Transcript œ #339 - Dr. Sarma

Part III
From 74 to 156
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Vivaeka Choodaamani
The Crest Jewel of
Discrimination
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The Doctrine of Monism
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Brahma is the Real
World is only an illusion
The Jeeva is none other than the Brahma
Dr.Sarma@works
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asthi maedah pala rakta charma
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Twag aahwayair
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Áà dhaatubhir yaebhir anwitam,
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Paado ooru vaksho bhuja prishtha mastakai
VC 74
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Rangair upaangair upayuktam yaetat ||
The Seven Ingredients
• This physical corpus is composed of the following
seven ingredients – namely
1. Marrow 2. Bones 3. Brain 4. Muscle tissue
5. Blood 6. Skin 7. Internal coverings of organs
• These are externally manifest as follows – for our
utility and functionality
1. Legs 2. Thighs 3. Chest 4. Arms 5. Back
and the 6. Head and many special organs.. Eyes…
Dr.Sarma@works
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aham mamaeti prathitam sareeram
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mohaaspadam sthuulam iteeryatae budhaih,
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||
nabhaswad dahana ambu bhoomayah
VC 75
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sookshmaani bhuutaani bhavanti taani ||
The Gross Corpus
• This body with reputation of the great delusion of
‘I’ and ‘Mine’
• Is designated by the learned as the Stoola Sareera
or the Gross body
• The Sky, Air, Fire, Water and Earth are the subtle
Five Elements (with which this body is made up
of) or the Pancha Bhootas – ‘Sareeram Paancha
Bhautikam’
Dr.Sarma@works
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Paraspara amsair militaani bhuutwaa
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cha sthuula sareera haetavah,
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Maatraas tadeeyaa vishayaa bhavanti
VC 76
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Sabdaadayah pamcha sukhaaya bhoktuh ||
The Sensory Perceptions
• The five elements mixed in varying proportions
compose different parts of our external and
internal body parts
• We are able to enjoy and experience this external
world through one or more of the five special
senses – vision, hearing, taste, smell and touch.
• These sensory experiences are caused by the five
elements in their subtle form – i.e. vision by light
(fire), hearing by the medium of ether, taste by
water, smell form earth and touch by air.
Dr.Sarma@works
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…§Áãí¥ÁÅúËÖÐ ya yaeshu moodhaa vishayaeshu baddhaa
Raagoru paasaena su durdam aena,
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þÄœÂÐ ||
aayaanti niryaantyatha oordhwam uchchaih
VC 77
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Swakarma dootaena javaena neetaah ||
Oblivious of real nature
1.
2.
3.
4.
5.
We, foolish men, oblivious of our real identity and
nature, we are
Fettered or tied tightly to the world of sense objects
– which are in real sense the ‘non-sense’
The cord of attachment is astonishingly stout
It is very difficult to snap – and so
We come, depart and come again and again
Carried into misery by the powerful emissary of
past actions or poorva janma sukrita and dushkrita
Dr.Sarma@works
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Sabdaadibhih panchabhir yaeva pancha
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Panchatwam aapuh swagunaena baddhaah,
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Ã¥÷ maatanga
||
kuranga
patanga meena
VC 78
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Bhringaa Narah panchabhir ancitah kim ||
What to say of the man ?
1.
2.
3.
4.
5.
•
•
The deer is lured by sound and gets caught
The elephant succumbs to its touch sensation
The moth embraces fire (vision) and perishes
The fish falls prey to the bait (taste)
The black bee is done to death by its attraction
to the smell from the flowers
Lured and deceived by one and only one sense
these get lost !
Alas ! What fate is in store for us, the humans
who have enough attractions by all five senses
Dr.Sarma@works
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doshaena teevro vishayah krishna sarpa vishaadapi,
visham nihanti bhoktaaram drashtaaram chakshusha apyayam ||
VC 79
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Cobra is safer !
• The sense-objects are even more virulent and
poisonous in their evil effects than the deadly
poison of a King Cobra
• The poison can only kill the one who takes it
inside
• But these sensual distractions, you see (we can’t
see), demolish even the one who merely sees (or
hears etc.,) them.
Dr.Sarma@works
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Vishaya asaa mahaa paasaadyo vimuktah sudus tyajaat,
sa eva kalpatae muktyai naanyah shat saastra vaedyapi ||
VC 80
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The terrible snare
• The terrible snare of hankering after the
sense-objects,
• is so very difficult to get rid of.
• But, he alone, who is free from these sense
attachments
• is fit for liberation and none else even if
• he is scholar of all the six saastras
Mere book learning without yearning is futile
Dr.Sarma@works
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Aapaata vairaagyavato mumukshoon
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Bhavaabdhi paaram pratiyaatu mudyataan,
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Á›ÊÜ aasaagraho majja yataentaraalae
VC 81
©ÃþéÁ§Áàê
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Âœ÷ kanthae
||
nigrihya
vinivartya vaegaat ||
Dr.Sarma@works
The Crocodile
• The crocodile of hankering after the senses
catches
• the throat of those who seek liberation but who
• have got only an apparent dispassion (not true
viragya) and are trying to cross the ocean of
Samsaara (relative existence)
• This crocodile violently snatches them away
(hijacks them) and drowns them mercilessly halfway in their attempt.
Remember the story of Gajendra Moksha
Dr.Sarma@works
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vishayaakhya grahoyaena suviraktya asinaa hatah,
sagachchati bhavaambhodhaeh paaram pratyooha varjitah ||
VC 82
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The Sword of Dispassion
• He who has annihilated this Crocodile known as sense-objects
• with the sword of mature and intense
dispassion
• crosses the ocean of samsaara
• free from all obstacles
Gita IV – 42 : Tasmat ajnaana smabhootam…
Gita XV – 03 : Na roopamasyaeha tadopalabhy…
Dr.Sarma@works
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vishaya
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Âàêmaargae gachchato anachcha buddhaeh
Prati padam
abhighaato mrityur avyaeshaviddhi,
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Hita suhana guruuktyaa
swasya yuktyaa
VC 83
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prabhavati phalasiddhih satyam ityaesha viddhi ||
Know this to be true
•
•
•
•
•
•
Misery and death quickly overtakes the stupid
who pursue the dreadful path of sensual pleasures
Whereas one who walks in accordance with
the instructions of well-wishing and worthy Guru,
and who applies his own reasoning
sure, achieves his much desired fruit – the
liberation –
Know this to be very true my dear !
Dr.Sarma@works
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mokshasya kaamkshaa yadi vaitavaasti
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Tyajaati
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||
Peeyooshavat
tosha dayaa kshama arjava
VC 84
Dr.Sarma@works
prasaanti daanteen bhaja nityam aadaraat ||
Do you crave for liberation?
If indeed you have the craving for liberation
1. Shun sense-objects from a good distance as
though you would do a poison
2. Always carefully cultivate the amrita like virtues
•
•
•
•
•
•
Dr.Sarma@works
Contentment – thus happiness
Compassion – towards all – especially the needy
Forbearance – Forgiveness of all misdeeds of others
Strait forwardness – lack of crookedness
Calmness – un-agitated in spite of provocation
Self-control – of both internal and external organs
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anukshanam yat parihritya krityam
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anaadya
vidyaa krita bandha mokshanam,
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ÿÁþÃà ||
daehah paraartho ya amamushya poshanae
VC 85
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yah sajjatae sah swamanaena hanti ||
Commits suicide
• Whosoever, due to sheer ajnaana, does not attempt
emancipation from the bondages – by surrendering
the doer-enjoyer concept (kartrutwa-bhoktrutwa)
• Doesn’t seek answers to the vital questions such as
– Who am I ? and What is the nature of this gross body ?
– What is the relation of me with this body ? Why I live ?
– What is the BIG difference between me and others ?
• And always passionately engrossed in nurturing
this body and its sensual pleasures – He, for sure
is akin to the one who commits suicide
Dr.Sarma@works
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•úÁלà ||
Sareera poshanaarthee san ya aatmaanam didrikshatae,
graaham daarudhiyaa dhritwaa nadeem tartum sa gachchati ||
VC 86
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Mistaken Crocodile
•
•
•
•
•
Whoever misunderstands that this life is meant for
Enjoyment of all sensual pleasures of body
And so nurtures it carefully He is same as that fool who is trying to cross a river
Taking a crocodile as the hold
Mistaking it for a life saving plank of wood
So he perishes due to his misunderstanding
Dr.Sarma@works
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moha yeva¥Áŝ
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mrityur mumukshor vapuraadishu,
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||
moho vinirjito yaena sa mukti padam arhati ||
VC 87
Dr.Sarma@works
The infatuation
•
•
•
•
For a seeker who is yearning for liberation
The infatuation over the things like the body – that
He is the body etc., and that the body, its
possessions such as wealth, kith and kin etc., are
permanently his forever It is dire death
He, who has thoroughly conquered this infatuation
over the body, only deserves liberation.
Dr.Sarma@works
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¡Á§Á¥ÁÏ ¡ÁžÁ¥÷ ||
moham jahi mahaa mrityum daeha daara sutaadishu,
yam jitwaa munayo yaanti tadwishnoh paramam padam ||
VC 88
Dr.Sarma@works
Conquer thy illusion
• Conquer the dire death of infatuation (intense
passion and fondness) over the body, wife,
children etc., • This is a time tested methodology
• Many sages and seekers have reached the
Supreme state of lord Vishnu by this.
“Vijnaana saaradhirastu, Manah pragrahava
Narah so adhwanah – paramaapnoti
Thadvishnopadam” (Kat. Upa)
Dr.Sarma@works
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Twang maamsa rudhira snaayu maedo majja asthi samkulam,
poornam mootra pureesha abhyaam sthuulam nindyamidam vapuh ||
VC 89
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What to say much ?
This Gross Body of ours of which we are so fond of –
please ever remember, it is an ugly composition of
1. Skin, 2. Muscle, 3. Blood, 4. Brain and nerves
5. Cartilage and marrow and also 6. Bones.
Further, it is very nasty too inside with all the excreta
and secreta
There is nothing very wonderful to be very crazy about this
Gross Body and its skin deep beauty. It is to be deprecated.
Dr.Sarma@works
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Panchee
kritaebhyo
bhuutaebhyah sthuulaebhyah poorva karmanaa
¬ÁÆá¨Â§ÂáþÁŤÁ©Í ¦ÁœÁÐ ||
Samutpannam idam sthuulam bhogaayatanam aatmanah
avasthaa jaagarastanya sthuula artha anubhavo yatah ||
VC 90
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Medium of experience
• The Gross body is product of
- The union of the five gross elements with
each other (pancheekritam)
- Conditioned by one’s past deeds (the good
& the bad - poorva karmanaa)
• It is the medium of experience for the inner soul
• The enjoyment and perception of the gross world
is called the wakeful (jaagrida avastha) state.
Dr.Sarma@works
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baahyaendriyaih sthoola padaartha saevaam
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srak chandanastryaadi vichitra roopaam,
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Á§Ê || Karoti jeevah swayamaetad aatmanaa
VC 91
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Tasmaat prasastir vapusho asya jaagarae ||
Enjoys gross objects
• Identifying itself with name and form of this
gross body
• The individual inner soul though separate
from the gross body, enjoys gross objects
– Such as garlands, sandal paste etc.,
by means of the external organs (sensory and
motor)
• Hence, this body is in its fullest play in the
wakeful state (jagritha avastha)
Dr.Sarma@works
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sarwopi
baahya samsaarah purushasya yada asrayah,
||
Viddhi daeham idam sthuulam grihavad grihamaedhinah ||
VC 92
Dr.Sarma@works
Just like the Grihastha
• This gross body, please know this like a house to
the house holder who conducts all his external
activities by being with in the house
• Man’s entire dealing with the rest of the world
entirely rests on this gross body.
So, we need to be very watchful about whom to
allow and whom not, into the house for safety
and security of the house-holder (soul) within
Dr.Sarma@works
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sambhava jaraamaranaani dharmaah
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bahuvidhaah Sisutaady avasthaah,
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Ð ||bahudhaa mayaah syuh
Varna asramaadi
niyamaa
VC 93
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Pooja avamaana bahumaana mukhaa visaeshaah ||
The characteristics
The characteristics of gross body are
1. Changes such as birth, growth decay and death
2. Stoutness etc., many adjectives of quality
3. Childhood etc., different states
4. Varna asrama dharmas etc., many duties and
restrictions of social order
5. Subject to many diseases and
6. Receives worship, insult, and honours
Dr.Sarma@works
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buddheendriyaani Sravanam twag akshi
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|| paadaa gudamapy upasthah
Vaak paani
VC 94
Dr.Sarma@works
karmaendriyaani pravanaena karmasu ||
External organs
Our external organs are of two types namely –
The Sensory organs – (Jnanaedriyas)
1. Ears – the hearing equipment
2. Skin for touch etc.,
3. Eyes – the visual equipment
4. Tongue – for taste sense
5. Nose – for sense of smell
The Motor organs – (Karmaedriyas)
1. Speech – the vocal equipment
2. Arms and hands – the work equipment
3. Feet and legs – the loco motor equipment
4. Rectum and anus – excretory equipment
5. Urinary pores – for water and waste regulation
Dr.Sarma@works
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Á§Á› ©Ã©Á§Á›Ð
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à ¬Áí©ÁÇœÃà¤ÃÐ,
¥ÁþÁ¬ÁÅà
nigadyataentah karaam mandheer
¬ÁÏ•
Á¨å©Ã•
Á¨åþžäÃ
ahamkritis chittamiti swavrittibhih,
§ÁÅçžÃãÐ
¡ÁžÂ§ÂáŸÁê©Á³Â¦ÁŸÁ§Á
manastu samkalpa vikalpana adibhir
VC 95
éœÁÐ,
buddhih padaartha adhy avasaayadharmatah
Dr.Sarma@works
Internal Controllers
The antah karanams
I The Mind and Intellect complex
A. The Mind (manas) – considers the pros and cons
B. The Intellect (buddhi) – Discrimination faculty
II The Ego and Consciousnes complex
A. The Ego (ahamkaara) – Identification as I, Mine
B. The Conciousness (chittam) – the controller of
the Ego and the perception, memory, recall etc.,
Dr.Sarma@works
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€œÂë¤Ã¥Á ÂþžÁÿÁ¥Ãœ
ÁêÿÁϝ
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³Âí§ÂáþÁŬÁÏŸÂþÁ
ÁÅ›Êþ
Á úÃœÁà¥÷ ||
atra abhimaanaad ahamity ahamkritih
swaartha anusandhaana gunaena chittam ||
VC 96
Dr.Sarma@works
Internal controllers
• The fondness about the body and its possessions
and the extreme passion towards the body such as
‘I’ and ‘mine’ is called the ahamkaara or the Ego
• The Consciousness or chittam is the controller of
the Ego and is responsible for the quick & selective
registration of perceptions as memory, their timely,
appropriate recall and the erasure or forgetfulness
of unwanted data. Properly developed chittam
should keep the ego under absolute check
Dr.Sarma@works
¤Á©ÁœÁê³Î ±Âë›Ð
±Âë›Â±ÂþÁ©ÂêþÍžÂþÁ¬Á¥Á ÂþÂ
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¬Áí¦Á¥Ê©Á
©ÁÇœÃà¤ÊžÂžÃí
ÁǜʧÊèžÂœÁÅð©Á§Á
߬Á¨Ã¨¥Ã©Á
||Ãbhavatyasou praanah
Praana apaana vyaana
udaana samaanaa
swayamaeva vritti bhaedaad vikritaer bhaedaat suvarna salilam iva ||
VC 97
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The Vital Energy
There is only one vital force or energy in the whole
body which differentiates the living from non living,
the life from death. But due to structural and functional
differentiation this Praana (life) is of 5 types.
1. Prana : The respiratory activity
2. Apaana : The gastro-intestinal digestive activity
3. Vyana : The circulation of blood and nutrients
4. Udaana : The Nervous activity – reaction to stimuli
5. Samaana : The internal metabolic equilibrium.
Dr.Sarma@works
¡Áô§Áê«ÁÛ•
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žáÁ–Ö ªÁë©Á›ÂžÃ¡Á–
Ö
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¤Áë¥ÁÅŽÂþáÁ–Ö
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Vaagaadi pancha sravanaadi pancha
úÁ •
Â¥Á •
Á§Áé›Ã
praanaadi pancha abhramukhaani pancha
¡Áô§Áê«ÁÛ•
ÁÏ
buddhya
adyavidya api cha kaama karmani
¬ÁƯÁéªÁ§Ä§Á¥Á
ÂÿÁÅÐ
||VC 98
puryashtakam sookshma sareeram aahuh||
Dr.Sarma@works
The subtle body
The subtle body (sookshma sareera) is composed of
1. The five motor activities – speech etc.,
2. The five sensory perceptions – vision etc.,
3. The five vital energies – respiration etc.,
4. The five fundamental elements – earth etc.,
5. The four internal controllers – Intellect etc.,
6. The Ignorance – about the real nature of soul
7. The Desires – which prompt & perpetuate action
8. The Actions – as dictated by all of the above
These eight constitute the 8 cities of the subtle body
Dr.Sarma@works
¨ÃÏ•
Á ªÁ§Ä§ÁÏ
‚žÁÏ ªÁ§Ä§ÁÏ ªÁǛŠ¬ÁƯÁé
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ÁÏ œÁí¡ÁÏúĝ
ÁÇœÁ
¤ÁÆœÁ¬ÁϤÁ©Á¥÷,
¬Á©Â¬ÁþÁÏ •
Á§Áé¢Á¨ÂþÁŤÂ
idam sareeram srunu sookshma samjnitam
©Á•
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lingam twapancheekrita bhoota sambhavam,
³ÂíüÂÚþÁœÍ
þžçÁűŸçœÁéþÁÐ
|| phala anubhaavakam
sa vaasanam karma
VC 99
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swaajnaanato anaadir upaadhir aatmanah ||
The subtle body
This subtle body also termed as Linga Sareera is
produced out of the elements in their undivided state
and is always conditioned by latent impressions or
Vasanas and causes the soul within to experience the
fruits of past actions (good or bad).
The vasanas are the innate super impositions on the
soul brought on the soul by our own ignorance
Linga = revealer of latent identity
Dr.Sarma@works
¬Áí±Íä ¤Á©ÁœÁê¬Áê
©Ã«Á•
Áàê ©Á³Âá
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¬Áí¦Á¥Ê©Á ü•
Áë
œÂѨÄþÁþÂþ©ßÁ
swapno bhavaty asya vishaktyavasthaa
©Â¬Áþ¤ÃÐ
swa maatra saeshaena vibhaati
yatra
Á§ÂàëžÃ¤Â©ÁÏ
•
swapnae tu buddhih swayamaeva
jaagrat
¡ÁëœÃ¡ÁžÁê
§ÂüœÊ
¦ÁœÁë ¬Áí¦ÁÏ ¤ÂœÃ ÿÁêÿÁÏ
kaaleena naanaa vidha vaasanaabhih
¡Á§ÂœÂé
kartraadi bhaavam pratipadya
raajatae ||
VC 100
¬Áí¦ÁÏ
¤ÂœÃ
yatra swayam bhaatihy aham paraatmaa ||
Dr.Sarma@works
Dreaming state
As opposed to the Jaagritha or wakeful state the
dreaming state or Swapna avastha is distinct – viz.,
1. The intellect (buddhi) takes on the role of agent
2. Based on the experiences in the wakeful state
latent impressions are created on the soul and
the buddhi now enacts these impressions.
3. The soul (pratyag aatma) shines in its glory.
4. The vishayas do not come into play in this state
Dr.Sarma@works
þÁ ¨Ã¡ÁêœÊ
ŸÄ¥Á ÂœÁë•
ͱŸçÁ
ªÊ«Á³Â¯Ä
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Á§Áé ¨Ê¡ËÐ,
¦Á³ÂéžÁ¬Áϝ
Á¬ÁàœÁ
Dhee maatrako upaadhir asaesha saakshee
ˆ©Á •
Á§Áé¤Ã
na lipyatae tat krita karma laepaih,
§Áä
¨Ã¡ÁêœÊ 
ÃÏúÞÁűŸÃþÂ
• tata eva karmabhir
yasmaad asangas
ÁÇœËÐ
VC 101 ||
na lipyatae kincid upaadhinaa kritaih ||
Dr.Sarma@works
Not tainted
1. Among the superimpositions of the soul such as
the external world, the indriya-vishaya layer –
causing the vaasanas, the mind, the ego, the
chittam, the intellect – in this state of dream, the
buddhi is the only superimposition on the soul.
2. The soul is the witness of every thing, and is not
touched or tainted even the least by the work the
buddhi does.
3. As the soul is wholly unattached it is not
touched by any work performed by the super
impositions described above.
The five transparency sheets test
Dr.Sarma@works
œÁ¯Á߬ÁÐà
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Á§Á›Ï
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³ÂêúÃ֞œÁéþÁÐ
¡ÁôϬÁÐ,
©Â³ÂêžÃ•
Á¥Ã©Á
œÁ¯Á߬ÊàþË
sarwa vyaapriti karanam lingam idam
Syaachchid aatmanah pumsah,
©ÂœÂé
¤Á©ÁœÁê¬ÁÏ•
ͦÁ¥÷ || vaasyaadikam iva takshnasta enaiva
VC 102
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atmaa bhavatya asamgoyam ||
The carpenter
Let the Soul or Atman be the carpenter crafting a
piece of furniture and you provided the tools.
The carpenter uses many a specialized tool such as
the saw, wedge etc.,
The sookshma sareera or subtle body is this group
of specialized tools being used by him.
The carpenter cannot deliver his best if the tool are
blunt, irregular or useless – further such tools create
a lot of stress and strain (vaasanas) on him
Is the skilled carpenter responsible for the poor
quality of the product done with such tools ?
Dr.Sarma@works
þÁ œÁÅ
©ÊœÁÅà§ÂœÁéþÁÐ
€þÁãœÁí¥ÁþÁâœÁí¡ÁýÅœÁí
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³Î
ÁÅ›ê ©Ë
ÁÅ›ê©ÁªÂžÃã
úÁ¯ÁÅ«ÁÐ,
£ÂŸÃ§Áê¥ÁƝ
ÁœÁí ¥ÁÅŽÂ
andhatwa mandatwa patutwa dharmaah
¬Áà•
Ë©Á
vaigunya vasaaddhi chakshushah,
ªÍëœÂëžÃŸÁ§Âé sougunya
þÁ œÁÅ
©ÊœÁÅà§ÂœÁéþÁÐ
|| mookatwa mukhaas tathaiva
Baadhirya
VC 103
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srotraadi dharmaa na tu vaettur aatmanah ||
Not of the Atman
Total blindness or impaired vision or perfect vision
are condition which we have to attribute to the
perceiving instrument – the eye due merely to it’s fitness or defectiveness.
So are deafness and dumbness etc., - of the ear, vocal
chords so forth –
But never are they defects of the Atman, the Knower.
Dr.Sarma@works
±Âë›ÂžÃ•
Á§Âé›Ã
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±Âë›ÂžÃ•
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ucchvaasa nisswaasa vijrimbhakshu
±Â뛬Áê
tpraspanda naadyut kramanaadikaah kriyaah,
ŸÁ§Âé©ÁªÁþÂ¡Ã±Â¬Ê ||
VC 104
praanaadi karmaani vadanti tajjnaah
praanasya dharmaavasanaa pipaasae ||
Dr.Sarma@works
Praana
• Functions
– Inhalation, exhalation
– Yawning
– Secretion, movements of the
organs etc
• Dharmas
– Hunger
– Thirst etc.,
Dr.Sarma@works
€ÿÁ¥ÃœÃ
€ÏœÁЕ
Á§Á› ¥ÊœÊ«ÁÅ úÁ¯ÁŧžëÁÅ
©Á§Áïé›Ã,
€ÿÁ¥ÃœÁê¤Ã¥Á ÂþÊþÁ
œÃ«ÁÜœÂê¤Â¬ÁœÊü³Â ||
antahkarana maetaeshu chakshuraadishu varshmani,
ahamity abhimaanaena tishthatya abhaasa taejasaa ||
VC 105
Dr.Sarma@works
The Ego
• The inner organ of mind – Anthahkarana
– Has its seat in the organs
– composed of the Indriyaas
– the body with all its parts
– made functional by Atma
• These external organs + mind + EGO
(inner organs) is together called
Pramaata
Dr.Sarma@works
€ÿÁÏ•
§ÁÐ
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§ÁÐ ¬Á ©ÃüÊÚ¦ÁÐ •
Á§Âà
¤Í•
Âà¤Ã¥Á ÂþÁê¦Á¥÷,
¬ÁœÂížÃ
ÁÅ›¦É
Êþ©Á³ÂáœÃëœÁë¦Á¥ÁªÁÅä
œÊ ||
ahamkaarah sa vijnaeyah kartaa bhokta abhimaanyayam,
Satwaadi guna yogaena avasthaatri trayam asnutae ||
VC 106
Dr.Sarma@works
I am
• The EGO identifying itself with the body
– Becomes the doer or experiencer ( karta – bhokta)
– Gives the impression that I am seeing, I am
listening, I am going etc
• The EGO + the interplay of Gunas gives rise to
the three states of functionality
– Pramaata + Sattwa Guna in wakeful state is Vishuv
– Pramaata + Rajo Guna in dream state is Taijasa
– Pramaata + Tamo Guna in sleep state is Praajna
Dr.Sarma@works
¬ÁžÂþÁÏžÁ¬Áê 
œÁéþÁÐ
©Ã«Á¦Á ݴÁ ÂþÁÅ•
ÁƨÊê ¬ÁÅŽÄ žÁÅÐŽÄ
©Ã¡Á§Áê¦Ê,
¬ÁÅŽÏ žÁÅÐŽÏ úÁ œÁžÁã§ÁéÐ
¬ÁžÂþÁþÁâ¬Áê þÂœÁéþÁÐ ||
vishayaanaam aanukuulyae sukhee duhkhee viparyayae,
sukham duhkham cha taddharmah sadaanandasya na atmanah ||
VC 107
Dr.Sarma@works
Atman is ever blissful
• If the sense objects are favourable
– The Pramaata becomes happy
• If the sense objects are unfavourable
– The Pramaata experiences misery
• Thus happiness and misery are attributes
of egoism ( Pramaata) and never are the
characteristics of the Atman
• Atman is ever blissful
Dr.Sarma@works
€œÂé ¡Ãë¦ÁœÁ¥ÉÂ
 Âé§ÁáœÊíþÁ ÿà ¡Êë¦Á ÂþÃí«Á¦ÉÂ
œ
þÁ¬ÁíœÁÐ ¡Ãë¦ÁÐ,
¬ÁíœÁ ˆ©Á ÿà ¬Á§Êí´Â¥Á ÂœÂé
¡Ãë¦ÁœÁ¥É ¦ÁœÁÐ
œÁœÁ
œÂéhi¬ÁžÂþÁþÍâ

þ¬Áê
aatma
arthatwaena
praeyaan vishayo
na swatah priyah,
žÁÅÐŽÏ 
ÁžÂúÁþÁ, ||
swata eva hi sarwaesha amaatmaa priyatamo yatah
tata aatmaa sadaanando naasya duhkham kadaachana, ||
VC 108
Dr.Sarma@works
The most beloved
• But these experiences of pain or sorrow
• can only be possible with the interplay of the
underlying Atman within.
• The Pramaata cannot have any experience,
either pleasure or sorrow, by itself without
the underlying influence of the Atma.
• That very Atman which is ever Blissful, is
the most beloved of all, in all and should be
by all.
Dr.Sarma@works
œÂéþÁþÍâþÁÅ ¤ÁƦÁœÊ

¦ÁœÁÅð«ÁűÎà
þçÃí«Á¦Á 
œÂéþÁþÍâþÁÅ
¤ÁƦÁœÊ,
ªÁÅëœÃÐ
yatsushuptou
nirwishaya aatma anandonu bhuuyatae,
¡ÁëœÁê¯Á¥ËœÃÿÁê¥ÁþÁÅ¥Á
ÂþÁÏ
úÁ pratyakshama
ü
ÁëœÃ ||itihyam anumaanam cha jaagrati ||
srutih
VC 109
Dr.Sarma@works
The Atma Anada
• It is clearly attested in the Srutis that
• in the profoundly deep sleep state (sushupti),
• We all experience the Bliss of the Atman
independent of the sense-objects by
– 1. Direct perception – Pratyaksha pramaanam
– 2. Tradition – Itihya pramaanam
– 3. Inference – Anumaana pramaanam
Dr.Sarma@works
¡Á§Á¥ÊªÁ ªÁ•
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ªÁ•
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œÃë
ÁśœÁé
 ¡Á§Â,
•§ÂêþÁÅ ¥Ê¦Á Â
Â
naamnee paramaesa saktir
¬Áşæ˩Á ¥Á ¦Á avyakta
Â
anaadya vidyaa trigunaatmakaa paraa,
¦Á¦Á  ü
ÁœÁð§Áí¥ÃžÁÏ
¡Áë¬ÁƦÁœÊ ||
kaarya anumaeyaa sudhiyaiva maayaa
VC 110
Dr.Sarma@works
yayaa jagatsarvamidam prasooyatae ||
The Super Power
•
•
•
•
•
•
The Paramaesa Sakti or the Super power within
is also called the undifferentiated (avyakta)
is also called Maaya or Avidya (Nescience).
It is without beginning (anaadi)
It is made up of the three Gunas.
It is superior to the effects of the Gunas (because it is
the cause)
• It is to be inferred by clear intellect only by its effects
• From it only, springs forth the whole universe.
Dr.Sarma@works
€þçÁíúÁþĦÁ §ÁƱÂ
¬ÁþÂä¡Áê¬ÁþÂä¡Áôê
¤Á¦Á ÂœÃé •
 þÍ
¤ÃþÂä¡Áê¤ÃþÂä¡Áôê
¤Á¦Á ÂœÃé •
 þÍ
³ÂÏ•
¡ÁêþÁÏ•
¡Áôê
¤Á¦Á ÂœÃé •
 þÍ sanna apyasannaapyu bhayaatmi kaa no
bhinna apyabhinnaapyu bhayaatmi kaa no
¥ÁöÁžÁÅèœÂ þçÁíúÁþĦÁ
§ÁƱ ||
saanga apyanangaapyu bhayaatmi kaa no
VC 111
Dr.Sarma@works
Mahaadbhuta anirvachaneeya roopaa ||
The Yes and No
• The Maaya is neither
– Sat – Real or Existing - nor
– Asat – Unreal or Non existing
– Nor partaking in both of the above
– Same nor different nor both
– Composed of parts nor an indivisible whole
• It is most wonderful and It cannot be described
or defined in words
Dr.Sarma@works
Áś¬ÁàžÄ¦ÂÐ ¡ÁëŸÃœËÐ

ªÁÅžÂãžÁí¦Á £ëÿÁé
©Ã£ÍŸÁþÁªÂê
¬Á§Áå ¤Áë¥É §ÁüÅØ
©Ã©Ê
ÁœÍ ¦Á
Â,
§Áü¬Áà¥ÁÐ ¬ÁœÁàí¥ÃœÃ
suddhaadwaya brahma vibodhanasyaa
¡Áë¬ÃžÂã
sarpa bhramo rajju vivaekato yathaa,
Å›Â¬ÁàžÄ¦ÂÐ ¡ÁëŸÃœËÐ
Á
¬Áí•
§ËÐê ||
rajastamah sattwamiti prasiddhaa
VC 112
Dr.Sarma@works
gunaastadeeyaah pradhitaih swakaaryaih ||
How to unveil the Maaya
• Just as a lamp helps us to establish the true nature
of rope, in darkness, mistaken for snake and
dispels all fears about the illusory (maaya) rope
• Similarly, by careful instruction under an
experienced Sage (Guru) and by personal practice
of what is taught about the Brahman – this being
similar to the lamp above – the maaya and its
three Guna interplay will be dispelled – and the
real nature of us - thou art that – Brahman will be
realized.
Dr.Sarma@works
©Ã¯Ê¡Á ªÁ•
Äà
©Ã¯Ê¡Á ªÁ•
Äà
§Áü¬ÁÐ •
Ãë¦Á ÂœÃé•
Â
¦ÁœÁÐ ¡Áë©ÁÇœÃÐà
¡Áë¬Áǜ ¡Áô§Â›Ä,
§Â
žÁ¦É €³ÂêÐ
vikshaepa saktee rajasah kriyaatmikaa
¡Áë¤Á©ÁϜà þÃœÁêÏ
yatah pravrittih prasrutaa puraanee,
žÁÅЎžÁ¦É ¦Ê ¥ÁþÁ³Í
©Ã•
§ÂÐ ||
raagaadayo asyaah prabhavanti nityam
VC 113
Dr.Sarma@works
duhkhaadayo yae manaso vikaaraah ||
The power of Gunas
1.
2.
3.
The Sattwa Guna - Its greatest play is in the wakeful
state. It is controlled activity – it begets equanimity and
gives prolonged happiness – Its power is called the
Samatwa Shakti
The Rajo Guna – Its greatest play is in the dreaming
state or agitated and anxious state and from its spring
the love, attachment, anger, grief, jealousy etc mental
emotions – Its power is the Vikshaepa Shakti
The Tamo Guna – Its greatest play is in the deep sleep
or fatigued state. Its effect is illusory and its veils the
true nature of any Vastu (substance) – and triggers the
Rajas – Its power is the Aavarana Shakti.
Dr.Sarma@works
The Projecting Power
•
•
•
•
Among these three Gunas of Maaya
Rajas has the projecting power
which is of the nature of intense activity,
from which this Primeval flow of activity has
emanated.
• From this the mental modifications such as
attachment and hatred and happiness and grief
are continually produced.
Dr.Sarma@works
§ÁüÍ £ÏŸÁ ÿÊœÁÅÐ
¥ÁÐ 
Â
ÍëŸÍ ¨Í¤Á
žÁϤ¤Áê¬ÁƦÁ Â
€ÿÁÏ•
§ʧÂïê
¥ÁœÁð§ÂžÂê¬ÁÅà Í•§Â,
ŸÁ§Âé ˆœÊ §Âü³ÂÐ ¡ÁôÏ
¡Áë©ÁÇœÃà§÷ kaamah krodho lobha dambha abhyasooyaa
ahamkaara
ershyaa matsaraady aastu ghoraa,
€³ÂéžÊœÁœÁàžÁëüÍ
£ÏŸÁ
ÿÊœÁÅÐ ||
dharmaa aetae raajasaah pum pravrittir
VC 114
Dr.Sarma@works
asmaad aetattad rajo bandha haetuh ||
The Rajas is bondage
• Rajas is the cause of bondage and attachment
• The dire (dangerous) attributes of Rajas are
–
–
–
–
–
Kaama – Lust, Krodha – Intense rage
Lobha – Greed or avarice, Dambha - Arrogance
Abhyassoya – Spite – intolerance of others prosperity
Ahamkaara – Egoism – extreme self pride
Eershya – Envy, Matsara – Jealousy
• From these dire qualities only the worldly
tendencies of man are produced.
Dr.Sarma@works
©
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¬Ë´Â þÞÂþÁÏ
yaeshaa vrittir naama tamo gunasya
¡Áô§ÁÅ«Á¬Áê ¬ÁϬÁÇœÊ
Saktir yayaa vastwa vabhaasatae anyathaa
§Ãí¯Ê¡ÁªÁ
ÊÐà ¡Áë©Á›¬Áê
ÿÊœÁÅÐ ||
saishaa nidaanam purushasya samsrutaer
VC 115
Dr.Sarma@works
vikshaepa saktaeh pravanasya haetuh ||
Tamas is Veil
• The Maaya in its Tamo guna manifestation
• Is the veiling power or aavriti
• This makes things appear other than what they
really are
• It is this Tamas – that causes man’s repeated
birth/death cycle or transmigration (samsaara)
• It is the one which instigates the vikshaepa or
projecting power of Rajas.
Dr.Sarma@works
œÁ¥Á¬ÁÐ
ªÁ•
Ãà§ÁéÿÁœÂê©ÁÇœÃÐ
¡ÁëüÂÚ©ÂþÁ¡Ã ¡ÁÏ™ÃœÍ €¡Ã úÁœÁŧÍ
€¡ÁêœÁêÏœÁ ¬ÁƯÂé§Áá žÁÇ
•íê¨ÄšÁ¬Áà¥Á³Â þÁ©ÊœÃà £ÿÁÅŸÂ
Â
¬Áϣ͟Ü͡ìÁÅæý¥÷
¤ÂëþÂàê§Í¡ÃœÁ¥Ê©Á ³ÂŸÁÅ •
Á¨¦ÁœÂê¨Ï£œÊ
prajnaa vaanapi pandito api chaturo api atyanta sookshmaartha
œÁžÁÅÓ›Âþ÷
drugvyaaleedha stamasaa na vaetti bahudhaa sambodhitopi sphutam
ÿÁþÂà³Î ¡Á루 žÁŧÁþÁà œÁ¥Á¬ÁÐ
bhraantya
aropitamaeva saadhu kalayatyaalambatae
tadgunaan
ªÁ•
Ãà§ÁéÿÁœÂê©ÁÇœÃÐ
||
hantaasou prabalaa duranta tamasah Saktir mahatya avritih ||
Dr.Sarma@works
VC 116
What a negative power !
• Alas ! How powerful is the great aavriti sakti of
the dreadful Tamas !
• Even wise and learned men and men who are
cleaver and adept in the vision of the exceedingly
subtle Atman,even though clearly explained in
various ways (sruti, smruti, yukti, anubhavam)are
over powered by the Tamas and fail to understand
the Atman.
• What is simply superimposed by delusion (veil),
they consider it as true and attach themselves to
its effects.
Dr.Sarma@works
©Áǜà ªÁ

Ãà
€¤Â©Áþ ©Â
©Ã¡Á§ÄœÁ¤Â©ÁþÂ
¬ÁϤ©Áþ©áÁëœÃ¡ÁœÃà
§Á³ÂêÐ,
¬ÁϬÁ§ÁÓ¦ÁÅ•
ÁàÏ þÁ
abhaavanaa vaa vipareeta bhaavanaa
©Ã¥ÁŖ֜à ŸÁÅë©ÁÏ
Sambhaavanaa vipratipattirasyaah,
©Ã¯Ê¡ÁªÁ•
ÃàÐ
¯Á¡Á¦ÁœÁêü¬Áë¥÷
||
samsarga
yuktam na vimunchati dhruvam
VC 117
Dr.Sarma@works
vikshaepasaktih kshapayaty ajasram ||
Veil power
• Considering the existence of the real Aatman as
unreal is Abhaavana – absence of right judgment
• Considering the unreal body etc as real is Vipareeta
Bhaavana – contrary (perverted) judgement
• Lack of definite belief about the SAT and always
doubt about the REAL – these certainly
• Never desert one who is under the influence of Veil.
• Then the projecting power gives ceaseless troubles
Dr.Sarma@works
œÁ¥É 
ÁÅ› ¥ÁÅŽÂ
€üÂÚþÁ¥Á ¨¬Áê
ü™ÁœÁíþÞÂë
¡Áë¥Á žÁ¥ÁÆšÁœÁí¥ÁÅŽ
¬Áà¥É
ÁÅ›ÂÐ
ˆœËÐ ¡Áë¦ÁÅ•
ÍàþÁÿÃ
ajnaanam aalasya jadatwa nidraa
©ÁœÃà •
ÃÏúÃ
þÃäžÂë¨Å©Áœ÷ pramaada moodhatwa mukhaa stamogunaah
¬ÁàϤÁ©ÁžÊ©Á œÃ«ÁÜœÃ
Etaih prayukto nahi vatti kincin
||VC 118
nidraaluvat stambhavadaeva tishthati ||
Dr.Sarma@works
The Facets of Tamas
• The following are the various faces of this deadly
Tamo Guna
– Ignorance, lassitude, indolence,
– Dullness, sleep, inadvertence, stupidity
• One tied to these does not comprehend anything
• But remains like one deep asleep or like a stalk or
stone (pillar)
Dr.Sarma@works
¬ÁœÁíÏ ©ÃªÁÅžÁãÏ
¬ÁœÁíÏ ©ÃªÁÅžÁãÏ
ü¨©ÁœÁà•
¡Ã
œÂ¤ÂêÏ ¥Ã®ÃœÂí
ªÁ§Á›Â¦Á Á
•¨åœÊ,
¦ÁœÂëœÁé£ÃÏ£Ð
satwam visuddham jalavat tathaapi
¡ÁëœÃ£ÃϣÜÁÐ ¬Áþ÷
taabhyaam militwaa saranaaya kalpatae,
¡Áë
ªÁ¦ÁœÁê§ÁÑ ‚©ÂŽÃ¨Ï
ü™Á¥÷ ||
yatra atmabinbah pratibinbitah san
VC 119
Dr.Sarma@works
prakaasayaty arkaiva akhilam jadam ||
Pure Sattwa
• The pure Sattwa guna is clear like water
• Yet in conjunction with Rajas and Tamas it makes
for transmigration (samsaara punaraavritti)
• The reality of the Atman or Self within is reflected
in the Sattwa Guna
• Just as the Sun by its glory reveals the entire world
of matter.
Dr.Sarma@works
¥ÃªÁë¬Áê ¬ÁœÁàíÐ
¥ÃªÁë¬Áê ¬ÁœÁàí¬Áê
¤Á©ÁþÃà ŸÁ§ÂéÐ
¬Áí¥Á ÂþܞÂê þæÁ¥Á Â
¦Á¥Á žÂêÐ,
ªÁëžÂãúÁ ¤Á•
ÃàªÁÖ
misrasya sattwasya bhavanti dharmaah
¥ÁÅ¥ÁůÁÅœÂúÁ
swamaanitaadyaa niyamaa yamaadyaah,
žË©Ä úÁ
¬ÁÏ¡ÁœÃà§Á¬ÁþÃä©ÁÇœÃà
sraddhaa cha bhaktis cha mumukshutaa cha
ÐVC 120
daivee cha sampattir asannivrittih ||
Dr.Sarma@works
Mixed Sattwam
• The traits of person who is Saatwik but has some
mixture of Rajas and Tamas are
• Utter absence of pride
• Niyama (contentment, belief and purity)
• Yama (non violence, truthfulness etc.. )
• Sraddha (faith), Bhakti (devotion), Mumukshuta
• Divine qualities (lack of anger, jealousy etc…)
• Turning away from unreal (mayaa)
Dr.Sarma@works
©ÃªÁÅžÁã ¬ÁœÁàíÐ
©ÃªÁÅžÁã
¬ÁœÁàí¬Áê 
ÁÅ›ÂÐ
¡Áë³ÂžÁÐ
¬ÁíœÂéþÁŤÁÆœÃÐ
¡Á§Á¥Á  ¡ÁëªÂþÃàÐ,
visuddha sattwasya gunaah prasaadah
œÁÇ¡ÃàÐ ¡ÁëÿÁ§ÁïÐ
¡Á§Á¥Á ÂœÁé þôÂÜ
swatmaanubhootih paramaa prasaantih,
¦Á¥Á  ¬ÁžÂþÁþÁâ§Á¬ÁÏ
truptih praharshah paramaatma nishthaa
VC 121
¬Á¥ÁÇúÁלÃ
||
yamaa sadaananda rasam samruchchati ||
Dr.Sarma@works
Pure Sattwam
• The qualities of a person who is a manifestation of
pure Sattwa without any admixture of Rajas and
Tamas are
• Cheerfulness, supreme peace, contentment
• The realization one’s own Self (Atman)
• Bliss and steady devotion to the Atman
• By these attributes the aspirant enjoys everlasting
Bliss Absolute
Dr.Sarma@works
¬ÁÅ«ÁÅ¡Ãà
€©Áê
Áà¥ÊœÁœÃàë
Áś˧Ãä
§ÁÅ•
ÁàÏ
œÁœÂѧÁ›Ï þÂ¥Á
ªÁ§Ä§Á¥Á ÂœÁéþÁÐ
¬ÁÅ«ÁÅ¡Ãà §ÊœÁ¬Áê
©Ã¤Á•
Áàê ©Á³Âá avyaktam yaetat trigunair niruktam
tat kaaranam naama sareeram aatmanah
¡Áë¨ÄþÁ¬Á§ÊíþÃâë¦Á£ÅžÃã
©ÁÇœÃàÐ ||
sushuptir yaet asya vibhakty avasthaa
VC 122
Dr.Sarma@works
praleena sarvaendriya buddhi vrittih ||
The Undifferentiated
•
•
•
•
•
This undifferentiated or so called Maaya is
Spoken of as the compound of the three gunaas
is the casual body of the soul (naama sareera)
Profound sleep is its special state in which
The functions of the mind and all the organs are
suspended in ignorance(suspended animation)
• This is contrary to the Samaadhi state (perfect
knowledge)
Dr.Sarma@works
ÃÏúÃþÁä ©ÊžÄéœÃ

¬Á§Áí
¡Áë•
§Á¡Áë¥ÃœÃ¡ÁëªÂÏœ
Ã
§ÄçüÂœÁéþÂ
€©Á¬ÃáœÃ§Ê©Á £ÅžÊÐã
sarwa prakaara
pramiti prasaantir
¬ÁÅ«ÁÅ¡Ãà§ÁœÂë¬Áê
Ã
•
¨ ¡ÁëœÄœÃÐ
beejaatmanaa avasthitiraeva buddhaeh
ÏúÃþÁä ©ÊžÄéœÃsushuptir atraasya kila prateetih
Ã
VC
123
ü
ÁœÁåë¬ÃžÊÐã
||
kimcinna vaedmeeti jagat prasiddhaeh ||
Dr.Sarma@works
I didn’t know anything
• Sushupti is to be understood as follows
• Profound sleep (Sushupti) is cessation of all
kinds (including remembrance and delusion)
of perception and being in a calm state
• in which the mind remains subdued in a subtle,
seed-like form.
• The test of this is the universal verdict
• “I did not know any thing then”
Dr.Sarma@works
‚žÁÏ ÿÁêþÂœÂé
žÊÿÊÏžÃë¦Á
±Â뛥ÁþÍÿÁ¥Á žÁ¦ÁÐ
¬Á§Êí ©Ã•
§ ©Ã«Á¦ÂÐ
¬ÁŎžÁ¦ÁÐ,
©Íê¥Á žäÁÆœÂþÁêŽÃ¨Ï
praana manohamaadayah
úÁ ©ÃªÁí ¥Á©Áê•
Ádaehaendriya
à
¡Á§ÁêþÁà ¥ÃžÁÏ sarwae vikaaraa vishayaah sukhadayah,
ÿÁêþÂœÂé ||
VC 124
Dr.Sarma@works
vyomaadi bhoota anyakhilam cha viswam
avyakta paryantam idamhy anaatmaa ||
What is not Atman
• Anaatma or not part of Atma – from the
–
–
–
–
–
–
–
–
The gross body composed of the seven ingredients
The ten indriyas – motor and sensory
The five pranaas – prano, apaana, vyaano, udaana, samaana
Ego, mind, intellect, chittam – the Anthah karanams
The pain, sorrow etc., vishayas – external stimulai
The emotions – raaga, kaama, krodha, mada, maatsarya etc.,
The five elements – earth, sky, fire, water and air
The manifested world of name and form
• To the undifferentiated power or Maaya or Avidya
Dr.Sarma@works
€¬ÁžÃžÁ¥ÁþÂœÁé•
ÁÏ
¥Á ¦Á Â¥Á ¦Á •
§ÁêÏ ¬Á§ÁíÏ¥ÁÿÁžÂžÃ
žÊÿÁ¡Á§ÁêþÁà¥÷
€¬ÁžÃžÁ¥ÁþÂœÁé
ÁÏ œÁíÏ ©ÃžÃã
¥Á§ÁÅ¥Á§ÄúÕ
•
Á¨å¥÷ ||
maayaa maayaa kaaryam sarwam mahadaadi daeha paryantam
asad idam anaatmakam twam viddhi maru mareechikaa kalpam ||
VC 125
Dr.Sarma@works
This all illusion
•
•
•
•
•
•
From the Mahat (Cosmic Intelligence)
down to the gross body
every thing in this creation is the effect of Maaya.
All these including the Maya itself are to be known
as ASAT or Midhya (Illusion) non-Self or Anaatman.
These are unreal things like the water in the mirage
in a desert.
Mayaa mayam idam akhilam hitwaa
Brahma padaena pravisa viditwaa (Bhaja Govindam)
Dr.Sarma@works
¬Áí§ÁÆ¡ÁÏ
€
ÁœÊ ¬ÁÏ¡Áë©Á¯Âê¥Ã ¬Áí§ÁÆ¡ÁÏ
¡Á§Á¥Á ÂœÁéþÁÐ,
¦ÁžÃíüÂÚ¦Á þÁ§Í
£þÂãþÁÅé•
ÁàÐ •
Ë©Á¨ê¥ÁªÁÅäœÊ ||
athatae sampravakshyaami swaroopam paramaatmanah,
yadwijnaaya narobandhaanmuktah kaivalyamasnutae ||
VC 126
Dr.Sarma@works
Our Real Roopam
• Thus, after understanding what we are not
• Now, I am going to elucidate to you about
• What is the swaroopam (real form) of the
Paramatma
• Only after having a perfect knowledge about this
• Man will attain freedom from bondages and
• Will be blessed with emancipation (Kaivalya)
Dr.Sarma@works
€©Á³ÂáœÁë¦Á³Â¯Ä
€¬Ãà
ÁªÃÖœ÷ ¬Áí¦ÁÏ þÃœÁê¥ÁÿÁÏ
¡ÁëœÁê¦Á¨Ï£þÁÐ,
€©Á³ÂáœÁë¦Á³Â¯Ä¬Áþ÷
¡ÁÏúÁ•
ͪÁ©Ã¨¯Á›Ð ||
asti kaschit swayam nityam aham pratyaya lambanah,
avastha atraya saakshee san pancha kosa vilakshanah ||
VC 127
Dr.Sarma@works
The Absolute Entity
• Yes! There is the Absolute Entity,
• The Eternal substratum of consciousness
of Ego
• The witness of the three states
• and distinct from the five sheaths or
coverings
• That is that
Dr.Sarma@works
¦É©ÃüÂþψ ¬Á•
Á¨Ï
¦É©ÃüÂþψ ¬Á•
Á¨Ï
ü
ÁëœÁðí¡Áä¬ÁÅ«ÁÅ¡Ãà«ÁÅ,
£ÅžÃãœÁžÁíÇœÃà
¬ÁžÂè©Á¥Á¤Â©Á¥ÁÿÁ¥ÃœÁê¦Á¥÷
||
yo vijaanaati sakalam jaagrat swapna sushuptishu,
buddhi tad vritti sadbhaavam abhaavam aham ityayam ||
VC 128
Dr.Sarma@works
That is That
• Which knows every thing that happens
• In the wakeful, dreaming and deep sleep
states
• Which is aware of the presence or absence
of the mind and its functions;
• And which is the background of the notion
of Egoism
• That is That
Dr.Sarma@works
¦ÁÏþÁ¡ÁªÁêœÃ •
ÁªÁÖþÁ
¦ÁÐ ¡ÁªÁêœÃ ¬Áí¦ÁÏ ¬Á§ÁíÏ ¦ÁÏ þÁ
¡ÁªÁêœÃ Á
•ªÁÖþÁ,
¦ÁªÊÖœÁ¦ÁœÃ £ÅžÂãêžÃ þÁœÁÅ
¦ÁÏúÊœÁ¦ÁþÁàê¦Á¥÷ ||
yah pasyati swayam sarvam yam na pasyati kaschana,
yascha aeta yati buddhyaadi na tu yam chaetayanty ayam ||
VC 129
Dr.Sarma@works
That is That
• Which Itself sees all but which no one
beholds
• Which illumines the intellect etc.,
• but which they can not illumine
• That is That
Dr.Sarma@works
¤Â§ÁÆ¡Á¥ÃžÁÏ
•
¦ÊþÁ ©ÃªÁí¥ÃžÁÏ ©Âê¡ÁàÏ ¦ÁþÁä
©Âê±ÍäœÃ •
ÃÏúÁþÁ,
¤Â§ÁÆ¡Á¥ÃžÁÏ ¬Á§ÁíÏ ¦ÁÏ ¤ÂþÁà
•
¥ÁþÁŤœÁê¦Á¥÷ ||
yaena viswam idam vyaaptam yanna vyaapnoti kinchana,
aabhaa roopam idam sarwam yam bhaantam anubhaaty ayam ||
VC 130
Dr.Sarma@works
That is That
•
•
•
•
•
Dr.Sarma@works
By which this universe is pervaded
But which nothing can pervade
Which is shining
All this universe shines as its reflection –
That is That
©Á§ÁàþÊà ¡Êë§ÃœÂ ‚©Á
¦Á¬Áê ¬ÁþÃäŸÃ¥Á ÂœÊë›
žÊÿÊþÃâë¦Á¥Áþ͟æÁÐ,
©Ã«Á¦Ê«ÁÅ ¬Áí•
ĦʫÁÅ
©Á§ÁàþÊà ¡Êë§ÃœÂ ‚©Á ||
yasya sannidhi maatraena daeha indriya mano dhi yah,
vishayaeshu swakeeyaeshu vartantae praeritaa iva ||
VC 131
Dr.Sarma@works
That is That
• By whose very presence
• The body, organs, mind and intellect
• Keep to the functions of their respective
spheres
• As though instigated servants !
Dr.Sarma@works
þÃœÁê£ÍŸÁ¬Áí§ÁơÛÂ
€ÿÁÏ•
§žà žÊöÁþÂà
©Ã«Á¦Á ªÁÖ ¬ÁŎžÁ¦ÁÐ,
©ÊžÁêþÊà 
Áý©ÁžÊêþÁ
þÃœÁê£ÍŸÁ¬Áí§ÁơÛ ||
ahamkaaraadi daehaantaa vishayaascha sukhaadayah,
vaedyantae ghatavad yaena nitya bodha swaroopinaa ||
VC 132
Dr.Sarma@works
That is That
• By which every thing from Egoism down
to the body
• The sense-objects, and pleasures etc.,
• Is known palpably as pitcher (jar) –
• For it is the essence of Eternal knowledge !
• That is That
Dr.Sarma@works
¬ÁžË•
Á §ÁÆ¡ÁÐ
ˆ´Í €ÏœÁ§ÂœÂé ¡Áô§ÁÅ«ÁÐ
¡Áô§Â›Í
þçÁÏœÁ§ÂŽÏ™Á
¬ÁÅŽÂþÁŤÁÆœÃÐ
¬ÁžË•
Á §ÁÆ¡ÁÐ
¡ÁëœÃ£ÍŸÁ ¥Á ÂœÍë Esho antaraatmaa purushah puraano
¦ÊþʫÜ ©Â•
Á
¬Á©ÁªÁÖ§ÁϜà ||
VC 133
Dr.Sarma@works
nirantara akanda suka anubhootih
sadaika roopah pratibodha maatro
yaenaeshitaa vaaga savas charanti ||
Atma is ever the Same
• This is inner most SELF or Atman
• The Primeval Being (puraana purusha)
• His essence is constant realization of
infinite Bliss
• Which is ever the same (sada Eka roopam)
• Reflecting through different mental
modifications
• Inert organs such as mind, speech and
indriyas conduct their functions by the
power of the Atman
Dr.Sarma@works
§Á©Ã©ÁœÁëå
ªÁœÊ
€œËë©Á ¬ÁœÂàíœÁéþÃ
ŸÄ•
ÁÅÿÁ¦Á Â
¥Á©Âê
Áǜ
ªÁ
„§ÁÅ¡Áë•
ªÁÐ,
ªÁ „úËÖ

atraiva sattwaatmani dheeguhayaa
§Á©Ã©ÁœÁëå
ªÁœÊ
mavyaakrtaakaasa uruprakaasah,
¬ÁíœÊü³Â ©ÃªÁí¥ÃžÁÏ
¡Áë•
ªÁ¦Áþ÷ ||
aakaasa uchchai ravivatrpakaasatae
VC 134
swataejasaa viswamidam prakaasayan ||
Dr.Sarma@works
Like the Sun it shines
•
•
•
•
•
Dr.Sarma@works
Manifesting this universe through its own
effulgence
In this very Body
In the mind filled with Sattwa
In the secret chamber of the Intellect
In the Akaasa known as the unmanifested
Of charming splendour
The Atman shines like the SUN aloft.
The Locus
Pure Intellect
Sattwic Mind
Aatman
Akaasa or
unmanifest
Dr.Sarma@works
Gross Body
þÁ úÊ«ÁÛœÊ þÍ ©Ã•
Á§ÍœÃ
üÂÚœÂ
¥ÁþÍÿÁϝ
ÁǜéÝ
Ãë¦Á ›ÂÏ
žÊÿÊþÃâë¦Á±Âë› Á
ÇœÁ Ã
ë¦
Á ݴ÷,
€¦É•
Ãä
©ÁœÂàþÁþÁÅ©Á§Áà¥Á
jnaataa Âþ
mano ahamkrti vikriyaanaam
Í
Daehaendriya praana krita kriyaanaam,
þÁ úÊ«ÁÛœÊ þÍ
ayogni vattaan anuvartamaano
VC
135
©Ã•
Á§ÍœÃ •
ÃÏúÁþÁ ||
Dr.Sarma@works
na chaeshtatae no vikaroti kinchana ||
It is the knower
•
•
•
•
The Atma is the knower of
All the modifications of Mind and Egoism
And the activities of the body, the organs and
praanas
It apparently takes their form (in so doing)
Just like the fire in a ball of red hot iron
It neither acts nor subject to even the least
change
Dr.Sarma@works
þÁ ü¦ÁœÊ þÍ ¥Ãë¦ÁœÊ
þÁ ü¦ÁœÊ þÍ ¥Ãë¦ÁœÊ þÁ
©Á§ÁãœÊ
þÁ¯Ä¦ÁœÊ þÍ ©Ã•
Á§ÍœÃ
þÃœÁêÐ,
©Ã¨Ä¦Á¥Á ÂþÊ¡Ã
na jaayatae no mriyatae na vardhatae
©Á¡Áô«Áê¥ÁÅ«Ãéþ÷
naksheeyatae
no vikaroti nityah,
þÁ ¨Ä¦ÁœÊ 
ÁÅϤÁ
‚©ÂÏ£§ÁÏ
¬Áí¦Á¥÷ ||
vileeyamaanaepi vapushya mushmin
VC 136
Dr.Sarma@works
Na leeyatae kumbha iva ambaram swayam ||
Beyond Change
The Atman is beyond the following six changes
that normally are the features of this gross and
subtle body
1. The birth
2. The existence
3. Growth and development
4. Maturity and morphological changes
5. Decay and
6. Death
Like the sky in a jar ever after it is broken
Dr.Sarma@works
³Â¯ÂœÂð¯Ã
¡Áë
ÁǜéÝ
ÁǜäÃþÁäÐ
ªÁÅžÁã£ÍŸÁ¬Áí¤Â©ÁÐ
¬ÁžÁ¬ÁžÃžÁ¥ÁªÊ«ÁÏ
¤Â¬Á¦ÁþÃä§ÃíªÊ«ÁÐ,
©Ã¨¬ÁœÃ ¡Á§Á¥Á ÂœÂé
prakriti
vikriti bhinnah Suddha bodha swabhaavah
ü
ÁëžÂžÃ«Áí©Á³Âá
sadasad
idam asaesham bhaasayan
nirwisaeshah,
¬ÁíÿÁ¥ÁÿÁ¥ÃœÃ
³Â¯ÂœÂð¯Ã
§ÁÆ¡Ê›
£ÅžÊãÐ
||
vilasati
paramaatmaa
jaagradaadishu
avasthaa
swahamahamiti saakshaat saakshi roopaena buddhaeh ||
Dr.Sarma@works
VC 137
The Witness
• The supreme Self or Atman, is different from
prakriti and its modifications,
• It is the essence of pure knowledge and absolute
• Directly manifests this entire gross and subtle
universe in the waking and other states
• It is the substratum of the persistent sense of ego
• It manifests itself as the witness of Buddhi, the
determinative faculty
Dr.Sarma@works
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
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±§Á
niyamita
manasaamun twam swamaatmaanam aatma
¬Áϳ§Á¬ÃþÁÅãÏ
nyayamahamiti
saakshaadwiddhi
buddhi prasaadaat,
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Á
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¬ÁϬÁáÐ
||
janimarana tarangaapaara
samsaarasindhum
pratara bhava kritaartho brahmaroopaena samsthah ||
Dr.Sarma@works
VC 138
Identify the “I”
My dear Sishya !
• By means of single pointed and regulated mind
and purified and serene intelligence
• Realize directly thy own self referred to as the “I”
• With in thy own body and identify yourself with it
• Be blessed and be firmly established in the
Brahman as thy own essence
• Thus cross the boundless ocean of samsaara
whose waves are birth and death
Dr.Sarma@works
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€œÂë þÂœÁéþÁêÿÁ¥ÃœÃ
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±Âë±ÍàüÂÚþÂüØþÁþÁ¥Á§Á› •
ÊìªÁ¬Áϱ
ÂœÁ ÿÊœÁÅÐ,
¦Êþ˩¦ÁÏ
atraa
na atmanyahamiti matirbandha eshosya punsah
©Á¡Áô§ÃžÁ¥Á¬ÁœÁðœÁê¥ÃœÂêœÁé
£ÅžÂãê jananamarana klaesa sampaata haetuh,
praaptojnaanaat
¡Áô«ÁêœÁÅê¯ÁœÁê©ÁœÃ
yaenaivaayam
vapur idam asat satyamitya atma buddhyaa
©Ã«Á¦Ë¬ÁàþÁÅà¤ÃÐ
ͪÁ

ÁÇžÁíœ÷
|| ||
pushyatyu
kshatyavati vishayais tantubhih
kosakridwat
Dr.Sarma@works
VC 139
The Web
• False identification that this Self or “I” is this
body (Non-self) is the fundamental bondage due
to ignorance and this causes all miseries such as
birth and death.
• This false identity makes one consider this
evanescent body as real and identifying it as the
self (wrongly) one nourishes, bathes and preserves
it by means of agreeable sense objects & pleasures
• By this, man becomes bound by his own threads
(of misery) just like the caterpillar in its cocoon.
Dr.Sarma@works
ªÁǛŠ¬ÁŽÊ
€œÁ¬ÃéϬÁàžÁÅçžÃãÐ ¡Áë¤Á©ÁœÃ
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œÁœÍþÁ§Áá©ÂëœÍ þéÁœÁœÃ
atasmins
prabhavati
¬Á¥Á tadbuddhih
žœÁŧÁŸÃ•
Á vimoodhasya tamasaa
vivaeka
abhaava€¬ÁžÂÓëÿÁÐ
adwai sphurati bhujagae rajjudhishanaa,
¬ÁàœÍ¦ÉÂ
¬ÁÿäÁ©ÁœÃ
£þÁãÐ
ªÁÇ›Åadhikah
¬ÁŽÊ ||
tato
anarthavraato nivatati
samaadaatur
tato yo asadgraahah sahibhavati bandhah srunu sakhae ||
Dr.Sarma@works
VC 140
Dear friend, listen
• One who is over powered by ignorance mistakes a
thing for what it is not !
• Mistaking a snake for a rope if one catches hold of
the snake (in reality), sure the great sequence of
dangers overtakes him
• Hence, listen my friend, it is the mistaking of
transitory things such the body and possessions as
real that constitutes bondage. – with it are the
dangers that follow –
Dr.Sarma@works
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€Ž›Ý þÃœÂêžÁí¦Á£ÍŸÁªÁ•
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ÁþÁà ©Ë¤Á©Á¥÷,
¬Á¥Á ©ÁÇ›Í
œÂê©ÁǜêÁ•
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akhanda nitya adwaya bodhasaktyaa
œÁ¥ÉÂ¥Á¦ Â
§ÂÿÁŧé§ÁÑ sphurantam
£ÃÏ£¥÷ ||aatmaanam ananta vaibhavam,
Samaavrino itya avriti saktir aeshaa
VC 141
Dr.Sarma@works
tamo mayee raahur iva arka binbam ||
The solar eclipse
• Just as at the time of solar eclipse, the glory of the
Sun is covered by the shadow of moon (Rahu over
powering the Sun)
• The veiling power of tamas or Ignorance over
powers the inner Sun – our Atman.
• The Atman is of infinite glory. It manifests Itself
through knowledge, it is indivisible, eternal and
one without a second Dr.Sarma@works
£þÁã
Á
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Á¨¦ÁœÃ,
tirobhootae swa atmany amalatara taejovati pumaan
œÁœÁÐ 
Â¥Á 
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anaatmaanam
mohadahamiti sareeram
kalayati,
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ÁÁ
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tatah
kaama©Ã¯Ê±ÂŽÂê
krodha prabhritibhir
amum bandhaka gunaih
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§Áü¬Á
„§ÁŪÁ•
Ãà§Áíê
Á¦ÁœÃ
||
param
vikshaepa
akhyaa
rajasa urusaktir
vyathayati ||
Dr.Sarma@works
VC 142
The fetters
• When his own Self, endowed with the purest
splendour, is hidden from brilliance, a man under
influence of ignorance, falsely identifies himself
with the body, which is the Non-self.
• When ignorance or Tamas thus plays its role
• Then the great power of Rajas, the Vikshaepa
sakti or projecting power, sorely affects him
through the binding fetters of lust, anger etc.,
Dr.Sarma@works
¬Áí¦Á¥Á¤ÃþÁ¦ÁÏ
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mahaa moha graaha grasana kalita atmaava gamano
ü¨þßÎ
dhiyo naana avasthaam swayam abhinayam stadgunatayaa
þÃ¥ÁüÍØêþÁéüÂØê¦ÁÏ
apaarae
samsaarae
vishaya vishapoorae
jalanidhou
¤Áë¥ÁœÃ
ÁÅ¥ÁœÃÐ

ÁÅœÃðœÁ

ÁœÃÐ
||
nimajjyon
majjyaayam bhramati kumatih kutsitagatih ||
Dr.Sarma@works
VC 143
A miserable fate
• Thus a man of perverted intelligence due to
projected power – having his true knowledge of
Self swallowed up by the whale of utter Ignorance
• Himself imitates and enacts the various miseries
of ignorance and drifts up and down in this
boundless ocean of Samsaara, which is full of the
poison of sense enjoyments –
• Thus sinking and rising many a time
• A miserable fate indeed in this whirl pool!
Dr.Sarma@works
€¤Áë¡ÁùÃÑà
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œ
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Bhaanu prabhaa sanjanita abhrapantkir
œÁœÁàíÏ
Bhaanum tirothaaya vijrimbhatae yathaa,
œÁ
 œÃ§ÍŸÂ¦Á ©ÃüÇϤÁœÊ
¬Áí¦Á¥÷ ||
aatmaadita ahamkritir aatma tattwam
VC 144
Dr.Sarma@works
tathaa tirodhaaya vijrimbhatae swayam ||
The clouds
• The layers of clouds generated by the rays of
the Sun, cover the Sun and they alone appear in
the sky
• So also, the egoism generated by the power of
the Self, covers the reality of the self and
appears by itself as if there were no Atman at
all.
( But the clouds vanish subsequently, so does
the egoism under disciplined training of mind )
Dr.Sarma@works
£ÿÁÅžÁÅÐŽËÐ
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kabalita dinanaathae durdinae saandra maeghair
œÊ ¥ÁÆšÁ£ÅžÃãÏ
¯Á¡Á¦ÁœÃ vyathayati hima jhanjhaa vaayur ugroyathaitaan
£ÿÁÅžÁÅЎˬÄà©Áë©Ã¯Ê¡ÁªÁ•
à moodha buddhim
avirata tamasa atmanyaavritae
VC ||
145
àÐ
kshapayati bahuduhkhaih teevra vikshaepasaktih ||
Dr.Sarma@works
Numerous grieves
• Just as on a cloudy day, when the Sun is
swallowed up (apparently) by dense clouds,
violent cold gale winds trouble the world
• So also when the veiling power of the deadly
Tamas (intense Ignorance) swallows up
(apparently) the inner Sun – the Atman, then
the dreadful Vikshaepa sakti (projecting power
of Rajas), (akin to the gale wind) afflicts the
foolish man with numerous grieves.
(This is the cause of many births in low bodies)
Dr.Sarma@works
ˆ©Á ªÁ•
Ãà¤ÂêÏ
ˆœÂ¤Âê¥Ê©Á ªÁ•
Ãà¤ÂêÏ £þÁãÐ
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¦Á ¤ÂêÏ ©Ã¥ÉÂÿÃœÍ žÊÿÁÏ¥ÁœÂàíœÂéþÁÏ
¤Á©ÁœÁê¦Á¥÷ ||
yaetaabhyaamaeva saktibhyaam bandhah punsas samaagatah,
yaabhyaam vimohito daeham mattwa atmaanam bhavatyayam ||
VC 146
Dr.Sarma@works
The two great powers
The two great, of course negative, powers are
1. The Aavarana Sakti or Veiling power of the
Tamas
2. The Vikshaepa Sakti or the eccentric
projecting power of the Rajas
– It is from these two that man’s bondage has
proceeded,
– beguiled by which he mistakes the body for
the Self and wanders from body to body
Dr.Sarma@works
¬ÁϬÁǜà ¤ÁÆ¥ÃüÏ
£ÄüÏ ¬ÁϬÁǜäÁÆ¥Ãü¬Áê œÁÅ œÁ¥ÉÂ
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Âë›ÄþÃâë¦Á¬ÁÏÿÁœÃªÁÖ ©Ã«Á¦Á ÂÐ
¡Áô´Âå›Ã žÁÅÐŽÏ ¢Á¨Ï
beejam samsriti bhoomijasya tu tamo daeha atmadheer amkuro
raagah pallavam ambu karma tu vapuh skandho asavah saakhikaah,
þÂþ•
Á§Áé¬Á¥ÁÅžÁè©ÁÏ £ÿÁũßÁÏ
agraani
indriya samhatischa
vishayaah
¤Í
ÂàœÁë
üÄ©ÁÐ Ž
ÁÐ || pushpaani duhkham phalam
naanaa karma samudbhavam bahuvidham bhokta atra jeevah khagah ||
Dr.Sarma@works
VC 147
The Samsaara Tree
Dr.Sarma@works
The Tree of Samsaara
Beejam (seed)
Avidya (Ignorance)
Ankuram (sprout)
Daehatma Buddi (body concept)
Pallavam (tender leaves)
Raagam (passion and attachment)
Ambuh (nurturing water)
Kamya karma (actions of desires)
Skandhah (the tree trunk)
Vapuh (the gross body or daeham)
Saakhikah (the branches)
Asavah (the vitality / five pranaas)
Agraani (extending twigs)
Indriyah (the 5+5, ten organs)
Pushpaani (the flowers)
Vishayaah (the sense objects)
Phalam (the various fruits)
Dhukham (miseries of all deeds)
Khagah (the eating bird)
Jeevah (the enjoyer of the fruits)
Dr.Sarma@works
ÃÏ §ÁœÍ¬Ã
•
ÁÏžÁ¥Áƨ 
þ
ÁÅ›¡Á¨ì©ÁœÁœÁí
ªÂŽÂ
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¢Á¨¥É¯Á§Á³ÂžÃ¡Áõ§Áߥ÷,
úʜͩÃÿÁÏ•
Á
aananda moola
guna pallava tatwa saakhaa
ÿÁ§ÃœÁÅϝ
ÁœÁ§ÁÅÏ
©ÃöÁ¦Á,
vaedaanta pushpa phalamoksharasaadipoornam,
¬Áϳ§ÁªÁÅ«ÁÑ©Ãý©Ê
©ÁžÁ•
ÃÏ §ÁœÍ¬Ã
||
chaetovihanga
hari tunga tarum vihaaya,
VC 148
Dr.Sarma@works
samsaara sushka vitavae vada kim ratosi ||
The Other Tree
1.
2.
3.
4.
5.
6.
Anada is the root
Sattwa guna is growing sprout
Tatwam is the branch
Vedanta is the flower
Moksham or Liberation is the fruit
The company of God (Hari) enjoyed by
the liberated soul which is the bird
7. The burnt out forest will be the samsaara
8. Who will go and enjoy such empty forest
Dr.Sarma@works
¡Áë©ÂÿÁ±ÂœÁÏ
€üÂÚþÁ¥ÁƨÍ
¦Á¥ÁþÂœÁé£þÍã
þˬÁ§Ãӝ
ÍþžçÁþÁþÁ
à ƒ§ÃœÁÐ,
üþÂé¡ÁêÏ
©ÂêŸÃü§ÂžÃžÁÅÐŽ ajnaana moolo ayam anaatmabandho
naisargiko anaadir ananta eeritah,
¡Áë©ÂÿÁ±ÂœÁÏ
üþÁ¦ÁœÁê¥ÁÅ«Áê ||janmaapyam vyaadhi jaraadi duhkha
VC 149
Dr.Sarma@works
pravaaha paatam janayaty amushya ||
The Torrent
•
•
•
•
This bondage of non-self springs from ignorance
It is self inflicted and self perpetuated
It is an endless and beginningless torrent
It subjects us to long train of miseries such as
–
–
–
–
Birth
Death
Disease
Decrepitude (decay and aging)
Dr.Sarma@works
©Ã©Ê•
Á©ÃüÂÚþÁ¥ÁöÁ¬Ãþ
Â
þ¬Ëàë§Áä
ªÁ¬Ëàë§ÁþèÊþÁ
©ÁÿÃäþÂ
ûÊœÁÅàÏ þÁªÁ•
Íê
þÁúÁ •
Á§Áé•
ÍýäÃÐ,
na astrair na sastrair anilaena vahninaa
©Ã©Ê•
Á©ÃüÂÚþÁ¥ÁöÁ¬Ãþ
 ©ÃþÂ
Chaettum na sakyo na cha karma kotibhih,
ŸÂœÁÅÐ ¡Áë³ÂžÊþÁ
vivaeka vijnaana maha asinaa vinaa
VC 150
¬ÃœÊþÁ
¥Á–ÅØþÂ
|| prasaadaena sitaena manjunaa ||
dhaatuh
Dr.Sarma@works
Great Sword of Viveka
•
•
•
•
•
Then, how to get over this Ignorance, Is there
no remedy at all ? Yes, there is !
This Avidya or Ignorance can be destroyed neither
by any weapons and remote controlled missiles
nor by the wind, nor by the fire
nor by millions of desire prompted actions
nor by any thing, except the wonderful, great
sword of wisdom that emanates from true discrimination sharpened by the grace of the Lord.
Dr.Sarma@works
¬Áϳ§Á¬Á¥ÁƨþªÁÐ
ªÁÅëœÃ¡Áë¥Á ›˝
Á¥ÁœÊ
Ð ¬ÁíŸÁ§Áé
þôÂÜœÁ¦Ë©ÂœÁé
©ÃªÁÅžÃã§Á¬Áê,
©ÃªÁÅžÁ㠣ŞÊãÐ
Sruti pramaanaika mataeh swa dharma
¡Á§Á¥Á ÂœÁé ©ÊžÁþÁÏ
Nishthaat ayaiva atma visuddhirasya,
œÊþË©Á
¬Áϳ§Á¬Á¥ÁƨþªÁÐ
||
visuddha buddhaeh
paramaatma vaedanam
VC 151
Dr.Sarma@works
taenaiva samsaara samuula naasah ||
Uproot the tree
• One who is intensely devoted to the authority
of Srutis (scriptures)
• acquires faith and dedication in his
swadharma or ordained duty.
• This alone conduces one to purity of mind.
• The man with pure mind realizes the
Supreme Self with in.
• And by this alone Samsaara with its root is
destroyed.
Dr.Sarma@works
ªË©Á¨¡Áý¨ËÐ
Í•ªË§ÁþÁä¥Á¦Á žËêÐ
¡ÁÏúÁ¤Ã§ÂœÂéþÁ¬ÁÏ©ÁǜͤœÃ,
þÃüªÁ
Ãà ¬Á¥ÁÅœÁåþËäÐ
ªË©Á¨¡Áý¨Ë§Ã©ÂϣŠ©Â¡Ä¬Áá¥÷ ||
kosair annamayaadyaih panchabhir aatmaana samvritobhaati,
nijasakti samutpannaih saivala patalair iva ambu vaape estham ||
VC 152
Dr.Sarma@works
The Sedge
• The Atman covered by the five sheaths –
– The material one (annamaya kosa) and the rest
– Which are the products of its own power
• The Self ceases to be visible
• Just like the water in a tank by its
accumulation of sedge
Dr.Sarma@works
¬Á¥Áê•
÷ ¬Á¨Ã¨Ï
œÁúËש¨¡ÁþÁ¦Ê ¬Á¥Áê•
÷ ¬Á¨Ã¨Ï
¡ÁëœÄ¦ÁœÊ ªÁÅžÁã¥÷,
œÁÇ´Â߬ÁþÂà¡ÁÿÁ§ÁÏ ¬ÁžÁêÐ ³ÎŽê¡ÁëžÁÏ
¡Á§ÁÏ ¡ÁôϬÁÐ ||
tat saivaalaapanayae samyak salilam prateeyatae suddham,
trishnaa santaapa haram sadyah soukhya pradam param pumsah ||
VC 153
Dr.Sarma@works
Allays the Thirst
• On removal of the sedge from the tank
• The perfectly pure water underneath
becomes visible to the needy man
• And it readily allays the pangs of thirst of
the thirsty man
• And gives him instantaneous supreme joy
The water is not procured from any where;
Only the obstruction is removed.
Dr.Sarma@works
¬Áí¦ÁÏ üÍêœÃÐ
¡ÁÏúÂþÂ¥Á¡Ã 
ͪÂþÂ¥Á¡Á©ÂžÊ ©Ã¤ÂœÁê¦ÁÏ
ªÁÅžÁãÐ,
þÃœÂêþÁþËâ•
Á§Á¬ÁÐ ¡ÁëœÁê•
ÁÆë¡ÁÐ
¡Á§ÁÏ ¬Áí¦ÁÏ üÍêœÃÐ ||
panchaanaamapi kosaanaam apavaadae vibhaatyayam suddhah,
nitya anandaikarasah pratyag roopah param swayam jyotih ||
VC 154
Dr.Sarma@works
Uncover the Self
•
•
•
•
When all the five sheaths have been eliminated
The Self of man appears – pure,
of the essence of ever lasting and unalloyed Bliss
Indwelling, supreme and self effulgent.
Anwaya Vyatiraeka Concept
Anuvritti Vyavritti Concept
Dr.Sarma@works
¬ÁúÃÖžÂþÁþÁâ¥÷
œÂéþÂœÁé ©Ã©Ê

ÁÐ 
Á§Áà©Íê
£þÁã¥Áŝ
Áà¦Ê ©ÃžÁÅ´Â,
œÊþË©ÂþÁþÄâ ¤Á©ÁœÃ ¬ÁíÏ
©ÃüÂÚ¦Á ¬ÁúÃÖžÂþÁþÁâ¥÷ ||
aatma anaatma vivaekah kartavyo bandha muktayae vidushaa,
taenaiva anandee bhavati swam vijnaaya sachchidaanandam' ||
VC 155
Dr.Sarma@works
Sat-Chit-Anandam
• The wise man should discriminate
between Self and Non-self
• By that alone he comes to know Self as
–
–
–
–
Dr.Sarma@works
Real Existence or SAT
Real Knowledge or CHIT
Real Bliss Absolute or ANANADA
And thus becomes fulfilled
¬Á¥ÁÅ•
ÁàÐ
¥ÁÅÏüÂžÃ«Ä •
¥éÁ
žÁǪÁê©Á§ÂÓœ÷
¡ÁëœÁêÏúÁ
¥Á ÂœÂéþÁ¥Á¬ÁÏ•
Á¥Á•
Ãë¦Á¥
÷,
munja adisheekaam iva drisyavargaat
©Ã©ÃúÁê œÁœÁë
¡Áë©Ã¨Â¡Áê ¬Á§ÁíÏ
pratyamcham aatmaanam asamgam akriyam,
œÁžÂœÁéþ œÃ«ÁÜœÃ
vivichya tatra pravilaapya sarwam
VC 156
¦ÁÐ
¬Á ¥ÁÅ•
ÁàÐ
||
tadaatmanaa
tishthati yah sa muktah ||
Dr.Sarma@works
The grain from the chaff
• He is indeed free who discriminates between
–
–
–
–
–
All sense objects on one hand
The indwelling, unattached and inactive Self
Merging every thing in it – on the other hand
Just as one separates the grain from the chaff
And other materials sticking and mixed with the grain
• He remains in a state of identity with THAT
Dr.Sarma@works
End of Part – III
Continued in Part - IV
Dr.Sarma@works