Sri Sankara’s
Vivekachudamani
By
Acharya Pranipata Chaitanya
(Tiruchengode Chinmaya Mission,
Tamil Nadu, India)
svasya
draÿ÷urnirguõasy˜kriyasya
pratyagbodh˜nandar¨pasya
buddhe× |
bhr˜nty˜
pr˜pto jŸvabh˜vo na satyo
moh˜p˜ye
n˜styavastusvabh˜v˜t || 196||
SvSy svasya its Òòu> draÿ÷u× (of the) witness inguR[Sy nirguõasya (of) beyond qualities Ai³ySy akriyasya (of) actionless àTykoe pratyak subjectively baexanNd êpSy bodh˜nanda r¨pasya of the nature of Bliss and
Knowledge buÏe>
buddhe×
of the
intellect æaNTya
bhr˜nty˜
through
delusion àaPt>
pr˜pta×
gained jIv-av> jŸvabh˜va× jiva-hood i.e. the embodied state
n na not sTy> satya× real maeh Apaye moha ap˜ye when the delusion is dispelled n AiSt na asti there is no AvStu Sv-avat! avastu-svabh˜v˜t because it is unreal by nature
The embodied
state (jeeva-hood) of the Self which is the Witness, which is beyond all
qualities and activities, and which is experienced within as Knowledge and
Bliss Absolute, is unreal, and is but a delusion caused by the mind. Since by
nature it (jeeva-hood) is unreal, it ceases to exist once the delusion
has been dispelled.
y˜vadbhr˜ntist˜vadev˜sya
satt˜
mithy˜jñ˜nojj®mbhitasya
pram˜d˜t |
rajjv˜Õ
sarpo bhr˜ntik˜lŸna eva
bhr˜ntern˜þe
naiva sarpo'pi tadvat || 197||
yavt! y˜vat as long as æaiNt> bhr˜nti× delusion tavt! t˜vat so long @v eva along ASy asya its sÄa satt˜ existence imWya}an mithy˜jñ˜na error of judgment %¾&iM-tSy ujj®mbhitasya caused by àmadat! pram˜d˜t due to inadvertence(illusion) rJJvam! rajjv˜m in the rope spR> sarpa× snake æaiNtkalIn bhr˜ntik˜lŸna seen during delusion @v eva only æaNte> bhr˜nte× of delusion naze n˜þe when destroyed n @v na eva never spR> sarpa× snake Aip api also tÖt! tadvat so too
Having been
caused by an error of judgment and false understanding, this embodied state (jeeva-hood)
can exist only as long as the delusion lasts. The rope is mistaken to be the
snake only when there is an illusion. Once the illusion is destroyed, there can
be no more snake. So too, in this case.
an˜ditvamavidy˜y˜×
k˜ryasy˜pi tatheÿyate |
utpann˜y˜Õ
tu vidy˜y˜m˜vidyakaman˜dyapi || 198||
AnaidTvm!
an˜ditvam
beginninglessness
Aiv*aya>
avidy˜y˜×
of ignorance
kayRSy
k˜ryasya
of its
effects Aip api also twa tath˜ similarly #:yte iÿyate is considered %TpÔayam! utpann˜y˜m knowledge tu tu but iv*ayam! vidy˜y˜m knowledge Aaiv*km!
˜vidyakam effects of avidya Anaid an˜di beginningless Aip api even though
So too,
ignorance (avidya) and its effects are said to be beginningless. But
when there is rise of Knowledge (vidya), then the ignorance, even though
it is beginningless, is destroyed, root and branch.
prabodhe
svapnavatsarvaÕ saham¨laÕ vinaþyati |
an˜dyapŸdaÕ
no nityaÕ pr˜gabh˜va iva sphu÷am || 199||
àbaexe
prabodhe
on waking up
SvPnvt!
svapnavat
like a dream
svRm!
sarvam
entire shmUlm! saham¨lam along with its root ivnZyit vinaþyati is destroyed Anaid an˜di beginningless Aip api even though #dm! idam this nae no not inTym! nityam eternal àakoe A-av> pr˜k abh˜va× prior non-existence #v iva like S)…qm! sphu÷am is evident
Just as
dreams vanish on waking up, even so the phenomenal universe is not eternal, it
is evident, like the ―prior non-existence‖(prak-abhava).
an˜derapi
vidhvaÕsa× pr˜gabh˜vasya vŸkÿita× |
yadbuddhyup˜dhisambamdh˜tparikalpitam˜tmani
|| 200||
jŸvatvaÕ
na tato'nyastu svar¨peõa vilakÿaõa× |
sambandhastv˜tmano
buddhy˜ mithy˜jñ˜napura×sara× || 201||
Anade>
an˜de×
(of)
beginningless Aip api although ivXv<s> vidhvaÕsa× an end àag-avSy pr˜gabh˜vasya of the prior non-existence vIi]t> vŸkÿita× is found yt! yat which buiÏ %paixsMbMxat! buddhi up˜dhisambamdh˜t due to its contact with
conditioning of intellect pirkiLptm! parikalpitam is imagined AaTmin ˜tmani in the Self
Although it
is beginningless, ―prior non-existence‖ is observed to have an end. So too, the embodied
state which is imagined in the Self, through its apparent association with the
limiting adjuncts (like the intellect) is not real.
jŸvatvaÕ
na tato'nyastu svar¨peõa vilakÿaõa× |
sambandhastv˜tmano
buddhy˜ mithy˜jñ˜napura×sara× || 201||
jIvTvm!
jŸvatvam
jiva-hood or
embodied state n na not tt> tata× from it ANyt! anyat the other (the Self) tu tu whereas Svêpe[ svar¨peõa intrinsically ivl][>
vilakÿaõa× different sMbNx> sambandha× connection tu tu indeed AaTmn> ˜tmana× of the Self buÏ(a buddhy˜ with the intellect imWya}anpur>sr> mithy˜jñ˜napura×sara× (is) due to the :"false
knowledge"
But the
other, the Self, is intrinsically different from the embodied state
(jeeva-hood). The connection between the Self and the intellect is due to the
―false knowledge.‖
viniv®ttirbhavettasya
samyagjñ˜nena n˜nyath˜ |
brahm˜tmaikatvavijñ˜naÕ
samyagjñ˜naÕ þrutermatam || 202||
ivinv&iÄ>
viniv®tti×
cease to
function -vet!
bhavet
will be tSy tasya its sMykoe }anen samyak jñ˜nena by the right knowledge n na not ANywa anyath˜ by other way äü AaTm @kTv iv}anm! brahma ˜tma ekatva
vijñ˜nam the
realisation of the identity of the Brahman and Atman sMykoe }anm! samyak jñ˜nam (is) right knowledge ïute> þrute× of the sruti (scriptures) mtm! matam declaration
The false
knowelge will cease to function at the dawn of right knowledge and in no other
way. According to the scriptures, realization of the identity of the Self (Atman)
with the Absolute (Brahman) is right knowledge.
tad˜tm˜n˜tmano×
samyagvivekenaiva sidhyati |
tato
viveka× kartavya× pratyag˜tmasad˜tmano× || 203||
tt! tat that AaTma AnaTmnae> ˜tm˜ an˜tmano× between the Self and the not-Self
sMykoe
samyak
right ivveken vivekena by discrimination @v eva alone,only isXyit sidhyati does come tt> tata× therefore ivvek> viveka× discrimination ktRVy> kartavya× must be done àTygaTm pratyag˜tma (between) the individual self sdaTmnae> sad˜tmano×? Asadatmano?
non-real self (and) the
External Self everywhere I.e. Brahman
This
realization comes only through right discrimination made between the Self and
the not-Self. That is why one must strive to discriminate between the inmost
Self and the non-real self.
jalaÕ
paðkavadatyantaÕ paðk˜p˜ye jalaÕ sphu÷am |
yath˜
bh˜ti tath˜tm˜pi doÿ˜bh˜ve sphu÷aprabha× || 204||
jlm!
jalam
water p<kvt! paðkavat muddy ATyNtm! p<k Apaye atyantam paðka ap˜ye when the mud has been completely
removed jlm!
jalam
water S)…qm! sphu÷am
clear,transparent ywa yath˜ just as -ait bh˜ti appears twa tath˜ so too AaTma ˜tm˜ the Self Aip api also dae; A-ave doÿa abh˜ve in the absence of impurities S)…qà-> sphu÷aprabha× one of clear lustre
Water which
is extremely muddy appears as transparent water when the mud has been removed.
So too, the Self shines clearly when the impurities have been removed.
asanniv®ttau
tu sad˜tman˜ sphu÷aÕ
pratŸtiretasya
bhavetpratŸca× |
tato
nir˜sa× karaõŸya eva
sad˜tmana×
s˜dhvaham˜divastuna× || 205||
Ast!
asat
unreal inv&ÄaE niv®ttau when ceases to exist tu tu verily sdaTmna sad˜tman˜ as the External Self S)…qm! sphu÷am clearly àtIit> pratŸti× realisation @tSy etasya of this -vet! bhavet takes place àtIc> pratŸca× of the subject Self tt> tata× therefore inras> nir˜sa× removal kr[Iy> karaõŸya× should be done @v eva
certainly sdaTmn> sad˜tmana× from the Eternal Self saxu s˜dhu well, completely Ahm! Aaid vStun> aham ˜di vastuna× of the things like ego etc
This inmost
Self is clearly realized as the Eternal Self when the unreal ceases to exist.
So one must strive to completely remove the unreal self, starting with ego
etc., from the Eternal Self.
ato
n˜yaÕ par˜tm˜ sy˜dvijñ˜namayaþabdabh˜k |
vik˜ritv˜jjaýatv˜cca
paricchinnatvahetuta× |
d®þyatv˜dvyabhic˜ritv˜nn˜nityo
nitya iÿyate || 206||
At>
ata×
therefore n na not Aym! ayam this praTma par˜tm˜ the supreme Self Syat! sy˜t can be iv}anmyzBd-akoe vijñ˜namayaþabdabh˜k one spoken as the intellectual
sheath ivkairTvat!
vik˜ritv˜t
because it
is subject to change jfTvat!
jaýatv˜t
being inert c ca and piriCDÚTvhetut> paricchinnatvahetuta× because it is limited †ZyTvat! d®þyatv˜t being an object of perception Vyi-cairTvat! vyabhic˜ritv˜t because it is not constant n na not AinTy> anitya× non-eternal inTy> nitya× eternal #:yte iÿyate can be considered
For the following reasons, the intellectual sheath
which we have so far spoken of, cannot be supreme Self: It is subject to
change, it is inert and insentient, it is limited, it is an object of peception
and it is not constant. The non-eternal, indeed, cannot be considered to be the
eternal.
Description of ānandamaya kośa and its
negation (verses 207-210)
˜nandapratibimbacumbitatanurv®ttistamoj®mbhit˜
sy˜d˜nandamaya×
priy˜diguõaka× sveÿ÷˜rthal˜bhodaya× |
puõyasy˜nubhave
vibh˜ti k®tin˜m˜nandar¨pa× svayaÕ
sarvo
nandati yatra s˜dhu tanubh®nm˜tra× prayatnaÕ vin˜ || 207||
AanNdàitibMb
˜nandapratibimba
a reflection
of the Bliss(the Atman) cuiMbttnu>
cumbitatanu×
softly
touched by v&iÄ>
v®tti×
modification
tmaej&iM-ta
tamoj®mbhit˜
risen from
tamas (nescience) Syat!
sy˜t
is AanNdmy> ˜nandamaya× the bliss-sheath iàyaidgu[k> priy˜diguõaka× of the attributes of pleasure etc
Sv
#òawR sva
iÿ÷˜rtha one's object
of desire
la-aedy> l˜bhodaya× rises on the gain of pu{ySy puõyasya of good deeds Anu-ve anubhave in experience iv-ait vibh˜ti appears k«itnam! k®tin˜m to the fortunate people AanNdêp> ˜nandar¨pa× blissful Svym! svayam spontaneously svR> sarva× all nNdit nandati feel happy yÇ yatra where saxu s˜dhu well tnu-&t! maÇ> tanubh®t m˜tra× embodied being àyTnm! ivna prayatnaÕ vin˜ without effort
The
Anandamaya-kosa (bliss-sheath), is that modification of nescience which appears
as a reflection of the Self, which is Bliss Absolute. Pleasure etc. are its
attributes and it springs into view when an object agreeable to it presents
itself. The fortunate feel it spontaneously when the fruits of their good
actions manifest. Everything, without the least effort, derives great joy from
it.
.
˜nandamayakoþasya
suÿuptau sph¨rtirutka÷˜ |
svapnaj˜garayorŸÿadiÿ÷asandarþan˜din˜
|| 208||
AanNdmykaezSy
˜nandamayakoþasya
of the bliss
sheath su;uPtaE
suÿuptau
in
deep-sleep S)ªitR>
sph¨rti×
manifestation
%Tkqa
utka÷˜
full SvPnjagryae> svapnaj˜garayo× in the
dream and waking $;t! Ÿÿat partial #òs<dzRnaidna iÿ÷asandarþan˜din˜ by the sight of desired objects
etc
The bliss
sheath (anandamaya-kosa) is fully manifest in the deep-sleep state.
While in the dream and waking states it is only partially manifest depending
upon the sight of desired objects etc.
naiv˜yam˜nandamaya×
par˜tm˜
sop˜dhikatv˜tprak®tervik˜r˜t
|
k˜ryatvaheto×
suk®takriy˜y˜
vik˜rasaðgh˜tasam˜hitatv˜t
|| 209||
n na not @v eva ever Aym! ayam this AanNdmy> ˜nandamaya× bliss-sheath praTma par˜tm˜ Supreme Self saepaixkTvat! sop˜dhikatv˜t because it has constantly
changing attributes àk«te>
prak®te×
of Prakriti ivkarat! vik˜r˜t being modification kayRTvhetae> k˜ryatvaheto× because it is an effect suk«ti³yaya> suk®takriy˜y˜× of good actions ivkars<"at vik˜rasaðgh˜ta (in the) other sheaths which are
also modifications smaihtTvat!
sam˜hitatv˜t
because it
is embedded
Nor can the bliss sheath (anandamaya-kosa)
be the Supreme Self because it has attributes which are ever-changing. It is a
modification of primordial nature (Prakriti), is an effect of good
actions of the past, and it lies embedded in the other sheaths which are
themselves all modifications.
pÁcanamip
kaezana< in;exe yuiKtt> ïute>,
tiÚ;exavix
sa]I baexêpae=viz:yte. 210.
pañc˜n˜mapi
koþ˜n˜Õ niÿedhe yuktita× þrute× |
tanniÿedh˜vadhi
s˜kÿŸ bodhar¨po'vaþiÿyate || 210||
pÁcanam!
pañc˜n˜m
(of) five Aip api verily kaezanam! koþ˜n˜m of sheaths in;exe niÿedhe when negated yuiKtt> yuktita× through reasoning ïute> þrute× on the sruti tt! in;exavix tat niÿedh˜vadhi at the culmination of the
negation of all that sa]I
s˜kÿŸ
the Witness baexêp> bodhar¨pa× the Absolute Knowledge Aviz:yte avaþiÿyate remains
When the
five sheaths have been negated through reasoning based upon authoritative
scriptural texts, then at the culmination of the process what remains as
substratum, is the Witness, Knowledge-Absolute—the Self.
Ātman – other than the five kośas
(verse 211)
yo'yam˜tm˜ svayañjyoti×
pañcakoþavilakÿaõa× |
avasth˜trayas˜kÿŸ
sannirvik˜ro nirañjana× |
sad˜nanda×
sa vijñeya× sv˜tmatvena vipaþcit˜ || 211||
y>
ya× that which Aym! ayam this AaTma ˜tm˜ Atman Svy<Jyaeit> svayañjyoti× self-effulgent pÁckaezivl][> pañcakoþavilakÿaõa× distinct from the five sheaths AvSwaÇysa]I avasth˜trayas˜kÿŸ the witness of three states st! sat Real inivRkar> nirvik˜ra× without modifications inrÁjn> nirañjana× unsullied sdanNd> sad˜nanda× Bliss everlasting s> sa× that iv}ey> vijñeya× should be realised SvaTmTven sv˜tmatvena as one's own Self ivpiZcta vipaþcit˜ by the wise man
This Atman
is Self-effulgent and distinct from the five-sheaths. It is the witness of the
three states, is Real, is without modifications, is unsullied and bliss
everlasting. The wise peson should realize It as one‘s own true self.
What is ātman? – disciple (verse 212)
þiÿya
uv˜ca |
mithy˜tvena niÿiddheÿu koþeÿveteÿu
pañcasu |
sarv˜bh˜vaÕ
vin˜ kiñcinna paþy˜myatra he guro |
vijñeyaÕ
kimu vastvasti sv˜tman˜''tmavipaþcit˜ || 212||
iz:y>
þiÿya×
the student %vac uv˜ca told(asked) imWyaTven mithy˜tvena as unreal ini;Ïe;u niÿiddheÿu when negated kaeze;u koþeÿu sheaths @te;u eteÿu these pÁcsu pañcasu five svR A-avm! sarva abh˜vam absence of all ivna vin˜ except ikiÁct! kiñcit anything n pZyaim na paþy˜mi (I) do not see AÇ atra here he gurae he guro O Revered Teacher iv}eym! vijñeyam should be realised ikmu kimu what/which vStu vastu entity AiSt asti there is SvaTmna sv˜tman˜ as his own Self ATmivpiZcta atmavipaþcit˜ by the wise knower of the Self
The disciple
asked….
―After
negating these five sheaths as unreal, I find nothing but an absence of
everything, O revered Teacher. By which entity then, should the wise, realize
oneness with the Self?‖
Nature of the Self – Discussion (verses
213-225)
þrŸgururuv˜ca |
satyamuktaÕ
tvay˜ vidvannipuõo'si vic˜raõe |
aham˜divik˜r˜ste
tadabh˜vo'yamapyanu || 213||
ïIgué>
þrŸguru×
The
respected teacher %vac
uv˜ca
said
(replied) sTym!
satyam
rightly %Ktm! uktam is spoken Tvya tvay˜ by you ivÖn! vidvan O learned one! inpu[> nipuõa× clever Ais asi you are ivcar[e vic˜raõe in discrimination Ahmaid aham˜di (like) the ego etc ivkara> vik˜r˜× modifications te te they tt! A-av> tat abh˜va× their absence Aym! ayam this Aip Anu api anu also
The
respected teacher answered….
―Rightly you
have spoken, O learned one. You are indeed clever in your ability to
discriminate. The modifications of the ego as well as its absence…
sarve
yen˜nubh¨yante ya× svayaÕ n˜nubh¨yate |
tam˜tm˜naÕ
vedit˜raÕ viddhi buddhy˜ sus¨kÿmay˜ || 214||
sveR
sarve
all yen yena that by which Anu-UyNte anubh¨yante are perceived y> ya× that which Svym! svayam Itself n Anu-Uyte na anubh¨yate is not perceived
tm! tam that AaTmanm! ˜tm˜nam the Self veidtarm! vedit˜ram the knower iviÏ viddhi realise buÏ(a buddhy˜ by the intellect susUúmya sus¨kÿmay˜ (which is) extremly subtle
……the one
who perceives while remaining unperceived……That you realise to be the Self—the
ultimate knower—through an extremely subtle intellect……
tats˜kÿikaÕ
bhavettattadyadyadyen˜nubh¨yate |
kasy˜pyananubh¨t˜rthe
s˜kÿitvaÕ nopayujyate || 215||
tt!
sai]km! tat
s˜kÿikam one having
'that' as its witness -vet!
bhavet
is tt! tt! tat tat all that yt! yt! yat yat all that which yen yena that by which Anu-Uyte anubh¨yate is experienced kSy Aip kasya api to anyone Annu-UtaweR ananubh¨t˜rthe when the object is not known sai]Tvm! s˜kÿitvam witnesshood n %pyuJyte na upayujyate is not possible
That which
is witnessed by something else has the latter as its witness. When there is no
entity to witness a thing, we cannot say that it has been witnessed at all.
asau
svas˜kÿiko bh˜vo yata× sven˜nubh¨yate |
ata×
paraÕ svayaÕ s˜kÿ˜tpratyag˜tm˜ na cetara× || 216||
AsaE
asau
This Svsai]k> svas˜kÿika× being witness of Itself -av> bh˜va× the nature(or state) yt> yata× since Sven svena by itself Anu-Uyte anubh¨yate is realised At> ata× therefore prm! param supreme Svym! svayam Itself sa]at! s˜kÿ˜t directly àTygaTma pratyag˜tm˜ the subject Self n na not c ca and #tr> itara× something else
This Self is
its own witness, for It is realised only by itself. Hence the Self Itself is
the supreme Brahman and nothing else.
j˜gratsvapnasuÿuptiÿu
sphu÷ataraÕ yo'sau samujj®mbhate
pratyagr¨patay˜
sad˜hamahamityanta× sphurannaikadh˜ |
n˜n˜k˜ravik˜rabh˜gina
im˜n paþyannahandhŸmukh˜n
nity˜nandacid˜tman˜
sphurati taÕ viddhi svametaÕ h®di || 217||
ja¢t! SvPn su;uiPt;u j˜grat svapna suÿuptiÿu in the waking, dream and
deep-sleep S)…qtrm!
sphu÷ataram
clearly y> ya× that which AsaE asau this smu¾&M-te samujj®mbhate manifests àTykoe êptya pratyak r¨patay˜ as the inner Self sda sad˜ always Ahm! Ahm! #it aham aham iti as "I" "I" ANtroe antar within S)…rn! sphuran shining @kxa ekadh˜ same way nana n˜n˜ various Aakarivkar-aign> ˜k˜ravik˜rabh˜gina× having forms and modifications #man! im˜n these pZyn! paþyan seeing Ah<xImuoan! ahandhŸmukh˜n the ego,intellect etc inTy nitya eternal AanNd ˜nanda bliss icdaTmna cid˜tman˜ as consciousness(knowledge) S)…rit sphurati shines tm! tam that iviÏ viddhi know Svm! svam your own @tm! etam this ùid h®di in the heart
That which
clearly manifests itself in the waking, dream and deep-sleep states; that which
shines inside uniformly and continuously as ―I‖-―I‖; witnesses the ego, the intellect etc., which are of different
forms and modifications, which is felt as Existence-Knowledge-Bliss Absolute,
know this, within your heart, as your own Self.
gha÷odake
bimbitamarkabimba-
m˜lokya
m¨ýho ravimeva manyate |
tath˜
cid˜bh˜samup˜dhisaÕsthaÕ
bhr˜nty˜hamityeva
jaýo'bhimanyate || 218||
"qaedke
gha÷odake
in the water
of a jar ibiMbtm!
bimbitam
reflected AkRibMbm! arkabimbam the sun AalaeKy ˜lokya on seeing mUF> m¨ýha× fool rivm! ravim sun @v eva itself mNyte manyate considers twa tath˜ so too icda-asm! cid˜bh˜sam the reflection of consciousnes %paixs<Swm! up˜dhisaÕstham caught in the upadhi(of
intellect) æaNTya
bhr˜nty˜
through
delusion Ahm!
#it aham
iti as
"I" @v eva Itself jf> jaýa× fool Ai-mNyte abhimanyate identifies
The
ignorant, on seeing the reflection of the sun in the water in a jar, considers
it to be the sun itself. So too, the ignorant through delusion, identifies
himself with the reflection of the consciousness appearing in the intellect and
considers it to be the ‗I‘—his own Self.
gha÷aÕ
jalaÕ tadgatamarkabimbaÕ
vih˜ya
sarvaÕ vinirŸkÿyate'rka× |
ta÷astha
etattritay˜vabh˜saka×
svayamprak˜þo
viduÿ˜ yath˜ tath˜ || 219||
"qm!
gha÷am
the jar jlm! jalam water tÌtm! tadgatam present in it AkRibMbm! arkabimbam reflected sun ivhay vih˜ya leaving aside svRm! sarvam all this ivinrIúyte vinirŸkÿyate sees AkR> arka× the self-luminous sun tqSw> ta÷astha× independent @tt! etat these iÇtya Av-ask> tritay˜ avabh˜saka× illuminator of three Svy<àkaz> svayamprak˜þa× self-luminous ivÊ;a viduÿ˜ by the wise ywa yath˜ just as twa tath˜ so too
The wise
person leaves aside the jar, the water, and the reflection of the sun in it and
sees the self-luminous sun. So too, the wise realize the Self-luminous Reality
which illumines ―these three‖ and recognize It as independent of them all.
dehaÕ
dhiyaÕ citpratibimbamevaÕ
vis®jya
buddhau nihitaÕ guh˜y˜m |
draÿ÷˜ram˜tm˜namakhaõýabodhaÕ
sarvaprak˜þaÕ
sadasadvilakÿaõam || 220||
dehm!
deham
body ixym! dhiyam intellect icTàitibMbm! citpratibimbam the reflection of consciousnes @vm! evam in this way ivs&Jy vis®jya leaving aside buÏaE buddhau in the intellect inihtm! nihitam present guhayam! guh˜y˜m in the cave Ôòarm! draÿ÷˜ram the witness AaTmanm! ˜tm˜nam the Self Ao{fbaexm! akhaõýabodham (which is) Knowledege Absolute svRàkazm! sarvaprak˜þam illumining all st! Ast! ivl][m! sat asat vilakÿaõam distinct from the gross and the
subtle
So too,
leaving aside the body, the intellect and the reflection of consciousness in
it, and realising in the cave of the intellect, the Witness, the Self, which is
Knowledge-Absolute, which is the cause of everything; which is distinct from
the gross and the subtle…..
nityaÕ
vibhuÕ sarvagataÕ sus¨kÿmaÕ
antarbahi×þ¨nyamananyam˜tmana×
|
vijñ˜ya
samyaðnijar¨pametat
pum˜n
vip˜pm˜ virajo vim®tyu× || 221||
inTym!
nityam
eternal iv-um! vibhum All-pervading svRgtm! sarvagatam omni-present susUúmm! sus¨kÿmam supremely subtle ANtbRih>zUNym! antarbahi×þ¨nyam without interior or exterior AnNym! ananyam not different AaTmn> ˜tmana× from the Self iv}ay vijñ˜ya realising sMykoe samyak fully injêpm! nijar¨pam one's nature @tt! etat this puman! pum˜n man ivpaPma vip˜pm˜ free from sin ivrj> viraja× free from blemish ivm&Tyu> vim®tyu× deathless
……..which is
Eternal and Omnipresent; All-pervading and supremely subtle, which is without
exterior or interior; which is the one Self; by fully realising this, one
becomes free from sin, free from blemish, and immortal.
ivzaek
AanNd"nae ivpiZct!
viþoka
˜nandaghano vipaþcit
svayaÕ
kutaþcinna bibheti kaþcit |
n˜nyo'sti
panth˜ bhavabandhamukte×
vin˜
svatattv˜vagamaÕ mumukÿo× || 222||
ivzaek>
viþoka×
free from
grief AanNd"n>
˜nandaghana×
mass of
bliss ivpiZct!
vipaþcit
the wise Svym! svayam himself k…tiZct! kutaþcit of anyone n ib-eit na bibheti is not afraid kiZct! kaþcit anyone n na not ANy> anya× other AiSt asti thereis pNwa> panth˜× path -vbNxmuKte> bhavabandhamukte× for liberation from the bonds of
transmigration ivna
vin˜
except SvtÅvavgmm! svatattv˜vagamam realising the Truth of one's own
self mumu]ae>
mumukÿo×
for one
desirous of liberation
Such a wise
person does not grieve, becomes the embodiment of bliss, and fears nothing from
anywhere. For one who seeks liberation, there is no other path to break free
from the bonds of transmigration than realising the Truth as one‘s own Self.
brahm˜bhinnatvavijñ˜naÕ bhavamokÿasya
k˜raõam |
yen˜dvitŸyam˜nandaÕ
brahma sampadyate budhai× || 223||
äü
Ai-ÚTv iv}anm! brahma
abhinnatva vijñ˜nam realisation
of one's identity with Brahman -vmae]Sy bhavamokÿasya for liberation from the bonds of
transmigration kar[m!
k˜raõam
the cause yen yena by which AiÖtIym! advitŸyam the One without a second AanNdm! ˜nandam the bliss äü brahma Brahman sMp*te sampadyate is attained buxE> budhai× by wise men
The cause
for liberation from transmigration is the realisation of one‘s identity with
Brahman. By means of this, the wise attain Brahman, the one-without-a-second,
the Bliss-Absolute.
brahmabh¨tastu
saÕs®tyai vidv˜nn˜vartate puna× |
vijñ˜tavyamata×
samyagbrahm˜bhinnatvam˜tmana× || 224||
äü-Ut>
brahmabh¨ta×
One who has
become Brahman tu tu indeed s<s&TyE saÕs®tyai to world of transmigration ivÖan! vidv˜n realised one n AavtRte na ˜vartate does not return pun> puna× anymore iv}atVym! vijñ˜tavyam should be realised At> ata× therefore sMykoe samyak
fully äü Ai-ÚTvm! brahma abhinnatvam identity with Brahman AaTmn> ˜tmana× of the Self
No more does
one return to the world of transmigration after having become of the nature of
Brahman. One must, therefore, strive to fully realize one‘s identity with
Brahman.
satyaÕ
jñ˜namanantaÕ brahma viþuddhaÕ paraÕ svata×siddham|
nity˜nandaikarasaÕ
pratyagabhinnaÕ nirantaraÕ jayati || 225||
sTym!
satyam
Existence }anm! jñ˜nam Knowledge AnNtm! anantam Infinite äü brahma Brahman ivzuÏm! viþuddham extremely pure prm! param supreme Svt>isÏm! svata×siddham self-existing inTy AanNd @krsm! nitya ˜nanda ekarasam eternal indivisible-bliss àTykoe Ai-Úm! pratyak abhinnam not different from one's Self inrNtrm! nirantaram ever jyit jayati victorious
Brahman is
Existence-Knowledge-Absolute, extremely pure, Supreme, Self-existing, Eternal,
Indivisible-Bliss, not essentially different from the inmost Self , and
absolutely without parts. It is ever victorious.
All manifestation absolute (verses 226-236)
.
sadidaÕ
param˜dvaitaÕ svasm˜danyasya vastuno'bh˜v˜t |
na
hyanyadasti kiñcit samyak param˜rthatattvabodhadaþ˜y˜m || 226||
st! sat Real #dm! idaÕ this prm AÖEtm! parama advaitaÕ absolute oneness SvSmat! svasm˜t than the Self ANySy anyasya of other vStun> vastuna× of anything A-avat! abh˜v˜t because of absence n na not ih hi truly ANyt! anyat other AiSt asti is ikiÁct! kiñcit anything sMykoe samyak complete prmawRtÅv baexdzayam! param˜rthatattva
bodhadaþ˜y˜Õ in the state
of realisation of the supreme Truth
This
Absolute Oneness alone is Real since there is nothing other than the Self.
Truly, there is no other independent entity in the state of full realization of
the supreme Truth.
yadidaÕ sakalaÕ viþvaÕ n˜n˜r¨paÕ
pratŸtamajñ˜n˜t |
tatsarvaÕ
brahmaiva pratyast˜þeÿabh˜van˜doÿam || 227||
yt! yat that which #dm! idaÕ this sklm! sakalaÕ entire ivZvm!viþvaÕ universe nanaêpm! n˜n˜r¨paÕ of diverse forms àtItm! pratŸtam appearing A}anat! ajñ˜n˜t due to ignorance tt! tat that svRm! sarvaÕ all äü brahma Brahman @v eva alone àTySt pratyasta free from Aze; aþeÿa all -avnadae;m! bh˜van˜doÿaÕ limitation of thoughts
This entire
universe which, because of ignorance, appears to be of diverse forms, is, in
fact, Brahman alone, which is free from all limitations of thought.
m®tk˜ryabh¨to'pi
m®do na bhinna×
kumbho'sti
sarvatra tu m®tsvar¨p˜t |
na
kumbhar¨paÕ p®thagasti kumbha×
kuto
m®ÿ˜ kalpitan˜mam˜tra× || 228||
m&t!
kayR-Ut> m®t
k˜ryabh¨ta× a
modification of clay Aip api though m&d> m®da× from clay n i-Ú> na bhinna× not
different k…M-> kumbha× a pot AiSt asti is svRÇ sarvatra everywhere tu tu indeed m&TSvêpat! m®tsvar¨p˜t the nature of clay n na not k…M-êpm! kumbhar¨paÕ the pot form p&wkoe p®thak different AiSt asti is k…M-> kumbha× pot k…t> kuta× where,why m&;a m®ÿ˜ FALSE kiLpt kalpita imagined nammaÇ> n˜mam˜tra× merely a name
Though a pot
is a modification of clay, it is not different from it. Throughout the pot,
clay alone is present. So why call it a pot? It is merely a false imagined
name.
ken˜pi
m®dbhinnatay˜ svar¨paÕ
gha÷asya
sandarþayituÕ na þakyate |
ato
gha÷a× kalpita eva moh˜-
nm®deva
satyaÕ param˜rthabh¨tam || 229||
ken
Aip kena
api by anyone m&iÑÚtya m®dbhinnatay˜ something other than mud Svêpm! svar¨paÕ the essence "qSy gha÷asya of a pot s<dzRiytum! sandarþayituÕ to
show n zKyte na þakyate is not possible At> ata× therefore "q> gha÷a× a pot kiLpt> kalpita× imagined @v eva only maehat! moh˜t through delusion m&t! @v m®t eva mud alone sTym! satyaÕ reality prmawR-Utm! param˜rthabh¨tam abiding
No one can
show by demonstration that the essence of a clay-pot is other than the clay.
Therefore, the pot is merely imagined through delusion, and clay alone is the
enduring Reality in the clay-pot.
sadbrahmak˜ryaÕ
sakalaÕ sadevaÕ
tanm˜trametanna
tato'nyadasti |
astŸti
yo vakti na tasya moho
vinirgato
nidritavatprajalpa× || 230||
sdoe
äü kayRm! sad
brahma k˜ryaÕ the effect
of the real Brahman sklm!
sakalaÕ
entire st! sat Real @vm! evaÕ thus tNmaÇm! tanm˜traÕ of the essence of that @tt! etat this n na not tt> tata× than it ANyt! anyat other AiSt
he who viKt vakti says n na not tSy tasya his maeh> moha× delusion ivingRt> vinirgata× has gone iniÔtvt! nidritavat like one in intense sleep àjLp> prajalpa× twaddling or talking
So too, the
entire universe, being the effect of the Real Brahman, is Brahman itself and
nothing else. It is of the essence of That and it cannot exist apart from That.
Anyone who says it does, is still under delusion like one talking in intense
sleep.
brahmaivedaÕ
viþvamityeva v˜õŸ
þrautŸ
br¨te'tharvaniÿ÷h˜ variÿ÷h˜ |
tasm˜detadbrahmam˜traÕ
hi viþvaÕ
n˜dhiÿ÷h˜n˜dbhinnat˜''ropitasya
|| 231||
äü brahma Brahman @v eva alone #dm! idaÕ this ivZvm! viþvaÕ universe #it iti thus @v eva verily va[I v˜õŸ declaration ïaEtI þrautŸ of the Sruti äUte br¨te says AwvRinóa atharvaniÿ÷h˜ of Atharva Veda viróa variÿ÷h˜ august tSmat! tasm˜t therefore @tt! etat this äümaÇm! brahmam˜traÕ Brahman alone ih
hi indeed ivZvm! viþvaÕ universe n na not Aixóanat! adhiÿ÷h˜n˜t of its substratum i-Úta bhinnat˜ difference AaraeiptSy ˜ropitasya of the superimposed thing
Truly, this
entire universe is Brahman—this is the declaration of the Atharva Veda.
Therefore, this universe is Brahman alone, for a superimposition has no
existence apart from its substratum.
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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