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1
Vivaeka Choodaamani
The Crest Jewel of
Discrimination
Part X- Final Part
From 521 to 581
(Until the End)
©Ã©Ê�Á úÁƙ¥Á›Ã
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Dr.Sarma@works 2
£ÕöÁÒ ¬ÁœÁÔÏ ü�ÁþÃÒŸÂÔ
üÄ©Í £ëÿËé©Á þ¡Á§ÁÐ
Brahma is the Real
World is only an illusion
The Jeeva is none other than the Brahma
€žËÖœÁ ¬ÃžÂÏÏœÁÏ
The Doctrine of Monism
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Dr.Sarma@works 3
¡ÁôþÁ§ÃžÁ¥Á ÂÿÁ ©ÁúÁÐ
‚œÃ þÁœÁ¥Á©Á¨Í•Áê ªÃ«Áê©Á§ÁêÏ
¬Á¥ÁŸÃ�ÁœÂœÁÒ ¬ÁÅŽÏ ¡ÁգŞÁÏœÁœÁÌÖ¥÷,
¡ÁÕ¥ÁŞÜÁÿÁÆžÁſÁƀ ¬Á žÊªÃ�ÊþÁÍÕƀ
¡ÁôþÁ§ÃžÁ¥Á ÂÿÁ ©ÁúÁÐ ¡Á§ÁÏ ¥ÁöÁœÂÒ ||
iti natam avalokya sishyavaryam
samadhigata atma sukham prabuddha tattwam,
pramudita hridayah sa daesikaendrah
punar idamaaha vachah param mahaatmaa ||VC 521
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Dr.Sarma@works 4
The noble teacher addresses
• On seeing the worthy disciple, thus prostrating
himself (surrendering his ego)
• who had attained the Bliss of the Self,
• who realized the Truth, and who is immensely
glad at his heart – to him
• The noble and ideal Teacher again addresses the
following excellent words
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Dr.Sarma@works 5
£ÕÿÁÒ¡ÁÕœÁÔſÁ¬ÁÏœÁœÃ§ÁØ�ÁžÁœÍ £ÕÿËÒ©Á ¬ÁœÁƁ§ÁÖœÁƀ
¡ÁªÂÔŸÂÔœÁÒžÁƪ ¡ÁÕªÂþÁÌ ¥ÁþÁ³Â ¬Á§Âí¬Áí©Á³Âá¬Áí¡Ã,
§ÁƱžÁþÁÔžÁ¡Ê¯ÃœÁÅÏ �Ã¥Á¤ÃœÁªÁɯÁÅ«ÁÒœÂÏ ©ÃžÁÔœÊ
œÁžÁÖžÁÑÕÿÁҩÞÁƀ ¬ÁœÁƀ �Ã¥Á¡Á§ÁÏ £ÅžÊϧÃíöÁ§Â¬ÁОÁ¥÷ ||
brahma pratyaya santatir jagad ato brahmaiva satsarwatah
pasyaadhya atmadrisaa prasaanta manasaa sarwaaswavasthaaswapi,
roopaadanyad apaekshitum kim abhitaschakshushmataam vidyatae
tadwad brahmavidah satah kim aparam buddhaer vihaaraaspadam ||
VC 522
£ÅžÊϧÃíöÁ§Â¬ÁОÁ¥÷
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Dr.Sarma@works 6
What else except Brahman
• This universe is an unbroken series of
manifestations of the Brahman.
• Hence, in all respects, it is nothing but the
Brahman.
• Look at this with the eye of illumination and
a serene mind under all circumstances.
• The one with open eyes sees only the
different visible forms and nothing else!
• Similarly, except Brahman what else is there
to engage the intellect of man of realization!!
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Dr.Sarma@works 7
úÃœÊÕþÁÅÍ¥Á ¨Í�ÁſœÁÅÏ �Á ‚úÊל÷
•Á³ÂàÏ ¡Á§ÂþÁþÁâ§Á³ÂþÁŤÁÆœÃ
¥ÁÅœÁƁÆüÔ ªÁÆþÊÔ«ÁÅ §Á¥ÊœÁ ©ÃžÂÖþ ÷,
úÁþÊÍÕ ¥ÁöÁöÁמÃþà žÄ¡ÁÔ¥Á ÂþÊ
úÃœÊÕþÁÅÍ¥Á ¨Í�ÁſœÁÅÏ �Á ‚úÊל÷ ||
kastaam para ananda rasa anubhootim
utsrjya soonyaeshu ramaeta vidwaan,
chandrae maha ahlaadini deepyamaanae
Chitraendum aalokayitum ka ichchaet ||VC 523
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Dr.Sarma@works 8
Who wants the painted moon?
• Which wise and illuminated man would
discard that enjoyment of that Supreme
Bliss and revel in things unsubstantial ?
• When the exceedingly charming moon is
shining, which fool would wish to look at
a painted moon on canvas ?
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Dr.Sarma@works 9
œÁÆ¡ÁÌƀ ¬ÁŎϜëÁÊ
€¬ÁœÁО§ÂáþÁŤÁ©Ê þÁ •ÃÏúÃ
þÁÎÿÁÔ¬ÃÌœÁÆ¡Ã̧ÁÎ úÁ žÁÅƀŽöÁþÃƀ,
¬ÁžÁžÁÖſÁ ÂþÁþÁâ§Á³ÂþÁŤÁÆœÂÔ
œÁÆ¡ÁÌƀ ¬ÁŎϜëÁÊ ¬ÁžÂœÁÒþëÁÊſÁ  ||
asat padaartha anubhavae na kimchit
nahyasti triptir na cha duhkha haanih,
sad adwaya ananda rasaanubhootyaa
truptah sukham tishtha sadaatmanishthayaa ||VC 524
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Dr.Sarma@works 10
Live happily in Reality
• From the perception of unreal things there is
neither least satisfaction nor there is cessation
of misery
• Therefore, being satisfied with the realization
of the Bliss Absolute, the One without a second
• Live happily in a state of Identity with the
Reality by total dedication.
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Dr.Sarma@works 11
•Â¨Ï þÁſÁ ¥ÁöÁ¥ÁœÊ
swamaeva sarwatah pasyan manyamaanah swam adwayam,
swa anandam anubhunjaanah kaalam naya mahaamatae ||
¬Áí¥Ê©Á ¬Á§ÁÖœÁƀ ¡ÁªÁÔþÁÒþÁÔ¥Á ÂþÁƀ ¬ÁÖ¥ÁžÁÖſÁ¥÷,
³ÂíþÁþÁâ¥ÁþÁŤÁÅÏüÂþÁÐ •Â¨Ï þÁſÁ ¥ÁöÁ¥ÁœÊ ||
VC 525
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Dr.Sarma@works 12
• 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!
Pass thy time
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Dr.Sarma@works 13
©Íê¥Ãä¡Áô§ÁÐ ¡Áë•Á¨åþÁ¥÷,
akhanda bodhaatmani nirwikalpae
vikalpanam vyomnipurah prakalpanam,
tad adwayaananda mayaatmanaa sadaa
saantim paraamaetya bhajaswa mounam ||
€Ž›Ƃ£ÍŸÂœÁÒþà þçÃí•Á¨Êå
©Ã•Á¨åþÁÏ ©Íê¥Ãä¡Áô§ÁÐ ¡Áë•Á¨åþÁ¥÷,
œÁžÁžÁÖſÁ ÂþÁþÁâ¥Á¦Á ÂœÁÒþ ¬ÁžÂ
ªÂþÃàÏ ¡Á§Â¥ÊœÁÔ ¤Áü¬ÁÖ ¥ÎþÁ¥ ÷ ||
VC 526
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Dr.Sarma@works 14
Castles in the sky
• Dualistic conceptions in the Atman, the Infinite Knowledge, the Absolute and the Unique entity are like building castles in the sky (air).
• Therefore, always identify thyself with the Bliss Absolute, the one without a second -
• there by attain peace and
• remain quiet (as witness).
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Dr.Sarma@works 15
œÁÆ«Äß ¥Á©Á³ÂË ¡Á§Á¥É¡ÁªÂþÃà
œÁÆ«Äß ¥Á©Á³ÂË ¡Á§Á¥É¡ÁªÂþÃà
§ÁÅÑžÊϧÁ¬ÁœÁȨå©Ã•Á¨ÐÿÊœÍƀ,
£ÕöÁÒœÁÒþ £ÕÿÁÒ©ÃžÍ ¥ÁöÁœÁÒþÍ
ſÁœÂÕžÁÖſÁ ÂþÁþÁͬÁÅŽÏ þçÁþÁà§Á¥÷ ||
Tooshneem avasthaa paramopa saantir
Buddhaer asat kalpa vikalpa haetoh,
Brahma atmanaa brahma vido mahaatmano
yatra adwaya ananda sukham nirantaram ||VC 527
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Dr.Sarma@works 16
Quietude and tranquility
• To the sage who has realized Brahman,
• the mind, which is the cause of unreal fancies,
• becomes perfectly tranquil.
• This indeed is the state of quietude,
• in which, identified with the Brahman,
• he has constant enjoyment of Bliss Absolute,
• the one without a second.
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Dr.Sarma@works 17
naasti nirwaasanaan mounaat param sukhakrud uttamam,
vijnaata atma swaroopasya swa ananda rasa paayinah ||
VC 528
þ¬Ãà þçÂÖ¬ÁþÂþÎÒþÂœÁЧÁÏ ¬ÁÅŽ�ÁÆžÁÅœÁÌ¥ÁÏ,
©ÃüÂڜœÁÒ¬ÁÖ§ÁÆ¡Á¬Áê ³ÂíþÁþÁâ§Á¬Á±Â¦þÁÐ ||
þ¬Ãà þçÂÖ¬ÁþÂþÎÒþÂœÁЧÁÏ
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Dr.Sarma@works 18
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 the
quietude that comes of a state of
desirelessness
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Dr.Sarma@works 19
�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 529
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Dr.Sarma@works 20
Ever at ease
• The illuminated sage, whose only pleasure
is in the Self,
• Ever lives at ease, without any hindrance,
• whether he is walking or sitting, relaxing or
sleeping or doing any thing else, or in any
other condition.
Pralapan, visrujan, grihnan …… indriyani
indryardheshu vartanta iti dhaarayan - Gita
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Dr.Sarma@works 21
VC 530
þÁžÊªÁ�¨¬ÁþÁžÃ�ÁÔ¥Á žÃ
¨¯ÂÔžÁԡʯ ¡Á՜ãžÁÏ©ÁÆœÊÌƀ,
¬ÁϬÞÁÏœÁœÁÌÖ¬ÁÔ ¥ÁöÁœÁÒþͬÃÌ
¬ÁÖ©ÊžÁþÊ �ÂþÃſÁ¥Á žÁÔ©Á³ÂË ||
na daesa kaalaasana digyam aadi
Lakshyaadyapaekshaa pratibaddha vrittaeh,
Samsiddha tattwasya mahaatmanosti
swavaedanae kaa niyamaady avasthaa ||
•Â þæÁ¥Á žÁÔ©Á³ÂË
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Dr.Sarma@works 22
No more regulations
• The noble soul, who has perfectly realized the Truth, whose mind-functions meet with no obstruction –
• He no more depends upon the conditions of place, time, posture, direction, moral disciplines, objects of meditation and so forth.
• What regulatory conditions can there be in knowing one‟s own Self ?
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Dr.Sarma@works 23
VC 531
•ÁýÍ €ſÁ¥ÃœÃ ©ÃüÂÚœÁÅÏ þÃſÁ¥Áƀ�Í €þÁ֡ʯÁÔœÊ,
©Ãþ ¡Áë¥Á ›¬ÁÅ«ÁÅÊœÁÖÏ ſÁ¬ÃÒþÁƁœÃ ¡ÁžÂ§ÁËŸÄƀ ||
ghato ayamiti vijnaatum niyamah ko anvapaekshyatae,
vinaa pramaana sushthutwam yasminsati padaarthadheeh ||
þæÁ¥ÁÐ•Í €þÁ֡ʯÁÔœÊ
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Dr.Sarma@works 24
• To cognize an object such a pot as pot all
that is required is the clear eye sight, good
lighting and the knowledge what a pot
looks like
• Nothing else, forsooth, is necessary.
• Similarly, no other ordained restraints are
required to understand our true nature
except the clear wisdom about the Self.
What restraints are needed !
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Dr.Sarma@works 25
€¦Á¥Á ÂœÂÒ þÃœÁԬÞÁƀÏ
VC 532
€¦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 ||
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Dr.Sarma@works 26
Atman ever manifests
• So this Atman, which is the Eternal entity,
ever manifests Itself as soon as we perceive
with the right means of knowledge.
• Its manifestation does not depend upon
either place or time or external purity.
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Dr.Sarma@works 27
£ÕöÁÒÿÁ¥ÃœÃ ©ÊžÁþÁ¥÷
VC 533
žÊ©ÁžÁœÍÌ €ÿÁ¥ÃœÊÔœÁžÃÖüÂÚþÁÏ þçÁ¡Ê¯Á•Á¥÷,
œÁžÁÖžÁÑÕÿÁÒ©ÃžÍ €¡ÁÔ¬ÁÔ £ÕöÁÒÿÁ¥ÃœÃ ©ÊžÁþÁ¥ ÷ ||
daevadatto aham ity aetad wijnaanam nirapaekshakam,
tadwad brahmavido apyasya brahma ahamiti vaedanam ||
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Dr.Sarma@works 28
To Know I am Brahman
• The knowledge that I am so and so or Mr.
Devadatta is independent of any other
preconditions or circumstances
• Similar is the case with the realization of the
Brahman for the knower of the Truth that
• he is Brahman.
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Dr.Sarma@works 29
�ÃÏ þÁÅ œÁ³ÂÔ©Á¤Â¬Á�Á¥÷
VC 534
¤ÂþÁÅþÊ©Á ü�ÁœÁƁ§ÁÖÏ ¤Â¬ÁœÊ ſÁ¬ÁÔ œÊü³Â,
€þÂœÁÒ�Á¥Á¬ÁœÁÅÌúÁ×Ï �ÃÏ þÁÅ œÁ³ÂÔ©Á¤Â¬Á�Á¥÷ ||
bhaanunaeva jagat sarwam bhaasatae yasya taejasaa,
anaatmakam asat tuchcham kim nu tasya avabhaasakam ||
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Dr.Sarma@works 30
Nothing else lights it up
• The luster of the Sun causes the whole
universe to lighten up
• Much the same way, This insignificant,
unreal, mean and lowly placed visible
material world is only a reflection of the
Eternal luster of the Atman.
• But, that Atman is the Self Effulgent.
• Nothing else can light it up !
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Dr.Sarma@works 31
�ÃÏ þÁÅ ¡ÁÕ�ªÁſÊœ÷
VC 535
©ÊžÁªÂ¬ÁÌÕ ¡Áô§Â›Âþà ¤ÁÆœÂþà ¬Á�Á¨ÂþÁê¡Ã,
¦Êþ§ÁË©ÁþÃÌ œÁÏ �ÃÏ þÁÅ ©ÃüÂڜ§ÁÏ ¡ÁÕ�ªÁſÊœ÷ ||
vaeda saastra puraanaani bhootaani sakalaanyapi,
yaenaarthavanti tam kim nu vijnaataaram prakaasayaet ||
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Dr.Sarma@works 32
• What, indeed, can illuminate that Eternal
entity, the Atman
• by which all the Vedas, Puranas and other
scriptures as well as all beings have acquired
a meaning ?
• Such an entity, The Atman – can it be
illuminated by a thing or any knowledge ?
What can illuminate it ?
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Dr.Sarma@works 33
£ÕÿÁÒ ©ÃžÁÆœÁÌ¥ÇÂœÁÌ¥ÁÅþÃ
¨¯Á›¥ÁŨÅ
The attributes of the highest
Knower of the Brahman
Think of Sri Ramakrishna Paramahamsa
or Sri Ramana Maharshi
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Dr.Sarma@works 34
£ÕÿÁҩÞÁÅœÁÌ¥ÇÂœÁÌ¥Áƀ
VC 536
ˆ«Á ¬ÁÖſÁÏüÍԜà §ÁþÁþÁàªÁ•Ãà
§ÂœÂÒ¡ÁÕ¥ÊſÁƀ ¬Á�Á¨ÂþÁŤÁÆœÃƀ,
¦Á¥Ê©Á ©ÃüÂÚ¦Á ©Ã¥ÁÅ•Áà£þÍã
üſÁœÁÔſÁÏ £ÕÿÁҩÞÁÅœÁÌ¥ÇÂœÁÌ¥Áƀ ||
yesha swayam jyotir ananta saktir
aatma apramaeyah sakala anubhootih,
yamaeva vijnaaya vimukta bandho
jayaty ayam brahma viduttamottamah ||
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Dr.Sarma@works 35
Brahma vidu uttamottamah
• Here is the Self-effulgent Atman, of infinite power, beyond the range of acquired knowledge
• Yet, it is the common experience of all –means it represents one and all
• Realizing such Atman, the incomparable knower of the Atman (Brahma vidu uttamottamah) freed from all bondage, lives his glorious life.
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Dr.Sarma@works 36
¬ÁÖ¬ÃÒþÁƁžÂ �ÄÕ™ÁœÃ
þÁ ŽÃžÁÔœÊ þÍ ©Ã«ÁſËƀ ¡ÁեǞÁœÊ
þÁ ¬ÁüØœÊ þ¡à ©Ã§ÁüÔœÊ úÁ,
¬ÁÖ¬ÃÒþÁƁžÂ �ÄÕ™ÁœÃ þÁþÁ͜à ¬ÁÖſÁÏ
þçÁþÁà§ÂþÁÏžÁ§Á¬ÊþÁ œÁÆ¡ÁƀÌ ||
na khidyatae no vishayaih pramodatae
na sajjatae na api virajyatae cha,
swasmin sadaa kreedati nandati swayam
nirantara ananda rasaena truptah ||VC 537
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Dr.Sarma@works 37
Sporting with the Self
• Fully satiated by experiencing the unending
Bliss 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, he
relaxes and takes pleasure there in.
Prakasam cha ..…. Gita XIV – 22- 25
Tri guna ateetah ( who is beyond the 3 gunas)
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Dr.Sarma@works 38
£Â¨ƀ �ÄÕ™ÁœÃ ©Á¬ÁÅÌþÃ
VC 538
¯ÁÅŸÂÏ žÊÿÁ©ÁÔ�ÂÏ œÁÔ�ÂÌÖ £Â¨ƀ �ÄÕ™ÁœÃ ©Á¬ÁÅÌþÃ,
œÁ�Ë©Á ©ÃžÂÖþ ÷ §Á¥ÁœÊ þçÁé¥É þçÁÿÁÏ ¬ÁÅŽÄ ||
kshudhaam daeha vyathaam tyaktwaa baalah kreedati vastuni,
tathaiva vidwaan ramatae nirmamo niraham sukhee ||
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Dr.Sarma@works 39
The playing child
• A child plays with his toy, totally
forgetting hunger and bodily pains;
• Exactly so does the man of realization
take pleasure in the Reality
• without the ideas of „I‟ and „mine‟
• and he is ever happy.
Bhaja Govindam – Yogee Yoga niyojita
chitta – ramatae balo-unmattvad-eava
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Dr.Sarma@works 40
©ÃžÂÏ �Äՙ ¡Á§Ê £ÕÿÁÒ›Ã
VC 539
chintaa soonyam adainy abhaikshyam asanam paanam saridwaarishu
swaatantryaena niramkusaa sthitir abheer nidraa smasaanae vanae,
vastram kshaalana soshanaadi rahitam digwaastu sayyaa mahee
samchaaro nigamaanta veethishu vidaam kreedaa parae brahmani ||
úÃþÂ̪ÁÆþÁÔ¥ÁžËþÁԤ˯ÁÔ¥ÁªÁþÁÏ ±ÂþÁÏ ¬Á§ÃžÂ֧ëÁÅ
³ÂÖœÁþÊÌÕÔ› þçÁùÅȪ ¬Ã˜çÁ¤Ä§ÃΞÂÕªÁÒªÂþÊ©ÁþÊ,
©Á¬ÁÌÕÏ ¯Â®ÁþÁªÍ«Á›ÂžÃ§ÁÿÃœÁÏ žÃ�ÂÖ¬ÁÅÌ ªÁſÁ Âê ¥ÁÿÄ
¬ÁÏúÂ§Í þÕÁ¥Á ÂþÁÌ©Ä�ëÁÅ ©ÃžÂÏ �Äՙ ¡Á§Ê £ÕÿÁқà ||
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Dr.Sarma@works 41
The 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 dress
needless of any washing, drying etc;
• the mother earth is his bed; he ever roams in the
avenues of Vedanta sporting with the Brahman
Liberated soul ever sports
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Dr.Sarma@works 42
©Ã¥Á ÂþÁ¥Á Â¨Ï£ê ªÁ§Ä§Á¥ÊœÁœ÷
¤ÁÅþÁ•Áàê ªÊ´ÂþÃí«Á¦Á ÂþÁÅ¡Á¬ÃËœÂþ÷,
¡Á§ÊúÁצÁ  £Â¨©ÁžÂœÁÒ©ÊœÂÌ
¦É €©Áê•Áà¨ÃÏ•Í €þÁÅ«Á•Áà£ÂÿÁÐê ||
vimaanam aalambya sareeram yaetat
bhunaktya saeshaan vishayaan upasthitaan,
paraechchayaa baalavad aatma vaettaa
yo avyakta lingo anushakta baahyah ||VC 540
¦É €©Áê•Áà¨ÃÏ•Í
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Dr.Sarma@works 43
• The knower of the Atman bears no special marks of any identification (that is why it is difficult to recognize him)
• He is unattached to the external things;
• He is resting on this body without any special connection or attachment;
• He experiences all the sense-objects as and when 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.
How to know the knower
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Dr.Sarma@works 44
žÃ�ÁÏ£§Í©Â¡Ã úÁ ³ÂÏ£§Í ©Â
œÁÖ�ÁÏ£§Í ©Â¡Ã úÞÁÏ£§Á¬ÁÐá,
„þÁÒœÁÌ©ÁžÂÖ¡Ã úÁ £Â¨©ÁžÂÖ
¡ÃªÂúÁ©ÁžÂÖ¡Ã úÁ§ÁœÁÔ©ÁþÂÔ¥÷ ||
digambarova api cha saambaro vaa
Twagambarova api chidambarasthah,
unmattavadwaapi cha baalavadwaa
pisaachavadwaapi charatyavanyaam ||VC 541
¡ÃªÂúÁ©ÁžÂÖ¡Ã úÁ§ÁœÁÔ
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Dr.Sarma@works 45
• Firmly established in the eternal plane of 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 times
Like a Ghost
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Dr.Sarma@works 46
•Â¥Á ÂþÄä •Â¥Á§ÁÆ¡Ä ¬ÁϪÁÖ§ÁœÊÔ�ÁúÁ§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 542
³ÂÖœÁÒþË©Á ¬ÁžÂ œÁÅ«ÁÛƀ
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Dr.Sarma@works 47
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 Brahman
Prajahati yada kaaman….sthita prajna tadochatae
Gita II chapter - on sthita prajna
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Dr.Sarma@works 48
�ÁÖúÃþÁÆÒšÍ ©ÃžÂÖþÁÈÖúÞÁ¡Ã ¥ÁöÁ§Âü©Ã¤Á©ÁÐ
�ÁÖúÞÂÓÕþÁÌƀ ³Î¥ÁÔƀ �ÁÖúÞÁü�Á§Âú§Á•Á¨ÃœÁƀ,
�ÁÖúÃœÂÐœÄÕ¤ÁÆœÁƀ �ÁÖúÞÁ©Á¥ÁœÁƀ �ÂÖ¡ÁԩÞÜÁ
ªÁÖ§ÁœÊÔ©ÁÏ ±ÂÕüÚƀ ¬ÁœÁœÁ¡Á§Á¥Á ÂþÁþÁͬÁÅŽÃœÁƀ ||
kwachin moodho vidwaan kwachidapi mahaa raaja vibhavah
kwachid bhraantah soumyah kwachid ajagara achaara kalitah,
kwachit paatreebhootah kwachid avamatah kwaapy aviditah
charatyaevam praajnah satata parama ananda sukhitah ||
VC 543
±ÂëüÚÐ ¡Á§Á¥Á ÂþÁþÁͬÁÅŽÃœÁƀ
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Dr.Sarma@works 49
Ever in Bliss Supreme
The 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.
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Dr.Sarma@works 50
þçÁãþÍ €¡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 544
¬Á¥ÁžÁ§ÁîþÁÐ
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Dr.Sarma@works 51
• 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 equality
Gita : Vidya vinaya…. panditah sama darsinah
With an eye of equality
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Dr.Sarma@works 52
€¡Ã •ÁŧÁíþÁä •ÁŧÂÖ›ªÂɤÍ�ÂÌ ¢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 545
¬Á§Áí•ÁÐ
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Dr.Sarma@works 53
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.
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Dr.Sarma@works 54
¬ÁþḀ́åÁÏ £ÕÿÁҩÞÁÏ
€ªÁ§Ä§ÁÏ ¬ÁžÂ ¬ÁþḀ́åÁÏ £ÕÿÁҩÞÁÏ �ÁÖúÃœ ÷,
¡Ãë¦Á ¡ÃÕſÊ þÁ ¬ÁÐƪÁœÁ¬ÁÌ�Ë©Á úÁ ªÁŤªÁÅ¤Ê ||
asareeram sadaa santamimam brahmavidam kwachit,
priyaapriyae na sprusata stathaiva cha subha asubhae ||
VC 546
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Dr.Sarma@works 55
Ever unaffected
• Nothing ever has any influence on this
Knower of Brahman,
• neither pleasure nor pain;
• nor good nor evil;
• He is always unaffected and untouched –
• because he lives without the body-idea
though possesses a mortal body.
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Dr.Sarma@works 56
¬ÁÆá¨ÂžÃ¬ÁÏ£þÁÏ©ÁœÍ €¤Ã¥Á ÂþÃþÁÐ
¬ÁÅŽÏ úÁ žÁÅƀŽÏ úÁ ªÁŤªÁŤÊúÁ,
©ÃŸÁÖ¬ÁÌ£þÁϬÁÔ ¬ÁžÂœÁÒþÍ ¥ÁÅþÊƀ
�ÁÅœÁƀ ªÁŤÁÏ ©Â¡ÁÔªÁŤÁÏ ¢Á¨Ï ©Â ||
sthoolaadi sambandhavato abhimaaninah
sukham cha duhkham cha subha asubhae cha,
vidhwastabandhasya sada atmano munaeh
kutah subham va apy asubham phalam vaa ||VC 547
©ÃŸÁÖ¬ÁÌ£þÁϬÁÔ
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Dr.Sarma@works 57
What can bind theWise ?
• Pleasure or pain, or good or evil, affects
only the one who has connections with
this gross body etc., and affects him who
identifies himself with these.
• How can good or evil, or their effects,
touch the sage who has identified
himself with the Reality and thereby
shattered his bondage ?
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Dr.Sarma@works 58
�ÁÕ¬ÁÌ ‚œÁÅÔúÁÔœÊ
œÁ¥Á³Â�ÁÕ¬ÁÌ©ÁžÂÓþžÁ�ÁÕ³ÍÌ €¡Ã §Á©Ã§ÁØþËÐ
�ÁÕ¬ÁÌ ‚œÁÅÔúÁÔœÊ ¤ÂÕþÂÌÔ ÿÁÔüÂÚœÂÖ ©Á¬ÁĄ̊¯Á›¥÷ ||
tamasaa grastavad bhaanaad agrasto api ravir janaih
grasta ityuchyatae bhraantyaahy ajnaatwaa vastulakshanam ||
VC 548
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Dr.Sarma@works 59
The Solar eclipse
• When solar eclipse occurs people think that the Rahu graha (planet) has devoured the Sun.
• This is only out of delusion by the people that there is one Graha called Rahu which can do so
• Not knowing the real nature of the Sun and the cause of the eclipse.
• The phenomenon is only apparent and not real disappearance of the Sun.
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Dr.Sarma@works 60
¡ÁªÁÔþÃÌ žÊÿéÁþÁÆÒšÂƀ
œÁžÁÖžÊÍöÁžÃ£þÊϤÍÔ ©Ã¥ÁÅ�ÁÌÏ £ÕÿÁÒ©ÃœÁÌ¥Á¥ ÷,
¡ÁªÁÔþÃÌ žÊÿéÁþÁÆÒšÂƀ ªÁ§Ä§Â¤Â¬ÁžÁ§ÁØþÂœ÷ ||
tadwad daehaadi bandhaebhyo vimuktam brahma vittamam,
pasyanti daehivan moodhaah sareera abhaasa darsanaat ||
VC 549
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Dr.Sarma@works 61
Perception of the foolish
• Similarly, ignorant fools look upon the perfect knower of Brahman,
• as possessing of the body, though
• the Knower is wholly rid of the bondages of the body etc.,
• This is because of the false concept that the Knower belongs to one physical body.
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Dr.Sarma@works 62
€ÿÃþçÁìí¦ÁþÄ
€ÿÃþçÁ×ÖſÁþÄ ©ÂſÁÅÏ ¥ÁÅ�ÁÌžÊÿÁ¬ÁÅÌ œÃ«ÁÊœÃ,
‚œÁ¬ÁÌœÁªÂɨê¥Á ÂþÍ ſÁœÃÈÏúÃœÂÐÕ›©ÂſÁÅþ ||
ahi nirlwayanee vaayum mukta daehastu tishthati,
itastatas chaalyamaano yat kinchit praana vaayunaa ||
VC 550
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Dr.Sarma@works 63
• In reality, however, the Knower rests
peacefully discarding the body
• But, the body apparently moves as long as
the (praana) vaayu is moving in and out
• This is reminiscent of snake‟s skin which
is shredded by the snake, yet the sloughed
skin moves hither and thither by the force
of wind.
Like the snake’s skin
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Dr.Sarma@works 64
³ÍÕœÁ³Â þÄſÁœÊ žÂ§ÁÅ
³ÍÕœÁ³Â 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 551
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Dr.Sarma@works 65
• A piece of wood in a river will attain to high
and 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 low
levels in life to experience the fruits of yester
deeds, as presented in due course, by their
momentum.
• This is what we call as God‟s will.
Like the log in a river
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Dr.Sarma@works 66
úÁ•Áë¬Áê ¥Áƨ¥Ã©Á
±Âë§Á£ã•Á§Áé¡Á§Ã•Á¨ÃÐœÁ©Â¬Áþ¤Ãƀ
¬Áϳ§éÁúÁÖ§ÁœÃ ¤ÁÅ�ÃÌ«ÁÅ¥ÁÅ�ÁÌžÊÿÁƀ,
¬ÃžÁƀÏ ¬ÁÖſÁÏ ©Á¬ÁœÃ ³Â¯Ã©ÁžÁœÁÕ œÁÆ«ÄßÏ
úÁ•Áë¬Áê ¥Áƨ¥Ã©Á •Á¨å©Ã•Á¨åªÁÆþÁêÐ ||
praarabdha karma parikalpita vaasanaabhih
samsaarivat charati bhuktishu mukta daehah,
siddhah swayam vasati saakshivad atra tooshneem
chakrasya moolam iva kalpa vikalpa suunyah ||VC 552
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Dr.Sarma@works 67
• Even though the cart wheel moves at a great
speed, its pivot or the central supporting stud
remains constant but allows free movement.
• So also, the liberated sage, though enjoying
the sense-objects due to his previous deeds just
like any house holder – is in fact only a mute
witness to his actions and is not involved at all.
• He doesn‟t have any action or inaction.
Just as the pivot of a wheel
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Dr.Sarma@works 68
³ÂíþÁþÁâ §Á¬Á±ÂþÁ¬ÁÅ¥ÁœÁÌúÃœÁÌƀ
þË©ÊþÃâë¦Á ݈ ©Ã«ÁſÊ«ÁÅ þÃſÁÅùÌÈ ˆ«Á
þ˩¡ÁſÁÅùÌÈ „¡ÁžÁ§ÁîþÁ¨¯Á›¬ÁƀË,
þË¡Á•Ãë¦Á ¢Á¨¥Á¡Ä«ÁžÁ¡Ê¯ÁœÊúÁ
³ÂíþÁþÁâ³ÂþÁâë §Á¬Á±ÂþÁ¬ÁÅ¥ÁœÁÌúÃœÁÌƀ ||
naiva-endriyaani vishayaeshu niyuntka esha
naiva apayumtka upa darsana lakshanasthah,
naiva kriyaa phalam ape eshad apaekshatae cha
swaananda saandra rasa paanasu matta chittah ||VC 553
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Dr.Sarma@works 69
• Thus, the liberated wise man, being a mute
unconcerned spectator, neither directs his
attention to sense-enjoyments nor detaches
his attention from these.
• Further, he has not the least regard and
interest for the fruits of his actions;
• his mind being thoroughly inebriated by his
addiction to the essence of elixir of the Bliss
of the Atman.
Thoroughly inebriated
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Dr.Sarma@works 70
ªÃ©Á ˆ©Á ¬ÁÖſÁÏ
¨¯ÂꨯÁÔ�ÁœÃÏ œÁÖ�ÂÌÖ 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 554
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Dr.Sarma@works 71
• Such a sage has given up all attempts of chasing any goals; For him, there is nothing which is a non-goal;
• He lives as the absolute Atman.
• He is verily the Siva Himself.
• He is the best among the knowers of Brahman
His is the Siva himself
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Dr.Sarma@works 72
üÄ©ÁþÊΩÁ ¬ÁžÂ ¥ÁÅ�ÁÌƀ
üÄ©ÁþÊΩÁ ¬ÁžÂ ¥ÁÅ�ÁÌƀ �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 555
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Dr.Sarma@works 73
• Through the destruction of all limitations, the
perfect knower of Brahman is merged in the
One 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.
Merged with the Brahman
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Dr.Sarma@works 74
¬ÁžÂ £ÕÿËÒ©Á þ¡Á§ÁÐ
ªË¨Æ´Í ©Ê«Á¬ÁžÂө¤©ÁſǪÁÉ ſÁ� ¡Áô¥Á Âþ÷,
œÁ�Ë©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 556
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Dr.Sarma@works 75
• An actor will be acting according to the role he has taken up and puts on the dress according to his role
• But, whether he is acting or not, inside he is his own self.
• Similarly, the perfect knower of the Brahman though enacting his given role on this stage of life
• He is always the Brahman and nothing else, in fact.
Just like an actor
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Dr.Sarma@works 76
£ÕÿÄÒ¤ÁÆœÁ¬ÁÔ ſÁœÊƀ
ſÁœÁÕ�ÂÖ¡Ã ©ÃªÄ§ÁßÏ ¡Á§ÁߥéÁ œÁ§Í§ÁÖ¡Áôƀ ¡ÁœÁþÂœ ÷,
£ÕÿÄÒ¤ÁÆœÁ¬ÁÔ ſÁœÊƀ ±ÂÕ�Ê©Á ÿà œÁúÃÉžÁ�ÃÎþ žÁ�ÁÏ¥ ÷ ||
yatra kwaapi viseernam parnam iva taror vapuh patanaat,
brahmee bhootasya yataeh praag aeva hi tachchidagninaa dagdham ||
VC 557
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Dr.Sarma@works 77
Let the body wither and fall
• Let the body of the Sanyaasin who has
realized his identity with Brahman,
• wither and fall anywhere like the leaf of
a tree, it is of little consequence to him,
• for, his body has already been burnt by
the fire of knowledge
He does not even care about the obsequies
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Dr.Sarma@works 78
œÁÖüÂÕÒϬÁ©ÃƃÃЛƂ©Ã¬Á§ÁØþ¦Á
¬ÁžÂœÁÒþà £ÕÿÁқà œÃ«ÁÊœÍ ¥ÁÅþÊƀ
¡Áõ§ÂßžÁÖſÁ ÂþÁþÁâ¥Á¦Á ÂœÁÒþ ¬ÁžÂ,
þÁ žÊªÁ�¨žÁÅÔúÃœÁ¡Á՜įÂ
œÁÖüÂÕÒϬÁ©ÃƃÃЛƂ©Ã¬Á§ÁØþ¦Á ||
sadaatmani brahmani tishthato munaeh
poorna adwaya anandamaya atmanaa sadaa,
na daesa kaalaady uchita prateekshaa
twajm maamsavitpinda visarjanaaya ||VC 558
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Dr.Sarma@works 79
Cares not for this filthy body
• The sage who always lives in the Reality –
the Brahman – as the Infinite Bliss, the One
without a second,
• does not depend upon the customary
considerations of place, time, etc., for
giving up this mass of skin, flesh, and filth.
• He is ever ready to give up this filthy body.
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Dr.Sarma@works 80
¥ÇÂ¯Í ſÁœÁ¬ÁÌœÁƀ
žÊÿÁ¬ÁÔ¥ÇÂ¯Í þÍ ¥ÇÂ¯Í þÁ žÁ›Ƃ¬ÁÔ �Á¥Á›Ƃ¨ÍÐ
€©ÃžÂÔ ÿÁÆžÁſÁ�ÁÕþÃË¥ÇÂ¯Í ¥ÇÂ¯Í ſÁœÁ¬ÁÌœÁƀ ||
daehasya moksho no moksho na dandasya kamandaloh
avidyaa hridaya granthi moksho moksho yatastatah ||
VC 559
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Dr.Sarma@works 81
What is liberation ?
• For, giving up the body is not liberation;
• nor giving up of the staff (danda) and the kamandala (water-container bowl) (these are the insignia of a monk);
• But true liberation is in the destruction of the nescience or avidya which is the deep rooted knot within.
Mere outward giving up is nothing
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Dr.Sarma@works 82
•ÃÏ þÁÅ ªÁŤªÁŤÁ¥÷
•ÁƨÂê¦Á Â¥Á�Á 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 560
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Dr.Sarma@works 83
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 the
leaf to the tree ?
How does it matter if this body lives or withers
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Dr.Sarma@works 84
þÁþÂÍ�ÁƜʧÁÖƯÁ©Áœ÷
¡ÁœÁÕ¬ÁÔ ¡Áô«ÁЬÁÔ ¢Á¨¬Áê þªÁ©Á
žÊÍÿÊþÃÍÕſÁ ±ÂÕ›ŸÃſÁ ÂÏ ©ÃþªÁÐ
þË©ÂœÁÒþÁƀ ¬ÁÖ¬ÁÔ ¬ÁžÂœÁÒ�Á³ÂÔ
þÁþÂÍ�ÁƜʧÁÖƯÁ©ÁžÂ¬ÁÌ ˆ«Áƀ ||
patrasya pushpasya phalasya naasavad
daehaendriya praanadhiyaam vinaasah
naivaatmanah swasya sadaatmakasyaa
nandaaritaer vrikshavadaasta yeshah ||VC 561
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Dr.Sarma@works 85
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 fruit to 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, like the tree above.
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Dr.Sarma@works 86
¡ÁÕüÂÚþÁ�ÁþÁ ‚œÂÔœÁÒ
¡ÁÕüÂÚþÁ�ÁþÁ ‚œÂÔœÁÒ¨¯Á›Ï ¬ÁœÁÔ¬ÁÆúÁ�Á¥÷,
€þÁÆžÎԱŸÃ�Á¬ËÔ©Á �Á�ÁſÁþÃÌ ©ÃþªÁþÁ¥ ÷ ||
prajnaana ghana ity aatma lakshanam satya soochakam,
anoodyoupaadhikasyaiva kathayanti vinaasanam ||
VC 562
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Dr.Sarma@works 87
The Real and Apparent
• The Srutis (Vedas) assert that the Atman is
the Eternal Real entity – ‘Prajnaana Ghana’
is the actual description in the Sruti - Atman
is the “The Embodiment of Knowledge” etc.,
• Srutis speak of the destruction of the apparent
external limitations merely – such as the
dependent body etc., which are the result of
illusion.
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Dr.Sarma@works 88
¡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 563
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Dr.Sarma@works 89
Srutis Assert Immortality
• The Sruti passage, “Verily is this Atman
immortal, my dear” asserts the immortality
of the Atman.
• This is in contrast to and in the midst of
perishable things which are subject to
change and modification.
Brihadaranyaka upanishad IV, v.14
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Dr.Sarma@works 90
„¡ÁſÁ ψ ¡Á§ÂœÁҤ©Á¥÷
±Â´Â›©ÁƯÁœÁÆ›ŸÂþÁÔ�ÁƃÂÏ£§ÂžÂÔ
žÁ�ÂÏ ¤Á©ÁþÃÌ ÿà ¥ÁƞʩÁ ſÁ� œÁžË©Á,
žÊÿÊþÃÍÕſÁ ¬ÁÅ ¥ÁþÁ �žÃ ¬Á¥Á¬ÁÌžÁƪÁÔÏ
üÂÚþÂ�ÃÎ žÁ�ÁÏ¥ÁÅ¡ÁſÁ ψ ¡Á§ÂœÁҤ©Á¥÷ ||
paashaana vriksha truna dhaanya kata ambara adyaa
dagdhaa bhavanti hi mrudaeva yathaa tadaiva,
daehaendriyaasu mana aadi samasta drusyam
jnaanaagni dagdham upayaati paraatma bhaavam ||VC 564
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Dr.Sarma@works 91
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 universe
comprising the body, organs, praanas, manas
and so forth
• which, when burnt by the fire of realization,
are reduced to the Supreme Self.
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Dr.Sarma@works 92
ŸÂÖÏœÁÏ ¨ÄſÁœÊ ¤ÂþÁÅœÊü¬Ã
©Ã¨¯Á›Ï ſÁ� ŸÂÖÏœÁÏ ¨ÄſÁœÊ ¤ÂþÁÅœÊü¬Ã,
œÁ�Ë©Á ¬Á�Á¨Ï žÁƪÁÔÏ £ÕÿÁқà ¡ÁթèÄſÁœÊ ||
vilakshanam yathaa dhwaantam leeyatae bhaanu taejasi,
tathaiva sakalam drusyam brahmani pravileeyatae ||
VC 565
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Dr.Sarma@works 93
The darkness dissolves
• Just as the thick darkness which is totally
distinct (form light) vanishes (dissolves)
in the radiance of the Sun shine
• So also, the whole objective universe
(like the darkness) dissolves in the
Brahman (its radiance)
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Dr.Sarma@works 94
©ÍÔ¥Á ©Íԥ˩Á ¤Á©ÁœÃ
�ÁƃÊ 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 566
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Dr.Sarma@works 95
Sky merges with the Sky
• The sky that is enclosed and reflected in a pot
palpably becomes one with the limitless sky
once the pot is broken.
• So also, when the apparent limitations of the
body etc are destroyed –
• The knower of the Brahman, verily becomes
the Brahman itself.
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Dr.Sarma@works 96
œÁ�ÂœÁÒþÂÔœÁÒ©ÃþÁÅÒþÃƀ
¯Ä§ÁÏ ¯Ä§Ê ſÁ� ¯Ã¡ÁÌÏ œË¨Ï œË¨Ê ü¨Ï ü¨Ê,
¬ÁÏ ſÁÅ�ÁÌ¥Ê�ÁœÂÏ ſÁ ψ œÁ�ÂœÁÒþÂÔœÁÒ©ÃþÁÅÒþÃƀ ||
ksheeram ksheerae yathaa kshiptam tailam tailae jalam jalae,
samyuktam aekataam yaati tatha atmanya atmavin munih ||
VC 567
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Dr.Sarma@works 97
Becomes one with it
• As milk poured into milk, oil into oil and
water into water becomes indistinguishable,
united and one with it,
• So also, the sage who has realized the Atman
becomes indistinguishable and one with the
Atman.
Katha, IV. 15, Also Mundaka III.ii.8
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Dr.Sarma@works 98
ſÁœÃ§Âä©Á§ÁÌœÊ ¡ÁôþÁƀ
ˆ©ÁÏ ©ÃžÊÿÁ�Ë©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 568
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Dr.Sarma@works 99
No more rebirth
• Realizing thus, the extreme uniqueness that
comes of disembodiment
• Becoming eternally identified with the
Absolute reality, The Brahman
• The sage no long suffers transmigration
(rebirth) again.
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Dr.Sarma@works 100
£ÕÿÁÒ›ƀ �ÁÅœÁ „žÁÓ©Áƀ
¬ÁžÂœËÒ�ÁœÁÖ ©ÃüÂÚþÁ žÁ�ÂϩÞÂԞéÁ§ÁÙÒ›ƀ,
€¥ÁÅ«ÁÔ £ÕÿÁÒ¤ÁÆœÁœÂÖžÁÑÕÿÁÒ›ƀ �ÁÅœÁ „žÁÓ©Áƀ ||
sada atmaikatwa vijnaana dagdha avidyaadi varshmanah,
amushya brahma bhootatwaad brahmanah kuta udbhavah ||
VC 569
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Dr.Sarma@works 101
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 of
the identity of the Jiva and the Brahman.
• At such a stage the Knower becomes the
Brahman itself;
• How can the Brahman ever have rebirth ?
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Dr.Sarma@works 102
¬Á§Âå¤Â¬Á©ÃþçÁÓ¥Î
¥Á ¦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 570
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Dr.Sarma@works 103
No bondage, No liberation
• Bondage and liberation are conjured up by
Maaya (illusion)
• So, these do not exist for the Atman, one‟s
Reality, which is beyond the grip of Maaya.
• The appearance and disappearance of the
snake do not abide in the rope, which
suffers no changes imagined due to illusion.
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Dr.Sarma@works 104
þ©ÁƜçÁÑÕÿÁÒ›ƀ
�©ÁÆœÊƀ ¬ÁžÁ¬ÁœÂÌÖ¤ÂÔÏ ©Á�ÁÌ©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 571
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Dr.Sarma@works 105
No veil for Brahman
• Avidya or nescience or illusion is the bondage;
Its cessation is liberation; Bondage and
liberation may be talked of where is the
presence or absence of the covering veil, avidya
• But, there can be no covering veil for the
Brahman, which is always uncovered, because
it is one without a second;
• If there be a veil, the non-duality is contra-
dicted and Srutis can never accept duality
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Dr.Sarma@works 106
¥Ê•Á Â�ÁÆœÂÏ ſÁ�§Á©Î
£þÁϪÁÉ ¥Ç¯ÁªÁÉ ¥ÁÆ«Ë©Á ¥ÁÆšÂ
£ÅžÊϧÁÅÓ›Ï ©Á¬ÁÅÌþà �Á¨å¦ÁþÃà,
žÁÆ�©ÁÆœÃÏ ¥Ê�Á Â�ÁÆœÂÏ ſÁ�§Á©Î
ſÁœÍ žÁÖſÁ ¬ÁÏ�ÁúÞÊ�Á¥Á¯Á§Á¥÷ ||
bandhascha mokshascha mrishaiva moodhaa
buddhaer gunam vastuni kalpayanti,
drug aavrtim maegha akritaam yathaa ravou
yato-dwaya asanga chidaekam aksharam ||VC 572
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Dr.Sarma@works 107
The clouding effect
• Bondage and liberation are attributes of the buddhi which ignorant people falsely superimpose on the Reality.
• When a cloud covers our vision from seeing the glowing Sun, we transform it to the Sun and say the Sun is covered. (By reasoning we know that the huge Sun cannot be covered by such a small cloud).
• Remember, the immutable Brahman is knowledge Absolute, the one without a second and unattached.
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Dr.Sarma@works 108
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 573
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Dr.Sarma@works 109
The Eternal Reality
• The idea that bondage exists and the idea
that it does not, are both mere attributes
of the buddhi.
• They are not with reference to the reality.
• They never belong to the Eternal Reality,
the Brahman.
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Dr.Sarma@works 110
©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 574
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Dr.Sarma@works 111
No limitations at all
• Hence, this bondage and liberation are created by Maaya, and are not the nature of the Atman.
• How can there be any idea of limitation with regard to the Supreme Truth, which is without parts, without activity, calm, unimpeachable, taintless and One without a second ?
• Can there be any such limitations with regard to the infinite sky?
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Dr.Sarma@works 112
‚œÊÔ´Â ¡Á§Á¥Á §ÁËœÂ
þÁ þÃ§ÍŸÍ þÁ úÍœÁÐœÃ̧ÁÎ £þÍÏ þÁ úÁ ³ÂŸÁ�Áƀ,
þÁ ¥ÁÅ¥ÁůÁŧÁÎ ©Ë¥ÁÅ�ÁÌ ‚œÊÔ´Â ¡Á§Á¥Á §Á˜ ||
na nirodho na chotpattir na bandho na cha saadhakah,
na mumukshur na vaimukta ityaeshaa parama arthataa ||
VC 575
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Dr.Sarma@works 113
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 the
Amritabindu Upanishad
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Dr.Sarma@works 114
¡Á§Á¥ÃžÁ¥ÁœÃ�ÁÅÿÁÔÏ žÁ§ÃØœÁÏœÊ
¬Á•Á¨ þÃ�Á¥Á úÁƙ³ÂÖþÁ̬ÞÂÏþÁ̧ÁÆ¡ÁÏ
¡Á§Á¥ÃžÁ¥ÁœÃ �ÁÅÿÁÔÏ žÁ§ÃØœÁÏ œÊ ¥ÁſÁ žÁÔ,
€¡Á�ÁœÁ�Á¨ÃžÍ«Áƀ �Â¥ÁþçÁÅÒ�ÁÌ £ÅžÃÏ
¬ÁÌžÁœÁŨ¥Á¬Á�ÁÆœÁÌÖÏ ¤Â©ÁſÊžÁÏ ¥ÁÅ¥ÁůÁÅ ƀ ||
sakala nigama choodaaswaanta siddhaanta roopam
param idam ati guhyam darsitam tae mayaadya,
apagata kali doshah kaama nirmukta buddhih
tad atulam asakrut twam bhaavayaedam mumukshuh ||VC 576
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Dr.Sarma@works 115
I bid good luck to thee
My dear son !
• I have reiterated to thee this excellent and profound secret, which is the innermost purport of all the Vedaanta – the crown of the Vedas -
• considering thee as a fittest aspirant after liberation.
• 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.
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Dr.Sarma@works 116
¡ÁÕªÁÕſÊ› �ÁÆœÂþÁœÃƀ
‚œÃ ªÁÅÕœÂÖ �ÁŧͧÂÖ�ÁÔÏ ¡ÁÕªÁÕſÊ› �ÁÆœÂþÁœÃƀ,
¬Á œÊþÁ ¬Á¥ÁþÁÅüÂÚœÍ ſÁſÎ þçÁÅé•Áà£þÁãþÁÐ ||
iti srutwaa guror vaakyam prasrayaena kritaa natih,
sa taena samanujnaato yayou nirmukta bandhanah ||
VC 577
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Dr.Sarma@works 117
Disciple takes leave
• Hearing these Guru‟s words of
blessing and good bye
• the disciple out of deep gratitude and
reverence prostrated himself before
his Master;
• with the permission of the Master, he
went his way, freed of bondage.
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Dr.Sarma@works 118
•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 578
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Dr.Sarma@works 119
Master fulfils his mission
• And the Guru, with his mind completely
immersed in the ocean of Existence and
Bliss Absolute,
• He went on and on professing the same
message to many an aspirant & seeker
• thus purifying his very existence and the
people around him.
• All differentiating ideas have banished.
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Dr.Sarma@works 120
¬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 579
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Dr.Sarma@works 121
The Reality Elucidated
• Thus by way of the dialogue between
the Teacher and the disciple and the
exhaustive discourse on Atma-Jnaana –
• the Real nature of the Atman has been
elucidated for the easy comprehension
of seekers after liberation.
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Dr.Sarma@works 122
ÿÃœÁ¥ÃžÁ¥ÁÅ¡ÁžÊªÁÏ
ÿÃœÁ¥ÃžÁ¥ÁÅ¡ÁžÊªÁ¥Á žÃÕſÁþÂÌÏ
©ÃÿÃœÁþçÁ¬ÁÌ ¬Á¥Á¬ÁÌúÃœÁ̞ʹÂÐ,
¤Á©Á¬ÁÅŽ©Ã§ÁœÂƀ ¡ÁÕªÂþÁÌúÃœÂÌƀ
ªÁÅ՜çÁ¬Ã� ſÁœÁſÇ ¥ÁÅ¥ÁůÁ©Í ſÊ ||
hitam idam upadaesam aadriyantaam
vihita nirasta samasta chitta doshaah,
bhava sukha virataah prasaanta chittaah
sruti rasikaa yatayo mumukshavo yae ||VC 580
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Dr.Sarma@works 123
May this be a path-finder
• May those Sanyaasins who are seekers after
liberation, who have purged themselves of all
taints of mind by observance of the prescribed
methods – both direct and indirect –
• who are averse to worldly pleasures, and who
are of serene minds
• who revere the Srutis and take delight there in
• appreciate this salutary teaching !!
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Dr.Sarma@works 124
ªÁÏ•Á§Á¤Â§ÁœÄ ©ÃüſÁœÊ
¬Áϳ§ŸÁÖþà œÂ¡Á ¤ÂþÁÅ�çÁ› ±ÍÕžÁÆÓœÁ žÂÿÁ©ÁÔ�Â
ŽÃþÂÎþÂÏ ü¨•ÂϯÁ¦Á  ¥Á§ÁŤÁÅ©Ã ¤ÂëþÂàê ¡Á§Ã¤ÂÕ¥ÁÔœÂÏ,
�œÂÔ¬ÁþÁÎ ¬ÁÅŸÂϣşÃÏ ¬ÁÅŽ�Á§ÁÏ £ÕöÁÒžÁÖſÁÏ žÁ§Áî¦Á
þÊàê´Â ªÁÏ•Á§Á¤Â§ÁœÄ ©ÃüſÁœÊ þçÂÖ› ¬ÁÏŸÂſþÄ ||
samsaara adhwani taapa bhaanu kirana prodbhoota daaha vyathaa
khinnaanaam jala kaankshayaa marubhuvi bhraantyaa paribhraamyataam,
aatya asanna sudha ambudhim sukhakaram brahma adwayam darsayan
tyaeshaa sankara bhaaratee vijayatae nirwaana sandhaayinee ||
VC 581
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Dr.Sarma@works 125
Here is the cure all !!
• For those who are afflicted, in the way of mortal
world, by the burning pain due to the scorching
heat of the threefold misery and
• who through delusion wander about in a desert
in search of few drops of water – for them
• here is the triumphant and eloquent message of
Sri Sankaraacharya‟s intellect, pointing out
within easy reach,
• the soothing (balm) ocean of nectar, Brahman,
the one without a second –
• to lead them to liberation
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Dr.Sarma@works 126
©Ã©Ê�ÁúÁƙ¥Á›Ãƀ ¬Á¥Á ¡ÁÐà
‚œÃ ªÄÕ¥ÁœÁЧÁ¥ÁÿÁϬÁ¡Á§Ã©Âëü•Âú§Áê¬Áê
ªÄÕ�Í©ÃþÁͤÁ�Á©ÁœÁÆÐüԱžÁªÃ«ÁÔ¬ÁÔ
ªÄë¥ÁúÁ×Ï•Á§Á¤Á�Á©ÁœÁƀ �ÁÆœÎ
©Ã©Ê�ÁúÁƙ¥Á›Ãƀ
¬Á¥Á ¡ÁÐà
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Dr.Sarma@works 127
End of Viveka Choodamani
iti Sreemat parama hamsa parivraajaka achaaryasya
Sree Govinda bhagavat poojya paada sishyasya
Sreemat Sankara bhagavatah krutou
Vivaeka Choodaamanih
samaaptah
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Dr.Sarma@works 128
The End
Thus ends the
Viveka Choodamani,
the immortal creation of
the Genius of Sri Sankara Acharya,
who is the disciple of esteemed
Sri Govinda Acharya
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Dr.Sarma@works 129