1 vivaeka choodaamani the crest jewel of discrimination part iv from 157 to 240 ©Ã©ÊÁ...

1

Vivaeka Choodaamani

The Crest Jewel of Discrimination

Part IVFrom 157 to 240

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Dr.Sarma@works 2

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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

Dr.Sarma@works 3

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§Âä¦ÁÏ ¬Áí¦ÁÏ ¤Á©ÃœÁÅ¥Á§ÁñœÃ þÃœÁê ªÁÅžÁãÐ ||

daeho ayam annabhavano annamayastu kosas

cha annaena jeevati, vinasyati tadwiheenah,

twak charma maamsa rudhira asthi pureesharaasir

na ayam swayam bhavitum arhati nitya suddhah ||VC 157

Dr.Sarma@works 4

Is our body, the Self ?

• This gross body of ours is the product of food• This gross body is the outer material sheath• It lives and sustains on food and perishes when

devoid of food• It is mass of the following ingredients – namely

1. Skin 2. Flesh 3. Blood 4. Bones and the all the associated filth

• How can this be the eternally pure and self sustaining Atman ? – It cannot be the Atman

Dr.Sarma@works 5

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puurwam janaer api mritaer api na ayam asti

jaata kshanah kshana guno aniyata swabhaavah,

na iko jadas cha ghatavat paridrisyamaanah

swa atmaa katham bhaava vikaara vaettaa ||VC 158

Dr.Sarma@works 6

• This body does not exist prior to inception (birth)

• nor posterior to dissolution (after death)

• but only lasts for a short intervening period.

• Its virtues are transient.

• It is extremely subject to change by nature

• It is manifold in its appearances

• It is inert and needs internal energy to be made active

• It is sense object like a pot – an object and not absolute

• How can it be one’s own Self that is a witness of all change?

• Therefore It cannot be the Atman

Is our body, the Self ?

Dr.Sarma@works 7

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œÁœÁàúÁ×Êà§ÁþªÂúÁÖþÁ �þæÁ¥ÉÂêþæÁ Â¥ÁÁÐ ||�

paani paadaadimaan daeho na atmaa vyamgae api jeevanaat,

tattat saktaer anaasaachcha na niyamyo niyaamakah ||

VC 159

Dr.Sarma@works 8

• The body consisting of the legs, arms etc organs cannot be the Atman, because

• One continues to live even when one or more of these organs are removed or missing

• And the different functions of the organism remain intact

• The body which is the subject of another’s rule• Cannot be the ruler of all.

Is our body, the Self ?

Dr.Sarma@works 9

¬ÁíœÁ ˆ©Á ¬ÁíœÁÐ

žÊÿÁ œÁžÁã§Áé œÁœÁѧÁà œÁžÁ©Á³ÂážÃ³Â¯Ã›Ð,

¬ÁíœÁ ˆ©Á ¬ÁíœÁÐ ¬ÃžÁãÏ œÁžËí ¨¯Á›ê ¥Á ÂœÁéþÁÐ ||

daeha taddharma tat karta tad avasthaadi saakshinah,

swata yaeva swatah siddham tad vailakshanyam aatmanah ||

VC 160

Dr.Sarma@works 10

Is our body, the Self ?

• The body has the six dharmas or characteristics such as birth, existence, growth, change, decay and death

• It is the doer of many activities like speaking, walking, eating etc.,

• It has different stages of life like childhood, youth, adolescence, adulthood and old age etc.,

• But the Atman which is the witness of all these is the abiding Reality and is different from the body.

Dr.Sarma@works 11

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ÁÁÏ ¤Á©ÊžÁ¦ÁÏ ©ÊœÂà � �¬Áí¦Á¥ÊœÁžÃí¨¯Á›Ð ||

Salya raasir maamsa lipto mala poorno ati kasmalah,

katham bhavaed ayam vaettaa swayam aetad vilakshanah ||

VC 161

Dr.Sarma@works 12

• The body is a pack of bones• Covered with flesh• Full of filth and highly impure• While the Atman which is the

– Knower

– Self existent

– Ever distinct Reality

• How can, in such a case, the body be our Self ?

Is our body, the Self ?

Dr.Sarma@works 13

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þÃü¬Áí§ÁÆ¡ÁÏ ¡Á§Á¥Á Â§Áá¤ÁÆœÁ¥÷ ||

twang maamsa maedo asthi pureesha raasaav

ahamm atim moodhajanah karoti,

vilakshanam vaetti vichaaraseelo

nija swaroopam paramaartha bhootam ||VC 162

Dr.Sarma@works 14

How foolish we are ?

• It is only the utterly foolish man• Who identifies himself with a mass of

– Skin, flesh, fat, bones and filth

• While man of real discrimination knows his own SELF,

• the only Reality that there is• as distinct from the body.

Dr.Sarma@works 15

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žÊÿÍÿÁ¥ÃœÊê©Á ü™Á¬Áê £ÅžÃã

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£ëÿÁéÿÁ¥ÃœÊê©Á¥ÁœÃÐ ¬ÁžÂœÁéþà ||

daeho aham ityaeva jadasya buddhir

daehae cha jeevae vidushastwa aham dheeh,

vivaeka vijnaanavato mahaatmano

Brahma aham ityaeva matih sada atmani ||VC 163

Dr.Sarma@works 16

I am Brahman

1. The utterly stupid man thinks that he is the body (the gross body or sthoola sareera)

2. The book learned man identifies himself with the mixture of body and vital life force (praana) acting in unison, as himself (the subtle body or linga sareera)

3. While the sage possessed of realization due to discrimination looks up on the eternal Atman as his Self and thinks

Aham Brahma asmi – I am Brahman

Dr.Sarma@works 17

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atra atma buddhi tyaja moodha buddhae

twang maamsa maedo asthi pureesha raasou,

sarwa atmani brahmani nirwikalpae

kurushva saantim paramaam bhajaswa ||VC 164

Dr.Sarma@works 18

O ! Foolish man

• O ! Foolish man cease to identify thyself with• This bundle of skin, flesh, fat, bones and filth• And identify thyself instead with the Absolute

Brahman, the Self of all• And thus attain to Supreme Peace

Dr.Sarma@works 19

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œÂ©ÁþÁä œÁ³Âê¬Ãà ©Ã¥ÁÅÃà©Â§Âà�¡Áê¬Êàí«Á ©ÊžÂþÁàþÁ¦Á ÂþÁàžÁ§Äî ||

daehaendriyaad aavasati bhramoditaam

vidwaa na hantaam na jahaati yaavat,

taavanna tasyaasti vimukti vaartaa

pyastwaesha vaedaanta nayaantadarsee ||VC 165

Dr.Sarma@works 20

Only a word

• As long as the book learned man does not give up his mistaken identification with the body, organs, the objective world etc., which are unreal

• The emancipation or liberation is only a word for him and never he experiences it.

• Let him be highly erudite in the Vedantic philosophy – it matters little.

Dr.Sarma@works 21

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û¦Á ÂªÁ§Ä§Ê ¡ÁëœÃ£ÃϣœÊë�¦ÁœÁðí¡Áä žÊÿÊ ÿÁǞà Á¨ÃåœÂÏÊ,� �¦ÁÂœÁé �£ÅžÃã¬Áà©Áþ¬Ãà ÂúÃ�üÄØ©ÁúÁ×§Ä§Ê úÁ œÁË©Á ¥Á Â¬ÁÅà ||�

chaayaa sareerae pratibimba gaatrae

yat swapna daehae hridi kalpita angae,

yatha atma buddhistava naasti kaachit

jeevat sareerae cha tathaiva ma astu ||VC 165/1

Dr.Sarma@works 22

The Body

• Just we do not identify ourselves with our shadow-body (chaayaa sareera), the image-body (pratibiba sareera or photograph), the dream-body (swapna sareera)

• Or the body we have in the imaginations of our heart (kalpita sareera or imaginary body)

• We need to treat likewise this living body (Jeevat sareera)

Dr.Sarma@works 23

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œÁêÊàœÁÅúÃœÊàþÁ �¡ÁôþÁ§Áè©ÂªÂ ||

daehaatma dheeraeva nrinaam asaddhiyaam

janmaadi duhkha prabhavasya beejam,

yatastatastwam jahi taam prayatnaat

tyaktae tu chittaena punarbhava asaa ||VC 166

Dr.Sarma@works 24

No fear of rebirth

Therefore my dear sishya !• Identification with the body as our Self – this

alone is the root cause that produces the miseries of birth and death etc., for the people who are attached to the unreal

• Hence, let us destroy this with utmost care.• When this false identification by the mind is

given up there is no question of rebirth.

Dr.Sarma@works 25

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¡Áë©Á§ÁàœÊ³Î ¬ÁÁ¨ �Ãë¦Á Â¬ÁÅ ||�

karmaendriyaih panchabhirancito ayam

praano bhavaet praanamayastu kosah,

yaen aatmavaan anna mayo annapoornaat

pravartatae sou sakala kriyaasu ||VC 167

Dr.Sarma@works 26

The Vital Sheath

• The Five Praanas, with which we are familiar

• Coupled with the five motor organs of action (include the brain centers which control these motor actions – the speech, manual activity, locomotion, excretion and reproduction)

• form the Sheath of Vitality or Praanamaya Kosa

• Permeated (here the activity is borrowed, not its own) by this, the material sheath (Anaamaya Kosa) engages itself in all activities as though it (material sheath) were living.

Dr.Sarma@works 27

Is Praana, the Atman ?

• We all tend to think that the Praana is the Atman because

• It is the praana that causes birth and death

• It is the prana that makes us living as compared to dead or non-living things

• It is also apparently invisible like the Atman and is present in all the three states like jagriti, swapna and sushupti

• But it is tangible, quantifiable, destructible, changes from time to time and it is not independent

That is why this is not Absolute

Let us study further……

Dr.Sarma@works 28

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þË©ÂœÂé¡Ã ±Â뛥Á¦É ©Â¦ÁũçÍ�ÁþÂàÁþÂà � �©Â¦ÁÅ©ÁžÁþÁà§ÁçÿçʫÁÐ,

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¬ÁíÏ ©ÂþÁêÏ ©Â ÃÏúÁþÁ �þÃœÁêÏ ¡Á§ÁœÁþÁàëÐ ||

naiva atmaapi praana mayo vaayu vikaaro

ganta agantaa vaayuvad antar bahiraeshah,

yasmaat kimchitkwa apina vaettee ishtam anishtam

swam va anyam vaa kinchana nityam paratantrah ||VC 168

Dr.Sarma@works 29

The Vital Sheath

• The Vital Sheath is not the Atman because• It is a modification of the vaayau• And like vaayu it enters into and comes out of the

body and its presence is tangible• Because it never knows in the least either its own

weal and woe (good and bad or likes and dislikes) nor those of others

• Being entirely dependent of the Self

Dr.Sarma@works 30

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¬ÁàœÁÆå§ÁíͪÁ¥Á¤Ã¡Áõ§Áê �©ÃüÇϤÁœÊ ¦ÁÐ ||

jnaanaendriyaai cha manascha manomayah syaat

koso mama ahamiti vastu vikalpa haetuh,

sanjnaadi bhaeda kalanaa kalito baleeyam

tat poorva kosam abhipoorya vijrumbhatae yah || VC 169

Dr.Sarma@works 31

The Mental Sheath

• The sensory organs (along with the brain centers that control the special senses) together with the mind form the Mental Sheath or Manomaya kosa, as the mind is the important component of these

• It is the cause of the diversity of things such as ‘I’ and ‘Mine’ (and all associated relationships)

• It is powerful and endued with the faculty of creating the differences in name, caste, race etc.,

• It manifests itself by permeating the preceding i.e. the vital sheath

Dr.Sarma@works 32

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§ÁéþÍ¥Á¦Á ÂÃä§ÁâÿÁœ�à ¡Áë¡ÁÏúÁ¥÷ ||

panchaendriyaih panchabhiraeva hotribhih

praacheeyamaano vishaya aajya dhaarayaa,

jaajwalyamaano bahu vaasanaendhanair

mano maya agnir dahati prapancham ||VC 170

Dr.Sarma@works 33

The Analogy

The five sense organs The five priests

Sense objects prompting desire The fuel poured into the fire

The Mental Sheath The Sacrificial fire

The sensual enjoyments The stream of oblations

The burnt out world The result of this Yajna

1. We cannot destroy the sense objects – the fuel

2. We should not destroy the sense organs – the priest or the mental sheath, the sacrificial fire, but

3. for this relative universe to dissolve, all we need is to avoid the stream of oblation – i.e., the sense enjoyments.

Dr.Sarma@works 34

œÁ¬ÃéþÃíþÁ«ÊÛ ¬ÁÁ¨Ï ©ÃþÁ«ÁÛÏ�

þÁÿÁê¬Áàê©ÃžÂê ¥ÁþÁ³ÍœÃ§ÃÂà�¥ÁþÍ ÿÁê©ÃžÂê ¤Á©Á£þÁã ÿÊœÁÅÐ

œÁ¬ÃéþÃíþÁ«ÊÛ ¬ÁÁ¨Ï �©ÃþÁ«ÁÛÏ

©ÃüÇϤÜʬÃéþÁðÁ¨Ï �©ÃüÇϤÁœÊ ||

na hyasty avidyaa manaso atiriktaa

manohy avidyaa bhavabandha haetuh

tasmin vinashtae sakalam vinashtam

Vijrimbhitae asmin sakalam vijrimbhatae ||VC 171

Dr.Sarma@works 35

Mind and Avidya

• There is no Avidya or Ignorance separately outside the mind. It is the mind that is the cause of Avidya.

• This Avidya is the cause of bondage and transmigration (rebirth)

• When the mind is trained carefully and the Avidya is destroyed, every thing else stands annulled.

• When the mind manifests its relative perception or the Avidya, every difference is manifest for us.

• This ignorance is imbedded in the mind and only thorough purification or Sadhana (careful training), this avidya can be destroyed

Dr.Sarma@works 36

¥ÁþÁ ˆ©Á ¬Á§Áí¥÷¬Áí¡Êä €§ÁáªÁÆþÊê ¬ÁÇüœÃ ¬ÁíªÁÂàê�¤ÍÂàëžÃ©ÃªÁíÏ ¥ÁþÁ �ˆ©Á ¬Á§Áí¥÷,

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þÁàœÁð§Áí¥ÊœÁþÁéþÁ³Í ©ÃüÇϤÁ›¥÷ ||

swapnae artha soonyae srujati swa saktyaa

bhoktraadi viswam mana yeva sarwam,

tathaiva jaagratyapino visaeshan

tata sarwamaetan manaso vijrumbhanam ||VC 172

Dr.Sarma@works 37

The Projector

• In dreams there is no contact with the external world

• But the mind alone creates the whole universe consisting of the experiencer etc.,

• Similarly, in the waking state too, though there are external triggers and contact with them, it is the mind which reads them or misreads them and projects the perceptions. There is no difference.

• Therefore all this phenomenal universe is a projection of the mind.

Slide projector concept

Dr.Sarma@works 38

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¬Áϳ§Á €œÁ¬Áê þÁ ©Á¬ÁÅàœÍ €¬Ãà ||

sushupti kaalae manasi praleenae

naivaasti kinchit sakalaprasiddhaeh

ato manah kalpita yaeva punsah

samsaara atasya na vastuto asti ||VC 173

Dr.Sarma@works 39

There exists nothing

• In the dreamless deep sleep, when the mind is reduced to its causal state,

• There exists nothing for the person asleep

• As is evident from the universal experience

• So also for the dead body or inert object

• Hence man’s relative existence of this phenomenal world is simply a creation of his mind

• It has no objective reality.

Dr.Sarma@works 40

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vaayunaan eeyatae maeghah punastaenaiva neeyatae,

manasaa kalpyatae bandho mokshast aenaiva kalpyatae ||

VC 174

Dr.Sarma@works 41

The Mind is the cause

• How does the clouds come to a place ?

• Only by the force of wind

• How there are taken away from that place ?

• Only by the same wind

• Will the clouds ever last in one place ? No

• Similarly the Mind is the one which brings forth the bondages of unreal nature

• The mind only liberates one from them if properly trained.

Dr.Sarma@works 42

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žÊöÁžÃ¬Á§Áí©Ã«Á¦Ê ¡Á§ÃÁ¨åê§ÂÁÏ� �£ŸÂäœÃ œÊþÁ ¡Áô§ÁÅ«ÁÏ ¡ÁªÁÅ©ÁžÁÅÓ›ÊþÁ,

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žÊþÁÏ ©Ã¥ÉÂúÁ¦ÁœÃ œÁþÁéþÁ ˆ©Á £þÂãœ÷ ||

daehaadi sarwa vishayae parikalpya raagam

badhnaati taena purusham pasuvad gunaena,

vairasyam atra vishavatsu vidhaaya paschaad

yaenam vimochayati tan mana yaeva bandhaat ||VC 175

Dr.Sarma@works 43

The Mind plays

• The mind creates an attachment with the body

• So also with all other sense-objects

• And binds him through that attachment

• Just like a animal is bound by means of strong ropes.

• Afterwards (by careful analysis) the same mind creates in him an utter distaste for these sense-objects as if they were poison and frees him from the bondage.

Dr.Sarma@works 44

œÁ³ÂéþÁéþÁР§Á›¥Á¬Áê üþÍà�§ÁçþÁã¬Áê ¥É¯Á¬Áê úÁ ©Â ©ÃŸÂþÊ,

£þÁã¬Áê ÿÊœÁŧÁé¨ÃþÁÏ §ÁüÍÁÅ›Ë �§Íé¯Á¬Áê ªÁÅžÁãÏ ©Ã§Áü¬Áà¥Á¬ÁÑ¥÷ ||

tasmaan manah kaaranam asya jantor

bandhasya mokshasya cha vaa vidhaanae,

bandhasya haetur malinam rajogunair

mokshasya suddham vi rajas tamaskam ||VC 176

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Dr.Sarma@works 45

Mind is the cause

• The Mind, when tainted or corrupted by the effects of

– Rajas (projecting power)

– Tamas (veiling power)

• It leads bondage

• When it is pure (Saatwic) and divested of rajasic and tamasic quality

• It conduces to liberation.

• Therefore the Mind is the only cause that bring about bondage or liberation.

Dr.Sarma@works 46

žÁǚ¤ÂêÏ ¤Á©ÃœÁ©Áê¥ÁÊë�

©Ã©ÊÁ©Ë§ÂÁê � �ÁśœçÊÂ� �úÁÅמÁãœÁí¥Á Â³ÂžÁê ¥ÁþÍ©Ã¥ÁÅËàê�¤Á©ÁœÁêœÍ £ÅžÃã¥ÁœÍ ¥ÁÅ¥ÁůÍ

³Âà¤ÂêÏ žÁǚ¤ÂêÏ ¤Á©ÃœÁ©Áê¥ÁÊë ||�

vivaeka vairaagya gunaatiraekaat

suddhatwam aasaadya mano vimuktyai

bhavatyato buddhimato mumuksho

staabhyaam dridhaabhyaam bhavitavyam agrae ||VC 177

Dr.Sarma@works 47

Strengthen the two

The wise seeker who is after Liberation must first strengthen the following two by intense practice

1. Attaining purity through a preponderance of discrimination (between the Self and non-Self)

2. Perfect renunciation (if the non-Self or unreal))

Dr.Sarma@works 48

¥ÁöÁ©ÁêÍë

¥ÁþÍ þÂ¥Á ¥ÁöÁ ©ÂêÍë �©Ã«Á¦Á Â§Á›ê¤ÁƥëÁÅ,

úÁ§ÁœÁêœÁë þÁÁúÁ×þÁÅà �³ÂŸÁ©Í ¦Ê ¥ÁÅ¥ÁůÁ©ÁÐ ||

mano naama mahaa vyaghro vishaya aranya bhoomishu,

Charaty atra na gachchantu saadhavo yae mumukshavah ||

VC 178

Dr.Sarma@works 49

The huge tiger

• In the wild forest track of sensual pleasures such as the wealth, women, wine etc., (www)

• There prowls a huge tiger called the Mind• Let the good people who have longing for

liberation, never go there and tread that track, lest the tiger usurps them.

Dr.Sarma@works 50

¥ÁþÁÐ ¡Áë¬ÁÆœÊ

manah prasootae vishayaan asaeshaan

Sthuula atmanaa sookshma tayaa cha bhoktuh,

Sareera varna asrama jaati bhaedaan

guna kriyaa haetu phalaani nityam ||

¥ÁþÁÐ ¡Áë¬ÁÆœÊ ©Ã«Á¦Á ÂþÁªÊ´Âþ÷

¬ÁÆá¨ÂœÁéþ ¬ÁƯÁéœÁ¦Á Â úÁ ¤ÍÁÅàÐ,�ªÁ§Ä§Á ©Á§ÂߪÁë¥Áüψ ¤ÊžÂþ÷

ÁÅ›Ãë¦Á Â ÿÊœÁÅ¢Á¨Âþà � �þÃœÁê¥÷ ||VC 179

Dr.Sarma@works 51

The Mind creates

• • The mind continually produces for the

experiencer, unending array of all the sense-objects for enjoyment,

• such as the differences in the body, caste, order of life and tribe

• as well as the varieties of qualities, actions, means and results

• in their gross form in wakeful state and• in their subtle form in the dreaming state.

Dr.Sarma@works 52

¢Á¨Í¡Á¤ÁÅÃà«ÁÅ

asangi chidroopam amum vimohya

daehaendriya praana gunair nibadhya,

aham mamaeti bhrama yaty ajasram

manah swa krityaeshu phalopa bhuktishu ||

€¬ÁÏÃúÞÁÆë¡Á¥Á¥ÁÅÏ �©Ã¥ÉÂÿÁê

žÊÿÊþÃâë¦Á±Âë›Áś˧Ã�䣟Áê,

€ÿÁÏ ¥Á¥ÊœÃ ¤Áë¥Á¦ÁœÁêü¬ÁëÏ

¥ÁþÁÐ ¬ÁíÁÇœÊê«ÁÅ �¢Á¨Í¡Á¤ÁÅÃà«ÁÅ ||�VC 180

Dr.Sarma@works 53

The Mind, you see

• Deluding the Chidaatma or Jiva which is unattached, pure intelligence

• And binding it by the ties of body, organs and praanaas, and by the three Gunas,

• The mind causes it to wander (as though in a merry-go-round) with ideas of “I” and “mine”

• Amidst the varied actions and enjoyment of the results of such actions, achieved by itself.

Dr.Sarma@works 54

€ŸÂê¬Á žÍ´Âœ÷

€ŸÂê¬ÁžÍ´ÂœÁÅå§ÁÅ«Á¬Áê ¬ÁϬÁÇœÃ

§ÁŸÂê¬Á£þÁã¬Áàí¥ÁÅþË©Á Á¨ÃåœÁÐ,�§Áü¬Áà¥ÉžͫÁ©ÁœÍ ©Ã©ÊÃþÍ�üþÂéžÃžÁÅÐŽ¬Áê þÞÂþÁ¥ÊœÁœ÷ ||

adhyaasa doshaat purushasya samsriti

radhyaasa bandhastwa munaiva kalpitah,

rajastamo doshavato vivaekino

janmaadi duhkhasya nidaanam yaetat ||VC 181

Dr.Sarma@works 55

The Self Hypnotism

• The evil of super imposition or self-hypnosis that we are – the gross or subtle body – is the cause of transmigration or rebirth or samsaara

• This self-hypnosis is created by none other than the mind itself

• In a man of non-discrimination, who is tainted and afflicted with Rajas and Tamas, this self-hypnosis cause all miseries from birth onwards.

The way out to this is de-hypnotizing ourselves

Dr.Sarma@works 56

atah praahur mano avidyaam panditaas tattwa darsinah,

yaenaiva bhraamyatae viswam vaayu naeva abhra mandalam ||

VC 182

€œÁÐ ±ÂëÿÁŧÁéþÍ €©ÃžÂêÏ ¡Á›Ãݜ¬ÁàœÁàížÁ§ÃîþÁÐ,¦ÊþË©Á ¤Âë¥ÁêœÊ ©ÃªÁíÏ ©Â¦ÁÅþʩ¤Áë¥Á›Ý¨¥÷ ||

¦ÊþË©Á

¤Âë¥ÁêœÊ ©ÃªÁíÏ

Dr.Sarma@works 57

Mind is Avidya

• That is why, learned men of wisdom who have experienced the Self and fathomed this secret

• have designated this mind as Avidya or ignorance

• This Avidya alone spins and rocks the whole universe to and fro like the layers of clouds by the wind.

Dr.Sarma@works 58

¥ÁÅÃÐà Á§Á ¢Á¨Â¦ÁœÊ� �

œÁþÁéþÁЪ͟ÁþÁÏ Â§ÁêÏ �¡Áë¦ÁœÊäþÁ ¥ÁÅ¥ÁůÁÅ›Â,

©ÃªÁÅžÊã ¬ÁœÃ úËœÁ¬ÃéþÁÅéÃàÐ Á§Á¢Á¨Â¦ÁœÊ ||� �tanmanah sodhanam kaaryam prayatnaena mumukshunaa,

visuddhae sati caitasmin muktih kara phalaayatae ||

VC 183

Dr.Sarma@works 59

A fruit in hand

• Therefore, the one who seeks liberation• Must carefully purify the mind with introspection with special effort • When this internal purification is done• Liberation is a ready fruit-in-the-hand

Dr.Sarma@works 60

¬Á ŸÁÅþ͜à £ÅžÊãÐ

VC 184

¥É¯ËÁ¬ÁÂàê � �©Ã«Á¦Ê«ÁÅ §ÂÁÏ�þçÁÆé¨ê ¬ÁþÁäê¬ÁêúÁ ¬Á§ÁíÁ§Áé,�¬ÁúÁ×ëžÁã¦Á Â ¦ÁÐ ªÁë©Á›ÂžÃþôÍÜ

§Áü¬Áðí¤Â©ÁÏ ¬Á ŸÁÅþ͜à £ÅžÊãÐ ||

mokshaikasaktyaa vishayaeshu raagam

nirmoolya sannyasya cha sarwakarma,

sachchraddhayaa yah sravanaadinishtho

rajas swabhaavam sa dhunoti buddhaeh ||

Dr.Sarma@works 61

He washes off

• The seeker who is most yearning for liberation• must first eradicate the passion for sense-

enjoyments,• renounce all desire prompted actions,• regularly practice with faith in the Brahman• by hearing, reflection, contemplation and

meditation.• Then, he succeeds in purging the Rajasic nature.

Dr.Sarma@works 62

žÁǪÂêœÁéœÁ¦Á Â þÁžÁÇ«ÁÛÐ

VC 185

¥ÁþÍ¥Á¦É þ¡à ¤Á©ÊœÁå§ÂœÂé

öÁêžÁêþÁà©ÁœÂàíœÁå§Ã›Â¥Ã¤Á©Âœ÷,

žÁÅÐŽÂœÁéÁœÂížÃí«Á¦�ÁœÁíÿÊœÍ,

§Áâë´ÂÛÿà žÁǪÂêœÁéœÁ¦Á Â þÁžÁÇ«ÁÛÐ ||

manomayo na api bhavaet paraatmaa

hy aadyantavattwaat parinaami bhavaat,

duhkha atmakatwaad vishayatwa haetor,

drashtaa hi drisya atma tayaa na drishtah ||

Dr.Sarma@works 63

Mind is not the Atman

• The Mental Sheath is also not the Atman because• It has a beginning and an end, (born & destructible)• It is subject to modification – growth etc.,• It is characterized by pain and suffering• It is an object – cognizable by the Self• Where as the subject can never be identified by the

objects of knowledge.

Dr.Sarma@works 64

¬Áϳ§Á§Á›¥÷�

VC 186

£ÅžÃã§ÁÅçžÄãþÃâë¦ËÐ ³Â§ÁáÏ ¬Á©ÁÇœÃàÐ Á§ÁàǨ¯Á›Ð,�

©ÃüÂÚþÁ¥Á¦ÁͪÁÐ ³ÂêœÁÅåϬÁÐ �¬Áϳ§Á§Á›¥÷ ||�

buddhir buddheendriyaih saartham savrittih kartru lakshanah,

vijnaana mayakosah syaat pumsah samsaara kaaranam ||

Dr.Sarma@works 65

Vijnaana Maya Kosa

1. The Intelligence or Buddhi with its activities2. Its modifications – Chitta, Ahamkaara – the doer-enjoyer status3. The Sensory Mechanisms- These together form the Knowledge Sheath or Vijnaana maya kosaThis is the agent of the Atman and is the cause of the birth-death-transmigration etc.,

Dr.Sarma@works 66

¥ÁþÁêœÊ

VC 187

€þÁÅ©ÁëüúÃÖœÁåëœÃ£ÃÏ£ªÁÃà�§ÃíüÂÚþÁ¬ÁÏüÚÐ ¡ÁëÁǜʧÃí §ÁÐ� �üÂÚþÁÃë¦Á Â©ÂþÁÿÁ¥�ÃœÁêü¬ÁëÏ

žÊÿÊþÃâë¦Á ÂžÃ«Áí¤Ã¥ÁþÁêœÊ ¤ÁǪÁ¥÷ ||

anuvrajah chit pratibimba saktir

vijnaana samjnah prakritaer vikaarah

jnaana kriyaavaan aham ity ajasram

daehaendriyaadishwabhi manyatae bhrisam ||

Dr.Sarma@works 67

The Knowledge or Jiva

• This Knowledge sheath is a modification of Nature (Prakriti) and is material and insentient – but a reflection of Atman (Chit) makes it appear sentient and has all the three states.

• It is endowed with the function of Knowledge about all things/ beings with which it comes into contact – (the registration, memory, recall, erasure of memory, discrimination – called higher intellectual functions)

• It has the inherent quality of identifying with the body and organs and so has all miseries

Dr.Sarma@works 68

¡Áõ§Áí©Â¬ÁþÁÐ

VC 188

€þžÃÂ¨Í �€¦Á¥ÁÿÁϬÁí¤Â©Í

üÄ©ÁÐ ¬Á¥Á¬Áà ©Áê©ÁöÁ§Á©ÍšÂ,

Á§ÍœÃ �Á§Âé›êþÁÅ¡Áõ§Áí©Â¬�ÁþÁÐ

¡Áô›êþÁê¡Áô›ÂêþÁê¡Ã œÁœÁæ¨Âþà ||

anaadikaalo ayam aham swabhaavo

jeevah samasta vyavahaara vodhaa,

karoti karmaany anupoorva vaasanah

punyany apunyaany api tat phalaani ||

Dr.Sarma@works 69

Yester deeds

• This Jeeva or the Chit Pratibimba (reflection of the Atman) is there from a long long time

• It is characterized by Egoism• It conducts all the activities in the relative plane• Due to the effects of yester deeds (poorva

vaasanaas) it performs good and evil deeds and accordingly enjoys the fruits and acquires further vaasanaas of those deeds.

Dr.Sarma@works 70

þçÂíœÁêŸÁ …§Áãí¥Ê«ÁÐ

VC 189

¤ÁÅùÊàÑ ©ÃúÃœÂë¬Áí¡Ã ¦ÉÂþëÁÅ ©Áëü

þÂä¦Á ÂœÃ þçÂíœÁêŸÁ …§Áãí¥Ê«ÁÐ,

€¬Ëê©Á ©ÃüÂÚþÁ¥Á¦Á¬Áê üÂÁë�œÁðí±ÂäžÁê©Á³Âá ¬ÁÅŽžÁÅÐŽ¤ÍÁÐ ||�

bhuntkae vichitraa swapi yonishu vrajan

na ayaati nirwaaty adha oordhwam yaeshah,

asyaiva vijnaana mayasya jaagrat

swapna adyavasthaa sukha duhkha bhogah ||

Dr.Sarma@works 71

Goes up and down

• This Jeeva or the Vijnaana maya takes birth in various bodies through different unending number of wombs

• And after enjoying the fruits of yester birth’s (Janmaa) deeds goes up and comes down again to serve the vaasanas of the previous birth

• He is present in the three states – wakefulness..• Experiences pain and pleasure – the duals

Tetum bhuktwaa swarga lokam .. Gita

Dr.Sarma@works 72

¬ÁϬÁ§ÁœÃ ¤Áë¥Ê›

VC 190

žÊöÁžÃþôÂܪÁë¥ÁŸÁ§ÁéÁ§ÁéÁś¤åÁ ÂþÁÐ � �¬ÁœÁœÁÏ ¥Á¥ÊœÃ,©ÃüÂÚþÁ¥Á¦ÁÍªÍ €¦Á¥ÁœÃ ¡ÁëªÁÐ � �¡ÁëÁÇ«ÁÛ³ÂþÃäŸÁê©ÁªÂœÁå§ÂœÁéþÁÐ,�€œÍ ¤Á©ÁœÊê«Á „±ÂŸÃ§Á¬Áê ¦ÁžÂœÁéŸÄÐ ¬ÁϬÁ§ÁœÃ ¤Áë¥Ê› ||

daehaadi nishtha asrama dharma karma gunaabhimaanah satatam mamaeti,

vijnaana mayakoso ayamati prakaasah prakrishta saannidhya vasaat paraatmanah,

ato bhavat yaesha upaadhir asya yada atmadheeh samsarati bhramaena |

Dr.Sarma@works 73

Samsaara wheal

• This Jeeva always mistakes the duties, functions and attributes of the orders (aasramas), and gunas of life which belong to the body – as its own.

• By this mistaken identity with the above it suffers transmigration through delusion

• The knowledge sheath is exceedingly effulgent owing to its close proximity to the Atman and makes the insentient body and organs sentient and is the Agent of the Atman.

Dr.Sarma@works 74

©ÃüÂÚþÁ¥Á¦ÁÐ

¦É €¦ÁÏ ©ÃüÂÚþÁ¥Á¦ÁÐ ±Âë›Ê«ÁÅ ÿÁǞà ¬ÁÅæ§ÁœÁê¦ÁÏ üÍêœÃÐ,

ÁÆý¬ÁáÐ ¬ÁþÂäœÂé Á§Âà¤ÍÂà � � �¤Á©ÁœÁÅê±ÂŸÃ¬ÁáÐ ||

yo ayam vijnaana mayah praanaeshu hridi sphuraty ayam jyotih,

kootasthah sannaatmaa kartaa bhoktaa bhavaty upaadhisthah ||

VC 191

Dr.Sarma@works 75

That Center

• The Self-effulgent Atman which is the pure Knowledge,

• shines in the midst of (very closely to) the Praana (physical and mental energy or forces), with in the heart or Hrith+ayam (hrith = center, ayam = that which is)

• Though immutable (kootastha), this Atman becomes the apparent enjoyer and doer due to the superimposition of the knowledge sheath.

Dr.Sarma@works 76

¥ÁÇžÍ ÁýÂþéÁ�

VC 192

¬Áí¦ÁÏ ¡Á§ÃúÊמÁ¥ÁÅ¡ÊœÁê £ÅžÊã

³ÂàžÂœÁéê žÍ«Ê› ¡Á§ÁÏ ¥ÁÇ´ÂœÁéþÁÐ,

¬Á§ÂíœÁéÁÐ ¬ÁþÁä¡Ã �©Ä¯ÁœÊ ¬Áí¦ÁÏ

¬ÁíœÁÐ ¡ÁÇÁÊàíþÁ � �¥ÁÇžÍ ÁýÂþéÁ ||�

swayam parichchaedam upaetya buddhaeh

taadaatmya doshaena param mrishaatmanah,

sarwaatmakah sannapi veekshatae swayam

swatah pruthaktwaena mrido ghataaniva ||

Dr.Sarma@works 77

The Clay and Pot

• This Atman, though It is the Self of every thing,

• It Itself assuming the limitations of the Buddhi and wrongly identifying Itself with this totally unreal entity,

• Looks upon Itself as some thing different – • Like the earthen pots from clay, of which

they are made up.

Dr.Sarma@works 78

¡Á§ÁЬÁí¤Â©Âœ÷

VC 193

„±ÂŸÃ¬ÁÏ£þÁã©ÁªÂœÁå§ÂœÂé

¡Áôê±ÂŸÃŸÁ§ÂéþÁþÁŤœà œÁžÁÅÓ›Ð,

€¦É©Ã§ÂþÁ©Ã§Á©Á� �ÿÃä©Á

œÁðžËÁ§ÁƱ͡à �¡Á§ÁЬÁí¤Â©Âœ÷ ||

upaadhi sambandha vasaat paraatma

apyupaadhi dharmaan anubhaati tadgunah,

ayo vikaaraan avikaara vahnivat

sadaika roopopi parah swabhaavaat ||

Dr.Sarma@works 79

The Transcendental Nature

• Owing to Its connection with the superimpositions,• The Supreme Self, even though naturally perfect and

eternally unchanging,• assumes the qualities of the superimpositions and

appears to act just as they do – like • the changeless and formless fire assuming the

modifications such as size and shape etc., of the iron which its turns read hot.

Parah swabhavaath = transcendental or supreme nature

Dr.Sarma@works 80

üÄ©Á¤Â©ÁÐ

¤Áë¥Ê›Â¡ÁêþÁ꠩¬ÁÅà �üÄ©Á¤Â©ÁÐ ¡Á§ÂœÁéþÁÐ,

œÁžÁűŸʧÁþžÜÂíþÂäþžʧÂäªÁ ‚«ÁêœÊ ||

bhramaenaapy anyathaava astu jeeva bhaavah paraatmanah,

tad upaadhaer anaaditwaan na anaadaer naasa ishyatae ||

VC 194

Dr.Sarma@works 81

The disciple questions as follows :• Be it through delusion or otherwise that • The Supreme Self has come to consider Itself as

the Jiva or individual soul with self imposed limitations and

• This superimposition is without beginning and• That which has no beginning cannot be supposed

to have an end either !

Is it unending too !

Dr.Sarma@works 82

ªÄëÁÅ§Í ©ÁžÁ�

€œÍ €¬Áê üÄ©Á¤Â©Í¡Ã þÃœÍê ¤Á©ÁœÃ ¬ÁϬÁÇœÃÐ,

þÁþéÁ§ÊàœÁ œÁþÍé¯ÁÐ ÁÁÏ � �¥Ê ªÄëÁÅ§Í ©ÁžÁ ||�ato asya jeeva bhaavopi nityo bhavati samsrutih,

na nivartaeta tanmokshah katham mae Sree guro vada ||

VC 195

Dr.Sarma@works 83

Respected Sir, please tell

• Therefore the Jivahood of the Soul must have no end and its transmigration must continue forever.

• How then, can there be liberation for the Soul ?

• O revered Master, kindly enlighten me on this point.

Dr.Sarma@works 84

©ÁœÁð œÁúÁ×Ç›Å

¬Á¥ÁêÁåÇ«ÁÛÏ œÁí¦Á Â ©ÁœÁð �³Â©ÁŸÂþÊþÁ œÁúÁ×Ç›Å,

±Âë¥Á Â›ÃÄ þÁ ¤Á©ÁœÃ �¤ÂëþÂàê ¥ÉÂÿÃœÁÁ¨åþ ||�

samyak prishtam twayaa vatsa saavadhaanaena tachchrunu,

praamaanikeena bhavati bhraantyaa mohita kalpanaa ||

VC 196

Dr.Sarma@works 85

Dear Son, Listen

My Dear Son, • Your inquiry is very apt and appropriate• You listen with rapturous attention of what I say• All this – is conjured up by imagination• How can ever any delusion be accepted as fact ?

Dr.Sarma@works 86

þĨœÂžÃ©Áœ÷

¤ÂëþÃàÏ ©Ãþ œÁí¬ÁÏÁ¬Áê �þëÃÑë ¦Á¬Áê þçÂÁÇœÊÐ,�þÁ Áýʜ§Áá¬ÁÏ£þÍã þÁ¤Á³Í �

þĨœÂžÃ©Áœ÷ ||bhraantim vinaa twa asamgasya nishkriyasya niraakritaeh,

na ghataeta artha sambandho nabhaso neelata adivat ||

VC 197

Dr.Sarma@works 87

Is it Blue ?

• All of us think and say that the sky is blue• Is it really blue ? Is there any thing at all in the

sky ?• Is it not our optical Illusion (Tyndall effect) ?• Similarly, the Self is unattached, beyond any

activity and formless • But for the delusion – there is no connection of

the Self with the objective world.

Dr.Sarma@works 88

üÄ©Á¤Â©Í þÁ ¬ÁœÍê

¬Áí¬Áê žÁë«ÁÅÛ§Ãä§ÁÅÓ›³ÂêÃ�ë¦Á¬Áê

¡ÁëœÁêÍçŸÂþÁþÁâ �§ÁÆ¡Á¬Áê £ÅžÊãÐ,

¤ÂëþÂàê ±Âë±Íà üÄ©Á¤Â©Í þÁ ¬ÁœÍê

¥ÉÂöÁ±Â¦Ê þ¬Áàê ©Á¬ÁÅà ¬Áí¤Â©Âœ÷ ||

swasya drashtur nirgunasya akriyasya

pratyag bodha ananda roopasya buddhaeh,

bhraantyaa praapto jeeva bhaavo na satyo

moha apaayae na astya vastu swabhaavaat ||

VC 198

Dr.Sarma@works 89

• The Atma is the Onlooker (Drastha) by Itself• It has no attributes (Nirguna)• It is not the Doer of actions (Nishkriyaah)• The indweller (Pratyag)• To be understood as the Knowledge and Bliss Absolute

(bhodha anaananda swaroopa)• For Him this Jeeva bhavam or the materialism has occurred

due to accidental contact with the body, but in reality it isn’t true – a superimposed delusion

• So, devoid of delusion (moha) – the Atma looses the Jeevahood or objective identity with the material body and its relative attributes,

Jeevahood is Unreal

Dr.Sarma@works 90

¤ÂëþÊà§ÂäªÊ

¦Á Â©ÁžÂèëþÃà ³Âà©ÁžÊ©Â¬Áê ¬ÁœÂà

¥ÃÂê �üÂÚþÍüØÇϤÜÁ¬Áê ¡Áë¥Á ÂžÂœ÷,

§ÁüÂØíÏ ¬Á§Íå ¤ÂëþÃà¨ÄþÁ ˆ©Á�¤ÂëþÊà§ÂäªÊþË©Á ¬Á§Íå €¡Ã œÁžÁíœ÷ ||

yaavadbhraanti staavadaeva asya sattaa

mithyaa jnaanoh jrimbhitasya pramaadaat,

rajjwaam sarpo bhraanti kaaleena eva

bhraantaer naasaenaiva sarpo api tadwat ||VC 199

Dr.Sarma@works 91

Devoid of Delusion

• Imagine one has mistaken a real rope for an imaginary snake

• As long as this imaginary perception (delusion) persists, so long will be the false identification of the object as snake and the associated fear and danger.

• Once that delusion comes to an end, there is no more snake at all and all that remains is only the real rope

• Devoid of this delusion of our bodily identity, there remains our true identity as the Self or Atman

Dr.Sarma@works 92

€©ÃžÂê¦ÁÐ

€þžÜÁí¥Á©ÃžÂê¦ÂР§Áê³Âê¡Ã œÁÊ«ÁêœÊ,� �

„œÁåþÂä¦Á ÂÏ œÁÅ ©ÃžÂê¦Á Â¥Á Â©ÃžÁêÁ �

¥ÁþžÁê¡Ã,anaaditwam avidyaayaah kaaryasya api tathaeshyatae,

utpannaayaam tu vidyaayaam aavidyakam anaadyapi,

VC 200

Dr.Sarma@works 93

The Nescience

• The Avidya or Nescience and its effects are likewise beginning less

• But with the rise of Vidya (true Knowledge or realization), the entire effects of Avidya, even though beginning less,

Continued in the next verse …

Dr.Sarma@works 94

þÍ þÃœÁêÏ

¡Áë£ÍŸÊ ¬Áí¡Áä ©ÁœÁð§ÁíÏ ¬ÁÿÁ¥ÁÆ¨Ï ©ÃþÁªÁêœÃ,

€þžÁê¡ÄžÁÏ þÍ þÃœÁêÏ ±ÂëÁ¤Â©Á ‚©Á ¬ÁÅæý¥÷ ||� prabodhae swapnavat sarwam saha moolam vinasyati,

anaadyapi idam no nityam praag abhaava iva sphutam ||

VC 201

Dr.Sarma@works 95

Utterly Unreal

• Just like the dream is dissolved totally once one wakes up

• The Avidya and its effects are destroyed together with the roots

• It is clear that this phenomenal world, even though without beginning is not eternal –

• utterly unreal like the dream above

Dr.Sarma@works 96

Á¨ÃåœÁ¥Á ÂœÁéþÃ�

€þžʧÁ¡Ã ©ÃŸÁíϬÁÐ ±ÂëÁ¤Â©Á¬Áê ©Ä¯ÃœÁÐ,�

¦ÁžÁÅçžÁÅãê±ÂŸÃ ¬ÁϣϟœÁå§ÃÁ¨ÃåœÁ¥Á ÂœÁé�

þÃ||anaadaer api vidhwamsah praag abhaavasya veekshitah,

yad buddhy upaadhi sambandhaat parikalpitam atmani||

VC 202

Dr.Sarma@works 97

It is imaginary

• The previous non-existing things in the dream even though apparently real in the dream,

• it is observed that they all end (on awakening)• So also the Jeevahood for the Atman is also

imaginary and unreal – like the things in a dream – due to its relation with the superimposition of Buddhi etc., – is imaginary

Dr.Sarma@works 98

¥ÃÂêüÂÚþÁÐ

üÄ©ÁœÁíÏ þÁ œÁœÍþÁêœÁÅà ¬Áí§ÁÆ¡Ê› ©Ã¨¯Á›Ð,

¬ÁÏ£þÁãÐ ³ÂíœÁéþÍ £ÅžÂãê ¥ÃÂêüÂÚþÁ ¡Áô§Á¬Áð§ÁÐ ||�

jeevatwam na tato anyattu swaroopaena vilakshanah,

sambandhah swaatmano buddhyaa mithyaa jnaana purassarah ||

VC 203

Dr.Sarma@works 99

Fake Knowledge

• The Atma is not the Jeevahood• The Atman is essentially different from it• This relationship between the Atman and

Buddhi is due to fake knowledge

Dr.Sarma@works 100

¬Á¥Áê÷ üÂÚþÁÏ

©ÃþéÁÇœÃà§Áè©ÊœÁà¬Áê ¬Á¥Áê÷ üÂÚþÊþÁ þÂþÁêÂ,� �

£ëöÁéœËéÁœÁí©ÃüÂÚþÁÏ ¬Á¥Áê÷ � �üÂÚþÁÏ ªÁÅëœÊ§ÁéœÁ¥÷ ||

vinivrttir bhavaet tasya samyak jnaanaena na anyathaa,

brahma atmaikatwa vijnaanam samyak jnaanam srutaer matam ||

VC 204

Dr.Sarma@works 101

True Wisdom

• The cessation of that superimposition takes place• Only through perfect Knowledge and by no other

means• According to the Srutis (Vedas), perfect

Knowledge consists in the• Realization of the Identity of the individual Soul

as the Brahman (Jeevo Brahmaiva na parah)

Dr.Sarma@works 102

¡ÁëœÁêÂœÂé�

œÁžÂœÂéþÂœÁéþÍÐ ¬Á¥ÁêÃí©ÊÊþË©Á ¬ÃžÁãêœÃ,� �

œÁœÍ ©Ã©ÊÁÐ Á§Áà©ÁêÐ � �¡ÁëœÁêÂœÂé ¬ÁžÂœÁéþÍÐ ||�

tada atmaan aatmanoh samyak vivaekaenaiva siddhyati,

tato vivaekah kartavyah pratyag aatmaa sada atmanoh ||

VC 205

Dr.Sarma@works 103

The Indwelling Self

• This realization or true Knowledge is attained by a perfect discrimination between the Self and Non-self

• Therefore one must strive always within oneself for this discrimination between the individual Jeeva and the eternal indwelling Atma (Pratyag Atma)

Dr.Sarma@works 104

¡ÁùÑ©ÁžÁ¬Áå«ÁÛÏ

ü¨Ï ¡ÁùÑ©ÁžÁ¬Áå«ÁÛÏ ¡ÁùÂÑ ±Â¦Ê ü¨Ï ¬ÁÅæý¥÷,

¦Á ¤ÂœÃ œÁÂœÂé¡Ã žÍ«Á¤Â©Ê � �¬ÁÅæý¡Áë¤ÁÐ ||

jalam pankavat aspashtam panka apaayae jalam sphutam,

yathaa bhaati tatha atma api dosha bhaavae sphuta prabhah ||

VC 206

Dr.Sarma@works 105

Like Muddy Water

• Just as the water which is very muddy• can be made transparent and clear upon the

addition of Alum (chemical substance which sediments the impurities)

• So also, the Atman also manifests its clear effulgence and lustre when the taint is removed

• Akin to the processes of sedimentation, filtration and distillation – is the process of discrimination about the unreal.

Dr.Sarma@works 106

¬ÁžÂœÁéþÁÐ

€¬ÁþÃä©ÁÇœÎà œÁÅ ¬ÁžÂœÁéþÁÐ ¬ÁÅæý

¡ÁëœÄœÃ§ÊœÁ¬Áê ¤Á©ÊœÁåëœÄúÁÐ,

œÁœÍ þç¬ÁÐ Á§Á›Ä¦Á �ˆ©Â

¬ÁžÂœÁéþÁÐ ³ÂŸÁíÿÁ¥Á ÂžÃ©Á¬ÁÅàþÁÐ ||

asannivrittou tu sadaatmanah sphuta

prateetir yaetasya bhavaet prateechah,

tato niraasah karaneeya yaevaa

sadaatmanah saadhv ahamaadi vastunah ||VC 207

Dr.Sarma@works 107

The Real Self

• When the unreal ceases to exist,• This very individual soul is definitely realized

as the eternal Self.• Therefore, the real seekers (saadhu) must make

it a point to• completely renounce all non-self (anaatma)

things such as the Egoism etc., and not have Daeha-Atma-Buddhi on such material and relative things Self

Dr.Sarma@works 108

€œÍ þ¦ÁÏ ¡Á§ÂœÂé

€œÍ þ¦ÁÏ ¡Á§ÂœÂé ³ÂížÃíüÂÚþÁ¥Á¦Á ªÁ£â¤Â÷�©Ã§ÜÂíüØ™ÁœÂíúÁÖ �¡Á§ÃúÃ×þÁäœÁí ÿÊœÁÅœÁÐ,

žÁǪÁêœÁížÁíê¤Ãú§ÜÂíþÂäþÃœÍê þÃœÁê ‚«ÁêœÊ ||

ato na ayam paraatmaa swaad vijnaanamaya sabda bhaak

vikaaritwaat jadatwaachcha parichchinnatwa haetutah,

drsyatwad vyabhichaaritwaan na anityo nitya ishyatae ||

VC 208

Dr.Sarma@works 109

Vijnana maya is not Atman

• Because of the afore said reasons

• This Knowledge Sheath or Vijnaana maya kosa which we have been discussing hither to

• cannot be the Supreme Self for the following reasons

– Because it is subject to change (vikaaritwaat)

– It is insentient (Jadatwaat)

– It is limited to one place and time (parichinnnatwat)

– It is an object (Drusyatwat) perceived by the Atman

– Not constant in its form (vyabhichaaritwaat)

– Not permanent (Anityo)

Dr.Sarma@works 110

þÁÏžÁ¥Á¦ÁÐ �þÁÏžÁ �¡ÁëœÃ£ÃÏ£úÁÅϣÜÁœÁþÁŧÁíÇœÃà¬Áà¥ÉÂüÇϤÜÂ

³ÂêžÂþÁÏžÁ¥Á¦ÁÐ ¡Ãë¦Á ÂžÃÁÅ›ÁÐ ¬Êí� �´ÂÛ§Áá¨Â¤ÍžÁ¦ÁÐ,

¡Áô›ê¬ÁêþÁŤÁ©Ê©Ã¤ÂœÃ ÁÇœÃþÂ¥Á ÂþÁÏžÁ§ÁÆ¡ÁÐ ¬Áí¦ÁÏ�¤ÁÆœÂíþÁÏžÁœÃ ¦ÁœÁë³ÂŸÁÅœÁþÁŤÁÇþÂéœÁëÐ ¡Áë¦ÁœÁäÏ ©Ãþ ||

aananda pratibimba chumbita tanur vrittis tamojrumbhitaa

syaadaanandamayah priyaadigunakah swaeshta artha laabhodayah,

punyasy anubhavae vibhaati kritinaama ananda roopah swayam

bhootwa anandati yatra saadhu tanu bhrin maatrah prayatnam vinaa ||

VC 209

Dr.Sarma@works 111

The Ananda maya kosa

• This Blissful Sheath (Ananda maya kosa) is a modification of nescience which manifests itself catching a pratibimba or reflection of the Atman.• Its attributes are liking, pleasure and rest (priya)• It comes into view when some agreeable object is

presented to oneself• It is felt spontaneously by the fortunate during the

fruition of their meritorious deeds• It gives spontaneous great joy to those embodied

with pure souls – without any effort.

Dr.Sarma@works 112

Ananda

The happiness or joy has three components

1. Priya – The state of happiness that one feels when perceives an agreeable vishaya (vastu)

2. Moda – The state of happiness that one feels when one gets to hand the liked vastu

3. Pramoda – The state of happiness that one actually experiences when he uses that vastu

Dr.Sarma@works 113

¬ÁÅ«ÁűÎà§ÁÅœÁÑýÂ

þÁÏžÁ¥Á¦ÁͪÁ¬Áê � �¬ÁÅ«ÁűÎà¬ÁÆæ§Ãà §ÁÅœÁÑýÂ

¬Áí¡ÁäüÂÁ§Á¦É§īÁžÃ«ÁÛ¬ÁÏžÁ�§ÁîþžÃþ ||

Ananda maya kosasya sushuptou sphoortir utkataa

swapna jaagarayor eeshad ishta sandarsana adinaa ||

VC 210

Dr.Sarma@works 114

Maximum in Sleep

• In the profound sleep state (Sushupti)• The Ananda maya kosa has its fullest play• While in the dreaming and wakeful states it

has only a limited manifestation - • Only when occurs the actual sense perception

of agreeable object in the wakeful state and memory impressions in the dreaming state

Dr.Sarma@works 115

þ˩¦ÁÅ¡Á§ÂœÂé

þ˩¦ÁÅ¥Á ÂþÁÏžÁ¥Á¦ÁÐ ¡Á§ÂœÂé

³Í±ÂŸÃÁœÂíœÁåëÁÇœ� �ʧÃí§œ÷,�§ÁêœÁíÿÊœÍÐ �¬ÁÅÁÇœÁÃë¦Á Â¦Á Â� �©Ã§Á¬ÁÏÁ ÂœÁ¬Á¥Á � �ÂÿÃœÁœÂíœ÷ ||

naivaayum aanandamayah paraatmaa

sopaadhikatwaat prakritaer vikaaraat,

kaaryatwahaetoh sukrita kriyaayaa

vikaara sanghaata samaa hitatwaat ||VC 211

Dr.Sarma@works 116

This Ananda maya kosa is also not the Atman – for – It is agent of the tamo guna– It is endowed with changeful attributes– It is a modification of nature– It is the effect of past meritorious deeds– It is imbedded in the other sheaths which are

various modifications

Ananda maya is not Atman

Dr.Sarma@works 117

£ÍŸÁ§ÁƱͩÁªÃ«ÁêœÊ

¡ÁÏúÂþÂ¥Á¡Ã ͪÂþÂÏ þÃ«ÊŸÊ �¦ÁÅÃàœÁЪÁÅëœÊÐ�

œÁþÃä«ÊŸÂ©ÁŸÃÐ ³Â¯Ä £ÍŸÁ§ÁƱͩÁªÃ«ÁêœÊ ||

panchaanaam api kosaanaam nishaedhae yuktitah srutaeh

tannishaedha avadhih saakshee bodha roopovasishyatae ||

VC 212

Dr.Sarma@works 118

The Knowledge Absolute

• Thus, when all the five sheaths have been eliminated –one by one –by sound reasoning based on the Srutis

• What remains as the culminating point – the point beyond which no reasoning goes – of the process of naeti, naeti (this is not …)

• Is the Witness, The Knowledge Absolute –• The Atman.

Dr.Sarma@works 119

¦É €¦Á¥Á ÂœÂé

¦É €¦Á¥Á ÂœÂé ¬Áí¦ÁÏ üÍêœÃÐ ¡ÁÏúÁͪÁ©Ã¨¯Á›Ð,�€©Á³ÂáœÁë¦Á³Â¯Ä ¬ÁþÃä§ÃíÂ§Í �þçÁÏüþÁÐ,

¬ÁžÂþÁÏžÁÐ ¬Á©ÃüÊÚ¦ÁÐ ³ÂíœÁéœÊíþÁ ©Ã¡ÁªÃÖœÂ||

yo ayam aatmaa swayam jyotih pancha kosa vilakshanah,

avasthaa traya saakshee san nirwikaaro niranjanah,

sadaanandah sa vijnaeyah swa atmatwaena vipaschitaa||

VC 213

Dr.Sarma@works 120

That Atman

• The Self-effulgent Atman that thus remains– Is distinct from the five sheaths– The witness of the three states– The Real, changeless– The untainted and the ever lasting– The Bliss Absolute– Is to be realized by the wise man as his

own Self

Dr.Sarma@works 121

ÃÏúÃþÁä¡ÁªÂê¥ÁêœÁë�¥ÃÂêœÊíþÁ þëÞÊã«ÁÅ �ͪʫÊíœÊ«ÁÅ¡ÁÏúÁ¬ÁÅ�¬Á§Âí¤Â©ÁÏ ©ÃþÂÃÏúÃþÁä¡ÁªÂê¥ÁêœÁë �ÿÊÁŧÍ,�©ÃüÊÚ¦ÁÏ Ã¥ÁÅ©Á¬Áàí¬Ãà³ÂíœÁéþÂœÁ�ë ©Ã¡ÁªÃ֜ ||

mithya atwaena nishiddhaeshu kosaeshwaetaeshu panchasu

sarwaabhaavam vinaa kinchin na pasyaamy atra haeguro,

vijnaeyam kimuvastwasti swa atmana atra vipaschitaa ||

VC 214

Dr.Sarma@works 122

I could see nothing remaining

Oh ! Revered Master• After eliminating the five sheaths thus by

reasoning• I could find nothing left in this universe but a

Void, the absence of every thing. [This is called the Nihilistic view point (soonya vaada)]

• What entity is left forsooth with which the wise knower of the Self realize his identity?

Dr.Sarma@works 123

©ÃžÁíþÃä¡Áô›Í

¬ÁœÁê¥ÁÅÁàÏœÁí¦Á Â �©ÃžÁíþÃä¡Áô›Í¬Ã ©Ãú§Á›Ê,

€ÿÁ¥Á ÂžÃ©Ã§¬Êà �œÁžÁ¤Â©Í¦Á¥Á¡ÁêþÁÅ ||

satyam uktam twayaa vidwan nipunosi vichaaranae,

aham aadi vikaaraastae tad abhaavo ayamapyanu ||

VC 215

Dr.Sarma@works 124

O! Clever Man

Oh ! Learned Man• Thou hast rightly said !• Thou art cleaver indeed in discrimination !!• That by which – all these modifications such

as the egoism as well as their subsequent absence (during sleep) are perceived

contd ….

Dr.Sarma@works 125

£ÅžÂãê ¬ÁŬÁƯÁé¦Á Â

¬Á§Êí ¦ÊþÂþÁŤÁƦÁÏœÊ ¦ÁЬÁí¦ÁÏ þÂþÁŤÁƦÁœÊ,

œÁ¥Á ÂœÂéþÁÏ ©ÊžÃœÂ§ÁÏ ©ÃžÃ㠣ŞÂãê ¬ÁŬÁƯÁé¦Á Â ||

sarwae yae na anubhooyantae yah swayam na anubhooyatae,

tam aatmaanam vaeditaaram viddhi buddhyaa su sookshmayaa ||

VC 216

Dr.Sarma@works 126

Through sharpest intellect

• That which perceives all • But that which is not perceived by any thing• Know Thou – That Atman – The All Knower• Through sharpest intellect

Dr.Sarma@works 127

³Â¯ÃœÁíÏ þÍ¡Á¦ÁÅüêœÊ

œÁœÂð¯ÄÁÏ �¤Á©ÊœÁàœÁàžÁêžÁêžÊêþÂþÁ

ŤÁƦÁœÊ,

Á³Âê¡ÁêþÁ¦¤ÁƜ§Êá �³Â¯ÃœÁíÏ þÍ¡Á¦ÁÅüêœÊ ||tat saaksheekam bhavaet tat tadyad yadyae na anubhooyatae,

kasya apyanayi bhootaarthae saakshitwam nopayujyatae ||

VC 217

Dr.Sarma@works 128

The concept of Witness

• When some thing is perceived, then there is someone (agent) who perceives that some thing – He is the Witness

• When there is no Agent or witness to perceive a thing, we cannot speak of it as having been perceived at all.

[Means – that there is the inner Chaitanya or Prajnaanam which is the witness perceiving every thing of ours and that is the Atman]

Dr.Sarma@works 129

¡ÁëœÁêÂœÂé �þÁúÊœÁ§ÁÐ

³Î ¬Áí³Â¯ÃÍ ¤Â©Í ¦ÁœÁÐ � �¬ÊíþÂþÁŤÁƦÁœÊ,

€œÁÐ ¡Á§ÁÏ ¬Áí¦ÁÏ ³Â¯ÂœÁåëœÁêÂœÂéþÁúÊœÁ§Á�Ð ||aasou swa saakshi ko bhaavo yatah swaena anubhooyatae,

atah param swayam saakshaat pratyag aatmaa na chaetarah ||

VC 218

Dr.Sarma@works 130

Soul is none else

• The Atman is a Self-cognized entity• Because it is cognized by Itself and

not by any thing else• Hence the individual soul (Pratyag Atmaa)

is itself directly the Supreme Brahman,

and nothing else.

Dr.Sarma@works 131

©ÃžÃã¬Áí¥ÊœÁÏ ÿÁÇžÃ

üÂÁëœÁðí¡Áä¬ÁÅ«ÁÅ¡Ãà«ÁÅ �¬ÁÅæýœÁ§ÁÏ ¦É €³Î¬Á¥ÁÅüØÇϤÁœÊ

¡ÁëœÁêÁÆë¡ÁœÁ¦Á Â �¬ÁžÂÿÁ¥ÁÿÁ¥ÃœÁêÏœÁЬÁÅæ§ÁþÊäÁ� �Â,

þÂþ§Á©Ã§Á¤ÂüÃþÁ � �‚¥Á ÂþÁåªÁêþÁäÿÁÏ ŸÄ¥ÁÅŽÂ

þÃäœÂêþÁÏžÁ úޜÁéþ¬ÁÅæ§ÁœÃœÁÏ ©ÃžÃã¬Áí¥ÊœÁÏ ÿÁǞà ||

jaagrat swapna sushuptishu sphutataram yo asou samujjrumbhatae

pratyag roopa tayaa sada aham aham ityantah sphuranna ekathaa,

naana akaara vikaara bhaajina imaan pasyan na aham dheemukhaan

nityaananda chidaatmanaa sphuratitam viddhi swamaetam hridi ||

VC 219

Dr.Sarma@works 132

Know Thy Atman

• That which clearly manifests itself in the three states – wakefulness, dream and deep sleep;

• which is inwardly perceived in the mind as an unbroken series of egotistic impressions;

• which witnesses the egoism, the Buddhi, etc., which are of diverse forms and modifications;

• which makes Itself felt as the Existence-Know ledge-Bliss absolute;

• know thou this Atman, thy own Self, within thy heart.

Dr.Sarma@works 133

¤ÂëþÂàêÿÁ¥ÃœÊê©Á

ÁýÍžÁÊ £ÃϣÜÁ¥Á§ÁÑ � �£ÃÏ£

¥Á Â¨ÍÁê ¥ÁÆšÍ �§Á©Ã¥Ê©Á¥ÁþÁêœÊ,

œÁ �úÞ¤¬Á¥ÁűŸìÁϬÁáÏ

¤ÂëþÂàêÿÁ¥ÃœÊê©Á ü™Í¤Ã¥ÁþÁêœÊ ||

ghatodakae bimbitam arkabimbam

aalokya moodho ravim yaeva manyatae,

tathaa cidaabhaa samupaadhi samstham

bhraantya aham ityaeva jado abhimanyatae ||

VC 220

Dr.Sarma@works 134

Image - Delusion

• Seeing the reflection of the Sun mirrored in the water of pot,

• the fool thinks it is the Sun itself (No fool thinks).• Similarly the stupid man, through delusion,

identifies himself with the reflection of the Chit (Atman) caught in the Buddhi,

• which is its superimposition.

Dr.Sarma@works 135

©ÃžÁÅ´Â ¦Á �ÁýÏ ü¨Ï œÁžÁÓœÁ �¥Á§ÁÑ£ÃÏ£Ï

©ÃöÁ¦Á ¬Á§ÁíÏ žÃ©Ã ©Ä¯ÁêœÊ§ÁÑÐ,

œÁý¬Áá ˆœÁœÃàëœÁ¦Á Â©Á ¤Â¬ÁÁÐ�¬Áí¦ÁÏ ¡ÁëÂªÍ ©ÃžÁÅ´Â �¦Á œÁ ||� �

ghatam jalam tadgatam arka bimbam

vihaaya sarwam divi veekshyatae arkah,

tatastha etat tritayaava bhaasakah

swayam prakaaso vidushaa yathaa tathaa ||

VC 221

Dr.Sarma@works 136

The Wise

• Just as the wise man leaves aside the pot, the water and the reflection of the Sun in it,

• and sees the self-luminous Sun which illuminates all the three above

• and is independent of them totally.

The pot is the Sthoola Sareera,

The water is the Buddhi (reflecting surface)

The reflection of the Sun is the Jeeva

Dr.Sarma@works 137

©Ã¬ÁÇüê

žÊÿÁÏ ŸÃ¦ÁÏ úÃœÁåëœÃ£ÃÏ£¥ÊœÁÏ

©Ã¬ÁÇüê £ÅžÎã þÃÿÃœÁÏ ÁÅöÁ¦Á Â¥÷�žÁë´ÂÛ§Á¥Á ÂœÂéþÁ¥ÁŽ›Ý£ÍŸÁÏ

¬Á§Áí¡ÁëªÁÏ �¬ÁžÁ¬ÁžÃí¨¯Á›¥÷ ||

daeham dhiyam chit pratibimbam yaetam

visrujya buddhou nihitam guhaayaam

drashtaaram aatmaanam akhandabodham

sarwa prakaasam sad asad vilakshanam ||

VC 222

Dr.Sarma@works 138

Discard

• Similarly, discarding the body, the buddhi and the reflections of the Chit in it,

• and realizing the Witness, the Self, the Knowledge Absolute,

• the cause of the manifestations of every thing,• which is hidden in the recesses of the Buddhi,• which is distinct from the Gross and subtle• which is the Atman

cont….

Dr.Sarma@works 139

©Ã¤ÁÅÏ þÃü §ÁÆ¡ÁÏ

þÃœÁêÏ ©Ã¤ÁÅÏ ¬Á§ÁíÁœÁÏ ¬ÁŬÁƯÁé�¥ÁÏœÁ§ÁçÿÃÐ ªÁÆþÁê¥ÁþÁþÁê¥Á ÂœÁéþÁÐ,

©ÃüÂÚ¦Á ¬Á¥ÁêùÃäü§ÁÆ¡Á¥ÊœÁ

œÁÅå¥Á ÂþÃí±Â±Âé ©Ã§Áü ©Ã¥ÁÇœÁÅêÐ ||

nityam vibhum sarwagatam susookshmam

antarbahih soonyam ananyam aatmanah,

vijnaaya samyak nija roopamaetat

pumaan vipaapmaa virajaa vimrutyuh ||

VC 223

Dr.Sarma@works 140

The Lord

• It is omnipresent Lord,• all-pervading and extremely subtle,• and which has neither interior nor exterior,• and is identical with one-self,• fully realizing this true nature of oneself,• one becomes free from sin, taint, death and

cont….

Dr.Sarma@works 141

þÂþÍê¬Ãà ¡ÁþÂá

©ÃªÍÁ þÁÏžÁÁþÍ � � �©Ã¡ÁªÃÖ

œÁðí¦ÁÏ ÁÅœÁªÃÖþÁä �£Ã¤ÊœÃ ÁªÃÖœ÷,�þÂþÍê¬Ãà ¡ÁþÂá¤Á©Á£ÏŸÁ¥ÁÅÊà�§Ãíþ ¬ÁíœÁœÂàíÁ¥ÁÏ �¥ÁÅ¥ÁůÍÐ ||

visoka aananda ghano vipaschit

swayam kutasciinna bibhaeti kaschit,

na anyosti panthaa bhava bandha muktaer

vinaa swatattwa agamam mumukshoh ||VC 224

Dr.Sarma@works 142

No other means

• Devoid of grief, becomes the embodiment of the Bliss-Absolute,

• Illuminated himself, he is afraid of none.• For the one who seeks liberation there is no

other way of breaking the bonds of transmigration than the realization of the truth of one’s own Self.

Dr.Sarma@works 143

£ëöÁé¤ÃþÁäœÁí©ÃüÂÚþÁÏ

£ëöÁé¤ÃþÁäœÁí©ÃüÂÚþÁÏ ¤Á©Á¥É¯Á¬Áê §Á›¥÷,�¦ÊþžÃíœÄ¦Á¥Á ÂþÁþÁãÏ £ëÿÁé ¬ÁÏ¡ÁžÁêœÊ £ÅŸËÐ ||

brahma abhinnatwa vijnaanam bhavamokshasya kaaranam,

yaena adwiteeyam aanandham brahma sampadyatae budhaih ||

VC 225

Dr.Sarma@works 144

Identity realized

• The realization of one’s identity with the Brahman, is the cause of liberation from the bonds of Samsaara,

• by means of this alone the wise man attains Brahman,

• the one without a second, the Bliss Absolute.

Aham Brahmo Asmi

Dr.Sarma@works 145

©ÃžÂíþÂä©Á§ÁàœÊ ¡ÁôþÁÐ

£ëÿÁé¤ÁÆœÁ¬ÁÅà ¬ÁϬÁÇœËê ©ÃžÂíþÂä©Á§ÁàœÊ ¡ÁôþÁÐ,

©ÃüÂÚœÁ©Áê¥ÁœÁÐ ¬Á¥ÁêÁçëöÁé¤ÃþÁäœÁí¥Á Âœ�ÁéþÁÐ ||

brahma bhuutastu samsrityai vidwaan na avartatae punah,

vijnaatavyamatah samyag brahma abhinnatwam aatmanah ||

VC 226

Dr.Sarma@works 146

No transmigration

• On having realized the Brahman,• one no longer returns to the

realm of transmigration.• Therefore one must fully realize

one’s identity with the Brahman.

Dr.Sarma@works 147

¡ÁëœÁêÁ¤ÃþÁäÏ �

¬ÁœÁêÏ üÂÚþÁ¥ÁþÁÏœÁÏ £ëÿÁé ©ÃªÁÅžÁãÏ ¡Á§ÁÏ ¬ÁíœÁÐ ¬ÃžÁã¥÷,

þÃœÂêþÁÏžËÁ§Á¬ÁÏ ¡ÁëœÁêÁ¤ÃþÁäÏ � �þçÁÏœÁ§ÁÏ ü¦ÁœÃ ||

satyam jnaanam anantam brahma visuddham param swatah siddham,

nitya anandaika rasam pratyag abhinnam nirantaram jayati ||

VC 227

Dr.Sarma@works 148

The Brahman

• The Brahman is– Existence, Knowledge,– Infinity, pure, supreme, self-existent– Eternal and indivisible Bliss,– Not different in reality from the

individual soul and– Devoid of interior and exterior.– It is ever triumphant (victorious).

Dr.Sarma@works 149

¡Á§Á¥Á ÂžËíœÁÏ

¬ÁžÃžÁÏ ¡Á§Á¥Á ÂžËíœÁÏ ¬Áí³ÂéžÁþÁê¬Áê ©Á¬ÁÅàþÍ €

¤Â©Âœ÷,

þÁÿÁêþÁêžÁ¬Ãà ÃÏúÃœÁð¥ÁêÁå§ÁœÁœÁàí£ÍŸÁ¬ÁÅ � �

žÁªÂ¦Á Â¥÷ ||

sad idam parama adwaitam swasmaad anyasya vastuno abhaavaat,

nahy anyadasti kincyhit samyak paratattwa bodhasu dasaayaam ||

VC 228

Dr.Sarma@works 150

The Monism

• It is the supreme oneness which alone is real,• since there is nothing else but the Self.• In the state of realization of the highest truth,• verily there remains no other independent

entity.• This supreme oneness is the Doctrine of

Non-Duality or Adwaitam or Monism.

Dr.Sarma@works 151

¤Â©ÁþžͫÁ¥÷

¦ÁžÃžÁÏ ¬ÁÁ¨Ï ©ÃªÁíÏ þÂþ§ÁÆ¡ÁÏ �¡ÁëœÄœÁ¥ÁüÂÚþÂœ÷,

œÁœÁð§ÁíÏ £ëÿËé©Á ¡ÁëœÁê³ÂàªÊ«Á¤Â©ÁþžͫÁ¥÷ ||

yadidam sakalam viswam naanaa roopam prateetam ajnaanaat,

tatsarwam brahmaiva pratyasta asaesha bhaavanaa dosham ||

VC 229

Dr.Sarma@works 152

Pseudo perception

• Due to false perception and ignorance• All this universe appears as of diverse forms• It is nothing else but Brahman which is• Absolutely free from all limitations of

human thought (and is the real)

Dr.Sarma@works 153

þÂ¥Á¥Á ÂœÁëÐ

¥ÁÇœÂѧÁê¤ÁƜ͡à ¥ÁÇžÍþÁ ¤ÃþÁäÐ

ÁÅϤͬÃà ¬Á§ÁíœÁëœÁÅ �¥ÁÇœÁðí§ÁƱœ÷,

þÁ ÁÅϤÁ§ÁÆ¡ÁÏ �¡ÁÇÁÁ¬Ãà ÁÅϤÁÐ� � �ÁÇœÍ ¥ÁÇ´ÂÁ¨ÃåœÁ � �þÂ¥Á¥Á ÂœÁëÐ ||

mritkaarya bhootopi mridona bhinnah

kumbhosti sarwatra tu mrit swaroopaat,

na kumbha roopam prithag asti kumbhah

krito mrishaa kalpita naama maatrah ||VC 230

Dr.Sarma@works 154

The Clay and Pot

• An earthen pot, though a modification of clay• It is not different from clay in its intricate

properties• Everywhere, the pot essentially is the same as

the clay• Why then call it a pot or a pitcher ?• It is fictitious, a fancy name merely !

Clay – cause; Pot – effect;

How can the effect be different from the cause ?

Dr.Sarma@works 155

Á¨ÃåœÁ ˆ©Á ¥ÉÂöÁ�Êþ¡à �¥ÁÇžÃèþÁäœÁ¦Á Â ¬Áí§ÁÆ¡ÁÏ

Áý¬Áê ¬ÁÏžÁ§Áî ¦œÁÅÏ �þÁ ªÁÁêœÊ,�€œÍ ÁýÐ Á¨ÃåœÁ ˆ©Á � �¥ÉÂöÁ

þÁéǞʩÁ ¬ÁœÁêÏ ¡Á§Á¥Á Â§Áá¤ÁÆœÁ¥÷ ||

kaenaapi mrid bhinna tayaa swaroopam

ghatasya sandarsayitum na sakyatae,

ato ghatah kalpita eva mohaan

mridaeva satyam parama artha bhootam ||

VC 231

Dr.Sarma@works 156

The Clay is the real

• The essence of the pot is the clay• Can any one demonstrate it to be something

other than clay (of which it is made)• Hence, the pot is merely imagined as separate

from the clay due to delusion, but• The constituent clay alone is the abiding reality

in respect of the pot

Names and shapes are, but crafted effects

Dr.Sarma@works 157

þÞÃëœÁ©ÁœÁåëü¨åÐ

¬ÁžÁçëÿÁé §ÁêÏ �¬ÁÁ¨Ï ¬ÁžÊ©Á�¬ÁþÂéœÁë¥ÊœÁþÁä œÁœÍþÁêžÁ¬Ãà,

€¬ÄàœÃ ¦É©ÁÃà �þÁœÁ¬Áê ¥ÉÂÿÍ

©ÃþçÁÓœÍ þÞÃëœÁ©ÁœÁåëü¨åÐ ||

sadbrahma kaaryam sakalam sadaeva

san maatram yaetan na tatonyad asti,

asteeti yo vakti na tasya moho

vinirgato nidritavat prajalpah ||VC 232

Dr.Sarma@works 158

Babbling

• Similarly, the whole universe, being the effect of the Real Brahman (the cause)

• Is in reality nothing but the Brahman.• Its essence is That (the Brahman)• It (universe) does not exist apart from It (Brahman).• He who says it does, is still under delusion –• And babbles like a person in sleep (somnaphasia)

Incoherent talk

Dr.Sarma@works 159

£ëÿÁé¥Á ÂœÁëÏ ©ÃªÁíÏ

£ëÿËé©ÊžÁÏ ©ÃªÁí¥ÃœÊê©Á ©Â›Ä

ªÎëœÄ £ÆëœÊÁ§ÁíþôÂÜ �©Á§Ã´ÂÜ,

œÁ³ÂéœÁð§ÁíÏ £ëÿÁé¥Á ÂœÁëÏ ÿà ©ÃªÁíÏ

þŸôÂÜþžÃèþÁäœÂ §Í¡ÃœÁ¬Áê ||

brahmaiva idam viswam ityaeva vaanee

sroutee brootaetharwa nishthaa varishthaa,

tasmaat sarwam brahma maatram hi viswam

na adhishthaa na adbhinnata aaropitasya ||VC 233

Dr.Sarma@works 160

Adharva Veda

• The august pronouncement of the Adharva Veda is

• This universe is verily, Brahman• Therefore, this universe is nothing but the

Brahman, for• A superimposed something has no separate

existence from its substratum

Reference is to Maandookopanishad

Dr.Sarma@works 161

þËäœÁœÁë¦ÁÏ

¬ÁœÁêÏ ¦ÁžÃ ³ÂêüØÁžÊœÁ žÂœÁéþÍ�þÁ €ÏœÁœÁíöÁþçÃä Á¥Á Â¡Áë¥Á Â›œÂ,�€¬ÁœÁê ©ÂžÃœÁí ¥Á¡ÄªÃœÁÅÐ ³Âê

þËäœÁœÁë¦ÁÏ ³ÂŸÁÅÿÃœÁÏ ¥ÁöÁœÁéþÂ¥÷ ||

satyam yadi syaat jagadaetad aatmano

na antatwahaa nirnigama apramaanataa,

asatya vaaditwa mapeesituh syaan

naitatrayam saadhuhitam mahaatmanaam ||VC 234

Dr.Sarma@works 162

The unacceptable

• Let us for argument sake say – that this universe is real,

• Then there would be no cessation of dualistic element and in fact it becomes pluralistic

• That makes all the scriptures false• The Lord will be guilty of an untruth• None of these three are considered either

desirable or wholesome by the noble minded.

Dr.Sarma@works 163

þÁúÂÿÁÏ œÊ«Áí©Á¬ÃáœÁÐ

ƒªÁí§Í ©Á¬ÁÅàœÁœÁàíüÍÚ þÁúÂÿÁÏ œÊ«Áí©Á¬ÃáœÁÐ,

þÁúÁ¥ÁœÂáðþà ¤ÁƜ þÄœÊê©Á¥Ê©Á©ÁêúÄÁì¡Áœ÷ ||�

Eswaro vastu tattwajno na cha aham taeshwavasthitah,

na cha matthsaani bhootaani ityaevamaeva vyacheeklapat ||

VC 235

Dr.Sarma@works 164

The Gita teaches

• The Lord, who knows the secret of all things• Has supported this view in the words (Gita)• “But I am not the bodies” …… “nor the

bodies of beings in me”• This declaration is that all existence owes its

being to Brahman, which is its substratum, yet absolute.

Gita IX – 4 and 5

Dr.Sarma@works 165

¬ÁœÁðí¡Áä©ÁþÁéÇ´Â

¦ÁžÃ¬ÁœÁêÏ ¤Á©ÊžÃíªÁíÏ ¬ÁÅ«ÁűÂà©Áô¡Á¨¤ÁêœÂ¥÷,

œÁþÍä¡Á¨¤ÁêœÊ ÃÏúÞÁœÍ �¬ÁœÁðí¡Áä©ÁþÁéÇ´Â ||

yadi satyam bhavaed viswam sushuptaa vupalabhyataam,

tannopalabhyatae kinchidato sat swapna vanmrishaa ||

VC 236

Dr.Sarma@works 166

Non perception

• If the universe is true, • let it be perceived in the deep sleep state

also.• As it is not at all perceived in deep sleep,• it must be unreal and false, like the dreams.

Dr.Sarma@works 167

¡ÁÇÁùÂä¬Ãà

VC 237

€œÁÐ ¡ÁÇÁùÂä¬Ãà �üÁœÁå§ÂœÁéþÁÐ�¡ÁÇÁÁåëœÄœÃ¬ÁÅà � �¥ÁÇ´Â ÁÅ›ÂÿéÁœ÷,�§Í¡ÃœÁ³Âê¬Ãà �Ã¥Á§Áá©ÁœÂà�ŸÃ´ÂÜþÁ¥Á Â¤ÂœÃ œÁ ¤Áë¥Ê› ||�

atah prithajnaasti jagat paraatmanah

prithakprateetistu mrishaa gunaahivat,

aaropitasya asti kim arthavatta

adhishthaanam aabhaati tathaa bhramaena ||

Dr.Sarma@works 168

Not separate

• Therefore, the universe does not exist apart from the Supreme Self;

• The perception of its separateness is false like the relative qualities (blueness of sky etc.)

• Has superimposed attribute any meaning apart from its substratum ?

• It is the substratum which appears like that through delusion.

Dr.Sarma@works 169

£ëÿÁé ¬ÁžË©Á §ÁÆ¡ÁêœÊ

VC 238

¤ÂëÏœÁ¬Áê ¦ÁžÁêžÁèë¥ÁœÁÐ ¡ÁëœÄœÁÏ

£ëÿËé©Á œÁœÁàžÁëüœÁÏÿà ªÁÅÃàÐ,�‚žÁÏ œÁ¦Á Â £ëÿÁé ¬ÁžË©Á §ÁÆ¡ÁêœÊ

œÂí§Í¡ÃœÁÏ £ëÿÁé›Ã þÂ¥Á¥Á ÂœÁë¥÷ ||

bhraantasya yadyad bhramatah prateetam

brahmaiva tat tadrajatam hi suktih,

idam tayaa brahma sadaiva roopyataet

aaropitam brahmani naama maatram ||

Dr.Sarma@works 170

Brahman is unique

• Whatever a deluded man perceives through mistake – such as the world etc., is nothing but Brahman and Brahman alone.

• The silver is a delusion superimposed on the oyster (mother-of-pearl).

• It is Brahman which is always considered as this universe

• Whereas that which is superimposed on the universe, is merely a name.

Dr.Sarma@works 171

¡Á§Á£ëÿÁé

€œÁÐ ¡Á§Á£ëÿÁé ¬ÁžÁžÃíœÄ¦ÁÏ

©ÃªÁÅžÁã ©ÃüÂÚþÁÁþÁÏ �þçÁÏüþÁ¥÷,

¡ÁëªÂÏœÁ¥Á ÂžÁêþÁà©ÃÿÄþÁ¥ÁÃë¦ÁÏ�þçÁþÁà§ÂþÁÏžÁ§Á¬Á¬Áí§ÁÆ¡Á¥÷ ||VC 239

atah parabrahma sad adwiteeyam

visuddha vijnaana ghanam niranjanam,

prasaantam aadyanta viheenam akriyam

nirantara ananda rasa swaroopam ||

Dr.Sarma@works 172

The supreme

• The Supreme Brahman is Itself the Real,• The one without a second, pure, • The essence of knowledge• Taintless, serene• Devoid of beginning and end• Beyond activity• The essence of Bliss Absolute

Continued ……

Dr.Sarma@works 173

ÃÏúÞÞÁÏ úÁ¬Ãà� �þçÁ¬Áà¥Á Â¦Á ÂÁÇœÁ�¬Á§Áí¤ÊžÁÏ

þÃœÁêÏ ŸÁÅë©ÁÏ þëÁѨ ¥Á¡Áë¥Ê¦Á¥÷

€§ÁÆ¡Á¥Á©ÁêÁà¥ÁþÂŽ�ê¥Á©Áê¦ÁÏ

üÍêœÃÐ ¬Áí¦ÁÏ ÃÏúÞÞÁÏ úÁ¬Ãà ||� �VC 240

nirasta maayaa krita sarva bhaedam

nityam dhruvam nishkalam apramaeyam

aroopam avyaktam anaakhyam avyayam

jyotih swayam kinchid idam chakaasti ||

Dr.Sarma@works 174

The supreme

• Transcending all the diversities created by Maaya

• Eternal, ever beyond the reach of pain,• Indivisible, immeasurable, formless,• Undifferentiated, nameless, immutable• And self-luminous.

Dr.Sarma@works 175

End of Part – IVContinued in Part - V