Transcript ž #339 - Dr. Sarma

Part IV
From 157 to 240
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Vivaeka Choodaamani
The Crest Jewel of
Discrimination
1
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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
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2
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daeho ayam annabhavano annamayastu kosas
¥Á ÂϬÁ§Áşç¬Ãá¡Áô§Ä«Á§ÂªÃ
annaena jeevati, vinasyati tadwiheenah,
§Âä¦ÁÏ ¬Áí¦ÁÏcha
¤Á©ÃœÁÅ¥Á§ÁñœÃ
þÃœÁê ªÁÅžÁãÐ
||
twak charma
maamsa rudhira asthi pureesharaasir
VC 157
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na ayam swayam bhavitum arhati nitya suddhah ||
3
Is our body, the Self ?
• This gross body of ours is the product of food
• This gross body is the outer material sheath
• It lives and sustains on food and perishes when
devoid of food
• It is mass of the following ingredients – namely
1. Skin 2. Flesh 3. Blood 4. Bones and the all
the associated filth
• How can this be the eternally pure and self
sustaining Atman ? – It cannot be the Atman
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4
Á•
•
ÁÏ ¤Â©Á©Ã•
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puurwam janaer api mritaer api na ayam asti
ü™ÁªÁÖ 
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jaata kshanah kshana guno aniyata swabhaavah,
³ÂíœÂé •
ÁÁ
•Ï na iko jadas cha ghatavat paridrisyamaanah
VC 158 §Á©ÊœÂà ||
¤Â©Á©Ã•
swa atmaa katham bhaava vikaara vaettaa ||
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5
Is our body, the Self ?
•
•
•
•
•
•
•
•
•
•
This body does not exist prior to inception (birth)
nor posterior to dissolution (after death)
but only lasts for a short intervening period.
Its virtues are transient.
It is extremely subject to change by nature
It is manifold in its appearances
It is inert and needs internal energy to be made active
It is sense object like a pot – an object and not absolute
How can it be one’s own Self that is a witness of all change?
Therefore It cannot be the Atman
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6
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œÁœÁàúÁו
Êà§ÁþªÂúÁÖþÁ
þæÁ¥ÉÂêþæÁ Â¥Á•
ÁÐ ||
paani paadaadimaan daeho na atmaa vyamgae api jeevanaat,
tattat saktaer anaasaachcha na niyamyo niyaamakah ||
VC 159
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7
Is our body, the Self ?
• The body consisting of the legs, arms etc organs
cannot be the Atman, because
• One continues to live even when one or more of
these organs are removed or missing
• And the different functions of the organism
remain intact
• The body which is the subject of another’s rule
• Cannot be the ruler of all.
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8
¬ÁíœÁ ˆ©Á ¬ÁíœÁÐ
žÊÿÁ œÁžÁã§Áé œÁœÁѧÁà
œÁžÁ©Á³ÂážÃ³Â¯Ã›Ð,
¬ÁíœÁ ˆ©Á ¬ÁíœÁÐ ¬ÃžÁãÏ œÁžËí ¨¯Á›ê
¥Á ÂœÁéþÁÐ ||
daeha taddharma tat karta tad avasthaadi saakshinah,
swata yaeva swatah siddham tad vailakshanyam aatmanah ||
VC 160
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9
Is our body, the Self ?
•
•
•
•
The body has the six dharmas or characteristics
such as birth, existence, growth, change, decay and
death
It is the doer of many activities like speaking,
walking, eating etc.,
It has different stages of life like childhood, youth,
adolescence, adulthood and old age etc.,
But the Atman which is the witness of all these is
the abiding Reality and is different from the body.
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10
••
Á
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ÁÁ
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Ï ¤Á©ÊžÁ¦ÁÏ ©ÊœÂà ¬Áí¦Á¥ÊœÁžÃí¨¯Á›Ð
||
Salya raasir maamsa lipto mala poorno ati kasmalah,
katham bhavaed ayam vaettaa swayam aetad vilakshanah ||
VC 161
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11
Is our body, the Self ?
•
•
•
•
The body is a pack of bones
Covered with flesh
Full of filth and highly impure
While the Atman which is the
–
–
–
•
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Knower
Self existent
Ever distinct Reality
How can, in such a case, the body be
our Self ?
12
þÃü¬Áí§ÁÆ¡ÁÏ
œÁíùÂéϬÁ¥ÊžÍ¬Ãá ¡Áô§Ä«Á
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þÃü¬Áí§ÁÆ¡ÁÏtwang maamsa maedo asthi pureesha raasaav
ahamm atim moodhajanah
karoti,
¡Á§Á¥Á §Áá¤ÁÆœÁ¥÷
||
vilakshanam vaetti vichaaraseelo
VC 162
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nija swaroopam paramaartha bhootam ||
13
How foolish we are ?
• It is only the utterly foolish man
• Who identifies himself with a mass of
– Skin, flesh, fat, bones and filth
• While man of real discrimination knows
his own SELF,
• the only Reality that there is
• as distinct from the body.
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14
£ëÿÁéÿÁ¥ÃœÊê©Á
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ü™Á¬Áê £ÅžÃã
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Á ©ÃüÂÚþÁ©ÁœÍ
daeho aham ityaeva jadasya buddhir
¥ÁöÁœÁéþÍ
daehae cha jeevae vidushastwa aham dheeh,
£ëÿÁéÿÁ¥ÃœÊê©Á¥ÁœÃ
vijnaanavato mahaatmano
Ð ¬ÁžÂœÁéþÃvivaeka
||
VC 163
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Brahma aham ityaeva matih sada atmani ||
15
I am Brahman
1. The utterly stupid man thinks that he is the
body (the gross body or sthoola sareera)
2. The book learned man identifies himself
with the mixture of body and vital life
force (praana) acting in unison, as himself
(the subtle body or linga sareera)
3. While the sage possessed of realization due
to discrimination looks up on the eternal
Atman as his Self and thinks
Aham Brahma asmi – I am Brahman
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16
ÁŧÁÅ«Áí ªÂþÃàÏ
•
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atra atma buddhi tyaja moodha buddhae
þçÃí•
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twang maamsa maedo asthi pureesha raasou,
•Å§ÁÅ«Áí ªÂþÃàÏ ¡Á§Á¥Á ÂÏ
Á
sarwa atmani brahmani nirwikalpae
¤Áü¬Áí ||
VC 164
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kurushva saantim paramaam bhajaswa ||
17
O ! Foolish man
• O ! Foolish man cease to identify thyself with
• This bundle of skin, flesh, fat, bones and filth
• And identify thyself instead with the Absolute
Brahman, the Self of all
• And thus attain to Supreme Peace
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18
©ÊžÂþÁàþÁ¦Á ÂþÁàžÁ§Äî
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üöÁœÃ ¦Á ©Áœ÷,
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daehaendriyaad aavasati bhramoditaam
©Ã¥ÁÅ•
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vidwaa na hantaam na jahaati yaavat,
¡Áê¬Êàí«Á
taavanna tasyaasti vimukti vaartaa
©ÊžÂþÁàþÁ¦Á ÂþÁàžÁ§Äî
|| 165
pyastwaesha vaedaanta nayaantadarsee ||
VC
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Only a word
• As long as the book learned man does not give
up his mistaken identification with the body,
organs, the objective world etc., which are
unreal
• The emancipation or liberation is only a word
for him and never he experiences it.
• Let him be highly erudite in the Vedantic
philosophy – it matters little.
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20
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chaayaa sareerae pratibimba gaatrae
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üÄØ©ÁúÁ×§Ä§Ê úÁ yat swapna daehae hridi kalpita angae,
œÁ•
Ë©Á ¥Á ¬ÁÅà || yatha atma buddhistava naasti kaachit
VC 165/1
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jeevat sareerae cha tathaiva ma astu ||
21
The Body
• Just we do not identify ourselves with our shadowbody (chaayaa sareera), the image-body
(pratibiba sareera or photograph), the dream-body
(swapna sareera)
• Or the body we have in the imaginations of our
heart (kalpita sareera or imaginary body)
• We need to treat likewise this living body (Jeevat
sareera)
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22
œÁê
ÊàœÁÅúÃœÊàþÁ
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üþÂéžÃžÁÅÐŽ
¡Áë¤Á©Á¬Áê £Äü¥÷,
¦ÁœÁ¬ÁàœÁ¬ÁàíÏ üÿÃ
daehaatma dheeraeva nrinaam asaddhiyaam
œÂÏ ¡Áë¦ÁœÂäœ÷
janmaadi duhkha prabhavasya beejam,
œÁê
ÊàœÁÅúÃœÊàþÁ
¡ÁôþÁ§Áè©ÂªÂ ||
yatastatastwam jahi taam prayatnaat
VC 166
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tyaktae tu chittaena punarbhava asaa ||
23
No fear of rebirth
Therefore my dear sishya !
• Identification with the body as our Self – this
alone is the root cause that produces the
miseries of birth and death etc., for the people
who are attached to the unreal
• Hence, let us destroy this with utmost care.
• When this false identification by the mind is
given up there is no question of rebirth.
Dr.Sarma@works
24
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¦ÊþÂœÁé©ÂþÁþÁäkarmaendriyaih panchabhirancito ayam
¥Á¦ÉÂþÁä¡Áõ§Âßœ÷
praano bhavaet praanamayastu kosah,
¡Áë©Á§ÁàœÊ³Î
yaen aatmavaan anna mayo annapoornaat
VCÁ167
¬Á•
¨•
Ãë¦Á ¬ÁÅ ||pravartatae sou sakala kriyaasu ||
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25
The Vital Sheath
• The Five Praanas, with which we are familiar
• Coupled with the five motor organs of action
(include the brain centers which control these motor
actions – the speech, manual activity, locomotion,
excretion and reproduction)
• form the Sheath of Vitality or Praanamaya Kosa
• Permeated (here the activity is borrowed, not its
own) by this, the material sheath (Anaamaya Kosa)
engages itself in all activities as though it (material
sheath) were living.
Dr.Sarma@works
26
Is Praana, the Atman ?
• We all tend to think that the Praana is the Atman because
• It is the praana that causes birth and death
• It is the prana that makes us living as compared to dead or
non-living things
• It is also apparently invisible like the Atman and is present
in all the three states like jagriti, swapna and sushupti
• But it is tangible, quantifiable, destructible, changes from
time to time and it is not independent
That is why this is not Absolute
Let us study further……
Dr.Sarma@works
27
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naiva atmaapi praana mayo vaayu vikaaro
©ÊœÄà«ÁÛ¥ÁþëÁÛÏ
ganta
agantaa
vaayuvad
antar bahiraeshah,
¬ÁíÏ ©ÂþÁêÏ
©Â
Ã
ÏúÁþÁ
þÃœÁêÏ
¡Á§ÁœÁþÁàëÐ
yasmaat||kimchitkwa apina vaettee ishtam anishtam
VC 168
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swam va anyam vaa kinchana nityam paratantrah ||
28
The Vital Sheath
• The Vital Sheath is not the Atman because
• It is a modification of the vaayau
• And like vaayu it enters into and comes out of the
body and its presence is tangible
• Because it never knows in the least either its own
weal and woe (good and bad or likes and dislikes)
nor those of others
• Being entirely dependent of the Self
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29
©Á¬ÁÅà©Ã•
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jnaanaendriyaai cha manascha manomayah syaat
¬ÁàœÁÆå§Áí•
ͪÁ¥Á¤Ã¡Áõ§Áê
©ÃüÇϤÁœÊ koso
¦ÁÐmama
|| ahamiti vastu vikalpa haetuh,
sanjnaadi bhaeda kalanaa kalito baleeyam
VC 169
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tat poorva kosam abhipoorya vijrumbhatae yah ||
30
The Mental Sheath
• The sensory organs (along with the brain centers that
control the special senses) together with the mind form
the Mental Sheath or Manomaya kosa, as the mind is the
important component of these
• It is the cause of the diversity of things such as ‘I’ and
‘Mine’ (and all associated relationships)
• It is powerful and endued with the faculty of creating
the differences in name, caste, race etc.,
• It manifests itself by permeating the preceding i.e. the
vital sheath
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31
žÁÿÁœÃ ¡Áë¡ÁÏúÁÏ
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panchaendriyaih panchabhiraeva hotribhih
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praacheeyamaano vishaya aajya dhaarayaa,
§ÁéþÍ¥Á¦Á •
Ãä§ÁâÿÁœÃ
¡Áë¡ÁÏúÁ¥÷ || jaajwalyamaano bahu vaasanaendhanair
VC 170
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mano maya agnir dahati prapancham ||
32
The Analogy
The five sense organs
The five priests
Sense objects prompting desire The fuel poured into the fire
The Mental Sheath
The Sacrificial fire
The sensual enjoyments
The stream of oblations
The burnt out world
The result of this Yajna
1. We cannot destroy the sense objects – the fuel
2. We should not destroy the sense organs – the priest or the
mental sheath, the sacrificial fire, but
3. for this relative universe to dissolve, all we need is to
avoid the stream of oblation – i.e., the sense enjoyments.
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33
œÁ¬ÃéþÃíþÁ«ÊÛ ¬Á•
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ÿÊœÁÅÐ
œÁ¬ÃéþÃíþÁ«ÊÛ ¬Á•
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na hyasty avidyaa manaso atiriktaa
©ÃþÁ«ÁÛÏ
manohy
©ÃüÇϤÜʬÃéþÁð•
Á¨Ï avidyaa bhavabandha haetuh
©ÃüÇϤÁœÊ ||
tasmin vinashtae sakalam vinashtam
VC 171
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Vijrimbhitae asmin sakalam vijrimbhatae ||
34
Mind and Avidya
•
•
•
•
•
There is no Avidya or Ignorance separately outside the
mind. It is the mind that is the cause of Avidya.
This Avidya is the cause of bondage and transmigration
(rebirth)
When the mind is trained carefully and the Avidya is
destroyed, every thing else stands annulled.
When the mind manifests its relative perception or the
Avidya, every difference is manifest for us.
This ignorance is imbedded in the mind and only
thorough purification or Sadhana (careful training), this
avidya can be destroyed
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35
¥ÁþÁ ˆ©Á ¬Á§Áí¥÷
¬Áí¡Êä €§ÁáªÁÆþÊê
¬ÁÇüœÃ ¬ÁíªÁ•
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¬Á§Áí¥÷,
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Ë©Á ü
ÁëœÁê¡ÃþÍ
swapnae artha soonyae srujati swa saktyaa
©ÃªÊ«Á
bhoktraadi viswam mana yeva sarwam,
þÁàœÁð§Áí¥ÊœÁþÁéþÁ³Í
©ÃüÇϤÁ›¥÷ || tathaiva jaagratyapino visaeshan
VC 172
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tata sarwamaetan manaso vijrumbhanam ||
36
The Projector
• In dreams there is no contact with the external world
• But the mind alone creates the whole universe
consisting of the experiencer etc.,
• Similarly, in the waking state too, though there are
external triggers and contact with them, it is the mind
which reads them or misreads them and projects the
perceptions. There is no difference.
• Therefore all this phenomenal universe is a projection
of the mind.
Slide projector concept
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37
þÁ ©Á¬ÁÅàœÍ €¬Ãà
¬ÁÅ«ÁÅ¡Ãà •
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ÞÊãÐ
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Á¨ÃåœÁ €©Á
sushupti kaalae manasi praleenae
¡ÁôϬÁÐ
¬Áϳ§Á €œÁ¬Áê þÁ
©Á¬ÁÅàœÍ €¬Ãà ||
VC 173
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naivaasti kinchit sakalaprasiddhaeh
ato manah kalpita yaeva punsah
samsaara atasya na vastuto asti ||
38
There exists nothing
• In the dreamless deep sleep, when the mind is
reduced to its causal state,
• There exists nothing for the person asleep
• As is evident from the universal experience
• So also for the dead body or inert object
• Hence man’s relative existence of this phenomenal
world is simply a creation of his mind
• It has no objective reality.
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39
¥ÁþÁ³Â •
Á¨åêœÊ £þÍã
©Â¦ÁÅþÂþĦÁœÊ ¥Ê•
ÁÐ
¡ÁôþÁ¬ÊàþË©ÁþĦÁœÊ,
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•¨åêœÊ £þÍã
¥É¯Á¬ÊàþË©Á •
Á¨åêœÊ ||
vaayunaan eeyatae maeghah punastaenaiva neeyatae,
manasaa kalpyatae bandho mokshast aenaiva kalpyatae ||
VC 174
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40
The Mind is the cause
•
•
•
•
•
•
How does the clouds come to a place ?
Only by the force of wind
How there are taken away from that place ?
Only by the same wind
Will the clouds ever last in one place ? No
Similarly the Mind is the one which brings forth the
bondages of unreal nature
• The mind only liberates one from them if properly
trained.
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41
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žÊöÁžÃ¬Á§Áí©Ã«Á¦Ê
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¡ÁªÁÅ©ÁžÁÅÓ›ÊþÁ,
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daehaadi sarwa vishayae parikalpya raagam
©Ã«Á©ÁœÁÅð ©ÃŸÂ¦Á ¡ÁªÂÖ
badhnaati taena purusham pasuvad gunaena,
žÊþÁÏ ©Ã¥ÉÂúÁ¦ÁœÃ
atra||vishavatsu vidhaaya paschaad
œÁþÁéþÁ ˆ©Ávairasyam
£þÂãœ÷
VC 175
Dr.Sarma@works
yaenam vimochayati tan mana yaeva bandhaat ||
42
The Mind plays
•
•
•
•
•
Dr.Sarma@works
The mind creates an attachment with the body
So also with all other sense-objects
And binds him through that attachment
Just like a animal is bound by means of strong
ropes.
Afterwards (by careful analysis) the same mind
creates in him an utter distaste for these senseobjects as if they were poison and frees him
from the bondage.
43
¥É¯Á¬Áê
ªÁÅžÁãÏ
œÁ³ÂéþÁéþÁÐ •
§Á›¥Á¬Áê
üþÍà
§ÁçþÁã¬Áê ¥É¯Á¬Áê úÁ
©Â ©ÃŸÂþÊ,
£þÁã¬Áê ÿÊœÁŧÁé¨ÃþÁÏ
tasmaan manah kaaranam asya jantor
§Áü͏
ÁÅ›Ë
§Íé¯Á¬Áê ªÁÅžÁãÏbandhasya mokshasya cha vaa vidhaanae,
©Ã§Áü¬Áà¥Á¬ÁÑ¥÷
||
bandhasya
haetur malinam rajogunair
VC 176
Dr.Sarma@works
mokshasya suddham vi rajas tamaskam ||
44
Mind is the cause
•
The Mind, when tainted or corrupted by the
effects of
–
–
•
•
•
•
Dr.Sarma@works
Rajas (projecting power)
Tamas (veiling power)
It leads bondage
When it is pure (Saatwic) and divested of
rajasic and tamasic quality
It conduces to liberation.
Therefore the Mind is the only cause that bring
about bondage or liberation.
45
žÁǚ¤ÂêÏ
¤Á©ÃœÁ©Áê¥Á•
Êë
©Ã©Ê•
Á©Ë§Â
Áê 
Áśœçʕ
Â
úÁÅמÁãœÁí¥Á ³žÁê
¥ÁþÍ©Ã¥ÁÅ•
Ëàê
¤Á©ÁœÁêœÍ £ÅžÃã¥ÁœÍ
vivaeka vairaagya gunaatiraekaat
¥ÁÅ¥ÁůÍ
suddhatwam aasaadya mano vimuktyai
³Âà¤ÂêÏ žÁǚ¤ÂêÏ
¤Á©ÃœÁ©Áê¥Á•
Êë || buddhimato mumuksho
bhavatyato
VC 177
Dr.Sarma@works
staabhyaam dridhaabhyaam bhavitavyam agrae ||
46
Strengthen the two
The wise seeker who is after Liberation must first
strengthen the following two by intense practice
1. Attaining purity through a preponderance of
discrimination (between the Self and non-Self)
2. Perfect renunciation (if the non-Self or unreal))
Dr.Sarma@works
47
¥ÁöÁ©Áê•
Íë
¥ÁþÍ þÂ¥Á ¥ÁöÁ ©Âê•
Íë
©Ã«Á¦Á §Á›ê¤ÁƥëÁÅ,
úÁ§ÁœÁêœÁë þÁ•
ÁúÁ×þÁÅà ³ÂŸÁ©Í ¦Ê
¥ÁÅ¥ÁůÁ©ÁÐ ||
mano naama mahaa vyaghro vishaya aranya bhoomishu,
Charaty atra na gachchantu saadhavo yae mumukshavah ||
VC 178
Dr.Sarma@works
48
The huge tiger
• In the wild forest track of sensual pleasures
such as the wealth, women, wine etc., (www)
• There prowls a huge tiger called the Mind
• Let the good people who have longing for
liberation, never go there and tread that track,
lest the tiger usurps them.
Dr.Sarma@works
49
¥ÁþÁÐ ¡Áë¬ÁÆœÊ
¥ÁþÁÐ ¡Áë¬ÁÆœÊ
©Ã«Á¦Á ÂþÁªÊ´Âþ÷
¬ÁÆá¨ÂœÁéþÂ
¬ÁƯÁéœÁ¦Á  úÁ ¤Í•
ÁÅàÐ,
ªÁ§Ä§Á ©Á§ÂߪÁë¥ÁüÂœÃ
manah prasootae vishayaan asaeshaan
¤ÊžÂþ÷
Sthuula atmanaa sookshma tayaa cha bhoktuh,
Å›
Á
Ãë¦Á  ÿÊœÁÅ¢Á¨ÂþÃ
þÃœÁê¥÷ || Sareera varna asrama jaati bhaedaan
VC 179
Dr.Sarma@works
guna kriyaa haetu phalaani nityam ||
50
The Mind creates
• • The mind continually produces for the
experiencer, unending array of all the
sense-objects for enjoyment,
• such as the differences in the body, caste,
order of life and tribe
• as well as the varieties of qualities, actions,
means and results
• in their gross form in wakeful state and
• in their subtle form in the dreaming state.
Dr.Sarma@works
51
¢Á¨Í¡Á¤ÁÅ•
Ãà«ÁÅ
€¬ÁϏ
ÃúÞÁÆë¡Á¥Á¥ÁÅÏ
©Ã¥ÉÂÿÁê
žÊÿÊþÃâë¦Á±Â뛏
Áś˧Ã䣟
Áê,
€ÿÁÏ ¥Á¥ÊœÃ
asangi chidroopam amum vimohya
¤Áë¥Á¦ÁœÁêü¬ÁëÏ
daehaendriya praana gunair nibadhya,
¥ÁþÁÐ ¬Áí
ÁÇœÊê«ÁÅ
¢Á¨Í¡Á¤ÁÅ•
Ãà«ÁÅ
|| mamaeti bhrama yaty ajasram
aham
VC 180
Dr.Sarma@works
manah swa krityaeshu phalopa bhuktishu ||
52
The Mind, you see
•
•
•
•
Deluding the Chidaatma or Jiva which is
unattached, pure intelligence
And binding it by the ties of body, organs and
praanaas, and by the three Gunas,
The mind causes it to wander (as though in a
merry-go-round) with ideas of “I” and “mine”
Amidst the varied actions and enjoyment of the
results of such actions, achieved by itself.
Dr.Sarma@works
53
€ŸÂê¬Á žÍ´Âœ÷
€ŸÂê¬ÁžÍ´ÂœÁÅå§ÁÅ«Á¬Áê
¬ÁϬÁÇœÃ
§ÁŸÂê¬Á£þÁã¬Áàí¥ÁÅþË©Á •
Á
¨ÃåœÁÐ,
§Áü¬Áà¥ÉžͫÁ©ÁœÍ
adhyaasa doshaat purushasya samsriti
©Ã©Ê•
ÃþÍ
üþÂéžÃžÁÅÐŽ¬Áê radhyaasa bandhastwa munaiva kalpitah,
þÞÂþÁ¥ÊœÁœ÷ ||rajastamo doshavato vivaekino
VC 181
Dr.Sarma@works
janmaadi duhkhasya nidaanam yaetat ||
54
The Self Hypnotism
• The evil of super imposition or self-hypnosis that
we are – the gross or subtle body – is the cause of
transmigration or rebirth or samsaara
• This self-hypnosis is created by none other than
the mind itself
• In a man of non-discrimination, who is tainted and
afflicted with Rajas and Tamas, this self-hypnosis
cause all miseries from birth onwards.
The way out to this is de-hypnotizing ourselves
Dr.Sarma@works
55
¦ÊþË©Á
¤Âë¥ÁêœÊ ©ÃªÁíÏ
€œÁÐ ±ÂëÿÁŧÁéþÍ €©ÃžÂêÏ
¡Á›Ãݜ¬ÁàœÁàížÁ§ÃîþÁÐ,
¦ÊþË©Á ¤Âë¥ÁêœÊ ©ÃªÁíÏ
©Â¦ÁÅþʩ¤Áë¥Á›Ý¨¥÷ ||
atah praahur mano avidyaam panditaas tattwa darsinah,
yaenaiva bhraamyatae viswam vaayu naeva abhra mandalam ||
VC 182
Dr.Sarma@works
56
Mind is Avidya
•
•
•
That is why, learned men of wisdom who have
experienced the Self and fathomed this secret
have designated this mind as Avidya or
ignorance
This Avidya alone spins and rocks the whole
universe to and fro like the layers of clouds by
the wind.
Dr.Sarma@works
57
¥ÁÅ•
ÃÐà •
Á§Á ¢Á¨Â¦ÁœÊ
œÁþÁéþÁЪ͟ÁþÁÏ •
§ÁêÏ ¡Áë¦ÁœÊäþÁ
¥ÁÅ¥ÁůÁÅ›Â,
©ÃªÁÅžÊã ¬ÁœÃ
úËœÁ¬ÃéþÁÅé•
ÃàÐ •
Á§Á¢Á¨Â¦ÁœÊ ||
tanmanah sodhanam kaaryam prayatnaena mumukshunaa,
visuddhae sati caitasmin muktih kara phalaayatae ||
VC 183
Dr.Sarma@works
58
A fruit in hand
•
•
•
•
Dr.Sarma@works
Therefore, the one who seeks liberation
Must carefully purify the mind with
introspection with special effort
When this internal purification is done
Liberation is a ready fruit-in-the-hand
59
¬Á ŸÁÅþ͜à £ÅžÊãÐ
¥É¯˕
Á¬Á•
Âàê ©Ã«Á¦Ê«ÁÅ
§Â•
ÁÏ
þçÁÆé¨ê ¬ÁþÁäê¬ÁêúÁ
¬Á§Áí•
Á§Áé,
¬ÁúÁ×ëžÁã¦Á  ¦ÁÐ
mokshaikasaktyaa vishayaeshu raagam
ªÁë©Á›ÂžÃþôÍÜ
nirmoolya sannyasya cha sarwakarma,
§Áü¬Áðí¤Â©ÁÏ ¬Á
sachchraddhayaa yah sravanaadinishtho
ŸÁÅþ͜à £ÅžÊãÐ ||
VC 184
Dr.Sarma@works
rajas swabhaavam sa dhunoti buddhaeh ||
60
He washes off
• The seeker who is most yearning for liberation
• must first eradicate the passion for senseenjoyments,
• renounce all desire prompted actions,
• regularly practice with faith in the Brahman
• by hearing, reflection, contemplation and
meditation.
• Then, he succeeds in purging the Rajasic nature.
Dr.Sarma@works
61
žÁǪÂêœÁéœÁ¦Á Â
þÁžÁÇ«ÁÛÐ
¥ÁþÍ¥Á¦É þ¡Ã
¤Á©ÊœÁå§ÂœÂé
öÁêžÁêþÁà©ÁœÂàíœÁå§Ã›
¥äÁ©Âœ÷,
žÁÅÐŽÂœÁé
ÁœÂížÃí«Á¦Áœ
manomayo na api bhavaet paraatmaa
ÁíÿÊœÍ,
hy aadyantavattwaat parinaami bhavaat,
§Áâë´ÂÛÿÃ
atmakatwaad vishayatwa haetor,
žÁǪÂêœÁéœÁ¦Áduhkha
Â
VC 185
þÁžÁÇ«ÁÛÐ
||
drashtaa hi drisya atma tayaa na drishtah ||
Dr.Sarma@works
62
Mind is not the Atman
•
•
•
•
•
•
The Mental Sheath is also not the Atman because
It has a beginning and an end, (born & destructible)
It is subject to modification – growth etc.,
It is characterized by pain and suffering
It is an object – cognizable by the Self
Where as the subject can never be identified by the
objects of knowledge.
Dr.Sarma@works
63
¬Áϳ§Á•
§Á›¥÷
£ÅžÃã§ÁÅçžÄãþÃâë¦ËÐ ³Â§ÁáÏ
¬Á©ÁÇœÃàÐ •
Á§ÁàǨ¯Á›Ð,
©ÃüÂÚþÁ¥Á¦Á
ͪÁÐ ³ÂêœÁÅåϬÁÐ
¬Áϳ§Á•
§Á›¥÷ ||
buddhir buddheendriyaih saartham savrittih kartru lakshanah,
vijnaana mayakosah syaat pumsah samsaara kaaranam ||
VC 186
Dr.Sarma@works
64
Vijnaana Maya Kosa
1. The Intelligence or Buddhi with its
activities
2. Its modifications – Chitta, Ahamkaara –
the doer-enjoyer status
3. The Sensory Mechanisms- These together
form the Knowledge Sheath or Vijnaana maya
kosa
This is the agent of the Atman and is the cause
of the birth-death-transmigration etc.,
Dr.Sarma@works
65
¥ÁþÁêœÊ
€þÁÅ©ÁëüúÃÖœÁåëœÃ£ÃÏ
£ªÁ•
Ãà
§ÃíüÂÚþÁ¬ÁÏüÚÐ
¡Áë
ÁǜʧÃí •
§ÁÐ
üÂÚþÁ•
Ãë¦Á ©ÂþÁÿÁ¥Ãœ
anuvrajah chit pratibimba saktir
Áêü¬ÁëÏ
vijnaana samjnah prakritaer vikaarah
žÊÿÊþÃâë¦Á žëÁí¤Ã¥Áþ
ÁêœÊ ¤ÁǪÁ¥÷jnaana
|| kriyaavaan aham ity ajasram
VC 187
Dr.Sarma@works
daehaendriyaadishwabhi manyatae bhrisam ||
66
The Knowledge or Jiva
• This Knowledge sheath is a modification of
Nature (Prakriti) and is material and insentient
– but a reflection of Atman (Chit) makes it
appear sentient and has all the three states.
• It is endowed with the function of Knowledge
about all things/ beings with which it comes
into contact – (the registration, memory, recall,
erasure of memory, discrimination – called
higher intellectual functions)
• It has the inherent quality of identifying with
the body and organs and so has all miseries
Dr.Sarma@works
67
¡Áõ§Áí©Â¬ÁþÁÐ
€þžÕ
¨Í
€¦Á¥ÁÿÁϬÁí¤Â©Í
üÄ©ÁÐ ¬Á¥Á¬Áà
©Áê©ÁöÁ§Á©ÍšÂ,
•§ÍœÃ •
Á
Á§Âé›êþÁÅ¡Áõ§Áí
anaadikaalo ayam aham swabhaavo
©Â¬ÁþÁÐ
¡Áô›êþÁê¡Áô›ÂêþÁê¡Ãjeevah samasta vyavahaara vodhaa,
œÁœÁæ¨Âþà ||
karoti karmaany anupoorva vaasanah
VC 188
Dr.Sarma@works
punyany apunyaany api tat phalaani ||
68
Yester deeds
• This Jeeva or the Chit Pratibimba (reflection of
the Atman) is there from a long long time
• It is characterized by Egoism
• It conducts all the activities in the relative plane
• Due to the effects of yester deeds (poorva
vaasanaas) it performs good and evil deeds and
accordingly enjoys the fruits and acquires
further vaasanaas of those deeds.
Dr.Sarma@works
69
þçÂíœÁêŸÁ
…§Áãí¥Ê«ÁÐ
¤ÁÅùÊàÑ ©ÃúÃœÂë¬Áí¡Ã
¦ÉÂþëÁÅ ©Áëü
þÂä¦Á ψ þçÂíœÁêŸÁ
…§Áãí¥Ê«ÁÐ,
€¬Ëê©Á ©ÃüÂÚþÁ¥Á¦Á¬Áê
bhuntkae vichitraa swapi yonishu vrajan
ü•
Áë
na ayaati nirwaaty adha oordhwam yaeshah,
œÁðí±ÂäžÁê©Á³Âá
¬ÁÅŽžÁÅÐŽ¤Í•
ÁÐasyaiva
||
vijnaana mayasya jaagrat
VC 189
Dr.Sarma@works
swapna adyavasthaa sukha duhkha bhogah ||
70
Goes up and down
• This Jeeva or the Vijnaana maya takes birth in
various bodies through different unending
number of wombs
• And after enjoying the fruits of yester birth’s
(Janmaa) deeds goes up and comes down again
to serve the vaasanas of the previous birth
• He is present in the three states – wakefulness..
• Experiences pain and pleasure – the duals
Tetum bhuktwaa swarga lokam .. Gita
Dr.Sarma@works
71
¬ÁϬÁ§ÁœÃ ¤Áë¥Ê›
žÊöÁžÃþôÂܪÁë¥ÁŸÁ§Áé•
Á§Áé
Áś¤åÁ Â
þÁÐ ¬ÁœÁœÁÏ ¥Á¥ÊœÃ,
©ÃüÂÚþÁ¥Á¦Á•
ÍªÍ €¦Á¥ÁœÃ ¡Áë•
ªÁÐ
¡Áë
ÁÇ«ÁÛ³ÂþÃäŸÁê©ÁªÂœÁå§ÂœÁéþÁÐ,
€œÍ
¤Á©ÁœÊê«Á „±ÂŸÃ§Á¬Áê ¦ÁžÂœÁéŸÄÐ
daehaadi nishtha asrama dharma karma gunaabhimaanah satatam mamaeti,
¬ÁϬÁ§ÁœÃ ¤Áë¥Ê› ||
vijnaana mayakoso ayamati prakaasah prakrishta saannidhya vasaat paraatmanah,
ato bhavat yaesha upaadhir asya yada atmadheeh samsarati bhramaena |
VC 190
Dr.Sarma@works
72
Samsaara wheal
• This Jeeva always mistakes the duties, functions
and attributes of the orders (aasramas), and gunas
of life which belong to the body – as its own.
• By this mistaken identity with the above it suffers
transmigration through delusion
• The knowledge sheath is exceedingly effulgent
owing to its close proximity to the Atman and
makes the insentient body and organs sentient
and is the Agent of the Atman.
Dr.Sarma@works
73
©ÃüÂÚþÁ¥Á¦ÁÐ
¦É €¦ÁÏ ©ÃüÂÚþÁ¥Á¦ÁÐ ±Âë›Ê«ÁÅ ÿÁÇžÃ
¬ÁÅæ§ÁœÁê¦ÁÏ üÍêœÃÐ,
ÁÆý¬ÁáÐ ¬ÁþÂäœÂé 

Á§Âà¤Í•
Âà
¤Á©ÁœÁÅê±ÂŸÃ¬ÁáÐ ||
yo ayam vijnaana mayah praanaeshu hridi sphuraty ayam jyotih,
kootasthah sannaatmaa kartaa bhoktaa bhavaty upaadhisthah ||
VC 191
Dr.Sarma@works
74
That Center
• The Self-effulgent Atman which is the pure
Knowledge,
• shines in the midst of (very closely to) the
Praana (physical and mental energy or forces),
with in the heart or Hrith+ayam (hrith = center,
ayam = that which is)
• Though immutable (kootastha), this Atman
becomes the apparent enjoyer and doer due to
the superimposition of the knowledge sheath.
Dr.Sarma@works
75
¥ÁÇžÍ •
ÁýÂþéÁ
¬Áí¦ÁÏ ¡Á§ÃúÊמÁ¥ÁÅ¡ÊœÁê
£ÅžÊã
³ÂàžÂœÁéê žÍ«Ê› ¡Á§ÁÏ
¥ÁÇ´ÂœÁéþÁÐ,
¬Á§ÂíœÁé•
ÁÐ ¬ÁþÁä¡Ã
©Ä¯ÁœÊ ¬Áí¦ÁÏswayam parichchaedam upaetya buddhaeh
doshaena param mrishaatmanah,
¬ÁíœÁÐ ¡ÁÇ•
ÁÊ
•taadaatmya
àíþÁ
¥ÁÇžÍ •
ÁýÂþéÁ
||
sarwaatmakah
sannapi veekshatae swayam
VC 192
swatah pruthaktwaena mrido ghataaniva ||
Dr.Sarma@works
76
The Clay and Pot
• This Atman, though It is the Self of every
thing,
• It Itself assuming the limitations of the
Buddhi and wrongly identifying Itself with
this totally unreal entity,
• Looks upon Itself as some thing different –
• Like the earthen pots from clay, of which
they are made up.
Dr.Sarma@works
77
¡Á§ÁЬÁí¤Â©Âœ÷
„±ÂŸÃ¬ÁÏ£þÁã©ÁªÂœÁå§Â
œÂé
¡Áôê±ÂŸÃŸÁ§ÂéþÁþÁŤœ
à œÁžÁÅÓ›Ð,
€¦É©Õ
§ÂþÁ©Ã•
§Á©ÁÿÃä
upaadhi sambandha vasaat paraatma
©Á
œÁðžË•
Á§ÁƱ͡Ãapyupaadhi dharmaan anubhaati tadgunah,
¡Á§ÁЬÁí¤Â©Âœ÷
ayo||vikaaraan avikaara vahnivat
VC 193
sadaika roopopi parah swabhaavaat ||
Dr.Sarma@works
78
The Transcendental Nature
• Owing to Its connection with the superimpositions,
• The Supreme Self, even though naturally perfect and
eternally unchanging,
• assumes the qualities of the superimpositions and
appears to act just as they do – like
• the changeless and formless fire assuming the
modifications such as size and shape etc., of the
iron which its turns read hot.
Parah swabhavaath = transcendental or supreme nature
Dr.Sarma@works
79
üÄ©Á¤Â©ÁÐ
¤Áë¥Ê›Â¡ÁêþÁê•
 ©Â¬ÁÅà
üÄ©Á¤Â©ÁÐ ¡Á§ÂœÁéþÁÐ,
œÁžÁűŸʧÁþžÜÂíþÂäþžÊ
§ÂäªÁ ‚«ÁêœÊ ||
bhramaenaapy anyathaava astu jeeva bhaavah paraatmanah,
tad upaadhaer anaaditwaan na anaadaer naasa ishyatae ||
VC 194
Dr.Sarma@works
80
Is it unending too !
The disciple questions as follows :
• Be it through delusion or otherwise that
• The Supreme Self has come to consider Itself as
the Jiva or individual soul with self imposed
limitations and
• This superimposition is without beginning and
• That which has no beginning cannot be supposed
to have an end either !
Dr.Sarma@works
81
ªÄë•
ÁÅ§Í ©ÁžÁ
€œÍ €¬Áê üÄ©Á¤Â©Í¡Ã þÃœÍê
¤Á©ÁœÃ ¬ÁϬÁÇœÃÐ,
þÁþéÁ§ÊàœÁ œÁþÍé¯ÁÐ Á
•Á
•Ï ¥Ê
ªÄë•
ÁÅ§Í ©ÁžÁ ||
ato asya jeeva bhaavopi nityo bhavati samsrutih,
na nivartaeta tanmokshah katham mae Sree guro vada ||
VC 195
Dr.Sarma@works
82
Respected Sir, please tell
•
•
•
Dr.Sarma@works
Therefore the Jivahood of the Soul must
have no end and its transmigration must
continue forever.
How then, can there be liberation for the
Soul ?
O revered Master, kindly enlighten me on
this point.
83
©ÁœÁð œÁúÁ×Ç›Å
¬Á¥Áê
ÁåÇ«ÁÛÏ œÁí¦Á  ©ÁœÁð
³Â©ÁŸÂþÊþÁ œÁúÁ×Ç›Å,
±Âë¥Á ›Ï
Ä þÁ ¤Á©ÁœÃ ¤ÂëþÂàê
¥ÉÂÿÃœÁ•
Á¨åþ ||
samyak prishtam twayaa vatsa saavadhaanaena tachchrunu,
praamaanikeena bhavati bhraantyaa mohita kalpanaa ||
VC 196
Dr.Sarma@works
84
Dear Son, Listen
My Dear Son,
• Your inquiry is very apt and appropriate
• You listen with rapturous attention of what I say
• All this – is conjured up by imagination
• How can ever any delusion be accepted as fact ?
Dr.Sarma@works
85
þĨœÂžÃ©Áœ÷
¤ÂëþÃàÏ ©Ãþ œÁí¬ÁÏ•
Á¬Áê þëÃÑë
¦Á¬Áê þç
ÁÇœÊÐ,
þÁ 
Áýʜ§Áá¬ÁÏ£þÍã þÁ¤Á³Í
þĨœÂžÃ©Áœ÷ ||
bhraantim vinaa twa asamgasya nishkriyasya niraakritaeh,
na ghataeta artha sambandho nabhaso neelata adivat ||
VC 197
Dr.Sarma@works
86
Is it Blue ?
• All of us think and say that the sky is blue
• Is it really blue ? Is there any thing at all in the
sky ?
• Is it not our optical Illusion (Tyndall effect) ?
• Similarly, the Self is unattached, beyond any
activity and formless
• But for the delusion – there is no connection of
the Self with the objective world.
Dr.Sarma@works
87
üÄ©Á¤Â©Í þÁ ¬ÁœÍê
¬Áí¬Áê
žÁë«ÁÅÛ§Ãä§ÁÅÓ›³Âê•
Ãë¦Á
¬Áê
¡ÁëœÁê
ÍçŸÂþÁþÁâ
§ÁÆ¡Á¬Áê £ÅžÊãÐ,
swasya drashtur nirgunasya akriyasya
¤ÂëþÂàê ±Âë±Íà üÄ©Á¤Â©Í
pratyag bodha ananda roopasya buddhaeh,
þÁ ¬ÁœÍê
VC 198
bhraantyaa praapto jeeva bhaavo na satyo
¥ÉÂöÁ±Â¦Ê þ¬Áàê
moha apaayae
na astya vastu swabhaavaat ||
©Á¬ÁÅà ¬Áí¤Â©Âœ÷
||
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88
Jeevahood is Unreal
•
•
•
•
•
The Atma is the Onlooker (Drastha) by Itself
It has no attributes (Nirguna)
It is not the Doer of actions (Nishkriyaah)
The indweller (Pratyag)
To be understood as the Knowledge and Bliss Absolute
(bhodha anaananda swaroopa)
• For Him this Jeeva bhavam or the materialism has occurred
due to accidental contact with the body, but in reality it
isn’t true – a superimposed delusion
• So, devoid of delusion (moha) – the Atma looses the
Jeevahood or objective identity with the material body and
its relative attributes,
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89
¤ÂëþÊà§ÂäªÊ
¦Á ©ÁžÂèëþÃà
³Âà©ÁžÊ©Â¬Áê ¬ÁœÂà
¥Ã
Âê üÂÚþÍüØÇϤÜÁ¬Áê
¡Áë¥Á žœ÷,
§ÁüÂØíÏ ¬Á§Íå
yaavadbhraanti staavadaeva asya sattaa
¤ÂëþÃà•
¨ÄþÁ ˆ©Á
mithyaa jnaanoh jrimbhitasya pramaadaat,
¤ÂëþÊà§ÂäªÊþË©Á
¬Á§Íå
€¡Ã œÁžÁíœ÷ || rajjwaam sarpo bhraanti kaaleena eva
VC 199
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bhraantaer naasaenaiva sarpo api tadwat ||
90
Devoid of Delusion
• Imagine one has mistaken a real rope for an
imaginary snake
• As long as this imaginary perception (delusion)
persists, so long will be the false identification of
the object as snake and the associated fear and
danger.
• Once that delusion comes to an end, there is no
more snake at all and all that remains is only the
real rope
• Devoid of this delusion of our bodily identity, there
remains our true identity as the Self or Atman
Dr.Sarma@works
91
€©ÃžÂê¦ÁÐ
€þžÜÁí¥Á©ÃžÂê¦ÂÐ •
§Áê³Âê¡Ã
œÁ
Ê«ÁêœÊ,
„œÁåþÂä¦Á ÂÏ œÁÅ
©ÃžÂê¦Á Â¥Á ©ÞÁê
Á ¥ÁþžÁê¡Ã,
anaaditwam avidyaayaah kaaryasya api tathaeshyatae,
utpannaayaam tu vidyaayaam aavidyakam anaadyapi,
VC 200
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92
The Nescience
• The Avidya or Nescience and its effects are
likewise beginning less
• But with the rise of Vidya (true Knowledge or
realization), the entire effects of Avidya, even
though beginning less,
Continued in the next verse …
Dr.Sarma@works
93
þÍ þÃœÁêÏ
¡Áë£ÍŸÊ ¬Áí¡Áä ©ÁœÁð§ÁíÏ ¬ÁÿÁ¥ÁƨÏ
©ÃþÁªÁêœÃ,
€þžÁê¡ÄžÁÏ þÍ þÃœÁêÏ ±Âë•
Á¤Â©Á
‚©Á ¬ÁÅæý¥÷ ||
prabodhae swapnavat sarwam saha moolam vinasyati,
anaadyapi idam no nityam praag abhaava iva sphutam ||
VC 201
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94
Utterly Unreal
• Just like the dream is dissolved totally once one
wakes up
• The Avidya and its effects are destroyed together
with the roots
• It is clear that this phenomenal world, even though
without beginning is not eternal –
• utterly unreal like the dream above
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95
Á¨ÃåœÁ¥Á ÂœÁéþÃ
•
€þžʧÁ¡Ã ©ÃŸÁíϬÁÐ
±Âë
Á¤Â©Á¬Áê ©Ä¯ÃœÁÐ,
¦ÁžÁÅçžÁÅãê±ÂŸÃ
¬ÁϣϟœÁå§Ã•
Á¨ÃåœÁ¥Á ÂœÁéþÃ||
anaadaer api vidhwamsah praag abhaavasya veekshitah,
yad buddhy upaadhi sambandhaat parikalpitam atmani||
VC 202
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96
It is imaginary
• The previous non-existing things in the dream
even though apparently real in the dream,
• it is observed that they all end (on awakening)
• So also the Jeevahood for the Atman is also
imaginary and unreal – like the things in a dream
– due to its relation with the superimposition of
Buddhi etc., – is imaginary
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97
¥Ã•
ÂêüÂÚþÁÐ
üÄ©ÁœÁíÏ þÁ œÁœÍþÁêœÁÅà
¬Áí§ÁÆ¡Ê› ©Ã¨¯Á›Ð,
¬ÁÏ£þÁãÐ ³ÂíœÁéþÍ £ÅžÂãê ¥Ã•
ÂêüÂÚþÁ
¡Áô§Á¬Áð§ÁÐ ||
jeevatwam na tato anyattu swaroopaena vilakshanah,
sambandhah swaatmano buddhyaa mithyaa jnaana purassarah ||
VC 203
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98
Fake Knowledge
• The Atma is not the Jeevahood
• The Atman is essentially different from it
• This relationship between the Atman and
Buddhi is due to fake knowledge
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99
¬Á¥Áê•
÷ üÂÚþÁÏ
©ÃþéÁÇœÃà§Áè©ÊœÁà¬Áê ¬Á¥Áê•
÷
üÂÚþÊþÁ þÂþÁê•
Â,
£ëöÁéœËé
ÁœÁí©ÃüÂÚþÁÏ ¬Á¥Áê
÷
üÂÚþÁÏ ªÁÅëœÊ§ÁéœÁ¥÷ ||
vinivrttir bhavaet tasya samyak jnaanaena na anyathaa,
brahma atmaikatwa vijnaanam samyak jnaanam srutaer matam ||
VC 204
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100
True Wisdom
• The cessation of that superimposition takes place
• Only through perfect Knowledge and by no other
means
• According to the Srutis (Vedas), perfect
Knowledge consists in the
• Realization of the Identity of the individual Soul
as the Brahman (Jeevo Brahmaiva na parah)
Dr.Sarma@works
101
¡ÁëœÁê
ÂœÂé
œÁžÂœÂéþÂœÁéþÍÐ ¬Á¥Áê•
Ãí©Ê•
ÊþË©Á
¬ÃžÁãêœÃ,
œÁœÍ ©Ã©Ê•
ÁÐ •
Á§Áà©ÁêÐ ¡ÁëœÁê
ÂœÂé
¬ÁžÂœÁéþÍÐ ||
tada atmaan aatmanoh samyak vivaekaenaiva siddhyati,
tato vivaekah kartavyah pratyag aatmaa sada atmanoh ||
VC 205
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102
The Indwelling Self
• This realization or true Knowledge is attained
by a perfect discrimination between the Self
and Non-self
• Therefore one must strive always within
oneself for this discrimination between the
individual Jeeva and the eternal indwelling
Atma (Pratyag Atma)
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103
¡ÁùÑ©ÁžÁ¬Áå«ÁÛÏ
ü¨Ï ¡ÁùÑ©ÁžÁ¬Áå«ÁÛÏ ¡ÁùÂÑ ±Â¦Ê ü¨Ï
¬ÁÅæý¥÷,
¦Á
 ¤ÂœÃ œÁ
ÂœÂé¡Ã žÍ«Á¤Â©Ê
¬ÁÅæý¡Áë¤ÁÐ ||
jalam pankavat aspashtam panka apaayae jalam sphutam,
yathaa bhaati tatha atma api dosha bhaavae sphuta prabhah ||
VC 206
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104
Like Muddy Water
• Just as the water which is very muddy
• can be made transparent and clear upon the
addition of Alum (chemical substance which
sediments the impurities)
• So also, the Atman also manifests its clear
effulgence and lustre when the taint is removed
• Akin to the processes of sedimentation, filtration
and distillation – is the process of discrimination
about the unreal.
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105
¬ÁžÂœÁéþÁÐ
€¬ÁþÃä©ÁÇœÎà œÁÅ
¬ÁžÂœÁéþÁÐ ¬ÁÅæý
¡ÁëœÄœÃ§ÊœÁ¬Áê
¤Á©ÊœÁåëœÄúÁÐ,
œÁœÍ þç¬ÁÐ •
Á§Á›Ä¦Á
asannivrittou tu sadaatmanah sphuta
ˆ©Â
prateetir yaetasya bhavaet prateechah,
¬ÁžÂœÁéþÁÐ
tato niraasah karaneeya yaevaa
³ÂŸÁíÿÁ¥Á žéÁ¬ÁÅàþÁÐ
|| VC 207
sadaatmanah saadhv ahamaadi vastunah ||
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106
The Real Self
• When the unreal ceases to exist,
• This very individual soul is definitely realized
as the eternal Self.
• Therefore, the real seekers (saadhu) must make
it a point to
• completely renounce all non-self (anaatma)
things such as the Egoism etc., and not have
Daeha-Atma-Buddhi on such material and
relative things Self
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107
€œÍ þ¦ÁÏ ¡Á§ÂœÂé
€œÍ þ¦ÁÏ ¡Á§ÂœÂé
³ÂížÃíüÂÚþÁ¥Á¦Á ªÁ£â¤Â•
÷
©Ã•
§ÜÂíüØ™ÁœÂíúÁÖ
¡Á§ÃúÃ×þÁäœÁí ÿÊœÁÅœÁÐ,
atožÁǪÁêœÁížÁíê¤Ãú§ÜÂíþÂäþÃœÍ
na ayam paraatmaa swaad vijnaanamaya sabda bhaak
ê þÃœÁê
‚«ÁêœÊ ||parichchinnatwa haetutah,
vikaaritwaat
jadatwaachcha
drsyatwad vyabhichaaritwaan na anityo nitya ishyatae ||
VC 208
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108
Vijnana maya is not Atman
• Because of the afore said reasons
• This Knowledge Sheath or Vijnaana maya kosa which
we have been discussing hither to
• cannot be the Supreme Self for the following reasons
– Because it is subject to change (vikaaritwaat)
– It is insentient (Jadatwaat)
– It is limited to one place and time (parichinnnatwat)
– It is an object (Drusyatwat) perceived by the Atman
– Not constant in its form (vyabhichaaritwaat)
– Not permanent (Anityo)
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109
þ
ÁÏžÁ¥Á¦ÁÐ
ÁÏžÁ
þ
¡ÁëœÃ£ÃÏ£úÁÅϣÜÁœÁþÁŧÁíÇœÃà¬Áà¥
ÉÂüÇϤÜÂ
³ÂêžÂþÁÏžÁ¥Á¦ÁÐ ¡Ãë¦Á žÏ
ÁÅ›
ÁÐ
¬Êí´ÂÛ§Áá¨Â¤ÍžÁ¦ÁÐ,
aananda
pratibimba chumbita tanur vrittis
¡Áô›ê¬ÁêþÁŤÁ©Ê©Ã¤ÂœÃ
Átamojrumbhitaa

ÇœÃþÂ¥Á Âþ
syaadaanandamayah
priyaadigunakah swaeshta artha laabhodayah,
ÁÏžÁ§ÁÆ¡ÁÐ ¬Áí¦ÁÏ
punyasy
anubhavae vibhaati kritinaama ananda roopah swayam
¤ÁÆœÂíþÁÏžÁœÃ
¦ÁœÁë³ÂŸÁÅœÁþÁŤÁÇþÂéœÁëÐ
bhootwa
anandati yatra saadhu tanu bhrin maatrah prayatnam vinaa ||
¡Áë¦ÁœÁäÏ ©Ãþ ||
Dr.Sarma@works
VC 209
110
The Ananda maya kosa
• This Blissful Sheath (Ananda maya kosa) is
a modification of nescience which manifests itself
catching a pratibimba or reflection of the Atman.
• Its attributes are liking, pleasure and rest (priya)
• It comes into view when some agreeable object is
presented to oneself
• It is felt spontaneously by the fortunate during the
fruition of their meritorious deeds
• It gives spontaneous great joy to those embodied
with pure souls – without any effort.
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111
Ananda
The happiness or joy has three components
1. Priya – The state of happiness that one feels
when perceives an agreeable vishaya (vastu)
2. Moda – The state of happiness that one feels
when one gets to hand the liked vastu
3. Pramoda – The state of happiness that one
actually experiences when he uses that vastu
Dr.Sarma@works
112
¬ÁÅ«ÁűÎà§ÁÅœÁÑýÂ
þÁÏžÁ¥Á¦Á

ͪÁ¬Áê ¬ÁÅ«ÁűÎà¬ÁÆæ§Ãà
§ÁÅœÁÑýÂ
¬Áí¡Áäü•
Á§Á¦É§īÁžÃ«ÁÛ¬ÁÏžÁ§Áîþ
žÃþ ||
Ananda maya kosasya sushuptou sphoortir utkataa
swapna jaagarayor eeshad ishta sandarsana adinaa ||
VC 210
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Maximum in Sleep
• In the profound sleep state (Sushupti)
• The Ananda maya kosa has its fullest play
• While in the dreaming and wakeful states it
has only a limited manifestation • Only when occurs the actual sense perception
of agreeable object in the wakeful state and
memory impressions in the dreaming state
Dr.Sarma@works
114
þ˩¦ÁÅ¡Á§ÂœÂé
þ˩¦ÁÅ¥Á ÂþÁÏžÁ¥Á¦ÁÐ
¡Á§ÂœÂé
³Í±ÂŸÃ
ÁœÂíœÁåë
ÁǜʧÃ
í•
§œ÷,
•§ÁêœÁíÿÊœÍÐ
Â
naivaayum aanandamayah paraatmaa
¬Áŏ
ÁÇœÁ
Ãë¦Á ¦Á Â
sopaadhikatwaat prakritaer vikaaraat,
©Ã•
§Á¬ÁÏ•
Á ÂœÁ¬Á¥Á
Âÿ
kaaryatwahaetoh sukrita kriyaayaa
ÃœÁœÂíœ÷ ||
VC 211
Dr.Sarma@works
vikaara sanghaata samaa hitatwaat ||
115
Ananda maya is not Atman
This Ananda maya kosa is also not the Atman – for
– It is agent of the tamo guna
– It is endowed with changeful attributes
– It is a modification of nature
– It is the effect of past meritorious deeds
– It is imbedded in the other sheaths which are
various modifications
Dr.Sarma@works
116
£ÍŸÁ§ÁƱͩÁªÃ«ÁêœÊ
¡ÁÏúÂþÂ¥Á¡Ã 
ͪÂþÂÏ þëʟÊ
¦Áŏ
ÃàœÁЪÁÅëœÊÐ
œÁþÃä«ÊŸÂ©ÁŸÃÐ ³Â¯Ä
£ÍŸÁ§ÁƱͩÁªÃ«ÁêœÊ ||
panchaanaam api kosaanaam nishaedhae yuktitah srutaeh
tannishaedha avadhih saakshee bodha roopovasishyatae ||
VC 212
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The Knowledge Absolute
• Thus, when all the five sheaths have been
eliminated –one by one –by sound reasoning
based on the Srutis
• What remains as the culminating point – the
point beyond which no reasoning goes – of
the process of naeti, naeti (this is not …)
• Is the Witness, The Knowledge Absolute –
• The Atman.
Dr.Sarma@works
118
¦É €¦Á¥Á ÂœÂé
¦É €¦Á¥Á ÂœÂé ¬Áí¦ÁÏ üÍêœÃÐ
¡ÁÏúÁ•
ͪÁ©Ã¨¯Á›Ð,
€©Á³ÂáœÁë¦Á³Â¯Ä ¬ÁþÃä§Ãí•
§Í
þçÁÏüþÁÐ,
¬ÁžÂþÁÏžÁÐ
¬Á©ÃüÊÚ¦ÁÐ
yo
ayam aatmaa swayam
jyotih pancha kosa vilakshanah,
³ÂíœÁéœÊíþÁ
©Ã¡ÁªÃÖœÂ||
avasthaa
traya saakshee
san nirwikaaro niranjanah,
sadaanandah sa vijnaeyah swa atmatwaena vipaschitaa||
VC 213
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119
That Atman
• The Self-effulgent Atman that thus remains
– Is distinct from the five sheaths
– The witness of the three states
– The Real, changeless
– The untainted and the ever lasting
– The Bliss Absolute
– Is to be realized by the wise man as his
own Self
Dr.Sarma@works
120
ÃÏúÃþÁä¡ÁªÂê¥ÁêœÁë

¥Ã
ÂêœÊíþÁ
þëÞÊã«ÁŠ͏ªÊ«ÊíœÊ«ÁÅ¡ÁÏúÁ¬Á
Å
¬Á§Âí¤Â©ÁÏ
©Ãþ
ÃÏúÃþÁä¡ÁªÂê¥ÁêœÁë
mithya atwaena nishiddhaeshu kosaeshwaetaeshu panchasu
ÿÊ•
ÁŧÍ,
sarwaabhaavam vinaa kinchin na pasyaamy atra haeguro,
©ÃüÊÚ¦ÁÏ 
Ã¥ÁÅ©Á¬Áàí¬Ãà³ÂíœÁéþ
vijnaeyam
kimuvastwasti
swa atmana
atra vipaschitaa ||
ÂœÁë
©Ã¡ÁªÃÖœÂ
||
VC 214
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121
I could see nothing remaining
Oh ! Revered Master
• After eliminating the five sheaths thus by
reasoning
• I could find nothing left in this universe but a
Void, the absence of every thing. [This is called
the Nihilistic view point (soonya vaada)]
• What entity is left forsooth with which the wise
knower of the Self realize his identity?
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122
©ÃžÁíþÃä¡Áô›Í
¬ÁœÁê¥Áŏ
ÁàÏœÁí¦Á Â
©ÃžÁíþÃä¡Áô›Í¬Ã ©Ãú§Á›Ê,
€ÿÁ¥Á žéÕ
§¬Êà
œÁžÁ¤Â©Í¦Á¥Á¡ÁêþÁÅ ||
satyam uktam twayaa vidwan nipunosi vichaaranae,
aham aadi vikaaraastae tad abhaavo ayamapyanu ||
VC 215
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123
O! Clever Man
Oh ! Learned Man
• Thou hast rightly said !
• Thou art cleaver indeed in discrimination !!
• That by which – all these modifications such
as the egoism as well as their subsequent
absence (during sleep) are perceived
contd ….
Dr.Sarma@works
124
£ÅžÂãê ¬ÁŬÁƯÁé¦Á Â
¬Á§Êí ¦ÊþÂþÁŤÁƦÁÏœÊ ¦ÁЬÁí¦ÁÏ
þÂþÁŤÁƦÁœÊ,
œÁ¥Á ÂœÂéþÁÏ ©ÊžÃœÂ§ÁÏ ©ÃžÃã
£ÅžÂãê ¬ÁŬÁƯÁé¦Á  ||
sarwae yae na anubhooyantae yah swayam na anubhooyatae,
tam aatmaanam vaeditaaram viddhi buddhyaa su sookshmayaa ||
VC 216
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125
Through sharpest intellect
•
•
•
•
That which perceives all
But that which is not perceived by any thing
Know Thou – That Atman – The All Knower
Through sharpest intellect
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126
³Â¯ÃœÁíÏ þÍ¡Á¦ÁÅüêœÊ
œÁœÂð¯Ä•
ÁÏ
¤Á©ÊœÁàœÁàžÁêžÁêžÊêþÂþÁŤÁ
ƦÁœÊ,
Á³Âê¡ÁêþÁ¦¤ÁƜ§Êá ³Â¯ÃœÁíÏ

tat saaksheekam bhavaet
tat tadyad yadyae
þÍ¡Á¦ÁÅüêœÊ
|| na anubhooyatae,
kasya apyanayi bhootaarthae saakshitwam nopayujyatae ||
VC 217
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127
The concept of Witness
• When some thing is perceived, then there is
someone (agent) who perceives that some thing
– He is the Witness
• When there is no Agent or witness to perceive a
thing, we cannot speak of it as having been
perceived at all.
[Means – that there is the inner Chaitanya or
Prajnaanam which is the witness perceiving
every thing of ours and that is the Atman]
Dr.Sarma@works
128
¡ÁëœÁê
ÂœÂé
þÁúÊœÁ§ÁÐ
³Î ¬Áí³Â¯Ã
Í ¤Â©Í ¦ÁœÁÐ
¬ÊíþÂþÁŤÁƦÁœÊ,
€œÁÐ ¡Á§ÁÏ ¬Áí¦ÁÏ
³Â¯ÂœÁåëœÁê
ÂœÂéþÁúÊœÁ§ÁÐ ||
aasou swa saakshi ko bhaavo yatah swaena anubhooyatae,
atah param swayam saakshaat pratyag aatmaa na chaetarah ||
VC 218
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129
Soul is none else
• The Atman is a Self-cognized entity
• Because it is cognized by Itself and
not by any thing else
• Hence the individual soul (Pratyag Atmaa)
is itself directly the Supreme Brahman,
and nothing else.
Dr.Sarma@works
130
©ÃžÃã¬Áí¥ÊœÁÏ ÿÁÇžÃ
ü
ÁëœÁðí¡Áä¬ÁÅ«ÁÅ¡Ãà«ÁÅ ¬ÁÅæýœÁ§ÁÏ
¦É €³Î¬Á¥ÁÅüØÇϤÁœÊ
¡ÁëœÁê
ÁÆë¡ÁœÁ¦Á Â
¬ÁžÂÿÁ¥ÁÿÁ¥ÃœÁêÏœÁЬÁÅæ§ÁþÊä•
Á•
Â,
þÂþ•
§Á©Ã•
§Á¤ÂüÃþÁ ‚¥Á ÂþÁåªÁêþÁäÿÁÏ
jaagrat swapna sushuptishu sphutataram yo asou samujjrumbhatae
ŸÄ¥ÁÅŽÂ
pratyag roopa tayaa sada aham aham ityantah sphuranna ekathaa,
þÃäœÂêþÁÏžÁ úޜÁéþ¬ÁÅæ§ÁœÃœÁÏ
naana
akaara vikaara bhaajina
imaan ||pasyan na aham dheemukhaan
©ÃžÃã¬Áí¥ÊœÁÏ
ÿÁÇžÃ
nityaananda chidaatmanaa sphuratitam viddhi swamaetam hridi ||
Dr.Sarma@works
VC 219
131
Know Thy Atman
• That which clearly manifests itself in the three
states – wakefulness, dream and deep sleep;
• which is inwardly perceived in the mind as an
unbroken series of egotistic impressions;
• which witnesses the egoism, the Buddhi, etc.,
which are of diverse forms and modifications;
• which makes Itself felt as the Existence-Know
ledge-Bliss absolute;
• know thou this Atman, thy own Self, within thy
heart.
Dr.Sarma@works
132
¤ÂëþÂàêÿÁ¥ÃœÊê©Á
ýÍžÁ
Á
Ê £ÃϣÜÁ¥Á§ÁÑ
£ÃÏ£
¥Á ¨͏
Áê ¥ÁÆšÍ
§Á©Ã¥Ê©Á¥ÁþÁêœÊ,
œÁ•
Â
ghatodakae bimbitam arkabimbam
úÞ¤¬Á¥ÁűŸìÁϬÁáÏ
aalokya moodho ravim yaeva manyatae,
¤ÂëþÂàêÿÁ¥ÃœÊê©Á
tathaa
ü™Í¤Ã¥ÁþÁêœÊ
|| cidaabhaa samupaadhi samstham
VC 220
bhraantya aham ityaeva jado abhimanyatae ||
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Image - Delusion
• Seeing the reflection of the Sun mirrored in the
water of pot,
• the fool thinks it is the Sun itself (No fool thinks).
• Similarly the stupid man, through delusion,
identifies himself with the reflection of the Chit
(Atman) caught in the Buddhi,
• which is its superimposition.
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134
©ÃžÁÅ´Â ¦Á•
Â
•ýÏ ü¨Ï œÁžÁÓœÁ
Á
¥Á§ÁÑ£ÃÏ£Ï
©ÃöÁ¦Á ¬Á§ÁíÏ žÃ©Ã
©Ä¯ÁêœÊ§ÁÑÐ,
œÁý¬Áá
ghatam jalam tadgatam arka bimbam
ˆœÁœÃàëœÁ¦Á ©Á ¤Â¬Á•
ÁÐ
vihaaya sarwam divi veekshyatae arkah,
¬Áí¦ÁÏ ¡Áë
ÂªÍ ©ÃžÁÅ´Â
¦Á•
Â
tatastha etat tritayaava bhaasakah
œÁ•
 ||
VC 221
swayam prakaaso vidushaa yathaa tathaa ||
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The Wise
• Just as the wise man leaves aside the pot, the water
and the reflection of the Sun in it,
• and sees the self-luminous Sun which illuminates
all the three above
• and is independent of them totally.
The pot is the Sthoola Sareera,
The water is the Buddhi (reflecting surface)
The reflection of the Sun is the Jeeva
Dr.Sarma@works
136
©Ã¬ÁÇüê
žÊÿÁÏ ŸÃ¦ÁÏ
úÃœÁåëœÃ£ÃÏ£¥ÊœÁÏ
©Ã¬ÁÇüê £ÅžÎã
þÃÿÃœÁÏ •
ÁÅöÁ¦Á Â¥÷
žÁë´ÂÛ§Á¥Á ÂœÂéþÁ¥ÁŽ›Ý
daeham dhiyam chit pratibimbam yaetam
£ÍŸÁÏ
¬Á§Áí¡Áë•
ªÁÏ visrujya buddhou nihitam guhaayaam
¬ÁžÁ¬ÁžÃí¨¯Á›¥÷
||
drashtaaram
aatmaanam akhandabodham
VC 222
sarwa prakaasam sad asad vilakshanam ||
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137
Discard
• Similarly, discarding the body, the buddhi and the
reflections of the Chit in it,
• and realizing the Witness, the Self, the Knowledge
Absolute,
• the cause of the manifestations of every thing,
• which is hidden in the recesses of the Buddhi,
• which is distinct from the Gross and subtle
• which is the Atman
cont….
Dr.Sarma@works
138
©Ã¤ÁÅÏ þÃü §ÁÆ¡ÁÏ
þÃœÁêÏ ©Ã¤ÁÅÏ ¬Á§Áí
ÁœÁÏ
¬ÁŬÁƯÁé
¥ÁÏœÁ§ÁçÿÃÐ
ªÁÆþÁê¥ÁþÁþÁê¥Á ÂœÁéþÁ
Ð,
nityam vibhum sarwagatam susookshmam
©ÃüÂÚ¦Á
¬Á¥ÁêùÃäü§ÁÆ¡Á¥ÊœÁ
antarbahih soonyam ananyam aatmanah,
œÁÅå¥Á
ÂþÃí±Â±Âé
vijnaaya©Ã§ÁüÂ
samyak nija roopamaetat
VC 223
©Ã¥ÁÇœÁÅêÐ ||pumaan vipaapmaa virajaa vimrutyuh ||
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139
The Lord
•
•
•
•
•
•
It is omnipresent Lord,
all-pervading and extremely subtle,
and which has neither interior nor exterior,
and is identical with one-self,
fully realizing this true nature of oneself,
one becomes free from sin, taint, death and
cont….
Dr.Sarma@works
140
þÂþÍê¬Ãà ¡ÁþÂá
©ÃªÍ
Á
þÁÏžÁ
ÁþÍ ©Ã¡ÁªÃÖ
œÁðí¦ÁÏ 
ÁÅœÁªÃÖþÁä
£Ã¤ÊœÃ 
ÁªÃÖœ÷,
þÂþÍê¬Ãà
¡ÁþÂá¤Á©Á£ÏŸÁ¥ÁÅ•
Êà
visoka aananda ghano vipaschit
§Ãíþ ¬ÁíœÁœÂàí•
Á¥ÁÏ
swayam kutasciinna bibhaeti kaschit,
¥ÁÅ¥ÁůÍÐ ||
VC 224
na anyosti panthaa bhava bandha muktaer
vinaa swatattwa agamam mumukshoh ||
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141
No other means
• Devoid of grief, becomes the embodiment of the
Bliss-Absolute,
• Illuminated himself, he is afraid of none.
• For the one who seeks liberation there is no other
way of breaking the bonds of transmigration than
the realization of the truth of one’s own Self.
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142
£ëöÁé¤ÃþÁäœÁí©ÃüÂÚþÁÏ
£ëöÁé¤ÃþÁäœÁí©ÃüÂÚþÁÏ
¤Á©Á¥É¯Á¬Áê •
§Á›¥÷,
¦ÊþžÃíœÄ¦Á¥Á ÂþÁþÁãÏ £ëÿÁé
¬ÁÏ¡ÁžÁêœÊ £ÅŸËÐ ||
brahma abhinnatwa vijnaanam bhavamokshasya kaaranam,
yaena adwiteeyam aanandham brahma sampadyatae budhaih ||
VC 225
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143
Identity realized
• The realization of one’s identity with the
Brahman, is the cause of liberation from the
bonds of Samsaara,
• by means of this alone the wise man attains
Brahman,
• the one without a second, the Bliss Absolute.
Aham Brahmo Asmi
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144
©ÃžÂíþÂä©Á§ÁàœÊ ¡ÁôþÁÐ
£ëÿÁé¤ÁÆœÁ¬ÁÅà ¬ÁϬÁÇœËê
©ÃžÂíþÂä©Á§ÁàœÊ ¡ÁôþÁÐ,
©ÃüÂÚœÁ©Áê¥ÁœÁÐ
¬Á¥Áê
ÁçëöÁé¤ÃþÁäœÁí¥Á ÂœÁéþÁ
brahma
Ð || bhuutastu samsrityai vidwaan na avartatae punah,
vijnaatavyamatah samyag brahma abhinnatwam aatmanah ||
VC 226
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145
No transmigration
• On having realized the Brahman,
• one no longer returns to the
realm of transmigration.
• Therefore one must fully realize
one’s identity with the Brahman.
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146
¡ÁëœÁê•
Á¤ÃþÁäÏ
¬ÁœÁêÏ üÂÚþÁ¥ÁþÁÏœÁÏ £ëÿÁé ©ÃªÁÅžÁãÏ
¡Á§ÁÏ ¬ÁíœÁÐ ¬ÃžÁã¥÷,
þÃœÂêþÁϞ˕
Á§Á¬ÁÏ ¡ÁëœÁê•
Á¤ÃþÁäÏ
þçÁÏœÁ§ÁÏ ü¦ÁœÃ ||
satyam jnaanam anantam brahma visuddham param swatah siddham,
nitya anandaika rasam pratyag abhinnam nirantaram jayati ||
VC 227
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147
The Brahman
• The Brahman is
– Existence, Knowledge,
– Infinity, pure, supreme, self-existent
– Eternal and indivisible Bliss,
– Not different in reality from the
individual soul and
– Devoid of interior and exterior.
– It is ever triumphant (victorious).
Dr.Sarma@works
148
¡Á§Á¥Á žËíœÁÏ
¬ÁžÃžÁÏ ¡Á§Á¥Á žËíœÁÏ ¬Áí³ÂéžÁþÁê¬Áê
©Á¬ÁÅàþÍ €¤Â©Âœ÷,
þÁÿÁêþÁêžÁ¬Ãà 
ÃÏúÃœÁð¥Áê
Áå§ÁœÁœÁàí
£ÍŸÁ¬ÁÅ žÁªÂ¦Á Â¥÷ ||
sad idam parama adwaitam swasmaad anyasya vastuno abhaavaat,
nahy anyadasti kincyhit samyak paratattwa bodhasu dasaayaam ||
VC 228
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149
The Monism
•
•
•
•
•
Dr.Sarma@works
It is the supreme oneness which alone is real,
since there is nothing else but the Self.
In the state of realization of the highest truth,
verily there remains no other independent
entity.
This supreme oneness is the Doctrine of
Non-Duality or Adwaitam or Monism.
150
¤Â©ÁþžͫÁ¥÷
¦ÁžÃžÁÏ ¬Á•
Á¨Ï ©ÃªÁíÏ þÂþ§ÁÆ¡ÁÏ
¡ÁëœÄœÁ¥ÁüÂÚþÂœ÷,
œÁœÁð§ÁíÏ £ëÿËé©Á
¡ÁëœÁê³ÂàªÊ«Á¤Â©ÁþžͫÁ¥÷ ||
yadidam sakalam viswam naanaa roopam prateetam ajnaanaat,
tatsarwam brahmaiva pratyasta asaesha bhaavanaa dosham ||
VC 229
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151
Pseudo perception
•
•
•
•
Dr.Sarma@works
Due to false perception and ignorance
All this universe appears as of diverse forms
It is nothing else but Brahman which is
Absolutely free from all limitations of
human thought (and is the real)
152
þÂ¥Á¥Á ÂœÁëÐ
¥ÁÇœÂѧÁê¤ÁƜ͡Ã
¥ÁÇžÍþÁ ¤ÃþÁäÐ
•ÅϤͬÃà ¬Á§ÁíœÁëœÁÅ
Á
¥ÁÇœÁðí§ÁƱœ÷,
þÁ •
ÁÅϤÁ§ÁÆ¡ÁÏ
mritkaarya bhootopi mridona bhinnah
¡ÁÇ•
ÁÁ
•¬Ãà •
ÁÅϤÁÐ
kumbhosti sarwatra tu mrit swaroopaat,
ÇœÍ ¥ÁǴ•
Á
Á¨ÃåœÁ
þÂ¥Á¥Á ÂœÁëÐ ||na kumbha roopam prithag asti kumbhah
VC 230
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krito mrishaa kalpita naama maatrah ||
153
The Clay and Pot
•
•
An earthen pot, though a modification of clay
It is not different from clay in its intricate
properties
• Everywhere, the pot essentially is the same as
the clay
• Why then call it a pot or a pitcher ?
• It is fictitious, a fancy name merely !
Clay – cause; Pot – effect;
How can the effect be different from the cause ?
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154
Á¨ÃåœÁ ˆ©Á ¥ÉÂöÁ
•
þ¡à ¥ÁÇžÃèþÁäœÁ¦Á Â
Ê
¬Áí§ÁÆ¡ÁÏ
ý¬Áê ¬ÁÏžÁ§Áî ¦œÁÅÏ þÁ
Á
ªÁ
ÁêœÊ,
€œÍ •
ÁýÐ •
Á¨ÃåœÁ ˆ©Á ¥ÉÂöÁ
kaenaapi mrid bhinna tayaa swaroopam
þÁéǞʩÁ ¬ÁœÁêÏ
ghatasya sandarsayitum na sakyatae,
¡Á§Á¥Á §Áá¤ÁÆœÁ¥÷
||
ato ghatah kalpita eva mohaan
VC 231
Dr.Sarma@works
mridaeva satyam parama artha bhootam ||
155
The Clay is the real
• The essence of the pot is the clay
• Can any one demonstrate it to be something
other than clay (of which it is made)
• Hence, the pot is merely imagined as separate
from the clay due to delusion, but
• The constituent clay alone is the abiding reality
in respect of the pot
Names and shapes are, but crafted effects
Dr.Sarma@works
156
þÞÃëœÁ©ÁœÁåëü¨åÐ
¬ÁžÁçëÿÁé •
§ÁêÏ ¬Á•
Á¨Ï
¬ÁžÊ©Á
¬ÁþÂéœÁë¥ÊœÁþÁä
œÁœÍþÁêžÁ¬Ãà,
€¬ÄàœÃ ¦É©Á•
Ãà
sadbrahma kaaryam sakalam sadaeva
þÁœÁ¬Áê ¥ÉÂÿÍ
san maatram yaetan na tatonyad asti,
©ÃþçÁÓœÍ
asteeti|| yo vakti na tasya moho
þÞÃëœÁ©ÁœÁåëü¨åÐ
VC 232
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vinirgato nidritavat prajalpah ||
157
Babbling
• Similarly, the whole universe, being the effect of
the Real Brahman (the cause)
• Is in reality nothing but the Brahman.
• Its essence is That (the Brahman)
• It (universe) does not exist apart from It (Brahman).
• He who says it does, is still under delusion –
• And babbles like a person in sleep (somnaphasia)
Incoherent talk
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158
£ëÿÁé¥Á ÂœÁëÏ ©ÃªÁíÏ
£ëÿËé©ÊžÁÏ ©ÃªÁí¥ÃœÊê©Á
©Â›Ä
ªÎëœÄ £ÆëœÊ•
Á§ÁíþôÂÜ
©Á§Ã´ÂÜ,
œÁ³ÂéœÁð§ÁíÏ
brahmaiva idam viswam ityaeva vaanee
£ëÿÁé¥Á ÂœÁëÏ ÿà ©ÃªÁíÏ
sroutee brootaetharwa nishthaa varishthaa,
þŸôÂÜþžÃèþÁäœÂ
§Í¡ÃœÁ¬Áê || tasmaat sarwam brahma maatram hi viswam
VC 233
Dr.Sarma@works
na adhishthaa na adbhinnata aaropitasya ||
159
Adharva Veda
• The august pronouncement of the Adharva
Veda is
• This universe is verily, Brahman
• Therefore, this universe is nothing but the
Brahman, for
• A superimposed something has no separate
existence from its substratum
Reference is to Maandookopanishad
Dr.Sarma@works
160
þËäœÁœÁë¦ÁÏ
¬ÁœÁêÏ ¦ÁžÃ ³Âêü؏
ÁžÊœÁ
žÂœÁéþÍ
þÁ
€ÏœÁœÁíöÁþçÃä •
Á¥Á ¡Áë¥
Á ›œÂ,
satyam yadi syaat jagadaetad aatmano
€¬ÁœÁê ©ÂžÃœÁí
na antatwahaa nirnigama apramaanataa,
¥Á¡ÄªÃœÁÅÐ ³Âê
asatya vaaditwa mapeesituh syaan
þËäœÁœÁë¦ÁÏ ³ÂŸÁÅÿÃœÁÏ
VC 234
¥ÁöÁœÁéþÂ¥÷
||naitatrayam saadhuhitam mahaatmanaam ||
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161
The unacceptable
• Let us for argument sake say – that this
universe is real,
• Then there would be no cessation of dualistic
element and in fact it becomes pluralistic
• That makes all the scriptures false
• The Lord will be guilty of an untruth
• None of these three are considered either
desirable or wholesome by the noble minded.
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162
þÁúÂÿÁÏ œÊ«Áí©Á¬ÃáœÁÐ
ƒªÁí§Í ©Á¬ÁÅàœÁœÁàíüÍÚ þÁúÂÿÁÏ
œÊ«Áí©Á¬ÃáœÁÐ,
þÁúÁ¥ÁœÂáðþà ¤ÁÆœÂ
þÄœÊê©Á¥Ê©Á©Áêúď
Áì¡Áœ÷ ||
Eswaro vastu tattwajno na cha aham taeshwavasthitah,
na cha matthsaani bhootaani ityaevamaeva vyacheeklapat ||
VC 235
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The Gita teaches
• The Lord, who knows the secret of all things
• Has supported this view in the words (Gita)
• “But I am not the bodies” …… “nor the
bodies of beings in me”
• This declaration is that all existence owes its
being to Brahman, which is its substratum,
yet absolute.
Gita IX – 4 and 5
Dr.Sarma@works
164
¬ÁœÁðí¡Áä©ÁþÁéÇ´Â
¦ÁžÃ¬ÁœÁêÏ ¤Á©ÊžÃíªÁíÏ
¬ÁÅ«ÁűÂà©Áô¡Á¨¤ÁêœÂ¥÷,
œÁþÍä¡Á¨¤ÁêœÊ Ã
ÏúÞÁœÍ
¬ÁœÁðí¡Áä©ÁþÁéÇ´Â ||
yadi satyam bhavaed viswam sushuptaa vupalabhyataam,
tannopalabhyatae kinchidato sat swapna vanmrishaa ||
VC 236
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165
Non perception
•
•
•
•
If the universe is true,
let it be perceived in the deep sleep state also.
As it is not at all perceived in deep sleep,
it must be unreal and false, like the dreams.
Dr.Sarma@works
166
¡ÁÇ•
ÁùÂä¬Ãà
€œÁÐ ¡ÁÇ•
ÁùÂä¬Ãà
ü
ÁœÁå§ÂœÁéþÁÐ
¡ÁǏ
ÁÁ
åëœÄœÃ¬ÁÅà
¥ÁÇ´Â 
ÁÅ›ÂÿéÁœ÷,
•Í¡ÃœÁ³Âê¬Ãà Ã
§
•¥Á§Áá©Á
atah prithajnaasti jagat paraatmanah
œÂà
prithakprateetistu mrishaa gunaahivat,
ŸÃ´ÂÜþÁ¥Á ¤œà œÁ•
Â
aaropitasya asti kim arthavatta
¤Áë¥Ê› ||
VC 237
Dr.Sarma@works
adhishthaanam aabhaati tathaa bhramaena ||
167
Not separate
• Therefore, the universe does not exist apart
from the Supreme Self;
• The perception of its separateness is false like
the relative qualities (blueness of sky etc.)
• Has superimposed attribute any meaning apart
from its substratum ?
• It is the substratum which appears like that
through delusion.
Dr.Sarma@works
168
£ëÿÁé ¬ÁžË©Á §ÁÆ¡ÁêœÊ
¤ÂëÏœÁ¬Áê
¦ÁžÁêžÁèë¥ÁœÁÐ
¡ÁëœÄœÁÏ
£ëÿËé©Á
œÁœÁàžÁëüœÁÏÿÃ
bhraantasya yadyad bhramatah prateetam
ªÁÅ•
ÃàÐ,
‚žÁÏ œÁ¦Á  £ëÿÁé
¬ÁžË©Á
brahmaiva
tat tadrajatam hi suktih,
§ÁÆ¡ÁêœÊ
idam tayaa brahma sadaiva roopyataet
VC 238
œÂí§Í¡ÃœÁÏ
£ëÿÁé›Ã
aaropitam brahmani naama maatram ||
þÂ¥Á¥Á ÂœÁë¥÷ ||
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169
Brahman is unique
• Whatever a deluded man perceives through
mistake – such as the world etc., is nothing
but Brahman and Brahman alone.
• The silver is a delusion superimposed on the
oyster (mother-of-pearl).
• It is Brahman which is always considered as
this universe
• Whereas that which is superimposed on the
universe, is merely a name.
Dr.Sarma@works
170
¡Á§Á£ëÿÁé
€œÁÐ ¡Á§Á£ëÿÁé
¬ÁžÁžÃíœÄ¦ÁÏ
©ÃªÁÅžÁã ©ÃüÂÚþÁ•
ÁþÁÏ
þçÁÏüþÁ¥÷,
¡ÁëªÂÏœÁ¥Á žÁêþÁà©ÃÿÄ
atah parabrahma sad adwiteeyam
þÁ¥Á•
Ãë¦ÁÏ
visuddha vijnaana ghanam niranjanam,
þçÁþÁà§ÂþÁÏžÁ§Á¬Á¬Áí§
prasaantam aadyanta viheenam akriyam
ÁÆ¡Á¥÷ ||
VC 239
Dr.Sarma@works
nirantara ananda rasa swaroopam ||
171
The supreme
•
•
•
•
•
•
•
The Supreme Brahman is Itself the Real,
The one without a second, pure,
The essence of knowledge
Taintless, serene
Devoid of beginning and end
Beyond activity
The essence of Bliss Absolute
Continued ……
Dr.Sarma@works
172
ÃÏúÞÞÁÏ úÁ

¬Ãà
þçÁ¬Áà¥Á ¦Á 
ÁÇœÁ¬Á§
Áí¤ÊžÁÏ
þÃœÁêÏ ŸÁÅë©ÁÏ þëÁѨ
¥Á¡Áë¥Ê¦Á¥÷
€§ÁÆ¡Á¥Á©Áê
Áà¥ÁþÂŽê¥Á
nirasta maayaa krita sarva bhaedam
©Áê¦ÁÏ
nityam dhruvam nishkalam apramaeyam
üÍêœÃÐ ¬Áí¦ÁÏ 
ÃÏúÞÞÁÏ
aroopam avyaktam anaakhyam avyayam
úÁ•
¬Ãà ||
VC 240
Dr.Sarma@works
jyotih swayam kinchid idam chakaasti ||
173
The supreme
• Transcending all the diversities created
by Maaya
• Eternal, ever beyond the reach of pain,
• Indivisible, immeasurable, formless,
• Undifferentiated, nameless, immutable
• And self-luminous.
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End of Part – IV
Continued in Part - V
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