Sri Sankara’s
Vivekachudamani
By
Acharya Pranipata Chaitanya
(Tiruchengode Chinmaya Mission,
Tamil Nadu, India)
ekameva
sadanekak˜raõaÕ
k˜raõ˜ntaranir˜syak˜raõam
|
k˜ryak˜raõavilakÿaõaÕ
svayaÕ
brahma
tattvamasi bh˜vay˜tmani || 260||
@km! @v ekam eva one alone st! sat Existence Anekkar[m! anekak˜raõaÕ the cause for the many kar[aNtr k˜raõ˜ntara other cause inraskar[m! nir˜sak˜raõam It is the cause that is devoid of
kayRkar[ivl][m!
k˜ryak˜raõavilakÿaõaÕ
distinct
from the cause and effect Svym! svayaÕ Itself äü brahma Brahman tt! tat That Tvm! tvam thou Ais asi art -avyaTmin bh˜vay˜tmani meditate in your mind
That which,
even though one Reality, is the cause for the many, the cause that refutes all
other causes, which is distinct from causes and effects and self-existent ---
―That Brahman Thou Art‖ …. Meditate on this in your
mind.
nirvikalpakamanalpamakÿaraÕ
yatkÿar˜kÿaravilakÿaõaÕ
param |
nityamavyayasukhaÕ
nirañjanaÕ
brahma
tattvamasi bh˜vay˜tmani || 261||
inivRkLpkm! nirvikalpakaÕ free from the duality AnLpm! analpaÕ infinite A]rm! akÿaraÕ indestructible yt! yat That which ]r A]r ivl][m! kÿara akÿara vilakÿaõaÕ distinct from perishable(world)
and imperishable(Maya) prm!
param
supreme inTym! nityaÕ eternal AVyysuom! avyayasukhaÕ indivisible bliss inrÁjnm! nirañjanaÕ untainted äü brahma Brahman tt! tat That Tvm! tvam thou Ais asi art -avyaTmin bh˜vay˜tmani meditate in your mind
That which
is free from duality; Infinite and Indestructible; distinct from perishable and
imperishable; Supreme and Eternal; permanent and indivisible Bliss; Untainted
--- ―That Brahman Thou Art‖ …. Meditate on this in your mind.
yadvibh˜ti
sadanekadh˜ bhram˜-
nn˜mar¨paguõavikriy˜tman˜
|
hemavatsvayamavikriyaÕ
sad˜
brahma
tattvamasi bh˜vay˜tmani || 262||
yt! yat That which iv-ait vibh˜ti shines,appears st! sat one Reality Anekxa anekadh˜ variously æmat! bhram˜t because of delusion nam n˜ma names êp r¨pa forms gu[ guõa qualities ivi³yaTmna vikriy˜tman˜ as changes hemvt! hemavat like gold Svym! svayaÕ Itself Aivi³ym! avikriyaÕ changeless sda sad˜ always äü brahma Brahman tt! tat That Tvm! tvam thou Ais asi art -avyaTmin bh˜vay˜tmani meditate in your mind
That Reality
which (though one) appears as many due to delusion --- though Itself always
unchanged --- assumes names and forms, qualities and changes, like gold which
remains unchanged through all its modifications --- ―That Brahman Thou Art‖ … meditate on this in your mind.
yaccak˜styanaparaÕ
par˜tparaÕ
pratyagekarasam˜tmalakÿaõam
|
satyacitsukhamanantamavyayaÕ
brahma
tattvamasi bh˜vay˜tmani || 263||
yt! yat That which ckaiSt cak˜sti shines Anprm! anaparaÕ beyond which there is nothing prat! prm! par˜t paraÕ beyond the beyond(Maya) àTykoe pratyak the innermost @krsm! ekarasaÕ one essence AaTml][m! ˜tmalakÿaõaÕ of the nature of the Self sTy satya Existence ict! cit knowledge suom! sukhaÕ bliss AnNtm! anantaÕ infinite AVyym! avyayaÕ immutable äü brahma Brahman tt! tat That Tvm! tvam thou Ais asi art -avyaTmin bh˜vay˜tmani meditate in your mind
That beyond
which there is nothing; which is beyond the beyond; the inmost Self of all;
which is of one essence; which is continuous Existence-Knowledge-Bliss;
Infinite and Immutable --- ―That Brahman Thou Art‖ ….. meditate on this in your mind.
uktamarthamimam˜tmani
svayaÕ
bh˜vayetprathitayuktibhirdhiy˜
|
saÕþay˜dirahitaÕ
kar˜mbuvat
tena tattvanigamo bhaviÿyati || 264||
%Ktm!
uktaÕ
indicated AwRm! arthaÕ the Truth #mm! imaÕ this AaTmin ˜tmani in one's heart Svym! svayaÕ oneself -avyet! bh˜vayet must meditate àiwt prathita recignise yuiKti-> yuktibhi× reasoning ixya dhiy˜ with the intellect s<zyaid rihtm! saÕþay˜di rahitaÕ without any doubts,etc kraMbuvt! kar˜mbuvat like water in the palm of one's
hand ten tena by these means tÅvingm> tattvanigama× realization of Truth -iv:yit bhaviÿyati will take place
One must
meditate in one‘s mind, through the intellect, on the Truth conveyed above by
means of scriptural reasoning. By these means, one will realize Truth without
any doubts, just like water in the palm of one‘s hand.
sambodham˜traÕ
pariþuddhatattvaÕ
vijñ˜ya
saðghe n®pavacca sainye |
tad˜þraya×
sv˜tmani sarvad˜ sthito
vil˜paya
brahmaõi viþvaj˜tam || 265||
sMbaexmaÇm! sambodham˜traÕ knowledge-absolute pirzuÏtÅvm! pariþuddhatattvaÕ the pure Reality(free from
ignorance etc iv}ay
vijñ˜ya
realizing s<"e saðghe in the bundle(body etc) n&pvt! n®pavat like the king c ca and sENye sainye in an army tt! Aaïy> tat ˜þraya× resting in thet knowledge Sv AaTmin sva ˜tmani in one's own self svRda sarvad˜ ever iSwt> sthita× established ivlapy vil˜paya merge äüi[ brahmaõi into Brahman ivZvjatm! viþvaj˜tam the universe
Having realized
oneself as supremely pure Knowledge, free from ignorance and its effects, like
the king in an army, and resting in that Knowledge, and being ever established
in one‘s own Self, merge the objective universe into the Brahman.
buddhau
guh˜y˜Õ sadasadvilakÿaõaÕ
brahm˜sti
satyaÕ paramadvitŸyam |
tad˜tman˜
yo'tra vasedguh˜y˜Õ
punarna
tasy˜ðgaguh˜praveþa× || 266||
buÏaE guhayam! buddhau guh˜y˜Õ in the cave of the intellect st! Ast! ivl][m! sat asat vilakÿaõaÕ distinct from the (relative)
truth and untruth äü brahma Brahman AiSt asti there is sTym! satyaÕ Existence prm! paraÕ supreme AiÖtIym! advitŸyaÕ Non-dual tt! AaTmna tat ˜tman˜ as That(Brahman) y> ya× he who AÇ atra here, in this vset! vaset dwells guhayam! guh˜y˜Õ in the cave(intellect) pun> puna× again n na not tSy tasya for him A¼ guha àvez> aðga guh˜ praveþa× entry in the cave of the body
i.e. Mother's womb
In the cave
of the intellect, there is the Brahman, the Supreme non-dual Reality, distinct
from (relative) truth and untruth. One who dwells in this cave as Brahman
has no rebirth.
Give up vasanas
– the method (verses 267-276)
.
jñ˜te
vastunyapi balavatŸ v˜san˜'n˜direÿ˜
kart˜
bhokt˜pyahamiti d®ýh˜ y˜'sya saÕs˜rahetu× |
pratyagd®ÿ÷y˜''tmani
nivasat˜ s˜paney˜ prayatn˜-
nmuktiÕ pr˜hustadiha munayo
v˜san˜t˜navaÕ yat || 267||
}ate
vStuin jñ˜te
vastuni when the
Truth is known Aip api even blvtI balavatŸ powerful vasna v˜san˜ the impression Anaid> an˜di× beginningless @;a eÿ˜ this ktaR kart˜ the doer -aeKta bhokt˜ the enjoyer Aip api and, also Ahm! aham I am #it iti thus †Fa d®ýh˜ firm ya y˜ which ASy asya one's s<sarhetu> saÕs˜rahetu× the cause for samsara(rebirth) àTyg! hoe†:q(a pratyag hd®ÿ÷y˜ with identification with the
inner AaTmin
˜tmani
in the Self invsta nivasat˜ by one living sa s˜ that Apneya apaney˜ should be removed àyTnat! prayatn˜t conscientiously muiKtm! muktiÕ liberation àa÷> pr˜hu× call tt! tat That #h iha here muny> munaya× the sages vasnatanvm! v˜san˜t˜navaÕ annihilation of the vasanas yt! yat that which
Even when
the Truth is known, there remains powerful, beginningless, deep residual
impression that one is the doer and the enjoyer, which is the cause of rebirth.
That impression has to be carefully removed by living in an inward state of
steady identification with the Self. The annihilation of these impressions ,
here and now, is called liberation by the sages.
ahaÕ
mameti yo bh˜vo deh˜kÿ˜d˜van˜tmani |
adhy˜so'yaÕ
nirastavyo viduÿ˜ sv˜tmaniÿ÷hay˜ || 268||
Ahm!
ahaÕ
I mm mama "mine" #it iti thus y> ya× that which -av> bh˜va× the notion deh A] AadaE deha akÿa ˜dau in the body,sense organs, etc AnaTmin an˜tmani (which is) the not-Self AXyas> adhy˜sa× superimposition Aym! ayaÕ this inrStVy> nirastavya× should be ended ivÊ;a viduÿ˜ by the wise man SvaTminóya sv˜tmaniÿ÷hay˜ by identification with his own
self
This notion
of me and mine exists in the body, sense organs, etc., which are not-Self. The
wise must end this false identification by being firmly established in the
Self.
jñ˜tv˜
svaÕ pratyag˜tm˜naÕ buddhitadv®ttis˜kÿiõam |
so'hamityeva
sadv®tty˜'n˜tmany˜tmamatiÕ jahi || 269||
}aTva
jñ˜tv˜
Realizing Svm! àTyg! AaTmanm! svaÕ pratyag ˜tm˜naÕ your innermost Self buiÏ tÖ¯iÄsai][m! buddhi tadv®ttis˜kÿiõaÕ which is the witness of the
intellect and its
modifications s> sa× That Ahm! ahaÕ I am #it iti thus @v eva alone sÖ¯Åya sadv®tty˜ by this positive thought AnaTmin an˜tmani in the not-Self AaTmmitm! ˜tmamatiÕ the notion of the Self
(identification) jih jahi conquer
Realizing
your innermost Self, as the Witness of the intellect and its modifications and
ever maintaining the thought, ‗I am That‘, conquer your identification with the
not-Self.
lok˜nuvartanaÕ
tyaktv˜ tyaktv˜ deh˜nuvartanam |
þ˜str˜nuvartanaÕ
tyaktv˜ sv˜dhy˜s˜panayaÕ kuru || 270||
laekanuvtRnm!
lok˜nuvartanaÕ
involvement
with the ways of the world TyKTva tyaktv˜ leaving TyKTva tyaktv˜ giving up deh AnuvtRnm! deha anuvartanaÕ ideas of beautifying (or
following after) the body zaô AnuvtRnm! þ˜stra anuvartanaÕ unnecessary study of scriptures TyKTva tyaktv˜ leaving aside Sv AXyas Apnym! sva adhy˜sa apanayaÕ removal of the superimposition on
the Self k…é kuru practice
Renounce your involvement with the ways of the
world, give up following after the body, leaving aside unnecessary pursuing the
scriptures, and banish the superimposition which has crept up on the Self.
lokav˜sanay˜
janto× þ˜strav˜sanay˜pi ca |
dehav˜sanay˜
jñ˜naÕ yath˜vannaiva j˜yate || 271
laekvasnya
lokav˜sanay˜
because of
desire for this world jNtae>
janto×
to people zaôvasnya þ˜strav˜sanay˜ owing to the desire for
unnecessary study of scriptures Aip c api ca and also dehvasnya dehav˜sanay˜ because of anxiety to pamper the
body }anm!
jñ˜naÕ
realisation ywavt! yath˜vat as it is proper n @v na eva never jayte j˜yate takes place
People
cannot attain Realisation because of their desire to run after the world, their
thirst for unnecessary study of the scriptures and their anxiety to pamper the
body.
saÕs˜rak˜r˜g®hamokÿamiccho-
rayomayaÕ
p˜danibandhaþ®ðkhalam |
vadanti
tajjñ˜× pa÷u v˜san˜trayaÕ
yo'sm˜dvimukta×
samupaiti muktim || 272||
s<sarkarag&h
saÕs˜rak˜r˜g®ha
(from) the
prison house of the world mae]m! #CDae> mokÿam iccho× for one who is desirous of
liberation Ayaemym!
ayomayaÕ
iron made pad inbNxz&<olm! p˜da nibandhaþ®ðkhalaÕ chains shackling the feet vdiNt vadanti speak tJ}a> tajjñ˜× the wise pqu pa÷u strong vasnaÇym! v˜san˜trayaÕ the three kind of vasanas, i.e.,
residual impressions y>
ya× he who ASmat! asm˜t from him ivmuKt> vimukta× free smupEit samupaiti attains muiKtm! muktiÕ liberation
The wise
have spoken of the three kinds of residual impressions as iron fetters that
bind the feet of the person desiours of liberatation from the prison-house of
this world. One who is free from them truly attains liberation.
jal˜disaÕsargavaþ˜tprabh¨ta-
durgandhadh¨t˜'garudivyav˜san˜
|
saðgharÿaõenaiva
vibh˜ti samya-
gvidh¨yam˜ne
sati b˜hyagandhe || 273||
jlaids<sgRvzat!
jal˜disaÕsargavaþ˜t
due to
contact with water etc à-Ut
prabh¨ta
too much,
insufferable ÊgRNxxUta
durgandhadh¨t˜
hidden by
stink Agé agaru of the agolochum (a red
sandal-wood_ idVyvasna
divyav˜san˜
the divine,
captivating fragrance s<";R[en
saðgharÿaõena
by scrubbing
@v eva alone iv-ait vibh˜ti manifests sMykoe samyak well ivxUymane sit vidh¨yam˜ne sati when removed baýgNxe b˜hyagandhe the external (enveloping) smell
The
captivating fragrance of the sandanwood---which gets enveloped by a bad order
created by its contact with water---again manifests itself as soon as the
external order is entirely removed by scrubbing.
anta×þrit˜nantad¨rantav˜san˜-
dh¨lŸvilipt˜ param˜tmav˜san˜ |
prajñ˜tisaðgharÿaõato
viþuddh˜
pratŸyate
candanagandhavat sphu÷am || 274||
ANt>iït
anta×þrita
ingrained in
the mind AnNt
ananta
endless ËrNt d¨ranta violent vasna xUlIivilPta v˜san˜ dh¨lŸvilipt˜ covered by the dust of vasana prmaTmvasna param˜tmav˜san˜ the fragrance of the supreme Self
à}ait
s<";R[t> prajñ˜ti
saðgharÿaõata× by a
continuous scouring with Knowledge ivzuÏa viþuddh˜ pure àtIyte pratŸyate is perceived cNdngNxvt! candanagandhavat like the fragrance of red
sandal-wood S)…qa
sphu÷˜
clearly
The
fragrance of the supreme Self, like the fragrance of a red sandal-wood, is
covered by the dust of residual impressions deeply ingrained in the mind and is
again clearly perceived when it is purified by a continuous scouring with
Knowledge.
an˜tmav˜san˜j˜laistirobh¨t˜tmav˜san˜
|
nity˜tmaniÿ÷hay˜
teÿ˜Õ n˜þe bh˜ti svayaÕ sphu÷am || 275||
AnaTmvasnajalE>
an˜tmav˜san˜j˜lai×
by the nets
of desires for the not-Self
itrae-Ut AaTmvasna tirobh¨ta ˜tmav˜san˜ the desire for the Self is
clouded inTy
nitya
constant AaTminóya ˜tmaniÿ÷hay˜ by abiding in the Self te;am! naze teÿ˜Õ n˜þe when they are destroyed -ait bh˜ti manifests Svym! svayaÕ itself S)…qa sphu÷˜ clearly
Innumerable
desires for things that are not-Self cloud the desire for Self-realization.
When these have been destroyed by constantly abiding in the Self, the Self
manifests clearly all by Itself.
yath˜
yath˜ pratyagavasthitaÕ mana×
tath˜
tath˜ muñcati b˜hyav˜san˜m |
ni×þeÿamokÿe
sati v˜san˜n˜Õ
˜tm˜nubh¨ti×
pratibandhaþ¨ny˜ || 276||
ywa
ywa yath˜
yath˜ as, (to the
extent) àTyg!
AviSwtm! pratyag
avasthitaÕ established
in the inmost Self mn>
mana×
the mind twa twa tath˜ tath˜ to that extent muÁcit muñcati leaves baývasna> b˜hyav˜san˜× the desires for
the external world in>ze;mae]e sit ni×þeÿamokÿe sati when completely end vasnanam! v˜san˜n˜Õ desires
AaTmanu-Uit>
˜tm˜nubh¨ti×
Realisation
of the Self àitbNxzUNya
pratibandhaþ¨ny˜
unobstructed
To the
extent the mind gets gradually established in the inmost Self, to that extent
it leaves its desires for the objects of the world. When all such desires
completely end, then there is clear, unobstructed realization of the Self.
End
superimposition – the means (verses 277-292)
sv˜tmanyeva
sad˜ sthitv˜ mano naþyati yogina× |
v˜san˜n˜Õ
kÿayaþc˜ta× sv˜dhy˜s˜panayaÕ kuru || 277||
SvaTmin
sv˜tmani
in one's own
self @v eva alone sda sad˜ ever iSwTva sthitv˜ abiding mn> mana× the mind nZyit naþyati perishes,ends, or becomes still yaeign> yogina× of the meditator vasnanam! v˜san˜n˜Õ of vasanas ]y> kÿaya× cessation c ca and At> ata× therefore SvaXyas Apnym! sv˜dhy˜sa apanayaÕ negation of your superimposition k…é kuru do
Being ever
established in one‘s own Self, the yogin‘s mind becomes still. Then
there is complete cessation of residual
impressions. Therefore, deligently put an end to
all your superimpositions.
tamo
dv˜bhy˜Õ raja× sattv˜tsattvaÕ þuddhena naþyati |
tasm˜tsattvamavaÿ÷abhya
sv˜dhy˜s˜panayaÕ kuru || 278||
tm>
tama×
tamas Öa_yam! dv˜bhy˜Õ by both rj> raja× rajas sÅvat! sattv˜t by sattva sÅvm! sattvaÕ sattva zuÏen þuddhena by the pure(realisation) nZyit naþyati is destroyed tSmat! tasm˜t therefore sÅvm! Avò_y sattvam avaÿ÷abhya depending upon sattva SvaXyasapnym! k…é sv˜dhy˜s˜panayaÕ kuru practice the negation of your
superimposition
Tamas is overcome both by rajas and
sattva; rajas by sattva and sattva by ―purification‖. Therefore, taking recourse to sattva,
deligently put an end to your superimposition.
pr˜rabdhaÕ
puÿyati vapuriti niþcitya niþcala× |
dhairyam˜lambya
yatnena sv˜dhy˜s˜panayaÕ kuru || 279||
àarBxm!
pr˜rabdhaÕ
the
prarabdha pu:yit
puÿyati
nourishes vpu> vapu× the body #it iti thus iniíTy
niþcitya knowing for certain iníl> niþcala× (remain) undisturbed xEyRm! dhairyaÕ courage, resolve AalMBy ˜lambya depending upon (taking resort to)
yTnen
yatnena
with effort SvaXyasapnym! k…é sv˜dhy˜s˜panayaÕ kuru deny your superimposition
Knowing for
certain that your prarabdha* will sustain this body, remain steady and
with courage and strive hard to put an end to your superimpositions.
*Prarabdha
is the result of previously performed actions that fructify in the form of
present birth.
n˜haÕ
jŸva× paraÕ brahmetyatadvy˜v®ttip¨rvakam |
v˜san˜vegata×
pr˜ptasv˜dhy˜s˜panayaÕ kuru || 280||
n
Ahm! jIv> na
ahaÕ jŸva× "I am
not the limited self, jiva" prm! äü paraÕ brahma "(I am the) supreme
Brahman" #it iti thus Att! Vyav&iÄpUvRkm! atat vy˜v®ttip¨rvakam eliminating all that is the
not-Self Att!
vasnavegt> atat
v˜san˜vegata× through the
force of (your past) urges àaPt pr˜pta manifests(rises) SvaXyasapnym! k…é sv˜dhy˜s˜panayaÕ kuru deny your superimposition
―I am not the limited self (jiva). I am the
supreme Brahman‖---thus by eliminating all that
is not-Self, deligently put an end to your superimpositions which arise through
the force of your past desires.
þruty˜
yukty˜ sv˜nubh¨ty˜ jñ˜tv˜ s˜rv˜tmyam˜tmana× |
kvacid˜bh˜sata×
pr˜ptasv˜dhy˜s˜panayaÕ kuru || 281||
ïuTya
þruty˜
through
Scriptures yuKTya
yukty˜
by reasoning
Svanu-UTya
sv˜nubh¨ty˜
by direct
experience }aTva
jñ˜tv˜
having
realised savaRTMym!
AaTmn> s˜rv˜tmyam
˜tmana× your own
Self to be the "Self in all" Kvict! kvacit even a little, at any time Aa-ast> ˜bh˜sata× as an appearance àaPt pr˜pta rising SvaXyasapnym! k…é sv˜dhy˜s˜panayaÕ kuru deny your superimposition
Having
realized your own Self to be the ―Self-in-all‖ through scriptures, by reasoning and from your own
direct experience, deligently put an end to your superimpositions, even when a
slight trace appears.
an˜d˜navisarg˜bhy˜mŸÿann˜sti
kriy˜ mune× |
tadekaniÿ÷hay˜
nityaÕ sv˜dhy˜s˜panayaÕ kuru || 282||
Anadan ivsgaR_yam! an˜d˜na visarg˜bhy˜Õ with accepting or rejecting $;t! Ÿÿat whatever n AiSt na asti there is no i³ya kriy˜ action, idea mune> mune× of the sage tt! tat therefore @kinóya ekaniÿ÷hay˜ with single-pointed abidance inTym! nityaÕ continuous SvaXyasapnym! k…é sv˜dhy˜s˜panayaÕ kuru deny your superimposition
Having no
idea of eating or evacuating, the sage has no connection with any action.
Therefore, through continuous absorption in the contemplation of Brahman,
deligently put an end to all your superimpositions.
tattvamasy˜div˜kyotthabrahm˜tmaikatvabodhata×
|
brahmaõy˜tmatvad˜rýhy˜ya
sv˜dhy˜s˜panayaÕ kuru || 283||
tt!
Tvm! Ais Aaid vaKyaeTw tat tvam asi ˜di v˜kyottha arising from great maxims(of the
Vedas) such as "That Thou art" etc äü ATmEkTvbaext> brahma atmaikatvabodhata×
by means of
the knowledge of the identity of Brahman and Atman äüi[ brahmaõi with Brahman AaTmTvdaF(aRy ˜tmatvad˜rýhy˜ya for strengthening your
identification SvaXyasapnym!
k…é sv˜dhy˜s˜panayaÕ
kuru deny your
superimposition
By means of the realized Knowledge of the identity
of Brahman and Atman, arising from such great maxims (of the Vedas) as ―That
Thou Art,‖ deligently put an end to all
your superimpositions to strengthen your identity with Brahman.
ahambh˜vasya
dehe'sminni×þeÿavilay˜vadhi |
s˜vadh˜nena
yukt˜tm˜ sv˜dhy˜s˜panayaÕ kuru || 284||
Ah<-avSy
ahambh˜vasya
of the
"I notion" dehe
AiSmn! dehe
asmin in this body
in>ze;ivlyavix
ni×þeÿavilay˜vadhi
till it is
completely rooted out savxanen
s˜vadh˜nena
with
vigilence yuKtaTma
yukt˜tm˜
being a man
of concentration SvaXyasapnym!
k…é sv˜dhy˜s˜panayaÕ
kuru deny your
superimposition
Till the
identification with the body is completely rooted out, with vigilance and
concentration, strive hard to put an end to all your superimpositions.
pratŸtirjŸvajagato×
svapnavadbh˜ti y˜vat˜ |
t˜vannirantaraÕ
vidvansv˜dhy˜s˜panayaÕ kuru || 285||
àtIit> pratŸti× perception jIvjgtae> jŸvajagato× of the jiva and the world SvPnvt! svapnavat dream like -ait bh˜ti persists yavta y˜vat˜ as long as tavt! t˜vat so long inrNtrm! nirantaraÕ continuously ivÖn! vidvan O learned one! SvaXyasapnym! k…é sv˜dhy˜s˜panayaÕ kuru deny your superimposition
O learned
one! As long as even a dream-like perception of the world of objects and of the
experiencing ego persists, continuously strive to put and end to all your
superimpositions.
nidr˜y˜
lokav˜rt˜y˜× þabd˜derapi vism®te× |
kvacinn˜vasaraÕ
dattv˜ cintay˜tm˜nam˜tmani || 286||
inÔaya
nidr˜y˜
to the sleep
laekvataRya>
lokav˜rt˜y˜×
to the
matters of the world zBdade>
þabd˜de×
to the
(objects of senses such as) sound etc Aip api also ivSm&te> vism®te× to forgetfulness Kvict! kvacit at anytime n na not Avsrm! avasaraÕ chance dÅva dattv˜ giving icNty cintaya reflect or meditate AaTmanm! ˜tm˜nam upon the Self AaTmin ˜tmani in the mind
Without giving even the slightest chance to
forgetfulness (of the Self) arising from sleep, worldly matters or
sense-objects, meditate continuously on the Self in your mind.
m˜t˜pitrormalodbh¨taÕ
malam˜ÕsamayaÕ vapu× |
tyaktv˜
c˜õý˜lavadd¨raÕ brahmŸbh¨ya k®tŸ bhava || 287||
mataipÇae>
m˜t˜pitro×
of the
mother and father ml
%уtm! mala
udbh¨taÕ risen from
the impurities mlma<smym!
malam˜ÕsamayaÕ
constituted
of flesh and impurities vpu>
vapu×
the body TyKTva tyaktv˜ shunning ca{falvt! c˜õý˜lavat like an outcase Ërm! d¨raÕ to a safe distance äüI-Uy brahmŸbh¨ya becoming Brahman k«tI -v k®tŸ bhava be fulfilled i.e. Realise the
fulfilment of your life or attain the final goal of your life
Shunning to
a safe distance, like an outcase, this body which has come from the impurities
of the parents, and which itself is constituted of flesh and its impurities,
become Brahman and attain the final end of your life.
gha÷˜k˜þaÕ
mah˜k˜þa iv˜tm˜naÕ par˜tmani |
vil˜py˜khaõýabh˜vena t¨ÿõŸ bhava sad˜
mune || 288||
"qakazm!
gha÷˜k˜þaÕ
the
pot-space mhakaze
mah˜k˜þe
in the
infinite-space #v iva like AaTmanm! ˜tm˜naÕ the finite ego praTmin par˜tmani in the supreme Self ivlaPy vil˜pya having merged Ao{f-aven akhaõýabh˜vena meditating on their identity tU:[Im! t¨ÿõŸÕ peaceful -v bhava be sda sad˜ forever mune mune O Sage!
Merging the
finite ego in the supreme Self, like the pot-space merges in the
infinite-space, and by meditating on their identity, be for ever peaceful, O
sage!
svaprak˜þamadhiÿ÷h˜naÕ
svayambh¨ya sad˜tman˜ |
brahm˜õýamapi
piõý˜õýaÕ tyajyat˜Õ malabh˜õýavat || 289||
Svàkazm!
svaprak˜þaÕ
the
self-luminous Aixóanm!
adhiÿ÷h˜naÕ
substratum Svym! -Uy svayambh¨ya yourself becoming sdaTmna sad˜tman˜ as that reality äüa{fm! brahm˜õýaÕ the macrocosm Aip api also(and) ip{fa{fm! piõý˜õýaÕ the microcosm TyJytam! tyajyat˜Õ may, should be rejected ml-a{fvt! malabh˜õýavat like a vessel full of impurities
Being yourself the self-luminous Brahman, the sole
substratum of all things, reject the macrocosm and microcosm, like a vessel
full of impurties.
cid˜tmani
sad˜nande deh˜r¨ýh˜mahandhiyam |
niveþya
liðgamuts®jya kevalo bhava sarvad˜ || 290||
icdaTmin
cid˜tmani
to the Atman
which is consciousness sdanNde
sad˜nande
Existence
and Bliss Absolute dehaêFam!
deh˜r¨ýh˜Õ
fixed in the
body Ah<ixym!
ahandhiyam
the
"I-notion", the identification inveZy niveþya shifting il¼m! liðgaÕ the subtle body %Ts&Jy uts®jya rejecting or discarding kevl> kevala× the pure -v svRda bhava sarvad˜ (may)you become for ever
Shifting
your identification which is now rooted in the body to the the Self which is
Existence-Knowledge-Bliss Absolute, and discarding the subtle body, remain ever
the pure Self alone.
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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