Sri Sankara’s
Vivekachudamani
By
Acharya Pranipata Chaitanya
(Tiruchengode Chinmaya Mission,
Tamil Nadu, India)
.
lakÿy˜lakÿyagatiÕ tyaktv˜
yastiÿ÷hetkeval˜tman˜ |
þiva eva svayaÕ
s˜kÿ˜dayaÕ brahmaviduttama× || 554||
lúy lakÿya the goal Alúy alakÿya not the goal gitm! gatim anxiety (something to be achieved) TyKTva tyaktv˜ having given up y> ya× he who itóet! tiÿ÷het abides kevlaTmna keval˜tman˜ by himself in the Self izv> þiva× Siva @v eva alone Svym! svayam himself sa]at! s˜kÿ˜t personified Aym! ayam this äüivÊÄm> brahmaviduttama× the best amongst the knowers of Brahman
He who has renounced the anxiety
to reach the Goal or not to reach the goal, and abides as the Self alone,
indeed, he is verily Siva himself, the best among the knowers of Brahman.
jŸvanneva sad˜ mukta×
k®t˜rtho brahmavittama× |
up˜dhin˜þ˜dbrahmaiva san brahm˜pyeti nirdvayam ||
555||
jIvn! jŸvan (while) living @v eva even sda sad˜ always muKt> mukta× free k«tawR> k®t˜rtha× fulfilled äüivÄm> brahmavittama× the perfect knower of Brahman %paixnazat! up˜dhin˜þ˜t through the destruction of his
conditionings äü brahma Brahman @v sn! eva san alone is äü brahma Brahman APyeit apyeti attains inÖRym! nirdvayam non-dual
The perfect knower of Brahman
becomes eternally free, even in this life and is fulfilled; he merges with the
non-dual Brahman---which he had been all along---through the destruction of
limitations (upadhis).
þail¨ÿo
veÿasadbh˜v˜bh˜vayoþca yath˜ pum˜n |
tathaiva
brahmavicchreÿ÷ha× sad˜ brahmaiva n˜para× || 556||
zElU;> þail¨ÿa× actor ve;sÑav veÿasadbh˜va (whether) wearing his dress (of his role)
A-avyae> abh˜vayo× (or) without the dress of his role c ca and ywa yath˜ just as puman! pum˜n in man twa tath˜ in the same way @v eva alone äüivt! ïeó> brahmavit þreÿ÷ha× the best amongst the knowers of Brahman
sda sad˜ always äü brahma Brahman @v eva alone n na (and)
nothing Apr>
apara× else
Just as an actor, whether he wears the dress of his role or not,
is always the same person, so too, the perfect knower of Brahman is always
Brahman.
yatra kv˜pi viþŸrõaÕ
satparõamiva tarorvapu× patat˜t |
brahmŸbh¨tasya yate×
pr˜geva taccidagnin˜ dagdham || 557||
yÇ yatra where Kvaip kv˜pi wherever ivzI[Rm! viþŸrõam hithered st! sat is p[Rm! parõam leaf #v iva like trae> taro× of the tree vpu> vapu× body pttat! patat˜t fallen äüI-UtSy brahmŸbh¨tasya of one who has realised himself to be
the Brahman yte>
yate× of the Sage àakoe pr˜k before the fall of the body @v eva itself tiCct! taccit (because of) the knowledge of Ai¶na agnin˜ by the fire of Knowledge dGxm! dagdham has been burnt.
The body of a sage, who has
realized himself as the Brahman, may wither and fall anywhere like the leaf of
a tree; (it matters not) for it has already been burnt by the fire of
Knowledge.
sad˜tmani brahmaõi
tiÿ÷hato mune×
p¨rõ˜'dvay˜nandamay˜tman˜ sad˜ |
na
deþak˜l˜dyucitapratŸkÿ˜
tvaðm˜Õsavi÷piõýavisarjan˜ya
|| 558||
sda sad˜ always AaTmin ˜tmani in the Self äüi[ brahmaõi in Brahman itót> tiÿ÷hata× abiding mune> mune× of the contemplative sage pU[R p¨rõa infinite AÖy advaya non-dual AanNd my ˜nanda maya full of Bliss AaTmna ˜tman˜ by himself sda sad˜ always n na not dez deþa place kal k˜la time Aaid ˜di etc %ict ucita usual considerations àtI]a pratŸkÿ˜ waiting Tv'oe tvað skin ma<s m˜Õsa flesh ivqoe vi÷ excrement ip{f piõýa this body ivsjRnay visarjan˜ya for giving up
The sage who is firmly
established in the eternal Reality, Brahman, as Infinite, non-dual Bliss,
depends not on the usual consideration of place, time etc. for giving up this
bundle of skin, flesh and excrement.
dehasya mokÿo no mokÿo na
daõýasya kamaõýalo× |
avidy˜h®dayagranthimokÿo
mokÿo yatastata× || 559||
dehSy dehasya of the body mae]> mokÿa× liberation n % na u no mae]> mokÿa× (is no) liberation n na not d{fSy daõýasya of the staff km{flae> kamaõýalo× of the water bowl Aiv*a avidy˜ ignorance ùdy ¢iNw mae]>
h®daya granthi mokÿa× liberation of the knots of heart mae]> mokÿa× is liberation yt> yata× that which is tt> tata× that alone is
For, giving up the body or the
staff or the water bowl is not liberation; true liberation is the sundering of
the heart's knots formed by ignorance.
kuly˜y˜matha nady˜Õ v˜
þivakÿetre'pi catvare |
parõaÕ patati cettena
taro× kiÕ nu þubh˜þubham || 560||
k…Lyayam! kuly˜y˜m in a stream Aw atha or n*am! nady˜m in a river va v˜ or izv]eÇe þivakÿetre in a place consecrated to Siva Aip api even cTvre catvare at cross roads p[Rm! parõam the leaf ptit cet! patati cet if falls ten tena by it trae> taro× for the tree ikm! kim what n % na u indeed zu- Azu-m! þubha aþubham good or evil
If a leaf falls in a stream or a
river, in a place consecrated to Siva or at a crossroad, what good or evil will
it bestow upon the tree?
patrasya puÿpasya
phalasya n˜þavad-
dehendriyapr˜õadhiy˜Õ vin˜þa× |
naiv˜tmana× svasya
sad˜tmakasy˜-
nand˜k®terv®kÿavadasti
caiÿa× || 561||
pÇSy patrasya of a leaf pu:pSy puÿpasya of a flower )lSy phalasya of a fruit nazvt! n˜þavat like their destruction deh deha body #iNÔy indriya sense-organs àa[ pr˜õa vital airs ixyam! dhiy˜m and of intellect ivnaz> vin˜þa× is the destruction n na not @v eva certainly AaTmn> ˜tmana× of the Self SvSy svasya of itself sdaTmkSy sad˜tmakasya of the Self which is the eternal
Reality AanNdak«te>
˜nand˜k®te× (which is the ) embodiment of Bliss v&]vt! v®kÿavat like the tree AiSt asti exists c ca and @;> eÿa× this
Like the destruction of a leaf,
flower or fruit does not affect the tree; even so, by the destruction of the
body, sense-organs, pranas and intellect, the Self, the eternal Reality, is
never affected. It is the embodiment of Bliss which is one's own Real Nature
and abides like the tree.
prajñ˜naghana
ity˜tmalakÿaõaÕ satyas¨cakam |
an¨dyaup˜dhikasyaiva
kathayanti vin˜þanam || 562||
à}an"n> prajñ˜naghana× homogeneous mass of Consciousness #it iti thus AaTml][m! ˜tmalakÿaõam indication for the nature of the
Self sTysUckm!
satyas¨cakam establish Its Reality AnU* an¨dya having established AaEpaixkSy aup˜dhikasya of the conditioning @v eva alone kwyiNt kathayanti voice ivnaznm! vin˜þanam the destruction
"The embodiment of
consciousness"---in these words the scriptures indicate the true nature of
the Self. Having established its Reality, the scriptures speak of the
destruction of apparent conditionings only.
.
avin˜þŸ v˜ are'yam˜tmeti
þrutir˜tmana× |
prabravŸtyavin˜þitvaÕ
vinaþyatsu vik˜riÿu || 563||
AivnazI avin˜þŸ indestructible vE vai indeed Are are dear Aym! ayam this AaTma ˜tm˜ Self #it iti thus ïuit> þruti× the Sruti AaTmn> ˜tmana× for this Self àävIit prabravŸti speaks AivnaizTvm! avin˜þitvam indestructibility ivnZyTsu vinaþyatsu amidst destructible ivkair;u vik˜riÿu (and) changing
"Immortal is this Self
(Atman), my dear"---this passage from the scriptures speaks of the Immortal
in the midst of things finite and subject to modification.
p˜ÿ˜õav®kÿat®õadh˜nyakaýaðkar˜dy˜
dagdh˜ bhavanti hi m®deva
yath˜ tathaiva |
dehendriy˜sumana ˜di
samastad®þyaÕ
jñ˜n˜gnidagdhamupay˜ti
par˜tmabh˜vam || 564||
pa;a[ p˜ÿ˜õa stone v&] v®kÿa tree t&[ t®õa straw xaNy dh˜nya grain kf»r kaýaðkara husk Aa*a> ˜dy˜× etc dGxa> dagdh˜× burnt -viNt bhavanti become (burnt) ih hi indeed m&doe m®d clay @v eva alone ywa yath˜ just as twa tath˜ in the same way @v eva alone deh deha body #iNÔy indriya sense-organs Asu asu pranas mn> mana× mind Aaid ˜di etc smSt samasta entire †Zym! d®þyam objectifiable universe }anai¶ jñ˜n˜gni fire of knowledge dGxm! dagdham burnt %pyait upay˜ti attains praTm-avm! par˜tmabh˜vam state of Supreme Self
Just as stone, tree, straw,
grain, husk, etc. are reduced to ashes when burnt, so too, the whole objective
universe comprising the body, sense-organs, Pranas, mind etc. are reduced to
the supreme Self when burnt into the fire-of-Knowledge.
vilakÿaõaÕ yath˜ dhv˜ntaÕ
lŸyate bh˜nutejasi |
tathaiva sakalaÕ d®þyaÕ brahmaõi pravilŸyate ||
565||
ivl][m! vilakÿaõam distinctly different ywa yath˜ just as XvaNtm! dhv˜ntam darkness lIyte lŸyate vanishes -anutejis bh˜nutejasi in the Sun's effulgence twa tath˜ in the same way @v eva alone sklm! sakalam entire †Zym! d®þyam objective universe äüi[ brahmaõi into Brahman àivlIyte pravilŸyate vanishes
Just as darkness---which is
distinctly different from sunlight---vanishes in the sun's effulgence, so too,
this entire objective universe vanishes into Brahman.
gha÷e naÿ÷e yath˜ vyoma
vyomaiva bhavati sphu÷am |
tathaivop˜dhivilaye
brahmaiva brahmavitsvayam || 566||
"qe gha÷e naÿ÷e when the pot is broken ywa yath˜ just as Vyaem vyoma (pot) space Vyaem vyoma (limitless) space @v eva alone -vit bhavati becomes S)…qm! sphu÷am clearly twa tath˜ in the same way @v eva alone %paixivlye up˜dhivilaye when conditioning is destructed äü brahma Brahman @v eva alone äüivt! brahmavit the knower of Brahman Svym! svayam himself
Just as when a pot is broken the
pot-space becomes the limitless space, so too, when the conditionings are
destroyed, the knower of Brahman becomes Brahman Itself.
kÿŸraÕ kÿŸre yath˜
kÿiptaÕ tailaÕ taile jalaÕ jale |
saÕyuktamekat˜Õ y˜ti
tath˜''tmany˜tmavinmuni× || 567||
]Irm! kÿŸram milk ]Ire kÿŸre in milk ywa yath˜ just as i]Ptm! kÿiptam is poured tElm! tailam oil tEle taile in oil jlm! jalam water jle jale in water s<yuKtm! saÕyuktam united @ktam! ekat˜m state of being one yait y˜ti attains twa tath˜ in the same way AaTmin ˜tmani in the Self AaTmivt! ˜tmavit the knower of the Self muin> muni× the Sage
Just as milk poured into milk,
oil into oil and water into water each becomes united and one, so too, one who
has realised the Sefl becomes one with the Self.
evaÕ videhakaivalyaÕ sanm˜tratvamakhaõýitam
|
brahmabh˜vaÕ prapadyaiÿa
yatirn˜vartate puna× || 568||
@vm! evam in this way ivdeh videha disembodied one kEvLym! kaivalyam being one; without a second sNmaÇTvm! sanm˜tratvam pure existence Aoi{ftm! akhaõýitam unbroken äü-avm! brahmabh˜vam state of Brahman àp* prapadya having attained
seeker n na (does) not AavtRte ˜vartate transmigrate pun> puna× again
It does not suffer transmigration
having experienced seclusion as a result of being disembodied--being
ever-identified with the one Reality, Brahman.
sad˜tmaikatvavijñ˜nadagdh˜vidy˜divarÿmaõa×
|
amuÿya brahmabh¨tatv˜d
brahmaõa× kuta udbhava× || 569||
st! sat Brahman AaTma ˜tm˜ jeeva (Self) @kTv ekatva oneness iv}an vijñ˜na (by this) direct knowledge dGx dagdha burnt Aiv*aid avidy˜di ignorance v:mR[> varÿmaõa× bodies Amu:y amuÿya this äü-UtTvat! brahmabh¨tatv˜t because of being Brahman äü[> brahmaõa× of Brahman k…t kuta how can (there be) %Ñv> udbhava× rebirth
By realizing the oneness of the
individual Self and Brahman, his bodies (gross, subtle and casual) consisting
of ignorance etc. are burnt and he becomes Brahman Itself; how can Brahman (the
unborn), ever have rebirth?
m˜y˜kl®ptau bandhamokÿau
na sta× sv˜tmani vastuta× |
yath˜ rajjau niÿkriy˜y˜Õ
sarp˜bh˜savinirgamau || 570||
mayaKl&PtaE m˜y˜kl®ptau Maya-conjured bNxmae]aE bandhamokÿau bondage and liberation n na do not St> sta× exist SvaTmin sv˜tmani in the Self vStut> vastuta× in reality ywa yath˜ just as rJjaE rajjau in the rope ini:³yayam! niÿkriy˜y˜m (which) undergoes no change spR Aa-as sarpa ˜bh˜sa the appearance of snake ivingRmaE vinirgamau and disappearance (is not there)
Maya-conjured up bondage and
liberation do not really exist in the Reality, one's Self, just as the
appearance and disappearance of the snake are not in the rope which undergoes
no changes.
˜v®te× sadasattv˜bhy˜Õ
vaktavye bandhamokÿaõe |
n˜v®tirbrahmaõa×
k˜cidany˜bh˜v˜dan˜v®tam |
yadyastyadvaitah˜ni× sy˜d
dvaitaÕ no sahate þruti× || 571||
Aav&te> ˜v®te× of the veiling st! AsÅva_yam! sat asattv˜bhy˜m (its) presence or its absence vKtVye vaktavye can be spoken of bNxmae][e bandhamokÿaõe the bondage & liberation n na no Aav&it> ˜v®ti× the veiling äü[> brahmaõa× for Brahman kaict! k˜cit of any kind ANy A-avat! anya abh˜v˜t because of the absence of any second
entity Anav&tm!
an˜v®tam (always) unveiled yid yadi if AiSt asti (this veiling)
exists AÖEthain>
advaitah˜ni× (it will) contradict the non-duality
(of Brahman) Syadoe
sy˜d will ÖEtm! dvaitam duality n % na u does not shte sahate bears or allows or accepts ïuit> þruti× the Sruti
When there is the presence or
absence of veiling, bondage and liberation can be spoken of. There can be no
veiling for Brahman as It is obvious, there being no second thing besides it.
If there is, it will contradict the non-duality of Brahman; the scriptures will
never allow duality.
bandhañca mokÿañca
m®ÿaiva m¨ýh˜
buddherguõaÕ vastuni
kalpayanti |
d®g˜v®tiÕ meghak®t˜Õ
yath˜ ravau
yato'dvay˜'saðgacidetadakÿaram
|| 572||
bNxm! bandham bondage c ca and mae]m! mokÿam liberation c ca and m&;a m®ÿ˜ uselessly @v eva alone mUFa> m¨ýh˜× the deluded fools, the ignorant ones buÏe> buddhe× of the intellect gu[m! guõam attributes vStuin vastuni on the reality kLpyiNt kalpayanti superimpose †g! d®g eyes Aav&itm! ˜v®tim veiling me" k«tam! megha k®t˜m brought about by clouds ywa yath˜ just as rvaE ravau upon the Sun yt>
yata× therefore AÖy advaya non-dual As¼ asaðga unattached ict! cit consciousness @tt! etat this A]rm! akÿaram immutable
Bondage and liberation are
attributes of the intellect which the ignorant superimpose upon the Reality, as
the hiding from eyes by clouds is superimposed upon the sun. In fact, this
Immutable Reality is Absolute Knowledge, non-dual and unattached.
astŸti pratyayo yaþca
yaþca n˜stŸti vastuni |
buddhereva guõ˜vetau na
tu nityasya vastuna× || 573||
AiSt asti (something) is #it iti this àTyy> pratyaya× concept y> ya× that which is c ca and y> ya× that which is c ca and n AiSt na asti (something) is not #it iti this vStuin vastuni in the objects buÏe> buddhe× of the intellect @v eva alone gu[aE guõau both these attributes' @taE etau both of these n na not tu tu indeed inTySy nityasya eternal vStun> vastuna× reality
The concepts that bondage is and
that it is not, are, with reference to the Reality, only attributes of the
intellect. Never do they belong to Brahman, the eternal Reality.
atastau m˜yay˜ kl®ptau
bandhamokÿau na c˜tmani |
niÿkale niÿkriye þ˜nte
niravadye nirañjane |
advitŸye pare tattve
vyomavatkalpan˜ kuta× || 574||
At> ata× therefore taE tau these two mayya m˜yay˜ by Maya Kl&PtaE kl®ptau conjured bNxmae]aE bandhamokÿau bondage and liberation n na not c ca and AaTmin ˜tmani in the Self in:kle niÿkale partless ini:³ye niÿkriye devoid of activity zaNte þ˜nte serene inrv*e niravadye unimpeachable inrÁjne nirañjane untainted AiÖtIye advitŸye non-dual pre pare supreme tÅve tattve reality Vyaemvt! vyomavat like space kLpna kalpan˜ imagination(about its limitation) k…t> kuta× where is it
Therefore, bondage and liberation
are conjured up by Maya and do not exist in the Self. As there can be no
limitation regarding the Infinite space, how can there be any limitation
regarding the supreme Reality which is devoid of parts, devoid of activity,
serene, unimpeachable, untainted and non-dual?
na nirodho na cotpattirna
baddho na ca s˜dhaka× |
na mumukÿurna vai mukta
ityeÿ˜ param˜rthat˜ || 575||
n na neither is there inraex> nirodha× death n na nor c ca and %TpiÄ> utpatti× birth n na neither is
there bÏ> baddha× bondage n na nor c ca and saxk> s˜dhaka× the struggling one n na neither is
there mumu]u> mumukÿu× the seeker n na nor vE vai indeed muKt> mukta× a liberated one #it iti thus @;a eÿ˜ this is prmawRta param˜rthat˜ the ultimate truth
There is no birth, no death, no
bondage, no spiritual aspirant, no seeker after liberation, no one liberated.
This is the ultimate Truth.
Blessed disciple liberated
(verses 576-578)
sakalanigamac¨ý˜sv˜ntasiddh˜ntar¨paÕ
paramidamatiguhyaÕ
darþitaÕ te may˜dya |
apagatakalidoÿaÕ
k˜manirmuktabuddhiÕ
svasutavadasak®ttv˜Õ
bh˜vyitv˜ mumukÿum || 576||
skl sakala all ingm nigama scriptures cUfa c¨ý˜ the crest (the essence) SvaNt sv˜nta the ultimate truth about ourselves isÏaNt êpm! siddh˜nta r¨pam of the nature of the innermost essence prm! param supreme #dm! idam this Aitguým! atiguhyam profound secret dizRtm!
darþitam has been shown te te to you mya may˜ by me A* adya today Apgt apagata purged kil kali of this dark-age dae;m! doÿam tainted kam k˜ma desire inmuRKt nirmukta free buiÏm! buddhim mind Svsutvt! svasutavat like my own son Ask«t! asak®t again and again Tvam! tv˜m to you -aiVyTva bh˜vyitv˜ considering you to be mumu]um! mumukÿum a seeker after liberation
Considering you to be a seeker
after liberation, void of the taints of this Dark Age, with a mind free from
desires, I have today revealed to you, again and again, as I would to my own
son, the supreme and profound secret, the inmost essence of Vedanta, the crown
of all Vedas.
.
iti þrutv˜ gurorv˜kyaÕ
praþrayeõa k®t˜nati× |
sa tena samanujñ˜to yayau
nirmuktabandhana× || 577||
#it iti thus ïuTva þrutv˜ having heard gurae> guro× of the teacher's vaKym! v˜kyam words àïye[ praþrayeõa with humility k«t k®ta did Aanit> ˜nati× prostration s> sa× he ten tena by his smnu}at> samanujñ˜ta× obtaining his permission yyaE yayau went (his way) inmuRKt bNxn> nirmukta bandhana× freed from all bondages
Hearing the words of the Teacher, the disciple prostrated to him
with reverence, and obtaining his permission, went his way, freed from bondage.
gurureva sad˜nandasindhau
nirmagnam˜nasa× |
p˜vayanvasudh˜Õ sarv˜Õ
vicac˜ra nirantara× || 578||
gué> guru× the teacher @v eva alone sdanNd sad˜nanda eternal Bliss isNxaE sindhau in the ocean of inmR¶ nirmagna immersed mans> m˜nasa× his mind pavyn! p˜vayan blessing vsuxam! vasudh˜m the (whole) world svaRm! sarv˜m whole ivccar vicac˜ra wandered inrNtr> nirantara× constantly
And the Teacher, his mind
immersed in the ocean of eternal Bliss, forever wandered about, verily blessing
the whole world.
The glory of the text-book
(verses 579-581)
ity˜c˜ryasya þiÿyasya
saÕv˜den˜tmalakÿaõam |
nir¨pitaÕ mumukÿ¨õ˜Õ
sukhabodhopapattaye || 579||
#it iti thus AacayRSy ˜c˜ryasya the teacher iz:ySy þiÿyasya of the disciple s<vaden saÕv˜dena dialogue AaTml][m! ˜tmalakÿaõam indicating
the Self inêiptm!
nir¨pitam expounded mumu]U[am! mumukÿ¨õ˜m for the seekers after liberation suobaex sukhabodha easy comprehension %ppÄye upapattaye for attaining
Thus, by means of a dialogue
between the Teacher and the disciple, the true nature of the Self (Atman) has
been indicated for the easy comprehension of seekers after liberation.
hitamidamupadeþam˜driyant˜Õ
vihitanirastasamastacittadoÿ˜×
|
bhavasukhavirat˜×
praþ˜ntacitt˜×
þrutirasik˜ yatayo
mumukÿavo ye || 580||
ihtm! hitam beneficial #dm! idam this %pdezm! upadeþam teaching AaiÔyNtam! ˜driyant˜m to the seekers iviht vihita (by following) the prescribed methods inrSt nirasta eliminated smSt samasta entire icÄdae;a> cittadoÿ˜× the impurities of the mind -vsuo bhavasukha the pleasures of the world ivrta> virat˜× averse àzaNt praþ˜nta serene icÄa> citt˜× mind ïuitriska> þrutirasik˜× those who take delight in scriptures yty> yataya× the strivers mumu]v> mumukÿava× the seekers after liberation ye ye they
May the seekers after liberation appreciate this salutary
teaching, those who have cleansed themselves of the taints of the mind by
observing the prescribed methods, who are indifferent to worldly enjoyments,
who have serene minds and take a delight in the scriptures.
saÕs˜r˜dhvani
t˜pabh˜nukiraõaprodbh¨tad˜havyath˜-
khinn˜n˜Õ jalak˜ðkÿay˜
marubhuvi bhr˜nty˜ paribhr˜myat˜m |
aty˜sannasudh˜mbudhiÕ
sukhakaraÕ brahm˜dvayaÕ darþaya-
tyeÿ˜ þaðkarabh˜ratŸ
vijayate nirv˜õasand˜yinŸ || 581||
s<saraXvin saÕs˜r˜dhvani in the journey through this realm of
change tap-anuikr[
t˜pabh˜nukiraõa the rays of the scorching sun àaeуt prodbh¨ta very well caused dahVywioÚanam! d˜havyathakhinn˜n˜m for those afflicted by the burning
pains jlka<]ya jalak˜ðkÿay˜ desirous of water mé-uiv marubhuvi in the desert æaNTya bhr˜nty˜ by delusion piræaMytam! paribhr˜myat˜m desperately search ATyasÚ aty˜sanna in very close proximity suxaMbuixm! sudh˜mbudhim the ocean of Bliss suokrm! sukhakaram brings happiness äü brahma Brahman AÖym! advayam non-dual dzRyit darþayati is shown @;a eÿ˜ this z»r-artI
þaðkarabh˜ratŸ (glorious message) of Sankara ivjyte vijayate is victorious invaR[ s<daiynI nirv˜õa sand˜yinŸ for it very well leads one to
liberation
For those who are afflicted in this samsara by the
burning pains caused by the scorching sun rays of the three-fold sorrows (adhyatmika,
adhidaivika, and adhibhautika), and those who, in delusion, roam in
a desert in search of water, for them this is the glorious message of Sankara
pointing out the Ocean of Nectar, the non-dual Brahman, within easy reach, in
order to lead them to liberation.
Om Tat Sat.
Om Tat Sat
(End)
(End)
(My humble salutations to the lotus feet of H H Sri
Chinmayananda ji and
H H Sri Acharya Pranipata Chaitanya ji for
the collection)
