Athato Brahma jignyasaa ! ..
Tatva Bhodha 10!
Jivanmukta !! ....
With Sanskrit text in Devanagari , Telugu and Kannada
Tatvabodha 10
The story so far ..!
The Tatvabhodha started with a Statement that we are going to expound the mode of enquiry ( Tatva viveka prakaaram ) to those qualified with Sadhana chatushtayam. The mode of enquiry ( tatva viveka prakaaram) is about the means of liberation.
Then we have seen what is meant by Sadhana chatushtayam. The one endowed with Sadhana chatushtayam then becomes qualified to receive tatva viveka prakaaram , the mode of enquiry into reality.
Then explaining about tatva vivekah , we hear about Self or Atma.
In explaining Self or Atma , it is explained that the self is other than three forms of the bodies Sarira Traya namely Sthula , Sukshma and karana Sarira.
The Sarira Traya is then explained in Tatvabhodha 5 . The Self or Atma is also explained as the witness of the Avastha traya. The question about what is this Avastha Traya is explained in Tatvabhodha 6 ! The Self or Atma is also explained as something other than Pancha kosaha. Panchakosaha is then explained .Tatvabhodha 7
Then we hear the postive description of Atman as sachidananda svarupa.
Having explained Atman, Tatvabhodha 8 moves to explain the twentyfour elements and the unity of Jivatman and Paramatman.
In Tatvabodha 9 we hear an explanation of the Mahavakya Tat tvam Asi.
In Tatva bodha 10 we learn about Jivanmukta and the three types of Karma . Then Sankarya declares that the the one who knows self attains supreme Bliss here itself
That ends the Tatva bodha of Sankaracharya !
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एवं च वेदांतवाक्यैः सद्गुरूपदेशेन च सर्वेष्वपि भूतेषु येषां ब्रह्मबुद्धिरुत्पन्ना ते जीवन् मुक्ताः इति अर्थः ।
Thus by the words of vedanta and the teachings ofa Sadguru , those in whom the vision of the truth is born , all those beings are liberated while living.
ननु जीवन्मुक्तः कः ?
यथा देहो अहं पुरुषः अहं शूद्रो अहं अस्मि इति दृढ निश्चयः
तथा नाहं ब्राह्मणः न शूद्रः न पुरुषः
किंतु असंगः सच्चिदानंद स्वरूपः प्रकाश रूपः
सर्वांतर्यामि चिदाकाशरूपो अस्मि इति
दृढनिश्चयरूपः अपरोक्षज्ञानवान् जीवन्मुक्तः ।
Then who is Jivanmukta ?
Juat has one has firm belief that I am the body , I am the purusha , I am a Sudra
Similarly based on immediate knowledge when one has a firm belief that I am not Brahmin, I am not the Purusha, I am not a Sudra but I am unattached , i am of the nature of existence - consciousness - bliss , effulgent , the indweller of all and form less Awareness , that one is Jivanmukta >
ब्रह्म एव अहं अस्मि , इति अपरोक्ष ज्ञानेन निखिलकर्मबंध विनिर्मुक्तः स्यात् ।
By the immediate knowledge that I am brahman alone , one becomes free from bondage of all karmas
कर्माणि कतिविधानि सम्ति इति चेत् आगामी संचित प्रारब्द भेदेन त्रिविधानि संति इति ।
I one is aked how many kinds of karmas are there , the answer is that theer are three kinds of karma namely agami , samchita, praarabda !
ज्ञानोत्पत्ति अनंतरं ज्ञानि देहकृतं पुण्य पापरूपं कर्म यदस्ति तत् आगामी इति अभिदीयते ।
The results of actions good or bad performed by the body of the one who is a realised soul is known as agami karma
संचित कर्म किं ?
अनंत कोटि जन्मानां बीजभूतं सत् यत्कर्मजातं पूर्वार्जितं तिष्टति तत् संच्जित कर्म ज्ञेयं ।
What is Samchita karma ?
The results of actions performed in all previous births which are in seed form and giving rise to further endless crores of births , that karma is called samchita karma.
प्रारब्ध कर्म किं इति चेत् ।
इदं शरीरमुत्पाद्य इह लोके एव सुखदुःखः आदि प्रदं यत्कर्म तत् प्रारब्धं भोगेन नष्टं भवति प्रार्ब्ध कर्मणां भोगादेव क्षय इति
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Having given birth to this body the actions which give result in this world in the form of happiness or misery , and which can be destroyed only by enjoying or suffering them is called samchita karma
संचितम् कर्म ब्रह्म एव अहं इति निश्चयात्मकज्ञानेन नस्यति |
Samcita karma is destroyed by the firm knowledge That " I am brahman"
अगामि कर्म अपि ज्ञानेन नश्यति किंच आगामि कर्माणां नलिणीदलगतजलवत् ज्ञानिनां संबंधो नास्ति ।
The Agami karma is also destroyed by the knovledge and wiseman is not affeted by it much like the the lotus leaf not affected by the water on it .
किंच ये ज्ञानिनां स्तुवंति भजंति अर्चयंति तान्प्रति ज्ञानिकृतं आगामि पुण्यं गच्चति ।
येज्ञानिनां निंदंति द्विषंति दुःखप्रदानं कुर्वंति तान्प्रति ज्ञाननिकृतं सर्वमागामि क्रियामाणं यदवाच्यं कर्म पापात्मकं तद् गच्चति ।
सुहृदः पुण्यकृत्यं दुर् हृदः पापकृत्यम् गृह्णंति ।
Further to those who praise serve and worship teh wiseman fo teh results of good actions. To those who critisize hate or cause pain to the wiseman go the results of all unpraiseworthy and sinful actions done by the wise .
तथा च आत्मवित् संसारं तीर्त्वा ब्रह्मानंद इह एव प्राप्नोति ।
तरति शोकं आत्मवित् इति श्रुतेः ।
तनुं त्यजतु वा काश्यां श्वपस्य गृहे अथवा ।
ज्ञानं संप्राप्ति समये मुक्तो असौ विगताशयः ।
इति स्मृतेश्च ।
Thus the knower of the self having crossed the samsaara attains supreme bliss here itself . The Sruti affirms that teh knower of self goes beyond all sorrows . Let the wiseman cast off his body in kasi or in the dog house . At the time of gaining knowledge itself he is liberated , being free of all the results of his actions.
So assert the smrutis too
इति तत्वबोध प्रकरणं समाप्तं
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Thus the Tatvbodha prakarana ends !!
om tat sat !!