Brahma is the Real


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Brahma is the Real

  • Brahma is the Real

  • World is only an illusion

  • The Jeeva is none other than the Brahma





On seeing the worthy disciple, thus prostrating himself (surrendering his ego)

  • On seeing the worthy disciple, thus prostrating himself (surrendering his ego)

  • who had attained the Bliss of the Self,

  • who realized the Truth, and who is immensely glad at his heart – to him

  • The noble and ideal Teacher again addresses the following excellent words





This universe is an unbroken series of manifestations of the Brahman.

  • This universe is an unbroken series of manifestations of the Brahman.

  • Hence, in all respects, it is nothing but the Brahman.

  • Look at this with the eye of illumination and a serene mind under all circumstances.

  • The one with open eyes sees only the different visible forms and nothing else!

  • Similarly, except Brahman what else is there to engage the intellect of man of realization!!









From the perception of unreal things there is neither least satisfaction nor there is cessation of misery

  • From the perception of unreal things there is neither least satisfaction nor there is cessation of misery

  • Therefore, being satisfied with the realization of the Bliss Absolute, the One without a second

  • Live happily in a state of Identity with the Reality by total dedication.

















To the man who has realized his own nature

  • To the man who has realized his own nature

  • and drinks the undiluted Bliss of the Self,

  • there is nothing more exhilarating than the quietude that comes of a state of desirelessness





The illuminated sage, whose only pleasure is in the Self,

  • The illuminated sage, whose only pleasure is in the Self,

  • Ever lives at ease, without any hindrance,

  • whether he is walking or sitting, relaxing or sleeping or doing any thing else, or in any other condition.

  • Pralapan, visrujan, grihnan …… indriyani indryardheshu vartanta iti dhaarayan - Gita





The noble soul, who has perfectly realized the Truth, whose mind-functions meet with no obstruction –

  • The noble soul, who has perfectly realized the Truth, whose mind-functions meet with no obstruction –

  • He no more depends upon the conditions of place, time, posture, direction, moral disciplines, objects of meditation and so forth.

  • What regulatory conditions can there be in knowing one’s own Self ?





To cognize an object such a pot as pot all that is required is the clear eye sight, good lighting and the knowledge what a pot looks like

  • To cognize an object such a pot as pot all that is required is the clear eye sight, good lighting and the knowledge what a pot looks like

  • Nothing else, forsooth, is necessary.

  • Similarly, no other ordained restraints are required to understand our true nature except the clear wisdom about the Self.









The knowledge that I am so and so or Mr. Devadatta is independent of any other preconditions or circumstances

  • The knowledge that I am so and so or Mr. Devadatta is independent of any other preconditions or circumstances

  • Similar is the case with the realization of the Brahman for the knower of the Truth that

  • he is Brahman.





The luster of the Sun causes the whole universe to lighten up

  • The luster of the Sun causes the whole universe to lighten up

  • Much the same way, This insignificant, unreal, mean and lowly placed visible material world is only a reflection of the Eternal luster of the Atman.

  • But, that Atman is the Self Effulgent.

  • Nothing else can light it up !





What, indeed, can illuminate that Eternal entity, the Atman

  • What, indeed, can illuminate that Eternal entity, the Atman

  • by which all the Vedas, Puranas and other scriptures as well as all beings have acquired a meaning ?

  • Such an entity, The Atman – can it be illuminated by a thing or any knowledge ?



The attributes of the highest

  • The attributes of the highest

  • Knower of the Brahman





Here is the Self-effulgent Atman, of infinite power, beyond the range of acquired knowledge

  • Here is the Self-effulgent Atman, of infinite power, beyond the range of acquired knowledge

  • Yet, it is the common experience of all – means it represents one and all

  • Realizing such Atman, the incomparable knower of the Atman (Brahma vidu uttamottamah) freed from all bondage, lives his glorious life.





Fully satiated by experiencing the unending Bliss Absolute, such a man of perfection

  • Fully satiated by experiencing the unending Bliss Absolute, such a man of perfection

  • is neither grieved nor elated by sense-objects,

  • is neither attached nor averse to them,

  • but always playing sport with the Self, he relaxes and takes pleasure there in.

  • Prakasam cha ..…. Gita XIV – 22- 25

  • Tri guna ateetah ( who is beyond the 3 gunas)





A child plays with his toy, totally forgetting hunger and bodily pains;

  • A child plays with his toy, totally forgetting hunger and bodily pains;

  • Exactly so does the man of realization take pleasure in the Reality

  • without the ideas of ‘I’ and ‘mine’

  • and he is ever happy.

  • Bhaja Govindam – Yogee Yoga niyojita

  • chitta – ramatae balo-unmattvad-eava





The Brahma Jnaani or the knower of the Self

  • The Brahma Jnaani or the knower of the Self

  • is sans any anxiety or sorrow in his heart;

  • he eats what ever he gets by begging;

  • the river waters quench his thirst.

  • He lives a free and independent life;

  • sleeps sans fear in the cemetery or in forests;

  • he wears the quarters (diks) as his dress needless of any washing, drying etc;

  • the mother earth is his bed; he ever roams in the avenues of Vedanta sporting with the Brahman





The knower of the Atman bears no special marks of any identification (that is why it is difficult to recognize him)

  • The knower of the Atman bears no special marks of any identification (that is why it is difficult to recognize him)

  • He is unattached to the external things;

  • He is resting on this body without any special connection or attachment;

  • He experiences all the sense-objects as and when they come as desired by others;

  • His focus is ever on the Supreme Brahman;

  • He may appear as if he is a lunatic or a child.





Firmly established in the eternal plane of Absolute Knowledge,

  • Firmly established in the eternal plane of Absolute Knowledge,

  • he wanders in the world as if he is a ghost,

  • sometimes like a lunatic (mad man)

  • sometimes like a child (unmindful)

  • some times like an intoxicated ghoul

  • wearing no clothes on his body – digambara

  • or some times wearing clothes or

  • perhaps animal skin (hide) at other times





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

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

  • being the very embodiment of desirelessness –

  • always satisfied with his own Self

  • thinking that he is part every being or thing –

  • because every being and thing is Brahman

  • Prajahati yada kaaman….sthita prajna tadochatae

  • Gita II chapter - on sthita prajna









Though without riches, yet ever content;

  • Though without riches, yet ever content;

  • though helpless, yet very powerful;

  • though not enjoying the sense-objects,

  • yet eternally satisfied;

  • though peerless and without an exemplar

  • yet looking upon all with an eye of equality

  • Gita : Vidya vinaya…. panditah sama darsinah





Though apparently working, yet inactive;

  • Though apparently working, yet inactive;

  • though experiencing fruits of yester deeds-

  • yet untouched by them;

  • though possessed of a body,

  • yet without identification with it;

  • though limited to one place and time,

  • yet omnipresent is he.





Nothing ever has any influence on this Knower of Brahman,

  • Nothing ever has any influence on this Knower of Brahman,

  • neither pleasure nor pain;

  • nor good nor evil;

  • He is always unaffected and untouched –

  • because he lives without the body-idea though possesses a mortal body.





Pleasure or pain, or good or evil, affects only the one who has connections with this gross body etc., and affects him who identifies himself with these.

  • Pleasure or pain, or good or evil, affects only the one who has connections with this gross body etc., and affects him who identifies himself with these.

  • How can good or evil, or their effects, touch the sage who has identified himself with the Reality and thereby shattered his bondage ?





When solar eclipse occurs people think that the Rahu graha (planet) has devoured the Sun.

  • When solar eclipse occurs people think that the Rahu graha (planet) has devoured the Sun.

  • This is only out of delusion by the people that there is one Graha called Rahu which can do so

  • Not knowing the real nature of the Sun and the cause of the eclipse.

  • The phenomenon is only apparent and not real disappearance of the Sun.









In reality, however, the Knower rests peacefully discarding the body

  • In reality, however, the Knower rests peacefully discarding the body

  • But, the body apparently moves as long as the (praana) vaayu is moving in and out

  • This is reminiscent of snake’s skin which is shredded by the snake, yet the sloughed skin moves hither and thither by the force of wind.





A piece of wood in a river will attain to high and low levels as per the current of the waves, not having any choice of its whatsoever.

  • A piece of wood in a river will attain to high and low levels as per the current of the waves, not having any choice of its whatsoever.

  • So also, is the body carried on to high and low levels in life to experience the fruits of yester deeds, as presented in due course, by their momentum.

  • This is what we call as God’s will.





Even though the cart wheel moves at a great speed, its pivot or the central supporting stud remains constant but allows free movement.

  • Even though the cart wheel moves at a great speed, its pivot or the central supporting stud remains constant but allows free movement.

  • So also, the liberated sage, though enjoying the sense-objects due to his previous deeds just like any house holder – is in fact only a mute witness to his actions and is not involved at all.

  • He doesn’t have any action or inaction.





Thus, the liberated wise man, being a mute unconcerned spectator, neither directs his attention to sense-enjoyments nor detaches his attention from these.

  • Thus, the liberated wise man, being a mute unconcerned spectator, neither directs his attention to sense-enjoyments nor detaches his attention from these.

  • Further, he has not the least regard and interest for the fruits of his actions;

  • his mind being thoroughly inebriated by his addiction to the essence of elixir of the Bliss of the Atman.





Such a sage has given up all attempts of chasing any goals; For him, there is nothing which is a non-goal;

  • Such a sage has given up all attempts of chasing any goals; For him, there is nothing which is a non-goal;

  • He lives as the absolute Atman.

  • He is verily the Siva Himself.

  • He is the best among the knowers of Brahman





Through the destruction of all limitations, the perfect knower of Brahman is merged in the One Brahman without a second –

  • Through the destruction of all limitations, the perfect knower of Brahman is merged in the One Brahman without a second –

  • He has been with the Brahman all along –

  • He becomes ever liberated even while living.

  • Thus, he attains the goal of his life.





An actor will be acting according to the role he has taken up and puts on the dress according to his role

  • An actor will be acting according to the role he has taken up and puts on the dress according to his role

  • But, whether he is acting or not, inside he is his own self.

  • Similarly, the perfect knower of the Brahman though enacting his given role on this stage of life

  • He is always the Brahman and nothing else, in fact.





Let the body of the Sanyaasin who has realized his identity with Brahman,

  • Let the body of the Sanyaasin who has realized his identity with Brahman,

  • wither and fall anywhere like the leaf of a tree, it is of little consequence to him,

  • for, his body has already been burnt by the fire of knowledge

  • He does not even care about the obsequies





The sage who always lives in the Reality –the Brahman – as the Infinite Bliss, the One without a second,

  • The sage who always lives in the Reality –the Brahman – as the Infinite Bliss, the One without a second,

  • does not depend upon the customary considerations of place, time, etc., for giving up this mass of skin, flesh, and filth.

  • He is ever ready to give up this filthy body.









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

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

  • or in a temple consecrated to lord Siva

  • or in the four sided front yard of a house –

  • What good or evil effect is that fall of the leaf to the tree ?

  • How does it matter if this body lives or withers





The destruction of the body, organs, life (praanas) and buddhi (determinative faculty) is like the falling of a leaf or flower or fruit to a tree.

  • The destruction of the body, organs, life (praanas) and buddhi (determinative faculty) is like the falling of a leaf or flower or fruit to a tree.

  • Such a destruction does not affect the Atman, the Reality, the embodiment of Bliss –

  • which is ones true nature.

  • This true nature or Atman ever survives, like the tree above.





The Srutis (Vedas) assert that the Atman is the Eternal Real entity – ‘Prajnaana Ghana’ is the actual description in the Sruti - Atman is the “The Embodiment of Knowledge” etc.,

  • The Srutis (Vedas) assert that the Atman is the Eternal Real entity – ‘Prajnaana Ghana’ is the actual description in the Sruti - Atman is the “The Embodiment of Knowledge” etc.,

  • Srutis speak of the destruction of the apparent external limitations merely – such as the dependent body etc., which are the result of illusion.





The Sruti passage, “Verily is this Atman immortal, my dear” asserts the immortality of the Atman.

  • The Sruti passage, “Verily is this Atman immortal, my dear” asserts the immortality of the Atman.

  • This is in contrast to and in the midst of perishable things which are subject to change and modification.

  • Brihadaranyaka upanishad IV, v.14





Just as a stone, a tree, grass, paddy, cloth, husk etc., when burnt, are reduced to ash (earth) only,

  • Just as a stone, a tree, grass, paddy, cloth, husk etc., when burnt, are reduced to ash (earth) only,

  • Even more so is the whole objective universe comprising the body, organs, praanas, manas and so forth

  • which, when burnt by the fire of realization, are reduced to the Supreme Self.





Just as the thick darkness which is totally distinct (form light) vanishes (dissolves) in the radiance of the Sun shine

  • Just as the thick darkness which is totally distinct (form light) vanishes (dissolves) in the radiance of the Sun shine

  • So also, the whole objective universe (like the darkness) dissolves in the Brahman (its radiance)





The sky that is enclosed and reflected in a pot palpably becomes one with the limitless sky once the pot is broken.

  • The sky that is enclosed and reflected in a pot palpably becomes one with the limitless sky once the pot is broken.

  • So also, when the apparent limitations of the body etc are destroyed –

  • The knower of the Brahman, verily becomes the Brahman itself.





As milk poured into milk, oil into oil and water into water becomes indistinguishable, united and one with it,

  • As milk poured into milk, oil into oil and water into water becomes indistinguishable, united and one with it,

  • So also, the sage who has realized the Atman becomes indistinguishable and one with the Atman.

  • Katha, IV. 15, Also Mundaka III.ii.8





Realizing thus, the extreme uniqueness that comes of disembodiment

  • Realizing thus, the extreme uniqueness that comes of disembodiment

  • Becoming eternally identified with the Absolute reality, The Brahman

  • The sage no long suffers transmigration (rebirth) again.





Because, his bodies ( causal, subtle and gross) consisting of nescience (avidya or ignorance) etc., are burnt by the Vidya, the realization of the identity of the Jiva and the Brahman.

  • Because, his bodies ( causal, subtle and gross) consisting of nescience (avidya or ignorance) etc., are burnt by the Vidya, the realization of the identity of the Jiva and the Brahman.

  • At such a stage the Knower becomes the Brahman itself;

  • How can the Brahman ever have rebirth ?





Bondage and liberation are conjured up by Maaya (illusion)

  • Bondage and liberation are conjured up by Maaya (illusion)

  • So, these do not exist for the Atman, one’s Reality, which is beyond the grip of Maaya.

  • The appearance and disappearance of the snake do not abide in the rope, which suffers no changes imagined due to illusion.





Avidya or nescience or illusion is the bondage; Its cessation is liberation; Bondage and liberation may be talked of where is the presence or absence of the covering veil, avidya

  • Avidya or nescience or illusion is the bondage; Its cessation is liberation; Bondage and liberation may be talked of where is the presence or absence of the covering veil, avidya

  • But, there can be no covering veil for the Brahman, which is always uncovered, because it is one without a second;

  • If there be a veil, the non-duality is contra-dicted and Srutis can never accept duality





Bondage and liberation are attributes of the buddhi which ignorant people falsely superimpose on the Reality.

  • Bondage and liberation are attributes of the buddhi which ignorant people falsely superimpose on the Reality.

  • When a cloud covers our vision from seeing the glowing Sun, we transform it to the Sun and say the Sun is covered. (By reasoning we know that the huge Sun cannot be covered by such a small cloud).

  • Remember, the immutable Brahman is knowledge Absolute, the one without a second and unattached.





The idea that bondage exists and the idea that it does not, are both mere attributes of the buddhi.

  • The idea that bondage exists and the idea that it does not, are both mere attributes of the buddhi.

  • They are not with reference to the reality.

  • They never belong to the Eternal Reality, the Brahman.





Hence, this bondage and liberation are created by Maaya, and are not the nature of the Atman.

  • Hence, this bondage and liberation are created by Maaya, and are not the nature of the Atman.

  • How can there be any idea of limitation with regard to the Supreme Truth, which is without parts, without activity, calm, unimpeachable, taintless and One without a second ?

  • Can there be any such limitations with regard to the infinite sky?





There is neither death nor birth

  • There is neither death nor birth

  • Neither a bound

  • Nor a struggling soul

  • Neither seeker after liberation

  • Nor a liberated one –

  • This is the ultimate truth.

  • This is a verbatim quotation from the

  • Amritabindu Upanishad





My dear son !

  • My dear son !

  • I have reiterated to thee this excellent and profound secret, which is the innermost purport of all the Vedaanta – the crown of the Vedas -

  • considering thee as a fittest aspirant after liberation.

  • Now, be free in the mind of all desires, purging the taints of this Dark Age (Kali)

  • Always think of your incomparable status as the Absolute Brahman.





Hearing these Guru’s words of blessing and good bye

  • Hearing these Guru’s words of blessing and good bye

  • the disciple out of deep gratitude and reverence prostrated himself before his Master;

  • with the permission of the Master, he went his way, freed of bondage.





And the Guru, with his mind completely immersed in the ocean of Existence and Bliss Absolute,

  • And the Guru, with his mind completely immersed in the ocean of Existence and Bliss Absolute,

  • He went on and on professing the same message to many an aspirant & seeker

  • thus purifying his very existence and the people around him.

  • All differentiating ideas have banished.





Thus by way of the dialogue between the Teacher and the disciple and the exhaustive discourse on Atma-Jnaana –

  • Thus by way of the dialogue between the Teacher and the disciple and the exhaustive discourse on Atma-Jnaana –

  • the Real nature of the Atman has been elucidated for the easy comprehension of seekers after liberation.





May those Sanyaasins who are seekers after liberation, who have purged themselves of all taints of mind by observance of the prescribed methods – both direct and indirect –

  • May those Sanyaasins who are seekers after liberation, who have purged themselves of all taints of mind by observance of the prescribed methods – both direct and indirect –

  • who are averse to worldly pleasures, and who are of serene minds

  • who revere the Srutis and take delight there in

  • appreciate this salutary teaching !!





For those who are afflicted, in the way of mortal world, by the burning pain due to the scorching heat of the threefold misery and

  • For those who are afflicted, in the way of mortal world, by the burning pain due to the scorching heat of the threefold misery and

  • who through delusion wander about in a desert in search of few drops of water – for them

  • here is the triumphant and eloquent message of Sri Sankaraacharya’s intellect, pointing out within easy reach,

  • the soothing (balm) ocean of nectar, Brahman, the one without a second –

  • to lead them to liberation





iti Sreemat parama hamsa parivraajaka achaaryasya

  • iti Sreemat parama hamsa parivraajaka achaaryasya

  • Sree Govinda bhagavat poojya paada sishyasya

  • Sreemat Sankara bhagavatah krutou

  • Vivaeka Choodaamanih

  • samaaptah








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