Part X- Final Part

From 521 to 581

(Until the End)

©Ã©ÊÁúÁƙ¥Á›Ã

Vivaeka Choodaamani

The Crest Jewel of

Discrimination
1
 €žËÖœÁ ¬ÃžÂÏÏœÁÏ
The Doctrine of Monism

£ÕöÁÒ ¬ÁœÁÔÏ ü
ÁþÃÒŸÂÔ
üÄ©Í £ëÿËé©Á þ¡Á§ÁÐ
Brahma is the Real
World is only an illusion
The Jeeva is none other than the Brahma
Dr.Sarma@works 2
 ¡ÁôþÁ§ÃžÁ¥Á ÂÿÁ ©ÁúÁÐ
‚œÃ þÁœÁ¥Á©Á¨Í•
Áê ªÃ«Áê©Á§ÁêÏ
¬Á¥ÁŸÃ
ÁœÂœÁÒ ¬ÁÅŽÏ ¡ÁգŞÁÏœÁœÁÌÖ¥÷,
¡ÁÕ¥ÁŞÜÁÿÁÆžÁſÁƀ ¬Á žÊªÃ
ÊþÁÍÕƀ
¡ÁôþÁ§ÃžÁ¥Á ÂÿÁ ©ÁúÁÐ ¡Á§ÁÏ ¥ÁöÁœÂÒ ||
iti natam avalokya sishyavaryam
samadhigata atma sukham prabuddha tattwam,
pramudita hridayah sa daesikaendrah
VC 521 punar idamaaha vachah param mahaatmaa ||
Dr.Sarma@works 3
 The noble teacher addresses

• On seeing the worthy disciple, thus prostrating

himself (surrendering his ego)
• who had attained the Bliss of the Self,
• who realized the Truth, and who is immensely
glad at his heart – to him
• The noble and ideal Teacher again addresses the
following excellent words

Dr.Sarma@works 4
 £ÅžÊϧÃíöÁ§Â¬ÁОÁ¥÷

£ÕÿÁÒ¡ÁÕœÁÔſÁ¬ÁÏœÁœÃ§Á؏
žÁœÍ £ÕÿËÒ©Á ¬ÁœÁƁ§ÁÖœÁƀ
¡ÁªÂÔŸÂÔœÁÒžÁƪ ¡ÁÕªÂþÁÌ ¥ÁþÁ³Â ¬Á§Âí¬Áí©Á³Âá¬Áí¡Ã,
§ÁƱžÁþÁÔžÁ¡Ê¯ÃœÁÅÏ 
Ã¥Á¤ÃœÁªÁɯÁÅ«ÁÒœÂÏ ©ÃžÁÔœÊ
œÁžÁÖžÁÑÕÿÁҩÞÁƀ ¬ÁœÁƀ 
Ã¥Á¡Á§ÁÏ £ÅžÊϧÃíöÁ§Â¬ÁОÁ¥÷ ||
brahma pratyaya santatir jagad ato brahmaiva satsarwatah
pasyaadhya atmadrisaa prasaanta manasaa sarwaaswavasthaaswapi,
roopaadanyad apaekshitum kim abhitaschakshushmataam vidyatae
tadwad brahmavidah satah kim aparam buddhaer vihaaraaspadam ||
Dr.Sarma@works VC 522 5
 What else except Brahman
• This universe is an unbroken series of
manifestations of the Brahman.
• Hence, in all respects, it is nothing but the
Brahman.
• Look at this with the eye of illumination and
a serene mind under all circumstances.
• The one with open eyes sees only the
different visible forms and nothing else!
• Similarly, except Brahman what else is there
to engage the intellect of man of realization!!
Dr.Sarma@works 6
 úÃœÊÕþÁÅÍ¥Á ¨͍
ÁſœÁÅÏ 
Á ‚úÊל÷

Á³ÂàÏ ¡Á§ÂþÁþÁâ§Á³ÂþÁŤÁÆœÃ
•
¥ÁÅœÁƁÆüÔ ªÁÆþÊÔ«ÁÅ §Á¥ÊœÁ ©ÃžÂÖþ÷,
úÁþÊÍÕ ¥ÁöÁöÁמÃþà žÄ¡ÁÔ¥Á ÂþÊ
úÃœÊÕþÁÅÍ¥Á ¨͍
ÁſœÁÅÏ 
Á ‚úÊל÷ ||
kastaam para ananda rasa anubhootim
utsrjya soonyaeshu ramaeta vidwaan,
chandrae maha ahlaadini deepyamaanae
VC 523 Chitraendum aalokayitum ka ichchaet ||
Dr.Sarma@works 7
 Who wants the painted moon?

• Which wise and illuminated man would

discard that enjoyment of that Supreme
Bliss and revel in things unsubstantial ?
• When the exceedingly charming moon is
shining, which fool would wish to look at
a painted moon on canvas ?

Dr.Sarma@works 8
 œÁÆ¡ÁÌƀ ¬ÁŎϜëÁÊ
€¬ÁœÁО§ÂáþÁŤÁ©Ê þÁ Õ
ÏúÃ
þÁÎÿÁÔ¬ÃÌœÁÆ¡Ã̧ÁÎ úÁ žÁÅƀŽöÁþÃƀ,
¬ÁžÁžÁÖſÁ ÂþÁþÁâ§Á³ÂþÁŤÁÆœÂÔ
œÁÆ¡ÁÌƀ ¬ÁŎϜëÁÊ ¬ÁžÂœÁÒþëÁÊſÁ  ||
asat padaartha anubhavae na kimchit
nahyasti triptir na cha duhkha haanih,
sad adwaya ananda rasaanubhootyaa
VC 524
truptah sukham tishtha sadaatmanishthayaa ||
Dr.Sarma@works 9
 Live happily in Reality

• From the perception of unreal things there is

neither least satisfaction nor there is cessation
of misery
• Therefore, being satisfied with the realization
of the Bliss Absolute, the One without a second
• Live happily in a state of Identity with the
Reality by total dedication.

Dr.Sarma@works 10
 •
Â¨Ï þÁſÁ ¥ÁöÁ¥ÁœÊ

¬Áí¥Ê©Á ¬Á§ÁÖœÁƀ ¡ÁªÁÔþÁÒþÁÔ¥Á ÂþÁƀ ¬ÁÖ¥ÁžÁÖſÁ¥÷,

³ÂíþÁþÁâ¥ÁþÁŤÁÅÏüÂþÁÐ •
Â¨Ï þÁſÁ ¥ÁöÁ¥ÁœÊ ||

swamaeva sarwatah pasyan manyamaanah swam adwayam,

swa anandam anubhunjaanah kaalam naya mahaamatae ||

VC 525

Dr.Sarma@works 11
 Pass thy time

• Beholding the Self alone in all circumstances,

• Thinking of the Self, the One without a second
• and enjoying the Bliss of the Self -
• pass thy time, O noble soul!

Dr.Sarma@works 12
 ©Íê¥Ãä¡Áô§ÁÐ ¡ÁëÁ•
¨åþÁ¥÷,
€Ž›Ƃ£ÍŸÂœÁÒþà þçÃí•
Á ¨ Êå
©Ã•
Á¨åþÁÏ ©Íê¥Ãä¡Áô§ÁÐ ¡Áë•
Á¨åþÁ¥÷,
œÁžÁžÁÖſÁ ÂþÁþÁâ¥Á¦Á ÂœÁÒþ ¬ÁžÂ
ªÂþÃàÏ ¡Á§Â¥ÊœÁÔ ¤Áü¬ÁÖ ¥ÎþÁ¥÷ ||
akhanda bodhaatmani nirwikalpae
vikalpanam vyomnipurah prakalpanam,
tad adwayaananda mayaatmanaa sadaa
VC 526
saantim paraamaetya bhajaswa mounam ||
Dr.Sarma@works 13
 Castles in the sky

• Dualistic conceptions in the Atman, the Infinite

Knowledge, the Absolute and the Unique entity
are like building castles in the sky (air).
• Therefore, always identify thyself with the
Bliss Absolute, the one without a second -
• there by attain peace and
• remain quiet (as witness).

Dr.Sarma@works 14
 œÁÆ«Äß ¥Á©Á³ÂË ¡Á§Á¥É¡ÁªÂþÃà

œÁÆ«Äß ¥Á©Á³ÂË ¡Á§Á¥É¡ÁªÂþÃà

§ÁÅÑžÊϧÁ¬ÁœÁȨå©ÃÁ•
¨ÐÿÊœÍƀ,
£ÕöÁÒœÁÒþ £ÕÿÁÒ©ÃžÍ ¥ÁöÁœÁÒþÍ
ſÁœÂÕžÁÖſÁ ÂþÁþÁͬÁÅŽÏ þçÁþÁà§Á¥÷ ||
Tooshneem avasthaa paramopa saantir
Buddhaer asat kalpa vikalpa haetoh,
Brahma atmanaa brahma vido mahaatmano
VC 527
yatra adwaya ananda sukham nirantaram ||
Dr.Sarma@works 15
 Quietude and tranquility

• To the sage who has realized Brahman,

• the mind, which is the cause of unreal fancies,
• becomes perfectly tranquil.
• This indeed is the state of quietude,
• in which, identified with the Brahman,
• he has constant enjoyment of Bliss Absolute,
• the one without a second.

Dr.Sarma@works 16
 þ¬Ãà þçÂÖ¬ÁþÂþÎÒþÂœÁЧÁÏ

þ¬Ãà þçÂÖ¬ÁþÂþÎÒþÂœÁЧÁÏ ¬ÁÅŽ ÁÆžÁÅœÁÌ¥ÁÏ,

©ÃüÂڜœÁÒ¬ÁÖ§ÁÆ¡Á¬Áê ³ÂíþÁþÁâ§Á¬Á±Â¦þÁÐ ||

naasti nirwaasanaan mounaat param sukhakrud uttamam,

vijnaata atma swaroopasya swa ananda rasa paayinah ||

VC 528

Dr.Sarma@works 17
 Quietude is the ultimate

• To the man who has realized his own nature

• and drinks the undiluted Bliss of the Self,
• there is nothing more exhilarating than the
quietude that comes of a state of
desirelessness

Dr.Sarma@works 18
 œÂҧ¥Áƀ ¬ÁžÂ ¥ÁÅþÃƀ


ÁúÁ×ϬÃà«ÁÜþÁÅä¡Á©ÃªÁþ÷ ªÁ¦Á ÂþÍ ©ÂþÁê•

• ¡éÂ,
¦Á•
ÊúÁצÁ  ©Á¬ÊžÃÖžÂÖþÂœÂÒ §Â¥Áƀ ¬ÁžÂ ¥ÁÅþÃƀ ||

gachchan tishthan upavisan sayaano va anyathaapi vaa,

yathaechchayaa vasaed widwaan aatmaa raamah sadaa munih ||

VC 529

Dr.Sarma@works 19
 Ever at ease

• The illuminated sage, whose only pleasure

is in the Self,
• Ever lives at ease, without any hindrance,
• whether he is walking or sitting, relaxing or
sleeping or doing any thing else, or in any
other condition.
Pralapan, visrujan, grihnan …… indriyani
indryardheshu vartanta iti dhaarayan - Gita

Dr.Sarma@works 20
  þæÁ¥Á žÁÔ©Á³ÂË
•
þÁžÊªÁ¨Â¬ÁþÁžÃ
ÁÔ¥Á žÃ
¨¯ÂÔžÁԡʯ ¡Á՜ãžÁÏ©ÁÆœÊÌƀ,
¬ÁϬÞÁÏœÁœÁÌÖ¬ÁÔ ¥ÁöÁœÁÒþͬÃÌ
¬ÁÖ©ÊžÁþÊ 
ÂþÃſÁ¥Á žÁÔ©Á³ÂË ||
na daesa kaalaasana digyam aadi
Lakshyaadyapaekshaa pratibaddha vrittaeh,
Samsiddha tattwasya mahaatmanosti
VC 530 swavaedanae kaa niyamaady avasthaa ||

Dr.Sarma@works 21
 No more regulations

• The noble soul, who has perfectly realized the

Truth, whose mind-functions meet with no
obstruction –
• He no more depends upon the conditions of
place, time, posture, direction, moral
disciplines, objects of meditation and so forth.
• What regulatory conditions can there be in
knowing one‟s own Self ?

Dr.Sarma@works 22
 þæÁ¥ÁÐÍ•€þÁ֡ʯÁÔœÊ

ÁýÍ €ſÁ¥ÃœÃ ©ÃüÂÚœÁÅÏ þÃſÁ¥Áƀ

• Í €þÁ֡ʯÁÔœÊ,
©Ãþ ¡Áë¥Á ›¬ÁÅ«ÁÅÊœÁÖÏ ſÁ¬ÃÒþÁƁœÃ ¡ÁžÂ§ÁËŸÄƀ ||

ghato ayamiti vijnaatum niyamah ko anvapaekshyatae,

vinaa pramaana sushthutwam yasminsati padaarthadheeh ||

VC 531

Dr.Sarma@works 23
 What restraints are needed !
• To cognize an object such a pot as pot all
that is required is the clear eye sight, good
lighting and the knowledge what a pot
looks like
• Nothing else, forsooth, is necessary.
• Similarly, no other ordained restraints are
required to understand our true nature
except the clear wisdom about the Self.

Dr.Sarma@works 24
 €¦Á¥Á ÂœÂÒ þÃœÁԬÞÁƀÏ

€¦Á¥Á ÂœÂÒ þÃœÁԬÞÁƀÏ ¡ÁÕ¥Á Â›Ê ¬ÁœÃ ¤Â¬ÁœÊ,

þÁ žÊªÁÏ þ¡à ©Â 
Â¨Ï þÁ ªÁÅžÃÏÏ ©Â¡ÁԡʯÁœÊ ||

ayam aatmaa nitya siddhah pramaanae sati bhaasatae,

na daesam na api vaa kaalam na suddhim vaapy apaekshatae ||

VC 532

Dr.Sarma@works 25
 Atman ever manifests

• So this Atman, which is the Eternal entity,

ever manifests Itself as soon as we perceive
with the right means of knowledge.
• Its manifestation does not depend upon
either place or time or external purity.

Dr.Sarma@works 26
 £ÕöÁÒÿÁ¥ÃœÃ ©ÊžÁþÁ¥÷

žÊ©ÁžÁœÍÌ €ÿÁ¥ÃœÊÔœÁžÃÖüÂÚþÁÏ þçÁ¡Ê¯Á•

¥ ÷,
œÁžÁÖžÁÑÕÿÁÒ©ÃžÍ €¡ÁÔ¬ÁÔ £ÕöÁÒÿÁ¥ÃœÃ ©ÊžÁþÁ¥÷ ||

daevadatto aham ity aetad wijnaanam nirapaekshakam,

tadwad brahmavido apyasya brahma ahamiti vaedanam ||

VC 533

Dr.Sarma@works 27
 To Know I am Brahman

• The knowledge that I am so and so or Mr.

Devadatta is independent of any other
preconditions or circumstances
• Similar is the case with the realization of the
Brahman for the knower of the Truth that
• he is Brahman.

Dr.Sarma@works 28
 ÃÏ þÁÅ œÁ³ÂÔ©Á¤Â¬Á
 Á¥÷

¤ÂþÁÅþÊ©Á ü
ÁœÁƁ§ÁÖÏ ¤Â¬ÁœÊ ſÁ¬ÁÔ œÊü³Â,
€þÂœÁҍ
Á¥Á¬ÁœÁÅÌúÁ×Ï 
ÃÏ þÁÅ œÁ³ÂÔ©Á¤Â¬Á
Á¥÷ ||

bhaanunaeva jagat sarwam bhaasatae yasya taejasaa,

anaatmakam asat tuchcham kim nu tasya avabhaasakam ||

VC 534

Dr.Sarma@works 29
 Nothing else lights it up

• The luster of the Sun causes the whole

universe to lighten up
• Much the same way, This insignificant,
unreal, mean and lowly placed visible
material world is only a reflection of the
Eternal luster of the Atman.
• But, that Atman is the Self Effulgent.
• Nothing else can light it up !

Dr.Sarma@works 30
 Í
Ï þÁÅ ¡ÁՍ
ªÁſÊœ÷

©ÊžÁªÂ¬ÁÌÕ ¡Áô§Â›Âþà ¤ÁÆœÂþà ¬Á

Á¨ÂþÁê¡Ã,
¦Êþ§ÁË©ÁþÃÌ œÁÏ 
ÃÏ þÁÅ ©ÃüÂڜ§ÁÏ ¡ÁՍªÁſÊœ÷ ||

vaeda saastra puraanaani bhootaani sakalaanyapi,

yaenaarthavanti tam kim nu vijnaataaram prakaasayaet ||

VC 535

Dr.Sarma@works 31
 What can illuminate it ?

• What, indeed, can illuminate that Eternal

entity, the Atman
• by which all the Vedas, Puranas and other
scriptures as well as all beings have acquired
a meaning ?
• Such an entity, The Atman – can it be
illuminated by a thing or any knowledge ?

Dr.Sarma@works 32
 £ÕÿÁÒ ©ÃžÁÆœÁÌ¥ÇÂœÁÌ¥ÁÅþÃ
¨¯Á›¥ÁŨÅ
The attributes of the highest
Knower of the Brahman
Think of Sri Ramakrishna Paramahamsa
or Sri Ramana Maharshi
Dr.Sarma@works 33
 £ÕÿÁҩÞÁÅœÁÌ¥ÇÂœÁÌ¥Áƀ
ˆ«Á ¬ÁÖſÁÏüÍԜà §ÁþÁþÁàªÁÕ
à
§ÂœÂÒ¡ÁÕ¥ÊſÁƀ ¬Á
Á¨ÂþÁŤÁÆœÃƀ,
¦Á¥Ê©Á ©ÃüÂÚ¦Á ©Ã¥ÁÅ•
Áà£þÍã
üſÁœÁÔſÁÏ £ÕÿÁҩÞÁÅœÁÌ¥ÇÂœÁÌ¥Áƀ ||
yesha swayam jyotir ananta saktir
aatma apramaeyah sakala anubhootih,
yamaeva vijnaaya vimukta bandho
VC 536
jayaty ayam brahma viduttamottamah ||
Dr.Sarma@works 34
 Brahma vidu uttamottamah

• Here is the Self-effulgent Atman, of

infinite power, beyond the range of
acquired knowledge
• Yet, it is the common experience of all –
means it represents one and all
• Realizing such Atman, the incomparable
knower of the Atman (Brahma vidu
uttamottamah) freed from all bondage,
lives his glorious life.

Dr.Sarma@works 35
 ¬ÁÖ¬ÃÒþÁƁžÂ 
ÄÕ™ÁœÃ
þÁ ŽÃžÁÔœÊ þÍ ©Ã«ÁſËƀ ¡ÁեǞÁœÊ
þÁ ¬ÁüØœÊ þ¡à ©Ã§ÁüÔœÊ úÁ,
¬ÁÖ¬ÃÒþÁƁžÂ 
ÄÕ™ÁœÃ þÁþÁ͜à ¬ÁÖſÁÏ
þçÁþÁà§ÂþÁÏžÁ§Á¬ÊþÁ œÁÆ¡ÁƀÌ ||
na khidyatae no vishayaih pramodatae
na sajjatae na api virajyatae cha,
swasmin sadaa kreedati nandati swayam
VC 537
nirantara ananda rasaena truptah ||
Dr.Sarma@works 36
 Sporting with the Self

• Fully satiated by experiencing the unending

Bliss Absolute, such a man of perfection
• is neither grieved nor elated by sense-objects,
• is neither attached nor averse to them,
• but always playing sport with the Self, he
relaxes and takes pleasure there in.
Prakasam cha ..…. Gita XIV – 22- 25
Tri guna ateetah ( who is beyond the 3 gunas)
Dr.Sarma@works 37
 £Â¨ƀ 
ÄÕ™ÁœÃ ©Á¬ÁÅÌþÃ

¯ÁÅŸÂÏ žÊÿÁ©Áԑ
ÂÏ œÁԍ
ÂÌÖ £Â¨ƀ 
ÄÕ™ÁœÃ ©Á¬ÁÅÌþÃ,
œÁ‘
Ë©Á ©ÃžÂÖþ÷ §Á¥ÁœÊ þçÁé¥É þçÁÿÁÏ ¬ÁÅŽÄ ||

kshudhaam daeha vyathaam tyaktwaa baalah kreedati vastuni,

tathaiva vidwaan ramatae nirmamo niraham sukhee ||

VC 538

Dr.Sarma@works 38
 The playing child

• A child plays with his toy, totally

forgetting hunger and bodily pains;
• Exactly so does the man of realization
take pleasure in the Reality
• without the ideas of „I‟ and „mine‟
• and he is ever happy.
Bhaja Govindam – Yogee Yoga niyojita
chitta – ramatae balo-unmattvad-eava
Dr.Sarma@works 39
 ©ÃžÂÏ Ä
ՙ ¡Á§Ê £ÕÿÁÒ›Ã
úÃþÂ̪ÁÆþÁÔ¥ÁžËþÁԤ˯ÁÔ¥ÁªÁþÁÏ ±ÂþÁÏ ¬Á§ÃžÂ֧ëÁÅ
³ÂÖœÁþÊÌÕÔ› þçÁùÅȪ ¬Ã˜çÁ¤Ä§ÃΞÂÕªÁÒªÂþÊ©ÁþÊ,
©Á¬ÁÌÕÏ ¯Â®ÁþÁªÍ«Á›ÂžÃ§ÁÿÃœÁÏ žÃ
ÂÖ¬ÁÅÌ ªÁſÁ Âê ¥ÁÿÄ
¬ÁÏúÂ§Í þÕ
Á¥Á ÂþÁ̩đ
ëÁÅ ©ÃžÂÏ 
Äՙ ¡Á§Ê £ÕÿÁқà ||
chintaa soonyam adainy abhaikshyam asanam paanam saridwaarishu
swaatantryaena niramkusaa sthitir abheer nidraa smasaanae vanae,
vastram kshaalana soshanaadi rahitam digwaastu sayyaa mahee
samchaaro nigamaanta veethishu vidaam kreedaa parae brahmani ||
40
Dr.Sarma@works VC 539
 Liberated soul ever sports
The Brahma Jnaani or the knower of the Self
• is sans any anxiety or sorrow in his heart;
• he eats what ever he gets by begging;
• the river waters quench his thirst.
• He lives a free and independent life;
• sleeps sans fear in the cemetery or in forests;
• he wears the quarters (diks) as his dress
needless of any washing, drying etc;
• the mother earth is his bed; he ever roams in the
avenues of Vedanta sporting with the Brahman
Dr.Sarma@works 41
 ¦É €©Áê•
Áà¨ÃÏÍ•
©Ã¥Á ÂþÁ¥Á Â¨Ï£ê ªÁ§Ä§Á¥ÊœÁœ÷
¤ÁÅþÁ•
Áàê ªÊ´ÂþÃí«Á¦Á ÂþÁÅ¡Á¬ÃËœÂþ÷,
¡Á§ÊúÁצÁ  £Â¨©ÁžÂœÁÒ©ÊœÂÌ
¦É €©Áê•
Áà¨ÃÏ•
Í €þÁÅ«Á•
Áà£ÂÿÁÐê ||
vimaanam aalambya sareeram yaetat
bhunaktya saeshaan vishayaan upasthitaan,
paraechchayaa baalavad aatma vaettaa
VC 540
yo avyakta lingo anushakta baahyah ||
Dr.Sarma@works 42
 How to know the knower

• The knower of the Atman bears no special

marks of any identification (that is why it is
difficult to recognize him)
• He is unattached to the external things;
• He is resting on this body without any special
connection or attachment;
• He experiences all the sense-objects as and
when they come as desired by others;
• His focus is ever on the Supreme Brahman;
• He may appear as if he is a lunatic or a child.

Dr.Sarma@works 43
 ¡ÃªÂúÁ©ÁžÂÖ¡Ã úÁ§ÁœÁÔ
žÃ
ÁÏ£§Í©Â¡Ã úÁ ³ÂÏ£§Í ©Â
œÁÖÁ
Ï£§Í ©Â¡Ã úÞÁÏ£§Á¬ÁÐá,
„þÁÒœÁÌ©ÁžÂÖ¡Ã úÁ £Â¨©ÁžÂÖ
¡ÃªÂúÁ©ÁžÂÖ¡Ã úÁ§ÁœÁÔ©ÁþÂÔ¥÷ ||
digambarova api cha saambaro vaa
Twagambarova api chidambarasthah,
unmattavadwaapi cha baalavadwaa
VC 541 pisaachavadwaapi charatyavanyaam ||
Dr.Sarma@works 44
 Like a Ghost

• Firmly established in the eternal plane

of Absolute Knowledge,
• he wanders in the world as if he is a ghost,
• sometimes like a lunatic (mad man)
• sometimes like a child (unmindful)
• some times like an intoxicated ghoul
• wearing no clothes on his body – digambara
• or some times wearing clothes or
• perhaps animal skin (hide) at other times
Dr.Sarma@works 45
 ³ÂÖœÁÒþË©Á ¬ÁžÂ œÁÅ«ÁÛƀ

Â¥Á ÂþÄä •
• Â¥Á§ÁÆ¡Ä ¬ÁϪÁÖ§ÁœÊÔÁ
úÁ§Í ¥ÁÅþÃÐ,
³ÂÖœÁÒþË©Á ¬ÁžÂ œÁÅ«ÁÛƀ ¬ÁÖſÁÏ ¬Á§ÂÖœÁÒþ ¬ÃËœÁƀ ||

kaamaannee kaamaroopee samscharaty aekacharo munih,

swa atmanaiva sadaa tushtah swayam sarwa atmanaa sthitah ||

VC 542

Dr.Sarma@works 46
 The Sage - ever contented

• The sage, living alone, enjoys the sense-objects,

• being the very embodiment of desirelessness –
• always satisfied with his own Self
• thinking that he is part every being or thing –
• because every being and thing is Brahman

Prajahati yada kaaman….sthita prajna tadochatae

Gita II chapter - on sthita prajna

Dr.Sarma@works 47
 VC 543
±ÂëüÚÐ ¡Á§Á¥Á ÂþÁþÁͬÁÅŽÃœÁƀ
Á
ÖúÃþÁÆÒšÍ ©ÃžÂÖþÁÈÖúÞÁ¡Ã ¥ÁöÁ§Âü©Ã¤Á©ÁÐ

ÁÖúÞÂÓÕþÁÌƀ ³Î¥ÁÔƀ 
ÁÖúÞÁü
Á§Âú§ÁÁ•
¨ÃœÁƀ,

ÁÖúÃœÂÐœÄÕ¤ÁÆœÁƀ 
ÁÖúÞÁ©Á¥ÁœÁƀ 
ÂÖ¡ÁԩÞÜÁ
ªÁÖ§ÁœÊÔ©ÁÏ ±ÂÕüÚƀ ¬ÁœÁœÁ¡Á§Á¥Á ÂþÁþÁͬÁÅŽÃœÁƀ ||
kwachin moodho vidwaan kwachidapi mahaa raaja vibhavah
kwachid bhraantah soumyah kwachid ajagara achaara kalitah,
kwachit paatreebhootah kwachid avamatah kwaapy aviditah
charatyaevam praajnah satata parama ananda sukhitah ||
Dr.Sarma@works 48
 Ever in Bliss Supreme
The highly evolved man of realization
• behaves some times like a fool;
• some times like the very learned and wise;
• sometimes as though having royal splendour;
• sometimes wandering as though in illusion;
• sometimes like a motionless python;
• sometimes wearing a benignant expression;
• sometimes honoured or sometimes insulted;
• sometimes unknown to any one;
• but in fact, ever happy with the Supreme Bliss.
Dr.Sarma@works 49
 ¬Á¥ÁžÁ§ÁîþÁÐ

þçÁãþÍ €¡Ã ¬ÁžÂœÁÅ´ÍÛ €¡Áê¬ÁöÁ¦É ¥ÁöÁ£¨Ð,

þÃœÁÔœÁƱÍà €¡Áê¤ÁÅÏüÂþÍ €¡ÁÔ¬Á¥Áƀ ¬Á¥ÁžÁ§ÁîþÁÐ ||

nirdhano api sadaa tushto apy asahaayo mahaa balah,

nityatrupto apy abhunjaano apy asamah sama darsanah ||

VC 544

Dr.Sarma@works 50
 With an eye of equality

• Though without riches, yet ever content;

• though helpless, yet very powerful;
• though not enjoying the sense-objects,
• yet eternally satisfied;
• though peerless and without an exemplar
• yet looking upon all with an eye of equality

Gita : Vidya vinaya…. panditah sama darsinah

Dr.Sarma@works 51
 ¬Á§Áí•
ÁÐ

€¡Ã •
ÁŧÁíþÁä •
ÁŧÂÖ›ªÂɤ͍
ÂÌ ¢Á¨¤Í•
Áê¡Ã,
ªÁ§Ä§Áê¡ÁêªÁ§Ä§Êê«Á ¡Á§ÃúÃ×þÍä €¡Ã ¬Á§Áí•
ÁÐ ||

api kurwan na kurwaanascha abhoktaa phalabhogyapi,

sareery apy asareeryaesha parichchinno api sarwagah ||

VC 545

Dr.Sarma@works 52
 The omnipresent he is !

• Though apparently working, yet inactive;

• though experiencing fruits of yester deeds-
• yet untouched by them;
• though possessed of a body,
• yet without identification with it;
• though limited to one place and time,
• yet omnipresent is he.

Dr.Sarma@works 53
 ¬ÁþḀ́åÁÏ £ÕÿÁҩÞÁÏ

€ªÁ§Ä§ÁÏ ¬ÁžÂ ¬ÁþḀ́åÁÏ £ÕÿÁҩÞÁÏ 

ÁÖúÃœ÷,
¡Ãë¦Á ¡ÃÕſÊ þÁ ¬ÁÐƪÁœÁ¬Á̑
Ë©Á úÁ ªÁŤªÁÅ¤Ê ||

asareeram sadaa santamimam brahmavidam kwachit,

priyaapriyae na sprusata stathaiva cha subha asubhae ||

VC 546

Dr.Sarma@works 54
 Ever unaffected

• Nothing ever has any influence on this

Knower of Brahman,
• neither pleasure nor pain;
• nor good nor evil;
• He is always unaffected and untouched –
• because he lives without the body-idea
though possesses a mortal body.

Dr.Sarma@works 55
 ©ÃŸÁÖ¬ÁÌ£þÁϬÁÔ
¬ÁÆá¨ÂžÃ¬ÁÏ£þÁÏ©ÁœÍ €¤Ã¥Á ÂþÃþÁÐ
¬ÁÅŽÏ úÁ žÁÅƀŽÏ úÁ ªÁŤªÁŤÊúÁ,
©ÃŸÁÖ¬ÁÌ£þÁϬÁÔ ¬ÁžÂœÁÒþÍ ¥ÁÅþÊƀ
ÁÅœÁƀ ªÁŤÁÏ ©Â¡ÁÔªÁŤÁÏ ¢Á¨Ï ©Â ||

sthoolaadi sambandhavato abhimaaninah
sukham cha duhkham cha subha asubhae cha,
vidhwastabandhasya sada atmano munaeh
VC 547
kutah subham va apy asubham phalam vaa ||
Dr.Sarma@works 56
 What can bind theWise ?

• Pleasure or pain, or good or evil, affects

only the one who has connections with
this gross body etc., and affects him who
identifies himself with these.
• How can good or evil, or their effects,
touch the sage who has identified
himself with the Reality and thereby
shattered his bondage ?

Dr.Sarma@works 57
 ÁÕ¬ÁÌ ‚œÁÅÔúÁÔœÊ


œÁ¥Á³Â
ÁÕ¬ÁÌ©ÁžÂÓþžÁ
ÁÕ³ÍÌ €¡Ã §Á©Ã§ÁØþËÐ
ÁÕ¬ÁÌ ‚œÁÅÔúÁÔœÊ ¤ÂÕþÂÌÔ ÿÁÔüÂÚœÂÖ ©Á¬ÁĄ̊¯Á›¥÷ ||


tamasaa grastavad bhaanaad agrasto api ravir janaih

grasta ityuchyatae bhraantyaahy ajnaatwaa vastulakshanam ||

VC 548

Dr.Sarma@works 58
 The Solar eclipse
• When solar eclipse occurs people think
that the Rahu graha (planet) has devoured
the Sun.
• This is only out of delusion by the people
that there is one Graha called Rahu which
can do so
• Not knowing the real nature of the Sun
and the cause of the eclipse.
• The phenomenon is only apparent and
not real disappearance of the Sun.
Dr.Sarma@works 59
 ¡ÁªÁÔþÃÌ žÊÿéÁþÁÆÒšÂƀ

œÁžÁÖžÊÍöÁžÃ£þÊϤÍÔ ©Ã¥Áō
ÁÌÏ £ÕÿÁÒ©ÃœÁÌ¥Á¥÷,
¡ÁªÁÔþÃÌ žÊÿéÁþÁÆÒšÂƀ ªÁ§Ä§Â¤Â¬ÁžÁ§ÁØþÂœ÷ ||

tadwad daehaadi bandhaebhyo vimuktam brahma vittamam,

pasyanti daehivan moodhaah sareera abhaasa darsanaat ||

VC 549

Dr.Sarma@works 60
 Perception of the foolish

• Similarly, ignorant fools look upon the

perfect knower of Brahman,
• as possessing of the body, though
• the Knower is wholly rid of the bondages
of the body etc.,
• This is because of the false concept that
the Knower belongs to one physical body.

Dr.Sarma@works 61
 €ÿÃþçÁìí¦ÁþÄ

€ÿÃþçÁ×ÖſÁþÄ ©ÂſÁÅÏ ¥Áō

ÁÌžÊÿÁ¬ÁÅÌ œÃ«ÁÊœÃ,
‚œÁ¬ÁÌœÁªÂɨê¥Á ÂþÍ ſÁœÃÈÏúÃœÂÐÕ›©ÂſÁÅþ ||

ahi nirlwayanee vaayum mukta daehastu tishthati,

itastatas chaalyamaano yat kinchit praana vaayunaa ||

VC 550

Dr.Sarma@works 62
 Like the snake’s skin

• In reality, however, the Knower rests

peacefully discarding the body
• But, the body apparently moves as long as
the (praana) vaayu is moving in and out
• This is reminiscent of snake‟s skin which
is shredded by the snake, yet the sloughed
skin moves hither and thither by the force
of wind.

Dr.Sarma@works 63
 ³ÍÕœÁ³Â þÄſÁœÊ žÂ§ÁÅ

³ÍÕœÁ³Â þÄſÁœÊ žÂ§ÁÅ ſÁ‘

 þÃ¥ÍÎþÁÎœÁ¬Á˨¥÷,
žË©ÊþÁ þÄſÁœÊ žÊÿÍ ſÁ‘

¨ͩÁ¤ÁÅ •
ëÁÅ ||

srotasaa neeyatae daaru yathaa nimnonnatasthalam,

daivaena neeyatae daeho yathaa kaalovabhu kishu ||

VC 551

Dr.Sarma@works 64
 Like the log in a river

• A piece of wood in a river will attain to high

and low levels as per the current of the waves,
not having any choice of its whatsoever.
• So also, is the body carried on to high and low
levels in life to experience the fruits of yester
deeds, as presented in due course, by their
momentum.
• This is what we call as God‟s will.

Dr.Sarma@works 65
 úÁ•
Áë¬Áê ¥Áƨ¥Ã©Á
±Âë§Á£ã•
Á§Áé¡Á§Ã•
Á¨ÃÐœÁ©Â¬Áþ¤Ãƀ
¬Áϳ§éÁúÁÖ§ÁœÃ ¤Áō
ÃÌ«ÁÅ¥Áō
ÁÌžÊÿÁƀ,
¬ÃžÁƀÏ ¬ÁÖſÁÏ ©Á¬ÁœÃ ³Â¯Ã©ÁžÁœÁÕ œÁÆ«ÄßÏ
úÁ•
Áë¬Áê ¥Áƨ¥Ã©Á •
Á¨å©Ã•
Á¨åªÁÆþÁêÐ ||
praarabdha karma parikalpita vaasanaabhih
samsaarivat charati bhuktishu mukta daehah,
siddhah swayam vasati saakshivad atra tooshneem
VC 552
chakrasya moolam iva kalpa vikalpa suunyah ||
Dr.Sarma@works 66
 Just as the pivot of a wheel

• Even though the cart wheel moves at a great

speed, its pivot or the central supporting stud
remains constant but allows free movement.
• So also, the liberated sage, though enjoying
the sense-objects due to his previous deeds just
like any house holder – is in fact only a mute
witness to his actions and is not involved at all.
• He doesn‟t have any action or inaction.

Dr.Sarma@works 67
 ³ÂíþÁþÁâ §Á¬Á±ÂþÁ¬ÁÅ¥ÁœÁÌúÃœÁÌƀ

þË©ÊþÃâë¦Á ݈ ©Ã«ÁſÊ«ÁÅ þÃſÁÅùÌÈ ˆ«Á

þ˩¡ÁſÁÅùÌÈ „¡ÁžÁ§ÁîþÁ¨¯Á›¬ÁƀË,
þË¡Á•
Ãë¦Á ¢Á¨¥Á¡Ä«ÁžÁ¡Ê¯ÁœÊúÁ
³ÂíþÁþÁâ³ÂþÁâë §Á¬Á±ÂþÁ¬ÁÅ¥ÁœÁÌúÃœÁÌƀ ||
naiva-endriyaani vishayaeshu niyuntka esha
naiva apayumtka upa darsana lakshanasthah,
naiva kriyaa phalam ape eshad apaekshatae cha
VC 553
swaananda saandra rasa paanasu matta chittah ||
Dr.Sarma@works 68
 Thoroughly inebriated

• Thus, the liberated wise man, being a mute

unconcerned spectator, neither directs his
attention to sense-enjoyments nor detaches
his attention from these.
• Further, he has not the least regard and
interest for the fruits of his actions;
• his mind being thoroughly inebriated by his
addiction to the essence of elixir of the Bliss
of the Atman.
Dr.Sarma@works 69
 ªÃ©Á ˆ©Á ¬ÁÖſÁÏ

¨¯ÂꨯÁԏ
ÁœÃÏ œÁ֍
ÂÌÖ ſÁ¬ÃÌ«Ê œÊÈ©Á¨ÂœÁÒþÂ,
ªÃ©Á ˆ©Á ¬ÁÖſÁÏ ³Â¯ÂžÁſÁÏ £ÕÿÁҩÞÁÅœÁÌ¥Áƀ ||

lakshya alakshya gatim twaktwaa yah tishthaet kaevala atmanaa,

Siva yeva swayam saakshaad ayam brahma viduttamah ||

VC 554

Dr.Sarma@works 70
 His is the Siva himself

• Such a sage has given up all attempts of

chasing any goals; For him, there is
nothing which is a non-goal;
• He lives as the absolute Atman.
• He is verily the Siva Himself.
• He is the best among the knowers of
Brahman

Dr.Sarma@works 71
 üÄ©ÁþÊΩÁ ¬ÁžÂ ¥Áō
ÁÌƀ

üÄ©ÁþÊΩÁ ¬ÁžÂ ¥Áō

ÁÌƀ 
ÁƜ§ÍË £ÕÿÁÒ©ÃœÁÌ¥Áƀ,
„±ÂŸÃþªžÁÑÕÿËÒ©Á ¬ÁžÁÑÕöÁÒ¡ÊԜà þçÁâí¦Á¥÷ ||

jeevann aeva sadaa muktah krutaartho brahma vittamah,

upaadhi naasaad brahmaiva sad brahma apyaeti nirdwayam ||

VC 555

Dr.Sarma@works 72
 Merged with the Brahman

• Through the destruction of all limitations, the

perfect knower of Brahman is merged in the
One Brahman without a second –
• He has been with the Brahman all along –
• He becomes ever liberated even while living.
• Thus, he attains the goal of his life.

Dr.Sarma@works 73
 ¬ÁžÂ £ÕÿËÒ©Á þ¡Á§ÁÐ

ªË¨Æ´Í ©Ê«Á¬ÁžÂө¤©ÁſǪÁÉ ſÁ‘

 ¡Áô¥Á Âþ÷,
œÁ‘
Ë©Á £ÕÿÁÒ©ÃúÊ×Õ«ÁÊƀ ¬ÁžÂ £ÕÿËÒ©Á þ¡Á§ÁÐ ||

sailoosho vaesha sadbhaavaa bhaavayos cha yathaa pumaan,

tathaiva brahmavit sraeshthah sadaa brahmaiva na aparah ||

VC 556

Dr.Sarma@works 74
 Just like an actor
• An actor will be acting according to
the role he has taken up and puts on
the dress according to his role
• But, whether he is acting or not, inside
he is his own self.
• Similarly, the perfect knower of the
Brahman though enacting his given
role on this stage of life
• He is always the Brahman and nothing
else, in fact.
Dr.Sarma@works 75
 £ÕÿÄÒ¤ÁÆœÁ¬ÁÔ ſÁœÊƀ

ſÁœÁՍ
ÂÖ¡Ã ©ÃªÄ§ÁßÏ ¡Á§ÁߥéÁ œÁ§Í§ÁÖ¡Áôƀ ¡ÁœÁþÂœ÷,
£ÕÿÄÒ¤ÁÆœÁ¬ÁÔ ſÁœÊƀ ±ÂՏ
Ê©Á ÿà œÁúÃÉžÁ
ÃÎþ žÁ
ÁÏ¥÷ ||

yatra kwaapi viseernam parnam iva taror vapuh patanaat,

brahmee bhootasya yataeh praag aeva hi tachchidagninaa dagdham ||

VC 557

Dr.Sarma@works 76
 Let the body wither and fall

• Let the body of the Sanyaasin who has

realized his identity with Brahman,
• wither and fall anywhere like the leaf of
a tree, it is of little consequence to him,
• for, his body has already been burnt by
the fire of knowledge
He does not even care about the obsequies

Dr.Sarma@works 77
 œÁÖüÂÕÒϬÁ©ÃƃÃЛƂ©Ã¬Á§ÁØþ¦Á
¬ÁžÂœÁÒþà £ÕÿÁқà œÃ«ÁÊœÍ ¥ÁÅþÊƀ
¡Áõ§ÂßžÁÖſÁ ÂþÁþÁâ¥Á¦Á ÂœÁÒþ ¬ÁžÂ,
þÁ žÊªÁ
¨žÁÅÔúÃœÁ¡Á՜įÂ
œÁÖüÂÕÒϬÁ©ÃƃÃЛƂ©Ã¬Á§ÁØþ¦Á ||
sadaatmani brahmani tishthato munaeh
poorna adwaya anandamaya atmanaa sadaa,
na daesa kaalaady uchita prateekshaa
VC 558
twajm maamsavitpinda visarjanaaya ||
Dr.Sarma@works 78
 Cares not for this filthy body

• The sage who always lives in the Reality –

the Brahman – as the Infinite Bliss, the One
without a second,
• does not depend upon the customary
considerations of place, time, etc., for
giving up this mass of skin, flesh, and filth.
• He is ever ready to give up this filthy body.

Dr.Sarma@works 79
 ¥ÇÂ¯Í ſÁœÁ¬ÁÌœÁƀ

žÊÿÁ¬ÁÔ¥ÇÂ¯Í þÍ ¥ÇÂ¯Í þÁ žÁ›Ƃ¬ÁÔ 

Á¥Á›Ƃ¨ÍÐ
€©ÃžÂÔ ÿÁÆžÁſÁ
ÕþÃË¥ÇÂ¯Í ¥ÇÂ¯Í ſÁœÁ¬ÁÌœÁƀ ||

daehasya moksho no moksho na dandasya kamandaloh

avidyaa hridaya granthi moksho moksho yatastatah ||

VC 559

Dr.Sarma@works 80
 What is liberation ?

• For, giving up the body is not liberation;

• nor giving up of the staff (danda) and the
kamandala (water-container bowl) (these
are the insignia of a monk);
• But true liberation is in the destruction of
the nescience or avidya which is the deep
rooted knot within.
Mere outward giving up is nothing

Dr.Sarma@works 81
 ÃÏ þÁÅ ªÁŤªÁŤÁ¥÷
•

•
ÁƨÂê¦Á Â¥Á‘
Á þÁžÂÔÏ ©Â ªÃ©Á¯ÊœÊÕ €¡Ã úÁœÁÖ§Ê,
¡Á§ÁßÏ ¡ÁœÁœÃ úÊœÊÌþÁ œÁ§ÍÐ •
ÃÏ þÁÅ ªÁŤªÁŤÁ¥÷ ||

koolyaayaam atha nadyaam vaa Sivakshaetrae api chatwarae,

parnam patati chaettaena taroh kim nu subha asubham ||

VC 560

Dr.Sarma@works 82
 Let it wither and fall

• If a leaf falls in a small drain or a huge river

• or in a temple consecrated to lord Siva
• or in the four sided front yard of a house –
• What good or evil effect is that fall of the
leaf to the tree ?
How does it matter if this body lives or withers

Dr.Sarma@works 83
 þÁþÂÍÁ
ƜʧÁÖƯÁ©Áœ÷
¡ÁœÁÕ¬ÁÔ ¡Áô«ÁЬÁÔ ¢Á¨¬Áê þªÁ©Á
žÊÍÿÊþÃÍÕſÁ ±ÂÕ›ŸÃſÁ ÂÏ ©ÃþªÁÐ
þË©ÂœÁÒþÁƀ ¬ÁÖ¬ÁÔ ¬ÁžÂœÁҍ
Á³ÂÔ
þÁþÂ͍
ÁƜʧÁÖƯÁ©ÁžÂ¬ÁÌ ˆ«Áƀ ||
patrasya pushpasya phalasya naasavad
daehaendriya praanadhiyaam vinaasah
naivaatmanah swasya sadaatmakasyaa
VC 561 nandaaritaer vrikshavadaasta yeshah ||
Dr.Sarma@works 84
 The insignificant loss

• The destruction of the body, organs, life

(praanas) and buddhi (determinative faculty)
is like the falling of a leaf or flower or fruit
to a tree.
• Such a destruction does not affect the Atman,
the Reality, the embodiment of Bliss –
• which is ones true nature.
• This true nature or Atman ever survives, like
the tree above.

Dr.Sarma@works 85
 ¡ÁÕüÂÚþÁ
þÁ ‚œÂÔœÁÒ

¡ÁÕüÂÚþÁ
þÁ ‚œÂÔœÁÒ¨¯Á›Ï ¬ÁœÁÔ¬ÁÆúÁ
Á¥÷,
€þÁÆžÎԱŸÍ
Á¬ËÔ©Á 
Á‘
ſÁþÃÌ ©ÃþªÁþÁ¥÷ ||

prajnaana ghana ity aatma lakshanam satya soochakam,

anoodyoupaadhikasyaiva kathayanti vinaasanam ||

VC 562

Dr.Sarma@works 86
 The Real and Apparent

• The Srutis (Vedas) assert that the Atman is

the Eternal Real entity – ‘Prajnaana Ghana’
is the actual description in the Sruti - Atman
is the “The Embodiment of Knowledge” etc.,
• Srutis speak of the destruction of the apparent
external limitations merely – such as the
dependent body etc., which are the result of
illusion.

Dr.Sarma@works 87
 ¡ÁÕ£Õ©ÄœÁÔ©ÃþªÜÁÖÏ

€©Ãþ廀 ©Â €§Ê¦Á¥Á ÂœÊҜà ªÁÅ՜çœÁÒþÁƀ,

¡ÁÕ£Õ©Ä œÁÔ©ÃþªÜÁÖÏ ©ÃþÁªÁÔœÁÅƁ ©Ã§Ã«ÁÅ ||

avinaasee vaa araeyam aatmaeti srutir aatmanah,

prabraveety avinaasitwam vinasyatsu vikaarishu ||

VC 563

Dr.Sarma@works 88
 Srutis Assert Immortality

• The Sruti passage, “Verily is this Atman

immortal, my dear” asserts the immortality
of the Atman.
• This is in contrast to and in the midst of
perishable things which are subject to
change and modification.
Brihadaranyaka upanishad IV, v.14

Dr.Sarma@works 89
 „¡ÁſÁ ψ ¡Á§ÂœÁҤ©Á¥÷
±Â´Â›©ÁƯÁœÁÆ›ŸÂþÁԍ
ÁƃÂÏ£§ÂžÂÔ
žÁ
ÂÏ ¤Á©ÁþÃÌ ÿà ¥ÁƞʩÁ ſÁ‘
 œÁžË©Á,
žÊÿÊþÃÍÕſÁ ¬ÁÅ ¥ÁþÁ ž
 à ¬Á¥Á¬ÁÌžÁƪÁÔÏ
üÂÚþ
ÃÎ žÁ
ÁÏ¥ÁÅ¡ÁſÁ ψ ¡Á§ÂœÁҤ©Á¥÷ ||
paashaana vriksha truna dhaanya kata ambara adyaa
dagdhaa bhavanti hi mrudaeva yathaa tadaiva,
daehaendriyaasu mana aadi samasta drusyam
VC 564 jnaanaagni dagdham upayaati paraatma bhaavam ||
Dr.Sarma@works 90
 All that remains is the Self

• Just as a stone, a tree, grass, paddy, cloth,

husk etc., when burnt, are reduced to ash
(earth) only,
• Even more so is the whole objective universe
comprising the body, organs, praanas, manas
and so forth
• which, when burnt by the fire of realization,
are reduced to the Supreme Self.

Dr.Sarma@works 91
 ŸÂÖÏœÁÏ ¨ÄſÁœÊ ¤ÂþÁÅœÊü¬Ã

©Ã¨¯Á›Ï ſÁ‘
 ŸÂÖÏœÁÏ ¨ÄſÁœÊ ¤ÂþÁÅœÊü¬Ã,
œÁ‘
Ë©Á ¬Á
Á¨Ï žÁƪÁÔÏ £ÕÿÁқà ¡ÁթèÄſÁœÊ ||

vilakshanam yathaa dhwaantam leeyatae bhaanu taejasi,

tathaiva sakalam drusyam brahmani pravileeyatae ||

VC 565

Dr.Sarma@works 92
 The darkness dissolves

• Just as the thick darkness which is totally

distinct (form light) vanishes (dissolves)
in the radiance of the Sun shine
• So also, the whole objective universe
(like the darkness) dissolves in the
Brahman (its radiance)

Dr.Sarma@works 93
 ©ÍÔ¥Á ©Íԥ˩Á ¤Á©ÁœÃ

ÁƃÊ þÁ«ÊÛ ſÁ‘

  ©ÍÔ¥Á ©Íԥ˩Á ¤Á©ÁœÃ ¬ÁÅæƃ¥÷,
œÁ‘
˩ͱŸà ©Ã¨ſÊ £ÕÿËÒ©Á £ÕÿÁÒ©ÃœÁƁÖſÁ¥÷ ||

ghatae nashtae yathaa vyoma vyomaiva bhavati sphutam,

tathaiv-opaadhi vilayae brahmaiva brahmavit swayam ||

VC 566

Dr.Sarma@works 94
 Sky merges with the Sky

• The sky that is enclosed and reflected in a pot

palpably becomes one with the limitless sky
once the pot is broken.
• So also, when the apparent limitations of the
body etc are destroyed –
• The knower of the Brahman, verily becomes
the Brahman itself.

Dr.Sarma@works 95
 œÁ‘
ÂœÁÒþÂÔœÁÒ©ÃþÁÅÒþÃƀ

¯Ä§ÁÏ ¯Ä§Ê ſÁ‘

 ¯Ã¡ÁÌÏ œË¨Ï œË¨Ê ü¨Ï ü¨Ê,
¬ÁÏ ſÁō
ÁÌ¥ÊÁ
œÂÏ ſÁ ψ œÁ‘
ÂœÁÒþÂÔœÁÒ©ÃþÁÅÒþÃƀ ||

ksheeram ksheerae yathaa kshiptam tailam tailae jalam jalae,

samyuktam aekataam yaati tatha atmanya atmavin munih ||

VC 567

Dr.Sarma@works 96
 Becomes one with it

• As milk poured into milk, oil into oil and

water into water becomes indistinguishable,
united and one with it,
• So also, the sage who has realized the Atman
becomes indistinguishable and one with the
Atman.
Katha, IV. 15, Also Mundaka III.ii.8

Dr.Sarma@works 97
 ſÁœÃ§Âä©Á§ÁÌœÊ ¡ÁôþÁƀ

ˆ©ÁÏ ©ÃžÊÿÁ
Ë©Á¨ÔÏ ¬ÁþÂÒœÁÕœÁÖ¥ÁŽ›ÃƂœÁ¥÷,
£ÕÿÁҤ©ÁÏ ¡ÁÕ¡ÁžËÔ«Á ſÁœÃ§Âä©Á§ÁÌœÊ ¡ÁôþÁƀ ||

Evam vidaeha kaivalyam sanmaatratwam akhanditam,

brahma bhaavam prapadyaisha yatir na avartatae punah ||

VC 568

Dr.Sarma@works 98
 No more rebirth

• Realizing thus, the extreme uniqueness that

comes of disembodiment
• Becoming eternally identified with the
Absolute reality, The Brahman
• The sage no long suffers transmigration
(rebirth) again.

Dr.Sarma@works 99
 £ÕÿÁÒ›ƀ Á
ÅœÁ „žÁÓ©Áƀ

¬ÁžÂœËҍ
ÁœÁÖ ©ÃüÂÚþÁ žÁ
ÂϩÞÂԞéÁ§ÁÙÒ›ƀ,
€¥ÁÅ«ÁÔ £ÕÿÁÒ¤ÁÆœÁœÂÖžÁÑÕÿÁÒ›ƀ 
ÁÅœÁ „žÁÓ©Áƀ ||

sada atmaikatwa vijnaana dagdha avidyaadi varshmanah,

amushya brahma bhootatwaad brahmanah kuta udbhavah ||

VC 569

Dr.Sarma@works 100
 Brahman has no rebirth

• Because, his bodies ( causal, subtle and gross)

consisting of nescience (avidya or ignorance)
etc., are burnt by the Vidya, the realization of
the identity of the Jiva and the Brahman.
• At such a stage the Knower becomes the
Brahman itself;
• How can the Brahman ever have rebirth ?

Dr.Sarma@works 101
 ¬Á§Âå¤Â¬Á©ÃþçÁÓ¥Î

¥Á ¦Á •
Áì±ÎÌ £ÏŸÁ¥Ç¯ΠþÁ¬ÁÌƀ ³ÂÖœÁÒþà ©Á¬ÁÅÌœÁƀ,
¦Á•
 §ÁüÎØ þëÃÑë¦Á ¦Á ÂÏ ¬Á§Âå¤Â¬Á©ÃþçÁӥΠ||

maayaa klaptou bandha mokshou nastah swa atmani vastutah,

yathaa rajjou nishkriyaayaam sarpa abhaasa vinirgamou ||

VC 570

Dr.Sarma@works 102
 No bondage, No liberation

• Bondage and liberation are conjured up by

Maaya (illusion)
• So, these do not exist for the Atman, one‟s
Reality, which is beyond the grip of Maaya.
• The appearance and disappearance of the
snake do not abide in the rope, which
suffers no changes imagined due to illusion.

Dr.Sarma@works 103
 þ©ÁƜçÁÑÕÿÁÒ›ƀ
©ÁÆœÊƀ ¬ÁžÁ¬ÁœÂÌÖ¤ÂÔÏ ©Á
 ÁÌ©ÊÔ £þÁϥǯÁ›Ê,
þ©ÁƜçÁÑÕÿÁÒ›ƀ 
ÂúÞÁþÂԤ©žÁþ©ÁÆœÁ¥÷,
ſÁžÁÔ¬ÁÌÔžËÖœÁöÁþÃƀ ³ÂÔžËÍÖœÁÏ þÍ ¬ÁÿÁœÊ ªÁÅÕœÃƀ ||

aavritaeh sada sattwaabhyaam vaktavyae bandha mokshanae,

na avritir brahmanah kaachid anyaabhaavaad anaavritam,
yad yastyadwaita haanih syaaddwaitam no sahatae srutih ||

VC 571
Dr.Sarma@works 104
 No veil for Brahman

• Avidya or nescience or illusion is the bondage;

Its cessation is liberation; Bondage and
liberation may be talked of where is the
presence or absence of the covering veil, avidya
• But, there can be no covering veil for the
Brahman, which is always uncovered, because
it is one without a second;
• If there be a veil, the non-duality is contra-
dicted and Srutis can never accept duality

Dr.Sarma@works 105
 ¥ÊÁ•Â
ÁÆœÂÏ ſÁ‘
§Á©Î
£þÁϪÁÉ ¥Ç¯ÁªÁÉ ¥ÁÆ«Ë©Á ¥ÁÆšÂ
£ÅžÊϧÁÅÓ›Ï ©Á¬ÁÅÌþà 
Á¨å¦ÁþÃà,
žÁƏ
©ÁÆœÃÏ ¥Ê
Á 
ÁÆœÂÏ ſÁ‘
§Á©Î
ſÁœÍ žÁÖſÁ ¬ÁϏ
ÁúÞÊÁ
¥Á¯Á§Á¥÷ ||
bandhascha mokshascha mrishaiva moodhaa
buddhaer gunam vastuni kalpayanti,
drug aavrtim maegha akritaam yathaa ravou
VC 572 yato-dwaya asanga chidaekam aksharam ||
Dr.Sarma@works 106
 The clouding effect
• Bondage and liberation are attributes of the
buddhi which ignorant people falsely
superimpose on the Reality.
• When a cloud covers our vision from seeing
the glowing Sun, we transform it to the Sun
and say the Sun is covered. (By reasoning we
know that the huge Sun cannot be covered by
such a small cloud).
• Remember, the immutable Brahman is
knowledge Absolute, the one without a
second and unattached.
Dr.Sarma@works 107
 þÁœÁÅ þÃœÁÔ¬ÁÔ ©Á¬ÁÅÌþÁƀ

€¬Ä̜à ¡ÁÕœÁÔſÇ ſÁªÁÉ ſÁªÁÉ þ¬Ä̜à ©Á¬ÁÅÌþÃ,

£ÅžÊϧʩÁ 
Áś©ʜΠþÁœÁÅ þÃœÁÔ¬ÁÔ ©Á¬ÁÅÌþÁƀ ||

asteeti pratyayo yascha yascha naasteeti vastuni,

buddhaer aeva gunaavaetou natu nityasya vastunah ||

VC 573

Dr.Sarma@works 108
 The Eternal Reality

• The idea that bondage exists and the idea

that it does not, are both mere attributes
of the buddhi.
• They are not with reference to the reality.
• They never belong to the Eternal Reality,
the Brahman.

Dr.Sarma@works 109
 ©ÍÔ¥Á©ÁœÁȨÐþ 
ÁÅœÁƀ
€œÁ³ÎÌ ¥Á ¦Á¦Á  •
Áì±ÎÌ £þÁϥǯΠþÁ úÂœÁÒþÃ,
þëÁÑ¨Ê þëÃÑë¦Ê ªÂþÊà þçÁ©ÁžÊÔ þçÁÏüþÊ,
€žÃÖœÄſÊ ¡Á§Ê œÁœÊÌÖ ©ÍÔ¥Á©ÁœÁȨÐþ 
ÁÅœÁƀ ||

atastou maayayaa klaptou bandha mokshou na chaatmani,

nishkalae nishkriyae saantae niravadyae niranjanae,
adwiteeyae parae tattwae vyomavat kalpanaa kutah ||

VC 574

Dr.Sarma@works 110
 No limitations at all

• Hence, this bondage and liberation are

created by Maaya, and are not the nature
of the Atman.
• How can there be any idea of limitation
with regard to the Supreme Truth, which
is without parts, without activity, calm,
unimpeachable, taintless and One without
a second ?
• Can there be any such limitations with
regard to the infinite sky?
Dr.Sarma@works 111
 ‚œÊÔ´Â ¡Á§Á¥Á §ÁËœÂ

þÁ þÃ§ÍŸÍ þÁ úÍœÁÐœÃ̧ÁÎ £þÍÏ þÁ úÁ ³ÂŸÁ

Áƀ,
þÁ ¥ÁÅ¥ÁůÁŧÁÎ ©Ë¥Áō
ÁÌ ‚œÊÔ´Â ¡Á§Á¥Á §Á˜ ||

na nirodho na chotpattir na bandho na cha saadhakah,

na mumukshur na vaimukta ityaeshaa parama arthataa ||

VC 575

Dr.Sarma@works 112
 The ultimate truth

• There is neither death nor birth

• Neither a bound
• Nor a struggling soul
• Neither seeker after liberation
• Nor a liberated one –
• This is the ultimate truth.
This is a verbatim quotation from the
Amritabindu Upanishad
Dr.Sarma@works 113
 ¡Á§Á¥ÃžÁ¥ÁœÃ
ÁÅÿÁÔÏ žÁ§ÃØœÁÏœÊ

¬Á•
Á¨ þÏ
Á¥Á úÁƙ³ÂÖþÁ̬ÞÂÏþÁ̧ÁÆ¡ÁÏ
¡Á§Á¥ÃžÁ¥ÁœÃ 
ÁÅÿÁÔÏ žÁ§ÃØœÁÏ œÊ ¥ÁſÁ žÁÔ,
€¡Á
ÁœÁ
¨ÃžÍ«Áƀ 
Â¥ÁþçÁÅҍ
ÁÌ £ÅžÃÏ
¬ÁÌžÁœÁŨ¥Á¬Á
ÆœÁÌÖÏ ¤Â©ÁſÊžÁÏ ¥ÁÅ¥ÁůÁÅ ƀ ||
sakala nigama choodaaswaanta siddhaanta roopam
param idam ati guhyam darsitam tae mayaadya,
apagata kali doshah kaama nirmukta buddhih
VC 576 tad atulam asakrut twam bhaavayaedam mumukshuh ||
Dr.Sarma@works 114
 I bid good luck to thee

My dear son !
• I have reiterated to thee this excellent and
profound secret, which is the innermost
purport of all the Vedaanta – the crown of
the Vedas -
• considering thee as a fittest aspirant after
liberation.
• Now, be free in the mind of all desires,
purging the taints of this Dark Age (Kali)
• Always think of your incomparable status
as the Absolute Brahman.
Dr.Sarma@works 115
 ¡ÁÕªÁÕſÊ› 
ÁÆœÂþÁœÃƀ

‚œÃ ªÁÅÕœÂÖ 
ÁŧͧÂ֍
ÁÔÏ ¡ÁÕªÁÕſÊ› 
ÁÆœÂþÁœÃƀ,
¬Á œÊþÁ ¬Á¥ÁþÁÅüÂÚœÍ ſÁſÎ þçÁÅé•
Áà£þÁãþÁÐ ||

iti srutwaa guror vaakyam prasrayaena kritaa natih,

sa taena samanujnaato yayou nirmukta bandhanah ||

VC 577

Dr.Sarma@works 116
 Disciple takes leave

• Hearing these Guru‟s words of

blessing and good bye
• the disciple out of deep gratitude and
reverence prostrated himself before
his Master;
• with the permission of the Master, he
went his way, freed of bondage.

Dr.Sarma@works 117
 ÁŧÁŧʫÁ ©ÃúÁú§Á
•

ÁŧÁŧʫÁ ¬ÁžÂþÁþÁͬÃþÎÏ þçÁé•

• Áä¥Á ÂþÁ¬ÁÐ,
±Â©ÁſÁþÁÖ¬ÁÅŸÂÏ ¬Á§ÂíÏ ©ÃúÁú§Á þçÁþÁà§ÁÐ ||

gurur aesha sadaananda sindhou nirmagna maanasah,

paavayan vasudhaam sarwaam vichachaara nirantarah ||

VC 578
Dr.Sarma@works 118
 Master fulfils his mission

• And the Guru, with his mind completely

immersed in the ocean of Existence and
Bliss Absolute,
• He went on and on professing the same
message to many an aspirant & seeker
• thus purifying his very existence and the
people around him.
• All differentiating ideas have banished.

Dr.Sarma@works 119
 ¬ÁÅŽ£ÍŸÍ¡Á¡ÁœÁÌſÊ

‚œÂÔú§ÁÔ¬ÁÔ ªÃ«ÁÔ¬ÁÔ ¬ÁϩžÊþÂœÁÒ¨¯Á›¥÷,

þçÁÆ¡ÃœÁÏ ¥ÁÅ¥ÁůÁÆ›ÂÏ ¬ÁÅŽ£ÍŸÍ¡Á¡ÁœÁÌſÊ ||

ity aachaaryasya sishyasya samvaadaena atmalakshanam,

niroopitam mumukshoonaam sukha bodho-papattayae ||

VC 579

Dr.Sarma@works 120
 The Reality Elucidated

• Thus by way of the dialogue between

the Teacher and the disciple and the
exhaustive discourse on Atma-Jnaana –
• the Real nature of the Atman has been
elucidated for the easy comprehension
of seekers after liberation.

Dr.Sarma@works 121
 ÿÃœÁ¥ÃžÁ¥ÁÅ¡ÁžÊªÁÏ
ÿÃœÁ¥ÃžÁ¥ÁÅ¡ÁžÊªÁ¥Á žÃÕſÁþÂÌÏ
©ÃÿÃœÁþçÁ¬ÁÌ ¬Á¥Á¬ÁÌúÃœÁ̞ʹÂÐ,
¤Á©Á¬ÁÅŽ©Ã§ÁœÂƀ ¡ÁÕªÂþÁÌúÃœÂÌƀ
ªÁÅ՜çÁ¬Ã
 ſÁœÁſÇ ¥ÁÅ¥ÁůÁ©Í ſÊ ||
hitam idam upadaesam aadriyantaam
vihita nirasta samasta chitta doshaah,
bhava sukha virataah prasaanta chittaah
VC 580 sruti rasikaa yatayo mumukshavo yae ||
Dr.Sarma@works 122
 May this be a path-finder

• May those Sanyaasins who are seekers after

liberation, who have purged themselves of all
taints of mind by observance of the prescribed
methods – both direct and indirect –
• who are averse to worldly pleasures, and who
are of serene minds
• who revere the Srutis and take delight there in
• appreciate this salutary teaching !!

Dr.Sarma@works 123
 ªÁÏ•
Á§Á¤Â§ÁœÄ ©ÃüſÁœÊ
VC 581

¬Áϳ§ŸÁÖþà œÂ¡Á ¤ÂþÁō

çÁ› ±ÍÕžÁÆÓœÁ žÂÿÁ©Áԑ
Â
ŽÃþÂÎþÂÏ ü¨•
ÂϯÁ¦Á  ¥Á§ÁŤÁÅ©Ã ¤ÂëþÂàê ¡Á§Ã¤ÂÕ¥ÁÔœÂÏ,

œÂÔ¬ÁþÁÎ ¬ÁÅŸÂϣşÃÏ ¬ÁÅŽ
Á§ÁÏ £ÕöÁÒžÁÖſÁÏ žÁ§Áî¦Á
þÊàê´Â ªÁÏ•
Á§Á¤Â§ÁœÄ ©ÃüſÁœÊ þçÂÖ› ¬ÁÏŸÂſþÄ ||
samsaara adhwani taapa bhaanu kirana prodbhoota daaha vyathaa
khinnaanaam jala kaankshayaa marubhuvi bhraantyaa paribhraamyataam,
aatya asanna sudha ambudhim sukhakaram brahma adwayam darsayan
tyaeshaa sankara bhaaratee vijayatae nirwaana sandhaayinee ||

Dr.Sarma@works 124
 Here is the cure all !!

• For those who are afflicted, in the way of mortal

world, by the burning pain due to the scorching
heat of the threefold misery and
• who through delusion wander about in a desert
in search of few drops of water – for them
• here is the triumphant and eloquent message of
Sri Sankaraacharya‟s intellect, pointing out
within easy reach,
• the soothing (balm) ocean of nectar, Brahman,
the one without a second –
• to lead them to liberation
Dr.Sarma@works 125
 ©Ã©Ê
ÁúÁƙ¥Á›Ãƀ ¬Á¥Á ¡ÁÐà

‚œÃ ªÄÕ¥ÁœÁЧÁ¥ÁÿÁϬÁ¡Á§Ã©Âëü• Âú§Áê¬Áê

ªÄՏ
Í©ÃþÁͤÁ
©ÁœÁÆÐüԱžÁªÃ«ÁÔ¬ÁÔ
ªÄë¥ÁúÁ×Ï•Á§Á¤Á
©ÁœÁƀ 
ÁÆœÎ
©Ã©Ê
ÁúÁƙ¥Á›Ãƀ
¬Á¥Á ¡ÁÐà

Dr.Sarma@works 126
 End of Viveka Choodamani

iti Sreemat parama hamsa parivraajaka achaaryasya

Sree Govinda bhagavat poojya paada sishyasya
Sreemat Sankara bhagavatah krutou
Vivaeka Choodaamanih
samaaptah

Dr.Sarma@works 127
 The End

Thus ends the

Viveka Choodamani,
the immortal creation of
the Genius of Sri Sankara Acharya,
who is the disciple of esteemed
Sri Govinda Acharya

Dr.Sarma@works 128
Dr.Sarma@works 129