Transcript Vivaeka Choodaamani

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Om
Sree
Vighnaeswaraaya namah
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Part I
From 01 to 41
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Vivaeka Choodaamani
The Crest Jewel of
Discrimination
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€žËíœÁ ¬ÃžÂãÏœÁÏ
Doctrine of Monism
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ÁþÃéŸÂê
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Brahma is the Real
World is only an illusion
The Jeeva is none other than the Brahma
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sarva vaedaanta¡Á뛜ͬÁéêÿÁ¥÷
sidhdhaanta gocharam||tama agocharam
govindam paramaanandam sadgurum pranatosmyaham ||
VC 01
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Invocation
•
•
•
•
•
My obeisance to the Almighty - Govinda
Whose nature is Bliss Supreme
Who is the Guru of Gurus (sadguru)
Who is the import of all erudition (Vedas)
Who is beyond the reach of speech & mind
(Sri Govindaacharya is the
preceptor of Sankara Bhagavat paada)
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VC 02
ªÁœÁ
ÍýÃüþÁé ¬Áŏ
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 ÂéþÂœÁé ©Ã©ÊúÁþÁÏ ¬ÁíþÁŤÁ©Í
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jantoonaam
narajanma¬ÁϬÃáœÃ
durlabhatamah pumstwam tato viprataa
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tasmaadvaidika dharma maargaparataa vidwat twamas maatparam,
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Atmaanaatma
vivaechanam swanubhavo
brahmaatmaanaa samsthiti
¡Áô›Ëê§Ãíþ¨¤ÁêœÊ
||
rmuktirno satakoti janma sukritaih punyair vinaa labhyatae ||
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Blessed We are !
•
•
•
•
•
•
Among all beings a human birth is a gift
More so a fit and healthy body (male)
Rarer than that is one with adequate intelligence
Rarer still is inclination towards Vedic path
Higher than this is discriminative ability
Still higher is Realization of Identity – Brahman
Isn’t this the merit of millions of births !
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žÁŧÁì¤Á œÁë¦ÁÏ
žÁŧÁì¤ÁÏ
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Á¥÷,
¥ÁþÁÅ«ÁêœÁíÏ
¥ÁÅ¥ÁůÁÅœÁíÏ
durlabham
trayam yaevai tad
daeva anugraha haetukam,
¥ÁöÁ¡Áô§ÁÅ«Á¬ÁϪÁë¦ÁÐ ||
manushyatwam mumukshutwam mahaapurusha samsrayah ||
VC 03
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The rarest three
These three things are rare indeed
• Birth in human form (with special powers)
• The longing for Liberation (not all possess)
• The guidance of perfected teacher
These are due to the grace of god
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œÁéöÁ ¬ÁíÏ ©ÃþÃÿÁþÁàê
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ËàêþÁ
labdhwaa katham chin narajanma durlabham
¦ÁœÊœÁ ¥ÁÆšÁŸÄÐ
tatraapi pumstwam srutipaaradarsanam,
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yah swaatma muktyai na||yataeta moodha Dheeh
VC
04
©ÃþÃÿÁþÁàê¬ÁžÁÓëöÁœ÷
sa Atmahaa swam vinihantya asad grahaat ||
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Oh! Man – commit not suicide
•
•
•
•
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Having been empowered with all the
above said special gifts from god
Isn’t it too foolish not to exert for realization
Not to commit ourselves for liberation
By clinging to the things so unreal
Aren’t we wasting our precious gift ?
Isn’t this deliberate suicide !!
12

Í þÁí¬Ãà ¥ÁƚœÂé ?
‚œÁÐ 
Í þÁí¬Ãà ¥ÁƚœÂé ¦Á¬ÁÅà
³Âí§Êá ¡Áë¥Á žÁêœÃ,
žÁŧÁì¤ÁÏ ¥Á ÂþÁÅ«ÁÏ žÊÿÁÏ ±Âë¡Áê
œÁœÂë¡Ã
|| pramaadyati,
itah know-asti
moodhaatmaa±Î§ÁÅ«Á¥÷
yastu swaarthae
durlabham maanusham daeham praapya tatraapi pourusham ||
VC 05
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What a fool ?
What greater fool is there than the man
• Who having obtained a rare gift of human body
• And that too a healthy, powerful and intelligent one
• If he neglects to achieve the real end of life
Real end meaning liberation ( salvation)
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pathantu saastraani yajantu daevaan
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Ãà
kurwantu karmaani bhajantu daevataah,
§Áä ¬ÃŸÁêœÃ
Atmaikya
VC
06
£ëÿÁéªÁœÂþÁà§Ê¡Ã
|| bodhaena vinaa vimuktir
na sidhyati brahma sataantaraepi ||
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Rituals never are the means
• May be well versed in all scriptures
• May one undertake all rituals and karmaas
These indeed help one go no where
But without the realization of our true identity
with the Atman within
There is no liberation
Even after millions of years of existence
Lifetime of Brahma : 1 day = 432 miln. years
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‚œÊê©Áÿà ªÁÅëœÃÐ
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Êà§ÁÿÊœÁÅœÁíϬÁÅæýÏ
¦ÁœÁÐ ||
amritatwaasya
naasaasti vittaena ityaevahisrutihi,
braveeti karmano muktaer ahaetutwam sphutam yatah ||
VC 07
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The Vedic Dictum
• There is no hope of immortality by means of
money or money made many things –
• Such indeed is the declaration of the Vedas
• So, it is clear that rituals, desire prompted
actions, forbidden paths and foolish clinging
to worldly riches cannot cause liberation.
(Ref :Brihadaaranyaka II. iv.2)
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ato vimuktyai prayataeta vidwaan
¬ÁþÁàÏ ¥ÁöÁþÁàÏ
samnyasta
¬Á¥ÁÅ¡ÊœÁê žÊªÃ•
ÁÏ baahyaartha sukhasprihah san
santam mahaantam
samupaetya daesikam
VC
08
œÊþÍ¡ÁžÃ´ÂÛ§Áá¬Á¥Á
Âÿ
Taenopadishtaartha samaahitaatmaa || 19
ܜÂé ||
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What are we to do ?
•
•
•
•
Therefore one must strive for liberation
How?
By renouncing sensual pleasures
Devoid of desires on external objects
Duly* approaching a generous preceptor
Fixing the mind on the truth inculcated by him.
*Gita IV–34 : pranipaataena pariprasnaena sevayaa
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„žÁã§ÊžÂœÁéþÂœÂéþÁÏ
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Áâ§ÁîþÁþëÁܦÁ
 || vaarithou,
Uddharaed¬Á¥Áê•
aatman aatmaanam
magnam samsaara
Yogaaroodhatwam aasaadya samyag darsana nishthayaa ||
VC 09
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How to attain yoga ?
•
•
Though immersed in this of mortal life
One should rediscover himself and lift himself
up – for no one else can lift us up* !
What are the means ?
1. Perfect devotion (yogaaroodha** state)
2. Right discrimination
*Gita VI –5 : uddharaed atman atamaana
**Gita VI–4 : yadaa hi …...Sarva samkalpa
sanyaasiee yogaaroodha stadochyatae
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¬ÁÏþÁê¬Áê ¬Á§Áí•
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Áà¦Ê,
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sanyasya
sarwakarmaani bhavabandha vimuktayae,
„¡Á¬ÃáœËÐ ||
yatyataam panditair dheerair aatmaabhyaasa upasthitaih ||
VC 10
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Cut loose all ‘Actions’
• The wise = the man with discrimination
• The erudite = the man with equanimity
• Give up all actions* = All desire prompted
motivated actions and all forbidden or evil
actions – not the selfless service
*Gita V-11 : kaayaena ..…sangam tyaktwaa
*Gita III-5 : nahi kaschit kshanamapi
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þÁ 
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©Á¬ÁÆà¡Á¨£ã¦Ê,
©Á¬ÁÅà¬ÃžÃã§Ãíú§ʛ
ÃÏúÃœÁѧÁé•

||
chittasyaþÁ
suddhayae
karma na tuÍýäÃÐ
vastoopa labdhayae,
Vastu siddhir wichaaraena na kinchit karmakotibhihi ||
VC 11
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Ten million is naught
• The works prescribed by the scriptures, when
done with faith and devotion, lead to purification
of mind and wash of tainted thoughts.
• These are only a prerequisite to the end – and not
the end by itself – neither they are the means to
reach the perfect end – the salvation.
• This does not ensure perception of reality unless
true discrimination is practiced.
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ÅŽÐsiddhaa
©ÃþªÁþÄ
||
Samyag vichaaratah
rajju tattwaavadhaaranaa,
Bhraantyodita mahaasarpa bhavadukhah vinaasanee ||
VC 12
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The delusion
• By adequate reasoning the conviction about reality is
gained – just as the rope mistaken as snake –
perceived correctly as rope by adequate reasoning and
proof.
• This annuls the great misery and fear caused by the
delusion in the mind.
Our mistaken identity that we are this never lasting
body - when in reality we are the ever existing Atman
– is the Delusion or Bhranthi
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©Ãú§ʛ žÁÇ´ÍÛ
€§Áá¬Áê þêÁ֦ɠžÁÇ´ÍÛ
©Ãú§ʛ ÿÜ͏
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þÁ³ÂäþÊþÁ þÁ žÂþÊþÁ
±Âë›Â¦Á
©Â
||
arthasya
nischayo Â¥ÁªÁœÊþÁ
drishto vichaaraena
hitoktitah,
Na snaanaena na daanaena praanaayaama sataena vaa ||
VC 13
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Nay by baths, gifts….
•
•
•
1.
2.
3.
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By reasoning upon the salutary counsel
from the wise (men of realization) – only then
Truth is seen to dawn on the seeker
Not by hundreds of
Holy dips in sacred rivers
Charities made
Pranaa yama (restraining breathing)
30
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„±Â¦Á  žÊªÁ Â
•¨ÂžÂÐê ¬ÁþÁàê¬Ãéþ÷
¬ÁÿÁ•
Âphalasiddhir
§Ã›Ð || wisaeshatah,
Adhikaarinam aasaastae
Upaayaa daesa kaalaadyaah santyasmin sahakaarinah ||
VC 14
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Success
•
•
•
•
Success essentially depends on the
Qualified* aspirant / seeker
Time, place and other such means
are but auxiliaries in attaining success
*Qualifications ? ……. Let us proceed further
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žÁ¦Á ¬ÃþÁÅãÏ •
ÁŧÁÅÏ
€œÍ ©Ãú§ÁÐ •
Á§Áà©Íê ¥ÁÅ¥ÁůÍ
§ÂœÁé©Á¬ÁÅàþÁÐ ,
¬Á¥Á ³žÁê žÁ¦Á ¬ÃþÁÅãÏ •
ÁŧÁÅÏ
£ëÿÁé©ÃžÁÅœÁà¥Á¥÷
ato vichaarah
kartavyo mumukshor aatma||vastunah ,
samaasaadya dayaasindhum gurum brahma viduttamam ||
VC 15
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The Guru
• The Guru
– The best of the knowers of Brahman
– Must have personally experienced the truth
– Should be an ocean of mercy and kindness
• The Seeker
– Must duly approach the Guru
– Must take the path of reasoning and test the
truths inculcated to him– not passive
listening
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€ŸÃ•
§ÂêœÁé ©ÃžÂê¦Á Â
¥ÊŸÂ©Ä ¡Áô§ÁÅ´Í
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€ŸÃ•
§ÂêœÁé
©ÃžÂê¦Á
Â¥ÁÅ•
ÁਯÁ›¨¯ÃœÁÐ
||
maedhaavee
purusho
vidwaan
ooha apoha vichakshanah
,
adhikaaryaatma vidyaayaam ukta lakshana lakshitah ||
VC 16
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Fitness of recipient
•
•
•
•
•
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Intelligent to grasp the subtleties
Devoid of any doubts (samsayas)
Skilled in defending scriptural injunctions
Expert in refuting counter-arguments
Endowed with above characteristics
Such recipient is fit to receive Atma Jnaana
36
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ÁêœÂ
¥ÁœÂ
vivaekino ¦É
viraktasya
samaadi
guna|| saalinah ,
mumuksho raeva hi brahmajijnaasaa yogyataa mataa ||
VC 17
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Who is qualified ?
• Who discriminates between real and unreal
• Whose mind is tuned off towards the unreal
• Who possesses calmness (sama) and allied
qualities
• Who is longing for liberation
He is the one qualified
to inquire after the Brahman
Remember no one is debarred
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³ÂŸÁþÁ úÁœÁÅ«ÁÛ¦ÁÏ
³ÂŸÁþÂþÁêœÁë úÁœÂí§Ã 
ÁÃ
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¥ÁþīäÄÐ
¦Ê«ÁÅ ¬ÁœÊðí©Á ¬ÁþÃä´ÂÜ ¦ÁžÁ¤Â©Ê
þÁ ¬ÃžÁãêœÃ ||
Saadhanaan yatra chatwaari kathitaani maneeshibheeh
yaeshu satswaeva sannishthaa yadabhaavae na siddhyati ||
VC 18
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The four
• Sages have prescribed four means (steps)
for attainment.
• Devotion to Brahman succeeds only when
these four means are harmoniously
utilized.
• In the absence of these, this pursuit for
Brahman will be only a vain attempt.
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³ÂŸÁþÁ úÁœÁÅ«ÁÛ¦ÁÏ
žÎþÃœÂê þÃœÁê©Á¬ÁÅà©Ã©Ê
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Á›êœÊ,
‚ÿÁ¥ÁÅœÁë¢Á¨¤Í•
Á©Ã§Â•
Á
¬ÁàžÁþÁþÁà§Á¥÷ ,
Adou nitya anitya vastu vivaekah pariganyatae,
iha mutra phalabhoga viraagas tadanantaram,
VC 19
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The first two
• First and foremost is
– The Discrimination between the Real and
unreal
• Next comes the aversion towards or disinterest
– in enjoyment of fruits of our actions here and
hereafter - this is renouncing the unreal
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³ÂŸÁþÁ úÁœÁÅ«ÁÛ¦ÁÏ
ªÁ¥Á žëÁýѬÁÏ¡ÁœÃà§ÁÅé¥ÁůÁÅœÁ
í¥ÃœÃ¬ÁÅæý¥÷,
£ëÿÁé ¬ÁœÁêÏ ü
ÁþÃé
ÊêœÊê©ÁÏ §ÁƱÍ
©ÃþêÁÖ¦ÁÐ ||
Samaadi shatka sampattir mumukshutwam iti sphutam,
brahma satyam jagan mithyaa ityaevam roopo vinischayah ||
VC 20
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The next two
• Next in order are
– The group of six attributes – calmness
(sama) and the rest,
• Lastly
– The intense yearning/ longing /love for
liberation
A firm conviction of the mind
to the effect that Brahman is the Real
and universe is unreal
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©Ã©Ê•
ÁÐ
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œÁžËí§Â•
ÁêÏ üÃöÁ³Â ¦Á Â
žÁ§ÁîþÁªÁë©Á›ÂžÃ¤ÃÐ ||
soyam nitya anitya vastu vivaekah samudaahritah
Tad wairaagyam jihaasaa yaa darsana sravanaadibhih ||
VC 21
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Discrimination
1. A firm conviction of the mind to the effect
that Brahman is the Real and universe is unreal
2. This is designated as the true discrimination
(viveka) between the real and unreal.
3. Vairaagya or renunciation is the active
effort to give up all transitory sensual
enjoyments
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©Ë§Â•
ÁêÐ
žÊöÁžÃ£ëÿÁé¡Á§ÁêþÊà ÿÁêþÃœÊê
¤Í•
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©Ã§Áüê ©Ã«Á¦Á ©ÂëœÂžÍâ«ÁžÁÇ´ÂÛê
¥ÁÅÿÁŧÁÅéÿÁÅÐ ||
Daehaadi brahma paryantae hyanityae bhogya vastuni
virajya vishaya vraataad doshadrishtyaa muhur muhuh ||
VC 22
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Vairaagya
1. Vairaagya or renunciation is the active
effort to give up all transitory sensual
enjoyments.
2. This ranges from this animate body to those
upto the supreme brahmaahood 3. Having already understood the defects of
these by observation, instruction and so forth
time and again (continually).
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ªÁ¥ÁÐ
¬Áí¨¯Êê þæÁœÂ©Á³Âá¥ÁþÁ¬ÁÐ ªÁ¥Á
„úÁÖêœÊ,
©Ã«Á¦Ê¤ÁêÐ ¡Á§Â©Á§Áàê ³Âá¡ÁþÁÏ
¬Áí¬Áí•
Í®Á•
Ê||
swalakshyae niyata avasthaa manasah sama uchchyatae,
vishayaebhyah paraavartya sthaapanam swaswagolhakae ||
VC 23
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Calmness
Tranquility or calmness or Sama
• Steadfast effort to rest or turnoff the mind
after having declined entry for the sensory
inputs from manifold sense objects and not
permitting unwarranted motor activity
• In simple terms controlling the antah
karanams or inner functional faculties
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žÁ¥ÁÐ - „¡Á§ÁœÃ
„¤Á¦Ê´Â¥ÃþÃâë¦Á ›ÂÏ ¬ÁžÁ¥ÁÐ
¡Á§Ã•
ħÃàœÁÐ
£ÂöÁêþ¨ϣþÁÏ
©ÁÇœÊà§Ê´Í¡Á§ÁœÃ§ÁÅœÁà¥Á  ||
Ubhaya yeshaam indriyaanaam sa damah parikeertitah,
Baahya anaalambanam vrittaer aesha uparatir uttamaa ||
VC 24
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Self Control
Self restraint or self control or Dama
• Turning both the motor and sensory organs away
from sense objects at the entry level itself and
fixing them in their respective spheres of reality is
called Dama or self control.
Self withdrawal + active tuning inward- Uparati
• After the inner organs are turned off- tuning them
towards inner atmaan for higher pursuits of life
(without mental craving for senses)– – is called
uparati – inactively active state –(like the atom)
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œÃœÃ¯Â
¬ÁÿÁþÁÏ ¬Á§ÁížÁÅÐŽÂþÂ¥Á¡ÁëœÄ•
§Á
¡Áõ§Áí•
Á¥÷,
úÃϜ ©Ã¨Â¡Á§ÁÿÃœÁÏ ³Â œÃœÃ¯Â
þÏ
ÁžÁêœÊ ||
sahanam sarwa duhkhaanaam apratiikaara puurwakam,
chintaa vilaapa rahitam saa titikshaa nigadyatae ||
VC 25
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Forbearance
Titikshaa or Forbearance
• The ability to bear with all afflictions,
duals and insults without caring to redress
or revolt for them in spite of having the
mental and physical capability to do so,
being free from anxiety and lamentation
on the afflictions received.
Dharma Raja is the best example
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ªÁëžÂã
ªÂ¬Áàë¬Áê •
ÁŧÁũ•
Áê¬Áê
¬ÁœÁê£ÅžÂãê©ÁŸÂ§Á›Â,
³ÂªÁëžÂ㠏
ÁÃ
œÂ ¬ÁžÃè§Áê¦Á Â
©Á¬ÁÆà¡Á¨¤ÁêœÊ ||
Saastrasya guru vaakyasya satya buddhya avadhaaranaa,
Saa sraddhaa kathitaa sadbhir yayaa vastu upalabhyatae ||
VC 26
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Acceptance
• Acceptance by firm judgment after
practicing and verifying what the Guru and
the scriptures instruct – as true is termed as
sraddhaa or faith.
• Not to be confused with blind belief
• The whole mind must attain that perfect
state of reliance on the truth of the
instruction – then only practice is possible.
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¬Á¥Á ŸÂþÁÏ
¬Á¥Áê
³Âá¡ÁþÁÏ £ÅžÊãÐ ªÁÅžÊã £ëÿÁé›Ã
¬Á§ÁížÂ,
œÁœÁð¥Á ŸÂþÁ¥ÃœÁÅê
ÁàÏ þÁœÁÅ
úÃœÁà¬Áê ¨Â¨þÁ¥÷ ||
samyagaasthaapanam buddhaeh Suddhae brahmani sarwadaa,
tat samaadhaanam ityuktam natu chittasya laalanam ||
VC 27
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Self-settled ness
• The constant concentration of intellect or the
affirming faculty on the ever pure Brahman
is what is called Samaadhaana or Selfsettled ness
• Not mere indulgence of thought for a while
out of curiosity
• Not mere studying the truth to gain objective
knowledge – It should give subjective
experience.
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¥ÁÅ¥ÁůÁÅœÂ
€ÿÁÏ•
§žÞÊöÁþÂà
£þÂãþÁüÂÚþÁ•
Á¨ÃåœÂþ÷
¬Áí¬Áí§ÁƱ©Á£ÍŸÊþÁ ¥É•
ÁÅà¥ÃúÂ×
¥ÁÅ¥ÁůÁŜ ||
Ahamkaaraadi daehaantaa bandhaan ajnaana kalpitaan
Swa swaroopa avabodhaena moktumichchaa mumukshutaa ||
VC 28
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Yearning for freedom
• The strong desire or longing in the inner core
to free or liberate oneself, by realizing one’s
true nature, from all bondages of body, mind
and egoism, super imposed due to ignorance.
Goutama Buddhaa is the best example
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The Essential Four
1.
2.
3.
4.
Viveka – Discrimination of real and unreal
Viraagya – Active renunciation of fruits of actions –
aversion to sensual enjoyments
Sama etc., six
1. Sama/ Calmness- Antah karana restraint
2. Dama/ Self control– External gateways control
3. Uparati/ Inward withdrawal – Inactively active
4. Titiksha/ forbearence – Dharma raja example
5. Sraddha/ Faith/acceptance – Truth of instruction
6. Samaadhaanam/ self settledness – Identity with brahman
Mumuksutwam – Intense yearning for liberation.
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¡Áë³ÂžÊ©Á •
ÁŧÍÐ
¥ÁÏžÁ ¥ÁŸÁê¥Á §ÁƱ¡à ©Ë§Â
Êê›
ªÁ¥Á žÃþÂ,
¡Áë³ÂžÊ©Á •
ÁŧÍÐ ¬Ê¦ÁÏ ¡Áë©ÁÇžÂã
¬ÁƦÁœÊ ¢Á¨¥÷ ||
manda madhyama ruupaapi vairaagyaena Samaadinaa,
prasaadaeva guroh saeyam pravriddhaa suuyatae phalam ||
VC 29
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It develops
• Though torpid (dull) and mediocre
• This yearning for freedom
develops by means of vairaagya
and sama and so on
• May bear fruit due to perseverance
• Of course by the grace of the Guru
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¥ÁÅ¥ÁůÁÅœÁíÏ œÄ©ÁëÏ
©Ë§Â
ÁêÏúÁ ¥ÁÅ¥ÁůÁÅœÁíÏ œÄ©ÁëÏ
¦Á¬ÁêœÁÅ ©ÃžÁêœÊ,
œÁ¬ÃéþÊä ©Â§Áá©ÁþÁàÐ ¬ÁÅêÐ
¢Á¨©ÁÏœÁÐ ªÁ¥Á žÁ¦ÁÐ ||
vairaagyamcha mumukshutwam teevram yasyatu vidyatae,
Tasminnaeva arthavantah syuh phalavantah Samaadayah ||
VC 30
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Intense yearning
• If the yearning for liberation is very intense
• Sama and other practices, verily, become
meaningful
• His efforts bear fruit – indeed in a very short
time
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¥Á§Î ¬Á¨Ã¨©Áœ÷
ˆœÁ¦É§ÁéþÁâœÂ €œÁë
©Ã§Á
ÁàœÁí¥ÁÅ¥ÁůÁ¦ÉÂÐ
¥Á§Î ¬Á¨Ã¨©ÁœÁàœÁë ªÁ¥Á žʧÂè
¬Á¥Á ªÃëœÂ ||
Etayoer mandataa atra viraktatwa mumukshayoeh
marou salilavat tatra Samaadaerbhaa samaasritaa ||
VC 31
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Hypocrite
• When the renunciation or vairagya is not perfect
(pseudo vairagya)
• Where the yearning for liberation is not intense
and not from within
• Then Sama and the other means (practices) are
mere external appearances –
• Like a mirage in a desert, they are in vain
• Such pseudo-seekers are hypocrites
Gita III- 06 : Karmaedriyani …. midhyacharaha ….
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¤Á•
Ãà§Ê©Á •
Á§Ä¦Á¬Ä,
¥É¯Á •
§Á› ³Â¥Á•
ÂëêÏ
¤Á•
Ãà§Ê©Á •
Á§Ä¦Á¬Ä,
¬Áí¬Áí§ÁƱÂþÁŬÁþÂãþÁÏ
¤Á•
Ãà§ÃœÁê¤ÃŸÄ¦ÁœÊ ||
moeksha
kaarana saamagryaam bhaktiraeva gareeyasee,
³ÂíœÁéœÁœÂàíþÁŬÁÏŸÂþÁÏ
¤Á•
Ãà§ÃœÁê¡Á§Ê
ü•
Áityabhidhiiyatae
ÅÐ
Swa swaroopa
anusandhaanam
bhaktir
||
swaatmatattwaanusamdhaanam bhaktirityaparae jaguh
VC 32
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Bhakti alone is supreme
• Among the things which culminate in liberation
• Bhakti or devotion is the most essential requisite.
What constitutes Bhakti ?
• The seeking after ones real nature is bhakti – QM
• The inquiry into the truth of one’s own Self is
bhakti - Sankara
• It is extreme love and longing for God- Narada
• It is extreme attachment to Iswara - Sandilya
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„¡Á¬ÄžÊžÁÅÓ§ÁÅÏ
„
Áà ³ÂŸÁþÁ¬ÁÏ¡ÁþÁä
¬ÁàœÁíüÃüÂÚ¬ÁŧœÁéþÁÐ,
„¡Á¬ÄžÊžÁÅÓ§ÁÅÏ ±ÂëüÚÏ
¦Á³ÂéžÁçþÁ㠩åɯÁ›¥÷ ||
ukta saadhana sampanna statwa jijnaasur aatmanah,
Upaseedaed gurum praajnam yasmaad bandha vimoekshaam ||
VC 33
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Duly approach the Guru
• The seeker about the truth of Atman
• Having made sure he possesses the means of
attainment - described earlier –
• Must duly approach a wise preceptor
• Who confers on the seeker – emancipation
from bondage
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žÊªÃ•
ÁÏ
ªÍëœÃë¦É €©ÁÇüÃþÍ €
Â¥ÁÿÁœÍ ¦ÉÂ
£ëÿÁé©ÃœÁà¥ÁÐ
Srotriyoe avrijino akaamahato yoe brahmavittamah
VC 34
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Real Guru
•
•
•
•
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Who is well versed in Vedas
Sinless
Unsmitten by desire
Knower of Brahman par excellence
Continued…
73
žÊªÃ•
ÁÏ
£ëÿÁé›Åê¡Á§ÁœÁÐ ªÂþÍà þçÃþÁãþÁ
‚©ÂþÁ¨Ð
€ÿÊœÁŏ
ÁžÁ¦Á ¬ÃþÁÅã§ÁçÏŸÁŧÂþ
Á¥ÁœÂÏ ¬ÁœÂ¥÷ ||
brahmanyuparatah Saanto nirindhana ivaanalah
Ahaetuka dayaasindhur bandhur aanamataam sataam ||
VC 35
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Real Guru
•
•
•
•
•
•
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Who has withdrawn himself into Brahman
Who is calm
Like fire that has consumed its fuel
Who is boundless reservoir of mercy
Who knows no reason to debar any one
Friend of good seekers who surrender
This sloka is direct adoptation from Sruti
75
¡ÁÇúÊל÷
œÁ¥Á §ŸÁê •
ÁŧÁÅÏ ¤Á•
Âàê
¡ÁëÿÁí¡ÁëªÁë¦Á¬Ê©ÁþËÐ,
¡Áë¬ÁþÁäÏ œÁ¥ÁþÁűÂë¡Áê ¡ÁÇúÊל÷
üÂÚœÁ©Áê ¥Á ÂœÁéþÁÐ ||
tamaaraadhya gurum bhaktyaa prahwa prasraya saevanaih,
prasannam tam anupraapya prichchaet jnaatavyam aatmanah ||
VC 36
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Should inquire
• When ?
–
–
–
–
After complete self surrender
Devoid of any ego – prostration etc..
After pleasing the guru with due service
Taking care to be very humble and with humility
• What ?
– What the seeker really ought to know
– Means the knowledge of Atma Jnana
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³Âí¥ÃþÁä¥Á¬Êà
³Âí¥ÃþÁä¥Á¬Êà
þÁœÁ¨Í•
Á£þÍã
•§ÁÅ›ê¬ÃþÍã ¡ÁœÃœÁÏ
Â
¤Á©Â£Îã,
¥Á Â¥ÁÅžÁã§ÂœÄé¦Á•
Áý¯
Swaamin namastae nataloka bandho
ÁžÁÇ´ÂÛê
Kaarunya sindho patitam bhava abdhou,
†üÂíêœÃ•
§ÁÅ›ê
Maam|| uddhara atmeeya kataaksha drishtyaa
¬Áş¤éÁÇ´ÂÛê
VC 37
Rijwyaati kaarunya sudhaabhi vrishtyaa ||
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Seekers prayer
Oh ! Respected Master,
• You are indeed very friendly to the humble
• You are the ocean of mercy
• My obeisance to thee
• Fallen I am into this ocean of Samsara
• Please lift me up with thy graceful glance
• Thy grace supreme is indeed nectarine
A characteristic oriental hyperbolic expression
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þÁ üÂþÊ ªÁ§Á›ê¥ÁþÁêÏ
žÁŧÂí§Á¬Áϳ§ÁžÁ©Â
ÃäœÁ¡
ÁàÏ
žÍŸÁƦÁ¥Á ÂþÁÏ
žÁŧÁžÁÇ«ÁÛ ©ÂœËÐ ,
¤ÄœÁÏ ¡Áë¡ÁþÁäÏ ¡Á§Ã±ÂÿÃ
Durwaara samsaara davaagni taptam
¥ÁÇœÍêÐ
dodhooyamaanam duradrishta vaataih ,
ªÁ§Á›ê¥ÁþÁêÏ ¦ÁžÁÿÁÏ þÁ
bheetam prapannam paripaahi mrityoh
üÂþÊ
||
VC 38
Saranyam anyam yad aham na jaanae ||
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The helpless state
• I am caught in this unending fire of world-forest*
• Shaken violently by the gales of duradrusta**
(untoward forces)
• Terrified and so, seeking refuge in thee
• For, I know not any alternative and safe shelter
• Save me from this every day death (misery)
*Samsaara is called Daava anala (wild forest fire)
**Duradrusta is the summated effect of yester deeds
Tapatraya = the three types of misery
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¥ÁÿÁþÍà
ªÂϜ ¥ÁÿÁþÍà
þéÁ¬ÁþÃà ¬ÁþÍà
©Á¬ÁþÁà©Á¨Íìì
Á ÿÃœÁÏ
úÁ§ÁþÁàÐ,
œÄ§ÂßÐ ¬Áí¦ÁÏ
Saantaa
mahanto nivasanti santo
¤Ä¥Á¤Á©Â§Áß©ÁÏ
üþÂ
vasantavalloka hitam charantah,
þÁ ÿÊœÁÅþÂþÂêþÁ¡Ã
œÂ§Á¦ÁþÁàÐ
|| teernaah swayam bheema bhavaarnavam janaa
VC 39
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na haetunaanyaanapi taarayantah ||
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Attributes of the Great
Sir, I firmly believe, You are
• A great soul* , calm, composed and magnanimous
• Bring good to others like the Spring – unasked for
• You, yourself have skillfully and practically
crossed this dreadful ocean of Samsaara
• And also ready to help others in crossing the same
• You don't have any motive whatsoever – and
show no difference towards the seekers.
*Man who experienced the Para-apara Brahman
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¬ÁÅŸÂϪÁÅ §Ê«ÁÐ
€¦ÁÏ ¬Áí¤Â©ÁÐ ¬ÁíœÁ ˆ©Á
¦ÁœÁå§Á
ªÁë¥Á ¡ÁþÍžÁ¡Áë©Á›Ï
¥ÁöÁœÁéþÂ¥÷
¬ÁÅŸÂϪÁÅ §Ê«ÁÐ
ayam swabhaavah swata yaeva yatpara
¬Áí¦Á¥Á§ÁÑ•
Á§ÁѪÁ
Sramaapanoda pravanam mahaatmanaam
¡Áë¤Â¤Ã œÁ±Âà¥Á©ÁœÃ
sudhaamsu raeshah swayam arka karkasa
VC
40
¯ÃœÃÏ •
è ||
prabhaabhi taptaam avati kshitim kila ||
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The Magnanimous
The magnanimous –
• On their own accord make effort to help others
overcome any trouble
• Like the moon – who, unasked for, grants his cool
and pleasing shower of light
• And voluntarily saves the parched earth and its
scorched inhabitants – from the flames of the Sun.
The earlier example of Spring also is similar
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¡Áë¤Í ¬Äí
ÁÇœÂÐ
VC 41
£ëöÁéþÁÏžÁ§Á³ÂþÁŤÁƜÕ
Á¨ÃœËÐ
¡ÁõœËÐ ¬ÁŪĜ˧ÁÅêœË
§ÁÅê«ÁéžÂí•
ÁѨªÍüÃÙœËÐ
ªÁÅëœÃ¬ÁŎ˧Âí
Âê¥ÁÇœËÐ ¬ÊúÁ¦Á
¬ÁÏœÁ¡ÁàÏ ¤Á©ÁœÂ¡Á žÂ©ÁžÁÿÁþÁ
Brahmaananda rasaanubhuuti kalitaih pootaih suseetairyutai
üÂí¨Â¤Ã§ÊþÁÏ ¡Áë¤Í
Ryushmad vaakkalasojjitaih sruti sukhair vaakyaamritaih saechaya
ŸÁþÂê¬Êà ¤Á©ÁžÄ¯Á›¯Á› Á
œÊÐ
samtaptam
bhavataapa
daavadahana
jwaalaabhir
±ÂœÄë
ÁÇœÂÐ
¬Äí
ÁÇœÂÐ
|| yaenam prabho
dhanyaastae bhavadeekshanakshana gataeh paatreekritaah sweekritaah ||
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Metaphor
Oh ! Lord – what can I say !
• Your speech itself is nectar – for its sweetness comes from
your tasting of the Brahmaananda
• It is cool and emanates in streams from thy lips as though
from a pitcher of honey
• Very delightful to the ear –
• I am longing to be drenched in it – for I am tormented by the
wild flames of worldly afflictions
• Blessed are those who are accepted by you even for a passing
glance of thy enlightened eyes.
Stripped of its metaphor – the sloka means – take pity on me
and teach me the way out of this worldly misery.
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End of Part – I
Continued in Part - II
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