Vivaeka Choodaamani The Crest Jewel of Discrimination Part VIII From 416 to 480 ©Ã©ÊÁ úÁÆ™Â¥Á›Ã

Vivaeka Choodaamani

The Crest Jewel of Discrimination

Part VIIIFrom 416 to 480

©Ã©ÊÁ �úÁÆ™Â¥Á›Ã

Dr.Sarma@works

£ëöÁé ¬ÁœÁêÏ üÁþÃéŸÂê�üÄ©Í £ëÿËé©Á þÂ¡Á§ÁÐ

Brahma is the RealWorld is only an illusion

The Jeeva is none other than the Brahma

€žËíœÁ ¬ÃžÂãÏœÁÏ

The Doctrine of Monism

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VC 416

¬Á¥ÁÆ¨¥ÊœÁœÁå§ÃžÁÿÁê ©ÁÿÎä

¬ÁžÂœÁéþÃ £ëÿÁé›Ã þÃ§ÃíÁ¨Êå,�œÁœÁÐ ¬Áí¦ÁÏ þÃœÁê©ÃªÁÅžÁã£ÍŸÂ

þÁÏžÂœÁéþÂ œÃ«ÁÜœÃ ©ÃžÁí§Ã«ÁÜÐ ||

samoolam aetat paridahya vahnou

sada atmani brahmani nirwikalpae,

tatah swayam nitya visuddha bodhaa

nandaatmanaa tishthati vidwarishthah ||

þÁÏžÂœÁéþÂ œÃ«ÁÜœÃ

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• By burning all this, with its very root, in fire of Brahman, the Eternal and Absolute Self.

• Then, a truly wise man, there after resides alone as the Atman, the eternal, pure Knowledge and Bliss.

• Truly wise means, the one who is highest in the ladder of Brahma jnaana

The Truly Wise

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Sapta Jnaana Bhoomikas ( Seven Steps of Jnaana)1.Subhaeccha : Brahma Sankalpee2.Vicharana : Brahma Jijnaasee3.Tanumaanasa : Brahma Darsee4.Sattwa aapatti : Brahma Vidur5.Asamsakti : Brahma Vidwar6.Padaardha abhaavini : Brahma Vidwaree7.Turiya : Brahma Vidwarishthaa

Jnaana Vaasistam, Vedanta Panchadasi

The Seven Steps

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Í§Ã©Á¬Áë÷

VC 417

±Âë§Á£ã¬ÁÆœÁë ÁëÃœÁÏ ªÁ§Ä§ÁÏ� �¡Áë¦Á ÂœÁÅ ©ÂœÃ«ÁÜœÁÅ Í§Ã©Á¬Áë÷,� �þÁ œÁœÁÅåþÁÐ ¡ÁªÁêœÃ œÁœÁàí©ÊœÂà

þÁÏžÂœÁéþÃ £ëÿÁé›Ã ¨ÄþÁ©ÁÇœÃàÐ ||

praarabdhasootra grathitam sareeram

prayaatu vaa tishthatu gor iva srak,

na tat punah pasyati tattwa vaettaa

nandaatmani brahmani leenavrittih ||

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The garland & Cow

• A cow never bothers about the flower garland that is hung around its neck – means, it is unconcerned about the nature, fragrance, beauty etc., of the garland

• The knower of the truth does no more care, whether this body, spun out of the threads of yester deeds, falls or flourishes, for

• His mind is at rest, dissolved in the Brahman, the essence of Bliss.

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Ã¥ÃúÁ×Ï ÿÊœÍ§ÊâÿÁÏ �¡Áô´ÂßœÃ

VC 418

€Ž›ÂÝþÁÏžÁ¥Á ÂœÂéþÁÏ ©ÃüÚ¦Á ¬Áí¬Áí§ÁÆ¡ÁœÁÐ

Ã¥ÃúÁ×ÏÁ¬Áê ©Â ÿÊœÍ§ÊâÿÁÏ ¡Áô� �´ÂßœÃ œÁœÁàí©Ãœ÷ ||

akhandaanandam aatmaanam vijnaya swa swaroopatah

kim ichcham kasya vaa haetordaeham pushnaati tattwavit ||

Dr.Sarma@works

For whose sake ?

• One who realized the Atman, the Infinite Bliss, as his very Self

• What desires will he have to nurture this body ?

• For whose sake will he cherish this body ?

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¬ÁžÂþÁÏžÁ§Á³Â³ÂížÁþÁ

VC 419

¬ÁÏ¬ÃžÁã¬Áê ¢Á¨Ï œÊíœÁüÄØ©ÁþÁÅéÁà¬Áê �

¦ÉÂÃþÁÐ,�£ÿÃ§ÁÏœÁÐ

¬ÁžÂþÁÏžÁ§Á³Â³ÂížÁþÁ¥Á ÂœÁéþÃ ||

samsiddhasya phalam twaetaj jeevanmuktasya yoginah,

bahirantah sada ananda rasa aswaadanam aatmani ||

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The Liberated

• For the liberated-but yet-living yogi, the Brahma Vidwarishtha,

• Enjoying the Eternal Bliss Absolute Itself is the only fruit (desired), both in the external and internal context.

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£ÍŸÁ³Íê¡Á§ÁœÃÐ ¢Á¨¥÷,

VC 420

©Ë§ÂÁê¬Áê ¢Á¨Ï �£ÍŸÍ£ÍŸÁ³Íê¡Á§ÁœÃÐ ¢Á¨¥÷,

³ÂíþÁÏžÂþÁÅ¤Á©ÂúÂ×ÏœÃ§Ê«Ë©Í¡Á§ÁœÊÐ ¢Á¨¥÷ ||

vairaagyasya phalam bodho bodhasyoparatih phalam,

swa ananda anubhavaat saantir aeshaivoparataeh phalam ||

Dr.Sarma@works

• The fruit of complete renunciation and dispassion is Tattwa-jnaanam or Knowledge about ‘That and You’

• This paves way to giving up of sensual pleasures,

• That leads to experiencing the Bliss of the Self

• Whence follows – the Peace Absolute

The flow chart

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¡Á§Á¥Á ÂœÁÇ¡Ãà§ÂþÁÏžÁÐ

VC 421

¦ÁžÁÅêœÁà§ÍœÁà§Â¤Â©ÁÐ ¡Áõ§Áí¡Áõ§ÁíÏ œÁÅ þÃ«Áæ¨¥÷,

þÃ©ÁÇœÃàÐ ¡Á§Á¥Á ÂœÁÇ¡Ãà§ÂþÁÏžÍ þÁÅ¡Á¥ÁÐ

¬ÁíœÁÐ ||yady uttarottara abhaavah poorwa poorwam tu nishphalam,

nivrittih paramaa triptir aanando nupamah swatah ||

Dr.Sarma@works

Serial Steps

• In the series, the steps are Vairagya or dispassion, followed by the knowledge of the reality or bodha. This should lead to uparati or withdrawal from objective world. That must pave way to peace.

• In this series of sequential steps, if one cannot get into the succeeding stages, the preceding ones are in vain and futile.

• When the series is perfect, matchless Bliss and extreme satisfaction follow naturally.

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œÁœÁÑÁÏ �Á§ÁÅà¥Á§ÁñœÃ �žÁÇ«ÁÛžÁÅÐŽÊ«ÁíþÁÅžÊíÍ �

©ÃžÁê¦ÂÐ ¡Áë¬ÁÅàœÁÏ ¢Á¨¥÷,

¦ÁœÁÑÇœÁÏ ¤ÂëÏœÃ©Ê®Â¦Á ÂÏ þÂþÂÁ§Áé üÅÁÅ¡ÃðœÁ¥÷� �

¡ÁªÂÖþÁä§Í ©Ã©ÊÊþÁ œÁœÁÑÁÏ � �Á§ÁÅà¥Á§ÁñœÃ ||�

drishta duhkhaeshw anudwaego vidyayaah prastutam phalam,

yat kritam bhraanti vaelaayaam naanaa karma jugupsitam

paschaan naro vivaekaena tatkatham kartumarhati ||

VC 422

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The test of Knowledge

• The acid test of attaining the Knowledge is the ability to overcome the earthly troubles and titivations

• A man may commit various heinous and loathsome deeds when he is deluded

• But, once he is devoid of that delusion, and possesses the discriminative power, how can he once again stoop down to that foolish state ?

Dr.Sarma@works

©ÃžÂê¢Á¨Ï

VC 423

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¡Áë©ÁÇœÃà§ÁüÂÚþÁ¢Á¨Ï œÁžÄ¯ÃœÁ¥÷

œÁüÂØÚüÚ ¦ÉÂ§ÁêþÁéÇÁœÁÇ«ÃßÂžÎ� �þÍ úÊžÃížÂÏ žÁÇ«ÁÛ¢Á¨Ï Ã¥Á³Âéœ÷ ||�

vidyaa phalam syaad asato nivrittih

pravrittir ajnaana phalam tadeekshitam

taj jnaajna yoryan mrigatrishnikaadou

no chaed widaam drishtaphalam kim asmaat ||

Dr.Sarma@works

How to identify the learned ?

• The real end result of knowledge is the withdrawal from the unreal things,

• while the clinging to the worldly things confirms the state of ignorance.

• This is similar to the one who knows the mirage and delusions of that sort and the one who still believes in the delusions.

• Isn’t it the only tangible way to separate the learned and the ignorant ?

Dr.Sarma@works

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VC 424

€üÂÚþÁÿÁÇžÁ¦ÁÁëÏÊ§ÃíþÂªÍ � �¦ÁžÁêªÊ«ÁœÁÐ

€þÃúÍ×§Ãí«Á¦ÁÐ Ã¥ÁÅä �¡Áë©ÁÇœÊàÐ Â§Á›Ï ¬ÁíœÁÐ ||�

ajnaana hridaya granthaer vinaaso yady asaeshatah

anichchorwishayah kimnu pravrittaeh kaaranam swatah ||

Dr.Sarma@works

• Once, one destroys this Gland of Ajnaana completely, without trace of a reminder and become disinterested in (vishayas) the objective world,

• what natural motive will induce such a man to live selfishly this mortal life ?

The Gland of Ignorance

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©Â¬ÁþÂþÁÅžÁ¦ÉÂ ¤ÍÊê �©Ë§ÂÁê¬Áê œÁžÂ©ÁŸÃÐ,�€ÿÁÏ ¤Â©ÍžÁ¦Á Â¤Â©Í £ÍžÁ¬Áê ¡Á§Á¥Á Â©ÁŸÃÐ,

¨ÄþÁ©ÁÇœÊà§ÁþÁÅœÁåœÃà§Áé§ÂêžÍ¡Á§ÁœÊ¬ÁÅà ³Â ||

vaasanaan udayo bhogyae vairaagyasya tadaavadhih,

aham bhaavodaya abhaavo bodasya paramaavadhih,

leena vrittaer anutpattir maryaadoparataestu saa ||

VC 425

£ÍžÁ¬Áê ¡Á§Á¥Á Â©ÁŸÃÐ

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• The culmination of dispassion (Viragya) can be evidenced by the total disinterest in sense-pleasures.

• The absence of the ego and agency – of I, me and mine signals the acme of true and perfect Knowledge (Bodha).

• When the mind functions are merged in the Self, dissolved and appear no more, that state is the pinnacle of (Uparati) self-withdrawal. Panchadasi - VI

The three steps

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£ëöÁéÂ§ÁœÁ¦Á Â ¬ÁžÂ �¬ÃáœÁœÁ¦Á Â þÃ§ÁÅéÁà£ÂöÁê§ÁáŸÄ�§ÁþÂê©ÊžÃœÁ¤ÍÁê¤ÍÁÁ¨þÍ � � �þÃžÂë¨Å©ÁžÂç¨©Áœ÷,

¬Áí±Âä ¨ÍÃœÁ¨ÍÁ©ÁüØÁžÃžÁÏ � � �¡ÁªÁêÏÁíúÃ¨ì£ãŸÄ�§Â¬Êà ÁªÃÖžÁþÁÏœÁ ¡Áô›ê�¢Á¨¤ÁÅÁãþÁêÐ ¬Á ¥Á ÂþÍê ¤ÁÅ©Ã ||�

brahma akaaratayaa sadaa sthitatayaa nirmukta baahya arthadheer

anyaa vaedita bhogya bhoga kalano nidraaluvad baalavat,

swapnaa lokita lokavaj jagad idam pasyan kwachil labdhadheer

aastae kaschid ananta punya phalabhug dhanyah sa maanyo bhuvi ||

VC 426

þÃžÂë¨Å©ÁžÂç¨©Áœ÷

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• Always merged in the Brahman – and so free from the sense of reality of the external sense-objects.

• Only apparently enjoying the sense-objects as offered by others, like a child or the one who is sleepy.

• Beholding this world as a mere scene in a dream and having cognition of it only occasionally –

• Very rare indeed such a person – he enjoys the fruits of endless merit and he alone is the blessed and the esteemed one in this creation.

The esteemed being

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¬ÃáœÁ¡ÁëüÍÚ ¦ÁœÃ§Á¦ÁÏ ¦ÁÐ ¬ÁžÂþÁÏžÁ¥ÁªÁÅäœÊ,

£ëÿÁé›ÊêþÁ ©Ã¨ÄþÂœÂé þÃ§ÃíÂ§Í �©ÃþÃ«ÃÑë¦ÁÐ ||

sthitaprajno yatir ayam yah sada anandam asnutae,

brahmanyaena vileena atmaa nirwikaaro vinishkriyah ||

VC 427

¬ÃáœÁ¡ÁëüÐÚ

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The perfectly wise man

• The one whose soul is merged in the Brahman• Who is always in contact with the eternal Bliss• Who is immutable by the external circumstances• Who is free from activity and its anxiety• Such a great Yati is termed as Sthita Prajna or

man of steadfast wisdom

Prajahati yada kaaman….sthita prajna tadochatae

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£ëöÁéœÁéþÍÐ ªÍŸÃœÁ¦ÉÂ §ÊÁ¤Â©Â©ÁÂÿÃþÄ,� �þÃ§ÃíÁ¨Âå úÁ úÃþÂéœÂë �©ÁÇœÃàÐ ¡ÁëüÊÚœÃ ÁÁêœÊ,� �¬ÁÅ¬ÃáœÂ €³Î ¤Á©ÊžÁê¬Áê ¬ÃáœÁ ¡ÁëüÐÚ ¬Á „úÁêœÊ ||

brahma atmanoh sodhitayor aeka bhaava avagaahinee,

nirwikalpaa cha chinmaatraa vrittih prajnaeti kathyatae,

susthitaa asou bhavaedyasya sthita prajnah sa ucyatae ||VC 428

¬ÃáœÁ ¡ÁëüÐÚ ¬Á „úÁêœÊ

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The Steady Illumination

• The one who cognizes the oneness of Brahman and the Soul (Self) by intense inner contemplation and introspection

• Purified of all adjuncts and duality and concerned only with pure intelligence

• He is termed as the man of wisdom or Prajnavaan

• Who perfectly lives in this state steadily is called the man of steady wisdom

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¦Á¬Áê¬ÃáœÂ ¤Á©ÊœÁåüÂÚ ¦Á³ÂêþÁÏžÍ þÃ§ÁÏœÁ§ÁÐ,

¡Áë¡ÁÏúÍ ©Ã¬ÁéÇœÁ±Âë¦ÁÐ ¬Á üÄ©ÁþÁÅéÁà ‚«ÁêœÊ ||�

yasya sthitaa bhavaet pajnaa yasya anando nirantarah,

prapancho vismrita praayah sa jeevan mukta ishyatae ||

VC 429

¬Á üÄ©ÁþÁÅéÁà �‚«ÁêœÊ

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• He, whose illumination is steady • Who rejoices in constant Bliss• Who has almost forgotten this

phenomenal world • He is accepted as a man who is

liberated in this very life.

The Living-yet-liberated

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¨ÄþÁŸÄ§Á¡Ã üÂÁ§Ãà ¦ÉÂ �üÂÁëžÁã§Áé ©Á§ÃØœÁÐ,�£ÍŸÍ þÃ§Âí¬ÁþÍ ¦Á¬Áê ¬Á üÄ©ÁþÁÅéÁà ‚«ÁêœÊ ||�

leena dheerapi jaagarti yo jaagrad dharma varjitah,

bodho nirwaasano yasya sa jeevan mukta ishyatae ||

VC 430


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The liberated-in-life

• The one who is awake and alert but devoid of the characteristics of the wakeful state such as the mental projections

• Who does not experience the vishaya-vasanas due to perfect mental restraint, though awake and alert

• Who has dissolved his mental faculty• He is said to be liberated, though living.

Dr.Sarma@works


ªÂÏœÁ¬ÁÏ³Â§ÁÁ¨þÁÐ Á¨Â©ÂþÁ¡Ã � �þÃ«ÁÑ¨Ð,

¦ÁÐ ¬ÁúÃœÍà¡Ã þÃªÃÖœÁàÐ ¬Á üÄ©ÁþÁÅéÁà ‚«ÁêœÊ ||�

saanta samsaara kalanah kalaavaanapi nishkalah,

yah sachittopi nischittah sa jeevan mukta ishyatae ||

VC 431

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• Though in the thick and thin of life, he is ever peaceful

• Though well-versed in the real know-ledge, he is totally free from ego,

• Though awake and functioning with his mind, he is ever free from the mental projections of I, me and the objects.

• Such a person is said to be liberated even while he is alive.

Dr.Sarma@works

©Á§Áà¥Á ÂþÊ €¡Ã žÊÿÊ €¬ÃéÏªÂ×¦Á Â©ÁžÁþÁÅ©Á§ÃàþÃ,

€ÿÁÏœÂ¥Á¥ÁœÂ¤Â©Í üÄ©ÁþÁÅéÁà¬Áê ¨¯Á›¥÷ || �

vartamaanae api daehae asmin chchaayaavad anuvartini,

ahamtaa mamataa bhaavo jeevan muktasya lakshanam ||

VC 432

üÄ©ÁþÁÅéÁà¬Áê �¨¯Á›¥÷

Dr.Sarma@works


• Though conducts himself from this body, one who considers this body of his, just like a shadow and not having any attachment whatsoever to it and

• devoid of ideas of ‘I’ and ‘me’• Such a person is said to be liberated even

while he is alive.

Dr.Sarma@works


€œÄœÂþÁþÁÅ¬ÁÏŸÂþÁÏ ¤Á©Ã«ÁêžÁ©ÃúÂ§Á›¥÷,

ŒžÂ¬ÄþÁê¥Á¡Ã ±Âë¡Êà üÄ©ÁþÁÅéÁà¬Áê ¨¯Á›¥÷ ||�

ateeta ananu sandhaanam bhavishyad avichaaranam,

oudaaseenyam api praaptae jeevan muktasya lakshanam ||

VC 433

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• Not dwelling on the enjoyments of the past• Not thinking about the future and its fruits• Being neutral upon what is available to him

in the present• Such a person is said to be liberated even

while he is alive.

Dr.Sarma@works


ÁÅ›žÍ«Á©ÃªÃ«ÊÛ €¬ÃéÏ¬Áí¤Â©ÊþÁ �©Ã¨¯Á›Ê,

¬Á§ÁíœÁë ¬Á¥ÁžÁ§ÃîœÁíÏ üÄ©ÁþÁÅéÁà¬Áê ¨¯Á›¥÷ ||�

guna dosha visishtae asmin swabhaavaena vilakshanae,

sarwatra sama darsitwam jeevan muktasya lakshanam ||

VC 434

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• The world is diverse and is full of merits and demerits and it is distinct by its very nature – being different from one another.

• Even then, the ever liberated man, looks at this phenomenal world with an eye of equality always in all beings and things.

• This is the characteristic feature.

Dr.Sarma@works


‚´ÂÛþÃ´ÂÛ§Áá¬ÁÏ±Âë±Îà ¬Á¥ÁžÁ§ÃîœÁ¦Á ÂœÁéþÃ,

„¤Á¦ÁœÂë©ÃÂ§ÃœÁíÏ �üÄ©ÁþÁÅéÁà¬Áê ¨¯Á›¥÷ ||�

ishta anishta artha sampraaptou samadarsitaya atmani,

ubhayatra avikaaritwam jeevan muktasya lakshanam ||

VC 435

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• When presented with pleasant and acceptable things or with unpleasant and painful things

• to remain unruffled in mind in both cases,

• having equanimity in attitude towards both.

• This is the nature and characteristic feature of the liberated-in-life.


Dr.Sarma@works


£ëöÁéþÁÏžÁ§Á³Â³ÂížÂ¬ÁÁàúÃœÁà�œÁ¦Á Â ¦ÁœÊÐ,

€ÏœÁ§ÁçÿÃ§Á©ÃüÂÚþÁÏ üÄ©ÁþÁÅéÁà¬Áê ¨¯Á›¥÷ ||�

brahma ananda rasa aswaada asakta chitta tayaa yataeh,

antar bahir avijnaanam jeevan muktasya lakshanam ||

VC 436

Dr.Sarma@works

• The mind of the Yati is ever engrossed in tasting the nectar of Brahman, the Bliss absolute.

• He is without the knowledge of his external or internal things – totally unconcerned with his interior and exterior.

• This is the nature and characteristic feature of the liberated-in-life.


Dr.Sarma@works


žÊÿÊÏžÃë¦Á ÂžÎÁ§Áà©Êê �¥Á¥Á ÂÿÁÏ¤Â©Á©Á§ÃØœÁÐ,

ŒžÂ¬ÄþÊêþÁ ¦ÁœÃà«ÊÜœÁð üÄ©ÁþÁÅéÁà ‚«ÁêœÊ ||�

daeha endriya adou kartavyae mama aham bhaava varjitah,

oudaaseenyaena yat tishthaet sa jeevan mukta ishyatae ||

VC 437

Dr.Sarma@works

• He who lives unconcerned, devoid of all ideas of ‘I’ and ‘mine with regard to the body, organs etc.,

• as well as with regards to his duties• who is seated neutrally (like a judge),• Such a person is said to be liberated

even while he is alive.


Dr.Sarma@works


©ÃüÂÚœÁ œÁéþÍ ¦Á¬Áê �£ëÿÁé¤Â©ÁÐ

ªÁÅëœÊ§Áç¨Âœ÷,

¤Á©Á£ÏŸÁ©ÃþÃ§ÁÅéÁàÐ ¬Á �üÄ©ÁþÁÅéÁà ‚«ÁêœÊ ||� vijnaata aatmano yasya brahma bhaavah srutaerbalaat,

bhava bandha vinirmuktah sa jeevan mukta ishyatae ||

VC 438

Dr.Sarma@works

• Who has realized his Brahmanhood by the knowledge obtained from the scriptures and

• who is free from the bondages of transmigration (samsara)



Dr.Sarma@works


žÊÿÊÏžÃë¦Ê«ÁíÿÁÏ¤Â©Á ‚žÁÏ¤Â©Á¬ÁàžÁþÁêÊ,�

¦Á¬Áê þÍ¤Á©ÁœÁÐ Âí¡Ã ¬Á �üÄ©ÁþÁÅéÁà ‚«ÁêœÊ ||�

daehaendriy aeshw aham bhaava idam bhaavas tad anyakae,

yasya no bhavatah kwaapi sa jeevan mukta ishyatae ||

VC 439

Dr.Sarma@works

• He who never has the idea of ‘I’ with regard to the body, organs, etc.,

• nor that of ‘it’ in respect of others or other things

• (always sees Brahman in every thing)• Such a person is said to be liberated



Dr.Sarma@works


þÁ ¡ÁëœÁêÁçëÿÁé›Í§ÊèžÁÏ ÁžÂ¡Ã � �£ëÿÁé¬Á§ÁÓ¦ÉÂÐ,

¡ÁëüÚ¦Á Â ¦ÉÂ ©ÃüÂþÂœÃ ¬Á üÄ©ÁþÁÅéÁà ‚«ÁêœÊ ||�

na pratyag brahmanor bhaedam kada api brahma sargayoh,

prajnayaa yo vijaanaati sa jeevan mukta ishyatae ||

VC 440

Dr.Sarma@works

• He who through his illumination, • never differentiates the Jiva and

the Brahman,• nor the universe and the Brahman• means - he sees everything as

subjective and sees the Brahman as the only absolute entity



Dr.Sarma@works

¬Á üÄ©ÁþÁÅéÁà �‚«ÁêœÊ³ÂŸÁÅ¤ÃÐ

¡Áõüê¥Á ÂþÊ¬ÃéþÄå™Áê¥Á ÂþÊ¡Ã žÁÅ§ÁØþËÐ,

¬Á¥Á¤Â©Í ¤Á©ÊžÁê¬Áê ¬Á üÄ©ÁþÁÅéÁà ‚«ÁêœÊ ||�saadhubhih poojyamaana esmin peedya maanaepi durjanaih,

sama bhaavo bhavaed yasya sa jeevan mukta ishyatae ||

VC 441

Dr.Sarma@works

• He who feels just the same when his body is either worshiped by the good

• or tormented by the wicked• taking pain and pleasure to be equal• and understands that these effects are

only to the body and not to the soul• Such a person is said to be liberated



Dr.Sarma@works

þÁžÄ¡Áë©ÂÿÁ ‚©Á

¦ÁœÁë ¡Áë©Ã´ÂÛ ©Ã«Á¦ÂÐ ¡Á§Ê§ÃœÂ

þÁžÄ¡Áë©ÂÿÁ ‚©Á ©Â§Ã§ÂªÎ,

¨ÃþÁÏœÃ ¬ÁþÂéœÁëœÁ¦Á Â þÁ ©ÃÃë¦Á Â�¥ÁÅœÂåžÁ¦ÁÏœÊê©Á ¦ÁœÃ§Ãí¥ÁÅÁàÐ ||�

yatra pravishtaa vishayaah paraeritaa

nadee pravaaha iva vaari raasou,

linanti sanmaatra tayaa na vikriyaam

utpaadayantyaeva yatir vimuktah ||VC 442

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The rivers and sea

• When the rivers flow into and merge in the ocean, we can’t see any identity of the rivers

• Like wise, for the one who has realized the Brahman, there are no more sense-objects.

• Owing to his identity with the Absolute, such a person is indeed liberated.

Aapoorwamaanam achalam ……. Gita

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€¬Ãà úÊþÁä ¬Á ©ÃüÂÚœÁ

©ÃüÂÚœÁ £ëÿÁéœÁœÁàí¬Áê ¦ÁÂ¡Áõ§ÁíÏ þÁ ¬ÁÏ¬ÁÇœÃÐ,�€¬Ãà úÊþÁä ¬Á ©ÃüÂÚœÁ £ëÿÁé¤Â©Í £ÿÃ§ÁÅéŽÐ ||

vijnaata brahma tattwasya yathaa poorvam na samsritih,

asti chaen na sa vijnaata brahma bhaavo bahir mukhah ||

VC 443

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External Saint

• For the one who has realized the truth of the Brahman, there is no more attachment to the sense-objects as before even if he is in the worldly life;

• If it still exists, such a person has not realized his identity with the Brahman.

• His senses are going out in search of sense-pleasures. Such a person is vachika jnaani or saint de externale.

Kusalo brahma vaartayam

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¥ÁÏžÄ ¤Á©ÁœÃ ©Â¬ÁþÂ

±ÂëúÄþÁ©Â¬ÁþÂ©ÊÂžÁ³Î �¬ÁÏ¬Á§ÁœÄœÃ úÊœ÷,

þÁ ¬ÁžÊÁœÁí©ÃüÂÚþÂþÁéÏžÄ¤Á©Áœ�

Ã ©Â¬ÁþÂ ||praacheena vaasanaa vaegaad asou samsar ateeti chaet,

na sad aekatwa vijnaanaan mandee bhavati vaasanaa ||

VC 444

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The argument

• If one argues that, he is still attached to the sense-objects through the momentum of his old vasanas;

• the reply is – no, for him, through the realization of the identity with the Brahman, the desires and vasanas must get weakened and finally annulled.

nimishardham na tishtati vrittim brahma mayam vinaa

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ÁÅ›ÜœÃ ¥Á ÂœÁ§Ã�

€œÁêÏœÁÂ¥ÁÅÁ³Âê¡Ã ©ÁÇœÃàÐ � �ÁÅ›ÜœÃ ¥Á ÂœÁ§Ã,�

œÁË©Á £ëÿÁé›Ã üÂÚœÊ ¡Áõ§ÂßþÁÏžÊ �¥ÁþÄ«Ã›Ð ||

atyanta kaamukasya api vrittih kunthati maatari,

tathaiva Brahmani jnaatae poorna anandae maneeshinah ||

VC 445

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In mother’s presence

• In front of his mother, the propensities of even the wildest and confirmed libertine (kaamuka) are in total check.

• Like-wise, the one who realized the Brahman and is in the presence of Absolute Bliss, has no longer any worldly tendency.

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±Âë§Á£ãÏ ¢Á¨žÁ§ÁîþÂœ÷ þÃŸÃŸÂê¬ÁþÁªÄ¨¬Áê

£ÂÿÁê¡ÁëœÁê¦Á ƒ¯ÁêœÊ,

£ë©ÄœÃ ªÁÅëœÃ§ÊœÁ¬Áê ±Âë§Á£ãÏ ¢Á¨žÁ§ÁîþÂœ÷ ||

nidhi dhyaasana seelasya baahya pratyaya eekshyatae,

braveeti srutir aetasya praarabdham phala darsanaat ||

VC 446

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The fruits

• The one who is constantly in meditation may some times have contact with the external sense-objects;

• But, this is no contradiction to his meditation and of course, a man has to reap the fruits of his yester deeds.

Prarabdha, Sanchita and Agami

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þÃ«ÃÑë¦ÉÂ þÁÿÃ ÁÅœÁëúÃœ÷�¬ÁÅŽÂžÁêþÁÅ¤Á©Í

¦Á Â©ÁœÂà©ÁœÂåë§Á£ã¥Ã«ÁêœÊ,

¢Á¨ÍžÁ¦ÁÐ Ãë¦Á Â¡Áõ§ÍíþÃ«ÃÑë¦ÉÂ �þÁÿÃ ÁÅœÁëúÃœ÷ ||�sukhaady anubhavo yaavat taavat praarabdham ishyatae,

phalodayah kriyaa poorwo nishkriyo na hi kutra chit ||

VC 447

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Cause - effect

• The prarabdha fruits have to be acknowledged and accepted in the form of good and bad (sukha and dukha)

• Every result or effect is preceded or caused by an action.

• No where the effects accrue independently without the cause.

The action may be invisible (mental)idiopathic

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¡Áë£ÍŸÂœÁðí¡Áä Á§Áé©Áœ÷�

€ÿÁÏ £ëÿÊéœÃ ©ÃüÂÚþÂœÁÑ¨åÍýÃªÁœÂ§ÃØœÁ¥�

÷,

¬ÁÏúÃœÁÏ ©Ã¨¦ÁÏ ¦Á ÂœÃ ¡Áë£ÍŸÂœÁðí¡Áä Á§Áé©Áœ÷ ||�aham brahmaeti vijnaanaat kalpakoti sata arjitam,

samchitam vilayam yaati prabodhaat swapna karmavat ||

VC 448

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All actions dissolve

• Through the realization of one’s identity with the Brahman, all the accumulated actions of a hundred crores of cycles come to naught;

• Like the actions in the dream state vanish, ones we are awake.

This is possible as follows ….

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¦ÁœÁÑÇœÁÏ ¬Áí¡Áä©Ê®Â¦Á ÂÏ

¦ÁœÁÑÇœÁÏ ¬Áí¡Áä©Ê®Â¦Á ÂÏ ¡Áô›êÏ ©Â ±Â¡Á¥ÁÅ¨ç›¥÷,

¬ÁÅ±ÍàœÃáœÁ¬Áê ÃÏ �œÁœÂðêœÁðí§ÂÓ¦Á þÁ§ÁÂ¦Á ©Â ||�

yat kritam swapna vaelaayaam punyam vaa paapam ulbanam,

suptotthit asya kim tat syaat swargaaya narakaaya vaa ||

VC 449

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Actions sans result

• Suppose one fancies to commit good or bad deeds during the dreaming state, he is not held responsible for such actions, upon awakening as they cannot bear any fruit.

• For such deeds, he will not incur sin or beget any punya or face either hell or heaven.

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þÁ ªÃì«ÁêœÊ ¦ÁœÃÐ

¬Áí¥Á¬ÁÏÁ¥ÁÅžÂ¬ÄþÁÏ �¡Á§ÃüÂÚ¦Á þÁ¤Í ¦ÁÂ,�þÁ ªÃì«ÁêœÊ ¦ÁœÃÐ

ÃÏúÃœÁÑžÂúÃžÂè©Ã Á§Áé¤ÃÐ ||� �swam asamgam udaaseenam parijnaaya nabho yathaa,

na slishyatae yatih kinchit kadaachid bhaavi karmabhih ||

VC 450

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Action sans fruits

• Similarly, upon realizing the Atman• the true seeker who is unattached and

indifferent like the sky• is never touched in the least by the

actions (aagaami) yet to be done.

Brahmanyadhaya karmaani… Gita

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œÁžÁã§Ëé§Ëä©Á ¨Ã¡ÁêœÊ

þÁ þÁ¤Í Áý¦ÉÂÊþÁ ¬ÁÅ§ÂÁÏŸÊþÁ � � �¨Ã¡ÁêœÊ,

œÁÂœÍé ±ÂŸÃ¦ÉÂÊþÁ � �œÁžÁã§Ëé§Ëä©Á ¨Ã¡ÁêœÊ ||

na nabho ghata yogaena sura agandhaena lipyatae,

tatha atmopaadhi yogaena taddharmair naiva lipyatae ||

VC 451

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The odour of alcohol

• The sky that is reflected in the pot of wine is never affected by alcoholic odour of the contents.

• Similarly, the Atman which is reflected in this mud pot (the body) is never affected by the contents (actions) of this container (body)

Dr.Sarma@works

¬ÁÇ«ÁÛ £Â›©Áœ÷

üÂÚþÍžÁ¦Á ÂœÁÅå §Â§Á£ãÏ Á§Áé �üÂÚþÂþÁä þÁªÁêœÃ,

€žÁœÂàí ¬Áí¢Á¨Ï ¨¯Áê¥ÁÅžÃâªÍêœÁðÇ«ÁÛ£Â›©Áœ÷

||jnaanodayaat puraarabdham karma jnaanaan na nasyati,

adattwaa swaphalam lakshyam uddisyot srushta baanavat ||

VC 452

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No escape

• An arrow that is targeted and released will sure produce its desired result.

• Similarly, the actions already performed with egoism and passion, before the dawning of Jnaana, will sure produce their effects on the Jnani.

• Means one cannot escape from the fruits of past deeds, even though enlightened now !!

Dr.Sarma@works

þÁ œÃ«ÁÜœÃ ûÃþÁœÊàê©Á

©ÂêÁë£ÅžÂãê ©ÃþÃ§ÁÅéÍà £Â›Ð � �¡ÁªÂÖœÁÅà Í¥ÁœÎ,�

þÁ œÃ«ÁÜœÃ ûÃþÁœÊàê©Á ¨¯ÁêÏ ©ÊÊþÁ þÃ§Áè§Á¥÷ ||�

vyaaghra buddhyaa vinirmukto baanah paschaattu gomatou,

na tishThati Cinattyaeva lakshyam vaegaena nirbharam' ||

VC 453

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The arrow, sure destroys !

• Suppose we have shot an arrow at an object, with the idea that it is a tiger,

• though we have realized that object is a holy and sober cow later, we cannot take back the effect of the arrow as it is already released;

• sure it pierces and destroys, what ever may be the object, after it is released.

• Means – there is no escape from the effects of yester actions for any one !!

Dr.Sarma@works

ÁíúÃžÁ¡Ã �œÁœÃàëœÁ¦ÁÏ þÁÿÃ

±Âë§Á£ãÏ £¨©ÁœÁà§ÁÏ Ž¨Å ©ÃžÂÏ ¤ÍÊþÁ œÁ¬Áê ¯Á¦ÁÐ�¬Á¥ÁêüÂÚþÁÿÁÅœÂªÁþÊþÁ ©Ã¨¦ÁÐ ±ÂëÁðÏúÃœÂÂ¥ÃþÂ¥÷,� �£ëöÁéœËéÁê¥Á©Ê¯Áê �œÁþÁé¦ÁœÁ¦Á Â ¦Ê ¬Á§ÁížÂ ¬ÁÏ¬ÃáœÂ

¬Êà´ÂÏ œÁœÃàëœÁ¦ÁÏ þÁÿÃ ÁíúÃžÁ¡Ã £ëÿËé©Á œÊ þÃ§ÁÅÓ›¥÷ ||�

praarabdham balavattaram khalu vidaam bhogaena tasya kshayah

samyajnaana hutaasanaena vilayah praak samchita agaaminaam,

brahma atmaikyam avaekshya tanmaya tayaa yae sarwadaa samsthitaah

taeshaam tat tritayam na hi kwachid api brahmaiva tae nirgunam ||

VC 454

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Not by any of the three

• Alas ! the fruits of yester deeds (prarabdam) are certainly very strong and even for the Jnaani, their effects have to lived by him until completion.

• But, it is only by the true fire of perfect Knowledge, he can destroy the effects of present and future actions, by not committing the follies of negative actions.

• But, a person of true realization, Brahma Jnani, is not effected by any of the three, because he learnt how to be neutral to the prarabda fruits also.

Dr.Sarma@works

±Âë§Á£ã¬ÁžÂè©ÁÁÂ � �þÁ

„±ÂŸÃœÂžÂœÁéê ©ÃÿÄþÁÊ©Á¨�£ëöÁéœÁéþË©ÂœÁéþÃ œÃ«ÁÜœÍ ¥ÁÅþÊÐ,

±Âë§Á£ã¬ÁžÂè©ÁÁÂ � �þÁ ¦ÁÅÂà�¬Áí±Âä§Áß¬ÁÏ£ÏŸÁÁÊ� �©Á üÂÁëœÁÐ ||�

upaadhi taadaatmya viheena kaevala

brahma atmanaiva atmani tishthato munaeh,

praarabdha sadbhaava kathaa na yuktaa

swapnaarna sambandha kathaeva jaagratah ||

VC 455

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No connection whatsoever

• For the sage who lives in his own self as Brahman alone, the One without a second;

• devoid of any identity (of this gross or subtle body) with the limiting adjuncts (upaadhi tadaatmyam)

• the question of existence of prarabda karma is meaningless,

• like in the case of a man who has awakened from sleep, having any real connection with the objects in the dream-state.

Dr.Sarma@works

þÁÿÃ¡Áë£ÅžÁãÐ

þÁÿÃ¡Áë£ÅžÁãÐ ¡ÁëœÃ¤Â¬ÁžÊÿÊ

žÊÿÍ¡Á¦ÉÂÃþÁê¡ÃúÁ �¡Áë¡Á–ÊÖ,

Á§ÍœÁêÿÁÏœÂÏ �¥Á¥ÁÏœÂ¥ÃžÁÏœÂÏ

ÃÏœÁÅ ¬Áí¦ÁÏ �œÃ«ÁÜœÃ üÂÁ§Ê› ||�

nahi prabuddhah pratibhaasadaehae

daehopayoginy apicha prapanchae,

karoty ahamtaam mamamtaam idamtaam

kintu swayam tishthati jaagaraena ||VC 456

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No ‘I and me’

• The man who woke up from sleep has no ideation of ‘I’ and ‘mine’ towards the body he experienced or the objects and relations he owned in his dream.

• He lives in his own self, the mortal body with out craving for any of his connections of his dream.

• Similarly, a Brahma Jnaani, residing in the immutable Brahman, has no concepts like ‘I’ and ‘mine’ in this phenomenal world too

Dr.Sarma@works

þÁ þÃžÁë¦Á Â ¥ÁÅÁà �þÁ œÁ¬Áê ¥ÃÂê§Áá¬Á¥Á§ÁáþÊúÂ×�þÁ ¬ÁÏÁëÿÁ¬ÁàüØÁœÍ¡Ã � �žÁÇ«ÁÛÐ,

œÁœÂëþÁÅ©ÁÇœÃà§ÁêžÃ úÊþÁéÇ´Â§Êá

þÁ þÃžÁë¦Á Â ¥ÁÅÁà �‚œÄ«ÁêœÊŸÁÅë©Á¥÷ ||

na tasya mithya artha samarthana echchaa

na samgrahas taj jagatopi drushtah,

tatra anuvrittir yadi chaen mrishaarthae

na nidrayaa mukta iteeshya tae dhruvam ||VC 457

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Still sleepy

• The man who woke up, has no interest to substantiate the unreal objects experienced in his dream, nor he is seen to maintain any contact with the dream world nor interested in obtaining the dream-objects .

• If he still clings to these unreal objects, he can be emphatically declared to be not yet free from sleep (ajnaana) and its associated dream (the phenomenal world of objects)

Dr.Sarma@works

±ÂëªÁþÁ¥ÉÂúÁþÂžÎ

œÁžÁíœÁå§Ê £ëÿÁé›Ã ©Á§Áà¥Á ÂþÁÐ

¬ÁžÂœÁéþÂ œÃ«ÁÜœÃ þÂþÁêžÄ¯ÁœÊ,

¬ÁéÇœÃ§ÁêÂ �¬Áí¡Áä©Ã¨ÍÃœÂ§Êá�œÁÂ ©ÃžÁÐ �±ÂëªÁþÁ¥ÉÂúÁþÂžÎ ||

tadwat parae brahmani vartamaanah

sada atmanaa tishthati na anyad eekshatae,

smritir yathaa swapna vilokita arthae

tathaa vidah praasana mochanaadou ||VC 458

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The eating etc.,

• Similarly, the man who is absorbed in the Brahman, lives identified with that - only eternal realty and sees not anything else.

• Just as one has a memory of the objects seen in a dream, so - such man of realization has a memory of the every day actions such as eating, excretion etc.,

Dr.Sarma@works

þË©ÂœÂé Á§ÁéþÃ§ÃéœÁÐ �

Á§Áé›Â þÃ§ÃéœÍ žÊÿÁÐ ±Âë§Á£ãÏ �œÁ¬Áê Á¨åêœÂ¥÷,�

þÂþÂžÊ§ÂœÁéþÍ ¦ÁÅÁàÏ þË©ÂœÂé �Á§ÁéþÃ§ÃéœÁÐ ||�

karmanaa nirmito daehah praarabdham tasya kalpyataam,

na anaadaer aatmano yuktam naiva atmaa karma nirmitah ||

VC 459

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Prarabda, not for Atman

• The body (human birth, family, lineage etc.,) has been fashioned by the prarabda karma, so one may attribute its efficiencies or deficiencies to prarabda karma.

• But in the case of atman, this reasoning is untenable, because the atman is never shaped by or a product of prarabda karma

Dr.Sarma@works

ÁÅœÁÐ �±Âë§Á£ãÁ¨åþÂ �

€üÍ þÃœÁê ‚œÃ £ÆëœÊ ªÁÅëœÃ§Ê´Â œÁí¥ÉÂÁ©Â÷,� �

œÁžÂœÁéþÂ œÃ«ÁÜœÍ¬Áê ÁÅœÁÐ ±Âë§Á£ãÁ¨åþÂ ||� �

ajo nitya iti brootae srutir aeshaa twamoghavaak,

tad aatmanaa tishthatosya kutah praarabdha kalpanaa ||

VC 460

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Where is prarabda for Atman ?

• ‘Ajo nityah saswato ayam’, - the Atman is ‘birth less, eternal and undecaying’ – this is the infaliable affirmation from the Sruti-s

• So the man who lives totally identified with the Atman, how can the prarabda work be attributed ?

Dr.Sarma@works

±Âë§Á£ãÏ œÁêüêœÂ¥ÁœÁÐ

±Âë§Á£ãÏ ¬ÃŸÁêœÃ œÁžÂ ¦ÁžÂ žÊöÁœÁéþÂ ¬ÃáœÃÐ,

žÊöÁœÁé ¤Â©Í þË©Ê«ÁÛÐ ±Âë§Á£ãÏ œÁêüêœÂ¥ÁœÁÐ,

praarabdham sidhyati tadaa yadaa daeha atmanaa sthitih,

daehaatma bhaavo naivaeshtah praarabdham tyajyataamatah,

VC 461

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Devoid of Prarabda

• As long as this identity with the body exists, so long will we be experiencing the fruits of yester deeds (prarabda).

• But a man of realization never identifies himself with the body – this is an accepted fact.

• Hence, he is free from the effects of prarabda karma

Dr.Sarma@works

±Âë§Á£ã¥Á¬ÁœÁÐ ÁÅœÁÐ �

ªÁ§Ä§Á³Âê¡Ã ±Âë§Á£ãÁ¨åþÂ �¤ÂëÏœÃ§Ê©Á ÿÃ

€ŸÁê¬Áà¬Áê ÁÅœÁÐ �¬ÁœÁàí¥Á¬ÁœÁàí¬Áê ÁÅœÍ �üþÃÐ,

€üÂœÁ¬Áê ÁÅœÍ þÂªÁÐ �±Âë§Á£ã¥Á¬ÁœÁÐ ÁÅœÁÐ ||�

sareerasya api praarabdha kalpanaa bhraantir aeva hi

adhyas tasya kutah sattwam asattwasya kuto janih,

ajaatasya kuto naasah praarabdham asatah kutah ||

VC 462

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Prarabda for the unreal ?

• Even for the body, the concept of prarabda karma can reasoned out to be only an illusion – follow here –

• How can that which is superimposed (the body) on another have existence ?

• How can, which is unreal have a birth ?• And, how can that which is not born at

all die ?• How can any prarabda karma exist for

something that is so unreal ?

Dr.Sarma@works

±Âë§Á£ãÏ ©ÁžÁœÃ ªÁÅëœÃÐ

üÂÚþÊþÂüÂÚþÁÂ§Áê¬Áê �¬Á¥ÁÆ¨¬Áê ¨¦ÉÂ ¦ÁžÃ,

œÃ«ÁÜœÁê¦ÁÏ ÁÁÏ žÊÿÁ ‚œÃ � �ªÁÏÂ©ÁœÍ ü™Âþ÷,�¬Á¥Á ÂŸÂœÁÅÏ £ÂÿÁêžÁÇ´ÂÛê ±Âë§Á£ãÏ ©ÁžÁœÃ ªÁÅëœÃÐ ||

jnaanaena ajnaana kaaryasya samoolasya layo yadi,

tishthaty ayam katham daeha iti sankaavato jadaan,

samaadhaatum baahyadrishtyaa praarabdham vadati srutih ||

VC 463

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Prarabda – a relative effect

• If the ignorance and its effects are destroyed with their root by knowledge,

• How can the body have any existence ?

• It is to convince those fools who always entertain a doubt about the reality,

• The scriptures from a relative stand point, hypothesize Prarabda karma,

• but not to prove the reality of the body etc., of a man of realization

Dr.Sarma@works

þÁ œÁÅ žÊöÁžÃ¬ÁàêœÁí£ÍŸÁþÂ¦

Á þÁ œÁÅ žÊöÁžÃ¬ÁàêœÁí£ÍŸÁþÂ¦Á ©Ã¡ÁªÃÖœÂ¥÷,

¦ÁœÁÐ ªÁÅëœÊ§Á¤Ã±Âë¦ÁÐ ¡Á§Á¥Á Â§ËáÁÍúÁ§ÁÐ ||� �na tu daehaadi styatwa bodhanaaya vipaschitaam,

yatah srutaer abhipraayah paramaarthaika gocharah ||

VC 464

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Scriptural intention

• The scriptures from a relative stand point, hypothesize Prarabda karma,

• but this is not to prove the reality of the body etc., of a man of realization

• Because, the sole intention of the scriptures is to teach the non duality of the eternal Brahman.

Dr.Sarma@works

þÂþÂ¬Ãà ÃÏúÁþÁ

¡Á§Ã¡Áõ§Áß¥ÁþÂžÁêÏœÁ¥Á¡Áë¥Ê¦Á¥Á©ÃÃë¦Á¥÷,�ˆÁ¥Ê©ÂžÁí¦ÁÏ £ëÿÁé þÊÿÁ �þÂþÂ¬Ãà ÃÏúÁþÁ ||�

paripoornam anaadyantam apramaeyam avikriyam,

Ekamaeva adwayam brahma naeha naan aasti kinchana ||

VC 465

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No duality whatsoever

• There is no duality whatsoever

• There is only the Brahman, the one without a second – which is

• Full and infinite,

• without beginning or end

• transcendent (no birth etc.,)

• and changeless

Dr.Sarma@works


¬ÁžÁÔþÁÏ úÃžÁÔþÁÏ þÃœÁê¥Á ÂþÁÏžÁÁþÁ¥ÁÃë¦Á¥� �÷,

ˆÁ¥Ê©ÂžÁí¦ÁÏ £ëÿÁé þÊÿÁ �þÂþÂ¬Ãà ÃÏúÁþÁ ||� sadghanam chidghanam nityam aananda ghanam akriyam,


VC 466

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• The essence of existence

• The essence of Knowledge

• The eternal Bliss Absolute

• Devoid of any activity

Dr.Sarma@works


¡ÁëœÁêÊÁ§Á¬ÁÏ � �¡Áõ§Áß¥ÁþÁÏœÁÏ ¬Á§ÁíœÍ¥ÁÅŽ¥÷,

ˆÁ¥Ê©ÂžÁí¦ÁÏ £ëÿÁé þÊÿÁ �þÂþÂ¬Ãà ÃÏúÁþÁ ||� pratyag aekarasam poornam anantam sarwato mukham,


VC 467

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• With in all, Homogenous

• Infinite, endless

• All pervading – every where (faces)

Dr.Sarma@works


€ÿÊ¦Á ¥ÁþÁÅ±ÂžÊ¦Á ¥ÁþÂŸÊ¦Á ¥ÁþÂªÁë¦Á¥÷,

ˆÁ¥Ê©ÂžÁí¦ÁÏ £ëÿÁé þÊÿÁ �þÂþÂ¬Ãà ÃÏúÁþÁ ||�

ahaeyam anupaadaeyam anaadhaeyam anaasrayam,


VC 468

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• There is no duality whatsoever• There is only the Brahman, the one

without a second – which is• Not to be shunned or rejected• Can’t to be explained or described• Not be taken up or accepted• Not supported by any thing

Dr.Sarma@works


þÃ§ÁÅÓ›Ï þÃ«ÁÑ¨Ï ¬ÁÆ¯ÁéÏ þÃ§ÃíÁ¨åÏ þÃ§ÁÏüþÁ¥÷,�

ˆÁ¥Ê©ÂžÁí¦ÁÏ £ëÿÁé þÊÿÁ þÂþÂ¬Ãà �ÃÏúÁþÁ ||�

nirgunam nishkalam sookshmam nirwikalpam niranjanam,


VC 469

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without a second – which is• Beyond any attributes or gunas• Without parts – organs, limbs etc.,• Very subtle, (can’t be grasped easily)• Absolute and has no limitations• Taintless – beyond sin, maya etc.,

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€þÃ§ÁÆ¡Áê¬Áí§ÁÆ¡ÁÏ ¦ÁþÁéþÍ©ÂúÂ¥ÁÍúÁ§Á¥÷,�


aniroopya swaroopam yan mano vaachaam agocharam,


VC 470

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without a second – which is• Incomprehensible in its very nature• Can’t be proved to be of this form• Which is beyond the grasp of mind

and speech and

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¬ÁœÁð¥ÁÇžÁãÏ ¬ÁíœÁÐ¬ÃžÁãÏ ªÁÅžÁãÏ £ÅžÁã¥ÁþÄžÁÇªÁ¥÷,


sat samriddham swatah siddham suddham buddham aneedrusam,


VC 471

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without a second – which is• The Reality, The most effulgent• Self-existent, Pure• The Intelligence absolute and• Unlike the finite objects –

incomparable and peerless.Thus this manifest world is nothing but

the Unique, Non-dual Brahman

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±Âë±ÂàÐ ¡Á§ÂÏ

þÃ§Á¬Áà§ÂÂ �þÃ§Á±Â¬Áà¤ÍÂÐ�ªÂÏœÂÐ ¬ÁÅžÂÏœÂÐ ¦ÁœÁ¦ÉÂ ¥ÁöÁÏœÁÐ,

©ÃüÂÚ¦Á œÁœÁàíÏ ¡Á§Á¥Ê œÁžÁÏœÊ

±Âë±ÂàÐ ¡Á§ÂÏ þÃ§ÁíÇœÃ¥Á ÂœÁé¦ÉÂÂœ÷ �||

nirastaraagaa nirapaasta bhogaah

saantaah sudantaah yatayo mahaantah,

vijnaaya tattwam paramae tadantae

praaptaah paraam nirwritim aatmayogaat ||

VC 472

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Attain Bliss Absolute

• The great souls – the Sanyasins – who got rid of all the attachments and discarded all sense-enjoyments

• Who are serene and perfectly restrained

• Realize this supreme truth and• in the end attain the Supreme Bliss

through self realization

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ÁÇœÂ§Íá ¤Á©ÁœÁÅ �¤Á©ÂþÁ¡ÄžÁÏ ¡Á§ÁœÁœÁàí¥Á ÂœÁéþÁÐ

¬Áí§ÁÆ¡Á¥Á ÂþÁÏžÁÁþÁ�Ï ©ÃúÂ§Áê,

©ÃŸÁÆ¦Á ¥ÉÂÿÁÏ ¬Áí¥ÁþÁÐ ¡ÁëÁ¨ÃåœÁÏ�¥ÁÅÁàÐ ÁÇœÂ§Íá � �¤Á©ÁœÁÅ ¡Áë£ÅžÁãÐ ||

bhavaanapeedam para tattwam aatmanah

swaroopam aananda ghanam vichaarya,

vidhooya moham swamanah prakalpitam

muktah kritaartho bhavatu prabuddhah ||VC 473

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You too succeed

So, my dear son - • You too, analyze and discriminate this

Supreme truth about• the Real nature of the Self,• the Bliss Absolute (undiluted, unmixed).• Shake off thy delusion, created by thy

own mind;• Become free and illuminated and• attain the consummation of thy life.

Dr.Sarma@works

þÁ ¡ÁôþÁ§ÃíÁ¨åœÊ �¬Á¥Á ÂŸÃþÂ ³ÂŸÁÅ ©ÃþÃªÁÖ¨ÂœÁéþÂ

¡ÁªÂêœÁéœÁœÁàíÏ ¬ÁÅæý£ÍŸÁúÁ¯ÁÅ´Â,

þÃÐ ¬ÁÏªÁ¦ÁÐ ¬Á¥ÁêÁ©Ê¯ÃœÁªÊÖ�úÁÅ×ëœÁÐ ¡ÁžÂ§Íá þÁ ¡ÁôþÁ§ÃíÁ¨åœÊ ||�

samaadhinaa saadhu vinischala atmanaa

pasya atma tattwam sphutabodha chakshushaa,

nih samsayah samyag avaekshitascae

chchrutah padaartho na punarwikalpatae ||VC 474

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Free of doubts for ever

So, my dear son - • You too, through ‘samaadhi’, in which

the mind is made pure and perfectly still,• visualize the Truth of the Self with the

eye of perfect realization (jnaana netra),• If you behold your Atma-tatwa, by this

Atma-jnaana which you have learnt,• You will be forever free of all doubts

and will not get back to your Ajnaana

Dr.Sarma@works

¡Áë¥Á Â›¥÷

¬Áí³Âê©ÃžÂê £ÏŸÁ¬ÁÏ£ÏŸÁ¥ÉÂ¯Â

œÁðœÁêüÂÚþÂþÁÏžÁ§ÁÆ±ÂœÁé¨£Îã,

ªÂ¬ÁëàÏ ¦ÁÅÃà§ÊâªÃÍÃàÐ � � �¡Áë¥Á Â›Ï

úÂÏœÁÐ ¬ÃŸÂã ³ÂíþÁÅ¤ÁÆœÃÐ ¡Áë¥Á Â›¥÷ ||

swasyaavidyaa bandha sambandha mokshaat

satya jnaana ananda roopa atma labdhou,

saasrtam yuktir daesikoktih pramaanam

chaantah sidhdhaa swaanubhootih pramaanam ||VC 475

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The Proofs

• In the Realization of the Atman,• The Existence-Bliss-Absolute• through the process of breaking one’s

connections with the bondages of Avidya or ignorance

• There several proofs – viz..– The scriptural teachings– The reasoning and analysis (yukti)– The revelations of the dear preceptor– Lastly, one’s own personal experience

earned by concentration of mind

Dr.Sarma@works

¬ÊíþË©Á ©ÊžÂê

£ÏŸÍ ¥ÉÂ¯ÁªÁÖ œÁÇ¡ÃàªÁÖ úÃÏœÂ§ÍÁê¯ÁÅŸÂžÁ¦ÁÐ,�

¬ÊíþË©Á ©ÊžÂê ¦ÁüÂÚþÁÏ ¡Á§Ê´Â¥Á ÂþÁÅ¥Á ÂþÃÁ¥÷ ||�

bandho mokshascha triptischa chinta arogya kshudha adayah,

swaenaiva vaedyaa yajnaanam paraeshaam aanumaanikam ||

VC 476

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It is personal experience

• Just the feelings of satisfaction, grief, anxiety, positive health, hunger and such other things – which are known only to the person who experiences,

• so also are the feelings of bondage and liberation which are to personally experienced and lived by any one.

• The knowledge of these things to the others, the on lookers is at best – mere inference based on the clues.

Dr.Sarma@works

œÁý¬ÃáœÂ £ÍŸÁ¦ÁÏœÃ

œÁý¬ÃáœÂ £ÍŸÁ¦ÁÏœÃ ÁÅ§Á©ÁÐ �ªÁÅëœÁ¦ÉÂ ¦ÁÂ,�

¡ÁëüÚ¦Ë©Á œÁ§ÊžÃížÂíþÄªÁí§ÂþÁÅÁÇÿÄœÁ¦Á �

Â ||tata sthitaa bodhayanti guravah srutayo yathaa,

prajnayaiva taraed vidwaan eeswara anugruheetayaa ||

VC 477

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It is personal experience

• The teachings of the Scriptures and the instructions and revelations of the Guru at best explain the facts from a neutral stand point, standing aloof.

• It is for the seeker who has live those truths revealed and experience for himself the Reality contained there in.

• He crosses the ignorance, through illumination, of course backed by the grace of God.

Dr.Sarma@works

³ÂíþÁÅ¤ÁÆœÂí üÂÚœÂí

³ÂíþÁÅ¤ÁÆœÂí ¬Áí¦ÁÏ üÂÚœÂí ¬Áí¥Á ÂœÂéþÁ¥ÁŽÏ™ÃœÁ¥÷,

¬ÁÏ¬ÃžÁãÐ ¬ÁÅ¬ÁÅŽÏ œÃ«ÊÜþÃä§ÃíÁ¨ÂåœÁéþÂœÁéþÃ ||�

swa anubhootwaa swayam jnaatwaa swam aatmaanam akhanditam,

samsiddhah susukham tishthaen nirwikalpa atman aatmani ||

VC 478

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Be ever in happiness

• The seeker should stand face to face (live identified) with the Atman,

• with his mind free from dualistic ideas• He himself should know that he is the

indivisible Self, through his own realization and thus becoming perfect.

• Thus be seated ever in peace and happiness.

Dr.Sarma@works

£ëÿËé©Á üÄ©ÁÐ¬ÁÁ¨Ï

©ÊžÂÏœÁ ¬ÃžÂãÏœÁ þÃ§ÁÅÃà§Ê´Â�£ëÿËé©Á üÄ©ÁÐ ¬ÁÁ¨Ï üÁúÁÖ,� �€ŽÏ™Á§ÁÆ¡Á¬ÃáœÃ§Ê©Á ¥ÉÂ¯Í

£ëöÁéžÃíœÄ¦Ê ªÁÅëœÁ¦ÁÐ ¡Áë¥Á Â›¥÷ ||

vaedaanta siddhaanta niruktiraeshaa

brahmaiva jeevah sakalam jagachcha,

akhanda roopa sthitiraeva moksho

brahma adwiteeyae srutayah pramaanam ||VC 479

Dr.Sarma@works

The verdict

• The verdict of all discussions on Vedanta is that

• Jiva and the whole universe are nothing but the Brahman,

• the indivisible Entity.• Attaining that state is liberation.• The Sruti-s are the authority for

the statement that Brahman is One without a second.

Dr.Sarma@works

œÁé þÃ«ÃÜœÍ¤ÁÆœ÷�‚œÃ ÁÅ§ÁÅ©ÁúÁþÂúÁÅ×ëœÃ �¡Áë¥Á Â›Â

œÁå§Á¥Á©ÁÁ¥Áê �¬ÁœÁœÁàí¥Á ÂœÁé¦ÁÅ �Âàê,

¡ÁëªÁ¥ÃœÁÁ§Á›Ð �¬Á¥Á ÂÿÃœÂœÂé

ÁíúÃžÁúÁ¨ÂÁÇœÃ§ÂœÁé� �þÃ«ÃÜœÍ¤ÁÆœ÷ ||

iti guru vachanaa chchruti pramaanaat

param avagamya satattwam aatmayuktyaa,

prasamita karanah samaahita atmaa

kwachid achala akritir aatma nishthitobhoot ||VC 480

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Perfectly established

• Thus, realizing, at a blessed moment, the supreme truth

• through the above instructions of the Guru, the authority of the scriptures and his own reasoning,

• The senses of the seeker became quiet and his mind became concentrated.

• He became immovable in form and is perfectly established in the Atman.

Dr.Sarma@works

End of Part – VIIIContinued in Part - IX

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Vivaeka Choodaamani The Crest Jewel of Discrimination Part VIII From 416 to 480 ©Ã©ÊÁ úÁÆ™Â¥Á›Ã