œ #339 - Dr. Sarma

Download Report

Transcript œ #339 - Dr. Sarma

Part X- Final Part
From 521 to 581
(Until the End)
©Ã©Ê•
Á
úÁƙ¥Á›Ã
Vivaeka Choodaamani
The Crest Jewel of
Discrimination
1
€žËíœÁ ¬ÃžÂãÏœÁÏ
The Doctrine of Monism
£ëöÁé ¬ÁœÁêÏ ü
ÁþÃéŸÂê
üÄ©Í £ëÿËé©Á þ¡Á§ÁÐ
Brahma is the Real
World is only an illusion
The Jeeva is none other than the Brahma
Dr.Sarma@works
2
¡ÁôþÁ§ÃžÁ¥Á ÂÿÁ ©ÁúÁÐ
‚œÃ þÁœÁ¥Á©Á¨Í•
Áê
ªÃ«Áê©Á§ÁêÏ
¬Á¥ÁŸÃ
ÁœÂœÁé ¬ÁÅŽÏ
¡Áë£ÅžÁãœÁœÁàí¥÷,
¡Áë¥ÁŞÜÁÿÁÇžÁ¦ÁÐ
¬Á
iti natam avalokya sishyavaryam
žÊªÃ•
ÊþÁâëÐ
samadhigata atma sukham prabuddha tattwam,
¡ÁôþÁ§ÃžÁ¥Á ÂÿÁ ©ÁúÁÐ
pramudita
¡Á§ÁÏ ¥ÁöÁœÂé
|| hridayah sa daesikaendrah
VC 521
Dr.Sarma@works
punar idamaaha vachah param mahaatmaa ||
3
The noble teacher addresses
• On seeing the worthy disciple, thus prostrating
himself (surrendering his ego)
• who had attained the Bliss of the Self,
• who realized the Truth, and who is immensely
glad at his heart – to him
• The noble and ideal Teacher again addresses the
following excellent words
Dr.Sarma@works
4
£ÅžÊã§ÃíöÁ§Â¬ÁåžÁ¥÷
£ëÿÁé¡ÁëœÁê¦Á¬ÁÏœÁœÃ§Á؏
ÁžÁœÍ
£ëÿËé©Á ¬ÁœÁð§ÁíœÁÐ
¡ÁªÂêŸÂêœÁéžÁǪ ¡ÁëªÂþÁà ¥ÁþÁ³Â
¬Á§Âí¬Áí©Á³Âá¬Áí¡Ã,
§ÁƱžÁþÁêžÁ¡Ê¯ÃœÁÅÏ
Ã¥Á¤ÃœÁªÁÖ¯

brahma
pratyaya santatir jagad ato brahmaiva
satsarwatah
ÁÅ«ÁéœÂÏ ©ÃžÁêœÊ
pasyaadhya atmadrisaa prasaanta manasaa sarwaaswavasthaaswapi,
œÁžÁížÁçëÿÁé©ÃžÁÐ ¬ÁœÁÐ •
Ã¥Á¡Á§ÁÏ
roopaadanyad
apaekshitum kim abhitaschakshushmataam
vidyatae
£ÅžÊã§ÃíöÁ§Â¬ÁåžÁ¥÷
||
tadwad brahmavidah satah kim aparam buddhaer vihaaraaspadam ||
Dr.Sarma@works
VC 522
5
What else except Brahman
•
•
•
•
•
Dr.Sarma@works
This universe is an unbroken series of
manifestations of the Brahman.
Hence, in all respects, it is nothing but the
Brahman.
Look at this with the eye of illumination and
a serene mind under all circumstances.
The one with open eyes sees only the
different visible forms and nothing else!
Similarly, except Brahman what else is there
to engage the intellect of man of realization!!
6
úÃœÊëþÁÅâ¥Á ¨͏
Á¦œÁÅÏ 
Á
‚úÊל÷
•³ÂàÏ
Á
¡Á§ÂþÁþÁâ§Á³ÂþÁŤÁÆœÃ
¥ÁÅœÁðÇüê ªÁÆþÊê«ÁÅ
§Á¥ÊœÁ ©ÃžÂíþ÷,
úÁþÊâë ¥ÁöÁöÁìžÃþÃ
kastaam para ananda rasa anubhootim
žÄ¡Áê¥Á ÂþÊ
utsrjya soonyaeshu ramaeta vidwaan,
úÃœÊëþÁÅâ¥Á ¨͏
Á¦œÁÅÏ 
Á
chandrae maha ahlaadini deepyamaanae
‚úÊל÷ ||
VC 523
Dr.Sarma@works
Chitraendum aalokayitum ka ichchaet ||
7
Who wants the painted moon?
•
•
Dr.Sarma@works
Which wise and illuminated man would
discard that enjoyment of that Supreme
Bliss and revel in things unsubstantial ?
When the exceedingly charming moon is
shining, which fool would wish to look at
a painted moon on canvas ?
8
œÁÇ¡ÁàÐ ¬ÁŎϜëÁÜ
€¬ÁœÁåžÂ§ÂáþÁŤÁ©Ê þÁ •
ÃÏúÃ
þÁäÿÁê¬ÃàœÁÇ¡Ãà§Áä úÁ
žÁÅÐŽöÁþÃÐ,
¬ÁžÁžÁí¦Á ÂþÁþÁâ§Á³ÂþÁŤÁÆœÂê
œÁÇ¡ÁàÐ ¬ÁŎϜëÁÜ
asat padaartha anubhavae na kimchit
¬ÁžÂœÁéþëÁܦÁ  ||
nahyasti triptir na cha duhkha haanih,
sad adwaya ananda rasaanubhootyaa
VC 524
Dr.Sarma@works
truptah sukham tishtha sadaatmanishthayaa ||
9
Live happily in Reality
• From the perception of unreal things there is
neither least satisfaction nor there is cessation
of misery
• Therefore, being satisfied with the realization
of the Bliss Absolute, the One without a second
• Live happily in a state of Identity with the
Reality by total dedication.
Dr.Sarma@works
10
Â¨Ï þÁ¦Á ¥ÁöÁ¥ÁœÊ
•
¬Áí¥Ê©Á ¬Á§ÁíœÁÐ
¡ÁªÁêþÁéþÁê¥Á ÂþÁÐ ¬Áí¥ÁžÁí¦Á¥÷,
³ÂíþÁþÁâ¥ÁþÁŤÁÅÏüÂþÁÐ •
Â¨Ï þÁ¦Á
¥ÁöÁ¥ÁœÊ
|| swam adwayam,
swamaeva sarwatah pasyan
manyamaanah
swa anandam anubhunjaanah kaalam naya mahaamatae ||
VC 525
Dr.Sarma@works
11
Pass thy time
•
•
•
•
Beholding the Self alone in all circumstances,
Thinking of the Self, the One without a second
and enjoying the Bliss of the Self pass thy time, O noble soul!
Dr.Sarma@works
12
©Íê¥Ãä¡Áô§ÁÐ
¡Áë•
Á
¨åþÁ¥÷,
€Ž›Ý£ÍŸÂœÁéþà þçÃí•
Á¨Êå
©Ã•
Á¨åþÁÏ ©Íê¥Ãä¡Áô§ÁÐ
¡Áë•
Á¨åþÁ¥÷,
œÁžÁžÁí¦Á ÂþÁþÁâ¥Á¦Á ÂœÁéþÂ
¬ÁžÂ
akhanda bodhaatmani nirwikalpae
ªÂþÃàÏ ¡Á§Â¥ÊœÁê ¤Áü¬Áí ¥ÎþÁ¥÷ ||
vikalpanam vyomnipurah prakalpanam,
tad adwayaananda mayaatmanaa sadaa
VC 526
Dr.Sarma@works
saantim paraamaetya bhajaswa mounam ||
13
Castles in the sky
• Dualistic conceptions in the Atman, the Infinite
Knowledge, the Absolute and the Unique entity
are like building castles in the sky (air).
• Therefore, always identify thyself with the
Bliss Absolute, the one without a second • there by attain peace and
• remain quiet (as witness).
Dr.Sarma@works
14
œÁÆ«Äß ¥Á©Á³Âá
¡Á§Á¥É¡ÁªÂþÃà
œÁÆ«Äß ¥Á©Á³Âá
¡Á§Á¥É¡ÁªÂþÃà
§ÁÅçžÊã§Á¬ÁœÁѨå©Ã•
笌
ÿÊœÍÐ,
£ëöÁéœÁéþ Tooshneem
£ëÿÁé©ÃžÍ
avasthaa paramopa saantir
¥ÁöÁœÁéþÍ
Buddhaer asat kalpa vikalpa haetoh,
¦ÁœÂëžÁí¦Á ÂþÁþÁâ¬ÁÅŽÏ
atmanaa brahma vido mahaatmano
þçÁþÁà§Á¥÷Brahma
||
VC 527
Dr.Sarma@works
yatra adwaya ananda sukham nirantaram ||
15
Quietude and tranquility
•
•
•
•
•
•
•
To the sage who has realized Brahman,
the mind, which is the cause of unreal fancies,
becomes perfectly tranquil.
This indeed is the state of quietude,
in which, identified with the Brahman,
he has constant enjoyment of Bliss Absolute,
the one without a second.
Dr.Sarma@works
16
þ¬Ãà
þçÂí¬ÁþÂþÎéþÂœÁå§ÁÏ
þ¬Ãà þçÂí¬ÁþÂþÎéþÂœÁå§ÁÏ
¬ÁÅŽ
ÁÇžÁÅœÁà¥ÁÏ,
©ÃüÂڜœÁé¬Áí§ÁÆ¡Á¬Áê
³ÂíþÁþÁâ§Á¬Á±Â¦þÁÐ ||
naasti nirwaasanaan mounaat param sukhakrud uttamam,
vijnaata atma swaroopasya swa ananda rasa paayinah ||
VC 528
Dr.Sarma@works
17
Quietude is the ultimate
•
•
•
Dr.Sarma@works
To the man who has realized his own nature
and drinks the undiluted Bliss of the Self,
there is nothing more exhilarating than the
quietude that comes of a state of
desirelessness
18
œÂé§Â¥ÁÐ ¬ÁžÂ ¥ÁÅþÃÐ

ÁúÁ×ϬÃà«ÁÜþÁÅä¡Á©ÃªÁþ÷ ªÁ¦Á ÂþÍ
•
©ÂþÁê•
¡éÂ,
¦Á•
ÊúÁצÁ  ©Á¬ÊžÃížÂíþÂœÂé §Â¥ÁÐ
¬ÁžÂ ¥ÁÅþÃÐ ||
gachchan tishthan upavisan sayaano va anyathaapi vaa,
yathaechchayaa vasaed widwaan aatmaa raamah sadaa munih ||
VC 529
Dr.Sarma@works
19
Ever at ease
•
•
•
Dr.Sarma@works
The illuminated sage, whose only pleasure
is in the Self,
Ever lives at ease, without any hindrance,
whether he is walking or sitting, relaxing or
sleeping or doing any thing else, or in any
other condition.
Pralapan, visrujan, grihnan …… indriyani
indryardheshu vartanta iti dhaarayan - Gita
20
 þæÁ¥Á žÁê©Á³Âá
•
þÁžÊªÁ•
¨¬ÁþÁžÃ•
Áê¥Á
žÃ
¨¯ÂêžÁê¡Ê¯Â
¡ÁëœÃ£žÁã©ÁÇœÊàÐ,
¬ÁϬÞÁãœÁœÁàí¬Áê
na daesa kaalaasana digyam aadi
¥ÁöÁœÁéþͬÃà
Lakshyaadyapaekshaa pratibaddha vrittaeh,
¬Áí©ÊžÁþÊ •
ÂþæÁ¥Á ž
Samsiddha tattwasya mahaatmanosti
Áê©Á³Âá ||
VC 530
Dr.Sarma@works
swavaedanae kaa niyamaady avasthaa ||
21
No more regulations
•
•
•
Dr.Sarma@works
The noble soul, who has perfectly realized the
Truth, whose mind-functions meet with no
obstruction –
He no more depends upon the conditions of
place, time, posture, direction, moral
disciplines, objects of meditation and so forth.
What regulatory conditions can there be in
knowing one’s own Self ?
22
þæÁ¥ÁЕ
Í
€þÁí¡Ê¯ÁêœÊ
Á
•ýÍ €¦Á¥ÃœÃ ©ÃüÂÚœÁÅÏ þæÁ¥ÁЕ
Í
€þÁí¡Ê¯ÁêœÊ,
©Ãþ ¡Áë¥Á ›¬ÁÅ«ÁÅÜœÁíÏ
¦Á¬ÃéþÁðœÃ ¡ÁžÂ§ÁáŸÄÐ ||
ghato ayamiti vijnaatum niyamah ko anvapaekshyatae,
vinaa pramaana sushthutwam yasminsati padaarthadheeh ||
VC 531
Dr.Sarma@works
23
What restraints are needed !
•
•
•
Dr.Sarma@works
To cognize an object such a pot as pot all
that is required is the clear eye sight, good
lighting and the knowledge what a pot
looks like
Nothing else, forsooth, is necessary.
Similarly, no other ordained restraints are
required to understand our true nature
except the clear wisdom about the Self.
24
€¦Á¥Á ÂœÂé
þÃœÁê¬ÃžÁÐã
€¦Á¥Á ÂœÂé þÃœÁê¬ÃžÁÐã ¡Áë¥Á ›Ê
¬ÁœÃ ¤Â¬ÁœÊ,
þÁ žÊªÁÏ þ¡à ©Â •
Â¨Ï þÁ ªÁÅžÃãÏ
©Â¡Áê¡Ê¯ÁœÊ ||
ayam aatmaa nitya siddhah pramaanae sati bhaasatae,
na daesam na api vaa kaalam na suddhim vaapy apaekshatae ||
VC 532
Dr.Sarma@works
25
Atman ever manifests
•
•
Dr.Sarma@works
So this Atman, which is the Eternal entity,
ever manifests Itself as soon as we perceive
with the right means of knowledge.
Its manifestation does not depend upon
either place or time or external purity.
26
£ëöÁéÿÁ¥ÃœÃ
©ÊžÁþÁ¥÷
žÊ©ÁžÁœÍà €ÿÁ¥ÃœÊêœÁžÃíüÂÚþÁÏ
þçÁ¡Ê¯Á•
Á¥÷,
œÁžÁížÁçëÿÁé©ÃžÍ €¡Áê¬Áê
£ëöÁéÿÁ¥ÃœÃ
©ÊžÁþÁ¥÷
||
daevadatto
aham ity aetad wijnaanam
nirapaekshakam,
tadwad brahmavido apyasya brahma ahamiti vaedanam ||
VC 533
Dr.Sarma@works
27
To Know I am Brahman
•
•
•
Dr.Sarma@works
The knowledge that I am so and so or Mr.
Devadatta is independent of any other
preconditions or circumstances
Similar is the case with the realization of the
Brahman for the knower of the Truth that
he is Brahman.
28
•Ï þÁÅ
Ã
œÁ³Âê©Á¤Â¬Á•
Á¥÷
¤ÂþÁÅþÊ©Á ü
ÁœÁð§ÁíÏ ¤Â¬ÁœÊ ¦Á¬Áê
œÊü³Â,
€þÂœÁé
Á¥Á¬ÁœÁÅàúÁ×Ï •
ÃÏ þÁÅ
œÁ³Âê©Á¤Â¬Á•
Á¥÷ ||
bhaanunaeva jagat sarwam bhaasatae yasya taejasaa,
anaatmakam asat tuchcham kim nu tasya avabhaasakam ||
VC 534
Dr.Sarma@works
29
Nothing else lights it up
•
•
•
•
Dr.Sarma@works
The luster of the Sun causes the whole
universe to lighten up
Much the same way, This insignificant,
unreal, mean and lowly placed visible
material world is only a reflection of the
Eternal luster of the Atman.
But, that Atman is the Self Effulgent.
Nothing else can light it up !
30
ÃÏ þÁÅ ¡Áë

ªÁ¦Êœ÷
©ÊžÁªÂ¬Áàë ¡Áô§Â›Âþà ¤ÁÆœÂþÃ
¬Á•
Á¨ÂþÁê¡Ã,
¦Êþ§Áá©ÁþÃà œÁÏ Ã
•Ï þÁÅ
¡Áë
ªÁ¦Êœ÷
||
vaeda©ÃüÂڜ§ÁÏ
saastra puraanaani bhootaani
sakalaanyapi,
yaenaarthavanti tam kim nu vijnaataaram prakaasayaet ||
VC 535
Dr.Sarma@works
31
What can illuminate it ?
•
•
•
Dr.Sarma@works
What, indeed, can illuminate that Eternal
entity, the Atman
by which all the Vedas, Puranas and other
scriptures as well as all beings have acquired
a meaning ?
Such an entity, The Atman – can it be
illuminated by a thing or any knowledge ?
32
£ëÿÁé
©ÃžÁÆœÁà¥ÉÂœÁà¥ÁÅþÃ
The attributes
of the highest
¨¯Á›¥ÁŨÅ
Knower of the Brahman
Think of Sri Ramakrishna Paramahamsa
or Sri Ramana Maharshi
Dr.Sarma@works
33
£ëÿÁé©ÃžÁÅœÁà¥ÉÂœÁà
ˆ«Á ¬Áí¦ÁÏüÍêœÃ
§ÁþÁþÁàªÁ•
Ãà ¥ÁÐ
§ÂœÂé¡Áë¥Ê¦ÁÐ
¬Á•
Á¨ÂþÁŤÁÆœÃÐ,
¦Á¥Ê©Á ©ÃüÂÚ¦Á
yesha swayam jyotir ananta saktir
©Ã¥ÁÅ•
Áà£þÍã
aatma apramaeyah sakala anubhootih,
ü¦ÁœÁê¦ÁÏ
yamaeva vijnaaya vimukta bandho
£ëÿÁé©ÃžÁÅœÁà¥ÉÂœÁà
VC
536||
¥ÁÐ
jayaty ayam brahma viduttamottamah ||
Dr.Sarma@works
34
Brahma vidu uttamottamah
•
•
•
Dr.Sarma@works
Here is the Self-effulgent Atman, of
infinite power, beyond the range of
acquired knowledge
Yet, it is the common experience of all –
means it represents one and all
Realizing such Atman, the incomparable
knower of the Atman (Brahma vidu
uttamottamah) freed from all bondage,
lives his glorious life.
35
¬Áí¬ÃéþÁðžÂ 
Äë™ÁœÃ
þÁ ŽÃžÁêœÊ þÍ ©Ã«Á¦ËÐ
¡Áë¥ÉžÁœÊ
þÁ ¬ÁüØœÊ þ¡Ã
©Ã§ÁüêœÊ úÁ,
¬Áí¬ÃéþÁðžÂ Ä
ë™ÁœÃ
na khidyatae no vishayaih pramodatae
þÁþÁâœÃ ¬Áí¦ÁÏ
na sajjatae na api virajyatae cha,
þçÁþÁà§ÂþÁÏžÁ§Á¬ÊþÁ
swasmin sadaa kreedati nandati swayam
œÁÇ¡ÁÐà ||
VC 537
Dr.Sarma@works
nirantara ananda rasaena truptah ||
36
Sporting with the Self
•
Fully satiated by experiencing the unending
Bliss Absolute, such a man of perfection
• is neither grieved nor elated by sense-objects,
• is neither attached nor averse to them,
• but always playing sport with the Self, he
relaxes and takes pleasure there in.
Prakasam cha ..…. Gita XIV – 22- 25
Tri guna ateetah ( who is beyond the 3 gunas)
Dr.Sarma@works
37
£Â¨Ð 
Äë™ÁœÃ
©Á¬ÁÅàþÃ
¯ÁÅŸÂÏ žÊÿÁ©Áê
ÂÏ œÁê
Âàí
£Â¨Ð Ä
ë™ÁœÃ ©Á¬ÁÅàþÃ,
œÁ
Ë©Á ©ÃžÂíþ÷ §Á¥ÁœÊ þçÁé¥ÉÂ
þçÁÿÁÏ
¬ÁÅŽÄ
|| kreedati vastuni,
kshudhaam daeha vyathaam
tyaktwaa
baalah
tathaiva vidwaan ramatae nirmamo niraham sukhee ||
VC 538
Dr.Sarma@works
38
The playing child
•
A child plays with his toy, totally
forgetting hunger and bodily pains;
• Exactly so does the man of realization
take pleasure in the Reality
• without the ideas of ‘I’ and ‘mine’
• and he is ever happy.
Bhaja Govindam – Yogee Yoga niyojita
chitta – ramatae balo-unmattvad-eava
Dr.Sarma@works
39
©ÃžÂÏ 
Äë™Â ¡Á§Ê
£ëÿÁé›Ã
úÃþÂàªÁÆþÁê¥ÁžËþÁê¤Ë¯Áê¥ÁªÁþÁÏ
±ÂþÁÏ ¬Á§ÃžÂí§Ã«ÁÅ
³ÂíœÁþÊàëê› þçÁùÅѪÂ
¬ÃáœÃ§Á¤Ä§ÃäžÂëªÁéªÂþÊ©ÁþÊ,
©Á¬ÁàëÏ
¯Â®ÁþÁªÍ«Á›ÂžÃ§ÁÿÃœÁÏ
chintaa soonyam adainy abhaikshyam asanam paanam saridwaarishu
žÃ•
Âí¬ÁÅà ªÁ¦Á Âê ¥ÁÿÄ
swaatantryaena niramkusaa sthitir abheer nidraa smasaanae vanae,
¬ÁÏúÂ§Í þÕ
Á¥Á ÂþÁà©Ä•
ëÁÅ
vastram
kshaalana
soshanaadi
digwaastu
sayyaa mahee
©ÃžÂÏ
Äë™Â

¡Á§Ê rahitam
£ëÿÁé›Ã
||
samchaaro nigamaanta veethishu vidaam kreedaa parae brahmani ||
Dr.Sarma@works
VC 539
40
Liberated soul ever sports
•
•
•
•
•
•
•
The Brahma Jnaani or the knower of the Self
is sans any anxiety or sorrow in his heart;
he eats what ever he gets by begging;
the river waters quench his thirst.
He lives a free and independent life;
sleeps sans fear in the cemetery or in forests;
he wears the quarters (diks) as his dress
needless of any washing, drying etc;
the mother earth is his bed; he ever roams in the
avenues of Vedanta sporting with the Brahman
Dr.Sarma@works
41
¦É €©Áê•
Áà¨ÃÏ•
Í
©Ã¥Á ÂþÁ¥Á ¨ϣê
ªÁ§Ä§Á¥ÊœÁœ÷
¤ÁÅþÁ•
Áàê
ªÊ´ÂþÃí«Á¦Á ÂþÁÅ¡Á¬Ãáœ
Âþ÷,
vimaanam aalambya sareeram yaetat
¡Á§ÊúÁצÁ Â
bhunaktya saeshaan vishayaan upasthitaan,
£Â¨©ÁžÂœÁé©ÊœÂà
¦É €©Áê•
Áà¨ÃÏ•
Í paraechchayaa baalavad aatma vaettaa
VC
540 Áà£ÂÿÁÐê ||
€þÁÅ«Á•
yo avyakta lingo anushakta baahyah ||
Dr.Sarma@works
42
How to know the knower
•
•
•
•
•
•
Dr.Sarma@works
The knower of the Atman bears no special
marks of any identification (that is why it is
difficult to recognize him)
He is unattached to the external things;
He is resting on this body without any special
connection or attachment;
He experiences all the sense-objects as and
when they come as desired by others;
His focus is ever on the Supreme Brahman;
He may appear as if he is a lunatic or a child.
43
¡ÃªÂúÁ©ÁžÂí¡Ã úÁ§ÁœÁê
žÃ•
ÁÏ£§Í©Â¡Ã úÁ ³ÂÏ£§Í ©Â
œÁí•
ÁÏ£§Í ©Â¡Ã
úÞÁÏ£§Á¬ÁÐá,
„þÁéœÁà©ÁžÂí¡Ã úÁ
£Â¨©ÁžÂí
digambarova api cha saambaro vaa
¡ÃªÂúÁ©ÁžÂí¡Ã
Twagambarova api chidambarasthah,
úÁ§ÁœÁê©ÁþÂê¥÷ ||
unmattavadwaapi cha baalavadwaa
VC 541
Dr.Sarma@works
pisaachavadwaapi charatyavanyaam ||
44
Like a Ghost
•
•
•
•
•
•
•
•
Dr.Sarma@works
Firmly established in the eternal plane
of Absolute Knowledge,
he wanders in the world as if he is a ghost,
sometimes like a lunatic (mad man)
sometimes like a child (unmindful)
some times like an intoxicated ghoul
wearing no clothes on his body – digambara
or some times wearing clothes or
perhaps animal skin (hide) at other times
45
³ÂíœÁéþË©Á ¬ÁžÂ
œÁÅ«ÁÛÐ
•¥Á ÂþÄä •
Â
Â¥Á§ÁÆ¡Ä
¬ÁϪÁÖ§ÁœÊê•
ÁúÁ§Í ¥ÁÅþÃÐ,
³ÂíœÁéþË©Á ¬ÁžÂ œÁÅ«ÁÛÐ ¬Áí¦ÁÏ
¬Á§ÂíœÁéþ ¬ÃáœÁÐ ||
kaamaannee kaamaroopee samscharaty aekacharo munih,
swa atmanaiva sadaa tushtah swayam sarwa atmanaa sthitah ||
VC 542
Dr.Sarma@works
46
The Sage - ever contented
•
•
•
•
•
The sage, living alone, enjoys the sense-objects,
being the very embodiment of desirelessness –
always satisfied with his own Self
thinking that he is part every being or thing –
because every being and thing is Brahman
Prajahati yada kaaman….sthita prajna tadochatae
Gita II chapter - on sthita prajna
Dr.Sarma@works
47
VC 543
±ÂëüÚÐ
¡Á§Á¥Á ÂþÁþÁâ¬ÁÅŽÃœÁ
ÁíúÃþÁÆéšÍ ©ÃžÂíþÁÑíúÞÁ¡Ã

Ð
¥ÁöÁ§Âü©Ã¤Á©ÁÐ
íúÞÂèëþÁàÐ
Á
³Î¥ÁêÐ 
ÁíúÞÁü
Á§Âú§Á•
Á¨ÃœÁÐ,
íúÃœÂåœÄë¤ÁÆœÁÐ Á
Á
íúÞÁ©Á¥Á
kwachin
moodho
vidwaan kwachidapi mahaa raaja vibhavah
œÁÐ
Âí¡Áê©ÃžÃœÁ

kwachid
bhraantah soumyah
kwachid ajagara achaara kalitah,
ªÁÖ§ÁœÊê©ÁÏ
±ÂëüÚÐ
¬ÁœÁœÁ¡Á§Á¥Á
ÂþÁþÁâ¬ÁÅŽÃœÁ
kwachit
paatreebhootah kwachid
avamatah kwaapy aviditah
Ð ||
charatyaevam
praajnah satata parama ananda sukhitah ||
Dr.Sarma@works
48
Ever in Bliss Supreme
•
•
•
•
•
•
•
•
•
The highly evolved man of realization
behaves some times like a fool;
some times like the very learned and wise;
sometimes as though having royal splendour;
sometimes wandering as though in illusion;
sometimes like a motionless python;
sometimes wearing a benignant expression;
sometimes honoured or sometimes insulted;
sometimes unknown to any one;
but in fact, ever happy with the Supreme Bliss.
Dr.Sarma@works
49
¬Á¥ÁžÁ§ÁîþÁÐ
þçÁãþÍ €¡Ã ¬ÁžÂœÁÅ´ÍÛ €¡Áê¬ÁöÁ¦ÉÂ
¥ÁöÁ£¨Ð,
þÃœÁêœÁDZÍà €¡Áê¤ÁÅÏüÂþÍ €¡Áê¬Á¥ÁÐ
¬Á¥ÁžÁ§ÁîþÁÐ ||
nirdhano api sadaa tushto apy asahaayo mahaa balah,
nityatrupto apy abhunjaano apy asamah sama darsanah ||
VC 544
Dr.Sarma@works
50
With an eye of equality
•
•
•
•
•
•
Though without riches, yet ever content;
though helpless, yet very powerful;
though not enjoying the sense-objects,
yet eternally satisfied;
though peerless and without an exemplar
yet looking upon all with an eye of equality
Gita : Vidya vinaya…. panditah sama darsinah
Dr.Sarma@works
51
¬Á§Áí•
ÁÐ
€¡Ã •
ÁŧÁíþÁä Á
•Å§Â훪Â֤͕
Âà ¢Á¨¤Í•
Áê¡Ã,
ªÁ§Ä§Áê¡ÁêªÁ§Ä§Êê«Á ¡Á§ÃúÃ×þÍä €¡Ã
¬Á§Áí•
ÁÐ ||
api kurwan na kurwaanascha abhoktaa phalabhogyapi,
sareery apy asareeryaesha parichchinno api sarwagah ||
VC 545
Dr.Sarma@works
52
The omnipresent he is !
•
•
•
•
•
•
•
Dr.Sarma@works
Though apparently working, yet inactive;
though experiencing fruits of yester deedsyet untouched by them;
though possessed of a body,
yet without identification with it;
though limited to one place and time,
yet omnipresent is he.
53
¬ÁþÁà¥Ã¥ÁÏ £ëÿÁé©ÃžÁÏ
€ªÁ§Ä§ÁÏ ¬ÁžÂ ¬ÁþÁà¥Ã¥ÁÏ
£ëÿÁé©ÃžÁÏ Á
íúÃœ÷,
¡Ãë¦Á ¡Ãë¦Ê þÁ ¬ÁåǪÁœÁ¬Áà•
Ë©Á úÁ
ªÁŤªÁÅ¤Ê ||
asareeram sadaa santamimam brahmavidam kwachit,
priyaapriyae na sprusata stathaiva cha subha asubhae ||
VC 546
Dr.Sarma@works
54
Ever unaffected
•
•
•
•
•
Dr.Sarma@works
Nothing ever has any influence on this
Knower of Brahman,
neither pleasure nor pain;
nor good nor evil;
He is always unaffected and untouched –
because he lives without the body-idea
though possesses a mortal body.
55
©ÃŸÁí¬Áà£þÁã¬Áê
¬ÁÆá¨ÂžÃ¬ÁÏ£þÁã©ÁœÍ
€¤Ã¥Á ÂþÃþÁÐ
¬ÁÅŽÏ úÁ žÁÅÐŽÏ úÁ
ªÁŤªÁŤÊúÁ,
©ÃŸÁí¬Áà£þÁã¬Áê
sthoolaadi sambandhavato abhimaaninah
¬ÁžÂœÁéþÍ ¥ÁÅþÊÐ
sukham cha duhkham cha subha asubhae cha,
ÅœÁÐ ªÁŤÁÏ ©Â¡ÁêªÁŤÁÏ
Á
vidhwastabandhasya sada atmano munaeh
¢Á¨Ï ©Â ||
VC 547
Dr.Sarma@works
kutah subham va apy asubham phalam vaa ||
56
What can bind theWise ?
•
•
Dr.Sarma@works
Pleasure or pain, or good or evil, affects
only the one who has connections with
this gross body etc., and affects him who
identifies himself with these.
How can good or evil, or their effects,
touch the sage who has identified
himself with the Reality and thereby
shattered his bondage ?
57
Áë¬Áà ‚œÁÅêúÁêœÊ

œÁ¥Á³Â
Áë¬Áà©ÁžÂèþžÁ
Áë³Íà €¡Ã
§Á©Ã§ÁØþËÐ
Áë¬Áà ‚œÁÅêúÁêœÊ ¤ÂëþÂàê ÿÁêüÂÚœÂí

©Á¬ÁÅਯÁ›¥÷ ||
tamasaa grastavad bhaanaad agrasto api ravir janaih
grasta ityuchyatae bhraantyaahy ajnaatwaa vastulakshanam ||
VC 548
Dr.Sarma@works
58
The Solar eclipse
•
•
•
•
Dr.Sarma@works
When solar eclipse occurs people think
that the Rahu graha (planet) has devoured
the Sun.
This is only out of delusion by the people
that there is one Graha called Rahu which
can do so
Not knowing the real nature of the Sun
and the cause of the eclipse.
The phenomenon is only apparent and
not real disappearance of the Sun.
59
¡ÁªÁêþÃà
žÊÿéÁþÁÆéšÂÐ
œÁžÁížÊâöÁžÃ£þÊã¤Íê ©Ã¥ÁÅ•
ÁàÏ
£ëÿÁé©ÃœÁà¥Á¥÷,
¡ÁªÁêþÃà žÊÿéÁþÁÆéšÂÐ
ªÁ§Ä§Â¤Â¬ÁžÁ§ÁîþÂœ÷ ||
tadwad daehaadi bandhaebhyo vimuktam brahma vittamam,
pasyanti daehivan moodhaah sareera abhaasa darsanaat ||
VC 549
Dr.Sarma@works
60
Perception of the foolish
•
•
•
•
Dr.Sarma@works
Similarly, ignorant fools look upon the
perfect knower of Brahman,
as possessing of the body, though
the Knower is wholly rid of the bondages
of the body etc.,
This is because of the false concept that
the Knower belongs to one physical body.
61
€ÿÃþçÁìí¦ÁþÄ
€ÿÃþçÁìí¦ÁþÄ ©Â¦ÁÅÏ ¥Áŏ
ÁàžÊÿÁ¬ÁÅà
œÃ«ÁÜœÃ,
‚œÁ¬ÁàœÁªÂÖ¨ê¥Á ÂþÍ
¦ÁœÃÑÏúÃœÂå뛩¦ÁÅþ ||
ahi nirlwayanee vaayum mukta daehastu tishthati,
itastatas chaalyamaano yat kinchit praana vaayunaa ||
VC 550
Dr.Sarma@works
62
Like the snake’s skin
•
•
•
Dr.Sarma@works
In reality, however, the Knower rests
peacefully discarding the body
But, the body apparently moves as long as
the (praana) vaayu is moving in and out
This is reminiscent of snake’s skin which
is shredded by the snake, yet the sloughed
skin moves hither and thither by the force
of wind.
63
³ÍëœÁ³Â þĦÁœÊ žÂ§ÁÅ
³ÍëœÁ³Â þĦÁœÊ žÂ§ÁÅ ¦Á•
Â
þÃ¥ÍäþÁäœÁ¬Áᨥ÷,
žË©ÊþÁ þĦÁœÊ žÊÿÍ
¦Á•
ÂÂ
•¨Í©Á¤ÁÅ •
ëÁÅ ||
srotasaa neeyatae daaru yathaa nimnonnatasthalam,
daivaena neeyatae daeho yathaa kaalovabhu kishu ||
VC 551
Dr.Sarma@works
64
Like the log in a river
•
•
•
A piece of wood in a river will attain to high
and low levels as per the current of the waves,
not having any choice of its whatsoever.
So also, is the body carried on to high and low
levels in life to experience the fruits of yester
deeds, as presented in due course, by their
momentum.
This is what we call as God’s will.
Dr.Sarma@works
65
úÁ•
Áë¬Áê ¥Áƨ¥Ã©Á
±Âë§Á£ã•
Á§Áé¡Á§Ã•
Á¨ÃåœÁ©Â¬Á
þ¤ÃÐ
¬Áϳ§éÁúÁÖ§ÁœÃ
¤Áŏ
Ãà«ÁÅ¥Áŏ
ÁàžÊÿÁÐ,
¬ÃžÁÐã ¬Áí¦ÁÏ ©Á¬ÁœÃ
praarabdha karma parikalpita vaasanaabhih
³Â¯Ã©ÁžÁœÁë
œÁÆ«ÄßÏ
samsaarivat charati bhuktishu mukta daehah,
úÁ•
Áë¬Áê
siddhah
swayam
vasati saakshivad
¥Áƨ¥Ã©Á
Á
•¨å©Ã•
Á¨åªÁÆþÁêÐ
|| atra tooshneem
VC 552
Dr.Sarma@works
chakrasya moolam iva kalpa vikalpa suunyah ||
66
Just as the pivot of a wheel
•
•
•
Even though the cart wheel moves at a great
speed, its pivot or the central supporting stud
remains constant but allows free movement.
So also, the liberated sage, though enjoying
the sense-objects due to his previous deeds just
like any house holder – is in fact only a mute
witness to his actions and is not involved at all.
He doesn’t have any action or inaction.
Dr.Sarma@works
67
³ÂíþÁþÁâ
§Á¬Á±ÂþÁ¬ÁÅ¥ÁœÁàúÃœÁ
þË©ÊþÃâë¦Á ›Ã
àÐ
©Ã«Á¦Ê«ÁÅ þæÁÅùàÑ ˆ«Á
þ˩¡Á¦ÁÅùàÑ
„¡ÁžÁ§ÁîþÁ¨¯Á›¬ÁÐá,
þË¡Á•
Ãë¦Á ¢Á¨¥Á¡Ä«ÁžÁ¡Ê¯
naiva-endriyaani vishayaeshu niyuntka esha
ÁœÊúÁ
naiva apayumtka upa darsana lakshanasthah,
³ÂíþÁþÁâ³ÂþÁâë
§Á¬Á±ÂþÁ¬ÁÅ¥ÁœÁàúÃœÁ
naiva kriyaa phalam ape eshad apaekshatae cha
VC
àÐ 553
||
swaananda saandra rasa paanasu matta chittah ||
Dr.Sarma@works
68
Thoroughly inebriated
•
•
•
Thus, the liberated wise man, being a mute
unconcerned spectator, neither directs his
attention to sense-enjoyments nor detaches
his attention from these.
Further, he has not the least regard and
interest for the fruits of his actions;
his mind being thoroughly inebriated by his
addiction to the essence of elixir of the Bliss
of the Atman.
Dr.Sarma@works
69
ªÃ©Á ˆ©Á ¬Áí¦ÁÏ
¨¯ÂꨯÁê
ÁœÃÏ œÁí
Âàí
¦Á¬Ãà«ÊÜœÊÑ©Á¨ÂœÁéþÂ,
ªÃ©Á ˆ©Á ¬Áí¦ÁÏ ³Â¯ÂžÁ¦ÁÏ
£ëÿÁé©ÃžÁÅœÁà¥ÁÐ ||
lakshya alakshya gatim twaktwaa yah tishthaet kaevala atmanaa,
Siva yeva swayam saakshaad ayam brahma viduttamah ||
VC 554
Dr.Sarma@works
70
His is the Siva himself
•
•
•
•
Dr.Sarma@works
Such a sage has given up all attempts of
chasing any goals; For him, there is
nothing which is a non-goal;
He lives as the absolute Atman.
He is verily the Siva Himself.
He is the best among the knowers of
Brahman
71
üÄ©ÁþÊä©Á ¬ÁžÂ
¥ÁÅ•
ÁàÐ
üÄ©ÁþÊä©Á ¬ÁžÂ ¥Áŏ
ÁàÐ 
Áǜ§Íá
£ëÿÁé©ÃœÁà¥ÁÐ,
„±ÂŸÃþªžÁçëÿËé©Á
¬ÁžÁçëöÁé¡ÊêœÃ
þçÁâí¦Á¥÷
||
jeevann
aeva sadaa muktah krutaartho
brahma vittamah,
upaadhi naasaad brahmaiva sad brahma apyaeti nirdwayam ||
VC 555
Dr.Sarma@works
72
Merged with the Brahman
•
•
•
•
Through the destruction of all limitations, the
perfect knower of Brahman is merged in the
One Brahman without a second –
He has been with the Brahman all along –
He becomes ever liberated even while living.
Thus, he attains the goal of his life.
Dr.Sarma@works
73
¬ÁžÂ £ëÿËé©Á þ¡Á§ÁÐ
ªË¨Æ´Í ©Ê«Á¬ÁžÂè©Â¤Â©Á¦ÉªÁÖ ¦Á•
Â
¡Áô¥Á Âþ÷,
œÁ•
Ë©Á £ëÿÁé©ÃúÊ×ë«ÁÜÐ ¬ÁžÂ
þ¡Á§ÁÐ
sailoosho vaesha£ëÿËé©Á
sadbhaavaa bhaavayos
cha||yathaa pumaan,
tathaiva brahmavit sraeshthah sadaa brahmaiva na aparah ||
VC 556
Dr.Sarma@works
74
Just like an actor
•
•
•
•
Dr.Sarma@works
An actor will be acting according to
the role he has taken up and puts on
the dress according to his role
But, whether he is acting or not, inside
he is his own self.
Similarly, the perfect knower of the
Brahman though enacting his given
role on this stage of life
He is always the Brahman and nothing
else, in fact.
75
£ëÿÄé¤ÁÆœÁ¬Áê
¦ÁœÊÐ
¦ÁœÁë•
Âí¡Ã ©ÃªÄ§ÁßÏ ¡Á§ÁߥéÁ
œÁ§Í§Áí¡ÁôÐ ¡ÁœÁþÂœ÷,
£ëÿÄé¤ÁÆœÁ¬Áê ¦ÁœÊÐ ±Âë•
Ê©Á ÿÃ
œÁúÃÖžÁ
Ãäþ žÁ
Áã¥÷ ||
yatra kwaapi viseernam parnam iva taror vapuh patanaat,
brahmee bhootasya yataeh praag aeva hi tachchidagninaa dagdham ||
VC 557
Dr.Sarma@works
76
Let the body wither and fall
•
Let the body of the Sanyaasin who has
realized his identity with Brahman,
• wither and fall anywhere like the leaf of
a tree, it is of little consequence to him,
• for, his body has already been burnt by
the fire of knowledge
He does not even care about the obsequies
Dr.Sarma@works
77
œÁíüÂÕéϬÁ©ÃýÃå›Ý©Ã¬
¬ÁžÂœÁéþà £ëÿÁé›Ã œÃ«ÁÜœÍ
Á§ÁØþ¦Á
¥ÁÅþÊÐ
¡Áõ§ÂßžÁí¦Á ÂþÁþÁâ¥Á¦Á ÂœÁéþÂ
¬ÁžÂ,
þÁ žÊªÁ•
¨žÁÅêúÃœÁ¡ÁëœÄ¯Â
sadaatmani brahmani tishthato munaeh
œÁíüÂÕéϬÁ©ÃýÃå›Ý©Ã¬Á§ÁØþ¦Á ||
poorna adwaya anandamaya atmanaa sadaa,
na daesa kaalaady uchita prateekshaa
VC 558
Dr.Sarma@works
twajm maamsavitpinda visarjanaaya ||
78
Cares not for this filthy body
•
•
•
Dr.Sarma@works
The sage who always lives in the Reality –
the Brahman – as the Infinite Bliss, the One
without a second,
does not depend upon the customary
considerations of place, time, etc., for
giving up this mass of skin, flesh, and filth.
He is ever ready to give up this filthy body.
79
¥ÉÂ¯Í ¦ÁœÁ¬ÁàœÁÐ
žÊÿÁ¬Áê¥ÉÂ¯Í þÍ ¥ÉÂ¯Í þÁ
žÁ›Ý¬Áê Á
¥Á›Ý¨ÍÐ
€©ÃžÂê ÿÁÇžÁ¦Á•
ÁëþÃá¥ÉÂ¯Í ¥É¯Í
¦ÁœÁ¬ÁàœÁÐ ||
daehasya moksho no moksho na dandasya kamandaloh
avidyaa hridaya granthi moksho moksho yatastatah ||
VC 559
Dr.Sarma@works
80
What is liberation ?
•
•
•
Dr.Sarma@works
For, giving up the body is not liberation;
nor giving up of the staff (danda) and the
kamandala (water-container bowl) (these
are the insignia of a monk);
But true liberation is in the destruction of
the nescience or avidya which is the deep
rooted knot within.
Mere outward giving up is nothing
81
ÃÏ þÁÅ ªÁŤªÁŤÁ¥÷
•
ÁƨÂê¦Á Â¥Á
•
Á þÁžÂêÏ ©Â ªÃ©Á¯ÊœÊë €¡Ã
úÁœÁí§Ê,
¡Á§ÁßÏ ¡ÁœÁœÃ úÊœÊàþÁ œÁ§ÍÐ •
ÃÏ þÁÅ
ªÁŤªÁŤÁ¥÷ ||
koolyaayaam atha nadyaam vaa Sivakshaetrae api chatwarae,
parnam patati chaettaena taroh kim nu subha asubham ||
VC 560
Dr.Sarma@works
82
Let it wither and fall
•
•
•
•
If a leaf falls in a small drain or a huge river
or in a temple consecrated to lord Siva
or in the four sided front yard of a house –
What good or evil effect is that fall of the
leaf to the tree ?
How does it matter if this body lives or withers
Dr.Sarma@works
83
þÁþÂâ
ÁǜʧÁíǯÁ©Áœ÷
¡ÁœÁë¬Áê ¡Áô«Áå¬Áê
¢Á¨¬Áê þªÁ©Á
žÊâÿÊþÃâë¦Á
±Â뛟æÁ ÂÏ ©ÃþªÁÐ
þË©ÂœÁéþÁÐ ¬Áí¬Áê
patrasya pushpasya phalasya naasavad
¬ÁžÂœÁé•
Á³Âê
daehaendriya praanadhiyaam vinaasah
þÁþÂâ
ÁǜʧÁíǯÁ©Áž
¬Áà ˆ«ÁÐ || naivaatmanah swasya sadaatmakasyaa
VC 561
Dr.Sarma@works
nandaaritaer vrikshavadaasta yeshah ||
84
The insignificant loss
•
•
•
•
Dr.Sarma@works
The destruction of the body, organs, life
(praanas) and buddhi (determinative faculty)
is like the falling of a leaf or flower or fruit
to a tree.
Such a destruction does not affect the Atman,
the Reality, the embodiment of Bliss –
which is ones true nature.
This true nature or Atman ever survives, like
the tree above.
85
¡ÁëüÂÚþÁ
ÁþÁ ‚œÂêœÁé
¡ÁëüÂÚþÁ
ÁþÁ ‚œÂêœÁ騯Á›Ï
¬ÁœÁê¬ÁÆúÁ•
Á¥÷,
€þÁÆžÎê±ÂŸÃ•
Á¬Ëê©Á •
ÁÁ
•¦ÁþÃà
©ÃþªÁþÁ¥÷ ||
prajnaana ghana ity aatma lakshanam satya soochakam,
anoodyoupaadhikasyaiva kathayanti vinaasanam ||
VC 562
Dr.Sarma@works
86
The Real and Apparent
•
•
Dr.Sarma@works
The Srutis (Vedas) assert that the Atman is
the Eternal Real entity – ‘Prajnaana Ghana’
is the actual description in the Sruti - Atman
is the “The Embodiment of Knowledge” etc.,
Srutis speak of the destruction of the apparent
external limitations merely – such as the
dependent body etc., which are the result of
illusion.
87
¡Áë£ë©ÄœÁê©ÃþªÜÁíÏ
€©Ãþ廀 ©Â €§Ê¦Á¥Á ÂœÊéœÃ
ªÁÅëœÃ§ÂœÁéþÁÐ,
¡Áë£ë©Ä œÁê©ÃþªÜÁíÏ
©ÃþÁªÁêœÁÅð ©Ã•
§ëÁÅ ||
avinaasee vaa araeyam aatmaeti srutir aatmanah,
prabraveety avinaasitwam vinasyatsu vikaarishu ||
VC 563
Dr.Sarma@works
88
Srutis Assert Immortality
•
•
Dr.Sarma@works
The Sruti passage, “Verily is this Atman
immortal, my dear” asserts the immortality
of the Atman.
This is in contrast to and in the midst of
perishable things which are subject to
change and modification.
Brihadaranyaka upanishad IV, v.14
89
„¡Á¦Á ÂœÃ
¡Á§ÂœÁé¤Â©Á¥÷
±Â´Â›©ÁǯÁœÁÇ›ŸÂþÁê•
ÁýÂÏ£§
žÂê
žÁ
Âã ¤Á©ÁþÃà ÿà ¥ÁǞʩÁ
¦Á
 œÁžË©Á,
žÊÿÊþÃâë¦Á
¬ÁÅ
¥ÁþÁ
žÃ

paashaana
vriksha
truna
dhaanya kata ambara adyaa
¬Á¥Á¬ÁàžÁǪÁêÏ
dagdhaa bhavanti hi mrudaeva yathaa tadaiva,
üÂÚþ
Ãä žÁ
Áã¥ÁÅ¡Á¦Á ÂœÃ
daehaendriyaasu
¡Á§ÂœÁé¤Â©Á¥÷
|| mana aadi samasta drusyam
VC 564
Dr.Sarma@works
jnaanaagni dagdham upayaati paraatma bhaavam ||
90
All that remains is the Self
•
•
•
Dr.Sarma@works
Just as a stone, a tree, grass, paddy, cloth,
husk etc., when burnt, are reduced to ash
(earth) only,
Even more so is the whole objective universe
comprising the body, organs, praanas, manas
and so forth
which, when burnt by the fire of realization,
are reduced to the Supreme Self.
91
ŸÂíÏœÁÏ ¨Ä¦ÁœÊ
¤ÂþÁÅœÊü¬Ã
©Ã¨¯Á›Ï ¦Á
 ŸÂíÏœÁÏ ¨Ä¦ÁœÊ
¤ÂþÁÅœÊü¬Ã,
œÁ•
Ë©Á ¬Á•
Á¨Ï žÁǪÁêÏ £ëÿÁé›Ã
¡Áë©Ã¨Ä¦ÁœÊ ||
vilakshanam yathaa dhwaantam leeyatae bhaanu taejasi,
tathaiva sakalam drusyam brahmani pravileeyatae ||
VC 565
Dr.Sarma@works
92
The darkness dissolves
•
•
Dr.Sarma@works
Just as the thick darkness which is totally
distinct (form light) vanishes (dissolves)
in the radiance of the Sun shine
So also, the whole objective universe
(like the darkness) dissolves in the
Brahman (its radiance)
93
©Íê¥Á ©Íê¥Ë©Á
¤Á©ÁœÃ
ÁýÊ þÁ«ÊÛ ¦Á•
•
 ©Íê¥Á ©Íê¥Ë©Á
¤Á©ÁœÃ ¬ÁÅæý¥÷,
œÁ•
˩ͱŸà ©Ã¨¦Ê £ëÿËé©Á
||
ghatae nashtae£ëÿÁé©ÃœÁðí¦Á¥÷
yathaa vyoma vyomaiva bhavati
sphutam,
tathaiv-opaadhi vilayae brahmaiva brahmavit swayam ||
VC 566
Dr.Sarma@works
94
Sky merges with the Sky
•
•
•
Dr.Sarma@works
The sky that is enclosed and reflected in a pot
palpably becomes one with the limitless sky
once the pot is broken.
So also, when the apparent limitations of the
body etc are destroyed –
The knower of the Brahman, verily becomes
the Brahman itself.
95
œÁ
ÂœÁéþÂêœÁé©ÃþÁÅé
þÃÐ
¯Ä§ÁÏ ¯Ä§Ê ¦Á
 ¯Ã¡ÁàÏ œË¨Ï œË¨Ê ü¨Ï ü¨Ê,
¬ÁÏ ¦Áŏ
Áà¥Ê
ÁœÂÏ ¦Á ÂœÃ
œÁ
ÂœÁéþÂêœÁé©ÃþÁÅéþÃÐ ||
ksheeram ksheerae yathaa kshiptam tailam tailae jalam jalae,
samyuktam aekataam yaati tatha atmanya atmavin munih ||
VC 567
Dr.Sarma@works
96
Becomes one with it
•
•
Dr.Sarma@works
As milk poured into milk, oil into oil and
water into water becomes indistinguishable,
united and one with it,
So also, the sage who has realized the Atman
becomes indistinguishable and one with the
Atman.
Katha, IV. 15, Also Mundaka III.ii.8
97
¦ÁœÃ§Âä©Á§ÁàœÊ
¡ÁôþÁÐ
ˆ©ÁÏ ©ÃžÊÿÁ•
Ë©Á¨êÏ
¬ÁþÂéœÁëœÁí¥ÁŽ›ÃÝœÁ¥÷,
£ëÿÁé¤Â©ÁÏ ¡Áë¡ÁžËê«Á
¦ÁœÃ§Âä©Á§ÁàœÊ
¡ÁôþÁÐ
||
Evam vidaeha
kaivalyam sanmaatratwam
akhanditam,
brahma bhaavam prapadyaisha yatir na avartatae punah ||
VC 568
Dr.Sarma@works
98
No more rebirth
•
•
•
Dr.Sarma@works
Realizing thus, the extreme uniqueness that
comes of disembodiment
Becoming eternally identified with the
Absolute reality, The Brahman
The sage no long suffers transmigration
(rebirth) again.
99
£ëÿÁé›Ð 
ÁÅœÁ „žÁè©ÁÐ
¬ÁžÂœËé
ÁœÁí ©ÃüÂÚþÁ
žÁ
Âã©ÃžÂêžÃ©Á§Áïé›Ð,
€¥ÁÅ«Áê
£ëÿÁé¤ÁÆœÁœÂížÁçëÿÁé›Ð 
ÁÅœÁ
sada atmaikatwa vijnaana dagdha avidyaadi varshmanah,
„žÁè©ÁÐ ||
amushya brahma bhootatwaad brahmanah kuta udbhavah ||
VC 569
Dr.Sarma@works
100
Brahman has no rebirth
•
•
•
Dr.Sarma@works
Because, his bodies ( causal, subtle and gross)
consisting of nescience (avidya or ignorance)
etc., are burnt by the Vidya, the realization of
the identity of the Jiva and the Brahman.
At such a stage the Knower becomes the
Brahman itself;
How can the Brahman ever have rebirth ?
101
¬Á§Âå¤Â¬Á©ÃþçÁÓ¥Î
¥Á ¦Á •
Áì±Îà £ÏŸÁ¥É¯ΠþÁ¬ÁàÐ
³ÂíœÁéþà ©Á¬ÁÅàœÁÐ,
¦Á•
 §ÁüÎØ þëÃÑë¦Á ¦Á ÂÏ
¬Á§Âå¤Â¬Á©ÃþçÁÓ¥Î
|| vastutah,
maayaa klaptou
bandha mokshou nastah swa atmani
yathaa rajjou nishkriyaayaam sarpa abhaasa vinirgamou ||
VC 570
Dr.Sarma@works
102
No bondage, No liberation
•
•
•
Dr.Sarma@works
Bondage and liberation are conjured up by
Maaya (illusion)
So, these do not exist for the Atman, one’s
Reality, which is beyond the grip of Maaya.
The appearance and disappearance of the
snake do not abide in the rope, which
suffers no changes imagined due to illusion.
103
þ©ÁǜçÁçëÿÁé›Ð
©ÁÇœÊÐ ¬ÁžÁ¬ÁœÂàí¤ÂêÏ ©Á

Áà©Êê
£þÁã¥É¯Á›Ê,
þ©ÁǜçÁçëÿÁé›Ð 
ÂúÞÁþÂê¤Â©Âž
Áþ©ÁÇœÁ¥÷,
aavritaeh
sada sattwaabhyaam vaktavyae
bandha mokshanae,
¦ÁžÁê¬ÁàêžËíœÁöÁþÃÐ
³ÂêžËâíœÁÏ
þÍ
¬ÁÿÁœÊ
ªÁÅëœÃÐ
|| anaavritam,
na avritir brahmanah
kaachid
anyaabhaavaad
yad yastyadwaita haanih syaaddwaitam no sahatae srutih ||
VC 571
Dr.Sarma@works
104
No veil for Brahman
•
•
•
Dr.Sarma@works
Avidya or nescience or illusion is the bondage;
Its cessation is liberation; Bondage and
liberation may be talked of where is the
presence or absence of the covering veil, avidya
But, there can be no covering veil for the
Brahman, which is always uncovered, because
it is one without a second;
If there be a veil, the non-duality is contradicted and Srutis can never accept duality
105
¥Ê•
Á 
ÁÇœÂÏ ¦Á
§Á©Î
£þÁãªÁÖ ¥É¯ÁªÁÖ
¥ÁÇ«Ë©Á ¥ÁÆšÂ
£ÅžÊã§ÁÅÓ›Ï
©Á¬ÁÅàþà •
Á¨å¦ÁþÃà,
žÁǏ
©ÁÇœÃÏ
¥Ê
Á 
ÁÇœÂÏ
bandhascha mokshascha mrishaiva moodhaa
¦Á•
§Á©Î
buddhaer gunam vastuni kalpayanti,
¦ÁœÍ
drug aavrtim
maegha akritaam yathaa ravou
žÁí¦Á ¬ÁϏ
ÁúÞʏ
Á¥Á¯Á§Á¥÷
VC
|| 572
yato-dwaya asanga chidaekam aksharam ||
Dr.Sarma@works
106
The clouding effect
•
•
•
Dr.Sarma@works
Bondage and liberation are attributes of the
buddhi which ignorant people falsely
superimpose on the Reality.
When a cloud covers our vision from seeing
the glowing Sun, we transform it to the Sun
and say the Sun is covered. (By reasoning we
know that the huge Sun cannot be covered by
such a small cloud).
Remember, the immutable Brahman is
knowledge Absolute, the one without a
second and unattached.
107
þÁœÁÅ þÃœÁê¬Áê
©Á¬ÁÅàþÁÐ
€¬ÄàœÃ ¡ÁëœÁê¦É ¦ÁªÁÖ ¦ÁªÁÖ
þ¬ÄàœÃ ©Á¬ÁÅàþÃ,
£ÅžÊã§Ê©Á 
Áś©ʜΠþÁœÁÅ
þÃœÁê¬Áê ©Á¬ÁÅàþÁÐ ||
asteeti pratyayo yascha yascha naasteeti vastuni,
buddhaer aeva gunaavaetou natu nityasya vastunah ||
VC 573
Dr.Sarma@works
108
The Eternal Reality
•
•
•
Dr.Sarma@works
The idea that bondage exists and the idea
that it does not, are both mere attributes
of the buddhi.
They are not with reference to the reality.
They never belong to the Eternal Reality,
the Brahman.
109
©Íê¥Á©ÁœÁѨåþ 
ÁÅœÁ
€œÁ³Îà ¥Á ¦Á¦Á  •
Áì±Îà £þÁã¥É¯ΠþÁ
Ð
úÂœÁéþÃ,
þëÁÑ¨Ê þëÃÑë¦Ê ªÂþÊà þçÁ©ÁžÊê
þçÁÏüþÊ,
atastou maayayaa
klaptou bandha
mokshou na chaatmani,
€žÃíœÄ¦Ê
¡Á§Ê œÁœÊàí
nishkalae
nishkriyae saantae niravadyae
niranjanae,
©Íê¥Á©ÁœÁѨåþÂ
ÁÅœÁÐ

||
adwiteeyae parae tattwae vyomavat kalpanaa kutah ||
VC 574
Dr.Sarma@works
110
No limitations at all
•
•
•
Dr.Sarma@works
Hence, this bondage and liberation are
created by Maaya, and are not the nature
of the Atman.
How can there be any idea of limitation
with regard to the Supreme Truth, which
is without parts, without activity, calm,
unimpeachable, taintless and One without
a second ?
Can there be any such limitations with
regard to the infinite sky?
111
‚œÊê´Â
¡Á§Á¥Á §ÁáœÂ
þÁ þÃ§ÍŸÍ þÁ úÍœÁåœÃà§Áä £þÍã þÁ úÁ
³ÂŸÁ•
ÁÐ,
þÁ ¥ÁÅ¥ÁůÁŧÁä ©Ë¥Áŏ
Áà ‚œÊê´Â
§ÁáœÂ
na nirodho na¡Á§Á¥Á
chotpattir na
bandho na ||cha saadhakah,
na mumukshur na vaimukta ityaeshaa parama arthataa ||
VC 575
Dr.Sarma@works
112
The ultimate truth
•
•
•
•
•
•
Dr.Sarma@works
There is neither death nor birth
Neither a bound
Nor a struggling soul
Neither seeker after liberation
Nor a liberated one –
This is the ultimate truth.
This is a verbatim quotation from the
Amritabindu Upanishad
113
¡Á§Á¥ÃžÁ¥ÁœÃ•
ÁÅÿÁêÏ
žÁ§ÃîœÁÏœÊ
¬Á•
Á¨ þÕ
Á¥Á
úÁƙ³ÂíþÁà¬ÃžÂãþÁà§ÁÆ¡ÁÏ
¡Á§Á¥ÃžÁ¥ÁœÃ Á
ÅÿÁêÏ žÁ§ÃîœÁÏ
œÊ ¥Á¦Á žÁê,
€¡Á
ÁœÁ
Á¨ÃžÍ«ÁÐ Â
•¥ÁþçÁÅé•
Áà
sakala nigama choodaaswaanta siddhaanta roopam
£ÅžÃã
param idam ati guhyam darsitam tae mayaadya,
¬ÁàžÁœÁŨ¥Á¬Á
ÁÇœÁàíÏ
apagata¥ÁÅ¥ÁůÁÅ
kali doshah kaama
buddhih
¤Â©Á¦ÊžÁÏ
Ð nirmukta
||
VC 576
Dr.Sarma@works
tad atulam asakrut twam bhaavayaedam mumukshuh ||
114
I bid good luck to thee
My dear son !
• I have reiterated to thee this excellent and
profound secret, which is the innermost
purport of all the Vedaanta – the crown of
the Vedas • considering thee as a fittest aspirant after
liberation.
• Now, be free in the mind of all desires,
purging the taints of this Dark Age (Kali)
• Always think of your incomparable status
as the Absolute Brahman.
Dr.Sarma@works
115
¡ÁëªÁë¦Ê› 
ÁÇœÂþÁœÃÐ
‚œÃ ªÁÅëœÂí Á
•Å§Í§Âí•
ÁêÏ
¡ÁëªÁë¦Ê› 
ÁÇœÂþÁœÃÐ,
¬Á œÊþÁ ¬Á¥ÁþÁÅüÂÚœÍ ¦Á¦Î
þçÁÅé•
Áà£þÁãþÁÐ ||
iti srutwaa guror vaakyam prasrayaena kritaa natih,
sa taena samanujnaato yayou nirmukta bandhanah ||
VC 577
Dr.Sarma@works
116
Disciple takes leave
•
•
•
Dr.Sarma@works
Hearing these Guru’s words of
blessing and good bye
the disciple out of deep gratitude and
reverence prostrated himself before
his Master;
with the permission of the Master, he
went his way, freed of bondage.
117
•
ÁŧÁŧʫÁ ©ÃúÁú§Á
ÁŧÁŧʫÁ ¬ÁžÂþÁþÁâ¬ÃþÎã
•
þçÁé•
Áä¥Á ÂþÁ¬ÁÐ,
±Â©Á¦ÁþÁí¬ÁÅŸÂÏ ¬Á§ÂíÏ ©ÃúÁú§Á
þçÁþÁà§ÁÐ ||
gurur aesha sadaananda sindhou nirmagna maanasah,
paavayan vasudhaam sarwaam vichachaara nirantarah ||
VC 578
Dr.Sarma@works
118
Master fulfils his mission
•
•
•
•
Dr.Sarma@works
And the Guru, with his mind completely
immersed in the ocean of Existence and
Bliss Absolute,
He went on and on professing the same
message to many an aspirant & seeker
thus purifying his very existence and the
people around him.
All differentiating ideas have banished.
119
¬ÁÅŽ£ÍŸÍ¡Á¡ÁœÁà¦Ê
‚œÂêú§Áê¬Áê ªÃ«Áê¬Áê
¬ÁϩžÊþÂœÁ騯Á›¥÷,
þçÁÆ¡ÃœÁÏ ¥ÁÅ¥ÁůÁÆ›ÂÏ
¬ÁÅŽ£ÍŸÍ¡Á¡ÁœÁà¦Ê
||
ity aachaaryasya
sishyasya samvaadaena atmalakshanam,
niroopitam mumukshoonaam sukha bodho-papattayae ||
VC 579
Dr.Sarma@works
120
The Reality Elucidated
•
•
Dr.Sarma@works
Thus by way of the dialogue between
the Teacher and the disciple and the
exhaustive discourse on Atma-Jnaana –
the Real nature of the Atman has been
elucidated for the easy comprehension
of seekers after liberation.
121
ÿÃœÁ¥ÃžÁ¥ÁÅ¡ÁžÊªÁÏ
ÿÃœÁ¥ÃžÁ¥ÁÅ¡ÁžÊªÁ¥Á ž
Ãë¦ÁþÂàÏ
©ÃÿÃœÁþçÁ¬Áà
¬Á¥Á¬ÁàúÃœÁàžÍ´ÂÐ,
¤Á©Á¬ÁÅŽ©Ã§ÁœÂÐ
hitam idam upadaesam aadriyantaam
¡ÁëªÂþÁàúÃœÂàÐ
vihita nirasta samasta chitta doshaah,
ªÁÅëœÃ§Á¬Ã
 ¦ÁœÁ¦ÉÂ
¥ÁÅ¥ÁůÁ©Í ¦Ê ||bhava sukha virataah prasaanta chittaah
VC 580
Dr.Sarma@works
sruti rasikaa yatayo mumukshavo yae ||
122
May this be a path-finder
•
•
•
•
May those Sanyaasins who are seekers after
liberation, who have purged themselves of all
taints of mind by observance of the prescribed
methods – both direct and indirect –
who are averse to worldly pleasures, and who
are of serene minds
who revere the Srutis and take delight there in
appreciate this salutary teaching !!
Dr.Sarma@works
123
ªÁÏ•
Á§Á¤Â§ÁœÄ
©Ãü¦ÁœÊ
¬Áϳ§ŸÁíþà œÂ¡Á ¤ÂþÁÅ•
çÁ›
VC 581
±ÍëžÁÆèœÁ žÂÿÁ©Áê•
Â
ŽÃþÂäþÂÏ ü¨•
ÂϯÁ¦Á  ¥Á§ÁŤÁÅ©Ã
¤ÂëþÂàê ¡Á§Ã¤Âë¥ÁêœÂÏ,

œÂê¬ÁþÁä ¬ÁÅŸÂϣşÃÏ ¬ÁÅŽ
Á§ÁÏ
samsaara
adhwani taapa
bhaanu kirana prodbhoota daaha vyathaa
£ëöÁéžÁí¦ÁÏ
žÁ§Áî¦Á
khinnaanaam jala kaankshayaa marubhuvi bhraantyaa paribhraamyataam,
þÊàê´Â ªÁÏ•
Á§Á¤Â§ÁœÄ ©Ãü¦ÁœÊ þçÂí›
aatya
asanna sudha
¬Áϟ¦þÄ
|| ambudhim sukhakaram brahma adwayam darsayan
tyaeshaa sankara bhaaratee vijayatae nirwaana sandhaayinee ||
Dr.Sarma@works
124
Here is the cure all !!
•
•
•
•
•
Dr.Sarma@works
For those who are afflicted, in the way of mortal
world, by the burning pain due to the scorching
heat of the threefold misery and
who through delusion wander about in a desert
in search of few drops of water – for them
here is the triumphant and eloquent message of
Sri Sankaraacharya’s intellect, pointing out
within easy reach,
the soothing (balm) ocean of nectar, Brahman,
the one without a second –
to lead them to liberation
125
©Ã©Ê
ÁúÁƙ¥Á›ÃÐ
¬Á¥Á ¡ÁÐà
‚œÃ
ªÄë¥ÁœÁå§Á¥ÁÿÁϬÁ¡Á§Ã©Âëü•
Âú§Á
ê¬Áê
ªÄë
Í©ÃþÁâ¤Á
Á©ÁœÁÆåüê±ÂžÁªÃ«Áê¬
Áê
ªÄë¥ÁúÁ×Ï•
Á§Á¤Á
Á©ÁœÁÐ 
ÁÇœÎ
©Ã©Ê
ÁúÁƙ¥Á›ÃÐ
Dr.Sarma@works
¬Á¥Á ¡ÁÐà
126
End of Viveka Choodamani
iti Sreemat parama hamsa parivraajaka achaaryasya
Sree Govinda bhagavat poojya paada sishyasya
Sreemat Sankara bhagavatah krutou
Vivaeka Choodaamanih
samaaptah
Dr.Sarma@works
127
The End
Thus ends the
Viveka Choodamani,
the immortal creation of
the Genius of Sri Sankara Acharya,
who is the disciple of esteemed
Sri Govinda Acharya
Dr.Sarma@works
128
Dr.Sarma@works
129