Vivaeka Choodaamani The Crest Jewel of Discrimination Part VIII From 416 to 480 ©Ã©ÊÁ...
-
Upload
beatrix-price -
Category
Documents
-
view
228 -
download
5
Transcript of Vivaeka Choodaamani The Crest Jewel of Discrimination Part VIII From 416 to 480 ©Ã©ÊÁ...
Dr.Sarma@works
£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
VC 416
¬Á¥Áƨ¥ÊœÁœÁå§ÃžÁÿÁê ©ÁÿÎä
¬ÁžÂœÁéþà £ëÿÁé›Ã þçÃíÁ¨Êå,�œÁœÁÐ ¬Áí¦ÁÏ þÃœÁê©ÃªÁÅžÁã£ÍŸÂ
þÁϞœÁéþ œÃ«Áܜà ©ÃžÁí§Ã«ÁÜÐ ||
samoolam aetat paridahya vahnou
sada atmani brahmani nirwikalpae,
tatah swayam nitya visuddha bodhaa
nandaatmanaa tishthati vidwarishthah ||
þÁϞœÁéþ œÃ«ÁÜœÃ
Dr.Sarma@works
• By burning all this, with its very root, in fire of Brahman, the Eternal and Absolute Self.
• Then, a truly wise man, there after resides alone as the Atman, the eternal, pure Knowledge and Bliss.
• Truly wise means, the one who is highest in the ladder of Brahma jnaana
The Truly Wise
Dr.Sarma@works
Sapta Jnaana Bhoomikas ( Seven Steps of Jnaana)1.Subhaeccha : Brahma Sankalpee2.Vicharana : Brahma Jijnaasee3.Tanumaanasa : Brahma Darsee4.Sattwa aapatti : Brahma Vidur5.Asamsakti : Brahma Vidwar6.Padaardha abhaavini : Brahma Vidwaree7.Turiya : Brahma Vidwarishthaa
Jnaana Vaasistam, Vedanta Panchadasi
The Seven Steps
Dr.Sarma@works
ͧéÁ¬Áë÷
VC 417
±Âë§Á£ã¬ÁÆœÁë ÁëÃœÁÏ ªÁ§Ä§ÁÏ� �¡Áë¦Á ÂœÁÅ ©ÂœÃ«ÁÜœÁŠͧéÁ¬Áë÷,� �þÁ œÁœÁÅåþÁÐ ¡ÁªÁêœÃ œÁœÁàí©ÊœÂà
þÁϞœÁéþà £ëÿÁé›Ã ¨ÄþÁ©ÁÇœÃàÐ ||
praarabdhasootra grathitam sareeram
prayaatu vaa tishthatu gor iva srak,
na tat punah pasyati tattwa vaettaa
nandaatmani brahmani leenavrittih ||
Dr.Sarma@works
The garland & Cow
• A cow never bothers about the flower garland that is hung around its neck – means, it is unconcerned about the nature, fragrance, beauty etc., of the garland
• The knower of the truth does no more care, whether this body, spun out of the threads of yester deeds, falls or flourishes, for
• His mind is at rest, dissolved in the Brahman, the essence of Bliss.
Dr.Sarma@works
Ã¥ÃúÁ×Ï ÿʜͧÊâÿÁÏ �¡Áô´ÂßœÃ
VC 418
€Ž›ÂÝþÁÏžÁ¥Á ÂœÂéþÁÏ ©ÃüÚ¦Á ¬Áí¬Áí§ÁÆ¡ÁœÁÐ
Ã¥ÃúÁ×ÏÁ¬Áê ©Â ÿʜͧÊâÿÁÏ ¡Áô� �´Âߜà œÁœÁàí©Ãœ÷ ||
akhandaanandam aatmaanam vijnaya swa swaroopatah
kim ichcham kasya vaa haetordaeham pushnaati tattwavit ||
Dr.Sarma@works
For whose sake ?
• One who realized the Atman, the Infinite Bliss, as his very Self
• What desires will he have to nurture this body ?
• For whose sake will he cherish this body ?
Dr.Sarma@works
¬ÁžÂþÁÏžÁ§Á³Â³ÂížÁþÁ
VC 419
¬ÁϬÞÁã¬Áê ¢Á¨Ï œÊíœÁüÄØ©ÁþÁÅéÁà¬Áê �
¦ÉÂÃþÁÐ,�£ÿçÁÏœÁÐ
¬ÁžÂþÁÏžÁ§Á³Â³ÂížÁþÁ¥Á ÂœÁéþà ||
samsiddhasya phalam twaetaj jeevanmuktasya yoginah,
bahirantah sada ananda rasa aswaadanam aatmani ||
Dr.Sarma@works
The Liberated
• For the liberated-but yet-living yogi, the Brahma Vidwarishtha,
• Enjoying the Eternal Bliss Absolute Itself is the only fruit (desired), both in the external and internal context.
Dr.Sarma@works
£ÍŸÁ³Íê¡Á§ÁœÃÐ ¢Á¨¥÷,
VC 420
©Ë§ÂÁê¬Áê ¢Á¨Ï �£ÍŸÍ£ÍŸÁ³Íê¡Á§ÁœÃÐ ¢Á¨¥÷,
³ÂíþÁÏžÂþÁŤÁ©ÂúÂ×Ϝçʫ˩͡Á§ÁœÊÐ ¢Á¨¥÷ ||
vairaagyasya phalam bodho bodhasyoparatih phalam,
swa ananda anubhavaat saantir aeshaivoparataeh phalam ||
Dr.Sarma@works
• The fruit of complete renunciation and dispassion is Tattwa-jnaanam or Knowledge about ‘That and You’
• This paves way to giving up of sensual pleasures,
• That leads to experiencing the Bliss of the Self
• Whence follows – the Peace Absolute
The flow chart
Dr.Sarma@works
¡Á§Á¥Á ÂœÁÇ¡Ãà§ÂþÁÏžÁÐ
VC 421
¦ÁžÁÅêœÁà§ÍœÁà§Â¤Â©ÁÐ ¡Áõ§Áí¡Áõ§ÁíÏ œÁÅ þëÁ樥÷,
þéÁÇœÃàÐ ¡Á§Á¥Á ÂœÁÇ¡Ãà§ÂþÁÏžÍ þÁÅ¡Á¥ÁÐ
¬ÁíœÁÐ ||yady uttarottara abhaavah poorwa poorwam tu nishphalam,
nivrittih paramaa triptir aanando nupamah swatah ||
Dr.Sarma@works
Serial Steps
• In the series, the steps are Vairagya or dispassion, followed by the knowledge of the reality or bodha. This should lead to uparati or withdrawal from objective world. That must pave way to peace.
• In this series of sequential steps, if one cannot get into the succeeding stages, the preceding ones are in vain and futile.
• When the series is perfect, matchless Bliss and extreme satisfaction follow naturally.
Dr.Sarma@works
œÁœÁÑÁÏ �Á§ÁÅà¥Á§ÁñœÃ �žÁÇ«ÁÛžÁÅÐŽÊ«ÁíþÁÅžÊíÍ �
©ÃžÁê¦ÂÐ ¡Áë¬ÁÅàœÁÏ ¢Á¨¥÷,
¦ÁœÁÑÇœÁÏ ¤ÂëϜéʮ¦Á ÂÏ þÂþÂÁ§Áé üÅÁÅ¡ÃðœÁ¥÷� �
¡ÁªÂÖþÁä§Í ©Ã©ÊÊþÁ œÁœÁÑÁÏ � �Á§ÁÅà¥Á§ÁñœÃ ||�
drishta duhkhaeshw anudwaego vidyayaah prastutam phalam,
yat kritam bhraanti vaelaayaam naanaa karma jugupsitam
paschaan naro vivaekaena tatkatham kartumarhati ||
VC 422
Dr.Sarma@works
The test of Knowledge
• The acid test of attaining the Knowledge is the ability to overcome the earthly troubles and titivations
• A man may commit various heinous and loathsome deeds when he is deluded
• But, once he is devoid of that delusion, and possesses the discriminative power, how can he once again stoop down to that foolish state ?
Dr.Sarma@works
©ÃžÂê¢Á¨Ï
VC 423
©ÃžÂê¢Á¨Ï ³ÂêžÁ¬ÁœÍ þéÁÇœÃàÐ
¡Áë©ÁÇœÃà§ÁüÂÚþÁ¢Á¨Ï œÁžÄ¯ÃœÁ¥÷
œÁüÂØÚüÚ ¦É§ÁêþÁéÇÁœÁÇ«ÃßžÎ� �þÍ úÊžÃížÂÏ žÁÇ«ÁÛ¢Á¨Ï Ã¥Á³Âéœ÷ ||�
vidyaa phalam syaad asato nivrittih
pravrittir ajnaana phalam tadeekshitam
taj jnaajna yoryan mrigatrishnikaadou
no chaed widaam drishtaphalam kim asmaat ||
Dr.Sarma@works
How to identify the learned ?
• The real end result of knowledge is the withdrawal from the unreal things,
• while the clinging to the worldly things confirms the state of ignorance.
• This is similar to the one who knows the mirage and delusions of that sort and the one who still believes in the delusions.
• Isn’t it the only tangible way to separate the learned and the ignorant ?
Dr.Sarma@works
€üÂÚþÁÿÁÇžÁ¦ÁÁëÏÃ� �
VC 424
€üÂÚþÁÿÁÇžÁ¦ÁÁëÏʧÃíþÂªÍ � �¦ÁžÁêªÊ«ÁœÁÐ
€þÃúÍקÃí«Á¦ÁРåÁÅä �¡Áë©ÁÇœÊàР§Á›Ï ¬ÁíœÁÐ ||�
ajnaana hridaya granthaer vinaaso yady asaeshatah
anichchorwishayah kimnu pravrittaeh kaaranam swatah ||
Dr.Sarma@works
• Once, one destroys this Gland of Ajnaana completely, without trace of a reminder and become disinterested in (vishayas) the objective world,
• what natural motive will induce such a man to live selfishly this mortal life ?
The Gland of Ignorance
Dr.Sarma@works
©Â¬ÁþÂþÁÅžÁ¦É ¤ÍÊê �©Ë§ÂÁê¬Áê œÁžÂ©ÁŸÃÐ,�€ÿÁÏ ¤Â©ÍžÁ¦Á Â¤Â©Í £ÍžÁ¬Áê ¡Á§Á¥Á ©ÁŸÃÐ,
¨ÄþÁ©ÁÇœÊà§ÁþÁÅœÁåœÃà§Áé§ÂêžÍ¡Á§ÁœÊ¬ÁÅà ³Â ||
vaasanaan udayo bhogyae vairaagyasya tadaavadhih,
aham bhaavodaya abhaavo bodasya paramaavadhih,
leena vrittaer anutpattir maryaadoparataestu saa ||
VC 425
£ÍžÁ¬Áê ¡Á§Á¥Á ©ÁŸÃÐ
Dr.Sarma@works
• The culmination of dispassion (Viragya) can be evidenced by the total disinterest in sense-pleasures.
• The absence of the ego and agency – of I, me and mine signals the acme of true and perfect Knowledge (Bodha).
• When the mind functions are merged in the Self, dissolved and appear no more, that state is the pinnacle of (Uparati) self-withdrawal. Panchadasi - VI
The three steps
Dr.Sarma@works
£ëöÁé§ÁœÁ¦Á  ¬ÁžÂ �¬ÃáœÁœÁ¦Á  þçÁÅéÁà£ÂöÁê§ÁáŸÄ�§ÁþÂê©ÊžÃœÁ¤ÍÁê¤ÍÁÁ¨þÍ � � �þÞÂë¨Å©ÁžÂ稩Áœ÷,
¬Áí±Âä ¨ÍÃœÁ¨ÍÁ©ÁüØÁžÃžÁÏ � � �¡ÁªÁêÏÁíúèì£ãŸÄ�§Â¬Êà ÁªÃÖžÁþÁÏœÁ ¡Áô›ê�¢Á¨¤ÁÅÁãþÁêÐ ¬Á ¥Á ÂþÍê ¤ÁÅ©Ã ||�
brahma akaaratayaa sadaa sthitatayaa nirmukta baahya arthadheer
anyaa vaedita bhogya bhoga kalano nidraaluvad baalavat,
swapnaa lokita lokavaj jagad idam pasyan kwachil labdhadheer
aastae kaschid ananta punya phalabhug dhanyah sa maanyo bhuvi ||
VC 426
þÞÂë¨Å©ÁžÂ稩Áœ÷
Dr.Sarma@works
• Always merged in the Brahman – and so free from the sense of reality of the external sense-objects.
• Only apparently enjoying the sense-objects as offered by others, like a child or the one who is sleepy.
• Beholding this world as a mere scene in a dream and having cognition of it only occasionally –
• Very rare indeed such a person – he enjoys the fruits of endless merit and he alone is the blessed and the esteemed one in this creation.
The esteemed being
Dr.Sarma@works
¬ÃáœÁ¡ÁëüÍÚ ¦ÁœÃ§Á¦ÁÏ ¦ÁÐ ¬ÁžÂþÁÏžÁ¥ÁªÁÅäœÊ,
£ëÿÁé›ÊêþÁ ©Ã¨ÄþÂœÂé þçÃíÂ§Í �©ÃþëÃÑë¦ÁÐ ||
sthitaprajno yatir ayam yah sada anandam asnutae,
brahmanyaena vileena atmaa nirwikaaro vinishkriyah ||
VC 427
¬ÃáœÁ¡ÁëüÐÚ
Dr.Sarma@works
The perfectly wise man
• The one whose soul is merged in the Brahman• Who is always in contact with the eternal Bliss• Who is immutable by the external circumstances• Who is free from activity and its anxiety• Such a great Yati is termed as Sthita Prajna or
man of steadfast wisdom
Prajahati yada kaaman….sthita prajna tadochatae
Dr.Sarma@works
£ëöÁéœÁéþÍÐ ªÍŸÃœÁ¦É §ÊÁ¤Â©Â©ÁÂÿÃþÄ,� �þçÃíÁ¨Âå úÁ úÃþÂéœÂë �©ÁÇœÃàÐ ¡ÁëüÊڜà ÁÁêœÊ,� �¬ÁŬÃáœÂ €³Î ¤Á©ÊžÁê¬Áê ¬ÃáœÁ ¡ÁëüÐÚ ¬Á „úÁêœÊ ||
brahma atmanoh sodhitayor aeka bhaava avagaahinee,
nirwikalpaa cha chinmaatraa vrittih prajnaeti kathyatae,
susthitaa asou bhavaedyasya sthita prajnah sa ucyatae ||VC 428
¬ÃáœÁ ¡ÁëüÐÚ ¬Á „úÁêœÊ
Dr.Sarma@works
The Steady Illumination
• The one who cognizes the oneness of Brahman and the Soul (Self) by intense inner contemplation and introspection
• Purified of all adjuncts and duality and concerned only with pure intelligence
• He is termed as the man of wisdom or Prajnavaan
• Who perfectly lives in this state steadily is called the man of steady wisdom
Dr.Sarma@works
¦Á¬Áê¬ÃáœÂ ¤Á©ÊœÁåüÂÚ ¦Á³ÂêþÁÏžÍ þçÁÏœÁ§ÁÐ,
¡Áë¡ÁÏúÍ ©Ã¬ÁéÇœÁ±Âë¦ÁÐ ¬Á üÄ©ÁþÁÅéÁà ‚«ÁêœÊ ||�
yasya sthitaa bhavaet pajnaa yasya anando nirantarah,
prapancho vismrita praayah sa jeevan mukta ishyatae ||
VC 429
¬Á üÄ©ÁþÁÅéÁà �‚«ÁêœÊ
Dr.Sarma@works
• He, whose illumination is steady • Who rejoices in constant Bliss• Who has almost forgotten this
phenomenal world • He is accepted as a man who is
liberated in this very life.
The Living-yet-liberated
Dr.Sarma@works
¨ÄþÁŸÄ§Á¡Ã üÂÁ§Ãà ¦É �üÂÁëžÁã§Áé ©Á§ÃØœÁÐ,�£ÍŸÍ þçÂí¬ÁþÍ ¦Á¬Áê ¬Á üÄ©ÁþÁÅéÁà ‚«ÁêœÊ ||�
leena dheerapi jaagarti yo jaagrad dharma varjitah,
bodho nirwaasano yasya sa jeevan mukta ishyatae ||
VC 430
¬Á üÄ©ÁþÁÅéÁà �‚«ÁêœÊ
Dr.Sarma@works
The liberated-in-life
• The one who is awake and alert but devoid of the characteristics of the wakeful state such as the mental projections
• Who does not experience the vishaya-vasanas due to perfect mental restraint, though awake and alert
• Who has dissolved his mental faculty• He is said to be liberated, though living.
Dr.Sarma@works
¬Á üÄ©ÁþÁÅéÁà �‚«ÁêœÊ
ªÂÏœÁ¬Áϳ§ÁÁ¨þÁÐ Á¨Â©ÂþÁ¡Ã � �þëÁѨÐ,
¦ÁÐ ¬ÁúÃœÍà¡Ã þêÃÖœÁàÐ ¬Á üÄ©ÁþÁÅéÁà ‚«ÁêœÊ ||�
saanta samsaara kalanah kalaavaanapi nishkalah,
yah sachittopi nischittah sa jeevan mukta ishyatae ||
VC 431
Dr.Sarma@works
The liberated-in-life
• Though in the thick and thin of life, he is ever peaceful
• Though well-versed in the real know-ledge, he is totally free from ego,
• Though awake and functioning with his mind, he is ever free from the mental projections of I, me and the objects.
• Such a person is said to be liberated even while he is alive.
Dr.Sarma@works
©Á§Áà¥Á ÂþÊ €¡Ã žÊÿÊ €¬ÃéϪÂצÁ ©ÁžÁþÁÅ©Á§ÃàþÃ,
€ÿÁϜ¥Á¥ÁœÂ¤Â©Í üÄ©ÁþÁÅéÁà¬Áê ¨¯Á›¥÷ || �
vartamaanae api daehae asmin chchaayaavad anuvartini,
ahamtaa mamataa bhaavo jeevan muktasya lakshanam ||
VC 432
üÄ©ÁþÁÅéÁà¬Áê �¨¯Á›¥÷
Dr.Sarma@works
The liberated-in-life
• Though conducts himself from this body, one who considers this body of his, just like a shadow and not having any attachment whatsoever to it and
• devoid of ideas of ‘I’ and ‘me’• Such a person is said to be liberated even
while he is alive.
Dr.Sarma@works
üÄ©ÁþÁÅéÁà¬Áê �¨¯Á›¥÷
€œÄœÂþÁþÁŬÁÏŸÂþÁÏ ¤Á©Ã«ÁêžÁ©Ãú§Á›¥÷,
ŒžÂ¬ÄþÁê¥Á¡Ã ±Âë¡Êà üÄ©ÁþÁÅéÁà¬Áê ¨¯Á›¥÷ ||�
ateeta ananu sandhaanam bhavishyad avichaaranam,
oudaaseenyam api praaptae jeevan muktasya lakshanam ||
VC 433
Dr.Sarma@works
The liberated-in-life
• Not dwelling on the enjoyments of the past• Not thinking about the future and its fruits• Being neutral upon what is available to him
in the present• Such a person is said to be liberated even
while he is alive.
Dr.Sarma@works
üÄ©ÁþÁÅéÁà¬Áê �¨¯Á›¥÷
ÁÅ›žÍ«Á©ÃªÃ«ÊÛ €¬ÃéϬÁí¤Â©ÊþÁ �©Ã¨¯Á›Ê,
¬Á§ÁíœÁë ¬Á¥ÁžÁ§ÃîœÁíÏ üÄ©ÁþÁÅéÁà¬Áê ¨¯Á›¥÷ ||�
guna dosha visishtae asmin swabhaavaena vilakshanae,
sarwatra sama darsitwam jeevan muktasya lakshanam ||
VC 434
Dr.Sarma@works
The liberated-in-life
• The world is diverse and is full of merits and demerits and it is distinct by its very nature – being different from one another.
• Even then, the ever liberated man, looks at this phenomenal world with an eye of equality always in all beings and things.
• This is the characteristic feature.
Dr.Sarma@works
üÄ©ÁþÁÅéÁà¬Áê �¨¯Á›¥÷
‚´ÂÛþôÂÛ§Áá¬ÁϱÂë±Îà ¬Á¥ÁžÁ§ÃîœÁ¦Á ÂœÁéþÃ,
„¤Á¦ÁœÂë©Ã§ÜÁíÏ �üÄ©ÁþÁÅéÁà¬Áê ¨¯Á›¥÷ ||�
ishta anishta artha sampraaptou samadarsitaya atmani,
ubhayatra avikaaritwam jeevan muktasya lakshanam ||
VC 435
Dr.Sarma@works
• When presented with pleasant and acceptable things or with unpleasant and painful things
• to remain unruffled in mind in both cases,
• having equanimity in attitude towards both.
• This is the nature and characteristic feature of the liberated-in-life.
The liberated-in-life
Dr.Sarma@works
üÄ©ÁþÁÅéÁà¬Áê �¨¯Á›¥÷
£ëöÁéþÁÏžÁ§Á³Â³ÂížÂ¬ÁÁàúÃœÁà�œÁ¦Á  ¦ÁœÊÐ,
€ÏœÁ§ÁçÿçÁ©ÃüÂÚþÁÏ üÄ©ÁþÁÅéÁà¬Áê ¨¯Á›¥÷ ||�
brahma ananda rasa aswaada asakta chitta tayaa yataeh,
antar bahir avijnaanam jeevan muktasya lakshanam ||
VC 436
Dr.Sarma@works
• The mind of the Yati is ever engrossed in tasting the nectar of Brahman, the Bliss absolute.
• He is without the knowledge of his external or internal things – totally unconcerned with his interior and exterior.
• This is the nature and characteristic feature of the liberated-in-life.
The liberated-in-life
Dr.Sarma@works
¬Á üÄ©ÁþÁÅéÁà �‚«ÁêœÊ
žÊÿÊÏžÃë¦Á žÎÁ§Áà©Êê �¥Á¥Á ÂÿÁϤ©Á©Á§ÃØœÁÐ,
ŒžÂ¬ÄþÊêþÁ ¦ÁœÃà«ÊÜœÁð üÄ©ÁþÁÅéÁà ‚«ÁêœÊ ||�
daeha endriya adou kartavyae mama aham bhaava varjitah,
oudaaseenyaena yat tishthaet sa jeevan mukta ishyatae ||
VC 437
Dr.Sarma@works
• He who lives unconcerned, devoid of all ideas of ‘I’ and ‘mine with regard to the body, organs etc.,
• as well as with regards to his duties• who is seated neutrally (like a judge),• Such a person is said to be liberated
even while he is alive.
The liberated-in-life
Dr.Sarma@works
¬Á üÄ©ÁþÁÅéÁà �‚«ÁêœÊ
©ÃüÂÚœÁ œÁéþÍ ¦Á¬Áê �£ëÿÁé¤Â©ÁÐ
ªÁÅëœÊ§Áç¨Âœ÷,
¤Á©Á£ÏŸÁ©ÃþçÁÅéÁàÐ ¬Á �üÄ©ÁþÁÅéÁà ‚«ÁêœÊ ||� vijnaata aatmano yasya brahma bhaavah srutaerbalaat,
bhava bandha vinirmuktah sa jeevan mukta ishyatae ||
VC 438
Dr.Sarma@works
• Who has realized his Brahmanhood by the knowledge obtained from the scriptures and
• who is free from the bondages of transmigration (samsara)
• Such a person is said to be liberated even while he is alive.
The liberated-in-life
Dr.Sarma@works
¬Á üÄ©ÁþÁÅéÁà �‚«ÁêœÊ
žÊÿÊÏžÃë¦Ê«ÁíÿÁϤ©Á ‚žÁϤ©Á¬ÁàžÁþÁêÊ,�
¦Á¬Áê þͤÁ©ÁœÁÐ Âí¡Ã ¬Á �üÄ©ÁþÁÅéÁà ‚«ÁêœÊ ||�
daehaendriy aeshw aham bhaava idam bhaavas tad anyakae,
yasya no bhavatah kwaapi sa jeevan mukta ishyatae ||
VC 439
Dr.Sarma@works
• He who never has the idea of ‘I’ with regard to the body, organs, etc.,
• nor that of ‘it’ in respect of others or other things
• (always sees Brahman in every thing)• Such a person is said to be liberated
even while he is alive.
The liberated-in-life
Dr.Sarma@works
¬Á üÄ©ÁþÁÅéÁà �‚«ÁêœÊ
þÁ ¡ÁëœÁêÁçëÿÁé›Í§ÊèžÁÏ ÁžÂ¡Ã � �£ëÿÁé¬Á§ÁÓ¦ÉÂÐ,
¡ÁëüÚ¦Á  ¦É ©ÃüÂþψ ¬Á üÄ©ÁþÁÅéÁà ‚«ÁêœÊ ||�
na pratyag brahmanor bhaedam kada api brahma sargayoh,
prajnayaa yo vijaanaati sa jeevan mukta ishyatae ||
VC 440
Dr.Sarma@works
• He who through his illumination, • never differentiates the Jiva and
the Brahman,• nor the universe and the Brahman• means - he sees everything as
subjective and sees the Brahman as the only absolute entity
• Such a person is said to be liberated even while he is alive.
The liberated-in-life
Dr.Sarma@works
¬Á üÄ©ÁþÁÅéÁà �‚«ÁêœÊ³ÂŸÁŤÃÐ
¡Áõüê¥Á ÂþʬÃéþÄå™Áê¥Á ÂþÊ¡Ã žÁŧÁØþËÐ,
¬Á¥Á¤Â©Í ¤Á©ÊžÁê¬Áê ¬Á üÄ©ÁþÁÅéÁà ‚«ÁêœÊ ||�saadhubhih poojyamaana esmin peedya maanaepi durjanaih,
sama bhaavo bhavaed yasya sa jeevan mukta ishyatae ||
VC 441
Dr.Sarma@works
• He who feels just the same when his body is either worshiped by the good
• or tormented by the wicked• taking pain and pleasure to be equal• and understands that these effects are
only to the body and not to the soul• Such a person is said to be liberated
even while he is alive.
The liberated-in-life
Dr.Sarma@works
þÁžÄ¡Áë©ÂÿÁ ‚©Á
¦ÁœÁë ¡Áë©Ã´ÂÛ ©Ã«Á¦ÂÐ ¡Á§Ê§ÃœÂ
þÁžÄ¡Áë©ÂÿÁ ‚©Á ©Â§Ã§ÂªÎ,
¨ÃþÁϜà ¬ÁþÂéœÁëœÁ¦Á  þÁ ©ÃÃë¦Á Â�¥ÁÅœÂåžÁ¦ÁÏœÊê©Á ¦ÁœÃ§Ãí¥ÁÅÁàÐ ||�
yatra pravishtaa vishayaah paraeritaa
nadee pravaaha iva vaari raasou,
linanti sanmaatra tayaa na vikriyaam
utpaadayantyaeva yatir vimuktah ||VC 442
Dr.Sarma@works
The rivers and sea
• When the rivers flow into and merge in the ocean, we can’t see any identity of the rivers
• Like wise, for the one who has realized the Brahman, there are no more sense-objects.
• Owing to his identity with the Absolute, such a person is indeed liberated.
Aapoorwamaanam achalam ……. Gita
Dr.Sarma@works
€¬Ãà úÊþÁä ¬Á ©ÃüÂÚœÁ
©ÃüÂÚœÁ £ëÿÁéœÁœÁàí¬Áê ¦Á¡Áõ§ÁíÏ þÁ ¬ÁϬÁÇœÃÐ,�€¬Ãà úÊþÁä ¬Á ©ÃüÂÚœÁ £ëÿÁé¤Â©Í £ÿçÁÅéŽÐ ||
vijnaata brahma tattwasya yathaa poorvam na samsritih,
asti chaen na sa vijnaata brahma bhaavo bahir mukhah ||
VC 443
Dr.Sarma@works
External Saint
• For the one who has realized the truth of the Brahman, there is no more attachment to the sense-objects as before even if he is in the worldly life;
• If it still exists, such a person has not realized his identity with the Brahman.
• His senses are going out in search of sense-pleasures. Such a person is vachika jnaani or saint de externale.
Kusalo brahma vaartayam
Dr.Sarma@works
¥ÁÏžÄ ¤Á©ÁœÃ ©Â¬ÁþÂ
±ÂëúÄþÁ©Â¬Áþ©ÊžÁ³Î �¬ÁϬÁ§ÁœÄœÃ úÊœ÷,
þÁ ¬ÁžÊÁœÁí©ÃüÂÚþÂþÁéϞĤÁ©Áœ�
à ©Â¬Áþ ||praacheena vaasanaa vaegaad asou samsar ateeti chaet,
na sad aekatwa vijnaanaan mandee bhavati vaasanaa ||
VC 444
Dr.Sarma@works
The argument
• If one argues that, he is still attached to the sense-objects through the momentum of his old vasanas;
• the reply is – no, for him, through the realization of the identity with the Brahman, the desires and vasanas must get weakened and finally annulled.
nimishardham na tishtati vrittim brahma mayam vinaa
Dr.Sarma@works
Áśܜà ¥Á ÂœÁ§Ã�
€œÁêÏœÁÂ¥ÁÅÁ³Âê¡Ã ©ÁÇœÃàÐ � �Áśܜà ¥Á ÂœÁ§Ã,�
œÁË©Á £ëÿÁé›Ã üÂÚœÊ ¡Áõ§ÂßþÁÏžÊ �¥ÁþīÛР||
atyanta kaamukasya api vrittih kunthati maatari,
tathaiva Brahmani jnaatae poorna anandae maneeshinah ||
VC 445
Dr.Sarma@works
In mother’s presence
• In front of his mother, the propensities of even the wildest and confirmed libertine (kaamuka) are in total check.
• Like-wise, the one who realized the Brahman and is in the presence of Absolute Bliss, has no longer any worldly tendency.
Dr.Sarma@works
±Âë§Á£ãÏ ¢Á¨žÁ§ÁîþÂœ÷ þßßÂê¬ÁþÁªÄ¨¬Áê
£ÂÿÁê¡ÁëœÁê¦Á ƒ¯ÁêœÊ,
£ë©ÄœÃ ªÁÅëœÃ§ÊœÁ¬Áê ±Âë§Á£ãÏ ¢Á¨žÁ§ÁîþÂœ÷ ||
nidhi dhyaasana seelasya baahya pratyaya eekshyatae,
braveeti srutir aetasya praarabdham phala darsanaat ||
VC 446
Dr.Sarma@works
The fruits
• The one who is constantly in meditation may some times have contact with the external sense-objects;
• But, this is no contradiction to his meditation and of course, a man has to reap the fruits of his yester deeds.
Prarabdha, Sanchita and Agami
Dr.Sarma@works
þëÃÑë¦É þÁÿà ÁÅœÁëúÃœ÷�¬ÁŎžÁêþÁŤÁ©Í
¦Á ©ÁœÂà©ÁœÂåë§Á£ã¥Ã«ÁêœÊ,
¢Á¨ÍžÁ¦ÁÐ Ãë¦Á ¡Áõ§ÍíþëÃÑë¦É �þÁÿà ÁÅœÁëúÃœ÷ ||�sukhaady anubhavo yaavat taavat praarabdham ishyatae,
phalodayah kriyaa poorwo nishkriyo na hi kutra chit ||
VC 447
Dr.Sarma@works
Cause - effect
• The prarabdha fruits have to be acknowledged and accepted in the form of good and bad (sukha and dukha)
• Every result or effect is preceded or caused by an action.
• No where the effects accrue independently without the cause.
The action may be invisible (mental)idiopathic
Dr.Sarma@works
¡Áë£ÍŸÂœÁðí¡Áä Á§Áé©Áœ÷�
€ÿÁÏ £ëÿÊéœÃ ©ÃüÂÚþÂœÁѨåÍýêÁœÂ§ÃØœÁ¥�
÷,
¬ÁÏúÃœÁÏ ©Ã¨¦ÁÏ ¦Á ψ ¡Áë£ÍŸÂœÁðí¡Áä Á§Áé©Áœ÷ ||�aham brahmaeti vijnaanaat kalpakoti sata arjitam,
samchitam vilayam yaati prabodhaat swapna karmavat ||
VC 448
Dr.Sarma@works
All actions dissolve
• Through the realization of one’s identity with the Brahman, all the accumulated actions of a hundred crores of cycles come to naught;
• Like the actions in the dream state vanish, ones we are awake.
This is possible as follows ….
Dr.Sarma@works
¦ÁœÁÑÇœÁÏ ¬Áí¡Áä©Ê®Â¦Á ÂÏ
¦ÁœÁÑÇœÁÏ ¬Áí¡Áä©Ê®Â¦Á ÂÏ ¡Áô›êÏ ©Â ±Â¡Á¥ÁŨ盥÷,
¬ÁűÍàœÃáœÁ¬Áê ÃÏ �œÁœÂðêœÁðí§ÂÓ¦Á þÁ§Á¦Á ©Â ||�
yat kritam swapna vaelaayaam punyam vaa paapam ulbanam,
suptotthit asya kim tat syaat swargaaya narakaaya vaa ||
VC 449
Dr.Sarma@works
Actions sans result
• Suppose one fancies to commit good or bad deeds during the dreaming state, he is not held responsible for such actions, upon awakening as they cannot bear any fruit.
• For such deeds, he will not incur sin or beget any punya or face either hell or heaven.
Dr.Sarma@works
þÁ ªÃì«ÁêœÊ ¦ÁœÃÐ
¬Áí¥Á¬ÁÏÁ¥ÁެÄþÁÏ �¡Á§ÃüÂÚ¦Á þÁ¤Í ¦ÁÂ,�þÁ ªÃì«ÁêœÊ ¦ÁœÃÐ
ÃÏúÃœÁÑžÂúÞÂè©Ã Á§Áé¤ÃÐ ||� �swam asamgam udaaseenam parijnaaya nabho yathaa,
na slishyatae yatih kinchit kadaachid bhaavi karmabhih ||
VC 450
Dr.Sarma@works
Action sans fruits
• Similarly, upon realizing the Atman• the true seeker who is unattached and
indifferent like the sky• is never touched in the least by the
actions (aagaami) yet to be done.
Brahmanyadhaya karmaani… Gita
Dr.Sarma@works
œÁžÁã§Ëé§Ëä©Á ¨Ã¡ÁêœÊ
þÁ þÁ¤Í Áý¦ÉÂÊþÁ ¬ÁŧÂÁÏŸÊþÁ � � �¨Ã¡ÁêœÊ,
œÁÂœÍé ±ÂŸÃ¦ÉÂÊþÁ � �œÁžÁã§Ëé§Ëä©Á ¨Ã¡ÁêœÊ ||
na nabho ghata yogaena sura agandhaena lipyatae,
tatha atmopaadhi yogaena taddharmair naiva lipyatae ||
VC 451
Dr.Sarma@works
The odour of alcohol
• The sky that is reflected in the pot of wine is never affected by alcoholic odour of the contents.
• Similarly, the Atman which is reflected in this mud pot (the body) is never affected by the contents (actions) of this container (body)
Dr.Sarma@works
¬ÁÇ«ÁÛ £Â›©Áœ÷
üÂÚþÍžÁ¦Á ÂœÁÅå §Â§Á£ãÏ Á§Áé �üÂÚþÂþÁä þÁªÁêœÃ,
€žÁœÂàí ¬Áí¢Á¨Ï ¨¯Áê¥ÁÅžÃâªÍêœÁðÇ«Áۣ›©Áœ÷
||jnaanodayaat puraarabdham karma jnaanaan na nasyati,
adattwaa swaphalam lakshyam uddisyot srushta baanavat ||
VC 452
Dr.Sarma@works
No escape
• An arrow that is targeted and released will sure produce its desired result.
• Similarly, the actions already performed with egoism and passion, before the dawning of Jnaana, will sure produce their effects on the Jnani.
• Means one cannot escape from the fruits of past deeds, even though enlightened now !!
Dr.Sarma@works
þÁ œÃ«Áܜà ûÃþÁœÊàê©Á
©ÂêÁë£ÅžÂãê ©ÃþçÁÅéÍà £Â›Ð � �¡ÁªÂÖœÁÅà Í¥ÁœÎ,�
þÁ œÃ«Áܜà ûÃþÁœÊàê©Á ¨¯ÁêÏ ©ÊÊþÁ þçÁè§Á¥÷ ||�
vyaaghra buddhyaa vinirmukto baanah paschaattu gomatou,
na tishThati Cinattyaeva lakshyam vaegaena nirbharam' ||
VC 453
Dr.Sarma@works
The arrow, sure destroys !
• Suppose we have shot an arrow at an object, with the idea that it is a tiger,
• though we have realized that object is a holy and sober cow later, we cannot take back the effect of the arrow as it is already released;
• sure it pierces and destroys, what ever may be the object, after it is released.
• Means – there is no escape from the effects of yester actions for any one !!
Dr.Sarma@works
ÁíúÞÁ¡Ã �œÁœÃàëœÁ¦ÁÏ þÁÿÃ
±Âë§Á£ãÏ £¨©ÁœÁà§ÁÏ Ž¨Å ©ÃžÂÏ ¤ÍÊþÁ œÁ¬Áê ¯Á¦ÁÐ�¬Á¥ÁêüÂÚþÁÿÁŜªÁþÊþÁ ©Ã¨¦ÁÐ ±ÂëÁðÏúÃœÂÂ¥ÃþÂ¥÷,� �£ëöÁéœËéÁê¥Á©Ê¯Áê �œÁþÁé¦ÁœÁ¦Á  ¦Ê ¬Á§ÁížÂ ¬ÁϬÃáœÂ
¬Êà´ÂÏ œÁœÃàëœÁ¦ÁÏ þÁÿà ÁíúÞÁ¡Ã £ëÿËé©Á œÊ þçÁÅÓ›¥÷ ||�
praarabdham balavattaram khalu vidaam bhogaena tasya kshayah
samyajnaana hutaasanaena vilayah praak samchita agaaminaam,
brahma atmaikyam avaekshya tanmaya tayaa yae sarwadaa samsthitaah
taeshaam tat tritayam na hi kwachid api brahmaiva tae nirgunam ||
VC 454
Dr.Sarma@works
Not by any of the three
• Alas ! the fruits of yester deeds (prarabdam) are certainly very strong and even for the Jnaani, their effects have to lived by him until completion.
• But, it is only by the true fire of perfect Knowledge, he can destroy the effects of present and future actions, by not committing the follies of negative actions.
• But, a person of true realization, Brahma Jnani, is not effected by any of the three, because he learnt how to be neutral to the prarabda fruits also.
Dr.Sarma@works
±Âë§Á£ã¬ÁžÂè©ÁÁ � �þÁ
„±ÂŸÃœÂžÂœÁéê ©ÃÿÄþÁÊ©Á¨�£ëöÁéœÁéþË©ÂœÁéþà œÃ«ÁÜœÍ ¥ÁÅþÊÐ,
±Âë§Á£ã¬ÁžÂè©ÁÁ � �þÁ ¦ÁÅÂà�¬Áí±Âä§Á߬ÁϣϟÁÁÊ� �©Á üÂÁëœÁÐ ||�
upaadhi taadaatmya viheena kaevala
brahma atmanaiva atmani tishthato munaeh,
praarabdha sadbhaava kathaa na yuktaa
swapnaarna sambandha kathaeva jaagratah ||
VC 455
Dr.Sarma@works
No connection whatsoever
• For the sage who lives in his own self as Brahman alone, the One without a second;
• devoid of any identity (of this gross or subtle body) with the limiting adjuncts (upaadhi tadaatmyam)
• the question of existence of prarabda karma is meaningless,
• like in the case of a man who has awakened from sleep, having any real connection with the objects in the dream-state.
Dr.Sarma@works
þÁÿáÁë£ÅžÁãÐ
þÁÿáÁë£ÅžÁãÐ ¡ÁëœÃ¤Â¬ÁžÊÿÊ
žÊÿÍ¡Á¦ÉÂÃþÁê¡ÃúÁ �¡Áë¡Á–ÊÖ,
Á§ÍœÁêÿÁÏœÂÏ �¥Á¥ÁϜ¥ÞÁÏœÂÏ
ÃÏœÁÅ ¬Áí¦ÁÏ �œÃ«Áܜà üÂÁ§Ê› ||�
nahi prabuddhah pratibhaasadaehae
daehopayoginy apicha prapanchae,
karoty ahamtaam mamamtaam idamtaam
kintu swayam tishthati jaagaraena ||VC 456
Dr.Sarma@works
No ‘I and me’
• The man who woke up from sleep has no ideation of ‘I’ and ‘mine’ towards the body he experienced or the objects and relations he owned in his dream.
• He lives in his own self, the mortal body with out craving for any of his connections of his dream.
• Similarly, a Brahma Jnaani, residing in the immutable Brahman, has no concepts like ‘I’ and ‘mine’ in this phenomenal world too
Dr.Sarma@works
þÁ þÞÁë¦Á  ¥ÁÅÁà �þÁ œÁ¬Áê ¥ÃÂê§Áá¬Á¥Á§ÁáþÊúÂ×�þÁ ¬ÁÏÁëÿÁ¬ÁàüØÁœÍ¡Ã � �žÁÇ«ÁÛÐ,
œÁœÂëþÁÅ©ÁÇœÃà§ÁêžÃ úÊþÁéǴ§Êá
þÁ þÞÁë¦Á  ¥ÁÅÁà �‚œÄ«ÁêœÊŸÁÅë©Á¥÷ ||
na tasya mithya artha samarthana echchaa
na samgrahas taj jagatopi drushtah,
tatra anuvrittir yadi chaen mrishaarthae
na nidrayaa mukta iteeshya tae dhruvam ||VC 457
Dr.Sarma@works
Still sleepy
• The man who woke up, has no interest to substantiate the unreal objects experienced in his dream, nor he is seen to maintain any contact with the dream world nor interested in obtaining the dream-objects .
• If he still clings to these unreal objects, he can be emphatically declared to be not yet free from sleep (ajnaana) and its associated dream (the phenomenal world of objects)
Dr.Sarma@works
±ÂëªÁþÁ¥ÉÂúÁþžÎ
œÁžÁíœÁå§Ê £ëÿÁé›Ã ©Á§Áà¥Á ÂþÁÐ
¬ÁžÂœÁéþ œÃ«Áܜà þÂþÁêžÄ¯ÁœÊ,
¬ÁéǜçÁê �¬Áí¡Áä©Ã¨ÍܧÊá�œÁ ©ÃžÁÐ �±ÂëªÁþÁ¥ÉÂúÁþžΠ||
tadwat parae brahmani vartamaanah
sada atmanaa tishthati na anyad eekshatae,
smritir yathaa swapna vilokita arthae
tathaa vidah praasana mochanaadou ||VC 458
Dr.Sarma@works
The eating etc.,
• Similarly, the man who is absorbed in the Brahman, lives identified with that - only eternal realty and sees not anything else.
• Just as one has a memory of the objects seen in a dream, so - such man of realization has a memory of the every day actions such as eating, excretion etc.,
Dr.Sarma@works
þË©ÂœÂé Á§ÁéþçÃéœÁÐ �
Á§Áé›Â þçÃéœÍ žÊÿÁÐ ±Âë§Á£ãÏ �œÁ¬Áê Á¨åêœÂ¥÷,�
þÂþžʧœÁéþÍ ¦ÁÅÁàÏ þË©ÂœÂé �Á§ÁéþçÃéœÁÐ ||�
karmanaa nirmito daehah praarabdham tasya kalpyataam,
na anaadaer aatmano yuktam naiva atmaa karma nirmitah ||
VC 459
Dr.Sarma@works
Prarabda, not for Atman
• The body (human birth, family, lineage etc.,) has been fashioned by the prarabda karma, so one may attribute its efficiencies or deficiencies to prarabda karma.
• But in the case of atman, this reasoning is untenable, because the atman is never shaped by or a product of prarabda karma
Dr.Sarma@works
ÁÅœÁÐ �±Âë§Á£ãÁ¨åþ �
€üÍ þÃœÁê ‚œÃ £ÆëœÊ ªÁÅëœÃ§Ê´Â œÁí¥ÉÂÁ©Â÷,� �
œÁžÂœÁéþ œÃ«ÁܜͬÁê ÁÅœÁÐ ±Âë§Á£ãÁ¨åþ ||� �
ajo nitya iti brootae srutir aeshaa twamoghavaak,
tad aatmanaa tishthatosya kutah praarabdha kalpanaa ||
VC 460
Dr.Sarma@works
Where is prarabda for Atman ?
• ‘Ajo nityah saswato ayam’, - the Atman is ‘birth less, eternal and undecaying’ – this is the infaliable affirmation from the Sruti-s
• So the man who lives totally identified with the Atman, how can the prarabda work be attributed ?
Dr.Sarma@works
±Âë§Á£ãÏ œÁêüêœÂ¥ÁœÁÐ
±Âë§Á£ãÏ ¬ÃŸÁêœÃ œÁžÂ ¦ÁžÂ žÊöÁœÁéþ ¬ÃáœÃÐ,
žÊöÁœÁé ¤Â©Í þË©Ê«ÁÛÐ ±Âë§Á£ãÏ œÁêüêœÂ¥ÁœÁÐ,
praarabdham sidhyati tadaa yadaa daeha atmanaa sthitih,
daehaatma bhaavo naivaeshtah praarabdham tyajyataamatah,
VC 461
Dr.Sarma@works
Devoid of Prarabda
• As long as this identity with the body exists, so long will we be experiencing the fruits of yester deeds (prarabda).
• But a man of realization never identifies himself with the body – this is an accepted fact.
• Hence, he is free from the effects of prarabda karma
Dr.Sarma@works
±Âë§Á£ã¥Á¬ÁœÁÐ ÁÅœÁÐ �
ªÁ§Ä§Á³Âê¡Ã ±Âë§Á£ãÁ¨åþ �¤ÂëϜçʩÁ ÿÃ
€ŸÁê¬Áà¬Áê ÁÅœÁÐ �¬ÁœÁàí¥Á¬ÁœÁàí¬Áê ÁÅœÍ �üþÃÐ,
€üÂœÁ¬Áê ÁÅœÍ þªÁÐ �±Âë§Á£ã¥Á¬ÁœÁÐ ÁÅœÁÐ ||�
sareerasya api praarabdha kalpanaa bhraantir aeva hi
adhyas tasya kutah sattwam asattwasya kuto janih,
ajaatasya kuto naasah praarabdham asatah kutah ||
VC 462
Dr.Sarma@works
Prarabda for the unreal ?
• Even for the body, the concept of prarabda karma can reasoned out to be only an illusion – follow here –
• How can that which is superimposed (the body) on another have existence ?
• How can, which is unreal have a birth ?• And, how can that which is not born at
all die ?• How can any prarabda karma exist for
something that is so unreal ?
Dr.Sarma@works
±Âë§Á£ãÏ ©ÁžÁœÃ ªÁÅëœÃÐ
üÂÚþÊþÂüÂÚþÁ§Áê¬Áê �¬Á¥Áƨ¬Áê ¨¦É ¦ÁžÃ,
œÃ«ÁÜœÁê¦ÁÏ ÁÁÏ žÊÿÁ ‚œÃ � �ªÁÏ©ÁœÍ ü™Âþ÷,�¬Á¥Á ŸœÁÅÏ £ÂÿÁêžÁÇ´ÂÛê ±Âë§Á£ãÏ ©ÁžÁœÃ ªÁÅëœÃÐ ||
jnaanaena ajnaana kaaryasya samoolasya layo yadi,
tishthaty ayam katham daeha iti sankaavato jadaan,
samaadhaatum baahyadrishtyaa praarabdham vadati srutih ||
VC 463
Dr.Sarma@works
Prarabda – a relative effect
• If the ignorance and its effects are destroyed with their root by knowledge,
• How can the body have any existence ?
• It is to convince those fools who always entertain a doubt about the reality,
• The scriptures from a relative stand point, hypothesize Prarabda karma,
• but not to prove the reality of the body etc., of a man of realization
Dr.Sarma@works
þÁ œÁÅ žÊöÁžÃ¬ÁàêœÁí£ÍŸÁþ¦
Á þÁ œÁÅ žÊöÁžÃ¬ÁàêœÁí£ÍŸÁþ¦Á ©Ã¡ÁªÃ֜¥÷,
¦ÁœÁÐ ªÁÅëœÊ§Á¤Ã±Âë¦ÁÐ ¡Á§Á¥Á §ËáÁÍúÁ§ÁÐ ||� �na tu daehaadi styatwa bodhanaaya vipaschitaam,
yatah srutaer abhipraayah paramaarthaika gocharah ||
VC 464
Dr.Sarma@works
Scriptural intention
• The scriptures from a relative stand point, hypothesize Prarabda karma,
• but this is not to prove the reality of the body etc., of a man of realization
• Because, the sole intention of the scriptures is to teach the non duality of the eternal Brahman.
Dr.Sarma@works
þÂþ¬Ãà ÃÏúÁþÁ
¡Á§Ã¡Áõ§ÁߥÁþžÁêÏœÁ¥Á¡Áë¥Ê¦Á¥Á©ÃÃë¦Á¥÷,�ˆÁ¥Ê©ÂžÁí¦ÁÏ £ëÿÁé þÊÿÁ �þÂþ¬Ãà ÃÏúÁþÁ ||�
paripoornam anaadyantam apramaeyam avikriyam,
Ekamaeva adwayam brahma naeha naan aasti kinchana ||
VC 465
Dr.Sarma@works
No duality whatsoever
• There is no duality whatsoever
• There is only the Brahman, the one without a second – which is
• Full and infinite,
• without beginning or end
• transcendent (no birth etc.,)
• and changeless
Dr.Sarma@works
þÂþ¬Ãà ÃÏúÁþÁ
¬ÁžÁÔþÁÏ úÞÁÔþÁÏ þÃœÁê¥Á ÂþÁÏžÁÁþÁ¥ÁÃë¦Á¥� �÷,
ˆÁ¥Ê©ÂžÁí¦ÁÏ £ëÿÁé þÊÿÁ �þÂþ¬Ãà ÃÏúÁþÁ ||� sadghanam chidghanam nityam aananda ghanam akriyam,
Ekamaeva adwayam brahma naeha naan aasti kinchana ||
VC 466
Dr.Sarma@works
No duality whatsoever
• There is no duality whatsoever
• There is only the Brahman, the one without a second – which is
• The essence of existence
• The essence of Knowledge
• The eternal Bliss Absolute
• Devoid of any activity
Dr.Sarma@works
þÂþ¬Ãà ÃÏúÁþÁ
¡ÁëœÁêÊÁ§Á¬ÁÏ � �¡Áõ§ÁߥÁþÁÏœÁÏ ¬Á§ÁíœÍ¥ÁÅŽ¥÷,
ˆÁ¥Ê©ÂžÁí¦ÁÏ £ëÿÁé þÊÿÁ �þÂþ¬Ãà ÃÏúÁþÁ ||� pratyag aekarasam poornam anantam sarwato mukham,
Ekamaeva adwayam brahma naeha naan aasti kinchana ||
VC 467
Dr.Sarma@works
No duality whatsoever
• There is no duality whatsoever
• There is only the Brahman, the one without a second – which is
• With in all, Homogenous
• Infinite, endless
• All pervading – every where (faces)
Dr.Sarma@works
þÂþ¬Ãà ÃÏúÁþÁ
€ÿʦÁ ¥ÁþÁűžʦÁ ¥ÁþŸʦÁ ¥ÁþªÁë¦Á¥÷,
ˆÁ¥Ê©ÂžÁí¦ÁÏ £ëÿÁé þÊÿÁ �þÂþ¬Ãà ÃÏúÁþÁ ||�
ahaeyam anupaadaeyam anaadhaeyam anaasrayam,
Ekamaeva adwayam brahma naeha naan aasti kinchana ||
VC 468
Dr.Sarma@works
No duality whatsoever
• There is no duality whatsoever• There is only the Brahman, the one
without a second – which is• Not to be shunned or rejected• Can’t to be explained or described• Not be taken up or accepted• Not supported by any thing
Dr.Sarma@works
þÂþ¬Ãà ÃÏúÁþÁ
þçÁÅÓ›Ï þëÁÑ¨Ï ¬ÁƯÁéÏ þçÃíÁ¨åÏ þçÁÏüþÁ¥÷,�
ˆÁ¥Ê©ÂžÁí¦ÁÏ £ëÿÁé þÊÿÁ þÂþ¬Ãà �ÃÏúÁþÁ ||�
nirgunam nishkalam sookshmam nirwikalpam niranjanam,
Ekamaeva adwayam brahma naeha naan aasti kinchana ||
VC 469
Dr.Sarma@works
No duality whatsoever
• There is no duality whatsoever• There is only the Brahman, the one
without a second – which is• Beyond any attributes or gunas• Without parts – organs, limbs etc.,• Very subtle, (can’t be grasped easily)• Absolute and has no limitations• Taintless – beyond sin, maya etc.,
Dr.Sarma@works
þÂþ¬Ãà ÃÏúÁþÁ
€þçÁÆ¡Áê¬Áí§ÁÆ¡ÁÏ ¦ÁþÁéþÍ©ÂúÂ¥ÁÍúÁ§Á¥÷,�
ˆÁ¥Ê©ÂžÁí¦ÁÏ £ëÿÁé þÊÿÁ þÂþ¬Ãà �ÃÏúÁþÁ ||�
aniroopya swaroopam yan mano vaachaam agocharam,
Ekamaeva adwayam brahma naeha naan aasti kinchana ||
VC 470
Dr.Sarma@works
No duality whatsoever
• There is no duality whatsoever• There is only the Brahman, the one
without a second – which is• Incomprehensible in its very nature• Can’t be proved to be of this form• Which is beyond the grasp of mind
and speech and
Dr.Sarma@works
þÂþ¬Ãà ÃÏúÁþÁ
¬ÁœÁð¥ÁÇžÁãÏ ¬ÁíœÁЬÞÁãÏ ªÁÅžÁãÏ £ÅžÁã¥ÁþÄžÁǪÁ¥÷,
ˆÁ¥Ê©ÂžÁí¦ÁÏ £ëÿÁé þÊÿÁ þÂþ¬Ãà �ÃÏúÁþÁ ||�
sat samriddham swatah siddham suddham buddham aneedrusam,
Ekamaeva adwayam brahma naeha naan aasti kinchana ||
VC 471
Dr.Sarma@works
No duality whatsoever
• There is no duality whatsoever• There is only the Brahman, the one
without a second – which is• The Reality, The most effulgent• Self-existent, Pure• The Intelligence absolute and• Unlike the finite objects –
incomparable and peerless.Thus this manifest world is nothing but
the Unique, Non-dual Brahman
Dr.Sarma@works
±Âë±ÂàÐ ¡Á§ÂÏ
þçÁ¬Áà§Â �þçÁ±Â¬Áà¤ÍÂÐ�ªÂÏœÂÐ ¬ÁÅžÂÏœÂÐ ¦ÁœÁ¦É ¥ÁöÁÏœÁÐ,
©ÃüÂÚ¦Á œÁœÁàíÏ ¡Á§Á¥Ê œÁžÁÏœÊ
±Âë±ÂàÐ ¡Á§ÂÏ þçÁíǜåÁ ÂœÁé¦ÉÂÂœ÷ �||
nirastaraagaa nirapaasta bhogaah
saantaah sudantaah yatayo mahaantah,
vijnaaya tattwam paramae tadantae
praaptaah paraam nirwritim aatmayogaat ||
VC 472
Dr.Sarma@works
Attain Bliss Absolute
• The great souls – the Sanyasins – who got rid of all the attachments and discarded all sense-enjoyments
• Who are serene and perfectly restrained
• Realize this supreme truth and• in the end attain the Supreme Bliss
through self realization
Dr.Sarma@works
Áǜ§Íá ¤Á©ÁœÁÅ �¤Á©ÂþÁ¡ÄžÁÏ ¡Á§ÁœÁœÁàí¥Á ÂœÁéþÁÐ
¬Áí§ÁÆ¡Á¥Á ÂþÁÏžÁÁþÁ�Ï ©Ãú§Áê,
©ÃŸÁƦÁ ¥ÉÂÿÁÏ ¬Áí¥ÁþÁÐ ¡ÁëÁ¨ÃåœÁÏ�¥ÁÅÁàÐ Áǜ§Íá � �¤Á©ÁœÁÅ ¡Áë£ÅžÁãÐ ||
bhavaanapeedam para tattwam aatmanah
swaroopam aananda ghanam vichaarya,
vidhooya moham swamanah prakalpitam
muktah kritaartho bhavatu prabuddhah ||VC 473
Dr.Sarma@works
You too succeed
So, my dear son - • You too, analyze and discriminate this
Supreme truth about• the Real nature of the Self,• the Bliss Absolute (undiluted, unmixed).• Shake off thy delusion, created by thy
own mind;• Become free and illuminated and• attain the consummation of thy life.
Dr.Sarma@works
þÁ ¡ÁôþÁ§ÃíÁ¨åœÊ �¬Á¥Á ŸÃþ ³ÂŸÁÅ ©ÃþêÁ֨œÁéþÂ
¡ÁªÂêœÁéœÁœÁàíÏ ¬ÁÅæý£ÍŸÁúÁ¯ÁÅ´Â,
þÃÐ ¬ÁϪÁ¦ÁÐ ¬Á¥ÁêÁ©Ê¯ÃœÁªÊÖ�úÁÅ×ëœÁÐ ¡ÁžÂ§Íá þÁ ¡ÁôþÁ§ÃíÁ¨åœÊ ||�
samaadhinaa saadhu vinischala atmanaa
pasya atma tattwam sphutabodha chakshushaa,
nih samsayah samyag avaekshitascae
chchrutah padaartho na punarwikalpatae ||VC 474
Dr.Sarma@works
Free of doubts for ever
So, my dear son - • You too, through ‘samaadhi’, in which
the mind is made pure and perfectly still,• visualize the Truth of the Self with the
eye of perfect realization (jnaana netra),• If you behold your Atma-tatwa, by this
Atma-jnaana which you have learnt,• You will be forever free of all doubts
and will not get back to your Ajnaana
Dr.Sarma@works
¡Áë¥Á ›¥÷
¬Áí³Âê©ÃžÂê £ÏŸÁ¬ÁϣϟÁ¥É¯Â
œÁðœÁêüÂÚþÂþÁÏžÁ§ÁƱœÁ騣Îã,
ªÂ¬ÁëàÏ ¦ÁÅÃà§ÊâªÃÍÃàÐ � � �¡Áë¥Á ›Ï
úÂÏœÁÐ ¬ÃŸÂã ³ÂíþÁŤÁÆœÃÐ ¡Áë¥Á ›¥÷ ||
swasyaavidyaa bandha sambandha mokshaat
satya jnaana ananda roopa atma labdhou,
saasrtam yuktir daesikoktih pramaanam
chaantah sidhdhaa swaanubhootih pramaanam ||VC 475
Dr.Sarma@works
The Proofs
• In the Realization of the Atman,• The Existence-Bliss-Absolute• through the process of breaking one’s
connections with the bondages of Avidya or ignorance
• There several proofs – viz..– The scriptural teachings– The reasoning and analysis (yukti)– The revelations of the dear preceptor– Lastly, one’s own personal experience
earned by concentration of mind
Dr.Sarma@works
¬ÊíþË©Á ©ÊžÂê
£ÏŸÍ ¥É¯ÁªÁÖ œÁÇ¡ÃàªÁÖ úÃϜ§ÍÁê¯ÁşžÁ¦ÁÐ,�
¬ÊíþË©Á ©ÊžÂê ¦ÁüÂÚþÁÏ ¡Á§Ê´Â¥Á ÂþÁÅ¥Á ÂþÃÁ¥÷ ||�
bandho mokshascha triptischa chinta arogya kshudha adayah,
swaenaiva vaedyaa yajnaanam paraeshaam aanumaanikam ||
VC 476
Dr.Sarma@works
It is personal experience
• Just the feelings of satisfaction, grief, anxiety, positive health, hunger and such other things – which are known only to the person who experiences,
• so also are the feelings of bondage and liberation which are to personally experienced and lived by any one.
• The knowledge of these things to the others, the on lookers is at best – mere inference based on the clues.
Dr.Sarma@works
œÁý¬ÃáœÂ £ÍŸÁ¦ÁÏœÃ
œÁý¬ÃáœÂ £ÍŸÁ¦ÁϜà ÁŧÁ©ÁÐ �ªÁÅëœÁ¦É ¦ÁÂ,�
¡Áëüڦ˩Á œÁ§ÊžÃížÂíþĪÁí§ÂþÁÅÁÇÿÄœÁ¦Á �
 ||tata sthitaa bodhayanti guravah srutayo yathaa,
prajnayaiva taraed vidwaan eeswara anugruheetayaa ||
VC 477
Dr.Sarma@works
It is personal experience
• The teachings of the Scriptures and the instructions and revelations of the Guru at best explain the facts from a neutral stand point, standing aloof.
• It is for the seeker who has live those truths revealed and experience for himself the Reality contained there in.
• He crosses the ignorance, through illumination, of course backed by the grace of God.
Dr.Sarma@works
³ÂíþÁŤÁÆœÂí üÂÚœÂí
³ÂíþÁŤÁÆœÂí ¬Áí¦ÁÏ üÂÚœÂí ¬Áí¥Á ÂœÂéþÁ¥ÁŽÏ™ÃœÁ¥÷,
¬ÁϬÞÁãÐ ¬ÁŬÁÅŽÏ œÃ«ÊÜþÃä§ÃíÁ¨ÂåœÁéþÂœÁéþà ||�
swa anubhootwaa swayam jnaatwaa swam aatmaanam akhanditam,
samsiddhah susukham tishthaen nirwikalpa atman aatmani ||
VC 478
Dr.Sarma@works
Be ever in happiness
• The seeker should stand face to face (live identified) with the Atman,
• with his mind free from dualistic ideas• He himself should know that he is the
indivisible Self, through his own realization and thus becoming perfect.
• Thus be seated ever in peace and happiness.
Dr.Sarma@works
£ëÿËé©Á üÄ©ÁЬÁÁ¨Ï
©ÊžÂÏœÁ ¬ÃžÂãÏœÁ þçÁÅÃà§Ê´Â�£ëÿËé©Á üÄ©ÁÐ ¬ÁÁ¨Ï üÁúÁÖ,� �€ŽÏ™Á§ÁÆ¡Á¬ÃáœÃ§Ê©Á ¥É¯Í
£ëöÁéžÃíœÄ¦Ê ªÁÅëœÁ¦ÁÐ ¡Áë¥Á ›¥÷ ||
vaedaanta siddhaanta niruktiraeshaa
brahmaiva jeevah sakalam jagachcha,
akhanda roopa sthitiraeva moksho
brahma adwiteeyae srutayah pramaanam ||VC 479
Dr.Sarma@works
The verdict
• The verdict of all discussions on Vedanta is that
• Jiva and the whole universe are nothing but the Brahman,
• the indivisible Entity.• Attaining that state is liberation.• The Sruti-s are the authority for
the statement that Brahman is One without a second.
Dr.Sarma@works
œÁé þëÃܜͤÁÆœ÷�‚œÃ ÁŧÁÅ©ÁúÁþÂúÁÅ×ëœÃ �¡Áë¥Á ›Â
œÁå§Á¥Á©ÁÁ¥Áê �¬ÁœÁœÁàí¥Á ÂœÁé¦ÁÅ �Âàê,
¡ÁëªÁ¥ÃœÁÁ§Á›Ð �¬Á¥Á ÂÿܜÂé
ÁíúÞÁúÁ¨ÂÁǜçœÁé� �þëÃܜͤÁÆœ÷ ||
iti guru vachanaa chchruti pramaanaat
param avagamya satattwam aatmayuktyaa,
prasamita karanah samaahita atmaa
kwachid achala akritir aatma nishthitobhoot ||VC 480
Dr.Sarma@works
Perfectly established
• Thus, realizing, at a blessed moment, the supreme truth
• through the above instructions of the Guru, the authority of the scriptures and his own reasoning,
• The senses of the seeker became quiet and his mind became concentrated.
• He became immovable in form and is perfectly established in the Atman.