Viveka 5 (239 - 300).pdf - drsarma.in

Part VFrom 239 to 300©Ã©ÊÁ úÁÆÂ¥Á›ÃVivaeka ChoodaamaniThe Crest Jewel ofDiscrimination1

€žËÖœÁ ¬ÃžÂÏÏœÁÏThe Doctrine of Monism£ÕöÁÒ ¬ÁœÁÔÏ üÁþÃÒŸÂÔüÄ©Í £ëÿËé©Á þ¡Á§ÁÐBrahma is the RealWorld is only an illusionThe Jeeva is none other than the BrahmaDr.Sarma@works2

¡Á§Á£ëÿÁ逜Áƀ ¡Á§Á£ÕÿÁÒ ¬ÁžÁžÃÖœÄſÁϩêÁÅžÁÏ ©ÃüÂÚþÁÁþÁÏ þçÁÏüþÁ¥÷,¡ÁÕªÂÏœÁ¥Á žÁÔþÁÌ©ÃÿÄþÁ¥ÁÃÕſÁÏþçÁþÁà§ÂþÁÏžÁ§Á¬Á¬Áí§ÁÆ¡Á¥÷ ||atah parabrahma sad adwiteeyamvisuddha vijnaana ghanam niranjanam,VC 239Dr.Sarma@worksprasaantam aadyanta viheenam akriyamnirantara ananda rasa swaroopam ||3

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 AbsoluteContinued ……Dr.Sarma@works4

ÃÏúÞÞÁÏ úÁ¬ÃÌþçÁ¬Áà¥Á ¦Á ÂÁÆœÁ¬Á§Á֤ʞÁÏþÃœÁÔÏ ŸÁÅÕ©ÁÏ þëÁȨ ¥Á¡Áë¥Ê¦Á¥÷€§ÁÆ¡Á¥Á©ÁÔÁÌ¥ÁþÂŽÔ¥Á©ÁÔſÁÏüÍÔœÃƀ ¬ÁÖſÁÏ ÃÏúÞÞÁÏ úÁ¬ÃÌ ||nirasta maayaa krita sarva bhaedamnityam dhruvam nishkalam apramaeyamVC 240Dr.Sarma@worksaroopam avyaktam anaakhyam avyayamjyotih swayam kinchid idam chakaasti ||5

The supreme• Transcending all the diversities createdby Maaya• Eternal, ever beyond the reach of pain,• Indivisible, immeasurable, formless,• Undifferentiated, nameless, immutable• And self-luminous.Dr.Sarma@works6

¡Á§ÁÏ œÁœÁÌÖÏüÂÚœÁÆüÊÚſÁüÂÚþÁªÁÆþÁÔ¥ÁþÁþÁÌÏ þçÃí•Á¨å•Á¥÷,•Ê©Á¨ÂŽ›ƂúÃþÂÒœÁÕÏ ¡Á§ÁÏ œÁœÁÌÖÏ ©ÃžÁŧÁÅç•ÂÐ ||jnaatru jnaeya jnaana soonyam anantam nir vikalpakam,kaevala akhanda chinmaatram param tattwam vidur buthaah ||VC 241Dr.Sarma@works7

Supreme Truth• The sages realize the Supreme Truth, Brahman,• In which there is no differentiation of knower,knowledge and known, - the three attributes• Which is infinite (Anantam), – the three limitsof time, place and person• Transcendent (Nirwikalpa)– the three stages ofbirth, growth and decay• And the unique essence of Knowledge AbsoluteDr.Sarma@works8

£ëÿÁé ¡Áõ§ÁßÏ€ÿʦÁ¥ÁþÁűžÊſÁÏ ¥ÁþÍ©ÂúÂ¥ÁÍúÁ§Á¥÷,€¡ÁÕ¥ÊſÁ¥ÁþžÁÔþÁÌÏ £ÕÿÁÒ ¡Áõ§ÁߥÁÿÁÏ ¥ÁÿÁÐ ||ahaeyam anupaadaeyam mano vaachaam agocharam,apramaeyam anaadyantam brahma poornam aham mahah ||VC 242Dr.Sarma@works9

One‟s very Self• Which can be neither rejected nor accepted• Which is beyond the reach of mind and speech• Immeasurable, without beginning and end,• The Whole, one‟s very Self - of surpassing gloryDr.Sarma@works10

œÁœÁÖ¥Á¬ÃœÁœÁÌÖÏ ¡ÁžÂ¤ÂÔ¥Á¤ÃŸÄſÁ¥Á ÂþÁ¦É§ÁÑÕöÁÒœÁÒþÍƀ ªÍŸÃœÁſǧÁԞĜÁË¥÷,ªÁÅÕœÂÔœÁſǬÁÌœÁÌÖ¥Á¬ÄœÃ¬Á¥ÁÔÊÁœÁ֥ʩÁ ¡Á՜ñžÁÔœÊ ¥ÁÅÿÁÅƀ ||tat twam padaabhyaam abhidheeya maanayorbrahma atmanoh sodhitayor yadeettham,VC 243srutyaa tayos tattwam aseeti samyagyaekatwam yaeva pratipaadyatae muhuh ||Dr.Sarma@works11

“Thou Art That”• Tat – „That‟ means literally – the Eswara– and denotes the Paramaatma• Twam – „You‟ (I) literally means the Jeeva– and denotes the Jeevatma or Pratyag Atma• Asi – „Are‟ means literally Jeeva-Eswara Ikyam– and denotes Parmaatma–PratyagaatmaonenessDr.Sarma@works12

What is implied ?• Thus, if the Sruti repeatedly establishes theabsolute identity of Brahman and Jeeva, denotedby the terms That (Tat) and Thou (Twam)respectively• Divesting these terms of their relative associations• It is the identity of their implied, not literal,meanings which is sought here to be inculcated.Contd ……Dr.Sarma@works13

¡Á§Á¥Á ›ťʧÍíЉÁÔÏ œÁſǧÁׯÜÁſǧÁä ©ÂúÁê¦É§ÃÎÁžÁÔœÊþÍÔþÁÔ ©Ã§ÁÅžÁÏŸÁ§ÃÒ›Íƀ,ŽžÍÔœÁ¤ÂþÍ֧éÁ §Âü¤ÁÆœÁÔſÇÂƀ•ÁƱÂϣŧªÍêÐ ¡Á§Á¥Á ›ťʧÍíÐ ||Ikyam tayor lakshitayor na vaachyayornigadyatae anyonya viruddha dharminoh,VC 244Dr.Sarma@workskhadyota bhaanvor iva raaja bhrityayohkoopa amburaasyoh parama anum yaervoh ||14

Identity – how ?• The Sun and a glow worm• The King and a servant• The Ocean and a well• The Mount Meru and an atom• Please observe the contradictory attributesof these pairs and the implied similarities• Same is the identity of the Paramaatmaand a JeevatmaDr.Sarma@works15

The intricate analysisBhaga Tyaaga Lakshana Siddhaanatam1. Jaha Lakshana : Leaving the contradictory partand taking the implied meaning – e.g.Gangaayam Ghoshah – meaning the milk men‟svillage in river Ganges – here, there can be novillage in the middle of Ganga – it implies thevillage on the banks of Ganga.Contd……Dr.Sarma@works16

The intricate analysisBhaga Tyaaga Lakshana Siddhaanatam2. Ajaha Lakshana : Not leaving the contradictorypart and but taking the implied meaning – e.g.manchah krosanti – meaning the crying cots.– as there can be no cot which can cry – itimplies the people on the cots who are crying –here the cots are not left but taken along with thepeople on themContd……Dr.Sarma@works17

The intricate analysisBhaga Tyaaga Lakshana Siddhaanatam3. Jahad ajaha (bhaaga) Lakshana : Leaving part ofthe contradictory part and taking part of it alongwith the implied meaning – e.g.Soyam daevadattah – meaning this man is thatDevadatta himself. – here, how this man of thistime, this description, these attributes be thatDevadatta of some yester time ? – The qualities ofthis man and those of Devadatta are taken. Thetime, place and other differences are left out.Dr.Sarma@works18

The Grand DeclarationsMaha vaakya chatustayam1. Pajnaanam Brahma – Our chaitanya is theBrahman - Rig Veda2. Aham Brahmaasmi – „I‟ (inner Self) am theBrahman -Yajur Veda3. Tat Twam Asi – Thou art That – You arethat (paramaatma) – Saama Veda4. Ayam Atmaa Brahma – That atma (pratyagatma) is the Brahman – Adharva VedaDr.Sarma@works19

¥ÁöÁžÂžÃ§Á›ÏœÁſǧÃí§ÍŸÍ ſÁ¥ÁűŸà Á¨ÃÐœÍþÁ ©Â¬ÁÌ©Áƀ ÁªÃÉžÁűŸçʫÁÐ,ƒªÁ¬ÁÔ ¥Á ¦Á  ¥ÁöÁžÂžÃ§Á›ÏüÄ©Á¬Áê •Â§ÁÔÏ ªÁÅ՛Š¡ÁÏúÁͪÂƀ ||tayor virodho ayamupaadhi kalpitona vaastavah kaschid upaadhir yaeshah,VC 245Dr.Sarma@workseesasya maayaa mahaad aadi kaaranamjeevasya kaaryam srunu panchakosaah ||20

The contradiction ?Listen sishya !• The contradiction between them is created by• Superimposition and not something real• The superimposition in the case of Iswara isthe Maaya or Avidya or Nescience from whichthe great power, Mahat and the rest emanated.• In the case of Jeeva it consists of the fivelayered daehaDr.Sarma@works21

þÁ ¤ÁýÍ þÁ §ÂüˆœÂ©Áô±ÂŸÄ ¡Á§ÁüÄ©Á¦É¬Áà¦ÉÂЬÁ¥ÁêùÄä §Â¬Ê©Á ¡Á§Í þÁ üÄ©ÁÐ,§ÂüêÏ þÁ§ÊþÁÍÕ¬ÁÔ ¤Áƃ¬ÁÔ ŽÊƃÁ¬Áà¦É§Á±ÍÿÊþÁ¤ÁýÍ þÁ§Âü ||yaetaa vupaadhee para jeevayos tayohsamyag neeraasa yaeva paro na jeevah,VC 246Dr.Sarma@worksraajyam naraendrasya bhatasya khaetakahtayor apohae na bhato na raajaa ||22

No Iswara, No Jeeva• Thus these are the super impositions of Iswaraand Jeeva• When these are perfectly eliminated,• There is neither the Jeeva nor Iswara.• A kingdom is the symbol of the king and shieldthat of a soldier• When these are taken away, there is neither theking nor the soldier – (what remain are only twomen of same status).Dr.Sarma@works23

žÊªÁ ‚œÃ ªÁÅÕœÃƀ€ÂœÁ žÊªÁ ‚œÃ ªÁÅÕœÃƀ ¬ÁÖſÁÏþëʟÁœÃ £ÕÿÁқà Á¨ÃÐœÁÏ žÁÖſÁ¥÷,ªÁÅ՜à ¡ÁÕ¥Á ›ÂþÁÅÁÆÿÄœÁ ſÁÅÂÌÔœÁſǧÃä§Â¬ÁÐ •Á§Á›ÄſÁ ˆ©Á¥÷ ||athaata aadaesa iti srutih swayamnishaedhati brahmani kalpitam dwayam,VC 247sruti pramaana anugriheeta yuktyaatayor niraasah karaneeya yaevam ||Dr.Sarma@works24

Repudiate the duality• The Vedas themselves in the words• “Adhaata aadaesa iti - Not nitya butaadesa or aagantuka”• repudiate the duality imagined in theBrahman.• Necessarily one needs to eliminate thosetwo superimpositions by means of therealization – supported by the authority ofthe Vedas.Dr.Sarma@works25

þÊžÁÏ þÊžÁÏþÊžÁÏ þÊžÁÏ Á¨ÃÐœÁœÂÖþÁÎ ¬ÁœÁÔϧÁüÎØ žÁÆ«ÁÛ©ÂÔ¨©ÁœÁƁÖ¡ÁΩÁúÁÉ,‚œÁËÏ žÁƪÁÔÏ ³ÂŸÁÅſÁÅÂÌÔ©ÁÔ±ÍÿÁêüÊÚſÁƀ ¡ÁªÂÉžÊÁ¤Â©Á¬ÁÌſǧÁêÐ ||naedam naedam kalpitatwaan na satyamrajjou drishtavya alavat swapna vachcha,VC 248Dr.Sarma@worksittham drisyam saadhu yuktya avyapohyajnaeyah paschaad yaeka bhaavas tayoryah ||26

Nay this ! Nay this !• (The Atman is) Neither this gross nor thissubtle universe• Being imagined – they are not real – like thesnake seen in the rope, and like dreams.• Perfectly eliminating the objective world inthis way by means of reasoning,• One should next realize the oneness thatunderlies Iswara and Jeeva.Dr.Sarma@works27

„The combined‟ method• Hence those two terms, Iswara and Jeeva• Must be carefully considered with their impliedmeanings,• So that their absolute identity may be established.• Neither the method of total rejection nor the oneof complete retention will work here to explain.• On must reason it through a process whichcombines the two – namely the „Jagada ajahati‟Dr.Sarma@works29

œÁœÁÌÖ¥Á¬ÄœÃ ©ÂÊÔ¬ÁžÊ©ÁžÁœÍÌ ſÁ¥ÃœÄÿÁ úËÁœÂ©Ã§ÁÅžÁÏŸÁ§ÂéϪÁ¥Á±Â¬ÁÔ ÁÁÔœÊ,ſÁ œÁ œÁœÁÌÖ¥Á¬ÄœÃ ©ÂÊԩçÁÅžÁÏŸÁ§ÂÒþÁŤÁſÁœÁÕ ÿÃœÂÖ ||sadaevadatto ayamiteeha chaikataaviruddha dharmaamsam apaasya kathyatae,VC 250yathaa tathaa tattwam aseeti vaakyaeviruddha dharma anubhayatra hitwaa ||Dr.Sarma@works30

„The combined‟ is apt• Just as in this sentence – „This is that Devadatta‟• the identity is spoken of, eliminating thecontradictory portions (such as the differences intime, place etc., between them),• similarly, in the sentence „Thou art That‟, the wiseman must give up the contradictory elements onboth sides• and recognize the identity of Iswara with Jeeva.• Noticing carefully the essence of both, which is• Chit – Knowledge absolute – This is the „scripture‟.Dr.Sarma@works31

¥ÁöÁ©ÂÁÔªÁœÊþÁ¬ÁϨ¯ÁÔ úÃþÂÒœÁÕœÁſÁ  ¬ÁžÂœÁÒþͧÁŽ›Ƃ¤Â©Áƀ ¡Á§ÃúÄſÁœÊ £ÅŸËƀ,ˆ©ÁÏ ¥ÁöÁ©ÂÁÔªÁœÊþÁ ÁÁԜʣÕöÁÒœÁÒþͧËÁÔ¥ÁŽ›Ƃ¤Â©Áƀ ||samlakshya chinmaatra tayaa sadaatmanorakhanda bhaavah paricheeyatae budhaih,VC 251Dr.Sarma@worksEvam mahaa vaakyasataena kathyataeBrahmaatmanor aikyam akhanda bhaavah ||32

Scriptures Reiterate• The wise man thus gives up the contradictoryaspects of Jeeva and Iswara• Noticing carefully that the essence of both isChit, Knowledge Absolute.• Thus hundreds of scriptural texts reiterate theoneness and identity of Brahman and Jeeva.Dr.Sarma@works33

£ÕÿÁÒÿÁ¥ÃœÊÔþÁ€¬ÁÆᨥÜÊÔœÁžÁ¬ÁþÃΧÁ¬Áê¬ÃžÁÏÏ ¬ÁÖœÍ ©ÍÔ¥Á©ÁžÁ¡ÁÕœÁ§ÁÑê¥÷,€œÍ ¥ÁÆ´Â¥Á ÂœÁեÞÁÏ ¡Á՜ĜÁÏüÿÄÿà ſÁœÂƁÖœÁÒœÁſÁ  ÁÆÿÄœÁ¥÷,£ÕÿÁÒÿÁ¥ÃœÊÔþÁ ©ÃªÁÅžÁϣŞÂÏԩÞÃÏ ¬ÁÖ¥Á ÂœÁÒþÁ¥ÁŽ›Ƃ£ÍŸÁ¥÷ ||asthoolam ityaetad asan nirasyaVC 252Dr.Sarma@workssiddham swato vyomavad apratarkyam,ato mrishaa maatram idam prateetamjahee hi yat swa atma tayaa griheetam,brahma aham ityaena visuddha buddhyaa34viddhi swam aatmanam akhandabodham||

Thou art Brahman• Thus by renouncing the gross (relative) objects• after eliminating the non-self in the light of thediscrimination of the absolute from relative• One realizes the Atman, which is self establishedas chaitanya, infinite like the sky and beyond therange of thought.• Therefore, dismiss the mere phantom of this bodywhich you perceive and accept as your Self.• Understand „thou art Brahman‟, thy very Self,the Knowledge Absolute.Dr.Sarma@works35

œÁ³ÂÒœÁÌœÁÌÖ¥Á¬Ã¥ÁÆœÂȧÁêÏ ¬Á•Á¨Ï Áƃžà ¬ÁœÁœÁÏ ¥ÁÆþÂÒœÁեʩ¤ÜÁ¬ÁÌžÁÖœÁƁüØþÃœÁÏ ¬ÁžÂœÁÒÁ¥ÃžÁÏ ¬ÁþÂÒœÁեʩŽè¥÷,ſÁ³ÂÒþÂάÃ̬ÁœÁƀ ¡Á§ÁÏ Ã¥Á¡Ã œÁœÁƁœÁÔÏ ¬Á œÂÒ ¬ÁÖſÁÏœÁ³ÂÒœÁÌœÁÌÖ¥Á¬Ã ¡ÁÕªÂþÁÌ¥Á¥Á¨Ï £ÕöÁÒžÁÖſÁÏ ſÁœÁЧÁ¥÷ ||mrit kaaryam sakalam ghataadi satatam mrin maatram yaeva abhitahtadwat sajjanitam sadaatmakam idam san maatram yaeva akhilam,yasmaan na asti satah param kim api tat satyam sa aatmaa swayamtasmaat tat twam asi prasaantam amalam brahma adwayam yat param||Dr.Sarma@worksVC 25336

You are the Brahman• All modifications of clay, such as a pot, which arealways accepted by the mind as real are in reality,• nothing but clay. Similarly, this entire universewhich is the product of the real Brahman, is• Brahman itself and nothing but That.• Because there is nothing else whatever but Brahman,and That is the only self-existent Reality, our Self,• Therefore You are that serene, pure, SupremeBrahman, the one without a second.Dr.Sarma@works37

œÁ³ÂÒœÁÌœÁÌÖ¥Á¬ÃþÞÂÕÁ¨ÃÐœÁ žÊªÁ¨ ©Ã«ÁſÁüÂÚœÂ՞à ¬Á§ÁíÏ ¦Á•Â¥ÃÂÔ œÁžÁÖžÃöÁ¡Ã üÂÁ՜à üÁœÂƁÖüÂÚþÁ§ÁÔœÁÖœÁƀ,ſÁ³ÂҞʩÁ¥ÃžÁÏ ªÁ§Ä§Á•Á§Á› ±ÂÕ›ÂÿÁ¥Á žÁÔ¡ÁÔ¬ÁœÁ̳ÂÒœÁÌœÁÌÖ¥Á¬Ã ¡ÁÕªÂþÁÌ¥Á¥Á¨Ï £ÕöÁÒžÁÖſÁÏ ſÁœÁЧÁ¥÷ ||nidraa kalpita daesa kaala vishayajna atraadi sarwam yathaamithyaa tadwad iha api jaagrati jagat swaajnaan akaaryatwatah,yasmaad yaevam idam sareera karana praana aham aadyapyasattasmaat tat twam asi prasaantam amalam brahma adwayam yat param||Dr.Sarma@worksVC 25438

You are the Brahman• As the place, time, objects, knower, etc., called upin dream are all unreal, so also is• The world experienced here in the walking state -• for it is all the effect of one‟s own ignorance.• Because this body, the organs, the praanas,egoism, etc., are also thus unreal,• Therefore art thou that serene, pure, SupremeBrahman, the one without a second.Dr.Sarma@works39

£ÕÿÁÒ œÁœÁÌÖ¥Á¬ÃüÂœÃþĜà ÁŨ͜ÁÕžÁƧÁ•ÁÏþÂ¥Á§ÁÆ¡ÁÁÅ›žÍ«Á©Á§ÃØœÁ¥÷,žÊªÁ¨©Ã«Á¦Á ώÁ§Ãà¦ÁžÁÑÕÿÁÒ œÁœÁÌÖ¥Á¬Ã ¤Â©ÁſÁ ÂœÁÒþà ||jaati neeti kula gotra dooragamnaama roopa guna dosha varjitam,VC 255Dr.Sarma@worksdaesa kaala vishaya ati vartiyadbrahma tat twam asi bhaavaya atmani ||40

That Brahman thou art• That which is beyond caste and creed• family and lineage;• devoid of name and form,• merit or demerit;• transcending space, time and sense-objects –• That Brahman art thou;• Meditate on this in thy mind.Dr.Sarma@works41

£ÕÿÁÒ œÁœÁÌÖ¥Á¬ÃſÁœÁЧÁÏ ¬Á•Á¨ ©Â•Á•ÍúÁ§ÁÏ•ÍúÁ§ÁÏ ©Ã¥Á¨£ÍŸÁúÁ¯ÁÅ«Áƀ,ªÁÅžÁÏúÞÁÔþÁ¥ÁþžéÁ¬ÁÅÌſÁžÁÑÕÿÁÒ œÁœÁÌÖ¥Á¬Ã ¤Â©ÁſÁ ÂœÁÒþà ||yat param sakala vaag agocharamgocharam vimala bodha chakshushah,VC 256Dr.Sarma@workssuddha chid ghanam anaadi vastuyadbrahma tat twam asi bhaavaya atmani ||42

That Brahman thou art• That Supreme Brahman which is beyond therange of all speech, but• accessible to the eye of pure illumination;• which is pure, the embodiment of KnowledgeAbsolute,• the beginning less entity –• That Brahman art thou;• Meditate on this in thy mind.Dr.Sarma@works43

£ÕÿÁÒ œÁœÁÌÖ¥Á¬Ã«ÁÃÓ§ÁƧÃé¤Ã§Á¦É•à ¦É•ÃÿÁÇžÂÓ©ÃœÁÏ þÁÁ§Á›Ë§Ã֤©ÜÁ¥÷,£ÅžÁÏÔ©ÊžÁÔ ¥ÁþÁ©ÁžÁÔ¤ÁƜà ſÁžÁÑÕÿÁÒ œÁœÁÌÖ¥Á¬Ã ¤Â©ÁſÁ ÂœÁÒþà ||shadbhir oormibhir ayogi yogihrudbhaavitam na karanair vibhaavitam,VC 257Dr.Sarma@worksbuddhya avaedyam anavadya bhooti yadbrahma tat twam asi bhaavaya atmani ||44

That Brahman thou art• That which is untouched by the six-fold wave –(decay, death, hunger, thirst, grief and delusion)• meditated upon by the Yogis in their hearts• but not grasped by the sense organs;• which the Buddhi cannot know;• and which is unimpeachable –• That Brahman art thou;• Meditate on this in thy mind.Dr.Sarma@works45

£ÕÿÁÒ œÁœÁÌÖ¥Á¬Ã¤ÂëþÃà•Á¨ÃÐœÁüÁœÁȨªÁë¦ÁϳÂÖªÁÕſÁÏ úÁ ¬ÁžÁ¬ÁžÃÖ¨¯Á›¥÷,þëÁÑ¨Ï þçÁÅ¡Á¥Á ÂþÁ¥ÁÆžÃÏ¥ÁžÁÑÕÿÁÒ œÁœÁÌÖ¥Á¬Ã ¤Â©ÁſÁ ÂœÁÒþà ||bhraanti kalpita jagat kala asrayamswa asrayam cha sad asad vilakshanam,VC 258Dr.Sarma@worksnishkalam nirupamaanam vriddhimatbrahma tat twam asi bhaavaya atmani ||46

That Brahman thou art• That which is the substratum of the universe withits various subdivisions,• which are all creations of delusion;• which Itself has no other support;• which is distinct from the gross and subtle;• which has no parts, and has verily no exemplar –• That Brahman art thou;• Meditate on this in thy mind.Dr.Sarma@works47

£ÕÿÁÒ œÁœÁÌÖ¥Á¬ÃüþÁÒ©ÁÆžÃÏ ¡Á§Ã›œÁÔ¡Á¯ÁſÁ©ÂÔŸÃþªÁþÁ©ÃÿÄþÁ¥Á©ÁÔſÁ¥÷,©ÃªÁí¬ÁÇ«ÁÛê©ÁþÁ•Á ÂœÁ §Á›Ï£ÕÿÁÒ œÁœÁÌÖ¥Á¬Ã ¤Â©ÁſÁ ÂœÁÒþà ||janma vriddhi parinaty apakshayavyaadhi naasana viheenam avyayam,VC 259Dr.Sarma@worksviswa srishty avanaghaata kaaranambrahma tat twam asi bhaavaya atmani ||48

That Brahman thou art• That which is free from birth, growth,development. waste, disease and death;• which is indestructible;• which is the cause of the projection,maintenance and dissolution of the universe –• That Brahman art thou;• Meditate on this in thy mind.Dr.Sarma@works49

£ÕÿÁÒ œÁœÁÌÖ¥Á¬Ã€¬Á̤ʞÁ¥ÁþÁ±Â¬ÁਯÁ›ÏþìÁà§ÁùÓü¨§ÂªÃþêÁÖ¨¥÷,þÃœÁÔ¥ÁÅÁÌ¥Á©Ã¤ÁÁÌ ¥ÁƧÃà¦ÁžÁÑÕÿÁÒ œÁœÁÌÖ¥Á¬Ã ¤Â©ÁſÁ ÂœÁÒþà ||astabhaedam anapaasta lakshanamnistaranga jalaraasi nischalam,VC 260Dr.Sarma@worksnitya muktam avibhakta moortiyadbrahma tat twam asi bhaavaya atmani ||50

That Brahman thou art• That which is free from differentiation;• whose essence is never non-existent;• which is unmoved like the ocean withoutwaves;• the ever free; of indivisible form –• That Brahman art thou;• Meditate on this in thy mind.Dr.Sarma@works51

£ÕÿÁÒ œÁœÁÌÖ¥Á¬ÃˆÁ¥Ê©Á ¬ÁžÁþÊÁ §Á›Ï•Â§Á›ÂÏœÁ§Áþç¬Á•Â§Á›¥÷,•Â§Áê•Â§Á›©Ã¨¯Á›Ï ¬ÁÖſÁÏ£ÕÿÁÒ œÁœÁÌÖ¥Á¬Ã ¤Â©ÁſÁ ÂœÁÒþà ||Ekamaeva sadanaeka kaaranamkaarana antara niraasa kaaranam,VC 261Dr.Sarma@workskaarya kaarana vilakshanam swayambrahma tat twam asi bhaavaya atmani ||52

That Brahman thou art• That which, though One only,• is the cause of the many;• which refutes all other causes,• but is itself without cause;• distinct from Maaya and• its effects, the universe; and independent –• That Brahman art thou;• Meditate on this in thy mind.Dr.Sarma@works53

£ÕÿÁÒ œÁœÁÌÖ¥Á¬ÃþçÃí•Á¨å•Á¥ÁþÁ¨å¥Á¯Á§ÁÏſÁœ÷ ¯Á§Â¯Á§Á©Ã¨¯Á›Ï ¡Á§Á¥÷,þÃœÁÔ¥Á©ÁÔſÁ¬ÁÅŽÏ þçÁÏüþÁÏ£ÕÿÁÒ œÁœÁÌÖ¥Á¬Ã ¤Â©ÁſÁ ÂœÁÒþà ||nir vikalpakam analpam aksharamyat kshara akshara vilakshanam param,VC 262Dr.Sarma@worksnityam avyaya sukham niranjanambrahma tat twam asi bhaavaya atmani ||54

That Brahman thou art• That which is free from duality;• which is infinite and indestructible;• distinct from the universe and Maaya;• supreme, eternal, which is• undying Bliss; taintless –• That Brahman art thou;• Meditate on this in thy mind.Dr.Sarma@works55

£ÕÿÁÒ œÁœÁÌÖ¥Á¬ÃſÁžÃ֤œà ¬ÁžÁþÊÁ ¤ÁÕ¥Á ÂþÂä¥Á§ÁÆ¡ÁÁÅ›©ÃÃÕſÁ ÂœÁÒþÂ,ÿÊ¥Á©ÁœÁƁÖſÁ¥Á©ÃÃÕſÁÏ ¬ÁžÂ£ÕÿÁÒ œÁœÁÌÖ¥Á¬Ã ¤Â©ÁſÁ ÂœÁÒþà ||yad vibhaati sad anaekathaa bhramaannaama roopa guna vikriya atmanaa,VC 263Dr.Sarma@workshaemavat swayam avikriyam sadaabrahma tat twam asi bhaavaya atmani ||56

That Brahman thou art• That Reality which (though One)• appears variously owing to delusion,• taking on names and forms,• attributes and changes,• Itself always unchanged,• like Gold in its modifications –• That Brahman art thou;• Meditate on this in thy mind.Dr.Sarma@works57

£ÕÿÁÒ œÁœÁÌÖ¥Á¬Ã¦ÁúÁ֕¬ÁàêþÁ¡Á§ÁÏ ¡Á§ÂœÁЧÁÏ¡ÁÕœÁÔÊÁ§Á¬Á¥Á ÂœÁÒ¨¯Á›¥÷,¬ÁœÁÔúÃœÁÅƁŽ¥ÁþÁþÁÌ¥Á©ÁÔſÁÏ£ÕÿÁÒ œÁœÁÌÖ¥Á¬Ã ¤Â©ÁſÁ ÂœÁÒþà ||yachch akaastya na param paraat parampratyag yaeka rasam aatma lakshanam,VC 264Dr.Sarma@workssatya chit sukham anantam avyayambrahma tat twam asi bhaavaya atmani ||58

That Brahman thou art• That beyond which there is nothing;• Which shines even above Maaya,• Which again is superior to its effect,• The universe; the inmost Self of all,• Free from differentiation; the Real Self,• The Existence-Knowledge-Bliss Absolute;• Infinite and immutable –• That Brahman art thou;• Meditate on this in thy mind.Dr.Sarma@works59

•Á§ÂϣũÁœÊÌþÁ„ÁÌ¥Á§Áá¥Ã¥Á¥Á ÂœÁÒþà ¬ÁÖſÁϤ©ÁſÁ ¡ÁÕÃœÁ ſÁÅÃ̤çÃã¦Á Â,¬ÁϪÁ¦Á žçÁÿÃœÁÏ Á§ÂϣũÁœÊÌþÁ œÁœÁÌÖþÃÁ¥Ç ¤Á©Ã«ÁԜà ||uktam artham imam aatmani swayambhaavaya prathita yuktibhir dhiyaa,VC 265samsayaadi rahitam karaambuvattaena tattwa nigamo bhavishyati ||Dr.Sarma@works60

Water in the Palm• On the truth inculcated in these ten slokaas• one must one-self meditate in one‟s mind,• through the intellect, by means of analysis.• Introspection and free from doubt etc.,• by that means one will realize the Truth• the essence of all teachings –• like water in the palm of one‟s handDr.Sarma@works61

©Ã¨Â¡ÁſÁ £ÕÿÁқìÁϣ͟Á ¥Á ÂœÁÕÏ ¡Á§ÃªÁÅžÁÏœÁœÁÌÖÏ©ÃüÂÚ¦Á ¬ÁÏ•Ê þÁÇ¡Á©ÁúÁÖ ¬ËþÊê,œÁžÂªÁÕſÁƀ ³ÂÖœÁÒþà ¬Á§Á֞ ¬Ã˜ͩè¡ÁſÁ £ÕÿÁқà ©ÃªÁÖüÂœÁÏ ||sambodha maatram parisuddha tattwamvijnaaya sanghae nrupavaccha sainyae,tada asrayah swa atmani sarvadaa sthitoVC 266vilaapaya brahmani viswajaatam ||Dr.Sarma@works62

Dissolve this universe• Dear Sishyaa !• Just a king is the director and dictator of his army• Yet, by himself, he is ever free• Realize that in this body, the Knowledge Absolute,• The Atman is ever free from nescience and itseffects –• So ever establish in your own-self,• and by resting on that Knowledge,• thus, merge the universe in the Brahman.Dr.Sarma@works63

þÁ œÁ³ÂÔùÓ ÁÅöÁ¡ÁթʪÁƀ£ÅžÎÏ ÁÅöÁſÁ ÂÏ ¬ÁžÁ¬ÁžÃÖ¨¯Á›Ï£ÕöÁÒ¬ÃÌ ¬ÁœÁÔÏ ¡Á§Á¥ÁžÃÖœÄſÁÏ,œÁžÂœÁÒþÂſÇ €œÁÕ ©Á¬ÊžÁÅÓöÁſÁ ÂÏ¡ÁôþÁ§ÁÎ œÁ³ÂÔùÓ ÁÅöÁ¡ÁթʪÁƀ ||buddhau guhaayaam sad asad vilakshanambrahma asti satyam param adwiteeyam,VC 267tad aatmanaayo atra vasaed guhaayaampunar na tasya anga guhaa pravaesah ||Dr.Sarma@works64

No more rebirth• In the profound caves of the Buddhi• There is the Brahman,• distinct from the gross and subtle,• The Existence Absolute, Supreme,• The One without a second.• For one who lives in this cave as Brahman,• O ! Beloved, there is no more rebirth.Dr.Sarma@works65

©Â¬ÁþÂœÂþÁ©ÁÏüÂÚœÊ ©Á¬ÁÅÌ©ÁÔ¡Ã £¨©ÁœÄ ©Â¬Áþžçʴ•Á§ÂÌ ¤ÍÂÌ¡ÁÔÿÁ¥ÃœÃ žÁÆšÂſÁ ¬Áê ¬Áϳ§Á ÿÊœÁÅƀ,¡ÁÕœÁÔÁÍÆ´ÂÛÔœÁÒþà þéÁ¬ÁœÂ ³Â¡ÁþÊſÁ  ¡ÁÕſÁœÂÎþÁÅé•ÃàÏ ±ÂÕÿÁŬÁÌžÃÿÁ ¥ÁÅþÁſÇ ©Â¬ÁþÂœÂþÁ©ÁÏ ſÁœ÷ ||jnaatae vastuvyapi balavatee vaasanaadir yaeshaakartaa bhokta apy ahamiti dridhaaya asya samsaara haetuh,pratyag drishtya atmani nivasataa sa apanaeyaa prayatnaanmuktim praahus tadiha munayo vaasanaa taanavam yat ||Dr.Sarma@worksVC 26866

Attenuation of Vasanas• Even after the Truth has been realized,• there still remains that strong, beginning less,obstinate impression that one is• the agent and experiencer, which• is the cause of one‟s transmigration.• It has to be carefully removed with greateffort - by living in a state of constantidentification with the Supreme Self.• Sages call this attenuation of vasanas as muktiDr.Sarma@works67

€ŸÂÔ³ÍſÁÏ€ÿÁÏ ¥Á¥ÊœÃ ſÇ ¤Â©Í žÊöÁ¯Â žÂ©ÁþÂœÁÒþÃ,€ŸÂÔ³ÍſÁÏ þçÁ¬ÁÌ©ÍÔ ©ÃžÁÅ´Â ³ÂÖœÁÒþëÁÊſÁ  ||aham mamaeti yo bhaavo daeha akshaa daavan aatmani,adhyaasoyam nirastavyo vidushaa swa atma nishthayaa ||VC 269Dr.Sarma@works68

Me and Mine• The firm belief of „Me and Mine‟ in the• body, organs, etc., which are the non-Self; -• This is termed as the Adhyaasa.• This Adhyaasa or superimposition• must be put to a stop by the wise man and• he must identify himself with the Brahman.Dr.Sarma@works69

³ÍÿÁÏüÂÚœÂÖ¬ÁÖÏ ¡ÁÕœÁÔÂœÂÒþÁÏ £ÅžÃÏ œÁžÁÖÆœÃÌ ³Â¯Ã›Ã¥÷,³ÍÿÁ¥ÃœÊÔ©Á ¬ÁžÁÖÆœÂÌÔþÂœÁÒþÂÔœÁÒ¥ÁœÃÏ üÿà ||jnaatwaa swam pratyag aatmaanam buddhi tadwritti saakshinim,so aham ityaeva sad vrittya anaatmanya atma matim jahi ||VC 270Dr.Sarma@works70

„I am That‟• Thus by realizing thy own inmost Self;• the witness of the Buddhi and its modifications,• and constantly revolving the positive thought,• „So aham‟ or „I am That‟ ,• conquer this identification with non-Self.Dr.Sarma@works71

The Evolution• Kaama daasoham = I am the slave ofdesires• Maa daasoham = Let me not be a slave• Daasoham = I am (your) slave• Soham = I am that – I am BrahmanDr.Sarma@works72

³Âí•Âê³Â¡ÁþÁ¦ÁÏ •ÁŧÁŨ͕ÂþÁÅ©Á§ÁÌþÁÏ œÁÖÂÌÖ œÁÖÂÌÖ žÊöÁþÁÅ©Á§ÁàþÁ¥÷,ªÂ³ÂàëþÁÅ©Á§ÁàþÁÏ œÁÖÂÌÖ ³ÂÖÂԳ¡ÁþÁſÁÏ ÁŧÁÅ ||loka anuvartanam twaktwaa twaktwaa daeha anuvartanam,saastra anuvartanam twaktwaa swa adhyaasa apanaam kuru ||VC 271Dr.Sarma@works73

Vaasana TrayamLoka Vaasanas• Passion towards money, woman and possessions andexhibition of possessions and hating others greatnessDeha Vaasanas• Extreme care in body makeup, ornamentation andpassion towards nurturing the body and beautySaastra Vaasanas• Regular bhajans and daily chores of prolongedritualistic chanating, deep interest in controversiesDr.Sarma@works74

Carefully Avoid• Relinquishing involvement in the socialformalities• Giving up of all ideas of decorating thebody,• Avoiding too much engrossment with thescriptural details,• Do away with the superimposition that hascome upon thyself.Dr.Sarma@works75

üÂÚþÁÏ þËΩÁ üÂſÁœÊ¨Í•Á©Â¬ÁþÁ¦Á  üþÍàÐ ªÂ¬Áàë©Â¬ÁþÁ¦Á ¡à úÁ,žÊÿÁ©Â¬ÁþÁſÁ  üÂÚþÁÏ ſÁ©ÁþËΩÁ üÂſÁœÊ ||loka vaasanayaa jantoh saastra vaasanaya api cha,daeha vaasanayaa jnaanam yathaavan naiva jaayatae ||VC 272Dr.Sarma@works76

Success Eludes• Success in the attainment of Liberation eludesthe one– who is on the run after the society andstatus,– Who has the passion for too muchinvolvement in scriptural controversies– And who has the desire to keep the bodytrim and decorated• Such person cannot attain liberationDr.Sarma@works77

•Â§Â•ÁÇÿÁ¥É¯ÁϬÁϳ§Á•Â§Â•ÁÇÿÁ¥É¯Á¥ÃúÍקÁ¦ÉÂ¥Á¦ÁÏ ±ÂžÁþãžÁϪÁÆÏŽ¨¥÷,©ÁžÁþÃÌ œÁž÷ üÂÚƀ ¡Áƃũ¬ÁþÂœÁÕſÁÏſdzÂÒžÃÖ¥ÁÅÁÌƀ ¬Á¥Áš˜à ¥ÁÅÃÌ¥÷ ||samsaara kaaraa griha moksham ichchorayomayam paada nibaddha srunkhalam,VC 273Dr.Sarma@worksvadanti tad jnaah patu vaasanaa trayamyo asmaad vimuktah samupaiti muktim ||78

The Imprisoned• For the one who seeks to be delivered out fromthe prison of this world (miseries of samsaara),• These three vaasanas are described anddesignated by the wise (tat jnaah) as strong ironfetters to shackle one‟s feet.• He who is free from these vaasanas only trulyattains liberation.Dr.Sarma@works79

¬ÁÏ•Á§ÁÙ›ÊþË©Áü¨ÂžÃ¬ÁÏ©Á§ÁÓ©ÁªÂœÁÐÕ¤ÁÆœÁžÁŧÁÓþÁÏŸÁÆœÂÁ§ÁŞéÁԩ¬ÁþÂ,¬ÁÏ•Á§ÁÙ›ÊþË©Á ©Ã¤ÂœÃ ¬Á¥ÁÔÃÖŸÁÆſÁ¥Á ÂþÊ ¬ÁœÃ £ÂÿÁÔÁþÊÏ ||jalaadi samvarga vasaat prabhootadurgandha dhoota agaru divya vaasanaa,VC 274Dr.Sarma@workssangharshanaenaiva vibhaati samyagvidhooyamaanae sati baahya gandhae ||80

The real fragrance• The lovely and appealing fragrance of theAgaru (agalochum or incense)• is hidden by the powerful stench due to itscontact with polluted water etc.,• But the original fragrance manifests itselfas soon as the foreign smell has been fullyremoved by rubbing (drying etc.,)Dr.Sarma@works81

úÁþÁÍþÁÁþÁÏ©ÁœÁÅƁæƃ€þÁÌƀ ªÃÕœÂþÁþÁÌ žÁŧÁþÁà©Â¬ÁþŸÁƨĩèñÂà ¡Á§Á¥Á ÂœÁҩ¬ÁþÂ,¡ÁÕüÂڜìÁÏÁ§ÁÙ›œÍ ©ÃªÁÅžÂÏ¡ÁÕœÄſÁœÊ úÁþÁÍþÁÁþÁÏ©ÁœÁÅƁæƃ ||antah srita ananta duranta vaasanaadhoolee viliptaa paramaatma vaasanaa,prajna ati sangharshanato visuddhaaVC 275Dr.Sarma@worksprateeyatae chandana gandhavat sphutaa ||82

Like the sandal-wood• Like the fragrance of the sandal-wood,• the perfume of the Supreme Self,• which is covered with the dust of endless,violent impressions or vaasanaasimbedded in the mind,• when purified with the constant friction ofknowledge,• It ( the Self) becomes clearly perceived.Dr.Sarma@works83

¤ÂœÃ¬ÁÖſÁϬÁÅæƃ¥÷€þÂœÁÒ ©Â¬ÁþÂü¨ˬÃà§Í ¤ÁƜœÁÒ ©Â¬ÁþÂ,þÃœÂÔœÁÒþëÁÊſÁ  œÊ´ÂÏþÂªÊ ¤ÂœÃ¬ÁÖſÁϬÁÅæƃ¥÷ ||anaatma vaasanaa jaalai stiro bhootaatma vaasanaa,nitya atma nishthayaa taeshaam naasae bhaati swayam sphutam ||VC 276Dr.Sarma@works84

Manifests Itself• The desire for Self-realization is obscured by• innumerable desires for things other than theSelf.• When these desires are destroyed by constantcontemplation of the Self,• The Atman clearly manifests Itself - on Its ownaccord.Dr.Sarma@works85

¡Á՜ãþÁϪÁÆþÂÔſÁ ſÁ ¡ÁÕœÁÔÁ©Á¬ÃËœÁÏ ¥ÁþÁ¬ÁÌ œÁ ¥ÁŖɜà £ÂÿÁԩ¬ÁþÂƀ,þêÊØ«Á ¥ÇÂ¯Ê ¬ÁœÃ ©Â¬ÁþÂþÂ¥Á ÂœÂÒþÁŤÁÆœÃƀ ¡Á՜ãþÁϪÁÆþÂÔ ||yathaa yathaa pratyag avasthitam manastathaa tathaa muinchati baahyavaasanaah,VC 277nissaesha mokshae sati vaasanaanaamaatmaanubhootih pratibandha soonyaa ||Dr.Sarma@works86

Unobstructed• As the mind becomes graduallyestablished in the Innermost Self,• proportionately it gives up thedesires for external objects.• And when all such desires have beeneliminated,• there takes place the unobstructedrealization of the Atman.Dr.Sarma@works87

³Âí•Âê³Â¡ÁþÁ¦ÁÏ •ÁŧÁųÂÖœÁÒþÊÔ©Á ¬ÁžÂ¬ÃËœÂÖ ¥ÁþÍ þÁªÁԜà ſÇÂÃþÁƀ,©Â¬ÁþÂþÂÏ ¯ÁſÁªÂÉœÁƀ ³ÂÖÂÔ ³Â¡ÁþÁſÁÏ ÁŧÁÅ ||swa atmanyaeva sadaa sthitwaa mano nasyati yoginah,vaasanaanaam kshayatschaatah swa athyaasa apanayam kuru ||VC 278Dr.Sarma@works88

Get rid of• The Yogi‟s mind vanishes (dies) - meansit does not bother about gross things.• Being constantly fixed on his own Self.• Thence follows the cessation of desires.• Therefore do away with yoursuperimposition (swa-adhyaasa)Yogah karmasu kausalamSamtawam Yoga uchyataeDr.Sarma@works89

³Âí•Âê³Â¡ÁþÁ¦ÁÏ •ÁŧÁÅœÁ¥ÇžÂÖ¤ÂÔÏ §Áüƀ ¬ÁœÂÌÖœÁƁœÁÌÖÏ ªÁÅžÊÏþÁ þÁªÁÔœÃ,œÁ³ÂÒœÁƁœÁÌÖ¥Á©Á«ÁÛ¤ÁÔ ³ÂÖÂԳ¡ÁþÁſÁÏ ÁŧÁÅ ||tamodwaabhyaam rajah sattwaat sattwam suddhaena nasyati,tasmaat sattwam avashtabhya swa athyaasa apanayam kuru ||VC 279Dr.Sarma@works90

Get rid of• The tamas or Ignorance is destroyed byRajas and Sattwa• Sattwam destroys the Rajas• Sattwam by Pure Brahman (nirguna)• Therefore, do away with your superimpositionwith the help of Sattwaguna to start with and realize thereafterthe pure Brahman.Dr.Sarma@works91

³Âí•Âê³Â¡ÁþÁ¦ÁÏ •ÁŧÁűÂë§Á£ÏÏ ¡Áô«ÁԜà ©Á¡Áô§ÃœÃ þêÃÉœÁÔ þêÁɨÐ,ŸË§Áê¥Á Â¨Ï£Ô ſÁœÊÎþÁ ³ÂÖÂԳ¡ÁþÁſÁÏ ÁŧÁÅ ||praarabdham pushyati vapur iti nischitya nischalah,dhairyam aalambya yatnaena swa adhyaasa apanayam kuru ||VC 280Dr.Sarma@works92

Actions beget future• Make a firm conviction that this body willwork and maintain itself according to thepast or present karmas (prarabdam)• Remain steady and quite in your mind andbe steadfast come what may ! (because youhave no say on many things)• With patience and utmost care do awaywith your superimposition (wrong identity)Karmanyaeva adhikaarasate, maa phaleshuDr.Sarma@works93

³Âí•Âê³Â¡ÁþÁ¦ÁÏ •ÁŧÁÅþÂÿÁÏ üÄ©ÁÐ ¡Á§ÁÏ £ÕÿÊÒœÊÔœÁžÂÖÔ©ÁÆœÃÌ¡Áõ§Áí•Á¥÷,©Â¬Áþ©ÊÁœÁƀ ±Âë±Âà ³Âí•Âê³Â¡ÁþÁ¦ÁÏ •ÁŧÁÅ ||na aham jeevah param brahmaetyae tadwya avritti poorwakam,vaasanaa vaegatah praaptaa swa adhyaasa apanayam kuru ||VC 281Dr.Sarma@works94

Result of Vasanas• “I am not this individual Jeeva (with theattachment and gunas of the sareera),• but I am the Supreme Brahamn” (thenirguna swaroopa) – thus• eliminating all that is non-Self,• do away with the thy superimposition• which is the result of the momentum ofvasanas (impressions) of may past births.Dr.Sarma@works95

³Âí•Âê³Â¡ÁþÁ¦ÁÏ •ÁŧÁŪÁÅÕœÂÔſÁÅÂÌÔ ³ÂÖþÁŤÁÆœÂÔüÂÚœÂֳ§ÂÖœÁÒÔ ¥Á ÂœÁÒþÁƀ,ÁÖúÞ¤¬ÁœÁƀ ±Âë¡Áà³Âí•Âê³Â¡ÁþÁ¦ÁÏ •ÁŧÁÅ ||srutyaa yuktyaa swa anubhootyaajnaatwaa saarwaatmyam aatmanah,VC 282kwachid aabhaasatah praaptaswa adhyaasa apanayam kuru ||Dr.Sarma@works96

The Sruti Vaakyas• Sarvam Kalvidam Brahma• Vaasudaevah Sarvamitih• Naraayanah Sarvamidam• Brahmaivaedam Sarvam• Poornamadah PoornamidamDr.Sarma@works97

Do awayRealizing thyself as the Self of all by means of1. Sriptural injunctions (Sruti Vaakyas))2. by appropriate reasoning (yukti)3. by thy own realization (swanubhavam)do away with thy superimpositioneven though a trace of it, the illusion(abhaasa) seems to remain.Dr.Sarma@works98

³Âí•Âê³Â¡ÁþÁ¦ÁÏ •ÁŧÁÅ€þžÂþÁ©Ã¬Á§ÂÓ¤Âê¥Ä«ÁþÂä¬Ãà •Ãë¦Á  ¥ÁÅþÊÐ,œÁžÊÁþëÁÊſÁ  þÃœÁÔÏ ³ÂÖÂԳ¡ÁþÁſÁÏ ÁŧÁÅ ||Anaadaana visargaabhyaam eeshan naasti kriyaa munaeh,tadaeka nishthayaa nityam swa adhyaasa apanayam kuru ||VC 283Dr.Sarma@works99

Get rid of• The sages have not even a trace of connection withwhatever action - attachment of accepting or thedetachment of giving-up.• Therefore, with such a mind of neutral disposition• with constant engrossment on the Brahman,• do away with thy superimposition.Dr.Sarma@works100

³Âí•Âê³Â¡ÁþÁ¦ÁÏ •ÁŧÁÅœÁœÁÌÖ¥Á³ÂԞéÂÍÔœÁË£ÕöÁÒœËÒÁœÁ֣͟ÁœÁƀ,£ÕÿÁÒ›ÂÔœÁÒœÁ֞§ÂÞê¦Á ³Âí•Âê³Â¡ÁþÁ¦ÁÏ •ÁŧÁÅ ||tattwamasyaadi vaakyottha brahma atmaikatwa bodhatah,brahmany aatmatwadaardhyaaya swa adhyaasa apanayam kuru ||VC 284Dr.Sarma@works101

Do away• Through the realization of the identity ofBrahman and the soul, and understandingthat you are the Brahman• Resulting from such great dicta as• “Thou Art That” (tat twam asi) and the like• do away with your superimposition• and strengthen thy identity with Brahman(the four maaha vakyams)Dr.Sarma@works102

³Âí•Âê³Â¡ÁþÁ¦ÁÏ •ÁŧÁÅ€ÿÁÏ ¤Â©Á¬ÁÔ žÊÿʬÃÒþÃÎƀ ªÊ«Á©Ã¨¦Á ©ÁŸÃ,³Â©ÁŸÂþÊþÁ ſÁÅÂÌœÂÒÔ³ÂÖÂԳ¡ÁþÁſÁÏ ÁŧÁÅ ||aham bhaavasya daehaesminnih saesha vilaya avadhi,saavadhaanaena yukta atmyaa swa adhyaasa apanayam kuru ||VC 285Dr.Sarma@works103

Disprove to thyself• Until thy identification with body (ahambhaavam) is completely rooted out,• with watchful and concentrated mind - workon this false concept and disprove to thyself• and do away with thy superimpositionDr.Sarma@works104

³Âí•Âê³Â¡ÁþÁ¦ÁÏ •ÁŧÁÅ¡Á՜ĜçÄØ©ÁüÁœÍƀ ¬ÁÖ¡ÁΩÁžÂӜà ſÁ ©ÁœÂ,œÂ©ÁþÃΧÁÏœÁ§ÁÏ ©ÃžÁÖþ÷ ³Âí•Âê³Â¡ÁþÁ¦ÁÏ •ÁŧÁÅ ||prateetir jeeva jagatoh swapnavad bhaati yaavataa,taavannirantaram vidwan swa adhyaasa apanayam kuru ||VC 286Dr.Sarma@works105

Without respiteO ! Learned man !• So long as even a dream-like perceptionof the universe and souls and false identitypersists (the plurality or dwaita) –• with out respite, and with the least break• strive and do away with thy superimposition.Dr.Sarma@works106

úÃÏœÁſÁ ÂœÂÒþÁ¥Á ÂœÁÒþÃþÞÁÕſÁ  ¨Í•Á©Â§Âà¦Á Âƀ ªÁ£Â͞ʧÁ¡Ã ©Ã¬ÁÒÆœÊƀ,•ÁíúÃþÂä©Á¬Á§ÁÏ žÁœÂÖ úÃÏœÁſÁ ÂœÂÒþÁ¥Á ÂœÁÒþÃ||nidrayaa loka vaartaayaah sabdaadaer api vismrutaeh,kwachin na avasaram datwaa chintaya atmaanam aatmani||VC 287Dr.Sarma@works107

Giving no room• Without giving the slightest chance to oblivion• on account of sleep (forgetfulness) or concernin secular matters (loka vaartaya) or senseobjects (sound etc)• giving no room to such thoughts• Reflect on the Self in thy mind.Dadyan na avasaram kinchit kaamadeenam managapi,Aasuptaer aamrutaeh kaalam nayaed vaedaanta chintayaDr.Sarma@works108

£ÕÿÄÒ ¤ÁÆſÁ ÁÆœÄ ¤Á©Á¥Á œ¡ÜÍÕ§Áé¨ÍžÁÆÓœÁÏ ¥Á¨¥Á ÂϬÁ¥Á¦ÁÏ©Á¡ÁôÐ,œÁÔÂÌÖ úÁ›ÂƂ¨©ÁžÁÆͧÁÏ £ÕÿÄÒ ¤ÁÆſÁ ÁÆœÄ ¤Á©Á ||maataa pitror malod bhootam mala maamsa mayam vapuh,tyaktwaa chandaalavad dooram brahmee bhooya kritee bhava ||VC 288Dr.Sarma@works109

Body is, but filth• You see ! This body is the product of all impurities• generated out of the confluence of blood andsemen from the mother and father from theurinary passages.• It can be best described only as filth and feces(chandaalavat)• It is but natural that it could only be impure and itdeserves nothing but shunning.• But, you are the Brahman – realize this I say !Dr.Sarma@works110

œÁÔüÔœÂÏ¥Á¨¤Â›Ƃ©Áœ÷¬ÁÖ¡ÁÕªÁ¥ÁŸÃ´ÂÊþÁÏ ¬ÁÖſÁϤÁÆſÁ ¬ÁžÂœÁÒþÃ,£ÕöÁÒ›Ƃ¥Á¡Ã ¡Ã›ÂƂ›ƂÏ œÁÔüÔœÂÏ ¥Á¨¤Â›Ƃ©Áœ÷ ||swaprakaasam adhishthaanam swayam bhooya sadaatmani,brahmaandam api pindaandam tyajyataam mala bhaandavat ||VC 289Dr.Sarma@works111

The fecal pot• Thus becoming thyself, the self-effulgent Brahman,• the substratum all phenomena – as the Reality• give up both the macrocosm (brahmandam)• and the microcosm (pindaandam),• and discard this filthy receptacleWill you ever crave for filthy pot of fecal matter !Dr.Sarma@works112

œÁÆ«ÄßϤÁ©Á ¬ÁžÂ¥ÁÅþÊÁƃªÁÏ ¥ÁöÁªÁ ‚©ÂœÂÒþÁÏ ¡Á§ÂœÁÒþÃ,©Ã¨Â±ÂÔŽÏÁ¤Â©ÊþÁ œÁÆ«ÄßϤÁ©Á ¬ÁžÂ¥ÁÅþÊ ||ghataakaasam mahaakaasa iva atmaanam paraatmani,vilaapya akhanda bhaavaena tooshneem bhava sadaa munae ||VC 290Dr.Sarma@works113

Be silent• Once you destroy the pot (ghatam), the sky, thatwas hither to reflecting in the pot,• has no more separate identity and it merges withthe universal sky.• Similarly destroy this ghata daeha concept andmerge with the supreme Brahman.• Ever absorb that infinite nature of yours and thenobserve silence (detachment in action).Dr.Sarma@works114

•Ê©Á¨Í¤Á©Á ¬Á§ÁÖžÂúޜÁÒþà ¬ÁžÂþÁÏžÊ žÊöÁ§Áƚ¥ÁÿÁÏŸÃſÁ¥÷,þéʪÁê ¨ÃÏÁ¥ÁÅœÁƁÆüÔ Ê©Á¨Í¤Á©Á ¬Á§Á֞ ||chidaatmani sadaanandae daeha aroodhaam ahamdhiyam',nivaesya lingam utsrujya kaevalobhava sarwadaa ||VC 291Dr.Sarma@works115

Discard false Identity• Transfer the identification now rooted inthe body (daehaaroodham)• to the Atman (which is your reallyidentity)• which is the Existence-Knowledge-BlissAbsolute (sadaananda chidaatma).• Discard the subtle body identity (Mr. Soand so) (linga sareera bhaava)• Be thou ever alone and independent.Dr.Sarma@works116

žÁ§ÁЛÂÏœÁƀ ¡Áô§ÁÏſÁœËÌÕ«Á üÁžÂ¤Â³Í žÁ§ÁЛÂÏœÁƀ ¡Áô§ÁÏ ¦Á•Â,œÁžÁÑÕÿÁÁÁÒÿÁ¥ÃœÃ üÂÚœÂÖ ÁÆœÁÁÆœÍÔ ¤Á©Ã«ÁԬà ||yattraisha jagadaabhaaso darpanaantah puram yathaa,tadbrahmaaahamiti jnaatwaa kritakrityo bhavishyasi ||Dr.Sarma@worksVC 292117

Like a city in a mirror• That Brahman art thou – in which all thisrefection of you, yours and all this universeis occurring• just as a city is reflected in a mirror.• If you know this truth you shall attain theconsummation of this very birth and life.• That is the real fulfillment (krita kritya)Dr.Sarma@works118

ªË¨Æ«Á©Áœ÷ſÁœÁƁœÁÔ¤ÁÆœÁÏ þÃü§ÁÆ¡Á¥Á žÁÔÏúÞÁžÁÖſÁ ÂþÁÏžÁ¥Á§ÁÆ¡Á¥Á•Ãë¦Á¥÷,œÁžÊœÁÔ ¥ÃÂÔ©Á¡Áô§ÁÅœÁƁÆüËœÁúËרƫÁ©ÁžÊÖ«Á¥ÁűœÁÌ¥Á ÂœÁÒþÁƀ ||yat satya bhootam nija roopam aadyamchid adwaya anandam aroopam akriyam,VC 293Dr.Sarma@workstad yaetya mithyaa vapur utsrujaitahsailooshavad vaesham upaattam aatmanah ||119

Just like an actor• That which is Real and one‟s primevalEssence• That knowledge and Bliss Absolute• The one without a second• Which is beyond form and activity –• Attaining That, one should cease to• identify one‟s false bodies,• just as an actor giving up his assumedmask (dress at the end of his role play)Dr.Sarma@works120

üÂþÂ¥ÁêÿÁϬÁ§ÁíϬÁ§ÂÖœÁÒþ žÁƪÁԥÞÁÏ ¥ÁÆ«Ë©ÁþË©ÂÿÁ¥Á§ÁËƀ ¯Á›ÃÁœÁÖžÁ§ÁØþÂœ÷,üÂþÂ¥ÁêÿÁÏ ¬Á§Á֥Üà ¡Á՜ĜÃƀÁÅœÍÿÁ¥Á žÊƀ ¯Á›ÃÁ¬ÁÔ ¬ÃŸÊÔœ÷ ||sarwaatmanaa drisyamidam mrishaivanaivaahamarthah kshanikatwa darsanaat,VC 294Dr.Sarma@worksjaanaamy aham sarwam iti prateetihkutohamaadaeh kshanikasya sidhyaet ||121

I know all ?• This objective universe is absolutely unreal;• neither is egoism a reality;• for it can be observed to be very momentary• How can the perception, “I know all” -• be true if that „I‟ (ego) itself is momentary ?Dr.Sarma@works122

€ÿÁÏ ¡ÁžÂ§ÁáÏ€ÿÁÏ ¡ÁžÂ§Áá¬ÁàíÿÁ¥Á žà ³Â¯ÄþÃœÁÔÏ ¬ÁÅ«ÁűÂÕ©Á¡Ã ¤Â©ÁžÁ§ÁØþÂœ÷,£ÆÕœÊÿÁÔüÍ þÃœÁÔ ‚œÃ ªÁÅÕœÃƀ ¬ÁÖſÁÏœÁœÁÐÕœÁÔÂœÂÒ ¬ÁžÁ¬ÁžÃÖ ¨¯Á›ƀ ||aham padaartha stwahamaadi saaksheenityam sushupraavapi bhaavadarsanaat,VC 295Dr.Sarma@worksbrootaehyajo nitya iti Srutih swayamtat pratyagaatmaa sadasad vilakshanah ||123

That real “I”• But the Real “I” is that which witnesses theego and the rest of the layers• This real “I” exists always even the state ofprofound sleep.• Thus the Sruti (Veda) itself says –• It is Birth less and Eternal (ajo nityah) etc.,• Therefore, the Pratyag aatma (the indwellingchaitanya) - is not this gross or subtle body.Dr.Sarma@works124

þÃœÍԩçͩÕ§ÛÂÏ ¬Á§Áí©Ã•Â§Á©ÊœÂÌþÃœÍÔ©ÃÂ§Í ¤Á©ÃœÁÅÏ ¬Á¥Á§ÁÚœÃ,¥ÁþͧÁ•Á ¬Áí¡Áä¬ÁÅ«ÁÅ¡Ãà«ÁÅ ¬ÁÅæýÏ¡ÁôþÁÐ ¡ÁôþÁ§ÁÍÆ«ÁÛ¥Á¬ÁœÁÌ֥ʜÁſÇÂƀ ||vikaarinaam sarwa vikaaravaettaanityovikaaro bhavitum samarhati,VC 296Dr.Sarma@worksmanoratha swapna sushuptishu sphutampunah punar drishtam asattwam aetayoh ||125

The changeless• The knower of all changes in things subjectto change• must necessarily be eternal and changeless.• The unreality of the gross and subtle bodies• is again and again clearly observed inimagination in wakeful state, dream andprofound sleep.Dr.Sarma@works126

•Â¨œÁÕſÁ  £ÂŸÁÔÏ€œÍ¤Ã¥Á ÂþÁÏ œÁÔü ¥Á ÂϬÁ¡Ã›ÊƂ¡Ã›ÂƂ¤Ã¥Á ÂþÃþÁÔ¡Ã £ÅžÃÏÁ¨ÃÐœÊ,•Â¨œÁÕſÁ  £ÂŸÁÔ¥ÁŽÏÁ£ÍŸÁÏüÂÚœÂÖ¬ÁÖ¥Á ÂœÂÒþÁ¥ÁÅ¡Ëÿà ªÂϜå÷ ||atobhimaanam tyaja maamsa pindaepindaabhimaaninyapi buddhikalpitae,VC 297Dr.Sarma@workskaalatrayaa baadhyam akhanda bodhamjnaatwaa swamaatmaanam upaihi saantim ||VC 297127

Uninfluenced by time• Therefore, give up the identificationwith this lump of flesh, the gross body• as well as the ego or the subtle body• which are both the imaginations ofbuddhi.• Realizing thy own Self, which isknowledge Absolute which• is never under the influence of time(past, present and future – kala triya)• thus, please attain to peace.Dr.Sarma@works128

•§Áâë ªÁ©ÁœÁÔü¤åÁ ÂþÁÏ •ÁŨ͜ÁÕþÂ¥Á§ÁƱªÁë¥Ê´Âí§ÁÍÕªÁ©ÂªÃ՜ʫÁÅ,¨ÃÏÁ¬ÁÔŸÁ§ÂéþÁ¡Ã•Á§ÁÌƜžÄϬÁÌÔÂÌÖ ¤Á©ÂŽ›Ƃ¬ÁÅŽ¬ÁÖ§ÁÆ¡ÁÐ ||tyaja abhimaanam kulagotra naamaroopa asramaeshwa ardra sava asritaeshu,VC 298Dr.Sarma@workslingasya dharmaanapi kartrutaadeemstyaktwaa bhavaakhanda sukhaswaroopah ||129

Rotten corpse• Stop identifying thyself with family,lineage, name and order of life• which pertain to the body which isone day a rotten corpse.• Similarly give up the ideas of agencyand so forth (kartrutwa etc.,) whichare attributes of the subtle body.• Be ever the essence of Bliss Absolute.Dr.Sarma@works130

¡Áë•Á¥Á©Ã•Â§Í¬ÁþÁÌÔþÊÔ ¡Á՜ãϟÂƀ ¡ÁôϬÁƀ ¬Áϳ§ÁÿÊœÁ©Í žÁÆ´ÂÛÐ,œÊ´Â¥Ê´ÂÏ ¥ÁÆ¨Ï ¡Áë•Á¥Á©Ã•Â§Í ¤Á©ÁœÁÔÿÁϧÁÐ ||santyanyae pratibandhaah punsah samsaarahaetavo drishtaah,taeshaam yaeshaam moolam prathama vikaaro bhavatyahamkaarah ||VC 299Dr.Sarma@works131

First culprit• Other obstacles (such as desires) arealso observed to exist for men,• which lead to transmigration.• Of course, the root of all of them, forthe afore said reasons, is the firstmodification of nescience – calledegoism.ahamkara is the fundamental culpritDr.Sarma@works132

€ÿÁϕ§ʛ žÁŧœÁÒþ¦Á ©ÁœÂƁÔœÁƁÖ¬ÁÔ ¬ÁÏ£ÏÍ ÿÁϧʛ žÁŧœÁÒþÂ,œÂ©ÁþÁÎ ¨ÊªÁ¥Á ÂœÂÕ¡Ã ¥ÁÅÃ̩§Âà ©Ã¨¯Á›Â ||Yaavat syaat swasya sambantho ahamkaaraena duraatmanaa,taavan na laesa maatra api mukti vaartaa vilakshanaa ||VC 300Dr.Sarma@works133

Wicked ego• So long as one has any relationto this wicked ego,• there shall be no mention ofeven the word about liberation.• This is unique – remember.Dr.Sarma@works134

End of Part – VContinued in Part - VIDr.Sarma@works135