕ¥Á ›Â
œÁЧÁ¥Á©Á�Á¥ÁÔ ¬ÁœÁœÁÌÖ¥Á ÂœÁÒſÁÅ�ÂÌÔ,
¡ÁÕªÁ¥ÃœÁ�Á§Á›ƀ ¬Á¥Á ÂÿܜÂÒ
�ÁÖúÞÁúÁ¨Â�ÁƜçœÁÒþëÃʜͤÁÆœ÷ ||
iti guru vachanaa chchruti pramaanaat
param avagamya satattwam aatmayuktyaa,
prasamita karanah samaahita atmaa
kwachid achala akritir aatma nishthitobhoot ||VC 480
Dr.Sarma@works
Perfectly established
• Thus, realizing, at a blessed moment, the supreme truth
• through the above instructions of the Guru, the authority of the scriptures and his own reasoning,
• The senses of the seeker became quiet and his mind became concentrated.
• He became immovable in form and is perfectly established in the Atman.
Dr.Sarma@works
End of Part – VIII
Continued in Part - IX