Transcript œ #339
Part VI From 301 to 360 ©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 úÁÏžÁë©ÁžÃí¥Á¨Ð €ÿÁÏ• §Á• ÁëöÁþÁÅé• ÁàÐ ¬Áí§ÁÆ¡Á¥ÁÅ¡Á¡ÁžÁêœÊ, úÁÏžÁë©ÁžÃí¥Á¨Ð ¡Áõ§ÁßÐ ¬ÁžÂþÁþÁâÐ ¬Áí¦ÁÏ ¡Áë¤ÁÐ || ahamkaara grahaan muktah swaroopam upapadyatae, chandravad vimalah poornah sadaanandah swayam prabhah || VC 301 Dr.Sarma@works 3 Freed from ego • • • • Dr.Sarma@works Freed from the clutches of egoism, As the Moon from those of Raahu, Man attains to his real nature, and Becomes pure, infinite, ever Blissful and self-luminous. 4 ¡ÁëœÃ£þÁãªÁÆþÁêÐ ¦É© ¡Áô§Ë´ÍÿÁ¥ÃœÃ ¡ÁëœÄœÍ £ÅžÂãê ©Ã Áì¡Áà¬Áà¥Á³ÂœÃ ¥ÁÆšÁ¦Á Â, yovaa puraisho ahamiti prateeto œÁ¬Ëê©Á þêÊî«ÁœÁ¦Á  buddhyaa viklaptas tamasaati moodhayaa, ©ÃþÂªÊ tasyaiva nissaeshatayaa vinaasae £ëöÁéœÁé¤Â©ÁÐ VC 302 ¡ÁëœÃ£þÁãªÁÆþÁêÐ || brahma atmabhaavah pratibandha soonyah || Dr.Sarma@works 5 Sans obstruction • • • • • • Dr.Sarma@works That which has been created by Buddhi extremely deluded by nescience, and which is perceived in the body as “I am such and such” – when that egoism is totally destroyed, one attains an unobstructed identity with the Brahman. 6 þçÁÆé¨ÂêÿååÁÏ £ëöÁéþÁÏžÁ þßçÁéöÁ £¨©ÁœÂÿÁÏ• §Á • ͧÂÿÃþ ¬ÁÏ©Ê´ÂÛêœÁéþà §Á¯ÁêœÊ ÁÅ›¥Á¦ËªÁÖ›ËݬÃàë¤Ã§Áé¬Áà• Ë Ð, brahmaananda nidhir mahaa balavata ahamkaara ghora ahinaa ©ÃüÂÚþÂŽê¥ÁöÁ¬Ãþ ªÁÅëœÃ¥ÁœÂ samvaeshtya atmani rakshyatae gunamayais chandais tribhir mastakaih, ©ÃúÃמÁê ªÄ§ÁïœÁë¦ÁÏ vijnaana akhya maha asinaa srutimataa vichchhidya þçÁÆé¨ÂêÿååÁÏ þßÃÏ ¬ÁÅŽ• Áseersha §ÁÏ trayam ŸÄ§ÍþÁŤ͕ ÁÅàϯÁ¥ÁÐ || nirmoolya ahim imam nidhim sukhakaram dheero anubhoktum kshamah || Dr.Sarma@works VC 303 7 Three hooded serpent • The treasure of the bliss of Brahman is coiled round by the mighty and dreadful serpent of egoism, and • guarded for its own use by means of its three fierce hoods consisting of the three gunas. • Only the wise man, destroying it by severing its three hoods with the great sword of realization • in accordance with the teaching of the Sruits, can enjoy this treasure which confers bliss. Dr.Sarma@works 8 žÍ«Á¬ÁÆæ§Ãà§Á¬Ãà ¦Á ©ÁžÂí ¦ÁœÃÑÏúÞÃí«Á žÍ«Á¬ÁÆæ§Ãà§Á¬Ãà úÊžÊâÿÊ, ÁÁ • •¥Á Â§Í Âê¦Á¤Á©ÊœÁàžÁížÁÿÁϜ¡à ¦É• ÃþÍ ¥ÁÅ• Ëàê || yaavadwaa yatkimchid visha dosha sphoortir asti chaeddaehae, katham aarogyaaya bhavaet tadwadahamtaapi yogino muktyai || VC 304 Dr.Sarma@works 9 Trace of poison • As long as there is a trace of poisoning left in the body, • how can one hope for full recovery ? • Similar is the effect of egoism on the yogi’s liberation. Dr.Sarma@works 10 €ÿÁ¥Á¬ÄéœÃ €ÿÁ¥ÉÂœÁêþÁàþéÁÇœÂàê œÁœÁÑÇœÁ þÂþ©Õ Á¨å¬ÁÏÿÁÇœÂê, ¡ÁëœÁê ÁàœÁàí©Ã©Ê žÁ¦Á¥ÁÿÁ¥Á¬Äé œÃ ©ÃÏžÁœÊ œÁœÁàí¥÷ || ahamo atyanta nivrittyaa tatkrita naanaa vikalpa samhrityaa, pratyak tattwa vivaekaadayam aham asmeeti vindatae tattwam || VC 305 Dr.Sarma@works 11 “I am this” • Through the complete cessation of egoism, • through the stoppage of the diverse mental waves due to it, and • through the discrimination of the inner Reality, • one realizes that Reality as “ I am This”. Aham asmi iti Dr.Sarma@works 12 ¡ÁëœÄúÁªÃÖþÁÆé§Êà¬Áà© Á €ÿÁÏ• §ʕ Á§ÁàœÁêÿÁ¥ÃœÃ ¥ÁœÃÏ¥ÁÅ–Ö ¬ÁÿÁ³Â ©Ã• §œÁéþÂêœÁé¡ÁëœÃ¢Á¨üÅ«Ã ¬Áí¬ÃáœÃ¥ÁÅ«Ã, ¦ÁžÁŸÂê³ÂœÂåë±Âà ahamkaarae kartaty ahamiti matim muincha sahasaa üþÃ¥ÁÇœÃü§ÂžÁÅÐŽ £ÿÁŮ vikaaraatmanya atma pratiphala jushi swasthiti mushi, ¡ÁëœÄúÁªÃÖþÁÆé§Êà¬Áà©Á yad adhyaasaat praaptaa jani mriti jaraa duhkha ¬ÁÅŽœÁþÍÐ ¬ÁϬÁǜçæÁ¥÷ || bahulaa prateecha schinmoortaestava sukhatanoh samsrtir iyam || Dr.Sarma@works VC 306 13 Real identity ? • Give up immediately thy identification with egoism, the agent, • which is by its nature a modification, • is endued with a reflection of the Self, and • diverts one from being established in the Self • identifying thyself with which you have acquired this relative existence which is • full of the miseries of birth, decay, and death, • though you are the Witness, the Essence of Knowledge and Bliss Absolute. Dr.Sarma@works 14 þÁÏžÁ¥ÁƧÊà ¬ÁžË• Á§ÁÆ¡Á¬Áê úޜÁéþÍ ©Ã¤Í §ÂþÁÏžÁ¥ÁƧÊà§ÁþÁ©ÁžÁ ê• Ä§ÊàÐ, þË©ÂþÁê• Â• Âí¡Áê©Ã• §Û¬Ê sadaikaroopasya chidaatmano vibhor à aananda moortaer anavadya keertaeh, ©ÃþÂÿÁ¥Á• Âê ¬Á¥Á¥ÁÅ«Áê ¬ÁϬÁÇœÃÐ || naiva anyathaa kwaapya vikaarinastae VC 307 Dr.Sarma@works vinaahamathyaa samamushya samsrtih || 15 But for the ego • • • • • But for thy identification with that egoism there can never be any transmigration for thee who are immutable and eternally the same, the Knowledge Absolute, omnipresent, the Bliss Absolute, and of untarnished glory. Dr.Sarma@works 16 ©ÃüÂÚþÁ¥ÁöÁ¬Ãþ œÁ³ÂéžÁÿÁÏ• §Á¥Ã¥ÁÏ ¬ÁíªÁœÁÅëÏ ¤Í• ÁÅà§ÁÓ®Ê Á ›Û Á©ÁœÁåëœÄ œÁ¥÷, ©ÃúÃמÁê tasmaad ahamkaaram imam swasatrum ©ÃüÂÚþÁ¥ÁöÁ¬Ãþ ¬ÁÅæýÏ bhokturgalae kantakavat prateetam, ¤ÁÅù÷¯ÂíœÁé ³Â¥Á Âëüê¬ÁÅŽÏ Ê«ÁÛ¥÷ || asinaa sphutam vichchidya¦Á• vijnaana maha VC 308 Dr.Sarma@works bhungkshwaatma saamraajya sukham yathaeshtam || 17 Great sword • • • • Therefore destroy this egoism, with the great sword of realization, It is thy enemy – which appears like a thorn sticking in the throat of a man taking his meal. • Enjoy directly and freely the bliss of thy own empire, • the majesty of the Atman. Dr.Sarma@works 18 £ëÿÁé›Ã þçÃí• Á¨åÐ œÁœÍÿÁ¥Á žʧÃíþéÁ§Áàê ©ÁÇœÃàÏ ¬ÁÏœÁê• Áà§Â• ÁÐ ¡Á§Á¥Á §Áá¨Â¤Âœ÷, œÁÆ«ÄßÏ ¬Á¥Á ³ÂðíœÁé tato aham aadaer vinivartya vrittim ¬ÁÅŽÂþÁŤÁÆœÂê raagah paramaartha laabhaat, ¡Áõ§ÂßœÁéþÂsamtyakta £ëÿÁé›Ã þçÃí• Á¨åÐ || tooshneem samaas swaatma sukha anubhootyaa VC 309 Dr.Sarma@works poornaatmanaa brahmani nirvikalpah || 19 Infinite nature • Check the activities of egoism etc., and give up all attachment • through the realization of the Supreme Reality, • be free from all duality through the enjoyment of the Bliss of Self, • and remain quiet in Brahman, • for thou hast attained thy infinite nature. Dr.Sarma@works 20 ©Ã¯Ê¡ÁªÁœÁÏ ¬Á¥Áƨ ÁÇœÍà¡Ã ¥ÁöÁþÁÿÁÏ ¡ÁôþÁ §ÁÅíê¨ÊìŽÃœÁгÂížÁêžÃ úÊœÁ³Â¯Á›¥÷, ¬ÁÏüÄ©Áê samoola krittopi mahaa naham punar ©Ã¯Ê¡ÁªÁœÁÏ• Á§ÍœÃ vyullaekhitah swaadyadi chaetasaa kshanam, þÁ¤Á¬ÁíœÂ sanjeevya vikshaepa satam karoti ±Âë©ÁÇ«Ã©Â§ÃžÍ ¦Á•  || VC 310 Dr.Sarma@works nabhaswataa praavrishi vaarido yathaa || 21 Like cloud • Even though completely rooted out, this terrible egoism, • if entertained in the mind even for a moment, • returns to life and creates hundreds of troubles, • like a cloud ushered in by the wind during the rainy season. Dr.Sarma@works 22 üϣħÁœÁ§Í þÕ ÁÇÿÁê ªÁœÍë§ÁÿÁ¥É©Á• ªÁÐ íúÃþÁä žÊ¦É Á ©Ã«Á¦Á ÂþÃúÃÏœÁ¦Á Â, ¬Á ˆ©Á ¬ÁÏüÄ©ÁþÁnigrhya satror ahamo avakaasah ÿÊœÁŧÁ¬Áê kwacinna daeyo vishayaani chintayaa, ¡Áë¯Ä›üϣħÁœÁ§Í§Ã©ÂÏ£ sa eva samjeevana haeturasya Å || VC 311 Dr.Sarma@works Praksheena jambeera taroriva ambu || 23 The Lemon tree • • • • In overpowering this enemy, egoism, not a moment’s respite should be given with any thought of the sense objects. Verily that (thought of sense objects) is the cause of its coming back to life, • like feeding water to a citron tree that has almost dried up. Dr.Sarma@works 24 • ¥à žÊöÁœÁéþ ¬ÁϬÃáœÁ ˆ©Á • ¥à ©Ã¨¯Á›Ð Â¥Á¦œÂ Á Á Ï ³Âêœ÷, €œÍ§Áá¬ÁþÂãþÁ¡Á§ÁœÁ daeha atmanaa samsthita eva kaami í¥Ê©Á vilakshanah kaamayitaa katham syaat, ¤ÊžÁ¡Áë¬Á• Âàê atortha sandhaana paratwamaeva ¤Á©Á©ÁÏŸÁ ÿÊœÁÅÐ || VC 312 Dr.Sarma@works bhaeda prasaktyaa bhavavandha haetuh || 25 The greedy • He, who has identified himself with the body is greedy after sense pleasures. • How can one, devoid of the body idea, be greedy ? • Hence the tendency to think of the senseobjects is verily • the cause of the bondage of transmigration, causing the idea of distinction or duality. Dr.Sarma@works 26 §ÁêþªžÄçüþªÁÏ • §Áê¡Áë©Á§ÁãþžÄçü¡Áë©ÁÇžÃãÐ • ¡Á§ÃžÁǪÁêœÊ,  •§ÁêþªžÄçüþªÁ¬Áà³ÂéœÂѧÁêÏ þç͟Á¦Êœ÷ || paridrisyatae, kaarya pravardhanaad beeja pravriddhih kaaryanaasaad beejanaasa stasmaat kaaryam nirodhayaet || VC 313 Dr.Sarma@works 27 Actions - effects • When the vishaya roopaka karya or activities increase • then the effects or their future seeds in the form of vaasanas also increase • The converse is also true - If the actions are destroyed, then the vaasans or seeds also are seen to be destroyed. • Therefore one must subdue the vishaya roopaka activity. Dr.Sarma@works 28 ¬ÁÏ³Â§Í þÁ þéÁ§ÁàœÊ ©Â¬Áþ©ÁÇžÃãœÁÐ Â •§ÁêÏ Â •§Áê©Á ÇžÂãêúÁ ©Â¬ÁþÂ, ©Á§ÁãœÊ ¬Á§ÁíŸÂ ¡ÁôϬÁÐ ¬ÁÏ³Â§Í þÁ þéÁ§ÁàœÊ || vaasanaa vriddhitah kaaryam kaarya vriddhyaacha vaasanaa, vardhatae sarwadhaa punsah samsaaro na nivartatae || VC 314 Dr.Sarma@works 29 No end nearby • • • • • When the desire prompted activity increases, then, the vaasanas also increase and when the vaasanas increase, then the desire prompted activity increases and our transmigration never comes to an end. Dr.Sarma@works 30 The vicious circus Vaasanaas Desires No end is seen nearby Dr.Sarma@works 31 œÁžÁâí¦ÁÏ ¡ÁëžÁÿÊžÁêœÃÐ ¬Áϳ§Á£ÏŸÁ©ÃúÃלËàê œÁžÁâí¦ÁÏ ¡ÁëžÁÿÊžÁêœÃÐ, ©Â¬Áþ©ÁÇžÃã§ÊœÂ¤ÂêÏ úÃÏœÁ¦Á  • Ãë¦Á¦Á  £ÿÃÐ || samsaara bandha vichchittyai taddwayam pradahaedyatih, vaasanaa vriddhir yaetaabhyaam chintayaa kriyayaa bahih || VC 315 Dr.Sarma@works 32 Burn the two • • • • • • If we want to end transmigration, we must necessarily burn the two to ashes, for the desire prompted actions and vaasanas lead us into an endless vicious cycle. Internal mental thought waves increase external activity, which in turn casts its vaasanas. Dr.Sarma@works 33 œÁë¦Á ›ÂÏ œÂ¤ÂêÏ ¡Áë©Á§Áã¥Á Âþ ³Â¬ÁÆœÊ ¬ÁϬÁǜåÁ ÂœÁéþÁÐ, œÁë¦Á ›ÂÏúÁ ¯Á¦É±¦ÁÐ ¬Á§Âí©Á³Âá¬ÁÅ ¬Á§ÁížÂ || taabhyaam pravardhamaanaa saa sootae samsritim aatmanah, trayaanaam cha kshayopaayah sarwaavasthaasu sarvadaa || VC 316 Dr.Sarma@works 34 The three 1. Constant hankering after senses 2. Projected activity to fulfill desires 3. Their effects – the vaasanas Unless these three are destroyed, their effect – the transmigration cannot be overcome. How to achieve this ? Dr.Sarma@works 35 ¨¦Á¥ÁªÁÅäœÊ ¬Á§ÁíœÁë ¬Á§ÁíœÁÐ ¬Á§ÁíÏ £ëÿÁé¥Á ÂœÂë©Á¨Í• ÁþÁ¥÷, ¬ÁžÂè©Á©Â¬Áþž§ÂÞêœÁàœÁàë¦ÁÏ ¨¦Á¥ÁªÁÅäœÊ || sarwatra sarwatah sarwam brahma maatra avalokanam, sadbhaava vaasanaa daardhyaat tat trayam layam asnutae || VC 317 Dr.Sarma@works 36 Annihilate the three • Look upon every thing under all circumstances • Always, everywhere, and in all respects, as • Brahman and Brahman alone. • Strengthen the longing to be one with Brahman, • Thus annihilate those three. Dr.Sarma@works 37 üÄ©ÁþÁÅé• Ãà§Ã«ÁêœÊ Ãë¦Á ÂþÂªÊ ¤Á©ÊúÃÖþÂàþÂªÍ • ³ÂéžÂí¬Áþ¯Á¦ÁÐ, ©Â¬Áþ¡Áë¯Á¦É ¥É¯ÁÐ ¬Á üÄ©ÁþÁÅé• Ãà§Ã«ÁêœÊ || kriyaa naasae bhavaet chintaa naaso asmaad vaasanaa kshayah, vaasanaa prakshayo mokshah sa jeevan muktir ishyatae || VC 318 Dr.Sarma@works 38 Liberation here itself • • • • • Dr.Sarma@works If the inner craving for sense enjoyments stops, then desire prompted activity stops then occurs the destruction of desires. This destruction of desires annuls vaasanas, Loss of vaasanas is the liberation In such a state one experiences liberation in this life itself. 39 ¦Á  œÁ¥Ã³Âë ¬ÁžÂí¬Áþ¬ÁÆæ§Ãà ©ÃüÇϤÁ›Ê ¬ÁœÃ ÿÁê³Î ©Ã¨ÄþÂœÁíÿÁ¥Á žé¬Áþ Â, sadwaasanaa sphoorti vijrimbhanae satihi €œÃ asou vileenaa twa ahamaadi vaasanaa, ¡Áë• ÁÇ´ÂÛ¡Áê§ÁÅ›¡Áë¤Â¦Á ÂÏ ati ¦Á• prakrshta apyaruna prabhaayaam ©Ã¨Ä¦ÁœÊ ³ÂŸÁÅ Â VC 319 vileeyatae saadhu yathaa tamisraa || œÁ¥Ã³Âë || Dr.Sarma@works 40 Like the darkness • The intense darkness of the night is shattered and is completely vanished by the Sun shine. • If the positive thoughts, the positive actions and their positive effects (sad vaasanas) manifest, • then the egoistic desires etc., and their negative vaasanas readily vanish. Dr.Sarma@works 41 þÁ žÁÅÐŽ ÁÏŸÁÐ œÁ¥Á¬Áà¥ÁÐ • §Áê¥ÁþÁ§ ÁáüÂ¨Ï þÁ žÁǪÁêœÊ ¬ÁœÁÅêžÃœÊ žÃþʪÊ, œÁ žÁí¦Á ÂþÁÏžÁ§Á³ÂþÁ tamastamah kaaryam anarthajaalam ŤÁƜΠsadrusyatae satyuditae dinaesae, þ˩¬Ãà £ÏŸÍ þÁúÁ žÁÅÐŽ ÁÏŸÁÐ | tathaa adwaya ananda rasaanubhootou VC 320 Dr.Sarma@works naiva asti bandho na cha duhkha gandhah || 42 No trace of misery • Once the Sun rises all the darkness and its associated numerous ill effects and evils vanish. • Similarly, when one experiences the essence of Bliss Absolute, • then there is neither the bondage nor the least trace (even the smell) of misery. Dr.Sarma@works 43  •¨Ï ¬Á¥Á ÂÿÃœÁÐ žÁǪÁêÏ ¡ÁëœÄœÁÏ ¡Áë©Ã¨Â¡Á¦Áþ÷ ¬Áí¦ÁÏ ¬ÁþÂéœÁë¥Á ÂþÁÏžÁ• ÁþÁÏ ©Ã¤Â©Á¦Áþ÷, ¬Á¥Á ÂÿÃœÁÐ drusyam prateetam pravilaapayan swayam ¬ÁþÁçÿçÁÏœÁ§ÁÏ ©Â sanmaatram aananda ghanam vibhaavayan, •¨Ï þÁ ¦Ê  ÂÐ ¬ÁœÃ Á §Áé£ÏŸÊ samaahitah san bahir antaram vaa || VC 321 Dr.Sarma@works kaalam na yaethaah sati karma bandhae || 44 Spend all time • Though presented with several sense objects, each time we must remind our self that all of them are unreal and • constantly reinforce the concept that we are the Reality and Bliss Absolute • spend all the life time both internally and externally in constant identity with the Absolute, the Brahman. • That way we can avoid any entanglement Dr.Sarma@works 45 ¡Áë¥Á ÂžÍ £ëÿÁéþôÂܦÁ ÂÏ ¡Áë¥Á ÂžÍ £ëÿÁéþôÂܦÁ ÂÏ þÁ• Á§Áà©ÁêÐ Á žÂúÁþÁ, ¡Áë¥Á ÂžÍ ¥ÁÇœÁÅê§ÃœÂêÿÁ ¤Á• Á©Âþ÷ £ëÿÁé›Ð ¬ÁÅœÁÐ || pramaado brahma nishthaayaam na kartavyah kadaachana, pramaado mrutyur ityaaha bhagavaan brahmanah sutah || VC 322 Dr.Sarma@works 46 Inadvertence • • • Dr.Sarma@works In our contemplation of the identity with the Brahman, we should never allow any inadvertent slip or lapse of concentration. For, the Sanat Kuamaara, the son of the Creator Brahma has said : “Momentary lapse of concentration even inadvertently will be very fatal” 47 þÁ¡Áë¥Á žžÁþÁ §ÍáþÍê þÁ¡Áë¥Á žžÁþÁ§ÍáþÍê üÂÚþÃþÁÐ ¬Áí¬Áí§ÁÆ¡ÁœÁÐ, œÁœÍ ¥ÉÂÿÁ¬ÁàœÍ ÿÁϟĬÁàœÍ £ÏŸÁ¬ÁàœÍ ©Áê• Â || na pramaadaad anartho anyo jnaaninah swa swaroopatah, tato mohas tato aham dhees tato bandhas tato vyathaa || VC 323 Dr.Sarma@works 48 Careless ness • • • • • Dr.Sarma@works Is there any greater danger than careless ness and forgetfulness about our real identity for the true seeker ? Nay. This careless is the cause of Illusion Illusion is the cause of Aham Bhaavam That Ahamkaaram is the cause of entanglements Aren’t the entanglements the cause of all misery ? Yes. 49 ü§Á¥Ã©Á¡Ãë¦Á¥÷ ©Ã«Á¦Á ¤åÁÅŽÏ žÁÇ´ÂÛí ©ÃžÂíϬÁ¥Á¡Ã ©Ã¬ÁéÇœÃÐ, ©Ã¯Ê¡Á¦ÁœÃ ŸÄžÍ«Ë§Íê´Â ü§Á¥Ã©Á¡Ãë¦Á¥÷ || vishaya abhimukham drushtwaa vidwaamsam api vismrutih, vikshaepayati dhee dshair yoshaa jaaram iva priyam || VC 324 Dr.Sarma@works 50 The call girl • • • Dr.Sarma@works Even a very learned will be fooled by hankering after sense objects He will be tormented by the evil propensities of the Buddhi (and he is hidden from his real identity). Aren’t the sweet looks of a call woman seduce even the most learned and buy him all misery ? 51 ©ÁǛ͜à œÁ  ¥Á ¦Á  ¦Á•  ¡Áë• ÁÇ«ÁÛÏ ªË©Â¨Ï ¯Á›¥Á ÂœÁëÏ þÁ œÃ«ÁÜœÃ, ©ÁǛ͜à œÁ  ¥Á ¦Á  ±ÂëüÚÏ ©Â¡Ã ¡Á§ÂùÅ鎥÷ | yathaa prakrushtam saivaalam kshana maatram na tishthati, aavrunoti tathaa maayaa praajnam vaapi paraanmukham | VC 325 Dr.Sarma@works 52 The weed like • If we try to set aside the thick weeds that cover the clear water, • momentarily they may be pushed aside • but within no time, they come back and cover the water as ever. • Similar is the effect of maaya or illusion on the buddhi of even the very wise. Beware ! Dr.Sarma@works 53 ³Í±ÂþÁ¡ÁùÂàÑ ¨¯ÁêúÁÅêœÁÏ úÊžÁêžÃ úÃœÁà¥Ä«Á žÁçÿçÁÅéŽÏ ¬ÁþÃä¡ÁœÊœÁàœÁ¬ÁàœÁÐ , lakshya chyutam chaedyadi chittameeshad ¡Áë¥Á žÁœÁÐ bahir mukham ¡ÁëúÁÅêœÁ• ʨà Á ÏžÁÅ ÁÐ sannipataet tatas tatah, pramaadatah prachyuta kaelikandukah ³Í±ÂþÁ¡ÁùÂàÑ ¡ÁœÃœÍ ¦Á•  VC 326 œÁ• Â| spaana panjtkaa patito yathaa tathaa || Dr.Sarma@works 54 On the staircase • If the mind ever strays even slightly from the Ideal (Brahman) and • wanders outside – away from the ideal • then it goes down and down till the end • Just as a play-ball inadvertently dropped on the staircase bounces down from one step to another until it completely falls to the bottom most part. Dr.Sarma@works 55 Â¥Á ÂœÁÅåϬÁÐ • ©Ã«Á¦Ê´Âí©ÃªÁúÊÖœÁÐ ¬ÁÏ• Á¨å¦ÁœÃ œÁžÁÅÓ›Âþ÷, ¬Á¥Áê• ÁðÏ• Á¨åþÂœÂÑ¥ÁÐ • Â¥Á ÂœÁÅåϬÁÐ ¡Áë©Á§ÁàþÁ¥÷ || vishayaeshwa avisachchaetah samkalpayati tadgunaan, samyak samkalpanaat kaamah kaamaat pumsah pravartanaam || VC 327 Dr.Sarma@works 56 Desires and man • Constant mental thoughts about senseobjects lure one into wrong ideas • wrong ideas - cause reflection of the qualities of the sense-enjoyments, • If these reflections mature – desires arise and once desires become strong • man sets about having that thing and enjoying it. This is the chain of events ! Dr.Sarma@works 57 ¬ÁÏ• Á¨åÏ ©Á§ÁئʜÁà³ÂéœÁ œÁœÁÐ ¬Áí§ÁÆ¡Á©Ã¤ÁëÏªÍ ©Ã¤Áë«ÁÛ¬ÁÅà ¡ÁœÁœÁêŸÁÐ, ¡Á¨ÃœÁ¬Áê©Ãþ þªÁÏ ¡ÁôþÁ§Âä §ÍÿÁ ƒ¯ÁêœÊ tatah swaroopa ¬ÁÏ• Á¨åÏ vibhramso vibhrashtastu pataty adhah, ©Á§ÁئʜÁà³ÂéœÁð§ÂíþÁ§Áá¬Áê  • palitasya vinaa naasam punar na aroha eekshyatae §Á›¥÷ || samkalpam varjayaet tasmaat sarwa anarthasya kaaranam || VC 328 Dr.Sarma@works 58 Cut off thoughts • Thus, with the onslaught of desires, the swa swaroopa (real identity) is lost. • That results in man’s steep down fall • The fallen man comes ruin and he no more thinks of his real nature (Brahman) • Therefore, one must cut off this chain of events leading one to peril – right at the level of mental thoughts of sense-objects. Dr.Sarma@works 59 ¬ÃžÃã¥Áš˜à €œÁÐ ¡Áë¥Á žÂþÁä ¡Á§Í¬Ãà ¥ÁÇœÁÅê §Ãí©Ê ÃþÍ £ëÿÁé©ÃžÁÐ ¬Á¥Á ŸÎ, ¬Á¥Á ÂÿÃœÁÐ atah pramaadaan na parosti mrutyur ¬ÃžÃã¥Áš˜à ¬Á¥Áê Áð¥Á ÂÿܜÂé vivaekino brahmavidah samaadhou, • ¤Á©Á³Â©ÁŸÂþÁÐ || samaahitah siddhimupaiti samyak VC 329 Dr.Sarma@works samaahitaatmaa bhavasaavadhaanah ||| 60 No lapses • • • Dr.Sarma@works From the knower of the Brahman, who uses his discrimination – there is no worse death than inadvertence or lapse of concentration. But remember, the man who has concentration with out any lapse attains complete success. Therefore, carefully concentrate thy mind on Brahman 61 £ÆëœÊ ¦ÁüÅÐ ªÁÅëœÃÐ üÄ©ÁœÍ ¦Á¬Áê • Ë©Á¨êÏ ©ÃžÊÿÁ úÁ ¬Á Ê •©Á¨Ð, ¦ÁœÃÑÏúÃœÁåªÁêœÍ ¤ÊžÁÏ ¤Á¦ÁÏ £ÆëœÊ ¦ÁüÅÐ ªÁÅëœÃÐ || jeevato yasya kaivalyam vidaeha cha sa kaevalah, yat kinchit pasyato bhaedam bhayam brootae Yajuh srutih || VC 330 Dr.Sarma@works 62 Yajur veda says • For the man who has completely annihilated all his desires at the level of mental thought itself – Jeevan mukti or liberation here itself is certain. What to say about here after ? • But, for the one who sees him even slightly different from the Brahman, or has even the trace of duality – certainly he has the fearthe fear of all fears – the death. This is the directive given in Yajur Vedam Dr.Sarma@works 63 ¤Á¦ÁÏ œÁžÊ©Á ¦ÁžÂ ÁžÂ ©Â¡Ã ©Ã¡ÁªÃ֞ʫÁ £ëÿÁé›êþÁϜʡÁê›Å ¥Á ÂœÁë ¤ÊžÁ¥÷, ¡ÁªÁêœÁê• Â¥ÁÅ«Áê ¤Á¦ÁÏ yadaa kadaa vaapi vipaschidaesha œÁžÊ©Á brahmanya anantaepy anu maatra bhaedam, ¦ÁžÄ¯ÃœÁÏ ¤ÃþÁä œÁ¦Á  ¡Áë¥Á žœ÷ || pasyat yathaamushya bhayam tadaeva VC 331 Dr.Sarma@works yadiikshitam bhinna tayaa pramaadaat || 64 That is terror • The moment we start seeing a least difference of any nature (whatsoever) in the infinite Brahman, • At once, that which we perceive as difference in the things or beings due our mistake • becomes a source of terror for us. Dr.Sarma@works 65 ¥Á¨Ã¥ÁÅìúÍ ¦Á•  ªÁÅëœÃ¬ÁéÇœÃþÂê¦ÁªÁ œË§Ãä«ÃžÊã žÁǪÊêœÁë ¦ÁгÂíœÁé¥ÁœÃÏ • Á§ÍœÃ, „¡ËœÃ žÁÅÐŽÍ¡Á§Ã sruti smruti nyaaya satair nishiddhae žÁÅÐŽüÂœÁÏ drusyaetra yah swa atma matim karoti, þëÞÁã• Á§Âà ¬Á ¥Á¨Ã¥ÁÅìúÍ ¦Á•  ||upaiti duhkhopari duhkha jaatam VC 332 Dr.Sarma@works nishiddha kartaa sa malimlucho yathaa || 66 Like the thief • By hundreds of Sruti Pramaanaas, Smritis and reasoning, this objective universe is denied to be true and is established as unreal. • He, who still identifies himself with this unreal world – • certain, he experiences misery after misery • like a thief, for he does something forbidden Dr.Sarma@works 67 úͧÁúͧÁ¦ÉÂÐ ¬ÁœÂê¤Ã¬ÁÏŸÂþÁ§ÁœÍ ©Ã¥ÁÅ• Íà ¥ÁÿÁœÁàí¥Á ÂœÄé¦Á¥ÁÅ¡ ˜à þÃœÁê¥÷, ¥Ã Âê¤Ã¬ÁÏŸÂþÁ§ÁœÁ¬ÁÅ satya abhi sandhaana rato vimukto à þÁªÊê mahattwam aatmeeyam upaiti nityam, žÁâÇ«ÁÛÏ œÁžÊœÁžÁêžÁ úͧÁúͧÁ¦ÉÂÐ ||midhyaabhi samdhaana ratastu nasyaet VC 333 Dr.Sarma@works drushtam tadaetad yada chora achorayoh || 68 The culprit and innocent • One who has devoted and identified himself with the Reality, the Brahman, is free from nescience and attains to the eternal glory. • But, the one who dwells on the unreal – the universe and identifies himself with the body, has no other go – but to perish. • This is clearly evident as in the case of a culprit and a really innocent This is an allusion to hot-iron test Dr.Sarma@works 69 ÿÁ§ÁœÃ• §Áê žÁÅÐŽÏ ¦ÁœÃ§Á¬ÁžÁþÁŬÁÏŸÃÏ £ÏŸÁ ÿÊœÁÅÏ ©ÃöÁ¦Á ¬Áí¦Á¥Á¦Á¥ÁÿÁ¥Á¬Äé œÂêœÁéžÁÇ«ËÛê©Á œÃ«ÊÜœ÷, ¬ÁÅŽ¦ÁœÃ þÁþÁÅ þôÂÜ £ëÿÁé›Ã yati rasadanusamdhim bandha haetum vihaaya ³ÂíþÁŤÁÆœÂê swayam ayam ahamasmeetya atma drushtyaiva tishthaet, ÿÁ§ÁœÃ ¡Á§Á¥Á©ÃžÂê • §Áê nanu nishthaa žÁÅÐŽÏsukhayati ¡ÁëœÄœÁ¥÷ || brahmani swa anubhootyaa VC 334 Dr.Sarma@works harati parama vidyaa kaarya duhkham prateetam|| 70 Annuls the misery • The Yati (trier) must give up dwelling on the unreal, which is the cause of bondage • and should always fix his thoughts on the Atman as – “I myself am This”. • For such an identity gives rise to Bliss and thoroughly annuls the misery one experiences, born out of nescience. Dr.Sarma@works 71 ¡Á§ÃÿÁÇœÁê £ÂÿÁêÏ £ÂöÁêþÁŬÁÏŸÃÐ ¡Á§Ã©Á§Áã¦ÊœÁæ¨Ï žÁŧÂí¬Áþ¥ʩÁ œÁœÁ¬ÁàœÍŸÃ• Â¥÷, üÂÚœÂí ©Ã©Ê• Ëbaahya Ð anusandhih parivardhayaet phalam ¡Á§ÃÿÁÇœÁê £ÂÿÁêÏ dur vaasanaam yaeva tatastato adhikaam, ³ÂíœÂéþÁŬÁÏŸÃÏ jnaatwaa vivaekaih parihrutya baahyam ©ÃžÁŸÄœÁ þÃœÁê¥÷ || VC 335 Dr.Sarma@works swa atmaanu sandhim vidadheeta nityam || 72 The multiplicative rule • The more our thoughts are fixed to the external sense objects, • the more will be their multiplication • This will intensify the vaasana fruits increasing the evil propensities - which grow from worse to worst. • The real learned, knowing this, carefully avoids external sense objects and • constantly applies himself to the Atman Dr.Sarma@works 73 £ÿçÃä§ÍŸÁÐ £ÂÿÊê þçÁÅžÊã ¥ÁþÁ¬ÁÐ ¡Áë¬ÁþÁäœÂ ¥ÁþÁСÁë³ÂžÊ ¡Á§Á¥Á ÂœÁé žÁ§ÁîþÁ¥÷, œÁ¬ÃéϬÁÅžÁÇ«ÊÛ baahyae niruddhae manasah prasannataa ¤Á©Á£ÏŸÁþÂªÍ manah prasaadae paramaatma darsanam, £ÿçÃä§ÍŸÁÐ ¡ÁžÁ©Ä tasmin sudrushtae bhava bandha naaso ©Ã¥ÁÅ• ÊàÐ || VC 336 Dr.Sarma@works bahir nirodhah padavee vimuktaeh || 74 The external • Control the thoughts and actions related to external sense objects – then mind is peaceful. • With mind in tranquility – we perceive the supreme Atman – right in front of us. • Blessed with that Atmic perception – the bondages of transmigration are severed. • Therefore, step 1 above, the ‘external’ should be restrained to attain liberation. Dr.Sarma@works 75 •Ð Á ªÃªÁÅ©ÁþÁÅé¥ÁůÁÅÐ Ð ¡Á›ÃÝœÁÐ Á ¬ÁϬÁžÁ¬ÁžÃí©Ê• Ä ªÁÅëœÃ ¡Áë¥Á ›Р¡Á§Á¥Á §ÁážÁ§Äî, üÂþÁÏÿà • ÁŧÂêžÁ¬ÁœÍ© kah panditah san sad asad vivaekee Á¨Ï£Ï sruti pramaanah paramaartha darsee, ¬Áí±ÂœÁÿÊœÍÐ jaananhi kuryaad asato avalambam ªÃªÁÅ©ÁþÁÅé¥ÁůÁÅÐ || VC 337 Dr.Sarma@works swa paatahaetoh sisuvan mumukshuh || 76 Can he be a fool ? • Show me that man who is childish and foolish to cling to the ‘external’ ? – if • He is really learned and wise • Has discriminative acuity of real and unreal • Believes the authority of Vedas (scriptures) • Fixes his gaze on the Atman, the supreme • Ever longing for that liberation. Such an evolved one can’t be foolish Dr.Sarma@works 77 žÊöÁžÃ¥ÁœÍ þÁ¥ÁÅ• Ãà žÊöÁžÃ¬ÁϬÁ Ãà¥ÁœÍ þÁ ¥ÁÅ• Ãà §ÁÅé• Áà¬Áê žÊöÁžÁê¤Ã¥ÁœÁê¤Â©ÁÐ, ¬ÁÅ¡Áà¬Áê þÍü• Á§Á›Ïadi samsakti mato na muktir daeha þÁü ÁëœÁÐ muktasya daehaady abhimaty abhaavah, ¬Áí¡Áä¬Áà¦É§ÃèþÁä Áś suptasya no jaagaranam na jaagratah ªÁë¦ÁœÂíœ÷ || VC 338 Dr.Sarma@works swapnas tayor bhinna guna asrayatwaat || 78 Either or, not both • If we indulge in sleep (Ajnaana), we cannot be wakeful (Jnana). • If we are awake (wise), we can’t be in slumber (utterly foolish) • These two states are contradictory. • So, bound to the body-idea, no question of liberation ! • If liberated – no trace of body-ideation or ahamkaara ! Dr.Sarma@works 79 ¦ÁЬÃáœÁ ˆ«Á ¥ÁÅ• ÁàÐ €ÏœÁ§ÁçÿÃЬÁíÏ ¬Ãá§ÁüùӥʫÁÅ üÂÚþÂœÁéþ٤ÁœÁ¦Á  ©Ã¨Í• Áê, œÁê ÂàŽÃ¨Í±ÂŸÃ§ÁŽÏ™Á§ antar bahih swam sthira jangamaeshu ÁÆ¡ÁÐ jnaanaatman aadhaara tayaa vilokya, ¡Áõ§ÂßœÁéþ ¦ÁЬÃáœÁ ˆ«Á ¥ÁÅ• ÁàÐ || tyakta akhilo opaadhir akhanda roopah VC 339 Dr.Sarma@works poornaatmanaa yah sthita yeasha muktah || 80 Who is liberated ? • One who knows himself to be the same Self as in any other sentient or insentient object, • Who knows that the Self is the same substratum holding all together, • Who gives up all superimpositions, • Who remains as the Absolute and the infinite Self – only such a person is – • Truly liberated ! Dr.Sarma@works 81 ¬Á§ÂíœÁé¤Â©ÁÐ ¬Á§ÂíœÁéþ £ÏŸÁ©Ã¥ÁÅ ÃàÿÊœÁÅÐ ¬Á§ÂíœÁé¤Â©ÂþÁä ¡Á§Í¬Ãà ÁªÃÖœ÷, žÁǪÂê• ÁëÿÊ sarwa atmanaa bandha vimukti haetuh ¬ÁœÁÅê¡Á¡ÁžÁêœÊ ³Î sarwa atma bhaavaan na paro asti kaschit, ¬Á§ÂíœÁé¤Â©Í¬Áê drusya agrahae ¬ÁžÂœÁé þëÁܦÁ  || saty upapadyatae sou VC 340 Dr.Sarma@works sarwaatma bhaavosya sadaatma nishthayaa || 82 Universal Self • Sarva Atma Bhaavan – ‘Universal oneness’ - perceiving the whole universe as thy own Self – there is none better than this. • No other concept, other than this ‘universal oneness’, is tenable to annul all bondage and this is the highest dictum. • This is possible only by constant exclusion of all differences in this created world and • dedication in that ‘Universal Self’ concept. Dr.Sarma@works 83 Á ÁÏ þÁÅ ÁýœÊ žÁǪÁê³Âê ÁëÿÁ›Ï ÁÁ Ï þÁÅ ÁýœÊ žÊöÁœÁéþϑÁÜœÍ £ÂöÁê§ÂáþÁŤÁ©Á¡Áë¬Á• Áà¥ÁþÁ¬Á¬Áà œÁàœÃÑë¦Á ÂÏ • ÁŧÁíœÁÐ, ¬ÁþÁäê³ÂàŽÃ¨ŸÁ§Áé • Á§Áé drusyasyaa grahanam katham nu ghatatae daehaatmanaatishthato ©Ã«Á¦Ë§ÃäœÂêœÁé þôÂÜ¡Á§Ë baahya arthaanubhava prasakta manasas tat tat kriyaam kurwatah, ¬ÁàœÁàíüËÚЕ Á§Á›Ä¦Á¥Á ÂœÁéþà sannyasta akhiladharma karma vishayair nityaatma||nishthaaparaih ¬ÁžÂþÁÏŸÊúÁÅפçÁêœÁäœÁÐ tattwajnaih karaneeyam aatmani sadaanandhaet subhir yatnatah || VC 341 Dr.Sarma@works 84 Is it ever possible ? • For a man who is obsessed with the body identity and clinging to the sense objects • and engrossed in the unending actions to gratify his craving for sensual pleasures • is it ever possible to attain sarvaatma bhava? • This needs careful practice by a wise seeker • through dispassion for all desire prompted activity and their thoughts; longing for Bliss • through intense contemplation on the Atman Dr.Sarma@works 85 ªÂÏœÍ žÂÏœÁ ‚œÃ ªÁÅëœÃÐ ¬Á§ÂíœÁé¬ÃžÁã¦Ê ¤Ã¯ÍÐ ÁÇœÁªÁë©Á› Á§Áé›Ð, ¬Á¥Á ŸÃÏ ©ÃžÁŸÂœÊê´Â ªÂÏœÍ žÂÏœÁ ‚œÃ ªÁÅëœÃÐ || sarwa atma siddhayae bhikshoh kruta sravana karmanah, samaadhim vidadhaat yaeshaa saanto daanta iti srutih || VC 342 Dr.Sarma@works 86 It is step ladder • • • • • Dr.Sarma@works For the seeker (beggar) who is after mukti The scriptures declare the following First step is ‘content-knowledge’ about the Absolute by hearing to the sadguru Second step is practice of self-restraint and remaining calm and composed The next step is the samaadhi (or introspection of the truth, with deep inner reflection, meditation and experience). 87 Á§ÁÅàÏ þÁªÁ• • ÁêÐ •ÁÆšÁªÁ• § Êà§ÁÿÁ¥É ©ÃþªÁÐ •§ÁÅàÏ þÁªÁ• Á ÁêÐ ¬ÁÿÁ³Â¡Ã ¡Á›ÃÝœËÐ, ¦Ê aaroodha saktaer ahamo vinaasah þçÃí• Á¨ÂåŽê¬Á¥Á ŸÃþê kartum na sakyah sahasa api panditaih, Á֨ yae nirwikalpaakhya samaadhi nischalaah ³ÂàþÁÏœÁ§ÂþÁÏœÁ¤Á©Â VC ÿà 343 ©Â¬Áþ || taan antara ananta bhavaa hi vaasanaa || Dr.Sarma@works 88 Hard nut to crack • This aham-kaaram or body-ideation and ego is very a strongly rooted and powerful phenomenon • To dare destroying - it is a hard nut to crack, even for the very learned. • It is possible only for those who are ever stable in highest contemplation (nirvikalpa samadhi)* • They only can annul the persisting impressions (anantaranta vaasanas) of many yester births * yadhaa deepo nivaatastah Dr.Sarma@works 89 ©Ã¯Ê¡ÁªÁ• ÃàÐ ¡Áô§ÁÅ«ÁÏ €ÿÁϣŞËãê©Á ¥ÉÂÿÃþÂê ¦ÉÂü¦œÂí©ÁǜʧÁç¨Âœ÷, ©Ã¯Ê¡ÁªÁ• ÃàÐ ¡Áô§ÁÅ«ÁÏ ©Ã¯Ê¡Á¦ÁœÃ œÁžÁÅÓ›ËÐ || aham buddhyaiva mohinyaa yo jayitwa avrutaer balaat, vikshaepa saktih purusham vikshaepayati tad gunaih || VC 344 Dr.Sarma@works 90 The projectile power • For the one who is ego-centric, illusion takes over and it manifests as nescience • This aavarana sakti (nescience) induces the vikshaepa sakti (projectile power) • This projected power results in rajasic or ill-directed actions, because of its innate nature of negativity • Thus the gunas – tamas and rajas come into play in the man who is ego-centric. Dr.Sarma@works 91 þÃЬÁϪÁ¦ÊþÁ ©Ã¯Ê¡ÁªÁ• Ãà ©Ãü¦É ©Ã«Á¥É ©ÃŸÂœÁÅÏ þêÊî«Á¥Á ©Á§Á›ªÁ• Ãà þéÁÇœÁàê¤Â©Ê, žÁÇ• ÁâǪÁê¦ÉÂÐ ¬ÁÅæý¡Á¦ÉÂü¨©ÁžÃí¤Â• Ê þÁªÊîœÁàžÂ©Á§Á›¥Á ÂœÁéþ vikshaepa sakti vijayo vishamo vidhaatum à úÁ ¬Áí¤Â©Âœ÷, nissaesham aavarana sakti nivruttya bhaavae, þÃЬÁϪÁ¦ÊþÁ ¤Á©ÁœÃ drug drusyayoh sphuta payojalavad vibhaagae ¡ÁëœÃ£ÏŸÁªÁÆþÍê nassaet tadaavaranam aatmani cha swabhaavaat, ©Ã¯Ê¡Á›Ï þÁÿà œÁžÂ ¦ÁžÃ VC 345 úÊþÁéǴ§Êá || nih samsayaena bhavati prati bandha soonyo Dr.Sarma@works vikshaepanam nahi tadaa yadi chaen mrushaarthae || 92 Undoubtedly • So, in order to deter the effects of the rajas one has to annul the tamas (nescience) • Tamas (veiling power) is the inability to see the Reality – the difference between the Perceiver (Atma) and the Perceived (the unreal body and world) – like in case of the milk mixed with water. • For the one who overcomes the effects of tamas (aavarana sakti), undoubtedly his path to victory – the realization of Reality, is unobstructed. Dr.Sarma@works 93 ¡ÁôþÁ§Áä ¬ÁϬÁÇœÃÐ ¬Á¥Áê• Ãí©Ê• ÁÐ ¬ÁÅæý£ÍŸÁüþÍê ©Ã¤Áüê žÁÇ• ÁâǪÁê ¡ÁžÂ§ÁáœÁœÁàí¥÷, ûÃþÁœÃà samyag vivaekah sphuta bodha janyo ¥Á ¦Á  ÁÇœÁ¥ÉÂÿÁ£ÏŸÁÏ vibhajya drug drusya padaartha tattwam, ¦Á³Âé žÃí¥ÁÅ• Áà¬Áê ¡ÁôþÁ§Áä ¬ÁϬÁÇœÃÐ || chinatti maayaa kruta moha bandham VC 346 Dr.Sarma@works yasmaad vimuktasya punar na samsrutih || 94 No rebirth • For the one who attained the perfect wisdom and is devoid of this veiling effects or delusions born of nescience, • the separation of the grain from the chaff – the distinction of the Real from the unreal becomes a child’s play ! • Hence for the one, who has severed the bondages of illusion, where is the question of transmigration (rebirth) ? Dr.Sarma@works 95 ÃÏ ³ÂêœÁÅåþÁÐ ¡Á§Â©Á§Ë ÁœÁí©Ã©Ê Á© ÁÿÃä §ÁâÿÁœÁê©ÃžÂê• ÁÿÁþÁÏ ÿÁêªÊ«Á¥÷, Ï ³ÂêœÁÅåþÁÐ paraavar aikatwa vivaeka vahnir à ¬ÁϬÁ§Á›¬Áê £Äü dahatya avidyaa gahanamhy asaesham, ¥ÁžËíœÁ¤Â©ÁÏ ¬Á¥ÁšʦÁŴͬÁêkim || syaat punah samsaranasya beejam VC 347 Dr.Sarma@works adwaita bhaavam samupaeyusho asya || 96 Where is the seed ? • When the extensive forest of nescience is completely burnt to ashes by the fire of perfect wisdom about the Atman. • where is seed for the transmigration ? - once the oneness or non-duality is established firmly in us – Aham Brahmosmi – Sarvam Kalvidam Brahma – Sarva jeevo Brahmaika roopah Dr.Sarma@works 97 žÁÅÐŽþéÁÇœÃàÐ • ©Á§Á›¬Áê þéÁÇœÃà§Áè©ÁœÃ úÁ ¬Á¥Áê ÁåžÂ§ÁážÁ§ÁîþÁœÁÐ, ¥Ã ÂêüÂÚþÁ©ÃþªÁ¬ÁàžÁížÃí¯Ê¡ÁüþÃœ ÁžÁÅÐŽþéÁÇœÃàÐ || aavaranasya nivruttir bhavati cha samyak padaartha darsanatah, mithyaa jnaana vinaasastadad vikshaepa janita duhkha nivruttih || VC 348 Dr.Sarma@works 98 No more miseries • Once the perfect object (Atman) is rightly perceived in front, the veil (the illusion) is taken off. • All the false concepts and identities fall into oblivion and hence forth the cessation of the associated miseries. • Man is set free ! Dr.Sarma@works 99 ˆœÁœÃàë¦ÁÏ žÁÇ«ÁÛÏ ˆœÁœÃàë¦ÁÏ žÁÇ«ÁÛÏ ¬Á¥Áê• ÁëüÅجÁí§ÁÆ¡Á©ÃüÂÚþÂœ÷ œÁ³ÂéžÁí¬ÁÅà ¬ÁœÁœÁàíÏ üÂÚœÁ©ÁêÏ £ÏŸÁ¥ÁÅ Áà¦Ê ©ÃžÁÅ´Â || yetat triyam drushtam samyag rajju swaroopa vijnaanaat tasmaad vastu satat twam jnaatavyam bandha muktayae vidushaa || VC 349 Dr.Sarma@works 100 The three • The three have to be taken note of • The aavarana or veil or illusion – the wrong identification of a rope • The vikshaepa or projection or delusion – the belief that the rope is a real snake • The duhkha or misery or physical and mental agony – because of the two above. • Establishing the true nature of rope – the real identity annuls all the three above. Dr.Sarma@works 101 ¬Áí¡Áä¥ÁþͧÁ• Ê«ÁÅ €¦É Ãä ¦É žéÁ ¬ÁœÁð¥ÁþÁí¦Á  þÂéœÂëžÃ§ÁÆ¡Ê› ©ÃüÇϤÁœÊ ŸÄÐ, œÁœÂѧÁê¥ÊœÁœÃàëœ ayogni yogaadiva sat samanwayaan Á¦ÁÏ ¦ÁœÍ ¥ÁÇ´Â maatraadi roopaena vijrumbhatae dheeh, žÁÇ«ÁÛÏ tat kaaryam yaetat tritayam yato mrushaa ¤Áë¥Á¬Áí¡Áä¥ÁþͧÁ• Ê«ÁÅ VC drushtam bhrama swapna manorathaeshu || || 350 Dr.Sarma@works 102 Fake three • What ever we experience in delusion, dream and fantasy is always unreal. • Similar is the nature of the projections of Buddhi about the objects around us and our body [‘I know this’ – in this the ‘I’ (knower) as well as ‘this’ (the known) are not real] • The red hot iron is never incandescent on its own – it is the fire (invisible like the Atman) which gave that glow, heat, hotness, burning property and incandescence to inert iron. Dr.Sarma@works 103 þ͞ʜà þ¡ÊêœÃ œÁœÍ©Ã• §ÂÐ ¡Áë ÁǜʧÁÿÁÏ¥ÁÅŽÂ žÊöÁ©Á³Âþ ©Ã«Á¦Á ªÁÖ ¬Á§Êí, ¯Á›ÊþÁê• Â¤Â©ÃþÁ tato vikaaraah prakritaer aham mukhaa ˆ«Á œÂé daeha avasaanaa vishayaascha sarwae, þ͞ʜà þ¡ÊêœÃ Á žÂ¡Ã kshanaenyathaa bhaavina esha aatmaa þÂþÁê• Â|| VC 351 Dr.Sarma@works nodaeti na apyaeti kadaapi na anyathaa|| 104 Changes not ! • The prakruti vikaaras (or changes of nature) are therefore not real (like the three) • these take the form of sense-objects and present as the body-ideation and keep changing ever (that is the unreality). • But the Atman, the underlying substratum, is changeless, birth less, ever the same. Dr.Sarma@works 105 ¡ÁëœÁê ÁðžÂþÁÏžÁ ÁþÁÐ þÃœÂêžÁí¦Á ÂŽ›ÝúÞʕ Á§ ÁÆ±Í £ÅžÂãê žÃ³Â¯Ä ¬ÁžÁ¬ÁžÃí¨¯Á›Ð, €ÿÁÏ nitya adwaya akhanda chidaeka roopo ¡ÁžÁ¡ÁëœÁê¦Á¨¯ÃœÂ§Áá buddhyaa disaakshee sad asad vilakshanah, Ð ahamÁpada pratyaya lakshita arthah ¡ÁëœÁê ÁðžÂþÁÏžÁ þÁÐ VC 352 pratyak sadaananda ghanah paraatmaa || ¡Á§ÂœÂé || Dr.Sarma@works 106 The Atman The unique attributes of the Atman are: 1. Eternal 2. Non-dual 3. Undivided 4. Knowledge Absolute 5. The witness for Buddhi etc., layers 6. Distinct from the Sat and Asat (it is neither) 7. The Real “I” inside 8. Indwelling 9. Bliss absolute 10. The greatest and 11. The Supreme. Dr.Sarma@works 107 ¬Áí¦Á¥Ê©Á ªÂ¥ÁêœÃ ‚œÁáÏ ©Ã¡ÁªÃÖœÁðžÁ¬ÁžÃí¤Áüê þêÃÖœÁê œÁœÁàíÏ þÃü£ÍŸÁžÁÇ´ÂÛê, üÂÚœÂí¬Áí¥Áittham ÂœÂéþÁ¥ÁŽ› vipaschit sad asad vibhajya ݣ͟ÁÏ nischitya tat twam nija bodha drishtyaa, œÊ¤Íê ©Ã¥ÁÅ• ÁàÐ jnaatwaa swam ¬Áí¦Á¥Ê©Á ªÂ¥ÁêœÃ || aatmaanam akhanda bodham VC 353 Dr.Sarma@works taebhyo vimuktah swayamaeva saamyati || 108 Attain peace • This way one who analyzes and differentiates the real and unreal • Confirms his real ID with ‘That’ by application of this wisdom • Knows his Self as the Infinite Knowledge Absolute • Only he will directly attain to peace, free from all obstructions. Dr.Sarma@works 109 œÁé žÁ§ÁîþÁ¥÷ €üÂÚþÁ ÿÁÇžÁ¦Á• ÁëÏ• ʧÃä ªÊî«Á©Ã¨¦Á¬ÁàžÂ, ¬Á¥Á ŸÃþ©Õ Á¨ÊåþÁ ¦ÁžÂžËíœÂœÁé žÁ§ÁîþÁ¥÷ || ajnaana hridaya granthaer nissaesha vilayas tadaa, samaadhinaa vikalpaena yada adwaita atma darsanam || VC 354 Dr.Sarma@works 110 Ablate the gland • Thus, once the gland (source of the secretion) of this dangerous hormone – namely the Ajnaana, is to be totally ablated and • the mind is fixed with rapturous attention without even a flicker • Then, one can certainly behold the Self – without any duality. Dr.Sarma@works 111 ©Á¬ÁÅàœÁœÂàíŸÁÇœÂê œÁí¥ÁÿÁ¥ÃžÁ¥ÃœÄ¦ÁÏ • Á¨åþ £ÅžÃãžÍ´Â œÁå¤Á©ÁœÃ ¡Á§Á¥Á ÂœÁéþÁêžÁí¦Ê þçÃíªÊ«Ê, twam ahamidam iteeyam kalpanaa buddhi doshaat ¡Áë©Ã¨¬ÁœÃ ¬Á¥Á Ÿ©Á¬Áê pabhavati paramaatman ayadwayae nirvisaeshae, ¬Á§Íí ©Ã• Á¨Íå pravilasati samaadhaavasya sarwo vikalpo ©Ã¨¦ÁþÁ¥ÁÅ¡Á• ÁúÊמÁí¬ÁÅàœ VC 355 ÁœÂàíŸÁÇœÂê || upagachchaed vastu tattwaa dhrityaa || vilayanam Dr.Sarma@works 112 You, I, this • You, I and This – this sort of duality and plurality are the defects and misconceptions of the Buddhi. • Once the Paramaatma, the Absolute and the one without a second manifests Itself, in that state of deep and rigorous meditation, • all the above misconceptions dissolve as one gets hold of one’s real nature. Dr.Sarma@works 113 þéÁ¬ÁœÃ ¬ÁÅŽÏ ªÂÏœÍ žÂÏœÁÐ ¡Á§Á¥ÁÅ¡Á§ÁœÁÐ ¯ÂϜæÁÅ• ÁàÐ ¬Á¥Á ŸÃÏ •Å§ÁíþÃäœÁêÏ • Á Á¨¦ÁœÃ ¦ÁœÃÐ ¬Áí¬Áí ¬Á§ÂíœÁé ¤Â©Á¥÷, œÊþ©ÞÂêœÃ¥Ã§ÁüþÃœÂϳŸÁÅ saanto daantah param uparatah kshaanti yuktah samaadhim žÁ• Âãí ©Ã• Á¨Âå kurwan nityam kalayati yatih swa swa sarwaatma bhaavam, þÁèëöÁé ÁÇœÂê þéÁ¬ÁœÃ ¬ÁÅŽÏ taena avidyaa timira janitaam saadhu þëÃÑë¦ÉÂþçÃí• Á¨åÐ || dagdhwaa vikalpaan bhrahma akrityaa nivasati sukham nishkriyo nirvikalpah || Dr.Sarma@works VC 356 114 Lives in peace • The intense trier (yati) is calm, self-restrained, perfectly withdrawn from sense-objects, full of forbearance and engrossed in rigorous meditation. • He always reflects on his own self - to be the same as every one else (sarvaatma bhava) • With this – he completely dissolves all mis -conceptions born out of gloom of nescience • He lives in peace as Brahman, action less free from the vicissitudes of the mind. Dr.Sarma@works 115 ±Â§Í¯Áê Á ¤ß¦þÁÐ ¬Á¥Á ÂÿÜ ¦Ê ¡Áë©Ã¨Â¡Áê £ÂÿÁêÏ ªÍëœÂëžÃ úÊœÁÐ ¬Áí¥ÁÿÁÏ úޜÁéþÃ, œÁ ˆ©Á¥ÁÅ• Âàsamaahitaa yae pravilaapya baahyam ¤Á©Á±ÂªÁ£ÏŸË srotraadi chaetah swamaham chidaatmani, §ÂäþÊêœÁÅ tayaeva muktaa ±Â§Í¯Áê Á ¤ÃŸÂ¦þÁÐ || bhava paasa bandhair VC 357 Dr.Sarma@works na anyaetu paarokshya katha abhidhaayinah || 116 Second hand knowledge ? • Only the real wise man, who dissolves all the sense-objects, sense organs and the associated modifications such as ego etc., by himself in that reality, the Atman • will obtain liberation from the fetters of transmigration. • Never the one, who is contented with the scriptural details and never obtains firsthand experience of what is revealed there in. Dr.Sarma@works 117 Á¨å¬Á¥Á ŸÃþëÁܦÁ  • „±ÂŸÃ ¤ÊžÂœÁðí¦Á¥Ê©Á ¤ÃžÁêœÊ úͱŸÁê±ÍÿÊ ¬Áí¦Á¥ÊþÁ • Ê©Á¨Ð, œÁ³ÂéžÁűŸʧÃí¨¦Á ¦Á upaadhi bhaedaat swayamaeva bhidyatae ©ÃžÂí chopaadhy apohae swayamaena kaevalah, þÁí¬ÊœÁðžÂ Á •¨å¬Á¥Á Ÿ ÃþëÁܦÁ  || tasmaad upaadhaer vilayaaya vidwaan VC 358 Dr.Sarma@works vasaet sadaa kalpa samaadhi nishthayaa || 118 The ‘Upaadhi’ • Our outer modifications (upadhis) are manifold and cause us to believe that we are all different from one another. • But, these upadhis are delusions and the inner Self is unique and is the same in all. • So, the real wise never give any importance to the upadhis and ever engage themselves in deep contemplation of the unique Self. Dr.Sarma@works 119 Äý• • Í ¤Áë¥Á§ÁÏ ¬ÁœÃ ¬Á• ÍàþÁ§Í ¦Á ψ ¬ÁžÂè©ÁÏ ÿÊê• ÁþëÁܦÁ Â, •ý• Ä Í ¤Áë¥Á§ÁÏ ŸÂê¦ÁþÁèë¥Á§ÁœÂí¦Á Á •¨åœÊ || sati sakto naro yaati sad bhaavam hi yaeka nishthayaa, keetako bhramaram dhyaayan bhramaratwaaya kalpatae || VC 359 Dr.Sarma@works 120 Caterpillar • What we constantly think we are, we become that – if we indulge in all negative thoughts, we end up eating the adverse fruits of such thoughts and deeds. • If the caterpillar constantly believes that it has in it the innate power to metamorphose into beautiful butterfly, it one day becomes that. • One who entertains positive thoughts and believes that he is the Brahman, he verily ends up as Brahman sooner or later. Dr.Sarma@works 121 ¡Á§Á¥Á ÂœÁé ¬Á¥Á ¦Á ψ •ë¦Á ÂÏœÁ§Â¬Á• à Ãà¥Á±Â¬Áê • Äý• Í ŸÂê¦ÁþÁêŸÂ¨ÃÏ ÿÁê¨Ã¤Â©Á¥ÁÇúÁלÃ, œÁ• Ë©Á¦É• Ä kriya antara asaktim apaasya keetako ¡Á§Á¥Á ÂœÁéœÁœÁàíÏ dhyaayan yadhaalim hi ali bhaavam richchati, ŸÂêœÂí ¬Á¥Á ¦Á ψ tathaiva œÁžÊ• ÁþëÁܦÁ  ||yogee paramaatma tattwam VC 360 Dr.Sarma@works dhyaatwaa samaayaati tadaeka nishthayaa || 122 Metamorphosis • By constant effort and internal adjustments of its own given (genetic) material, an ugly looking, cesspool bound, repulsive caterpillar transforms itself and evolves into a beautiful, free and liberated butter fly ! • Why not we, supposed to be more intelligent, make the necessary adjustments in negating the body-ideation and transform ourselves and evolve into our Real, liberated Atmic state !! Dr.Sarma@works 123 €œÄ©Á¬ÁƯÁéÏ €œÄ©Á¬ÁƯÁéÏ ¡Á§Á¥Á ÂœÁéœÁœÁàíÏ þÁ ¬ÁÆ᨞ÁÇ´ÂÛê ¡ÁëœÃ¡ÁœÁÅà¥Á§ÁñœÃ, ¬Á¥Á ŸÃþÂœÁêþÁà¬ÁŬÁƯÁé©ÁÇœÂà ê ateeva sookshmam paramaatma tattwam üÂÚœÁ©Áê¥Á §Ëê§ÁœÃªÁÅžÁã£ÅžÃã¤Ã na sthoola drishtyaa pratipat tumarhati, Ð || samaadhina atyanta sookshmavrittyaa VC 361 Dr.Sarma@works jnaatavyam aaryairati suddha buddhibhih || 124 Very Subtle • The Paramaatma tatwam is extremely subtle to grasp • One can’t behold it by gross perception of our senses, • nor by intense study of scriptures, unless one applies that knowledge and experiences it. • It is accessible only to those noble souls with perfectly pure minds and • by means of deep contemplation brought on by extraordinary mental fitness and subtle thinking. Dr.Sarma@works 125 ¬ÁÅ©Á§ÁßÏ ¡Áôý±Â ÁªÍŸÃœÁÏ ¦Á•  ¬ÁÅ©Á§ÁßÏ ¡Áôý±Â ÁªÍŸÃœÁÏ œÁê• Âàí ¥Á¨Ï ³ÂíœÁé ÁÅ›Ï ¬Á¥ÁÇúÁלÃ, œÁ  ¥ÁþÁÐ ¬ÁœÁàí§Áü¬Áà¥ÉÂ¥Á¨Ï ŸÂêþÊþÁ ¬ÁÏœÁêüê ¬Á¥ÊœÃ œÁœÁàí¥÷ || yathaa suvarnam puta paaka sodhitam tyaktwaa malam swa atma gunam samrucchati, tathaa manah sattwa rajastamomalam VC 362 Dr.Sarma@works dhyaanaena santyajya samaeti tattwam || 126 Gold purification • Gold to be purified of its impurities and to attain its own lustre - has to come in contact and withstand the heat of intensely high temperatures. • So also, to attain our own lustre of the Brahman, we require ourselves to give up our impurities of the sattawa, rajas and tamo gunas. • To get rid of these, we need the fire of intense meditation and contemplation. Dr.Sarma@works 127 ¬Á ©Ã• Á¨å ©Á§ÃØœÁÐ þçÁÏœÁ§Â¤Âê¬Á©ÁªÂœÁ àžÃœÁáÏ ¡Á ÁíÏ ¥ÁþÍ £ëÿÁé›Ã ¨Ä¦ÁœÊ ¦ÁžÂ, œÁžÂ ¬Á¥Á ŸÃЬÁ Á¨å vasaat tad ittham nirantara©Ã• abhyaasa ©Á§ÃØœÁÐ pakwam mano brahmani leeyatae yadaa, ¬ÁíœÍžÁí¦Á ÂþÁÏžÁ§Á³ÂþÁÅ tadaa samaadhih sa vikalpa varjitah ¤Â©Á• ÁÐ || VC 363 Dr.Sarma@works swatodwaya ananda rasa anubhaavakah || 128 Constant practice • When the mind is thus purified by constant practice, it matures enough to get dissolved in the Brahman, loosing all false identity. • Then, the pure and deep contemplation occurs – which is devoid of any interest whatsoever in this physical world. • That directly leads to the realization of the Bliss of the Brahman, the one without a second. Dr.Sarma@works 129 ÁëþÊá§ÃíþªÁÐ • ¬Á¥Á ŸÃþÂþÊþÁ ¬Á¥Á¬Áà©Â¬Áþ ÁëþÊá§Ãíþª͎è• • Á§ÁéþªÁÐ, €ÏœÁ§ÁçÿÃÐ ¬Á§ÁíœÁ ˆ©Á ¬Á§ÁížÂ ¬Áí§ÁÆ¡Á©Ã¬ÁÆæ§Ãà§Á¦ÁœÁäœÁÐ ³Âêœ÷ || samaadhinaan yaena samasta vaasanaa granthaer vinaaso akhila karma naasah, antar bahih sarwata yaeva sarwadaa VC 364 Dr.Sarma@works swaroopa visphoortir ayatnatah syaat || 130 Spontaneously • Only in that pure and deep meditative state, the gland that secretes perpetually the ego and its associated vaasanaas will be totally destroyed; this results in cessation of all untoward activity. • Then externally, internally and everywhere, always – the real roopa will manifest at once spontaneously. Dr.Sarma@works 131 €þÁÏœÁÏ þçÃí• Á¨å• ÁÏ ªÁÅëœÊÐ ªÁœÁ ÁÅ›Ï ©ÃžÂêþÁéþÁþÁÏ ¥ÁþÁþžÁ¡Ã, þÞßÂê¬ÁÏ ¨¯Á ÁÅ›¥ÁþÁÏœÁÏ þçÃí• Á¨å• ÁÏ || Srutaeh satagunam vidyaan mananam mananaadapi, nidi dhyaasam laksha gunam anantam nirwikalpakam || VC 365 Dr.Sarma@works 132 The highest • Perpetual Sruti sravanam is great in its effects • Constant reflection of the truth is hundred times superior to listening the scriptures ! • Meditation (nidi dhyasam) is 1,00, 000 times superior even to reflection (mananam). • But, the highest is the Nirwikalpa Samaadhi, for its results are infinite and unquantifiable. Dr.Sarma@works 133 £ëÿÁéœÁœÁí¥Á©Á Á¥Áêœ þçÃí• Á¨å ¬Á¥Á ŸÃþÂ Ê ¬ÁÅæýÏ £ëÿÁéœÁœÁí¥Á©Á• Á¥Áê œÊ ŸÁÅë©Á¥÷ þÂþÁê• Â úÁ¨œÁ¦Ánirwikalpa  samaadhinaa sphutam ¥ÁþÍ ÁœÊÐ brahma tatwam avagamyatae dhruvam ¡ÁëœÁê¦Á ÂþÁà§Á na anyathaa ©Ã¥ÃªÃëœÁÏ ¤Á©Êœ÷ || chalatayaa manogataeh VC 366 Dr.Sarma@works pratyaya antara vimisritam bhavaet || 134 Apt to be mixed up • Only in the Nirwikalpa Samaadhi state, one clearly and definitely realizes the Brahman; but not other wise – • for, the mind being very unstable is apt to be mixed up with other bodily and sensual perceptions. Dr.Sarma@works 135 ªÂÏœÁ ¥ÁþÂÐ ¡ÁëœÄúà €œÁÐ ¬Á¥Á ŸÁœÁðí ¦ÁœÊÏžÃë¦ÁÐ ¬ÁžÂ þçÁþÁà§ÁÏ ªÂÏœÁ ¥ÁþÂÐ ¡ÁëœÄúÃ, ©ÃŸÁíϬÁ¦Á atah samaadhat swa yataendriyah sadaa ŸÂíþÁà¥ÁþžÁê©ÃžÁê¦Á  nirantaram saanta manaah prateechi, ÇœÁÏ ¬ÁžÊ Á ÁœÁí ©Ã¨Í• ÁþÊþÁ || vidhwamsaya dhwaantam anaady avidyayaa VC 367 Dr.Sarma@works kritam sadaekatwa vilokanaena || 136 Destroy the Nescience • Hence, perfectly restraining the senses, keeping the mind calm and tranquil, • always immerse the mind in the indwelling supreme Self. • and through realization of your Real identity, destroy the darkness created by nescience and which is perpetual and beginning less. Dr.Sarma@works 137 End of Part – VI Continued in Part - VII Dr.Sarma@works 138