Sri Sankara’s
Vivekachudamani
By
Acharya Pranipata Chaitanya
(Tiruchengode Chinmaya Mission,
Tamil Nadu, India)
yatraiÿa
jagad˜bh˜so darpaõ˜nta× puraÕ yath˜ |
tadbrahm˜hamiti
jñ˜tv˜ k®tak®tyo bhaviÿyasi || 291||
yÇ yatra there where @;> eÿa× this jgda-as> jagad-˜bh˜sa× the illusion of the universe dpR[aNt> darpaõ˜nta× in the mirror purm! puraÕ city ywa yath˜ just as tt! tat that äü brahma Brahman Ahm! aham I am #it iti thus }aTva jñ˜tv˜ knowing k«tk«Ty> k®tak®tya× fulfilled -iv:yis bhaviÿyasi you will become
That in
which there is the ‗illusion‘ of the universe, like a ‗city (reflected) in the
mirror,‘ that Brahman you are! Knowing this, attain the fulfillment of your
life.
yatsatyabh¨taÕ
nijar¨pam˜dyaÕ
cidadvay˜nandamar¨pamakriyam
|
tadetya
mithy˜vapuruts®jeta
þail¨ÿavadveÿamup˜ttam˜tmana×
|| 292||
yt! yat That which sTy-Utm! satyabh¨taÕ intrinsically one's essence injêpm! nijar¨paÕ one's nature Aa*m! ˜dyaÕ the Primeval ict! cit Absolute Knowledge AÖy advaya Non-dual AanNdm! ˜nandaÕ Bliss Aêpm! ar¨paÕ Formless Ai³ym! akriyam beyond activities tt! tat that @Ty etya attaining imWyavpu> mithy˜vapu× the false body %Ts&jet uts®jeta should give up zElU;vt! þail¨ÿavat like an actor ve;m! veÿaÕ the mask(his dress and make up) %paÄm! up˜ttaÕ assumed AaTmn> ˜tmana× his
Attaining
That which is intrinsically one‘s own very essence, which is Absolute Knowledge
and Bliss, non-dual, beyond all forms and activities, one should cease
identifying with the false body, like the actor giving up his mask.
The
perceived I factor – false (verses 293-297)
sarv˜tman˜
d®þyamidaÕ m®ÿaiva
naiv˜hamartha×
kÿaõikatvadarþan˜t |
j˜n˜myahaÕ
sarvamiti pratŸti×
kuto'ham˜de× kÿaõikasya sidhyet || 293||
svaRTmna
sarv˜tman˜
absolutely
(quite) †Zym!
d®þyaÕ
the seen
(world) #dm!
idaÕ
this m&;a m®ÿ˜ unreal @v eva indeed n na neither @v eva verily Ahm! ahaÕ the ego AwR> artha× real ]i[kTv dzRnat! kÿaõikatva darþan˜t for it is seen to be fleeting or
momentary janaim
Ahm! svRm! j˜n˜mi
ahaÕ sarvaÕ "I know
all" #it iti thus àtIit> pratŸti× the perception k…t> kuta× how Ahm! Aade> aham ˜de× of the ego etc ]i[kSy kÿaõikasya which are momentary isXyet! sidhyet be true
The whole
objective world is non-real. Neither is the ego real, for it is seen to be
momentary. How then can the apparent notion ―I know all‖ be true when the ego etc., are
themselves momentary?
ahampad˜rthastvaham˜dis˜kÿŸ
nityaÕ
suÿupt˜vapi bh˜vadarþan˜t |
br¨te
hyajo nitya iti þruti× svayaÕ
tatpratyag˜tm˜
sadasadvilakÿaõa× || 294||
Ah<pdawR> ahampad˜rtha× the true entity of the word
":I" i.e. The real I tu tu but Ahmaidsa]I aham˜dis˜kÿŸ (is) the witness of the ego etc inTym! nityaÕ always su;uPtaE suÿuptau in deep-sleep Aip api even -av dzRnat! bh˜va darþan˜t it's presence is seen äUte br¨te says ih hi verily Aj> aja× Unborn inTy> nitya× Eternal #it iti thus ïuit> þruti× the Sruti Svym! svayaÕ Herself tt! tat therefore àTygaTma pratyag˜tm˜ the Inner Self st! Ast! ivl][> sat asat vilakÿaõa× is different from the (relative)
truth and untruth
But the real
―I‖ witnesses the ego etc. and is
always there, even in deep-sleep. ―It is Unborn, Eternal,‖ as the sruti itself says. It is
the inmost Self, different from the (relative) truth and untruth.
vik˜riõ˜Õ
sarvavik˜ravett˜
nity˜vik˜ro
bhavituÕ samarhati |
manorathasvapnasuÿuptiÿu
sphu÷aÕ
puna× punard®ÿ÷amasattvametayo× || 295||
ivkair[am!
vik˜riõ˜Õ
of the
changing things svR
ivkarveÄa sarva
vik˜ravett˜ the knower
of all changes inTy
Aivkar> nitya
avik˜ra× Eternal,
Changeless -ivtum!
bhavituÕ
to be smhRit samarhati deserves,should be mnaerw manoratha (in) fancy SvPn svapna (in)dream su;uiPt;u suÿuptiÿu in deep-sleep S)…qm! sphu÷aÕ clearly pun> pun> puna× puna× again and again †òm! d®ÿ÷aÕ is perceived AsÅvm! asattvaÕ the unreality @tyae> etayo× of their two-the gross and the
subtle
That which
is the Knower of all changes in all things which undergo change, must doubtless
be Eternal and Changeless. Again and again, the unreality of the gross and the
subtle bodies is clearly perceived in one‘s imagination, in dreams and in the
dreamless sleep.
ato'bhim˜naÕ
tyaja m˜Õsapiõýe
piõý˜bhim˜ninyapi
buddhikalpite |
k˜latray˜b˜dhyamakhaõýabodhaÕ
jñ˜tv˜
svam˜tm˜namupaihi þ˜ntim || 296||
At> ata× therefore Ai-manm! abhim˜naÕ identification Tyj tyaja reject ma<sip{fe m˜Õsapiõýe with the mast of flesh ip{fai-mainin piõý˜bhim˜nini with the ego or the subtle body Aip api and,also buiÏkiLpte buddhikalpite imagined by the intellect kalÇy AbaXym! k˜latraya ab˜dhyaÕ that which cannot be denied in
the three periods of time Ao{fbaexm! akhaõýabodhaÕ Absolute Knowledge }aTva jñ˜tv˜ realising Svm! AaTmanm! svam ˜tm˜naÕ your own Self %pEih upaihi attain zaiNtm! þ˜ntiÕ the Peace
Therefore,
give up your identification with this mass of flesh and with the ego and the
subtle body, which are imaginations of the mind. By realizing your own Self
which is Absolute Knowledge, which cannot be negated in the three periods of
time, attain to the State of Supreme Peace.
Tyjai-man<
k…lgaeÆnam-
tyaj˜bhim˜naÕ
kulagotran˜ma-
r¨p˜þrameÿv˜rdraþav˜þriteÿu
|
liðgasya
dharm˜napi kart®t˜diÕ-
styakt˜
bhav˜khaõýasukhasvar¨pa× || 297||
Tyj tyaja renounce Ai-manm! abhim˜naÕ identification k…l kula family gaeÇ gotra lineage nam n˜ma name êp r¨pa Form Aaïme;u ˜þrameÿu with the order of life AaÔRzv Aaiïte;u ˜rdraþava ˜þriteÿu depending upon the foul corpse il¼Sy liðgasya of the subtle body xmaRn! dharm˜n attributes Aip api also kt&Rtaidn! kart®t˜din doership,etc TyKTva tyaktv˜ renouncing -v bhava become Ao{fsuoSvêp> akhaõýasukhasvar¨pa× the very essence of Absolute
Bliss
Renounce
your identification with family, lineage, name, form and order in
life—attributes which pertain to the body which is like a foul corpse. So too,
renounce your ideas of agency etc., which are attributes of the subtle body.
Thus realize your true essence as the Absolute Bliss.
Condemnation
of the ego (verses 298-309)
santyanye
pratibandh˜× puÕsa× saÕs˜rahetavo d®ÿ÷˜× |
teÿ˜mevaÕ
m¨laÕ prathamavik˜ro bhavatyahaðk˜ra× || 298||
siNt
santi
there are ANye anye other àitbNxa> pratibandh˜× obstacles pu<s> puÕsa× for this man
s<sarhetv> saÕs˜rahetava× the other causes of samsara †òa> d®ÿ÷˜× are seen te;am! teÿ˜Õ of them @km! ekaÕ one mUlm! m¨laÕ root àwmivkar> prathamavik˜ra× the first modification -vit bhavati is Ah<kar> ahaðk˜ra× the ego
It is
observed that there are other obstacles also which hurl an individual into a
whirl of births and deaths. Their one root cause---for the reasons given
above—is the ego—the first modification of ignorance.
y˜vatsy˜tsvasya
sambandho'haðk˜reõa dur˜tman˜ |
t˜vanna
leþam˜tr˜pi muktiv˜rt˜ vilakÿaõ˜ || 299||
yavt!
y˜vat
as long as Syat! sy˜t there is SvSy svasya one's sMbNx> sambandha× relationship Ah<kare[ ahaðk˜reõa with the ego ÊraTmna dur˜tman˜ the vile tavt! t˜vat so long n na there is not lezmaÇa Aip leþam˜tr˜ api even the slightest muiKtvataR muktiv˜rt˜ talk about liberation ivl][a vilakÿaõ˜ (which is) unparalleled or
uniquely different
As long as there is any relationship with this vile
ego, there cannot be the slightest talk about liberation, which is totally
different in nature.
ahaðk˜ragrah˜nmukta×
svar¨pamupapadyate |
candravadvimala×
p¨rõa× sad˜nanda× svayamprabha× || 300||
Ah<kar¢hat!
ahaðk˜ragrah˜t
from the
shackles of the ego muKt>
mukta×
freed Svêpm! svar¨pam true nature %pp*te upapadyate gains cNÔvt! candravat like the moon ivml> vimala× untainted pU[R> p¨rõa× infinite sdanNd> sad˜nanda× ever blissful Svy<à-> svayamprabha× self-effulgent
Freed from
the shackles of the ego, like the moon freed from the eclipse, one gains one‘s
true nature and becomes Untainted, Infinite, Ever-blissful and Self-effulgent.
yo
v˜ pure so'hamiti pratŸto
buddhy˜ prakl®ptastamas˜'tim¨ýhay˜ |
tasyaiva
ni×þeÿatay˜ vin˜þe
brahm˜tmabh˜va×
pratibandhaþ¨nya× || 301||
y>
ya× that which va v˜ verily pure pure in the city of the body s> Ahm! sa× aham "I am so-and-so" #it iti thus àtIt> pratŸta× is perceived buÏ(a buddhy˜ by the intellect àKl&Pt prakl®pta created tmsa tamas˜ by nescience AitmUFya atim¨ýhay˜ extremely deluded tSy tasya it's (ego's) @v eva alone in>ze;tya ni×þeÿatay˜ totally ivnaze vin˜þe in the annihilation or when
annihilated äüaTm-av>
brahm˜tmabh˜va×
identity
with Brahman àitbNxzUNy>
pratibandhaþ¨nya×
unobstructed
The ego is
that which has been produced by the intellect thoroughly deluded by ignorance.
It is is perceived in this body as: ―I am so-and-so.‖ When this delusion (ego-sense)
is totally annihilated, one attains the unobstructed identity with Brahman.
brahm˜nandanidhirmah˜balavat˜'haðk˜raghor˜hin˜
saÕveÿ÷y˜tmani
rakÿyate guõamayaiþcaõýestribhirmastakai×
vijñ˜n˜khyamah˜sin˜
þrutimat˜ vicchidya þŸrÿatrayaÕ
nirm¨ly˜himimaÕ
nidhiÕ sukhakaraÕ dhŸro'nubhoktuðkÿama× || 302||
äüanNdinix>
brahm˜nandanidhi×
the treasure
of the "Bliss-of-Brahman" mhablvta mah˜balavat˜ by the mighty Ah<kar "aer Aihna
ahaðk˜ra
ghora ahin˜ by the
dreadful serpent of the ego-sense s<ve:q( saÕveÿ÷ya having enwrapped AaTmin ˜tmani in the mind rúyte rakÿyate is guarded gu[myE> guõamayai× made up of (three) gunas c{fE> caõýai× (by the) fierce iÇi-> tribhi× by three mStkE> mastakai× by hoods iv}an AOy vijñ˜na akhya named Realisation mha Aisna mah˜ asin˜ with the great sword ïuitmta þrutimat˜ in accordance with the scriptural
teaching iviCD*
vicchidya
severing zI;RÇym! þŸrÿatrayaÕ the three hoods inmURLy nirm¨lya destroying completely Aihm! ahiÕ serpent #mm! imaÕ this inixm! nidhiÕ the treasure suokrm! sukhakaraÕ which brings bliss xIr> dhŸra× the wise man Anu-aeKtum! anubhoktuÕ to enjoy ]m> kÿama× becomes fit
The treasure of the Bliss-of-Brahman is enwrapped
by the mighty and dreadful serpent of the ego-sense and zealously guarded for
its own use, by its three fierce hoods, the three gunas. The wise person
who destroys it by severing its three heads with the great shining sword of
Realisation, in accordance with the teachings of the scriptures, alone can
enjoy this treasure which brings Bliss.
y˜vadv˜
yatkiñcidviÿadoÿasph¨rtirasti ceddehe |
katham˜rogy˜ya
bhavettadvadahant˜pi yogino muktyai || 303||
yavt!
y˜vat
as long as va v˜ verily yt! ikiÁct! yat kiñcit even a trace iv;dae;S)ªitR> viÿadoÿasph¨rti× the effect of the impurity of
poison AiSt
asti
there is cet! cet if dehe dehe in the body kwm! kathaÕ how AaraeGyay ˜rogy˜ya for recovery -vet! bhavet can it be tÖt! tadvat similarly AhNta ahant˜ the ego-sense Aip api also yaeign> yogina× of the meditator's muKTyE muktyai for liberation
As long as
there is even a trace of poison left in the body, how can one hope for complete
recovery? Even so, the yogi cannot attain liberation as long as a trace of
egoism remains.
ahamo'tyantaniv®tty˜
tatk®tan˜n˜vikalpasaÕh®ty˜ |
pratyaktattvavivek˜didamahamasmŸti
vindate tattvam || 304||
Ahm>
ahama×
of the
ego-sense ATyNtinv&Åya
atyantaniv®tty˜
by the
complete cessation tTk«t
tatk®ta
created by
it nanaivkLp
s<ùTya n˜n˜vikalpa
saÕh®ty˜ by
restraining the diverse mental waves àTykoe tÅvivvekat! pratyak tattvavivek˜t through the discrimination of the
innermost Reality #dm!
Ahm! AiSm idam
aham asmi "I am
This" #it iti thus ivNdte vindate gains(experiences) tÅvm! tattvam the Reality
By the
complete cessation of the ego-sense, gained by restraining the diverse mental
waves, created by the ego itself and through the discrimination of the inmost
Self, one experiences the Reality as ―I am This.‖
ahaðk˜re
kartaryahamiti matiÕ muñca sahas˜
vik˜r˜tmany˜tmapratiphalajuÿi
svasthitimuÿi |
yadadhy˜s˜tpr˜pt˜
janim®tijar˜du×khabahul˜
pratŸcaþcinm¨rtestava sukhatano×
saÕs®tiriyam || 305||
Ah<kare
ahaðk˜re
with the ego
ktRir
kartari
the doer Ahm! #it aham iti the I-notion, identification mitm! matiÕ the notion muÁc muñca renounce shsa sahas˜ immediately ivkaraTmin vik˜r˜tmani (which is) mutable AaTmàit)ljui; ˜tmapratiphalajuÿi (which is) lit up by the
reflection of the Self SviSwitmui;
svasthitimuÿi
the one who
diverts man from being established in the Self yt! yat which AXyasat! adhy˜s˜t due to the superimposition àaPta pr˜pt˜ reached jinm&itjra Ê>ob÷la
janim®tijar˜
du×khabahul˜ full of the
miseries of birth, death and old age àtIc> pratŸca× for the inner self icNmUteR> cinm¨rte× for the one who is the essence of
knowledge tv tava for you suotnae> sukhatano× the embodiment of Bliss s<s&it> saÕs®ti× the samsara #ym! iyam this
Renounce
immediately your identification with the ego-sense, the ‗sense of doership‘
which, being a modification, is merely a ‗reflection‘ of the Self. It detracts
you from being established in the Self. Identifying yourself with this (false
sense), you have reached this embodied existence, full of miseries of birth,
decay and death—although you essentially are the Witness, the Essence of
Knowledge-Bliss-Absolute.
sadaikar¨pasya
cid˜tmano vibho-
r˜nandam¨rteranavadyakŸrte×
|
naiv˜nyath˜
kv˜pyavik˜riõaste
vin˜hamadhy˜samamuÿya
saÕs®ti× || 306||
sdEkêpSy
sadaikar¨pasya
(for you)
who are eternally the same icdaTmn> cid˜tmana× (for) the Knowledge-Absolute iv-ae> vibho× (for) the Omnipresent AanNdmUteR> ˜nandam¨rte× (for) Bliss-Absolute Anv*kIteR> anavadyakŸrte× of unsullied glory n @v na eva never ANywa anyath˜ otherwise Kv Aip kva api in the least Aivkair[> avik˜riõa× for the Immutable One te te for you ivna vin˜ without Ahm! AXyasm! aham adhy˜saÕ (your) identification with the
ego Amu:y
amuÿya
to this s<s&it> saÕs®ti× transmigration
But for your
identification with the ego-sense there cannot be any transmigration for you,
who are Immutable and eternally the same Knowledge-Absolute, omnipresent, of
unsullied glory, and Bliss-Absolute.
tasm˜dahaðk˜ramimaÕ
svaþatruÕ
bhokturgale
kaõ÷akavatpratŸtam |
vicchidya
vijñ˜namah˜sin˜ sphu÷aÕ
bhuðkÿv˜tmas˜mr˜jyasukhaÕ
yatheÿ÷am || 307||
tSmat!
tasm˜t
therefore Ah<karm! ahaðk˜raÕ ego-sense #mm! imaÕ this SvzÇum! svaþatruÕ your enemy -aeKtu> bhoktu× of the enjoyer(of the eater) gle gale in the throat k{qkvt! kaõ÷akavat like a thorn àtItm! pratŸtam (which) appears iviCD* vicchidya having destroyed iv}anmhaisna vijñ˜namah˜sin˜ with the great sword of
Realisation S)…qm!
sphu÷aÕ
directly -u'oeúv bhuðkÿva enjoy AaTmsaèaJysuom! ˜tmas˜mr˜jyasukhaÕ the Bliss of Your own
Domain(empire) or Sovereignty yweòm! yatheÿ÷aÕ freely
Therefore,
with the great sword of Realisation, destroying this ego-sense, your
enemy---which is like a thorn in the throat of a
man who is eating---enjoy directly and freely the
Bliss of Your own Sovereignty, the Majesty of the Self.
.
tato'ham˜dervinivartya
v®ttiÕ
santyaktar˜ga×
param˜rthal˜bh˜t |
t¨ÿõŸÕ
sam˜ssv˜tmasukh˜nubh¨ty˜
p¨rõ˜tman˜
brahmaõi nirvikalpa× || 308||
tt>
tata×
thereafter Ahmade> aham˜de× of the ego etc ivinvTyR vinivartya checking v&iÄm! v®ttiÕ the activities s<TyKtrag> santyaktar˜ga× renouncing all attachments prmawRla-at! param˜rthal˜bh˜t through the experience of the
Supreme Reality tU:[Im!
t¨ÿõŸÕ
serene smaSSv sam˜ssva be AaTmsuoanu-UTya ˜tmasukh˜nubh¨ty˜ through the enjoyment of Bliss of
the Self pU[aRTmna
p¨rõ˜tman˜
as the
Infinite Self äüi[
brahmaõi
in Brahman inivRkLp> nirvikalpa× free from duality
Checking the activities of the ego and renouncing
all attachments, through the experience of the Supreme Reality, be free from
duality through the enjoyment of the Bliss of the Self and remain serene in
Brahman. For, now you have realized your Infinite Self.
sam¨lak®tto'pi
mah˜nahaÕ puna×
vyullekhita×
sy˜dyadi cetas˜ kÿaõam |
sañjŸvya
vikÿepaþataÕ karoti
nabhasvat˜
pr˜v®ÿi v˜rido yath˜ || 309||
smUlk«Ä>
sam¨lak®tta×
completely
rooted out Aip api even though mhan! Ahm! mah˜n ahaÕ terrible ego-sense pun> puna× again VyuLleiot> vyullekhita× revived Syat! sy˜t be yid yadi if cetsa cetas˜ in the mind ][m! kÿaõam for a moment s<jIVy sañjŸvya returning to life iv]epztm! vikÿepaþataÕ hundreds of mischiefs or
distractions kraeit
karoti
creates n-Svta nabhasvat˜ by the wind àav&i; pr˜v®ÿi during the rainy season vaird> v˜rida× the cloud ywa yath˜ like
Even though completely rooted out, this terrible
ego-sense, if allowed to be revived in the mind even for a moment, returns to
life and creates hundreds of distractions, like a cloud ushered in by the wind
during the rainy season.
Actions,
thoughts and vasanas – renounce (verses 310-319)
nig®hya
þatrorahamo'vak˜þa×
kvacinna
deyo viÿay˜nucintay˜ |
sa
eva sañjŸvanaheturasya
prakÿŸõajambŸrataroriv˜mbu
|| 310||
ing&ý
nig®hya
having
owerpowered or conquered zÇae>
þatro×
to the enemy
Ahm>
ahama×
to the
ego-sense Avkaz>
avak˜þa×
rest Kvict! kvacit in the least n dey> na deya× should not be given iv;y AnuicNtya viÿaya anucintay˜ ruminating over sense-objects s @v sa eva that alone s<jIvnhetu> sañjŸvanahetu× the cause of returning to life or
revival ASy asya its à]I[ prakÿŸõa dried up jMbIrtrae> jambŸrataro× of a citron tree #v iva like AMbu ambu water
Having once conquered this enemy, the ego, not a
single moment‘s rest should be given to let it ruminate over the sense-objects.
That is just what brings it back to life, just like water revives a dried-up
citron tree.
deh˜tman˜
saÕsthita eva k˜mŸ
vilakÿaõa×
k˜mayit˜ kathaÕ sy˜t |
ato'rthasandh˜naparatvameva
bhedaprasakty˜
bhavabandhahetu× || 311||
dehaTmna
deh˜tman˜
identified
with the body s<iSwt
saÕsthita
he who lives
@v eva alone kamI k˜mŸ is greedy ivl][> vilakÿaõa× one distinct (from body) kamiyta k˜mayit˜ greedy kwm! kathaÕ how Syat! sy˜t can be At> ata× hence AwRsNxan prTvm! arthasandh˜na paratvaÕ the tendency to ruminate over
sense-objects @v eva indeed -edàsKTya bhedaprasakty˜ with
the firm idea of duality -vbNxhetu> bhavabandhahetu× the cause for the "bondage
of becoming"
That person
alone, who identifies with the body, is greedy of sense-pleasures. How can one
devoid of the body-idea be greedy? Hence, the tendency to ruminate over
sense-objects is verily the cause of bondage of worldly existence and the sense
of duality.
k˜ryapravardhan˜dbŸjaprav®ddhi×
parid®þyate |
k˜ryan˜þ˜dbŸjan˜þastasm˜tk˜ryaÕ
nirodhayet || 312||
kayRàvxRnat!
k˜ryapravardhan˜t
because of
the growth of the effects bIjàv&iÏ> bŸjaprav®ddhi× the growth of the "seeds"
pir†Zyte
parid®þyate
is observed kayRnazat! k˜ryan˜þ˜t with the destruction of the
effects bIjnaz>
bŸjan˜þa×
(there is)
the destruction of the seeds tSmat! tasm˜t therefore kayRm! k˜ryaÕ the effects inraexyet! nirodhayet one must control, must subdue
When the
‗effects‘ are flourishing, the ‗seeds‘ also are observed to increase. When the
‗effects‘ are destroyed, the ‗seeds‘ also are destroyed. Therefore, the
‗effect‘ must be subdued.
v˜san˜v®ddhita× k˜ryaÕ k˜ryav®ddhy˜ ca
v˜san˜ |
vardhate
sarvath˜ puÕsa× saÕs˜ro na nivartate || 313||
vasnav&iÏt>
v˜san˜v®ddhita×
through the
increase of vasanas kayRm!
k˜ryaÕ
(ego-centric)
"work" kayRv&Ï(a
k˜ryav®ddhy˜
through the
increase of effects c ca and vasna v˜san˜ the vasana vxRte vardhate increases svRwa sarvath˜ by all means pu<s> puÕsa× of man s<sar> saÕs˜ra× transmigration n na not invtRte nivartate comes to an end
Through the
increase of desires (vasanas), egocentric ‗work‘ increases and when
there is an increase of egocentric ‗work‘ there is an increase of desires also.
Thus, a person‘s transmigration never comes to an end.
Note: The
Sanskrit word ―vasana‖ is a difficult word to
translate. It can denote both the ―desire‖ as well as ― residual impression.‖ A repeated desire also creates
or leaves subtle impression behind such that it settles as a ―tendency‖ or becomes sanskaara.
These sanskaras (latent tendencies) is what we bring to sansaara,
the world of becoming. Although, more often than not, the word vasana is used
with negative connotations, however, not all vasanas are bad. For example, a
quintessential vedantic text, Avadhut Gita, begins with the verse
stating that the advaita-vasana (the desire for non-duality) arises only
with the Grace of God to liberate one from the great fear.
saÕs˜rabandhavicchittyai
tad dvayaÕ pradahedyati× |
v˜san˜v®ddhiret˜bhy˜Õ
cintay˜ kriyay˜ bahi× || 314||
s<sarbNxiviCDÅyE saÕs˜rabandhavicchittyai to snap the
chain-of-transmigration tdoe
Öym! tad
dvayaÕ those two àdhet! pradahet should burn to ashes yit> yati× the seeker vasnav&iÏ> v˜san˜v®ddhi× the increase in vasanas @ta_yam! et˜bhy˜Õ due to these two icNtya cintay˜ thinking of sense-objects i³yya kriyay˜ by (selfish) actions bih> bahi× external
In order to
snap the chain-of-transmigration, one should burn to ashes these two (selfish
desires and actions); for, dwelling on sense-objects and doing selfish actions
lead to the increase of vasanas or desires.
t˜bhy˜Õ
pravardham˜n˜ s˜ s¨te saÕs®tim˜tmana× |
tray˜õ˜Õ
ca kÿayop˜ya× sarv˜vasth˜su sarvad˜ || 315||
ta_yam!
t˜bhy˜Õ
by these two
àvxRmana
pravardham˜n˜
augmented or
nourished sa s˜ that (vasana) sUte s¨te produces s<s&itm! saÕs®tiÕ transmigration AaTmn> ˜tmana× one's Çya[am! tray˜õ˜Õ of these three c ca and ]y %pay> kÿaya up˜ya× the means of destruction
svR AvSwasu sarva avasth˜su under all circumstances svRda sarvad˜ always
Nourished by
these two (thought and selfish action), the vasanas further produce
one‘s transmigration. These three, however, are destroyed by looking upon
everything, under all circumstances, always....
sarvatra
sarvata× sarvabrahmam˜tr˜valokanai× |
sadbh˜vav˜san˜d˜rýhy˜ttattrayaÕ
layamaþnute || 316||
svRÇ
sarvatra
everywhere svRt> sarvata× in all respects svR sarva all äümaÇ AvlaeknE> brahmam˜tra avalokanai× by looking upon everything as
pure Brahman alone sÑavvasnadaF(aRt!
sadbh˜vav˜san˜d˜rýhy˜t
through the
strong thinking of the longing to be one with Reality tt! Çym! tat trayaÕ these three lym! AZnute layam aþnute get annihilated
.......everywhere
and in all respects, as Brahman and Brahman alone. Through the strengthening of
the longing to be one with Brahman, those three* will be annihilated.
*i.e.,
dwelling on sense-obects, self-centered actions, and latent impressions.
kriy˜n˜þe
bhaveccint˜n˜þo'sm˜dv˜san˜kÿaya× |
v˜san˜prakÿayo
mokÿa× s˜ jŸvanmuktiriÿyate || 317||
i³yanaze
kriy˜n˜þe
with the end
of selfish actions -vet!
bhavet
there is icNtanaz> cint˜n˜þa× the end of brooding ASmat! asm˜t by this vasna]y> v˜san˜kÿaya× the destruction of vasanas vasnaà]y> v˜san˜prakÿaya× the total destruction of vasanas mae]> mokÿa× (is) liberation sa s˜ that jIvNmuiKt> jŸvanmukti× liberation-in-life #:yte iÿyate is considered
With the end
of selfish actions, brooding over sense-objects ends, which is followed by
destruction of vasanas. The final destruction of vasanas is liberation. This is
regarded as Liberation-in-Life.
sadv˜san˜sph¨rtivij®mbhaõe
sati
hyasau
vilŸn˜pyaham˜div˜san˜ |
atiprak®ÿ÷˜pyaruõaprabh˜y˜Õ
vilŸyate
s˜dhu yath˜ tamisr˜ || 318||
sÖasna sadv˜san˜ the longing for Reality S)ªitR ivj&M-[e sit sph¨rti vij®mbhaõe sati when has vividly risen to
expression ih hi verily AsaE asau this ivlIna vilŸn˜ (will)disappear Aip api also Ahmaidvasna aham˜div˜san˜ the ego-centric vasana Aitàk«òa atiprak®ÿ÷˜ the most intense Aip api even though Aé[ à-ayam! aruõa prabh˜y˜Õ in the glow of the rising sun ivlIyte vilŸyate disappears saxu s˜dhu completely ywa yath˜ just as timöa tamisr˜ darkness
When the
longing to be one with Brahman has vividly risen to expression, the ego-centric
vasanas will readily disappear, as the most intense darkness completely
disappears in the radiant glow of the rising sun.
tamastama×k˜ryamanarthaj˜laÕ
na
d®þyate satyudite dineþe |
tath˜'dvay˜nandaras˜nubh¨tau
na
v˜sti bandho na ca du×khagandha× || 319||
tm> tama× darkness tm> kayRm! tama× k˜ryaÕ resultant evils of darkness AnwRjalm! anarthaj˜laÕ numerous calamities n †Zyte na d®þyate are not noticed sit %idte idneze sati udite dineþe when the sun has risen twa tath˜ so too AÖy AanNd rs Anu-UtaE advaya ˜nanda rasa
anubh¨tau on
realisation of the Essence of the Non-dual Bliss n na neither va v˜ verily AiSt asti there is bNx> bandha× bondage n na nor c ca and Ê>ogNx> du×khagandha× the lease trace of misery
Darkness and
its resultant evils are not noticed when the sun rises. So too, on the direct
realization of Bliss Absolute, there is neither bondage nor the least trace of
misery.
Om Tat Sat
(Continued...)
(Continued...)
(My humble salutations to the lotus feet of H H Sri
Chinmayananda ji and
H H Sri Acharya Pranipata Chaitanya ji for
the collection)
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