Sri Sankara’s Vivekachudamani By Acharya Pranipata Chaitanya -8

Sri Sankara’s

Vivekachudamani

By

Acharya Pranipata Chaitanya

(Tiruchengode Chinmaya Mission, Tamil Nadu, India)

What is bondage? Its reply (verses 137-142)

atr˜n˜tmanyahamiti matirbandha eÿo'sya puÕsa×

pr˜pto'jñ˜n˜jjananamaraõakleþasamp˜tahetu× |

yenaiv˜yaÕ vapuridamasatsatyamity˜tmabuddhy˜

puÿyatyukÿatyavati viÿayaistantubhi× koþak®dvat || 137||

AÆ atra here AnaTmin an˜tmani is the not-Self Ahm! aham I am #it iti thus mit> mati× identification bNx> bandha× bondage @;> eÿa× this ASy asya of this pu<s> puÕsa× man àaPt> pr˜pta× has come A}anat! ajñ˜n˜t due to ignorance jnn janana births mr[ maraõa deaths Klez kleþa miseries s<pathetu> samp˜tahetu× the cause of (all these) hitting (him) together yen yena through this @v eva alone Aym! ayam this (man) vpu> vapu× body #dm! idam this Ast! asat unreal sTym! satyam as real #it iti AaTmbuÏ(a ˜tmabuddhy˜ with the notion that it is "me" pu:yit puÿyati nourishes %]it ukÿati bathes Avit avati preserves iv;yE>  

viÿayai× with sense-objects tNtui-> tantubhi× by threads kaezk«Öt! koþak®dvat like a silk worm

Due to ignorance, a person identifies the Self with not-Self. This is the bondage and brings in its wake the miseries of birth and death. Through this, one considers the unreal body as real, identifies with it and nourishes, bathes and preserves it with the help of sense-objects. Thereby, one becomes bound like the silk-worm in its cocoon woven by its own threads.

atasmiÕstadbuddhi× prabhavati vim¨ýhasya tamas˜

vivek˜bh˜v˜dvai sphurati bhujage rajjudhiÿaõ˜ |

tato'narthavr˜to nipatati sam˜d˜turadhika×

tato yo'sadgr˜ha× sa hi bhavati bandha× þ®õu sakhe || 138||

AtiSmm! atasmiÕ in that (substratum) which is not that (superimposed thing) tÑ‚iÏ> tadbuddhi× the notion of it being that (illusion) à-vit prabhavati rises ivmUFSy vim¨ýhasya to a deluded one tmsa tamas˜ by Tamas (ignorance) ivveka-avat! vivek˜bh˜v˜t due to absence of discrimination vE vai alone S)…rit sphurati rises -ujge bhujage in a snake r¾uix;[a  

rajjudhiÿaõ˜ the notion of rope tt> tata× thereafter AnwRìat> anarthavr˜ta× dangers inptit nipatati befalls smadatu> sam˜d˜tu× of one who seizes Aixk> adhika× great tt> tata× therefore y> ya× that AsÍah> asadgr˜ha× holding to the unreal s> sa× that ih hi alone -vit bhavati is bNx> bandha× bondage z&[u þ®õu listen soe sakhe (my) friend

Being deluded by ignorance, one mistakes a thing for what it is not. In the absence of discrimination, the snake is mistaken for a rope, and great danger befalls one who seizes it through this false notion. So listen, my friend, it is mistaking the not-Self for the Self (the unreal for the Real) that creates bondage.

akhaõýanity˜dvayabodhaþakty˜

sphurantam˜tm˜namanantavaibhavam |

sam˜v®õoty˜v®tiþaktireÿ˜

tamomayŸ r˜huriv˜rkabimbam || 139||

Ao{f akhaõýa indivisible inTy nitya eternal AÖy advaya one-without-a-second baexzKTya bodhaþakty˜ through the power of knowledge S)…rNtm! sphurantam manifesting AaTmanm! ˜tm˜nam  

Itself AnNtvE-vm! anantavaibhavam of infinite glories smav&[aeit sam˜v®õoti covers Aav&itziKt> ˜v®tiþakti× the veiling power @;a eÿ˜ this tmaemyI tamomayŸ of the nature of Tamas(ignorance) ra÷> r˜hu× Rahu #v iva like AkRibMbm! arkabimbam the orb of the Sun

The veiling power, whose nature is ignorance, covers the Self whose glories are infinite, which is Indivisible, Eternal, and One-without-a-second, just as Rahu* covers the sun during a solar eclipse.

*Rahu is considered as a ‗shadow planet‘ in Indian astrology. In Indian mythology, it is conceived as a demon who periodically swallows the sun or moon, causing eclipses.

tirobh¨te sv˜tmanyamalataratejovati pum˜n

an˜tm˜naÕ moh˜dahamiti þarŸraÕ kalayati |

tata× k˜makrodhaprabh®tibhiramuÕ bandhanaguõai×

paraÕ vikÿep˜khy˜ rajasa uruþaktirvyathayati || 140||

itrae-Ute tirobh¨te is hidden SvaTmin sv˜tmani one's own Self Amltr amalatara purest tejaevit tejovati of splendour puman! pum˜n a man AnaTmanm! an˜tm˜nam the not-Self maehat! moh˜t due to ignorance Ahm! #it aham iti as 'I' zrIrm! þarŸram the  

body klyit kalayati identifies tt> tata× then kam³aexà-&iti-> k˜makrodhaprabh®tibhi× with lust, anger etc Amum! amum this bNxngu[E> bandhanaguõai× by binding fetters prm! param sorely iv]epaOya vikÿep˜khy˜ called as projecting(power) rjs> rajasa× of rajas %éziKt> uruþakti× great power Vywyit vyathayati persecutes

When a person‘s own Self of purest splendor is hidden from direct experience, that person, due to ignorance, comes to falsely identify with the body which is the non-Self. Then the merciless persecution of rajas (projecting power), binds the person down with fetters of lust, anger etc.

mah˜mohagr˜hagrasanagalit˜tm˜vagamano

dhiyo n˜n˜vasth˜Õ svayamabhinayaÕstadguõatay˜ |

ap˜re saÕs˜re viÿayaviÿap¨re jalanidhau

nimajyonmajy˜yaÕ bhramati kumati× kutsitagati× || 141||

mha mah˜ great, complete maeh moha ignorance ¢ah gr˜ha shark ¢sngilt grasanagalita swallowed up AaTm Avgmn> ˜tma avagamana× one whose Self-knowledge (has been swallowed) ixy> dhiya× of the intellect nana AvSwam! n˜n˜ avasth˜m different  

states Svym! svayam himself Ai-nyn! abhinayan behaving tЂ[tya tadguõatay˜ as Its superimposed attributes Apare ap˜re boundless s<sare saÕs˜re in samsara iv;yiv;pUre viÿayaviÿap¨re full of the poison of sense-pleasure jlinxaE jalanidhau in an ocean inmJy nimajya sinking %NmJy unmajya rising Aym! ayam this æmit bhramati drifts k…mit> kumati× man of perverted intellect k…iTstgit> kutsitagati× one of miserable fate

A peson of deluded mind, whose knowledge of Self has been swallowed by the shark of complete ignorance, behaves as though the different states of the intellect were the attributes of the Self, and drifts up and down, now rising and now sinking, on the ocean of change, which is full of the poison of sense-pleasures. What a miserable fate, indeed!

bh˜nuprabh˜sañjanit˜bhrapaðkti×

bh˜nuÕ tirodh˜ya vij®mbhate yath˜ |

˜tmodit˜haðk®tir˜tmatattvaÕ

tath˜ tirodh˜ya vij®mbhate svayam || 142||  

-anu bh˜nu sun à-a prabh˜ rays s<jint sañjanita generated Aæp'oeiKt> abhrapaðkti× the formation of clouds -anum! bh˜num (to) sun itraexay tirodh˜ya having veiled ivj&M-te vij®mbhate appear ywa yath˜ just as AaTma %itt ˜tm˜ utita arisen from the Self Ah<k«it> ahaðk®ti× the ego AaTmtÅvm! ˜tmatattvam the reality in the Self twa tath˜ so too itraexay tirodh˜ya having covered   expresses Svym! svayam itself(alone)

As the formations of clouds generated by the sun‘s rays come to veil the very same sun and appear clearly manifest in the sky, so too, the ego arisen from the Self covers the reality of the Self and expresses itself in full manifestation.

The powers – agitation and veiling (verses 143-144)

kavalitadinan˜the durdine s˜ndrameghai×

vyathayati himajhañjh˜v˜yurugro yathait˜n |

aviratatamas˜tmany˜v®te m¨ýhabuddhiÕ

kÿapayati bahudu×khaistŸvravikÿepaþakti× || 143||  

kvilt kavalita swallowed up idnnawe dinan˜the the sun ÊidRne durdine on a cloudy day saNÒme"E> s˜ndrameghai× by dense clouds Vywyit vyathayati persecutes ihmH<Havayu> himajhañjh˜v˜yu× cold blasts %¢> ugra× shivering, violent ywa yath˜ just as @tan! et˜n them Aivrt avirata utter tmsa tamas˜ by ignorance AaTmin Aav&te ˜tmani ˜v®te when the Atman is concealed or covered mUFbuiÏm! m¨ýhabuddhim the foolish man ]pyit kÿapayati afflicts b÷Ê>oE> bahudu×khai× with endless sorrows tIì tŸvra dreadful iv]epziKt> vikÿepaþakti× the projecting power

Just as, on a cloudy day, when the sun is completely hidden by dense clouds, cold, shivering blasts afflict a peson, so too, when the Self is concealed by utter ignorance, the dreadful projecting power (vikshepa sakti) afflicts the foolish person with endless sorrows.

et˜bhy˜meva þaktibhy˜Õ bandha× puÕsa× sam˜gata× |

y˜bhy˜Õ vimohito dehaÕ matv˜'tm˜naÕ bhramatyayam || 144||

@ta_yam! et˜bhy˜m from these two @v eva alone ziKt_yam! þaktibhy˜m (from) two powers bNx> bandha× bondage pu<s> puÕsa× of man smagt> sam˜gata× has sprung forth or  

proceeds from ya_yam! y˜bhy˜m by which ivmaeiht> vimohita× deluded dehm! deham body mTva matv˜ mistaking AaTmanm! ˜tm˜nam the Self æmit bhramati wanders Aym! ayam (this) he

A person‘s bondage proceeds from these two ―powers.‖ Deluded by them, one mistakes the body for the Self and wanders from life to life.

Bondage in action (verses 145-146)

bŸjaÕ saÕs®tibh¨mijasya tu tamo deh˜tmadhŸraðkuro

r˜ga× pallavamambu karma tu vapu× skandhoo'sava× þ˜khik˜× |

agr˜õŸndriyasaÕhatiþca viÿay˜× puÿp˜õi du×khaÕ phalaÕ

n˜n˜karmasamudbhavaÕ bahuvidhaÕ bhokt˜tra jŸva× khaga× || 145||

bIjm! bŸjam seed s<s&it saÕs®ti samsara -UimjSy bh¨mijasya for the tree tu tu verily tm> tama× ignorance dehaTmxI> deh˜tmadhŸ× the notion of body being the Self A»‚r> aðkura× the sprout rag> r˜ga× desire pLlvm! pallavam tender leaves AMbu  

ambu water kmR karma work, action tu tu whereas vpu> vapu× body SkNx> skandha× trunk Asv> asava× the pranas zaioka> þ˜khik˜× branches A¢ai[ agr˜õi twigs #iNÒys<hit> indriyasaÕhati× group of sense-objects c ca and iv;ya> viÿay˜× sense-objects pu:pai[ puÿp˜õi flowers Ê>om! du×kham miseries )lm! phalam fruits nana n˜n˜ different kmRsmuÑvm! karmasamudbhavam born out of actions b÷ivxm! bahuvidham of various kinds -aea bhokt˜ the experiencer AÆ atra here jIv> jŸva× the individual being og> khaga× the bird

Ignorance is the seed of the tree of samsara, the worldy existence. Body-identification is the sprout, desires are its tender leaves, actions are its water, the body is the trunk, the Pranas are its branches, the sense-organs are its twigs, the sense-objects are its flowers, different miseries born out of the varieties of actions are the fruits and the individual soul is the bird perched upon it.

ajñ˜nam¨lo'yaman˜tmabandho

naisargiko'n˜dirananta Ÿrita× |

janm˜pyayavy˜dhijar˜didu×kha-  

prav˜hap˜taÕ janayatyamuÿya || 146||

A}anmUl> ajñ˜nam¨la× sprung from ignorance Aym! ayam this AnaTmbNx> an˜tmabandha× bondage of the not-self nEsigRk> naisargika× (is)self caused Anaid> an˜di× beginningless AnNt> ananta× endless $irt> Ÿrita× is described jNm janma birth APyy apyaya deaths Vyaix vy˜dhi disease jraid jar˜di old age etc Ê>oàvahpatm! du×khaprav˜hap˜tam endless flood of miseries jnyit janayati (it) creates, subjects Amu:y amuÿya for him (the bound one)

This bondage caused by the non-Self springs from ignorance and is self-caused. It is described as without beginning and without end. It subjects one to the endless flood of miseries—birth, death, disease, and old age.

Atma and anatma – discrimination (verses 147-153)

n˜strairna þastrairanilena vanhin˜

chettuÕ na þakyo na ca karmako÷ibhi× |

vivekavijñ˜namah˜sin˜ vin˜

dh˜tu× pras˜dena þitena mañjun˜ || 147||  

n na not ASÆE> astrai× by weapons n na not zSÆE> þastrai× by(other kind of) weapons Ainlen anilena by wind viNhna vanhin˜ by fire DeÄum! chettum to destroy n zKy> na þakya× not possible n na not c ca and kmRkaeiqi-> karmako÷ibhi× by millions of actions ivvekiv}an vivekavijñ˜na knowledge born of discrimination mha Aisna mah˜ asin˜ by the wonder sword ivna vin˜ except xatu> dh˜tu× of the mind àsaden pras˜dena by the grace (of the Lord) izten þitena sharpened mÁjuna mañjun˜ (by ) good

Neither by weapons, nor by wind, nor by fire, nor by millions of actions can this bondage be destroyed. By nothing save the wonder-sword of Knowledge which comes from discrimination given by the grace of the Lord, can we end this bondage.

þrutipram˜õaikamate× svadharma

niÿ÷h˜ tayaiv˜tmaviþuddhirasya |

viþuddhabuddhe× param˜tmavedanaÕ

tenaiva saÕs˜rasam¨lan˜þa× || 148||  

ïuitàma[ þrutipram˜õa to the authority of Sruti(Vedas) @kmte> ekamate× one who has deep devotion SvxmRinóa svadharmaniÿ÷h˜ abidance in one's dharma or duties tya tay˜ by that @v eva alone AaTmivzuiÏ> ˜tmaviþuddhi× purity of mind ASy asya for him (the bound one) ivzuÏbuÏe> viþuddhabuddhe× (to) a man of pure intellect prmaTmvednm! param˜tmavedanam realisation of the supreme self ten tena by that @v eva alone s<sar smUlnaz> saÕs˜ra sam¨lan˜þa× the destruction of Samsara with its roots

One who has deep devotion to the Scriptures and is firmly established in one‘s own duties (swadharma)—for these actions alone contribute to the purity of his mind—and is of pure mind realizes the supreme Self. By this knowledge alone is samsara destroyed, root and branch.

koþairannamay˜dyai× pañcabhir˜tm˜ na saÕv®to bh˜ti |

nijaþaktisamutpannai× þaiv˜lapa÷alairiv˜mbu v˜pŸstham || 149||

kaezE> koþai× by the sheaths ANnmya*E> annamay˜dyai× (by) food sheath etc pÁci-> pañcabhi× (by) five AaTma ˜tm˜ the Self n na not s<v&t> saÕv®ta× covered -ait bh˜ti appear injziKt> nijaþakti× one's own power(nature) smuTpÔE> samutpannai× born  

out of zEvalpqlE> þaiv˜lapa÷alai× due to the collection of moss #v iva like AMbu ambu water vapISwm! v˜pŸstham in a tank

Covered by the five sheaths, such as the food-sheath, which are produced by Its own Divine Power, the Self does not shine clearly, just as the water in a tank covered by the collection of moss, which is born out of itself (water).

tacchaiv˜l˜panaye samyak salilaÕ pratŸyate þuddham |

t®ÿõ˜sant˜paharaÕ sadya× saukhyapradaÕ paraÕ puÕsa× || 150||

tt! tat that zEval þaiv˜la moss Apnye apanaye when removed sMykoe samyak absolutely sillm! salilam water àtIyte pratŸyate becomes visible zuÏm! þuddham pure t&:[a t®ÿõ˜ (of) thirst sNtaphrm! sant˜paharam remover of s*> sadya× immediate saEOyàdm! saukhyapradam giver of joy prm! param great pu<s> puÕsa× (before) the man.

When the moss is removed, absolutely pure water, which can quench the pangs of thirst and give immediate joy, becomes visible.

pañc˜n˜mapi koþ˜n˜mapav˜de vibh˜tyayaÕ þuddha× |  

nity˜nandaikarasa× pratyagr¨pa× para× svayañjyoti× || 151||

pÁcanam! pañc˜n˜m of the five Aip api even kaezanam! koþ˜n˜m of the sheaths Apvade apav˜de when negated iv-ait vibh˜ti appears Aym! ayam this zuÏ> þuddha× pure inTy AnNd nitya ananda (of) everlasting Bliss #krs> ikarasa× (as) the one essence àTy¢Up> pratyagr¨pa× (as) the indwelling pr> para× Supreme Svy<Jyaeit> svayañjyoti× self-effulgent

When all five sheaths have been negated, the Self shines supremely as being the essence of everlasting Bliss, as the indwelling, Self-effulgent Spirit Supreme.

˜tm˜n˜tmaviveka× kartavyo bandhamuktaye viduÿ˜ |

tenaiv˜nandŸ bhavati svaÕ vijñ˜ya saccid˜nandam || 152||

AaTmanaTmivvek> ˜tm˜n˜tmaviveka× discrimination between the Self and the non-self ktRVy> kartavya× should be done bNxmuKtye bandhamuktaye for liberation from bondage ivÊ;a viduÿ˜ by the wise ten tena by that @v eva alone AanNdI ˜nandŸ happy -vit bhavati becomes Svm! svam one's own Self iv}ay vijñ˜ya having known st! sat Existence ict! cit Knowledge AanNdm! ˜nandam Bliss  

The wise should discriminate between the Self and the not-Self for the bondage. Only then does one know the Self to be Absolute Existence-Knowledge-Bliss, only then, does one become happy.

muñj˜diÿŸk˜miva d®þyavarg˜t

pratyañcam˜tm˜namasaðgamakriyam |

vivicya tatra pravil˜pya sarvaÕ

tad˜tman˜ tiÿ÷hati ya× sa mukta× || 153||

muÁjat! muñj˜t from the munja grass #;Ikam! iÿŸk˜m stalk #v iva like †Zy vgaRt! d®þya varg˜t from the grasp of "seen," i.e., the not-self àTyÁcm! pratyañcam the subject AaTmanm! ˜tm˜nam self As¼m! asaðgam unattached Ai³ym! akriyam actionless ivivCy vivicya separating tÆ tatra there, with it àivlaPy pravil˜pya having emerged svRm! sarvam everything tt! AaTmna tat ˜tman˜ identified with it itóit tiÿ÷hati remains y> ya× he who s> sa× he muKt> mukta× (is) free

The person who separates all sense-objects, perceived, felt and thought of, from the subjective, unattached, actionless Self—like  

the enveloping sheaths separated from the tender core of the munja grass— is free, for having merged everything with the Self, that person remains ever established in It.

Description of Annamaya kośa and its negation (verses 154-164)

deho'yamannabhavano'nnamayastu koþa×

c˜nnena jŸvati vinaþyati tadvihŸna× |

tvakcarmam˜Õsarudhir˜sthipurŸÿar˜þi×

n˜yaÕ svayaÕ bhavitumarhati nityaþuddha× || 154||

deh> deha× body Aym! ayam this AÔ-vn> annabhavana× product of food AÔmy> annamaya× the food sheath tu tu verily kaez> koþa× sheath c ca and AÔen annena by food jIvit jŸvati exists ivnZyit vinaþyati dies tiÖhIn> tadvihŸna× without it(food) Tvkoe cmR tvak carma skin ma<s m˜Õsa flesh éixr rudhira blood AiSw asthi bones purI; purŸÿa filth raiz> r˜þi× a heap, bundle n na not Aym! ayam this Svym! svayam itself -ivtum! bhavitum to lie AhRit arhati deserves inTy zuÏ> nitya þuddha× ever pure  

The body is a product of food. It constitutes the food-sheath. It exists because of food and dies without it. It is a bundle of skin, flesh, blood, bones, and filth. Never can it be the self-existing, eternally pure Self.

p¨rvaÕ janeradhim®terapi n˜yamasti

j˜takÿaõa× kÿaõaguõo'niyatasvabh˜va× |

naiko jaýaþca gha÷avatparid®þyam˜na×

sv˜tm˜ kathaÕ bhavati bh˜vavik˜ravett˜ || 155||

pUvRm! p¨rvam before jne> jane× birth Aixm&te> adhim®te× after death Aip api and, also n na not Aym! ayam this AiSt asti exists jat][> j˜takÿaõa× when born ][gu[> kÿaõaguõa× of fleeting nature Ainyt Sv-av> aniyata svabh˜va× of uncertain nature I.e., ever changing n na not @k> eka× one jf> jaýa× inert ca and "qvt! gha÷avat like a jar pir†Zyman> parid®þyam˜na× an object seen SvaTma sv˜tm˜ one's own Self kwm! katham how -vit bhavati becomes -avivkarveÄa bh˜vavik˜ravett˜ the witness of changes in things

Before its birth it does not exist, nor does it continue to be after its death. It lasts only for a short period. Its qualities are fleeting and  

by nature subject to change. It is diverse and inert and a sense-object, seen like a jar. How then can it be the Self—the Witness of all changes in all things?

 .

p˜õip˜d˜dim˜ndeho n˜tm˜ vyaðge'pi jŸvan˜t |

tattacchakteran˜þ˜cca na niyamyo niy˜maka× || 156||

pai[ p˜õi arms padaidman! p˜d˜dim˜n having legs etc deh> deha× body n na not AaTma ˜tm˜ the Self Vy¼e vyaðge when amputated Aip api even jIvnat! jŸvan˜t because it lives tt! tt! zKte> tat tat þakte× of the power(functions) of different (limbs) Anazat! an˜þ˜t due to non-destruction c ca and n na not inyMy> niyamya× subject to the rule inyamk> niy˜maka× (is) the ruler

The body which is made of arms, legs, etc. cannot be the Self, for even if these organs are amputated or removed, it continues to function efficiently. The body is thus subject to the rule of another and cannot be the Self, the Ruler of all.

dehataddharmatatkarmatadavasth˜dis˜kÿiõa× |

sata eva svata×siddhaÕ tadvailakÿaõyam˜tmana× || 157||  

deh deha body tÏmR taddharma its characteristics tTkmR tatkarma its activities tt! AvSwaid tat avasth˜di its states etc sai][> s˜kÿiõa× of the witness st> sata× of the nature of Existence @v eva indeed Svt> isÏm! svata× siddham self-evident tt! vEl]{ym! tat vailakÿaõyam (its) distinctness from other AaTmn> ˜tmana× of the Self

It is self-evident that the Self is the enduring Reality, that it is different from the body and its characteristics, its states and activities, that It is the Witness of them all.

þalyar˜þirm˜Õsalipto malap¨rõo'tikaþmala× |

kathaÕ bhavedayaÕ vett˜ svayametadvilakÿaõa× || 158||

zLyraiz> þalyar˜þi× packet of bones ma<silPt> m˜Õsalipta× covered with flesh mlpU[R> malap¨rõa× full of filth AitkZml> atikaþmala× extremely impure kwm! katham how -vet! bhavet can be Aym! ayam this veÄa vett˜ the Knower Svym! svayam itself @tt! etat from this ivl][> vilakÿaõa× distinct

How can the self-existent Self, the Knower, ever be the body consisting of bones, covered with flesh, full of filth and extremely impure?—for It is always distinct from it.

  

vahammatiÕ m¨ýhajana× karoti |

vilakÿaõaÕ vetti vic˜raþŸlo

nijasvar¨paÕ param˜rtha bh¨tam || 159||

Tvkoe tvak skin ma<s m˜Õsa flesh med> meda× fat AiSw asthi bones purI;razaE purŸÿar˜þau with the mass of filth Ah<mitm! ahammatim identification mUFjn> m¨ýhajana× the foolish man kraeit karoti does ivl][m! vilakÿaõam distinct veiÄ vetti knows ivcarzIl> vic˜raþŸla× the man of discrimination injSvêpm! nijasvar¨pam (his) own Nature(Self) prmawR-Utm! param˜rthabh¨tam the Absolute Reality

The ignorant person identifies with the skin, flesh, fat, bones, and filth. But the person of discrimination knows that the Self is distinct from the body, the unique, and the only Reality.

deho'hamityeva jaýasya buddhi×

dehe ca jŸve viduÿastvahandhŸ× |

vivekavijñ˜navato mah˜tmano

brahm˜hamityeva mati× sad˜tmani || 160||

deh> deha× body Ahm! aham "I am" #it iti thus @v eva alone jfSy jaýasya of the foolish buiÏ> buddhi× thinking dehe dehe in body c ca and jIve jŸve in jiva ivÊ;> viduÿa× of the learned tu tu whereas Ah<xI> ahandhŸ× the I-notion ivvekiv}anvt> vivekavijñ˜navata× one possessing realisation born out of discrimination mhaTmn> mah˜tmana× of the sage äü Ahm! brahma aham "I am Brahman" #it iti thus @v eva alone mit> mati× identification st! AaTmin sat ˜tmani with the Eternal Self

―I am the body,‖ thus thinks an ignorant person. A person of mere book-knowledge considers oneself to be a combination of the body and the soul (jeeva). But the realized sage possessed of discrimination, knows that ―I am Brahman,‖ and looks upon the Eternal Atman as his Self.

atr˜tmabuddhiÕ tyaja m¨ýhabuddhe  

tvaðm˜Õsamedo'sthipurŸÿar˜þau |

sarv˜tmani brahmaõi nirvikalpe

kuruÿva þ˜nti param˜Õ bhajasva || 161||

AÆ atra with this ATmbuiÏm! atmabuddhim identification Tyj tyaja give up mUFbuÏe m¨ýhabuddhe O foolish one Tvkoe ma<s med> AiSwpurI;razaE tvak m˜Õsa meda× asthipurŸÿar˜þau with the mass of skin,flesh,fat,bones and filth svaRTmin sarv˜tmani the Self of all äüi[ brahmaõi with Brahman inivRkLpe nirvikalpe non-dual absolute k…é:v kuruÿva do(identify) za<itm! þ˜ntim Peace prmam! param˜m Supreme -jSv bhajasva gain

Cease to identify yourself with this body comprised of skin, flesh, fat, bones, and filth, O ignorant one. Instead, identify yourself with the Absolute Brahman, the Self of all, and thus attain Supreme Peace.

dehendriy˜d˜vasati bhramodit˜Õ

vidv˜nahant˜Õ na jah˜ti y˜vat |

t˜vanna tasy˜sti vimuktiv˜rt˜-

pyastveÿa ved˜ntanay˜ntadarþŸ || 162||  

deh #iNÒyadaE deha indriy˜dau with the body, sense organs etc Asit asati (which are) unreal æmaeidtam! bhramodit˜m risen from delusion ivÖan vidv˜na the learned Ah<tan! ahant˜n identification n na not jhait jah˜ti gives up yavt! y˜vat as long as tavt! t˜vat so long tSy tasya for him AiSt asti there is ivmuiKtvataR vimuktiv˜rt˜ talk of liberation Aip api even AStu astu let him be ve;> veÿa× he vedaNtnyaNtdzIR ved˜nta-naya-antadarþŸ one well read in the philosophy of Vedanta

There is no liberation for a peson of mere book-knowledge, howsoever well-read in the philosophy of Vedanta, so long as one does not give up false identification with the body, sense-organs, etc., which are unreal.

ch˜y˜þarŸre pratibimbag˜tre

yatsvapnadehe h®di kalpit˜ðge |

yath˜tmabuddhistava n˜sti k˜ci-

jjŸvaccharŸre ca tathaiva m˜'stu || 163||

DayazrIre ch˜y˜þarŸre with the shadow-body àitibMbgaÆe pratibimbag˜tre with the image body yt! yat that which SvPndehe  

svapnadehe with the dream body ùid h®di in the heart (or mind) kiLpta¼e kalpit˜ðge with the imagined-body ywa yath˜ just as AaTmbuiÏ> ˜tmabuddhi× identification tv tava your n AiSt na asti there is no kaict! k˜cit in the least jIvt! jŸvat living zrIre þarŸre with body c ca and twa @v tath˜ eva so too ma m˜ not AStu astu should be

Just as you would not identify yourself with your shadow, your reflection, your dream-body or the body in your mind‘s imagination, so too, you should not identify yourself with your living body.

deh˜tmadhŸreva n®õ˜masaddhiy˜Õ

janm˜didu×khaprabhavasya bŸjam |

yatastatastvaÕ jahi t˜Õ prayatn˜t

tyakte tu citte na punarbhav˜þ˜ || 164||

dehaTmxI> deh˜tmadhŸ× identification with the body @v eva alone n&[am! n®õ˜m for the men Ast! ixyam! asat dhiy˜m attached to the unreal jNmaid janm˜di of birth etc bIjm! bŸjam seed Ê>o à-vSy  

du×kha prabhavasya of the rising of sorrow yt> yata× since tt> tata× therefore Tvm! tvam you jih jahi destroy tam! t˜m it àyTnat! prayatn˜t with all efforts TyKte tyakte when renounced tu tu verily icÄe citte the mind n na not pun> puna× again -vaza

bhava˜þ˜ chance of being born

For those who are attached to the unreal, identification with the body is the seed from which all the misery of birth etc. stems forth. Therefore, put in all your efforts to destroy this notion. Once the mind is detached from this identification, there can be no more chance of being born again

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)