Sri Sankara’s
Vivekachudamani
By
Acharya Pranipata Chaitanya
(Tiruchengode Chinmaya Mission,
Tamil Nadu, India)
prak®tivik®tiþ¨nyaÕ
bh˜van˜tŸtabh˜vaÕ
samarasamasam˜naÕ
m˜nasambandhad¨ram |
nigamavacanasiddhaÕ
nityamasmatprasiddhaÕ
h®di
kalayati vidv˜n brahma p¨rõaÕ sam˜dhau || 410||
àk«itivk«itzUNym!
prak®tivik®tiþ¨nyam
devoid of
cause and effect -avnatIt-avm!
bh˜van˜tŸtabh˜vam
as the
Reality beyond all fancy smrsm!
samarasam
as
homogeneous Asmanm!
asam˜nam
matchless mansMbNxËrm! m˜nasambandhad¨ram beyond all proofs (means of
knowledge) ingmvcnisÏm!
nigamavacanasiddham
established
by the declarations of scriptures inTym! nityam always eternally ASmt! àisÏm! asmat prasiddham self-established ùid h®di in the heart klyit kalayati realises ivÖan! vidv˜n the wise man äü pU[Rm! brahma p¨rõam the infinite Brahman smaxaE sam˜dhau in Samadhi
Through
Samadhi, the wise realize the infinite Brahman in the heart, as devoid of cause
and effect, as the Reality beyond all imagination, as homogenous, beyond all
compares and proofs, established by the declarations of the scriptures as
eternally self-established.
ajaramamaramast˜bh˜vavastusvar¨paÕ
stimitasalilar˜þiprakhyam˜khy˜vihŸnam
|
þamitaguõavik˜raÕ
þ˜þvataÕ þ˜ntamekaÕ
h®di
kalayati vidv˜n brahma p¨rõaÕ sam˜dhau || 411||
Ajrm!
ajaram
undecaying Amrm! amaram immortal ASt A-av vStuSvêpm! asta abh˜va vastusvar¨pam
as the
positive Entity which debars all negations iStimt sill raizàOym! stimita salila
r˜þiprakhyam like a calm
ocean AaOya
ivhInm! ˜khy˜
vihŸnam nameless zimtgu[ivkarm! þamitaguõavik˜ram where modifications of qualities
are quietened zañtm!
þ˜þvatam
eternal zaNtm! þ˜ntam One @km! ekam One ùid h®di in the heart klyit kalayati realises ivÖan! vidv˜n the wise man äü pU[Rm! brahma p¨rõam infinite Brahman smaxaE sam˜dhau in Samadhi
Through
Samadhi, the wise realize the infinite Brahman in the heart as undecaying and
immortal, as the positive Entity beyond all negations, like a calm ocean, which
has no name, in which there are neither merits nor demerits, eternal, tranquil
and One.
sam˜hit˜nta×karaõa×
svar¨pe
vilokay˜tm˜namakhaõýavaibhavam
|
vicchinddhi
bandhaÕ bhavagandhagandhitaÕ
yatnena
puÕstvaÕ saphalŸkuruÿva || 412|
smaihtaNt>kr[>
sam˜hit˜nta×karaõa×
being one
who has quietened the mind Svêpe svar¨pe in one's True Nature ivlaeky vilokaya "see" AaTmanm! ˜tm˜nam your own Self Ao{fvE-vm! akhaõýavaibhavam of infinite splendour iviCDiNÏ vicchinddhi cut off bNxm! bandham bondage -vgNxgiNxtm! bhavagandhagandhitam which has been strengthened by
the impressions of your previous births yTnen yatnena with effort pu<STvm! puÕstvam human birth s)lIk…é:v saphalŸkuruÿva fulfil
With a
concentrated mind, in Samadhi, realize your own self, the Self of infinite
splendour. Cut off your bondage which has been strengthened by the impressions
of previous births and successfully strive to fulfill your human birth.
sarvop˜dhivinirmuktaÕ
saccid˜nandamadvayam |
bh˜vay˜tm˜nam˜tmasthaÕ
na bh¨ya× kalpase'dhvane || 413||
svR
%paix ivinmuRKtm! sarva
up˜dhi vinirmuktam which is
beyond all limiting adjuncts st! ict! AanNdm! sat cit ˜nandam Existence-Knowledge-Bliss AÖym! advayam Non-dual -avy bh˜vaya meditate AaTmanm! ˜tm˜nam upon that Atman AaTmSwm! ˜tmastham residing in your self n na not -Uy> bh¨ya× again kLpse kalpase will be qualified AXvne adhvane for samsara, births and deaths
Meditate
upon that Atman which is your Self, which is beyond all limitations, which is
Existence-Knowledge-Bliss-Absolute and Non-dual. Never again will you come
under the sway of births and deaths.
Give up
perceptions (verses 414-418)
ch˜yeva
puÕsa× parid®þyam˜na-
m˜bh˜sar¨peõa
phal˜nubh¨ty˜ |
þarŸram˜r˜cchavavannirastaÕ
punarna
sandhatta idaÕ mah˜tm˜ || 414||
Daya
#v ch˜y˜
iva like the
shadow pu<s>
puÕsa×
man's pir†Zymanm! parid®þyam˜nam which is being seen Aa-asêpe[ ˜bh˜sar¨peõa as an appearance )lanu-UTya phal˜nubh¨ty˜ owing to the effects of past
actions zrIrm!
þarŸram
the body Aarat! ˜r˜t to a distance zvvt! þavavat like a corpse inrStm! nirastam is cast off pun> puna× again n s<xÄe na sandhatte does not attach #dm! idam this mhaTma mah˜tm˜ the wise man
Once the
body has been cast off like a corpse, the wise person has no attachment to it,
though, like a shadow, it is still visible as appearance, owing to the effects
of past actions.
satatavimalabodh˜nandar¨paÕ
sametya
tyaja
jaýamalar¨pop˜dhimetaÕ sud¨re |
atha
punarapi naiÿa smaryat˜Õ v˜ntavastu
smaraõaviÿayabh¨taÕ
palpate kutsan˜ya || 415||
stt satata eternal ivmlbaexanNdêpm! vimalabodh˜nandar¨pam the pure(unsullied) Knowledge and
Bliss smeTy
sametya
having
realised Tyj tyaja throw jfmlêp %paixm! jaýamalar¨pa up˜dhim upadhi (body) which is inert and
impure @tm!
etam
this suËre sud¨re far away Aw atha then pun> Aip puna× api anymore n na not @;> eÿa× this SmyRtam! smaryat˜m should be remembered vaNtvStu v˜ntavastu a thing vomitted Smr[iv;y-Utm! smaraõaviÿayabh¨tam when remembered kLpte kalpate becomes k…Tsnay kutsan˜ya cause of disgust
Eternal,
unsullied Knowledge-Bliss—thus realizing the Atman, fling far away this body
which is inert and impure. Then think of it no more, for a thing vomited brings
only disgust when it is remembered.
sam¨lametatparid˜hya
vahnau
sad˜tmani
brahmaõi nirvikalpe |
tata×
svayaÕ nityaviþuddhabodh˜-
nand˜tman˜ tiÿ÷hati vidvariÿ÷ha× || 416||
smUlm!
sam¨lam
with its
root @tt!
etat
this pirdaý parid˜hya burning vûaE vahnau in the fire sdaTmin sad˜tmani the eternal Self äüi[ inivRkLpe brahmaõi nirvikalpe absolute Brahman tt> tata× then Svym! svayam himself inTy ivzuÏbaexanNdaTmna nitya
viþuddhabodh˜nand˜tman˜ as the pure Atman which is Eternal-Knowledge-Bliss itóit tiÿ÷hati remains ivÖiró> vidvariÿ÷ha× one firmly established in the
knowledge of Brahman
Burning all
this, root and all, in the fire of Brahman, the Eternal, Absolute Self, the
truly wise remain alone, established as the pure, eternal, enlightened,
blissfulSelf.
pr˜rabdhas¨tragrathitaÕ
þarŸraÕ
pray˜tu
v˜ tiÿ÷hatu goriva srak |
na
tatpuna× paþyati tattvavett˜-
''nand˜tmani
brahmaõi lŸnav®tti× || 417||
àarBx sUÇ ¢iwtm! pr˜rabdha s¨tra grathitam
woven from
the fabric of Prarabdha zrIrm!
þarŸram
the body àyatu pray˜tu whether it goes va v˜ or itótu tiÿ÷hatu remains gae> #v go× iva like cow's ökoe srak garland n na no tt! tat that pun> puna× again pZyit paþyati sees tÅvveÄa tattvavett˜ the knower of Truth AnNdaTmin anand˜tmani the quintessence of Bliss äüi[ brahmaõi in Brahman lInv&iÄ> lŸnav®tti× one whose thoughts are reposed
This body is
woven from the fibre of Prarabdha* and the knower of Truth is not concerned
whether it drops off or remains—as the garland around the cow‘s neck, for his
thoughts are reposed in Brahman, the quintessence of Bliss.
*The Vedic
texts divide Karma into three types: Sanchita, Agami, and Prarabdha.
Sanchita is karma accumulated in the past; Agami is karma to be
worked out in the future; and Prarabdha is karma that has begun to
fructify in the present. Prarabdha karma is selected out of the past
accumulated heap in such a manner that the selected portions can produce
results without being mutually nullifying. Prarabdha karma has to be
self-consistent, as otherwise it can't work.
Sometimes it
is observed that even a sage has to settle prarabdha karma although with
the dawn of true knowledge—that he is not the body, hence not the doer—the sanchita
(accumulated) karma has become debilitated and the agami (future) karma
has lost its entire prospect. This is also only relatively true. Sri Ramana
has explained this with an elegant analogy in Ulladu Narpadu Anubandham,
verse 33: ―The statement that the jnani retains prarabdha while
free from sanchita and agami is only a formal answer to the
questions of the ignorant. Of several wives none escapes widowhood when the
husband dies; even so, when the doer goes, all three karmas vanish‖ (Collected Works, 2000,
p. 127).
In some of
the later verses of Vivekachudamani (see verses 455, 459-464 below), Sankara
states that prarabdha karma cannot be attributed to a jnani or to one
who has http://www.advaitin.net/PranipataChaitanya/Vivekachudamani%20eBook%20FinalFinal1.pdf
412
realized the Self. For one who has realized that he
is not the body, this classification ceases to exist in effect. In verses
463-364, for example, Sankara clearly states that scriptures expound the
doctrine of prarabdha to satisfy the spiritually ignorant.
In a small
treatise on Self-realization titled Aparokshanubhuti, Sri Sankara
devotes a whole segment to clarify this enigmatic point. He opines that prarabdha
is spoken of by the scriptures only for those who do not understand the
highest truth and cites vedic texts to refute prarabdha. He asks:
―The body also being within the phenomenal world (and therefore unreal), how
could Prarabdha exit?‖ (Vimuktananda, 2001, p. 51). Since the sage has become free from
the idea ‗I am the body,‘ there is no ego left to claim doership of any sort.
And when there is no ego, there is no karma left to work out. Sankara cites an
important verse from Mundakopanisad (II.2.viii) to support his
contention: ―And all the actions of a man perish when he realizes the highest
Self, the Atman.‖ The full verse runs like this: ‗bidhtey
hridyey granthi cheedantey sarva sanshaya, ksheeyante chasyey karmaani tasmin
drsishtey pravarae‘ (When a person realizes Him in both the high and the
low, the knots of heart are rent asunder, doubts dispelled, and all karmas
exhausted).
akhaõý˜nandam˜tm˜naÕ
vijñ˜ya svasvar¨pata× |
kimicchan
kasya v˜ hetordehaÕ puÿõ˜ti tattvavit || 418||
Ao{fanNdm!
AaTmanm! akhaõý˜nandam
˜tm˜nam the Atman
which is indivisible Bliss iv}ay vijñ˜ya having known SvSvêpt> svasvar¨pata× as his own-Self ikm! kim what #CDn! icchan desiring kSy hetae> kasya heto× for whose purpose va v˜ or dehm! deham body pu:[ait puÿõ˜ti should cherish tÅvivt! tattvavit the knower of Truth
Having known
the Atman which is indivisible Bliss, to be one‘s very own Self, with what
motive or for whom will the knower of Truth cherish the body.
The science of reality – its benefits (verses
419-425)
saÕsiddhasya
phalaÕ tvetajjŸvanmuktasya yogina× |
bahiranta×
sad˜nandaras˜sv˜danam˜tmani || 419||
s<isÏSy
saÕsiddhasya
for the
perfected )lm!
phalam
result tu tu indeed @tt! etat this jIvNmuKtSy yaeign> jŸvanmuktasya yogina× for the Yogi who is
liberated-while-living bih>
bahi×
without ANt> anta× within sdanNdrs AaSvadnm! sad˜nandarasa ˜sv˜danam the experience of the essence of
perpetual Bliss AaTmin
˜tmani
in himself
The
perfected Yogi who is liberated-while-living, gets this as a result—in himself
he enjoys the Bliss Eternal, both within and without.
vair˜gyasya
phalaÕ bodho bodhasyoparati× phalam |
sv˜nand˜nubhav˜cch˜ntireÿaivoparate×
phalam || 420||
vEraGySy
vair˜gyasya
of
dispassion )lm!
phalam
the fruit baex> bodha× is knowledge baexSy bodhasya of knowledge %prit> uparati× withdrawal (from sense-
pleasures) )lm! phalam reward SvanNdanu-vat! sv˜nand˜nubhav˜t from the experience of the
Blissful Self zaiNt>
þ˜nti×
(comes)
peace @;a eÿ˜ this @v eva alone %prte> )lm! uparate× phalam the fruit of withdrawal
The reward
of dispassion is Knowledge, that knowledge is withdrawal from sense pleasures.
The reward of this withdrawal is the peace arising from the experience of one‘s
own Blissful Self.
yadyuttarottar˜bh˜va×
p¨rvap¨rvantu niÿphalam |
niv®tti×
param˜ t®ptir˜nando'nupama× svata× || 421||
yid yadi if %Är %Är A-av> uttara uttara abh˜va× there is the absence of the
succeeding stages pUvR
pUvRm! p¨rva
p¨rvam the
preceeding ones tu tu but in:)lm! niÿphalam fruitless,useless inv&iÄ> niv®tti× cessation prma t&iPt> param˜ t®pti× supreme satisfaction AanNd> ˜nanda× Bliss Anupm> anupama× unequalled Svt> svata× as a matter of course
When there
are no succeeding stages, the preceding ones are useless. (In a perfect
series), automatic cessation of the objective world, supreme satisfaction and
unequalled Bliss will follow naturally.
d®ÿ÷adu×kheÿvanudvego
vidy˜y˜× prastutaÕ phalam |
yatk®taÕ
bhr˜ntivel˜y˜Õ n˜n˜ karma jugupsitam |
paþc˜nnaro
vivekena tatkathaÕ kartumarhati || 422||
†òÊ>oe;u
d®ÿ÷adu×kheÿu
towards
worldly sorrows experienced AnuÖeg> anudvega× indifference iv*aya> vidy˜y˜× of knowledge àStutm! prastutam the result in question )lm! phalam result yt! yat that which k«tm! k®tam were done æaiNtvelayam! bhr˜ntivel˜y˜m in delusion nana kmR n˜n˜ karma various deeds juguiPstm! jugupsitam vile pZcat! paþc˜t thereafter nr> nara× man ivveken vivekena on discrimination tt! tat that kwm! katham how ktuRm! AhRit kartum arhati can he perform
The result
of Knowledge is indifference towards worldly sorrows, How can he, who performs
blameworthy deeds in delusion, perform them again when he possesses right
discrimination?
vidy˜phalaÕ
sy˜dasato niv®tti×
prav®ttirajñ˜naphalaÕ
tadŸkÿitam |
tajjñ˜jñayoryanm®gat®ÿõik˜dau
nocedvid˜Õ
d®ÿ÷aphalaÕ kimasm˜t || 423||
iv*a)lm!
vidy˜phalam
the result
of knowledge Syat!
sy˜t
should be Ast> asata× from the unreal inv&iÄ> niv®tti× turning away àv&iÄ> prav®tti× pursuit(of unreal) A}an)lm! ajñ˜naphalam the result of 'ignorance' tt! tat this $i]tm! Ÿkÿitam is seen tJ} A}yae> tajjña ajñayo× experienced in the case of one
who knows it and one who does not yt! yat which m>&i:[kadaE m®gat®ÿõik˜dau about the mirage etc n % cet! na u cet if this is not so, then ivdam! vid˜m for the wise man †ò)lm! d®ÿ÷aphalam palpable result ikm! kim what ASmat! asm˜t from this
Turning away
from the unreal should be the result of Knowledge; attachment to the unreal is
the result of ignorance. Such is seen to be the case of one who knows a mirage
etc., and one who does not. Else, what other tangible result do the
knowers-of-Reality gain?
ajñ˜nah®dayagranthervin˜þo
yadyaþeÿata× |
anicchorviÿaya×
kiÕ nu prav®tte× k˜raõaÕ svata× || 424||
A}an
ùdy ¢Nwe> ajñ˜na
h®daya granthe× of the knots
of ignorance in the heart ivnaz> vin˜þa× destruction yid yadi if Aze;t> aþeÿata× total AinCDae> aniccho× for the desireless person iv;y> viÿaya× object ikm! nu kim nu what àv&Äe> prav®tte× to ego centric action kar[m! k˜raõam cause Svt> svata× natural
When the
knots of ignorance in the heart have been totally destroyed, what natural cause
can prompt a person who is averse to sense-pleasures, to ego-centric actions?
.
v˜san˜nudayo
bhogye vair˜gasya tad˜vadhi× |
ahambh˜voday˜bh˜vo
bodhasya param˜vadhi× |
lŸnav®ttairanutpattirmary˜doparatestu
s˜ || 425||
vasna
Anudy> v˜san˜
anudaya× not rising
of desire -aeGye
bhogye
for the
pleasure vEragSy
vair˜gasya
of
dispassion
tda tad˜ then Avix> avadhi× the culmination Ah<-av %dy A-av> ahambh˜va udaya abh˜va× absence of the rise ego-sense baexSy bodhasya of knowledge prmavix> param˜vadhi× supreme perfection lInv&Äe> lŸnav®tte× of the merged thought AnuTpiÄ> anutpatti× non-appearance myaRda mary˜d˜ the peak %prte> uparate× of self-withdrawal tu tu and sa s˜ that
The
culmination of dispassion is when the sense-objects do not excite any more
desires. Supreme perfection of Knowledge is when there is no egoistic feeling.
The peak of self-withdrawal is reached when the thoughts which have been merged
manifest no more.
Signs of a
realized seer (verses 426-445)
brahm˜k˜ratay˜
sad˜ sthitatay˜ nirmuktab˜hy˜rthadhŸ-
rany˜veditabhogyabhogakalano
nidr˜luvadb˜lavat |
svapn˜lokitalokavajjagadidaÕ
paþyankvacillabdhadhŸ-
r˜ste
kaþcidanantapuõyaphalabhugdhanya× sa m˜nyo bhuvi || 426||
äüakartya brahm˜k˜ratay˜ on account of absorption in
Brahman sda sad˜ constantly iSwttya sthitatay˜ on account of that abidance in
Brahman inmuRKtbaýawRxI>
nirmuktab˜hy˜rthadhŸ×
freed from
the sense of reality of external objects ANyaveidt-aeGy-aegkln> any˜veditabhogyabhogakalana×
only
seemingly enjoying the sense-objects when offered by others inÔaluvt! nidr˜luvat like one sleepy balvt! b˜lavat like a baby pZyn! paþyan perceiving jgiddm! jagadidam this world SvPnalaeiktlaekvt! svapn˜lokitalokavat as one seen in the dream Kvict! kvacit recognizing this world now and
then only lBxxI>
labdhadhŸ×
kiít!
AaSte kaþcit
˜ste such a man
is rarely there s>
sa× he -uiv bhuvi in earth maNy> m˜nya× is most revered AnNtpu{y)l-ukoe anantapuõyaphalabhuk is the enjoyer of the fruits of
infinite untold merits xNy>
dhanya×
is truly the
blessed
On account
of constant absorption in Brahman, freed from the sense of reality of external
objects, only seemingly enjoying them when offered by others, like one sleepy
or like a baby, perceiving the world as one seen in a dream and recognizing it
only now and then, such a person is indeed rare. Such a person is the enjoyer
of the fruits of infinite merits and is truly considered blessed and revered on
earth.
.
sthitaprajño
yatirayaÕ ya× sad˜nandamaþnute |
brahmaõyeva
vilŸn˜tm˜ nirvik˜ro viniÿkriya× || 427||
y>
ya× whoever iSwtà}> sthitaprajña× is a man of steady wisdom Aym! yit ayam yati such a master of senses äüi[ @v brahmaõi eva in Brahman alone ivlInaTma vilŸn˜tm˜ having merged himself sdanNdm! sad˜nandam everlasting Bliss AZnute aþnute enjoys inivRkar> nirvik˜ra× without modification ivini:³y> viniÿkriya× without activity
That person
of steady wisdom, having merged oneself in Brahman enjoys everlasting Bliss,
without modification, and freed from all activity.
brahm˜tmano×
þodhitayorekabh˜v˜vag˜hinŸ |
nirvikalp˜
ca cinm˜tr˜ v®tti× prajñeti kathyate |
susthit˜'sau
bhavedyasya sthitaprajña× sa ucyate || 428||
v&iÄ>
v®tti×
the type of
mental activity @k
-av AvgaihnI eka
bh˜va avag˜hinŸ which admits
only the identity (between) zaeixtyae> þodhitayo× between the well analysed äüaTmnae> brahm˜tmano× (between) the Self and Brahman inivRkLpa
nirvikalp˜ free from all limitations and
duality c ca and icNmaÇa cinm˜tr˜ only concerned with pure
Knowledge kWyte
kathyate
is called à}a #it prajñ˜ iti as 'illumination' ySy yasya of whom sa s˜ that illumination suiSwta -vet! susthit˜ bhavet is very steady s> sa× he s %Cyte sa ucyate is known as iSwtà}> sthitaprajña× a man of steady wisdom
The type of
mental activity which admits only the identity of the Self and Brahman, free
from all limitations and devoid of duality, which is only concerned with pure
Knowledge, is called the ‗illumination‘. One who has this steady illumination
is known as a person of steady wisdom.
yasya
sthit˜ bhavetprajñ˜ yasy˜nando nirantara× |
prapañco
vism®tapr˜ya× sa jŸvanmukta iÿyate || 429||
ySy yasya for whom à}a prajñ˜ illumination iSwta -vet! sthit˜ bhavet is very steady ySy yasya for whom AanNd> ˜nanda× the experience of Bliss inrNtr> nirantara× is endless ySy yasya for whom àpÁc> prapañca× the phenomenal world ivSm&tàay> vism®tapr˜ya× is as good as
forgotten s> sa× he #:yte iÿyate is considered jIvNmuKt> jŸvanmukta× as jivanmukta (liberated while
living)
One who has
steady wisdom, who experiences endless Bliss, who has forgotten the phenomenal
world, that person is considered a jivan-mukta,
one-liberated-while-living.
lŸnadhŸrapi
j˜garti j˜graddharmavivarjita× |
bodho
nirv˜sano yasya sa jŸvanmukta iÿyate || 430||
y>
ya× he who lInxIrip lŸnadhŸrapi even though merged himself in
Brahman jagitR
j˜garti
is alert ja¢ÏmR ivvijRt> j˜graddharma vivarjita× without the characteristics of
wakefulness ySy yasya whose baex> bodha× Knowledge invaRsn> nirv˜sana× is free from desire s> sa× he #:yte iÿyate is considered jIvNmuKt> jŸvanmukta× jivan mukta (liberated while living)
One who has
merged oneself in the Brahman, yet is alert, but without the characteristics of
wakefulness, whose Knowledge is free from desire, he is considered a jivan-mukta.
þ˜ntasaÕs˜rakalana×
kal˜v˜napi niÿkala× |
yasya cittaÕ viniþcintaÕ sa jŸvanmukta
iÿyate || 431||
y>
ya× he who klavan! Aip kal˜v˜n api even though with a body
consisting of parts (yet) in:kl> niÿkala× is without parts zaNt s<sar kln> þ˜nta saÕs˜ra kalana× is one whose concern about the
world has been stilled (calmed) ySy yasya whose icÄm! cittam mind iviniZcNtm! viniþcintam is free from anxiety s> sa× he who #:yte iÿyate is considered jIvNmuKt> jŸvanmukta× a jivanmukta
(liberated-while-living)
One whose
concern about the world has been stilled, who has a body consisting of parts
yet is without parts, whose mind is free from anxiety, he is considered a jivan-mukta.
vartam˜ne'pi
dehe'smiñch˜y˜vadanuvartini |
ahant˜mamat˜'bh˜vo
jŸvanmuktasya lakÿaõam || 432||
Aip api even deheiSmn! dehesmin in this body Dayavt! AnuvitRin ch˜y˜vat anuvartini following like a shadow vtRmane vartam˜ne when it persists AhNta mmta A-av> ahant˜ mamat˜ abh˜va× the absence of the concepts of
'I' and 'mine' l][m!
lakÿaõam
is the
indication jIvNmuKtSy
jŸvanmuktasya
of a
jivanmukta(liberated-while-living)
The absence of concepts of ―I‖ and ―mine‖ even in his body which persists
like a shadow—this is the indication of a jivan-mukta.
atŸt˜nanusandh˜naÕ
bhaviÿyadavic˜raõam |
aud˜sŸnyamapi
pr˜ptaÕ jŸvanmuktasya lakÿaõam || 433||
AtIt
AnnusNxanm! atŸta
ananusandh˜nam no thought
for the enjoyments of the past -iv:yt! Aivcar[m! bhaviÿyat avic˜raõam no thought for the future Aip api even AaEdasINym! aud˜sŸnyam indifference àaPte pr˜pte in the present
accomplishment(pursuit) l][m!
lakÿaõam
(serve as)
indication jIvNmuKtSy
jŸvanmuktasya
of a
jivanmukta(liberated-while-living)
No thought
for the enjoyments of the past, no thought for the future and indifference even
for the present—this is the indication of a jivan-mukta.
guõadoÿaviþiÿ÷e'sminsvabh˜vena
vilakÿaõe |
sarvatra
samadarþitvaÕ jŸvanmuktasya lakÿaõam || 434||
svRÇ sarvatra everywhere smdizRTvm! j! samadarþitvam looking with an equal eye AiSmn! asmin on this world gu[dae;ivizòe guõadoÿaviþiÿ÷e riddled with elements possessing
merit and demirit Sv-aven
svabh˜vena
characteristically
by nature ivl][e
vilakÿaõe
different
from one another l][m!
lakÿaõam
(serve as)
indication jIvNmuKtSy
jŸvanmuktasya
of a
jivanmukta (liberated-while-living)
Seeing
everywhere with an eye of equality, this world riddled with elements possessing
merit and demerit, characteristically different one from other---this is the
indication of a jivan-mukta.
iÿ÷˜niÿ÷˜rthasampr˜ptau
samadarþitay˜''tmani |
ubhayatr˜vik˜ritvaÕ
jŸvanmuktasya lakÿaõam || 435||
#ò
Ainò AwR sMàaPtaE iÿ÷a
aniÿ÷a artha sampr˜ptau when confronted with things pleasing or painful %-yÇ AivkairTvm! ubhayatra avik˜ritvam to be unperturbed in both cases ATmin atmani in one's own understanding smdizRtya samadarþitay˜ by maintaining an equal attitude
or equinimity l][m!
lakÿaõam
(serve as)
indication jIvNmuKtSy
jŸvanmuktasya
of a
jivanmukta (liberated-while-living)
When confronted with things pleasant or unpleasant,
to remain unperturbed in both cases, by maintaining equanimity—this is the
indication of a jivan-mukta.
brahm˜nandaras˜sv˜d˜saktacittatay˜
yate× |
antarbahiravijñ˜naÕ
jŸvanmuktasya lakÿaõam || 436||
äüanNdrs
AaSvad AasKt icÄtya brahm˜nandarasa
˜sv˜da ˜sakta cittatay˜ on account of the mind constantly engaged in tasting the Bliss of
Brahman yte>
yate×
(of) for a
samnyasin or a disciplined person, i.e.,
'master of
senses' ANtbRihriv}anm!
antarbahiravijñ˜nam
non-entertainment
of distinctions within and without l][m! lakÿaõam (serve as) indication jIvNmuKtSy jŸvanmuktasya of a jivanmukta(liberated-while-living)
Constantly
absorbed in experiencing the Bliss of Brahman, a disciplined person (yatih)
entertains no distinctions of within and without---this is the indication of a jivan-mukta.
dehendriy˜dau
kartavye mam˜hambh˜vavarjita× |
aud˜sŸnyena
yastiÿ÷hetsa jŸvanmuktalakÿaõa× || 437||
deh #iNÔy AadaE deha indriya ˜dau with regard to body,
sense-organs, etc ktRVye
kartavye
with regard
to duties mm
Ahm! -av vijRt> mama
aham bh˜va varjita× having no
idea of 'I'and 'mine' AaEdasINyen
aud˜sŸnyena
with an
attitude of indifference y>
ya× whoever itóet! tiÿ÷het remains (would remain always) s> sa× he who jIvNmuKtl][> jŸvanmuktalakÿaõa× is the possessor of the
indication of a 'jivan mukta' (liberated while living)
Free from
the sense of ―I‖ and ―mine‖ with regard to the actions of
the body, sense-organs etc. and living in a spirit of detachment---this is the
indication of a jivan-mukta.
vijñ˜ta
˜tmano yasya brahmabh˜va× þruterbal˜t |
bhavabandhavinirmukta×
sa jŸvanmuktalakÿaõa× || 438||
ySy yasya for whom AaTmn> ˜tmana× in respect of the Self äü-av> brahmabh˜va× the identity (of the Self) with
Brahman iv}at>
vijñ˜ta×
is known in
a deep-rooted way ïute>
blat! þrute×
bal˜t as affirmed
by the scriptures (and) -vbNx
ivinmuRKt> bhavabandha
vinirmukta× is
completely free from the bondage of becoming ( transmigration) or conditioned
existence s>
sa× he (alone) jIvNmuKtl][>
jŸvanmuktalakÿaõa× is the possessor of the
indication of a 'jivan mukta' (liberated while living)
One who has
realized that the Self is Brahman, affirmed by the scriptures and free from the
bondage of becoming* (transmigration)---this is the indication of a
jivan-mukta.
*Bondage of
becoming (bavabandha). This is an important term in Indian philosophy
and must be understood clearly. Hinduism takes the worldly existence
(conditioned by time, space, and causality) as bondage. That is, the cycle of
births and deaths is referred to as the ocean of samsara (bhavasaagar),
i.e., ocean of repeated births and deaths and all that goes in between. To seek
freedom from the bondage of becoming is considered to be the supreme end of
life, the param-purushartha.
dehendriyeÿvahambh˜va
idambh˜vastadanyake |
yasya
no bhavata× kv˜pi sa jŸvanmukta iÿyate || 439||
ySy yasya (of) for whom deh #iNÔye;u deha indriyeÿu with regard to body and organs
(sense-organs, organs of action, and the mind and intellect Ah<-av> ahambh˜va× an ego (I-sense) tdNyke tadanyake with regard to other's or other
things #d<-av>
idambh˜va×
the concept
of 'this' nae no not at all -vt> bhavata× both are Kv Aip kva api at any place (anywhere) even s> sa× he (alone) #:yte iÿyate is considered jIvNmuKt> jŸvanmukta× a jivanmukta
(liberated-while-living)
One who is free from the sense of ―I‖ with regard to body,
sense-organs etc., nor the concept of ―this‖ with regard to other things, such a person is
considered a jivan-mukta.
na
pratyagbrahmaõorbhedaÕ kad˜pi brahmasargayo× |
prajñay˜
yo vij˜n˜ti sa jŸvanmuktalakÿaõa× || 440||
y>
ya× he who à}ya prajñay˜ through Knowledge (illumination) àTyGäü[ae> -edm! pratyagbrahmaõo× bhedam the distinction between the Self
and Brahman (and) äüsgRyae>
brahmasargayo×
(the
distinction) between the creation (universe) and Brahman kdaip kad˜pi at any time even n na does not ivjanait vij˜n˜ti know at all s> sa× he (alone) jIvNmuKtl][> jŸvanmuktalakÿaõa× is the possessor of the
indication of a 'jivan mukta' (liberated while living)
One who,
through direct Knowledge, never sees any disctinction between the Self and Brahman
and between the universe and Brahman, such a peson is considered to possess the
marks of a jivan-mukta.
s˜dhubhi×
p¨jyam˜ne'sminpŸýyam˜ne'pi durjanai× |
samabh˜vo
bhavedyasya sa jŸvanmuktalakÿaõa× || 441||
ySy yasya (of) for whom pUJymane p¨jyam˜ne eventhough worshipped AiSmn! asmin with regard to his body saxui-> s˜dhubhi× by the virtuous(for) ÊjRnE> durjanai× by the wicked pIf(mane Aip pŸýyam˜ne api even though tortured sm-av> samabh˜va× sameness of feeling -vet! bhavet would be there s> sa× he (alone) jIvNmuKtl][> jŸvanmuktalakÿaõa× is the possessor of the
indication of a 'jivan mukta' (liberated while living)
One who
feels the same when his body is adored by the virtuous or tortured by the
wicked, is considered a jivan-mukta.
yatra
praviÿ÷˜ viÿay˜× parerit˜
nadŸprav˜h˜
iva v˜rir˜þau |
lŸnanti
sanm˜tratay˜ na vikriy˜Õ
utp˜dayantyeÿa
yatirvimukta× || 442||
@;>
eÿa×
this (type
of) person (alone) yit>
yati×
is Samnyasi,
the master of senses (ascetic) or disciplined person ivmu> vimukta× (who is) liberated truly yÇ yatra in
whom iv;ya> viÿay˜× the sense-objects pr $irta para Ÿrit˜ channeled or directed by others àivòa praviÿ÷˜ are entering #v iva like ndIàvaha nadŸprav˜h˜ the flowing rivers vairrazaE v˜rir˜þau into the ocean (and) lIniNt lŸnanti merging sNmaÇtya sanm˜tratay˜ because of (his) absorption in
Existence Absolute n na but not %TpadyiNt utp˜dayanti producing ivi³yam! vikriy˜m any (undue) change
A
disciplined person in whom the sense-objects directed by others are received
like flowing rivers into the ocean, producing no change because of his
absorption in Existence Absolute, is truly liberated.
vijñ˜tabrahmatattvasya
yath˜p¨rvaÕ na saÕs®ti× |
asti
cenna sa vijñ˜tabrahmabh˜vo bahirmukha× || 443||
iv}atäütÅvSy
vijñ˜tabrahmatattvasya
for him who
has realized the existence of Brahman ywapUvRm! yath˜p¨rvam as before n na (there) is not s<s&it> saÕs®ti× reaching out for sense-objects cet! cet in case(if) AiSt asti there is (reaching out for
sense-objects) s>
sa× he n na
not at all iv}atäü-av> vijñ˜tabrahmabh˜va× (then) one who has realized
Brahman bihmuRo>
bahirmukha×
his senses
still have an outgoing tendency.
For one who
has realised the essence of Brahman, there is no reaching out for sense-objects
any more. If there is, then one has not realized Brahman because the senses
still have an outgoing tendency.
pr˜cŸnav˜san˜veg˜dasau
saÕsaratŸti cet |
na
sadekatvavijñ˜n˜nmandŸ bhavati v˜san˜ || 444||
AsaE
asau
this
person(though realized) s<srit
saÕsarati
has (still)
attachment for sense-objects àacIn vasna vegat! pr˜cŸna v˜san˜ veg˜t because of the momentum of past
vasanas(impressions/tendencies) #it iti thus cet! cet if it is asserted n na (the reply is) No (for) vsna vasan˜ any vasana (impression/tendency) -vit bhavati becomes mNdI mandŸ weakened sdekTviv}anat! sadekatvavijñ˜n˜t when there is realization of
oneness with Brahman
If it is
asserted that still there is attachment for sense-objects because of the
momentum of past vasanas*, the reply is, ―NO‖. For the vasanas get weakened when there is
realization of oneness with Brahman.
*residual impressions from previous lives.
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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