Part VII
From 368 to 415
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Vivaeka Choodaamani
The Crest Jewel of
Discrimination
1
€žËíœÁ ¬ÃžÂãÏœÁÏ
The Doctrine of Monism
£ëöÁé ¬ÁœÁêÏ ü
ÁþÃéŸÂê
üÄ©Í £ëÿËé©Á þ¡Á§ÁÐ
Brahma is the Real
World is only an illusion
The Jeeva is none other than the Brahma
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2
©ÂùÃä§ÍŸÍ
¦É
Á¬Áê ¡Áë
Á¥ÁÏ žÂí§ÁÏ ©ÂùÃä§ÍŸÍ
€¡Á§Ã•
ÁëÿÁÐ,
þçªÂúÁ þçÄÿÁ úÁ
þÃœÁê¥Ê•
ÂþÁàªÄ¨œÂ ||
yogasya prathamam dwaaram vaangnirodho aparigrahah,
niraasaa cha nireeha cha nityam yaekaanta seelataa ||
VC 368
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3
The fundamentals
• Control of tongue (speech)
• Not craving for any wealth and not
aspiring any thing from any one,
• Devoid of desires (putraeshana,
vitteashana, lokaeshana)
• No expectation of fruits (nireeha)
• Always loving to live in solitude
• These are the fundamental
requirements to attain Yoga
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4
¦Á ¦Á žÁÿÁϩ¬ÁþÂ
ˆ
ÂþÁà ¬ÃáœÃ§ÃþÃâë¦É¡Á§Á¥Á›Ê
ÿÊœÁŧÁâ¥ÁªÊÖœÁ¬ÁÐ
¬ÁÏ§ÍŸÊ •
Á§Á›Ï ªÁ¥ÊþÁ ©Ã¨¦ÁÏ
¦Á žÁÿÁϩ¬ÁþÂ,
Ekaanta sthitir¦Á
indriyoparamanae
haetur dama schaetasah
samrodhae karanam samaena vilayam yaayaad aham vaasanaa,
VC 369
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5
The steps of evolution
• Living in solitude serves to control the
sense-organs,
• control of senses helps to control the mind
• When mind is controlled, the egoism is
destroyed.
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6
œÊþÂþÁþÁâ§Á³ÂþÁŤÁÆœ
Ã
œÊþÂþÁþÁâ§Á³ÂþÁŤÁƜçÁúÁ¨Â
£ÂëÿÄé ¬ÁžÂ ¦É•
ÃþÁ
¬Áà³ÂéúÃÖœÁàþç͟Á ˆ©Á
¬ÁœÁœÁÏ •
§ÁêÐ ¡Áë¦ÁœÂäþÁÅéþÊÐ ||
taena ananda rasa anubhootir achalaa braahmee sadaa yoginah
tasmaat chitta nirodha yeva satatam kaaryah prayatnaan munaeh ||
VC 369 b
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7
The steps
• When the ego is destroyed – then the Yogi
experiences the unbroken realization of Bliss
Absolute.
• Therefore, the man of reflection must always
strive to control the mind.
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8
¡Á§Á¥Á ÂÏ ¤Áü¬Áí
©ÂúÁÏ þæÁúÂלÁéþà œÁÏ
þæÁúÁ×
£ÅžÎ㠟æÁÏ ¦ÁúÁ× úÁ
£ÅžÃã³Â¯Ã›Ã,
œÁÏú¡áÁõ§ÂßœÁéþÃ
vaacham niyachcha atmani tam niyachcha
þçÃí•
Á¨Êå buddhou dhiyam yachca cha buddhi saakshini,
©Ã¨Â¡Áê ªÂþÃàþ÷
tam cha api poorna atmani nirwikalpae
¡Á§Á¥Á
VC 370 ÂÏ ¤Áü¬Áí ||
vilaapya saantin paramaam bhajaswa ||
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9
The hierarchy
• The speech (motor and sensory organs)
must be controlled by the mind.
• The mind must be controlled by the buddhi
• The buddhi must surrender itself to the
witness of buddhi or the pratyagatma
• The pratyagatma must identify its oneness
with paramaatama.
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10
œÁœÁàžÂè©Í¬Áê ¦É•
ÃþÁÐ
žÊÿÁ±Âë›ÊÏžÃë¦Á¥ÁþÍ
£ÅžÂãêžÃ¤Ã§ÁűŸäÃÐ,
¦Ë§Ëí§ÁíÇœÊàÐ
¬Á¥Á ¦É
Á¬ÁàœÁàžÂè©Í¬Áê ¦É
ÃþÁÐ
||
daeha praanaendriya mano buddhyaadibhir
upaadhibhih,
yairwair vrittaeh samaayogas tat tad bhaavo asya yoginah ||
VC 371
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11
Ends up
• The body, the praanas, the organs, the manas,
the buddhi and the rest
• with whatsoever of these supervening layers or
adjuncts (upaadhi) –
• the mind is associated, the seeker automatically
will be transformed, as it were, into that and
ends up there with no more progress.
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12
§Á³ÂþÁŤÁ©Á©Ã¡Áì©ÁÐ
œÁþÃä©ÁÇœÂê ¥ÁÅþÊÐ
¬Á¥Áê•
Áð§Íí¡Á§Á¥Á›Ï ¬ÁÅŽ¥÷,
¬ÁÏžÁǪÁêœÊ
¬ÁžÂþÁÏžÁ§Á³ÂþÁŤÁ©Á©Ã¡Áì©ÁÐ
||
tannivrityaa munaeh samyak sarvoparamanam sukham,
samdrisyatae sadaananda rasa anubhava viplavah ||
VC 372
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13
Finds it easy
• When this wrong association with the upaadhis
is carefully avoided
• the man of reflection finds it easy to detach
himself (uparati) from everything
• and get the experience of the abundance of
ever lasting Bliss Absolute.
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14
œÁêüœÁêÏœÁ§ÁçÿÃÐ
€ÏœÁ³Âàê•
Í £ÿóÂàê•
Í ©Ã§Á•
Áà¬Ëê©Á
¦ÁÅüêœÊ,
œÁêüœÁêÏœÁ§ÁçÿÃÐ ¬ÁÏ•
ÁÏ
©Ã§Á•
Áà¬ÁÅà ¥ÁÅ¥ÁůÁ¦Á  ||
antastyaago bahistyaago viraktasyaiva yujyatae,
tyajaty antarbahih sangam viraktastu mumukshayaa ||
VC 373
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15
The dispassionate
• Only the man of dispassion (vairaagya) is fit
for this internal and external renunciation;
• for, the dispassionate man, with his strong
focus on liberation, relinquishes both the
internal and external attachments.
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16
©Ã§Á
Áà ˆ©Á ªÁ
ÍäœÃ
£ÿìÁÅà ©Ã«Á¦ËÐ ¬ÁÏ•
ÁÐ
œÁ
ÂÏœÁ§ÁÿÁ¥Á žäÃÐ,
©Ã§Á
Áà ˆ©Á ªÁ
ÍäœÃ œÁê
ÁÅàÏ £ëÿÁé›Ã
þëÃÜœÁÐ ||
bahistu vishayaih samgah tatha antar ahamaadibhih,
virakta yaeva saknoti tyaktum brahmani nishthitah ||
VC 374
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17
Only he can
• It is only the dispassionate man who,
being in absolute identity with the
Brahman
• can give up the external attachment to
sense objects and
• the internal attachment to egoism etc.,
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18
¡Á¯Ã©Áœ÷
©Ë§Â
Áê£ÍŸÎ ¡Áô§ÁÅ«Á¬Áê
¡Á¯Ã©Áœ÷
¡Á¯Î ©ÃüÂþÄÿà ©ÃúÁ¯Á›
œÁí¥÷,
©Ã¥Áŏ
Ãà ³ÎŸÂ
Á먜ŸçÍÿÁ›Ï
vairaagya bodhou purushasya pakshivat
œÂ¤ÂêÏ ©Ãþ þÂþÁêœÁ§Ê›
¬ÃžÁãêœÃ || pakshou vijaaneehi vichakshana twam,
VC 375
vimukti soudha agra lata adhirohanam
taabhyaam vinaa na anya taraena siddhyati ||
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19
The essential wings
• For a bird to fly high and free it needs
both of its wings.
• So also for the aspirant who is after
liberation, which is at very great height,
like a creeper on the top of a mansion
• The two wings are essential and
indispensable
• These are the Viveka and Viragya
(Discrimination and renunciation)
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20
þÃœÁê¬ÁÅŽÂþÁŤÁÆœÃÐ
 ÁêÏœÁ ©Ë§Â
œ
Áê©ÁœÁÐ
¬Á¥Á ŸÃÐ
¬Á¥Á ÂÿÃœÁ¬Ëê©Á žÁÇšÁ
¡Áë£ÍŸÁÐ,
¡Áë£ÅžÁãœÁœÁàí
¬ÁêÿÃ
aatyanta vairaagyavatah samaadhih
£ÏŸÁ¥ÁÅ•
Ãà
samaahita asyaiva dridha prabodhah,
§ÁÅé
ÂàœÁéþÍ
prabuddha tattwasya hi bandha muktir
þÃœÁê¬ÁÅŽÂþÁŤÁÆœÃÐ
||VC 376
mukta atmano nitya sukha anubhootih ||
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21
For him alone
• For the extremely dispassionate man alone
– Samaadhi is possible;
• A man in samaadhi alone gets – steady
Self Realization;
• The man who realized the truth alone is –
free from all bondage;
• Only the free soul experiences – the
Absolute Bliss.
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22
¡ÁëüÂÚÏ •
ÁŧÁŪÊë¦Á¬Ê
©Ë§Â•
ÂêþÁä ¡Á§ÁÏ ¬ÁÅŽ¬Áê üþÁ•
ÁÏ ¡ÁªÂê¥Ã
©ÁªÂêœÁéþÁ
¬ÁàúÊÖúÁÅמÁãœÁ§ÂœÁé£ÍŸÁ¬ÁÿÃœÁÏ
³Âí§Âüê ³Â¥Á ÂëüêŸÁÅ•
÷
ˆœÁžÂâí§Á¥Áü¬Áë¥Áŏ
Ãà¦ÁÅ©ÁœÊ§Áê³Âé
œÁàí¥Á³ÂéœÁå§ÁÏ
vairaagyaan na param sukhasya janakam pasyaami vasya atmanah
tachchaet suddha tara atma bodha sahitam swaaraajya saamraajya dhuk
¬Á§ÁíœÂë¬ÁåÇÿÁ¦Á  ¬ÁžÂœÁéþà ¬ÁžÂ
yaetad
dwaaram
uktiyuvataer||yasmaattwamasmaat param
¡ÁëüÂÚÏ
Áajasram
•
ŧÁŪÊë¦Á¬Ê
sarwatra asprihayaa sadaatmani sadaa prajnaam kuru sraeyasae ||
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VC 377
23
The independence
• I cannot see any other path which is superior to
dispassion to give eternal happiness.
• So with pure and restrained mind and true
discrimination enjoy that empire with sovereignty
• This independence is the gateway for the damsel of
everlasting liberation.
• Hence, for thy welfare, be dispassionate - both
internally and externally and fix thy mind on Self.
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24
¬Áàê•
Âàí
üψ •
ÁŨªÁë¥Ê«Áí
ªÂÏ ûÃϞà ©Ã´Í¡Á¥Ê«ÁÅ

©Ã«Á¦Ê«Êí«Ë©Á ¥ÁÇœÍêÐ
¬ÁÇœÃ
¬Áàê•
Âàí
üψ •
ÁŨªÁë¥Ê«Áí
aasaam chindi vishopamaeshu
¤Ã¥ÁœÃÏ ¥ÁÅ–ÂÖœÃ
vishayaeshwaeshaiva mrityoh srutih
žÁƧœÃÑë¦Á ÂÐ,
VC 378
tyaktwaa jaati kula asramaeshw
abhimatim muinchaati dooraat kriyaah,
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25
Images of death
• Severe thy craving for sense-objects,
• which are like poison,
• give up your pride of caste, family
lineage and order of life
• fling all sense-actions to a distance.
• These are the hidden images of death.
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26
œÁêüÂœÁéŸÃ«Á›ÂÏ
žÊÿÁžÂ©Á¬ÁœÃ
œÁêüÂœÁé
ŸÃ«Á›ÂÏ
¡ÁëüÂÚÏ •
ÁŧÁÅ´ÂíœÁé
þÃ
daehadaavasati tyajaatma
œÁíÏžÁë´ÂÛ¬Áê¥Á¨Í¬Ã
dhishaNaam prajnaam kurushwaatmani
þçÁâí
twam drashta asya malosi nirdwaya
¦Á¡Á§ÁÏ £ëöÁé¬Ã
VC 378 b
brahmaasi yadwastutah ||
¦ÁžÁí¬ÁÅàœÁÐ param
||
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27
Thou art Brahman
• Give up thy identification with such
unreal things as the body
• and fix thy mind on the Atman
• For thou art really the witness, the
Brahman, unshackled by the mind, the
One without a second and the Supreme.
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28
Ã¥ÁþËê§Áèë¥ËÐ
•
¨¯Êê£ëÿÁé›Ã¥Á ÂþÁ¬ÁÏžÁÇšÁœÁ§ÁϬÁϳÂá¡
Áê £ÂÿÊêÏžÃë¦ÁÏ
¬Áí³ÂáþÊ ©ÃþéʪÁê
þêÁÖ¨œÁþÁŪÍ֡ʯÁê žÊÿÁ¬ÃáœÃ¥÷,
£ëöÁéœËé
Áê¥ÁÅ¡ÊœÁê œÁþÁé¦ÁœÁ¦Á Â
lakshyae brahmani maanasam drudhataram samsthaapya baahyaendriyam
úÂŽ›Ý©ÁÇœÂàêþêÁÏ
swa sthaanae vinivaesya nischala tanuschopaekshya daehasthitim,
£ëöÁéþÁÏžÁ§Á¬ÁÏ ¡Ã£ÂœÁéþÃ¥ÁÅžÂ
brahma
atmaikyam
upaetya tanmaya tayaa cha
ªÁÆþËêÐ
Ã¥ÁþËê§Áèë¥ËÐ
•
|| akhanda vrittya anisam
brahma ananda rasam piba atmani mudaa soonyaih kimanyair bhramaih ||
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VC 379
29
Tatah kim (of what use)
• Fix the mind firmly on the Ideal, the Brahman
• restrain the external organs in their respective fields
• with body held steady and with no thoughts for its
maintenance;
• attain identity with the Brahman and be one with It
– thus drink joyfully the Bliss of Brahman, in thy
own self without any hindrance.
• What for are all other illusory and hollow things !
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30
œÁê•
Âàí •
ÁªÁé¨Ï
€þÂœÁéúÃÏœÁþÁÏ œÁê•
Âàí •
ÁªÁé¨Ï
žÁÅÐŽ•
§Á›¥÷,
úÃÏœÁ¦Á ÂœÂéþÁ¥Á ÂþÁÏžÁ§ÁÆ¡ÁÏ
¦ÁþÁÅé•
Ãà•
§Á›¥÷ ||
anaatma chintanam tyaktwaa kasmalam duhkha kaaranam,
chintaya atmaanam aananda roopam yan mukti kaaranam ||
VC 380
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31
Give up evil
• Give up the thoughts of non-self; they are the
cause of all evil and produce all misery.
• Think of the Self, the Bliss Absolute which
conduces you to liberation.
Kutasthwaa kasmalam idam
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32
©Ã¨¬ÁœÁêü¬Áë¥÷
ˆ«Á ¬Áí¦ÁÏ
üÍêœÃ§ÁªÊ«Á³Â¯Ä
©ÃüÂÚþÁ•
ͪÊ
©Ã¨¬ÁœÁêü¬Áë¥÷,
¨¯ÁêÏ
esha swayam jyotir asaesha saakshee
©ÃŸÂ¦ËþÁ¥Á¬ÁžÃí¨¯Á›
vijnaana kosae vilasat yajasram,
¥ÁŽ›Ý
lakshyam
vidhaayainam asadwilakshanam
©ÁÇœÂàêœÁéœÁ¦Á
ÂþÁ
VC
381
Ť©Á¦Á
||
akhanda vruttya atma taya anubhaavaya ||
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33
In Vijnanamaya Kosa
•
•
•
•
•
O ! My dear,
Here shines eternally the Atman,
the Self-effulgent Witness of every thing,
ever in the Vijnanamaya kosa.
Make this Atman thy goal, the one
distinct from the unreal;
• Meditate on It as thy own Self and
• Exclude all other thoughts.
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34
„¨Ê쎦ÁþÃíüÂþĦÁ Â
ˆœÁ¥ÁúÃ×þÁä¦Á  ©ÁÇœÂàê
¡ÁëœÁê¦Á ÂÏœÁ§ÁªÁÆþÁê¦Á Â,
„¨Ê쎦ÁþÃíüÂþĦÁ ÂœÁðí¬Áí§ÁÆ¡ÁœÁ¦
ÁÂ
¬ÁÅæý¥÷
||
etamacchinnayaa
vruttyaa
pratyayaantarasuunyayaa,
ullaekhayanwijaaneeyaatswaswaruupatayaa sphutam ||
VC 382
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35
Sans foreign thought
• Without any foreign (other) thought
intervening your mind
• continuously carve this concept in your
mind; Thus
• You must distinctly realize It (Atman)
to be your own real Self;
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36
œÃ«ÊÜžÁÔý¡ÁýžéÁœ÷
€œÂëœÁéœÁíÏ
žÁǚĕ
ÁŧÁíþÁäÿÁ¥Á žëÁÅ
¬ÁÏœÁêüþ÷÷
„žÂ¬ÄþÁœÁ¦Á
œÊ«ÁÅ samtyajan
atra atmatwam
drudheekurwann Â
ahamaadishu
œÃ«ÊÜžÁÔý¡ÁýžéÁœ÷ ||
udaaseenatayaa taeshu tishthaed ghata pata adivat ||
VC 383
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37
Ghata and Pata
• Thus strengthen your Atma-atma bhava and
firmly believe in this.
• Give up the Deha- atma bhava (aham etc.,)
• Be seated like a neutral judge towards all
worldly happenings, as if they were trifling
things • like the ghata (pot) and pata (image)
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38
ªÁþËÐ ªÁþËÐ
©ÃªÁÅžÁã¥ÁÏœÁЕ
Á§Á›Ï
¬Áí§ÁÆ¡Ê
þéʪÁê
³Â¯Ä›ê©Á£ÍŸÁ¥Á ÂœÊë,
ªÁþËÐ
visuddham antahkaranam swaroopae
ªÁþ˧ÃäªÁÖ¨œÂ¥ÁűÂþÁ¦
nivaesya saaksheeny avabodha maatrae,
Á
sanaih sanair nischalataam upaanayan
þÁÆå§ÁßœÁí¥Ê©ÂþÁÅ
VC 384
yaevaanu vilokayaet tatah ||
©Ã¨Í
Á¦ÊœÁàœÁÐpoornatwam
||
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39
Slowly and steadily
• Step by step – slowly and steadily tame
the mind • and make it still (without even slightest
external disturbance) –
• by purified thoughts fixed on the
indwelling Pratyag-atma, the Witness;
• Then realize your own Self perfectly.
constant practice and dispassion – tools.
Sanai sanair uparamat, Yato yato
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40
¥ÁöÁ•
ªÁ¥Ã©Á
žÊÿÊÏžÃë¦Á±Â뛥ÁþÍÿÁ¥Á Â
žÃ¤ÃÐ
³ÂíüÂÚþÁ •
Á¨Ëå§ÁŽÃ¨Ë§Áű
ŸäÃÐ,
©Ã¥ÁÅ•
Áà¥Á ÂœÂéþÁ¥ÁŽ›Ý
daehaendriya praana mano aham aadibhih
§ÁÆ¡ÁÏ
swaajnaana kalptair akhilair upaadhibhih,
¡Áõ§ÁßÏ
vimuktam
aatmaanam
akhanda roopam
¥ÁöÁ•
ªÁ¥Ã©Â©Á¨Í
Á¦Êœ÷
||
VC 385
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poornam mahaakaasam iva avalokayaet ||
41
Infinite sky
• Detach your connections with the body,
senses, praana, mind and ego etc group
of superimposed attributes (upaadhibhih).
• These are creations of your ignorance.
• Live in the Paramaatma who is like the
free unending maha-akaasa (infinite sky)
• who is indivisible, complete and infinite.
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42
©Ã¥ÁÅ•
Áà¥Ê•
Á¥Ê©Á
•ý•
Á
Á¨ªÁ•
ÁŬÁƨ¬ÁÆúÃ¥Á
ÅŽËê
§ÁÓ•
ÁþÁ¥ÁűŸêÁœË§
Ãí¥ÁÅ•
Áà¥Ê•
Á¥÷,
¤Á©ÁœÃ þÁ©Ã©ÃŸÁÏ
ghata kalasa kusoola soochi mukhyair
œÁ
Ë©Á ªÁÅžÁãÏ
gaganam upaadhi satair vimuktam yaekam,
¡Á§Á¥ÁÿÁ¥Á žéåÁÅ•
Á
à¥Ê•
Á¥Ê©Á || bhavati na vividham tathaiva suddham
VC 386
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param ahamaadi vimuktam yaekam yaeva ||
43
The Atman is One
• The sky (space) or the Absolute infinite is
enclosed in a pot, in a pitcher, in a receptacle
of grains, in the eye of a needle;
• It looks different in size and shape and
subtlety in the above, but
• once you dissolve the container concept, all
that is enclosed in the above is only one
infinite space, the absolute.
• Similarly, if the ego is divested – the Atman
is the same Absolute One.
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44
¡ÁªÊêžÊ
ÂœÁéþ ¬ÃáœÁ¥÷
£ëöÁéžÃ¬ÁàÏ£¡Á§ÁêϜ ¥ÁÇ´Â¥Á ÂœÂë
„±ÂŸÁ¦ÁÐ,
œÁœÁÐ ¡Áõ§ÁßÏ ¬Áí¥Á ÂœÂéþÁÏ
¡ÁªÊêžÊ
ÂœÁéþ ¬ÃáœÁ¥÷ ||
brahmaadi stamba paryantaa mrushaa maatraa upaadhayah,
tatah poornam swam aatmaanam pasyaed yaeka atmanaa sthitam||
VC 387
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45
From the Creator
• Right from the Creator down to the blade
of grass all that is manifest is unreal a limited adjunct – or superimposition
(upaadhi) on the absolute substratum.
• Therefore, one should realize one’s own
Self as the complete and only Principle.
Aa brahma bhuvanaa lokaa
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46
¤ÂëϜʧÂäªÊ
¦ÁœÁë ¤ÂëÏœÂê Á
•¨ÃåœÁÏ
œÁžÃí©Ê•
Ê
œÁœÁàþÂéœÁëÏ þË©Á
œÁ³ÂéžÃí¤ÃþÁä¥÷,
¤ÂëϜʧÂäªÊ
yatra bhraantyaa kalpitam tadwivaekae
¤ÂëϜÞÁÇ´ÂÛÿÃœÁœÁàíÏ
tattan maatram naiva tasmaad vibhinnam,
§ÁüÅجÁàžÁížÃíªÁí¥Á ÂœÁé
naasae bhraanti drushtaahi tattwam
¬Áí§ÁÆ¡Á¥÷ bhraantaer
||
VC 388
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rajjustadwad viswam aatma swaroopam ||
47
Universality
• Look at the imaginary illusion of a snake
in a rope
• Once you verify the reality and establish
the reality of the rope where is snake
delusion – gone – no more fear out of
the imaginary snake.
• Similarly, the universe is in reality One
Atman and not any of the manifest
things !
[email protected]
48
¬Áí³ÂéžÁþÁêþÁä •
ÃÏúÁþÁ
¬Áí¦ÁÏ £ëÿÁé ¬Áí¦ÁÏ ©Ã«ÁÅßÐ ¬Áí¦Á¥ÃÏžÁëÐ
¬Áí¦ÁÏ ªÃ©ÁÐ,
¬Áí¦ÁÏ ©ÃªÁí¥ÃžÁÏ ¬Á§ÁíÏ
¬Áí³ÂéžÁþÁêþÁä
Ã
•ÏúÁþÁ
swayam Brahma
swayam Vishnuh swayam
Indrah||swayam Sivah,
swayam viswam idam sarwam swasmaad anyan na kinchana ||
VC 389
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49
Only Brahman
• Once one is fixed in the Brahma
Jnaana, his Self identifies himself with
the Brahma, Vishnau, Siva and Indra.
• He sees nothing other than the Brahman
in everything in this whole universe
Sahasra seershaa Purusha
Sa brahma, sa Sivah, sa Indra
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50
€ÏœÁÐ ¬Áí¦ÁÏ £ÿÃÐ ¬Áí¦ÁÏ
€ÏœÁÐ ¬Áí¦ÁÏ ú¡à £ÿÃÐ
¬Áí¦ÁÏ úÁ
¬Áí¦ÁÏ ¡Áô§Á³ÂàœÁðí¦Á¥Ê©Á
¡ÁªÂÖœ÷,
¬Áí¦ÁÏ ÿÁê©ÂúÂêÏ
antah swayam chaapi bahih swayam cha
¬Áí¦Á¥Á¡ÁôêžÄúÂêÏ
swayam purastaat swayamaeva paschaat,
œÁ•
Í¡Á§Ã´ÂÛœÁðí¦Á¥Á¡ÁêŸÁ³
Âàœ÷ || swayamhy avaachyaam swayam apy udeechyaam
VC 390
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tathoparishtaat swayam apy adha staat ||
51
The Brahman is what not ?
•
•
•
•
•
•
•
[email protected]
The Self - Brahman is the Interior
The Self - Brahman is the Exterior
The Self – Brahman is In front
The Self – Brahman is Behind
The Self – Brahman is in the South
The Self – Brahman is in the North
The Self – Brahman is like wise
Above and Below and what not ?
Maandookopanishad
52
úÞʩ˕
Á§Á¬ÁÏ
œÁ§ÁùÓ¢ÊþÁ¤Áë¥Á£ÅžÁÅ
çžÂžÃ
¬Á§ÁíÏ ¬Áí§ÁÆ¡Ê› ü¨Ï ¦Á•
Â
œÁ•
Â,
úÞʩÁ
taranga phaena bhrama budbudaadi
žÊöÁžÁêÿÁ¥ÁÏœÁ¥ÊœÁ
sarwam swaroopaena jalam yathaa tathaa,
œÁð§ÁíÏ úÞʩ˕
Á§Á¬ÁÏ
©ÃªÁÅžÁã¥÷ || chidaeva daeha adyaham antamaetat
VC 391
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sarwam chidaeva ikarasam visuddham ||
53
Everything is Chit
• The wave, the foam, the whirlpool, the
bubble etc., all of them, aren’t they in
essence the different forms arising out of
the same water ?
• Similarly from the body, up to the egoism
and everything is but pure essence, the
Chit (the Knowledge Absolute).
[email protected]
54
¥Á ¦Á Â¥ÁžÃ§Á¦Á Â
¬ÁžÊ©ÊžÁÏ ¬Á§ÁíÏ ü
ÁžÁ©Á
ÁœÁÏ
©ÂùéþÁ¬Á¦ÉÂÐ
¬ÁœÍ €þÁêþÂä¬Êàê©Á
¡Áë
ÁǜáÁ§Á¬Ä¥Ãä¬ÃáœÁ©ÁœÁÐ,
¡ÁǏ
ÁÃ
Ñ¥ÁéÇœÂðä¦ÂÐ Á
¨ªÁ•
Áý•
ÁÅϤÂ
sadaevaedam sarwam jagad avagatam vaang manasayoh
žÁê©Á
ÁœÁÏ
sato anyan na astyaeva prakriti para seemni sthitavatah,
©ÁžÁœÊê«Á¤ÂëþÁà¬Áàí¥ÁÿÁ¥ÃœÃ
prithak
kim mrit
snaayah kalasa
¥Á ¦Á
Â¥ÁžÃ§Á¦Á
Âghata
|| kumbhaady avagatam
vadatyaesha bhraantastwam ahamiti maayaa madirayaa ||
[email protected]
VC 392
55
Are you intoxicated ?
• Only the intoxicated or inebriated man (the
one over powered by maaya) blabbers the
words “I” and “thou”
• The clay in the pot, jar, jug etc., is it any
different ? Aren’t they the different superimposed forms of the same clay ?
• All the universe known to us through speech
and mind is only Brahman; There is nothing
beyond Brahman, which exists even in the
extreme range of Prakriti.
[email protected]
56
¥Ã
ÂêŸÂê¬ÁþéÁÇœÁà¦Ê
Ãë¦Á ¬Á¥Á¤ÃöÁ§Ê› ¦ÁœÁë
•
þÂþÁêžÃœÃ ªÁÅëœÃÐ,
£ë©ÄœÃ žËíœÁ§ÂÿÃœÁêÏ
¥Ã
ÂêŸÂê¬ÁþéÁÇœÁà¦Ê ||
kriyaa samabhihaaraena yatra na anyaditi srutih,
braveeti dwaita raahityam mithyaa dhyaasa nivrittayae ||
VC 393
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57
One sees nothing else !
• Yatra na anyat pasyati, na anyat srunoti, na
anyat vijanaati sa bhooma ….. Sruti (Yajur)
• In a manifold fashion, the same concept is
reiterated in the Sruti by several verbs negating
everything as - not Brahman;
• and that which remains after everything is
negated - that is the Brahman
• This affirmation is to annul the false concept of
the superimposition and its associated plurality.
[email protected]
58
Ã¥Á¬Ãà £ÍŸÁê¥÷

ªÁ©ÁþÃä§Áé¨þçÃí•
•
笌
þÃЬĥÁþìÁå¬ÁâþÁþçÃí•
§Á¥÷,
€ÏœÁ§ÁçÿÃЪÁÆþÁê
¥ÁþÁþÁê¥ÁžÁí¦ÁÏ
aakaasavan nirmala nirwikalpa
¬Áí¦ÁÏ ¡Á§ÁÏ £ëÿÁé Ã
•¥Á¬Ãà
nihseema nispasdana nirwikaaram,
£ÍŸÁê¥÷ ||
antar bahih soonyam ananyam adwayam
VC 394
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swayam param Brahma kim asti bodhyam ||
59
What else to know ?
• Like the infinite sky which is same every
where irrespective of the time, place and
person –
• You are the utmost pure, absolute {without
any sankalpa (good action) and vikalpa (bad
action)}, infinite, motionless, changeless,
devoid of interior and exterior, the One
existence and the one without a second and is
your own Self.
• Beyond this what else is there to know ?
[email protected]
60
©Á•
Áà©ÁêÏ •
Ã¥ÁÅ
©Á
Áà©ÁêÏ 
Ã¥ÁÅ ©ÃžÁêœÊ €œÁë £ÿÁÅŸÂ
£ëÿËé©Á üÄ©ÁЬÁí¦ÁÏ
£ëÿËé œÁü؏
ÁžÂ¡Á§Â›Å ¬Á•
Á¨Ï
£ëöÁéžÃíœÄ¦ÁÏ ªÁÅëœÊÐ,
£ëÿËé©ÂÿÁ¥ÃœÃ¡Áë£ÅžÁã¥ÁœÁ¦ÁÐ
vaktavyam kimu vidyatae atra bahudhaa brahmaiva jeevah swayam
¬ÁÏœÁê•
Áà£ÂöÁêÐ ¬ÁÅæýÏ
brahmai taj jagadaa paraanu sakalam brahma adwiteeyam srutaeh,
£ëÿÄé¤ÁƦÁ ©Á¬ÁœÃä ¬ÁÏœÁœÁ
brahmaiva
aham iti prabuddha matayah
santyakta baahyaah
sphutam
úÞÂþÁϞœÁéþË©Á
ŸÁÅë©Á¥÷
||
brahmee bhooya vasatni santata chidaananda atmanaiva dhruvam ||
[email protected]
VC 395
61
What else to dilate upon ?
• What else is there to dilate upon this subject ?
• Jevaa is none other than the Brahman Himself.
• From the atom onwards every conceivable thing
is Brahman.
• ‘Ekameva adwiteeyam’, ‘Atmaiva idam sarvam’,
‘Brahmaiva idam sarvam’ – and similar
aphorisms are the dictates of Vaedas.
• That is why all those Mahatmans with Brahma
jnaana, ever live as Brahman, giving up their
connections with the external world.
[email protected]
62
üÿà ¥Á¨¥Á¦Á•
ͪÊ
üÿà ¥Á¨¥Á¦Á•
ͪÊ
€ÿÁϟæÉÂœÂá¡ÃœÂªÂÏ
¡Áë¬Á¤Á¥Áþè•
Á¨Êå ¨ÃϏ
ÁžÊÿÊ
€¡Ã ¡ÁªÂÖœ÷,
þÏ
Á¥Á
ÁžÃœÁ
ħÃàÏ
jahi malamayakosae aham dhiyotthaapita asaam
þÃœÁê¥Á ÂþÁþÁâ¥ÁƧÃàÏ
prasabham anila kalpae linga daehae api pascaat,
¬Áí¦Á¥ÃœÃ ¡Á§ÃúĦÁ
nigama
gadita keertim
nityam aananda moortim
£ëÿÁé§ÁÆ¡Ê›
œÃ«ÁÜ
||
VC 396
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swayam iti paricheeya brahma roopaena tishtha ||
63
Live as Brahman.
• First destroy the intense attachment
that you developed out of your egoism
towards this filthy gross body;
• then do the same forcibly with the
praanamaya - subtle body;
• realize the Brahman, the eternal bliss,
whose glories the scriptures proclaim
as thy own Self;
• and live as Brahman.
[email protected]
64
The contrast
Amaedhya poornae, krimiraasi sankulae,
swabhaava gandhae api asuchou,
sravad dravae, kalaevarae
mootra pureesha bhaajanae,
Ramanti moodha ! viramanti panditaah !!
Kaivalyopanishad
[email protected]
65
ªÁ©Â•
§ÁÏ
ªÁ©Â•
§ÁÏ ¦Á ©ÁžÁèüœÃ
¥ÁþÁÅü³Âà©ÁžÁªÁÅúÃÐ
¡Á§Ê¤ÁêÐ ³Âêœ÷ Ê
•ìªÍ
üþÁþÁ¥Á§Á›©ÂêŸÃ þçÁ¦ÂÐ,
¦ÁžÂœÂéþÁÏ
ªÁÅžÁãÏ •
Á¨¦ÁœÃ
savaakaaram yaavad bhajati manujastaa vada suchih
ªÃ©Â•
§Á¥ÁúÁ¨Ï
paraebhyah syaat klaeso janana marana vyaadhi nirayaah,
œÁžÂ œÊ¤Íê ¥Áŏ
Íà ¤Á©ÁœÃ ÿÃ
yada atmaanam
suddham ||
kalayati Siva akaaram achalam
œÁžÂÿÁ
ªÁÅëœÃ§Á¡Ã
VC 397 tadaa taebhyo mukto bhavati hi tadaaha srutir api ||
[email protected]
66
Are we the sava ? or Siva ?
• As long as we regard this corpse like body in
great esteem and identify it as we,
• we are impure, we have to suffer from evil
forces and also from birth, death and disease.
• But when we think of ourselves as pure, Sivam
(the essence of all Good) and immovable,
• we are sure to be free from the above miseries;
• Thus declare the Srutis – Chandyoga, Brihadaa
[email protected]
67
©Á¬ÁÅàþç¬ÁœÁÐ
³ÂíœÁé þÂê§Í¡ÃœÂ ªÊ´Â
¤Â¬Á©Á¬ÁÅàþç¬ÁœÁÐ,
¬Áí¦Á¥Ê©Á ¡Á§ÁÏ £ëÿÁé ¡Áõ§Áß
¥ÁžÁí¦Á¥Á•
Ãë¦Á¥÷ ||
swaatmanya aropitaa saeshaa bhaasa vastu niraasatah,
swayamaeva param brahma poornam adwayam akriyam ||
VC 398
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68
Brahman remains
• By the elimination of all apparent
existences superimposed on the soul,
• the supreme Brahman, Infinite, the
One without a second and beyond
any activity
• remains as Itself.
[email protected]
69
¡Áëü¨å ¥Á ÂœÁëÐ
¬Á¥Á ÂÿܦÁ ÂÏ ¬ÁœÃ
úÃœÁà©ÁÇœÎà
¡Á§ÂœÁéþà £ëÿÁé›Ã
þçÃí•
Á¨Êå,
þÁ žÁǪÁêœÊ Á
ªÃÖžÁ¦ÁÏ
samaahita ayaam sati chitta vrittou
©Ã•
Á¨åÐ
paraatmani brahmani nirwikalpae,
¡Áëü¨å ¥Á ÂœÁëÐ,
na drisyatae
¡Á§ÃªÃ«ÁêœÊ œÁœÁÐ
|| kaschid ayam vikalpah
VC 399
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prajalpa maatrah, parisishyatae tatah ||
70
Mere word
• When all the mental activity is
merged with and immersed in the
Brahman, the Absolute in the
nirwikalpa samadhi,
• None of this phenomenal world
remains and to be seen;
• It remains as a mere word
[email protected]
71
¤ÃžÂ 
ÁÅœÁÐ
€¬ÁœÁѨÍå ©Ã•
Á¨Íå €¦ÁÏ
©ÃªÁí¥ÃœÊê•
Á©Á¬ÁÅàþÃ,
þçÃí•
Â§Ê þç•
Â§Ê þçÃíªÊ«Ê
¤ÃžÂ 
ÁÅœÁÐ ||
asat kalpo vikalpo ayam viswam ityaeka vastuni,
nir vikaarae nir aakaarae nir visaeshaye bhidaa kutah ||
VC 400
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72
Whence is the diversity ?
• In the infinite concept of the changeless,
formless and Absolute, One entity – the
Brahman
• the concept of this relative universe is
only a phantom
• Where can there be any diversity or
plurality ?
[email protected]
73
¤ÃžÂ
ÁÅœÁÐ
žÁë«ÁÛÇ žÁ§ÁîþÁ
žÁǪÂêžÃ¤Â©ÁªÁÆþËê•
Á©Á¬ÁÅàþÃ,
þçÃí•
Â§Ê þç•
Â§Ê þçÃíªÊ«Ê
¤ÃžÂ
ÁÅœÁÐ ||
drashtru darsana drusyaadi bhaava soonya ika vastuni,
nirwikaarae niraakaarae nirwisaeshae bhidaa kutah ||
VC 401
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74
Whence is the diversity ?
•
•
•
[email protected]
In the One Entity devoid of the
concepts of seer, seeing and seen –
Which is changeless, formless and
Absolute –
whence can there be any diversity ?
75
¤ÃžÂ
ÁÅœÁÐ
Á¨Âå§Áß©Á ‚©ÂœÁêþÁà¡Á§Ã¡Áõ§Ëß•
•
Á
©Á¬ÁÅàþÃ,
þçÃí•
Â§Ê þç•
Â§Ê þçÃíªÊ«Ê
¤ÃžÂ
ÁÅœÁÐ ||
kalpaarnava ivaatyanta paripoornaika vastuni,
nirwikaarae niraakaarae nirwisaeshae bhidaa kutah ||
VC 402
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76
Whence is the diversity ?
•
•
•
[email protected]
In the One Entity which is perfectly allpervading, filled with and filled of every
thing and is motionless – like the ocean
after the dissolution of the universe – and
which is changeless, formless and
Absolute –
whence can there be any diversity ?
77
¤ÃžÂ 
ÁÅœÁÐ
œÊü¬Ä©Á œÁ¥É ¦ÁœÁë ©Ã¨ÄþÁÏ
¤ÂëϜà •
§Á›¥÷,
€žÃíœÄ¦Ê ¡Á§Ê œÁœÊàí þçÃíªÊ«Ê
¤ÃžÂ 
ÁÅœÁÐ ||
taejaseeva tamo yatra vileenam bhraanti kaaranam,
adwiteeyae parae tattwe nirwisaeshae bhidaa kutah ||
VC 403
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78
Whence is the diversity ?
•
•
•
•
[email protected]
When light emerges there is no place for
darkness. It simply vanishes.
Similarly, when the root cause of all
delusion is dissolved in the concept of
the One Entity – Which is the Supreme
Reality, One without a second and the
Absolute –
whence can there be any diversity ?
79
¤ÊžÁ©Â§Âà 
Á
ÁÏ ¤Á©Êœ÷
ˆ
ÂœÁé
Ê ¡Á§Ê œÁœÊàí ¤ÊžÁ©Â§Âà •
ÁÁ
•Ï
¤Á©Êœ÷,
¬ÁÅ«ÁűÎà ¬ÁÅŽ¥Á ÂœÂë¦Á ÂÏ
¤ÊžÁÐ Ê
•þ©Á¨Í
ÃœÁÐ ||
Ekaatmakae parae tattwae bhaeda vaartaa katham bhavaet,
sushuptou sukha maatraayaam bhaedah kaena avalokitah ||
VC 404
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80
How can we talk of diversity ?
•
•
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How can we talk of the applicability of the
so called ‘diversity’ to the Supreme reality
which is unique and homogenous ?
Has any one ever observed this diversity in
the state of profound sleep, except
experiencing the unmixed Bliss ?
For the one who is experiencing the
Brahman, nothing else will be visible.
81
þÁ ÿÁêϣţÃÏžÁÅÐ
þÁ ÿÁê¬Ãà ©ÃªÁíÏ
¡Á§ÁœÁœÁàí£ÍŸÂ
œÁðžÂœÁéþà £ëÿÁé›Ã
þçÃí•
Á¨Êå,
¨œÁë¦Ê þ¡ÁêÿçįÜÍ
•
Á
Å›Ê
na hyasti viswam para tattwa bodhaat
þÁ ÿÁêϣţÃÏžÁÅÐ
sadaatmani brahmani nirwikalpae,
¥ÁǏ
ÁœÁÇ«Ãß 
¦Á Â¥÷ ||
kaalatrayae na apyahireekshito gunae
VC 405
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na hy ambubinduh mriga trishnikaayaam ||
82
Sans Illusion
•
•
•
[email protected]
Never really is there snake in a real
rope which is mistaken as snake.
Never there is even drop of water in
a mirage.
Similarly, never there will be any
existence of any duality or plurality
in any one of the three states (time),
once the reality is perceived and the
illusion is annulled.
83
‚œÃ£ÆëœÊ ªÁÅëœÃÐ
¥Á ¦Á  ¥Á ÂœÁë ¥ÃžÁÏ žËíœÁ¥ÁžËíœÁÏ
¡Á§Á¥Á §ÁáœÁÐ,
‚œÃ£ÆëœÊ ªÁÅëœÃÐ
³Â¯ÂœÁÅð«ÁűÂà©ÁþÁŤÁƦÁœÊ ||
maayaa maatra midam dwaitam adwaitam paramaarthatah,
itibrootae srutih saakshaat sushupta avanubhooyatae ||
VC 406
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84
The Srutis declare
• The delusion of duality is because of maya
• The non-duality is the absolute truth – thus
• Declare the scriptures (Katho, Brihadaranya,
Mandooka, Chandyoga Upanishads)
• We experience this non-duality in deep sleep
• The same is the case in the Turiya (Jnaana)
state.
[email protected]
85
¤ÂëÏœÃüÄ©ÁþÁÐ
€þÁþÁêœÁí¥ÁŸÃ´ÂÛþž§͡Áê¬Áê
þçįÜÁ¥÷,
¡ÁϙÜ˧ÁüÅØ ¬Á§ÂåžÎ ©Ã•
Á¨Íå
¤ÂëÏœÃüÄ©ÁþÁÐ ||
ananyatwam adhishthaana adaaropyasya nireekshitam,
panditai rajju sarpaadou vikalpo bhraanti jeevanah ||
VC 407
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86
The superimpositions
•
•
•
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In the case of rope appearing as the snake,
the snake is an imaginary super- imposition
in the rope. In reality, there is no snake but
only its substratum – the rope.
The wise perceive this duality in the world
as an illusory superimposition on the real
substratum, the Brahman which is unique
and has no duality.
The illusion is an error of judgment.
87
€œÁªÃÖœÁàÏ
¬Á¥Á ŸÊÿÃ
úÃœÁà¥ÁÆ¨Í ©Ã•
Á¨Íå¦ÁÏ úÃœÁà¤Â©Ê
þÁ •
ÁªÁÖþÁ,
€œÁªÃÖœÁàÏ ¬Á¥Á ŸÊÿà ¡ÁëœÁê•
ÁÆë¡Ê
¡Á§ÂœÁéþà ||
chittamoolo vikalpoyam chitta bhaavae na kaschana,
atas chittam samaadhaehi pratyag roopae paraatmani ||
VC 408
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88
Dissolve thy mind
•
•
•
[email protected]
The apparent plurality and diversity in the
universe is only a mental modification.
Once the mental modification is annihilated,
there exists no duality in the world
Therefore, dissolve thy mind by concentrating it on the Supreme Self, which your
innermost Essence.
89
£ëÿÁé¡Áõ§ÁßÏ ¬Á¥Á ŸÎ
¥Á¡Ã ¬ÁœÁœÁ£ÍŸÁÏ 
Ã
Ê©Á¨ÂþÁÏžÁ
§ÁÆ¡ÁÏ
þçÁÅ¡Á¥Á¥ÁœÃ©Ê¨Ï þÃœÁê¥ÁÅ•
ÁàÏ
þçÄÿÁÏ,
þçÁ©ÁŸÃ •
ÁÁ
•þ¤ÁÏ þëÁÑ¨Ï þçÃí•
Á¨åÏ
kimapi satata bodham kaevala ananda roopam
ÿÁǞÕ
Á¨¦ÁœÃ ©ÃžÂíþ÷ £ëÿÁé¡Áõ§ÁßÏ
ativaelam nityam uktam nireeham,
¬Á¥Á ŸÎnirupamam
||
niravadhi gaganaabham nishkalam nirwikalpam
VC 409
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hridi kalayati vidwaan brahma poornam samaadhou ||
90
What else is it ?
• The Vidwaan or Jnaani always contemplates
on the Poorna Brahmam in the Samadhi state.
• That Brahma swaroopam is what else ?
– We cannot decipher it as this or that
– Its nature is Eternal Knowledge and
– Bliss Absolute, par excellent, peerless
– transcends all limitations, is ever free and
– without any activity and which is like the
– limitless sky, indivisible and absolute
[email protected]
91
£ëÿÁé¡Áõ§ÁßÏ ¬Á¥Á ŸÎ
¡Áë
Áǜà ©Ã
Áǜà ªÁÆþÁêÏ
¤Â©ÁþœĜÁ ¤Â©ÁÏ
¬Á¥Á§Á¬Á ¥Á¬Á¥Á ÂþÁÏ ¥Á ÂþÁ¬ÁÏ
£ÏŸÁ žÁƧÁ¥÷,
þÏ
Á¥Á©ÁúÁþÁ¬ÃžÁãÏ
prakrti vikrti soonyam bhaavana ateeta bhaavam
þÃœÁê¥Á¬ÁéœÁåë¬ÃžÁãÏ
samarasam asamaanam maanasam bandha dooram,
ÿÁǞÕ
Á¨¦ÁœÃ ©ÃžÂíþ÷ £ëÿÁé ¡Áõ§ÁßÏ
¬Á¥Á ŸÎnigama
|| vachana siddham nityam asmat prasiddham
VC 410
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hrdi kalayati vidwaan brahma poornam samaadhou ||
92
What else is it ?
• The Vidwaan or Jnaani always contemplates
on the Poorna Brahmam in the Samadhi state.
• That Brahma swaroopam is what else ?
– Devoid of the ideas of cause and effect
– It is the Reality beyond all imaginations
– Homogenous, matchless, beyond proofs
– Established by the Vedic pronouncements
– Ever familiar to us and indicated by the
word ‘I’ (not the small I)
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93
£ëÿÁé¡Áõ§ÁßÏ ¬Á¥Á ŸÎ
€ü§Á¥Á¥Á§Á¥Á³Âà ¤Â¬Á©Á¬ÁÅà
¬Áí§ÁÆ¡ÁÏ
¬Ãà¥ÃœÁ¬Á¨Ã¨§ÂªÃ¡ÁëŽê¥Á ÂŽÂê©
ÃÿÄþÁ¥÷,
ªÁ¥ÃœÁ
ÁÅ›©Ã
§ÁÏ ªÂªÁíœÁÏ
ajaram amaram astaabhaasa vastu swaroopam
ªÂÏœÁ¥Ê•
ÁÏ
stimita salilaraasi prakhyam aakhyaa viheenam,
ÿÁǞà •
Á¨¦ÁœÃ
samita guna vikaaram saaswatam
Saantam
©ÃžÂíþÁèëÿÁé¡Áõ§ÁßÏ
¬Á¥Á ŸÎ
|| aekam
VC 411
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hridi kalayati vidwaan bhrahma poornam samaadhou ||
94
What else is it ?
• The Vidwaan or Jnaani always contemplates
on the Poorna Brahmam in the Samadhi state.
• That Brahma swaroopam is what else ?
– It is undecaying and immortal, the positive
entity which precludes all negations
– Like the steady ocean without waves
– It cannot be give any name (so it is That)
– Doesn’t have any attributes (gunas),
– Beyond time, and is the Peace absolute.
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95
¡ÁôϬÁàíϬÁ¢Á¨Ä•
ÁŧÁÅ«Áí
¬Á¥Á ÂÿÃœÂÏœÁЕ
Á§Á›Ð
¬Áí§ÁÆ¡Ê
©Ã¨Í•
Á¦Á ÂœÂéþÁ¥ÁŽ›Ý©Ë¤
Á©Á¥÷,
©ÃúÃ×ÏŸÃ £ÏŸÁÏ
samaahita antahkaranah swaroopae
¤Á©Á
ÁÏŸÁ
ÁϟèÏ
vilokaya atmaanam akhanda vaibhavam,
¦ÁœÊäþÁ
vichchindhi bandham bhava gandha gandhilam
¡ÁôϬÁàíϬÁ¢Á¨Ä•
ÁŧÁÅ«Áí
VC 412
yatnaena punstwam saphalee kurushwa ||
||
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96
O Man, attain consummation
•
•
•
•
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Thus, with the mind restrained in samaadhi
behold in thy Self, your real form the Atman,
the unending glory
cut-off thy bondage strengthened by the
impressions of the yester births, and
carefully attain the consummation of thy
birth as a human being with all effort.
97
þÁ
¤ÁƦÁÐ Á
•¨å¬ÊŸÁí
¬Á§Íí±ÂŸÃ©ÃþçÁÅé•
ÁàÏ
þÊ
¬ÁúÃÖžÂþÁÏžÁ¥ÁžÁí¦Á¥÷,
¤Â©Á¦Á ÂœÂéþÁ¥Á ÂœÁé¬ÁáÏ þÁ
¤ÁƦÁÐ •
Á¨å¬ÊŸÁíþÊ ||
sarwopaadhi vinirmuktam sachchidaanandam adwayam,
bhaavaya atmaanam aatmastham na bhooyah kalpasaedhwanae ||
VC 413
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98
No birth and death
•
•
•
•
•
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Meditate on the Atman which resides
in thee, which is
devoid of all limiting adjuncts
The Knowledge-Bliss-Absolute,
The one without a second.
With that, thou shalt no more come
under the influence of rebirth and
death.
99
ªÁ©ÁþÃä§Á¬ÁàÏ
û¦ÊþÁ ¡ÁôϬÁÐ
¡Á§ÃžÁǪÁê¥Á ÂþÁ
¥Á ¤¬Á§ÁÆ¡Ê›
¢Á¨ÂþÁŤÁÆœÂê,
ªÁ§Ä§Á¥Á §ÂúÁשÁ©Áþ
chaayaena punsah paridrisyamaanam
Ãä§Á¬ÁàÏ
aabhaasa roopaena phala anubhootyaa,
¡ÁôþÁ§Áä ¬ÁÏŸÁœÁà ‚žÁÏ
sareeram aaraat savavan nirastam
¥ÁöÁœÂé ||
VC 414
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punar na sandhatta idam mahaatmaa ||
100
Shun the body like a corpse
•
•
•
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After the body has been thus cast-off once
for all to a distance like a corpse,
the learned sage (mahatma), never again
attaches himself to it,
though it is visible, like the shadow of a
man, as an appearance before him giving
him experiences the effects of past deeds.
101
œÁêü ü™Á ¥Á¨ §ÁÆ¡ÁÏ
¬ÁœÁœÁ©Ã¥Á¨£ÍŸÂþÁÏžÁ§ÁÆ¡ÁÏ
¬Á¥ÊœÁê
œÁêü ü™Á¥Á¨§ÁƱͱŸåʜÁÏ
¬ÁÅžÁƧÊ,
ۥ
Á ¡ÁôþÁ§Á¡Ã
þË©Á
¬Áé§ÁêœÂÏ
satata vimala bodhaananda roopam samaetya
©ÂÏœÁ©Á¬ÁÅà
tyaja jada mala roopopa adhimaetam sudoorae,
¬Áé§Á›©Ã«Á¦Á¤ÁÆœÁÏ •
Á¨åœÊ •
Á
ÅœÁðþ¦Á ||atha punarapi naiva smaryataam vaanta vastu
VC 415
Dr.Sarma@works
smarana vishaya bhootam kalpatae kutsanaaya ||
102
The Vomitus
•
•
•
•
Dr.Sarma@works
Realize the Atman, the Eternal, pure
Knowledge and Bliss
Throw far away this limited body
which is inert and filthy by nature.
Then, never remember it any more !
For, memory of this bitter and foul
vomitus (the body) excites nothing,
but disgust !!
103
End of Part – VII
Continued in Part - VIII
Dr.Sarma@works
104
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