Viveka Sloka 12 Tel Eng

	
సమ్యగ్విచారతః సిద్ధా రజ్జుతత్త్వావధారణా ।
భ్రాంతోదితమహాసర్పభయదుఃఖవినాశినీ ॥ 12॥ (పాఠభేదః - భ్రాంత్యో)

భ్రాంత్యా=భ్రాంతిచేత, ఉదిత మహాసర్పభయదుఃఖ వినాశినీ = పుట్టిన మహాసర్పమువలన కలిగిన దుఃఖమును నశింపజేసెడి, రజ్జుతత్త్వా వధారణా = ప్రౌడుయొక్క యథార్ధ స్వరూపముయొక్క నిర్ధారణము, సమ్య గ్విచారతః - బాగుగా విచారణచేయుటవలన మాత్రమే, సిద్ధా-సిద్ధించును.

కనుచీకటిలో నేలపై పడిఉన్న తాడును చూచి సర్పమను కొన్న పురుషుడు భయపడినవాడై, దీపమును తీసికొని వచ్చిన పిమ్మట బాగుగ పరిశీలించి, ఆ వస్తువు యథార్థస్వరూపమును తెలిసి కొని, భయము, వణకు మొదలగు దుఃఖమును విడచును అను విషయము ప్రసిద్ధము.

అచట త్రాడునందు, భ్రాంతిచే ఆవిర్భవించిన ఏ మహాసర్పముయొక్క జ్ఞానమువలన కలిగిన దుఃఖమును తొలగింప జాలిన రజ్జుతత్త్వనిర్ణయము బాగుగ ఆలోచించుటవలన కలిగినదో, అట్లే భ్రాంతిచే కలిగిన సంసారదుఃఖమును, అనగా జన్మమరణముల వలన కలుగు దుఃఖమును, తొలగించెడి తత్త్వనిర్ణయము, అనగా ఆత్మ యథార్థస్వరూపజ్ఞానరూపమగు ఆత్మసాక్షాత్కారము గూడ సమ్యగ్విచారణ చేయుటవలననే కలుగును అని ఈ దృష్టాంతము సర్వాంశములందును ప్రకృతోపయుక్తముగ ఉన్నది.

ఆప్తుల ఉపదేశముప్రకారము చేయు విచారమే అర్థ నిర్ణయమునకుగాని, మరియొక కర్మ ఏదియు కాజాలదనియు చెప్పుచున్నాడు.

samyagvichārataḥ siddhā rajjutattvāvadhāraṇā ।
bhrāntōditamahāsarpabhayaduḥkhavināśinī ॥ 12॥ (pāṭhabhēdaḥ - bhrāntyō)

If one loses money in stock market because of a computer gliche, who is responsible? The computer maker, the software writer or the store that sold it? Humans ever since the industrial revolution are damaging the environment one way or another. Who pays for this? We all are paying if the newer generations are repeating the same mistakes as their predecessors. The nuclear stockpiles were a matter of concern during the last century. These days the threat of nukes has been overridden by the threat of computers and their networks. Do we misunderstand computers as a threat to our existence? After all, computer is a machine and like any other machine, it was created with human ingenuity and must obey human commands. While computers are not the threat, it is the human operator that is to be blamed for their malfunction. A parallel in scripture is called "ninda stuti" which means some people blame the creator for everything that has gone wrong over and over. In Bhagavata Skandha 7, the following conversation between Dharma Raja and Narada ensued:

"O Narada, Sisupala hated the Lord and developed animosity toward Him. Yet, how could he attain salvation? Why didn't his soul go to hell? Dantavaktra, similarly, had animosity toward the Lord. The two always cursed the Lord. Why did they not end up in hell? As everyone watched, their souls merged in Vasudeva. I am unable to understand this. Like a wick lamp that is shaken by the wind, my mind is wavering. You are omniscient. Please give me a clarification" said Dharma Raja.

Narada said "Dharma Raja, to experience praise and curse, honor and censure the mortal body has been given. Jivas ascribe I-mine thoughts around it. Does the paramatma have love for his body? There are no dualities in him. He has no hatred either. Nor does he know the haters. One can attain paramatma in any manner."

"Mortals attain the Lord by cursing him sooner than the devotees" said Narada.

Some even though are haters of the Lord, chant his name feverishly making them eligible for salvation. Just as devotees attain Lord Krishna, some with desires, a few with hatred, some with fear and others with friendliness attain the Lord as well.

"Gopikas by love, Kamsa by fear, Sisupala with enmity, Yadavas with friendship, ascetics like me with devotion attained the Lord" said Narada.

We sometimes blame the creator, whether human or god, for all of our misunderstandings and mistakes. When one is unemployed or stuck in poverty he may feel god caused him misery. He doesn't realize that his past actions have manifested as prarabda karma that has caused his sorrow.

In this sloka, Sankara provides a scenario to illustrate -- used widely in the vedanta literature called rajju-sarpa drishtanta . When one sees what he believes as a snake, in darkness, fear will envelop. The visuals of foam coming out of the mouths of snakebitten people pop up ominously in the mind and he will conclude his painful death is imminent from the snakebite if he doesn't act. Soon the amygdala's "fight or flight" response takes over. He looks for a stick or a stone to scare away the snake, or with heart racing, tries to run away from it. If resolving to fight, he sees that the snake is not moving despite his provocations. He realizes he needs bright light to discern the truth.

Until he sees in bright light a rope that he mistook as a snake, he will be distressed. Some non-believers, still not convinced, beat the apparent snake with a stick. Thus after confirming that it is not a snake, and he is not in mortal danger, he feels relieved and may even laugh at himself.

Sankara says if you mistake a rope for a snake and go through fearful emotions, it is because of your ignorance. You need light to see the truth and vidya is such a light. Only with knowledge can you overcome the ignorance about Reality and extricate yourself from sorrow. Vedanta says the adhishtana or the support for the wrong belief in the snake, is the rope for without the rope there is no specter of a snake. Therefore, our sorrow from samsara (bondage), mortal fear of old age and death, are because we don't see the adhishtana and continue to be influenced by the abhasa which in the drishtanta given by Sankara is the non-existent snake.

Viveka Sloka 11 Tel Eng

	
చిత్తస్య శుద్ధయే కర్మ న తు వస్తూపలబ్ధయే ।
వస్తుసిద్ధిర్విచారేణ న కించిత్కర్మకోటిభిః ॥ 11॥

కర్మ= కర్మ, చిత్తస్య = చిత్తము యొక్క, శుద్ధమే = శుద్ధికొరకు మాత్రమే ఉపయోగించును, తు = కాని, వస్తూ పలబ్ధయే - వస్తుజ్ఞానము కొరకు; న = ఉపయోగించదు, వస్తుజ్ఞానము - వస్తుజ్ఞానము, విచారేణ = విచారణ చేయుటచేతనే కలుగును, కర్మకోటిభిః - కోటికర్మలు చేసినను, కించిత్ న= ఏమియు ప్రయోజనము లేదు.

విచారముచే వస్తుజ్ఞానము కలుగును అను విషయమునే దృష్టాంతముతో విశదీకరించుచున్నాడు.

chittasya śuddhayē karma na tu vastūpalabdhayē ।
vastusiddhirvichārēṇa na kiñchitkarmakōṭibhiḥ ॥ 11॥

The question "Was the universe created?" vexed many a vedanti including Sankara. We commonly observe that anything that is born must die whether plant, insect or animal. If the universe was created it must have an ending. This is consistent with Lord Siva's appellation as a laya karta which means he will create pralaya or inundation of universe with destructive force. Then is it just the earth or the distant stars and galaxies also are destroyed? For all practical purposes it doesn't matter if a star other than the sun is alive or destroyed when there is no earth as the humanity for now is earth bound. The story of the Sage Markandeya (in Bhagavata Skandha 12) tells us that Lord Vishnu gave a glimpse of pralaya to the sage. Similarly Bhagavata tells (Skandha 1) about the beginning of a new creation by Lord Brahma.

However Sankara didn't contradict the statement that universe existed always and it is only jivas that are born and dead. This is called vivarta vaada (vivarta means transformation) or ajatva vaada (aja means never born). It means the universe undergoes transformation and never actually disappears entirely. The world is transformed like a stage or a set that is cleared after the director, say of a movie, is done with the video shot. Once empty, the stage is again decorated with another set for a new video shot. Similarly the world is superimposed on a substratum. Brahman is that substratum.

For someone who is not entirely convinced and insists the universe is created, the universe can be considered as a spider web. A spider spins the strands from itself and is ensconsed within it. According to this theory, Brahman like a spider turned itself into the universe. Why did he do that? Because he has the power to do it. One can rhetorically state that Brahman transformed itself as the universe which can be considered its playground to keep it entertained. Therefore, the idea that a creator exists separate from the creation is not completely convincing. Sankara said a dreamer can't be convinced within his dream that he is dreaming. The analogy is we are part of someone's dream or a computer simulation, and we can't accept that we are not real and the world around as unreal, for as long as we are bound.

In this sloka, Sankara is emphasizing that veda vihita (ordained by the veda) karma, karma for short, is only for making the mind pure (chitta suddhi). Such karma can't make one a yogi or a vedanti. It merely creates a clean canvas upon which the sadhaka can paint anything he wishes. When we wake up after a deep sleep, implying dreamless sleep, our mind is fresh and malleable. The mental clarity lasts for a few moments before the senses come into being. veda vihita karma engenders such a quiescent mind, making it a clean slate ready to receive fresh ideas.

Sankara also says no matter how many times a soul is born, with just karma, it is not possible to receive object knowledge. Such knowledge can only be attained with much contemplation (vichara). Without introspection one can't transcend the need to do karma. Ramana Maharshi in apparent agreement with him goads us to question "Who am I?" to begin the spiritual journey.

Consider a ghanapaati who has been memorizing rig veda since he was a child. He might have showed his prowess with utmost perfection before a large audience. He, like any other skilled person, even though possessing vidya, does not automatically obtain liberation. If he performs karma without selfish motives called nishkama karma, it directly creates chitta suddhi that makes him overcome ahamkara and set his course for self-discovery with increased concentration and competence. When one performs nishkama karma, he is freed from the attachment to its result. Suppose one gives charity to an orphanage, without a hidden agenda, not expecting anything in return, what does he get? It will be peace of mind. Gitacharya said he would determine what fruit to grant. An action performed, with an expectation, such as buying stock with an intention to profit, on the other hand, can cause one to grieve when the stock falls. However, whatever karma one does won't go waste, as it is still a part of sadhana, provided it is done with chitta suddhi.

Conversely, limited actions can't produce unlimited results. Karma is finite and well defined in veda or by our predecessors. Self realization is comparatively an arduous task where a sadhaka has to struggle with spiritual dilemmas and wrap his mind with the notions of Brahman who is devoid of any attributes, all pervading and not amenable to appeasement through bhakti or devotion. How can one contemplate on Brahman who has no gunas? Doing a chant of "Brahman, Brahman" won't take us anywhere. The bhajans of devotees are centered around the attributes of the gods such as "neela megha syama" (the one blue as a cloud) or "kodanda pani" (one holding a bow). Brahman, on the other hand, has no parts (avyaya) and nothing to describe. What can be said about a still river, a waveless ocean or the space beyond sky? It is a sum total of everything we see, touch, hear, taste and smell. Yet it is beyond senses. Satsang might help. One has to immerse in solitude for a long time before the clarity arrives. For some, that may not happen in a lifetime. Sankara is a testament to one who not only succeeded in attaining that clarity at a young age but also in sharing with others. When he says all the karma done in a million births won't automatically give raise to a sadhaka, he is both emphatic and seemingly stern.

Viveka Sloka 10 Tel Eng

	
	సన్న్యస్య సర్వకర్మాణి భవబంధవిముక్తయే ।
	యత్యతాం పండితైర్ధీరైరాత్మాభ్యాస ఉపస్థితైః ॥ 10॥
	
	

	
	sannyasya sarvakarmāṇi bhavabandhavimuktayē ।
	yatyatāṃ paṇḍitairdhīrairātmābhyāsa upasthitaiḥ ॥ 10॥
	
	

సర్వకర్మాణి = సమస్త కర్మలను, సన్న్యస్య = సన్యసించి, ధీరై = మనస్సును అదుపులో నుంచుకొన్నవారును, ఆత్మకుసంబంధించిన శ్రవణాదులయందు, ఉపస్థితై -ప్రవర్తించుచున్న పండితులచే, భవబంధవిముక్తయే = సంసారబంధముల ముక్తి కొరకు, యత్యకామ్ = ప్రయత్నము చేయబడుగాక.

సర్వకర్మాణి సన్న్యస్య - కర్మకాండోక్త ములగు కర్మలనన్నింటిని విడచి, భవబంధవిముక్తయే సాంసారిక బంధముల నివృత్తికి కారణ మగు సమ్యగ్ దర్శననిష్ఠకొరకై, పండితైః = ఆత్మను ప్రత్యక్షముగ తెలిసికొనగల్గిన, ధీరై = బుద్ధిని వశములో నుంచుకొన్న వారిచే

	రాంచి ఖాని వ్యతృణత్స్వయంభూ॥

	తస్మాత్ పరాక్  పశ్యతి నాన్త రాత్మన్, 

	కశ్చిద్ధీరః ప్రత్యగాత్మానమైక్షత్ 

	అవృత్త చక్షురమృతత్వమిచ్చన్.
	

ఇంద్రియములు బహిర్ముఖములుగ మాత్రమే యుండునట్లు బ్రహ్మ దేవుడు హింసించెను. అందుచే మానవుడు బాహ్యప్రపంచమును మాత్రమే చూడగలడుగాని అంతరాత్మను చూడజాలకున్నాడు. కోరు ఎవ్వడో ఒక్కడు దృష్టిని అంతర్ముఖముగ చేసికొని అంతరాత్మను చూడగల్గుచున్నాడు అని శ్రుతిచెప్పినట్లు ధియం=బుద్ధిని, రాతి = గ్రహించును అనగా వశములో నుంచుకొనును కాబట్టి 'ధీరుడు' దేహేంద్రియాదులలో అతిప్రధానమగు బుద్ధిని స్వాధీనము చేసికొనుచున్నాడన్నచో ఇతరేంద్రియములను గూడ జయించినాడని వేరుగ చెప్ప బనిలేదు. దీనిచే శాంత్యాదులు కల్గియుండవలెనను విషయము సూచితము. ఆత్మాభ్యాసమనగా-

The creator endowed us with senses that can't see within. That's why we can receive stimuli from the external world and process them within being unable to observe atma. One in a billion might be an exception to the rule. It is possible for some whose mind and intellect (budhi) are reined in.

Isn't it enough that we accept atma exists? Why should we be able to realize it? Suppose you never tasted salt. No matter how many words I use to describe the salt and its taste, you won't be able to experience salt. It is only when you eat something with salt, you come to know about it experientially. In a similar vein, for time immemorial, vedas proclaimed the existence of atma. Yet, we don't have any scientific evidence. This is not a shortcoming but a positive experience. It makes us sadhakas and helps us bide time on the earth in a constructive way. We don't see electricity but see its effects in bulbs, fans and other appliances. We can measure its voltage and come to know of its existence in a wire. Similarly we can experience all the manifestations of paramatma in jeevatma and the object world without ever seeing an individual atma. Actually the division between paramatma and jeevatma is made for the convenience of discriminating between the god and jiva. In actuality there is only all pervading, omnipresent paramatma. There is nothing else. If there were to be something else, then we make paramatma finite and he will no longer be omnipresent.

Sankara in this sloka is encouraging renunciation of karma and focusing on atma. It is to be noted that he is asking us to renounce karma prescribed in vedas ( veda vihita). Conducting fire sacrifices (yagna), giving alms so on ought to be done as per vedas. For a sadhaka embarking on the discovery of atma, such karma is nothing but a distraction.

There is a secret behind veda vihita karma. For as long as one thinks he is a jiva, he has to keep on doing karma. The history is replete with examples of stalwarts who attained salvation by renouncing wives, children, loved ones and the rest. Naturally we ask how do we know they attained salvation? Did they send us a postcard with heaven stamped on it? Once again we have to employ our inferential knowledge. A man's worth is known by the legacy he has left behind. Gautam Budha, Adi Sankara and scores of others are remembered eons after they walked on the earth. No matter how many times invaders attacked the Indian subcontinent, the history of Budha or Sankara could not be erased from people's memories. To the contrary, the faith in them has multiplied.

You say "But I need something to worship to get me through the day". That is the lower-mind seeking a crutch. One has to give up the crutch and embrace the god-mind. It automatically follows with karma-sanyasa (renunciation) because god doesn't have any karma. All of our actions are brought forth by pent up thoughts (vasanas) and desires. Some of them are carried from previous life and a fresh list of them is being made every moment. We need to stop making lists to rise above the lower mind.

 
	తచ్చిన్తనం తత్కథన మన్యోన్యం తత్ప్రబోధనమ్, 

	ఏతదేశపరత్వం చబ్రహ్మాభ్యాసం విదుర్భుదాః.
	

దానిని– ఆత్మను -- గూర్చి ఆలోచించుట, దానినిగూర్చి మాటలాడుట, పరస్పరము దానిని గూర్చి బోధించుకొనుట అనునదియే తదేక దృష్టితో చేసెడు బ్రహ్మాభ్యాసమని పండితులు చెప్పుదురు అని ప్రామాణికులు చెప్పిన విధమున వినిన విషయమును మననము చేసికొనుట, దానిని గూర్చి ముచ్చటించుచుండుట, ఒకరికొకరు బోధించుకొనుట అనెడు జ్ఞానకాండోక్తములైన వ్యాపారములందు లగ్నమైయుండుట అట్టి ఆత్మాభ్యాసోద్యుక్తులు, విజాతీయములుగు జ్ఞానములచే విచ్ఛిన్నము కాని సజాతీయజ్ఞాన ప్రవాహమగు నిదిధ్యాసనమును అనుష్ఠించుచు ప్రయత్నింతురు గాక అని యన్వయము. (ఇతర జ్ఞానము లేవియు మధ్య కలుగకుండ ఒకే జ్ఞానము అవిచ్ఛిన్నముగ చాల కాలము తైల ధారవలె కొనసాగుట నిదిధ్యాసనము). ఇట్టి పురుషునకు సర్వసంకల్పములను సంన్యసించుటచే ఉత్తమ వైరాగ్యమను నామాంతరముగల యోగారూఢత్వము హస్తగతమే యని తెలియవలెను.'

అప. (ఆశంక) ' యావజ్జీవ మగ్నిహోత్రం జుహుయాత్ '- జీవించియున్నంతకాలము అగ్నిహోత్రము చేయవలెను; “యావజ్జీవం దర్శపూర్ణ మాసాభ్యాం యజేత" జీవించియున్నంతవరకు దర్శపూర్ణ మాస యాగములు చేయవలెను: "అహరహః సంధ్యాముపాసీత"- ప్రతిదినము సంధ్యోపాసన చేయవలెను; " కుర్వన్నే వేహ కర్మాణి జీజీవి షేచ్ఛతం సమాః”-కర్మలుచేయుచునే నూరునంవత్సరములపాటు జీవనము గడపుటకై అభిలషించవలెను - ఇత్యాది శ్రుతులు జీవించి యున్నంతవరకును కర్మలుచేయుచునే యుండవలెనని బోధించు చున్నవికదా? కర్మసంన్యాసము చేసినచో శ్రుతిని అతిక్రమించినట్లు కాదా?

(సమాధానము). కాదు. ఏలయన ఆ శ్రుతులన్నియు చిత్తశుద్ధి లేని వారినిగూర్చి చెప్పినవి. అందుచేతనే "ఏవం త్వయి నాన్యథేతో అ స్తి న కర్మ లిప్యతే నరే" అను ఈశావాస్య మంత్రము - నరే= నరమాత్రాభిమానముగల, త్వయి- నీయందు, ఇత= కర్మాచరణముకంటె, అన్యథా—మరియొక మార్గము; దేనివలన కర్మలోపము వలనకల్గు పాపముండదో అట్టిమార్గము - నాస్తి = లేదు అని చెప్పబడినది. అనగా 'నేను మానవుడను' అని అనుకొనునంతవరకును కర్మ చేయుచునే యుండవలెను అని భావము: "న కర్మణా స ప్రజయా ధనేన త్యాగేనైకే అమృతత్వమానశుః " కర్మచేత కాదు, సంతానము కనుటచేకాదు, ధనముచేకాదు,కర్మత్యాగము చేతనే కొందరు మోక్షమును పొందిరి; "సంన్యాసయోగాద్యతయః శుద్ధ సత్త్వాః" - యతులు సంన్యాసయోగముచే శుద్ధమైన బుద్ధికలవారు;

	ప్లవా హ్యేతే అదృఢా యజ్ఞ రూపాః 

	అష్టాదశోక్త  మవరం యేషు కర్మ,

	ఏతచ్చ్రేయో యే అ భినన్దన్తి మూఢా 

	జరామృత్యుం తే పునరేవాపి యన్తి.
	

యజ్ఞోపాధిభూతులగు ఈ పదునెనమండుగురును - 16 గురు ఋత్వ క్కులు, యజమానుడు, అతని భార్య - దుర్భలమైన తెప్పలు. వారిపై ఆధారపడియున్న యజ్ఞ రూపమగు కర్మగూడ క్రింది తరగతికి చెంది నదే. ఏ మూఢాత్ములు ఈ కర్మనే శ్రేయస్సుగా అభినందింతురో వారు మరల మరల జరామృత్యువుల పాలగుచుందురు,

"కిమర్థా వయ మధ్యేష్యామ హే, కిమర్ట్రా వయం యక్ష్యామహే" - మనమెందులకు ఈ అధ్యయనముచేయుట, ఎందులకీ యజ్ఞము లాచరించుట; ఇత్యాదిశ్రుతులు కర్మ సంన్యాసమును విధించి కర్మను నిందించుచున్నవి.

"తమేతం వేదాను వచనేన బ్రాహ్మణా వివిదిషన్తి యజ్ఞేన దానేన తపసానాశకేన " బ్రాహ్మణులు వేదాధ్యయనము చేతను, యజ్ఞము చేతను, దానముచేతను, అనశ్వరమగు తపస్సుచేతను ఈ ఆత్మను తెలిసికొన నిచ్చగించుచున్నారు.

“యోగినః కర్మ కుర్వన్తి సంగం త్యక్త్వాత్మశుద్ధయే " - యోగీశ్వరులు సంగమును విడిచి, కర్మలను ఆత్మశుద్ధికొరకై ఆచరించుచుందురు ఇత్యాది శ్రుతిస్మృతులను పర్యా లోచించగా ఆ కర్మలు చిత్త శుద్ధిద్వారా వివిదిషకు (జ్ఞానేచ్ఛకు) సాధనములుగ నుండునని మాత్రమే నిర్ణయింపబడుచున్నది కాని వీటిని ఎల్లప్పుడును చేయుచునే యుండవలెనని కాదు.

అట్లైనచో "యద హరేవ విరజేత్ తదహరేవ ప్రవ్రజేత్ "- ఏ రోజున వైరాగ్యము కలు గునో ఆరోజునే సంన్యాసమును స్వీకరింపవలెను- అను సంన్యాస విధాయక వాక్యములకు బాధ కలుగును; కర్మనింద కూడ అనుపపన్నమగును.

"అత ఏవ చాగ్నిన్దనాద్యన పేక్షా" "సర్వా పేక్షాచ యజ్ఞాది శ్రుతేరశ్వవత్ " - విద్యయే పరమ పురుషార్థ హేతువగుటచే అగ్నిన్ద నాదులగు యజ్ఞాదులగు గృహస్థాద్యాశ్రమకర్మలు మోక్షవిషయమున అపేక్షితములు కావు;

'తమేతం వేదానువచనేన' ఇత్యాది శ్రుతులచే ఆశ్రమకర్మలన్నియు విద్య లభించుటకుమాత్రము ఉపయోగించును; ఫలమునిచ్చునది మాత్రము విద్యయే, అశ్వాదులను బండిలాగుటకు మాత్రమే ఉపయోగింతురు గాని దుక్కిదున్నుటకు ఉపయోగింపరు.

ఆ విధముగ కొన్ని వస్తువులు కొన్నింటిని సాధించుటకు మాత్రమే ఉపయోగపడును. అట్లే ఈ యజ్ఞాదులు అని బ్రహ్మసూత్రములు గూడ ఈ యర్థమునే బోధించుచున్నవి. కావున కర్మలు పరమ పురు షార్థమగు మోక్షము నీయజాలవు; ఇవి చిత్తశుద్ధి కలిగించుటద్వారా జ్ఞానమునకు బహిరంగములుగానే ఉండును అను విషయమును 'చిత్తస్య ' ఇత్యాది శ్లోకమున చెప్పుచున్నాడు;

Are vedas wrong in prescribing karma? A rich householder could perform a hundred yagnas, donate alms to thousands and feed the poor. This is called, in alternate language, "trickling down". By sharing his wealth with the less fortunate by way of alms, compensating the ritviks (brahmins) at the conclusion of a yagna with gifts, if he is a king rewarding the kshatriyas who protected the yagna or fought with anyone who dared to stop the horse in aswametha yagna, the rich man's wealth trickled down to others. Some feel this is the way economies ought to be run. When the kuberas among us perform glitzy functions, their wealth, that could be parked in mutual funds or stock market earning passive income, is released with a velocity increasing the circulation and giving rise to enhanced GDP. Such karma has its own reward like attaining heaven. But it in no way guarantees liberation. The rich man has to be reborn several times to settle the debts (runam) with all of his beneficiaries, in the process of which more indebtedness is possible. When Jada Bharata (Bhagavata, Skandha 5), after renouncing his kingdom, while in vanaprasta, innocently fell in love with a baby doe, he earned the privilege to be born as a doe. If he were not so enamored to the baby doe, he could have easily attained salvation.

There is no such thing as bad karma. The karma prescribed by the vedas is done to mitigate a negative outcome or give a positive result such as progeny (putra kameshti yaga). It is a means to an end. A farmer uses an ox to plough the land and a horse to move a carriage. He doesn't mix them up. Therefore, veda vihita karma is an antidote to an anticipated loss or a catalyst to provide much sought relief. It is confined to a time and space. Liberation means transcending all by giving up veda vihita karma and doing the least karma to get through the day. And what to do with the freed up time? It is to be used, as Sankara says, for the contemplation (nidhidhyasana) on atma.

This begs the question "Is Sankara writing all this up so that some brainwashed by him, spread his teachings and elevate him to the godhood?" Every avatar of the Lord Vishnu promulgated the good behavior and stood for dharma. In the poorna avatar of Sri Krishna he had declared himself to be the godhead. Sankara did not want to conform to the status quo back then which may be called polytheism. Every nook and corner of Indian subcontinent had its own religion and deity of worship. Devotees argued and fought with one another to settle claims of their god as superior to all others. Sankara made his mission to unite the various religious sects.

You may ask "Then why did Sankara ask everyone to give up karma?" Sankara is not asking everyone to give up everything and follow him. If he had that in mind, he would be a rebel of sorts because giving up karma is like a lockdown of a company when the employees go on a strike. What is the creator going to do if every sadhaka gave up karma by misunderstanding Sankara's advice to give up veda vihita karma? Destroy them? That would not solve the problem as they have to be reborn as per the law of karma. The fact is, it is physically impossible to live without karma. Sankara is advocating the performance of smart karma that doesn't add fuel to the fire of desires and self-aggrandizement. Smart karma is done without wasteful frittering away of mental and physical energies to achieve noble results. Many do the opposite by chasing unrealistic goals and trying to fulfill extraordinary desires resulting in pain and suffering. For most practical purposes good and sincere efforts engender positive outcomes. Thus, Sankara is asking everyone to "tone it down" and stop the pursuit of frivolous things. His message is applicable to modern times to those hell bent on making wealth one way or another, leaving aside the contemplation of the Truth.

Viveka Sloka 9 Tel Eng

ఉద్ధరేదాత్మనాఽఽత్మానం మగ్నం సంసారవారిధౌ ।
యోగారూఢత్వమాసాద్య సమ్యగ్దర్శననిష్ఠయా ॥ 9॥

సమ్యగ్దర్శననిష్ఠయా -సమ్యగ్ జ్ఞానమునందు నిష్ఠచేత, యోగా రూఢత్వం – యోగారూఢత్వమును, ఆసాద్య= పొంది, సంసారవారిధౌ - సంసారసముద్రమునందు, మగ్నం - మునిగియున్న, ఆత్మానం - తనను, (మనస్సును) ఆత్మనైవ - తనచేతనే (మనస్సుచేతనే), ఉద్ధరేత్ = ఉద్దరించవలెను.

సంగ్రహముగా జెప్పిన విషయమునే ఏడు శ్లోకములలో వివరించుచున్నాడు. అందు ముక్తికొరకై చేయబడు ప్రయత్నమునకు సమ్యగ్దర్శననిష్టయే పరమావధి కావున, మోక్షమునకు సాక్షాత్సాధనమగు ఆ సమ్యగ్దర్శననిష్ఠను, దానికి ముఖ్య హేతువైన, పరవైరాగ్యమను నామాంతరముగల యోగారూఢత్వమును శ్లోకమున చెప్పుచున్నాడు.

"యదా హి నేంద్రియార్థేషు న కర్మస్వనుణ్ణతే,

సర్వసంకల్ప సంన్యాసీ యోగారూఢస్త దోచ్యతే.”

ఎపుడు సర్వసంకల్పములను విడనాడి, ఇంద్రియార్థము లందును, కర్మలకర్మములయందును ఆసక్తుడుకాడో అపుడు యోగారూఢుడని చెప్ప బడును అని భగవంతుడు చెప్పిన విధమున సంసారసముద్రమునందు పడియున్న తనను ఉద్ధరించుకొనుటకు పరమ వైరాగ్యసహితమగు సమ్యగ్దర్శననిష్ఠయే హేతువు అని భావము.

క్లేశాది పంచక తరంగయుతం భ్రమాఢ్యం 

దారాత్మజాప్తధన బన్ధు ఝషాభియుక్తమ్, 

ఔర్వానలాభ నిజరోష మనంగ జాలం 

సంసారసాగర మతీత్య హరిం వ్రజామి

పంచకమనెడు తరంగములతో కూడినదియు, భ్రమతో (సుడులతో) నిండినదియు, భార్య, కుమారులు, కావలసినవారు, ధనము, బంధువులు అనెడు మత్స్యములతో వ్యాప్తమైనదియు, బడ బాగ్నివంటి తన కోపము (కోపమనెడు బడబాగ్ని) కలదియు, మన్మథుడనెడు వలను కలదియు అగు సంసారసాగరము దాటి హరిని చేరుదును.

సంసారసాగరవిశాల కరాలకాల

నక్రగ్రహ గ్రసన నిగ్రహవిగ్రహస్య

వ్యగస్య రాగనిచయోర్మి నిపీడితస్య 

లక్ష్మీనృసింహ మమ దేహి కరావలమ్బమ్ 

సంసారసాగరమునందలి మహాప్రమాణమును, భయంకరమును అగు (కాలమనెడు) మొసళ్లును, (రోగాదులనెడు) ఇతర జలజంతువులును మ్రింగుటచే పట్టుదప్పిన శరీరముకలవాడను, భయపడు చున్నవాడను, రాగసముదాయమనెడు తరంగములచే పీడితుడను అగు నాకు ఓ లక్ష్మీనృసింహా, చేయూత నిమ్ము

ఇత్యాది విధమున వర్ణితమును, అజ్ఞానరూపమును, అజ్ఞానవిలాసరూపమును అగు సంసారమును సమ్యగ్ జ్ఞానము లేకున్నచో దాట శక్యముకాదు గాన అది ఒక సముద్రమని చెప్పుదురు. అనాత్మయగు దేహమును ఆత్మ ఆ దేహము జనించుచున్నపుడు యని భావించుచున్నంతవరకును గాని, మరణించుచున్నపుడుగాని దానికి సంబంధించిన ధర్మము ఆత్మ యందులేదు అను జ్ఞానము కలుగదుకదా!

అట్లే ప్రాణము, క్షుత్పిపాసలతో బాధపడుచున్నప్పుడు గాని, అంతఃకరణము సుఖదుఃఖా విష్టమగునపుడుగాని, ధర్మములు ఆత్మకు సంబంధించునవి కావను జ్ఞానము కలుగదుకదా? ఈ విధముగ అవిద్య, అస్మిత, రాగము, ద్వేషము, అభినివేశము అనునవి అవిచ్ఛిన్నముగ నుండుటచే ఈ క్లేశాది పంచకమును తరంగమును రూపించుట జరిగినది. అట్లు లేనిదానిని ఆ విధముగానున్నట్లు భావించుట భ్రమము. ఈ భ్రమమే సుడి, ఇత్యాద్యర్థము స్పష్టము.

ఆత్మ సంగరహితమైనది; సచ్చి దానందస్వరూపమైనది. అట్టి ఆత్మ అనాద్యవిద్యావశముచే “నేను అజ్ఞుడను, కర్తను, మనుష్యుడను " ఇత్యాదివిధమున అనాత్మలగు స్థూలసూక్ష్మకారణ శరీరములందు ఆత్మబుద్ధితో ప్రవర్తించుచు తన యథార్థస్వరూపమును తెలిసికొనకుండుటయే సంసారవారిధి మగ్నత్వము.

సుషుప్తిలో బాహ్యప్రపంచానుభవము ఉండదు. అందుచే వివేకరహితమగు మనోరూపోపాధియే ఈ సంసారమునకు మూలమని చెప్పవలెను.

కావుననే

మన ఏవ మనుష్యాణాం కారణం బన్ద  మోక్షయోః,

బన్దాయ విషయాసక్తం ముక్త్యా నిర్విషయం స్మృతమ్. 

uddharēdātmanā''tmānaṃ magnaṃ saṃsāravāridhau ।
yōgārūḍhatvamāsādya samyagdarśananiṣṭhayā ॥ 9॥

Sankara here uses the phrase "samyag darsana" while indicating that one has to make every effort possible to uplift his self (uddharedatmana). Darsana means to witness with a proper attitude. With the prefix "Samyag" it means detachment and discrimination. One wanting to attain it can start reading scripture voraciously, run away to the forest to meditate, or fall on the feet of a guru. These efforts are not mutually exclusive and give the impetus to the sadhaka to turn into a yogi.

Yoga means union in the spiritual plane. We are so confined to the material plane that all of our responses and actions are brought forth by sensory stimuli and vasansas (dormant tendencies). Emanating from them are the thoughts of desire. If we can overcome these, our actions will cease. In the company of similar-minded people (satsang), correct mentation and intellect one can rise above the mundane world to become a yogi.

Mind is responsible for both bondage and liberation. When it is attached to the senses, it is in bondage. Free from attachments, it will be liberated. Like we can remove a thorn stuck in the foot using another thorn, with mind only it is possible to achieve liberation. When the lower mind is cleansed with contemplation on the scripture (nidhidhyasana) and constant exposure to the higher ideals, all the unreal projections in mind will be overcome and the atma will be realized.

మనుష్యులబంధమోక్షములకు మనస్సే కారణము. విషయాసక్తమైనచో బంధమునకును, విషయాసక్తి శూన్యమైనచో మోక్షమునకును కారణము అని చెప్పబడుచున్నది. కావున ఆత్మ సంసారవారిధి మగ్నమగుట యనగా, వివేకశూన్యమగు మనస్సు శరీరాదిసక్త మగుటయే. ఈ మనస్సు శ్రవణమననాది శాస్త్రీయ సంస్కారములచే ఎపుడు సంస్క రింపబడునో అపుడు ఆత్మ యథార్థస్వరూపము తెలియుటచే అది భ్రమ శూన్య మగును.

కావున వివేకశూన్యమగు మనస్సును శాస్త్రవివేకము గల మనస్సుతో, ఉద్ధరేత్ = అనాత్మలనుండి దూరము చేయవలెను. బహిర్ముఖముగనుండుట మనస్సునకు స్వభావము. అది బాహ్యములగు శరీరాదులలో సక్త మగునపుడు, వాస్తవమున ఆత్మసంగవిహీనమైనను, స్ఫటికము జపాపుష్పాది ప్రతిబింబముచే ఎఱ్ఱగ కనబడినట్లు సంగము కలదివలె కనబడును. ఆ ఉపాధియగు మనస్సే అంతర్ముఖమై, అనాత్మసంబంధమును వీడి, ఆత్మపై స్థిరముగ నిలచినపుడు ఆత్మ ఉద్ధరింపబడినట్లు అగును అని భావము.

That is what Sankara means by uddaret. That is, to steer the mind away from anatma or unreal. Mind is usually turned outward. Like spatika (a hard glossy mineral consisting of silicon dioxide in crystal form) that assumes the color of the object closeby, atma assumes the characteristics of the objects the mind is entangled with. In reality atma has no characteristics, is free from attributes or gunas, doesn't perform any karma, and is only a witness. To achieve liberation one has to renounce all connections with anatma and steadfastly concentrate on atma.

Does a stone or metal idol worshiped in a temple have atma? On a cursory examination stone or metal has no atma. However, when they are worshiped in the form of a deity, one has to accept that they have atma just the same as us. In Agama sastra, an idol undergoes prana pratistha for this reason.

With billions of devotees, the vedic gods are expected to be very busy to hear a common man's pleas. With this in mind, Sankara's message to improve oneself without relying on any one as a crutch is highly relevant. It's an echo of what vedantis have been saying from the dawn of time. We can't expect Lord Vishnu to come running, leaving behind everything, as in the case of Gajendra (Bhagavata, Skandha 8), whenever we need him. Hence we have demi gods to seek help from. We hope the demi gods will respond to our appeasements faster as they are still developing followers. For example, in online social platforms one's message is echoed by a number of followers. Sometimes they are in millions. It is not possible for one to reply to all the millions of followers. So he responds in general terms that each follower thinks is a personal message to him. This is how vedic gods are portrayed in scripture with Lord Siva being easiest to appease and Lord Vishnu the hardest. Indeed Lord Vishnu said he would take everything away from a devotee before granting his wish.

(In Bhagavata Skandha 10) Sri Krishna said "Dharma Raja, on whomever I want to show grace, I will first take away his wealth. He will be in sorrow upon being shunned by wife, children and relations. I will thwart all of his attempts to accrue wealth. Then he becomes dispassionate and approaches my devotees. Then I will shower my grace on him. Such a person will realize self and self is not much different from Brahman. Then he will be free from bondage and attain me"

A vedanti has to ask tough questions and question the creation. Why should the creator follow a particular process (pancheekarana) for creating the object universe? What else is a better theory? The "big bang" hypothesis is just that. Scientists have been trying hard to create a miniature replica of the universe in the laboratory. Like it the creation stories in various religions more or less fall like dominos.

Many of the demi gods we pray, apparently, are avataras of the vedic gods (sometimes to give them credibility), and are worshiped because of their supernatural powers. For example, we pray to local babas performing miracles and promote them in the hindu pantheon after their niryana. In Bhagavat Gita (7.21-22), the Lord says the offerings made to even demi gods will eventually reach him and the fruit(phala) is distributed only by him. It may sound incongruous that Sankara, being the foremost vedanti, had composed many stotras for the benefit of those inclined to perform pooja or recite mantras. These are only stepping stones to a richer and meaningful spirituality. Like a patient throwing away crutches after the cure, sadhakas while transforming into vedantis must give up all rituals, to receive the full force of Sankara's teaching.

With that in mind we can ask why should you and I accept this creation? If vedanta dismisses the creation as meaningless and purposeless, then a vedanti subscribing to it will be self-abnegating and has no place to stand. It is like a foot soldier complaining that the war is unjust. Whereas various bards sang that the creation is a big drama and the universe is a stage on which it is enacted under the direction of the creator for the pleasure of devas. We might as well be puppets in a puppet show.

If we reject the creation as baseless, we should be prepared to offer an alternative. With the atma as a medium for transmigration, one can assume any shape or form at any time or place. Who makes that choice? Vedanta says if you expend all the sanchita karma and don't garner agami karma, then you can attain brahman without further need to be born. If you want to be born and take part in the creation, then it is your choice. However, when birth and death are overcome, where is the need for taking part in a creation? As far as a vedanti merged with brahman is considered, time and birth have ceased. In sushupti (deep sleep) everyone gets a glimpse of this. We will get more clarity from Sankara about these as we move forward.

A scientist studying big-bang, on the other hand, could reserve his judgment of the creation's goal. Hence one is tempted to say "creator and his creation have conspired to create this very moment for me". So vedanta says "Don't take things for granted. Just because your forefathers worshiped a particular deity that spews fire and brimstone (like in Sri Rudram), you don't have to worship the same god. They might have lived near a live volcano and prayed an angry god of their imagination to save themselves. If you live on plains, in a relatively comfortable space, then you may worship a god of peaceful demeanor" Therefore, is vedanta really a science or has science adopted vedanta? We will get more insight from Sankara as we progress in this text. Sankara predated modern science and had shrewdly observed that polytheism is as good as atheism with advaita as the only way forward.

"సంసారవారిధిలో మగ్నమైన ఆత్మను, యోగారూఢత్వమును సంపాదించి, సమ్యగ్దర్శనముచే ఆత్మచేతనే ఉద్ధరింపవలెను" అని అన్వయము. ఈ శ్లోకమున 'ఉద్ధరేదాత్మనాత్మానమ్' అనుదానికి ఆత్మను ఆత్మచేతనే ఉద్దరింపవలెను అనియు, మనస్సును మనస్సుచేతనే ఉద్ధరింపవలెననియు రెండు విధముల వ్యాఖ్యానమును శ్రీచరణులు సూచించియున్నారు.

The atma that is caught in bondage has to attain yogarudha. But how? In Bhagavad Gita (6.4) Lord Sri Krishna defines yogarudha as one who gives up association with senses, overcomes the inclination to perform karma, and renounces all desires.

One has to cross the waters of samsara with whirlpools that are made of waves of sorrow; infested with fishes called wife, progeny, relatives, wealth, loved ones; fiery with erupting underwater volcanoes called anger; armed with a net called manmatha (love).

To accomplish that one has to pray such as Sankara in his Lakshmi Nrusimha Karavalamba Stotra "Having been bitten by the ferocious crocodiles called time, enduring the suffering from dangerous water bound animals called diseases, as a result of which having lost balance of the mind and body, cowering under fear, tormented by the waves of passion, I seek your helping hand, O Lakshmi Nrusimha!"

యోగారూఢత్వమనగా ఏదియో స్పష్టీకరించుచు సన్న్యాస స్వీకారానంతరము సంపాదించవలసినవియు, సమ్యగ్దర్శన నిష్ఠా ప్రాప్తికి సాధనములును అగు శ్రవణ మనన నిదిధ్యాసనములను గూర్చి " సన్న్యస్య " ఇత్యాదిశ్లోకములలో చెప్పుచున్నాడు.

Viveka Sloka 8 Tel Eng

జ్ఞానోపలబ్ధికి ఉపాయము

అతో విముక్త్యై ప్రయతేత విద్వాన్
సన్న్యస్తబాహ్యార్థసుఖస్పృహః సన్ ।
సంతం మహాంతం సముపేత్య దేశికం
తేనోపదిష్టార్థసమాహితాత్మా ॥ 8॥

అతః = ఈ కారణము వలన, విద్వాన్ = విద్వాంసుడు, సన్న్య స్త బాహ్యార్ధ సుఖస్పృహః - బాహ్యవిషయములవలన కలుగు సుఖముల యందు ఆశను విడనాడిన వాడై ; సన్ - సత్త్వము (ఉనికి) కలవాడై, సంతం - సత్స్వరూపుడును, మహాoతం - మహాపురుషుడును ఐన, దేశికం= గురువును, సముపేత్య – సమీపించి, తేన - అతనిచే, ఉపదిష్టార్థ సమాహి తాత్మా = ఉపదేశింపబడిన విషయమునందు నిలువబడిన బుద్ధి కలవాడై, విముక్త్యే – ముక్తి కొరకు, ప్రయత= ప్రయత్నించవలెను

మనుష్యజన్మ పురుషజన్మాదికము ఎన్నో జన్మలలో చేసికొనిన పుణ్యముల ఫలము. పురుషుడు స్వలాభప్రాప్తి విషయమున అప్రమత్తుడుగ నుండవలెను. దుఃఖములు పూర్తిగా తొలగిపోయిన పిదప లభించు నిరతిశయ సుఖరూపముగు మోక్షము అత్మైక్య జ్ఞానము కలుగనంతవరకు కర్మకాండను అధ్యయనము చేసి తద్విహి తమగు కర్మల ననుష్ఠించినంత మాత్రమున లభింపదు. ఈ విషయమును " అమృతత్త్వస్య నాశాస్తి విత్తేన" అను శ్రుతి కూడ సమర్థి౦చుచు ధన సాధ్యమగు కర్మ, సాక్షాన్మోక్షసాధనము కాజాలదని చెప్పుచున్నది. ఈ కారణములచే విద్వాంసుడు మోక్షము కొరకై ప్రయత్నించవలెను. "విద్వాన్ ' అను పదమునకు నిత్యానిత్య వివేకము కలవాడని యర్థము. ఏలయన-

atō vimuktyai prayatēta vidvān
sannyastabāhyārthasukhaspṛhaḥ san ।
santaṃ mahāntaṃ samupētya dēśikaṃ
tēnōpadiṣṭārthasamāhitātmā ॥ 8॥

In this sloka Sankara is espousing the need of a guru for the mumukshu. In school we are taught by the teachers without whom we have to rely on books or swadhyaya. The teacher is not going to teach one student but address his lecture to all those present. When a student is lost, he notices and nudges him in the right direction.

In ancient times there was a guruparampara. Sankara's guru is Govindacharya whose guru is Goudapada, and so on. This is what is called guruparampara. Disciples gathered around in gurukulam (school) and were taught by the guru based mostly on his memory of what his guru taught. So it is very important to choose a guru based on his parampara. These days schools hire teachers who have met the academic requirement by having at least a bachelor's degree. The reason is one familiar with the curriculum alone can teach the students who are expected to pass the examinations based on the curriculum. When it is time to retire, the teacher is replaced by another, whereas in a gurukulam his disciple will take over.

A teacher untrained in scripture can't unravel its intricacies. For that one has to approach a guru. Where can one find him? Trekking to the Himalayas is one way. Many disenchanted with materialism and dissatisfied with gurus who are in proximity do this. They find a yogi meditating under a tree in an isolated place brimming with knowledge. By answering the questions of the visitor and clearing his doubts, the yogi has served his purpose as a guru. Sometimes the disciple is not satisfied with one guru and seeks about several gurus and goes in search of them.

Sankara is elevating the sadhaka to a "vidwaan" which means one who has acquired necessary vidwat or knowledge to be eligible for receiving the guru's teachings that are experiential based on real experience. He should be receptive to a guru's words and actions. The seeker should have a burning desire to acquire knowledge from the guru but not just show off what he knows. Some disciples argue with gurus and try to win in a word-contest. Such displays of knowledge are not expected of a mumukshu.

Along with vidwat the sadhaka has to implement the teachings of the guru. If all he does is listen and nod the head, there is no transfer of knowledge from guru to the disciple. Without the inclination to put in practice guru's teaching, a disciple is wasting his and guru's time. In other words, there has to be a difference between an active listener of a discourse and a disciple. Both are receiving guru's teaching but only the latter has the opportunity to observe guru's actions on a daily basis. A listener of the discourse doesn't have the privilege to follow a guru wherever he goes. Whereas a disciple closely accompanies the guru.

One had no luxury of choosing multiple gurus at the same time. So it was imperative that one finds the right guru early on and remains dedicated to him for the rest of his life. This may seem like a convenient arrangement and a bondage in itself. Hence after teaching whatever he knew the guru guides the disciple to the next station. In the case of Sankara, he travelled from Kanyakumari to Himalayas several times to propagate advaita (non-duality) based on what his guru taught him. On the way he met several people who were his gurus momentarily.

We hear the story of the undertaker, shunned by Sankara as an untouchable, who taught him the need for inclusiveness by reminding him that 'All the people in the end come to me for cremation. The air we breathe, the water we drink and the land we walk on is shared with one and all.'

యే హి సంస్పర్శజా భోగా దుఃఖ యోనయ ఏవ తే ఆద్యన్త వస్తః కౌన్తేయ న తేషు రమతే బుధః.

ఓ అర్జునా, ఇంద్రియ విషయ సంయోగము వలన కలిగిన భోగములు దుఃఖమునకే కారణములు. వీటికి ఆదియు అంతమును ఉన్నవి. బుధుడు వాటిపై ఆసక్తి చూపడు అను భగవద్గీతా శ్లోక మున 'బుధ' శబ్దము ఈ యర్థమునందే ప్రయోగింప బడినది.

భోగ్య వస్తువుల వలన కలుగు సుఖము ( వైషయిక సుఖము) అనిత్యమని సూచించుటకై ' బాహ్యార్థ' అని చెప్పబడినది. బాహ్యము లగుటచే అవి ఆగంతుకములు. అప్పుడప్పుడు వచ్చునవి. అవి ఎల్లప్పుడును ఉండునవికావు. కావున వాటి వలన కలుగు సుఖము కూడ అట్టిదే, అందుచే వివేకవంతుడగు పురుషశ్రేష్ఠుడు భోగములపై ఆసక్తిని విడనాడవలెను.

The usage "bahyartha sukha spruha san" means one who is disinterested in the sensory pleasures of the external world including those in heaven. A mumukshu should renounce all sensory pleasures that are ephemeral. Hence the satisfaction derived from them won't last long. He has to discharge the karma ordained by sruti and smriti and cleanse the antaha karana (manas, budhi, chitta and ahamkara).

అట్లు విడనాడుటలో మొదటిప్రయత్న మెట్లు చేయవలెనో సూచించుచు “సన్న్యస్తబాహ్యార్థసుఖస్పృహః సన్ ” అని చెప్పుచున్నాడు. "బాహ్యములగు పదార్థములవలన కలిగెడు సుఖమునందు ఆసక్తి లేనివాడు" అని చెప్పుటచే ఐహికాముష్మిక ఫలభోగ విరాగము ఇహలోకమునందును పరలోకమునందు లభించు ఫలముల ననుభవించు విషయమున వైరాగ్యము సూచితమైనది. దీనిచే శ్రుతిస్మృతి విహితములగు కర్మలను నిష్కామముగ అనుష్ఠించి అంతఃకరణమును నిర్మలము చేసికొన వలెను అను విషయమును గూడ చెప్పినట్లే.

విషయలంపటుడగు బ్రహ్మగానే అగును అను శ్రుతిననుసరించి దేశికునకుగూడ బ్రహ్మా భిన్నత్వముండుటచే సత్త్వము లభించుచున్నది. దీనిచే అనాత్మలగు అసత్తుల విషయమున పూర్తిగ అభిమానము తొలగిపోవుట యను బ్రహ్మనిష్ఠ – బ్రహ్మయందు ఏకాగ్రస్థితి - గురువునకుండవలెనని సూచితమైనది.

Sankara describes the kind of guru the mumukshu needs. He says a guru must be of brahma nishtha. It means he is focused on brahman and nothing else. One arrives at brahman after rejecting all those constituting anatma by the "neti-neti" method. Bhagavan Ramana Maharshi, who had no guru, asked his disciples to enquire "Who am I?" to arrive at the Truth professed by the scripture. This shows, no matter where one starts the spiritual quest, with or without a guru, if he is consistent and persistent, his search will culminate in brahman, the non-dual and one without a second.

One can be a Vishnu devotee all his life. This may take him to Vaikuntha after death. What is he going to do in Vaikuntha? We surmise he will be in proximity to his most revered god and spends his time in meditation. One day after exhausting all the punya he returns to marthya loka. He can repeat this pattern and remain in the birth-death cycle by worshiping various deities. After all of them are exhausted, one day he realizes that the various deities are originating from somewhere. What is it? Where is its root? How can we attain it? This is the brahma nishtha Sankara is talking about.

Those on the sidelines of science get the feeling that even scientists are in search of god when they announce the discovery of the god particle also known as Higgs Boson. God particle is a misnomer as Higgs Boson imparts only mass to an object. A god for most of us has the power to grant boons. He is capable of uplifting us from any difficult situation and making our lives happier. We don't have to worry about tomorrow as long as god is on our side.

Vedanta doesn't want its practitioners to merely read the scripture and declare themselves as sannyasis. It wants them to enquire actively within and without to seek the knowledge about brahman and be of singleminded pursuit along the lines of atma and anatma viveka.

'తద్విజ్ఞానార్థం స గురుమేవాభిగచ్చేత్సమిత్పాణి శ్రోత్రియం బ్రహ్మనిష్ఠమ్ " — ఆత్మజ్ఞానమునకై సాధకుడు, సమిధలను (గురూ పాయనముగ) చేతధరించి శ్రోత్రియును, బ్రహ్మనిష్ఠుడును అగు గురువువద్దకే వెళ్ళవలెను;

"అనన్యప్రోక్తే గతిరత్ర నాస్తి అణీయాన్ హ్యతర్క్యమణుప్రమాణాత్ " -- అనన్యునిచే అనగా అద్వితీయాత్మజ్ఞాన వంతునిచే బోధింపబడిన ఈ యాత్మవిషయమున గతియనునది లేదు. బ్రహ్మ జీవాభిన్నము గాన ఎచటికోపోయి బ్రహ్మను కలియుట యనునది లేదు. ఇది అతిసూక్ష్మమైనది. అతిసూక్ష్మమగుటచే ఊహింప శక్యముకానిది.

One need not go anywhere to meet brahman for he is everywhere and within us. This is what is meant by omnipresent god. But brahman is very subtle and beyond our normal comprehension. We call ourselves jivatma indicating our limitedness before the vast universe. The finitude we experience is because we are reluctant to believe that we can be brahman (upanishad's mahavakya: aham brahmasmi). When we say brahman is all there is, we include ourselves. When brahman is poornam there is no space for another object because poornam is all-pervading. Similarly, when we add poornam to poornam, it is still poornam.

ఇత్యాది శ్రుతులచే అట్టి బ్రహ్మనిష్ఠుడగు గురువుమాత్రమే సంశయాదులను పూర్తిగా తొలగించి శుద్ధాత్మజ్ఞాన మును కలిగింపగలడని తెలియుచున్నది. ఇది యుక్తమే కదా? లోకములో గూడ మనకు తెలియని మార్గమును గూర్చి ఎవరైన మనకు చెప్పవలెనన్నచో మొదట వారు ఆ మార్గమును చూచియుండవలెను గదా?

ఏదైన ఒకవిషయమును మనము స్వయముగనే తెలిసికొన్నను దానివిషయమున గల్గు సందేహములను, దాని యథార్థస్వరూపము తెలిసినవారు మాత్రమే తీర్చగలరుగాని ఇతరులు తీర్చజాలరు కదా ? ఈ విషయమున శుకజనకసంవాదమే ప్రమాణము. శుకుడు పూర్వ జన్మకృతపుణ్య పరిపాక వశముచే స్వయముగ ఆత్మతత్త్వమును తెలిసి కొనగలెను; తండ్రి యుపదేశమునుగూడ పొందెను. అట్లైనను ఆయనకు ఆత్మవిషయమున మనఃస్థైర్యము కలుగుటకు మహానుభావుడగు జనకుని ఉపదేశము ఆవశ్యక మయ్యెను. ఈ విషయము వాసిష్ఠ రామాయణాదులందు చెప్పబడియున్నది.

A guru is paramount when one has doubts and gaps in his understanding. If we don't know how to go from point A to point B, someone who traveled in that route alone can guide us ably. Similarly a guru with brahma nishtha guides the disciples towards brahman. In Vasishtha Ramayana this was illustrated in the conversation between Suka-Janaka. Suka Brahma was blessed by the past karma to know fully about atma tattva. He also received his eminent father Sage Vyasa's tutelage. Even then he required teaching from King Janaka to fully comprehend atma tattva

ఈ విధముగ దేశికుడు సద్రూపబ్రహ్మాభిన్నుడగుటచే ఆయనకు సత్త్వము చెప్పబడినది. కావుననే ఆయనకు మహత్త్వము కూడ. మహత్త్వమనగా పంచ కోశముల వివేకము కలిగియుండుటచే అపరిచ్ఛిన్నముగ అన్న మయాదికోశములచే పరిమితుడు కాకుండఉండుట లేదా మహత్త్వ మనగా శాస్త్రోక్త సమస్త సద్గుణములు కలిగియుండుట యని యర్థము చెప్పవచ్చును.

A guru most importantly must have sattva (tranquility) guna. He should also have "mahat" which means he is aware of the five layers covering the atma -- annamaya (physical body), pranamaya (life sheath), manomaya (mental sheath), vignanamaya (knowledge sheath), anandamaya (bliss sheath)--and is not limited by them. Also, he must be an embodiment of all good qualities enunciated by the scripture such as large-hearted, magnanimous and kind. He should be able to come down from the high perch to embrace the disciple's doubts and turn them into deep convictions. A guru who can light the fire of curiosity and studiousness in his disciples to receive the high ideals taught by him is a mahant referred to by Sankara. Like water flows with gravity, the mere enunciation of truths by the guru is going to enrich the disciples if they are inspired to follow them through and incorporate in day to day life.

ఇట్టి గుణములను “శ్రోత్రియో అ వృజినో.... ఇవానలః " (34) ఇత్యాదిశ్లోకములలో మున్ముందు చెప్పనున్నాడు. "శిష్యేభ్యః జ్ఞానం దిశతి" అను నిగ్రహముచే దేశికుడనగా శిష్యులకు జ్ఞానము నిచ్చువాడు అని యర్థము. అతనిని యథాశాస్త్రముగ సమీపించి, అతడుపదేశించిన బ్రహ్మస్వరూపమునందును, తత్ప్రాప్తికి సహక రించు మార్గమునందును బాగుగ అంతఃకరణమును నిలిపి, ముక్తికై ప్రయత్నింపవలెను.

మోక్షేచ్చ లేనిచో మోక్షమునకై ప్రయత్నము కుదురదు కాన ముముక్షుత్వము సూచింపబడినది. 'ఉపదిష్టార్థసహి తాత్మా' అని చెప్పుటచే, ఎల్లప్పుడును బ్రహ్మలగ్నమగు మానసము కలిగియుండుట, అనునది సర్వకర్మసన్న్యాసము లేనిచో అసంభావ్యము గాన వివేకముకలిగిన వైరాగ్యవంతుడు తాను సకలకర్మలను సన్యసించి, బ్రహ్మనిష్ఠుడుగు గురువును సమీపించి బ్రహ్మవిచారము చేయవలెను అని చెప్పినట్టైనది.

"upadishtaartha sahi taatma" has been said by Sankara to indicate that the disciple should be concentrating on the brahman at all times. This is only possible if he overcomes the bondage of family and friends, renounces all karma and submits to the guru wholely in his quest for brahman.

సాధకునకు నిత్యానిత్యవస్తువివేకము, ఇహముత్రార్థఫల భోగవిరాగము, శమదమాది సాధనసంపత్తి, ముముక్షుత్వము అను నాలుగు సాధనములు (సాధనచతుష్టయము) ఉండవలెను. 'సన్న్యస్తబాహ్యార్థసుఖస్పృహః విముక్త్యై ప్రయతేత’ అనువాటిచే వివేక-విరాగ- ముముక్షుత్వములు సూచింపబడినవని ఇచట శ్రీ చరణుల వ్యాఖ్యకు అభిప్రాయము.

All the essential qualities of a mumukshu are summarized as sadhana chatushtaya(the four qualities of sadhaka):

• (1)the discrimination between existence and non-existence (nitya anitya viveka),
• (2)renunciation (bhoga vairagya),
• (3)sadhana sampatti (sama(mental focus), dama(controlling senses), uparati (cessation of worldly longings), titeeksha (endurance to tolerate hardship and extremities), sradha (faith in guru), samadhana (concentration of mind),
• (4)desire to attain moksha (mumukshatva).

At what point does a sishya turn into a guru? Bhakta Prahlada in Bhagavata took over the minds of his classmates by teaching them about Sri Maha Vishnu when he was a mere child. He received that knowledge from Narada maharshi when he was still in the womb. Not everyone is a born guru like Prahlada. Rote learning of thousands of slokas that comprise scripture is not going to automatically elevate one as guru even though some vidya is better to have. Otherwise there will be many a person who wears the mantle of guru by graduating from gurukulas based on rote studies. Similarly logic and sophistry can't be the overall qualification to be a guru. Any number of logicians and philosophers graduating from universities with a modicum of scriptural knowledge will then need to be called as gurus. A simple answer to the question is as and when the truths learnt from his guru come to pass as experiences, the disciple metamorphoses into a guru. Therefore, in the quest to realize brahman all vidya and avidya are not of much use. While they are still useful for all practical purposes, such as separating rice from the husk, they can't be the threshold to realize brahman. It takes a guru such as Sankara to launch us into orbit to realize brahman.

Viveka Sloka 7 Tel Eng

అమృతత్త్వస్య నాశాస్తి విత్తేనేత్యేవ హి శ్రుతిః ।
బ్రవీతి కర్మణో ముక్తేరహేతుత్వం స్ఫుటం యతః ॥ 7॥

యతః = ఎందువలన అనగా, విత్తేన = ధనముచేత, అమృ తత్త్వస్య - = మోక్షమునకు, ఆశా - అశ, నాస్తి - లేదు, ఇత్యేవ= అని, శ్రుతిః = శ్రుతి, కర్మణః = కర్మ,, ముక్తేః = ముక్తికి, అహేతుత్వం - హేతువుకాదు అను విషయమును, స్ఫుటం - స్పష్టముగా, బ్రవీతి హి - చెప్పుచున్నదికదా?

amṛtattvasya nāśāsti vittēnētyēva hi śrutiḥ ।
bravīti karmaṇō muktērahētutvaṃ sphuṭaṃ yataḥ ॥ 7॥

The sloka begins with amritattva which means immortality or moksha. Only the humblest person among us wants to lead a life like birds that don't leave their footprints in the air. Many crave for a lasting impression like Shakespeare or even Sankara. It doesn't matter whether they deserve such an acclaim based on their feeble efforts in areas other than wealth accumulation. They can buy any honor or award with their wealth. They can buy almost anything but not liberation.

Since time immemorial money has been used as the medium to carry out transactions. The king is the richest in his kingdom by minting gold coins that the subjects can use to transact in lieu of barter where one gives an object in exchange for a service. In modern democracies the party with the most cash is likely to win in the elections. In capitalistic societies the rich go about their way of amassing wealth for hundreds of generations to come in their lineage.

Wealth traditionally is measured with gold, precious metals, precious stones and so on. For a scientist these are different arrangements of protons, electrons and neutrons. There is a need for them in real life but they have no more importance than iron, sand or rare earth minerals. Sankara had this perspective, the same temperament as a scientist, in this sloka. No matter how much wealth one amasses, liberation is not possible just by being rich. In other words, liberation is not for sale. The richest man can transport himself to a different planet like Mars or even to a distant galaxy without getting an inch closer to liberation.

We are trained from childhood to study physics, chemistry, biology and so on without verifying every word uttered by the lecturers or in printed form. Whereas when it comes to the scripture, we would like proof. It is not enough that thousands of generations preceded the industrial revolution and did just fine by performing vedic rituals. The air and water were pure. The population was in check. For the most part the society based on the four varnas functioned efficiently.

With wealth comes desire for sense gratification. After the senses quieten, sometimes at an early age, the man is motivated to study vedanta. Someone like Budha might want to give up his riches and seek enlightenment. Sankara didn't belong to any of these categories. He was born in a humble family. So one may question, since he was a pauper, wasn't he dragging everyone down to his economic level? Why should the rich or a graduate of science follow Sankara's advice who had nothing to lose? One might say in all honesty, "My family invested millions in my education and now you want me to renounce all for an elusive liberation".

All of these are valid criticism. Sankara is of the lineage that didn't covet wealth for they viewed knowledge as the most precious of all. (In Vishnu Sahasram it was said "saravagno gnaana muttamam".) When everyone ran after the wealth, Sankara's forefathers ran after knowledge. It was said with gold you can transact anywhere in the world. But gold can be stolen, lost or melted away. Knowledge, on the other hand, can be carried to anywhere and used to turn a profit. Just the other day, there was this news that Indians working overseas contribute billions of dollars every year to India's central bank by sending some of their earnings to their families. How could they do it without knowledge? One might be tempted to say they do physical labor that doesn't require much knowledge. The reality is many of them seek academic or skill training before they are transitioned to their particular overseas jobs. Among them engineers and scientists predominate. So in their case knowledge is the primary progenitor for wealth creation.

If you have more stamina, you can argue that the knowledge used to generate wealth is not vedic. So the scripture had nothing to do with the modern success stories. When you look at the climate change since the dawn of industrial revolution, you can see that the education imparted in the modern universities is a cause for concern. Man with his ever indulgent ways is committing hara-kiri by polluting nature. When our rishis performed fire rituals, they used to offer herbs in the fire to cleanse the air. Where there were no rains, the fire rituals performed provided the reprieve. There is no modern technology that can limit the rainfall in a region and avoid flood damage that includes even loss of life. We are prisoners, by choice and blindly following science and technology, like spiders spinning the web and falling prey to their own making. Of course, the uber rich would like to leave the earth in disrepair behind and fly away to a different planet.

So whatever our rishis did, they had done it for the sake of the world (loka kalyana). They strived to pass on to future generations a better world than they inherited, including the truths their ancestors held that have stood the test of time. Scripture is the final authority because it is a cumulative wisdom of thousands of generations of ascetics who are neither gullible nor ignorant. There is no inflationary expectation here other than we want to experience heaven on earth. Whatever our scripture glorifies as heaven, vaikuntha or kailasa is possible now and here. For the modern men who want instant gratification this should sit well. Like salt to food, adding a modicum of vedanta to one's life will make the whole experience of life on earth infinitely gratifying (poornam).

Impatience, in many a time, is the root cause of suffering. Men are impatient to be wealthy and successful. They want to achieve fame and liberation before they have completed the due diligence. As mangoes are being ripened with chemicals rather than on the trees, men are subjecting themselves to toxic stress in the name of ambition. Scientists want to roll out new inventions and discoveries faster by making extraordinary claims for fifteen minutes of fame in the media.

The population explosion we see is the direct consequence of ignoring scripture. Marthya loka is a home for more humans than ever before since the earliest population census. Man with his innate desire for longevity advanced medicine that extended the lifespan. As more people lived longer and over-stayed their sojourn in marthya loka, naturally the population would increase with fewer people exiting and more people arriving. How did the ancient rishis handle this? According to the law of karma, the lifespan is preordianed by the prarabda karma. When herculean efforts are made to treat terminal illnesses such as cancer, that are a consequence of prarabda to begin with, people's quality of life suffers and they lead a vegetative life. Further, the lifespan of the next birth will be limited by the ubiquitous law of karma (this explains why some noble people die early). Sankara attained nirvana at an early age and accomplished a great deal which modern men find hard to match. Many men living for a hundred years have stopped being productive half way in their lives. The social security, such as pension, offered in various societies, is stretched beyond limits as more and more older people vie for limited resource. Hence younger people are asked to pay more in taxes to buttress social security fund.

The rishis of the yore didn't go to the populace and shove the scripture down its throats. They stayed in their high perches and generously offered their advice to whoever sought it. In other words, there were no copyrights on their works and royalties to be collected. In their magnanimity they advised rulers and ordinary men alike without expecting anything in return. The ascetic Dadeechi was known to have made the ultimate sacrifice by offering his body to craft the weapon Vajra wielded by Indra to kill demons.

Another viewpoint held by the sages is that life on earth is a play directed by the paramatma and enacted by all life forms. It is to please Him that we must perform karma. As Bhagavad Gita says we only have the right to perform karma but not expect its fruits. In Kali yuga as people kill one another, we are supposed to think of it as a consequence of their karma. Accordingly sorrow or happiness is because of one's karma in past lives. The ascetics had forecast that Kalki avatar would arrive on earth at the end of Kali yuga to destroy the evil forces. On the other hand, the evil people, who had enacted malicious deeds based on their prarabda karma, dying in the hands of Kalki, also will merge with Him alongside the noble people during pralaya when cosmic waters cover the entire world.

As the jagat guru, Sankara was chiding those who think wealth automatically engenders salvation. He is, unlike a socialist, asking his disciples to practice vedanta no matter what profession they are in. Of course, as all good consumer products advertise, the user must follow directions for best results. We will see them when studying the master's teaching to follow.

Viveka Sloka 6 Tel Eng

వదంతు శాస్త్రాణి యజంతు దేవాన్ (పాఠభేదః - పఠంతు)
కుర్వంతు కర్మాణి భజంతు దేవతాః ।
ఆత్మైక్యబోధేన వినాపి ముక్తి- (పాఠభేదః - వినా విముక్తిః న)
ర్న సిధ్యతి బ్రహ్మశతాంతరేఽపి ॥ 6॥

శాస్త్రాణి = శాస్త్రములను, పఠన్తు - పఠింతురుగాక దేవాన్ ఇంద్రాదిదేవతలను, యజంతు - యజ్ఞములచే సేవింతురుగాక; కర్మాణీ - కర్మలను, కుర్వoతు = చేయుదురుగాక; దేవతాః - దేవతలను; భజంతు - ఉపాసింతురుగాక. ఆత్మైక్యబోధేన వినా- ఆత్మైక్యజ్ఞానము లేకుండగా, బ్రహ్మశతాంతరేఽపి = నూరు బ్రహ్మాంతరములలో గూడ, విముక్తి - ముక్తి, న సిద్ధ్యతి = సిద్ధింపదు

vadantu śāstrāṇi yajantu dēvān (pāṭhabhēdaḥ - paṭhantu)
kurvantu karmāṇi bhajantu dēvatāḥ ।
ātmaikyabōdhēna vināpi mukti- (pāṭhabhēdaḥ - vinā vimuktiḥ na)
rna sidhyati brahmaśatāntarē'pi ॥ 6॥

A number of us have personal gods that are propitiated with pooja or prayed to in some form. The devotees among us recite, chant, sing praises of our favorite god. Some well to do will perform rituals, sacrifices, visit temples and holy sites to perform abhishekas, archanas and so on.

The more devout will read (pathana), listen (sravana) and meditate (nidhidyasana) over the scripture. We think following a set routine to do these things will bring us closer to the liberation we all seek. It could mean attaining heaven, vaikuntha, kailasa or brahma loka. Deviating from the set routine, for the superstitious, will cause anxiety. Missing pooja for a day, one fears, will bring bad karma. The superstitious devotees are the most pitiable. By falling into a rut, they may experience closeness to their god, but not liberation.

Attaining heaven can't be liberation for one returns to marthya loka after exhausting the punya. In Bhaja Govinda hymn Sankara says "punarapi jananam, punarapi maranam, punarapi jananee jathare sayanam". It means one has to be born again and again to exhaust karma and vasanas (latent tendencies) unless one aspires for liberation from the birth-death cycle.

Sankara says even in countless births liberation is not possible when all one does is pooja, rituals, sacrifices, abhishekas, archanas in every birth. Liberation is complete cessation of birth. So what one is to do without birth? Where will he be? What form will he be in? Why is it esoteric knowledge?

Sankara answers these questions in the subsequent slokas. Liberation is knowing the Self and merging with paramatma who has no karma and attributes (nirgunam), is infinite (poornam), one without a second (adviteeyam). By knowing the Self, one understands that all the creation has the same Self. Strictly there is nothing to merge with. We are already a part of the universal consciousness. The complete awareness that the Self in you is the same as the Self in me itself is liberation from feelings of disharmony, competition, one-upmanship and struggle.

Some are afraid of deviating from their routine and embracing Sankara's advice as that might engender the wrath of god. For them god has vengence alongside love (otherwise why would the gods have weapons?). They think the only way to avoid retribution from their god is to constantly pray to him at every opportunity. Sankara is implicitly debunking the assumption that god is vengeful. So not doing pooja for a few days or altogether stop it won't hurt the god. This doesn't mean pooja has no benefit. It keeps the thought order exceptional and sets the rhythm in life. Other than that it has nothing to do with liberation. All the strife one experiences in life is because of past karma (prarabda) only. God is there as a witness and to lend a helping hand when his devotee falls off from sadhana.

Some justify their sadhana as a way to mitigate bad karma or even nullify it. They think good karma will offset the bad, like a company's balance sheet of credit, debit, loss or profit. This is far from reality. No matter how much sadhana one does, the bad karma has to be reaped. That's why bad and good experiences alternate. There is no complete happiness outside heaven. Nor is there complete sadness.

From science we know that all life has DNA in common. So one can say Sankara's reference to atma is the same as DNA. It is true but not entirely. The DNA of plants and animals differ in subtle ways. A scientist can't turn a chimpanzee into a man in the laboratory. Whereas a rock has no DNA, according to Sankara, it has the same Self as you and me.