Viveka 10 (521 - 581).pdf - drsarma.in

©Ã©ÊÁ úÁÆÂ¥Á›ÃPart X- Final PartFrom 521 to 581(Until the End)Vivaeka 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

¡ÁôþÁ§ÃžÁ¥Á ÂÿÁ ©ÁúÁЂœÃ þÁœÁ¥Á©Á¨Í•Áê ªÃ«Áê©Á§ÁêϬÁ¥ÁŸÃÁœÂœÁÒ ¬ÁÅŽÏ ¡ÁգŞÁÏœÁœÁÌÖ¥÷,¡ÁÕ¥ÁŞÜÁÿÁÆžÁſÁƀ ¬Á žÊªÃÊþÁÍÕƀ¡ÁôþÁ§ÃžÁ¥Á ÂÿÁ ©ÁúÁÐ ¡Á§ÁÏ ¥ÁöÁœÂÒ ||iti natam avalokya sishyavaryamsamadhigata atma sukham prabuddha tattwam,VC 521pramudita hridayah sa daesikaendrahpunar idamaaha vachah param mahaatmaa ||Dr.Sarma@works3

The noble teacher addresses• On seeing the worthy disciple, thus prostratinghimself (surrendering his ego)• who had attained the Bliss of the Self,• who realized the Truth, and who is immenselyglad at his heart – to him• The noble and ideal Teacher again addresses thefollowing excellent wordsDr.Sarma@works4

£ÅžÊϧÃíöÁ§Â¬ÁОÁ¥÷£ÕÿÁÒ¡ÁÕœÁÔſÁ¬ÁÏœÁœÃ§ÁØÁžÁœÍ £ÕÿËÒ©Á ¬ÁœÁƁ§ÁÖœÁƀ¡ÁªÂÔŸÂÔœÁÒžÁƪ ¡ÁÕªÂþÁÌ ¥ÁþÁ³Â ¬Á§Âí¬Áí©Á³Âá¬Áí¡Ã,§ÁƱžÁþÁÔžÁ¡Ê¯ÃœÁÅÏ Ã¥Á¤ÃœÁªÁɯÁÅ«ÁÒœÂÏ ©ÃžÁԜʜÁžÁÖžÁÑÕÿÁҩÞÁƀ ¬ÁœÁƀ Ã¥Á¡Á§ÁÏ £ÅžÊϧÃíöÁ§Â¬ÁОÁ¥÷ ||brahma pratyaya santatir jagad ato brahmaiva satsarwatahpasyaadhya atmadrisaa prasaanta manasaa sarwaaswavasthaaswapi,roopaadanyad apaekshitum kim abhitaschakshushmataam vidyataetadwad brahmavidah satah kim aparam buddhaer vihaaraaspadam ||Dr.Sarma@worksVC 5225

What else except Brahman• This universe is an unbroken series ofmanifestations of the Brahman.• Hence, in all respects, it is nothing but theBrahman.• Look at this with the eye of illumination anda serene mind under all circumstances.• The one with open eyes sees only thedifferent visible forms and nothing else!• Similarly, except Brahman what else is thereto engage the intellect of man of realization!!Dr.Sarma@works6

úÃœÊÕþÁÅÍ¥Á ¨ÍÁſœÁÅÏ Á ‚úÊל÷•Á³ÂàÏ ¡Á§ÂþÁþÁâ§Á³ÂþÁŤÁƜåÁÅœÁƁÆüÔ ªÁÆþÊÔ«ÁÅ §Á¥ÊœÁ ©ÃžÂÖþ÷,úÁþÊÍÕ ¥ÁöÁöÁמÃþà žÄ¡ÁÔ¥Á ÂþÊúÃœÊÕþÁÅÍ¥Á ¨ÍÁſœÁÅÏ Á ‚úÊל÷ ||kastaam para ananda rasa anubhootimutsrjya soonyaeshu ramaeta vidwaan,VC 523Dr.Sarma@workschandrae maha ahlaadini deepyamaanaeChitraendum aalokayitum ka ichchaet ||7

Who wants the painted moon?• Which wise and illuminated man woulddiscard that enjoyment of that SupremeBliss and revel in things unsubstantial ?• When the exceedingly charming moon isshining, which fool would wish to look ata painted moon on canvas ?Dr.Sarma@works8

œÁÆ¡ÁÌƀ ¬ÁŎϜëÁÊ€¬ÁœÁО§ÂáþÁŤÁ©Ê þÁ •ÃÏúÃþÁÎÿÁÔ¬ÃÌœÁÆ¡Ã̧ÁÎ úÁ žÁÅƀŽöÁþÃƀ,¬ÁžÁžÁÖſÁ ÂþÁþÁâ§Á³ÂþÁŤÁÆœÂÔœÁÆ¡ÁÌƀ ¬ÁŎϜëÁÊ ¬ÁžÂœÁÒþëÁÊſÁ  ||asat padaartha anubhavae na kimchitnahyasti triptir na cha duhkha haanih,VC 524Dr.Sarma@workssad adwaya ananda rasaanubhootyaatruptah sukham tishtha sadaatmanishthayaa ||9

Live happily in Reality• From the perception of unreal things there isneither least satisfaction nor there is cessationof misery• Therefore, being satisfied with the realizationof the Bliss Absolute, the One without a second• Live happily in a state of Identity with theReality by total dedication.Dr.Sarma@works10

•Â¨Ï þÁſÁ ¥ÁöÁ¥ÁœÊ¬Áí¥Ê©Á ¬Á§ÁÖœÁƀ ¡ÁªÁÔþÁÒþÁÔ¥Á ÂþÁƀ ¬ÁÖ¥ÁžÁÖſÁ¥÷,³ÂíþÁþÁâ¥ÁþÁŤÁÅÏüÂþÁÐ •Â¨Ï þÁſÁ ¥ÁöÁ¥ÁœÊ ||swamaeva sarwatah pasyan manyamaanah swam adwayam,swa anandam anubhunjaanah kaalam naya mahaamatae ||VC 525Dr.Sarma@works11

Pass thy time• Beholding the Self alone in all circumstances,• Thinking of the Self, the One without a second• and enjoying the Bliss of the Self -• pass thy time, O noble soul!Dr.Sarma@works12

©Íê¥Ãä¡Áô§ÁÐ ¡Áë•Á¨åþÁ¥÷,€Ž›Ƃ£ÍŸÂœÁÒþà þçÃí•Á¨Êå©Ã•Á¨åþÁÏ ©Íê¥Ãä¡Áô§ÁÐ ¡Áë•Á¨åþÁ¥÷,œÁžÁžÁÖſÁ ÂþÁþÁâ¥Á¦Á ÂœÁÒþ ¬ÁžÂªÂþÃàÏ ¡Á§Â¥ÊœÁÔ ¤Áü¬ÁÖ ¥ÎþÁ¥÷ ||akhanda bodhaatmani nirwikalpaevikalpanam vyomnipurah prakalpanam,VC 526Dr.Sarma@workstad adwayaananda mayaatmanaa sadaasaantim paraamaetya bhajaswa mounam ||13

Castles in the sky• Dualistic conceptions in the Atman, the InfiniteKnowledge, the Absolute and the Unique entityare like building castles in the sky (air).• Therefore, always identify thyself with theBliss Absolute, the one without a second -• there by attain peace and• remain quiet (as witness).Dr.Sarma@works14

þ¬Ãà þçÂÖ¬ÁþÂþÎÒþÂœÁЧÁÏþ¬Ãà þçÂÖ¬ÁþÂþÎÒþÂœÁЧÁÏ ¬ÁÅŽÁÆžÁÅœÁÌ¥ÁÏ,©ÃüÂڜœÁÒ¬ÁÖ§ÁÆ¡Á¬Áê ³ÂíþÁþÁâ§Á¬Á±Â¦þÁÐ ||naasti nirwaasanaan mounaat param sukhakrud uttamam,vijnaata atma swaroopasya swa ananda rasa paayinah ||VC 528Dr.Sarma@works17

Quietude is the ultimate• To the man who has realized his own nature• and drinks the undiluted Bliss of the Self,• there is nothing more exhilarating than thequietude that comes of a state ofdesirelessnessDr.Sarma@works18

œÂҧ¥Áƀ ¬ÁžÂ ¥ÁÅþÃƀ•ÁúÁ×ϬÃà«ÁÜþÁÅä¡Á©ÃªÁþ÷ ªÁ¦Á ÂþÍ ©ÂþÁê•Â¡Ã©Â,¦Á•ÊúÁצÁ  ©Á¬ÊžÃÖžÂÖþÂœÂÒ §Â¥Áƀ ¬ÁžÂ ¥ÁÅþÃƀ ||gachchan tishthan upavisan sayaano va anyathaapi vaa,yathaechchayaa vasaed widwaan aatmaa raamah sadaa munih ||VC 529Dr.Sarma@works19

Ever at ease• The illuminated sage, whose only pleasureis in the Self,• Ever lives at ease, without any hindrance,• whether he is walking or sitting, relaxing orsleeping or doing any thing else, or in anyother condition.Pralapan, visrujan, grihnan …… indriyaniindryardheshu vartanta iti dhaarayan - GitaDr.Sarma@works20

•Â þæÁ¥Á žÁÔ©Á³ÂËþÁžÊªÁ¨¬ÁþÁžÃÁÔ¥Á žè¯ÂÔžÁԡʯ ¡Á՜ãžÁÏ©ÁÆœÊÌƀ,¬ÁϬÞÁÏœÁœÁÌÖ¬ÁÔ ¥ÁöÁœÁÒþͬÃ̬ÁÖ©ÊžÁþÊ ÂþÃſÁ¥Á žÁÔ©Á³ÂË ||na daesa kaalaasana digyam aadiLakshyaadyapaekshaa pratibaddha vrittaeh,VC 530Samsiddha tattwasya mahaatmanostiswavaedanae kaa niyamaady avasthaa ||Dr.Sarma@works21

No more regulations• The noble soul, who has perfectly realized theTruth, whose mind-functions meet with noobstruction –• He no more depends upon the conditions ofplace, time, posture, direction, moraldisciplines, objects of meditation and so forth.• What regulatory conditions can there be inknowing one‟s own Self ?Dr.Sarma@works22

þæÁ¥ÁÐ•Í €þÁ֡ʯÁԜʕÁýÍ €ſÁ¥ÃœÃ ©ÃüÂÚœÁÅÏ þÃſÁ¥ÁƀÍ €þÁ֡ʯÁÔœÊ,©Ãþ ¡Áë¥Á ›¬ÁÅ«ÁÅÊœÁÖÏ ſÁ¬ÃÒþÁƁœÃ ¡ÁžÂ§ÁËŸÄƀ ||ghato ayamiti vijnaatum niyamah ko anvapaekshyatae,vinaa pramaana sushthutwam yasminsati padaarthadheeh ||VC 531Dr.Sarma@works23

What restraints are needed !• To cognize an object such a pot as pot allthat is required is the clear eye sight, goodlighting and the knowledge what a potlooks like• Nothing else, forsooth, is necessary.• Similarly, no other ordained restraints arerequired to understand our true natureexcept the clear wisdom about the Self.Dr.Sarma@works24

€¦Á¥Á ÂœÂÒ þÃœÁԬÞÁƀÏ€¦Á¥Á ÂœÂÒ þÃœÁԬÞÁƀÏ ¡ÁÕ¥Á Â›Ê ¬ÁœÃ ¤Â¬ÁœÊ,þÁ žÊªÁÏ þ¡à ©Â Â¨Ï þÁ ªÁÅžÃÏÏ ©Â¡ÁԡʯÁœÊ ||ayam aatmaa nitya siddhah pramaanae sati bhaasatae,na daesam na api vaa kaalam na suddhim vaapy apaekshatae ||VC 532Dr.Sarma@works25

Atman ever manifests• So this Atman, which is the Eternal entity,ever manifests Itself as soon as we perceivewith the right means of knowledge.• Its manifestation does not depend uponeither place or time or external purity.Dr.Sarma@works26

ÃÏ þÁÅ œÁ³ÂÔ©Á¤Â¬ÁÁ¥÷¤ÂþÁÅþÊ©Á üÁœÁƁ§ÁÖÏ ¤Â¬ÁœÊ ſÁ¬ÁÔ œÊü³Â,€þÂœÁÒÁ¥Á¬ÁœÁÅÌúÁ×Ï ÃÏ þÁÅ œÁ³ÂÔ©Á¤Â¬ÁÁ¥÷ ||bhaanunaeva jagat sarwam bhaasatae yasya taejasaa,anaatmakam asat tuchcham kim nu tasya avabhaasakam ||VC 534Dr.Sarma@works29

Nothing else lights it up• The luster of the Sun causes the wholeuniverse to lighten up• Much the same way, This insignificant,unreal, mean and lowly placed visiblematerial world is only a reflection of theEternal luster of the Atman.• But, that Atman is the Self Effulgent.• Nothing else can light it up !Dr.Sarma@works30

ÃÏ þÁÅ ¡ÁÕªÁſÊœ÷©ÊžÁªÂ¬ÁÌÕ ¡Áô§Â›Âþà ¤ÁÆœÂþà ¬ÁÁ¨ÂþÁê¡Ã,¦Êþ§ÁË©ÁþÃÌ œÁÏ ÃÏ þÁÅ ©ÃüÂڜ§ÁÏ ¡ÁÕªÁſÊœ÷ ||vaeda saastra puraanaani bhootaani sakalaanyapi,yaenaarthavanti tam kim nu vijnaataaram prakaasayaet ||VC 535Dr.Sarma@works31

What can illuminate it ?• What, indeed, can illuminate that Eternalentity, the Atman• by which all the Vedas, Puranas and otherscriptures as well as all beings have acquireda meaning ?• Such an entity, The Atman – can it beilluminated by a thing or any knowledge ?Dr.Sarma@works32

£ÕÿÁÒ ©ÃžÁÆœÁÌ¥ÇÂœÁÌ¥ÁÅþè¯Á›¥ÁŨÅThe attributes of the highestKnower of the BrahmanThink of Sri Ramakrishna Paramahamsaor Sri Ramana MaharshiDr.Sarma@works33

£ÕÿÁҩÞÁÅœÁÌ¥ÇÂœÁÌ¥Áƀˆ«Á ¬ÁÖſÁÏüÍԜà §ÁþÁþÁàªÁ•Ãà§ÂœÂÒ¡ÁÕ¥ÊſÁƀ ¬ÁÁ¨ÂþÁŤÁÆœÃƀ,¦Á¥Ê©Á ©ÃüÂÚ¦Á ©Ã¥ÁÅ•Áà£þÍãüſÁœÁÔſÁÏ £ÕÿÁҩÞÁÅœÁÌ¥ÇÂœÁÌ¥Áƀ ||yesha swayam jyotir ananta saktiraatma apramaeyah sakala anubhootih,VC 536Dr.Sarma@worksyamaeva vijnaaya vimukta bandhojayaty ayam brahma viduttamottamah ||34

Brahma vidu uttamottamah• Here is the Self-effulgent Atman, ofinfinite power, beyond the range ofacquired knowledge• Yet, it is the common experience of all –means it represents one and all• Realizing such Atman, the incomparableknower of the Atman (Brahma viduuttamottamah) freed from all bondage,lives his glorious life.Dr.Sarma@works35

¬ÁÖ¬ÃÒþÁƁžÂ ÄÕÁœÃþÁ ŽÃžÁÔœÊ þÍ ©Ã«ÁſËƀ ¡ÁեǞÁœÊþÁ ¬ÁüØœÊ þ¡à ©Ã§ÁüÔœÊ úÁ,¬ÁÖ¬ÃÒþÁƁžÂ ÄÕÁœÃ þÁþÁ͜à ¬ÁÖſÁÏþçÁþÁà§ÂþÁÏžÁ§Á¬ÊþÁ œÁÆ¡ÁƀÌ ||na khidyatae no vishayaih pramodataena sajjatae na api virajyatae cha,VC 537Dr.Sarma@worksswasmin sadaa kreedati nandati swayamnirantara ananda rasaena truptah ||36

Sporting with the Self• Fully satiated by experiencing the unendingBliss Absolute, such a man of perfection• is neither grieved nor elated by sense-objects,• is neither attached nor averse to them,• but always playing sport with the Self, herelaxes and takes pleasure there in.Prakasam cha ..…. Gita XIV – 22- 25Tri guna ateetah ( who is beyond the 3 gunas)Dr.Sarma@works37

£Â¨ƀ ÄÕÁœÃ ©Á¬ÁÅÌþïÁÅŸÂÏ žÊÿÁ©ÁÔÂÏ œÁÔÂÌÖ £Â¨ƀ ÄÕÁœÃ ©Á¬ÁÅÌþÃ,œÁË©Á ©ÃžÂÖþ÷ §Á¥ÁœÊ þçÁé¥É þçÁÿÁÏ ¬ÁÅŽÄ ||kshudhaam daeha vyathaam tyaktwaa baalah kreedati vastuni,tathaiva vidwaan ramatae nirmamo niraham sukhee ||VC 538Dr.Sarma@works38

The playing child• A child plays with his toy, totallyforgetting hunger and bodily pains;• Exactly so does the man of realizationtake pleasure in the Reality• without the ideas of „I‟ and „mine‟• and he is ever happy.Bhaja Govindam – Yogee Yoga niyojitachitta – ramatae balo-unmattvad-eavaDr.Sarma@works39

©ÃžÂÏ ÄÕ ¡Á§Ê £ÕÿÁÒ›ÃúÃþÂ̪ÁÆþÁÔ¥ÁžËþÁԤ˯ÁÔ¥ÁªÁþÁÏ ±ÂþÁÏ ¬Á§ÃžÂ֧ëÁųÂÖœÁþÊÌÕÔ› þçÁùÅȪ ¬Ã˜çÁ¤Ä§ÃΞÂÕªÁÒªÂþÊ©ÁþÊ,©Á¬ÁÌÕÏ ¯Â®ÁþÁªÍ«Á›ÂžÃ§ÁÿÃœÁÏ žÃÂÖ¬ÁÅÌ ªÁſÁ Âê ¥ÁÿĬÁÏúÂ§Í þÕÁ¥Á ÂþÁÌ©ÄëÁÅ ©ÃžÂÏ ÄÕ ¡Á§Ê £ÕÿÁқà ||chintaa soonyam adainy abhaikshyam asanam paanam saridwaarishuswaatantryaena niramkusaa sthitir abheer nidraa smasaanae vanae,vastram kshaalana soshanaadi rahitam digwaastu sayyaa maheesamchaaro nigamaanta veethishu vidaam kreedaa parae brahmani ||Dr.Sarma@worksVC 53940

Liberated soul ever sportsDr.Sarma@worksThe Brahma Jnaani or the knower of the Self• is sans any anxiety or sorrow in his heart;• he eats what ever he gets by begging;• the river waters quench his thirst.• He lives a free and independent life;• sleeps sans fear in the cemetery or in forests;• he wears the quarters (diks) as his dressneedless of any washing, drying etc;• the mother earth is his bed; he ever roams in theavenues of Vedanta sporting with the Brahman41

¦É €©Áê•Áà¨ÃÏ•Í©Ã¥Á ÂþÁ¥Á Â¨Ï£ê ªÁ§Ä§Á¥ÊœÁœ÷¤ÁÅþÁ•Áàê ªÊ´ÂþÃí«Á¦Á ÂþÁÅ¡Á¬ÃËœÂþ÷,¡Á§ÊúÁצÁ  £Â¨©ÁžÂœÁÒ©ÊœÂ̦É €©Áê•Áà¨ÃÏ•Í €þÁÅ«Á•Áà£ÂÿÁÐê ||vimaanam aalambya sareeram yaetatbhunaktya saeshaan vishayaan upasthitaan,VC 540Dr.Sarma@worksparaechchayaa baalavad aatma vaettaayo avyakta lingo anushakta baahyah ||42

How to know the knower• The knower of the Atman bears no specialmarks of any identification (that is why it isdifficult to recognize him)• He is unattached to the external things;• He is resting on this body without any specialconnection or attachment;• He experiences all the sense-objects as andwhen they come as desired by others;• His focus is ever on the Supreme Brahman;• He may appear as if he is a lunatic or a child.Dr.Sarma@works43

¡ÃªÂúÁ©ÁžÂÖ¡Ã úÁ§ÁœÁÔžÃÁÏ£§Í©Â¡Ã úÁ ³ÂÏ£§Í ©ÂœÁÖÁÏ£§Í ©Â¡Ã úÞÁÏ£§Á¬ÁÐá,„þÁÒœÁÌ©ÁžÂÖ¡Ã úÁ £Â¨©ÁžÂ֡êÂúÁ©ÁžÂÖ¡Ã úÁ§ÁœÁÔ©ÁþÂÔ¥÷ ||digambarova api cha saambaro vaaTwagambarova api chidambarasthah,VC 541Dr.Sarma@worksunmattavadwaapi cha baalavadwaapisaachavadwaapi charatyavanyaam ||44

Like a Ghost• Firmly established in the eternal planeof Absolute Knowledge,• he wanders in the world as if he is a ghost,• sometimes like a lunatic (mad man)• sometimes like a child (unmindful)• some times like an intoxicated ghoul• wearing no clothes on his body – digambara• or some times wearing clothes or• perhaps animal skin (hide) at other timesDr.Sarma@works45

³ÂÖœÁÒþË©Á ¬ÁžÂ œÁÅ«ÁÛƀ•Â¥Á ÂþÄä •Â¥Á§ÁÆ¡Ä ¬ÁϪÁÖ§ÁœÊÔÁúÁ§Í ¥ÁÅþÃÐ,³ÂÖœÁÒþË©Á ¬ÁžÂ œÁÅ«ÁÛƀ ¬ÁÖſÁÏ ¬Á§ÂÖœÁÒþ ¬ÃËœÁƀ ||kaamaannee kaamaroopee samscharaty aekacharo munih,swa atmanaiva sadaa tushtah swayam sarwa atmanaa sthitah ||VC 542Dr.Sarma@works46

The Sage - ever contented• The sage, living alone, enjoys the sense-objects,• being the very embodiment of desirelessness –• always satisfied with his own Self• thinking that he is part every being or thing –• because every being and thing is BrahmanPrajahati yada kaaman….sthita prajna tadochataeGita II chapter - on sthita prajnaDr.Sarma@works47

VC 543±ÂëüÚÐ ¡Á§Á¥Á ÂþÁþÁͬÁÅŽÃœÁƀÁÖúÃþÁÆÒšÍ ©ÃžÂÖþÁÈÖúÞÁ¡Ã ¥ÁöÁ§Âü©Ã¤Á©ÁÐÁÖúÞÂÓÕþÁÌƀ ³Î¥ÁÔƀ ÁÖúÞÁüÁ§Âú§Á•Á¨ÃœÁƀ,ÁÖúÃœÂÐœÄÕ¤ÁÆœÁƀ ÁÖúÞÁ©Á¥ÁœÁƀ ÂÖ¡ÁԩÞÜÁªÁÖ§ÁœÊÔ©ÁÏ ±ÂÕüÚƀ ¬ÁœÁœÁ¡Á§Á¥Á ÂþÁþÁͬÁÅŽÃœÁƀ ||kwachin moodho vidwaan kwachidapi mahaa raaja vibhavahkwachid bhraantah soumyah kwachid ajagara achaara kalitah,kwachit paatreebhootah kwachid avamatah kwaapy aviditahcharatyaevam praajnah satata parama ananda sukhitah ||Dr.Sarma@works48

Ever in Bliss SupremeThe highly evolved man of realization• behaves some times like a fool;• some times like the very learned and wise;• sometimes as though having royal splendour;• sometimes wandering as though in illusion;• sometimes like a motionless python;• sometimes wearing a benignant expression;• sometimes honoured or sometimes insulted;• sometimes unknown to any one;• but in fact, ever happy with the Supreme Bliss.Dr.Sarma@works49

¬Á¥ÁžÁ§ÁîþÁÐþçÁãþÍ €¡Ã ¬ÁžÂœÁÅ´ÍÛ €¡Áê¬ÁöÁ¦É ¥ÁöÁ£¨Ð,þÃœÁÔœÁƱÍà €¡Áê¤ÁÅÏüÂþÍ €¡ÁÔ¬Á¥Áƀ ¬Á¥ÁžÁ§ÁîþÁÐ ||nirdhano api sadaa tushto apy asahaayo mahaa balah,nityatrupto apy abhunjaano apy asamah sama darsanah ||VC 544Dr.Sarma@works50

With an eye of equality• Though without riches, yet ever content;• though helpless, yet very powerful;• though not enjoying the sense-objects,• yet eternally satisfied;• though peerless and without an exemplar• yet looking upon all with an eye of equalityGita : Vidya vinaya…. panditah sama darsinahDr.Sarma@works51

¬Á§Áí•ÁЀ¡Ã •ÁŧÁíþÁä •ÁŧÂÖ›ªÂɤÍÂÌ ¢Á¨¤Í•Áê¡Ã,ªÁ§Ä§Áê¡ÁêªÁ§Ä§Êê«Á ¡Á§ÃúÃ×þÍä €¡Ã ¬Á§Áí•ÁÐ ||api kurwan na kurwaanascha abhoktaa phalabhogyapi,sareery apy asareeryaesha parichchinno api sarwagah ||VC 545Dr.Sarma@works52

The omnipresent he is !• Though apparently working, yet inactive;• though experiencing fruits of yester deeds-• yet untouched by them;• though possessed of a body,• yet without identification with it;• though limited to one place and time,• yet omnipresent is he.Dr.Sarma@works53

¬ÁþḀ́åÁÏ £ÕÿÁҩÞÁÏ€ªÁ§Ä§ÁÏ ¬ÁžÂ ¬ÁþḀ́åÁÏ £ÕÿÁҩÞÁÏ ÁÖúÃœ÷,¡Ãë¦Á ¡ÃÕſÊ þÁ ¬ÁÐƪÁœÁ¬ÁÌË©Á úÁ ªÁŤªÁÅ¤Ê ||asareeram sadaa santamimam brahmavidam kwachit,priyaapriyae na sprusata stathaiva cha subha asubhae ||VC 546Dr.Sarma@works54

Ever unaffected• Nothing ever has any influence on thisKnower of Brahman,• neither pleasure nor pain;• nor good nor evil;• He is always unaffected and untouched –• because he lives without the body-ideathough possesses a mortal body.Dr.Sarma@works55

©ÃŸÁÖ¬ÁÌ£þÁϬÁÔ¬ÁÆá¨ÂžÃ¬ÁÏ£þÁÏ©ÁœÍ €¤Ã¥Á ÂþÃþÁЬÁÅŽÏ úÁ žÁÅƀŽÏ úÁ ªÁŤªÁŤÊúÁ,©ÃŸÁÖ¬ÁÌ£þÁϬÁÔ ¬ÁžÂœÁÒþÍ ¥ÁÅþÊƀÁÅœÁƀ ªÁŤÁÏ ©Â¡ÁÔªÁŤÁÏ ¢Á¨Ï ©Â ||sthoolaadi sambandhavato abhimaaninahsukham cha duhkham cha subha asubhae cha,VC 547vidhwastabandhasya sada atmano munaehkutah subham va apy asubham phalam vaa ||Dr.Sarma@works56

What can bind theWise ?• Pleasure or pain, or good or evil, affectsonly the one who has connections withthis gross body etc., and affects him whoidentifies himself with these.• How can good or evil, or their effects,touch the sage who has identifiedhimself with the Reality and therebyshattered his bondage ?Dr.Sarma@works57

ÁÕ¬ÁÌ ‚œÁÅÔúÁԜʜÁ¥Á³ÂÁÕ¬ÁÌ©ÁžÂÓþžÁÁÕ³ÍÌ €¡Ã §Á©Ã§ÁØþËÐÁÕ¬ÁÌ ‚œÁÅÔúÁÔœÊ ¤ÂÕþÂÌÔ ÿÁÔüÂÚœÂÖ ©Á¬ÁĄ̊¯Á›¥÷ ||tamasaa grastavad bhaanaad agrasto api ravir janaihgrasta ityuchyatae bhraantyaahy ajnaatwaa vastulakshanam ||VC 548Dr.Sarma@works58

The Solar eclipse• When solar eclipse occurs people thinkthat the Rahu graha (planet) has devouredthe Sun.• This is only out of delusion by the peoplethat there is one Graha called Rahu whichcan do so• Not knowing the real nature of the Sunand the cause of the eclipse.• The phenomenon is only apparent andnot real disappearance of the Sun.Dr.Sarma@works59

¡ÁªÁÔþÃÌ žÊÿéÁþÁÆÒšÂƀœÁžÁÖžÊÍöÁžÃ£þÊϤÍÔ ©Ã¥ÁÅÁÌÏ £ÕÿÁÒ©ÃœÁÌ¥Á¥÷,¡ÁªÁÔþÃÌ žÊÿéÁþÁÆÒšÂƀ ªÁ§Ä§Â¤Â¬ÁžÁ§ÁØþÂœ÷ ||tadwad daehaadi bandhaebhyo vimuktam brahma vittamam,pasyanti daehivan moodhaah sareera abhaasa darsanaat ||VC 549Dr.Sarma@works60

Perception of the foolish• Similarly, ignorant fools look upon theperfect knower of Brahman,• as possessing of the body, though• the Knower is wholly rid of the bondagesof the body etc.,• This is because of the false concept thatthe Knower belongs to one physical body.Dr.Sarma@works61

€ÿÃþçÁìí¦ÁþÄ€ÿÃþçÁ×ÖſÁþÄ ©ÂſÁÅÏ ¥ÁÅÁÌžÊÿÁ¬ÁÅÌ œÃ«ÁÊœÃ,‚œÁ¬ÁÌœÁªÂɨê¥Á ÂþÍ ſÁœÃÈÏúÃœÂÐÕ›©ÂſÁÅþ ||ahi nirlwayanee vaayum mukta daehastu tishthati,itastatas chaalyamaano yat kinchit praana vaayunaa ||VC 550Dr.Sarma@works62

Like the snake’s skin• In reality, however, the Knower restspeacefully discarding the body• But, the body apparently moves as long asthe (praana) vaayu is moving in and out• This is reminiscent of snake‟s skin whichis shredded by the snake, yet the sloughedskin moves hither and thither by the forceof wind.Dr.Sarma@works63

³ÍÕœÁ³Â þÄſÁœÊ žÂ§ÁųÍÕœÁ³Â þÄſÁœÊ žÂ§ÁÅ ſÁ þÃ¥ÍÎþÁÎœÁ¬Á˨¥÷,žË©ÊþÁ þÄſÁœÊ žÊÿÍ ſÁ ¨ͩÁ¤ÁÅ •Ã«ÁÅ ||srotasaa neeyatae daaru yathaa nimnonnatasthalam,daivaena neeyatae daeho yathaa kaalovabhu kishu ||VC 551Dr.Sarma@works64

Like the log in a river• A piece of wood in a river will attain to highand low levels as per the current of the waves,not having any choice of its whatsoever.• So also, is the body carried on to high and lowlevels in life to experience the fruits of yesterdeeds, as presented in due course, by theirmomentum.• This is what we call as God‟s will.Dr.Sarma@works65

úÁ•Áë¬Áê ¥Áƨ¥Ã©Á±Âë§Á£ã•Á§Áé¡Á§Ã•Á¨ÃÐœÁ©Â¬Áþ¤Ãƀ¬Áϳ§éÁúÁÖ§ÁœÃ ¤ÁÅÃÌ«ÁÅ¥ÁÅÁÌžÊÿÁƀ,¬ÃžÁƀÏ ¬ÁÖſÁÏ ©Á¬ÁœÃ ³Â¯Ã©ÁžÁœÁÕ œÁÆ«ÄßÏúÁ•Áë¬Áê ¥Áƨ¥Ã©Á •Á¨å©Ã•Á¨åªÁÆþÁêÐ ||praarabdha karma parikalpita vaasanaabhihsamsaarivat charati bhuktishu mukta daehah,VC 552Dr.Sarma@workssiddhah swayam vasati saakshivad atra tooshneemchakrasya moolam iva kalpa vikalpa suunyah ||66

Just as the pivot of a wheel• Even though the cart wheel moves at a greatspeed, its pivot or the central supporting studremains constant but allows free movement.• So also, the liberated sage, though enjoyingthe sense-objects due to his previous deeds justlike any house holder – is in fact only a mutewitness to his actions and is not involved at all.• He doesn‟t have any action or inaction.Dr.Sarma@works67

³ÂíþÁþÁâ §Á¬Á±ÂþÁ¬ÁÅ¥ÁœÁÌúÃœÁÌƀþË©ÊþÃâë¦Á ݈ ©Ã«ÁſÊ«ÁÅ þÃſÁÅùÌÈ ˆ«Áþ˩¡ÁſÁÅùÌÈ „¡ÁžÁ§ÁîþÁ¨¯Á›¬ÁƀË,þË¡Á•Ãë¦Á ¢Á¨¥Á¡Ä«ÁžÁ¡Ê¯ÁœÊúÁ³ÂíþÁþÁâ³ÂþÁâë §Á¬Á±ÂþÁ¬ÁÅ¥ÁœÁÌúÃœÁÌƀ ||naiva-endriyaani vishayaeshu niyuntka eshanaiva apayumtka upa darsana lakshanasthah,VC 553Dr.Sarma@worksnaiva kriyaa phalam ape eshad apaekshatae chaswaananda saandra rasa paanasu matta chittah ||68

Thoroughly inebriated• Thus, the liberated wise man, being a muteunconcerned spectator, neither directs hisattention to sense-enjoyments nor detacheshis attention from these.• Further, he has not the least regard andinterest for the fruits of his actions;• his mind being thoroughly inebriated by hisaddiction to the essence of elixir of the Blissof the Atman.Dr.Sarma@works69

ªÃ©Á ˆ©Á ¬ÁÖſÁϨ¯ÂꨯÁÔÁœÃÏ œÁÖÂÌÖ ſÁ¬ÃÌ«ÊÊœÊÈ©Á¨ÂœÁÒþÂ,ªÃ©Á ˆ©Á ¬ÁÖſÁÏ ³Â¯ÂžÁſÁÏ £ÕÿÁҩÞÁÅœÁÌ¥Áƀ ||lakshya alakshya gatim twaktwaa yah tishthaet kaevala atmanaa,Siva yeva swayam saakshaad ayam brahma viduttamah ||VC 554Dr.Sarma@works70

His is the Siva himself• Such a sage has given up all attempts ofchasing any goals; For him, there isnothing which is a non-goal;• He lives as the absolute Atman.• He is verily the Siva Himself.• He is the best among the knowers ofBrahmanDr.Sarma@works71

üÄ©ÁþÊΩÁ ¬ÁžÂ ¥ÁÅÁÌƀüÄ©ÁþÊΩÁ ¬ÁžÂ ¥ÁÅÁÌƀ ÁƜ§ÍË £ÕÿÁÒ©ÃœÁÌ¥Áƀ,„±ÂŸÃþªžÁÑÕÿËÒ©Á ¬ÁžÁÑÕöÁÒ¡ÊԜà þçÁâí¦Á¥÷ ||jeevann aeva sadaa muktah krutaartho brahma vittamah,upaadhi naasaad brahmaiva sad brahma apyaeti nirdwayam ||VC 555Dr.Sarma@works72

Merged with the Brahman• Through the destruction of all limitations, theperfect knower of Brahman is merged in theOne Brahman without a second –• He has been with the Brahman all along –• He becomes ever liberated even while living.• Thus, he attains the goal of his life.Dr.Sarma@works73

¬ÁžÂ £ÕÿËÒ©Á þ¡Á§ÁÐªË¨Æ´Í ©Ê«Á¬ÁžÂө¤©ÁſǪÁÉ ſÁ ¡Áô¥Á Âþ÷,œÁË©Á £ÕÿÁÒ©ÃúÊ×Õ«ÁÊƀ ¬ÁžÂ £ÕÿËÒ©Á þ¡Á§ÁÐ ||sailoosho vaesha sadbhaavaa bhaavayos cha yathaa pumaan,tathaiva brahmavit sraeshthah sadaa brahmaiva na aparah ||VC 556Dr.Sarma@works74

Just like an actor• An actor will be acting according tothe role he has taken up and puts onthe dress according to his role• But, whether he is acting or not, insidehe is his own self.• Similarly, the perfect knower of theBrahman though enacting his givenrole on this stage of life• He is always the Brahman and nothingelse, in fact.Dr.Sarma@works75

£ÕÿÄÒ¤ÁÆœÁ¬ÁÔ ſÁœÊƀſÁœÁÕÂÖ¡Ã ©ÃªÄ§ÁßÏ ¡Á§ÁߥéÁ œÁ§Í§ÁÖ¡Áôƀ ¡ÁœÁþÂœ÷,£ÕÿÄÒ¤ÁÆœÁ¬ÁÔ ſÁœÊƀ ±ÂÕÊ©Á ÿà œÁúÃÉžÁÃÎþ žÁÁÏ¥÷ ||yatra kwaapi viseernam parnam iva taror vapuh patanaat,brahmee bhootasya yataeh praag aeva hi tachchidagninaa dagdham ||VC 557Dr.Sarma@works76

Let the body wither and fall• Let the body of the Sanyaasin who hasrealized his identity with Brahman,• wither and fall anywhere like the leaf ofa tree, it is of little consequence to him,• for, his body has already been burnt bythe fire of knowledgeHe does not even care about the obsequiesDr.Sarma@works77

œÁÖüÂÕÒϬÁ©ÃƃÃЛƂ©Ã¬Á§ÁØþ¦Á¬ÁžÂœÁÒþà £ÕÿÁқà œÃ«ÁÊœÍ ¥ÁÅþÊƀ¡Áõ§ÂßžÁÖſÁ ÂþÁþÁâ¥Á¦Á ÂœÁÒþ ¬ÁžÂ,þÁ žÊªÁ¨žÁÅÔúÃœÁ¡Á՜įœÁÖüÂÕÒϬÁ©ÃƃÃЛƂ©Ã¬Á§ÁØþ¦Á ||sadaatmani brahmani tishthato munaehpoorna adwaya anandamaya atmanaa sadaa,VC 558na daesa kaalaady uchita prateekshaatwajm maamsavitpinda visarjanaaya ||Dr.Sarma@works78

Cares not for this filthy body• The sage who always lives in the Reality –the Brahman – as the Infinite Bliss, the Onewithout a second,• does not depend upon the customaryconsiderations of place, time, etc., forgiving up this mass of skin, flesh, and filth.• He is ever ready to give up this filthy body.Dr.Sarma@works79

¥ÇÂ¯Í ſÁœÁ¬ÁÌœÁƀžÊÿÁ¬ÁÔ¥ÇÂ¯Í þÍ ¥ÇÂ¯Í þÁ žÁ›Ƃ¬ÁÔ Á¥Á›Ƃ¨ÍЀ©ÃžÂÔ ÿÁÆžÁſÁÁÕþÃË¥ÇÂ¯Í ¥ÇÂ¯Í ſÁœÁ¬ÁÌœÁƀ ||daehasya moksho no moksho na dandasya kamandalohavidyaa hridaya granthi moksho moksho yatastatah ||VC 559Dr.Sarma@works80

What is liberation ?• For, giving up the body is not liberation;• nor giving up of the staff (danda) and thekamandala (water-container bowl) (theseare the insignia of a monk);• But true liberation is in the destruction ofthe nescience or avidya which is the deeprooted knot within.Mere outward giving up is nothingDr.Sarma@works81

•ÃÏ þÁÅ ªÁŤªÁŤÁ¥÷•ÁƨÂê¦Á Â¥ÁÁ þÁžÂÔÏ ©Â ªÃ©Á¯ÊœÊÕ €¡Ã úÁœÁÖ§Ê,¡Á§ÁßÏ ¡ÁœÁœÃ úÊœÊÌþÁ œÁ§ÍÐ •ÃÏ þÁÅ ªÁŤªÁŤÁ¥÷ ||koolyaayaam atha nadyaam vaa Sivakshaetrae api chatwarae,parnam patati chaettaena taroh kim nu subha asubham ||VC 560Dr.Sarma@works82

Let it wither and fall• If a leaf falls in a small drain or a huge river• or in a temple consecrated to lord Siva• or in the four sided front yard of a house –• What good or evil effect is that fall of theleaf to the tree ?How does it matter if this body lives or withersDr.Sarma@works83

þÁþÂÍÁƜʧÁÖƯÁ©Áœ÷¡ÁœÁÕ¬ÁÔ ¡Áô«ÁЬÁÔ ¢Á¨¬Áê þªÁ©ÁžÊÍÿÊþÃÍÕſÁ ±ÂÕ›ŸÃſÁ ÂÏ ©ÃþªÁÐþË©ÂœÁÒþÁƀ ¬ÁÖ¬ÁÔ ¬ÁžÂœÁÒÁ³ÂÔþÁþÂÍÁƜʧÁÖƯÁ©ÁžÂ¬ÁÌ ˆ«Áƀ ||patrasya pushpasya phalasya naasavaddaehaendriya praanadhiyaam vinaasahVC 561naivaatmanah swasya sadaatmakasyaanandaaritaer vrikshavadaasta yeshah ||Dr.Sarma@works84

The insignificant loss• The destruction of the body, organs, life(praanas) and buddhi (determinative faculty)is like the falling of a leaf or flower or fruitto a tree.• Such a destruction does not affect the Atman,the Reality, the embodiment of Bliss –• which is ones true nature.• This true nature or Atman ever survives, likethe tree above.Dr.Sarma@works85

¡ÁÕüÂÚþÁÁþÁ ‚œÂÔœÁÒ¡ÁÕüÂÚþÁÁþÁ ‚œÂÔœÁÒ¨¯Á›Ï ¬ÁœÁÔ¬ÁÆúÁÁ¥÷,€þÁÆžÎԱŸÃÁ¬ËÔ©Á ÁÁſÁþÃÌ ©ÃþªÁþÁ¥÷ ||prajnaana ghana ity aatma lakshanam satya soochakam,anoodyoupaadhikasyaiva kathayanti vinaasanam ||VC 562Dr.Sarma@works86

The Real and Apparent• The Srutis (Vedas) assert that the Atman isthe Eternal Real entity – ‘Prajnaana Ghana’is the actual description in the Sruti - Atmanis the “The Embodiment of Knowledge” etc.,• Srutis speak of the destruction of the apparentexternal limitations merely – such as thedependent body etc., which are the result ofillusion.Dr.Sarma@works87

¡ÁÕ£Õ©ÄœÁÔ©ÃþªÜÁÖÏ€©Ãþ廀 ©Â €§Ê¦Á¥Á ÂœÊҜà ªÁÅ՜çœÁÒþÁƀ,¡ÁÕ£Õ©Ä œÁÔ©ÃþªÜÁÖÏ ©ÃþÁªÁÔœÁÅƁ ©Ã§ëÁÅ ||avinaasee vaa araeyam aatmaeti srutir aatmanah,prabraveety avinaasitwam vinasyatsu vikaarishu ||VC 563Dr.Sarma@works88

Srutis Assert Immortality• The Sruti passage, “Verily is this Atmanimmortal, my dear” asserts the immortalityof the Atman.• This is in contrast to and in the midst ofperishable things which are subject tochange and modification.Brihadaranyaka upanishad IV, v.14Dr.Sarma@works89

„¡ÁſÁ ψ ¡Á§ÂœÁҤ©Á¥÷±Â´Â›©ÁƯÁœÁÆ›ŸÂþÁÔÁƃÂÏ£§ÂžÂÔžÁÂÏ ¤Á©ÁþÃÌ ÿà ¥ÁƞʩÁ ſÁ œÁžË©Á,žÊÿÊþÃÍÕſÁ ¬ÁÅ ¥ÁþÁ žÃ ¬Á¥Á¬ÁÌžÁƪÁÔÏüÂÚþÂÃÎ žÁÁÏ¥ÁÅ¡ÁſÁ ψ ¡Á§ÂœÁҤ©Á¥÷ ||paashaana vriksha truna dhaanya kata ambara adyaadagdhaa bhavanti hi mrudaeva yathaa tadaiva,VC 564Dr.Sarma@worksdaehaendriyaasu mana aadi samasta drusyamjnaanaagni dagdham upayaati paraatma bhaavam ||90

All that remains is the Self• Just as a stone, a tree, grass, paddy, cloth,husk etc., when burnt, are reduced to ash(earth) only,• Even more so is the whole objective universecomprising the body, organs, praanas, manasand so forth• which, when burnt by the fire of realization,are reduced to the Supreme Self.Dr.Sarma@works91

ŸÂÖÏœÁÏ ¨ÄſÁœÊ ¤ÂþÁÅœÊü¬Ã©Ã¨¯Á›Ï ſÁ ŸÂÖÏœÁÏ ¨ÄſÁœÊ ¤ÂþÁÅœÊü¬Ã,œÁË©Á ¬ÁÁ¨Ï žÁƪÁÔÏ £ÕÿÁқà ¡ÁթèÄſÁœÊ ||vilakshanam yathaa dhwaantam leeyatae bhaanu taejasi,tathaiva sakalam drusyam brahmani pravileeyatae ||VC 565Dr.Sarma@works92

The darkness dissolves• Just as the thick darkness which is totallydistinct (form light) vanishes (dissolves)in the radiance of the Sun shine• So also, the whole objective universe(like the darkness) dissolves in theBrahman (its radiance)Dr.Sarma@works93

©ÍÔ¥Á ©Íԥ˩Á ¤Á©ÁœÃÁƃÊ þÁ«ÊÛ ſÁ ©ÍÔ¥Á ©Íԥ˩Á ¤Á©ÁœÃ ¬ÁÅæƃ¥÷,œÁ˩ͱŸà ©Ã¨ſÊ £ÕÿËÒ©Á £ÕÿÁÒ©ÃœÁƁÖſÁ¥÷ ||ghatae nashtae yathaa vyoma vyomaiva bhavati sphutam,tathaiv-opaadhi vilayae brahmaiva brahmavit swayam ||VC 566Dr.Sarma@works94

Sky merges with the Sky• The sky that is enclosed and reflected in a potpalpably becomes one with the limitless skyonce the pot is broken.• So also, when the apparent limitations of thebody etc are destroyed –• The knower of the Brahman, verily becomesthe Brahman itself.Dr.Sarma@works95

œÁÂœÁÒþÂÔœÁÒ©ÃþÁÅÒþÃƀ¯Ä§ÁÏ ¯Ä§Ê ſÁ ¯Ã¡ÁÌÏ œË¨Ï œË¨Ê ü¨Ï ü¨Ê,¬ÁÏ ſÁÅÁÌ¥ÊÁœÂÏ ſÁ ψ œÁÂœÁÒþÂÔœÁÒ©ÃþÁÅÒþÃƀ ||ksheeram ksheerae yathaa kshiptam tailam tailae jalam jalae,samyuktam aekataam yaati tatha atmanya atmavin munih ||VC 567Dr.Sarma@works96

Becomes one with it• As milk poured into milk, oil into oil andwater into water becomes indistinguishable,united and one with it,• So also, the sage who has realized the Atmanbecomes indistinguishable and one with theAtman.Katha, IV. 15, Also Mundaka III.ii.8Dr.Sarma@works97

ſÁœÃ§Âä©Á§ÁÌœÊ ¡ÁôþÁƀˆ©ÁÏ ©ÃžÊÿÁË©Á¨ÔÏ ¬ÁþÂÒœÁÕœÁÖ¥ÁŽ›ÃƂœÁ¥÷,£ÕÿÁҤ©ÁÏ ¡ÁÕ¡ÁžËÔ«Á ſÁœÃ§Âä©Á§ÁÌœÊ ¡ÁôþÁƀ ||Evam vidaeha kaivalyam sanmaatratwam akhanditam,brahma bhaavam prapadyaisha yatir na avartatae punah ||VC 568Dr.Sarma@works98

No more rebirth• Realizing thus, the extreme uniqueness thatcomes of disembodiment• Becoming eternally identified with theAbsolute reality, The Brahman• The sage no long suffers transmigration(rebirth) again.Dr.Sarma@works99

£ÕÿÁÒ›ƀ ÁÅœÁ „žÁÓ©Áƀ¬ÁžÂœËÒÁœÁÖ ©ÃüÂÚþÁ žÁÂϩÞÂԞéÁ§ÁÙÒ›ƀ,€¥ÁÅ«ÁÔ £ÕÿÁÒ¤ÁÆœÁœÂÖžÁÑÕÿÁÒ›ƀ ÁÅœÁ „žÁÓ©Áƀ ||sada atmaikatwa vijnaana dagdha avidyaadi varshmanah,amushya brahma bhootatwaad brahmanah kuta udbhavah ||VC 569Dr.Sarma@works100

Brahman has no rebirth• Because, his bodies ( causal, subtle and gross)consisting of nescience (avidya or ignorance)etc., are burnt by the Vidya, the realization ofthe identity of the Jiva and the Brahman.• At such a stage the Knower becomes theBrahman itself;• How can the Brahman ever have rebirth ?Dr.Sarma@works101

¬Á§Âå¤Â¬Á©ÃþçÁӥΥÁ ¦Á •Áì±ÎÌ £ÏŸÁ¥Ç¯ΠþÁ¬ÁÌƀ ³ÂÖœÁÒþà ©Á¬ÁÅÌœÁƀ,¦Á•Â §ÁüÎØ þëÃÑë¦Á ¦Á ÂÏ ¬Á§Âå¤Â¬Á©ÃþçÁӥΠ||maayaa klaptou bandha mokshou nastah swa atmani vastutah,yathaa rajjou nishkriyaayaam sarpa abhaasa vinirgamou ||VC 570Dr.Sarma@works102

No bondage, No liberation• Bondage and liberation are conjured up byMaaya (illusion)• So, these do not exist for the Atman, one‟sReality, which is beyond the grip of Maaya.• The appearance and disappearance of thesnake do not abide in the rope, whichsuffers no changes imagined due to illusion.Dr.Sarma@works103

þ©ÁƜçÁÑÕÿÁÒ›ƀ©ÁÆœÊƀ ¬ÁžÁ¬ÁœÂÌÖ¤ÂÔÏ ©ÁÁÌ©ÊÔ £þÁϥǯÁ›Ê,þ©ÁƜçÁÑÕÿÁÒ›ƀ ÂúÞÁþÂԤ©žÁþ©ÁÆœÁ¥÷,ſÁžÁÔ¬ÁÌÔžËÖœÁöÁþÃƀ ³ÂÔžËÍÖœÁÏ þÍ ¬ÁÿÁœÊ ªÁÅÕœÃƀ ||aavritaeh sada sattwaabhyaam vaktavyae bandha mokshanae,na avritir brahmanah kaachid anyaabhaavaad anaavritam,yad yastyadwaita haanih syaaddwaitam no sahatae srutih ||VC 571Dr.Sarma@works104

No veil for Brahman• Avidya or nescience or illusion is the bondage;Its cessation is liberation; Bondage andliberation may be talked of where is thepresence or absence of the covering veil, avidya• But, there can be no covering veil for theBrahman, which is always uncovered, becauseit is one without a second;• If there be a veil, the non-duality is contradictedand Srutis can never accept dualityDr.Sarma@works105

¥Ê•Á ÂÁÆœÂÏ ſÁ§Á©Î£þÁϪÁÉ ¥Ç¯ÁªÁÉ ¥ÁÆ«Ë©Á ¥Áƚ£ŞÊϧÁÅÓ›Ï ©Á¬ÁÅÌþà Á¨å¦ÁþÃà,žÁÆ©ÁÆœÃÏ ¥ÊÁ ÂÁÆœÂÏ ſÁ§Á©ÎſÁœÍ žÁÖſÁ ¬ÁÏÁúÞÊÁ¥Á¯Á§Á¥÷ ||bandhascha mokshascha mrishaiva moodhaabuddhaer gunam vastuni kalpayanti,VC 572drug aavrtim maegha akritaam yathaa ravouyato-dwaya asanga chidaekam aksharam ||Dr.Sarma@works106

The clouding effect• Bondage and liberation are attributes of thebuddhi which ignorant people falselysuperimpose on the Reality.• When a cloud covers our vision from seeingthe glowing Sun, we transform it to the Sunand say the Sun is covered. (By reasoning weknow that the huge Sun cannot be covered bysuch a small cloud).• Remember, the immutable Brahman isknowledge Absolute, the one without asecond and unattached.Dr.Sarma@works107

þÁœÁÅ þÃœÁÔ¬ÁÔ ©Á¬ÁÅÌþÁƀ€¬Ä̜à ¡ÁÕœÁÔſÇ ſÁªÁÉ ſÁªÁÉ þ¬Ä̜à ©Á¬ÁÅÌþÃ,£ÅžÊϧʩÁ Áś©ʜΠþÁœÁÅ þÃœÁÔ¬ÁÔ ©Á¬ÁÅÌþÁƀ ||asteeti pratyayo yascha yascha naasteeti vastuni,buddhaer aeva gunaavaetou natu nityasya vastunah ||VC 573Dr.Sarma@works108

The Eternal Reality• The idea that bondage exists and the ideathat it does not, are both mere attributesof the buddhi.• They are not with reference to the reality.• They never belong to the Eternal Reality,the Brahman.Dr.Sarma@works109

©ÍÔ¥Á©ÁœÁȨÐþ ÁÅœÁƀ€œÁ³ÎÌ ¥Á ¦Á¦Á  •Áì±ÎÌ £þÁϥǯΠþÁ úÂœÁÒþÃ,þëÁÑ¨Ê þëÃÑë¦Ê ªÂþÊà þçÁ©ÁžÊÔ þçÁÏüþÊ,€žÃÖœÄſÊ ¡Á§Ê œÁœÊÌÖ ©ÍÔ¥Á©ÁœÁȨÐþ ÁÅœÁƀ ||atastou maayayaa klaptou bandha mokshou na chaatmani,nishkalae nishkriyae saantae niravadyae niranjanae,adwiteeyae parae tattwae vyomavat kalpanaa kutah ||VC 574Dr.Sarma@works110

No limitations at all• Hence, this bondage and liberation arecreated by Maaya, and are not the natureof the Atman.• How can there be any idea of limitationwith regard to the Supreme Truth, whichis without parts, without activity, calm,unimpeachable, taintless and One withouta second ?• Can there be any such limitations withregard to the infinite sky?Dr.Sarma@works111

‚œÊÔ´Â ¡Á§Á¥Á §ÁËœÂþÁ þÃ§ÍŸÍ þÁ úÍœÁÐœÃ̧ÁÎ £þÍÏ þÁ úÁ ³ÂŸÁÁƀ,þÁ ¥ÁÅ¥ÁůÁŧÁÎ ©Ë¥ÁÅÁÌ ‚œÊÔ´Â ¡Á§Á¥Á §Á˜ ||na nirodho na chotpattir na bandho na cha saadhakah,na mumukshur na vaimukta ityaeshaa parama arthataa ||VC 575Dr.Sarma@works112

The ultimate truth• There is neither death nor birth• Neither a bound• Nor a struggling soul• Neither seeker after liberation• Nor a liberated one –• This is the ultimate truth.This is a verbatim quotation from theAmritabindu UpanishadDr.Sarma@works113

¡Á§Á¥ÃžÁ¥ÁœÃÁÅÿÁÔÏ žÁ§ÃØœÁϜʬÁ•Á¨ þÃÁ¥Á úÁƳÂÖþÁ̬ÞÂÏþÁ̧ÁÆ¡ÁÏ¡Á§Á¥ÃžÁ¥ÁœÃ ÁÅÿÁÔÏ žÁ§ÃØœÁÏ œÊ ¥ÁſÁ žÁÔ,€¡ÁÁœÁÁ¨ÃžÍ«Áƀ Â¥ÁþçÁÅÒÁÌ £ÅžÃϬÁÌžÁœÁŨ¥Á¬ÁÁÆœÁÌÖÏ ¤Â©ÁſÊžÁÏ ¥ÁÅ¥ÁůÁÅ ƀ ||sakala nigama choodaaswaanta siddhaanta roopamparam idam ati guhyam darsitam tae mayaadya,VC 576Dr.Sarma@worksapagata kali doshah kaama nirmukta buddhihtad atulam asakrut twam bhaavayaedam mumukshuh ||114

I bid good luck to theeMy dear son !• I have reiterated to thee this excellent andprofound secret, which is the innermostpurport of all the Vedaanta – the crown ofthe Vedas -• considering thee as a fittest aspirant afterliberation.• Now, be free in the mind of all desires,purging the taints of this Dark Age (Kali)• Always think of your incomparable statusas the Absolute Brahman.Dr.Sarma@works115

¡ÁÕªÁÕſÊ› ÁÆœÂþÁœÃƀ‚œÃ ªÁÅÕœÂÖ ÁŧͧÂÖÁÔÏ ¡ÁÕªÁÕſÊ› ÁÆœÂþÁœÃƀ,¬Á œÊþÁ ¬Á¥ÁþÁÅüÂÚœÍ ſÁſÎ þçÁÅé•Áà£þÁãþÁÐ ||iti srutwaa guror vaakyam prasrayaena kritaa natih,sa taena samanujnaato yayou nirmukta bandhanah ||VC 577Dr.Sarma@works116

Disciple takes leave• Hearing these Guru‟s words ofblessing and good bye• the disciple out of deep gratitude andreverence prostrated himself beforehis Master;• with the permission of the Master, hewent his way, freed of bondage.Dr.Sarma@works117

•ÁŧÁŧʫÁ ©ÃúÁú§Á•ÁŧÁŧʫÁ ¬ÁžÂþÁþÁͬÃþÎÏ þçÁé•Áä¥Á ÂþÁ¬ÁÐ,±Â©ÁſÁþÁÖ¬ÁÅŸÂÏ ¬Á§ÂíÏ ©ÃúÁú§Á þçÁþÁà§ÁÐ ||gurur aesha sadaananda sindhou nirmagna maanasah,paavayan vasudhaam sarwaam vichachaara nirantarah ||VC 578Dr.Sarma@works118

Master fulfils his mission• And the Guru, with his mind completelyimmersed in the ocean of Existence andBliss Absolute,• He went on and on professing the samemessage to many an aspirant & seeker• thus purifying his very existence and thepeople around him.• All differentiating ideas have banished.Dr.Sarma@works119

¬ÁÅŽ£ÍŸÍ¡Á¡ÁœÁÌſÊ‚œÂÔú§ÁÔ¬ÁÔ ªÃ«ÁÔ¬ÁÔ ¬ÁϩžÊþÂœÁÒ¨¯Á›¥÷,þçÁÆ¡ÃœÁÏ ¥ÁÅ¥ÁůÁÆ›ÂÏ ¬ÁÅŽ£ÍŸÍ¡Á¡ÁœÁÌſÊ ||ity aachaaryasya sishyasya samvaadaena atmalakshanam,niroopitam mumukshoonaam sukha bodho-papattayae ||VC 579Dr.Sarma@works120

The Reality Elucidated• Thus by way of the dialogue betweenthe Teacher and the disciple and theexhaustive discourse on Atma-Jnaana –• the Real nature of the Atman has beenelucidated for the easy comprehensionof seekers after liberation.Dr.Sarma@works121

ÿÃœÁ¥ÃžÁ¥ÁÅ¡ÁžÊªÁÏÿÃœÁ¥ÃžÁ¥ÁÅ¡ÁžÊªÁ¥Á žÃÕſÁþÂÌÏ©ÃÿÃœÁþçÁ¬ÁÌ ¬Á¥Á¬ÁÌúÃœÁ̞ʹÂÐ,¤Á©Á¬ÁÅŽ©Ã§ÁœÂƀ ¡ÁÕªÂþÁÌúÃœÂÌƀªÁÅ՜çÁ¬Ã ſÁœÁſÇ ¥ÁÅ¥ÁůÁ©Í ſÊ ||hitam idam upadaesam aadriyantaamvihita nirasta samasta chitta doshaah,VC 580Dr.Sarma@worksbhava sukha virataah prasaanta chittaahsruti rasikaa yatayo mumukshavo yae ||122

May this be a path-finder• May those Sanyaasins who are seekers afterliberation, who have purged themselves of alltaints of mind by observance of the prescribedmethods – both direct and indirect –• who are averse to worldly pleasures, and whoare of serene minds• who revere the Srutis and take delight there in• appreciate this salutary teaching !!Dr.Sarma@works123

ªÁÏ•Á§Á¤Â§ÁœÄ ©ÃüſÁœÊVC 581¬Áϳ§ŸÁÖþà œÂ¡Á ¤ÂþÁÅçÁ› ±ÍÕžÁÆÓœÁ žÂÿÁ©ÁÔÂŽÃþÂÎþÂÏ ü¨•ÂϯÁ¦Á  ¥Á§ÁŤÁÅ©Ã ¤ÂëþÂàê ¡Á§Ã¤ÂÕ¥ÁÔœÂÏ,œÂÔ¬ÁþÁÎ ¬ÁÅŸÂϣşÃÏ ¬ÁÅŽÁ§ÁÏ £ÕöÁÒžÁÖſÁÏ žÁ§Áî¦ÁþÊàê´Â ªÁÏ•Á§Á¤Â§ÁœÄ ©ÃüſÁœÊ þçÂÖ› ¬ÁÏŸÂſþÄ ||samsaara adhwani taapa bhaanu kirana prodbhoota daaha vyathaakhinnaanaam jala kaankshayaa marubhuvi bhraantyaa paribhraamyataam,aatya asanna sudha ambudhim sukhakaram brahma adwayam darsayantyaeshaa sankara bhaaratee vijayatae nirwaana sandhaayinee ||Dr.Sarma@works124

Here is the cure all !!• For those who are afflicted, in the way of mortalworld, by the burning pain due to the scorchingheat of the threefold misery and• who through delusion wander about in a desertin search of few drops of water – for them• here is the triumphant and eloquent message ofSri Sankaraacharya‟s intellect, pointing outwithin easy reach,• the soothing (balm) ocean of nectar, Brahman,the one without a second –• to lead them to liberationDr.Sarma@works125

©Ã©ÊÁúÁÆÂ¥Á›Ãƀ ¬Á¥Á ¡ÁÐà‚œÃ ªÄÕ¥ÁœÁЧÁ¥ÁÿÁϬÁ¡Á§Ã©Âëü•Âú§Áê¬ÁêªÄÕÍ©ÃþÁͤÁÁ©ÁœÁÆÐüԱžÁªÃ«ÁÔ¬ÁÔªÄë¥ÁúÁ×Ï•Á§Á¤ÁÁ©ÁœÁƀ ÁƜΩéÊÁúÁÆÂ¥Á›Ãƀ¬Á¥Á ¡ÁÐàDr.Sarma@works126

End of Viveka Choodamaniiti Sreemat parama hamsa parivraajaka achaaryasyaSree Govinda bhagavat poojya paada sishyasyaSreemat Sankara bhagavatah krutouVivaeka ChoodaamanihsamaaptahDr.Sarma@works127

The EndThus ends theViveka Choodamani,the immortal creation ofthe Genius of Sri Sankara Acharya,who is the disciple of esteemedSri Govinda AcharyaDr.Sarma@works128

Dr.Sarma@works129