The Crest Jewel of Discrimination Part V From 239 to 300 ©Ã©ÊÁ úÁƙ¥Á›Ã Vivaeka Choodaamani The Crest Jewel of Discrimination

£ëöÁé ¬ÁœÁêÏ üÁþÃéŸÂê üÄ©Í £ëÿËé©Á þ¡Á§ÁÐ €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 Dr.Sarma@works

¡Á§Á£ëÿÁé €œÁÐ ¡Á§Á£ëÿÁé ¬ÁžÁžÃíœÄ¦ÁÏ ©ÃªÁÅžÁã ©ÃüÂÚþÁÁþÁÏ þçÁÏüþÁ¥÷, ¡ÁëªÂÏœÁ¥Á ÂžÁêþÁà©ÃÿÄþÁ¥ÁÃë¦ÁÏ þçÁþÁà§ÂþÁÏžÁ§Á¬Á¬Áí§ÁÆ¡Á¥÷ || atah parabrahma sad adwiteeyam visuddha vijnaana ghanam niranjanam, prasaantam aadyanta viheenam akriyam nirantara ananda rasa swaroopam || VC 239 Dr.Sarma@works

The supreme The Supreme Brahman is Itself the Real, The one without a second, pure, The essence of knowledge Taintless, serene Devoid of beginning and end Beyond activity The essence of Bliss Absolute Continued …… Dr.Sarma@works

ÃÏúÞÞÁÏ úÁÂ¬Ãà þçÁ¬Áà¥Á ¦Á ÁÇœÁ¬Á§Áí¤ÊžÁÏ þçÁ¬Áà¥Á Â¦Á ÂÁÇœÁ¬Á§Áí¤ÊžÁÏ þÃœÁêÏ ŸÁÅë©ÁÏ þëÁѨ ¥Á¡Áë¥Ê¦Á¥÷ €§ÁÆ¡Á¥Á©ÁêÁà¥ÁþÂŽê¥Á©Áê¦ÁÏ üÍêœÃÐ ¬Áí¦ÁÏ ÃÏúÞÞÁÏ úÁÂ¬Ãà || nirasta maayaa krita sarva bhaedam nityam dhruvam nishkalam apramaeyam aroopam avyaktam anaakhyam avyayam jyotih swayam kinchid idam chakaasti || VC 240 Dr.Sarma@works

The supreme Transcending all the diversities created by Maaya Eternal, ever beyond the reach of pain, Indivisible, immeasurable, formless, Undifferentiated, nameless, immutable And self-luminous. Dr.Sarma@works

¡Á§ÁÏ œÁœÁàíÏ üÂÚœÁÇüÊÚ¦ÁüÂÚþÁªÁÆþÁê¥ÁþÁþÁàÏ þçÃíÁ¨åÁ¥÷, Ê©Á¨ÂŽ›ÝúÃþÂéœÁëÏ ¡Á§ÁÏ œÁœÁàíÏ ©ÃžÁŧÁÅçÂÐ || jnaatru jnaeya jnaana soonyam anantam nir vikalpakam, kaevala akhanda chinmaatram param tattwam vidur buthaah || VC 241 Dr.Sarma@works

Supreme Truth The sages realize the Supreme Truth, Brahman, In which there is no differentiation of knower, knowledge and known, - the three attributes Which is infinite (Anantam), – the three limits of time, place and person Transcendent (Nirwikalpa)– the three stages of birth, growth and decay And the unique essence of Knowledge Absolute Dr.Sarma@works

£ëÿÁé ¡Áõ§ÁßÏ €ÿʦÁ¥ÁþÁűžʦÁÏ ¥ÁþÍ©ÂúÂ¥ÁÍúÁ§Á¥÷, €¡Áë¥Ê¦Á¥ÁþžÁêþÁàÏ £ëÿÁé ¡Áõ§ÁߥÁÿÁÏ ¥ÁÿÁÐ || ahaeyam anupaadaeyam mano vaachaam agocharam, apramaeyam anaadyantam brahma poornam aham mahah || VC 242 Dr.Sarma@works

One’s very Self Which can be neither rejected nor accepted Which is beyond the reach of mind and speech Immeasurable, without beginning and end, The Whole, one’s very Self - of surpassing glory Dr.Sarma@works

œÁœÁí¥Á¬Ã œÁœÁàíÏ ¡ÁžÂ¤Âê¥Á¤ÃŸÄ¦Á¥Á ÂþÁ¦É œÁœÁàíÏ ¡ÁžÂ¤Âê¥Á¤ÃŸÄ¦Á¥Á ÂþÁ¦É §ÁçëöÁéœÁéþÍÐ ªÍŸÃœÁ¦É§ÁêžÄœÁá¥÷, ªÁÅëœÂêœÁ¦É¬ÁàœÁàí¥Á¬ÄœÃ¬Á¥Áê ÊÁœÁí¥Ê©Á ¡ÁëœÃ±ÂžÁêœÊ ¥ÁÅÿÁÅÐ || tat twam padaabhyaam abhidheeya maanayor brahma atmanoh sodhitayor yadeettham, srutyaa tayos tattwam aseeti samyag yaekatwam yaeva pratipaadyatae muhuh || VC 243 Dr.Sarma@works

“Thou Art That” Tat – ‘That’ means literally – the Eswara and denotes the Paramaatma Twam – ‘You’ (I) literally means the Jeeva and denotes the Jeevatma or Pratyag Atma Asi – ‘Are’ means literally Jeeva-Eswara Ikyam and denotes Parmaatma–Pratyagaatma oneness Dr.Sarma@works

What is implied ? Thus, if the Sruti repeatedly establishes the absolute identity of Brahman and Jeeva, denoted by the terms That (Tat) and Thou (Twam) respectively Divesting these terms of their relative associations It is the identity of their implied, not literal, meanings which is sought here to be inculcated. Contd …… Dr.Sarma@works

¡Á§Á¥Á ›ťʧÍíÐ ‰ÁêÏ œÁ¦É§Áì¯ÃœÁ¦É§Áä ©ÂúÁê¦É ¡Á§Á¥Á Â›Å¥Ê§ÍíÐ ‰ÁêÏ œÁ¦É§Áì¯ÃœÁ¦É§Áä ©ÂúÁê¦É §ÃäÁžÁêœÊþÍêþÁê ©Ã§ÁÅžÁãŸÁ§Ãé›ÍÐ, ŽžÍêœÁ¤ÂþÍí§Ã©Á §Âü¤ÁÇœÁê¦ÉÂÐ ÁƱÂϣŧªÍêÐ ¡Á§Á¥Á Â›Å¥Ê§ÍíÐ || Ikyam tayor lakshitayor na vaachyayor nigadyatae anyonya viruddha dharminoh, khadyota bhaanvor iva raaja bhrityayoh koopa amburaasyoh parama anum yaervoh || VC 244 Dr.Sarma@works

Identity – how ? The Sun and a glow worm The King and a servant The Ocean and a well The Mount Meru and an atom Please observe the contradictory attributes of these pairs and the implied similarities Same is the identity of the Paramaatma and a Jeevatma Dr.Sarma@works

The intricate analysis Bhaga Tyaaga Lakshana Siddhaanatam Jaha Lakshana : Leaving the contradictory part and taking the implied meaning – e.g. Gangaayam Ghoshah – meaning the milk men’s village in river Ganges – here, there can be no village in the middle of Ganga – it implies the village on the banks of Ganga. Contd…… Dr.Sarma@works

The intricate analysis Bhaga Tyaaga Lakshana Siddhaanatam 2. Ajaha Lakshana : Not leaving the contradictory part and but taking the implied meaning – e.g. manchah krosanti – meaning the crying cots. – as there can be no cot which can cry – it implies the people on the cots who are crying – here the cots are not left but taken along with the people on them Contd…… Dr.Sarma@works

The intricate analysis Bhaga Tyaaga Lakshana Siddhaanatam Jahad ajaha (bhaaga) Lakshana : Leaving part of the contradictory part and taking part of it along with the implied meaning – e.g. Soyam daevadattah – meaning this man is that Devadatta himself. – here, how this man of this time, this description, these attributes be that Devadatta of some yester time ? – The qualities of this man and those of Devadatta are taken. The time, place and other differences are left out. Dr.Sarma@works

The Grand Declarations Maha vaakya chatustayam Pajnaanam Brahma – Our chaitanya is the Brahman - Rig Veda Aham Brahmaasmi – ‘I’ (inner Self) am the Brahman -Yajur Veda Tat Twam Asi – Thou art That – You are that (paramaatma) – Saama Veda Ayam Atmaa Brahma – That atma (pratyag atma) is the Brahman – Adharva Veda Dr.Sarma@works

¥ÁöÁžÂžÃÂ§Á›Ï œÁ¦É§Ãí§ÍŸÍ ¦Á¥ÁűŸà Á¨ÃåœÍ þÁ ©Â¬Áà©ÁÐ ÁªÃÖžÁűŸçʫÁÐ, ƒªÁ¬Áê ¥Á Â¦Á Â ¥ÁöÁžÂžÃÂ§Á›Ï üÄ©Á¬Áê Â§ÁêÏ ªÁÅë›Å ¡ÁÏúÁÍªÂÐ || tayor virodho ayamupaadhi kalpito na vaastavah kaschid upaadhir yaeshah, eesasya maayaa mahaad aadi kaaranam jeevasya kaaryam srunu panchakosaah || VC 245 Dr.Sarma@works

The contradiction ? Listen sishya ! The contradiction between them is created by Superimposition and not something real The superimposition in the case of Iswara is the Maaya or Avidya or Nescience from which the great power, Mahat and the rest emanated. In the case of Jeeva it consists of the five layered daeha Dr.Sarma@works

þÁ ¤ÁýÍ þÁ §Âü ˆœÂ©Áô±ÂŸÄ ¡Á§ÁüÄ©Á¦É¬Áà¦ÉÂÐ þÁ ¤ÁýÍ þÁ §Âü ˆœÂ©Áô±ÂŸÄ ¡Á§ÁüÄ©Á¦É¬Áà¦ÉÂÐ ¬Á¥ÁêùÄä §Â¬Ê©Á ¡Á§Í þÁ üÄ©ÁÐ, §ÂüêÏ þÁ§ÊþÁâë¬Áê ¤Áý¬Áê ŽÊýÁ ¬Áà¦É§Á±ÍÿÊþÁ¤ÁýÍ þÁ§Âü || yaetaa vupaadhee para jeevayos tayoh samyag neeraasa yaeva paro na jeevah, raajyam naraendrasya bhatasya khaetakah tayor apohae na bhato na raajaa || VC 246 Dr.Sarma@works

No Iswara, No Jeeva Thus these are the super impositions of Iswara and Jeeva When these are perfectly eliminated, There is neither the Jeeva nor Iswara. A kingdom is the symbol of the king and shield that of a soldier When these are taken away, there is neither the king nor the soldier – (what remain are only two men of same status). Dr.Sarma@works

žÊªÁ ‚œÃ ªÁÅëœÃÐ €ÂœÁ žÊªÁ ‚œÃ ªÁÅëœÃÐ ¬Áí¦ÁÏ þëʟÁœÃ £ëÿÁé›Ã Á¨ÃåœÁÏ žÁí¦Á¥÷, ªÁÅëœÃ ¡Áë¥Á Â›ÂþÁŏÁÇÿÄœÁ ¦ÁōÂàê œÁ¦É§Ãä§Â¬ÁÐ Á§Á›Ä¦Á ˆ©Á¥÷ || athaata aadaesa iti srutih swayam nishaedhati brahmani kalpitam dwayam, sruti pramaana anugriheeta yuktyaa tayor niraasah karaneeya yaevam || VC 247 Dr.Sarma@works

Repudiate the duality The Vedas themselves in the words “Adhaata aadaesa iti - Not nitya but aadesa or aagantuka” repudiate the duality imagined in the Brahman. Necessarily one needs to eliminate those two superimpositions by means of the realization – supported by the authority of the Vedas. Dr.Sarma@works

þÊžÁÏ þÊžÁÏ þÊžÁÏ þÊžÁÏ Á¨ÃåœÁœÂíþÁä ¬ÁœÁêÏ §ÁüÎØ žÁÇ«ÁÛ©ÂꨩÁœÁðí¡Áä©ÁúÁÖ, ‚œÁáÏ žÁǪÁêÏ ³ÂŸÁŦÁōÂàê©Áê±ÍÿÁê üÊÚ¦ÁÐ ¡ÁªÂ֞ʍÁ¤Â©Á¬Áà¦É§ÁêÐ || naedam naedam kalpitatwaan na satyam rajjou drishtavya alavat swapna vachcha, ittham drisyam saadhu yuktya avyapohya jnaeyah paschaad yaeka bhaavas tayoryah || VC 248 Dr.Sarma@works

Nay this ! Nay this ! (The Atman is) Neither this gross nor this subtle universe Being imagined – they are not real – like the snake seen in the rope, and like dreams. Perfectly eliminating the objective world in this way by means of reasoning, One should next realize the oneness that underlies Iswara and Jeeva. Dr.Sarma@works

þÂ¨Ï üÿÁœÂê œÁœÁ¬ÁÅà œÎ ¨¯Á›¦Á  ¬ÁŨ¯Îê œÁ¦É§ÁŽ›ËݍÁ§Á¬ÁœÁí¬ÃžÁã¦Ê, œÁœÁ¬ÁÅà œÎ ¨¯Á›¦Á Â ¬ÁŨ¯Îê œÁ¦É§ÁŽ›ËݍÁ§Á¬ÁœÁí¬ÃžÁã¦Ê, þÂ¨Ï üÿÁœÂê þÁœÁÂ üÿÁœÂê ÃÏœÁƤÁ¦Á Â§ËáÁœÁ¦Ë©Á ¤Â©Áê¥÷ || tatastu tou lakshanayaa su lakshyou tayor akhandaika rasatwa siddhayae, na alam jahatyaa na tathaa jahatyaa kimtu ubhayaarthaika tayaiva bhaavyam || VC 249 Dr.Sarma@works

‘The combined’ method Hence those two terms, Iswara and Jeeva Must be carefully considered with their implied meanings, So that their absolute identity may be established. Neither the method of total rejection nor the one of complete retention will work here to explain. On must reason it through a process which combines the two – namely the ‘Jagada ajahati’ Dr.Sarma@works

œÁœÁàí¥Á¬ÄœÃ ©ÂÊê ¬ÁžÊ©ÁžÁœÍà ¦Á¥ÃœÄÿÁ úˍÁœÂ ©Ã§ÁÅžÁãŸÁ§ÂéϪÁ¥Á±Â¬Áê ÁÁêœÊ, ¦ÁÂ œÁÂ œÁœÁàí¥Á¬ÄœÃ ©ÂÊê ©Ã§ÁÅžÁãŸÁ§ÂéþÁŤÁ¦ÁœÁë ÿÃœÂí || sadaevadatto ayamiteeha chaikataa viruddha dharmaamsam apaasya kathyatae, yathaa tathaa tattwam aseeti vaakyae viruddha dharma anubhayatra hitwaa || VC 250 Dr.Sarma@works

‘The combined’ is apt Just as in this sentence – ‘This is that Devadatta’ the identity is spoken of, eliminating the contradictory portions (such as the differences in time, place etc., between them), similarly, in the sentence ‘Thou art That’, the wise man must give up the contradictory elements on both sides and recognize the identity of Iswara with Jeeva. Noticing carefully the essence of both, which is Chit – Knowledge absolute – This is the ‘scripture’. Dr.Sarma@works

¥ÁöÁ©ÂÁêªÁœÊþÁ ¬ÁϨ¯Áê úÃþÂéœÁëœÁ¦Á  ¬ÁžÂœÁéþÍ ¬ÁϨ¯Áê úÃþÂéœÁëœÁ¦Á Â ¬ÁžÂœÁéþÍ §ÁŽ›Ý¤Â©ÁÐ ¡Á§ÃúĦÁœÊ £ÅŸËÐ, ˆ©ÁÏ ¥ÁöÁ©ÂÁêªÁœÊþÁ ÁÁêœÊ £ëöÁéœÁéþͧˍÁê¥ÁŽ›Ý¤Â©ÁÐ || samlakshya chinmaatra tayaa sadaatmanor akhanda bhaavah paricheeyatae budhaih, Evam mahaa vaakyasataena kathyatae Brahmaatmanor aikyam akhanda bhaavah || VC 251 Dr.Sarma@works

Scriptures Reiterate The wise man thus gives up the contradictory aspects of Jeeva and Iswara Noticing carefully that the essence of both is Chit, Knowledge Absolute. Thus hundreds of scriptural texts reiterate the oneness and identity of Brahman and Jeeva. Dr.Sarma@works

£ëÿÁéÿÁ¥ÃœÊêþÁ €¬ÁÆᨥÜÊêœÁžÁ¬ÁþÃä§Á¬Áê ¬ÃžÁãÏ ¬ÁíœÍ ©Íê¥Á©ÁžÁ¡ÁëœÁ§ÁÑê¥÷, €œÍ ¥ÁÇ´Â¥Á ÂœÁë¥ÃžÁÏ ¡ÁëœÄœÁÏ üÿÄÿà ¦ÁœÂðíœÁéœÁ¦Á Â ÁÇÿÄœÁ¥÷, £ëÿÁéÿÁ¥ÃœÊêþÁ ©ÃªÁÅžÁã£ÅžÂãê ©ÃžÃã ¬Áí¥Á ÂœÁéþÁ¥ÁŽ›Ý£ÍŸÁ¥÷ || asthoolam ityaetad asan nirasya siddham swato vyomavad apratarkyam, ato mrishaa maatram idam prateetam jahee hi yat swa atma tayaa griheetam, brahma aham ityaena visuddha buddhyaa viddhi swam aatmanam akhandabodham|| VC 252 Dr.Sarma@works

Thou art Brahman Thus by renouncing the gross (relative) objects after eliminating the non-self in the light of the discrimination of the absolute from relative One realizes the Atman, which is self established as chaitanya, infinite like the sky and beyond the range of thought. Therefore, dismiss the mere phantom of this body which you perceive and accept as your Self. Understand ‘thou art Brahman’, thy very Self, the Knowledge Absolute. Dr.Sarma@works

œÁ³ÂéœÁàœÁàí¥Á¬Ã ¥ÁÇœÂѧÁêÏ ¬ÁÁ¨Ï Áýžà ¬ÁœÁœÁÏ ¥ÁÇþÂéœÁë¥Ê©Â¤ÃœÁ ¬ÁàžÁíœÁðüØþÃœÁÏ ¬ÁžÂœÁéÁ¥ÃžÁÏ ¬ÁþÂéœÁë¥Ê©ÂŽÃ¨¥÷, ¦Á³ÂéþÂä¬Ãà¬ÁœÁÐ ¡Á§ÁÏ Ã¥Á¡Ã œÁœÁðœÁêÏ ¬Á œÂé ¬Áí¦ÁÏ œÁ³ÂéœÁàœÁàí¥Á¬Ã ¡ÁëªÂþÁà¥Á¥Á¨Ï £ëöÁéžÁí¦ÁÏ ¦ÁœÁå§Á¥÷ || mrit kaaryam sakalam ghataadi satatam mrin maatram yaeva abhitah tadwat sajjanitam sadaatmakam idam san maatram yaeva akhilam, yasmaan na asti satah param kim api tat satyam sa aatmaa swayam tasmaat tat twam asi prasaantam amalam brahma adwayam yat param|| VC 253 Dr.Sarma@works

You are the Brahman All modifications of clay, such as a pot, which are always accepted by the mind as real are in reality, nothing but clay. Similarly, this entire universe which is the product of the real Brahman, is Brahman itself and nothing but That. Because there is nothing else whatever but Brahman, and That is the only self-existent Reality, our Self, Therefore You are that serene, pure, Supreme Brahman, the one without a second. Dr.Sarma@works

œÁ³ÂéœÁàœÁàí¥Á¬Ã þÞÂëÁ¨ÃåœÁ žÊªÁÂ¨ ©Ã«Á¦ÁüÂÚœÂëžÃ ¬Á§ÁíÏ ¦ÁÂ ¥ÃÂê œÁžÁížÃöÁ¡Ã üÁëœÃ üÁœÂðíüÂÚþÁÂ§ÁêœÁíœÁÐ, ¦Á³ÂéžÊ©Á¥ÃžÁÏ ªÁ§Ä§ÁÁ§Á› ±Âë›ÂÿÁ¥Á ÂžÁê¡Áê¬Á œÁà³ÂéœÁàœÁàí¥Á¬Ã ¡ÁëªÂþÁà¥Á¥Á¨Ï £ëöÁéžÁí¦ÁÏ ¦ÁœÁå§Á¥÷ || nidraa kalpita daesa kaala vishayajna atraadi sarwam yathaa mithyaa tadwad iha api jaagrati jagat swaajnaan akaaryatwatah, yasmaad yaevam idam sareera karana praana aham aadyapyasat tasmaat tat twam asi prasaantam amalam brahma adwayam yat param|| VC 254 Dr.Sarma@works

You are the Brahman As the place, time, objects, knower, etc., called up in dream are all unreal, so also is The world experienced here in the walking state - for it is all the effect of one’s own ignorance. Because this body, the organs, the praanas, egoism, etc., are also thus unreal, Therefore art thou that serene, pure, Supreme Brahman, the one without a second. Dr.Sarma@works

£ëÿÁé œÁœÁàí¥Á¬Ã üÂœÃþĜà ÁŨÍœÁëžÁƧÁÁÏ þÂ¥Á§ÁÆ¡ÁÁÅ›žÍ«Á©Á§ÃØœÁ¥÷, žÊªÁÂ¨©Ã«Á¦Á ÂœÃ©Á§Ãà¦Á žÁçëÿÁé œÁœÁàí¥Á¬Ã ¤Â©Á¦Á ÂœÁéþà || jaati neeti kula gotra dooragam naama roopa guna dosha varjitam, daesa kaala vishaya ati vartiyad brahma tat twam asi bhaavaya atmani || VC 255 Dr.Sarma@works

That Brahman thou art That which is beyond caste and creed family and lineage; devoid of name and form, merit or demerit; transcending space, time and sense-objects – That Brahman art thou; Meditate on this in thy mind. Dr.Sarma@works

£ëÿÁé œÁœÁàí¥Á¬Ã ¦ÁœÁå§ÁÏ ¬ÁÁ¨ ©ÂÁÍúÁ§ÁÏ ÍúÁ§ÁÏ ©Ã¥Á¨£ÍŸÁúÁ¯ÁÅ«ÁÐ, ªÁÅžÁãúÞÁÔþÁ¥ÁþžéÁ¬ÁÅà¦Á žÁçëÿÁé œÁœÁàí¥Á¬Ã ¤Â©Á¦Á ÂœÁéþà || yat param sakala vaag agocharam gocharam vimala bodha chakshushah, suddha chid ghanam anaadi vastuyad brahma tat twam asi bhaavaya atmani || VC 256 Dr.Sarma@works

That Brahman thou art That Supreme Brahman which is beyond the range of all speech, but accessible to the eye of pure illumination; which is pure, the embodiment of Knowledge Absolute, the beginning less entity – That Brahman art thou; Meditate on this in thy mind. Dr.Sarma@works

£ëÿÁé œÁœÁàí¥Á¬Ã «Á™Ãè§ÁƧÃé¤Ã§Á¦Éà ¦ÉÃÿÁÇ žÂè©ÃœÁÏ þÁÁ§Á›Ë§Ãí¤Â©ÃœÁ¥÷, £ÅžÁãê©ÊžÁê ¥ÁþÁ©ÁžÁê¤ÁƜà ¦Á žÁçëÿÁé œÁœÁàí¥Á¬Ã ¤Â©Á¦Á ÂœÁéþà || shadbhir oormibhir ayogi yogihrud bhaavitam na karanair vibhaavitam, buddhya avaedyam anavadya bhooti yad brahma tat twam asi bhaavaya atmani || VC 257 Dr.Sarma@works

That Brahman thou art That which is untouched by the six-fold wave – (decay, death, hunger, thirst, grief and delusion) meditated upon by the Yogis in their hearts but not grasped by the sense organs; which the Buddhi cannot know; and which is unimpeachable – That Brahman art thou; Meditate on this in thy mind. Dr.Sarma@works

£ëÿÁé œÁœÁàí¥Á¬Ã ¤ÂëþÃàÁ¨ÃåœÁüÁœÁѨªÁë¦ÁÏ ³ÂíªÁë¦ÁÏ úÁ ¬ÁžÁ¬ÁžÃí¨¯Á›¥÷, þëÁÑ¨Ï þçÁÅ¡Á¥Á ÂþÁ¥ÁÇžÃã¥Á žÁçëÿÁé œÁœÁàí¥Á¬Ã ¤Â©Á¦Á ÂœÁéþà || bhraanti kalpita jagat kala asrayam swa asrayam cha sad asad vilakshanam, nishkalam nirupamaanam vriddhimat brahma tat twam asi bhaavaya atmani || VC 258 Dr.Sarma@works

That Brahman thou art That which is the substratum of the universe with its various subdivisions, which are all creations of delusion; which Itself has no other support; which is distinct from the gross and subtle; which has no parts, and has verily no exemplar – That Brahman art thou; Meditate on this in thy mind. Dr.Sarma@works

£ëÿÁé œÁœÁàí¥Á¬Ã üþÁé©ÁÇžÃã ¡Á§Ã›œÁê¡Á¯Á¦Á ©ÂêŸÃþªÁþÁ©ÃÿÄþÁ¥Á©Áê¦Á¥÷, ©ÃªÁí¬ÁÇ«ÁÛê©ÁþÁÁ ÂœÁ Â§Á›Ï £ëÿÁé œÁœÁàí¥Á¬Ã ¤Â©Á¦Á ÂœÁéþà || janma vriddhi parinaty apakshaya vyaadhi naasana viheenam avyayam, viswa srishty avanaghaata kaaranam brahma tat twam asi bhaavaya atmani || VC 259 Dr.Sarma@works

That Brahman thou art That which is free from birth, growth, development. waste, disease and death; which is indestructible; which is the cause of the projection, maintenance and dissolution of the universe – That Brahman art thou; Meditate on this in thy mind. Dr.Sarma@works

£ëÿÁé œÁœÁàí¥Á¬Ã €¬Áà¤ÊžÁ¥ÁþÁ±Â¬ÁਯÁ›Ï þìÁà§ÁùÓü¨§ÂªÃþêÁÖ¨¥÷, þÃœÁê¥ÁōÁà¥Á©Ã¤ÁÁà ¥ÁƧÃà¦Á žÁçëÿÁé œÁœÁàí¥Á¬Ã ¤Â©Á¦Á ÂœÁéþà || astabhaedam anapaasta lakshanam nistaranga jalaraasi nischalam, nitya muktam avibhakta moortiyad brahma tat twam asi bhaavaya atmani || VC 260 Dr.Sarma@works

That Brahman thou art That which is free from differentiation; whose essence is never non-existent; which is unmoved like the ocean without waves; the ever free; of indivisible form – That Brahman art thou; Meditate on this in thy mind. Dr.Sarma@works

£ëÿÁé œÁœÁàí¥Á¬Ã ˆÁ¥Ê©Á ¬ÁžÁþʍÁ Â§Á›Ï Â§Á›ÂÏœÁ§Áþç¬ÁÂ§Á›¥÷, Â§ÁêÂ§Á›©Ã¨¯Á›Ï ¬Áí¦ÁÏ £ëÿÁé œÁœÁàí¥Á¬Ã ¤Â©Á¦Á ÂœÁéþà || Ekamaeva sadanaeka kaaranam kaarana antara niraasa kaaranam, kaarya kaarana vilakshanam swayam brahma tat twam asi bhaavaya atmani || VC 261 Dr.Sarma@works

That Brahman thou art That which, though One only, is the cause of the many; which refutes all other causes, but is itself without cause; distinct from Maaya and its effects, the universe; and independent – That Brahman art thou; Meditate on this in thy mind. Dr.Sarma@works

£ëÿÁé œÁœÁàí¥Á¬Ã þçÃíÁ¨åÁ¥ÁþÁ¨å¥Á¯Á§ÁÏ ¦Áœ÷ ¯Á§Â¯Á§Á©Ã¨¯Á›Ï ¡Á§Á¥÷, þÃœÁê¥Á©Áê¦Á¬ÁÅŽÏ þçÁÏüþÁÏ £ëÿÁé œÁœÁàí¥Á¬Ã ¤Â©Á¦Á ÂœÁéþà || nir vikalpakam analpam aksharam yat kshara akshara vilakshanam param, nityam avyaya sukham niranjanam brahma tat twam asi bhaavaya atmani || VC 262 Dr.Sarma@works

That Brahman thou art That which is free from duality; which is infinite and indestructible; distinct from the universe and Maaya; supreme, eternal, which is undying Bliss; taintless – That Brahman art thou; Meditate on this in thy mind. Dr.Sarma@works

£ëÿÁé œÁœÁàí¥Á¬Ã ¦ÁžÃí¤ÂœÃ ¬ÁžÁþʍÁÂ ¤Áë¥Á  ¦ÁžÃí¤ÂœÃ ¬ÁžÁþʍÁÂ ¤Áë¥Á Â þÂä¥Á§ÁÆ¡ÁÁÅ›©ÃÃë¦Á ÂœÁéþÂ, ÿÊ¥Á©ÁœÁðí¦Á¥Á©ÃÃë¦ÁÏ ¬ÁžÂ £ëÿÁé œÁœÁàí¥Á¬Ã ¤Â©Á¦Á ÂœÁéþà || yad vibhaati sad anaekathaa bhramaan naama roopa guna vikriya atmanaa, haemavat swayam avikriyam sadaa brahma tat twam asi bhaavaya atmani || VC 263 Dr.Sarma@works

That Brahman thou art That Reality which (though One) appears variously owing to delusion, taking on names and forms, attributes and changes, Itself always unchanged, like Gold in its modifications – That Brahman art thou; Meditate on this in thy mind. Dr.Sarma@works

£ëÿÁé œÁœÁàí¥Á¬Ã ¦ÁúÁ֍¬ÁàêþÁ¡Á§ÁÏ ¡Á§ÂœÁå§ÁÏ ¡ÁëœÁêÊÁ§Á¬Á¥Á ÂœÁ騯Á›¥÷, ¬ÁœÁêúÃœÁÅðŽ¥ÁþÁþÁà¥Á©Áê¦ÁÏ £ëÿÁé œÁœÁàí¥Á¬Ã ¤Â©Á¦Á ÂœÁéþà || yachch akaastya na param paraat param pratyag yaeka rasam aatma lakshanam, satya chit sukham anantam avyayam brahma tat twam asi bhaavaya atmani || VC 264 Dr.Sarma@works

That Brahman thou art That beyond which there is nothing; Which shines even above Maaya, Which again is superior to its effect, The universe; the inmost Self of all, Free from differentiation; the Real Self, The Existence-Knowledge-Bliss Absolute; Infinite and immutable – That Brahman art thou; Meditate on this in thy mind. Dr.Sarma@works

Á§ÂϣũÁœÊàþÁ „Áà¥Á§Áá¥Ã¥Á¥Á ÂœÁéþà ¬Áí¦ÁÏ „Áà¥Á§Áá¥Ã¥Á¥Á ÂœÁéþà ¬Áí¦ÁÏ ¤Â©Á¦Á ¡ÁëÃœÁ ¦ÁōÃà¤Ã§Ãã¦Á Â, ¬ÁϪÁ¦Á ÂžÃ§ÁÿÃœÁÏ Á§ÂϣũÁ œÊàþÁ œÁœÁàíþÏÁ¥É ¤Á©Ã«ÁêœÃ || uktam artham imam aatmani swayam bhaavaya prathita yuktibhir dhiyaa, samsayaadi rahitam karaambuvat taena tattwa nigamo bhavishyati || VC 265 Dr.Sarma@works

Water in the Palm On the truth inculcated in these ten slokaas one must one-self meditate in one’s mind, through the intellect, by means of analysis. Introspection and free from doubt etc., by that means one will realize the Truth the essence of all teachings – like water in the palm of one’s hand Dr.Sarma@works

©Ã¨Â¡Á¦Á £ëÿÁé›Ã ¬Áϣ͟Á ¥Á ÂœÁëÏ ¡Á§ÃªÁÅžÁãœÁœÁàíÏ ¬Áϣ͟Á ¥Á ÂœÁëÏ ¡Á§ÃªÁÅžÁãœÁœÁàíÏ ©ÃüÂÚ¦Á ¬ÁÏÊ þÁÇ¡Á©ÁúÁÖ ¬ËþÊê, œÁžÂªÁë¦ÁÐ ³ÂíœÁéþà ¬Á§ÁížÂ ¬ÃáœÍ ©Ã¨Â¡Á¦Á £ëÿÁé›Ã ©ÃªÁíüÂœÁÏ || sambodha maatram parisuddha tattwam vijnaaya sanghae nrupavaccha sainyae, tada asrayah swa atmani sarvadaa sthito vilaapaya brahmani viswajaatam || VC 266 Dr.Sarma@works

Dissolve this universe Dear Sishyaa ! Just a king is the director and dictator of his army Yet, by himself, he is ever free Realize that in this body, the Knowledge Absolute, The Atman is ever free from nescience and its effects – So ever establish in your own-self, and by resting on that Knowledge, thus, merge the universe in the Brahman. Dr.Sarma@works

þÁ œÁ³ÂêùÓ ÁÅöÁ¡Áë©ÊªÁÐ £ÅžÎ㠏ÁÅöÁ¦Á ÂÏ ¬ÁžÁ¬ÁžÃí¨¯Á›Ï £ëöÁé¬Ãà ¬ÁœÁêÏ ¡Á§Á¥ÁžÃíœÄ¦ÁÏ, œÁžÂœÁéþ¦É €œÁë ©Á¬ÊžÁÅÓöÁ¦Á ÂÏ ¡ÁôþÁ§Áä œÁ³ÂêùÓ ÁÅöÁ¡Áë©ÊªÁÐ || buddhau guhaayaam sad asad vilakshanam brahma asti satyam param adwiteeyam, tad aatmanaayo atra vasaed guhaayaam punar na tasya anga guhaa pravaesah || VC 267 Dr.Sarma@works

No more rebirth In the profound caves of the Buddhi There is the Brahman, distinct from the gross and subtle, The Existence Absolute, Supreme, The One without a second. For one who lives in this cave as Brahman, O ! Beloved, there is no more rebirth. Dr.Sarma@works

©Â¬ÁþÂœÂþÁ©ÁÏ üÂÚœÊ ©Á¬ÁÅà©Áê¡Ã £¨©ÁœÄ ©Â¬Áþžçʴ Á§Âà ¤ÍÂà¡ÁêÿÁ¥ÃœÃ žÁǚ¦Á Â¬Áê ¬Áϳ§Á ÿÊœÁÅÐ, ¡ÁëœÁêÁâÇ´ÂÛêœÁéþà þéÁ¬ÁœÂ ³Â¡ÁþʦÁ Â ¡Áë¦ÁœÂä þÁÅéÃàÏ ±ÂëÿÁŬÁàžÃÿÁ ¥ÁÅþÁ¦É ©Â¬ÁþÂœÂþÁ©ÁÏ ¦Áœ÷ || jnaatae vastuvyapi balavatee vaasanaadir yaeshaa kartaa bhokta apy ahamiti dridhaaya asya samsaara haetuh, pratyag drishtya atmani nivasataa sa apanaeyaa prayatnaan muktim praahus tadiha munayo vaasanaa taanavam yat || VC 268 Dr.Sarma@works

Attenuation of Vasanas Even after the Truth has been realized, there still remains that strong, beginning less, obstinate impression that one is the agent and experiencer, which is the cause of one’s transmigration. It has to be carefully removed with great effort - by living in a state of constant identification with the Supreme Self. Sages call this attenuation of vasanas as mukti Dr.Sarma@works

€ŸÂê³Í¦ÁÏ €ÿÁÏ ¥Á¥ÊœÃ ¦É ¤Â©Í žÊöÁ¯Â žÂ©ÁþÂœÁéþÃ, €ŸÂê³Í¦ÁÏ þçÁ¬Áà©Íê ©ÃžÁÅ´Â ³ÂíœÁéþëÁܦÁ Â || aham mamaeti yo bhaavo daeha akshaa daavan aatmani, adhyaasoyam nirastavyo vidushaa swa atma nishthayaa || VC 269 Dr.Sarma@works

Me and Mine The firm belief of ‘Me and Mine’ in the body, organs, etc., which are the non-Self; - This is termed as the Adhyaasa. This Adhyaasa or superimposition must be put to a stop by the wise man and he must identify himself with the Brahman. Dr.Sarma@works

³ÍÿÁÏ üÂÚœÂí¬ÁíÏ ¡ÁëœÁêÂœÂéþÁÏ £ÅžÃã œÁžÁíÇœÃà ³Â¯Ã›Ã¥÷, ³ÍÿÁ¥ÃœÊê©Á ¬ÁžÁíÇœÂàêþÂœÁéþÂêœÁé¥ÁœÃÏ üÿà || jnaatwaa swam pratyag aatmaanam buddhi tadwritti saakshinim, so aham ityaeva sad vrittya anaatmanya atma matim jahi || VC 270 Dr.Sarma@works

‘I am That’ Thus by realizing thy own inmost Self; the witness of the Buddhi and its modifications, and constantly revolving the positive thought, ‘So aham’ or ‘I am That’ , conquer this identification with non-Self. Dr.Sarma@works

The Evolution Kaama daasoham = I am the slave of desires Maa daasoham = Let me not be a slave Daasoham = I am (your) slave Soham = I am that – I am Brahman Dr.Sarma@works

³ÂíÂê³Â¡ÁþÁ¦ÁÏ ÁŧÁÅ ¨ÍÂþÁÅ©Á§ÁàþÁÏ œÁíÂàí œÁíÂàí žÊöÁþÁÅ©Á§ÁàþÁ¥÷, ªÂ³ÂàëþÁÅ©Á§ÁàþÁÏ œÁíÂàí ³ÂíÂê³Â¡ÁþÁ¦ÁÏ ÁŧÁÅ || loka anuvartanam twaktwaa twaktwaa daeha anuvartanam, saastra anuvartanam twaktwaa swa adhyaasa apanaam kuru || VC 271 Dr.Sarma@works

Vaasana Trayam Loka Vaasanas Passion towards money, woman and possessions and exhibition of possessions and hating others greatness Deha Vaasanas Extreme care in body makeup, ornamentation and passion towards nurturing the body and beauty Saastra Vaasanas Regular bhajans and daily chores of prolonged ritualistic chanating, deep interest in controversies Dr.Sarma@works

Carefully Avoid Relinquishing involvement in the social formalities Giving up of all ideas of decorating the body, Avoiding too much engrossment with the scriptural details, Do away with the superimposition that has come upon thyself. Dr.Sarma@works

üÂÚþÁÏ þËä©Á ü¦ÁœÊ ¨ÍÁ©Â¬ÁþÁ¦Á  üþÍàÐ ªÂ¬Áàë©Â¬ÁþÁ¦Á ¡à úÁ, ¨ÍÁ©Â¬ÁþÁ¦Á Â üþÍàÐ ªÂ¬Áàë©Â¬ÁþÁ¦Á Â¡Ã úÁ, žÊÿÁ©Â¬ÁþÁ¦Á Â üÂÚþÁÏ ¦ÁÂ©ÁþËä©Á ü¦ÁœÊ || loka vaasanayaa jantoh saastra vaasanaya api cha, daeha vaasanayaa jnaanam yathaavan naiva jaayatae || VC 272 Dr.Sarma@works

Success Eludes Success in the attainment of Liberation eludes the one who is on the run after the society and status, Who has the passion for too much involvement in scriptural controversies And who has the desire to keep the body trim and decorated Such person cannot attain liberation Dr.Sarma@works

Â§ÂÁÇÿÁ¥É¯ÁÏ ¬Áϳ§ÁÂ§ÂÁÇÿÁ¥É¯Á¥ÃúÍ× §Á¦ÉÂ¥Á¦ÁÏ ±ÂžÁþãžÁãªÁÇÏŽ¨¥÷, ©ÁžÁþÃà œÁž÷ üÂÚÐ ¡Áýũ¬ÁþÂœÁë¦ÁÏ ¦É³ÂéžÃí¥ÁōÁàÐ ¬Á¥Áš˜à ¥ÁōÃà¥÷ || samsaara kaaraa griha moksham ichchor ayomayam paada nibaddha srunkhalam, vadanti tad jnaah patu vaasanaa trayam yo asmaad vimuktah samupaiti muktim || VC 273 Dr.Sarma@works

The Imprisoned For the one who seeks to be delivered out from the prison of this world (miseries of samsaara), These three vaasanas are described and designated by the wise (tat jnaah) as strong iron fetters to shackle one’s feet. He who is free from these vaasanas only truly attains liberation. Dr.Sarma@works

¬ÁϐÁ§Áï›ÊþË©Á ü¨ÂžÃ¬ÁÏ©Á§ÁÓ©ÁªÂœÁåë¤ÁÆœÁ žÁŧÁÓþÁãŸÁƜÁ§ÁŞéÁê©Â¬ÁþÂ, ¬ÁϐÁ§Áï›ÊþË©Á ©Ã¤ÂœÃ ¬Á¥Áê ÃíŸÁƦÁ¥Á ÂþÊ ¬ÁœÃ £ÂÿÁêÁþÊã || jalaadi samvarga vasaat prabhoota durgandha dhoota agaru divya vaasanaa, sangharshanaenaiva vibhaati samyag vidhooyamaanae sati baahya gandhae || VC 274 Dr.Sarma@works

The real fragrance The lovely and appealing fragrance of the Agaru (agalochum or incense) is hidden by the powerful stench due to its contact with polluted water etc., But the original fragrance manifests itself as soon as the foreign smell has been fully removed by rubbing (drying etc.,) Dr.Sarma@works

úÁþÁâþÁÁþÁã©ÁœÁÅðæý €þÁàÐ ªÃëœÂþÁþÁà žÁŧÁþÁà©Â¬Áþ ŸÁƨĩèñÂà ¡Á§Á¥Á ÂœÁé©Â¬ÁþÂ, ¡ÁëüÂڜìÁϐÁ§Áï›œÍ ©ÃªÁÅžÂã ¡ÁëœÄ¦ÁœÊ úÁþÁâþÁÁþÁã©ÁœÁÅðæý || antah srita ananta duranta vaasanaa dhoolee viliptaa paramaatma vaasanaa, prajna ati sangharshanato visuddhaa prateeyatae chandana gandhavat sphutaa || VC 275 Dr.Sarma@works

Like the sandal-wood Like the fragrance of the sandal-wood, the perfume of the Supreme Self, which is covered with the dust of endless, violent impressions or vaasanaas imbedded in the mind, when purified with the constant friction of knowledge, It ( the Self) becomes clearly perceived. Dr.Sarma@works

¤ÂœÃ¬Áí¦ÁϬÁÅæý¥÷ €þÂœÁé ©Â¬ÁþÂü¨ˬÃà§Í ¤ÁƜœÁé ©Â¬ÁþÂ, þÃœÂêœÁéþëÁܦÁ Â œÊ´ÂÏþÂªÊ ¤ÂœÃ¬Áí¦ÁϬÁÅæý¥÷ || anaatma vaasanaa jaalai stiro bhootaatma vaasanaa, nitya atma nishthayaa taeshaam naasae bhaati swayam sphutam || VC 276 Dr.Sarma@works

Manifests Itself The desire for Self-realization is obscured by innumerable desires for things other than the Self. When these desires are destroyed by constant contemplation of the Self, The Atman clearly manifests Itself - on Its own accord. Dr.Sarma@works

¡ÁëœÃ£þÁãªÁÆþÂê ¦ÁÂ ¦ÁÂ ¡ÁëœÁêÁ©Á¬ÃáœÁÏ ¥ÁþÁ ¬ÁàÂ œÁÂ ¥ÁŖ֜à £ÂÿÁê©Â¬ÁþÂÐ, þêÊî«Á ¥ÉÂ¯Ê ¬ÁœÃ ©Â¬ÁþÂþ ¥Á ÂœÂéþÁŤÁÆœÃÐ ¡ÁëœÃ£þÁãªÁÆþÂê || yathaa yathaa pratyag avasthitam manas tathaa tathaa muinchati baahyavaasanaah, nissaesha mokshae sati vaasanaanaam aatmaanubhootih pratibandha soonyaa || VC 277 Dr.Sarma@works

Unobstructed As the mind becomes gradually established in the Innermost Self, proportionately it gives up the desires for external objects. And when all such desires have been eliminated, there takes place the unobstructed realization of the Atman. Dr.Sarma@works

³ÂíÂê³Â¡ÁþÁ¦ÁÏ ÁŧÁÅ ³ÂíœÁéþÊê©Á ¬ÁžÂ¬ÃáœÂí ¥ÁþÍ þÁªÁêœÃ ¦ÉÃþÁÐ, ©Â¬ÁþÂþÂÏ ¯Á¦ÁªÂÖœÁÐ ³ÂíÂê ³Â¡ÁþÁ¦ÁÏ ÁŧÁÅ || swa atmanyaeva sadaa sthitwaa mano nasyati yoginah, vaasanaanaam kshayatschaatah swa athyaasa apanayam kuru || VC 278 Dr.Sarma@works

Get rid of The Yogi’s mind vanishes (dies) - means it does not bother about gross things. Being constantly fixed on his own Self. Thence follows the cessation of desires. Therefore do away with your superimposition (swa-adhyaasa) Yogah karmasu kausalam Samtawam Yoga uchyatae Dr.Sarma@works

³ÂíÂê³Â¡ÁþÁ¦ÁÏ ÁŧÁÅ œÁ¥ÉžÂí¤ÂêÏ §ÁüÐ ¬ÁœÂàíœÁðœÁàíÏ ªÁÅžÊãþÁ þÁªÁêœÃ, œÁ³ÂéœÁðœÁàí¥Á©Á«ÁÛ¤Áê ³ÂíÂê³Â¡ÁþÁ¦ÁÏ ÁŧÁÅ || tamodwaabhyaam rajah sattwaat sattwam suddhaena nasyati, tasmaat sattwam avashtabhya swa athyaasa apanayam kuru || VC 279 Dr.Sarma@works

Get rid of The tamas or Ignorance is destroyed by Rajas and Sattwa Sattwam destroys the Rajas Sattwam by Pure Brahman (nirguna) Therefore, do away with your super-imposition with the help of Sattwa guna to start with and realize thereafter the pure Brahman. Dr.Sarma@works

³ÂíÂê³Â¡ÁþÁ¦ÁÏ ÁŧÁÅ ±Âë§Á£ãÏ ¡Áô«ÁêœÃ ©Á¡Áô§ÃœÃ þêÃÖœÁê þêÁÖ¨Ð, ŸË§Áê¥Á Â¨Ï£ê ¦ÁœÊäþÁ ³ÂíÂê³Â¡ÁþÁ¦ÁÏ ÁŧÁÅ || praarabdham pushyati vapur iti nischitya nischalah, dhairyam aalambya yatnaena swa adhyaasa apanayam kuru || VC 280 Dr.Sarma@works

Actions beget future Make a firm conviction that this body will work and maintain itself according to the past or present karmas (prarabdam) Remain steady and quite in your mind and be steadfast come what may ! (because you have no say on many things) With patience and utmost care do away with your superimposition (wrong identity) Karmanyaeva adhikaarasate, maa phaleshu Dr.Sarma@works

³ÂíÂê³Â¡ÁþÁ¦ÁÏ ÁŧÁÅ þÂÿÁÏ üÄ©ÁÐ ¡Á§ÁÏ £ëÿÊéœÊêœÁžÂíê©ÁÇœÃà¡Áõ§ÁíÁ¥÷, ©Â¬Áþ©ʏÁœÁÐ ±Âë±Âà ³ÂíÂê³Â¡ÁþÁ¦ÁÏ ÁŧÁÅ || na aham jeevah param brahmaetyae tadwya avritti poorwakam, vaasanaa vaegatah praaptaa swa adhyaasa apanayam kuru || VC 281 Dr.Sarma@works

Result of Vasanas “I am not this individual Jeeva (with the attachment and gunas of the sareera), but I am the Supreme Brahamn” (the nirguna swaroopa) – thus eliminating all that is non-Self, do away with the thy superimposition which is the result of the momentum of vasanas (impressions) of may past births. Dr.Sarma@works

³ÂíÂê³Â¡ÁþÁ¦ÁÏ ÁŧÁÅ ªÁÅëœÂê¦ÁōÂàê ³ÂíþÁŤÁÆœÂê üÂÚœÂí³Â§ÂíœÁéê ¥Á ÂœÁéþÁÐ, ÁíúÞ¤¬ÁœÁÐ ±Âë¡Áà ³ÂíÂê³Â¡ÁþÁ¦ÁÏ ÁŧÁÅ || srutyaa yuktyaa swa anubhootyaa jnaatwaa saarwaatmyam aatmanah, kwachid aabhaasatah praapta swa adhyaasa apanayam kuru || VC 282 Dr.Sarma@works

The Sruti Vaakyas Sarvam Kalvidam Brahma Vaasudaevah Sarvamitih Naraayanah Sarvamidam Brahmaivaedam Sarvam Poornamadah Poornamidam Dr.Sarma@works

Do away Realizing thyself as the Self of all by means of Sriptural injunctions (Sruti Vaakyas)) by appropriate reasoning (yukti) by thy own realization (swanubhavam) do away with thy superimposition even though a trace of it, the illusion (abhaasa) seems to remain. Dr.Sarma@works

³ÂíÂê³Â¡ÁþÁ¦ÁÏ ÁŧÁÅ €þžÂþÁ©Ã¬Á§ÂÓ¤Âê¥Ä«ÁþÂä¬Ãà Ãë¦Á Â ¥ÁÅþÊÐ, œÁžÊÁþëÁܦÁ Â þÃœÁêÏ ³ÂíÂê³Â¡ÁþÁ¦ÁÏ ÁŧÁÅ || Anaadaana visargaabhyaam eeshan naasti kriyaa munaeh, tadaeka nishthayaa nityam swa adhyaasa apanayam kuru || VC 283 Dr.Sarma@works

Get rid of The sages have not even a trace of connection with whatever action - attachment of accepting or the detachment of giving-up. Therefore, with such a mind of neutral disposition with constant engrossment on the Brahman, do away with thy superimposition. Dr.Sarma@works

³ÂíÂê³Â¡ÁþÁ¦ÁÏ ÁŧÁÅ œÁœÁàí¥Á³ÂêžÃ©ÂÍêœÁá£ëöÁéœËéÁœÁí£ÍŸÁœÁÐ, £ëÿÁé›ÂêœÁéœÁížÂ§ÂÞê¦Á ³ÂíÂê³Â¡ÁþÁ¦ÁÏ ÁŧÁÅ || tattwamasyaadi vaakyottha brahma atmaikatwa bodhatah, brahmany aatmatwadaardhyaaya swa adhyaasa apanayam kuru || VC 284 Dr.Sarma@works

(the four maaha vakyams) Do away Through the realization of the identity of Brahman and the soul, and understanding that you are the Brahman Resulting from such great dicta as “Thou Art That” (tat twam asi) and the like do away with your superimposition and strengthen thy identity with Brahman (the four maaha vakyams) Dr.Sarma@works

³ÂíÂê³Â¡ÁþÁ¦ÁÏ ÁŧÁÅ €ÿÁÏ ¤Â©Á¬Áê žÊÿʬÃéþÃäÐ ªÊ«Á©Ã¨¦Á Â©ÁŸÃ, ³Â©ÁŸÂþÊþÁ ¦ÁōÂàœÂéê³ÂíÂê³Â¡ÁþÁ¦ÁÏ ÁŧÁÅ || aham bhaavasya daehaesminnih saesha vilaya avadhi, saavadhaanaena yukta atmyaa swa adhyaasa apanayam kuru || VC 285 Dr.Sarma@works

Disprove to thyself Until thy identification with body (aham bhaavam) is completely rooted out, with watchful and concentrated mind - work on this false concept and disprove to thyself and do away with thy superimposition Dr.Sarma@works

³ÂíÂê³Â¡ÁþÁ¦ÁÏ ÁŧÁÅ ¡ÁëœÄœÃ§ÄØ©ÁüÁœÍÐ ¬Áí¡Áä©ÁžÂèœÃ ¦Á Â©ÁœÂ, œÂ©ÁþÃä§ÁÏœÁ§ÁÏ ©ÃžÁíþ÷ ³ÂíÂê³Â¡ÁþÁ¦ÁÏ ÁŧÁÅ || prateetir jeeva jagatoh swapnavad bhaati yaavataa, taavannirantaram vidwan swa adhyaasa apanayam kuru || VC 286 Dr.Sarma@works

Without respite O ! Learned man ! So long as even a dream-like perception of the universe and souls and false identity persists (the plurality or dwaita) – with out respite, and with the least break strive and do away with thy superimposition. Dr.Sarma@works

úÃÏœÁ¦Á ÂœÂéþÁ¥Á ÂœÁéþà úÃÏœÁ¦Á ÂœÂéþÁ¥Á ÂœÁéþà þÞÁë¦Á Â ¨ÍÁ©Â§Âà¦Á ÂÐ ªÁ£ÂâžÊ§Á¡Ã ©Ã¬ÁéÇœÊÐ, ÁíúÃþÂä©Á¬Á§ÁÏ žÁœÂí úÃÏœÁ¦Á ÂœÂéþÁ¥Á ÂœÁéþÃ|| nidrayaa loka vaartaayaah sabdaadaer api vismrutaeh, kwachin na avasaram datwaa chintaya atmaanam aatmani|| VC 287 Dr.Sarma@works

Giving no room Without giving the slightest chance to oblivion on account of sleep (forgetfulness) or concern in secular matters (loka vaartaya) or sense objects (sound etc) giving no room to such thoughts Reflect on the Self in thy mind. Dadyan na avasaram kinchit kaamadeenam managapi, Aasuptaer aamrutaeh kaalam nayaed vaedaanta chintaya Dr.Sarma@works

£ëÿÄé ¤ÁƦÁ ÁÇœÄ ¤Á©Á ¥Á œ¡ÜÍë§Áé¨ÍžÁÆèœÁÏ ¥Á¨¥Á ÂϬÁ¥Á¦ÁÏ©Á¡ÁôÐ, ¥Á ÂœÂ¡ÃœÍë§Áé¨ÍžÁÆèœÁÏ ¥Á¨¥Á ÂϬÁ¥Á¦ÁÏ©Á¡ÁôÐ, œÁêÂàí úÁ›Âݨ©ÁžÁÆâ§ÁÏ £ëÿÄé ¤ÁƦÁ ÁÇœÄ ¤Á©Á || maataa pitror malod bhootam mala maamsa mayam vapuh, tyaktwaa chandaalavad dooram brahmee bhooya kritee bhava || VC 288 Dr.Sarma@works

Body is, but filth You see ! This body is the product of all impurities generated out of the confluence of blood and semen from the mother and father from the urinary passages. It can be best described only as filth and feces (chandaalavat) It is but natural that it could only be impure and it deserves nothing but shunning. But, you are the Brahman – realize this I say ! Dr.Sarma@works

œÁêüêœÂÏ¥Á¨¤Â›Ý©Áœ÷ ¬Áí¡ÁëÂªÁ¥ÁŸÃ´ÂÜþÁÏ ¬Áí¦ÁϤÁƦÁ ¬ÁžÂœÁéþÃ, £ëöÁé›Ý¥Á¡Ã ¡Ã›ÂÝ›ÝÏ œÁêüêœÂÏ ¥Á¨¤Â›Ý©Áœ÷ || swaprakaasam adhishthaanam swayam bhooya sadaatmani, brahmaandam api pindaandam tyajyataam mala bhaandavat || VC 289 Dr.Sarma@works

Will you ever crave for filthy pot of fecal matter ! The fecal pot Thus becoming thyself, the self-effulgent Brahman, the substratum all phenomena – as the Reality give up both the macrocosm (brahmandam) and the microcosm (pindaandam), and discard this filthy receptacle Will you ever crave for filthy pot of fecal matter ! Dr.Sarma@works

œÁÆ«ÄßϤÁ©Á ¬ÁžÂ¥ÁÅþÊ ÁýªÁÏ ¥ÁöÁÂªÁ ‚©ÂœÂéþÁÏ ¡Á§ÂœÁéþÃ, ©Ã¨Â±ÂêŽÏ™Á¤Â©ÊþÁ œÁÆ«ÄßϤÁ©Á ¬ÁžÂ¥ÁÅþÊ || ghataakaasam mahaakaasa iva atmaanam paraatmani, vilaapya akhanda bhaavaena tooshneem bhava sadaa munae || VC 290 Dr.Sarma@works

Be silent Once you destroy the pot (ghatam), the sky, that was hither to reflecting in the pot, has no more separate identity and it merges with the universal sky. Similarly destroy this ghata daeha concept and merge with the supreme Brahman. Ever absorb that infinite nature of yours and then observe silence (detachment in action). Dr.Sarma@works

Ê©Á¨Í¤Á©Á ¬Á§ÁížÂ úޜÁéþà ¬ÁžÂþÁÏžÊ žÊöÁ§Áƚ¥ÁÿÁϟæÁ¥÷, þéʪÁê ¨ÃϏÁ¥ÁÅœÁðÇüê Ê©Á¨Í¤Á©Á ¬Á§ÁížÂ || chidaatmani sadaanandae daeha aroodhaam ahamdhiyam', nivaesya lingam utsrujya kaevalobhava sarwadaa || VC 291 Dr.Sarma@works

Discard false Identity Transfer the identification now rooted in the body (daehaaroodham) to the Atman (which is your really identity) which is the Existence-Knowledge-Bliss Absolute (sadaananda chidaatma). Discard the subtle body identity (Mr. So and so) (linga sareera bhaava) Be thou ever alone and independent. Dr.Sarma@works

žÁ§Áå›ÂÏœÁÐ ¡Áô§ÁÏ ¦ÁœËàë«Á üÁžÂ¤Â³Í žÁ§Áå›ÂÏœÁÐ ¡Áô§ÁÏ ¦ÁÂ, œÁžÁçëÿÁÁÁéÿÁ¥ÃœÃ üÂÚœÂí ÁÇœÁÁÇœÍê ¤Á©Ã«Áê¬Ã || yattraisha jagadaabhaaso darpanaantah puram yathaa, tadbrahmaaahamiti jnaatwaa kritakrityo bhavishyasi || VC 292 Dr.Sarma@works

Like a city in a mirror That Brahman art thou – in which all this refection of you, yours and all this universe is occurring just as a city is reflected in a mirror. If you know this truth you shall attain the consummation of this very birth and life. That is the real fulfillment (krita kritya) Dr.Sarma@works

ªË¨Æ«Á©Áœ÷ ¦ÁœÁðœÁê¤ÁÆœÁÏ þÃü§ÁÆ¡Á¥Á žÁêÏ ¦ÁœÁðœÁê¤ÁÆœÁÏ þÃü§ÁÆ¡Á¥Á ÂžÁêÏ úÞÁžÁí¦Á ÂþÁÏžÁ¥Á§ÁÆ¡Á¥ÁÃë¦Á¥÷, œÁžÊœÁê ¥ÃÂê©Á¡Áô§ÁÅœÁðÇüËœÁ úËרƫÁ©ÁžÊí«Á¥ÁűœÁà¥Á ÂœÁéþÁÐ || yat satya bhootam nija roopam aadyam chid adwaya anandam aroopam akriyam, tad yaetya mithyaa vapur utsrujaitah sailooshavad vaesham upaattam aatmanah || VC 293 Dr.Sarma@works

Just like an actor That which is Real and one’s primeval Essence That knowledge and Bliss Absolute The one without a second Which is beyond form and activity – Attaining That, one should cease to identify one’s false bodies, just as an actor giving up his assumed mask (dress at the end of his role play) Dr.Sarma@works

üÂþÂ¥ÁêÿÁϬÁ§ÁíÏ ¬Á§ÂíœÁéþ žÁǪÁê¥ÃžÁÏ ¥ÁÇ«Ë©Á þË©ÂÿÁ¥Á§ÁáÐ ¯Á›ÃÁœÁížÁ§ÁîþÂœ÷, üÂþÂ¥ÁêÿÁÏ ¬Á§Áí¥ÃœÃ ¡ÁëœÄœÃÐ ÁÅœÍÿÁ¥Á ÂžÊÐ ¯Á›ÃÁ¬Áê ¬ÃŸÊêœ÷ || sarwaatmanaa drisyamidam mrishaiva naivaahamarthah kshanikatwa darsanaat, jaanaamy aham sarwam iti prateetih kutohamaadaeh kshanikasya sidhyaet || VC 294 Dr.Sarma@works

I know all ? This objective universe is absolutely unreal; neither is egoism a reality; for it can be observed to be very momentary How can the perception, “I know all” - be true if that ‘I’ (ego) itself is momentary ? Dr.Sarma@works

€ÿÁÏ ¡ÁžÂ§ÁáÏ €ÿÁÏ ¡ÁžÂ§Áá¬ÁàíÿÁ¥Á žà ³Â¯Ä €ÿÁÏ ¡ÁžÂ§Áá¬ÁàíÿÁ¥Á ÂžÃ ³Â¯Ä þÃœÁêÏ ¬ÁÅ«ÁűÂë©Á¡Ã ¤Â©ÁžÁ§ÁîþÂœ÷, £ÆëœÊÿÁêüÍ þÃœÁê ‚œÃ ªÁÅëœÃÐ ¬Áí¦ÁÏ œÁœÁåëœÁêÂœÂé ¬ÁžÁ¬ÁžÃí ¨¯Á›Ð || aham padaartha stwahamaadi saakshee nityam sushupraavapi bhaavadarsanaat, brootaehyajo nitya iti Srutih swayam tat pratyagaatmaa sadasad vilakshanah || VC 295 Dr.Sarma@works

That real “I” But the Real “I” is that which witnesses the ego and the rest of the layers This real “I” exists always even the state of profound sleep. Thus the Sruti (Veda) itself says – It is Birth less and Eternal (ajo nityah) etc., Therefore, the Pratyag aatma (the indwelling chaitanya) - is not this gross or subtle body. Dr.Sarma@works

þÃœÍê©ÃÂ§Í ©ÃÂ§Ã›ÂÏ ¬Á§Áí©ÃÂ§Á©ÊœÂà þÃœÍê©ÃÂ§Í ¤Á©ÃœÁÅÏ ¬Á¥Á§ÁñœÃ, ¥ÁþͧÁÁ ¬Áí¡Áä¬ÁÅ«ÁÅ¡Ãà«ÁÅ ¬ÁÅæýÏ ¡ÁôþÁÐ ¡ÁôþÁ§ÁâÇ«ÁÛ¥Á¬ÁœÁàí¥ÊœÁ¦ÉÂÐ || vikaarinaam sarwa vikaaravaettaa nityovikaaro bhavitum samarhati, manoratha swapna sushuptishu sphutam punah punar drishtam asattwam aetayoh || VC 296 Dr.Sarma@works

The changeless The knower of all changes in things subject to change must necessarily be eternal and changeless. The unreality of the gross and subtle bodies is again and again clearly observed in imagination in wakeful state, dream and profound sleep. Dr.Sarma@works

Â¨œÁë¦Á  £ÂŸÁêÏ €œÍ¤Ã¥Á ÂþÁÏ œÁêü ¥Á ÂϬÁ¡Ã›ÊÝ Â¨œÁë¦Á Â £ÂŸÁêÏ €œÍ¤Ã¥Á ÂþÁÏ œÁêü ¥Á ÂϬÁ¡Ã›ÊÝ ¡Ã›ÂݤåÁ ÂþÃþÁê¡Ã £ÅžÃãÁ¨ÃåœÊ, Â¨œÁë¦Á Â £ÂŸÁê¥ÁŽÏ™Á£ÍŸÁÏ üÂÚœÂí¬Áí¥Á ÂœÂéþÁ¥ÁÅ¡Ëÿà ªÂϜå÷ || atobhimaanam tyaja maamsa pindae pindaabhimaaninyapi buddhikalpitae, kaalatrayaa baadhyam akhanda bodham jnaatwaa swamaatmaanam upaihi saantim || VC 297 VC 297 Dr.Sarma@works

Uninfluenced by time Therefore, give up the identification with this lump of flesh, the gross body as well as the ego or the subtle body which are both the imaginations of buddhi. Realizing thy own Self, which is knowledge Absolute which is never under the influence of time (past, present and future – kala triya) thus, please attain to peace. Dr.Sarma@works

§Áâë ªÁ©Á œÁêü¤åÁ ÂþÁÏ ÁŨÍœÁëþÂ¥Á §ÁƱªÁë¥Ê´Âí§ÁâëªÁ©ÂªÃëœÊ«ÁÅ, œÁêü¤åÁ ÂþÁÏ ÁŨÍœÁëþÂ¥Á §ÁƱªÁë¥Ê´Âí§ÁâëªÁ©ÂªÃëœÊ«ÁÅ, ¨ÃϏÁ¬ÁêŸÁ§ÂéþÁ¡ÃÁ§ÁàǜžÄÏ ¬ÁàêÂàí ¤Á©ÂŽ›Ý¬ÁÅŽ¬Áí§ÁÆ¡ÁÐ || tyaja abhimaanam kulagotra naama roopa asramaeshwa ardra sava asritaeshu, lingasya dharmaanapi kartrutaadeem styaktwaa bhavaakhanda sukhaswaroopah || VC 298 Dr.Sarma@works

Rotten corpse Stop identifying thyself with family, lineage, name and order of life which pertain to the body which is one day a rotten corpse. Similarly give up the ideas of agency and so forth (kartrutwa etc.,) which are attributes of the subtle body. Be ever the essence of Bliss Absolute. Dr.Sarma@works

¡ÁëÁ¥Á©ÃÂ§Í ¬ÁþÁàêþÊê ¡ÁëœÃ£ÏŸÂÐ ¡ÁôϬÁÐ ¬Áϳ§ÁÿÊœÁ©Í žÁÇ´ÂÛÐ, œÊ´Â¥Ê´ÂÏ ¥ÁÆ¨Ï ¡ÁëÁ¥Á©ÃÂ§Í ¤Á©ÁœÁêÿÁύ§ÁÐ || santyanyae pratibandhaah punsah samsaarahaetavo drishtaah, taeshaam yaeshaam moolam prathama vikaaro bhavatyahamkaarah || VC 299 Dr.Sarma@works

ahamkara is the fundamental culprit First culprit Other obstacles (such as desires) are also observed to exist for men, which lead to transmigration. Of course, the root of all of them, for the afore said reasons, is the first modification of nescience – called egoism. ahamkara is the fundamental culprit Dr.Sarma@works

€ÿÁύ§ʛ žÁŧœÁéþ ¦Á ©ÁœÂðêœÁðí¬Áê ¬ÁÏ£ÏÍ ÿÁύ§ʛ žÁŧœÁéþÂ, ¦Á Â©ÁœÂðêœÁðí¬Áê ¬ÁÏ£ÏÍ ÿÁύ§ʛ žÁŧœÁéþÂ, œÂ©ÁþÁä ¨ÊªÁ¥Á ÂœÂë¡Ã ¥ÁōÃà©Â§Âà ©Ã¨¯Á›Â || Yaavat syaat swasya sambantho ahamkaaraena duraatmanaa, taavan na laesa maatra api mukti vaartaa vilakshanaa || VC 300 Dr.Sarma@works

Wicked ego So long as one has any relation to this wicked ego, there shall be no mention of even the word about liberation. This is unique – remember. Dr.Sarma@works

End of Part – V Continued in Part - VI Dr.Sarma@works