1

Vivaeka Choodaamani

The Crest Jewel of Discrimination

Part X- Final PartFrom 521 to 581

(Until the End)

©Ã©ÊÁ �úÁƙ¥Á›Ã

Dr.Sarma@works 2

£ëöÁé ¬ÁœÁêÏ üÁþÃéŸÂê�üÄ©Í £ëÿËé©Á þ¡Á§ÁÐ

Brahma is the RealWorld is only an illusion

The Jeeva is none other than the Brahma

€žËíœÁ ¬ÃžÂãÏœÁÏ

The Doctrine of Monism

Dr.Sarma@works 3

¡ÁôþÁ§ÃžÁ¥Á ÂÿÁ ©ÁúÁÐ

‚œÃ þÁœÁ¥Á©Á¨ÍÁê �ªÃ«Áê©Á§ÁêÏ

¬Á¥ÁŸÃÁœÂœÁé ¬ÁÅŽÏ �¡Áë£ÅžÁãœÁœÁàí¥÷,

¡Áë¥ÁŞÜÁÿÁÇžÁ¦ÁÐ ¬Á žÊªÃÊþÁâëÐ�¡ÁôþÁ§ÃžÁ¥Á ÂÿÁ ©ÁúÁÐ ¡Á§ÁÏ ¥ÁöÁœÂé ||

iti natam avalokya sishyavaryam

samadhigata atma sukham prabuddha tattwam,

pramudita hridayah sa daesikaendrah

punar idamaaha vachah param mahaatmaa ||VC 521

Dr.Sarma@works 4

The noble teacher addresses

• On seeing the worthy disciple, thus prostrating himself (surrendering his ego)

• who had attained the Bliss of the Self,• who realized the Truth, and who is immensely

glad at his heart – to him• The noble and ideal Teacher again addresses the

following excellent words

Dr.Sarma@works 5

£ëÿÁé¡ÁëœÁê¦Á¬ÁÏœÁœÃ§ÁØÁžÁœÍ �£ëÿËé©Á ¬ÁœÁð§ÁíœÁÐ

¡ÁªÂêŸÂêœÁéžÁǪ ¡ÁëªÂþÁà ¥ÁþÁ³Â ¬Á§Âí¬Áí©Á³Âá¬Áí¡Ã,

§ÁƱžÁþÁêžÁ¡Ê¯ÃœÁÅÏ Ã¥Á¤ÃœÁªÁÖ¯ÁÅ«ÁéœÂÏ ©ÃžÁêœÊ�œÁžÁížÁçëÿÁé©ÃžÁÐ ¬ÁœÁРåÁ¡Á§ÁÏ £ÅžÊã§ÃíöÁ§Â¬ÁåžÁ¥÷ ||�

brahma pratyaya santatir jagad ato brahmaiva satsarwatah

pasyaadhya atmadrisaa prasaanta manasaa sarwaaswavasthaaswapi,

roopaadanyad apaekshitum kim abhitaschakshushmataam vidyatae

tadwad brahmavidah satah kim aparam buddhaer vihaaraaspadam ||VC 522

£ÅžÊã§ÃíöÁ§Â¬ÁåžÁ¥÷

Dr.Sarma@works 6

What else except Brahman

• This universe is an unbroken series of manifestations of the Brahman.

• Hence, in all respects, it is nothing but the Brahman.

• Look at this with the eye of illumination and a serene mind under all circumstances.

• The one with open eyes sees only the different visible forms and nothing else!

• Similarly, except Brahman what else is there to engage the intellect of man of realization!!

Dr.Sarma@works 7

úÃœÊëþÁÅâ¥Á Â¨ÍÁ¦œÁÅÏ Á � �‚úÊל÷

Á³ÂàÏ �¡Á§ÂþÁþÁâ§Á³ÂþÁŤÁÆœÃ

¥ÁÅœÁðÇüê ªÁÆþÊê«ÁÅ §Á¥ÊœÁ ©ÃžÂíþ÷,

úÁþÊâë ¥ÁöÁöÁìžÃþà žÄ¡Áê¥Á ÂþÊ

úÃœÊëþÁÅâ¥Á Â¨ÍÁ¦œÁÅ�Ï Á ‚úÊל÷ ||�

kastaam para ananda rasa anubhootim

utsrjya soonyaeshu ramaeta vidwaan,

chandrae maha ahlaadini deepyamaanae

Chitraendum aalokayitum ka ichchaet ||VC 523

Dr.Sarma@works 8

Who wants the painted moon?

• Which wise and illuminated man would discard that enjoyment of that Supreme Bliss and revel in things unsubstantial ?

• When the exceedingly charming moon is shining, which fool would wish to look at a painted moon on canvas ?

Dr.Sarma@works 9

œÁÇ¡ÁàÐ ¬ÁŎϜëÁÜ

€¬ÁœÁåžÂ§ÂáþÁŤÁ©Ê þÁ ÃÏúÃ�þÁäÿÁê¬ÃàœÁÇ¡Ãà§Áä úÁ žÁÅÐŽöÁþÃÐ,

¬ÁžÁžÁí¦Á ÂþÁþÁâ§Á³ÂþÁŤÁÆœÂê

œÁÇ¡ÁàÐ ¬ÁŎϜëÁÜ ¬ÁžÂœÁéþëÁܦÁ Â ||

asat padaartha anubhavae na kimchit

nahyasti triptir na cha duhkha haanih,

sad adwaya ananda rasaanubhootyaa

truptah sukham tishtha sadaatmanishthayaa ||VC 524

Dr.Sarma@works 10

Live happily in Reality

• From the perception of unreal things there is neither least satisfaction nor there is cessation of misery

• Therefore, being satisfied with the realization of the Bliss Absolute, the One without a second

• Live happily in a state of Identity with the Reality by total dedication.

Dr.Sarma@works 11

Â¨Ï þÁ¦Á ¥ÁöÁ¥ÁœÊ �

swamaeva sarwatah pasyan manyamaanah swam adwayam,

swa anandam anubhunjaanah kaalam naya mahaamatae ||

¬Áí¥Ê©Á ¬Á§ÁíœÁÐ ¡ÁªÁêþÁéþÁê¥Á ÂþÁÐ

¬Áí¥ÁžÁí¦Á¥÷,

³ÂíþÁþÁâ¥ÁþÁŤÁÅÏüÂþÁÐ Â¨Ï �þÁ¦Á ¥ÁöÁ¥ÁœÊ ||

VC 525

Dr.Sarma@works 12

• Beholding the Self alone in all circumstances,• Thinking of the Self, the One without a second• and enjoying the Bliss of the Self - • pass thy time, O noble soul!

Pass thy time

Dr.Sarma@works 13

©Íê¥Ãä¡Áô§ÁÐ ¡ÁëÁ¨åþÁ¥÷,

akhanda bodhaatmani nirwikalpae

vikalpanam vyomnipurah prakalpanam,

tad adwayaananda mayaatmanaa sadaa

saantim paraamaetya bhajaswa mounam ||

€Ž›Ý£ÍŸÂœÁéþà þçÃíÁ¨Êå�©ÃÁ¨åþÁÏ ©Íê¥Ãä¡Áô§ÁÐ �¡ÁëÁ¨åþÁ¥÷,�œÁžÁžÁí¦Á ÂþÁþÁâ¥Á¦Á ÂœÁéþ ¬ÁžÂ

ªÂþÃàÏ ¡Á§Â¥ÊœÁê ¤Áü¬Áí ¥ÎþÁ¥÷ ||

VC 526

Dr.Sarma@works 14

Castles in the sky

• Dualistic conceptions in the Atman, the Infinite Knowledge, the Absolute and the Unique entity are like building castles in the sky (air).

• Therefore, always identify thyself with the Bliss Absolute, the one without a second -

• there by attain peace and• remain quiet (as witness).

Dr.Sarma@works 15

œÁÆ«Äß ¥Á©Á³Âá ¡Á§Á¥É¡ÁªÂþÃà

œÁÆ«Äß ¥Á©Á³Âá ¡Á§Á¥É¡ÁªÂþÃà

§ÁÅçžÊã§Á¬ÁœÁѨå©Ã �Á¨åÿÊœÍÐ,

£ëöÁéœÁéþ £ëÿÁé©ÃžÍ ¥ÁöÁœÁéþÍ

¦ÁœÂëžÁí¦Á ÂþÁþÁâ¬ÁÅŽÏ þçÁþÁà§Á¥÷ ||

Tooshneem avasthaa paramopa saantir

Buddhaer asat kalpa vikalpa haetoh,

Brahma atmanaa brahma vido mahaatmano

yatra adwaya ananda sukham nirantaram ||VC 527

Dr.Sarma@works 16

Quietude and tranquility

• To the sage who has realized Brahman,• the mind, which is the cause of unreal fancies,• becomes perfectly tranquil.• This indeed is the state of quietude,• in which, identified with the Brahman,• he has constant enjoyment of Bliss Absolute,• the one without a second.

Dr.Sarma@works 17

naasti nirwaasanaan mounaat param sukhakrud uttamam,

vijnaata atma swaroopasya swa ananda rasa paayinah ||

VC 528

þ¬Ãà þçÂí¬ÁþÂþÎéþÂœÁå§ÁÏ ¬ÁÅŽÁÇžÁÅœÁà¥ÁÏ,�

©ÃüÂڜœÁé¬Áí§ÁÆ¡Á¬Áê ³ÂíþÁþÁâ§Á¬Á±Â¦þÁÐ ||

þ¬Ãà þçÂí¬ÁþÂþÎéþÂœÁå§

ÁÏ

Dr.Sarma@works 18

Quietude is the ultimate

• To the man who has realized his own nature• and drinks the undiluted Bliss of the Self,• there is nothing more exhilarating than the

quietude that comes of a state of desirelessness

Dr.Sarma@works 19

œÂé§Â¥ÁÐ ¬ÁžÂ �¥ÁÅþÃÐ

ÁúÁ×ϬÃà«ÁÜþÁÅä¡Á©ÃªÁþ÷ �ªÁ¦Á ÂþÍ ©ÂþÁê¡éÂ,�

¦ÁÊúÁצÁ Â ©Á¬ÊžÃížÂíþÂœÂé �§Â¥ÁÐ ¬ÁžÂ ¥ÁÅþÃÐ ||

gachchan tishthan upavisan sayaano va anyathaapi vaa,

yathaechchayaa vasaed widwaan aatmaa raamah sadaa munih ||

VC 529

Dr.Sarma@works 20

Ever at ease

• The illuminated sage, whose only pleasure is in the Self,

• Ever lives at ease, without any hindrance, • whether he is walking or sitting, relaxing or

sleeping or doing any thing else, or in any other condition.

Pralapan, visrujan, grihnan …… indriyani indryardheshu vartanta iti dhaarayan - Gita

Dr.Sarma@works 21

VC 530

þÁžÊªÁ¨¬ÁþÁžÃÁê� �¥Á ÂžÃ

¨¯ÂêžÁê¡Ê¯Â ¡ÁëœÃ£žÁã©ÁÇœÊàÐ,

¬ÁϬÞÁãœÁœÁàí¬Áê ¥ÁöÁœÁéþͬÃà

¬Áí©ÊžÁþÊ ÂþæÁ¥Á ÂžÁê©Á³Âá �||

na daesa kaalaasana digyam aadi

Lakshyaadyapaekshaa pratibaddha vrittaeh,

Samsiddha tattwasya mahaatmanosti

swavaedanae kaa niyamaady avasthaa ||

 þæÁ¥Á ÂžÁê©Á³Âá �

Dr.Sarma@works 22

No more regulations

• The noble soul, who has perfectly realized the Truth, whose mind-functions meet with no obstruction –

• He no more depends upon the conditions of place, time, posture, direction, moral disciplines, objects of meditation and so forth.

• What regulatory conditions can there be in knowing one’s own Self ?

Dr.Sarma@works 23

VC 531

ÁýÍ €¦Á¥ÃœÃ ©ÃüÂÚœÁÅÏ �þæÁ¥ÁÐÍ €þÁí¡Ê¯ÁêœÊ,�

©Ãþ ¡Áë¥Á Â›¬ÁÅ«ÁÅÜœÁíÏ ¦Á¬ÃéþÁðœÃ ¡ÁžÂ§ÁáŸÄÐ ||

ghato ayamiti vijnaatum niyamah ko anvapaekshyatae,

vinaa pramaana sushthutwam yasminsati padaarthadheeh ||

þæÁ¥ÁÐÍ �€þÁí¡Ê¯ÁêœÊ

Dr.Sarma@works 24

• To cognize an object such a pot as pot all that is required is the clear eye sight, good lighting and the knowledge what a pot looks like

• Nothing else, forsooth, is necessary.• Similarly, no other ordained restraints are

required to understand our true nature except the clear wisdom about the Self.

What restraints are needed !

Dr.Sarma@works 25

€¦Á¥Á ÂœÂé þÃœÁê¬ÃžÁÐã

VC 532

€¦Á¥Á ÂœÂé þÃœÁê¬ÃžÁÐã ¡Áë¥Á Â›Ê ¬ÁœÃ ¤Â¬ÁœÊ,

þÁ žÊªÁÏ þ¡à ©Â Â¨Ï þÁ ªÁÅžÃãÏ �©Â¡Áê¡Ê¯ÁœÊ ||

ayam aatmaa nitya siddhah pramaanae sati bhaasatae,

na daesam na api vaa kaalam na suddhim vaapy apaekshatae ||

Dr.Sarma@works 26

Atman ever manifests

• So this Atman, which is the Eternal entity, ever manifests Itself as soon as we perceive with the right means of knowledge.

• Its manifestation does not depend upon either place or time or external purity.

Dr.Sarma@works 27

£ëöÁéÿÁ¥ÃœÃ ©ÊžÁþÁ¥÷

VC 533

žÊ©ÁžÁœÍà €ÿÁ¥ÃœÊêœÁžÃíüÂÚþÁÏ

þçÁ¡Ê¯ÁÁ¥÷,�œÁžÁížÁçëÿÁé©ÃžÍ €¡Áê¬Áê £ëöÁéÿÁ¥ÃœÃ ©ÊžÁþÁ¥÷ ||

daevadatto aham ity aetad wijnaanam nirapaekshakam,

tadwad brahmavido apyasya brahma ahamiti vaedanam ||

Dr.Sarma@works 28

To Know I am Brahman

• The knowledge that I am so and so or Mr. Devadatta is independent of any other preconditions or circumstances

• Similar is the case with the realization of the Brahman for the knower of the Truth that

• he is Brahman.

Dr.Sarma@works 29

ÃÏ þÁÅ �œÁ³Âê©Á¤Â¬ÁÁ¥÷ �

VC 534

¤ÂþÁÅþÊ©Á üÁœÁð§ÁíÏ ¤Â¬ÁœÊ �¦Á¬Áê œÊü³Â,

€þÂœÁéÁ¥Á¬ÁœÁÅàúÁ×Ï ÃÏ þÁÅ � �œÁ³Âê©Á¤Â¬ÁÁ¥÷ ||�

bhaanunaeva jagat sarwam bhaasatae yasya taejasaa,

anaatmakam asat tuchcham kim nu tasya avabhaasakam ||

Dr.Sarma@works 30

Nothing else lights it up

• The luster of the Sun causes the whole universe to lighten up

• Much the same way, This insignificant, unreal, mean and lowly placed visible material world is only a reflection of the Eternal luster of the Atman.

• But, that Atman is the Self Effulgent.• Nothing else can light it up !

Dr.Sarma@works 31

ÃÏ þÁÅ ¡ÁëªÁ¦Êœ÷ � �

VC 535

©ÊžÁªÂ¬Áàë ¡Áô§Â›Âþà ¤ÁÆœÂþà ¬ÁÁ¨ÂþÁê¡Ã,�

¦Êþ§Áá©ÁþÃà œÁÏ ÃÏ þÁÅ �©ÃüÂڜ§ÁÏ ¡ÁëªÁ¦Êœ÷ ||�vaeda saastra puraanaani bhootaani sakalaanyapi,

yaenaarthavanti tam kim nu vijnaataaram prakaasayaet ||

Dr.Sarma@works 32

• What, indeed, can illuminate that Eternal entity, the Atman

• by which all the Vedas, Puranas and other scriptures as well as all beings have acquired a meaning ?

• Such an entity, The Atman – can it be illuminated by a thing or any knowledge ?

What can illuminate it ?

Dr.Sarma@works 33

£ëÿÁé ©ÃžÁÆœÁà¥ÉÂœÁà¥ÁÅþ

à ¨¯Á›¥ÁŨÅ

The attributes of the highest

Knower of the Brahman

Think of Sri Ramakrishna Paramahamsa or Sri Ramana Maharshi

Dr.Sarma@works 34

£ëÿÁé©ÃžÁÅœÁà¥ÉÂœ

Áà¥ÁÐ

VC 536

ˆ«Á ¬Áí¦ÁÏüÍêœÃ §ÁþÁþÁàªÁÃà�§ÂœÂé¡Áë¥Ê¦ÁÐ ¬ÁÁ¨ÂþÁŤÁÆœÃÐ,�¦Á¥Ê©Á ©ÃüÂÚ¦Á ©Ã¥ÁÅÁà£þÍã�ü¦ÁœÁê¦ÁÏ £ëÿÁé©ÃžÁÅœÁà¥ÉÂœÁà¥ÁÐ ||

yesha swayam jyotir ananta saktir

aatma apramaeyah sakala anubhootih,

yamaeva vijnaaya vimukta bandho

jayaty ayam brahma viduttamottamah ||

Dr.Sarma@works 35

Brahma vidu uttamottamah

• Here is the Self-effulgent Atman, of infinite power, beyond the range of acquired knowledge

• Yet, it is the common experience of all – means it represents one and all

• Realizing such Atman, the incomparable knower of the Atman (Brahma vidu uttamottamah) freed from all bondage, lives his glorious life.

Dr.Sarma@works 36

¬Áí¬ÃéþÁðžÂ Äë™ÁœÃ �þÁ ŽÃžÁêœÊ þÍ ©Ã«Á¦ËÐ ¡Áë¥ÉžÁœÊ

þÁ ¬ÁüØœÊ þ¡à ©Ã§ÁüêœÊ úÁ,

¬Áí¬ÃéþÁðžÂ Äë™ÁœÃ þÁþÁâœÃ �¬Áí¦ÁÏ

þçÁþÁà§ÂþÁÏžÁ§Á¬ÊþÁ œÁÇ¡ÁÐà ||

na khidyatae no vishayaih pramodatae

na sajjatae na api virajyatae cha,

swasmin sadaa kreedati nandati swayam

nirantara ananda rasaena truptah ||VC 537

Dr.Sarma@works 37

Sporting with the Self

• Fully satiated by experiencing the unending Bliss Absolute, such a man of perfection

• is neither grieved nor elated by sense-objects,• is neither attached nor averse to them,• but always playing sport with the Self, he

relaxes and takes pleasure there in.

Prakasam cha ..…. Gita XIV – 22- 25

Tri guna ateetah ( who is beyond the 3 gunas)

Dr.Sarma@works 38

£Â¨Ð Äë™ÁœÃ �©Á¬ÁÅàþÃ

VC 538

¯ÁÅŸÂÏ žÊÿÁ©ÁêÂÏ œÁêÂàí £Â¨Ð � �Äë™ÁœÃ ©Á¬ÁÅàþÃ,�

œÁË©Á ©ÃžÂíþ÷ §Á¥ÁœÊ �þçÁé¥É þçÁÿÁÏ ¬ÁÅŽÄ ||kshudhaam daeha vyathaam tyaktwaa baalah kreedati vastuni,

tathaiva vidwaan ramatae nirmamo niraham sukhee ||

Dr.Sarma@works 39

The playing child

• A child plays with his toy, totally forgetting hunger and bodily pains;

• Exactly so does the man of realization take pleasure in the Reality

• without the ideas of ‘I’ and ‘mine’• and he is ever happy.

Bhaja Govindam – Yogee Yoga niyojita

chitta – ramatae balo-unmattvad-eava

Dr.Sarma@works 40

©ÃžÂÏ Äë™Â ¡Á§Ê �£ëÿÁé›Ã

VC 539

chintaa soonyam adainy abhaikshyam asanam paanam saridwaarishu

swaatantryaena niramkusaa sthitir abheer nidraa smasaanae vanae,

vastram kshaalana soshanaadi rahitam digwaastu sayyaa mahee

samchaaro nigamaanta veethishu vidaam kreedaa parae brahmani ||

úÃþÂàªÁÆþÁê¥ÁžËþÁê¤Ë¯Áê¥ÁªÁþÁÏ ±ÂþÁÏ ¬Á§ÃžÂí§Ã«ÁÅ

³ÂíœÁþÊàëê› þçÁùÅѪ ¬ÃáœÃ§Á¤Ä§ÃäžÂëªÁéªÂþÊ©ÁþÊ,

©Á¬ÁàëÏ ¯Â®ÁþÁªÍ«Á›ÂžÃ§ÁÿÃœÁÏ žÃÂí¬ÁÅà ªÁ¦Á Âê ¥ÁÿÄ�¬ÁÏúÂ§Í þÃÁ¥Á ÂþÁà©ÄëÁÅ ©ÃžÂÏ � �Äë™Â ¡Á§Ê £ëÿÁé›Ã ||�

Dr.Sarma@works 41

The Brahma Jnaani or the knower of the Self

• is sans any anxiety or sorrow in his heart;

• he eats what ever he gets by begging;

• the river waters quench his thirst.

• He lives a free and independent life;

• sleeps sans fear in the cemetery or in forests;

• he wears the quarters (diks) as his dress needless of any washing, drying etc;

• the mother earth is his bed; he ever roams in the avenues of Vedanta sporting with the Brahman

Liberated soul ever sports

Dr.Sarma@works 42

©Ã¥Á ÂþÁ¥Á Â¨Ï£ê ªÁ§Ä§Á¥ÊœÁœ÷

¤ÁÅþÁÁàê ªÊ�´ÂþÃí«Á¦Á ÂþÁÅ¡Á¬ÃáœÂþ÷,

¡Á§ÊúÁצÁ Â £Â¨©ÁžÂœÁé©ÊœÂà

¦É €©ÁêÁà¨ÃÏÍ � �€þÁÅ«ÁÁà£ÂÿÁÐê ||�

vimaanam aalambya sareeram yaetat

bhunaktya saeshaan vishayaan upasthitaan,

paraechchayaa baalavad aatma vaettaa

yo avyakta lingo anushakta baahyah ||VC 540

¦É €©ÁêÁà¨ÃÏÍ � �

Dr.Sarma@works 43

• The knower of the Atman bears no special marks of any identification (that is why it is difficult to recognize him)

• He is unattached to the external things;• He is resting on this body without any

special connection or attachment;• He experiences all the sense-objects as and

when they come as desired by others;• His focus is ever on the Supreme Brahman;• He may appear as if he is a lunatic or a child.

How to know the knower

Dr.Sarma@works 44

žÃÁÏ£§Í©Â¡Ã úÁ ³ÂÏ£§Í �©Â

œÁíÁÏ£§Í ©Â¡Ã �úÞÁÏ£§Á¬ÁÐá,

„þÁéœÁà©ÁžÂí¡Ã úÁ £Â¨©ÁžÂí

¡ÃªÂúÁ©ÁžÂí¡Ã úÁ§ÁœÁê©ÁþÂê¥÷ ||

digambarova api cha saambaro vaa

Twagambarova api chidambarasthah,

unmattavadwaapi cha baalavadwaa

pisaachavadwaapi charatyavanyaam ||VC 541

¡ÃªÂúÁ©ÁžÂí¡Ã úÁ§ÁœÁê

Dr.Sarma@works 45

• Firmly established in the eternal plane of Absolute Knowledge,

• he wanders in the world as if he is a ghost, • sometimes like a lunatic (mad man)• sometimes like a child (unmindful)• some times like an intoxicated ghoul• wearing no clothes on his body – digambara• or some times wearing clothes or • perhaps animal skin (hide) at other times

Like a Ghost

Dr.Sarma@works 46

Â¥Á ÂþÄä Â¥Á§ÁÆ¡Ä � �¬ÁϪÁÖ§ÁœÊêÁúÁ§Í ¥ÁÅþÃÐ,�³ÂíœÁéþË©Á ¬ÁžÂ œÁÅ«ÁÛÐ

¬Áí¦ÁÏ ¬Á§ÂíœÁéþ ¬ÃáœÁÐ ||kaamaannee kaamaroopee samscharaty aekacharo munih,

swa atmanaiva sadaa tushtah swayam sarwa atmanaa sthitah ||

VC 542

³ÂíœÁéþË©Á ¬ÁžÂ œÁÅ«ÁÛÐ

Dr.Sarma@works 47

The Sage - ever contented

• The sage, living alone, enjoys the sense-objects,• being the very embodiment of desirelessness – • always satisfied with his own Self• thinking that he is part every being or thing – • because every being and thing is Brahman

Prajahati yada kaaman….sthita prajna tadochataeGita II chapter - on sthita prajna

Dr.Sarma@works 48

ÁíúÃþÁÆéšÍ ©ÃžÂíþÁÑíúÞÁ¡Ã �¥ÁöÁ§Âü©Ã¤Á©ÁÐ

ÁíúÞÂèëþÁàÐ ³Î¥ÁêÐ �ÁíúÞÁüÁ§Âú§ÁÁ¨ÃœÁÐ,� � �ÁíúÃœÂåœÄë¤ÁÆœÁÐ �ÁíúÞÁ©Á¥ÁœÁÐ �Âí¡Áê©ÃžÃœÁ�ªÁÖ§ÁœÊê©ÁÏ ±ÂëüÚÐ ¬ÁœÁœÁ¡Á§Á¥Á ÂþÁþÁâ¬ÁÅŽÃœÁÐ ||

kwachin moodho vidwaan kwachidapi mahaa raaja vibhavah

kwachid bhraantah soumyah kwachid ajagara achaara kalitah,

kwachit paatreebhootah kwachid avamatah kwaapy aviditah

charatyaevam praajnah satata parama ananda sukhitah ||

VC 543

±ÂëüÚÐ ¡Á§Á¥Á ÂþÁþÁâ¬ÁÅŽÃœ

ÁÐ

Dr.Sarma@works 49

Ever in Bliss Supreme

The highly evolved man of realization• behaves some times like a fool;• some times like the very learned and wise;• sometimes as though having royal splendour;• sometimes wandering as though in illusion;• sometimes like a motionless python;• sometimes wearing a benignant expression;• sometimes honoured or sometimes insulted;• sometimes unknown to any one;• but in fact, ever happy with the Supreme Bliss.

Dr.Sarma@works 50

þçÁãþÍ €¡Ã ¬ÁžÂœÁÅ´ÍÛ €¡Áê¬ÁöÁ¦É ¥ÁöÁ£¨Ð,

þÃœÁêœÁDZÍà €¡Áê¤ÁÅÏüÂþÍ €¡Áê¬Á¥ÁÐ ¬Á¥ÁžÁ§ÁîþÁÐ ||

nirdhano api sadaa tushto apy asahaayo mahaa balah,

nityatrupto apy abhunjaano apy asamah sama darsanah ||

VC 544

¬Á¥ÁžÁ§ÁîþÁÐ

Dr.Sarma@works 51

• Though without riches, yet ever content;• though helpless, yet very powerful;• though not enjoying the sense-objects,• yet eternally satisfied;• though peerless and without an exemplar• yet looking upon all with an eye of equality

Gita : Vidya vinaya…. panditah sama darsinah

With an eye of equality

Dr.Sarma@works 52

€¡Ã ÁŧÁíþÁä ÁŧÂ훪ÂÖ¤ÍÂà � � �¢Á¨¤ÍÁê¡Ã,�

ªÁ§Ä§Áê¡ÁêªÁ§Ä§Êê«Á ¡Á§ÃúÃ×þÍä €¡Ã ¬Á§ÁíÁÐ ||�

api kurwan na kurwaanascha abhoktaa phalabhogyapi,

sareery apy asareeryaesha parichchinno api sarwagah ||

VC 545

¬Á§ÁíÁÐ

Dr.Sarma@works 53

The omnipresent he is !

• Though apparently working, yet inactive;• though experiencing fruits of yester deeds-• yet untouched by them;• though possessed of a body, • yet without identification with it;• though limited to one place and time,• yet omnipresent is he.

Dr.Sarma@works 54

¬ÁþÁà¥Ã¥ÁÏ £ëÿÁé©ÃžÁÏ

€ªÁ§Ä§ÁÏ ¬ÁžÂ ¬ÁþÁà¥Ã¥ÁÏ £ëÿÁé©ÃžÁÏ ÁíúÃœ÷,�

¡Ãë¦Á Â¡Ãë¦Ê þÁ ¬ÁåǪÁœÁ¬ÁàË©Á úÁ ªÁŤªÁÅ¤Ê �

||asareeram sadaa santamimam brahmavidam kwachit,

priyaapriyae na sprusata stathaiva cha subha asubhae ||

VC 546

Dr.Sarma@works 55

Ever unaffected

• Nothing ever has any influence on this Knower of Brahman,

• neither pleasure nor pain;• nor good nor evil;• He is always unaffected and untouched – • because he lives without the body-idea

though possesses a mortal body.

Dr.Sarma@works 56

¬ÁÆá¨ÂžÃ¬ÁÏ£þÁã©ÁœÍ €¤Ã¥Á ÂþÃþÁÐ

¬ÁÅŽÏ úÁ žÁÅÐŽÏ úÁ ªÁŤªÁŤÊúÁ,

©ÃŸÁí¬Áà£þÁã¬Áê ¬ÁžÂœÁéþÍ ¥ÁÅþÊÐ

ÁÅœÁÐ ªÁŤÁÏ �©Â¡ÁêªÁŤÁÏ ¢Á¨Ï ©Â ||

sthoolaadi sambandhavato abhimaaninah

sukham cha duhkham cha subha asubhae cha,

vidhwastabandhasya sada atmano munaeh

kutah subham va apy asubham phalam vaa ||VC 547

©ÃŸÁí¬Áà£þÁã¬Áê

Dr.Sarma@works 57

What can bind theWise ?

• Pleasure or pain, or good or evil, affects only the one who has connections with this gross body etc., and affects him who identifies himself with these.

• How can good or evil, or their effects, touch the sage who has identified himself with the Reality and thereby shattered his bondage ?

Dr.Sarma@works 58

Áë¬Áà ‚œÁÅêúÁêœÊ �

œÁ¥Á³ÂÁë¬Áà©ÁžÂèþžÁÁë³Íà €¡Ã � �§Á©Ã§ÁØþËÐ

Áë¬Áà ‚œÁÅêúÁêœÊ ¤ÂëþÂàê �ÿÁêüÂÚœÂí ©Á¬ÁÅਯÁ›¥÷ ||

tamasaa grastavad bhaanaad agrasto api ravir janaih

grasta ityuchyatae bhraantyaahy ajnaatwaa vastulakshanam ||

VC 548

Dr.Sarma@works 59

The Solar eclipse

• When solar eclipse occurs people think that the Rahu graha (planet) has devoured the Sun.

• This is only out of delusion by the people that there is one Graha called Rahu which can do so

• Not knowing the real nature of the Sun and the cause of the eclipse.

• The phenomenon is only apparent and not real disappearance of the Sun.

Dr.Sarma@works 60

¡ÁªÁêþÃà žÊÿéÁþÁÆéšÂÐ

œÁžÁížÊâöÁžÃ£þÊã¤Íê ©Ã¥ÁÅÁàÏ �£ëÿÁé©ÃœÁà¥Á¥÷,

¡ÁªÁêþÃà žÊÿéÁþÁÆéšÂÐ ªÁ§Ä§Â¤Â¬ÁžÁ§ÁîþÂœ÷ ||

tadwad daehaadi bandhaebhyo vimuktam brahma vittamam,

pasyanti daehivan moodhaah sareera abhaasa darsanaat ||

VC 549

Dr.Sarma@works 61

Perception of the foolish

• Similarly, ignorant fools look upon the perfect knower of Brahman,

• as possessing of the body, though • the Knower is wholly rid of the bondages

of the body etc.,• This is because of the false concept that

the Knower belongs to one physical body.

Dr.Sarma@works 62

€ÿÃþçÁìí¦ÁþÄ

€ÿÃþçÁìí¦ÁþÄ ©Â¦ÁÅÏ ¥ÁÅÁàžÊÿÁ¬ÁÅà œÃ«ÁÜœÃ,�

‚œÁ¬ÁàœÁªÂÖ¨ê¥Á ÂþÍ ¦ÁœÃÑÏúÃœÂå뛩¦ÁÅþ ||

ahi nirlwayanee vaayum mukta daehastu tishthati,

itastatas chaalyamaano yat kinchit praana vaayunaa ||

VC 550

Dr.Sarma@works 63

• In reality, however, the Knower rests peacefully discarding the body

• But, the body apparently moves as long as the (praana) vaayu is moving in and out

• This is reminiscent of snake’s skin which is shredded by the snake, yet the sloughed skin moves hither and thither by the force of wind.

Like the snake’s skin

Dr.Sarma@works 64

³ÍëœÁ³Â þĦÁœÊ žÂ§ÁÅ

³ÍëœÁ³Â þĦÁœÊ žÂ§ÁÅ ¦Á �þÃ¥ÍäþÁäœÁ¬Áᨥ÷,

žË©ÊþÁ þĦÁœÊ žÊÿÍ ¦Á �¨ͩÁ¤ÁŠëÁÅ ||� �

srotasaa neeyatae daaru yathaa nimnonnatasthalam,

daivaena neeyatae daeho yathaa kaalovabhu kishu ||

VC 551

Dr.Sarma@works 65

• A piece of wood in a river will attain to high and low levels as per the current of the waves, not having any choice of its whatsoever.

• So also, is the body carried on to high and low levels in life to experience the fruits of yester deeds, as presented in due course, by their momentum.

• This is what we call as God’s will.

Like the log in a river

Dr.Sarma@works 66

úÁÁë¬Áê ¥Áƨ¥Ã©Á

±Âë§Á£ãÁ§Áé¡Á§ÃÁ¨ÃåœÁ©� �¬Áþ¤ÃÐ

¬Áϳ§éÁúÁÖ§ÁœÃ ¤ÁÅÃà«ÁÅ¥ÁÅÁàžÊÿÁÐ,� �¬ÃžÁÐã ¬Áí¦ÁÏ ©Á¬ÁœÃ ³Â¯Ã©ÁžÁœÁë œÁÆ«ÄßÏ

úÁÁë¬Áê ¥Áƨ¥Ã©Á �Á¨å©ÃÁ¨åªÁÆþÁêÐ ||� �

praarabdha karma parikalpita vaasanaabhih

samsaarivat charati bhuktishu mukta daehah,

siddhah swayam vasati saakshivad atra tooshneem

chakrasya moolam iva kalpa vikalpa suunyah ||VC 552

Dr.Sarma@works 67

• Even though the cart wheel moves at a great speed, its pivot or the central supporting stud remains constant but allows free movement.

• So also, the liberated sage, though enjoying the sense-objects due to his previous deeds just like any house holder – is in fact only a mute witness to his actions and is not involved at all.

• He doesn’t have any action or inaction.

Just as the pivot of a wheel

Dr.Sarma@works 68

³ÂíþÁþÁâ §Á¬Á±ÂþÁ¬ÁÅ¥ÁœÁàúÃ

œÁàÐ þË©ÊþÃâë¦Á Â›Ã ©Ã«Á¦Ê«ÁÅ þæÁÅùàÑ ˆ«Á

þ˩¡Á¦ÁÅùàÑ „¡ÁžÁ§ÁîþÁ¨¯Á›¬ÁÐá,

þË¡ÁÃë¦Á Â�¢Á¨¥Á¡Ä«ÁžÁ¡Ê¯ÁœÊúÁ

³ÂíþÁþÁâ³ÂþÁâë §Á¬Á±ÂþÁ¬ÁÅ¥ÁœÁàúÃœÁàÐ ||

naiva-endriyaani vishayaeshu niyuntka esha

naiva apayumtka upa darsana lakshanasthah,

naiva kriyaa phalam ape eshad apaekshatae cha

swaananda saandra rasa paanasu matta chittah ||VC 553

Dr.Sarma@works 69

• Thus, the liberated wise man, being a mute unconcerned spectator, neither directs his attention to sense-enjoyments nor detaches his attention from these.

• Further, he has not the least regard and interest for the fruits of his actions;

• his mind being thoroughly inebriated by his addiction to the essence of elixir of the Bliss of the Atman.

Thoroughly inebriated

Dr.Sarma@works 70

ªÃ©Á ˆ©Á ¬Áí¦ÁÏ

¨¯ÂꨯÁêÁœÃÏ œÁíÂàí � �¦Á¬Ãà«ÊÜœÊÑ©Á¨ÂœÁéþÂ,

ªÃ©Á ˆ©Á ¬Áí¦ÁÏ ³Â¯ÂžÁ¦ÁÏ £ëÿÁé©ÃžÁÅœÁà¥ÁÐ ||

lakshya alakshya gatim twaktwaa yah tishthaet kaevala atmanaa,

Siva yeva swayam saakshaad ayam brahma viduttamah ||

VC 554

Dr.Sarma@works 71

• Such a sage has given up all attempts of chasing any goals; For him, there is nothing which is a non-goal;

• He lives as the absolute Atman.• He is verily the Siva Himself.• He is the best among the knowers of

Brahman

His is the Siva himself

Dr.Sarma@works 72

üÄ©ÁþÊä©Á ¬ÁžÂ ¥ÁÅÁàÐ �

üÄ©ÁþÊä©Á ¬ÁžÂ ¥ÁÅÁàÐ �Áǜ§Íá £ëÿÁé©ÃœÁà¥ÁÐ,�

„±ÂŸÃþªžÁçëÿËé©Á ¬ÁžÁçëöÁé¡ÊêœÃ þçÁâí¦Á¥÷ ||jeevann aeva sadaa muktah krutaartho brahma vittamah,

upaadhi naasaad brahmaiva sad brahma apyaeti nirdwayam ||

VC 555

Dr.Sarma@works 73

• Through the destruction of all limitations, the perfect knower of Brahman is merged in the One Brahman without a second –

• He has been with the Brahman all along – • He becomes ever liberated even while living.• Thus, he attains the goal of his life.

Merged with the Brahman

Dr.Sarma@works 74

¬ÁžÂ £ëÿËé©Á þ¡Á§ÁÐ

ªË¨Æ´Í ©Ê«Á¬ÁžÂè©Â¤Â©Á¦ÉªÁÖ ¦Á ¡Áô¥Á Âþ÷,�

œÁË©Á £ëÿÁé©ÃúÊ×ë«ÁÜÐ ¬ÁžÂ �£ëÿËé©Á þ¡Á§ÁÐ ||sailoosho vaesha sadbhaavaa bhaavayos cha yathaa pumaan,

tathaiva brahmavit sraeshthah sadaa brahmaiva na aparah ||

VC 556

Dr.Sarma@works 75

• An actor will be acting according to the role he has taken up and puts on the dress according to his role

• But, whether he is acting or not, inside he is his own self.

• Similarly, the perfect knower of the Brahman though enacting his given role on this stage of life

• He is always the Brahman and nothing else, in fact.

Just like an actor

Dr.Sarma@works 76

£ëÿÄé¤ÁÆœÁ¬Áê ¦ÁœÊÐ

¦ÁœÁëÂí¡Ã ©ÃªÄ§ÁßÏ ¡Á§ÁߥéÁ �œÁ§Í§Áí¡ÁôÐ ¡ÁœÁþÂœ÷,

£ëÿÄé¤ÁÆœÁ¬Áê ¦ÁœÊÐ ±ÂëÊ©Á �ÿà œÁúÃÖžÁÃäþ žÁÁã¥÷ ||� �

yatra kwaapi viseernam parnam iva taror vapuh patanaat,

brahmee bhootasya yataeh praag aeva hi tachchidagninaa dagdham ||

VC 557

Dr.Sarma@works 77

Let the body wither and fall

• Let the body of the Sanyaasin who has realized his identity with Brahman,

• wither and fall anywhere like the leaf of a tree, it is of little consequence to him,

• for, his body has already been burnt by the fire of knowledge

He does not even care about the obsequies

Dr.Sarma@works 78

œÁíüÂÕéϬÁ©ÃýÃå›Ý©

ìÁ§ÁØþ¦Á¬ÁžÂœÁéþà £ëÿÁé›Ã œÃ«ÁÜœÍ ¥ÁÅþÊÐ

¡Áõ§ÂßžÁí¦Á ÂþÁþÁâ¥Á¦Á ÂœÁéþ ¬ÁžÂ,

þÁ žÊªÁ¨žÁÅêúÃœÁ¡ÁëœÄ¯Â�œÁíüÂÕéϬÁ©ÃýÃå›Ý©Ã¬Á§ÁØþ¦Á ||

sadaatmani brahmani tishthato munaeh

poorna adwaya anandamaya atmanaa sadaa,

na daesa kaalaady uchita prateekshaa

twajm maamsavitpinda visarjanaaya ||VC 558

Dr.Sarma@works 79

Cares not for this filthy body

• The sage who always lives in the Reality –the Brahman – as the Infinite Bliss, the One without a second,

• does not depend upon the customary considerations of place, time, etc., for giving up this mass of skin, flesh, and filth.

• He is ever ready to give up this filthy body.

Dr.Sarma@works 80

¥ÉÂ¯Í ¦ÁœÁ¬ÁàœÁÐ

žÊÿÁ¬Áê¥ÉÂ¯Í þÍ ¥ÉÂ¯Í þÁ žÁ›Ý¬Áê Á¥Á›Ý¨ÍÐ�

€©ÃžÂê ÿÁÇžÁ¦ÁÁëþÃá¥ÉÂ¯Í ¥ÉÂ¯Í �¦ÁœÁ¬ÁàœÁÐ ||

daehasya moksho no moksho na dandasya kamandaloh

avidyaa hridaya granthi moksho moksho yatastatah ||

VC 559

Dr.Sarma@works 81

What is liberation ?

• For, giving up the body is not liberation;• nor giving up of the staff (danda) and the

kamandala (water-container bowl) (these are the insignia of a monk);

• But true liberation is in the destruction of the nescience or avidya which is the deep rooted knot within.

Mere outward giving up is nothing

Dr.Sarma@works 82

ÃÏ þÁÅ ªÁŤªÁŤÁ¥÷ ÁƨÂê¦Á Â¥ÁÁ þÁžÂêÏ ©Â � �ªÃ©Á¯ÊœÊë €¡Ã úÁœÁí§Ê,

¡Á§ÁßÏ ¡ÁœÁœÃ úÊœÊàþÁ œÁ§ÍÐ ÃÏ �þÁÅ ªÁŤªÁŤÁ¥÷ ||

koolyaayaam atha nadyaam vaa Sivakshaetrae api chatwarae,

parnam patati chaettaena taroh kim nu subha asubham ||

VC 560

Dr.Sarma@works 83

Let it wither and fall

• If a leaf falls in a small drain or a huge river• or in a temple consecrated to lord Siva• or in the four sided front yard of a house – • What good or evil effect is that fall of the

leaf to the tree ?

How does it matter if this body lives or withers

Dr.Sarma@works 84

þÁþÂâÁǜʧÁíǯÁ©Áœ�

÷ ¡ÁœÁë¬Áê ¡Áô«Áå¬Áê ¢Á¨¬Áê þªÁ©Á

žÊâÿÊþÃâë¦Á ±Â뛟æÁ ÂÏ ©ÃþªÁÐ

þË©ÂœÁéþÁÐ ¬Áí¬Áê ¬ÁžÂœÁéÁ³Âê�þÁþÂâÁǜʧÁíǯÁ©�ÁžÂ¬Áà ˆ«ÁÐ ||

patrasya pushpasya phalasya naasavad

daehaendriya praanadhiyaam vinaasah

naivaatmanah swasya sadaatmakasyaa

nandaaritaer vrikshavadaasta yeshah ||VC 561

Dr.Sarma@works 85

The insignificant loss

• The destruction of the body, organs, life (praanas) and buddhi (determinative faculty) is like the falling of a leaf or flower or fruit to a tree.

• Such a destruction does not affect the Atman, the Reality, the embodiment of Bliss –

• which is ones true nature.• This true nature or Atman ever survives, like

the tree above.

Dr.Sarma@works 86

¡ÁëüÂÚþÁÁþÁ �‚œÂêœÁé

¡ÁëüÂÚþÁÁþÁ ‚œÂêœÁ騯Á›Ï �¬ÁœÁê¬ÁÆúÁÁ¥÷,�

€þÁÆžÎê±ÂŸÃÁ¬Ëê©Á ÁÁ¦ÁþÃà � � �©ÃþªÁþÁ¥÷ ||

prajnaana ghana ity aatma lakshanam satya soochakam,

anoodyoupaadhikasyaiva kathayanti vinaasanam ||

VC 562

Dr.Sarma@works 87

The Real and Apparent

• The Srutis (Vedas) assert that the Atman is the Eternal Real entity – ‘Prajnaana Ghana’ is the actual description in the Sruti - Atman is the “The Embodiment of Knowledge” etc.,

• Srutis speak of the destruction of the apparent external limitations merely – such as the dependent body etc., which are the result of illusion.

Dr.Sarma@works 88

¡Áë£ë©ÄœÁê©ÃþªÜ

ÁíÏ €©Ãþ廀 ©Â €§Ê¦Á¥Á ÂœÊéœÃ ªÁÅëœÃ§ÂœÁéþÁÐ,

¡Áë£ë©Ä œÁê©ÃþªÜÁíÏ ©ÃþÁªÁêœÁÅð ©Ã§ëÁÅ ||�avinaasee vaa araeyam aatmaeti srutir aatmanah,

prabraveety avinaasitwam vinasyatsu vikaarishu ||

VC 563

Dr.Sarma@works 89

Srutis Assert Immortality

• The Sruti passage, “Verily is this Atman immortal, my dear” asserts the immortality of the Atman.

• This is in contrast to and in the midst of perishable things which are subject to change and modification.

Brihadaranyaka upanishad IV, v.14

Dr.Sarma@works 90

„¡Á¦Á ÂœÃ ¡Á§ÂœÁé¤Â©Á¥÷

±Â´Â›©ÁǯÁœÁÇ›ŸÂþÁêÁýÂÏ£�§ÂžÂê

žÁÂã ¤Á©ÁþÃà ÿà �¥ÁǞʩÁ ¦Á œÁžË©Á,�žÊÿÊþÃâë¦Á Â¬ÁÅ ¥ÁþÁ žÃ �¬Á¥Á¬ÁàžÁǪÁêÏ

üÂÚþÂÃä �žÁÁã¥ÁÅ¡Á¦Á ÂœÃ �¡Á§ÂœÁé¤Â©Á¥÷ ||

paashaana vriksha truna dhaanya kata ambara adyaa

dagdhaa bhavanti hi mrudaeva yathaa tadaiva,

daehaendriyaasu mana aadi samasta drusyam

jnaanaagni dagdham upayaati paraatma bhaavam ||VC 564

Dr.Sarma@works 91

All that remains is the Self

• Just as a stone, a tree, grass, paddy, cloth, husk etc., when burnt, are reduced to ash (earth) only,

• Even more so is the whole objective universe comprising the body, organs, praanas, manas and so forth

• which, when burnt by the fire of realization, are reduced to the Supreme Self.

Dr.Sarma@works 92

ŸÂíÏœÁÏ ¨Ä¦ÁœÊ ¤ÂþÁÅœÊü¬Ã

©Ã¨¯Á›Ï ¦Á ŸÂíÏœÁÏ ¨Ä¦ÁœÊ �¤ÂþÁÅœÊü¬Ã,

œÁË©Á ¬ÁÁ¨Ï žÁǪÁêÏ £ëÿÁé›Ã � �¡Áë©Ã¨Ä¦ÁœÊ ||

vilakshanam yathaa dhwaantam leeyatae bhaanu taejasi,

tathaiva sakalam drusyam brahmani pravileeyatae ||

VC 565

Dr.Sarma@works 93

The darkness dissolves

• Just as the thick darkness which is totally distinct (form light) vanishes (dissolves) in the radiance of the Sun shine

• So also, the whole objective universe (like the darkness) dissolves in the Brahman (its radiance)

Dr.Sarma@works 94

©Íê¥Á ©Íê¥Ë©Á ¤Á©ÁœÃ

ÁýÊ þÁ«ÊÛ ¦Á ©Íê¥Á ©Íê¥Ë©Á � �¤Á©ÁœÃ ¬ÁÅæý¥÷,

œÁ˩ͱŸà ©Ã¨¦Ê £ëÿËé©Á �£ëÿÁé©ÃœÁðí¦Á¥÷ ||ghatae nashtae yathaa vyoma vyomaiva bhavati sphutam,

tathaiv-opaadhi vilayae brahmaiva brahmavit swayam ||

VC 566

Dr.Sarma@works 95

Sky merges with the Sky

• The sky that is enclosed and reflected in a pot palpably becomes one with the limitless sky once the pot is broken.

• So also, when the apparent limitations of the body etc are destroyed –

• The knower of the Brahman, verily becomes the Brahman itself.

Dr.Sarma@works 96

œÁÂœÁéþÂêœÁé©ÃþÁ�

ÅéþÃЯħÁÏ ¯Ä§Ê ¦Á ¯Ã¡ÁàÏ œË¨Ï œË¨Ê ü¨Ï �ü¨Ê,

¬ÁÏ ¦ÁÅÁà¥ÊÁœÂÏ ¦Á ÂœÃ � �œÁÂœÁéþÂêœÁé©ÃþÁÅéþÃÐ ||�

ksheeram ksheerae yathaa kshiptam tailam tailae jalam jalae,

samyuktam aekataam yaati tatha atmanya atmavin munih ||

VC 567

Dr.Sarma@works 97

Becomes one with it

• As milk poured into milk, oil into oil and water into water becomes indistinguishable, united and one with it,

• So also, the sage who has realized the Atman becomes indistinguishable and one with the Atman.

Katha, IV. 15, Also Mundaka III.ii.8

Dr.Sarma@works 98

¦ÁœÃ§Âä©Á§ÁàœÊ ¡ÁôþÁÐ

ˆ©ÁÏ ©ÃžÊÿÁË©Á¨êÏ �¬ÁþÂéœÁëœÁí¥ÁŽ›ÃÝœÁ¥÷,

£ëÿÁé¤Â©ÁÏ ¡Áë¡ÁžËê«Á ¦ÁœÃ§Âä©Á§ÁàœÊ ¡ÁôþÁÐ ||Evam vidaeha kaivalyam sanmaatratwam akhanditam,

brahma bhaavam prapadyaisha yatir na avartatae punah ||

VC 568

Dr.Sarma@works 99

No more rebirth

• Realizing thus, the extreme uniqueness that comes of disembodiment

• Becoming eternally identified with the Absolute reality, The Brahman

• The sage no long suffers transmigration (rebirth) again.

Dr.Sarma@works 100

£ëÿÁé›Ð ÁÅœÁ �„žÁè©ÁÐ

¬ÁžÂœËéÁœÁí ©ÃüÂÚþÁ �žÁÂã©ÃžÂêžÃ©Á§Áïé›Ð,�

€¥ÁÅ«Áê £ëÿÁé¤ÁÆœÁœÂížÁçëÿÁé›Ð ÁÅœÁ �

„žÁè©ÁÐ ||sada atmaikatwa vijnaana dagdha avidyaadi varshmanah,

amushya brahma bhootatwaad brahmanah kuta udbhavah ||

VC 569

Dr.Sarma@works 101

Brahman has no rebirth

• Because, his bodies ( causal, subtle and gross) consisting of nescience (avidya or ignorance) etc., are burnt by the Vidya, the realization of the identity of the Jiva and the Brahman.

• At such a stage the Knower becomes the Brahman itself;

• How can the Brahman ever have rebirth ?

Dr.Sarma@works 102

¬Á§Âå¤Â¬Á©ÃþçÁÓ¥Î

¥Á Â¦Á ÂÁì±Îà £ÏŸÁ¥É¯ΠþÁ¬ÁàÐ �³ÂíœÁéþà ©Á¬ÁÅàœÁÐ,

¦Á §ÁüÎØ þëÃÑë¦Á Â¦Á ÂÏ �¬Á§Âå¤Â¬Á©ÃþçÁӥΠ|| maayaa klaptou bandha mokshou nastah swa atmani

vastutah,

yathaa rajjou nishkriyaayaam sarpa abhaasa vinirgamou ||

VC 570

Dr.Sarma@works 103

No bondage, No liberation

• Bondage and liberation are conjured up by Maaya (illusion)

• So, these do not exist for the Atman, one’s Reality, which is beyond the grip of Maaya.

• The appearance and disappearance of the snake do not abide in the rope, which suffers no changes imagined due to illusion.

Dr.Sarma@works 104

þ©ÁǜçÁçëÿÁé›Ð

©ÁÇœÊÐ ¬ÁžÁ¬ÁœÂàí¤ÂêÏ �©ÁÁà©Êê £þÁã¥É¯Á›Ê,�

þ©ÁǜçÁçëÿÁé›Ð ÂúÞÁþÂê¤Â©ÂžÁþ©ÁÇœÁ¥÷,�

¦ÁžÁê¬ÁàêžËíœÁöÁþÃÐ ³ÂêžËâíœÁÏ þÍ ¬ÁÿÁœÊ ªÁÅëœÃÐ

||

aavritaeh sada sattwaabhyaam vaktavyae bandha mokshanae,

na avritir brahmanah kaachid anyaabhaavaad anaavritam,

yad yastyadwaita haanih syaaddwaitam no sahatae srutih ||

VC 571

Dr.Sarma@works 105

No veil for Brahman

• Avidya or nescience or illusion is the bondage; Its cessation is liberation; Bondage and liberation may be talked of where is the presence or absence of the covering veil, avidya

• But, there can be no covering veil for the Brahman, which is always uncovered, because it is one without a second;

• If there be a veil, the non-duality is contra-dicted and Srutis can never accept duality

Dr.Sarma@works 106

¥ÊÁ ÂÁÇœÂÏ ¦Á§Á©Î� � �£þÁãªÁÖ ¥É¯ÁªÁÖ ¥ÁÇ«Ë©Á ¥ÁÆšÂ

£ÅžÊã§ÁÅÓ›Ï ©Á¬ÁÅàþà Á¨å¦ÁþÃà,�žÁÇ©ÁÇœÃÏ �¥ÊÁ ÂÁÇœÂÏ ¦Á§Á©Î� � �¦ÁœÍ žÁí¦Á Â¬ÁÏÁúÞÊÁ¥Á¯Á§� �Á¥÷ ||

bandhascha mokshascha mrishaiva moodhaa

buddhaer gunam vastuni kalpayanti,

drug aavrtim maegha akritaam yathaa ravou

yato-dwaya asanga chidaekam aksharam ||VC 572

Dr.Sarma@works 107

The clouding effect

• Bondage and liberation are attributes of the buddhi which ignorant people falsely superimpose on the Reality.

• When a cloud covers our vision from seeing the glowing Sun, we transform it to the Sun and say the Sun is covered. (By reasoning we know that the huge Sun cannot be covered by such a small cloud).

• Remember, the immutable Brahman is knowledge Absolute, the one without a second and unattached.

Dr.Sarma@works 108

þÁœÁÅ þÃœÁê¬Áê ©Á¬ÁÅàþÁÐ

€¬ÄàœÃ ¡ÁëœÁê¦É ¦ÁªÁÖ ¦ÁªÁÖ þ¬ÄàœÃ ©Á¬ÁÅàþÃ,

£ÅžÊã§Ê©Á Áś©ʜΠþÁœÁÅ �þÃœÁê¬Áê ©Á¬ÁÅàþÁÐ ||

asteeti pratyayo yascha yascha naasteeti vastuni,

buddhaer aeva gunaavaetou natu nityasya vastunah ||

VC 573

Dr.Sarma@works 109

The Eternal Reality

• The idea that bondage exists and the idea that it does not, are both mere attributes of the buddhi.

• They are not with reference to the reality.• They never belong to the Eternal Reality,

the Brahman.

Dr.Sarma@works 110

©Íê¥Á©ÁœÁѨåþ ÁÅœÁÐ �

€œÁ³Îà ¥Á Â¦Á¦Á Â Áì±Îà �£þÁã¥É¯ΠþÁ úÂœÁéþÃ,

þëÁÑ¨Ê þëÃÑë¦Ê ªÂþÊà þçÁ©ÁžÊê þçÁÏüþÊ,

€žÃíœÄ¦Ê ¡Á§Ê œÁœÊàí ©Íê¥Á©ÁœÁѨåþ ÁÅœÁÐ ||�

atastou maayayaa klaptou bandha mokshou na chaatmani,

nishkalae nishkriyae saantae niravadyae niranjanae,

adwiteeyae parae tattwae vyomavat kalpanaa kutah ||

VC 574

Dr.Sarma@works 111

No limitations at all

• Hence, this bondage and liberation are created by Maaya, and are not the nature of the Atman.

• How can there be any idea of limitation with regard to the Supreme Truth, which is without parts, without activity, calm, unimpeachable, taintless and One without a second ?

• Can there be any such limitations with regard to the infinite sky?

Dr.Sarma@works 112

‚œÊê´Â ¡Á§Á¥Á Â§ÁáœÂ

þÁ þÃ§ÍŸÍ þÁ úÍœÁåœÃà§Áä £þÍã þÁ úÁ ³ÂŸÁÁÐ,�

þÁ ¥ÁÅ¥ÁůÁŧÁä ©Ë¥ÁÅÁà ‚œÊê�´Â ¡Á§Á¥Á Â§ÁáœÂ ||na nirodho na chotpattir na bandho na cha saadhakah,

na mumukshur na vaimukta ityaeshaa parama arthataa ||

VC 575

Dr.Sarma@works 113

The ultimate truth

• There is neither death nor birth • Neither a bound • Nor a struggling soul• Neither seeker after liberation• Nor a liberated one – • This is the ultimate truth.

This is a verbatim quotation from the

Amritabindu Upanishad

Dr.Sarma@works 114

¡Á§Á¥ÃžÁ¥ÁœÃÁÅÿÁêÏ �žÁ§ÃîœÁÏœÊ

¬ÁÁ¨ þÃÁ¥Á � �úÁƙ³ÂíþÁà¬ÃžÂãþÁà§ÁÆ¡ÁÏ

¡Á§Á¥ÃžÁ¥ÁœÃ ÁÅÿÁêÏ �žÁ§ÃîœÁÏ œÊ ¥Á¦Á ÂžÁê,

€¡ÁÁœÁÁ¨ÃžÍ«ÁÐ � �Â¥ÁþçÁÅéÁà £ÅžÃã� �¬ÁàžÁœÁŨ¥Á¬ÁÁÇœÁàíÏ �¤Â©Á¦ÊžÁÏ ¥ÁÅ¥ÁůÁÅ Ð ||

sakala nigama choodaaswaanta siddhaanta roopam

param idam ati guhyam darsitam tae mayaadya,

apagata kali doshah kaama nirmukta buddhih

tad atulam asakrut twam bhaavayaedam mumukshuh ||VC 576

Dr.Sarma@works 115

I bid good luck to thee

My dear son !• I have reiterated to thee this excellent and

profound secret, which is the innermost purport of all the Vedaanta – the crown of the Vedas -

• considering thee as a fittest aspirant after liberation.

• Now, be free in the mind of all desires, purging the taints of this Dark Age (Kali)

• Always think of your incomparable status as the Absolute Brahman.

Dr.Sarma@works 116

¡ÁëªÁë¦Ê› ÁÇœÂþÁœÃÐ�

‚œÃ ªÁÅëœÂí ÁŧͧÂíÁêÏ � �¡ÁëªÁë¦Ê› ÁÇœÂþÁœÃÐ,�

¬Á œÊþÁ ¬Á¥ÁþÁÅüÂÚœÍ ¦Á¦Î þçÁÅéÁà£þÁãþÁÐ ||�

iti srutwaa guror vaakyam prasrayaena kritaa natih,

sa taena samanujnaato yayou nirmukta bandhanah ||

VC 577

Dr.Sarma@works 117

Disciple takes leave

• Hearing these Guru’s words of blessing and good bye

• the disciple out of deep gratitude and reverence prostrated himself before his Master;

• with the permission of the Master, he went his way, freed of bondage.

Dr.Sarma@works 118

ÁŧÁŧʫÁ ©ÃúÁú§Á

ÁŧÁŧʫÁ ¬ÁžÂþÁþÁâ¬ÃþÎã �þçÁéÁä¥Á ÂþÁ¬ÁÐ,�

±Â©Á¦ÁþÁí¬ÁÅŸÂÏ ¬Á§ÂíÏ ©ÃúÁú§Á þçÁþÁà§ÁÐ ||

gurur aesha sadaananda sindhou nirmagna maanasah,

paavayan vasudhaam sarwaam vichachaara nirantarah ||

VC 578

Dr.Sarma@works 119

Master fulfils his mission

• And the Guru, with his mind completely immersed in the ocean of Existence and Bliss Absolute,

• He went on and on professing the same message to many an aspirant & seeker

• thus purifying his very existence and the people around him.

• All differentiating ideas have banished.

Dr.Sarma@works 120

¬ÁÅŽ£ÍŸÍ¡Á¡ÁœÁà¦Ê

‚œÂêú§Áê¬Áê ªÃ«Áê¬Áê ¬ÁϩžÊþÂœÁ騯Á›¥÷,

þçÁÆ¡ÃœÁÏ ¥ÁÅ¥ÁůÁÆ›ÂÏ ¬ÁÅŽ£ÍŸÍ¡Á¡ÁœÁà¦Ê ||ity aachaaryasya sishyasya samvaadaena atmalakshanam,

niroopitam mumukshoonaam sukha bodho-papattayae ||

VC 579

Dr.Sarma@works 121

The Reality Elucidated

• Thus by way of the dialogue between the Teacher and the disciple and the exhaustive discourse on Atma-Jnaana –

• the Real nature of the Atman has been elucidated for the easy comprehension of seekers after liberation.

Dr.Sarma@works 122

ÿÃœÁ¥ÃžÁ¥ÁÅ¡ÁžÊªÁÏ

ÿÃœÁ¥ÃžÁ¥ÁÅ¡ÁžÊªÁ¥Á ÂžÃë¦ÁþÂàÏ

©ÃÿÃœÁþçÁ¬Áà ¬Á¥Á¬ÁàúÃœÁàžÍ´ÂÐ,

¤Á©Á¬ÁÅŽ©Ã§ÁœÂÐ ¡ÁëªÂþÁàúÃœÂàÐ

ªÁÅëœÃ§Á¬Ã ¦ÁœÁ¦É �¥ÁÅ¥ÁůÁ©Í ¦Ê ||

hitam idam upadaesam aadriyantaam

vihita nirasta samasta chitta doshaah,

bhava sukha virataah prasaanta chittaah

sruti rasikaa yatayo mumukshavo yae ||VC 580

Dr.Sarma@works 123

May this be a path-finder

• May those Sanyaasins who are seekers after liberation, who have purged themselves of all taints of mind by observance of the prescribed methods – both direct and indirect –

• who are averse to worldly pleasures, and who are of serene minds

• who revere the Srutis and take delight there in • appreciate this salutary teaching !!

Dr.Sarma@works 124

ªÁÏÁ§Á¤Â§ÁœÄ �©Ãü¦ÁœÊ

¬Áϳ§ŸÁíþà œÂ¡Á ¤ÂþÁÅçÁ› �±ÍëžÁÆèœÁ žÂÿÁ©ÁêÂ�ŽÃþÂäþÂÏ ü¨ÂϯÁ¦Á Â ¥Á§ÁŤÁÅ©Ã �¤ÂëþÂàê ¡Á§Ã¤Âë¥ÁêœÂÏ,

œÂê¬ÁþÁä ¬ÁÅŸÂϣşÃÏ ¬ÁÅŽÁ§ÁÏ � �£ëöÁéžÁí¦ÁÏ žÁ§Áî¦Á

þÊàê´Â ªÁÏÁ§Á¤Â§ÁœÄ ©Ãü¦ÁœÊ �þçÂí› ¬Áϟ¦þÄ ||

samsaara adhwani taapa bhaanu kirana prodbhoota daaha vyathaa

khinnaanaam jala kaankshayaa marubhuvi bhraantyaa paribhraamyataam,

aatya asanna sudha ambudhim sukhakaram brahma adwayam darsayan

tyaeshaa sankara bhaaratee vijayatae nirwaana sandhaayinee ||

VC 581

Dr.Sarma@works 125

Here is the cure all !!

• For those who are afflicted, in the way of mortal world, by the burning pain due to the scorching heat of the threefold misery and

• who through delusion wander about in a desert in search of few drops of water – for them

• here is the triumphant and eloquent message of Sri Sankaraacharya’s intellect, pointing out within easy reach,

• the soothing (balm) ocean of nectar, Brahman, the one without a second –

• to lead them to liberation

Dr.Sarma@works 126

©Ã©ÊÁúÁƙ¥Á›ÃÐ �¬Á¥Á Â¡ÁÐà

‚œÃ ªÄë¥ÁœÁå§Á¥ÁÿÁϬÁ¡Á§Ã©ÂëüÂ�

ú§Áê¬Áê

ªÄëÍ©ÃþÁâ¤ÁÁ©ÁœÁÆåüê±ÂžÁª� �ëÁê¬Áê

ªÄë¥ÁúÁ×ÏÁ§Á¤ÁÁ©ÁœÁÐ ÁÇœÎ� � �©Ã©ÊÁúÁƙ¥Á›ÃÐ�

¬Á¥Á Â¡ÁÐà

Dr.Sarma@works 127

End of Viveka Choodamani

iti Sreemat parama hamsa parivraajaka achaaryasyaSree Govinda bhagavat poojya paada sishyasya

Sreemat Sankara bhagavatah krutouVivaeka Choodaamanih

samaaptah

Dr.Sarma@works 128

The End

Thus ends the

Viveka Choodamani,

the immortal creation of

the Genius of Sri Sankara Acharya,

who is the disciple of esteemed

Sri Govinda Acharya

Dr.Sarma@works 129