1. 1 Vivaeka Choodaamani The Crest Jewel of Discrimination Part IV From 157 to 240 ©Ã©ÊÁ úÁƙ¥Á›Ã

2. Dr.Sarma@works 2 £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 €žËíœÁ ¬ÃžÂãÏœÁÏ The Doctrine of Monism

3. Dr.Sarma@works 3 þÁ €¦ÁÏ ¤Á©ÃœÁÅ¥Á§ÁñœÃ žÊÿÍ €¦Á¥ÁþÁä¤Á©ÁþÍ €þÁä¥Á¦Á¬ÁÅà ÍªÁ ªÂÖþÊäþÁ üÄ©ÁœÃ ©ÃþÁªÁêœÃ œÁžÃíÿÄþÁÐ, œÁíÁÖ§Áé ¥Á ÂϬÁ§Áşç¬Ãá¡Áô§Ä«Á§ÂªÃ §Âä¦ÁÏ ¬Áí¦ÁÏ ¤Á©ÃœÁÅ¥Á§ÁñœÃ þÃœÁê ªÁÅžÁãÐ || daeho ayam annabhavano annamayastu kosas cha annaena jeevati, vinasyati tadwiheenah, twak charma maamsa rudhira asthi pureesharaasir na ayam swayam bhavitum arhati nitya suddhah || VC 157

4. Dr.Sarma@works 4 Is our body, the Self ? This gross body of ours is the product of food This gross body is the outer material sheath It lives and sustains on food and perishes when devoid of food It is mass of the following ingredients – namely 1. Skin 2. Flesh 3. Blood 4. Bones and the all the associated filth How can this be the eternally pure and self sustaining Atman ? – It cannot be the Atman

5. Dr.Sarma@works 5 ÁÁÏ ¤Â©Á©ÃÂ§Á©ÊœÂà ¡Áõ§ÁíÏ üþʧÁ¡Ã ¥ÁǜʧÁ¡Ã þ¦Á¥Á¬Ãà üÂœÁ¯Á›Ð ¯Á›ÁÅ›Í €þæÁœÁ¬Áí¤Â©ÁÐ, þËÍ ü™ÁªÁÖ Áý©ÁœÁå§ÃžÁǪÁê¥Á ÂþÁ Ð ³ÂíœÂé ÁÁÏ ¤Â©Á©ÃÂ§Á©ÊœÂà || puurwam janaer api mritaer api na ayam asti jaata kshanah kshana guno aniyata swabhaavah, na iko jadas cha ghatavat paridrisyamaanah swa atmaa katham bhaava vikaara vaettaa || VC 158

6. Dr.Sarma@works 6 This body does not exist prior to inception (birth) nor posterior to dissolution (after death) but only lasts for a short intervening period. Its virtues are transient. It is extremely subject to change by nature It is manifold in its appearances It is inert and needs internal energy to be made active It is sense object like a pot – an object and not absolute How can it be one’s own Self that is a witness of all change? Therefore It cannot be the Atman Is our body, the Self ?

7. Dr.Sarma@works 7 ©ÁêÏÊ €¡Ã üÄ©ÁþÂœ÷ ±Â›Ã ±ÂžÂžÃ¥Á Âþ÷ žÊÿÍ þÂœÂé ©ÁêÏÊ €¡Ã üÄ©ÁþÂœ÷, œÁœÁàúÁ׍Êà§ÁþªÂúÁÖþÁ þæÁ¥ÉÂêþæÁ Â¥ÁÁÐ || paani paadaadimaan daeho na atmaa vyamgae api jeevanaat, tattat saktaer anaasaachcha na niyamyo niyaamakah || VC 159

8. Dr.Sarma@works 8 The body consisting of the legs, arms etc organs cannot be the Atman, because One continues to live even when one or more of these organs are removed or missing And the different functions of the organism remain intact The body which is the subject of another’s rule Cannot be the ruler of all. Is our body, the Self ?

9. Dr.Sarma@works 9 ¬ÁíœÁ ˆ©Á ¬ÁíœÁÐ žÊÿÁ œÁžÁã§Áé œÁœÁѧÁà œÁžÁ©Á³ÂážÃ³Â¯Ã›Ð, ¬ÁíœÁ ˆ©Á ¬ÁíœÁÐ ¬ÃžÁãÏ œÁžËí ¨¯Á›ê ¥Á ÂœÁéþÁÐ || daeha taddharma tat karta tad avasthaadi saakshinah, swata yaeva swatah siddham tad vailakshanyam aatmanah || VC 160

10. Dr.Sarma@works 10 Is our body, the Self ? The body has the six dharmas or characteristics such as birth, existence, growth, change, decay and death It is the doer of many activities like speaking, walking, eating etc., It has different stages of life like childhood, youth, adolescence, adulthood and old age etc., But the Atman which is the witness of all these is the abiding Reality and is different from the body.

11. Dr.Sarma@works 11 ÁÁÏ ¬Áí¦Á¥ÊœÁžÃí¨¯Á›Ð ªÁ¨ê§ÂªÃ§ÂéϬÁ¨Ã±Íà ¥Á¨ ¡Áõ§ÍߜÍÁªÁé¨Ð, ÁÁÏ ¤Á©ÊžÁ¦ÁÏ ©ÊœÂà ¬Áí¦Á¥ÊœÁžÃí¨¯Á›Ð || Salya raasir maamsa lipto mala poorno ati kasmalah, katham bhavaed ayam vaettaa swayam aetad vilakshanah || VC 161

12. Dr.Sarma@works 12 The body is a pack of bones Covered with flesh Full of filth and highly impure While the Atman which is the –Knower –Self existent –Ever distinct Reality How can, in such a case, the body be our Self ? Is our body, the Self ?

13. Dr.Sarma@works 13 þÃü¬Áí§ÁÆ¡ÁÏ œÁíùÂéϬÁ¥ÊžÍ¬Ãá ¡Áô§Ä«Á §ÂªÂ ©ÁÿÁ¥ÁéœÃÏ ¥ÁÆšÁüþÁÐ Á§ÍœÃ, ©Ã¨¯Á›Ï ©ÊœÃà ©Ãú§ÁªÄ¨Í þÃü¬Áí§ÁÆ¡ÁÏ ¡Á§Á¥Á §Áá¤ÁÆœÁ¥÷ || twang maamsa maedo asthi pureesha raasaav ahamm atim moodhajanah karoti, vilakshanam vaetti vichaaraseelo nija swaroopam paramaartha bhootam || VC 162

14. Dr.Sarma@works 14 How foolish we are ? It is only the utterly foolish man Who identifies himself with a mass of –Skin, flesh, fat, bones and filth While man of real discrimination knows his own SELF, the only Reality that there is as distinct from the body.

15. Dr.Sarma@works 15 £ëÿÁéÿÁ¥ÃœÊê©Á žÊÿÍÿÁ¥ÃœÊê©Á ü™Á¬Áê £ÅžÃã §ÊâÿÊ úÁ üÄ©Ê ©ÃžÁÅ«Á¬Áàí ÿÁÏŸÄÐ, ©Ã©ÊÁ ©ÃüÂÚþÁ©ÁœÍ ¥ÁöÁœÁéþÍ £ëÿÁéÿÁ¥ÃœÊê©Á¥ÁœÃ Ð ¬ÁžÂœÁéþà || daeho aham ityaeva jadasya buddhir daehae cha jeevae vidushastwa aham dheeh, vivaeka vijnaanavato mahaatmano Brahma aham ityaeva matih sada atmani || VC 163

16. Dr.Sarma@works 16 I am Brahman 1.The utterly stupid man thinks that he is the body (the gross body or sthoola sareera) 2.The book learned man identifies himself with the mixture of body and vital life force (praana) acting in unison, as himself (the subtle body or linga sareera) 3.While the sage possessed of realization due to discrimination looks up on the eternal Atman as his Self and thinks Aham Brahma asmi – I am Brahman

17. Dr.Sarma@works 17 ÁŧÁÅ«Áí ªÂþÃàÏ €œÂëœÁé £ÅžÃã œÁêü ¥ÁÆšÁ£ÅžÊã œÁíùÂéϬÁ¥ÊžÍ¬Ãá¡Áô§Ä«Á §ÂªÎ, ¬Á§ÂíœÁéþà £ëÿÁé›Ã þçÃíÁ¨Êå ÁŧÁÅ«Áí ªÂþÃàÏ ¡Á§Á¥Á ÂÏ ¤Áü¬Áí || atra atma buddhi tyaja moodha buddhae twang maamsa maedo asthi pureesha raasou, sarwa atmani brahmani nirwikalpae kurushva saantim paramaam bhajaswa || VC 164

18. Dr.Sarma@works 18 O ! Foolish man O ! Foolish man cease to identify thyself with This bundle of skin, flesh, fat, bones and filth And identify thyself instead with the Absolute Brahman, the Self of all And thus attain to Supreme Peace

19. Dr.Sarma@works 19 ©ÊžÂþÁàþÁ¦Á ÂþÁàžÁ§Äî žÊÿÊþÃâë¦Á ž©Á¬ÁœÃ ¤Áë¥ÉžÜÂÏ ©ÃžÂíþÁÿÁþÂàÏ þÁ üöÁœÃ ¦Á ©Áœ÷, œÂ©ÁþÁä œÁ³Âê¬Ãà ©Ã¥ÁōÃà©Â§Âà ¡Áê¬Êàí«Á ©ÊžÂþÁàþÁ¦Á ÂþÁàžÁ§Äî || daehaendriyaad aavasati bhramoditaam vidwaa na hantaam na jahaati yaavat, taavanna tasyaasti vimukti vaartaa pyastwaesha vaedaanta nayaantadarsee || VC 165

20. Dr.Sarma@works 20 Only a word As long as the book learned man does not give up his mistaken identification with the body, organs, the objective world etc., which are unreal The emancipation or liberation is only a word for him and never he experiences it. Let him be highly erudite in the Vedantic philosophy – it matters little.

21. Dr.Sarma@works 21 ÂúÃüÄØ©ÁúÁ×§Ä§Ê û¦Á ªÁ§Ä§Ê ¡ÁëœÃ£ÃÏ£ÂœÊë ¦ÁœÁðí¡Áä žÊÿÊ ÿÁǞà Á¨ÃåœÂϏÊ, ¦ÁÂœÁé £ÅžÃã¬Áà©Áþ¬Ãà Âúà üÄØ©ÁúÁ×§Ä§Ê úÁ œÁË©Á ¥Á ¬ÁÅà || chaayaa sareerae pratibimba gaatrae yat swapna daehae hridi kalpita angae, yatha atma buddhistava naasti kaachit jeevat sareerae cha tathaiva ma astu || VC 165/1

22. Dr.Sarma@works 22 The Body Just we do not identify ourselves with our shadow- body (chaayaa sareera), the image-body (pratibiba sareera or photograph), the dream-body (swapna sareera) Or the body we have in the imaginations of our heart (kalpita sareera or imaginary body) We need to treat likewise this living body (Jeevat sareera)

23. Dr.Sarma@works 23 œÁêÊàœÁÅúÃœÊàþÁ žÊöÁœÁéŸÄ§Ê©Á þÁǛ¥Á¬ÁžÃã¦Á ÂÏ üþÂéžÃžÁÅÐŽ ¡Áë¤Á©Á¬Áê £Äü¥÷, ¦ÁœÁ¬ÁàœÁ¬ÁàíÏ üÿà œÂÏ ¡Áë¦ÁœÂäœ÷ œÁêÊàœÁÅúÃœÊàþÁ ¡ÁôþÁ§Áè©ÂªÂ || daehaatma dheeraeva nrinaam asaddhiyaam janmaadi duhkha prabhavasya beejam, yatastatastwam jahi taam prayatnaat tyaktae tu chittaena punarbhava asaa || VC 166

24. Dr.Sarma@works 24 No fear of rebirth Therefore my dear sishya ! Identification with the body as our Self – this alone is the root cause that produces the miseries of birth and death etc., for the people who are attached to the unreal Hence, let us destroy this with utmost care. When this false identification by the mind is given up there is no question of rebirth.

25. Dr.Sarma@works 25 ¡Áë©Á§ÁàœÊ³Î Á§ÊéþÃâë¦ËÐ ¡ÁÏúÁ¤Ã§ÁÏúÃœÍ €¦ÁÏ ±Âë›Í ¤Á©ÊœÂå뛥Á¦Á¬ÁÅà ÍªÁÐ, ¦ÊþÂœÁé©ÂþÁþÁä ¥Á¦ÉÂþÁä¡Áõ§Âßœ÷ ¡Áë©Á§ÁàœÊ³Î ¬ÁÁ¨ Ãë¦Á ¬ÁÅ || karmaendriyaih panchabhirancito ayam praano bhavaet praanamayastu kosah, yaen aatmavaan anna mayo annapoornaat pravartatae sou sakala kriyaasu || VC 167

26. Dr.Sarma@works 26 The Vital Sheath The Five Praanas, with which we are familiar Coupled with the five motor organs of action (include the brain centers which control these motor actions – the speech, manual activity, locomotion, excretion and reproduction) form the Sheath of Vitality or Praanamaya Kosa Permeated (here the activity is borrowed, not its own) by this, the material sheath (Anaamaya Kosa) engages itself in all activities as though it (material sheath) were living.

27. Dr.Sarma@works 27 Is Praana, the Atman ? We all tend to think that the Praana is the Atman because It is the praana that causes birth and death It is the prana that makes us living as compared to dead or non-living things It is also apparently invisible like the Atman and is present in all the three states like jagriti, swapna and sushupti But it is tangible, quantifiable, destructible, changes from time to time and it is not independent That is why this is not Absolute Let us study further……

28. Dr.Sarma@works 28 þÃœÁêÏ ¡Á§ÁœÁþÁàëÐ þË©ÂœÂé¡Ã ±Â뛥Á¦É ©Â¦ÁÅ©ÃÂ§Í ÁþÂàÁþÂà ©Â¦ÁÅ©ÁžÁþÁà§ÁçÿçʫÁÐ, ¦Á³ÂéœÃÑÏúÃœÂÑí¡ÃþÁ ©ÊœÄà«ÁÛ¥ÁþëÁÛÏ ¬ÁíÏ ©ÂþÁêÏ ©Â ÃÏúÁþÁ þÃœÁêÏ ¡Á§ÁœÁþÁàëÐ || naiva atmaapi praana mayo vaayu vikaaro ganta agantaa vaayuvad antar bahiraeshah, yasmaat kimchitkwa apina vaettee ishtam anishtam swam va anyam vaa kinchana nityam paratantrah || VC 168

29. Dr.Sarma@works 29 The Vital Sheath The Vital Sheath is not the Atman because It is a modification of the vaayau And like vaayu it enters into and comes out of the body and its presence is tangible Because it never knows in the least either its own weal and woe (good and bad or likes and dislikes) nor those of others Being entirely dependent of the Self

30. Dr.Sarma@works 30 ©Á¬ÁÅà©ÃÁ¨å ÿÊœÁÅÐ üÂÚþÊþÃâë¦Á ݈ úÁ ¥ÁþÁªÁÖ ¥ÁþÍ¥Á¦ÁÐ ³Âêœ÷ ÍªÍ ¥Á¥Á ÂÿÁ¥ÃœÃ ©Á¬ÁÅà©ÃÁ¨å ÿÊœÁÅÐ, ¬ÁÏüÂڞà ¤ÊžÁÁ¨þÁ¨ÃœÍ £¨Ä¦ÁÏ ¬ÁàœÁÆå§ÁíÍªÁ¥Á¤Ã¡Áõ§Áê ©ÃüÇϤÁœÊ ¦ÁÐ || jnaanaendriyaai cha manascha manomayah syaat koso mama ahamiti vastu vikalpa haetuh, sanjnaadi bhaeda kalanaa kalito baleeyam tat poorva kosam abhipoorya vijrumbhatae yah || VC 169

31. Dr.Sarma@works 31 The Mental Sheath The sensory organs (along with the brain centers that control the special senses) together with the mind form the Mental Sheath or Manomaya kosa, as the mind is the important component of these It is the cause of the diversity of things such as ‘I’ and ‘Mine’ (and all associated relationships) It is powerful and endued with the faculty of creating the differences in name, caste, race etc., It manifests itself by permeating the preceding i.e. the vital sheath

32. Dr.Sarma@works 32 žÁÿÁœÃ ¡Áë¡ÁÏúÁÏ ¡ÁÏúÊþÃâë¦ËÐ ¡ÁÏúÁ¤Ã§Ê©Á ÿÍœÁǤÃÐ ±ÂëúĦÁ¥Á ÂþÍ ©Ã«Á ¦Á ÂüêŸÂ§Á¦Á Â, üÂüí¨ê¥Á ÂþÍ £ÿÁũ¬ÁþÊþÁãþË §ÁéþÍ¥Á¦Á Ãä§ÁâÿÁœÃ ¡Áë¡ÁÏúÁ¥÷ || panchaendriyaih panchabhiraeva hotribhih praacheeyamaano vishaya aajya dhaarayaa, jaajwalyamaano bahu vaasanaendhanair mano maya agnir dahati prapancham || VC 170

33. Dr.Sarma@works 33 The Analogy The five sense organsThe five priests Sense objects prompting desireThe fuel poured into the fire The Mental SheathThe Sacrificial fire The sensual enjoymentsThe stream of oblations The burnt out worldThe result of this Yajna 1.We cannot destroy the sense objects – the fuel 2.We should not destroy the sense organs – the priest or the mental sheath, the sacrificial fire, but 3.for this relative universe to dissolve, all we need is to avoid the stream of oblation – i.e., the sense enjoyments.

34. Dr.Sarma@works 34 œÁ¬ÃéþÃíþÁ«ÊÛ ¬ÁÁ¨Ï ©ÃþÁ«ÁÛÏ þÁÿÁê¬Áàê©ÃžÂê ¥ÁþÁ³ÍœÃ§ÃÂà ¥ÁþÍ ÿÁê©ÃžÂê ¤Á©Á£þÁã ÿÊœÁÅÐ œÁ¬ÃéþÃíþÁ«ÊÛ ¬ÁÁ¨Ï ©ÃþÁ«ÁÛÏ ©ÃüÇϤÜʬÃéþÁðÁ¨Ï ©ÃüÇϤÁœÊ || na hyasty avidyaa manaso atiriktaa manohy avidyaa bhavabandha haetuh tasmin vinashtae sakalam vinashtam Vijrimbhitae asmin sakalam vijrimbhatae || VC 171

35. Dr.Sarma@works 35 Mind and Avidya There is no Avidya or Ignorance separately outside the mind. It is the mind that is the cause of Avidya. This Avidya is the cause of bondage and transmigration (rebirth) When the mind is trained carefully and the Avidya is destroyed, every thing else stands annulled. When the mind manifests its relative perception or the Avidya, every difference is manifest for us. This ignorance is imbedded in the mind and only thorough purification or Sadhana (careful training), this avidya can be destroyed

36. Dr.Sarma@works 36 ¥ÁþÁ ˆ©Á ¬Á§Áí¥÷ ¬Áí¡Êä €§ÁáªÁÆþÊê ¬ÁÇüœÃ ¬ÁíªÁÂàê ¤ÍÂàëžÃ©ÃªÁíÏ ¥ÁþÁ ˆ©Á ¬Á§Áí¥÷, œÁË©Á üÁëœÁê¡ÃþÍ ©ÃªÊ«Á þÁàœÁð§Áí¥ÊœÁþÁéþÁ³Í ©ÃüÇϤÁ›¥÷ || swapnae artha soonyae srujati swa saktyaa bhoktraadi viswam mana yeva sarwam, tathaiva jaagratyapino visaeshan tata sarwamaetan manaso vijrumbhanam || VC 172

37. Dr.Sarma@works 37 The Projector In dreams there is no contact with the external world But the mind alone creates the whole universe consisting of the experiencer etc., Similarly, in the waking state too, though there are external triggers and contact with them, it is the mind which reads them or misreads them and projects the perceptions. There is no difference. Therefore all this phenomenal universe is a projection of the mind. Slide projector concept

38. Dr.Sarma@works 38 þÁ ©Á¬ÁÅàœÍ €¬Ãà ¬ÁÅ«ÁÅ¡Ãà Â¨Ê ¥ÁþÁ¬Ã ¡Áë¨ÄþÊ þ˩¬Ãà ÃÏúÃœÁðÁ¨¡Áë¬ÃžÊãÐ €œÍ ¥ÁþÁЍÁ¨ÃåœÁ €©Á ¡ÁôϬÁÐ ¬Áϳ§Á €œÁ¬Áê þÁ ©Á¬ÁÅàœÍ €¬Ãà || sushupti kaalae manasi praleenae naivaasti kinchit sakalaprasiddhaeh ato manah kalpita yaeva punsah samsaara atasya na vastuto asti || VC 173

39. Dr.Sarma@works 39 There exists nothing In the dreamless deep sleep, when the mind is reduced to its causal state, There exists nothing for the person asleep As is evident from the universal experience So also for the dead body or inert object Hence man’s relative existence of this phenomenal world is simply a creation of his mind It has no objective reality.

40. Dr.Sarma@works 40 ¥ÁþÁ³Â Á¨åêœÊ £þÍ㠩¦ÁÅþÂþĦÁœÊ ¥ÊÁÐ ¡ÁôþÁ¬ÊàþË©ÁþĦÁœÊ, ¥ÁþÁ³Â Á¨åêœÊ £þÍ㠥ɯÁ¬ÊàþË©Á Á¨åêœÊ || vaayunaan eeyatae maeghah punastaenaiva neeyatae, manasaa kalpyatae bandho mokshast aenaiva kalpyatae || VC 174

41. Dr.Sarma@works 41 The Mind is the cause How does the clouds come to a place ? Only by the force of wind How there are taken away from that place ? Only by the same wind Will the clouds ever last in one place ? No Similarly the Mind is the one which brings forth the bondages of unreal nature The mind only liberates one from them if properly trained.

42. Dr.Sarma@works 42 ©Ã¥ÉÂúÁ¦ÁœÃ £þÂãœ÷ žÊöÁžÃ¬Á§Áí©Ã«Á¦Ê ¡Á§ÃÁ¨åê§ÂÁÏ £ŸÂäœÃ œÊþÁ ¡Áô§ÁÅ«ÁÏ ¡ÁªÁÅ©ÁžÁÅÓ›ÊþÁ, ©Ë§Á¬Áê ¥ÁœÁë ©Ã«Á©ÁœÁÅð ©ÃŸÂ¦Á ¡ÁªÂÖ žÊþÁÏ ©Ã¥ÉÂúÁ¦ÁœÃ œÁþÁéþÁ ˆ©Á £þÂãœ÷ || daehaadi sarwa vishayae parikalpya raagam badhnaati taena purusham pasuvad gunaena, vairasyam atra vishavatsu vidhaaya paschaad yaenam vimochayati tan mana yaeva bandhaat || VC 175

43. Dr.Sarma@works 43 The Mind plays The mind creates an attachment with the body So also with all other sense-objects And binds him through that attachment Just like a animal is bound by means of strong ropes. Afterwards (by careful analysis) the same mind creates in him an utter distaste for these sense- objects as if they were poison and frees him from the bondage.

44. Dr.Sarma@works 44 œÁ³ÂéþÁéþÁÐ Â§Á›¥Á¬Áê üþÍà §ÁçþÁã¬Áê ¥É¯Á¬Áê úÁ ©Â ©ÃŸÂþÊ, £þÁã¬Áê ÿÊœÁŧÁé¨ÃþÁÏ §Áü͏ÁÅ›Ë §Íé¯Á¬Áê ªÁÅžÁãÏ ©Ã§Áü¬Áà¥Á¬ÁÑ¥÷ || tasmaan manah kaaranam asya jantor bandhasya mokshasya cha vaa vidhaanae, bandhasya haetur malinam rajogunair mokshasya suddham vi rajas tamaskam || VC 176 ¥É¯Á¬Áê ªÁÅžÁãÏ

45. Dr.Sarma@works 45 Mind is the cause The Mind, when tainted or corrupted by the effects of –Rajas (projecting power) –Tamas (veiling power) It leads bondage When it is pure (Saatwic) and divested of rajasic and tamasic quality It conduces to liberation. Therefore the Mind is the only cause that bring about bondage or liberation.

46. Dr.Sarma@works 46 žÁǚ¤ÂêÏ ¤Á©ÃœÁ©Áê¥ÁÊë ©Ã©ÊÁ©Ë§ÂÁê Áśœçʍ úÁÅמÁãœÁí¥Á ³žÁê ¥ÁþÍ©Ã¥ÁōËàê ¤Á©ÁœÁêœÍ £ÅžÃã¥ÁœÍ ¥ÁÅ¥ÁÅ¯Í ³Âà¤ÂêÏ žÁǚ¤ÂêÏ ¤Á©ÃœÁ©Áê¥ÁÊë || vivaeka vairaagya gunaatiraekaat suddhatwam aasaadya mano vimuktyai bhavatyato buddhimato mumuksho staabhyaam dridhaabhyaam bhavitavyam agrae || VC 177

47. Dr.Sarma@works 47 Strengthen the two The wise seeker who is after Liberation must first strengthen the following two by intense practice 1.Attaining purity through a preponderance of discrimination (between the Self and non-Self) 2.Perfect renunciation (if the non-Self or unreal))

48. Dr.Sarma@works 48 ¥ÁöÁ©ÁêÍë ¥ÁþÍ þÂ¥Á ¥ÁöÁ ©ÂêÍë ©Ã«Á¦Á §Á›ê¤ÁƥëÁÅ, úÁ§ÁœÁêœÁë þÁÁúÁ×þÁÅà ³ÂŸÁ©Í ¦Ê ¥ÁÅ¥ÁůÁ©ÁÐ || mano naama mahaa vyaghro vishaya aranya bhoomishu, Charaty atra na gachchantu saadhavo yae mumukshavah || VC 178

49. Dr.Sarma@works 49 The huge tiger In the wild forest track of sensual pleasures such as the wealth, women, wine etc., (www) There prowls a huge tiger called the Mind Let the good people who have longing for liberation, never go there and tread that track, lest the tiger usurps them.

50. Dr.Sarma@works 50 ¥ÁþÁÐ ¡Áë¬ÁÆœÊ manah prasootae vishayaan asaeshaan Sthuula atmanaa sookshma tayaa cha bhoktuh, Sareera varna asrama jaati bhaedaan guna kriyaa haetu phalaani nityam || ¥ÁþÁÐ ¡Áë¬ÁÆœÊ ©Ã«Á¦Á ÂþÁªÊ´Âþ÷ ¬ÁÆá¨ÂœÁéþ ¬ÁƯÁéœÁ¦Á  úÁ ¤ÍÁÅàÐ, ªÁ§Ä§Á ©Á§ÂߪÁë¥Áüψ ¤ÊžÂþ÷ ÁÅ›Ãë¦Á  ÿÊœÁÅ¢Á¨Âþà þÃœÁê¥÷ || VC 179

51. Dr.Sarma@works 51 The Mind creates The mind continually produces for the experiencer, unending array of all the sense-objects for enjoyment, such as the differences in the body, caste, order of life and tribe as well as the varieties of qualities, actions, means and results in their gross form in wakeful state and in their subtle form in the dreaming state.

52. Dr.Sarma@works 52 ¢Á¨Í¡Á¤ÁōÃà«ÁÅ asangi chidroopam amum vimohya daehaendriya praana gunair nibadhya, aham mamaeti bhrama yaty ajasram manah swa krityaeshu phalopa bhuktishu || €¬ÁϏÃúÞÁÆë¡Á¥Á¥ÁÅÏ ©Ã¥ÉÂÿÁê žÊÿÊþÃâë¦Á±Â뛏Áś˧Ãä£ ŸÁê, €ÿÁÏ ¥Á¥ÊœÃ ¤Áë¥Á¦ÁœÁêü¬ÁëÏ ¥ÁþÁÐ ¬ÁíÁÇœÊê«ÁÅ ¢Á¨Í¡Á¤ÁōÃà«ÁÅ || VC 180

53. Dr.Sarma@works 53 The Mind, you see Deluding the Chidaatma or Jiva which is unattached, pure intelligence And binding it by the ties of body, organs and praanaas, and by the three Gunas, The mind causes it to wander (as though in a merry-go-round) with ideas of “I” and “mine” Amidst the varied actions and enjoyment of the results of such actions, achieved by itself.

54. Dr.Sarma@works 54 €ŸÂê¬Á žÍ´Âœ÷ €ŸÂê¬ÁžÍ´ÂœÁÅå§ÁÅ«Á¬Áê ¬ÁϬÁǜà §ÁŸÂê¬Á£þÁã¬Áàí¥ÁÅþË©Á Á¨ÃåœÁÐ, §Áü¬Áà¥ÉžͫÁ©ÁœÍ ©Ã©ÊÃþÍ üþÂéžÃžÁÅÐŽ¬Áê þÞÂþÁ¥ÊœÁœ÷ || adhyaasa doshaat purushasya samsriti radhyaasa bandhastwa munaiva kalpitah, rajastamo doshavato vivaekino janmaadi duhkhasya nidaanam yaetat || VC 181

55. Dr.Sarma@works 55 The Self Hypnotism The evil of super imposition or self-hypnosis that we are – the gross or subtle body – is the cause of transmigration or rebirth or samsaara This self-hypnosis is created by none other than the mind itself In a man of non-discrimination, who is tainted and afflicted with Rajas and Tamas, this self-hypnosis cause all miseries from birth onwards. The way out to this is de-hypnotizing ourselves

56. Dr.Sarma@works 56 atah praahur mano avidyaam panditaas tattwa darsinah, yaenaiva bhraamyatae viswam vaayu naeva abhra mandalam || VC 182 €œÁÐ ±ÂëÿÁŧÁéþÍ €©ÃžÂêÏ ¡Á›Ãݜ¬ÁàœÁàížÁ§ÃîþÁÐ, ¦ÊþË©Á ¤Âë¥ÁêœÊ ©ÃªÁíÏ ©Â¦ÁÅþʩ¤Áë¥Á›Ý¨¥÷ || ¦ÊþË©Á ¤Âë¥ÁêœÊ ©ÃªÁíÏ

57. Dr.Sarma@works 57 Mind is Avidya That is why, learned men of wisdom who have experienced the Self and fathomed this secret have designated this mind as Avidya or ignorance This Avidya alone spins and rocks the whole universe to and fro like the layers of clouds by the wind.

58. Dr.Sarma@works 58 ¥ÁōÃÐà Á§Á ¢Á¨Â¦ÁœÊ œÁþÁéþÁЪ͟ÁþÁÏ Â§ÁêÏ ¡Áë¦ÁœÊäþÁ ¥ÁÅ¥ÁůÁÅ›Â, ©ÃªÁÅžÊã ¬ÁœÃ úËœÁ¬ÃéþÁÅéÃàÐ Á§Á¢Á¨Â¦ÁœÊ || tanmanah sodhanam kaaryam prayatnaena mumukshunaa, visuddhae sati caitasmin muktih kara phalaayatae || VC 183

59. Dr.Sarma@works 59 A fruit in hand Therefore, the one who seeks liberation Must carefully purify the mind with introspection with special effort When this internal purification is done Liberation is a ready fruit-in-the-hand

60. Dr.Sarma@works 60 ¬Á ŸÁÅþ͜à £ÅžÊãÐ VC 184 ¥É¯ˍÁ¬ÁÂàê ©Ã«Á¦Ê«ÁÅ §ÂÁÏ þçÁÆé¨ê ¬ÁþÁäê¬ÁêúÁ ¬Á§ÁíÁ§Áé, ¬ÁúÁ×ëžÁã¦Á  ¦ÁÐ ªÁë©Á›ÂžÃþôÍÜ §Áü¬Áðí¤Â©ÁÏ ¬Á ŸÁÅþ͜à £ÅžÊãÐ || mokshaikasaktyaa vishayaeshu raagam nirmoolya sannyasya cha sarwakarma, sachchraddhayaa yah sravanaadinishtho rajas swabhaavam sa dhunoti buddhaeh ||

61. Dr.Sarma@works 61 He washes off The seeker who is most yearning for liberation must first eradicate the passion for sense- enjoyments, renounce all desire prompted actions, regularly practice with faith in the Brahman by hearing, reflection, contemplation and meditation. Then, he succeeds in purging the Rajasic nature.

62. Dr.Sarma@works 62 žÁǪÂêœÁéœÁ¦Á  þÁžÁÇ«ÁÛÐ VC 185 ¥ÁþÍ¥Á¦É þ¡à ¤Á©ÊœÁå§ÂœÂé öÁêžÁêþÁà©ÁœÂàíœÁå§Ã› ¥äÁ©Âœ÷, žÁÅÐŽÂœÁéÁœÂížÃí«Á¦Á œÁíÿÊœÍ, §Áâë´ÂÛÿà žÁǪÂêœÁéœÁ¦Á  þÁžÁÇ«ÁÛÐ || manomayo na api bhavaet paraatmaa hy aadyantavattwaat parinaami bhavaat, duhkha atmakatwaad vishayatwa haetor, drashtaa hi drisya atma tayaa na drishtah ||

63. Dr.Sarma@works 63 Mind is not the Atman The Mental Sheath is also not the Atman because It has a beginning and an end, (born & destructible) It is subject to modification – growth etc., It is characterized by pain and suffering It is an object – cognizable by the Self Where as the subject can never be identified by the objects of knowledge.

64. Dr.Sarma@works 64 ¬Áϳ§ÁÂ§Á›¥÷ VC 186 £ÅžÃã§ÁÅçžÄãþÃâë¦ËÐ ³Â§ÁáÏ ¬Á©ÁÇœÃàÐ Á§ÁàǨ¯Á›Ð, ©ÃüÂÚþÁ¥Á¦ÁÍªÁÐ ³ÂêœÁÅåϬÁÐ ¬Áϳ§ÁÂ§Á›¥÷ || buddhir buddheendriyaih saartham savrittih kartru lakshanah, vijnaana mayakosah syaat pumsah samsaara kaaranam ||

65. Dr.Sarma@works 65 Vijnaana Maya Kosa 1. The Intelligence or Buddhi with its activities 2. Its modifications – Chitta, Ahamkaara – the doer-enjoyer status 3. The Sensory Mechanisms- These together form the Knowledge Sheath or Vijnaana maya kosa This is the agent of the Atman and is the cause of the birth-death-transmigration etc.,

66. Dr.Sarma@works 66 ¥ÁþÁêœÊ VC 187 €þÁÅ©ÁëüúÃÖœÁåëœÃ£ÃÏ £ªÁÃà §ÃíüÂÚþÁ¬ÁÏüÚÐ ¡ÁëÁǜʧÃí Â§ÁÐ üÂÚþÁÃë¦Á ©ÂþÁÿÁ¥Ã œÁêü¬ÁëÏ žÊÿÊþÃâë¦Á žëÁí¤Ã¥Áþ ÁêœÊ ¤ÁǪÁ¥÷ || anuvrajah chit pratibimba saktir vijnaana samjnah prakritaer vikaarah jnaana kriyaavaan aham ity ajasram daehaendriyaadishwabhi manyatae bhrisam ||

67. Dr.Sarma@works 67 The Knowledge or Jiva This Knowledge sheath is a modification of Nature (Prakriti) and is material and insentient – but a reflection of Atman (Chit) makes it appear sentient and has all the three states. It is endowed with the function of Knowledge about all things/ beings with which it comes into contact – (the registration, memory, recall, erasure of memory, discrimination – called higher intellectual functions) It has the inherent quality of identifying with the body and organs and so has all miseries

68. Dr.Sarma@works 68 ¡Áõ§Áí©Â¬ÁþÁÐ VC 188 €þÂžÃÂ¨Í €¦Á¥ÁÿÁϬÁí¤Â©Í üÄ©ÁÐ ¬Á¥Á¬Áà ©Áê©ÁöÁ§Á©ÍšÂ, Á§ÍœÃ Á§Âé›êþÁÅ¡Áõ§Áí©Â¬Áþ ÁÐ ¡Áô›êþÁê¡Áô›ÂêþÁê¡Ã œÁœÁæ¨Âþà || anaadikaalo ayam aham swabhaavo jeevah samasta vyavahaara vodhaa, karoti karmaany anupoorva vaasanah punyany apunyaany api tat phalaani ||

69. Dr.Sarma@works 69 Yester deeds This Jeeva or the Chit Pratibimba (reflection of the Atman) is there from a long long time It is characterized by Egoism It conducts all the activities in the relative plane Due to the effects of yester deeds (poorva vaasanaas) it performs good and evil deeds and accordingly enjoys the fruits and acquires further vaasanaas of those deeds.

70. Dr.Sarma@works 70 þçÂíœÁêŸÁ …§Áãí¥Ê«ÁÐ VC 189 ¤ÁÅùÊàÑ ©ÃúÃœÂë¬Áí¡Ã ¦ÉÂþëÁÅ ©Áëü þÂä¦Á ψ þçÂíœÁêŸÁ …§Áãí¥Ê«ÁÐ, €¬Ëê©Á ©ÃüÂÚþÁ¥Á¦Á¬Áê üÁë œÁðí±ÂäžÁê©Á³Âá ¬ÁÅŽžÁÅÐŽ¤ÍÁÐ || bhuntkae vichitraa swapi yonishu vrajan na ayaati nirwaaty adha oordhwam yaeshah, asyaiva vijnaana mayasya jaagrat swapna adyavasthaa sukha duhkha bhogah ||

71. Dr.Sarma@works 71 Goes up and down This Jeeva or the Vijnaana maya takes birth in various bodies through different unending number of wombs And after enjoying the fruits of yester birth’s (Janmaa) deeds goes up and comes down again to serve the vaasanas of the previous birth He is present in the three states – wakefulness.. Experiences pain and pleasure – the duals Tetum bhuktwaa swarga lokam.. Gita

72. Dr.Sarma@works 72 ¬ÁϬÁ§ÁœÃ ¤Áë¥Ê› VC 190 žÊöÁžÃþôÂܪÁë¥ÁŸÁ§ÁéÁ§ÁéÁś¤å Á ÂþÁÐ ¬ÁœÁœÁÏ ¥Á¥ÊœÃ, ©ÃüÂÚþÁ¥Á¦ÁÍªÍ €¦Á¥ÁœÃ ¡ÁëÂªÁÐ ¡ÁëÁÇ«ÁÛ³ÂþÃäŸÁê©ÁªÂœÁå§ÂœÁéþÁÐ, €œÍ ¤Á©ÁœÊê«Á „±ÂŸÃ§Á¬Áê ¦ÁžÂœÁéŸÄÐ ¬ÁϬÁ§ÁœÃ ¤Áë¥Ê› || daehaadi nishtha asrama dharma karma gunaabhimaanah satatam mamaeti, vijnaana mayakoso ayamati prakaasah prakrishta saannidhya vasaat paraatmanah, ato bhavat yaesha upaadhir asya yada atmadheeh samsarati bhramaena |

73. Dr.Sarma@works 73 Samsaara wheal This Jeeva always mistakes the duties, functions and attributes of the orders (aasramas), and gunas of life which belong to the body – as its own. By this mistaken identity with the above it suffers transmigration through delusion The knowledge sheath is exceedingly effulgent owing to its close proximity to the Atman and makes the insentient body and organs sentient and is the Agent of the Atman.

74. Dr.Sarma@works 74 ©ÃüÂÚþÁ¥Á¦ÁÐ ¦É €¦ÁÏ ©ÃüÂÚþÁ¥Á¦ÁÐ ±Âë›Ê«ÁÅ ÿÁǞà ¬ÁÅæ§ÁœÁê¦ÁÏ üÍêœÃÐ, ÁÆý¬ÁáÐ ¬ÁþÂäœÂé Á§Âà¤ÍÂà ¤Á©ÁœÁÅê±ÂŸÃ¬ÁáÐ || yo ayam vijnaana mayah praanaeshu hridi sphuraty ayam jyotih, kootasthah sannaatmaa kartaa bhoktaa bhavaty upaadhisthah || VC 191

75. Dr.Sarma@works 75 That Center The Self-effulgent Atman which is the pure Knowledge, shines in the midst of (very closely to) the Praana (physical and mental energy or forces), with in the heart or Hrith+ayam (hrith = center, ayam = that which is) Though immutable (kootastha), this Atman becomes the apparent enjoyer and doer due to the superimposition of the knowledge sheath.

76. Dr.Sarma@works 76 ¥ÁÇžÍ ÁýÂþéÁ VC 192 ¬Áí¦ÁÏ ¡Á§ÃúÊמÁ¥ÁÅ¡ÊœÁê £ÅžÊã ³ÂàžÂœÁéê žÍ«Ê› ¡Á§ÁÏ ¥ÁÇ´ÂœÁéþÁÐ, ¬Á§ÂíœÁéÁÐ ¬ÁþÁä¡Ã ©Ä¯ÁœÊ ¬Áí¦ÁÏ ¬ÁíœÁÐ ¡ÁǝÁÊàíþÁ ¥ÁÇžÍ ÁýÂþéÁ || swayam parichchaedam upaetya buddhaeh taadaatmya doshaena param mrishaatmanah, sarwaatmakah sannapi veekshatae swayam swatah pruthaktwaena mrido ghataaniva ||

77. Dr.Sarma@works 77 The Clay and Pot This Atman, though It is the Self of every thing, It Itself assuming the limitations of the Buddhi and wrongly identifying Itself with this totally unreal entity, Looks upon Itself as some thing different – Like the earthen pots from clay, of which they are made up.

78. Dr.Sarma@works 78 ¡Á§ÁЬÁí¤Â©Âœ÷ VC 193 „±ÂŸÃ¬ÁÏ£þÁã©ÁªÂœÁå§Â œÂé ¡Áôê±ÂŸÃŸÁ§ÂéþÁþÁŤœ à œÁžÁÅÓ›Ð, €¦É©Í§ÂþÁ©ÃÂ§Á©Á ÿÃä©Á œÁðžËÁ§ÁƱ͡à ¡Á§ÁЬÁí¤Â©Âœ÷ || upaadhi sambandha vasaat paraatma apyupaadhi dharmaan anubhaati tadgunah, ayo vikaaraan avikaara vahnivat sadaika roopopi parah swabhaavaat ||

79. Dr.Sarma@works 79 The Transcendental Nature Owing to Its connection with the superimpositions, The Supreme Self, even though naturally perfect and eternally unchanging, assumes the qualities of the superimpositions and appears to act just as they do – like the changeless and formless fire assuming the modifications such as size and shape etc., of the iron which its turns read hot. Parah swabhavaath = transcendental or supreme nature

80. Dr.Sarma@works 80 üÄ©Á¤Â©ÁÐ ¤Áë¥Ê›Â¡ÁêþÁêÂ ©Â¬ÁÅà üÄ©Á¤Â©ÁÐ ¡Á§ÂœÁéþÁÐ, œÁžÁűŸʧÁþžÜÂíþÂäþÂžÊ §ÂäªÁ ‚«ÁêœÊ || bhramaenaapy anyathaava astu jeeva bhaavah paraatmanah, tad upaadhaer anaaditwaan na anaadaer naasa ishyatae || VC 194

81. Dr.Sarma@works 81 The disciple questions as follows : Be it through delusion or otherwise that The Supreme Self has come to consider Itself as the Jiva or individual soul with self imposed limitations and This superimposition is without beginning and That which has no beginning cannot be supposed to have an end either ! Is it unending too !

82. Dr.Sarma@works 82 ªÄëÁÅ§Í ©ÁžÁ €œÍ €¬Áê üÄ©Á¤Â©Í¡Ã þÃœÍê ¤Á©ÁœÃ ¬ÁϬÁÇœÃÐ, þÁþéÁ§ÊàœÁ œÁþÍé¯ÁÐ ÁÁÏ ¥Ê ªÄëÁÅ§Í ©ÁžÁ || ato asya jeeva bhaavopi nityo bhavati samsrutih, na nivartaeta tanmokshah katham mae Sree guro vada || VC 195

83. Dr.Sarma@works 83 Respected Sir, please tell Therefore the Jivahood of the Soul must have no end and its transmigration must continue forever. How then, can there be liberation for the Soul ? O revered Master, kindly enlighten me on this point.

84. Dr.Sarma@works 84 ©ÁœÁð œÁúÁ×ǛŠ¬Á¥ÁêÁåÇ«ÁÛÏ œÁí¦Á  ©ÁœÁð ³Â©ÁŸÂþÊþÁ œÁúÁ×Ç›Å, ±Âë¥Á Â›ÃÄ þÁ ¤Á©ÁœÃ ¤ÂëþÂàê ¥ÉÂÿÃœÁÁ¨åþ || samyak prishtam twayaa vatsa saavadhaanaena tachchrunu, praamaanikeena bhavati bhraantyaa mohita kalpanaa || VC 196

85. Dr.Sarma@works 85 Dear Son, Listen My Dear Son, Your inquiry is very apt and appropriate You listen with rapturous attention of what I say All this – is conjured up by imagination How can ever any delusion be accepted as fact ?

86. Dr.Sarma@works 86 þĨœÂžÃ©Áœ÷ ¤ÂëþÃàÏ ©Ãþ œÁí¬ÁϏÁ¬Áê þëÃÑë ¦Á¬Áê þçÁÇœÊÐ, þÁ Áýʜ§Áá¬ÁÏ£þÍã þÁ¤Á³Í þĨœÂžÃ©Áœ÷ || bhraantim vinaa twa asamgasya nishkriyasya niraakritaeh, na ghataeta artha sambandho nabhaso neelata adivat || VC 197

87. Dr.Sarma@works 87 Is it Blue ? All of us think and say that the sky is blue Is it really blue ? Is there any thing at all in the sky ? Is it not our optical Illusion (Tyndall effect) ? Similarly, the Self is unattached, beyond any activity and formless But for the delusion – there is no connection of the Self with the objective world.

88. Dr.Sarma@works 88 üÄ©Á¤Â©Í þÁ ¬ÁœÍê ¬Áí¬Áê žÁë«ÁÅÛ§Ãä§ÁÅÓ›³ÂêÃë¦ Á¬Áê ¡ÁëœÁêÍçŸÂþÁþÁâ §ÁÆ¡Á¬Áê £ÅžÊãÐ, ¤ÂëþÂàê ±Âë±Íà üÄ©Á¤Â©Í þÁ ¬ÁœÍê ¥ÉÂöÁ±Â¦Ê þ¬Áàê ©Á¬ÁÅà ¬Áí¤Â©Âœ÷ || swasya drashtur nirgunasya akriyasya pratyag bodha ananda roopasya buddhaeh, bhraantyaa praapto jeeva bhaavo na satyo moha apaayae na astya vastu swabhaavaat || VC 198

89. Dr.Sarma@works 89 The Atma is the Onlooker (Drastha) by Itself It has no attributes (Nirguna) It is not the Doer of actions (Nishkriyaah) The indweller (Pratyag) To be understood as the Knowledge and Bliss Absolute (bhodha anaananda swaroopa) For Him this Jeeva bhavam or the materialism has occurred due to accidental contact with the body, but in reality it isn’t true – a superimposed delusion So, devoid of delusion (moha) – the Atma looses the Jeevahood or objective identity with the material body and its relative attributes, Jeevahood is Unreal

90. Dr.Sarma@works 90 ¤ÂëþÊà§ÂäªÊ ¦Á ©ÁžÂèëþÃà ³Âà©ÁžÊ©Â¬Áê ¬ÁœÂà ¥ÃÂê üÂÚþÍüØÇϤÜÁ¬Áê ¡Áë¥Á žœ÷, §ÁüÂØíÏ ¬Á§Íå ¤ÂëþÃàÂ¨ÄþÁ ˆ©Á ¤ÂëþÊà§ÂäªÊþË©Á ¬Á§Íå €¡Ã œÁžÁíœ÷ || yaavadbhraanti staavadaeva asya sattaa mithyaa jnaanoh jrimbhitasya pramaadaat, rajjwaam sarpo bhraanti kaaleena eva bhraantaer naasaenaiva sarpo api tadwat || VC 199

91. Dr.Sarma@works 91 Devoid of Delusion Imagine one has mistaken a real rope for an imaginary snake As long as this imaginary perception (delusion) persists, so long will be the false identification of the object as snake and the associated fear and danger. Once that delusion comes to an end, there is no more snake at all and all that remains is only the real rope Devoid of this delusion of our bodily identity, there remains our true identity as the Self or Atman

92. Dr.Sarma@works 92 €©ÃžÂê¦ÁÐ €þžÜÁí¥Á©ÃžÂê¦ÂÐ Â§Áê³Âê¡Ã œÁÊ«ÁêœÊ, „œÁåþÂä¦Á ÂÏ œÁÅ ©ÃžÂê¦Á Â¥Á ©ÞÁêÁ ¥ÁþžÁê¡Ã, anaaditwam avidyaayaah kaaryasya api tathaeshyatae, utpannaayaam tu vidyaayaam aavidyakam anaadyapi, VC 200

93. Dr.Sarma@works 93 The Nescience The Avidya or Nescience and its effects are likewise beginning less But with the rise of Vidya (true Knowledge or realization), the entire effects of Avidya, even though beginning less, Continued in the next verse …

94. Dr.Sarma@works 94 þÍ þÃœÁêÏ ¡Áë£ÍŸÊ ¬Áí¡Áä ©ÁœÁð§ÁíÏ ¬ÁÿÁ¥ÁÆ¨Ï ©ÃþÁªÁêœÃ, €þžÁê¡ÄžÁÏ þÍ þÃœÁêÏ ±ÂëÁ¤Â©Á ‚©Á ¬ÁÅæý¥÷ || prabodhae swapnavat sarwam saha moolam vinasyati, anaadyapi idam no nityam praag abhaava iva sphutam || VC 201

95. Dr.Sarma@works 95 Utterly Unreal Just like the dream is dissolved totally once one wakes up The Avidya and its effects are destroyed together with the roots It is clear that this phenomenal world, even though without beginning is not eternal – utterly unreal like the dream above

96. Dr.Sarma@works 96 Á¨ÃåœÁ¥Á ÂœÁéþà €þžʧÁ¡Ã ©ÃŸÁíϬÁÐ ±ÂëÁ¤Â©Á¬Áê ©Ä¯ÃœÁÐ, ¦ÁžÁÅçžÁÅãê±ÂŸÃ ¬ÁϣϟœÁå§ÃÁ¨ÃåœÁ¥Á ÂœÁéþà || anaadaer api vidhwamsah praag abhaavasya veekshitah, yad buddhy upaadhi sambandhaat parikalpitam atmani|| VC 202

97. Dr.Sarma@works 97 It is imaginary The previous non-existing things in the dream even though apparently real in the dream, it is observed that they all end (on awakening) So also the Jeevahood for the Atman is also imaginary and unreal – like the things in a dream – due to its relation with the superimposition of Buddhi etc., – is imaginary

98. Dr.Sarma@works 98 ¥ÃÂêüÂÚþÁÐ üÄ©ÁœÁíÏ þÁ œÁœÍþÁêœÁÅà ¬Áí§ÁÆ¡Ê› ©Ã¨¯Á›Ð, ¬ÁÏ£þÁãÐ ³ÂíœÁéþÍ £ÅžÂãê ¥ÃÂêüÂÚþÁ ¡Áô§Á¬Áð§ÁÐ || jeevatwam na tato anyattu swaroopaena vilakshanah, sambandhah swaatmano buddhyaa mithyaa jnaana purassarah || VC 203

99. Dr.Sarma@works 99 Fake Knowledge The Atma is not the Jeevahood The Atman is essentially different from it This relationship between the Atman and Buddhi is due to fake knowledge

100. Dr.Sarma@works 100 ¬Á¥Áê÷ üÂÚþÁÏ ©ÃþéÁÇœÃà§Áè©ÊœÁà¬Áê ¬Á¥Áê÷ üÂÚþÊþÁ þÂþÁêÂ, £ëöÁéœËéÁœÁí©ÃüÂÚþÁÏ ¬Á¥Áê÷ üÂÚþÁÏ ªÁÅëœÊ§ÁéœÁ¥÷ || vinivrttir bhavaet tasya samyak jnaanaena na anyathaa, brahma atmaikatwa vijnaanam samyak jnaanam srutaer matam || VC 204

101. Dr.Sarma@works 101 True Wisdom The cessation of that superimposition takes place Only through perfect Knowledge and by no other means According to the Srutis (Vedas), perfect Knowledge consists in the Realization of the Identity of the individual Soul as the Brahman (Jeevo Brahmaiva na parah)

102. Dr.Sarma@works 102 ¡ÁëœÁêÂœÂé œÁžÂœÂéþÂœÁéþÍÐ ¬Á¥ÁêÃí©ÊÊþË©Á ¬ÃžÁãêœÃ, œÁœÍ ©Ã©ÊÁÐ Á§Áà©ÁêÐ ¡ÁëœÁêÂœÂé ¬ÁžÂœÁéþÍÐ || tada atmaan aatmanoh samyak vivaekaenaiva siddhyati, tato vivaekah kartavyah pratyag aatmaa sada atmanoh || VC 205

103. Dr.Sarma@works 103 The Indwelling Self This realization or true Knowledge is attained by a perfect discrimination between the Self and Non-self Therefore one must strive always within oneself for this discrimination between the individual Jeeva and the eternal indwelling Atma (Pratyag Atma)

104. Dr.Sarma@works 104 ¡ÁùÑ©ÁžÁ¬Áå«ÁÛÏ ü¨Ï ¡ÁùÑ©ÁžÁ¬Áå«ÁÛÏ ¡ÁùÂÑ ±Â¦Ê ü¨Ï ¬ÁÅæý¥÷, ¦ÁÂ ¤ÂœÃ œÁÂœÂé¡Ã žÍ«Á¤Â©Ê ¬ÁÅæý¡Áë¤ÁÐ || jalam pankavat aspashtam panka apaayae jalam sphutam, yathaa bhaati tatha atma api dosha bhaavae sphuta prabhah || VC 206

105. Dr.Sarma@works 105 Like Muddy Water Just as the water which is very muddy can be made transparent and clear upon the addition of Alum (chemical substance which sediments the impurities) So also, the Atman also manifests its clear effulgence and lustre when the taint is removed Akin to the processes of sedimentation, filtration and distillation – is the process of discrimination about the unreal.

106. Dr.Sarma@works 106 ¬ÁžÂœÁéþÁÐ €¬ÁþÃä©ÁÇœÎà œÁÅ ¬ÁžÂœÁéþÁÐ ¬ÁÅæý ¡ÁëœÄœÃ§ÊœÁ¬Áê ¤Á©ÊœÁåëœÄúÁÐ, œÁœÍ þç¬ÁÐ Á§Á›Ä¦Á ˆ©Â ¬ÁžÂœÁéþÁÐ ³ÂŸÁíÿÁ¥Á žéÁ¬ÁÅàþÁÐ || asannivrittou tu sadaatmanah sphuta prateetir yaetasya bhavaet prateechah, tato niraasah karaneeya yaevaa sadaatmanah saadhv ahamaadi vastunah || VC 207

107. Dr.Sarma@works 107 The Real Self When the unreal ceases to exist, This very individual soul is definitely realized as the eternal Self. Therefore, the real seekers (saadhu) must make it a point to completely renounce all non-self (anaatma) things such as the Egoism etc., and not have Daeha-Atma-Buddhi on such material and relative things Self

108. Dr.Sarma@works 108 €œÍ þ¦ÁÏ ¡Á§ÂœÂé €œÍ þ¦ÁÏ ¡Á§ÂœÂé ³ÂížÃíüÂÚþÁ¥Á¦Á ªÁ£â¤Â÷ ©ÃÂ§ÃœÂíüØ™ÁœÂíúÁÖ ¡Á§ÃúÃ×þÁäœÁí ÿÊœÁÅœÁÐ, žÁǪÁêœÁížÁíê¤Ãú§ÜÂíþÂäþÃœÍ ê þÃœÁê ‚«ÁêœÊ || ato na ayam paraatmaa swaad vijnaanamaya sabda bhaak vikaaritwaat jadatwaachcha parichchinnatwa haetutah, drsyatwad vyabhichaaritwaan na anityo nitya ishyatae || VC 208

109. Dr.Sarma@works 109 Vijnana maya is not Atman Because of the afore said reasons This Knowledge Sheath or Vijnaana maya kosa which we have been discussing hither to cannot be the Supreme Self for the following reasons –Because it is subject to change (vikaaritwaat) –It is insentient (Jadatwaat) –It is limited to one place and time (parichinnnatwat) –It is an object (Drusyatwat) perceived by the Atman –Not constant in its form (vyabhichaaritwaat) –Not permanent (Anityo)

110. Dr.Sarma@works 110 þÁÏžÁ¥Á¦ÁÐ þÁÏžÁ ¡ÁëœÃ£ÃÏ£úÁÅϣÜÁœÁþÁŧÁíÇœÃà¬ÁॠÉÂüÇϤÜ ³ÂêžÂþÁÏžÁ¥Á¦ÁÐ ¡Ãë¦Á žÏÁÅ›ÁÐ ¬Êí´ÂÛ§Áá¨Â¤ÍžÁ¦ÁÐ, ¡Áô›ê¬ÁêþÁŤÁ©Ê©Ã¤ÂœÃ ÁÇœÃþÂ¥Á ÂþÁÏžÁ§ÁÆ¡ÁÐ ¬Áí¦ÁÏ ¤ÁÆœÂíþÁÏžÁœÃ ¦ÁœÁë³ÂŸÁÅœÁþÁŤÁÇþÂéœÁëÐ ¡Áë¦ÁœÁäÏ ©Ãþ || aananda pratibimba chumbita tanur vrittis tamojrumbhitaa syaadaanandamayah priyaadigunakah swaeshta artha laabhodayah, punyasy anubhavae vibhaati kritinaama ananda roopah swayam bhootwa anandati yatra saadhu tanu bhrin maatrah prayatnam vinaa || VC 209

111. Dr.Sarma@works 111 The Ananda maya kosa This Blissful Sheath (Ananda maya kosa) is a modification of nescience which manifests itself catching a pratibimba or reflection of the Atman. Its attributes are liking, pleasure and rest (priya) It comes into view when some agreeable object is presented to oneself It is felt spontaneously by the fortunate during the fruition of their meritorious deeds It gives spontaneous great joy to those embodied with pure souls – without any effort.

112. Dr.Sarma@works 112 Ananda The happiness or joy has three components 1.Priya – The state of happiness that one feels when perceives an agreeable vishaya (vastu) 2.Moda – The state of happiness that one feels when one gets to hand the liked vastu 3.Pramoda – The state of happiness that one actually experiences when he uses that vastu

113. Dr.Sarma@works 113 ¬ÁÅ«ÁűÎà§ÁÅœÁÑý þÁÏžÁ¥Á¦ÁÍªÁ¬Áê ¬ÁÅ«ÁűÎà¬ÁÆæ§Ãà §ÁÅœÁÑý ¬Áí¡ÁäüÁ§Á¦É§īÁžÃ«ÁÛ¬ÁÏžÁ§Áî þžÃþ || Ananda maya kosasya sushuptou sphoortir utkataa swapna jaagarayor eeshad ishta sandarsana adinaa || VC 210

114. Dr.Sarma@works 114 Maximum in Sleep In the profound sleep state (Sushupti) The Ananda maya kosa has its fullest play While in the dreaming and wakeful states it has only a limited manifestation - Only when occurs the actual sense perception of agreeable object in the wakeful state and memory impressions in the dreaming state

115. Dr.Sarma@works 115 þ˩¦ÁÅ¡Á§ÂœÂé þ˩¦ÁÅ¥Á ÂþÁÏžÁ¥Á¦ÁÐ ¡Á§ÂœÂé ³Í±ÂŸÃÁœÂíœÁåëÁÇœ ʧÃíÂ§Âœ÷, Â§ÁêœÁíÿÊœÍÐ ¬ÁōÁÇœÁÃë¦Á ¦Á  ©ÃÂ§Á¬ÁϐÁ ÂœÁ¬Á¥Á ÂÿÃœÁœÂíœ÷ || naivaayum aanandamayah paraatmaa sopaadhikatwaat prakritaer vikaaraat, kaaryatwahaetoh sukrita kriyaayaa vikaara sanghaata samaa hitatwaat || VC 211

116. Dr.Sarma@works 116 This Ananda maya kosa is also not the Atman – for –It is agent of the tamo guna –It is endowed with changeful attributes –It is a modification of nature –It is the effect of past meritorious deeds –It is imbedded in the other sheaths which are various modifications Ananda maya is not Atman

117. Dr.Sarma@works 117 £ÍŸÁ§ÁƱͩÁªÃ«ÁêœÊ ¡ÁÏúÂþÂ¥Á¡Ã ÍªÂþÂÏ þÃ«ÊŸÊ ¦ÁōÃàœÁЪÁÅëœÊÐ œÁþÃä«ÊŸÂ©ÁŸÃÐ ³Â¯Ä £ÍŸÁ§ÁƱͩÁªÃ«ÁêœÊ || panchaanaam api kosaanaam nishaedhae yuktitah srutaeh tannishaedha avadhih saakshee bodha roopovasishyatae || VC 212

118. Dr.Sarma@works 118 The Knowledge Absolute Thus, when all the five sheaths have been eliminated –one by one –by sound reasoning based on the Srutis What remains as the culminating point – the point beyond which no reasoning goes – of the process of naeti, naeti (this is not …) Is the Witness, The Knowledge Absolute – The Atman.

119. Dr.Sarma@works 119 ¦É €¦Á¥Á ÂœÂé ¦É €¦Á¥Á ÂœÂé ¬Áí¦ÁÏ üÍêœÃÐ ¡ÁÏúÁÍªÁ©Ã¨¯Á›Ð, €©Á³ÂáœÁë¦Á³Â¯Ä ¬ÁþÃä§ÃíÂ§Í þçÁÏüþÁÐ, ¬ÁžÂþÁÏžÁÐ ¬Á©ÃüÊÚ¦ÁÐ ³ÂíœÁéœÊíþÁ ©Ã¡ÁªÃÖœÂ|| yo ayam aatmaa swayam jyotih pancha kosa vilakshanah, avasthaa traya saakshee san nirwikaaro niranjanah, sadaanandah sa vijnaeyah swa atmatwaena vipaschitaa|| VC 213

120. Dr.Sarma@works 120 That Atman The Self-effulgent Atman that thus remains –Is distinct from the five sheaths –The witness of the three states –The Real, changeless –The untainted and the ever lasting –The Bliss Absolute –Is to be realized by the wise man as his own Self

121. Dr.Sarma@works 121 ÃÏúÃþÁä¡ÁªÂê¥ÁêœÁë ¥ÃÂêœÊíþÁ þëÞÊã«ÁÅ ÍªÊ«ÊíœÊ«ÁÅ¡ÁÏúÁ¬ÁÅ ¬Á§Âí¤Â©ÁÏ ©ÃþÃÏúÃþÁä¡ÁªÂê¥ÁêœÁë ÿʏÁŧÍ, ©ÃüÊÚ¦ÁÏ Ã¥ÁÅ©Á¬Áàí¬Ãà³ÂíœÁéþÂœÁë ©Ã¡ÁªÃ֜ || mithya atwaena nishiddhaeshu kosaeshwaetaeshu panchasu sarwaabhaavam vinaa kinchin na pasyaamy atra haeguro, vijnaeyam kimuvastwasti swa atmana atra vipaschitaa || VC 214

122. Dr.Sarma@works 122 I could see nothing remaining Oh ! Revered Master After eliminating the five sheaths thus by reasoning I could find nothing left in this universe but a Void, the absence of every thing. [This is called the Nihilistic view point (soonya vaada)] What entity is left forsooth with which the wise knower of the Self realize his identity?

123. Dr.Sarma@works 123 ©ÃžÁíþÃä¡Áô›Í ¬ÁœÁê¥ÁōÁàÏœÁí¦Á  ©ÃžÁíþÃä¡Áô›Í¬Ã ©Ãú§Á›Ê, €ÿÁ¥Á žéͧ¬Êà œÁžÁ¤Â©Í¦Á¥Á¡ÁêþÁÅ || satyam uktam twayaa vidwan nipunosi vichaaranae, aham aadi vikaaraastae tad abhaavo ayamapyanu || VC 215

124. Dr.Sarma@works 124 O! Clever Man Oh ! Learned Man Thou hast rightly said ! Thou art cleaver indeed in discrimination !! That by which – all these modifications such as the egoism as well as their subsequent absence (during sleep) are perceived contd ….

125. Dr.Sarma@works 125 £ÅžÂãê ¬ÁŬÁƯÁé¦Á  ¬Á§Êí ¦ÊþÂþÁŤÁƦÁÏœÊ ¦ÁЬÁí¦ÁÏ þÂþÁŤÁƦÁœÊ, œÁ¥Á ÂœÂéþÁÏ ©ÊžÃœÂ§ÁÏ ©ÃžÃ㠣ŞÂãê ¬ÁŬÁƯÁé¦Á  || sarwae yae na anubhooyantae yah swayam na anubhooyatae, tam aatmaanam vaeditaaram viddhi buddhyaa su sookshmayaa || VC 216

126. Dr.Sarma@works 126 Through sharpest intellect That which perceives all But that which is not perceived by any thing Know Thou – That Atman – The All Knower Through sharpest intellect

127. Dr.Sarma@works 127 ³Â¯ÃœÁíÏ þÍ¡Á¦ÁÅüêœÊ œÁœÂð¯ÄÁÏ ¤Á©ÊœÁàœÁàžÁêžÁêžÊêþÂþÁŤÁ ƦÁœÊ, Á³Âê¡ÁêþÁ¦¤ÁƜ§Êá ³Â¯ÃœÁíÏ þÍ¡Á¦ÁÅüêœÊ || tat saaksheekam bhavaet tat tadyad yadyae na anubhooyatae, kasya apyanayi bhootaarthae saakshitwam nopayujyatae || VC 217

128. Dr.Sarma@works 128 The concept of Witness When some thing is perceived, then there is someone (agent) who perceives that some thing – He is the Witness When there is no Agent or witness to perceive a thing, we cannot speak of it as having been perceived at all. [Means – that there is the inner Chaitanya or Prajnaanam which is the witness perceiving every thing of ours and that is the Atman]

129. Dr.Sarma@works 129 ¡ÁëœÁêÂœÂé þÁúÊœÁ§ÁÐ ³Î ¬Áí³Â¯ÃÍ ¤Â©Í ¦ÁœÁÐ ¬ÊíþÂþÁŤÁƦÁœÊ, €œÁÐ ¡Á§ÁÏ ¬Áí¦ÁÏ ³Â¯ÂœÁåëœÁêÂœÂéþÁúÊœÁ§ÁÐ || aasou swa saakshi ko bhaavo yatah swaena anubhooyatae, atah param swayam saakshaat pratyag aatmaa na chaetarah || VC 218

130. Dr.Sarma@works 130 Soul is none else The Atman is a Self-cognized entity Because it is cognized by Itself and not by any thing else Hence the individual soul (Pratyag Atmaa) is itself directly the Supreme Brahman, and nothing else.

131. Dr.Sarma@works 131 ©ÃžÃã¬Áí¥ÊœÁÏ ÿÁǞà üÁëœÁðí¡Áä¬ÁÅ«ÁÅ¡Ãà«ÁÅ ¬ÁÅæýœÁ§ÁÏ ¦É €³Î¬Á¥ÁÅüØÇϤÁœÊ ¡ÁëœÁêÁÆë¡ÁœÁ¦Á  ¬ÁžÂÿÁ¥ÁÿÁ¥ÃœÁêÏœÁЬÁÅæ§ÁþÊäÁÂ, þÂþ§Á©ÃÂ§Á¤ÂüÃþÁ ‚¥Á ÂþÁåªÁêþÁäÿÁÏ ŸÄ¥ÁÅŽÂ þÃäœÂêþÁÏžÁ úޜÁéþ¬ÁÅæ§ÁœÃœÁÏ ©ÃžÃã¬Áí¥ÊœÁÏ ÿÁǞà || jaagrat swapna sushuptishu sphutataram yo asou samujjrumbhatae pratyag roopa tayaa sada aham aham ityantah sphuranna ekathaa, naana akaara vikaara bhaajina imaan pasyan na aham dheemukhaan nityaananda chidaatmanaa sphuratitam viddhi swamaetam hridi || VC 219

132. Dr.Sarma@works 132 Know Thy Atman That which clearly manifests itself in the three states – wakefulness, dream and deep sleep; which is inwardly perceived in the mind as an unbroken series of egotistic impressions; which witnesses the egoism, the Buddhi, etc., which are of diverse forms and modifications; which makes Itself felt as the Existence-Know ledge-Bliss absolute; know thou this Atman, thy own Self, within thy heart.

133. Dr.Sarma@works 133 ¤ÂëþÂàêÿÁ¥ÃœÊê©Á ÁýÍžÁÊ £ÃϣÜÁ¥Á§ÁÑ £ÃÏ£ ¥Á ¨͍Áê ¥ÁÆšÍ §Á©Ã¥Ê©Á¥ÁþÁêœÊ, œÁÂ úÞ¤¬Á¥ÁűŸìÁϬÁáÏ ¤ÂëþÂàêÿÁ¥ÃœÊê©Á ü™Í¤Ã¥ÁþÁêœÊ || ghatodakae bimbitam arkabimbam aalokya moodho ravim yaeva manyatae, tathaa cidaabhaa samupaadhi samstham bhraantya aham ityaeva jado abhimanyatae || VC 220

134. Dr.Sarma@works 134 Image - Delusion Seeing the reflection of the Sun mirrored in the water of pot, the fool thinks it is the Sun itself (No fool thinks). Similarly the stupid man, through delusion, identifies himself with the reflection of the Chit (Atman) caught in the Buddhi, which is its superimposition.

135. Dr.Sarma@works 135 ©ÃžÁÅ´Â ¦ÁÂ ÁýÏ ü¨Ï œÁžÁÓœÁ ¥Á§ÁÑ£ÃÏ£Ï ©ÃöÁ¦Á ¬Á§ÁíÏ žÃ©Ã ©Ä¯ÁêœÊ§ÁÑÐ, œÁý¬Áá ˆœÁœÃàëœÁ¦Á ©Á ¤Â¬ÁÁÐ ¬Áí¦ÁÏ ¡ÁëÂªÍ ©ÃžÁÅ´Â ¦ÁÂ œÁÂ || ghatam jalam tadgatam arka bimbam vihaaya sarwam divi veekshyatae arkah, tatastha etat tritayaava bhaasakah swayam prakaaso vidushaa yathaa tathaa || VC 221

136. Dr.Sarma@works 136 The Wise Just as the wise man leaves aside the pot, the water and the reflection of the Sun in it, and sees the self-luminous Sun which illuminates all the three above and is independent of them totally. The pot is the Sthoola Sareera, The water is the Buddhi (reflecting surface) The reflection of the Sun is the Jeeva

137. Dr.Sarma@works 137 ©Ã¬ÁÇüê žÊÿÁÏ ŸÃ¦ÁÏ úÃœÁåëœÃ£ÃÏ£¥ÊœÁÏ ©Ã¬ÁÇüê £ÅžÎã þÃÿÃœÁÏ ÁÅöÁ¦Á Â¥÷ žÁë´ÂÛ§Á¥Á ÂœÂéþÁ¥ÁŽ›Ý £ÍŸÁÏ ¬Á§Áí¡ÁëÂªÁÏ ¬ÁžÁ¬ÁžÃí¨¯Á›¥÷ || daeham dhiyam chit pratibimbam yaetam visrujya buddhou nihitam guhaayaam drashtaaram aatmaanam akhandabodham sarwa prakaasam sad asad vilakshanam || VC 222

138. Dr.Sarma@works 138 Discard Similarly, discarding the body, the buddhi and the reflections of the Chit in it, and realizing the Witness, the Self, the Knowledge Absolute, the cause of the manifestations of every thing, which is hidden in the recesses of the Buddhi, which is distinct from the Gross and subtle which is the Atman cont….

139. Dr.Sarma@works 139 ©Ã¤ÁÅÏ þÃü §ÁÆ¡ÁÏ þÃœÁêÏ ©Ã¤ÁÅÏ ¬Á§ÁíÁœÁÏ ¬ÁŬÁƯÁé ¥ÁÏœÁ§ÁçÿÃÐ ªÁÆþÁê¥ÁþÁþÁê¥Á ÂœÁéþÁ Ð, ©ÃüÂÚ¦Á ¬Á¥ÁêùÃäü§ÁÆ¡Á¥ÊœÁ œÁÅå¥Á ÂþÃí±Â±Âé ©Ã§Áü ©Ã¥ÁÇœÁÅêÐ || nityam vibhum sarwagatam susookshmam antarbahih soonyam ananyam aatmanah, vijnaaya samyak nija roopamaetat pumaan vipaapmaa virajaa vimrutyuh || VC 223

140. Dr.Sarma@works 140 The Lord It is omnipresent Lord, all-pervading and extremely subtle, and which has neither interior nor exterior, and is identical with one-self, fully realizing this true nature of oneself, one becomes free from sin, taint, death and cont….

141. Dr.Sarma@works 141 þÂþÍê¬Ãà ¡ÁþÂá ©ÃªÍÁ þÁÏžÁÁþÍ ©Ã¡ÁªÃÖ œÁðí¦ÁÏ ÁÅœÁªÃÖþÁä £Ã¤ÊœÃ ÁªÃÖœ÷, þÂþÍê¬Ãà ¡ÁþÂá¤Á©Á£ÏŸÁ¥ÁōÊà §Ãíþ ¬ÁíœÁœÂàíÁ¥ÁÏ ¥ÁÅ¥ÁůÍÐ || visoka aananda ghano vipaschit swayam kutasciinna bibhaeti kaschit, na anyosti panthaa bhava bandha muktaer vinaa swatattwa agamam mumukshoh || VC 224

142. Dr.Sarma@works 142 No other means Devoid of grief, becomes the embodiment of the Bliss-Absolute, Illuminated himself, he is afraid of none. For the one who seeks liberation there is no other way of breaking the bonds of transmigration than the realization of the truth of one’s own Self.

143. Dr.Sarma@works 143 £ëöÁé¤ÃþÁäœÁí©ÃüÂÚþÁÏ £ëöÁé¤ÃþÁäœÁí©ÃüÂÚþÁÏ ¤Á©Á¥É¯Á¬Áê Â§Á›¥÷, ¦ÊþžÃíœÄ¦Á¥Á ÂþÁþÁãÏ £ëÿÁé ¬ÁÏ¡ÁžÁêœÊ £ÅŸËÐ || brahma abhinnatwa vijnaanam bhavamokshasya kaaranam, yaena adwiteeyam aanandham brahma sampadyatae budhaih || VC 225

144. Dr.Sarma@works 144 Identity realized The realization of one’s identity with the Brahman, is the cause of liberation from the bonds of Samsaara, by means of this alone the wise man attains Brahman, the one without a second, the Bliss Absolute. Aham Brahmo Asmi

145. Dr.Sarma@works 145 ©ÃžÂíþÂä©Á§ÁàœÊ ¡ÁôþÁÐ £ëÿÁé¤ÁÆœÁ¬ÁÅà ¬ÁϬÁÇœËê ©ÃžÂíþÂä©Á§ÁàœÊ ¡ÁôþÁÐ, ©ÃüÂÚœÁ©Áê¥ÁœÁÐ ¬Á¥ÁêÁçëöÁé¤ÃþÁäœÁí¥Á ÂœÁéþ ÁÐ || brahma bhuutastu samsrityai vidwaan na avartatae punah, vijnaatavyamatah samyag brahma abhinnatwam aatmanah || VC 226

146. Dr.Sarma@works 146 No transmigration On having realized the Brahman, one no longer returns to the realm of transmigration. Therefore one must fully realize one’s identity with the Brahman.

147. Dr.Sarma@works 147 ¡ÁëœÁêÁ¤ÃþÁäÏ ¬ÁœÁêÏ üÂÚþÁ¥ÁþÁÏœÁÏ £ëÿÁé ©ÃªÁÅžÁãÏ ¡Á§ÁÏ ¬ÁíœÁÐ ¬ÃžÁã¥÷, þÃœÂêþÁϞˍÁ§Á¬ÁÏ ¡ÁëœÁêÁ¤ÃþÁäÏ þçÁÏœÁ§ÁÏ ü¦ÁœÃ || satyam jnaanam anantam brahma visuddham param swatah siddham, nitya anandaika rasam pratyag abhinnam nirantaram jayati || VC 227

148. Dr.Sarma@works 148 The Brahman The Brahman is –Existence, Knowledge, –Infinity, pure, supreme, self-existent –Eternal and indivisible Bliss, –Not different in reality from the individual soul and –Devoid of interior and exterior. –It is ever triumphant (victorious).

149. Dr.Sarma@works 149 ¡Á§Á¥Á žËíœÁÏ ¬ÁžÃžÁÏ ¡Á§Á¥Á žËíœÁÏ ¬Áí³ÂéžÁþÁê¬Áê ©Á¬ÁÅàþÍ €¤Â©Âœ÷, þÁÿÁêþÁêžÁ¬Ãà ÃÏúÃœÁð¥ÁêÁå§ÁœÁœÁàí£ÍŸÁ¬ÁÅ žÁªÂ¦Á Â¥÷ || sad idam parama adwaitam swasmaad anyasya vastuno abhaavaat, nahy anyadasti kincyhit samyak paratattwa bodhasu dasaayaam || VC 228

150. Dr.Sarma@works 150 The Monism It is the supreme oneness which alone is real, since there is nothing else but the Self. In the state of realization of the highest truth, verily there remains no other independent entity. This supreme oneness is the Doctrine of Non-Duality or Adwaitam or Monism.

151. Dr.Sarma@works 151 ¤Â©ÁþžͫÁ¥÷ ¦ÁžÃžÁÏ ¬ÁÁ¨Ï ©ÃªÁíÏ þÂþ§ÁÆ¡ÁÏ ¡ÁëœÄœÁ¥ÁüÂÚþÂœ÷, œÁœÁð§ÁíÏ £ëÿËé©Á ¡ÁëœÁê³ÂàªÊ«Á¤Â©ÁþžͫÁ¥÷ || yadidam sakalam viswam naanaa roopam prateetam ajnaanaat, tatsarwam brahmaiva pratyasta asaesha bhaavanaa dosham || VC 229

152. Dr.Sarma@works 152 Pseudo perception Due to false perception and ignorance All this universe appears as of diverse forms It is nothing else but Brahman which is Absolutely free from all limitations of human thought (and is the real)

153. Dr.Sarma@works 153 þÂ¥Á¥Á ÂœÁëÐ ¥ÁÇœÂѧÁê¤ÁƜ͡à ¥ÁÇžÍþÁ ¤ÃþÁäÐ ÁÅϤͬÃà ¬Á§ÁíœÁëœÁÅ ¥ÁÇœÁðí§ÁƱœ÷, þÁ ÁÅϤÁ§ÁÆ¡ÁÏ ¡ÁǝÁÁ¬Ãà ÁÅϤÁÐ ÁÇœÍ ¥ÁǴÁ¨ÃåœÁ þÂ¥Á¥Á ÂœÁëÐ || mritkaarya bhootopi mridona bhinnah kumbhosti sarwatra tu mrit swaroopaat, na kumbha roopam prithag asti kumbhah krito mrishaa kalpita naama maatrah || VC 230

154. Dr.Sarma@works 154 The Clay and Pot An earthen pot, though a modification of clay It is not different from clay in its intricate properties Everywhere, the pot essentially is the same as the clay Why then call it a pot or a pitcher ? It is fictitious, a fancy name merely ! Clay – cause; Pot – effect; How can the effect be different from the cause ?

155. Dr.Sarma@works 155 Á¨ÃåœÁ ˆ©Á ¥ÉÂöÁ Êþ¡à ¥ÁÇžÃèþÁäœÁ¦Á  ¬Áí§ÁÆ¡ÁÏ Áý¬Áê ¬ÁÏžÁ§Áî ¦œÁÅÏ þÁ ªÁÁêœÊ, €œÍ ÁýÐ Á¨ÃåœÁ ˆ©Á ¥ÉÂöÁ þÁéǞʩÁ ¬ÁœÁêÏ ¡Á§Á¥Á §Áá¤ÁÆœÁ¥÷ || kaenaapi mrid bhinna tayaa swaroopam ghatasya sandarsayitum na sakyatae, ato ghatah kalpita eva mohaan mridaeva satyam parama artha bhootam || VC 231

156. Dr.Sarma@works 156 The Clay is the real The essence of the pot is the clay Can any one demonstrate it to be something other than clay (of which it is made) Hence, the pot is merely imagined as separate from the clay due to delusion, but The constituent clay alone is the abiding reality in respect of the pot Names and shapes are, but crafted effects

157. Dr.Sarma@works 157 þÞÃëœÁ©ÁœÁåëü¨åÐ ¬ÁžÁçëÿÁé Â§ÁêÏ ¬ÁÁ¨Ï ¬ÁžÊ©Á ¬ÁþÂéœÁë¥ÊœÁþÁä œÁœÍþÁêžÁ¬Ãà, €¬ÄàœÃ ¦É©ÁÃà þÁœÁ¬Áê ¥ÉÂÿÍ ©ÃþçÁÓœÍ þÞÃëœÁ©ÁœÁåëü¨åÐ || sadbrahma kaaryam sakalam sadaeva san maatram yaetan na tatonyad asti, asteeti yo vakti na tasya moho vinirgato nidritavat prajalpah || VC 232

158. Dr.Sarma@works 158 Babbling Similarly, the whole universe, being the effect of the Real Brahman (the cause) Is in reality nothing but the Brahman. Its essence is That (the Brahman) It (universe) does not exist apart from It (Brahman). He who says it does, is still under delusion – And babbles like a person in sleep (somnaphasia) Incoherent talk

159. Dr.Sarma@works 159 £ëÿÁé¥Á ÂœÁëÏ ©ÃªÁíÏ £ëÿËé©ÊžÁÏ ©ÃªÁí¥ÃœÊê©Á ©Â›Ä ªÎëœÄ £ÆëœÊÁ§ÁíþôÂÜ ©Á§Ã´ÂÜ, œÁ³ÂéœÁð§ÁíÏ £ëÿÁé¥Á ÂœÁëÏ ÿà ©ÃªÁíÏ þŸôÂÜþžÃèþÁäœÂ §Í¡ÃœÁ¬Áê || brahmaiva idam viswam ityaeva vaanee sroutee brootaetharwa nishthaa varishthaa, tasmaat sarwam brahma maatram hi viswam na adhishthaa na adbhinnata aaropitasya || VC 233

160. Dr.Sarma@works 160 Adharva Veda The august pronouncement of the Adharva Veda is This universe is verily, Brahman Therefore, this universe is nothing but the Brahman, for A superimposed something has no separate existence from its substratum Reference is to Maandookopanishad

161. Dr.Sarma@works 161 þËäœÁœÁë¦ÁÏ ¬ÁœÁêÏ ¦ÁžÃ ³Âêü؏ÁžÊœÁ žÂœÁéþÍ þÁ €ÏœÁœÁíöÁþçÃä Á¥Á ¡Áë¥Á ›œÂ, €¬ÁœÁê ©ÂžÃœÁí ¥Á¡ÄªÃœÁÅÐ ³Âê þËäœÁœÁë¦ÁÏ ³ÂŸÁÅÿÃœÁÏ ¥ÁöÁœÁéþÂ¥÷ || satyam yadi syaat jagadaetad aatmano na antatwahaa nirnigama apramaanataa, asatya vaaditwa mapeesituh syaan naitatrayam saadhuhitam mahaatmanaam || VC 234

162. Dr.Sarma@works 162 The unacceptable Let us for argument sake say – that this universe is real, Then there would be no cessation of dualistic element and in fact it becomes pluralistic That makes all the scriptures false The Lord will be guilty of an untruth None of these three are considered either desirable or wholesome by the noble minded.

163. Dr.Sarma@works 163 þÁúÂÿÁÏ œÊ«Áí©Á¬ÃáœÁÐ ƒªÁí§Í ©Á¬ÁÅàœÁœÁàíüÍÚ þÁúÂÿÁÏ œÊ«Áí©Á¬ÃáœÁÐ, þÁúÁ¥ÁœÂáðþà ¤ÁƜ þÄœÊê©Á¥Ê©Á©ÁêúčÁì¡Áœ÷ || Eswaro vastu tattwajno na cha aham taeshwavasthitah, na cha matthsaani bhootaani ityaevamaeva vyacheeklapat || VC 235

164. Dr.Sarma@works 164 The Gita teaches The Lord, who knows the secret of all things Has supported this view in the words (Gita) “But I am not the bodies” …… “nor the bodies of beings in me” This declaration is that all existence owes its being to Brahman, which is its substratum, yet absolute. Gita IX – 4 and 5

165. Dr.Sarma@works 165 ¬ÁœÁðí¡Áä©ÁþÁéÇ´Â ¦ÁžÃ¬ÁœÁêÏ ¤Á©ÊžÃíªÁíÏ ¬ÁÅ«ÁűÂà©Áô¡Á¨¤ÁêœÂ¥÷, œÁþÍä¡Á¨¤ÁêœÊ ÃÏúÞÁœÍ ¬ÁœÁðí¡Áä©ÁþÁéÇ´Â || yadi satyam bhavaed viswam sushuptaa vupalabhyataam, tannopalabhyatae kinchidato sat swapna vanmrishaa || VC 236

166. Dr.Sarma@works 166 Non perception If the universe is true, let it be perceived in the deep sleep state also. As it is not at all perceived in deep sleep, it must be unreal and false, like the dreams.

167. Dr.Sarma@works 167 ¡ÁǝÁùÂä¬Ãà VC 237 €œÁÐ ¡ÁǝÁùÂä¬Ãà üÁœÁå§ÂœÁéþÁÐ ¡ÁǝÁÁåëœÄœÃ¬ÁÅà ¥ÁÇ´Â ÁÅ›ÂÿéÁœ÷, §Í¡ÃœÁ³Âê¬Ãà Ã¥Á§Áá©ÁœÂà ŸÃ´ÂÜþÁ¥Á ¤œà œÁÂ ¤Áë¥Ê› || atah prithajnaasti jagat paraatmanah prithakprateetistu mrishaa gunaahivat, aaropitasya asti kim arthavatta adhishthaanam aabhaati tathaa bhramaena ||

168. Dr.Sarma@works 168 Not separate Therefore, the universe does not exist apart from the Supreme Self; The perception of its separateness is false like the relative qualities (blueness of sky etc.) Has superimposed attribute any meaning apart from its substratum ? It is the substratum which appears like that through delusion.

169. Dr.Sarma@works 169 £ëÿÁé ¬ÁžË©Á §ÁÆ¡ÁêœÊ VC 238 ¤ÂëÏœÁ¬Áê ¦ÁžÁêžÁèë¥ÁœÁÐ ¡ÁëœÄœÁÏ £ëÿËé©Á œÁœÁàžÁëüœÁÏÿà ªÁōÃàÐ, ‚žÁÏ œÁ¦Á  £ëÿÁé ¬ÁžË©Á §ÁÆ¡ÁêœÊ œÂí§Í¡ÃœÁÏ £ëÿÁé›Ã þÂ¥Á¥Á ÂœÁë¥÷ || bhraantasya yadyad bhramatah prateetam brahmaiva tat tadrajatam hi suktih, idam tayaa brahma sadaiva roopyataet aaropitam brahmani naama maatram ||

170. Dr.Sarma@works 170 Brahman is unique Whatever a deluded man perceives through mistake – such as the world etc., is nothing but Brahman and Brahman alone. The silver is a delusion superimposed on the oyster (mother-of-pearl). It is Brahman which is always considered as this universe Whereas that which is superimposed on the universe, is merely a name.

171. Dr.Sarma@works 171 ¡Á§Á£ëÿÁé €œÁÐ ¡Á§Á£ëÿÁé ¬ÁžÁžÃíœÄ¦ÁÏ ©ÃªÁÅžÁã ©ÃüÂÚþÁÁþÁÏ þçÁÏüþÁ¥÷, ¡ÁëªÂÏœÁ¥Á žÁêþÁà©ÃÿÄ þÁ¥ÁÃë¦ÁÏ þçÁþÁà§ÂþÁÏžÁ§Á¬Á¬Áí§ ÁÆ¡Á¥÷ || VC 239 atah parabrahma sad adwiteeyam visuddha vijnaana ghanam niranjanam, prasaantam aadyanta viheenam akriyam nirantara ananda rasa swaroopam ||

172. Dr.Sarma@works 172 The supreme The Supreme Brahman is Itself the Real, The one without a second, pure, The essence of knowledge Taintless, serene Devoid of beginning and end Beyond activity The essence of Bliss Absolute Continued ……

173. Dr.Sarma@works 173 ÃÏúÞÞÁÏ úÁÂ¬Ãà þçÁ¬Áà¥Á ¦Á 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 || VC 240 nirasta maayaa krita sarva bhaedam nityam dhruvam nishkalam apramaeyam aroopam avyaktam anaakhyam avyayam jyotih swayam kinchid idam chakaasti ||

174. Dr.Sarma@works 174 The supreme Transcending all the diversities created by Maaya Eternal, ever beyond the reach of pain, Indivisible, immeasurable, formless, Undifferentiated, nameless, immutable And self-luminous.

175. Dr.Sarma@works 175 End of Part – IV Continued in Part - V