'VIVEKA CHUDAMANI' FULL TRANSLATED TO EGNLISH BY .DR.RAVEENDRA HOSADURGA

 

 

        

 

                                                  

 

SRI SHANKARA BHAGAVATHPADA VIRACHITHA VIVEKACHUDAMANI

(SUMMARY OF VIVEKA CHUDAMANI)

SAMSKRITHA COMMENTARY:SHRINGERI JAGADGURU SRI SRICHANDRASHEKHARA BHARATHI MAHASWAMIJI.

KANNADA TRANSLATION :PANDITHA PRAVARA SRI K.KRISHNAJOIS

PUBLISHED BY:VEDANTHA BHARATHI,CHANDRAMOULI ROAD,KRISHNARAJANAGARA-571602.MYSURU DISTRICT.LAND PHONE NO:)08223—262471

TRANSLATED TO ENGLISH:DR.RAVEENDRA HOSADURGA.

FIRST PUBLISHED IN 2000

I AM GRATEFUL TO PRESIDENT AND MEMBERS OF ABOVE SAID INSTITUTION.

MY NAMASKARAMS TO  JAGADGURU OF SRI SHARADA PEETA SRI SRI PARAMAPUJYA SRI SRI BHARATHIHHIRTHASWAMIJI AND JAGGURU SRI SRI VIDUSHEKHARA BHARATHI SWAMIJIAND ALSOEDATHORE SRIYOGANANDESHWARA  SARASWATHI MUTT PEETA PRESIDENT PARAMAPUJYASRI SRI SHANKARABHARATHI  MAHASWAMIJI.

TRANSLATION IS MY HOBBY.SCHOLARS ARE REQUESTED TO CORRECT.

(ONLY SELECTIVE SUMMARISED TRANSLATION AND NOT FULL)

 

1)SADGURU VANDANE(NAMASKARAMS TO SADGURU)

1) doctrine of all upanishaths though visible(to senses excetra always)invisible extraordinaryless  bliss(joy) form govinda(bhagavathpada)  named sadguru I do namaskarams.

 

DAKSHINAMURTHY MEDITATION:

Drowned  in sea called family,with desire of uplifting  who  incarnated in form of  Shivabhinava Nrisimha bharathi swamiji ,who removes away  darkness called inertness,sea of kindness such Dakshinamurthy feel(meditate) in mind always.

 

SHARADA PRAYER

 Knowledge(jnana) form  worshiped by  Sri Shankara bhagavathpada,who is lordess of  speech,viveka chudamani  comment  through me.

 

Sharade, Sri guru maharaja’s  pleasant serious(gambhira)  words openion  by yor grace let appear in my mind(anthahkarana).

 

GANAPATHI PRAYER

Sun  to darkness of troubles,treasure of kindness, Rathnagarbha Ganapathi complete this commentary (vyakhyana)  without obstructions.

 

CHANDRAMOULISHWARA PRAYER

Omnipresent,ocean(residence) of brahmavidya   hving shining   hand with  jnanamudra    chandramoulishwara,immediately give me self realization.

 

TRANSLATER’S SADGIRU VANDANE

Suitable for paramahamsa emeror(chakravarthy) shana excetra endless and not equal charecters  expressed athma jnana shining,from unlimited accumulated penances produced  filled with nigraha(control) and anugraha(blessings) having high  power such Shivabhinava nrisimha bharathi guru varenya(high guru) Everyday I do namaskarams.

 

 By rathna lamp at the tip of crown of  kingsenlighting, from them golden flowers worshiped  jagadguru(world guru) Sri Chandrashekhara bharathi’ lotus feet namaskara na,ed flowers  anjali(bogase)  I dedicate.

 

Vidye and invaluable penance treasure guru varenya  got by Srichandrashekhara bharathi advice,having high sri vidya upasana , having directions enlighted with  fame spread everywhere,,having beautiful  face(face system)  enlighting like moon,by soft words  named amritha(elixer) fascinating all, Sri abhinava vidyathirtha mahaswamiji I always do namaskarams.

 

2)To animals it is difficult to get  human birth. Than human life  purushathva is difficult to get. Than purushathva brahmanathva is difficult to get.Than Brahmanathva faith in  vdika dharma path is is difficult to get.Than this  scriptural scholarship (shasthra  pandithya)  is higher.Enquiry of athma(self) and anathema(non self).Self realization . To be brahmathma feel(these  regularly one is higher than the otherSuch liberation  without punya earned in hundred crores births  is not got.

Note: bTo parama purushartha (liberation,moksha) means is  brhma realization. To brahma realization  means is vedantha enquiry. Means of  vedantha enquiry is nivritthi (retirement)  dharma form sanyasa. Means of nivritthi dharma (religion) is  dispassion(vairagya). Cause of dispassion is  purity of mind (chitthashuddhi). cause of  purity  of mind is  pravritthi form  desireless  (Nishkama) karmas anustana(performance). But pravritthi and nivritthi both dharmas are  not direct c means of  liberation which is  non extraordinary(nirathishaya)joy .

 

3) In this world these three are difficult to get.To get them god’s grace is cause.They are 1.to be human being.2.desire of ttaining liberation.3)Ashraya(residence)of great purushas.

 Note:Jnana bhunikes  (knowledge stages)are seven. They are,

1)SHUBHECCHE (good desire)  : to  I am still fool(mudha) only. With help of  scriptures and sathpurushas(good people) athma svarupa (form)  should be seen.This desire is called shubhecche.

 

  2)  SELF-ENQUIRY(VICHARANA): through scriptures and good people’s friendship  and through  practice of vairagya  to practice good behavior(sadachara) is  is enquiry.

 

3)THANUMANASI: Subtle mind)s By enquiry and shubhecche (desire for good) ,in sense objects  where love dries up  that is called Thanumanasi.

 

4)SATHVAPATTHI  (attainment of light): By practice of three above said stages(bhumikes) always  through birth of vairagya(dispassion) to be in pure sathva form  is called sathvapatthi.

 

5) ASAMSAKTHI  (INNER DETACHMENT): By practice of four above said  stages having samsargas( contact ,co existance) only as fruit  having practiced sathva skill  stage is called  Asamsakthi.

 

 6) PADARTHA BHAVANI (spiritual vision): By practice of above five stages  as one plays within oneself  to not to feel inner and outer  things ,by knowledge which is practiced since long time, to know is padarha Bhavani.

 

7) THURYAGA (SUPREME FREEDOM): By long time practice of six stages  as difference is not seen  to stand in natural only is thuryaga named stage.

SOUR KINDS OF LIBERATIONS:

 Worshipper gets  world of worshippable(worshiped) god.This salokya.  Worshiper gets  vicinity of worshiped god.  Worshiper gets form of worshiped god.This is sarupya. Form equal to body of worshiped god. Sayujya body of worshiped god only  present to worshiper joins.

 

 

BLAME OF ONE WHO DOES NOT TRY FOR LIBERATION:

4) Some how getting human birth which is difficult to get,in that also(difficult to get)  getting  male birth which is means of vedantha knowledge,which fool who does not try for his liberation he is athmaghathuka(self killer).because asath named(mithya)s wotld holding strongly  he kills himself.

  

5) Human body which is diffilt to get,in that also getting human birth which is difficult to get who misbehaves in  his own selfishness who is different fool than him.

 

No LIBERATION WITHOUT KNOWLEDGE:

6) Let one study scriptures(shasthras),

 S,worship god, let him do karmas,(what ever is done),without knowledge of union of jiva and paramathma(brahma),even in duration(period) of hundreds  four faced brahmas, if come and go also that means even if so many days are spent liberation is not got.

 

FROM METERIALS(DRAVYAS)  EXCETRAS LIBERATION IS NOT GOT:

7)From material no cesire of Liberation(bri.u.4.4.2) like this only shruthi tells.(sons,dharna-karmas),upasane (worship),money-gold,thing-vehicle form money   desire of liberation  should not be kept. Because without knowledge(jnana)  karma will not be cause of liberation.This is clear.

 

 SCHOLAR  SHOULD  TRY FOR LIBERATION:

8) Therefore one who is viveki(wise,wisdom)  leaving whole external world,leaving it’s  desire of happiness(joy),going near(approaching)  guru who is  sathpurusha(good man) and mahathma(great soul)  by meaning of principles (thathavs) which they teach ,with consolation  should try for liberation.

 

 A purusha who has acharya (teacher) will know thathva(CHAM.U.6.14.2.)

Knowledge wfich nis known through acharya only  gives much sadhuthva.( cham.u.4.9.3.)

This was first  sadrupa only((cham.u.6.2.1.)

 Which is bhuma(parama,mahath) that is Amritha(cham.u.7.24.11), To asath

 There is no existence,to sath tnere is no non existence. Those who  see  thathvas  have seen  end (determination) of these two (Bha.G.2.16.) Brahmajnani becomes brahma only(Mun.u.3.2.9.).

To know brahma  he (liberation desirer)  holding samith in hand  shoul go near  shrothriya(one who knows shruthies), and brahmanista guru.(Munm.1.2.12.) Unless told know knowledge about athma topic.

 

 Sath means one which exists in past present,future.

Asath is one which does not exist in three times past,present,future.

ONE SHOULD UPLIFT HIMSELF:

9) By sincerity in  Samyakdarshana named Athmajnana wigh is more firm,getting condition of purusha who has done yoga ascend(yogarohana),one who is drowned in family ocean  should uplift oneself!

 

Mind itself is cause of bondages and liberation. Mind which has interest in sense objects  is cause of bondage. If sense objects are left   cause for liberation(bri.biin.u.2).

 These are five kleshas(orrows)They are  1. Avidye (ignorenc) 2.Asmithe 3.Love(raga) 4.hatred  5.Abhunivesha.

FOR LIBERATION SARVA KARMA SANYASA SHOUD BE DONE:

10)sense winning vivekies(wise people)s  who  is in practice of athmathathva  for relief of family bondage leaving all karmas should try(sarva karma parithyaga).

 

Brahma has created   senses  as outer faced. Therefore he sees outside will not see antharathma (innerself). One bold desiring liberation, turning eye inside  saw antharathma (K.u. 4.1.) therefore  In athma bhyasa (athma practice)  to think, about it,to listen it, to tell it, mutually to informing to each other, and to be indulged in that only-these prajnas(scholars) call athmabhyasa(athma practice) (Laghu vakya vritthi  shlo.27)

 

KARMA IS FOR PURIFICATION OF INTELLECT ONLY,WITHOUT ENQUIRY(VICHARA) NO ATHMA JNANA:

11)Karma is only for purification of mand(chittha). Not for knowing thing(athma thing). Knowledge of thing happens  by enquiry. By crores of karmas not even a little will happen.-meaning is clear.

 

Neither by karma, nor by praja(progeny,santhathi),not by money, liberation is not got. By renunciation(thyaga,karma sanyasa) few got liberation.(ma.na.u.0.5.) .By sanyasa yoga yathies having pure mind  got liberation. Those who praise karmas are means of liberation  they will get old age and death repeatedly.(Mum.u.1.2.7.) Previously told brahma  these brahmanas want to know through  veda studies, by Yajna,by penance.(bri.u.4.4.22)

 

12) by enquiring well  siddha(acvcomplished)  rope  (principle)  determination ,produced by illusion  great serpent called  family sorrow will be relieved.

 

13)  Enquiring by favourable words to determing thing(athma thing) is found in world.Not from bath,by donation,or by hundres of pranayamas  thing determination(nirnaya) is not possible.

 

14) Due to fulfillment of fruit  desires eligible person(adhikari,authority) specially. Plans like place(desha),time excetras are not helpful to  fruit accomplishment(siddhi).

Mind consolation needs1.Shama(mind control),2.Dama(sense control),3)uparathi(not to depend on things) 4)thithikshe(tollerence),5)shraddha(firm fsaith) 6) consolation (samadhana).hese are called ‘shamadi shatka’

 

DEPENDING UPON GURU ONLY ATHMA ENQUIRY SHULD BE DONE:

15)  Therefore jignasu (one who has desire of knowing) among brahmajnanies who are kindness ocean, depending upo better guru should do enquiry of athma vasthu(thma thinmg).

FEATURES OF BRAHMA ADHIKARI(ELIGIBILITY):

16)Added with previously told features  medhavi and viveki,capabl e in guessings is eligible to  Athma vidya(educaton).

 

TO MUMUKSHU WITH DISPASSION(VIRAKTHI) BRAHMA ENQUIRY ELIGIBILITY:

17) viveke(wise,ability to decide good and bad,right and wrong excetras),dispassioned, having shama excetra charecters to such munukshu(desirer of liberation) only eligibility of enquiry of brahma  is acceptable.

 

 MEANS WHICH ARE TO BE PRESENT  BEFORE ENQUIRY:

18) if which are present  brahma vidya is accomplished ,without which brahmavidya is not accomplished  four means of enquiry are four scholars say.

 

19)First is nithya anithya  vasthu viveka (wisdom of eternal and non eternal things),dispassion(vairagya) in iha para (this world and other world) enjoyments,

Shamadi shatka(shame,dame, uparathi, thithikshe,shraddhe,consolation(samadhana).

DESCRIPTION OF SADHANA CHATHUSTAYA:

20)Brahma only is truth,world is mithya(false,myth), this form this decision only is  it told Nithya anithya viveka.

 

 DISPASSION (VAIRAGYA) FORM:

21)Beginning from body,brahma as end in non eternal(anithya) enjoyment things by seeing,listening  burn disgust(jigupse) is dispassion(vairagya).

THAMA DESCRIPTION:

22) In enjoyment things group seeing defect again again, in the goal which he has to achieve,(in athma thathva,or saguna(attributed) nirguna(non attributed  thing) to keep mind firm  itself is  called shama.

DAMA DESCRIPTION:

23) From enjoyment thins  turning in two kinds of  senses,returning from sense objects  to establish in their golakas is called Dame.

(golaka-means in eye ear sense plces)

Jnanendriyas (sense organs) are five(5).ear,eye,thvak( skin), tongue,and nose.Karmendriyas(motor organs) arefive.speech,hands,legs,anus, and linga.to talk,to take,going,excretion, and enjoying these are their works.

DESCRPTION OF UPARATHI:

 24)Anthakarana (mind)vritthi(vritthi means modifications,fluctuations) without depending upon outer aspects matters,it is better uparathi. How pond water through through hole goes and gets shape of lands and wetlands,in the same way the mind inside  through ear(hearing) excetras holes coming out sound excetra  matter’s shape it will change. Onm control of outer senses inner mind will not get outer form-this is the meaning.

DESCRIPTION OF THITHIKSHE:

25) To all sorrows  without  taking opposite reaction ,without  wporry abouot those,or crying  to tolerate is thithikshe(tolerance) .

DESCRIPTION OF SHRADDHA(SINCIRITY<INTEREST):

26)Fixing mind in scripturesand guru sentences ,firming(fixing) intellect well always with decision  is called shraddhe of showing things.

One who is shantha(peaceful),dantha(one who has dama),uparatha,thithikshu he himself is from guru  taught through vedanthas brahma only is truthyOU SARE THATONLY. Remaining others are  asathya(non truth).like vthis he believes.

 CONSOLATION:

27) to make to stand mind firmly in in pure brahma is called samadhana(consolation). Apart from that  not to satisfy mind with play and lessens.Satisfaction  got by mind by giving what is wanted is not consolation.(not appeasement of mind  by what it wants)

MUMUKSHATHVA(DESIRE FOR LIBERATION):

28)sarting from ego(ahamkara)  up to own body, bondages imagined by  ignorences,by one’s own true  svarupa(form) knowledge,this desitre is called mumukshathva(desire for liberation).

As all is athma only,s, there is  nothing other than brahma as any other thing is not wanted produced nivritthis(retirement)is final bondage vritthi(mental attitude,mental make up).

 29)This  mumukshathva   though is in dull-middle condition  by ispassion,from shama dama practice,by blessings of guru bcoming strong produces fruit(result).

 

INTENSIVE DISPASSION ,LIBERATION DESIRE ONLY FRUIT(RESULT):

30)dispassion (vairagya),mumukshathva (desire for liberation) to whom are present  intensively In such person only shama excetra charecters  give fruit(result).

 

31) In whom these dispassion and  liberation are  slow ,in him like water appearing  and lan Samadhi is seen superficially.  

 

DEVOTION DESCRIPTION:

32) In liberation cause material  devotion is very important.Svarupa anusandhana(contemplation of self form(svarupa), is called devotion.

 

33)Athma  thathva  jijnasu(desire of knowing,knowledge desirer) added with previously  told   mwns by whom bondage is relieved  should search jnani guru.

 

GURU’S FEATURES:

34) Shrothriya(one who knows shruthies),sinless,not troubled desires, apart from that  like fire in which all sticks are burnt,standing in brahma only,peaceful high(supreme) brahma jnani only is guru.

 

 In  bad behavior who is not indulged,not samahith, peaceful minded will not get him by prajnana.(k.u.2.24)  To brahmajnani svarupananda(self form bliss) is direct..To dehi(jiva) who is foodless , sense objects(vishayas) will leave him and go. His rasa also after seeing god  will become retired(nivritthi) like this githa tells(2.59). Meaning enquiry which one has done itself is cause of liberation.

 

   35)sJnani without any  cause(nimittha)naturally sea of kindness.He is relative to head bending  sathpurushas(good people).

 

DOING GURUPASATTHI: (going near guru):

36)Woershiping  this guru with devotion(sadhaka,practitioner,achiever) By politeness and service-treatment  getting him who is pleasant matter to be known about athma(self) thathva(principle) should  question(enquire).

 Devotion is love in worshipable persons.,a mental attitude.

SURRENDERING TO GURU:

37) Hey swamy(lord),relative of those who do namaskarams,kindness ocean, namaskarams to you. Me  who have fallen  in family ocean truly,with much kindness amritha sea  as rain form  by your glance(kataksha) vision  uplift.

 

DIDCIPLE SHOULD EXPRESS HIS INTENSIVE DESIRE FPR LIBERATION:

38) impossible to tolerate burnt by family forest fire,due to bad luck and storms  getting shook again again  fearing to death ,me   to  whom I have surrendered you protect.I don’t know any other protecter.

 

39) Lord,me who is baked by forest fire of family troubles,by brahmananda rasa experience sweet,pure,very cool, favourable  by your kalasha(holy vessel) named talks, emiting,melodious to listen, by upadesha (advice,teachings) amritha flow sprinkle.By your momentary spread of  glance(kataksha) .Those who are fit for this are blessed!

 

40) How can I cross this  family ocean?Which is fate(destination) to me?Which is plan for my liberation? I don’t know any of these.Hey lord, protect with grace. Destry my family sorrows completely.

 

41)Hey lord, having brahmananda rasa  experience also ,asholy,as cool,as clean, your  speech named kalasha(holy vessel), left joyful to listen, by amritha sentences,from flames of forest fire of family pain(troubles)  this person make wet. By spread of your vision even for a moment also  who is fit and have become close,they are blessed.

DESCRPTION OF FEAR:

42)How shall I cross  family ocean?Who Is fate(destination) to me?Which plan is there? I don’t know anything. Protect me who is fearing like this?Kindly protect me. Hey lord do family sorrows destruction.

 

GURU’S  DUTY:

43) Mahathma guru, telling like that, to one who is surrendered and who is baked in family pains seeing kindful vision  immediately give abhaya .(fearlessness).

 

44) That guru who is jnani coming near classically(as told in scriptures),,doing what is told, mumukshu(desirer of liberation) and having  very peaceful mind,to one who is added with shama (controlled mind) shou;ld do thathva by grace.

 

 Like this to disciple who is  cool peaceful  minded, having mind control  that scholar  by which paramartha (spiritual)  form ,non destructive(akshara)  purusha Knows,that brahma vidya should be taught (mun.u.1.2.13).

 

TO GIVE FEARLESSNESS  DONATION TO DISCIPLE:

45) destroying fear of family, there is one good plan. By that crossing  family ocean will get supreme joy(paramananda).

Guru gives fearlessness (Abhaya) to disciple. One who does good works will never  get low condition(b.g.6.40)

 

 TO GIVE DIRECTION TO CROSS FAMILY OCEAN:

46)destroying fear of family there is one good plan.By that crossing family ocean will get paramannanda(supreme bliss).

 

47) By enquiry of meaning of upanishaths  better knowledge is produced.

 

SHRADDHA EXCETRAS ARE ALSO CAUSE OF LIBERATION:

48)Shruthi sentences tell directly that shraddha(sincerity,interest),devotion, meditation yoga  are causes of  of liberation. Who stand in these  shraddha,devotion ,meditation , to such persons  by ignorence imagined  body bondage  liberation is got.

Without any kind of different prathyaya  depending upon  goal (dhyeya) prathyaya  if flowing continuously  it becomes meditation(dhyana)(yoga suthra 3.2.).

 

CAUSE OF BONDAGE AND LIBERATION IS TAUGHT BRIEFLY:

49) To you who are paramathma  due to ignorance, relation of athma vasthu(thing). By that only family. By vivechane(enquiry,viveka)  bondage of anathma(non self) thing born knowledge fire ignorence work  burns along with root.

 

DISCIPLE  ENQUIRING(QUESTIONING) WITH POLITENESS:

50)Lord, let be heard with grace. I will question  From your face which answer is got,o  n listening that I wll become blessed.

 

QUESTION OF BONDAGE AND LIBERATION EXCETRAS FORM   AND CAUSE EXCETRAS:

51) What is bondage?How did it come. How it stands for long time. How is  it’s liberation ?Which is anathema(non self)?Who is paramathma(god,supreme self)? How viveka (wisdom) of those come? Tell this matter.

 

52) You are blessed.You are blessed also. From family became holy. By relief of avidya(ignorance)  bondage you are wishing to become Brahma. Therefore you are blessed .

‘whose mind  is merged in unbound sacchidananda sea   called parabrahma  by him family became holy.mother became blessed.eart becamw punyavathi (punya holder) (sutha samhitha).

 

 

TO  GET LIBERATED EXCEPT ONESELF NO OTHER:

53)To father there is son excetras  to relieve from debt. But for liberation from avidya(ignorance) bondage one should try by himself.These is no other.

 

MANY EXAMPLES OF  SELF TRIALS:

54) Weght kept on head excetras sorrow others will solve. But sorrow of hunger excetras  except own self is not possible by others.

 

55) which patient does diet and medicine  eating,  to him is health profit. Not by karmas done by others.

 

To one who takes medicine,one who undergoes diet  excetras  by these to  that patient  disease will cured. S Only patient should undertake this. In the same way one who is under bondage  he should only try for  lkiberation.not others.

 

 

56) By clear own knowledge eye  thing’s fotm (vasthu form) will be known. Is is not possible by seeing  through  other’s eyes. Moon’s form true knowledge  is to be seen by one’s own eyes and not with other’s eyes.

 

57)To liberate from ignorance(ajnana)-kama(lust,desires)-karmas(works) bondages of  except oneself  not possible by others even though  hundreds of kalpas(epochs) are lost.

 

 If vathma(self))is not known there will desire. Desire carries to karma..like this avidya-kama-karmas  are produced to jiva.

 

58) From yoga path,from sankhya path  by karmas  and upasanas(worships)  liberation is not got. It is got by brahmaikyathva (union of brahma and jiva)knowledge only is is accomplished(got).

 

 By knowing him only crosses  death. To cross it there is no other path(Shve.u.3.8.)

 

59) veena’s shape beauty,skill of playing strings, are cause of peple recreation only. It is not useful for empire(samrajya)(liberation).

 

 By  brahmathaikya (juva brahmaikya) only liberation is got.  Not by yogas excetras.

60)Style of speech, flood of words, commentary(vyakhyana) of scriptures ,scholarship of scholars  like veena play  sre for venjoyment not for liberation.

 

61) If there is no knowledge of parathathva (supreme principle) scripture studies are waste.

 

62) Words group is  forest which is cause of mental illusion.  Therefore  through thathvajna(one who knows thathvas)  athma thathva should be know by trial.

KNOWLEDGE ONLY REMOVES  IGNORENCE AND NOT VEDA SHASTHRAS:

63)To one whom ajnana(ignorance)  named serpent has bitten  apart from medicine  called brahmajnana    either by Vedas,by scriptures,not by manthras, not by medicines  will happen. What is use of these?

 

 To remove avidya  knowledge only is capable.Not by other means.

 

64)Without drinking by mere  word  medicine  disease will not be cured. Without realization  merely by  word   brahma liberation is not got.

 

65)Without destroying  view(drishya) (drik-viewer) ,without knowing athma thathva , having telling only as fruit  by outer words from where liberation comes?

 Drik (viewer) is true.view(drishya) is false.

 

66)Without killing enemy,without possessing all earth wealth,by  word king one can’t become king.  Without winning over  enemies ,without getting brahma realization  by merely telling ‘Aham brahmasmi’ brahmajnana is not got.

 

67) Words of close people(aptha vakya) , digging,and pulling away stone on that acceptance  treasure desires. By mere name nidhi(treasure) it will not come out. In the same way  Brahmajnani  by teachings(advice),recapitulation(manana),meditation (dhyana) excetras  maya’s work  world ,covered clear our svarupa(form,self form) Thathva  is got. Not got bu duryukthies(bad logics).

This athma vidya is not got by karmas.(k.u2.9). Athma should be seen, listening should be done. Nididhyasana should be done.(bri.u.2.4.5.)

 

68)therefore by all trials ,for relief of family bondage  for removal(cure) of disease excetra   as he tries for himse;f  scholars should try.

 

69)The which question you asked, that is high and accepted by scriptures (Shasthras). It is like formula.Has secret meaning.,to be known by mumukshus (liberation   desirers )also.

 

70)Hey scholar , What I tell you listen keeping mind. By listening thus you will be relieved from family bondage.

 

ANSWER TO QUESTION KATHAM MOKSHA(HOW LIBERATION):

71-72) First cause for liberation is  severe dispassion(vairagya).later   shame,dame,thithikshe,  sarva karma sanyasa of  karmas told in scriptures ,Later athma thathva topic enquiry. To recapitulsate it by  logics.,meditation of paramathma thing(vasthu) should be done daily without leaving. Later having nirvikalpa (changeless) brahma  as jnani here only gets liberation joy(bliss).

 

72)The athma anathema  thought which you have to know I will tell.Listen well and firm in mind.

‘gets brahma here only(k.u.2.6.14.)

73)Now athma(self)  and anathema(no self) difference  knowledge I will tell you.LISTEN WELL AND CONFIRM IN MIND.

 

74)artilage,medassu(fat),flesh,blood, skin ,inner delicate ski-like this  by addition ogf seven dhathus (saptha dhathus)  leg,chest,thigh,shoulder,back,head  having these different parts,this is myself, mine  like this  famous and matter for fascination  is called by name gross body(sthula).

 

75) earth,water,thejas,air,sky these are subtle (micro) elememts. They are having their their fractions(parts.amsha)  gathering together as subtle (micro) forms  are cause of gross body.

 By five great elements(panchabhuthas ) only  gross bdoy is formed. Subtle  (sukshma) panchabhutha becones gross next.

76) Bhutha related Mathras  sound excetra five elements  produce happiness to jiva.

 

77) Which fools(dullards)  un leavable  raga(love) excetra  by big rope  bound in these sense objects (vishaya)  they by their messenger called karma  quickly getting  carried  away and come down.

 

78)deer,elephant,lamp insect,fish,bee these five animals  sense objects like sound excetras ,having interest will get death. These  fascinating  one sense object  will die.Man  by five  sense objects also having  fascination   added together  What will happen.What is to be told?

 

79)Than poison of krishnaserpent , sense objects  are more in defect. Because kills eater only. Sense objects  kill one  even who sees  with eyes.

(nyaya,vaiseshika, Sankhya,yoga, mimamsa, vedantha – these are six scriptures.

 

80)  Who  impossible to leave   sense objects desire,who has becpme free from great rope  he is fit for liberation.  Other though knows six scriptures  (desire bound)  is not fit for liberation.

 

81) other bank(shore) of family sea prepared to join  mumukshus who are having superficial dispassion(vairagya),big crocodile called desire  in middle of sea holding in neck  speedily turning back makes to drown.

 

82) one who kills sense object named crocodile  by firm dispassion   sword will cross family ocean and reaches  thatside bank(shore).

 He will end of family destination. That itself is vishu’s supreme feet(post)(k.u.1.3.9).

83) going in alternative paths  with elevations and depressions(ups and downs) , to one whose intellect is unclean to each step hits and death are also sure. By favourable  sajjana guru’s on repeated advices(teachings) ,who walks with logic(yukthi)  fruit accomplishment( phala siddhi) is got. Know this as truth only.

 

84)If you have desire of liberation ,keep away sense objects like poison. Like amritha  bliss(joy,happiness),kindness, patience, rijufeel(oneness of mind body speech), shama,dama , practice with honour.

 

85) In each moment, from beginingless avidya(ignorance)  produced  family worry called work is there,keeping away pride of gross bdy, should be known. In it’s  protection  only  who is interested   he spoils himself  by this only.

 

86) Desiring for protection of body who wants to see athma(self) he,thinking crocodile as stick wants to cross river.

 

87) to mumukshus( liberation desirers)  fascination in body excetras is great death. Who wins over fascination  he is fit for liberation post.

 

 88) Munies winning which  shruthi famous  get vishnu’s supreme post ,that body,wife,children, excetras  leave great death called  fascination.

 

89) Skin,flesh, blood,muscle,fat, majje(cartilage), and bones  added with these, having urine and stool  this gross  body is   blamable.

 

90) By panchikritha five great elements (earth wxcetra) this gross body  due to past karmas  born to athma(joy sorrow)  is residence ti enjoyments. Awakenness named stage(avsthe)  to this body  gross sense object experience.

 

91) Birth-old age –deaths,grossness excetra  re many kinds of features of  gross body. Kidship excetra are it’s stages. To that there is varnashrama rules.s It gets various kinds of diseases. And worship,insult,appreciation  excetra  vishleshas.

( birth,existence,growing,to become dried up,and destruction .these are six vikaras(changes).like this yasya has told)  

 

TO SEPARATE AND KNOWING ATHMA FROM GROSS BODY:

92)  all family becoming outside, to purusha ,by which residence it has happened,it is like house only to house holder. Know.

 

 OUTER FAMILY DESCRIPTION:

93)To gross body  births old age deaths,th become fat, exce

tra many kinds of   religions ,childhood excetra stages,caste rules, Ashrama rules,many kinds of diseases  ,honour,negligence,prize  excetra  specialities will be there.

 

SUBTLE(SUKSHMA) BODY DESCRIPTION:

94) By  knowing (teaching)  sense ear,skin,nose, and tongue ans sense organs(jnanendriyas), In karmas  angry  talk,hand,leg,anus, and genital organs are Motor organs(karmendriyas)

 

95-96)Anthahkarana (mind)  by it’s vritthies  is called mind,intellect,Ahamkara(ego),chittha .By sankalpa(determination) and vikalpa   called mind, by  decision of thig called intellect, with  pride(ego,ahamkara) in body called ahankara, as it worries about it’s  happiness means (saadhanagalu)  called chittha.

 

97) Pranavayu by it’s effect difference  like gold,like water,by it’s own transactions (vyapara)difference,   becomes prana,apana,vyana,udana,samana.

 

98)Speech excetra five motor organs(karmendriyas) ,  ear excetras five, prana excetra five,sky excetras five, intellect excetra  avidya(ignorance),kama karmas –these eight puras (purysastakas) are called sukshma  (subtle) body.

 

TO THINK (DECIDE) SUBTLE(SUKSHMA)BODY IS NOT ATHMA:

99)Listen,this body is told as subtle(sukshma). This body is born from apanchikritha  panchabhuthas(five great elements) .as it informs body  is called linga. Added with samskara ,,by it’s ignorance (ajnana) produces karma fruit experience,,to athma as beginningless called upadhi(showing place,adjunct,

Obstruction).

IN DREAM IUNSTANCE THINKING OF SVAYAMJYOTHI:

 

100)To chith form human  ,this subtle (sukshma) body- like chisel excetras to carpenter-,is karana(organ) to pravritthi(instinct) also . Therefore only this Athmais unattached(nirliptha).

 

TO SHOW ATHMA IS UNATTACHED(ASANGA):

101) Havinjg intellect only as adjunct(upadhi,obstucle)  to all witness(omniscient)   application(lepa) of karma which is done by intellect will not attach.  As he is sarva sanga shunya (without any attachment in anything) ,of karmas done by upadhies(adjuncts) . for this reason only  attachment  to him is  not even a little.

 

  TO ATHMA REALTION IS IMAGINED BY UPADHI,THEREFORE HE IS ASANGA  (unattached):

102)  Like  sickle excetras to carpenter,to chith form(chidrupa) athma  all transactions(works) are means(sadhanas) is this linga body. Therefore athma is truly can be known as one who has no sanga(attachment)

 

UPADHI DHARMAS ARE ALSO TRULY DOES NOT BELONG TO ATHMA O THINK(DISCUSS):

03)good eye,spoiled eye, by these blindness.blurrness, activity(patuthva) .These are dharmas.In the same way  hearing senses dharmas are  deafness,dumbness,excetras. These are not religions of Athma(self) who is knower.

 

104) Expiration,sigh leaving, yawning, hunger, shaking ,uthkramana(reversion) excetras  processes  are prana excetra karmas like this  those who know it  tell. Humger and thirst are dharmas of pranavayu.

 

 From rajas chacter related character awakenness  stage, by sathva character  dream,by thamas character  deep sleep(sushupthi) is produced.

105)  Mind(anthahkarana  in these eyes excetras, in body also is present as ‘aham’ named abhimana(pride) form  abhasa(constant exercize) knowledge.

 

106) It sjould be known as Ahamkara(ego). It gets three stages  by realation of charecters like  doer(karthri) abhimani,enjoyer(bhokthri)  abhimani.  This ahamkara only has  abhimana(pride) like doer,enjoyer.

 It has three charecters sathva,raja,thama .By sathva excetra charecters  avastha thraya9three stages-awakenness,dream,sushupthi(dreamless deep sleep) are experienced.With raja character relation  awakenness, due to sathva character  relation dream,due to thamo character   sushupthi(deep sleep).

 

107)If enjoyments  are helpful  as happy,if opposite(not helpful)  sorroeful. Joys and sorrows  are  dharmas of  anthahkarana. Not of athmas who is  bliss(ananda) form  athma.

 

108)  As Sense objects(vishayaenjoyment things)  is for athma only.  Therefore it is lovable(fit for love). It is not dear to anybody. But athma  is very lovable by all himself.

 ‘‘Than mahath avyaktha(unexpressed,unmanifest) is high’.paramam avyaktham

(k.u.1.3.11).’ Know nature as maye, Maheshwara is lord of maye’(shve.u.4.10).cause is always higher than  effect(karya).It is not to know brahma directly.From avyaktha all moving and non moving  things are produced.(B.Githa.15.18)

 

DESCRPTION OF KARANA CAUSAL)BODY:

IN ANANDA FORM FOUR EVDENCES:

109)  therefore athma (self) is bliss form(ananda form) only. He has no sorrow at all.  In sleep  without any enjoyment objects  which Athmananda is experienced  it is athma’s form(svarupa). It has four evidences like  shruthi,prathyaksha(direct), Anumana,Aithihya .

 

 If it were sadrupa knowledge would not have destroyed. If asad form  no work whould have produced from it.One thing will not have  two opposite  dharmas.if it were different  to advaitha  loss  would have been happened. One which has  bodyparts (avayavas)  has birth.

 

110) Power of  parameshwara  has  got name  unmanifest(unexpressed). This is beginingless Anadi) avidya(ignorance)  and sathva rajas thamo character also. But only viveki(wise,one who has discretion  power of  good and bad ,right or wrong) Only by work(karya) only can guess. By which whole world is born , that maya is this only.

 

111) Not sath,not asath,not different from athma, not  nonm different also,,not both form, not savayava(otganic),not partless, not both forms also, very amazing  indescribable ( anirvachaniya) maye.

In this way what does not exist has no existence ,what  exists  it has no non existence. End of these both  thathva darshies(knowers) have seen.This is told in bhagavath githa .(2.16).

 

112)  by rope knowledge  as before come serpent illusion goes off  ,pure,non dual(advithiya) , by knowledge of brahma  this maya’s rajas,thamas,sathva called three gunas(charecters)  it’s famous work (karma,samshaya branthi(doubt illusion),bliss(joy)  with these get destroyed.

Previously it is told  intelligent should guess maya  by work only(shloka 110) inm this book.

 

113)  by which beginingless  pravritthi(instinct) is spread ,that action (kriya) form  vikshepa power, belongs to rajo character. By that only Raga(love) excetra defects also sorrow excetra mental  changes(vikaras)  daily take birth.

 

In maye three powers are  there.they are vikshepa power, avarana(enclosure) power, and jnana power.Among these  first ( two powers) nature of producing family. Third (jnana) has power of  liberation.

 

114) kama (desires,lust) krodha(anger),lobha(greed), dambha(pride,show off), jealousy, ego(ahamkara)  these are rajas dharmas. By which man’s(purusha’s)  pravritthi(instincts) are produced  rajo character is cause of bondage.

Rajas makes to attach to krmas(B.g.14.9.)If rajas increases  lobha (greed),begining of pravritthi(instinct) karmas ,peacelessness will happen (B.G.14.12.)

 

115) By which one thing appears as another,this is  thamo charecters  avarana(enclosure) power. This is source cause of  purusha’s family. Cause of spread of vikshepa power

 

116) though having consciousness (knowledge)s,though scholar, though skilled covered by ignorance,though taught many times, will not know clearly. What is Sperimosed  by illusion, he knows as right. He depends on it’s charecters.Ayyo, endless thamas’s avsarana(enclosure power is  very influential and big.

 

Even listeners won’t understand him(k.u.2.7.), This athma is not got by one who does not do rcapitulation(mana).(mum..u.3.2.4.) ,Not got by  medha power(intellect) or much scriptural studiesK.y.1.2.23.), One sees him as wonder(githa.2.29) by these shruthies, this matter is decided.

 

117)   Abhavane,viparitha bhavane sambhavane or doubt due to it’s relation with  it’s enclosure, who is added with ,will not lwave surely. Later vikshepa power  always disturbs.

 

 Ignoremt, sincirityless ,doubtful natured will get destroyed(githa.4.40.).

From sathva character  jnana is produced(githa.15.12).If there is no sathva character athma will not reflect. Jnana which is cause of liberation is also not produced. Though sathva is  clen if it adds with  other charecters  produces family.

 

 

  118)  Ajnana(ignorance),laziness, sleep, mistake, foolishness(dullardness)  excetras are charecters of Thamas. One who is having these charecters will not know anything like sleeping person. Will be like pillar.

 

‘there is jnana,what is different from this is ajnana(ignprence)(githa.13.11), ‘pramado anava dhanatha’(amara kosha  233).

 

119)  Satha character is pure like water. Still joining with rajo and thamo charecters s, becomes cause of family. How  sun ray  enlightens whole  Inert substances ,in the same way s in athma’s (dself)  object(bimba) reflects(prathibimba)  that also enlightens all.

 

 By sathva  jnana is produced(Githa.4.17).      When in body  in all doors(holes) sathva  Has Increased we should know.This is to be known(bha.githa.14.11.)

 

MIXED THATHVA CHARECTERS  DHARMAS:

120)  Egolessness excetras v yama nuyamas,shraddha(sincerity,interest),devotion,liberation desire  divine treasures.to return from bad path , excetras with little rajo charecters, are charecters of mixed  sathva charecters.

 

Five ymas are  cleanliness, happiness, self study, penance(thapassu), Eshwara pranidhana(to surrender).

 

Five  niyamas are-non violence,-truth- astheya(not to steal),,brahmacharya9celibacy)s,-apaigraha (not to accept anything  except basi needs.

Eight steps of Astanga (eight  parts ) yoga are:yama,niyama,asana,pranayama,prathyahara,dharana,bhyana(meditation),samadhi(trnce)

Nine kinds of devotions include listening(shravana),kirthana,smarane(remembrance), feet service,worship(archane), vandane, dasya(serventshipp0 sakhya(friendship. By punya karma bevomes punyavantha.by sin works becomes sinner((bri.u.4.4.2.) To him vidye-karmas  follow pevious  intellect(bri.u.4.4.2,)

 

122)  This avyaktha(un manifest,unexpressed) is added with  sathva raja thamo charecters. To athma cause named body. The stage of  causak body  are sushupthji(deep sleep),all senses,and intellect ,transactions of these  deatroyed(laya) stage  it is. This is exrardinary stage(avasthe).

 

 Vibhakthyavastha  different stages. Though there is ignorance in three stages, in other stages other than oneself are present.As it it common ,present oneself only,extraordinary  stage is  sushupthi(deep sleep).

 

123)peace of all  kinds of knowledge ,intellevct’s  cause form presenceitself is sushupthi. This is world famous as I don’t know anything is produced bt it’s love.

 

END OF ANATHMA(NON SELF) DESCRITION:

124)All vikaras  of body,senses, prana, mind ego(ahamkara)  excetra  happiness excetras sky excetra elements, this world up to avyaktha(unmanifest,unexpressed))  this world is anathema only.

 

125) Man by knowing which  relieved from bondage   gets liberation ,that god’s form (svvarupa) next I will tell you

 

 Annamaya,pranamaya,manomaya, viJnanamaya, Anandamaya .Among these first is this body,

 

126) svathahsiddha(self evident), residence to knowlrde named Aham ,witness to stages(avasthes),different from five panchakoshas  that god(paramathma) will  always  exist.

He is witness of avastha thraya (three stages awakenness ,dream,sleep).He is different from panchakoshas(annamaya,pranamaya,manomaya, jnanamaya, and anannda maya.He is eternal(nithya) He himself is athma(self). Here not fading in three  times form is called sadrupa.

 

127)  who by himself sees all,whom nobody can see,whom nobody can see,who     activates  intellect excetras,him  nothing can activate Chethanaglisu) he himself is this athma.

 

Annamaya,pranamaya,manomaya, viJnanamaya, Anandamaya  these are pancha koshas .(Five sacs).Among these first next three koshas are  subtle(sukshma) body. And last is causal body  Thatthiriya upanishath,brahmavlli).

128) By whom this whole world is oiccupied,to whom nothing can occupy, following whom who is shining  light form all these sre enlighted,he himself is this athma.

 I see this,guess, know by word (sound), I remember,in excetra ways in awakenness and dreams  in it’s vritthi  I did not know any of these things.like this thani sleep , in later time, according to remem brence,intellect and it’s vritthi (jnana) not present,,all who knows,things during awaken time,,dream things, ignorance in  sushupthi(deep sleep) ,I know this,I knew, will know by this experience he is witness athma.

 

ATHMA JNANA FORM:

129) by his presence only  body senses mind intellect- these in their respective  sense objects  behave as though inducted.

 

Who sees all by himself.because there is no viewer other than him.(bri.u.3.7.23) (‘which can’t be seen by eye,by which eyes see that only you know as brahma’(kena .u.1.7.). by eyes,by speech, by other senses also(mum.u.1.3.8.). He can’t be got by  speech,by mind, by eyes.(k.u.6.12).

 

130) Who has occupied thjis whole world,,whom nobody can occupy , lightless this  all world enlighting  which chaithanya(spirit)  follows  and  wnlightens thai itself is athma.

 

131) By which’s presence   body,senses, mind, and intellect  in their sense objects get inducted  who promotes he is athma.

 

132) by which beginning from   ahamkara(ego) excetra  body  as end  either panchakoshas  ,sense objects,joy excetras   which  from  eternal knowledgenithya  jnana)  like pot which is understood he himself is athma. 

 

Ear,eye,mind,prana to all these which has given   respective  sense power there is oe more chethana(spirit). Truly seeing, ,thinking,.Therefore to  that only is ear to ear, eye to eye, mind to mind openion.

 

133) Inducted by whom  speech pranas move he himself is antharathma. Epic purusha, Withot any little difference   whole bliss(joy)  experience form. Always has one form only,having knowledge (consciousness) only.

 

Purusha is complete.he has slept in body.resided.Though purusha is old he is new new only.He is beginingless(anadi).He has no change. Appears in all jnanies.

 

DESCRIPTION OF THATH THING(PADARTHA):

134) In this achieving(practicing) body only , in dsathva gunathmaka intellect cave  material cause to it,  in maye  having more brightness, paramathma (supreme self,universal god)  like sun  by his brightness , enlighting this world  shines by himself.

Paramathma only is present in jiva form.

 

135)  mind,ego(ahamkara)  as knower of these vritthies, produced from body-senses-pranavayu  changes  as vanishing(aliyuvava), like fire enlighted on Iron  follows those vritthies.therefore in true  condition he does not do any transactions.  Will not get change even a little.

 

   136)Athma  is not born,will not die,will not grow, will not dry up(krisha,reduce),Will not change, like sky in pot  though body is getting destroyed  he will not be destroyed.

 

 To take birth,existence, changing, growing, to reduce, to  get destroyed , birth,condition,effect,development, reduction, destruction these are six  kinds of changes  are present to body. This paramathma is  eternal(nithya), productionless destructionless. He has no changes(vikaras). Though this body gets destroyed ,though pot gets destroyed sky inside that will not  get destroyed.

 

JIVA-PARAMATHMA  AND THEIR  UNION FORM:

137) Paramathma is difdderent from  effect (karya) and cause(karana).,s clean chith (consciousness) form,,s nivishesha, gross (sthula) and subtle(sukshma)  this whole world  enlighting, in  awakenness excetra   stages,’myself,myself’,as witness tpo intellect  shines directly.

( without name,caste, character, actions(kriyas))

 All actions which we do  or see are done by intellect onlyand not by actionless(nishkriya) witness.

 

138) You with your controlled mind  your this athma(self) I am this paramnathma (god,universal self), like this by cleanliness of imtellect  you know within yourself.

 By bthat  having waves of births  and deaths cross unbound family ocean. Staying in brahma only become blessed.

 

 You  with your controlled mind only ,going away from five panchakoshas  established by shravana(listening),manana(recapitulation), and nididhyasana ,which mind is there,fron that sense cammed mind only  this(athma) should be got (k.u.4.11). By pleasantness of intellect  removing three defects called Asambhavane,samsaya (doubt) feel, and viparitha feel(illusion), with pure intellect  ,by it’s cleanliness(purity),by grace(pleasantness)  and blessings  and shruthies  one’s own form  athma(self) that means paramathma( supreme self,universal self ),sa athma thathvamasi (chan.u.6.8.7.)  by shruthi  Asanneva  sa bhavathi  asad brahmethi veda ched(thai.2.6) as paramathma is important  directly know this athma as yourself.

 

To yogi who is blessed by jnanamritha  no duties at all. If  duties are there,he is not thathvavida(thathva knower)(jaa.da.1.23).there is evidence like this.

 

ANSWER TO QUESTION KO NAMA BANDHAHA:

139) In this anathma (non self)  thought that ‘myself’ to bthis purusha produces bondage. . This is   ignorance is cause of coming and joining of sorrows  of births and deaths. By which only, he believing this false  body  as true, from athma intellect makes to grow ,,pours stools and urines  and protects himself from enjoyment things ,by that like silk worm(reshme) insects which builds nest  with threads  he will be present.

 

140)  friend listen,  to one who is fascinated by  ignorance ,,in a thing which is not that that called illusion comes. NBecause as in world there is no knowledge,,in shining snake only rope called illusion intellect  is produced. By that a group of  meaningless(anartha) , falls upon. Later in holding  absent thing only, it becomes bondage to us.

 

141)  Like Rahu covering sun system  whole(akhanda,partless), eternal, non dual (advaya), by such knowledge power, shining thamomaya  this avarana power (enclosure power)   covers.

 

AJnana has two powers- avarana (enclosure) power  and vikshepa .These are causes of bondage. Vikshepa-distraction). Akhanda  (whole ,partless),unlimited.by that only  nithya (eternal).has no production and destruction. And advaya(non dual),secondless, which conscious form power, ‘svabhaviki jnana bala kriya cha’(shve.u.6.8.):Ayamathma brahma  sarvanu bhuhu’ (Bru.u.2.5.19),’sathyam jnanam anantham brahma’(thai.u.2.1.), ‘vijnanamanandam brahma’(bri.u. 3.9.34)  ‘krithsnaha jnana Ghana eva’(ma,.u.)  excetra by these  are to be known.

 

142) Having  very much clean  thejas  when one’s athma is closed ,anathema ( non self) body  by knowledge knows  as myself. Later by charecters  like  kama and anger which build family , this athma  Rajo character’s vikshepa Destraction) named big power   disturbs(sorrows,destracts).

 

Kama(desires,lust ) ,greed(lobha) and anger troubling this athma  hell’s three kinds of doors. Therefore these three should be left.

 

143) As great fascination called  crocodile has swallowd,losing form(svarupa) knowledge,this bad intellect  various stages of intellect  as  intellect’s  charecters are present, himse;f acting, this unbound  and sense objects named poison  filled  drowning in family ocean  rising up, will be  wandering as though having low destination(fate,gathi).

 

 144) Born from sun’s rays  choulds line covering sun only , how  itself by itself shines,,in the same way Ego born in athma(self)  covering Athmathathva shines itself by itself.

 

145)   In bad days  in which dense clouds have covered Sun, sun disappears. Fearfully  covered  with snow ,that means  storm added with rain  how  the people who walk on path, disturbs(sorrows),similarly  by continuous (avicchinna) thamas  athma is covered  severe vikshepa power  by many sorrows  destroys those who have  foolish (dull)intellect.

 

146) Fascinated by which two powers  knowing body as athma,  wanders (avarana-vikshepa)  by these two powers only  to man(purusha) family bondage has come.

 

DESCRIPTION OF FAMILY TREE:

147)  To family tree ignorance itself is seed. Dahathma illusion (thinking body itself as athma) is  bud, love is bud, karma is water, body is  dimme,pranas are branches, senses community is  tip parts of tree,sense objects are flowers,  face is fruit,.This takes birth from many karmas   is in many kinds. On this tree enjoyer(bhokthri) paramathma is bird.

 

148) Having ignorance as source,  this bondage called Athma ,is natural and beginingless(anadi),infinet. To him produces  birth,,destruction, disease,,old sage, excetras,falling in   in sorrow flood. 

 

 CUTTING OF FAMILY TREE IS POSSIBLE BY  SWORD OF KNOWLEDGE ONLY:

149)  This bondage  by blessings of parameshwara  severe (intensive), beautiful , apart from great sword  called viveka (wisdom) knowledge  not possible to cut  by arrows,weapons,  by air, from fire,by crores of karmas.  

 To this family as ignorance only is source ,by knowledge only  possible to destroy.

 

149) Totally,this bondage relief  born from blessings of Eshwara , and by non difference  realization of paramathma  only  it is told. This is answer to question  katham vimokshaha.

 

150)  To one who has shruthi as evidence  his dharma (religion) karma sincerity is  needed. There by only purity of Athma. To one who has purity of mind self realization. By that only family will get vdestroyed fully.

 

BY reduction of sinful karmas  to man (purusha) knowledge is produced. Kashaya’s experiences are karmas. Jnana is  supreme  destination (paramagathi). After kashaya’s get destroyed by karmas ..Taking this evidence  pure,that means without love and hatred  excetra ,with all defects  destroyed , intellect one who has got, he is of vishuddha intellect. He will get  non difference(abheda)  self realization. By that paramathma knowledge only, total destruction of family along with root. Family which was sorrowful  due to ignorance   will get destroyed.

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(PART 2 )

VIVEKA CHUDAMANI PART 2 (151 TO 300):

151)  Produced by it’s power,  from annamaya excera five koshas   covered by these,Athma(self)  like water filld with paachi (duch weed,moss,algae) in well  will not appear.

 

152)  If that weed is moved aside   solving heat of thirst ,immediately producing joy ,pure water to purushas (males)  wil;l accept well.

 

153) Avarakada(…………?) after removal of  five koshas(sacs)  pure,always having rasa(bliss)  sarvanthara (present in all(omnipresent), high  self bright Athma appears.

 

154) Scholr dor release of  bondage should do  vivechane of athma(self) and  anathema (  non self) by that only knowing sacchidananda form  athma  gets joy(bliss,happiness).

 

155)  By grass called munja  as stem (dantu) is separated, due to view(drishya) mass  attachmentless,actionless, athma ,there destroying all, who stands by his own form is liberated.

 

156) this body is produced from Rice. Annamaya kosha(sac) is living by rice(food). Without that it will get destroyed. Skin, flesh ,blood, bone, stool, mass of these, this body  by itself not suitable to  become pure.

 

157) this body is not present before production and  after destruction. It changes every nmoment.has ill arranged  nature.,different(bhinna), inert(jada),appearing like pot, this gross body  seeing effect of things ,becomes athma.

 

158) Body which has parts like hands –legs is not athma. Even if  any one part is lost  it lives, and as respective power is not destroyed he is not regulater. HJe is regulater(niyamaka).

 

159) Body and it’s  dharmas,it’s actions, it’s stage excetras  witness  athma ,is different from body.It is self evident.

 

160) Mass of bomes, attached by flesh,,filled with stools,,very much dirty, such body by itself  how can become athma  which is different from rhis.

 

161)  Fool will get feeling that    myself  in body which  is having  skin, flesh,fat,bones stools . An enquirer  knows his true form  which is different from body.

 

162) To non scholar  intellect  takes birth  that I am body . To scholar,to one knows scriptures  in body  and in athma which is different  myself intellect is produced.To mahathma  who has difference knowledge , always  ‘I am brahma only’intellect  is produced.

 

163)dullard, skin, flesh.fat,bone, bones mass   in  body  leave intellect that I am body. All’s athma ,changeless(nirvikalpa), brahma  do it Get very high peace.

‘Idam sarvam yadayamathma’   (bri.u.2.4.6.)This all is brahma only .

‘Sarvam khalvidam brahma’(chan.u.3.14.1.)

‘liberation in me only  gets end peace’(bha.g.6.15) get feel of residing in brahma only.

 

164) viveki(wise) in false body and senses  produced from illusion  myself intellect  up to which will not leave ,till that though he has seen end of vedantha justices he will not get even news of liberation.

 

One who has pride in body excetras  till he leaves them, by scriptural knowledge  he will not get liberation.This is told in this shloka(verse).

 

165) In shadow of body,init’s reflection also,in dream vody,in body imagined in mind ,the intellect that ‘I am body’ yo will not have. In the same way in living body also  let this intellect be not there.

 

166)  To people who are avivekies (unwise), in body athma intellect only. As this is only cause of  births excetras  sorrows production,you leave that intellect with trial. If that memory is forgotten  there is no desire of rebirth.

 

According to  knowledge   that I am body,obstructing this knowledge  to whom it is present ,hough he is living he is liberated only(varaho.2.15). There is evidence like this.

PRANAMAYA DESCRIPTION:

 

167) This prana which is added with five  motor  organs(karmendriyas) ), is pranamaya kosha(sac). Annamaya kosha is filled by  pranamaya  having athma   takes part in all actions.

Than this annarasamaya athma s different, inner pranamaya athma is there  By hin  this annarasamaya athma is filled.s(thai.u.2.2.)

 

168)    This pranamaya kosha is not athma. It is because  movement of air inside and outside.s Always under other’s control(paradhina). It will not know likes dislikes, iyself or others.

 

As pranamaya kosha(sac) is  change in form of air(vayu)  it is not athma. Because it goes and comes up and down  like air. It can’t understand like and dislike any where. It can’t know about itself or others even a little. It is always under other’s control(paradhina).

 

MANOMAYA KOSHA:

169) Jnanendriyas(sense organs) and mind  are mine. Mr,named, cause of difference (bheda) knowlrdge of things ,added with names excetra difference knowledge,,strong, Filling pranamaya kosha which is  behind it , becomes shinng manomaya kosha(sac).

 

 Who is different from  pranamaya kosha  nner athma is manomaya(thai.u.2.3.). This manomaya is purushakara only. Following his purushakarahe is purushakara  is to be known(thai.u.2.3.) All jnanendriyas(sense organs) and mind joining together has become manomaya kosha.

 

170) Five senses called body and senses, by five hothris only  due to flow of ghee of sense objects(vishaya)  increasing,,from many vasanas(desires,smells,memories)s  shining from  burning sticks  Manomaya called fire is burning  world.

 How manomsya kosha is  tieng whole world is told here.

 

171)  Surely  there is no different  Avidya than mind. Mind itself is cause of family bondage avidya. When mind is destroyed  all  and everything will get destroyed. When it is shining everything shines.

 

 In deep sleep though there is cause vidya  as there is no bondage,it’s work  Mind only produces bondage. In sleep as it is destroyed  there is no bondage .with this openion  there is no avidya than mind it is told. When  becomes destroyed in sleep  mind is  destroyed only. So mind only  cause of bhava (family) .

 

172) In dream in which there is no thing(substance)  all enjoyer excetra  universe by it’s ability mind only creates. In the same way  there is no difference  in awakenness also. Therefore it is all due to forgetfulness of  mind only.

 

 When mind is moving in nadies(plexuses,pulses) inside body  it is called dream stage. As mind  does not goes  go out through eyes , as eyes have stoped their work .According to vasana in mind  things are  as though present outside , but they really win’t exist. All enjoyer(bhokthri) excetra  universe mind only creates. Mind only creates all.no speciality. This world is  luxury(play,vilasa) of mind only.

 

 In deep sleep(dreamless deep sleep) , whemnm mind is merged   nothing will be there..As it is evident  to this purusha  family is imagined  by mind only  truly not present.

 

 In deep sleep n stage  when mind is merged  leaving changes(vikaras) , while present as cause form  world is not present even a little. It is famous to all. All animals experience  ‘nothing was known’. Like this purusha’s  bound  family is created only. It is really not present. Because in dream and  and awaken stage only  when there is mind family(samsara) will be there. In deep sleep where there is no  mind  family will not be there.

 

175) In body excetra in all matters producing desire ,like tieing cow with rope , there by ties purusha. Later that mind only   like poison producing vairagya( dispassion)   releases him from bondage.

 

WAY OF GETTING MIND PURITY:

176) Due to excess of two charecters  called viveka(wisdom) and dispassion (vairagya) ,  getting purity  mind becomes cause of liberation.  Therefore for clever mumukshu(liberation desirer)  those two should be prepared before only.)

 

 Because for plan desire  fruit desire is  cause. One who has desire of liberation  if earns  viveka(wisdom) and dispassion (vairagya) by trial  fruit will be got.

 

178)  mind called big tiger  moves in forest region of  sense onjacts(vishayas).  Those sajjanas (good people) who want liberation let not go there’ interest in sense objects  is for bondage’(A.bin.u.2.).To jivi very big trouble happens .This is told in githa(6.2,63).s’by interest desire takes birth,by desire anger comes. Bu anger aviveka (non wisdom) is produced. By aviveks loss of  memory(forgetfulness) takes birth. By forgetfulness intellect gets spoiled. By  spoiling of intellect gets destroyed(bha.githa).

 

179) Minnd to one who enjoys in gross (sthula) and subtle(sukshma) form , all sense objects(matters),charecters, actions(kriyas), means, fruits, body differences, varna difference,ashramas difference,caste speciality   always  produces.

 

 All these mind only delivers daily. When mind is not there ,nothing will be present.It has no other cause. This is source cause of all.This is the openion.

Four  varnas: brahmanamkshathriya,vaishya,shudra.

Four ashramas: celibacy( brahmacharya), house holder(grihastha), vanaprastha,sanyasa.

 

180) unattached, jnana (knowlrdge) form,  fascinating him, tieing with  body senses, pranas,charecters  it’s works of fruit enjoyments , though there is mind always  me and mine  like this mind always  makes to rotate.

 

People do karma for enjoyment. And to do karma they enjoy. After knowing athma  is myself  for wanting which , for which kama (desire)  why should he trouble  for kama(bri.u.4.4.12) like this shruthi has also told. Therefore after knowing his chidananda form  man will not desire anything. Orr he will not do karmas. Therefore by work or yoga  body senses excetras  is abhimana(pride) source. Thjis abhimana is of mano mula(source). To one who is in deep sleep ,

Mind is merged(destroyed)it is not seen. Therefore  which is in form avidye  except mind, as is not cause of bondage  to all bondages  cause is mind only.This is the openion.

 

181) To man  due to relation of  adhyasa (false super imposition)  family (samsaara). Adhyasa called bondage is   imagined by this only. Having defects called rajas and thamas  to  aviveki  to whom they are present  birth excetra soroow  cause.

 This mind only cause of  sorrows like birth,b death,old age, disease, excetras coming  all knids of sorrows  is source cause. (mind only is source cause).

 

182) thereforefore jnanies who know thathvas  call mind as avidya. As  due to wind cloud garland rotates  mind will be rotating in world.

 

ffRom mind only  universe (whole world)  ,all jivies illuse as different ,by  that illusion only  jivies are carried up and down. An example is given here.  Like wind  rotates clouds community  in  all directions.

 

183) Therefore mumukshu with trial should search mind. If mind becomes pure liberation is like fruit in palm.

All defects in mind should be removed. By which reason if this mind becomes pure,if rajas thamas charecters are left ,when sathva character  is main, liberation  like amla nut in palm  is clearly known.Therefore should be tried.

 

184) by interest in liberation pnly ,eradicating(removing) sense objects (vishayas),

,renunciating all karmas  with better shraddha(interest,sincerity )  who settles in shravana excetras  removes rajas nature of  intellect.

 

185)   By having beginning and end ,by having effect(parinama),as it is sorrow form,  as it is sense object , Manomaya, is not paramathma. Because  viewer is not seen by  view.

 

 I was having mind in other place, did not see, I was having mind at other place so did not listen (bri.u.(1.5.3.).This is evidence of shruthi.

 

186) Added with sense organs(jnanendriyas) along with modification (vritthi)  of intellect ,having features of doer,cause family of athma s becomes jnanamaya kosha(sac).

 

‘he moves  in both worlds equally. With intellect in dream as though meditating ,as though having laya (merger,destruction)  he will be’(bri.u.4.3.7.)Only one mind(anthahkarana)  has both  doubtful(samshayathmaka)  (mind) and  deciive (nischayathmaka) (intellect) .there mind Is  karana  (organ) intellect is  doer. Bcause decides and does it.’Different from Manomaya  inner athma is vijnanamaya’(thai.u.2.4.).

 

187) Following power  which is produced from image(prathibimba)(object-bimba) , jnana named nature change has jnana (knowledge)  and kriye(action). Always in body and senses excetras  prides itself as myself bvery much. 

 

‘vijnana does yajna’(thai.u.2.5.) . vijnanamaya kosha is truly achethana (non spirit).

 

188-189) beginingless,  having myself nature, this jiva  undertaking all transactions ,,having previous vasanas punya giving , sin [producing , karmas he will do. He entering various kinds of jiva yonies (vaginas) comes below. And goes upwards..to this vijnana maya only  awakenness,dream,deep sleep (sushupyhi) stages occur. Experience of  joy and sorrows also happens.

 

Jiva manages all kinds of transactions.’vijnana does yajna and does katmas’(thai.u.2.5.)’vidye karmas ,and toay’s intellect  follows’(bri.u.4.4.2.)‘by good work sukritha  and by bad works  sinner ‘he becomes.(bri.u.2.13.)

 

190) Present in body excetras ashrama,religion (dharma,duty),kama  in these charecters , always feel mine  like this pride’s, thjis vijnsana kosha(sac), with special  vicinity of paramathma  has much brightness(light). Therefore this is upadhi(adjunct,obstruction) to him. By which having athma intellect ,with fear becomes samsari(family holder) by illusion.

 

 Paramathma is chethana(pirit) to chethanas’(thai.u.5.13) Vijnanamaya kosha  is adjunct(upadhi,obstruction ) to athma(self). Having  intellect  in this upadhi as ‘myself’,athma by illusion  is caught in family bondage.

 

191)  near porana ,senses, hearts  self light(self bright)

 Athma only shining, like base stone(adigallu),without undergoing changes ,though of onky one kind,in intellect  added with  jnana power and action power(kriya shakthi), being present, has become doer(kirthri) and enjoyer(bhokthri).He only is jnanamaya.

 

Athma is kutastha. Like base stone(adigallu) of Ironsmith.He is changeless.s but ib adjunct  (upadhi,obstruction)added with jnana power and kriya(action power), due to ignorance  becoming it by oneself , being present  becomes doer and enjoyer. As alum(sphatica) appears red due to illusion,(pure athma as doer and  enjoyer) like this appears due to illusuion.

 

192) Though sarvathmaka (present in all,omnipresent), getting limitedness (paricchinnathe) by oneself    excessively in  false form body excetra  due to thadathmya(indulgence) defect,  as pot is seen different from soil  sees himself as different.

 

‘Sarvam yadayamathma’(bri.u.2.4.6.),’sarvam khalvidam brahma’(chan.u.3.14.1.) (All is brahma only). These are shruthi evidence. Like this one who has no skilled intellect sees  soil and pot different ,though soil is material cause of pot, sees as different.In the same way sees with difference intellect as  myself,himself,this,yourself  excetra. This is the meaning.

 

193) though god(paramathma) is higher by nature only ,  though always has changeless (nirvikara) natures- with relation to upadhi(adjunct), having that charecters, changes of Iron  as changeless fire  gets, fillowing  dharmas   of upadhi(adjunct), shines.

 

‘dhyayathiva leelayathiva’(bri.u.4.3,7). Due to fickleness of intellect athma appears fickle  as though.s When intellect meditateas  as though athma is meditating, while intellect moves athama  also appears as though moving.

 As though having dharma of upadhi I do,Ian joyful,I am sorrowful  like this appears.s truly he is by nature sacchidananda svarupa(form).

 

194-195)  disciple told”guru, either by illusion or by any reason  ,let jiva feel be produced , as that upadhi(adjunct,obstruction ) is anadi (beginingless)  to it destruction can/t be told. There any jiva feel is eternal(nithya) only. Family may not go.  When it is so how will liberation be got.Inform me.

 

196) hey intelligent s you questioned well. Listen it with attension. Imagination of those who are illused by fascination, will not become true.

 

197) s without any relation,no action(kriye) no shape, to paramathma , outer-anathma(non self) thing relation ,it is not possible to say by leaving illusion.  shapeless  without any relation or action, in sky  appearing black colour  excetras without leaving illusion  can’t be told.

 

‘ nishkalam ,nishkriyam’(shve.u.6.19)’asangohi ayam  purushaha ‘(bri.u.4.3.15),

‘asthulam ananu’(bri.u.3.8.8.) ,’In sky  children(ignorents )bottom,black excetra  impose upon’(brahma suthra.bha.1.1.1.),  In the same way even in paramathma  jivathva is not sincere (pramanika).

 

198) Witness, nirguna(atributeless),actionless, Inner knowledge bliss form,(bliss-ananda) to Athma  produced by illusion jiva thathva  is false. As it is false form  when ajnana(ignorance is destroyed it will not be there.

 

 When kowledge is produced from shruthies and guru’s teachings  then,there will be  no  illusion..When illusion is not there,fascination runs  away to distance  as imagined things are not seen,s,as non existence is natural,  there is illusion,,till there due to false knoeledge i Up to s only is nature. When there is no illusion imposed(aropitha) things will not be seen as previously.

 

199) till  where there is illNOusion,till then  due to false knoeledge    produced by  avadhanathe (………?)  shining  there sadbhava(good feel). HOW THERE WILL SNAKE IN ILLUSION TIME ONLY ,WHEN ILLUSION IS DESTROYED , SNAKE WILL NOTBe present.

 

 Snake of illusion will not die by beating it.It goes off by testing  and confirming truthness of rope. 

 

200-201)  Work of avidya is  is anadi(breginningless).when inana is produced  all avidya works  thou beginingless,  when awakened  like dream gets destroyed  with source. Though it is anadi like pragabhava

It is not eternal(nithya).It Is  clear.Though anadi  by pragabhava destruction is seen.

To one who sees one ‘which   fascination ,which sorrow’(E.u.7.)

‘where  everything is athma only to him, there by which what he will see?(Bri.u.4.5.15)

 ‘where one will not other one,will not hear ,will not know other he is bhuma(chan.u.7.12.4)

‘existing thing  no non existance’(2.16)

 

‘and at end removal of whoe  all maya’.(shve.u.1.10)……..(to be continued)

He himself becomes maye and avidya(nri.u.9.3.)

‘at ens all maye’s  nivritthi(retirement, removal).

 When it is destroyed  lster where is it’s work.This is the openion.

, that jivathva is not there.

202)  which is  imagined in athma  due to relation of athma called intellect. One who is different from this is vilakshana(peculiar).

 

 Removal (nivritthi) should happen by  samyak jnana only.noyt in another way. Jivathma and paramathma –their difference knowledge itself is  samyak jnana.

 203) But realation of athma with intellect is  mithya jnana. Removal of upadhi(adjunct,obstruction) happens from  thatyva jnana.not by other way.

 

 Mud which is very muddy , after it goes off,s how it shines clearly , in the same way  athma also  without defects, shines cleanly.

 

   204) jiva and brahma are one only.thjis knowledge  pure. This is openion of Shruthi.

 

‘Aham brahmasmi(I am brahma)(bri.u.1.4.10)

 Thathvamasi ‘you are that’(chan.u.6.8.7.)

Ayamathma brahma(this athma is brahma)(Man.u.1.2,)

Prajnanam brahma (brahma is prajnana)((U.u.3.1.3.)

These are called mahavakyas(great sentences)

Other important sentences are :

He saw this purusha only as vast brahma saw as brahma(I.u.3.1.3.)

One who is in purusha  and  who is in adityha is vone’(thai.u.2.8.3.10.)

‘my thia athma is anthrayami(iin dwelling regulater) Amritha’(bri.u.3.7.3.)

‘your athma is innermost than all’(bri.u.3.4.1.)

‘’apart from him  there is no different s viewer, no listener  different from him, no knower who is different from him, there is no other  prayogika(experimental?)  knowledge different from him’(bri.u..3.7.23)

‘he is big, birthless athma.Which this  difference is refuted.a  Like this from  shruthi sentences jiva brahma(b in hearts of animals s inner light (antharjyothi purusha’(bri.u. 4.4.22.)

 Like this from  shruthi sentences jiva brahma difference is refuted. Union is told.

 

205)  Samyak jnana is got only by proper thinking of athma and anathema only. There fore thinking of antharathma and asaathmas  Should  be done.

 

Jivathma and paramathma’s difference knowledge  is got by vivechane (thinking)  only. Therefore  thinking of prathyagathma(individual self) and paramathma(universal self,or supreme self) should be done.

 

206) Mud water  after mud goes off  becomes clear. Athma aso when there are no defects of athma   shines clearly.

 

207) If truth is kept away  there will be no knowledge  of    prathyagathm  will be got. Thereore ego(hankara)  excetra non true things  should be kept away.

 

When asath vashu( thing) goes off , to this prathyagathma(individual self)  from sadrupa  realisaton (sakshathkara) happens. There’re  ahankaa(ego) excetra asath  things refutation (nirakaane) should be done.

 

208) by word vijnanamaya , told athma is not paramathma. Because changes. As jada(inert) as small,as view (drishya), visible by spirit(chethana). It will not be in all time. Due to these reasons  eternal paramathma  is not vijnanamaya who is non eternal(anithya).

 

Nithyo nithyanam’(k.u.5.13.),’nithyathvaccha thabhyaha’(bri.su.2.3.17).bvikarithva means one which has birth and death. Jadathva means not self bright. Paricchinnathva means limitedness (not omnipresence). Drishya means seen by spirit(chethana).

 

209) by image(prathibimba)  of joy(bliss) appearing avidya vritthi(mental modifications,fluctuations) isAnandamaya kosha(sac). This priya(desr),joy, pramoda, by  ananda differences   when those desired things are got s appear clearly. That also  punyas which we have done  come to experience  appear to punya holders (punyavanthas). When animals shine with joy without any  self trial,  then we can say this anandamaya kosha is  related.this is to be known.

 

‘his dear (priya) only is head, moda(joy) south  side(paksha), pramoda  north side, Ananda(bliss) asthma, brahma puccha is prathista’(thai.u.2.5).

 

210) this anandamaya kosha, as it is with upadhi, as nature also is changing  as a result of punya karma  fruit, by changes group  as it is covred,,notparamathma at all.

 

In sushupthi (deep sleep) spirit (sphurthi) of anandamaya kosha  will be complete. In dream and awakenness- due to seeing of dear(priya)  things, excetra causes  appears little.

 

211) As this anandamaya kosha is  with upadhi(adjunct,obstruction),,as prakrithi (nature) is changing) ,as it is fruit of punya karma ,as is covered by chanes group is not paramathma(supreme self).

 

212) By shruthies, yukthies(logics)  when refutation(nirakarane) of five koshas happens, ,their nishedha(prohibition ) only as period,, jnana form  witness remains.

 

213) self bright, ,different from panchakoshas , witness to three stages ,changeless(nirvikara),,unattached(nirliptha), always bliss(joy,ananda) form, which athma(self) is there, he is to be known from scholar   through one’s athma form.

 

Who remains, he is athma. He is self evident(svathahsiddha) ,switness of three stages, different from panchakoshas , such athma is always there’(viveka chudamani 127).

Brahma puccham prathista(thai,u.2.5.),’ If  knows  knows as asath,he will become asath. Brahma is present if known like this, he will be known as sath’(thai.u.2.6.)

 

214) hey guru, After refuting panchakoshas as non truth ,leaving that these are not theres,I can’t see anything. When it is so,  is there anything which jnani should know by himself?(like this questioned).

It’s meaning is clear.((214)

 

215-216) Hey wise(viveka)s, what did you say you are skilful in enquiry. These ahamkara (ego) excetra  changes and their ansence(non existences,abhava) , all are experienced by whom , who is not experienced by others, such all witness(sarva sakshi) athma  know by very delicate  intellect.

 

217) Which  wgich is experienced by whom, that will have that that witness. In matter which is not experienced  to anybody  witnessship will be useful.

 

 You are witness athma only! Because in experienced matter  to any purusha  witnessship will not march.(In  an unseen matter  to recognize  one will not become witness. Without doing anything by oneself  to see is the meaning.

 

218)  this athma is witness to himself by himself. Because  he is experiences by himself. Therefore prathyagathma(individual self) is  parabrahma only (uni.there is nothing other versal  self only).

 

‘yath sakshadaparokshath  brahma’(bri.u.3.4.1.).This is shruthi evidence.All high is brahma only. There is nothing higher than brahma.

 

219) In awakenness,dream,in deep sleep  which clearly s in prathyak form  emits(sphurisu), Always as myself myself  in one way  shining inside,getting various  effects  seeing ahamkara(ego) excetra vritthies(mental modifications,fluctuations),in eternal  joy –in  spirit(chaithanya) form  in real  emits that is your athma .Know this in heart.

 

 This athma is distant to ignorant people. But to jnanies as antharathma (indwelling regulater) is very near. Him only you  know as your athma.

 

220) In vthis way athma who is all witness, like seeing  sun’s image in pot water and  thinks as sun only . In the same way ignorents  reflected in upadhi(adjunct)  chith image(prathibimba) , by non wisdom(aviveka)  prides himself as myself.

 

221) leaving  pot,water, sun’s  reflection    seen in it  leaving all these,different from all these three,enlighting self brightness sun as wise (viveki) sees like that only.

 

222-223)Leaving body,intellect, reflected in it  this spirit(chaithanya)

that means  in cave like intellect , Without appearing sepereately ,leaving athma which appears as myself,as witness to it also,whole spirit(akhanda chaithanya)  as all bright, as sad asad vilaksna(AS separate from panchabhuthas), eternal lord, omnipresent, delicate –having no in and out  appearing without difference , knowing this athma , supreme sinless,sorrowless, deathless (having no family bondage),becomes.

 

‘In all animals  this secret athma will not  shine(Esha sarveshu bhutheshu  godho athma  na prakashathe’(k.u.3.12)

‘that is  anantham,abahyam’(that  is infinet,non external).(bri.u.3.8.8.)

‘ayamahma brahma’9this athma is brahma only)(bri.u.2.5.19.)

When jnana comes all sins will vanish.(githa.4.37)

‘deathless sorrow less’(chan.u.8.7.1.)

‘he will not fear of anything’ na bibhethi  kuthaschanethi’(thai.u.2.9.)

Hered sin includes punya also  which is bondage to liberation.

 

224)sorrowless,ananda Ghana, jnani will not fear to anything. To mumukshu  except consciousness of his form, gfor liberation of family bondage, there is no other path.

 

He  is sorrowless,anandaghana,bliss iyself is statue,(solid mass of bliss),without any trouble  bliss form (ananda svarupa). As he is sarvathmaka brahmajnani  He is not afraid of anything. Because except him there is no second. sarvajna(omniscient),nithya(eternal), not extraordinary, selfbright, blissfotr(joy form)liberation who desires, without knowledge of his true form,,for liberation of family bondage there is no other path.

 

GREAT SENTENCES(MAHAVAKYA) SUMMARY STAGE(BHUMIKE):

225) by which non dual(advaya,advithiya), bliss form brahma (bliss-joy), which jnanies attain,brahma is  nondifferent knowledge is cause of liberation from bondage.

 

‘Brahmavidapnothi param’((thai.u.2.1.)

/brahmavid brahmaiva bhavathi’(mun.u.3.2.9.)

Asathoma sadgamaya,mrithyurma asath,sadamritham,’mrithyorma amrithamgamaya’amritham ma kuru ithyedai thadaha(bri.u.1.3.28) Like this shruthi is evidence. Brahma bhava(brahma feel0 itself is liberation.

 

226) Jnani who has become brahma only, will not come to family(samsara) again. Therefore should know his brama abheda very well.

 

’na sa punaravarthathe’(Chan.u.8.15.1).Brahma form jnani  will not come to family again.this is evidence of shruthi. Therefore athma is brahma abhinna.this should be known well.

227) sathya(truth) jnana anantha,pure, mayathitha(beyond maya), self evident, sadananda(all joyful,always joyful)  only as form  to antharathma (indwelling regulater)  non different(abhinnaomnipresent,non dual,eternal(nithya)),differenceless such brahma is all high(all supreme)(sarvothkrista).

 

In three tenses no destruction,self bright,infinet(anantham)s,no measure of place and time, omnipresent,non dual,eternal(nithya),infinet(anantha), vishuddha(pure), it has no dirt,param(high,supreme),mayathitha(beyond maya), self evident(svathahsiddha),(, natural and coming now and then,For it’s presence and to enlighten  do desire of another,no relation of sorrow,eternal joy form, not defferent from jiva,,akhanda(whole), brma is srvothkrista(ll supreme).Has kept thing whci is to be told like this.

 

228) This prakritha  brahma  is sath.exists always, all supreme advaitha. S there is no other thing extra ,than this there is no other parathathva(supreme principle) if there is doubt that another exists ,to those  paramarthathe(spiritualism,transcendalism) is not there.It is indicated.

‘Yathra nanyath pashyathi’(chan.u.7.24.1)

.229) seen by ignorance  varuous forms  this universe   all imsgination ,defectless brahma only.

 

 Pot  is not different from soil. Pot called form is not seen differently. when it is so from where did pot come?t is false  only. Mere imagined name only.

‘thing’s effect is  speech dependent  mere name only. Only soil is true.

( vsacharambhanam vikaro Namadheyam  mritthikethyeva sathyam(Chan.u.6.1.4.)

 

 

230) though it is not possible by anybody   to show pot form  other than soil. There pot is imagined by ignorance. Soil only is  psramartha truthgh pot form of pot is also not different. is work(effect of soil) It is not different from soil. From where did pot come?False only.imagined name only.

‘vacharambhanam vikaro namadheyam’(chan.u.6.1.4.)

 

231) though it is not possible by anybody   to show pot form  other than soil. There pot is imagined by ignorance. Soil only is paramartha(spiritual,transcendental) truth.

 

232))Like this  all works of sadbrahma are  sadvasthu only. This is only one.no other. who tells yes  his ignorance has not gone. It is dream words of sleeping person.

 

‘Mritthikethyeva sathyam’(chan.u.6.4.1.)

 233) This whole world is brahma only.Likke this it is in atharvana. High devavani(divine talk) tells this. Therefore this universe is brahma only. To inposed(aropitha) thing is not different from  ashraya(dependence thing).

 

‘this whole world is brahma only’like this  a  shruthi sentence atharva shirs says.‘brahmaivedam  vishvamidam  varistam’(mun.u.2.12).how snake imposed in rope  than ashraya(dependence)  is not different from rope . In the same way  to world which is imposed in brahma  than brahma no other condition(sthithi).

(note:imposed imagined,aropitha are one and same).

 

234)if this world becomes true  there will be loss to infinity of  athma(brahma). To  sathyavaditha is produced. These three are not  saadhu(good,right)  and favourable to mahathmas(great souls).

 

‘sathyam jnanam anantham brahma(tai.u.2.1.) aythma  truly is not dferent from world .truly  I world is separate  from athma athma becomes limited(paricchinna).not infinet. Difference and world are not  ttrue(real). If told it is different from mithya(false) world, it will become infinet.This is the summary.

 

235)Eshwara knows  thathva of thing. Therefore god in geethai am not in bhuthas and bhuthas are also not in me(9.4.5.) like this tells  mitnyathva(falseness) of world.

there is no knowledge  one who has no defects like ullusion,who knows truth of thingis  is Eshwara. All panchabhuthas(five great elements ) are in me. But I am not in those. Inme there are no bhuthas(five elements,jivies)  See my this wealth and yoga(bhagavsath githa 9.4.5.)  In the same way in obe sentence all jivies are in me only,not in me, how can these two present in one place?when  opposite doubt comes ,’pashya   me  yogamaischaram’ like this has told  mayithva(to world).

 

236) to ilused what appears from illusion is brahma only. Silver is shell(konch) only. This is brahma with this feel  is always appearing. What imposed(aropitha,imagagined) is mere name only.

 

To illused what which appears, that is adhistana  brahma only. By which cause pearl shell is not known, the silver appeared is  shell only. In the same way world illused in brahma is ,if enquired brahma only. Though  it isWorld  name only.’vacharambhanam’ (chan.u.6.1.4.)like this evidence is there.

 

237 Therefore world is not different from god(paramathma). What appearance as different is  like charecters  mithya(false). To one which is imposed what is use? Adhistana(establishment,abode) due to illusion appears like that.

 

238)s What all appears to illused is brahma only. Silver is shell (konch) only. Brahma ia always appearing  feel ‘this’. What is imposed in brahma ia name only.

 

239) therefore parabrahma is sath,non dual, pure,vijnana Ghana, niranjana(UNNATTACHED),PEACEFUL ,GEGININGLESS AND ENDLESS,ACTIONLESS,Always ananda(bliss) rasa form.

.

240) No any kind of difference done by maya,bliss form(joy form),partless(organless),aprameya(unknowable,immeseaureble),formless,avyaktha(unmanifest,unexpressed),nameless,undesyrouable, something one  self light(svayamjyothi) is enlighting.

 

All differences are done by maya. There is no difference (nirbheda).

‘ashabdamasparshamarupa mavyayam’(k.u.3.15)

‘na chakshusha grihyathe’(mun.u.1.3.8.)

 

241) parathathva(supreme principle) is without jnathri(knower)-jnana(knowledge)-jneya(to be knon),infinet(anantha, changeless(nirvikalpa)s,kevala,akhanda chinmathra.Like this scholars tell.

 

It has no measure of three kinds(place,time, and thing).Nirvikalpa (without any imaginations),   no relation of upadhi(adjuncts, obstacles),jnana form. This jnanies know as parathathva (supreme principle).

 

242) brahna can’t be left,can’t be grasped, invisible to mind and speech,unknowable(can’t be known), It is beginingless and endless.total(complete).It is thejas of thejas form.

 

 

MEANING OF MAHAVAKYA:

243)  Here searching things meanings of mahavakyas(great sentences) are told.

thathvamai(you are that)(chan.u.6.8.7.14 .3)

 Here non difference is taught well.

244)Sun and flash insect(minchu hula),kind and servent, sea and well,meru mountain and paramanu(atom) like these having opposite dharma –to Eshwara and and jiva union is not told.In sixth chapter of Chandogya upanishath This sentence ‘THATHVAMASI’has comenine times.uninon(Aikya) comes only to svarupa chaithanya.

 

CAUSE OF OPPOSITION:

245)these opposites are imagined due to  upadhies(adjuncts) . these all upadhies are not true.listen,to Eshwara ,to mahath excetras  cause maya,to jiva pancha koshas are upadhies.

 

246) to those Eshwara and jiva these two are upadhies(adjuncts,obstructions). After  they go (removing them) no Eshwara no jiva.To king state,to soldier  shield(gurani) are upadhies. When these are not there no king,no jiva.

 

To jiva and paramathma two upadhies.Maye and panchakoshas.

‘Na athra  kachanabhda asthi’(Ma.v.u.4),’neha nanasthi kinchana’(K.u.4.11.,bri.u.4.4.19.),’asango hi ayam purushaha’(bri.u.4.3.15.)

‘asango nahi sjjathe’(bri.u.3.9.26,4.2.4., 4.4.22., 4.5.15.,) excetras if shruth sentences  searching thath-thvam padarthas are removed(kept away)sno paraeshwara no jiva.

 

UPADHI REFUTATION(NIRASANA) PLAN:

247)’athatha adeshaha’(bri.u.2.3.6.) like this  shruthi  by itself ,imagined in brahma  two upadhies(adjuncts)  prohibits. From jnana(knowledge) which has come from shruthi  evidence , Refutation (rejection)  those two ,has told like this.

 

‘Athatha adesho nethi nethi’(bri.u.2.3.6.).like this  which itself has imagined in brahma dual thing  prohibits(nishedhisu). To word ‘ithi’ meaning is ‘this’.  It is told two times  in order to prohibit(forbid) all view groups (drishya samudaya). What appears   will not exist without adhistana(establishment) dependence..

 

248) this means  Eshwara’s maye named upadhi. And jivathma’s koshas(sacs)  are also imagined and not true. What more? Like snake appearing rope,or like dream world  only.like this view world(drishya prapancha)is not true.keeping away from one good logic(yukthi)s  later  jiveshwara’s union is told. This is o be known.

 

249)therefore,jiva-shwara these bothh’s   whole(akhanda) and one rasathva is to be known,both  should be known by  Lakshaneonly. But it is not possible by mere kevala  jahallakshane also and   not by mere ahahalkshane also. But is to happen by  jahadajahad Lakshane. 

 

This kind of meaning is of two types-shakya(vachyartha),and lakshya(lashyartha).to a word which has meaning as custom is called  Shakyartha or vachyartha. ‘On ganga there is village’. As it is not possible for  a village to ecxist on ganga river, village must be ob bank of Ganga.When vachyartha is not applicable  lakshane is of three kinds.jahallakshane,ajahallakshane,jahadajahallakshane.to leave laksyartha and to tell other meaning is jahallkshane.In sentence ‘on ganga there is river’leaving vachyartha  jhalakshane should be told.   Lkshane is of three kinds jahallakshae,ajaallakshane,jahadajahallakshane.To leave vachyartha and to tell other meaning is  jahallakshane. ‘eat poison’ .It means ‘don’t take food in enemy’s house’.without leaving vachyartha to tell meaning is ajahllakshane. Example’white is running’.here without leaving vachyartha  relted horse is told..This is ajahallakshane. In third lakshane leaving fewopposite  parts one part(amsha) is used.

 

250-251)In sentence ‘that devadattha is he only’ leaving opposite parts,how Unioin(Aikya) is achieved,,in the same way ,’that only is you’in this sentence leaving opposite parts(jiva-eshwara form) ,merely identifying chidrupa only, their relaation is grasped. Like this hundreds of upanishath sentencestell jiva and paramathmas Union fell and  wholeness(akhandathva).

 

252) refusing thi sath  as it is not gross, like sky impossible to guess,(athma should be realized).Therefore appearing mithya(false) form ,which is grasped by Athma feel ,leave this body. By pure intellect that I am brahma ,akhanda(whole,partless) jnana form only know as Athma.

 

‘Asthulam ansnu ahrisvam  adirgham’(bri.u.3.8.8.)

253)In pot excetra in all soil works,  all are soil only always. In the samy all which is born from sath is sath form only,sanmathra only. There is nothing other than sath  that only is truth. That only is athma.high,peaceful,pure,non dual(advaya)  that brahma only you are .

 

‘Ekameva advithiyam’ (chan.u.6.2.1.)

 

254) In sllep(dream)  imagined place,time,sense objects, knower(jnathri) excetras how all these are false ,in the same way,in this awaken stage also,as world is work of ajnana(ignorance), it is right only.by which cause like this body,senses,  prana,ahamkar,ahamkra (ego), excetras are asath ,by same reason  peaceful,pure,non dual(advaya) uch brahma only you are.

 

 

‘there chariots are not there,no horses,no paths,later chariots and horses tied to chariots ,path creates’(bri.u.4.3.10.)

‘by which which is to be seen?(bri.u.4.5.15.)

You are that parabrahmnly which is  peaceful,dirtless(clean),non dual(advaya).

 

255) Away from case,thics,fmily,lineages(gothras),having no defect of name form  character,beyond sense objects  which bam isth ere you are that only.

 

Anirdeshya(can’t be directed),Avijneya,lineageless(no gothra) , colourless also’like this is in mundakopanishath(1.6.). having no name,form,charecters  that means sky  is manager(nirvahaka). Which leaves it and exists is Brahma.(chan.u.8.14.1.),kevala nirguna(shve.u.6.11.)

 

256) Which brahma is invisible to all speechs, whichis visible  to clear jnana vision,which thing is pure,siprit(chaithanya) solid mass,beginingless that you are.Like this you feel in intellect.

 

Which is all high,not visible  all words—because ,’by which  words return’(thai.u.2.4.)Like this shruthi says. This is proponded by  upanishaths and Lakshanavritthi. Because’ by blessings of knowlrdge having pure intellect  later meditating that niravayava(organlss,partless)  sees’ Like this shruthi tells.which pure chaithanya(spirit) is  there,this only as statue(murthy) orpure chidghana(solid consciousness)- upadhiless(nirupadhika) jnana form,beginingless(anadi)s,,eternal(nithya),,yathartha(as it is)s  that brahma is there that you are.Enquire in intellect.

 

257) having no relation of six urmies(waves)(hunger excetra), felt in yogis in mind, not felt specially by senses,,not knowable by intellect,defectless that brahma is you.like this feel in intellect.

 

Hunger-thirst,,sorrows-fascinations,,old age and death, like waves(urmi), are produced one after another. They are called urmies(waves).

‘is not grasped by  eye not grasped by speech(mun.u.1.3.8.)

‘not possible to get by  speec,not got by not got by mind,not got by eye’(k.u.6.12)

‘there eye does not go, speech does not go’(ke.u.1.3.)

‘as sapeksha  no partiality andno kindlessness’(bra.su.2.1.3.4.)

‘niravadya’(shve.u.6)

Which such brahma is there that you only are(like this) feel in intellect.

 

258) Which is imagined due to illusion, residence to world,residence to itself,different from sath and asath things,psartless(oranless)s,uncomparable, abundant that brama only isyourself.Like this feel in intellect.

 

‘all bhuthas are his one fourth part’.(mun.u.3.12.4.)

‘worshipable, where he is established?,in his msahi,me(greatness)’(bri.u.3.9.)

To him equal and higher is not seen’(shve .u.5.8.)

‘He is lord to all’(bri.u.4 .2.21.)

‘sathyakama sathya sankalpa’(chan.u.8.1.5.7.1.)

Such which brahma is there that you are..like this feel in intellect.

 

59) birth growth  dhange,degeneration (drying up),disease death without all these,changeless, cause of world’s creation,maintainance, destruction that brahma is you.Like this feel in intellect.

 

‘yatho vaa  imani bhuthani  chayanthe yena jathani jivanthi, yathprayamthi abhi  samvishanthi;(thai.u.3.1.,chan.u.1.2.5.)

‘Akasha parayanam  akasham prathyastm  yanthi’.(chan.u.1.9.1.)

From these excetra shruthies Whole world’s creation,maintenance,destruction  cause.That brahma only you are.

 

260) having form which is  destructionless,differenceless ,like wavesless sea firm(motionless), always  liberated , having whole(akhanda) form brahma only you are.feel this in athma.

 

‘Ekameva advithiyam’ (chan.u.6.2.1.)

‘tdam sarvam yadayamathma’(bri.u.2.4.6.,4.5.7.)

‘It is present in animals without divisions.

 

261) Only one thing existing, as caise of creation of many creations,without desiring other cause,keeping away,  is  without self cause. It is Maye and it’s work. It is -different from these and self evident(svathahsiddha).  In animals it appears as though  divided into parts.’

‘Avibhakthancha  bhutheshu, vibhakthanchamiva  cha sthitham.(githa, 13-16)

‘From akshara all kinds of jivies are born(mun.2.1.1.)

‘parasya shakthividhaiva shruyathe’(shve.u.6.8.)

‘Thadethath  brahma purva  manapadam’(bri.u.2.5.19.)

‘utthama purushasthvanyaha  paramhmethi udahrithaha’(githa.15.17)

 

Think in mind that I am parabrahma only.

 

262) ll differences(vikalpas)  are really not there. As mahath ,without reduction,,as peculiar to effect and cause(kshara-akshara),,always without fading bliss form(happy form),unattached, which is present that parabrahma itself you are Feel it as parabrahma in mind only.

 

‘yo vy bhuma’(man.u.7.2.3.,241)s

Jyayamanakashath’(chan.u.3.1.4.3.)

,By these  sentences big,akshara(destructionless),as it has occupied,as it is not degenerating, and which is different from kshara and akshara.

‘nithyo nithyanam’(k.u.2.5.13.)

‘  yo vy bhuma thathsukham Naalpe sukhamasthi’(chan.u.7.21.1.)

By these shruthi sentences  akhanda(partless) form,niranjana(unattached),Thamasless, ehich brahma is there that itself is you. Like this feel it in your mind.

 

263) Which thing(though only one)s,  by illusion in form of  nama(name),rupa(form), character(guna),kriye(action)  appears in many forms ,like gold it is always  changeless.That brahma only is you.

 

264)Which is higher than Hiranyagarbha,nothing higher than this,s,shining,omnipresent(sarvanthara),having athma features, sacchidananda form,infinet(anantha), avyaya(destructionless)  that brahma itself is you.

 

‘thadethath brahmaa purvamanaparam’(bru.u.2.5.19.)

‘Aksharaath parathaha paraha’(mun.u.2.1.2.)

‘sa thasmath  jivaghanath  parath param purishayam  purushamikshathe’(pra.u.5.5.).

 Added  with athma features told  in this way,,dacchidananda form, and infinet, avyayam(destructionless), permanent brahma which is there, that only are you.

Feel it in mind.

 

265) thathas told up to this, you yourself,  within you only, from intellect through famous sayings should feel. There by like  water  in palm  without doubts thathva determination happens.

 

266) how is king in army, like that in sun ray mass paramathma thathva knowing as mere jna form(knowledge form),depending on that only, in athma only always s staying in brahma destroy universe mass.

 

 Earth in water, water in fire,fire in air, air in sky, sky in avyakritha ,that in pure when becomes merged, I am pure hati  telling like this, those respective effect things,than it’s it’s upadana(material) cause, is not different from brahma..you specially decide this.

 

267) Havin sadasad feature and as paramartha  non dual truth  brhma is there in cave called intellect.

 By that brahma form  this gross and subtle (sukshma) form , in body called cave, to residing jiva, again again cave entry,that means ekathvabhimana in body,pride called myself will not be present.

 

‘yoyam , vijnanamayaha praneshu hridyantharjothihi purushaha’(bri.u.4.3.7.)

 

‘Sa vaa esha athma hridi’(chan.u.8.3.3.)

‘prathirodha vidhitham’(ke.u.2.4.)

‘drishyathe.  thvagthya

Ya buddhya sukshmaya’(k.u.1.3.12.)

Without intellect it is not possible to know.therefore as mirror holds face intellect only removing ignorance holds brahma.This is told everywhere.In deep sleep as there is no intellect  it is difficult to know frm(svarupaa).

‘na sa punaravarthathe’((chan.u.8.15.1.)

If puha knows onslf(athma)  desiring what  for which desire body should be troubled.B these word it is to b known.

 

268) ven after knowing athma ‘iam doer (karthri)I am enjoyer(nhokthri)  if this old samskara(predisposition)  will be strong and firm. This only cause of family of human.with the vision I am prathyagathma(individual ) only,residing in athma only brahmanista(brahma sincere)  that samskara trialfully  should get solved. In reduction of such samskara only  munies tell liberation is here only.

 

269) In body senses excetras which are anathemas(non selves)

  Which pride me amd mine is there,this adhyasa(false superimposition) from jnani through athma niste(athma sincerity), should be removed.

 

270) To intellect  and to it’s vritthies( mental modifications,flucuarions) one who knos his anthrathma(inner self) is himself only   knowing by undisturbed(Abadhitha) knowledge , leave anathma(non self) intellect in myself.

 

271)  leaving body following ,Leaving following world, leaving following of scriptures(shasthras), remove your adhyasa.

 

272) To jive by  world vasanas(desires,memories),scriptures vasanas Abd body vasanas yathartha (as it is) knowledge will not be born.

 

273)  to one who wants relief from  family bondage(arrest),strong three vasanas Those who knew these  as Iron chain tied to leg, and who tries  to get relief from it gets liberation.

 

274) due to contactwith water exceras produced special bad odour covered scent(Agaru)’s divine smell  , after rubbing it ,when  outer bad smell goes off ,its  emits fragrance well.

 

275) Mind dependent  endless sorrow only  end vasana(dmell,desires,menmmories), called dist  applied brhna vasana intellect  by rubbing  well, becomes pure and like smell of sandal  will be known clearly.

 

 Having dependence of mind, which infinet,various kinds tragidic, giving wicked fruit,vasana  anathema(non self) vasana ,same dust, specially attached by it,s forgotten  paramathma vasana ,intellect by consciousness, brahmana  knowing him only, should do consciousness(prajne).’(bri.u.4.4.21.).

 

‘searching  paramthma(godsupreme self,universal self) and jivathma  grasping oneness ,conscious only(chinmathra) ,nirvikalpa(changeless), uch mental vritthi(modifications,fluctuations), is called prajna(consciousness).(shloka 428)

 

276) Anathma(non self) vasanas group  forgotten athma(self) vasana ,by staying (rema(githa.16.4)ining) in athma always,when they get destroyed,,ppears clearly by itself.

 

 Vasanas having non athma as mtter, world vasana, body vasana, and scriptures vasana  and’pride,ego(ahamkara), anger, hardness(harshness) like this which are asura(demonish) treasures(features),,these vasanas,from tir net groups ‘thmavasna  shirobhutha’,getting refuses, anathema vasanas groups ,continuous which  in ‘athma nista’(athma sincere brahma, ends. Therefore when destruction happens by itself appears as different.

 

277) How how mind resides inside, like that leaves outer vasanas(smells,desires,memories). I complete relief from vasanas happens  without obstruction  atha experience(self realization) happens.

 

By nirvikalpaka Samadhi done by continuous enquiry , seeing brahma ‘IHIS SENSE OBJECTS  INTEREST ALSO RETURNS’(BHAG,GITHA.2.59).Athma experience will become obstructionless without any oppositions(opposites).

 

278). Yogies mind always present in  brahma only  gets destroyed. Anathma(non self) vasanas also  destroyed. Therefore refuse  adhyasa (falsee super inposition) produced in you,you refuse.

 

 To yogi one who prevents mind’s  rajasa thamasa pravritthies as sathva character develops,coming due to that, self form (svasvarupa) brahma only ,always present Nididhyasana ,mind gets destroyed.

 

279) Thamacharecter gets destroyed by  sathva raj chrecters. Rajas by sthvachaecter ,ahva by pure sathva character  gets destroyed.Therefore depending upon pure sathva ,remove adhyasa(false super imposition  produced in you.

 

280) prarabdha karma supports(protects)  body. Deciding like this,  with  changeless mind,  depending upon bolness, by trial emove dhyasa prodced in you.

 

Thinking that prarabdh karmaprotects body ,deciding like this, having firm mind , though there is vikara cause,without undergoing change, mind should be kep..Depending upon boldness, by yrial, one’s illusion should be removed.

 

281) I am not jiva ,brahma only, like this, refuting anathema(non self) things,,through that Anathma vasana adhyasa produced in you  speedily remove anathema vasana.

 

282) By shruthi, by logic,by self experience,,knowing sarvathmkathva( omnipresence ) of  athma,accidentally  by appearene, produced in you, Adhyasa you get removed.

 

‘Athmaivedam Sarvam’(chan.u7.5.2.)

‘thameva  bhantha anu bhanthi sarvam thaya  bhasa  sarvamidam vibhathi

(k.u.5.15).

 

283) As muni has nothing to be accepted or left, not even little action(kriye), is there for him. Having unique sincerity in paramathma, Remove adhyasa(false superimposition) produced in you.

 

284) By ‘Thathvamasi’excetra sentences, Produced jiva and brama’s unmioun knowledge,in brahma for confirmation of  athmathva, remove adhyasa(false super imposition) produced in you.

 

 From ‘Thathvamasi’excetra sentences, produed brahmatha’s union knowledge,,which is there, therefore ,by it’s strength, In brahma athmathva9 brahma only as athma), on confirmation,that firmness also like dehaththma jnana(jnana that body itself is athma), If brahmathma jnana (ekathva,abhedya) for that remove your adhyasa(false superimposition). If there is illusion in anathema,from great sentences,jnana will not be produced.therefore Adhyasa should be removed.

 

DURATION OF TRIAL OF  ILLUSION REMOVAL:

285) Ahambhava(ego)  in gross body, till it gets full destruction,till gets destroyed along with vasana,keeping mind carefully, lose your Adhyasa(false super imposition).  

 

this gross body till  ego(ahambhava) till gets destroyed fully,-till gets destroyed with vasanas,carefully, liberated self –having mind which is not intocxocted (qpramattha), remove your Adhyasa.

 

286)Jiva and world’s appearance,,to one who has awakened, like dream,till it is decided as mithya(false), hey,jnani, lose your illusion.

 

287) by sleep,by world news, fron sound excetra sense objects,,without giving chance to forgetfulness of Athma,,un intellect only  think about athma.

 

288) By stool of mother and father, produced,-stool and flesh form, body like chandala,keeping away,  become skilled as brahma.

 

289)Hey,mun, sky seen in seky, like merging in mahakasha(great sky) merging

Jivathma with paramathma, inerging  with akhanda(whole) fel, be silent.

 

290) Adhistana  (case,establishment),,self light, with sadathma form, you only becoming brahmanda (universal  self ) and pinanda (individual self)your body like vessel filled with stool like that should be left.

 

291) ‘Myself’(I) intellect  which is in body, joining in chaithanya(spirit) form, alays who is bliss form(ananda svarupa),leaving subtle(micro,delicate) body, be alays unattached.

 

292)  Like town appearing in mirror,in which  Abhasa of this body, that brahma only is myself. Knowing like this become blessed.(krithakrithya-what is to be done is done).

 

293)  In three tenses(thrikala )  to be in sth form,which is ancient ,jnana form, akhandananda(whole bliss),formless,actionless(kriyashunya), that true form  getting,like an actor who removes his dress,mithyanbhutha  body should be left.

 

294) this world is mithya(false) in always..As it appears momentarily, Aham –padartha (thing) is not there at all.praththi that I know all. How will be got by momentary ego(ahamkara).

 

295) But ahan padartha (thing) is  seen in  Sushupthi, and always, is witness to ahamkara excetras. Birthless,eternal(nithya), like this tells by itself. Therefore prathyagathma is different from gross and subtle(sukshma)bodies.

 

296) In all changing things,,all vikaras (changes)  who knows directly,eternal,changeless, one should be. This matter in manoratha(mind desire)

,in dream, in deep sleep(sushupthi), is clear. This means  manoratha dreams ,in sushupthi  are  Asath. Thjis is seen again again.

 

Always witness is one only. Therefore only’in dream  any matters(sense objects)s,elephants and horses,yhough these are not present,,  mind only by it’s power, jiva excetra creates whole world’(shloka.172).

 

297) therefore in muscle mass,  imagined by intellect  body pride(dehabhimana)  named ego,seeing pride(abhimana), not disturbed in three tenses(thrikala), Akhanda jnana form  your self(athma) knowing get peace.

 

 

298)Depending on living dead body,family,lineage(gothra), name,form, dependence in these, lave pride. Therefore leaving karthrithva(doership) excetra  dharmas become akhanda(whole) bliss (ananda)form.

 

299) causes of man’s family, othere celebrations(performances) are also seen. In these as previously told, first vikara(chane) ahamkara(ego)  is source only.

 

300) To one till there is wicked ego(ahamkara),till then, relation exists  up to that  peculiar liberation news will not be there even a little.

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(PART 3)

            VIVEKA CHUDAMANI(PART 3)(FROM  301ONWARDS):

301) One who left by Rahu called ahamkara(ego),clear like moon,complete,rternal joyful,self light true form he gets.

 

302)  in bodsy which shows itself as myself, imagined due to ignorance  with very foolish intellect, to that Ahamkara(ego) only when complete destruction happens ,bondageless  brahmathma form(svarupa) is produced.

 

303)With shining brahma jnana named sword, cutting three hoods, one who has destroyed this serpent,producing joy(ananda,bliss), treasure to experience  intellect  only is capable.

 

304) In body till when there is poison defect even a little,till then  how will he get health? In the same way ego(ahamkara) alsos,(till when it exists up to that time)

 To yogi how will get liberation?

 

305) By complete removal of ahamkara(ego)  by opposition of  various imaginations du to that, by athma vivechana(thought) he only is myself,like this knows  paramathma(supreme self,universal self,od) thathva.

 

306) By ahyasa(false super imposition) of which s chinmurthy,ananda ghna(solid mass of bliss),prathyagathma(individual self), to you like srrows of birth,old         age, death, flled up this family Is got,hiding that Athma form(svarupa), hmreflection (image) hving changed (vikara) form ,doer(karthri),in ego  leaving inteelect  that  it is myself ,leave quickly.

 

307) eternal(nithya), single form, jnna form,omnipresent (all occupying), statue of bliss(ananda),having defectless fame, changeless(nirvikara), to you who are such, except imposition(aropa)  of ego(ahamkara) ahamkara is not there in any kind any where.

 

308) Therefore, in the throat of one who is taking meals,thorn like this ahamkara(ego), named self enemy,by big sword called vijnana ,cutting well, joy of self empire experience freely.

 

 309)later removing ahamkara(ego) excetras vritthi(mental modifications,fluctuations), by getting paramartha (spiritaual,transcendental) ,leaving desire by athma joy experience,without vikalpas 9wrong imaginations),by complete(purna) fotrm be quiet in brahma.

 

310) Though if  pulled away along with root,if ahamkara is remembered even  for a moment,like cloud addedwith wing in rainy season, actively produces hundreds of vritthies(mental modifications,fluctuations).

 

311)after controlling  which is cause of all destructions, enemy to Ahamkara(ego),due to sense objects worries, any where chance should not be given  for rebirth due to  sense objects thoughts. That sense objects worries only s,lost ahamkara(ego)s, to take rebirth  like water to dried up lemon plant, is the cause.

 

Dur to  (sense )object worries  any where chance should not be given for rebirth. That object wiry(thought only is cause of  fr rerise of Ahamkara(ego). To jnani  in his true form pramda(mistake ) happens,s there isno meaninglessness than that. Because due to mistake(pramada)  fascination. There by aham clled intellect,from that bondages ,due to that sorrow  is produced.

 

Redevelopment of what is reduced is told  through an example.If water is put to dried up lemon plant  plant will develop again.by viveka jnana though ahankara is destroyed, if  objects(sense objects) is done, again gets jiva and grows up.

 

312) One who thinks body himself is kami. One who knows he is different from  body how will he become kami! Therefore to think of objects (vishayas)  inmind ,by giving chance to jiva,will become cause of family bondage.

 

Kami is in body form only. When one is continuously in ananda form(svatupa),cause of momentary joy(vishyas) how will kama(desire) takes birth?Shruthi (bri.u.4.3.21.) and (bri.i.4.3.21.) these two are evidences. therefore  object worries(vishaya chinthane), only by disturbing(destroying) form,sproducing aham in body excetras,by bringing differences, becomes cause of family bondage.otherwise to one who is always in form(svarupa,self form), kamya,kamayithva,kama excetra from where they will come? This is the feel.

 

313)due to much growth of ahamkara  there will be development of  buding(ankura), excetras development  is seen in this world directly.by this work destruction(destruction of ahamkara) seed destruction happens.Therefore work should be opposed.

 

 

 If seed which is cause of ankuras(buding ) excetras there will be seed destruction. Therefore if sense objects worries happen in changes(ankuras excetras), first which Ahankara begins,without that, this worry will not come. By work destruction seed destruction also happens. By development of vishaya thoughts(sense objects worries), seed form ahamkara(ego).therefore work(karya) should be opposed.

 

314) As samskara(predisposition) grows,work of sense objects worries,by development of this work, samskara,in this way ,to human family grows. Therefe there will be no family.

 

Only one sparrrk though smalls, due to relation with dry grass,gets developed,becoming big fire,s how burns whole forest,  In the same way,in samskara(predisposition) form, though present, Ahankara due to sense objects(vishayas) worries, removing athma form,oneself by his  reflection strength s, resulting in many forms,pushing away born viveka(wisdom)s,before birth od viveka only,presents,illusion heritage,by extending kamya karmas(karmas which are done with some intension or desires),he himself also growing,s again makes family to take rebirth.therefore one should be careful.

 

315) To destroy family bondage  samskara(predisposition0 and it’s work both  sanyasi(hermit),should burn. Because samskara by worries and  and by outside karmas will be trialful. Inducts inside.(therefore family bondage is not avoided).

 

316-317) and outer body excetra transactions,s,by these getting developed, this  samskara(predisposition)s, produces bondage to athma.s In the way as previously told,s samskara,worries(chinthe),action (kriye)s to destroy these three in awakeness excetra  in all three dstages, always ,in all places,sin all time,s to see all as brahma only  is the plan.  By this plan  samskara that brahma only is true becomes strong. By that these three will be destroyed.(samskara-predisposition)

 

‘Idam sarvam yadayamathma’(bri.u.3.4.6.)

‘brahmaidam vishwam’(mun.u.2.12.)

 And brahmasuthra(1.4,23) and(2.2.24)

‘Rasopyasya  param dristva nivarthathe’(bha,githa(2.59)

 

318) when work(karya) gets destroyed,s sense ibject worries will also gets destroyed. There by vasanakshaya(reduction or destruction of desires). VVasana kshaya itself is liberation.asha)  cause destruction is to be guessed. This is the meaning. itself is told jivanmukthi(liberation while living).

 

To see as all is brahma only, to one who is capable, by opposing work  cause should be opposed.this plan is told here.

 Previous previous is memory next next(to future). By this openion  by work destruction (karya naasha).is to be guessed. If there is no vasana there is no sense objects worries(vishaya chithe)s. If there is no worries there will be  no naction (kriya,deed). Thereforeleaving all karmas  standing residing brahma only  a man should try. Then there will be ultimate  kshaya(reductuin,destruction) of  vasanas. This irself is liberation. That itself is jivanmukthi. This is the openion. Delicacy of thing itself ia vasana destruction of it’s delicacy itself is liberation.(shloka 268).

 

319)when sadbrahma vasana (smell,desires,memories)  becomes enlighted(bright)s, ahamkara(ego) excetra vasana also gets destroyed(laya).s  How it is is  darkness how ever much dense, in sun light gets destroyed completely.

 

As parabrahma vasana increases, to mind processed by listening(dshravana),manana(recapitulation), nididhyasana ,always everywhere,tp such mind due to sadbhavane(good feel)  samskra(predisposition) increases. Then there will vasanas reduction(destruction).An example is given for this. As soon as there is sun rise all darkness will go off how ever intensive it may be.

 

320) when there is sin rise,darkness , meaningleness(anartha) groups(difficulties)  happenings due to darkness how they  are not seen, in the advaya(nondual) brahmananda rasa experience when is happening there will be no bondage. And there  will no sorrow also.

 

When there is sun rise there will be no difficulties group due to darkness.In the same way as sadvasana increases, sacchidananda rasa  brahmathma experience is produced.then there will be no even little sorrow also. As there is  destruction of adhyasa(false super imposition) which is cause of it, there will no sorrow.

‘thathra ko mohaha kah  shokaha  ekathvamanupashyathaha’(e,U.7).

 

321)due to prarabdha karma(a karma which has started to yield fruits),if world appears then also jnani refuting seen world, sadrupa akhanda(whole)  ananda thing  thinking himself,inside and outside having consoled mind  should spend time.

 

Till ahankara intellect is completely destroyed   there will be no clear emitence(sphurane) of athma thathva. For that much of time, by six kinds of Samadhi yogs  continuously time should be spent.it is told like this. Appearing by illusion name and form  world ,should be renunciated. Only feeling pure brahma , thinking about sadrupa and  akhandananda thing,having concentration, these earth,water,fire, air,sky these five great elements(panchabhuthas),and  physical thinhs produced by thems,base of these pure non dual(advithiya)s brahma only is  there. There is nothing other than this. I am that brahma only.Like this should t, due to prarabdha karma  think inside and outside.

Body,senses,mind,intellect,chittha,aham intellect,prana air  all these, are not athmas. Base of these pure sadvasthu itself is athma. Really I am that only. By words and meaning,added savikalpa and nirvikalpa difference, inside and outside consoled  you if there mind distraction(vikshepa) you should pass time.

 

322)  In brahma niste(brahma sincerity )Anavadhanathe(?) ,should never be done.s Pramadaos death.Like this tells brahmakumara.

 

 Always in niste(sincerity) pramada(mistake,error)Anavadhanathe,chyuthi(deficiency),to mis behave, should not be done. By which reason  worshipable,sarvajna(omniscient),siddha purusha by birth, such brahma’s son sanathsujatha  while teaching to Dhritharastra ‘pramadam vy mrithyumaham bravimi’(pramada itself is death he has told like this. 

 

323) to jnani  than leaving(moving away) his  own form (svarupa,)  there is no other chyuthi(Effect,deficiency,lesser) (meaningleness,Anartha). There by ego,by that bondage and sorrows happen.

 

 To jnani  produced from moving away of his own form(svarupa), there is no other chyuthi(meaninglessness). If there is displacemrnt from his own form(svarupa), There by fascination, vismrithi(loss of memory).there by in anathema(non self)  ahankara  named intellect,from that in bodies excetra athma illusion ,there by sorrows which are produced due to births and deaths happens.

 

324) to one who has turned towards  vishayas(sense objects), though scholar pramada (mistake error) due to defect of intellect s, like a beloved  who is womanizer(jaara)  like woman,like that brings sorrow.

 

 Woman whose husband is womanizer(jaara),or her beloved on seeing making illusion, leading tovismrithi (brahma vismrithi), though he is a scholar, makes him to  lose athma jnana.specially illuses him.

 

325) though paachi(moss,algae,dirt) is moved away it will not stand even for a moment also.In the same way maye to one who is athma vmukha(away from athma ),maye covers though he is scholar.

 

Prviouslt it is told that panchakoshas will coverindividual self(jivathma,prathyagma). Paachi covers has covered Individual ahma it is told. Paachi will not stand even for a moment also.,and again covers water,sin the same way Maye. Maye though one knows  panchakoshas are not athma  wo denies it(viveki,wise)  if he becomes extrovert(bahirmukha), will cover true form.

 

326) How a ball  which slips due to mistake(pramada,error), and goes in lines of steps ,in the same way chittha(mind) is displaced from goal, here and there falls below and Runs.

 

 I mind(cittha) misses from Brahma ,hen bnds twards anathma(non self) , here and there means Ahamkara(ego),mind, intellect,senses(Indriya), prana, and senmse objects, fals. How it means is  due to mistake of man  without desire,due to carelessness,hnd missed ball,falling line of steps goes below,and how it is not possible to catch it,in the same way,(his mind without  caught by  hand) runs externally only.

 

327-328)In sense ogjects, entering mind, thinks about those.sBy thinking well desire arises By desire  human instinc(pravtthi) happens. Ther by  svarupa chyuthi(defect in own form)  is produced. One who slips from svarupa(form,pown form) falls down. To one who is sinner, only destruction and again development will not happen. Therefore cause of all anarthas(meaninglessness)  sense objects worries should be left.

 

Therefore  man should leave  determination(sankalpa). How a diseased person  eats only diet,in the same way  if there is svarupa chyuthi(defect, deficiency in own form) big anartha(meaninglessness) will happen.

 

  329)One who is well consoled(one who has mind concentration),that means who is brahmanista(brahma sincere), will get liberaton. You also having carefulness,without pramada(mistake,error)  with firm mind  continuously reside in brahma.Be cautious and get Samadhi.

 

330) While living to one to whom  kaivalya is produced,in dehanthara also he is  kevala.Even if sees even little difference  there is fear.like this yajurveda shruthi says.

 

 Due to difference in upadhi(adjunct) he himself will get  difference feel. Therefore a jnani   when he moves away from upadhies, becomes kevala himself. Therefore a jnani in nirvikalpa Samadhi ,for destruction of upadhies.Cause of kaivalya is nirvikalpa Samadhi sincerity.

 

331) When ever may  be,this jnani  in infinet brahma, if sees even little difference,later appearing different due to mistake(pramada)s,it then only produces fear to   difference viewer.

 

Dvithi

yath  bhayam bhavathi’(bri.u.1.4.2.)

‘sarvam  tham paradath  yonyathrathmanaha sarvam bhavathi’(bri.u.4.5.7.)

 

332) Forbidden by hundreds of yukthies(logics),in this view(drishya) world, One who does myself called intellect,he like thief who has done what is not to be d,one,in the same way  wIll get groups of sorrows.

 

‘nethi nethi’(bri.u.3.9.26)

‘neha nanasthi kinchana’(k.u.4.11.)

‘Naathra kanchana  bhidasthi’(ma.naa.u.4.)s

‘anadi math param brahma na sathannasa saduchyathe’(bhaga,githa,1.3.12)

 

333) A man who has depended upon ruth only, as free knowing  his greatness,his true  form ,hw will et. One who has depended upon false will get destroyed. Both these have appeared in  thief and non thief.

 

334)trialful person, cause of bondage,leaving contemplation of asath,

,Thinking I am he only,like this should stand in athma vision only. By athma experience , sincerity in brahma , gives happiness. And  destroys sorrow of  work of avidya .

 

‘Tharathi shoka mathmavith’(chan.u.7.1.3.)

‘yatthra  nanyath pashyathi sa bhuma(bri.u.2.4.1.)

‘yo  vy bhuma thathsukham’(chan.u.7.24.1.)

To those who have such sinceirity in brahma , from where  ananda(ignorance) will come?

 

335) vishya chunthane(sense objecsthoughts)  develops alina vasane(dirt smell) only.Yathi  regarding this,again again increasing  dirt  smell(malina vasane),knowing these,leaving sense objects worries, athma thhought should be done always.

 

The bad  vasana which you had kept on  sense objects only,gives   rebirth to dirt family only.  Previously it is told pramada is death. Knowing that,as it is cause of great meaninglessness(anartha), leaving outer non self things,that means leaving thinking as  it as truth, one’s own form brahma thoughts always should be done.

 

336) if outer sense objects are  opposed, pleasantness to mind,by pleasing of mind, paramathma darshan(vision),if paramathma darshan happrens family relief,

 Will happen. Therefore outer opposition only is path to liberation.

 Therefore sushupthi(deep sleep) is In sushupthi as there are not outer things, there will be peace of mind.   As it is so,if outer thi,ngs are opposed  trialfully

(if mind is controlled so as not to seeing it) bliss emits pleasantness is produced.

To one who has slept  and arised in transactions(vyavahara), mind will be very peaceful. There is no doubt in it. If min is pleasant paramathmadarshan will happen.there is githa sentence also.

 

Prasade sarva dukkhanam hani rasyopajayathe

Prasanna chethaso hyasu buddhih paryavathistathe||(Githa.2.65.)

 

 Being left from sorrow  this mind becomes clean, delicate and concentrated. It will become capable for paramathma darshana(vision).’manasai vedana vyapthavyam’(k.u.4.11)  ,’Manasaivanudristavyam(k.u.4.11),’Drishyathe thvagraya  buddhya sukshmaya(k.u.1.3.22.) excetra shruthi is there. That due tpo good luck  with uniqueness, doing continuous realization, all bondages which are cause of  all adhyasas(false superimpositions)  along with source. To not to depend on outer things  is cause for liberation. Path of getting post(supreme post,paramapada).

 

337) scholar,sadviveki(wise)s, who believes in shruthi evidence, paramartha viewer, such which mumukshu(liberation desirer,he himself knowing, like a child  will become cause of his fall  depending on asadvasthu (not sadvasthu)?

 

‘yo vy bhuma thadamritham  Athonyadartham’(chan.u.7.24.1.).according to this shruthi  one who has viveka (wisdom),that means, brahma only is truth, world is asath(false),as scholarly knowledge is produced to him, he is called scholar(panditha). A child may hold snake or lamp in it’s hand  due to ignorance .

 May fall from above below.But mumukshu is not like child.He is jnani?

 Therefore a wise should be careful, and be brahmanista always.This is summary.

 

338) To one who has pride in body no liberation. A muktha has no pride in body  excetras.to one who has slept no awakenness. To one who is awakened no sleep. Because both these are  dependence(residence) to other charecters.

 

‘na sa punaravarthathe’(chan.u.8.15.1) fro this shruthi a muktha will have no  body pride. If it is present he is not muktha.

 

339) Knowing athma(self) in both outsie inside of  moving and non moving things,seeing with supportive feel,leaving all upadhies,in inside outside  in moving and non moving things, by jnana form  as  supportive(adhara), thinking that all  upadhies are   false(mithya),thereby onmly in akhanda(whole,partless) form,that means  place,time,thjing(these three kinds),measureless, sacchidananda form  who is present in purnathma,  in omnipresent form, he only is liberated.This is the feel here.

 

340) For bondage release except sarvathmabhava  another(way) is not there. If view(drishya) world is not known,s,this sarvathmabhava ,to him  aleays matches by athmaniste.

 

Retuns by which which sense objects  from those objects he will return.s Like this if one returns   from all objects,s he will not see sorrow even a little.Cause of bondage and liberation is  sarvathmabhava only. Except this there is no other(way).

 

 Who knows I am brahma only, he will become whole worlddd. Even goddds are not able to make  to prevent one from getting sarvathmabhava.because to them this jnani is athma(bri.u.1.410.) as it is told like this,s,which is binding, that also binds what is different. Can’t bind athma.s Because there is karthi karma opposition.  Karthri karma  different example- Though highly educated, he can’t rise on his shoulder.Like this  Bhagavathpada has told. Fire will not burn itself..Like this he has given different example. When sarvathmabhava comes,(when knows all is his athma only) which was binding, that is also athma form only, as it is matter which can’t be left) from where is binding?

 

‘Oneself in all jivies,all jivies in himself  who sees, will get parabrahma. Not by other reason like this from kaivalya shruthi also  it is known.

 

 Rope which is base to serpent seen in rope,as it is adjusting to it, in all animal(jivies), as material(upadana) cause, adjusting (t

his prathyag brahma only), seeing, and in all jivies  as snaked by illusion,is imagined in athma,is appearing. One who is limited(divided) by upadhies  he can’t get sarvathmabhava.,spirit added with maya, which has  occupied all, can become base to it’s works also.As maya remains ,form which is base(adhistana) to it is pure, unlimited, spirit only.This only is kaivalya. That itself is sarvathmabhava. What is cause of it is,when one is in continuous athma sincerity(athmaniste),when drishya (view) world disappears sarvathma bhava is got by jnani.(drik-viewer,drishya-view).

 

 

 

To one who has left all dharmas(religions),all karmas(deeds,actions),all sense objects, who is interested in athmaniste,such jnanies(non acceptance of view (drishya)world should be left trialfully.

 

If there athmaniste  one may not know  drishya(view) world. Otherwise no.They argue like this.As they have dehathma bhava(body itself as athma feel), those who are interested in  sense objects experiences,and for one who is interested in doing karmas, how is it possible to not to know this world? Not possible.Leaving vaidika karmas,loukika(this worldly,iha,mundane) karmas , and interest in sense objects like sound excetras leaving all these,interested in athmaniste only,who have done it prominently ,and desiring  bliss(joy,ananda) always,having thathvajnana (knowledge of principles), they have to achieve trialfully.

 

342) to jnani who has done vedantha shravana(listening), for attainment(accomplishjment) of sarvath,a siddhi, Peaceful(shantha),dantha,(subalo.9.14.) named shruthi  tells Samadhi.

 

Through face of brahmanista guru,to get sarvathma bhava  kaivalya form, shantha(peaceful),dantha excetra(in bri.u.4.4.23.),opposing anthahkarana outside,without depending upon outer transactions, for self realization  Samadhi is to be done. It teaches Samadhi as duty.

 

 But achieved in many innumerable births, samskaras(predispositions), are filled in anthahkarana  with Ahamkara(ego). Therefore nirvikalpa Samadhi , continuous,brahmaniste named yoga  is needed.

 

Samadhi(trance) is of two kinds.  Nirvikalpaka and savikalpaka.It’s features are given in other books.without destruction of jnathri(knower), in jneyua(to be known) brahma only,having it’s shape, to have chittha vritthi itself is  Savikalpaka Samadhi.though there is appearance of soil,as soil elephant is  also  seen,though sadrupa thing is seen, jnathri(knower),jnana(knowledge),jneya(to be known)  jnana(knowledge) like this as sadrupa thriputi  apprars, it is called savikalpaka Samadhi.s Leaving jnathri(knower) feel, in jneya only  firmly if mind is there, that is yoga called nirvikalpaka Samadhi.

 

If salt put in water not appearing as mere water, only water appears. That vritthi is brahma only.If there is no difference of jnathri(knoer),jneya(to be known),jnana(knowledge) it is called nirvikalpaka Samadhi (thriputi rahitha, Thriputiless). For destruction of all kinds of vasanas  Nirvikalpa Samadhi should be done.

BANDHAKATHVA  (BONDAGE?) OF VIKSHEPA (DISTRACTION) POWER:

344)  Vikshepa power , with help of avrana(enclosure) power,athma withj aham intellect named Mohini(fascination),joining will distract by it’s charecters.

 

 When one does  athma intellect in anathema(non self), then form(svarupa,own form) will disappear. Vikshepa (distraction) power, through enclosure (svarana)power joining with aham(ego) intellect fascination lass(mohini),  by it’ charecters makes him distracted(vikshepa).

 

345)when avaran power is not destroyed completely,when there is viveka(wisdom) like milk and water, in athma by  nature avarana(enclosure) Will get destroyed. In false thing, if vikshepa does not happen,without doubt preventionless will happen.

 

MEANS OF VIVEKA(wisdom):

346) By clear knowledge, produced right knowledge,dividing vasthu thathva  called drik (viewer) and Drishya(view),to one who is released  from wgich,gain there will be no family,cuts that bondage which is produced by  maye called fascination.

 

‘to one who is relieved from which , there is no family.because’He will not return again’(chan.u.8.15.1.) there is shruthi like this. Ghee which is separated from milk will not become  milk again. In the dsame way  which has bliss(ananda) and self bright (svaprakasha) shape  again will not  have relations with non self(anathema) things.

 Produced from clear knowledge, samyak wisdom(viveka), Drik form athma, drishya form  world-dividing  principles of these two things. Done by maya  cuts bondage called fascination(moha). To one who is liberated no family.

 

347)For which reason, Eshwara(para) and jiva(apara), matter of union of those two, by viveka(wisdim) and vichara(enquiry), produced knowledge..Same fire as ashesha(remainderless),-with all works, avidya means dense forest, burns into ashes. Because ajnana which produces difference,when completely gets destroyed,not present in life,difference who will do?.There is evidence like this. To mahathma  differenceless brahma gets self realization.

 

348)By realization of thing well, removal  of avarana(enclosure) will happen. Destruction of false knowledge also  happens. Removal of sorrow produced by vikshepa (distraction) will also happens.

 

zBy these two powers only to athma(self) bondage has happened.When these two are destroyed  from where is family bondage?

 

249)  by good svarupa jnana of rope, these three are seen. Therefore a mumukshu(liberation desirer)  should know yatharthathe(as it is),is to be understood  for release of bondage.

 

By good examination of  rope  thjese three- removal of avarana (enclosure) of rope,destruction of illusion of snake,   fear born due to vikshepa of  rope and snake sorrow destruction .These three will happen. Therefore by  knowing through scholar who knows these,for bondage liberation,cause of bondage, for destruction of avarana and vikshepas thing’s true form should be known.

 

350) Like Iron due to relation with fire ,intellect  by relation of   sadvasthu(athma,brahma), in pramathri excetra form shines with family excetra forms. By which reason,intellect’s work  these three illusion,dream,desires is seen as false.

 

By relation of  agni(fire) yoga   how Iron appears to burn falsely,in the same way by samanvaya of  sadrupa paramathma,intellect by mathri excetra forms-ramathri, pramithi, prameya,  named thriputi ,shines(has many forms).Nonknowewr(ajnathri)  jiva also  by special intellect form, imagined only.

 Before searching athmajnana, he is pramathri only.without sin defects  excetras  pramathri (jnathri,knower) only is searched(Su.bha.1.4.)  like this pramathri also is imagined only.

 

351) For that reason, Ahankara excetra  body as last, prakrithi’s vikaras(changes), all sense objects,within a moment as these get separated, there is non existence to these. Athma will not go separately for ever.

 

As works of intellect are false,avidya’s myself excetra ,having body as end, all matters ,sound excetras also,pot excetras, within a moment getting separated appear. Appearing as existing only ,if criticism is done, are non existant. Therefore as there is  drista(seen) ,nasta(disappearing) form are not true. This athma will not take birth.or will not get destroyed. It will not change also. Like these intellects  his effect is also not there. He exists as one fixed form always. Therefore true is the meaning.

 

 352) Paramathma is  eternal, advaya(non dual), akhanda(whole) chith only form,witness to intellect excetras, different from  avidye and it’s works,  Aham called word’s prathyaya lakshana  meaning,innerself(antharathma, undisturbed,bliss(ananda) form.

 

No beginning and end,(nithya), no other different thing from him (advaya), therefore only has no three kinds of honour(Akhana),  such which  chith(consciousness) is there, has that only one form.Evidence to it.knows all vikaras(changes) of vikaries.Athma,Avikara,.He is fit for this. Therefore sadasad vilakshana parabrahma, is beginingless.it is not sath not asath.it is told.(bha.githa.1.3.12).

 

353)  like this jnani  making sadvasthu ans asadvathu separate,by eye of his experience ,deciding  thathva,s,akhanda(whole,psartless),knowledge  knowing his own athma ,by those anathma things becoming free,Becomes peaceful by himself.

 

By eye of experience produced by enquiry,knowing his  true form by deciding,knowing himself as akhanda(whole)  experience form, anathma avide excetra ,having body as end,by sound excetras, sense objects, will be left specially. In liberation there will be no vasana.Hewill be with avaranaless(enclosureless), brightness form,he will be.

 

357) who  outside  srothi excetras,s group chittha(mind),his hankra(ego),merging in chidathma ,who is  samahitha(united),such people only get liberation fron family  rope bondages  will get liberation. Not others who speak indirectly (paroksha).

 

358) due to contact  with upadhi, he himself will become kevala he himself will have difference. When upadhies are refuted(nirasana) he himself becomes kevala.For  destruction of upadhi (adjunct,obstruction) should be always in nirvikalpa Samadhi.

 

‘Ekamevadvithiyam’(chan.u.6.2.1.)

‘neha nanasthi kinhana’(k.u.4.11.)

Na athra kanchana  chidasthi’((nri.u.tha.u.4)

A yogi should be always in  Nirvikalpaka Samadhi.

359) People who are interested in brahma,with sincerity onmlys, will get brahmabhava. An insect thinking about bee, will become bee only.

 

 With sincerity(niste) kept in only one ,a man who has fixed his mind in brahma he will get brahma form. Insect  with single concentration  thinking abot bee  though it is not bee,it will be able to become bee.Though jiva is brahma only,s due to ignorance,though he illuses I am not brahma,by doing meditation of brahma always, he will become only.

 

360) How insect leaving interest ,leaving interest in other works,thinking  bee only  gets bee bhaava(feel) only,in the same way yogi meditating upon brahma (paramathma thathva), with sincerity  ,he will get that only.

 

By knowledge  losing difference knowledge (bheda jnana),his ture form gets  enlighted.by one’s meditation  to get his own true form  which obstruction will come? This is example of ‘bee insect justice.’(bhramara keeta nyaya).

 

361) Paramathma thathva  is very delicate(subtle)s. It is not possible to know it by gross vision. By Samadhi with very  delicate intellect vritthi(mind modify cation,fluctuations), sajjanas(good people) with  pure intellect ,it is to be known.

 

To man(purusha) due to sinful works reduction  jnana(knowledge) will be born. after ragas ( desires) excetras  get baked in karmas  knowledge is produced. S Due to delicate(subtle,micro) intellect  delicate visioneries will see.(k.u.2.3.22).By Knowledge pleasantness,having pure intellect,meditating  him who is partsless(niravayava), will get self realization.(mun.u.3.1.8.).

 

362)like gold which is put for purification, leaving it’s defects ,how it gets it’s character only,in the same way, mind also  sathva raja thamo form   dirt by med itation  leaves  dirt  and depends on thathva only.

 

Gold on purification leaves dirt and becomes bright (pure). In the same way mind leaving  sathva rajothamo  dirt by meditation gets brahma form.If sathva is not added (mixed)with rajas and thamas character,it will become dirtless.because

 ‘depending on sathva character only  you lose your illusion’(shloka 279),

 ;nisthraigunyo bhavarjuna’(githa 2.45.)

‘sagunan samathithyaithvan brahma bhuyaya kalpathe’((Bhaga .githa.14.26)

‘nisthraigunyo bhavarjuna’(bhag.githa .2.45)

‘Bhuyaschanthe  vishwa maya nivritthihi’(shve.u.2.20)

 

363)like this by continuous practice, that mind getting matured, when merges (getting destroyed)with brahma,then by himself to  brahmananda  rasa   experience cause, changeless(nirvikalpa), Samadhi happens.

 

Like this by continuous practice, mind gets matured  Without excess illusion. When mind merges with brahma ,that means without other  Samadhi, which is cause of removal of ransactions merely appears as brahma ,then,without self trial, non dual (advithiya) bliss(ananda) ,giving experience of such brahmananda rasa, nirvikalpaka   Samadhi ,which is cause of vasanalkshaya of Ahamkara excetras, comes. ‘Raso vy saha’(thai.u.2.7.) named statement is shruthi evidence. As it is fit for   non extraordinary(nirathishaya) love it is called Rasa.

 

364) By this Samadhi  destruction of all  vasana granthi(knot),frstrction of all karmas,inside and outside,everywhere, always without any trial , light of athma form  is produced.

 

Like this  by continuous practice  mind getting matured when merges(gets destroyed) in  brahma then  cause of  exoerience of brahmananda ,nirvikalpaka Samadhi happens.

By this nirvikalpa Samadhi all vasana granthies(knots) destruction and all karmas destruction will also happen,inside ouside everywhere  always ,without any trial  athma form  light is produced.

‘Bhidyathe hridayagranthi ……..kshiyanthe chasya katrmani’(mun.2.2.8.)

 

365) Manana(recapitulation) three times than shravana(listening), Nididhyasana  lakh times more than manental movement due to fickleness  is mixed by other prathyayas.

 

366)By nirvikalpaka Samadhi brahma thathva will be known clearly.this is sure.It does not happen by other ways.mind movement is fickle. Will be mixed by other vritthies(mental modifications,fluctuations).these are causes.

 

367)Therefore to know brahma thathva clearly, always as jithendriya(senses winner), controlling sound excetra senses,having contneous peace of mind, ,having nirvikara(changless) mind, keep mind in prathyagathma.produced by it  losing all differences, by brahma reallisation,this dark also,that means, which is this beginingless  avidye named  source of whole family ,done by it, form’s brightness only destroy.

Therefore always controlling senses,as having peaceful mind, keep mind in prathyagathma.Athma is only one,realizing this, by beginingless avidya produced darkness get destroyed.

 

368)vasana kshaya(reduction of desires),aparigraha(not accepting anything what is basic need), desirelessness,karmalessness,daily in loneliness –these are first step to yoga.

 

369)loneliness is cause for mind control.Sense control is  is cause of chittha(mind) nirodha(control). By chittha virodha(mind control) aham vatherefore muni should always practice chittha nirodha(mind control) only.sana(ego) will get destroyed. By destruction of aham vasana to yogi  experience of brahmananda rasa will always happen.

‘”Indriyani pramathini  haranthi prasabham manaha”(bhag,githa.2.60)

 

370) make to stand senses in mind. Make to stand mind in intellect. Make ir to stand in intellect’s witness.Making it  to reside(merge) in nirvikalpaka(changeless) athma, get supreme peace.

 

(katopanishath(k.u.1.3.13).’viveki(wise)  should merge(destroy) speech in mind, mee mind in  light  form intellect,Intllect should merged in  mahath athma.mahatha athma should be merged in  peaceful athma)’.

 

371) to yogi,body,prana,senses,mind,intellect ib excetra upadhies (adjuncts,obstruction), with which mind(anthahkarana) vritthi(mental modifivcations,fluctuations)  relation happens, that feel Bhaava) is produced.

 

If yogi’s mind resides in gross body he will have dehathma(thinking body itself as athma) feel.Like this if resides in athma(self)  he will have at

hma bhaava(feel).

 

 

 

372) by their solution  to muni uparathi  form of all senses happen.joy happens.sadananda –rasa experience ‘s completeness  is seen.

 

How one clean sphatica(alum),due to relation blue clothes appears as blue, in the same way,body,senses,prana, mind,intellect  and anandamaya kosha,by these upadhies(Adjuncts,obstructions), in chittha vritthi (mental modification,fluctuation), by respective anthahkosha,bahyakosha(inner and outer kosha), indulgence to this yogi’s athma comes. And kosha dharma avidye,asmithe,raga(love),hatred,Abivesha, called five klesha relation also appears in athma(self). To this yogi, pushing away outer vritthies,opposing,told without ahambhva(ego),anathemas,if nivritthi(retirement) is done,there by to this muni, sorrow bringing  anthm things,without appearing, a end standing ,producing sarvoparamana, joy is got.To this yogi akanda bliss(ananda) experience happens.

Inner renunciation and outer renunciation,-both these are suitable to viraktha(dispassioned) only.s viraktha only with liberation desire, leaves inner and outer interests.

 

 

DESCRIPTION OF VAIRAGYA(DISPASSION):

373)Inner renunciation and outer renunciation  is suitable for one who is dispassioned(viraktha). Dispassioned only  by mokshecche (liberation desire), leaves inner and outer interests.

 

374) to viraktha(dispassioned) who  is residing in brahma only along with ego(ahamkara) will be able to leave attachment.

 

275) Hey wise(viveki), both vairagya(dispassion) and knowledge  are two wings of man  like birds.Even If one is absent among those two, it is not possible to climb on liberation mansion.

 

376) to one who has much dispassion only  Samadhi(trance) is produced. To one who has Samadhi only true knowledge.To one who has firm knowledge only  liberation from bondage. To liberated only eternal joy is produced.

 

Note:

1)     Without love joy(bliss) of muni who is in lonelinesss, is not even to Indra who is king of gods.

2)      The joy got by   kama present in wiold or jot got in heaven  is not equal  even to one by sixteenth of joy  to desireless person. 

3)     The use  got by well  happen by sea also.In the same way all uses told in Vedas will be got by brahmajnani (bhag.githa 2.46).

‘shrothriyasaya  cha kaa mahathasya’(thai.u.2.8.)

‘soshnuthe sarvan Kaman saha’((thai.u.2.1.)

 

377) To one who has controlled body  and senses by practice of Asana(position,posture) and pranayama,except vairagya(dispassion)  there is no other means. That vairagya also  should come  from much clean athmajnana only.Tgen only one will get svarajya samrajya(self empire). This is  only   door to   liberation. There getting disattachment in all,for own development(shreyas), Keep intellect in athma only.

 

To mind winner, better than vairagya(dispassion),joy producing  thing  I have not seen.  If it is added with pure athma jnana  he will become cow giving liberation empire(mukthi samrajya).As this is   door to get liberation lass,you becoming unattached in all  matters(sense objects), for shreyas(progress)  always in sadrupa (sath form) athma  be samahitha(united,consoled.)

 

378)In poison like sense objrcts, cut desires.s this desire itself is path to death. Leaving pride in caste,family,and varnashramas  at much distance leave karmas. In asad form body  excetras  leave athma intellect.have knowledge in athma(self).because you are true drista(viewer) only.,clea,non dual,parabrahma.

 

379) In brahma  which is lakshya  make mind to reside firmly, mking to stand senses  in their place,without moving body, ,neglecting body condition,getting union of brahma and jiva,as you are it’s form only, and with akhanda(whole) shape vritthi(mental modification,fluctuations),always in athma only, drink brahmananda rasa with joy. From nonexisting  other illusions  what is use.

‘nischala thanuhu firm bliss(joy) ia asana(position)(yogasuthra.2.46.)

 

380)  dirty,cause of sorrow,leaving anathma(non self) matters(topics), cause of liberation  ananda(bliss) form s athma meditate upon.

 

381) self bright(self light),all witness, athma (self)  always shines in vijnana  kosha.

Different from asath ,him,making as goal by ahandakara vritthi think as athma.

 

382)refused fro other prathyayas, ,not divided into pieces, dirtless, having wick Like Lamp’s flme ,like ontineoioil flow(dhare) , along with dha will be carrying..By this vritthi, thinking athma as object  should know his own form.

 

383) In this paramathma  confirming own form,(by decision,determination), in ahamkara excetras ,leaving athma intellect,in ahankas excetras though athma intellect appears, as though not having aham intellect , should be with negligence.

 

 

384)kevala (mere) jnana form,witness,making to stand pure anthahkarana(mind)  in athma only,lowly matching firmness to it, later complete athma should be realized (athma sakshathkara).

 

385)due to ignorance of Athma thathva, imagined,upadhies9adjuncts)  body,senses,prana, mind and ahankara , excetras,from above said  akhandakara(whole shape) vritthi,on going away,athma who is different from these, liberated athma,as akhanda(whole) form,complete(purna),  like mahakasha(great sky) should be realized.

 

386)pot,kalasha(holy vessel)s,mite(kanaja) excetra from hundreds of upadhies(adjuncts), left sky,is only one.Not different. In the same way left from ahamkaras(ego)  pure paramartha (spiritual,transcendental), is only one.

 

387) from  Brahma to grass blade,present upadhies(adjuncts), arre mere false. Therefore present in nly one form , cpmplete ones athma should  realized.

 

 From brahma to grass blade, all upadhies(adjuncts) are mere  false(myth) only. Therefore present in only one form  complete own athma should be realized.

 

388) which in which thing is imagined by illusion, that,when both these are thought, are adhustana (base,establishment) only  and not different from that. When illusion is destroyed by knowledge, seen serpent’s as it is(yathartha) condition is rope only.In the same way universe which is  imagined by illusion  is athma form(svarupa) only.

‘athatha adesho  nethi nethi’(bri.u.2.3.6.,3.9.26.)

 

389)I am only brahma,I am only Vishnu,I am only Indra,I am only shiva,  I am whole universe. There is nothing  other different from me.(sarvoham).

 

Rushi Vamadeva  when realized  this is brahma,”I am Manu, and sun”like this came to know.(Bri.u.1.4.10.)and in (Thai u.2.8.3.10.).

Only one spirit  due to upadhi(adjunct) difference, appears as brahma,vishnu,shiva,Indra, in this way transacted. For example only one rope appears as serpent,stick,water flow(dhaare), earth’s crack, excetra is imagined by illusion. In this way whole world is brahma only. Thgan brahma there is no other thing.

 

390)Inside myself, outside myself,front myself,behind myself, and in south also I am,In north also I am  only present. In the same way above and below I am only present.

 

‘Ahameva adhasthath’(chan.7.25.1.)

‘athmaivaadhasthath’(chan.u.7.25.1.)

And  in’ mundakopanishath’(2.2.12)

Prethings are  sent in front amritha brahma only,  behind,to south,to north brahma only. Spread below aboce is brahma nly.All this world is high  brahma only’(mun.u.2.1.12)

 

391)wave,foam,whirl,bubble, all are really water only.In the same way  body excetra  upto ahamkara(ego), chith svarupa (conscious form) only.All are pure,eka rasa(single rasa), chith svarupa( conscious form ) only.

 

All waves,foams,whirl,bubbles are  water only. Not anything other. In the same way beginning from bodys, upto ahamkara(ego)s, all these are pure chaithanya(spirit) only.There is one saying for that-if a thing is not present,which thing does not appear, that is not different from that.example-rope and serpents are  if not seen,which does not appear, that is  n0t different from that.that means serpent is no not  seen  without rope. Serpents are not different from rope.

‘Thjameva bhanthamanubhathi sarvamthaya bhasa  sarvamidam  vibhathi(k.u.5.25).like this shruthi tells. Apart from athmajnana  as opposite,another thing’s knowledge is not there.Therefore all are athma only.

 

392) By speech and mind  all this world  is sath only.In parabrahma which is beyond nature,to one who has stood, than parabrahma what other will be there?Kalasha(holy vassel),pot,.kumbha  excetras  principly soil only.if this is known, what different can be present except soil? But still liquor(alcoholic drinks )  Maye,due to illusion, this human tells you and me.

 

‘ Sarvam vacharambhanam  vikaro namadheyam’((chan.u.6.8.7.)

‘brahmaivedam  vishwam’(mun.u.2.12.)

‘aithad athmam idam sarvam’(chan.u.6.8.7.)

  One sentence from(Bri.u.4.5.15.),

‘vacharambhanam vikaro namadheyam(chan.u.6.1.4.)

All world is sath only. Not different from brahma .Due to liquor(alcoholic drinks called maya, illused man ,you,myself,he  like this only one thathva(principle) thinks as different.

 

393)’where  any other is not seen’(chan.u.7.24.1.) like shruthi tells rrepeatedly.to remove Adhyasa(false super imposition) joining verbs together  tells advaitha thathva.

 

‘yathra naanyath pashyathi naanyath  shrunothi  naanyath vijanathi  sa bhuma’(chan.u. 7.24.1.) Like this shruthi tells that there is no dvaitha(dual) here. Here dvaitha means  dharma of two things.

 

394)Vibrationless, changeless (no vikara), no svagatha bheda,nothing other than self,  non dual(advaya) paramathma is myself.  Apart from t his  what is there to be known?

 

‘na thathsamaschabhyadhikascha’(shve.u.6.8.)

In brahmasuthra(2.3.6.)

‘Akashavath  sarvagathascha’(cha.u.2.14.3)

When sarvathmaka  paramathma   is known  there will be nothing to know.

 

395) what motre is to be told here? Brahma is svayam jiva.Brahma himself is jiva. Not only that much. Upto arom(paramanu),present all this world  is advithiya(non dual)  brahma only.Like this there is shruthi.I am brahma only.Like this  those who have awakened intellect ,leaving outer world only,as brahma only,always will be in sacchidananda svarupa(form) only,stand firmly.

 

What can’t be told by crores of books  acharya tells in half shloka only.

Brahma is truth,wotrld is false, jiva is brahma only.not different. Jivathva is imagined by upadhi(adjunct,obstruction).In brahmathva only grasped as jiva ,is athma’s true form.Not different from that. Upto atom  this whole world including akasha excetra  is brahma only.

‘sarvam khalvidam brahma thajjalanithi  shantha upasitha’(chan.u.3.14.1.)

‘thathvamasi’(you are that)(chan.u.6.8.7.)

‘ayamathma brahma’(this athma is brahma) (man.u.2.)

‘Idam sarvam yadayamathma’’(bri.u.3.4.6.)

‘Athmaivedam sarvam’(chan.u.7.25.2.)

‘Brahmaivedam sarvam.Ekameva Advithiyam’(chan.u.6.2.9.)

Previously abrahmathva was imagined by me due to ignorance.

After self realization leaving outer things,(sense objects), clearly as brahma svarups(form) ,always in  in chidananda svarupa only.This is sure.

 

FIRM VIVEKA JNANA:

396) as all outer world is left,dirtful gross body named kosha(sac) born from Ahambuddhi(ego intellect), desires leave. Like air present on subtle(sukshma,delicate,micro) body  desire leave. Later famous in Vedas  thinking ananda statue as himself only,thinking daily,getting experience  you stand in athma form(svarupa).

 

‘asanneva sa bhavathi’(thai.u.2.6.)

Have fame oraused scriptures,eternal(nithya)s, bliss form(ananda  svarupa), such paramathma is myself only.Thinking like this stand in  brahma form.

 

397)Man upto which time s serving surrendering cadaver (dead body)  shaped dead  body,till then  he will be impure.s From enemies gets sorrows. And will be dependent upon births,deaths, and diseases. When  he knows himself as  shivakara  then he will be liberated by those kleshas. Upanishaths also tell the same.

(5 kleshas are 1)avidya(ignorance),2)asmitha (egoism,0r I am ness)Raga(attachment), dvesha(hatred), Abhinivesha( fear of death,desire for living).

‘ to one who  has no  body   dears and nondears(likes and dislikes) will not touch’(chan.u.8.12,1.).Then this  athma  becomes  bodyless,amritha, paramathma,brahma ,thejas.(Bri.u.4.4,7.)

‘sa samparayaha….may’(k.u.2.6.)’Anandam  brahmano vidvan   na bibhethi kuthaschana’(thai.u.2.9.)

‘tharath shoka mathmavith’(chan.u.7.1.3.)

Thvam devamuchyathe  sarva pashaihi’(thai.u.1.8.)

‘Thamevam  vidvan Amritha saha bhavathi’(thai.u. 3.1.3.)

‘kshinai hi kleshaihi janmamrithyu prahanihi’(thai.u.1.11.)

‘jnathva devam shanthimathyanthamethi’(shve,u.4.14)

 Ans in  mundakopanishath (mun.u.3.1.2.)

 

398)Imposed on oneself  all imagined things  by refutation  myself only is  complete(purna),advithiya(non dual), actionless  he becomes.

“atha yama  shariraha  amrithaha  prano brahmaiva  theja eva’(bri.u.4.4.7.)

 

399)  In paramathma who is Nirvikalpa   brahma when chittha vritthi  (mental modification,mntal fluctuation,mental make up,mental attitude) unites this difference will not be there. Later mere words remain.

 

‘shabdajnananupathi vasthushunyo vikalpaha(yogasuthra.1.9) following shabdajnana (word jnana) coming  chittha vritthi itself is  vikalpa).

 When there is no thing outside, word which depends on meaning is vikalpa.

 

 In nirvikalpa  bragma  paramathma  chitthavritthi(mental modification)  gets concentration  then there will be no any kind of difference.later only meaningless word only remains.

 

 

400) In this one thing only, this world named difference will be like asadvasthu. Nirakara(shapeless),nirvikara(changeless), nirvishesha (specialless,nothing is special to him,to him everything is common) thing wgere is difference?

 

 What  is called  this world is vikalpa. That means ‘variuosly imagined’. It is asath only. It is not truly present. To one who has rised to seventh stage ,havind in brahma onlys, in all ways  this world is like rabit’s horn.  Except them to others  like silver  appearing in pearl’s shell, appears temporarily.(ptrathibhasika).Prathibhasika means appears at that time only. Therefore this is asanneva(asath only).

 

401) In thing where there is  nirakara,nirvikara, nirvishesha  and  no  dristri(viewer), darshana(vision,viewing) drishya(view) excetra  feel where is difference?

 

Yathra thvasya sarvahmaiva  abhuth thakkena  kam pashyeth’(bri.u.4.5.15’)

402) In nirvikara,nirakara, nirvishesha  like sea at the time of pralaya(total destruction) time complete in single (one) thing  where is difference?

  

‘nyaya nakashath’(chan.u.3.14 .3.)

‘padosya sarva bhuthani thripadasyaamritham  divi’(chan.u.3.12.6.)

403)  darkness melts in light illusion cause in which paramathma  merges(gets destroyed)  that non dual(advithiya) , nirvishesha  parathathva(supreme principle) here is difference?

 

404)In one (single) form  para thathva(supremeprnciple)  how will news of differende come? I n deep sleep(sushupthi) who has found  difference? 

 

‘Nidra Samadhi sthithihi’(shi.ma.pu.4)

‘Aadaavanthe  cha yannasthi  varthamanepi  thatthatha’(man.ka.a.sham.3)

In (thai.u.2.7.) and bri.u.(7.24.1.)these are shruthi evidences.40

 

405) before knowing para thathva only9supreme principle) in sath form,nirvikalpa

Brahma  world was not there. Like snake in rope,in in migage(marichike) water drops  present  is not found in three tenses.(past,present,future).

 

Hathvajnana is cause of thing determination(decision). Due to ignorance   efore there was illusion to mind. On enquiry as dark is destroyed at the tip(bud) of lamp  always in  athma form nirvikalpa brahma  after seeing ignorance h is lost, world will not be there.Will not be present is the meaning. Evidence to it is poarathathva bodhath .

;naabhavo vidyathe sathaha(bhag.githa.2.16)

‘yathra hi dvaithamiva bhavathi  thadithara  etharam pashyathi|……….ya  iha naneva pashyathi’(bri.u.2.4.14.)

 

406) This dvaitha (dualism) is maya mathra only. Paramartha is advaitha only.shruthi tells. In sushupthi(deep sleep) it directly comes to experience.

 

Miyathe prathiyathe  ithi maya. That means it appears only.(not truth)this. Like this shruthi tells directly. Apart from that is experienced in sushupthi (deep sleep) by all. Therefore there is no place fo discussion. As this xperience is apourusheya  by following defectless shruthi (evidence).

‘This dvaitha is  maya only. As paramartha advaithaonly’.like this shruthi tells. In sushupthi it comes to experience directly.

World does not exist. Not go also.

 

407)An imposed(aropitha)  thing is not different from it’s dependence.this scholars   have seen snake in place of rope. To this difference illusion is the cause.

 

408) this vikalpa (wrong imagination) is through chittha.if there is no chittha there is nothing. Therefore make to stand chittha in  prathyak form paramathma.(prathyagathma –individual self-jivathma).

 

409)Indescribable((sanirvachaniya),eternal jnana form, kevala bliss(ananda) form,uncoparable,endless, beyond universe(vishwathitha),eternally liberated, actionless(nishkriya), like niravadhika sky,partless(niravayava),nirvikalpa, such purna brahma in Samadhi  jnanies  realize in heart.

 

 

410) without cause and effect  feel,having  nature beyond imagination,ekarasaBliss rasa), uncomparable,not visible by evidence,evident by veda sentences, ,always by knowledge myself, famous purna brahma  jnani  through  Samadhi  realizes in  heart sky.

 

‘Tadethath  brahmaaurva manaparam’(bri.u.2.5.19.)

411)old ageless,deathless,all abhasas hidden, things form  like peacegful sea, nameless peaceful, charecters anf changes(vikras), permanent,peaceful, non dual  purna brahma jnani  realizes  in heart sky.

 

‘the yadanthara  thathbrahma’(bra.su.bhashya.3.65)

 

412) Make mind(anthahkarana)  to reside in  form(svarupa). Having whole grandeur , athma you realize. Due to vasana of family, rresiding bondage cut. By trial get purushathva blessed.

‘athma va are drastavyaha’(bri.u.2.4.5.)

‘Eithadavare khalvamrithathvam’(bri.u.4.5.15.)

 

412)In paramathma (supreme self,universal self) which is your own form keep mind  firmly.You see him  who has akhanda(whole) vibhuthva(lordship). There by cut  family vasana filled ignorance(ajnana). Make your purushathva(maleness) blessed  by trial.

 

‘athmalabhannaparam  kinchidasthi’(brahma suthras.183)

‘Ethath buddhva  buddhiman  syath krithakrithyascha  bharatha’(bhag.githa.15.20)

‘athma va are dristavyaha’(bri.u.2.4.5.)

‘eTthadavare  khalvamrithathvam’(bri.u.4.5.15.)

By these shruthies  athma realization is best  fruit. This is to be known.

 

413)free from all upadhies, sacchidananda form  non dual(advithiya), feel athma in you. You will not be possible for family again(rebirth).

 

‘na cha punaravarthathe’’he will not return again’(chan.u.8.15.1)

‘Hey Arjuna if athma is seen  no rebirth’

(thamyamupethya   thu kountheya  punarjanma na vidyathe’(bhag.githa.8.16)

‘athra  vava kila  sath soumya na nibhalayase(chan.u.(6.13.2.)

 

414)As thathva jnani is  is experiencing svarupa chaithanya(spirit), like shadow of man   in appearance form  seen this body ,like dead body which has left body at distance  wll not get again.

 

415)Eternal(nithya), nirmala (clean,dirtless),jnanananda form, having athma  jsda(inert) dirt form(mala rupa,stool form), body leave at much distance. Again also won’t remember  again. Vomitted food if comes to memory  it will be cause of disgust((jigupse)

 

416)One who is high among brahmajnanies , this body as cause (along with cause) Sath form,   burning in fire called nirvikalpa  nrahma, later he will be in nityhya mukthananda svarupa.(nithya-eternal,muktha –liberated,ananda-bliss).  

 

 417) Threaded in  prarabdha karma   called thread, this body like cow’s garland  in neck, let go or not, in his own form brahma ,having merged  mental transactions  thathvajnani  will not see it again.(shloka.523).

 

Exanple; when complete moon who produces  bliss(joy) is shining ,who will  desire to see moon in picture?

 

UPAPADANE OF NEGLIGENCE:

418) Akhanda (whole) bliss form(ananda svarupa)  thma knowing as  own form  desiring  for what or for which cause  thathvajnani(philosopher,jnani)  will protect body?

 

For this topic  veda itself is evidence. If purusha  if  knows  I am he desiring which  for whose desire following body will undergo trouble?bri.u.4.41.2).

 

FEATURES OF THATHVAJNANI(JNANI,PHILOSOPHER):

419)  To Athma sincere, jivanmuktha (liberated while living ) yogi  fruit is this. In oneself  outside,inside always enjoys ananda (bliss) rasa.

 

420)To dispassion (vairagya) knowledge is fruit. For knowledge uparathi is fruit. By experience of svarupa ananda(own form bliss), peace is produced. This itself is fruit of Uparathi.

 

To jnani who is satisfied by jnanamrutha nothing is duty.if at all there is duty  he is not thathvajnani(thathva knower).(ja.u.1.23.)

 

FRUIT OF BRAHMA VIDYA:

421)Actionless(nishkriya)s,,supreme bliss(joy), endless bliss(ananda), experienced ,to have no excitement in sorrows are important fruits of Brahmavidya.

 

If there is no knowledge  dispassion is useless(ewaste). If uparathi is not accomplished (present)  jnana is waste. If peace is not attained  is useless though there is uparathi.

 

NIVRUTTHI’S UPAPADANE:

422) When sorrows come to not to get excited  itself is  knowledhe’s main fruit.s at the time of illusion  who has done  intplerable various karmas, how will he do it later(after getting knowledge).

 

EVIDENCE IN NIVRITTHI(RETIREMENT):

423) to not to return from sadvasthu is fruit of knowledge. To engage in  asad(false) thing is fruit of ignorance. In mirages(marichike) knower and non knower, with respect to these it is seen.s If not so to jnanies  which is higher fruit  than this.

 

O one who knows mirage(marichike),  there will be no illusion. One who does not know only  thinking that there is water rushes forward. Like this to jnani though world appears , h is not fascinated by it’s vikara(changes). But to loukika(this worldly,iha,mundane) person  it will not happen like this.

 

TO INDULGENCE THERE WILL BE NO CAUSE:

424) If  ajnana called hreeart granthi(knot) if   is not destroyed,to one who does not desire how the matters(sense objects) are,to such person  will it become cause of  indulgence(pravritthi)?

 

 Matter(vishaya )Is cause of all pravritthies(indulgences). If there is no matter, in actionless paramathma svarupa , to stand is meaning of nivritthi(retirement). This itself is direct fruit of   brahma vidya.

 

DISPASSION,BODHA-UPARATHI’S  SUPREME DESCRIPTION:

425) when  vasana(desire) is not produced in sense enjoyment objects, then  it is like reaching  end(border) of dispassion(vairagya).non production of ego(ahambhava) itseld is  end border of knowledge. And destroyed anthahkarana (mind)vritthi(mental modification,fluctuation,mental attitude,mental make up) is  border(end) of uparathi.

 

To think brahma world as grass is end of dispassion.  Like dehatnma union jiva and brahma Ikya(union) happens that is end of knowledge.As in sushupthi merge of dvaitha  world  is end of uparathii(quietness).(panchadasi ,chithradipa prakarana,285-286)

 

426) In brahma form only to be present(stay) always ,without knowledge of outer objects, like sleeping,like child, having experience of enjoyment objects  given by others ,seeing this world as though  world seen in dream,s,awakening at some time, one who experiences infinet punya(good deed) fruit some one is there. He is blessed in world and honourable.

 

‘rasopasya param dristva   vivarhathe’(bhag.githa.(2.59).

If there is brahma realization  to keep away outer  objects  trial is not required.

‘soshnuthe sarvan Kaman saha’(thai.u)

‘thasmaiva anandasya anyani bhuthani  mathramupa jivanthi’(bri.u.4.3.32)

Summary of meaning of all thse shruthi sentences is all people,by all punyas experience all joys,s,all those enjoyments  at one time  one who has   knowledge of oneness(ekathva) of parabrahma  will experience.

 

In sea position  boundless   parabrahma ananda is experienced. Therefore  is called ‘ anantha punyaphala bhak’.

To whom mind stands for  a moment at least with boldness  that sadhaka(practitioner) purusha  is like taking bath in all thirthas(holy waters).He will like doing all donations  and  like doing  all yajnas. Like worshiping all gods.

 By him his pithrus will also be uplifted from family.He will also become worshipable in three worlds.s This is for staying in parabrahma  topic(enquiry) for moment only.When it is so there is no need of telling to  who is always brahmanista(sincerity towards brahma).  His development will be there.His mother becomes blessed. By that bhudevi(earth goddess) becomes lucky.(su.sam2.20.45). and in this 0iha) and other world(para) .Those who desire liberation should worship  brahma jnani(mun.u.3.1.10.).Y these it is to be known that brahmajnani is worshipable by all.

 

FEATURES OF JIVANMUKTHA(LIBERATED WHILE LIVING):

427) Who merging his mind in  brahma only,without any changes(vikara),,withoutdoing any karmas, has bliss(ananda) always thet intellect is sthithaprajna.(firm minded).

  

428) Ater searching  brahma and athma ,seeing their thathvas(principles),chaithanya(spirit) only shining, chitthavrittthi (,mental modification) .This only is consciousness(prajne). To whom that prajne(consciousness) is always present he is called jivanmiktha(liberated while livin).To whom this prajna is present always he is sthithaprajna(firm minded).

 

429) whose prajneis firm ,whose bliss(ananda) is always present,to whom world is forgotten, he is jivanmuktha(liberated while living).

 

430)though one has  merged his intellect vritthi(mental modification)  in paramathma ,getting left from  religions(dharmas) of awakenness, will be awakened.whose knowledge is without  sense objects vasanas (desireless), He is called jivanmuktha.

To grasp sense objects through  senses is feature of awakenness

 

431) Who is having peaceful  family worries,though having body parts  is like without body parts,,though having mind(chittha)  is as though not having mind(chittha), he is jivanmuktha.

 

Prana,mind, ten senses, and five great elements, all these are together called sixteen kales.As he has no sense of outer objects, like dullard(fool),,like child, as he has no ragas and hatreds excetra defects  he will become nischittha(mindless). He is jivanmuktha.

 

432)This body which is following like shadow, is present  if ahamkra(ego) and affection(mamakara) are not present it is feature of jivanmuktha.

 

Though there is body which follows like shadow , there will not be ego(ahamkara) and affection(mamakara) .thgis is feature of jivanmuktha. As all love(raga) hatreds(dveshas) all changes(vikaras),old age and deaths,,as they are through pride(abhimana) of  gross body only, when there is no source  Athma(self) is nirvikara(changeless).It is told. Scholars are equal visioners.pandithaha samadarshinaha (bhag.githa.5.18)

 

433)  to not to remember what is  past, to not to think of what comes in future,,though having all these, in body having negligence ,as though not having relation at all, this is character of jivanmuktha.

 

434) having charecters and defects,therefore  peculiar only naturally, in this world  to have equal vision (samadarshi) is  feature of jivanmuktha.

 

Added with charecters and defects,,therefore only peculiar by nature,,to have equal vision in all and everywhere.Like this it is told in  Athma vidya vilasabook.

To not to leave and not to take(accept)  too not to have both these, is called equal vision.(samadarshi). Equal(sama) means brahma.

‘nirdosham hi samam brahma’(bhag.githa 5.14).Like this to have equal vision in all and everywhere is feature of jivanmuktha.

 

435) like or dislike, if such matter comes as he is samadarshi(equal visioned,equal visioner)  in both   places not to have changes in him  is feature of jivanmuktha.Jnani has no difference.

 

436)  as he hasmind Interested in brahmananda rasa  taste, to yathi without difference of inside and outside, difference is not there. This is feature of jivanmuktha.

 

437)To one who has no feel of myself and mine in  body senses excetras ,who  ia present with negligence  he is having feature of jivanmuktha.

 

438) who knows brahma bhaava(feel) by strength of s shruthi s,he who is liberated from family bondage, has feature of jivanmuktha.

‘Thathvamasi’(chan.u.6.8.7.)

 

439) to whom    feel of myself ia not produced  in body and senses,,d in other things tham that  ‘this’ feel is not produced  at any time any where he is called jivanmuktha.

 

440)s jiveshwara these two  anf who has left vasana (desire) of family ,s to whom such prajna(consciousness) is present s, he is called jivanmuktha.

 

‘brahmaivedam vishwam’(mun.u.2.2.11.)

‘yathra thvasya  Sarvamathmaivabhuth  thath kena kam pashyeth’(bri.u.4.5.15.)

‘yathra nanyath pashyathi’(chan.u.7.24.1)

 

441) though sajjanas(good people) honour this bodys,,though bad people troubles to whom there is equal feel  he is called jivanmuktha.

 

442) Matters inducted by others , as they join and come  like river floods joining sea , in whom by dsadrupa brahma  svarupa(form), get merged ,will not produce changes(vikaras) , this yathi paramahamsa is  called jivanmuktha.

(Bhagavath githa.2.70.).Chan.u.6.14.2),(brihma suthra,4.1.19.)

 

443) If brahma is known, to him  he will have no family as before. If there is family he does not know thathvas(principles). He is extrovert.This is the meaning.

 

 One who is not excited by  borrows.he has no desire for joy. He has lost love,fear anger.he is called sthithaprajna.(bhag.githa.2.46)

 

344) he  will not have family due to previous vasana speed. By nondifference (abheda)knowledge of brahma , family vasana  is destroyed.

 

445) Even to very lusty(kamuka) person also ,regarding his mother there will be no lust(kama) form vtitthi(mental  modification).It hesitates. In the same way  When purnananda  brahma is known  to jnani also  family vritthi  will hesitate(will get destroyed).

 

446)To one who is in samadhi(in savikalpa ) outer chittha vritthi isseen. Veda says such jnani has prarabdha karma.  Because  subordinate to karmas  sorrows and joys named fruits are produced.

 

‘To him upto which time  there is no liberation , till that time only delay.(chan.u.6.14.2.)

 

447) till experience of joy is present till there prarabdha will be there. Because  fruit production has first  karma.  Anywhere not without karma.s

 

Till when there is experience of joys and sorrows  till then prarabdha karma should accepted. Because before production of fruit  karma should be cause.Anywhere  without karma there will be no fruit.

 

448) From union knowledge that ‘I am brahma’, karmas accumulated since hundreds of kalpas(epochs) also-as after awakening  the karma done in dream  gets destroyed-will get destroyed.

 

449) Whether punya work or  or severe sin  done in dream ,after awakening from sleep  will it become cause of  heaven or hell?

 

450) like sky  knowing’s one’s athma  as asanga(unattached) and negligent  from Agami karmas(forth coming karmas)  will not be attached even a little for ever.

,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,, PART 3 (3o1to 450) COMPLETED,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,

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(PART 4)

VIVEKA  CHUDAMANI  (451 to581):

451)  how sky due to relation of pot is not attached to smell of   liquors(alcoholic drinks)  is not attached. In the same way  athma through relation of upadhi (adjunct), is not attached to it’s religions(dharmas).

 

(Though there is relation of  goss and subtle(suksm,micro)  bodies thma is not attached by their religion(dharmas).

   Sky by relation of pot, and due to smell of taddy(henda),as is not attched , Athma is not attached  to relation of Upadhi(adjunt,obstruction) and  it’s religions.

 

452)Karma which has sarted to give  fruit before knowledge rise only-like arrow which  was left intending goal(target)  hits it—without giving fruit ,by knowledge it will not gets destroyed.

 

453) the arrow which is left with an intention  of tiger,later though it is cow knowledge is produced  will not stop. With speed will surely   hits  goal.

 

454) Prarabdhha karma is really strong. Even jnanies should experience and complete it. Due to fire called samyak knowledge(samyak jnana)  accumulated previously ,forth coming agami kamas will get destroyed. But who finds out  union of jiva and brahma(jivabrahmaikya),and are always in brahmathma feel , to  such people  amongvthese kinds of karmas ,including prarabdha karma no karmas will be there. Because they are nirguna (atributeless) brahma only.

 

455) Without indulgence (tthadathmya) with upadhies to muni who is  only(kevala) brahma feel only,like talk of dream related matter in awakenness ,It is not right(suitable ) to tell that there is prarabdha.

 

456)man who is awakened (in dream)  seen body and things helpful to body , will not have feeling  me and mine. He will be awaken in his form(svarupa) only.

 

457) he has no desire of   mithya(false)  things seen in dream. He will not collect dream world things also. If  pravritthi (indulgence) develops in mithya(false) substances, really He has not awaken from his sleep.this is decided.

 

458) in the same way who is in parabrahma , will be in brahma feel. He will not see any other things. Like memory of things seen in dream,to brahmajnani  in eating leaving excetras  only memory will be there.

 

459) Body is composed by karma. Therefore prarabdha karma is related to body . But to athma who is anadi(beginingless)  it is not suiable to Imaagine. Because athma is not born by karmas.

 

460)birthless ,nithya(eternal), permanent (k.u.2.18) like this having blessed words, shruthi tells. To one is in athma form, from where is imagination of prarabdha?

 

 Athma is anadi(beginingless). For this evidence is told.’Ajo nithyaha  shashvathoyam. Purano na hanyathe  hanyamane sharire’ (k.u.2.18)like this  shruthi tells. Amoghavak has undistrurbed meaning. To a jnani from where prarabdha will come? In jnani  there is no news of imagination .

 

461) When  dehathmabhava ( thought that body itself is athma) is present  then prarabdha  is accomplished(siddhi). But to sthithaprajna  dehathma bhava is not present. Therefore in athma (self) prarabdha should not be imagined.

 

462)even to body to imagine  prarabdha karma is illusion only.s Because to one which is imposed (aropitha) from where  prarabdha will come? To one which has no existence  from where birth will come? To one which has no birth  from where destruction will come? To one which is not present  from where prarabdha will come?

 

463-464) With source ignorance ,if it’s work is  destroyed by jnana (knowledge)  ‘how this body is standing??’ like this doubting  inerts(jadas)  to console shruthi with outer vision, tells prarabdha. Not for advicing that  there is no body excetra   to jnanies.

 

465) brahma is absolute(paripurna).no beginning no end. Not seen by evidences. Changeless(no vikaraa). No sajathiya,vijathiya  difference. In this brahma there is no multiplicity( nanathva).

(nehja nanasthi kinchana’ this sentence  is in (k..2.4.11. and also in (bri.u.4.4.19.)

 

466) brahma is  sath(existanvce),brahma is chith(consciousness), eternal,bliss form.Actionless(nishkriya)s, It is  single,nondual(advaya).s In this brahma there iis no nanathva even a little..

 

467) Brahma is inside of all, is equal rasa(samarasa), absolute(purna,complete,total). Infinet, omnipresent,  sigle,nondual(advaya)s, In this brahma there is no nanathva(multiplicity) even a little.

 

468) Brahma can’t be lrft, can’t be taken, It has no Adheya(brahma is not support to anything)  or support(adhara). It is sinle and non dual(advaya). In this brahma there is no nanathva even a little.

(brahma is not supportive to anything.s As there is no world  this is not support to anything.)

 

469) Brahma is attributeless(nirguna), partsless(niravayava)s,subtule(sukshma),vikalpaless,not attached,s in this brahma nanathv is not there even a little.

 

470)  Which brahma is indescribable form,not reachable(invisible to mind and speech,in this brahma there is no nanathva(multiplicity) even a little.

 

471) brahma is sath form(sadrupa), abundant(samriddha), self evident, pure,s knowledge form, un comparable,in this brahma there is no multiplicity(nanathva) even a little.

 

472) onewho has left  desires,s,who has left enjoyments,peaceful,jithendriya(sense winner), great sanyasies (hermits)s  knowing this supreme principle at end by athmajana prasada  will hget high  bliss(ananda).

 

473) you also thinking about  athma form   ,bliss solid  parathathva ,leaving fascination  imagined  in mind which is produced,becoming jnana  as liberated  be blessed.

 

474) you also Samadhi added with firm mind,s,by clear knowledge vision,s realie athma thathva. The thing which is heard well, without doubt, if grasped,again will not produce doubt.

 

175) to oneself by release of ignorance(avidya) bondage, sathyajnanananada fotrm(truhth-knowledge- bliss(ananda) form, to realize scriptires,is logic(yukthi). Sentence of acharyas statement is evidence. Experience produced inside is also evidence.

 

‘Asya  mahimanamithi  vitha shokaha’(mun.u.3.1.2.)

‘brahmavidapnothi param’(Thai.u.2.1.)

 ‘thathvamasi’chan.u.6.8.7.)

‘chidyathe hridaya granthi’(mun.u.2.2.9.)

‘tharath shokamathmavith’(chan.u.7.1.3.)

 

476) bondage liberation,satisfaction, worries,health,excetras  should be known by self only. Bondage excetras knowledge is known to others by anumana(doubt) only.

 

477)  upanishaths and gurus teach  neutral only.s One who is educated by knowledge graced by Eshwara only ,should cross family ocean.

 

(teaching is always paroksha (indirect) only. But self realization is  aaparoksha.paroksha is means of liberation).

 

478) By one’s experience only, knowing akhandathma (whole athma) by himself , As samsiddha (Well accomplished), by nirvikalpa form  only,within onself only  facing athma  should stand.

 

479)Jiva is brahma only.to be in brahma form itself is liberation.This is last decision of  vedantha siddhantha. Brahma is  advithiya(non dual), to thyat upanishaths are only evidences.

 

‘Thathvamasi’(chan.u.6.8.7.)

‘sarvam khalvidam brahma’(Chan.u.3.14.1.)

‘brahmaivedam vishvam’(mun.u.2.12.)

Ekamevadvithiyam’(chan.u.6.2.9.)

 

480)like this by guru’s teachings, by shruthi evidence,by your logic, knowing paramathma thathva,controlling senses,puriing mind(chittha)s,sitting in lonely places became brahmanista.

 

481) making mind to stand in parabahma  for some time, later as an extrovert  ,with supreme joy told these words.

 

482) BY union knowledge of jivathma and paramathma , mind got destroyed. Outer pravritthi(indulgence,instincts ) reduced.I came to know ‘this’.’idalla’(nethi) also I came to know. Much bliss(snanda)  which ,how much (I don’t know).

 

483) Like hail stone(Alikallu) exploded and fallen in sea,s,my mind  which sea’s  part of part  in small part ,getting destroyeds,now by ananda form,s got joy(bliss), such athmananda named  from amritha flood, filled parabrahma nanmed sea’s grandeurs,it is not possible to tell s by words. Not possible to know by mindalso.

 

(Avyaktha is one part of parabrahma.Suthrathma is part of avyaktha. Virat purusha is part of  suthrathma.  On mind meling getting destroyed, This virat purushas ananda is enough).

 

484) where did this world went by whom it was carried away,s,where did it get destroyed,I don’t know. Now only I had seen it. Now it is not there! What a great wonder!

 

485)By akanda(whole,partless) Anandamritha s, filled  in this parabrahma named great sea, what is to be left,what is to be taken,(remaing) which is to be grasped.s What is to be rejected which is vijathiya?

 

486) in this brahmisthithi(brahmi condition) I am not seeing anything. Not telling anything. Not knowing anything, By sadananda svarupa only  I am vilakshana(peculiar).

(different from panchakoshas(five sacs) is the meaning).

 

487) mahatma,unattached, high among brahma jnanies,nithya(eternal) nondual(advaya) ananda(bliss) form s,bhuma(whole great,absolute), always much(boundless) kindness ocean ,guru, to you  again again namaskarams.

 

488) by whose end eye visions, moon’s dense  spread  of moon light , who have  solved  labour of family sorrows,myself  akhanda(whole) grandeur bliss(ananda), paramapada(supreme post) got within a moment only. namaskarams to such sadguru.  

 

489)by your blessings I became blessed and krithakrithya(what is to be done is done). I got liberated from family bondage. In eternal bliss(joy) form. Absolute (paripurna,total) .

 

490)I am attachmentless. Without gross(sthula)-subtle(sukshma)-body.Injdestructable. peaceful, infinet(anantha), pure,ancient(sanathana).

 

491)I am not doer (karthri) not  enjoyer(bhokthri), I am virvikara(changeless).  Actionless(kriyashunya), pure knowledge form,kevala nithya(eternal) mangala form.

 

492) I am different from seer(viewer),listener,thsan speaker  than doer and enjoyer. I am nithysa(eternal), niranthara(endless,continuous), boundless(nissima),unattached, and complete knowledge form.

 

493)In am not this,not that also. Enlighting these both two  high(shresta),pure,without difference inside and outside (otha protha), absolute(purna)  non dual athma(brahma) only.

 

494)Uncomparable(non similar),you-me,’this –that’  outside to(exception to) these imaginations, eternal, single rasa true non dual  brahma only myself.

 

495) Myself only is Narayana, killer of narakasura,killer of thriprasura, iva. Yelf only is present in  heart cave  antharyami(in dwelling regulater), and Eshwara. I am akhanda(whole) jnana form. And witness of all. To me there is no other Eshwara. I have no ego (ahankara) and mamakaa( me,mine) feeling.

 

496) myself only  by jnna(knowledge) form,inside outside  residence  present in all jivies(bhuthas).I am enjoyer and enjoyment).  First  which which appears  as ‘this’ feeling ,was appearing as different, all those are me only.

 

497)Akhana ananda sea form,in me, universes called waves from maya named  wind whirl ,in many ways take birth and gets desyroyed.

 

498)partless,sspecialless(nirvishesha), time kalpa,samvathsara(years), ayana,season (ruthu), excetras  how is imagined ,in the same ways  in me having gross(sthula) subtle(sukshma) feelings ,- appearing by imposition(aropitha), through things –they  imagine by  illusion only.

 

499)  Dirty due to defect of intellect,imposed by fools(dullards), to adhistana(base,residence,establishment)thing  will never produce happiness. Mirage(marichike)  water flood  will never make desert wet.

 

When like this, which  adhyasa  is done  on which ,character or defect produced by it, to it (that means to ashraya) is not related even a little.

 

500)I am unattached like sky. Like Sun different from  things which are enlighting.s like mountain always  non moving. Like sea boundless.

 

501)Like sky with cloud  to me there is no relation with body. Therefore it’s dharmas (charecters)   awakenness, dream,sushupthi(dreamless deep sleep) From where these will come to me?

 

502)  body named  upadhi(adjunct,obstruction)  comes and goes by itself. It does karmas. Enjoys fruit. It gets old age and gets destroyed. But myself always like kulachala(kula mountains)  firm(nonj moving) only.

 

503)I am always one form(single form),partless(without body parts,niravayava),I have no pravritthi(indulgence,instincts).No retirement(nivritthi), Who is single form,dense(saandra), ales(niravakasha),absolute (purna)like sky,how will he do work by himself?

 

‘uthkranthi gathyagathinam’s(2.3.1.)

 ‘Thadguna  sarathvath  thadvyapadeshaha prajnathvath’(bra,si.2.3.29.)

 ‘Kartha shasthrarthavathvath’(bra.su.2.3.33.)

 Yatha cha  thakshobhayatha’( Bra .su.2.3.40.)

 

504)ensesless (without senses), mindless, changeless(nirvikara), formless, akhanda ananda (bliss)  experiences, to such me let punyas  or sins from where they will come? Shruthi also clearly tells no.

 

‘thathra ko mohaha  kaha shokaha ekathvamanupashyathaha’(E.u.7)

‘Eshosya oparamanandaha’(bri.u.4.3,22)

 

505)  Whether heat or cold touched  touched by shadow ,good or bad, will not touch anybody  which is different from  shadow.

 

506) house dharmas (enlighting them)  as they win’t touch pradipa( lamp), changeless( nirvikara), negligent  peculiar(vilakshana), that witness  view (drishya) things won’t touch.

 

507) (good and bad works done by humans)  to karmas   how sun is witnesss,fire how he burns all, how rope  thing inposed(aropitha) on it,gets relation,in the same way, to me who is kutasha –chith form there will be witness feel.

 

508) I anm not doer  and make others to do. Not experience s,not making others to experience also. Not viewer, or shower. Thay I am is self light Different from  view (drishya)world.

(note:drik-viewer,drishya- view)

 

509) When upadhi9adjunct) shakes, then what is reflected in that also moves. Those who are fools(dullards) ,this fickleness  like sun actionless(nishkriya)   athma ,to their   object(bimba) . I am doer,I am enjoyer,s Ayyo I died!”like this they feel.( note: note: object-bimba,prathiibimba-image).

 

510) this inert(jada) form  body let fall on ground anywhere! As dharmas of pot won’t touch  sky these body dharmas will not attach to me.

 

511) In which   from avyaktha(unmanifest,unexoressed)  to gross body  till this universe mere appearance,which is dsubtle(sukshma)  like sky without beginning and ends, non dual brahma  that only is myself.

 

512) Which is dependence to all,which  shines in things,unlimited shapes,omnipresent, dvaithaless, eternal(nithya), firm, nirvikalpa such non dual brahma I am.

 

513) Beginning from avyaktha(ubexpressed,un manifest)  up to gross  this world in which mere appearance,which is like sky, subtle(sukshma)  without destruction  advaitha brahma is there that itself is me.

 

514)which is dependence to all,which enlightens all things,unlimited shape,omnipresent,dvaithhashunya(dvaithaless),ternal(nithya), firm(nonmoving,nischla), nirviklpa, advithiya(non dual) brahma  that itself is myself.

 

 

515)which has removed  maya visheshas(specialities)s,completely ,sarvanthara  (injside all),invisible to mind,s,sathyajnanaanantha(truth knowledge,infinet)  blissform,advithiya(non dual) brahma  that itself is me.

 

516) to me no action(kriya),no change, no kale,no shape(form),no vikalpa(wrong imagination), I am eternal, independent(nirashraya), and non dual(advithiya).

 

517)I am sarvathma(athmsa present in all,or athma of all),all(sarva),beyond all, nondual(advaya) I am. I am kevala akhanda( whole,partless), jnana ananda form.I am continuous.

 

518) By your grace, by prasada of Lakshmi’s greatness(mahime),grandeur of ]self state empire(svarajya samrajya), I got. Mahathma(great soul) sri  guru  again again namaskarams to you.

 

519)Hey guru, like maya dreams mayamade,birth-old age—deaths forest wandering,by various kinds of pains,everyday undergoing sorrows, troubled by tiger called ego(ahamkara), this me, by much grace,awakening from sleep, have protected me completely.

 

520)hey guru, enlighting from universal form,thejas (brightness ) form, sath ,ekarupa(single form),invisible to mind .speech ,to you namaskarams again again.

 

521)like this realizing athmananda(self bliss),knowing thathvas, seeing disciple who did namaskarams,joyful hearted, high mahathma(great soul), that acharyaagain tells these words.

 

522) this world is  brahma prathyaya’s flood.s therefore it is brahma everywhere. With peaceful mind, and with afhyathma vision, in all stages(avasthes), see brahma only. To those who have eyes, is there any thing around to be seen other than form(rupa)?  Like this to brahmajnani  than sadrupa brahma what else is  dependence(ashraya)  for movement of intellect.

 

523)leaving experience  parananda(supreme joy,paramananda),in useless(tasteless) matters which scholar will play? While moon who produces  great  joy is shining who will desire to see moon in picture?

 

524) by experience of Mithya(myth,false) substances, not even little satisfaction is got. Therefore  by experience of advaya(nonm diual) bliss(ananda), rasa experience getting satisfieds in sadrupathma  sincerity (niste) only be happy.

 

525) hey great intellect,by all kinds seeing athma only, recapitulating  non dual(advaya) athma(self) only,  experiencing  self joy only, spend time.

 

526) Vikalpaless(vikalpa means wrong imagination), In akhanda(whole) jnanathma ,to do nvariou  imaginations is like imagining city in sky. Therefore  advaya(non dual) ananda(nluss) form, always  having parameshwara be silent.

 

527) To imagination of false matters ,  to intellect which is the causes, mahathma (great soul) brahmajnani, with brahma feel(brahma bhaava)s produced silence only, is parama upashanthi(supreme peace).

 

528) Knowing athma form, to one who drinks athmananda rasa  without all vasanas than silence  high and happiness is not there.

 

529) Scholar athmarama(one who plays in athma)s, muni  while walking,standing, whilw sitting, while sleeping also, or in any other conditions, should be free(independent) always.

 

530) Without any bindings,having intellect  to such mahathma  who has decided athma svarupa(athma form), place time  position(asana) ,directions, with attention towards  yama niyama excetrass,s-there is no desire of these. To realize his athma (self realization), where is niyama excetra

 

531) To know as ‘this is pot’ leaving evidence  which niyama(rule) is needed? If it is there,thing(padartha) jnana happens.

 

532) this athma is  eternal siddha form. When there is evidence shines.s whether place(desha),time ,purity he will not desire.

 

533)’I am Devadattha’  this knowledge  without desiring anything happens. In the same way to brahmajnani also  ‘I am brahma’knowledge  happens without   desiring anything.

 

 

534) by sun whole world is  enlighted.in the same waay,  by whose  thejas False imposition(mithya aropa),low,  anathema(non self thing), is appearing which is there which will enlighten him?

 

535)Vedas-scriptures(shasthras)-epics(puranas) all jivies, by which are understood, That vijnathri(knower,viewer)  which will enlighten?

 

Who knows all these him by which  can  bre  known?

 Hey,mythreya  by which vijnathri  can be known?

Yenedam sarvam  vijanathi kena vijaniyath? Vijnatharamare kena  vijaniyadithi

(bri.u.2.4.14.)

 

536)This athma is self bright(self light).Has infinet power,s Though aprameya(unknowable)  is visible to experience of all. Knowinmg him only  he who is liberated from family bondage  as best among brahmavidas will be all high

(sarvothkrista).

 

537)He(by sense object seoeration)  will not feelorrow. Will not be joyful with sense objects. He will nnot be interested in  joy instruments),will not be doispassioned (viraktha)also. Being satisfied by nithyananda rasa always  by himself in himself only  plays. Enjoys.

 

538) Child   forgetting  hunger and body tiredness  sorrow as he plays with toys  brahmajnani  without ego(ahamkara) mamakara(affection,me mine feeling)  happily plays in athma(self).

 

539)  brahmajnanies without any worries or ,without humbleness  eats by bhiksha only. He drinks river water. As independent,without control(nirankusha), whether in graveyard or  forest sleeps fearlessly. To him direction itself is cloth without washing  and drying up. Earth oitself is their bed. They move in streets called vedanthas. They play in parabrahma only.

 

540) Not interested in any outer varnashrama signs,not interested in outer matters brahmajnani  depending on  this aearoplane called body, matters (vishayas) which come due to other’s desires , like child experiences.

 

541) who is in chidakasha(means brahmajnani) , as digambara or wearing cloth, or wearing silk cloth(naaru cloth), as intoxicated,or child,or like pishacha  moves on earth.

 

542) Always satisfied(happy)  by  own self only,he himself sarvathma(athma of all), muni  freely   as annashali and rupashali (having both anna and rupa) moves.

 

( As athmajnani is  all (everything) by himself, by chaithbya(spirit) form  gets anna(food) of all. Bhriguvalli(thai.u.20^th anuvaka see).

 

543)few times like fool(dullard),some times like scholar, ,like shing with  king’s grandeur,some time as illused, some times like peaceful,s some times like ajagara vritth (serpent), fw times as fit(suitable)s, gew times getting insulted,s, without knoeing to anybody  any where,  continuously having supreme joy happiness, brhmavida(brahma knower ) moves.

(serpent without moving daily  takes food which come near).

 

544)(brahmajnani) though moneyless will be always happy.  Wiyhout anybody’s help will  have great strength. Though he does not enjoy sense objects   is daily satisfied(nithya thriptha). Though asadrisha(uncomparable,dissimilar)  has equal vision.

 

545) Though he is working is not working. Though experiencing karma fruit  not experiencing. Though having body does not have body(bodyless) .Thoiugh limited omnipresent(sarvavyapi).

 

546) Always without having body prides, present this brahmajnani  joys sorrows,punyas or sins, will never touch.

 

547) With gross body excetras  to abhimani who has got relation joys sorrows,gopods and bads  come.  Destroying  bondage  sathva form muni  from where is  good and bad and their fruits.

 

548) Though Sun is  not caught by Rahu ,asa though appears caught.people who does not know form(svarupa) of sadvasthu s’Sun is caught’ like this tell due to illusion.

 

550) In the same way  liberated  from body excetra bondages, high to such brahmajnani  as body appears to be present  ignorents think that he has also body. But body of liberated  like left snake’s memnrane(layer), some how  from prava air  will be moving here and there.

 

How pranaless snake’s membrane(layer)  is left,in the same way  this body will be fallen(present).(bri.u.(4.4.7.)

 

551) How water flood carries  piece of wood  forward to ups and downs , in the same way  prarabdha (karma which has started to give fruits))  carries  body suitable to  sorrows and joys carries  towards  experience.

 

552) This brahmajnani  imagined by prarabdha karmas   due to samskaras(predispositions), like samsari(family holder), moves in enjoyment. Like mould(acchu) below wheel, siddha(accomplished) without  sankalpa (determination)and vikalpas(wrong imsginations)  like witness  will keep quiet in family.

 

553) Brahmajnani  will not indulges in sense objects ,ow will not withdraw also.In witness form will be changeless( nirvikara). He will not note karma fruit even a little. He by svathmananda(self bliss) with dense rasa drinks is intoxicated.

 

554)Lakshya,(attention) ,alakshya (inattention)  -without these feelings kevala athma form only  present he is  direct shiva and high among brahmajnanies.

(without seeing suitable or unsuitable)

 

555) High among Brahmajnanies,while living only eternally liberated(nithya muktha),blessed(krithartha). Before also brahma only ,after destruction of upadhi(adjunct,obstruction), gets advaya brahma.

 

556) Actor while wearing dress and while not wearing dress also  ia male only.In the same way  high among brahmajnanies is  always brahma only. Not anything other.

 

557) Yathi’s body is brahma only. Like leaf fallen from tree  let fall anywhere.It does not matter to him. Because it is already burnt from  jnana fire(knowledge fire).

 

558) In sathva form brahma s from purna(absolute,total) advaya(non dual) blis(ananda) , to always standing muni  ball of all flesh  to leave body  suitable place(desha) and time  excetras  desire is not there.

(as body has completed it’s work  he can leave it at anytime)

 

559) avidya named heart granthi(knot)  n to detach is the cause of Liberation. Therefore to leave body  is not liberation. To leave danda(stick)  or kamandala is not liberation.(both are outer sign of sanyasi (hermit). Merely by outer  renunciation liberation is not got. These should not be in mind also)

 

560) tree leaf let fall in channel or in river or in shiva kshethra(piligrimage),or in square where streets meet, if falls to tree there will be no god or bad(Shubha or ashubha).

 

561) tre’s leaf flower fruit as gets destroyed  body  senses  inmtellect  pranas will also get destroyed.s By this sath form, bliss(ananda) form s athma to me nothing will happen He is indestructible like tree.

 

562) ‘prajnanaghana ‘ imdicating this truth  athma form  following  upadhi(adjunct,obstruction) related form will get destroyed.Shruthies tell.

 

 How salt crystal without in and outside,  will  be equal,hey mythreyi, in the same way this athma without in and out complete prajnana ghana . Athma’s difference  is produced from these bhuthas(jivies)  and gets destroyed by  destruction of bhuthas(jivies). After liberating from  body and senses,later there will be no special knowledge(vishesha jnana).(bri.u.4.5.13. Yajnavalkya’s vthis sentence  produces peace to mythreyi.Then yajnavalkysa  there will be destruction of upadhi.and not  athma who is avykriya, avinashi(undestroyable)  any loss

Is not produced.

 

Wter reflectinmg sun,sphatica(alum)  reflecting japa flower-all these upadhies  if get destroyed  sun’s formsphatica’s (alum’s) form   remains same.

 

563)  though  changing  things get destroyed athma will not get destroyed. Like this shruthies tell. ‘hey mythreyi, this athma is undestructive.(ri.u.4.5.14)

 

564) Sone treegrass grain husk-excetras if get burnt become soil only. Prana,senses,body mind excetra all viewable things burnt by jnanagni(knowledge fire), get pparamathma form only.

 

565) In sun’s light different from it dark how gets destroyed  in the same way  all viewable (drishya) things mergr in brahma.

 

566) When pot gets destroyed  sky inside it  how clearly becomes mahakasha(great sky),in the same way when upadhi is destroyed athma knani becomes himself brahma.

 

567) Milk poured in milk.oil poured in water, water poured in water-these how they unite in the same way  Athmajnani muni  unites in brahma.(k.u.4.15 and mun.u.3.2.8 compare)

 

568) Like this getting videha liberation  akhanda(whole)  sathva rupathva named brahma bhaava(feel)  this yathi again will not return to family.

 

569) Sath svarups  poaramathma  and myself are one only. By this knowledge burning  avidya excetra bodies ,he will become brahma only.s to brahma where is redirth?(causal body(karana body,subtle body,gross body).

 

570) In actionless trope snake appears and goes s-how are these false like that  bondages and liberations  are also imagined by maya.These are not in athma truly.

 

571) If there enclosure9avarana) to maya  or not present, bondages and liberations can be told. Bur brahma has no enclosure(avarana). If there avarana loss to advaitha. But shruthi won’t bear dvaitha(dualism).

 

(who sees difference here he goes from death to death.(k.u.2.4.11.)

572) Like cloud onstructing (covering) eun,is imagined in sun,,character of dull intellect  bondage and liberation  is accused(imposed) in  brhma only  falsely. Because this eternal thing advaya(non dual),asanga(detached), jnana form  akshara only.

 

573) the knowledge that theres  bondage  in nithyavasthu(eternal thing),knowledge that it is not there,-these are charecters of intellect  and not of nithyavasthu(brahma,athma,self).

 

574) therefore  Bondages and liberations are imagined by maya.  Not in athma. Like sky  nishkala,nishkriya(actionless), peaceful,clean, niranjana(unattached)s, advithiya(non dual)  in parathathva(supreme principle), from where is imagination?

 

575)  No  totaldestruction(pralaya), no production, no binded, no achiever(practitioner), no mumukshu( liberation desirer),no liberated also

 Like this paramartha(spirootual).

It’s source can be found in amritha bindu upanishath(10), in mangukya karikkas(2.32).

 

‘when  dvaitha is false, athma only is paramarthawhen decided then all transactions(vyavaharas) are avidya matter.This is evident.

 

576) without defects of kali , having kamakess(desireless) intellect , munukshu(liberation desirer) you  thinking as my son, shruthi head present in vedamtha s doctrine form(siddhantha form),high, this secret  I have taught you again again.

577)  Like this hearing sentence of guru, disciple who got liberated from bondage that disciple, with politebess doing namaskarams, getting permission from guru, went off.

 

578) like this having mind drowned in  sadananda(always happy) ocean ,making whole  earth holys, contineously was moving.

 

579) Like this conversation between acharya and disciple, mumukshus to get knowledge easily athma svarupa(athma form) is described.

 

  580 By performance of achievement (practice), knowing all defect of principles ,dispassioned  (viraktha)in family  happiness.,s peaceful minded,interested in shruthi,,liberation desirersmumukshus) trialful  people favourable this, upadesha(advice) let them honour.

 

581) Inm fmily path   three troubles called thpathrsya,,produced from sun ray,   tired due to thirst,(to chethanas) very much near, like amritha oceans, joy giving, showing non dual(advithiya brahma) brah,ma, giving liberation giving,this shankara speech is all high(sarvothkrista).

,,,,,,,,,,,,,,,,,,,,,,,,,VIVEKA CHUDAMANI  SUMMARISED TRANSLATION COMPLETED ON (22.12.2024),,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,,

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