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Vivaeka Choodaamani

The Crest Jewel of Discrimination

Part VIFrom 301 to 360

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Brahma is the RealWorld is only an illusion

The Jeeva is none other than the Brahma

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The Doctrine of Monism

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úÁÏžÁë©ÁžÃí¥Á¨Ð ¡Áõ§ÁßÐ ¬ÁžÂþÁþÁâÐ ¬Áí¦ÁÏ ¡Áë¤ÁÐ ||

VC 301

ahamkaara grahaan muktah swaroopam upapadyatae,

chandravad vimalah poornah sadaanandah swayam prabhah ||

Dr.Sarma@works 4

Freed from ego

• Freed from the clutches of egoism,• As the Moon from those of Raahu,• Man attains to his real nature, and • Becomes pure, infinite, ever Blissful

and self-luminous.

Dr.Sarma@works 5

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£ëöÁéœÁé¤Â©ÁÐ ¡ÁëœÃ£þÁãªÁÆþÁêÐ ||

VC 302

yovaa puraisho ahamiti prateeto

buddhyaa viklaptas tamasaati moodhayaa,

tasyaiva nissaeshatayaa vinaasae

brahma atmabhaavah pratibandha soonyah ||

Dr.Sarma@works 6

Sans obstruction

• That which has been created by Buddhi• extremely deluded by nescience, and• which is perceived in the body as • “I am such and such” – • when that egoism is totally destroyed,• one attains an unobstructed identity

with the Brahman.

Dr.Sarma@works 7

þçÁÆé¨ÂêÿååÁÏ

£ëöÁéþÁÏžÁ þßçÁéöÁ £¨©ÁœÂÿÁϧÁ ͧÂÿÃþÂ� �¬ÁÏ©Ê´ÂÛêœÁéþà §Á¯ÁêœÊ ÁÅ›¥Á¦ËªÁÖ›ËݬÃàë¤Ã§Áé¬ÁàËÐ,� �©ÃüÂÚþÂŽê¥ÁöÁ¬Ãþ ªÁÅëœÃ¥ÁœÂ ©ÃúÃמÁê ªÄ§ÁïœÁë¦ÁÏþçÁÆé¨ÂêÿååÁÏ þßÃÏ ¬ÁÅŽÁ§ÁÏ �ŸÄ§ÍþÁŤÍÁÅàϯÁ¥ÁÐ ||�

brahmaananda nidhir mahaa balavata ahamkaara ghora ahinaa

samvaeshtya atmani rakshyatae gunamayais chandais tribhir mastakaih,

vijnaana akhya maha asinaa srutimataa vichchhidya seersha trayam

nirmoolya ahim imam nidhim sukhakaram dheero anubhoktum kshamah ||

VC 303

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Three hooded serpent

• The treasure of the bliss of Brahman is coiled round by the mighty and dreadful serpent of egoism, and

• guarded for its own use by means of its three fierce hoods consisting of the three gunas.

• Only the wise man, destroying it by severing its three hoods with the great sword of realization

• in accordance with the teaching of the Sruits, can enjoy this treasure which confers bliss.

Dr.Sarma@works 9

žÍ«Á¬ÁÆæ§Ãà§Á¬Ãà

¦Á Â©ÁžÂí ¦ÁœÃÑÏúÞÃí«Á žÍ«Á¬ÁÆæ§Ãà§Á¬Ãà úÊžÊâÿÊ,

ÁÁ¥Á Â§ÍÂê¦Á¤Á©ÊœÁàžÁížÁÿÁϜ¡à � � �¦ÉÂÃþÍ ¥ÁÅËàê ||� �

yaavadwaa yatkimchid visha dosha sphoortir asti chaeddaehae,

katham aarogyaaya bhavaet tadwadahamtaapi yogino muktyai ||

VC 304

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• As long as there is a trace of poisoning left in the body,

• how can one hope for full recovery ?

• Similar is the effect of egoism on the yogi’s liberation.

Trace of poison

Dr.Sarma@works 11

€ÿÁ¥ÉÂœÁêþÁàþéÁÇœÂàê œÁœÁÑÇœÁ þÂþ©ÃÁ¨å¬ÁÏÿÁÇœÂê,�¡ÁëœÁêÁàœÁàí©Ã©ÊžÁ¦Á¥ÁÿÁ¥Á� �¬ÄéœÃ ©ÃÏžÁœÊ œÁœÁàí¥÷ ||ahamo atyanta nivrittyaa tatkrita naanaa vikalpa samhrityaa,

pratyak tattwa vivaekaadayam aham asmeeti vindatae tattwam ||

VC 305

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Dr.Sarma@works 12

• Through the complete cessation of egoism,• through the stoppage of the diverse mental

waves due to it, and • through the discrimination of the inner Reality,• one realizes that Reality as “ I am This”.

Aham asmi iti

“I am this”

Dr.Sarma@works 13

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€ÿÁϧÊÁ§ÁàœÁêÿÁ¥ÃœÃ � �¥ÁœÃÏ¥ÁÅ–Ö ¬ÁÿÁ³Â

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¡ÁëœÄúÁªÃÖþÁÆé§Êà¬Áà©Á ¬ÁÅŽœÁþÍÐ ¬ÁϬÁǜçæÁ¥÷ ||

ahamkaarae kartaty ahamiti matim muincha sahasaa

vikaaraatmanya atma pratiphala jushi swasthiti mushi,

yad adhyaasaat praaptaa jani mriti jaraa duhkha bahulaa

prateecha schinmoortaestava sukhatanoh samsrtir iyam ||

VC 306

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Real identity ?

• Give up immediately thy identification with egoism, the agent,

• which is by its nature a modification,

• is endued with a reflection of the Self, and

• diverts one from being established in the Self

• identifying thyself with which you have acquired this relative existence which is -

• full of the miseries of birth, decay, and death,

• though you are the Witness, the Essence of Knowledge and Bliss Absolute.

Dr.Sarma@works 15

þÁÏžÁ¥ÁƧÊà�¬ÁžËÁ§ÁÆ¡Á¬Áê �úޜÁéþÍ ©Ã¤Í

§ÂþÁÏžÁ¥ÁƧÊà§ÁþÁ©ÁžÁêħÊàÐ,�þË©ÂþÁê �Âí¡Áê©Ã§Û¬Êà� �©ÃþÂÿÁ¥ÁÂê �¬Á¥Á¥ÁÅ«Áê ¬ÁϬÁÇœÃÐ ||

sadaikaroopasya chidaatmano vibhor

aananda moortaer anavadya keertaeh,

naiva anyathaa kwaapya vikaarinastae

vinaahamathyaa samamushya samsrtih ||VC 307

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• But for thy identification with that egoism • there can never be any transmigration for thee• who are immutable and eternally the same, • the Knowledge Absolute, omnipresent, • the Bliss Absolute, and of untarnished glory.

But for the ego

Dr.Sarma@works 17

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¤ÍÁÅà§ÁÓ®Ê �Á›ÛÁ©ÁœÁåëœÄœÁ¥÷,� �©ÃúÃמÁê ©ÃüÂÚþÁ¥ÁöÁ¬Ãþ ¬ÁÅæýÏ

¤ÁÅù÷¯ÂíœÁé ³Â¥Á Âëüê¬ÁÅŽÏ ¦ÁÊ«ÁÛ¥÷ ||�

tasmaad ahamkaaram imam swasatrum

bhokturgalae kantakavat prateetam,

vichchidya vijnaana maha asinaa sphutam

bhungkshwaatma saamraajya sukham yathaeshtam ||VC 308

Dr.Sarma@works 18

Great sword

• Therefore destroy this egoism, • with the great sword of realization, • It is thy enemy – which appears • like a thorn sticking in the throat of

a man taking his meal. • Enjoy directly and freely the bliss

of thy own empire, • the majesty of the Atman.

Dr.Sarma@works 19

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¬ÁÏœÁêÁà§ÂÁÐ � �¡Á§Á¥Á Â§Áá¨Â¤Âœ÷,

œÁÆ«ÄßÏ ¬Á¥Á Â³ÂðíœÁé ¬ÁÅŽÂþÁŤÁÆœÂê

¡Áõ§ÂßœÁéþ £ëÿÁé›Ã þçÃíÁ¨åÐ ||�

tato aham aadaer vinivartya vrittim

samtyakta raagah paramaartha laabhaat,

tooshneem samaas swaatma sukha anubhootyaa

poornaatmanaa brahmani nirvikalpah ||VC 309

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Infinite nature

• Check the activities of egoism etc., and give up all attachment

• through the realization of the Supreme Reality,

• be free from all duality through the enjoyment of the Bliss of Self,

• and remain quiet in Brahman, • for thou hast attained thy infinite

nature.

Dr.Sarma@works 21

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¬Á¥ÁƨÁÇœÍà¡Ã �¥ÁöÁþÁÿÁÏ ¡ÁôþÁ

§ÁÅíê¨ÊìŽÃœÁгÂížÁêžÃ úÊœÁ³Â¯Á›¥÷,

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samoola krittopi mahaa naham punar

vyullaekhitah swaadyadi chaetasaa kshanam,

sanjeevya vikshaepa satam karoti

nabhaswataa praavrishi vaarido yathaa ||VC 310

Dr.Sarma@works 22

Like cloud

• Even though completely rooted out, this terrible egoism,

• if entertained in the mind even for a moment,

• returns to life and creates hundreds of troubles,

• like a cloud ushered in by the wind during the rainy season.

Dr.Sarma@works 23

üϣħÁœÁ§Í

þÃÁÇÿÁê �ªÁœÍë§ÁÿÁ¥É©ÁªÁÐ�ÁíúÃþÁä žÊ¦É �©Ã«Á¦Á ÂþÃúÃÏœÁ¦Á Â,

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¡Áë¯Ä›üϣħÁœÁ§Í§Ã©ÂϣŠ||

nigrhya satror ahamo avakaasah

kwacinna daeyo vishayaani chintayaa,

sa eva samjeevana haeturasya

Praksheena jambeera taroriva ambu ||VC 311

Dr.Sarma@works 24

The Lemon tree

• In overpowering this enemy, egoism, • not a moment’s respite should be given • with any thought of the sense objects. • Verily that (thought of sense objects)

is the cause of its coming back to life, • like feeding water to a citron tree that

has almost dried up.

Dr.Sarma@works 25

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žÊöÁœÁéþ ¬ÁϬÃáœÁ ˆ©Á Â¥Ã�©Ã¨¯Á›Ð Â¥Á¦œÂ ÁÁÏ � � �³Âêœ÷,

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¤ÊžÁ¡Áë¬ÁÂàê �¤Á©Á©ÁÏŸÁ ÿÊœÁÅÐ ||

daeha atmanaa samsthita eva kaami

vilakshanah kaamayitaa katham syaat,

atortha sandhaana paratwamaeva

bhaeda prasaktyaa bhavavandha haetuh ||VC 312

Dr.Sarma@works 26

The greedy

• He, who has identified himself with the body is greedy after sense pleasures.

• How can one, devoid of the body idea, be greedy ?

• Hence the tendency to think of the sense-objects is verily

• the cause of the bondage of transmigration, causing the idea of distinction or duality.

Dr.Sarma@works 27

§ÁêþªžÄçüþªÁÏ�

§Áê¡Áë©Á§ÁãþžÄçü¡Áë©ÁÇžÃã�Ð ¡Á§ÃžÁǪÁêœÊ,

§ÁêþªžÄçüþªÁ¬Áà³ÂéœÂѧÁ�êÏ þç͟Á¦Êœ÷ ||kaarya pravardhanaad beeja pravriddhih paridrisyatae,

kaaryanaasaad beejanaasa stasmaat kaaryam nirodhayaet ||

VC 313

Dr.Sarma@works 28

Actions - effects

• When the vishaya roopaka karya or activities increase

• then the effects or their future seeds in the form of vaasanas also increase

• The converse is also true - If the actions are destroyed, then the vaasans or seeds also are seen to be destroyed.

• Therefore one must subdue the vishaya roopaka activity.

Dr.Sarma@works 29

¬ÁÏ³Â§Í þÁ þéÁ§ÁàœÊ

©Â¬Áþ©ÁÇžÃãœÁР§ÁêÏ �§Áê©ÁÇžÂãêúÁ ©Â¬ÁþÂ,�©Á§ÁãœÊ ¬Á§ÁíŸÂ ¡ÁôϬÁÐ ¬ÁÏ³Â§Í þÁ þéÁ§ÁàœÊ ||

vaasanaa vriddhitah kaaryam kaarya vriddhyaacha vaasanaa,

vardhatae sarwadhaa punsah samsaaro na nivartatae ||

VC 314

Dr.Sarma@works 30

No end nearby

• When the desire prompted activity increases, • then, the vaasanas also increase and • when the vaasanas increase, then• the desire prompted activity increases and• our transmigration never comes to an end.

Dr.Sarma@works 31

The vicious circus

Vaasanaas DesiresNo end is seen nearby

Dr.Sarma@works 32

œÁžÁâí¦ÁÏ ¡ÁëžÁÿÊžÁêœÃÐ

¬Áϳ§Á£ÏŸÁ©ÃúÃלËàê œÁžÁâí¦ÁÏ ¡ÁëžÁÿÊžÁêœÃÐ,

©Â¬Áþ©ÁÇžÃã§ÊœÂ¤ÂêÏ úÃÏœÁ¦Á Â Ãë¦Á¦Á Â £ÿÃÐ ||�

samsaara bandha vichchittyai taddwayam pradahaedyatih,

vaasanaa vriddhir yaetaabhyaam chintayaa kriyayaa bahih ||

VC 315

Dr.Sarma@works 33

Burn the two

• If we want to end transmigration, • we must necessarily burn the two to ashes, • for the desire prompted actions and vaasanas• lead us into an endless vicious cycle.• Internal mental thought waves increase• external activity, which in turn casts its

vaasanas.

Dr.Sarma@works 34

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œÂ¤ÂêÏ ¡Áë©Á§Áã¥Á Âþ ³Â¬ÁÆœÊ ¬ÁϬÁǜåÁ ÂœÁéþÁÐ,

œÁë¦Á Â›ÂÏúÁ ¯Á¦É±¦ÁÐ ¬Á§Âí©Á³Âá¬ÁÅ ¬Á§ÁížÂ ||

taabhyaam pravardhamaanaa saa sootae samsritim aatmanah,

trayaanaam cha kshayopaayah sarwaavasthaasu sarvadaa ||

VC 316

Dr.Sarma@works 35

The three

1. Constant hankering after senses

2. Projected activity to fulfill desires

3. Their effects – the vaasanas

Unless these three are destroyed, their effect – the transmigration cannot be overcome.

How to achieve this ?

Dr.Sarma@works 36

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¬ÁžÂè©Á©Â¬Áþž§ÂÞêœÁàœÁàë¦ÁÏ ¨¦Á¥ÁªÁÅäœÊ ||

sarwatra sarwatah sarwam brahma maatra avalokanam,

sadbhaava vaasanaa daardhyaat tat trayam layam asnutae ||

VC 317

Dr.Sarma@works 37

Annihilate the three

• Look upon every thing under all circumstances

• Always, everywhere, and in all respects, as

• Brahman and Brahman alone.• Strengthen the longing to be one

with Brahman, • Thus annihilate those three.

Dr.Sarma@works 38

Ãë¦Á ÂþÂªÊ ¤Á©ÊúÃÖþÂàþÂªÍ �³ÂéžÂí¬Áþ¯Á¦ÁÐ,

©Â¬Áþ¡Áë¯Á¦É ¥É¯ÁÐ ¬Á üÄ©ÁþÁÅéÃà§Ã«ÁêœÊ ||�

kriyaa naasae bhavaet chintaa naaso asmaad vaasanaa kshayah,

vaasanaa prakshayo mokshah sa jeevan muktir ishyatae ||

VC 318

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Dr.Sarma@works 39

Liberation here itself

• If the inner craving for sense enjoyments stops, then desire prompted activity stops

• then occurs the destruction of desires. • This destruction of desires annuls vaasanas, • Loss of vaasanas is the liberation• In such a state one experiences liberation

in this life itself.

Dr.Sarma@works 40

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ÿÁê³Î ©Ã¨ÄþÂœÁíÿÁ¥Á ÂžÃ©Â¬ÁþÂ,

€œÃ ¡ÁëÁÇ�´ÂÛ¡Áê§ÁÅ›¡Áë¤Â¦Á ÂÏ

©Ã¨Ä¦ÁœÊ ³ÂŸÁÅ ¦Á �œÁ¥Ã³Âë ||

sadwaasanaa sphoorti vijrimbhanae satihi

asou vileenaa twa ahamaadi vaasanaa,

ati prakrshta apyaruna prabhaayaam

vileeyatae saadhu yathaa tamisraa ||VC 319

Dr.Sarma@works 41

Like the darkness

• The intense darkness of the night is shattered and is completely vanished by the Sun shine.

• If the positive thoughts, the positive actions and their positive effects (sad vaasanas) manifest,

• then the egoistic desires etc., and their negative vaasanas readily vanish.

Dr.Sarma@works 42

þÁ žÁÅÐŽÁÏŸÁÐ �œÁ¥Á¬Áà¥ÁР§Áê¥ÁþÁ§Ááü¨Ï�þÁ žÁǪÁêœÊ ¬ÁœÁÅêžÃœÊ žÃþʪÊ,

œÁžÁí¦Á ÂþÁÏžÁ§Á³Â�þÁŤÁÆœÎ

þ˩¬Ãà £ÏŸÍ þÁúÁ žÁÅÐŽÁÏŸÁÐ |�

tamastamah kaaryam anarthajaalam

sadrusyatae satyuditae dinaesae,

tathaa adwaya ananda rasaanubhootou

naiva asti bandho na cha duhkha gandhah ||VC 320

Dr.Sarma@works 43

No trace of misery

• Once the Sun rises all the darkness and its associated numerous ill effects and evils vanish.

• Similarly, when one experiences the essence of Bliss Absolute,

• then there is neither the bondage nor the least trace (even the smell) of misery.

Dr.Sarma@works 44

Â¨Ï ¬Á¥Á ÂÿÃœÁÐ �žÁǪÁêÏ ¡ÁëœÄœÁÏ ¡Áë©Ã¨Â¡Á¦Áþ÷ ¬Áí¦ÁÏ

¬ÁþÂéœÁë¥Á ÂþÁÏžÁÁþ�ÁÏ ©Ã¤Â©Á¦Áþ÷,

¬Á¥Á ÂÿÃœÁÐ ¬ÁþÁçÿçÁÏœÁ§ÁÏ ©Â

Â¨Ï þÁ ¦ÊÂÐ ¬ÁœÃ � �Á§Áé£ÏŸÊ ||�

drusyam prateetam pravilaapayan swayam

sanmaatram aananda ghanam vibhaavayan,

samaahitah san bahir antaram vaa

kaalam na yaethaah sati karma bandhae ||

VC 321

Dr.Sarma@works 45

Spend all time

• Though presented with several sense objects, each time we must remind our self that all of them are unreal and

• constantly reinforce the concept that we are the Reality and Bliss Absolute

• spend all the life time both internally and externally in constant identity with the Absolute, the Brahman.

• That way we can avoid any entanglement

Dr.Sarma@works 46

¡Áë¥Á ÂžÍ £ëÿÁéþôÂܦÁ ÂÏ

¡Áë¥Á ÂžÍ £ëÿÁéþôÂܦÁ ÂÏ þÁÁ§Áà©ÁêÐ ÁžÂúÁþÁ,� �

¡Áë¥Á ÂžÍ ¥ÁÇœÁÅê§ÃœÂêÿÁ ¤ÁÁ©Âþ÷ £ëÿÁé›Ð ¬ÁÅœÁÐ ||�

pramaado brahma nishthaayaam na kartavyah kadaachana,

pramaado mrutyur ityaaha bhagavaan brahmanah sutah ||

VC 322

Dr.Sarma@works 47

Inadvertence

• In our contemplation of the identity with the Brahman, we should never allow any inadvertent slip or lapse of concentration.

• For, the Sanat Kuamaara, the son of the Creator Brahma has said :

• “Momentary lapse of concentration even inadvertently will be very fatal”

Dr.Sarma@works 48

þÁ¡Áë¥Á ÂžÂžÁþÁ§ÍáþÍê üÂÚþÃþÁÐ ¬Áí¬Áí§ÁÆ¡ÁœÁÐ,

œÁœÍ ¥ÉÂÿÁ¬ÁàœÍ ÿÁϟĬÁàœÍ £ÏŸÁ¬ÁàœÍ ©Áê ||�

na pramaadaad anartho anyo jnaaninah swa swaroopatah,

tato mohas tato aham dhees tato bandhas tato vyathaa ||

VC 323

þÁ¡Áë¥Á ÂžÂžÁþÁ§ÍáþÍê

Dr.Sarma@works 49

Careless ness

• Is there any greater danger than care-less ness and forgetfulness about our real identity for the true seeker ? Nay.

• This careless is the cause of Illusion• Illusion is the cause of Aham Bhaavam• That Ahamkaaram is the cause of

entanglements • Aren’t the entanglements the cause of

all misery ? Yes.

Dr.Sarma@works 50

ü§Á¥Ã©Á¡Ãë¦Á¥÷

©Ã«Á¦Á Â¤Ã¥ÁÅŽÏ žÁÇ´ÂÛí ©ÃžÂíϬÁ¥Á¡Ã ©Ã¬ÁéÇœÃÐ,

©Ã¯Ê¡Á¦ÁœÃ ŸÄžÍ«Ë§Íê´Â ü§Á¥Ã©Á¡Ãë¦Á¥÷ ||

vishaya abhimukham drushtwaa vidwaamsam api vismrutih,

vikshaepayati dhee dshair yoshaa jaaram iva priyam ||

VC 324

Dr.Sarma@works 51

The call girl

• Even a very learned will be fooled by hankering after sense objects

• He will be tormented by the evil propensities of the Buddhi (and he is hidden from his real identity).

• Aren’t the sweet looks of a call woman seduce even the most learned and buy him all misery ?

Dr.Sarma@works 52

©ÁǛ͜à œÁ ¥Á Â¦Á Â � �

¦Á ¡ÁëÁÇ«ÁÛÏ ªË©Â¨Ï � �¯Á›¥Á ÂœÁëÏ þÁ œÃ«ÁÜœÃ,

©ÁǛ͜à œÁ ¥Á Â¦Á Â ±ÂëüÚÏ � �©Â¡Ã ¡Á§ÂùÅ鎥÷ |

yathaa prakrushtam saivaalam kshana maatram na tishthati,

aavrunoti tathaa maayaa praajnam vaapi paraanmukham |

VC 325

Dr.Sarma@works 53

The weed like

• If we try to set aside the thick weeds that cover the clear water,

• momentarily they may be pushed aside• but within no time, they come back

and cover the water as ever.• Similar is the effect of maaya or

illusion on the buddhi of even the very wise. Beware !

Dr.Sarma@works 54

³Í±ÂþÁ¡ÁùÂàÑ

lakshya chyutam chaedyadi chittameeshad

bahir mukham sannipataet tatas tatah,

pramaadatah prachyuta kaelikandukah

spaana panjtkaa patito yathaa tathaa ||

¨¯ÁêúÁÅêœÁÏ úÊžÁêžÃ úÃœÁà¥Ä«Á

žÁçÿçÁÅéŽÏ ¬ÁþÃä¡ÁœÊœÁàœÁ¬ÁàœÁÐ,

¡Áë¥Á ÂžÁœÁÐ ¡ÁëúÁÅêœÁʨÃÁÏžÁÅÁÐ� � �³Í±ÂþÁ¡ÁùÂàÑ ¡ÁœÃœÍ ¦Á œÁ |� �VC 326

Dr.Sarma@works 55

On the staircase

• If the mind ever strays even slightly from the Ideal (Brahman) and

• wanders outside – away from the ideal• then it goes down and down till the end• Just as a play-ball inadvertently dropped

on the staircase bounces down from one step to another until it completely falls to the bottom most part.

Dr.Sarma@works 56

Â¥Á ÂœÁÅåϬÁÐ �

vishayaeshwa avisachchaetah samkalpayati tadgunaan,

samyak samkalpanaat kaamah kaamaat pumsah pravartanaam ||

©Ã«Á¦Ê´Âí©ÃªÁúÊÖœÁÐ ¬ÁÏÁ¨å¦ÁœÃ �œÁžÁÅÓ›Âþ÷,

¬Á¥ÁêÁðÏÁ¨åþÂœÂÑ¥ÁÐ � �Â¥Á ÂœÁÅåϬÁÐ ¡Áë©Á§ÁàþÁ¥÷ ||�

VC 327

Dr.Sarma@works 57

Desires and man

• Constant mental thoughts about sense-objects lure one into wrong ideas

• wrong ideas - cause reflection of the qualities of the sense-enjoyments,

• If these reflections mature – desires arise and once desires become strong

• man sets about having that thing and enjoying it.

This is the chain of events !

Dr.Sarma@works 58

¬ÁÏÁ¨åÏ �©Á§ÁئʜÁà³ÂéœÁ œÁœÁÐ ¬Áí§ÁÆ¡Á©Ã¤ÁëÏªÍ ©Ã¤Áë«ÁÛ¬ÁÅà ¡ÁœÁœÁêŸÁÐ,

¡Á¨ÃœÁ¬Áê©Ãþ þªÁÏ ¡ÁôþÁ§Âä §ÍÿÁ ƒ¯ÁêœÊ

¬ÁÏÁ¨åÏ �©Á§ÁئʜÁà³ÂéœÁð§ÂíþÁ§Áá¬Áê §Á›¥÷ ||�

tatah swaroopa vibhramso vibhrashtastu pataty adhah,

palitasya vinaa naasam punar na aroha eekshyatae

samkalpam varjayaet tasmaat sarwa anarthasya kaaranam ||

VC 328

Dr.Sarma@works 59

Cut off thoughts

• Thus, with the onslaught of desires, the swa swaroopa (real identity) is lost.

• That results in man’s steep down fall• The fallen man comes ruin and he no

more thinks of his real nature (Brahman)• Therefore, one must cut off this chain of

events leading one to peril – right at the level of mental thoughts of sense-objects.

Dr.Sarma@works 60

atah pramaadaan na parosti mrutyur

vivaekino brahmavidah samaadhou,

samaahitah siddhimupaiti samyak

samaahitaatmaa bhavasaavadhaanah |||VC 329

€œÁÐ ¡Áë¥Á ÂžÂþÁä ¡Á§Í¬Ãà ¥ÁÇœÁÅê§Ãí©ÊÃþÍ £ëÿÁé©ÃžÁÐ �¬Á¥Á ÂŸÎ,¬Á¥Á ÂÿÃœÁÐ ¬ÃžÃã¥Áš˜à ¬Á¥ÁêÁð¥Á ÂÿܜÂé �¤Á©Á³Â©ÁŸÂþÁÐ ||

¬ÃžÃã¥ÁÅ¡ËœÃ

Dr.Sarma@works 61

No lapses

• From the knower of the Brahman, who uses his discrimination –

• there is no worse death than in- advertence or lapse of concentration.

• But remember, the man who has concentration with out any lapse attains complete success.

Therefore, carefullyconcentrate thy mind on Brahman

Dr.Sarma@works 62

£ÆëœÊ ¦ÁüÅÐ ªÁÅëœÃÐ

üÄ©ÁœÍ ¦Á¬Áê Ë©Á¨êÏ ©ÃžÊÿÁ úÁ �¬Á Ê©Á¨Ð,�

¦ÁœÃÑÏúÃœÁåªÁêœÍ ¤ÊžÁÏ ¤Á¦ÁÏ £ÆëœÊ ¦ÁüÅÐ ªÁÅëœÃÐ ||

jeevato yasya kaivalyam vidaeha cha sa kaevalah,

yat kinchit pasyato bhaedam bhayam brootae Yajuh srutih ||

VC 330

Dr.Sarma@works 63

Yajur veda says

• For the man who has completely annihilated all his desires at the level of mental thought itself – Jeevan mukti or liberation here itself is certain. What to say about here after ?

• But, for the one who sees him even slightly different from the Brahman, or has even the trace of duality – certainly he has the fear- the fear of all fears – the death.

This is the directive given in Yajur Vedam

Dr.Sarma@works 64

VC 331

¦ÁžÂ ÁžÂ ©Â¡Ã �©Ã¡ÁªÃ֞ʫÁ

£ëÿÁé›êþÁϜʡÁê›Å ¥Á ÂœÁë ¤ÊžÁ¥÷,

¡ÁªÁêœÁêÂ¥ÁÅ«Áê ¤Á¦ÁÏ �œÁžÊ©Á

¦ÁžÄ¯ÃœÁÏ ¤ÃþÁä œÁ¦Á Â ¡Áë¥Á ÂžÂœ÷ ||

yadaa kadaa vaapi vipaschidaesha

brahmanya anantaepy anu maatra bhaedam,

pasyat yathaamushya bhayam tadaeva

yadiikshitam bhinna tayaa pramaadaat ||

¤Á¦ÁÏ œÁžÊ©Á

Dr.Sarma@works 65

That is terror

• The moment we start seeing a least difference of any nature (whatsoever) in the infinite Brahman,

• At once, that which we perceive as difference in the things or beings due our mistake

• becomes a source of terror for us.

Dr.Sarma@works 66

VC 332

ªÁÅëœÃ¬ÁéÇœÃþÂê¦ÁªÁœË§Ãä«ÃžÊã

žÁǪÊêœÁë ¦ÁгÂíœÁé¥ÁœÃÏ Á§ÍœÃ,�„¡ËœÃ žÁÅÐŽÍ¡Á§Ã žÁÅÐŽüÂœÁÏ

þëÞÁãÁ§Âà ¬Á �¥Á¨Ã¥ÁÅìúÍ ¦Á � ||

sruti smruti nyaaya satair nishiddhae

drusyaetra yah swa atma matim karoti,

upaiti duhkhopari duhkha jaatam

nishiddha kartaa sa malimlucho yathaa ||

¥Á¨Ã¥ÁÅìúÍ ¦ÁÂ

Dr.Sarma@works 67

• By hundreds of Sruti Pramaanaas, Smritis and reasoning, this objective universe is denied to be true and is established as unreal.

• He, who still identifies himself with this unreal world –

• certain, he experiences misery after misery• like a thief, for he does something forbidden

Like the thief

Dr.Sarma@works 68

úͧÁúͧÁ¦ÉÂÐ

VC 333

¬ÁœÂê¤Ã¬ÁÏŸÂþÁ§ÁœÍ ©Ã¥ÁÅÍà�¥ÁÿÁœÁàí¥Á ÂœÄé¦Á¥Áš˜à þÃœÁê¥÷,

¥ÃÂê¤Ã¬ÁÏŸÂþÁ§ÁœÁ�¬ÁÅà þÁªÊê

žÁâÇ«ÁÛÏ œÁžÊœÁžÁêžÁ úͧÁúͧÁ¦ÉÂÐ ||

satya abhi sandhaana rato vimukto

mahattwam aatmeeyam upaiti nityam,

midhyaabhi samdhaana ratastu nasyaet

drushtam tadaetad yada chora achorayoh ||

Dr.Sarma@works 69

The culprit and innocent

• One who has devoted and identified himself with the Reality, the Brahman, is free from nescience and attains to the eternal glory.

• But, the one who dwells on the unreal – the universe and identifies himself with the body, has no other go – but to perish.

• This is clearly evident as in the case of a culprit and a really innocent

This is an allusion to hot-iron test

Dr.Sarma@works 70

ÿÁ§ÁœÃ§Áê žÁÅÐŽÏ �

VC 334

¦ÁœÃ§Á¬ÁžÁþÁŬÁÏŸÃÏ £ÏŸÁ ÿÊœÁÅÏ ©ÃöÁ¦Á

¬Áí¦Á¥Á¦Á¥ÁÿÁ¥Á¬Äé œÂêœÁéžÁÇ«ËÛê©Á œÃ«ÊÜœ÷,

¬ÁÅŽ¦ÁœÃ þÁþÁÅ þôÂÜ £ëÿÁé›Ã ³ÂíþÁŤÁÆœÂê

ÿÁ§ÁœÃ ¡Á§Á¥Á©ÃžÂê §Áê �žÁÅÐŽÏ ¡ÁëœÄœÁ¥÷ ||

yati rasadanusamdhim bandha haetum vihaaya

swayam ayam ahamasmeetya atma drushtyaiva tishthaet,

sukhayati nanu nishthaa brahmani swa anubhootyaa

harati parama vidyaa kaarya duhkham prateetam||

Dr.Sarma@works 71

Annuls the misery

• The Yati (trier) must give up dwelling on the unreal, which is the cause of bondage

• and should always fix his thoughts on the Atman as – “I myself am This”.

• For such an identity gives rise to Bliss and thoroughly annuls the misery one experiences, born out of nescience.

Dr.Sarma@works 72

¡Á§ÃÿÁÇœÁê £ÂÿÁêÏ

VC 335

£ÂöÁêþÁŬÁÏŸÃÐ ¡Á§Ã©Á§Áã¦ÊœÁæ¨Ï

žÁŧÂí¬Áþ¥ʩÁ œÁœÁ¬ÁàœÍŸÃÂ¥÷,�üÂÚœÂí ©Ã©ÊËÐ �¡Á§ÃÿÁÇœÁê £ÂÿÁêÏ

³ÂíœÂéþÁŬÁÏŸÃÏ ©ÃžÁŸÄœÁ þÃœÁê¥÷ ||

baahya anusandhih parivardhayaet phalam

dur vaasanaam yaeva tatastato adhikaam,

jnaatwaa vivaekaih parihrutya baahyam

swa atmaanu sandhim vidadheeta nityam ||

Dr.Sarma@works 73

The multiplicative rule

• The more our thoughts are fixed to the external sense objects,

• the more will be their multiplication• This will intensify the vaasana fruits -

increasing the evil propensities - which grow from worse to worst.

• The real learned, knowing this, carefully avoids external sense objects and

• constantly applies himself to the Atman

Dr.Sarma@works 74

£ÿçÃä§ÍŸÁÐ

VC 336

£ÂÿÊê þçÁÅžÊã ¥ÁþÁ¬ÁÐ ¡Áë¬ÁþÁäœÂ

¥ÁþÁСÁë³ÂžÊ ¡Á§Á¥Á ÂœÁé žÁ§ÁîþÁ¥÷,

œÁ¬ÃéϬÁÅžÁÇ«ÊÛ ¤Á©Á£ÏŸÁþªÍ

£ÿçÃä§ÍŸÁÐ ¡ÁžÁ©Ä ©Ã¥ÁÅÊàÐ ||�

baahyae niruddhae manasah prasannataa

manah prasaadae paramaatma darsanam,

tasmin sudrushtae bhava bandha naaso

bahir nirodhah padavee vimuktaeh ||

Dr.Sarma@works 75

• Control the thoughts and actions related to external sense objects – then mind is peaceful.

• With mind in tranquility – we perceive the supreme Atman – right in front of us.

• Blessed with that Atmic perception – the bondages of transmigration are severed.

• Therefore, step 1 above, the ‘external’ should be restrained to attain liberation.

The external

Dr.Sarma@works 76

ÁÐ ªÃªÁÅ©ÁþÁÅé¥ÁůÁÅÐ

VC 337

ÁÐ ¡Á›ÃÝœÁÐ �¬ÁϬÁžÁ¬ÁžÃí©ÊÄ�ªÁÅëœÃ ¡Áë¥Á Â›Ð ¡Á§Á¥Á Â§ÁážÁ§Äî,

üÂþÁÏÿà ÁŧÂêžÁ¬ÁœÍ©Á¨Ï£Ï�¬Áí±ÂœÁÿÊœÍÐ ªÃªÁÅ©ÁþÁÅé¥ÁůÁÅÐ ||

kah panditah san sad asad vivaekee

sruti pramaanah paramaartha darsee,

jaananhi kuryaad asato avalambam

swa paatahaetoh sisuvan mumukshuh ||

Dr.Sarma@works 77

Can he be a fool ?

• Show me that man who is childish and foolish to cling to the ‘external’ ? – if

• He is really learned and wise• Has discriminative acuity of real and unreal• Believes the authority of Vedas (scriptures)• Fixes his gaze on the Atman, the supreme• Ever longing for that liberation.

Such an evolved one can’t be foolish

Dr.Sarma@works 78

žÊöÁžÃ¥ÁœÍ þÁ¥ÁÅÃà�žÊöÁžÃ¬ÁϬÁÃà¥ÁœÍ �þÁ ¥ÁÅÃà�§ÁÅéÁà¬Áê �žÊöÁžÁê¤Ã¥ÁœÁê¤Â©ÁÐ,

¬ÁÅ¡Áà¬Áê þÍüÂÁ§Á›Ï �þÁüÂÁëœÁÐ�¬Áí¡Áä¬Áà¦É§ÃèþÁäÁ�śªÁë¦ÁœÂíœ÷ ||

daeha adi samsakti mato na muktir

muktasya daehaady abhimaty abhaavah,

suptasya no jaagaranam na jaagratah

swapnas tayor bhinna guna asrayatwaat ||VC 338

Dr.Sarma@works 79

Either or, not both

• If we indulge in sleep (Ajnaana), we cannot be wakeful (Jnana).

• If we are awake (wise), we can’t be in slumber (utterly foolish)

• These two states are contradictory.• So, bound to the body-idea, no

question of liberation !• If liberated – no trace of body-ideation

or ahamkaara !

Dr.Sarma@works 80

¦ÁЬÃáœÁ ˆ«Á ¥ÁÅÁàÐ �

VC 339

€ÏœÁ§ÁçÿÃЬÁíÏ ¬Ãá§ÁüùӥʫÁÅ

üÂÚþÂœÁéþ٤ÁœÁ¦Á Â ©Ã¨ÍÁê,�œÁêÂàŽÃ¨Í±ÂŸÃ§ÁŽÏ™�Á§ÁÆ¡ÁÐ

¡Áõ§ÂßœÁéþ ¦ÁЬÃáœÁ ˆ«Á ¥ÁÅÁàÐ ||�

antar bahih swam sthira jangamaeshu

jnaanaatman aadhaara tayaa vilokya,

tyakta akhilo opaadhir akhanda roopah

poornaatmanaa yah sthita yeasha muktah ||

Dr.Sarma@works 81

Who is liberated ?

• One who knows himself to be the same Self as in any other sentient or insentient object,

• Who knows that the Self is the same substratum holding all together,

• Who gives up all superimpositions,• Who remains as the Absolute and the

infinite Self – only such a person is –• Truly liberated !

Dr.Sarma@works 82

¬Á§ÂíœÁé¤Â©ÁÐ

VC 340

¬Á§ÂíœÁéþ £ÏŸÁ©Ã¥ÁÅÃàÿÊœÁÅÐ�¬Á§ÂíœÁé¤Â©ÂþÁä ¡Á§Í¬Ãà ÁªÃÖœ÷,�žÁǪÂêÁëÿÊ �¬ÁœÁÅê¡Á¡ÁžÁêœÊ ³Î

¬Á§ÂíœÁé¤Â©Í¬Áê ¬ÁžÂœÁé þëÁܦÁ Â ||

sarwa atmanaa bandha vimukti haetuh

sarwa atma bhaavaan na paro asti kaschit,

drusya agrahae saty upapadyatae sou

sarwaatma bhaavosya sadaatma nishthayaa ||

Dr.Sarma@works 83

• Sarva Atma Bhaavan – ‘Universal oneness’ - perceiving the whole universe as thy own Self – there is none better than this.

• No other concept, other than this ‘universal oneness’, is tenable to annul all bondage and this is the highest dictum.

• This is possible only by constant exclusion of all differences in this created world and

• dedication in that ‘Universal Self’ concept.

Universal Self

Dr.Sarma@works 84

žÁǪÁê³ÂêÁëÿÁ›Ï ÁÁÏ þÁÅ ÁýœÊ � � � �žÊöÁœÁéþϑÁÜœÍ

£ÂöÁê§ÂáþÁŤÁ©Á¡Áë¬ÁÁà¥ÁþÁ¬�Á¬ÁàœÁàœÃÑë¦Á ÂÏ ÁŧÁíœÁÐ,�¬ÁþÁäê³ÂàŽÃ¨ŸÁ§Áé Á§Áé �©Ã«Á¦Ë§ÃäœÂêœÁé þôÂÜ¡Á§Ë

¬ÁàœÁàíüËÚÐÁ§Á›Ä¦Á¥Á ÂœÁéþà �¬ÁžÂþÁÏŸÊúÁÅפçÁêœÁäœÁÐ ||

drusyasyaa grahanam katham nu ghatatae daehaatmanaatishthato

baahya arthaanubhava prasakta manasas tat tat kriyaam kurwatah,

sannyasta akhiladharma karma vishayair nityaatma nishthaaparaih

tattwajnaih karaneeyam aatmani sadaanandhaet subhir yatnatah ||

VC 341

ÁÁÏ þÁÅ ÁýœÊ � � �

Dr.Sarma@works 85

• For a man who is obsessed with the body identity and clinging to the sense objects

• and engrossed in the unending actions to gratify his craving for sensual pleasures

• is it ever possible to attain sarvaatma bhava?• This needs careful practice by a wise seeker• through dispassion for all desire prompted

activity and their thoughts; longing for Bliss• through intense contemplation on the Atman

Is it ever possible ?

Dr.Sarma@works 86

¬Á§ÂíœÁé¬ÃžÁã¦Ê ¤Ã¯ÍÐ ÁÇœÁªÁë©Á›Á§Áé›Ð,� �

¬Á¥Á ÂŸÃÏ ©ÃžÁŸÂœÊê´Â ªÂÏœÍ žÂÏœÁ ‚œÃ ªÁÅëœÃÐ ||

sarwa atma siddhayae bhikshoh kruta sravana karmanah,

samaadhim vidadhaat yaeshaa saanto daanta iti srutih ||

VC 342

ªÂÏœÍ žÂÏœÁ ‚œÃ ªÁÅëœÃÐ

Dr.Sarma@works 87

• For the seeker (beggar) who is after mukti• The scriptures declare the following• First step is ‘content-knowledge’ about

the Absolute by hearing to the sadguru• Second step is practice of self-restraint

and remaining calm and composed• The next step is the samaadhi (or intro-

spection of the truth, with deep inner reflection, meditation and experience).

It is step ladder

Dr.Sarma@works 88

§ÁÆšÁªÁÊà§ÁÿÁ¥É � �©ÃþªÁÐ

Á§ÁÅàÏ þÁªÁÁêÐ � �¬ÁÿÁ³Â¡Ã ¡Á›ÃÝœËÐ,

¦Ê þçÃíÁ¨ÂåŽê¬Á¥Á ÂŸÃþ�êÁÖ¨Â

³ÂàþÁÏœÁ§ÂþÁÏœÁ¤Á©Â ÿà ©Â¬Áþ ||

aaroodha saktaer ahamo vinaasah

kartum na sakyah sahasa api panditaih,

yae nirwikalpaakhya samaadhi nischalaah

taan antara ananta bhavaa hi vaasanaa ||VC 343

Á§ÁÅàÏ þÁªÁÁêÐ

Dr.Sarma@works 89

Hard nut to crack

• This aham-kaaram or body-ideation and ego is very a strongly rooted and powerful phenomenon

• To dare destroying - it is a hard nut to crack, even for the very learned.

• It is possible only for those who are ever stable in highest contemplation (nirvikalpa samadhi)*

• They only can annul the persisting impressions (anantaranta vaasanas) of many yester births

* yadhaa deepo nivaatastah

Dr.Sarma@works 90

€ÿÁϣŞËãê©Á ¥ÉÂÿÃþÂê ¦ÉÂü¦œÂí©ÁǜʧÁç¨Âœ÷,

©Ã¯Ê¡ÁªÁÃàÐ ¡Áô§ÁÅ«ÁÏ �©Ã¯Ê¡Á¦ÁœÃ œÁžÁÅÓ›ËÐ ||

aham buddhyaiva mohinyaa yo jayitwa avrutaer balaat,

vikshaepa saktih purusham vikshaepayati tad gunaih ||

VC 344

©Ã¯Ê¡ÁªÁÃàÐ ¡Áô§ÁÅ«ÁÏ

Dr.Sarma@works 91

The projectile power

• For the one who is ego-centric, illusion takes over and it manifests as nescience

• This aavarana sakti (nescience) induces the vikshaepa sakti (projectile power)

• This projected power results in rajasic or ill-directed actions, because of its innate nature of negativity

• Thus the gunas – tamas and rajas come into play in the man who is ego-centric.

Dr.Sarma@works 92

©Ã¯Ê¡ÁªÁÃà ©Ãü¦É �©Ã«Á¥É ©ÃŸÂœÁÅÏ

þêÊî«Á¥Á Â©Á§Á›ªÁÃà �þéÁÇœÁàê¤Â©Ê,

žÁÇÁâǪÁê¦ÉÂÐ �¬ÁÅæý¡Á¦ÉÂü¨©ÁžÃí¤ÂÊ�þÁªÊîœÁàžÂ©Á§Á›¥Á ÂœÁéþà úÁ ¬Áí¤Â©Âœ÷,

þÃЬÁϪÁ¦ÊþÁ ¤Á©ÁœÃ ¡ÁëœÃ£ÏŸÁªÁÆþÍê

©Ã¯Ê¡Á›Ï þÁÿà œÁžÂ ¦ÁžÃ úÊþÁéǴ§Êá ||

vikshaepa sakti vijayo vishamo vidhaatum

nissaesham aavarana sakti nivruttya bhaavae,

drug drusyayoh sphuta payojalavad vibhaagae

nassaet tadaavaranam aatmani cha swabhaavaat,

nih samsayaena bhavati prati bandha soonyo

vikshaepanam nahi tadaa yadi chaen mrushaarthae ||

VC 345

þÃЬÁϪÁ¦ÊþÁ

Dr.Sarma@works 93

• So, in order to deter the effects of the rajas one has to annul the tamas (nescience)

• Tamas (veiling power) is the inability to see the Reality – the difference between the Perceiver (Atma) and the Perceived (the unreal body and world) – like in case of the milk mixed with water.

• For the one who overcomes the effects of tamas (aavarana sakti), undoubtedly his path to victory – the realization of Reality, is unobstructed.

Undoubtedly

Dr.Sarma@works 94

¬Á¥ÁêÃí©ÊÁÐ � �¬ÁÅæý£ÍŸÁüþÍê

©Ã¤Áüê žÁÇÁâǪÁê �¡ÁžÂ§ÁáœÁœÁàí¥÷,

ûÃþÁœÃà ¥Á Â¦Á ÂÁÇœÁ¥ÉÂÿÁ£ÏŸÁ�Ï

¦Á³Âé žÃí¥ÁÅÁà¬Áê �¡ÁôþÁ§Áä ¬ÁϬÁÇœÃÐ ||

samyag vivaekah sphuta bodha janyo

vibhajya drug drusya padaartha tattwam,

chinatti maayaa kruta moha bandham

yasmaad vimuktasya punar na samsrutih ||VC 346

¡ÁôþÁ§Áä ¬ÁϬÁÇœÃÐ

Dr.Sarma@works 95

No rebirth

• For the one who attained the perfect wisdom and is devoid of this veiling effects or delusions born of nescience,

• the separation of the grain from the chaff – the distinction of the Real from the unreal becomes a child’s play !

• Hence for the one, who has severed the bondages of illusion, where is the question of transmigration (rebirth) ?

Dr.Sarma@works 96

ÃÏ ³ÂêœÁÅåþÁÐ �¡Á§Â©Á§ËÁœÁí©Ã©Ê� �Á©ÁÿÃä

§ÁâÿÁœÁê©ÃžÂêÁÿÁ�þÁÏÿÁêªÊ«Á¥÷,

ÃÏ ³ÂêœÁÅåþÁÐ �¬ÁϬÁ§Á›¬Áê £Äü

¥ÁžËíœÁ¤Â©ÁÏ ¬Á¥ÁšʦÁŴͬÁê ||

paraavar aikatwa vivaeka vahnir

dahatya avidyaa gahanamhy asaesham,

kim syaat punah samsaranasya beejam

adwaita bhaavam samupaeyusho asya ||VC 347

Dr.Sarma@works 97

Where is the seed ?

• When the extensive forest of nescience is completely burnt to ashes by the fire of perfect wisdom about the Atman.

• where is seed for the transmigration ? - once the oneness or non-duality is established firmly in us –

Aham Brahmosmi – Sarvam Kalvidam Brahma –

Sarva jeevo Brahmaika roopah

Dr.Sarma@works 98

©Á§Á›¬Áê þéÁÇœÃà§Áè©ÁœÃ úÁ �¬Á¥ÁêÁåžÂ§ÁážÁ§ÁîþÁœÁÐ,�

¥ÃÂêüÂÚþÁ©ÃþªÁ¬ÁàžÁížÃí¯Ê¡Áü�þÃœÁžÁÅÐŽþéÁÇœÃàÐ ||

aavaranasya nivruttir bhavati cha samyak padaartha darsanatah,

mithyaa jnaana vinaasastadad vikshaepa janita duhkha nivruttih ||

VC 348

žÁÅÐŽþéÁÇœÃàÐ

Dr.Sarma@works 99

No more miseries

• Once the perfect object (Atman) is rightly perceived in front, the veil (the illusion) is taken off.

• All the false concepts and identities fall into oblivion and hence forth the cessation of the associated miseries.

• Man is set free !

Dr.Sarma@works 100

ˆœÁœÃàë¦ÁÏ žÁÇ«ÁÛÏ

ˆœÁœÃàë¦ÁÏ žÁÇ«ÁÛÏ ¬Á¥ÁêÁëüÅجÁí§ÁÆ¡Á©ÃüÂÚþÂœ÷�

œÁ³ÂéžÁí¬ÁÅà ¬ÁœÁœÁàíÏ üÂÚœÁ©ÁêÏ £ÏŸÁ¥ÁÅÁà¦Ê ©ÃžÁÅ´Â ||�

yetat triyam drushtam samyag rajju swaroopa vijnaanaat

tasmaad vastu satat twam jnaatavyam bandha muktayae vidushaa ||

VC 349

Dr.Sarma@works 101

The three

• The three have to be taken note of • The aavarana or veil or illusion – the

wrong identification of a rope• The vikshaepa or projection or delusion –

the belief that the rope is a real snake• The duhkha or misery or physical and

mental agony – because of the two above.• Establishing the true nature of rope – the

real identity annuls all the three above.

Dr.Sarma@works 102

¬Áí¡Áä¥ÁþͧÁÊ«ÁÅ

€¦ÉÂÃä ¦ÉžéÁ � �¬ÁœÁð¥ÁþÁí¦Á Â

þÂéœÂëžÃ§ÁÆ¡Ê› ©ÃüÇϤÁœÊ ŸÄÐ,

œÁœÂѧÁê¥ÊœÁœÃàëœÁ¦ÁÏ ¦ÁœÍ ¥ÁÇ´Â

žÁÇ«ÁÛÏ ¤Áë¥Á¬Áí¡Áä¥ÁþͧÁÊ«�ÁÅ ||

ayogni yogaadiva sat samanwayaan

maatraadi roopaena vijrumbhatae dheeh,

tat kaaryam yaetat tritayam yato mrushaa

drushtam bhrama swapna manorathaeshu ||VC 350

Dr.Sarma@works 103

Fake three

• What ever we experience in delusion, dream and fantasy is always unreal.

• Similar is the nature of the projections of Buddhi about the objects around us and our body [‘I know this’ – in this the ‘I’ (knower) as well as ‘this’ (the known) are not real]

• The red hot iron is never incandescent on its own – it is the fire (invisible like the Atman) which gave that glow, heat, hotness, burning property and incandescence to inert iron.

Dr.Sarma@works 104

þ͞ʜà þ¡ÊêœÃ

œÁœÍ©Ã§ÂÐ �¡ÁëÁǜʧÁÿÁÏ¥ÁÅŽÂ�žÊöÁ©Á³Âþ ©Ã«Á¦Á ÂªÁÖ ¬Á§Êí,

¯Á›ÊþÁꤩÃþÁ ˆ«Á �œÂé�þ͞ʜà þ¡ÊêœÃ ÁžÂ¡Ã þÂþÁêÂ||� �

tato vikaaraah prakritaer aham mukhaa

daeha avasaanaa vishayaascha sarwae,

kshanaenyathaa bhaavina esha aatmaa

nodaeti na apyaeti kadaapi na anyathaa||VC 351

Dr.Sarma@works 105

• The prakruti vikaaras (or changes of nature) are therefore not real (like the three)

• these take the form of sense-objects and present as the body-ideation and keep changing ever (that is the unreality).

• But the Atman, the underlying substratum, is changeless, birth less, ever the same.

Changes not !

Dr.Sarma@works 106

¡ÁëœÁêÁðžÂþÁÏžÁÁþÁÐ � �þÃœÂêžÁí¦Á ÂŽ›ÝúÞÊÁ§ÁƱÍ�£ÅžÂãê žÃ³Â¯Ä ¬ÁžÁ¬ÁžÃí¨¯Á›Ð,

€ÿÁÏ ¡ÁžÁ¡ÁëœÁê¦Á¨¯ÃœÂ§ÁáÐ

¡ÁëœÁêÁðžÂþÁÏžÁÁþ� �ÁÐ ¡Á§ÂœÂé ||

nitya adwaya akhanda chidaeka roopo

buddhyaa disaakshee sad asad vilakshanah,

aham pada pratyaya lakshita arthah

pratyak sadaananda ghanah paraatmaa ||VC 352

Dr.Sarma@works 107

The unique attributes of the Atman are:1. Eternal 2. Non-dual 3. Undivided4. Knowledge Absolute 5. The witnessfor Buddhi etc., layers 6. Distinct from the Sat and Asat (it is neither)7. The Real “I” inside 8. Indwelling9. Bliss absolute 10. The greatest and11. The Supreme.

The Atman

Dr.Sarma@works 108

¬Áí¦Á¥Ê©Á ªÂ¥ÁêœÃ

‚œÁáÏ ©Ã¡ÁªÃÖœÁðžÁ¬ÁžÃí¤Áüê

þêÃÖœÁê œÁœÁàíÏ þÃü£ÍŸÁžÁÇ´ÂÛê,

üÂÚœÂí¬Áí¥Á ÂœÂéþÁ¥ÁŽ›Ý£ÍŸÁÏ

œÊ¤Íê ©Ã¥ÁÅÁàÐ �¬Áí¦Á¥Ê©Á ªÂ¥ÁêœÃ ||

ittham vipaschit sad asad vibhajya

nischitya tat twam nija bodha drishtyaa,

jnaatwaa swam aatmaanam akhanda bodham

taebhyo vimuktah swayamaeva saamyati ||VC 353

Dr.Sarma@works 109

Attain peace

• This way one who analyzes and differentiates the real and unreal

• Confirms his real ID with ‘That’ by application of this wisdom

• Knows his Self as the Infinite Knowledge Absolute -

• Only he will directly attain to peace, free from all obstructions.

Dr.Sarma@works 110

œÁé žÁ§ÁîþÁ¥÷ �

€üÂÚþÁ ÿÁÇžÁ¦ÁÁëÏʧÃä � �ªÊî«Á©Ã¨¦Á¬ÁàžÂ,

¬Á¥Á ÂŸÃþ©ÃÁ¨ÊåþÁ �¦ÁžÂžËíœÂœÁé žÁ§ÁîþÁ¥÷ ||

ajnaana hridaya granthaer nissaesha vilayas tadaa,

samaadhinaa vikalpaena yada adwaita atma darsanam ||

VC 354

Dr.Sarma@works 111

Ablate the gland

• Thus, once the gland (source of the secretion) of this dangerous hormone – namely the Ajnaana, is to be totally ablated and

• the mind is fixed with rapturous attention without even a flicker

• Then, one can certainly behold the Self – without any duality.

Dr.Sarma@works 112

©Á¬ÁÅàœÁœÂàíŸÁÇœÂê

œÁí¥ÁÿÁ¥ÃžÁ¥ÃœÄ¦ÁÏ Á¨åþ £ÅžÃãžÍ´Â�œÁå¤Á©ÁœÃ ¡Á§Á¥Á ÂœÁéþÁêžÁí¦Ê þçÃíªÊ«Ê,

¡Áë©Ã¨¬ÁœÃ ¬Á¥Á ÂŸÂ©Á¬Áê ¬Á§Íí ©ÃÁ¨Íå�©Ã¨¦ÁþÁ¥ÁÅ¡ÁÁúÊמÁí¬Á�ÅàœÁœÂàíŸÁÇœÂê ||

twam ahamidam iteeyam kalpanaa buddhi doshaat

pabhavati paramaatman ayadwayae nirvisaeshae,

pravilasati samaadhaavasya sarwo vikalpo

vilayanam upagachchaed vastu tattwaa dhrityaa ||VC 355

Dr.Sarma@works 113

You, I, this

• You, I and This – this sort of duality and plurality are the defects and misconceptions of the Buddhi.

• Once the Paramaatma, the Absolute and the one without a second manifests Itself, in that state of deep and rigorous meditation,

• all the above misconceptions dissolve as one gets hold of one’s real nature.

Dr.Sarma@works 114

þéÁ¬ÁœÃ ¬ÁÅŽÏ

ªÂÏœÍ žÂÏœÁÐ ¡Á§Á¥ÁÅ¡Á§ÁœÁÐ ¯ÂϜæÁÅÁàÐ ¬Á¥Á ÂŸÃÏ�ÁŧÁíþÃäœÁêÏ Á¨¦ÁœÃ ¦ÁœÃÐ � �¬Áí¬Áí ¬Á§ÂíœÁé ¤Â©Á¥÷,

œÊþ©ÞÂêœÃ¥Ã§ÁüþÃœÂϳŸÁÅ žÁÂãí ©ÃÁ¨Âå� �þÁèëöÁéÁÇœÂê þéÁ¬ÁœÃ ¬ÁÅŽÏ �þëÃÑë¦ÉÂþçÃíÁ¨åÐ ||�

saanto daantah param uparatah kshaanti yuktah samaadhim

kurwan nityam kalayati yatih swa swa sarwaatma bhaavam,

taena avidyaa timira janitaam saadhu dagdhwaa vikalpaan

bhrahma akrityaa nivasati sukham nishkriyo nirvikalpah ||

VC 356

Dr.Sarma@works 115

Lives in peace

• The intense trier (yati) is calm, self-restrained, perfectly withdrawn from sense-objects, full of forbearance and engrossed in rigorous meditation.

• He always reflects on his own self - to be the same as every one else (sarvaatma bhava)

• With this – he completely dissolves all mis -conceptions born out of gloom of nescience

• He lives in peace as Brahman, action less free from the vicissitudes of the mind.

Dr.Sarma@works 116

±Â§Í¯ÁêÁ¤ß¦þÁÐ � �¬Á¥Á ÂÿÜ ¦Ê ¡Áë©Ã¨Â¡Áê £ÂÿÁêÏ

ªÍëœÂëžÃ úÊœÁÐ ¬Áí¥ÁÿÁÏ úޜÁéþÃ,

œÁ ˆ©Á¥ÁÅÂà �¤Á©Á±ÂªÁ£ÏŸË

§ÂäþÊêœÁÅ ±Â§Í¯ÁêÁ¤ß¦þÁÐ ||� �

samaahitaa yae pravilaapya baahyam

srotraadi chaetah swamaham chidaatmani,

tayaeva muktaa bhava paasa bandhair

na anyaetu paarokshya katha abhidhaayinah ||VC 357

Dr.Sarma@works 117

• Only the real wise man, who dissolves all the sense-objects, sense organs and the associated modifications such as ego etc., by himself in that reality, the Atman

• will obtain liberation from the fetters of transmigration.

• Never the one, who is contented with the scriptural details and never obtains first-hand experience of what is revealed there in.

Second hand knowledge ?

Dr.Sarma@works 118

Á¨å¬Á¥Á ÂŸÃþëÁܦÁ Â �„±ÂŸÃ ¤ÊžÂœÁðí¦Á¥Ê©Á ¤ÃžÁêœÊ

úͱŸÁê±ÍÿÊ ¬Áí¦Á¥ÊþÁ Ê©Á¨Ð,�œÁ³ÂéžÁűŸʧÃí¨¦Á Â¦Á ©ÃžÂí

þÁí¬ÊœÁðžÂ Á¨å¬Á¥Á ÂŸÃþëÁܦÁ � ||

upaadhi bhaedaat swayamaeva bhidyatae

chopaadhy apohae swayamaena kaevalah,

tasmaad upaadhaer vilayaaya vidwaan

vasaet sadaa kalpa samaadhi nishthayaa ||

VC 358

Dr.Sarma@works 119

The ‘Upaadhi’

• Our outer modifications (upadhis) are manifold and cause us to believe that we are all different from one another.

• But, these upadhis are delusions and the inner Self is unique and is the same in all.

• So, the real wise never give any importance to the upadhis and ever engage themselves in deep contemplation of the unique Self.

Dr.Sarma@works 120

ÄýÍ ¤Áë¥Á§ÁÏ

¬ÁœÃ ¬ÁÍàþÁ§Í ¦Á ÂœÃ �¬ÁžÂè©ÁÏ ÿÊêÁþëÁܦÁ Â,�

ÄýÍ ¤Áë¥Á§ÁÏ � �ŸÂê¦ÁþÁèë¥Á§ÁœÂí¦Á Á¨åœÊ ||�

sati sakto naro yaati sad bhaavam hi yaeka nishthayaa,

keetako bhramaram dhyaayan bhramaratwaaya kalpatae ||

VC 359

Dr.Sarma@works 121

Caterpillar

• What we constantly think we are, we become that – if we indulge in all negative thoughts, we end up eating the adverse fruits of such thoughts and deeds.

• If the caterpillar constantly believes that it has in it the innate power to metamorphose into beautiful butterfly, it one day becomes that.

• One who entertains positive thoughts and believes that he is the Brahman, he verily ends up as Brahman sooner or later.

Dr.Sarma@works 122

¡Á§Á¥Á ÂœÁé ¬Á¥Á Â¦Á ÂœÃ

Ãë¦Á ÂÏœÁ§Â¬ÁÃà¥Á±Â� �¬Áê ÄýÍ� �ŸÂê¦ÁþÁêŸÂ¨ÃÏ ÿÁê¨Ã¤Â©Á¥ÁÇúÁלÃ,

œÁË©Á¦ÉÂÄ � �¡Á§Á¥Á ÂœÁéœÁœÁàíÏ

ŸÂêœÂí ¬Á¥Á Â¦Á ÂœÃ œÁžÊÁþëÁܦÁ Â ||�

kriya antara asaktim apaasya keetako

dhyaayan yadhaalim hi ali bhaavam richchati,

tathaiva yogee paramaatma tattwam

dhyaatwaa samaayaati tadaeka nishthayaa ||VC 360

Dr.Sarma@works 123

Metamorphosis

• By constant effort and internal adjustments of its own given (genetic) material, an ugly looking, cesspool bound, repulsive caterpillar transforms itself and evolves into a beautiful, free and liberated butter fly !

• Why not we, supposed to be more intelligent, make the necessary adjustments in negating the body-ideation and transform ourselves and evolve into our Real, liberated Atmic state !!

Dr.Sarma@works 124

€œÄ©Á¬ÁƯÁéÏ

€œÄ©Á¬ÁƯÁéÏ ¡Á§Á¥Á ÂœÁéœÁœÁàíÏ

þÁ ¬ÁÆ᨞ÁÇ´ÂÛê ¡ÁëœÃ¡ÁœÁÅà¥Á§ÁñœÃ,

¬Á¥Á ÂŸÃþÂœÁêþÁà¬ÁŬÁƯÁé©ÁÇœÂàê

üÂÚœÁ©Áê¥Á Â§Ëê§ÁœÃªÁÅžÁã£ÅžÃã¤ÃÐ ||

ateeva sookshmam paramaatma tattwam

na sthoola drishtyaa pratipat tumarhati,

samaadhina atyanta sookshmavrittyaa

jnaatavyam aaryairati suddha buddhibhih ||VC 361

Dr.Sarma@works 125

Very Subtle

• The Paramaatma tatwam is extremely subtle to grasp

• One can’t behold it by gross perception of our senses,

• nor by intense study of scriptures, unless one applies that knowledge and experiences it.

• It is accessible only to those noble souls with perfectly pure minds and

• by means of deep contemplation brought on by extra-ordinary mental fitness and subtle thinking.

Dr.Sarma@works 126

¬ÁÅ©Á§ÁßÏ ¡Áôý±ÂÁªÍŸÃœÁÏ�

¦Á ¬ÁÅ©Á§ÁßÏ ¡Áôý±ÂÁªÍŸÃœÁÏ� �œÁêÂàí ¥Á¨Ï ³ÂíœÁéÁÅ›Ï � �¬Á¥ÁÇúÁלÃ,

œÁ ¥ÁþÁÐ �¬ÁœÁàí§Áü¬Áà¥ÉÂ¥Á¨Ï

ŸÂêþÊþÁ ¬ÁÏœÁêüê ¬Á¥ÊœÃ œÁœÁàí¥÷ ||

yathaa suvarnam puta paaka sodhitam

tyaktwaa malam swa atma gunam samrucchati,

tathaa manah sattwa rajastamomalam

dhyaanaena santyajya samaeti tattwam ||VC 362

Dr.Sarma@works 127

Gold purification

• Gold to be purified of its impurities and to attain its own lustre - has to come in contact and withstand the heat of intensely high temperatures.

• So also, to attain our own lustre of the Brahman, we require ourselves to give up our impurities of the sattawa, rajas and tamo gunas.

• To get rid of these, we need the fire of intense meditation and contemplation.

Dr.Sarma@works 128

¬Á ©ÃÁ¨å ©Á§ÃØœÁÐ�þçÁÏœÁ§Â¤Âê¬Á©ÁªÂœÁàžÃœÁáÏ

¡ÁÁíÏ ¥ÁþÍ £ëÿÁé›Ã �¨Ä¦ÁœÊ ¦ÁžÂ,

œÁžÂ ¬Á¥Á ÂŸÃЬÁ ©ÃÁ¨å ©Á§ÃØœÁÐ�¬ÁíœÍžÁí¦Á ÂþÁÏžÁ§Á³ÂþÁŤ©ÁÁÐ ||�

nirantara abhyaasa vasaat tad ittham

pakwam mano brahmani leeyatae yadaa,

tadaa samaadhih sa vikalpa varjitah

swatodwaya ananda rasa anubhaavakah ||VC 363

Dr.Sarma@works 129

Constant practice

• When the mind is thus purified by constant practice, it matures enough to get dissolved in the Brahman, loosing all false identity.

• Then, the pure and deep contemplation occurs – which is devoid of any interest whatsoever in this physical world.

• That directly leads to the realization of the Bliss of the Brahman, the one without a second.

Dr.Sarma@works 130

ÁëþÊá§ÃíþªÁÐ

¬Á¥Á ÂŸÃþÂþÊþÁ ¬Á¥Á¬Áà©Â¬ÁþÂ

ÁëþÊá§Ãíþª͎èÁ§ÁéþªÁÐ,� �€ÏœÁ§ÁçÿÃÐ ¬Á§ÁíœÁ ˆ©Á ¬Á§ÁížÂ

¬Áí§ÁÆ¡Á©Ã¬ÁÆæ§Ãà§Á¦ÁœÁäœÁÐ ³Âêœ÷ ||

samaadhinaan yaena samasta vaasanaa

granthaer vinaaso akhila karma naasah,

antar bahih sarwata yaeva sarwadaa

swaroopa visphoortir ayatnatah syaat ||VC 364

Dr.Sarma@works 131

Spontaneously

• Only in that pure and deep meditative state, the gland that secretes perpetually the ego and its associated vaasanaas will be totally destroyed; this results in cessation of all untoward activity.

• Then externally, internally and everywhere, always – the real roopa will manifest at once spontaneously.

Dr.Sarma@works 132

€þÁÏœÁÏ þçÃíÁ¨åÁÏ � �

ªÁÅëœÊÐ ªÁœÁÁÅ›Ï �©ÃžÂêþÁéþÁþÁÏ ¥ÁþÁþžÁ¡Ã,

þÞßÂê¬ÁÏ ¨¯ÁÁÅ›¥ÁþÁÏœÁÏ �þçÃíÁ¨åÁÏ ||� �

Srutaeh satagunam vidyaan mananam mananaadapi,

nidi dhyaasam laksha gunam anantam nirwikalpakam ||

VC 365

Dr.Sarma@works 133

The highest

• Perpetual Sruti sravanam is great in its effects• Constant reflection of the truth is hundred

times superior to listening the scriptures !• Meditation (nidi dhyasam) is 1,00, 000 times

superior even to reflection (mananam).• But, the highest is the Nirwikalpa Samaadhi,

for its results are infinite and unquantifiable.

Dr.Sarma@works 134

£ëÿÁéœÁœÁí¥Á©ÁÁ¥Á�

êœÊ þçÃíÁ¨å ¬Á¥Á ÂŸÃþ �¬ÁÅæýÏ

£ëÿÁéœÁœÁí¥Á©ÁÁ¥�ÁêœÊ ŸÁÅë©Á¥÷

þÂþÁê úÁ¨œÁ¦Á Â �¥ÁþÍÁœÊÐ�¡ÁëœÁê¦Á ÂþÁà§Á ©Ã¥ÃªÃëœÁÏ ¤Á©Êœ÷ ||

nirwikalpa samaadhinaa sphutam

brahma tatwam avagamyatae dhruvam

na anyathaa chalatayaa manogataeh

pratyaya antara vimisritam bhavaet ||VC 366

Dr.Sarma@works 135

Apt to be mixed up

• Only in the Nirwikalpa Samaadhi state, one clearly and definitely realizes the Brahman; but not other wise –

• for, the mind being very unstable is apt to be mixed up with other bodily and sensual perceptions.

Dr.Sarma@works 136

ªÂÏœÁ ¥ÁþÂÐ ¡ÁëœÄúÃ

€œÁÐ ¬Á¥Á ÂŸÁœÁðí ¦ÁœÊÏžÃë¦ÁÐ ¬ÁžÂ

þçÁþÁà§ÁÏ ªÂÏœÁ ¥ÁþÂÐ ¡ÁëœÄúÃ,

©ÃŸÁíϬÁ¦Á ŸÂíþÁà¥ÁþžÁê©ÃžÁê¦Á Â

ÁÇœÁÏ ¬ÁžÊÁœÁí � �©Ã¨ÍÁþÊþÁ ||�

atah samaadhat swa yataendriyah sadaa

nirantaram saanta manaah prateechi,

vidhwamsaya dhwaantam anaady avidyayaa

kritam sadaekatwa vilokanaena ||VC 367

Dr.Sarma@works 137

Destroy the Nescience

• Hence, perfectly restraining the senses, keeping the mind calm and tranquil,

• always immerse the mind in the indwelling supreme Self.

• and through realization of your Real identity, destroy the darkness created by nescience and which is perpetual and beginning less.

Dr.Sarma@works 138

End of Part – VIContinued in Part - VII