Sri Sankara’s Vivekachudamani By Acharya Pranipata Chaitanya -7

Sri Sankara’s

Vivekachudamani

By

Acharya Pranipata Chaitanya

(Tiruchengode Chinmaya Mission, Tamil Nadu, India)

  

Maya pointed out (verses 108-110)

avyaktan˜mnŸ parameþaþakti×

an˜dyavidy˜ triguõ˜tmik˜ par˜ |

k˜ry˜numey˜ sudhiyaiva m˜y˜

yay˜ jagatsarvamidaÕ pras¨yate || 108||

AVyKtnaMnI avyaktan˜mnŸ called as the "unmanifest" prmezziKt> parameþaþakti× the power of the Lord Anaid Aiv*a an˜di avidy˜ beginningless nescience iÆgu[aiTmka triguõ˜tmik˜ made up of the three gunas pra par˜ superior kayaRnumeya k˜ry˜numey˜ to be inferred from the effects suixya sudhiy˜ one of clear intellect @v eva only maya m˜y˜ Maya yya yay˜ by whom jgt! jagat universe svRm! sarvam entire #dm! idam this àsUyte pras¨yate is projected  

Nescience (Avidya) or Maya*, also called the ―Unmanifest,‖ is the power of the Lord. It is without beginning; it comprises the three gunas and is superior to their effects (as their cause). It is to be inferred only by one who has a clear intellect, from the effects it produces. It is this Maya which projects the entire universe.

*Maya literally means that which is not (Skt., ma=not; ya=that: ―Ya ma samaya‖ – that which is not there, that is Maya). One of the key questions in Vedanta is: If Brahman is One only, without a second, how do we experience the manifold world? Vedanta‘s short answer is that Avidya-led Maya "covers" the One and "projects" the Many. These are spoken of as the veiling power (avarnasakti) and the projecting power (vikshepasakti) of the Cosmic Grand illusion called Maya. Actually, Maya is Brahman's dream. In Indian philosophy, our phenomenal existence is spoken of as dream-like or illusory—like the horns of a rabbit—as manomaya, i.e., of the nature of mind. To explain the appearance of the maninfold world, the concept of ―maya” is invoked. Maya, thus, is the cosmic illusion—the mother of duality—on account of which one appears as many and the real appears as unreal.

sann˜pyasann˜pyubhay˜tmik˜ no

bhinn˜pyabhinn˜pyubhay˜tmik˜ no |

s˜ðg˜pyanaðg˜ hyubhay˜tmik˜ no

mah˜dbhut˜'nirvacanŸyar¨p˜ || 109||

st! n sat na neither existent Aip Ast! n api asat na nor non-existent Aip %-yaiTmka nae ( n + % ) api ubhay˜tmik˜ no ( na + u ) nor of both natures i-Ôa bhinn˜ different Aip api or Ai-Ôa abhinn˜ same Aip api or %-yaiTmka ubhay˜tmik˜ of both natures nae no not sa¼a s˜ðg˜ with parts Aip api or  

An¼a anaðg˜ whole ih hi or %-yaiTmka ubhay˜tmik˜ of both natures nae no not mhaÑ‚ta mah˜dbhut˜ most wonderful AinvRcnIyêpa anirvacanŸyar¨p˜ of indescribable form

It (Maya), is neither existent nor non-existent, nor both; neither same nor different nor both; neither made up of parts nor partless nor both. Most wonderful it is and beyond description in words.

þuddh˜dvayabrahmavibodhan˜þy˜

sarpabhramo rajjuvivekato yath˜ |

rajastama×sattvamiti prasiddh˜

guõ˜stadŸy˜× prathitai× svak˜ryai× || 110||

zuÏ þuddha the pure AÖy advaya non-dual äü brahma Brahman ivbaex vibodha (by) realisation naZya n˜þy˜ can be destroyed spRæm> sarpabhrama× the illusion of the snake r¾uivvekt> rajjuvivekata× by the discrimination of the rope ywa yath˜ just as rjs! tm> sÅvm! #it rajas tama× sattvam iti as rajas,tamas and sattva àisÏa> prasiddh˜× well known gu[a> guõ˜× gunas  

tdIya> tadŸy˜× its àiwtE> prathitai× named after SvkayER> svak˜ryai× their respective functions

By realization of the pure, non-dual Brahman, Maya can be destroyed, just as the illusion of the snake is removed by the discriminative knowledge of the rope. Its qualities (gunas) are rajas, tamas, and sattva, distinguished by their respective functions.

Rajoguna – nature and effects (verses 111-112)

vikÿepaþaktŸ rajasa× kriy˜tmik˜

yata× prav®tti× pras®t˜ pur˜õŸ |

r˜g˜dayo'sy˜× prabhavanti nityaÕ

du×kh˜dayo ye manaso vik˜r˜× || 111||

iv]epzKtI vikÿepaþaktŸ projecting power rjs> rajasa× of rajas i³yaiTmka kriy˜tmik˜ of the nature of activity yt> yata× from which àv&iÄ> prav®tti× activity às&ta pras®t˜ has flowed pura[I pur˜õŸ initial ragady> r˜g˜daya× attachment etc ASya> asy˜× from this inTym! nityam continuously à-viNt prabhavanti are  

produced Ê>oady> du×kh˜daya× grief etc ye ye which mns> manasa× of the mind ivkara> vik˜r˜× modifications

Rajas has projecting power (vikshepasakti). Activity is its very nature. From it the initial flow of activity has originated. From it, mental modifications such as attachment and grief are also continuously produced.

k˜ma× krodho lobhadambh˜dyas¨y˜

ahaðk˜rerÿy˜matsar˜dy˜stu ghor˜× |

dharm˜ ete r˜jas˜× pumprav®tti×

yasm˜deÿ˜ tadrajo bandhahetu× || 112||

kam> k˜ma× desire ³aex> krodha× anger lae- lobha greed dM-aid dambh˜di hypocrisy etc AsUya as¨y˜ spite Ah<kar ahaðk˜ra egoism $:yaR Ÿrÿy˜ jealousy mTsra*a> matsar˜dy˜× envy etc tu tu whereas "aera> ghor˜× dreadful xmaR> dharm˜× attributes @te ete there tajsa> r˜jas˜× of rajas puMàv&iÄ> pumprav®tti× tendencies of man ySmat! yasm˜t from which @za eÿ˜ this tt! tat therefore rj> raja× rajas bNxhetu> bandhahetu× the cause for bondage  

Desire, anger, greed, hypocrisy, arrogance, jealousy, egoism, envy, etc.—these are the dreadful attributes of rajas, from which the worldly tendencies of man are produced. Rajas is therefore the cause of bondage in life.

Tamo guna – nature and effects (verses 113-116)

eÿ˜''v®tirn˜ma tamoguõasya

þaktirmay˜ vastvavabh˜sate'nyath˜ |

saiÿ˜ nid˜naÕ puruÿasya saÕs®te×

vikÿepaþakte× pravaõasya hetu× || 113||

@;a eÿ˜ this Aav&it> ˜v®ti× veiling nam n˜ma by name tmaegu[Sy tamoguõasya of tamas ziKt> þakti× power yya yay˜ by which vStu vastu the thing Av-aste avabh˜sate appear ANywa anyath˜ other sa @;a s˜ eÿ˜ it is this indanm! nid˜nam cause pué;Sy puruÿasya of man s<s&te> saÕs®te× of repeated transmigration iv]epzKte> vikÿepaþakte× of the projecting power àv[Sy pravaõasya of the actions hetu> hetu× the initiator  

The veiling power (avritti), is the power of Tamas, which makes things appear to be other than what they actually are. It causes man‘s repeated transmigration and initiates the action of the projecting power(vikshepa).

prajñ˜v˜napi paõýito'pi caturo'pyatyantas¨kÿm˜tmad®g-

vy˜lŸýhastamas˜ na vetti bahudh˜ sambodhito'pi sphu÷am |

bhr˜nty˜ropitameva s˜dhu kalayaty˜lambate tadguõ˜n

hant˜sau prabal˜ durantatamasa× þaktirmahaty˜v®ti× || 114||

à}avan! prajñ˜v˜n wise Aip api even pi{ft> paõýita× learned Aip api even ctur> catura× even proficient Aip api even ATyNtsUúmaTm†g! atyantas¨kÿm˜tmad®g adept in the vision or understanding of the supremely subtle Atman VyalIF> vy˜lŸýha× is overpowered tmsa tamas˜ by tamas n veiÄ na vetti does not comprehend b÷xa bahudh˜ in the various ways s<baeixt> sambodhita× taught Aip api even though S)…qm! sphu÷am clearly  

æaNTya bhr˜nty˜ by delusion Aaraeiptm! ˜ropitam is superimposed @v eva simply saxu s˜dhu real klyit kalayati considers AalMbte ˜lambate get attached tЂ[an! tadguõ˜n to its effects hNt hanta alas AsaE asau this àbla prabal˜ powerful ÊrNttms> durantatamasa× of dire tamas ziKt> þakti× the power mhtI Aav&it> mahatŸ ˜v®ti× great veiling

Even the wise and the learned, and those who are expert in the understanding of the supremely subtle meaning of the scriptures, are overpowered by tamas and cannot comprehend Truth, even though It is clearly explained in various ways. They consider as real what is simply superimposed by delusion and attach themselves to its effects. Alas! How powerful is the great veiling power of dreadful tamas!

abh˜van˜ v˜ viparŸtabh˜van˜

asambh˜van˜ vipratipattirasy˜× |

saÕsargayuktaÕ na vimuñcati dhruvaÕ

vikÿepaþakti× kÿapayatyajasram || 115||

A-avna abh˜van˜ absence of correct judgement va v˜ or ivprIt -avna viparŸta bh˜van˜ contrary judgment As<-avna  

asambh˜van˜ lack of definite belief ivàitpiÄ> vipratipatti× doubt ASya> asy˜× of this s<sgRyuKtm! saÕsargayuktam one connected with this n ivmuÁcit na vimuñcati never leaves Øuvm! dhruvam certainly iv]epziKt> vikÿepaþakti× the projecting power ]pyit kÿapayati gives trouble Ajöm! ajasram endless

Absence of correct judgment, contrary judgment, lack of definite belief and doubt—certainly these never leave one who has any connection with this veiling power; also, the projecting power gives endless trouble.

ajñ˜nam˜lasyajaýatvanidr˜-

pram˜dam¨ýhatvamukh˜stamoguõ˜× |

etai× prayukto nahi vetti kiñcin

nidr˜luvatstambhavadeva tiÿ÷hati || 116||

A}anm! ajñ˜nam ignorance AalSy ˜lasya laziness jfTv jaýatva dullness inÒa nidr˜ sleep àmad pram˜da inadvertence mUFTvmuoa> m¨ýhatvamukh˜× stupidity tmaegu[a> tamoguõ˜× the attributes of tamas @tE> etai× with these àyuKt> prayukta× one tied up n ih  

na hi never veiÄ vetti comprehends ik<ict! kiñcit anything inÒaluvt! nidr˜luvat like one asleep StM-vt! stambhavat like a stump of wood @v eva verily itóit tiÿ÷hati remains

Ignorance, laziness, dullness, sleep, inadvertence, stupidity etc., are the attributes of tamas. One tied up with these cannot comprehend anything, but remains like one asleep, or like a stump of wood or a block of stone.

Sattva guna – natue and effects (verses 117-119)

sattvaÕ viþuddhaÕ jalavattath˜pi

t˜bhy˜Õ militv˜ saraõ˜ya kalpate |

yatr˜tmabimba× pratibimbita× san

prak˜þayatyarka iv˜khilaÕ jaýam || 117||

sÅvm! sattvam sattva ivzuÏm! viþuddham pure jlvt! jalavat like water twaip tath˜pi yet ta_yam! t˜bhy˜m with those two imilTva militv˜ in combination sr[ay saraõ˜ya for transmigration kLpte kalpate provides yÆ yatra there where AaTmibMb> ˜tmabimba× the light of the Self àitibiMbt> sn!   

pratibimbita× san getting reflected àkazyit prak˜þayati reveals AkR> #v arka× iva like the sun Aiol< akhilaÕ entire jfm! jaýam inert (world)

Pure sattva is like clear water, yet in combination with rajas and tamas, it provides for transmigration. But when the light of the Self gets reflected in sattva alone, then, like the sun, it reveals the entire world of objects.

miþrasya sattvasya bhavanti dharm˜×

tvam˜nit˜dy˜ niyam˜ yam˜dy˜× |

þraddh˜ ca bhaktiþca mumukÿat˜ ca

daivŸ ca sampattirasanniv®tti× || 118||

imïSy sÅvSy miþrasya sattvasya of mixed sattva -viNt bhavanti are xmaR> dharm˜× characteristics tu tu verily Amainta*a> am˜nit˜dy˜× absence of pride etc inyma> niyam˜× Niyamas yma*a> yam˜dy˜× Yama etc ïÏa þraddh˜ faith c ca and -iKt> bhakti× devotion c ca also mumu]ta mumukÿat˜ yearning for liberation c ca and dEvI c sMpiÄ> daivŸ ca sampatti× the  

divine tendencies Ast! inv&iÄ> asat niv®tti× turning away from unreal

The characteristics of mixed sattva are, utter absence of pride etc., yama, niyama etc., and also faith, devotion, yearning for liberation, the divine tendencies, and a natural turning away from everything unreal.

viþuddhasattvasya guõ˜× pras˜da×

sv˜tm˜nubh¨ti× param˜ praþ˜nti× |

t®pti× praharÿa× param˜tmaniÿ÷h˜

yay˜ sad˜nandarasaÕ sam®cchati || 119||

ivzuÏsÅvSy viþuddhasattvasya of pure sattva gu[a> guõ˜× characteristics àsad> pras˜da× cheerfulness SvaTmanu-Uit> sv˜tm˜nubh¨ti× the experience of one's own self prma param˜ supreme àzaiNt> praþ˜nti× peace t&iPt> t®pti× contentment àh;R> praharÿa× bliss prmaTminóa param˜tmaniÿ÷h˜ devotion to the supreme Self yya yay˜ by which sdanNdrsm! sad˜nandarasam   

the everlasting essence of bliss sm&CDit sam®cchati comes to enjoy

The characteristics of pure sattva are cheerfulness, self-realization, supreme peace, contentment, bliss, and a steady abidance in the supreme Self, by which the aspirant comes to enjoy everlasting bliss.

Causal body – its nature (verses 120-121)

avyaktametattriguõairniruktaÕ

tatk˜raõaÕ n˜ma þarŸram˜tmana× |

suÿuptiretasya vibhaktyavasth˜

pralŸnasarvendriyabuddhiv®tti× || 120||

AVyKtm! avyaktam unmanifest @tt! etat this iÆgu[E> triguõai× as a combination of three gunas inéKtm! niruktam described tt! tat that nam n˜ma that is named kar[m! k˜raõam (as) the casual zrIrm! þarŸram body AaTmn> ˜tmana× of the individual su;uiPt> suÿupti× deep-sleep @tSy etasya its  

iv-iKt AvSwa vibhakti avasth˜ special state àlIn pralŸna are suspended svR #iNÒy buiÏ v&iÄ> sarva indriya buddhi v®tti× the functions of the sense-organs and the intellect

This ―unmanifest,‖ described as a combination of all three gunas, is the casual-body of the individual. Its special state is deep-sleep, in which all functions of the mind-intellect and the sense-organs are totally suspended.

sarvaprak˜rapramitipraþ˜nti×

bŸj˜tman˜vasthitireva buddhe× |

suÿuptiretasya kila pratŸti×

kiñcinna vedmŸti jagatprasiddhe× || 121||

svRàkar sarvaprak˜ra all kinds àimit pramiti perceptions àzaiNt> praþ˜nti× complete cessation bIjaTmn bŸj˜tmana in the seed-form AviSwit> avasthiti× remaining @v eva only buÏe> buddhe× of the intellect su;uiPt> suÿupti× deep-sleep @tSy etasya of this ikl kila indeed àtIit> pratŸti× experience ik<ict! kiñcit  

anything n veiÓ na vedmi did not know #it iti thus jgTàisÏe> jagatprasiddhe× the universal verdict

The mind remains in a subtle seed-like form in deep sleep, which is the state of complete cessation of all kinds of perceptions. Indeed, the universal verdict in this state is, ―I did not know anything then.‖

Not-self – its description (verses 122-123)

dehendriyapr˜õamano'ham˜daya×

sarve vik˜r˜ viÿay˜× sukh˜daya× |

vyom˜dibh¨t˜nyakhilaÕ na viþvaÕ

avyaktaparyantamidaÕ hyan˜tm˜ || 122||

deh deha body #iNÒy indriya sense-organs àa[ pr˜õa pranas mn> mana× mind Ahmady> aham˜daya× ego etc sveR sarve all kinds ivkara> vik˜r˜× (their) modifications iv;ya> viÿay˜× sense-objects suoady> sukh˜daya× pleasures etc Vyaemaid vyom˜di space etc -Utain bh¨t˜ni elements Aiolm! akhilam whole c ca and ivZvm! viþvam universe AVyKtpyRNtimdm!  

avyaktaparyantamidam upto the unmanifest ih hi this AnaTma an˜tm˜ the non-Self

The body, sense-organs, Pranas, mind and ego etc. and all their modifications; the sense-objects and their pleasures etc; the gross elements such as ether, in fact the whole universe upto the Unmanifest---all these are the non-Self.

 .

m˜y˜ m˜y˜k˜ryaÕ sarvaÕ mahad˜didehaparyantam |

asadidaman˜tmatattvaÕ viddhi tvaÕ marumarŸcik˜kalpam || 123||

maya m˜y˜ Maya mayakayRm! m˜y˜k˜ryam the effects of Maya svRm! sarvam all mhdaid mahad˜di beginning from mahat, the first manifestation of primordial nature dehpyRNtm! dehaparyantam upto the gross body Ast! asat unreal #dm! idam this AnaTmtÅvm! an˜tmatattvam of the nature of the not-self iviÏ viddhi know Tvm! tvam thou mémrIickakLpm! marumarŸcik˜kalpam like the mirage waters in desert

Everything is due to the effect of Maya—from Mahat down to the gross body. Know that these and Maya itself are the not-Self— therefore, they are unreal, like the mirage in a desert.

The Self – its nature (verses 124-135)

atha te sampravakÿy˜mi svar¨paÕ param˜tmana× |

yadvijñ˜ya naro bandh˜nmukta× kaivalyamaþnute || 124||

Aw atha now te te to you s<àvúyaim sampravakÿy˜mi I will tell Svêpm! svar¨pam the real nature prmaTmn> param˜tmana× of the supreme self yt! yat which iv}ay vijñ˜ya having realised nr> nara× man bNxat! bandh˜t from bondage muKt> mukta× is freed kEvLym! kaivalyam liberation Aîute aþnute attains

Now I will tell you of the Real Nature of the supreme Self, realizing which, one becomes free from all bondage and attains liberation.

asti kaþcitsvayaÕ nityamahampratyayalambana× |

avasth˜trayas˜kÿŸ sanpañcakoþavilakÿaõa× || 125||

AiSt asti there is kiZct! kaþcit something Svym! svayam Absolute Entity inTym! nityam eternal Ah<àTyylMbn> ahampratyayalambana× Substratum for the thought of the ego AvSwaÆysa]I avasth˜trayas˜kÿŸ the Witness of the three states sn! san being pÁckaezivl][> pañcakoþavilakÿaõa× distinct from the five sheaths  

Something there is, the Absolute Entity, the eternal substratum for the experience of ego-sense. It is the Witness of the three states and is distinct from all the five sheaths.

yo vij˜n˜ti sakalaÕ j˜gratsvapnasuÿuptiÿu |

buddhitadv®ttisadbh˜vamabh˜vamahamityayam || 126||

y> ya× that which ivjanait vij˜n˜ti knows sklm! sakalam everything ja¢TSvPnsu;uiPt;u j˜gratsvapnasuÿuptiÿu in the waking, dream and deep-sleep buiÏ buddhi intellect tÖ¯iÄsÑavm! tadv®ttisadbh˜vam presence of its function A-avm! abh˜vam absence Ahm! aham as 'I' #it iti thus Aym! ayam this

That which knows everything that happens in the waking, dream, and deep-sleep states, That which is aware of the presence or absence of the mind and its functions, That which is the essence behind the ego, That is ―This‖—the Self.

ya× paþyati svayaÕ sarvaÕ yaÕ na paþyati kaþcana |

yaþcetayati buddhy˜di na tadyaÕ cetayatyayam || 127||

y> ya× that which pZyit paþyati sees Svym! svayam itself svRm! sarvam all ym! yam which n pZyit na paþyati does not  

see kZcn kaþcana anyone y> ya× that which cetyit cetayati illumines buÏ(aid buddhy˜di the intellect etc n na not tt! tat that which ym! yam which cetyit cetayati illumines Aym! ayam this (the Self)

That which sees all but which no one can see; That which illumines the intellect etc., but which they cannot illumine, That is the ―Self‖.

yena viþvamidaÕ vy˜ptaÕ yaÕ na vy˜pnoti kiñcana |

abh˜r¨pamidaÕ sarvaÕ yaÕ bh˜ntyamanubh˜tyayam || 128||

yen yena by which ivZvm! viþvam universe #dm! idam this VyaPtm! vy˜ptam is pervaded ym! yam which n VyaPnaeit na vy˜pnoti does not pervade ikÁcn kiñcana anything

A-aêpm! abh˜r¨pam as It's reflection #dm! idam this svRm! sarvam all ym! -aNTym! yam bh˜ntyam when It shines Anu-ait anubh˜ti shines after Aym! ayam this (the Self)

That by which this universe is pervaded, but which is not pervaded by anything, which when It shines, the entire universe shines as It‘s reflection, That is the Self.

yasya sannidhim˜treõa dehendriyamanodhiya× |

viÿayeÿu svakŸyeÿu vartante prerit˜ iva || 129||

ySy yasya whose siÔixmaÆe[ sannidhim˜treõa by very presence deh deha body #iNÒy indriya sense-organs mn> mana× mind ixy> dhiya× intellect iv;ye;u viÿayeÿu in functions SvkIye;u svakŸyeÿu (their) respective vtRNte vartante perform àeirta prerit˜ prompted #v iva like

That by whose very presence the body and the sense-organs, the mind and the intellect perform their respective functions, like servants!

ahaðk˜r˜dideh˜nt˜ viÿay˜þca sukh˜daya× |

vedyante gha÷avad yena nityabodhasvar¨piõ˜ || 130||

Ah»araid ahaðk˜r˜di beginning from ego dehaNta> deh˜nt˜× upto the gross body iv;ya> viÿay˜× sense-objects c ca and suoady>, sukh˜daya× pleasures etc ve*Nte vedyante are known "qvdoe gha÷avat as a jar yen yena that by which yen inTy baex Svêip[a nityabodhasvar¨piõ˜ of the nature of External Knowledge  

That, because of which everything—the ego, the body, the sense-objects, and their pleasures etc., are known, as clearly as a jar, is of the nature of eternal knowledge.

eÿo'ntar˜tm˜ puruÿa× pur˜õo

nirantar˜khaõýasukh˜nubh¨ti× |

sadaikar¨pa× pratibodham˜tro

yeneÿit˜ v˜gasavaþcaranti || 131||

@;> eÿa× this ANtraTma antar˜tm˜ the innermost Self pué;> puruÿa× the Purusa, Being pura[ae pur˜õo ancient, primordial, primeval inrNtr nirantara constant Ao{fsuoanu-Uit> akhaõýasukh˜nubh¨ti× of the nature of experience of undivided, indivisible Bliss sda sad˜ everything @kêp> ekar¨pa× ever the same àitbaexmaÆ> pratibodham˜tra× reflecting through different thoughts yen #i;ta yena iÿit˜ commanded by which vagsv> v˜gasava× the speech, the pranas, etc. criNt caranti act

This is the innermost Self, the Primordial Being, whose essential nature is the constant experience of indivisible Bliss, which is ever the same. Yet, it constantly gets reflected through different  

mental modifications and, commanded by which, the sense-organs and the pranas (vital airs) perform their functions.

atraiva sattv˜tmani dhŸguh˜y˜Õ

avy˜k®t˜k˜þa uþatprak˜þa× |

˜k˜þa uccai ravivatprak˜þate

svatejas˜ viþvamidaÕ prak˜þayan || 132||

AÆ @v atra eva in this very (body) sÅvaTmin sattv˜tmani in the mind of full of sattva xIguhayam! dhŸguh˜y˜m in the cave of the intellect AVyak«t Aakaze avy˜k®ta ˜k˜þe in the atmosphere(space) of the unmanifest %zt! àkaz> uþat prak˜þa× of captivating splendor Aakaze ˜k˜þe in the sky %CcE> uccai× high rivvt! ravivat like the sun àkazte prak˜þate shines Svtejsa svatejas˜ by its effulgence ivZvm! viþvam universe #dm! idam this àkazyn! prak˜þayan illumining

In this very body itself, in the secret cave of the intellect which is of the nature of sattva, in the space (akasha) spoken of as the unmanifest, the the Self (Atman), of captivating splendor, shines  

like the sun, high in the sky, illumining this universe by its very effulgence.

jñ˜t˜ mano'haðk®tivikriy˜õ˜Õ

dehendriyapr˜õak®takriy˜õ˜m |

ayo'gnivatt˜nanuvartam˜no

na ceÿ÷ate no vikaroti kiñcana || 133||

}ata jñ˜t˜ the knower mn> Ah<k«it ivi³ya[am! mana× ahaðk®ti vikriy˜õ˜m of the modifications of the mind and the ego deheiNÒy àa[ k«t i³ya[am! dehendriya pr˜õa k®ta kriy˜õ˜m of the activities done by the body, sense-organs and pranas Ay> Ai¶vt! aya× agnivat like the fire in a ball of iron tan! t˜n them AnuvtRman> anuvartam˜na× following I.e. Taking (their) forms n ceòte na ceÿ÷ate does not act n % ivkraeit na u vikaroti does not change ikÁcn kiñcana in the least

The knower of the modifications of the mind and the ego, and the activities of the body, the sense-organs and the vital airs (pranas), which apparently take their forms like fire in a ball of iron, is the Self, which neither acts nor changes in the least.  

na j˜yate no mriyate na vardhate

na kÿŸyate no vikaroti nitya× |

vilŸyam˜ne'pi vapuÿyamuÿmi-

nna lŸyate kumbha iv˜mbaraÕ svayam || 134||

n jayte na j˜yate is not born n % ièyte na u mriyate does not die n vxRte na vardhate does not grow n ]Iyte na kÿŸyate does not decay n % ivkraeit na u vikaroti does not undergo change inTy> nitya× eternal ivlIymane vilŸyam˜ne even when destroyed Aip api vpui; vapuÿi body Amui:mm! amuÿmim this n lIyte na lŸyate is not dissolved k…M-e kumbhe in the jar #v iva like AMbrm! Svym! ambaram svayam space independent

Neither it is born nor does It die; neither does It grow nor does It decay; being eternal, It does not undergo any change. Even when this body is destroyed, It does not cease to exist, like the space in a jar does not become extinct when the jar is broken.,

prak®tivik®tibhinna× þuddhabodhasvabh˜va×

sadasadidamaþeÿaÕ bh˜sayannirviþeÿa× |

vilasati param˜tm˜ j˜grad˜diÿvavasth˜-

svahamahamiti s˜kÿ˜ts˜kÿir¨peõa buddhe× || 135||

àk«itivk«iti-Ô> prak®tivik®tibhinna× different from Prakriti (Primordial Nature) and its modifications zuÏbaexSv-av> þuddhabodhasvabh˜va× of the nature of pure Knowledge st! sat the gross Ast! asat subtle #dm! idam this Aze;m! aþeÿam entire -asyn! bh˜sayan manifesting inivRze;> nirviþeÿa× free from attributes I.e. Absolute ivlsit vilasati manifests prmaTma param˜tm˜ the supreme Self ja¢daid;u j˜grad˜diÿu in the waking etc AvSwasu avasth˜su states Ahm! Ahm! #it aham aham iti as "I" "I" i.e., as the substratum of the of the sense of egoism sa]at! s˜kÿ˜t directly sai]êpe[ s˜kÿir¨peõa as the Witness buÏe> buddhe× of the intellect

Different from primordial nature (prakriti) and its modifications is the Supreme Self, of the nature of pure knowledge. It is Absolute and directly manifests the entire gross and subtle universe, in waking and other states, as the substratum of the steady sense of egoism. It manifests Itself as the Witness of the intellect.  

Advice for self-control (verse 136)

niyamitamanas˜muÕ tvaÕ svam˜tm˜nam˜tman

yayamahamiti s˜kÿ˜dviddhi buddhipras˜d˜t |

janimaraõataraðg˜p˜rasaÕs˜rasindhuÕ

pratara bhava k®t˜rtho brahmar¨peõa saÕstha× || 136||

inyimt niyamita regulated mnsa manas˜ with mind Amum! amum this Tvm! tvam you Svm! svam own AaTmanm! ˜tm˜nam Self AaTmin ˜tmani in the body Aym! ayam this Ahm! aham I am #it iti thus sa]at! s˜kÿ˜t directly iviÏ viddhi realise buiÏàsadat! buddhipras˜d˜t by the purified intellect jinmr[ janimaraõa births and deaths tr<ga taraðg˜ waves Apar ap˜ra shoreless s<sarisNxum! saÕs˜rasindhum the ocean of samsara àtr pratara cross -v bhava become k«tawR> k®t˜rtha× blessed (fulfilled) äüêpe[ brahmar¨peõa as Brahman s<Sw> saÕstha× becoming firmly established

With a regulated mind and a purified intellect, directly realize your self as the essential Self. Identify yourself with the Self, and cross the shoreless ocean of worldy existence with its waves of births  

and deaths. Be fulfilled thusly by becoming firmly established in Brahman (which is your very own essence).

 

Om Tat Sat
                                                        
(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)