Sri Sankara’s Vivekachudamani By Acharya Pranipata Chaitanya -17

Sri Sankara’s

Vivekachudamani

By

Acharya Pranipata Chaitanya

(Tiruchengode Chinmaya Mission, Tamil Nadu, India)

atyantak˜mukasy˜pi v®tti× kuõ÷hati m˜tari |

tathaiva brahmaõi jñ˜te p¨rõ˜nande manŸÿiõa× || 445||

matir m˜tari in the presence of (his) mother v&iÄ> v®tti× the (propensity) propensities ATyNt kamukSy Aip atyanta k˜mukasya api of even a downright rake k…{Qit kuõ÷hati (gets) get checked twa tath˜ so too @v eva indeed äüi[ brahmaõi when Brahman pU[aRnNde p¨rõ˜nande (when) the Bliss Absolute }ate jñ˜te is realized in Knowledge(steady illumination) mnIi;[> manŸÿiõa× (of) for such a realized one (in the presence of the mother of absolute Bliss, whatever be the previous worldly propensities, there are no more)

The propensities of even a downright rake are checked in the presence of his mother. So too, there are no more any worldly propensities in one who has realised Brahman, the Bliss Absolute.

Prarabdha for a saint (verses 446-464)

nididhy˜sanaþŸlasya b˜hyapratyaya Ÿkÿyate |

bravŸti þrutiretasya pr˜rabdhaÕ phaladarþan˜t || 446||

inidXyasnzIlSy nididhy˜sanaþŸlasya (of) for his who is an adept at meditation, (and yet) baýàTyy> b˜hyapratyaya× external perception $úyte Ÿkÿyate is seen ïuit> þruti× Sruti (Veda) ävIit bravŸti says àarBxm! pr˜rabdham (this is) 'Prarabdha'(the results of previous activities to be exhausted in this birth) at work )ldzRnat! phaladarþan˜t (this can be inferred) since actual results are seen

He who is an adept at meditation is yet seen to have external perceptions. Sruti says, this is prarabdha at work. This can be inferred from actual results seen.

sukh˜dyanubhavo y˜vatt˜vatpr˜rabdhamiÿyate |

phalodaya× kriy˜p¨rvo niÿkriyo na hi kutracit || 447||

yavt! y˜vat as long as suoaid Anu-v> sukh˜di anubhava× (there is) the experience of happiness, etc tavt! t˜vat so long àarBxm! pr˜rabdham the work of 'Prarabdha' #:yte iÿyate is seen to persist )laedy> phalodaya× (every) appearance of result k…Æict! kutracit anywhere i³yapUvR> kriy˜p¨rva× is (seen) to have a preceding action n na  

(there) cannot be (a result) ih hi indeed ini:³y> niÿkriya× independent of action

As long as there is the experience of happiness etc., the work of prarabdha* is seen to persist. Every result is seen to have a preceding action; there can be no result independent of action.

*past actions that have begun in the present life to fructify or to bear fruit.

ahaÕ brahmeti vijñ˜n˜tkalpako÷iþat˜rjitam |

sañcitaÕ vilayaÕ y˜ti prabodh˜tsvapnakarmavat || 448||

Ahm! aham I (am) äü brahma Brahman(alone) #it iti thus iv}anat! vijñ˜n˜t with the Realization siÁct< sañcitaÕ the accumulated result of actions kLp kaeiq zt AaijRtm! kalpa ko÷i þata ˜rjitam earned in a hundred crore cycles (of creation) yait y˜ti (go to) get ivlym! vilayam negation SvPnkmRvt! svapnakarmavat like the actions in the dream àbaexat! prabodh˜t on waking up

―I am Brahman‖---with this Realization, the actions of a hundreds of millions of world cycles come to nought, like the actions of the dream-life on waking up.

yatk®taÕ svapnavel˜y˜Õ puõyaÕ v˜ p˜pamulbaõam |

suptotthitasya kintatsy˜tsvarg˜ya narak˜ya v˜ || 449||

SvPnvelayam! svapnavel˜y˜m at the time of dream yt! yat whatever k«tm! k®tam is (imagined as) done pu{ym! puõyam (either) the meritorious act va v˜ or %Lb[m! ulbaõam intense papm! p˜pam sinful deed ikm! kim what tt! tat (all) that Syat! sy˜t would it be suPt %iTwtSy supta utthitasya (of) for (him) the awakened SvgaRy svarg˜ya (for him) to go to heaven va v˜ or nrkay narak˜ya (for him) to go to hell

Can the meritorious acts or sinful deeds that a person has imagined doing in a dream take one to heaven or hell when one has woken up?

svamasaðgamud˜sŸnaÕ parijñ˜ya nabho yath˜ |

na þliÿyati ca yakkiñcitkad˜cidbh˜vikarmabhi× || 450||

ywa yath˜ just as n-> nabha× the sky %dasInm! ud˜sŸnam is indifferent As¼m! asaðgam (and is)  

unattached twa tath˜ in the same way is Svm! svam one's own Self pir}ay parijñ˜ya very well realizing (the Self in this way) yt! ikiÁct! kdaict! -aivkmRi-> yat kiñcit kad˜cit bh˜vikarmabhi× about the actions, of any type, or at any time, yet to be performed kiSct! kascit anyone n na never in the least iZl:yit þliÿyati is concerned

Being unattached and indifferent like the sky, one who is realised is never concerned in the least about the actions yet to be performed.

na nabho gha÷ayogena sur˜gandhena lipyate |

tath˜tmop˜dhiyogena taddharmairnaiva lipyate || 451||

n-> nabha× the Sky "qyaegen gha÷ayogena because of (its) contact with the jar n na is not ilPyte lipyate affected suragNxen sur˜gandhena by the smell of the liquor in it twa tath˜ so too AaTma ˜tm˜ the Self, Atman nEv naiva not at all ilPyte lipyate is affected %paixyaegen up˜dhiyogena because of (Its) contact with the conditioning adjuncts tÏmER> taddharmai× with regard to the properties or conditionings of the adjuncts  

The space, because of its contact with the jar, is not tainted by the smell of the liquor in it. So too, the Self is not affected by the attributes of the conditioning adjuncts (upadhis) because of its contact with them.

jñ˜noday˜tpur˜rabdhaÕ karmajñ˜n˜nna naþyati |

adatv˜ svaphalaÕ lakÿyamuddiþyots®ÿ÷ab˜õavat || 452||

kmR karma (that) work AarBxm! ˜rabdham which was performed pura pur˜ before }anaedyat! jñ˜noday˜t the dawn of the Knowledge (of the Self) n na not (at all) nZyit naþyati gets destroyed }anat! jñ˜n˜t because of Self-knowledge AdTva adatv˜ without yielding Sv)lm! svaphalam its fruits %Ts&òba[vt! uts®ÿ÷ab˜õavat just like the released arrow lúymuiÎZy lakÿyamuddiþya aimed at an object (target)

Accumulated actions performed before the dawn of Knowledge (because of which this body has come about) conjured up, do not get destroyed by the Self-Knowledge without yielding their fruits...just like an arrow shot at an object.

vy˜ghrabuddhy˜ vinirmukto b˜õa× paþc˜ttu gomatau |

na tiÿ÷hati chinatyeva lakÿyaÕ vegena nirbharam || 453||  

VyaºbuÏ(a vy˜ghrabuddhy˜ thinking it to be a tiger ba[> b˜õa× (if) an arrow ivinmuRKt> vinirmukta× is shot(as an object) n na (it) does not tu tu then itóit tiÿ÷hati (stops) stop pZcat! paþc˜t later gaemtaE gomatau because it turns out to be a cow iDniÄ chinatti (still) it (pierces and) injures lúym! lakÿyam the target @v eva definitely vegen vegena with force in-Rrm! nirbharam fully used

Thinking it to be a tiger if an arrow is shot at an object, it does not then stop because it turns out to be a cow. It still pierces it with full force.

pr˜bdhaÕ balavattaraÕ khalu vid˜Õ bhogena tasya kÿaya×

samyagjñ˜nahut˜þanena vilaya× pr˜ksañcit˜g˜min˜m |

brahm˜tmaikyamavekÿya tanmayatay˜ ye sarvad˜ saÕsthit˜×  

teÿ˜Õ tattritayaÕ nahi kvacidapi brahmaiva te nirguõam || 454||

ivdam! vid˜m for the realised man (even) àaBxm! pr˜bdham Prarabdha' karma blvÄrm! balavattaram is very powerful olu khalu indeed (and) tSy tasya its ]y> kÿaya× negation -aegen bhogena (is) by the exhaustion of its fruits àakoe s<ict Aagaimnam! pr˜k sañcita ˜g˜min˜m in respect of 'samcita' of the past, and 'agami' ivly> vilaya× destruction(happens) sMykoe }an ÷taznen samyak jñ˜na hut˜þanena by the fire of perfect Knowledge (of Self) äü AaTm @eKym! Aveúy brahma ˜tma aikyam avekÿya having realised the oneness of Brahman with the Self svRda sarvad˜ always s<iSwta> saÕsthit˜× very well remains tNmytya tanmayatay˜ identified with it te;am! teÿ˜m (of) for them tt! tat (all) that iÇtym! tritayam triad (of 'samcita', 'agami' and 'prarabdha') Kvict! Aip kvacit api even anywhere n ih na hi do not indeed exist ( to have any effect) te te (of) for them (the realised ones as cited) @v eva are verily inguR[m! nirguõam the qualityless äü brahma Brahman  

Prarabdha is very powerful indeed for the realised person and becomes nought only through the exhaustion of its fruits; while the sancita and agami karmas are dissolved in the fire of perfect Knowledge. But none of these three affect them who have realized Brahman and always live established in It. They are truly the Transcendental Brahman.

up˜dhit˜d˜tmyavihŸnakevala-

brahm˜tmanaiv˜tmani tiÿ÷hato mune× |

pr˜rabdhasadbh˜vakath˜ na yukt˜

svapn˜rthasambandhakatheva j˜grata× || 455||

mune> mune× (of) for the sage AaTmin ˜tmani with regard to his individuality itót> tiÿ÷hata× when (he) remains tSy tasya àarBx sÑav kwa pr˜rabdha sadbh˜va kath˜ the question of the existence of prarabdha n yuKta na yukt˜ is meaningless #v iva just as SvPnawR s<bNx kwa svapn˜rtha sambandha kath˜ the question of a man having anything to do with dream objects ja¢t> j˜grata× when he has awakened (for the awakened)

For the sage who is ever absorbed in his own Self as Brahman, Non-dual and free from limitations---the question of existence of  

prarabdha is meaningless, just as the question of a man having anything to do with dream-objects is meaningless when he has awakened.

na hi prabuddha× pratibh˜sadehe

dehopayoginyapi ca prapañce |

karotyahant˜Õ mamat˜midant˜Õ

kintu svayaÕ tiÿ÷hati j˜gareõa || 456||

ih hi (for) indeed àbuÏ> prabuddha× he, who has awakened from sleep àit-as dehe pratibh˜sa dehe with respect to the dream-body c ca (and) or àpÁce prapañce with respect to the world(dream world) Aip api even though deh %pyaeigin deha upayogini very much connected to the body (dream body) n kraeit na karoti does not entertain (any idea of) AhNtam! ahant˜m I'ness mmtam! mamat˜m mine' idea (My ness) (or) #dNtam! idant˜m this' ness ikNtu kintu but then Svym! svayam as himself, he itóit tiÿ÷hati (ever) lives jagre[ j˜gareõa fully awake always as his own self (awake-self)  

He who has awakened from sleep has no idea of ―I‖ and ―mine‖ with respect to the dream-body and the dream-objects. He remains ever awake as his own Self.

na tasya mithy˜rthasamarthanecch˜

na saðgrahastajjagato'pi d®ÿ÷a× |

tatr˜nuv®ttiryadi cenm®ÿ˜rthe

na nidray˜ mukta itŸÿyate dhruvam || 457||

tSy tasya for him (who has awakened from the dream) imWyawRsmwRneCDa mithy˜rthasamarthanecch˜ the wish to prove the unreal (dream) objects to be real n na nor Aip api even †ò> d®ÿ÷a× is to be observed (with regard to him) s<¢h> saðgraha× a (continued) maintenance tt! jgt> tat jagata× of that world (dream-world) yid yadi if it is asserted that tÇ tatra in that m&;aweR m®ÿ˜rthe unreal(world) object cet! cet why not Anuv&iÄ> anuv®tti× a sort of maintenance(then) Øuvm! dhruvam definetely, (it is emphatically) #:yte iÿyate (it is) declared that inÔya  

nidray˜ from sleep n muKt> na mukta× is not (yet) feee #it iti thus

He does not wish to prove the unreal objects to be real, nor is he seen to maintain the dream-world. If he still clings to the unreal objects, he is really not yet awoken from sleep.

tadvatpare brahmaõi vartam˜na×

sad˜tman˜ tiÿ÷hati n˜nyadŸkÿate |

sm®tiryath˜ svapnavilokit˜rthe

tath˜ vida× pr˜þanamocan˜dau || 458||

tÖt! tadvat so too pre äüi[ vtRman> pare brahmaõi vartam˜na× the awakened man who remains identified with (or established in) the Eternal Reality sda sad˜ always itóit tiÿ÷hati remains (would remain always) AaTmna ˜tman˜ in the form of the true Self n $]te na Ÿkÿate he does not perceive ANyt! anyat anything else ywa yath˜ just as SvPnivlaeiktaweR svapnavilokit˜rthe in respect of the object in the dream Sm&it> sm®ti× one remembers (having seen it) twa  

tath˜ in that way (alone) ivd> vida× the Realised one (remembers) àaznmaecnadaE pr˜þanamocan˜dau in respect of the day-to-day acts of eating, releasing etc.

Even so, the sage abiding in Eternal Reality in the form of the true Self does not perceive anything else. Just as one recollects the objects in the dream, the Realised one remembers his day-to-day acts of eating, releasing etc.

karmaõ˜ nirmito deha× pr˜rabdhaÕ tasya kalpyat˜m |

n˜n˜der˜tmano yuktaÕ naiv˜tm˜ karmanirmita× || 459||

deh> deha× the body inimRt> nirmita× has been fashioned kmR[a karmaõ˜ by the 'prarabdha karma' (so) tSy tasya (of) in respect of that (body) àarBx< pr˜rabdhaÕ (the relevance of) 'prarabdha' kLPytam! kalpyat˜m let it be accepted ( but then) n yuKt< na yuktaÕ it is not reasonable (to attribute to 'prarabdha') AaTmn> ˜tmana× in respect of the Self Anade> an˜de× (which is) (of the) beginningless (uncreated);*(for) AaTma ˜tm˜ the Atman (Self) nEv naiva is never kmR inimRt> karma nirmita× the result of any earlier work  

The body has been fashioned by prarabdha. So, regard prarabdha as belonging to the body. But it is not reasonable to attribute it to the Self, for the Self is beginningless and never created as a result of the past actions.

ajo nitya× þ˜þvata iti br¨te þrutiramoghav˜k |

tad˜tman˜ tiÿ÷hato'sya kuta× pr˜rabdhakalpan˜ || 460||

Aj> aja× (The Atma is) birthless inTy> nitya× eternal zaZvt> þ˜þvata× undecaying #it iti thus Amae" vakoe amogha v˜k infallible declaration ïuit> þruti× the Sruti (the scriptures) äUte br¨te says k…t> kuta× (wherefrom) how can? àarBx kLpna pr˜rabdha kalpan˜ the attributing of 'Prarabdha' be there ASy asya for this (realized one) itót> tiÿ÷hata× when (he) remains tdaTmna tad˜tman˜ identified as that Self alone (birthless etc.)

The Self is ―birthless, eternal and undecaying‖---such is the infallible declaration of the Sruti. How can prarabdha be attributed to one abiding in the Self?

pr˜rabdhaÕ sidhyati tad˜ yad˜ deh˜tman˜ sthiti× |  

deh˜tmabh˜vo naiveÿ÷a× pr˜rabdhaÕ tyajyat˜mata× || 461||

yda yad˜ (only ) as long as dehaTmna iSwit> deh˜tman˜ sthiti× one lives identified with one's body tda tad˜ so long (alone) àarBxm! pr˜rabdham prarabdha' isXyit sidhyati gets accepted nEv naiva (But) not at all #ò> iÿ÷a× it is accepted by any one ( that for the Realized) dehaTm-av> deh˜tmabh˜va× (there is) identification with body At> ata× hence (in the case of the Realised) àarBxm! pr˜rabdham prarabdha' work TyJytam! tyajyat˜m should be rejected or abandoned

Only as long as one lives identified with one‘s body, can one accept that prarabdha exists. But no one accepts that a man of Realisation ever identifies with the body. Hence, in this case, prarabdha should be abandoned.

þarŸrasy˜pi pr˜rabdhakalpan˜ bhr˜ntireva hi |

adhyastasya kuta× sattvamasatyasya kuto jani× |

aj˜tasya kuto n˜þa× pr˜rabdhamasata× kuta× || 462||

zrIrSy þarŸrasya (of) with respect to the body Aip api even àarBx kLpna pr˜rabdha kalpan˜ to attribute 'prarabdha  

ih hi indeed æaiNt> bhr˜nti× illusion @v eva alone k…t> kuta× (wherefrom) how can there be? sÅvm! sattvam any existence AsTySy asatyasya (of) for a superimposition k…t> kuta× (wherefrom) how can (there) be? jin> jani× birth AsTySy asatyasya (of) for the unreal k…t> kuta× (wherefrom) how can (there) be? naz> n˜þa× death AjatSy aj˜tasya (of) for the never born (so) k…t> kuta× (wherefrom) how can (there) be? àarBxm! pr˜rabdham prarabdha' karma (even) Ast> asata× (of) for the unreal body?

To attribute prarabdha even to the body is decidedly an illusion. How can a superimposition have any existence? How can the unreal have a birth? And how can that which is never born, die? So how can prarabdha function for something unreal?

jñ˜nen˜jñ˜nak˜ryasya sam¨lasya layo yadi |

tiÿ÷hatyayaÕ kathaÕ deha iti þaðk˜vato jaý˜n || 463||

sam˜dh˜tuÕ b˜hyad®ÿ÷y˜ pr˜rabdhaÕ vadati þruti× |

na tu deh˜disatyatvabodhan˜ya vipaþcit˜m || 464||  

yid yadi if A}an kayRSy ajñ˜na k˜ryasya (of) for the effects of ignorance smUlSy sam¨lasya complete, root and all ly> laya× destruction (is there) }anen jñ˜nena because of Knowledge Aym! ayam this deh> deha× body kwm! katham how does itóit tiÿ÷hati it remain (living) #it iti thus (considering those with such questions) z»avt> þaðk˜vata× who entertain (such) doubts ïuit> þruti× Sruti (the scripture) baý†ò(a b˜hyad®ÿ÷y˜ from a relative stand-point jfan! smaxtum! jaý˜n sam˜dhatum to answer (those fools) or ignorant people ivpiZctam! vipaþcit˜m (of) for the man of Realisation (the question of prarabdha as expounded by the Upanisads) tu tu in contrast to miscontentious n na not at all dehaid sTyTv baexnay deh˜di satyatva bodhan˜ya is for proving the reality of the body etc yt> yata× because ïute> Ai-àay> þrute× abhipr˜ya× the heart of the sruti (the scriptures which contain the Upanishads) prmawR @k gaecr> param˜rtha eka gocara× is without exception striving to point out the one Supreme Reality (alone)

If the effects of ignorance are completely destroyed by Knowledge, how can the body continue to exist? Sruti, from a relative standpoint, postulates the concept of prarabdha for the ignorant people who entertain such doubts. The idea of  

prarabdha has been expounded by the Upanishads not for proving the reality of the body etc., for the wise----because the Upanishads are without exception striving to point out the one Supreme Reality.

There is no plurality (verses 465-471)

parip¨rõaman˜dyantamaprameyamavikriyam |

ekamev˜dvayaÕ brahma neha n˜n˜sti kiñcana || 465||

@km! ekam One Reality @v eva alone äü brahma (called) Brahman (is there as the truth of the whole world) which is) AÖym! advayam non-dual pirpU[Rm! parip¨rõam infinite (full & complete) Anaid-ANtm! an˜di-antam with no beginning or end Aàmeym! aprameyam ineffable Aivi³ym! avikriyam changeless #h iha in this (Brahman) ikÁcn kiñcana whatsoever nana n˜n˜ duality n AiSt na asti is not there

Only Brahman there is, one without a second, complete, infinite, without beginning or end, Ineffable and changeless; in It there is no duality whatsoever.

sadghanaÕ cidghanaÕ nityam˜nandaghanamakriyam |

ekamev˜dvayaÕ brahma neha n˜n˜sti kiñcana || 466||

@km! ekam One Reality @v eva alone äü brahma (called) Brahman(is there as the truth of the whole world) which is) AÖym! advayam non-dual sT"nm! satghanam the essence of Existence icT"nm! citghanam the essence of Knowledge inTym! nityam always AanNd"nm! ˜nandaghanam the essence of Eternal Bliss(as also) Ai³ym! akriyam devoid of any activity #h iha in this (Brahman) ikÁcn kiñcana whatsoever nana n˜n˜ duality n AiSt na asti is not there(at all)

The essence of Existence, the essence of Knowledge, the essence of Eternal Bliss, Non-dual, devoid of any activity, is only the Brahman; one without a second; in It there is no duality whatsoever.

pratyagekarasaÕ p¨rõamanantaÕ sarvatomukham |

ekamev˜dvayaÕ brahma neha n˜n˜sti kiñcana || 467||

@km! ekam One Reality @v eva alone äü brahma (called) Brahman(is there as the truth of the whole world) which is) AÖym! advayam non-dual àTykoe @k rsm! pratyak eka rasam the subject within all pU[Rm! p¨rõam homogeneous infinite AnNtm! anantam endless svRt> muom! sarvata× mukham all-pervading #h iha in this (Brahman) ikÁcn kiñcana whatsoever nana n˜n˜ duality n AiSt na asti is not there (at all)  

The Subject within all, Non-dual, homogeneous, endless, all-pervading, there is only the Brahman; one without a second; in It there is no duality whatsoever.

aheyamanup˜deyaman˜deyaman˜þrayam |

ekamev˜dvayaÕ brahma neha n˜n˜sti kiñcana || 468||

@km! ekam One Reality @v eva alone äü brahma (called) Brahman(is there as the truth of the whole world) which is) AÖym! advayam non-dual Aheym! aheyam free from the propensity for anything to be shunned Anupadeym! anup˜deyam free from the propensity for anything to be taken up Anadeym! an˜deyam free from the propensity for anything to be accepted Anaïym! an˜þrayam from any sort of dependence on a support #h iha in this (Brahman) ikÁcn kiñcana whatsoever nana n˜n˜ duality n AiSt na asti is not there (at all)

That which is to be neither shunned nor taken up nor accepted, that which is non-dual and without support--there is only the Brahman; in it there is no duality whatsoever.

nirguõaÕ niÿkalaÕ s¨kÿmaÕ nirvikalpaÕ nirañjanam |

ekamev˜dvayaÕ brahma neha n˜n˜sti kiñcana || 469||  

@km! ekam One Reality @v eva alone äü brahma (called) Brahman(is there as the truth of the whole world) which is) AÖym! advayam non-dual inguR[m! nirguõam free from dualities in:klm! niÿkalam free from parts sUúmm! s¨kÿmam subtle (subtlest) inivRkLpm! nirvikalpam free from disturbances (and) inrÁjnm! nirañjanam taintless #h iha in this (Brahman) ikÁcn kiñcana whatsoever nana n˜n˜ duality n AiSt na asti is not there (at all)

With no qualities or parts, It is subtle without disturbances and taintless--there is only the Brahman; one without a second; in it there is no duality whatsoever.

anir¨pya svar¨paÕ yanmanov˜c˜magocaram |

ekamev˜dvayaÕ brahma neha n˜n˜sti kiñcana || 470||

yt! yat That (Reality) which (is) AinêPySvêpm! anir¨pyasvar¨pam incomprehensible with regard to its Real Nature. and) mnae vacam! Agaecrm! mano v˜c˜m agocaram beyond mind and speech @km! ekam is One (Reality) @v eva alone äü brahma (called) Brahman(is there as the truth of the whole world) which is) AÖym! advayam non-dual #h iha in this (Brahman) ikÁcn kiñcana whatsoever nana n˜n˜ duality n AiSt na asti is not there (at all)  

The Real Nature which is incomprehensible, which is beyond mind and speech and non-dual, there is only the Brahman; in It there is no duality whatsoever.

 

satsam®ddhaÕ svata×siddhaÕ þuddhaÕ buddhamanŸd®þam |

ekamev˜dvayaÕ brahma neha n˜n˜sti kiñcana || 471||

@km! ekam One Reality @v eva alone äü brahma (called) Brahman(is there as the truth of the whole world) which is) AÖym! advayam non-dual st! sat essence of existence sm&Ïm! sam®ddham full and infinite Svt> svata× self isÏm! siddham evident zuÏm! þuddham pure buÏm! buddham intelligence AnI†zm! anŸd®þam unlike anything finite #h iha in this (Brahman) ikÁcn kiñcana whatsoever nana n˜n˜ duality n AiSt na asti is not there (at all)

Self-existing, Self-evident, pure Intelligence, unlike anything finite, non-dual, there is only the Brahman; in It there is no plurality whatsoever.

Experience of Self-hood (verses 472-479)

nirastar˜g˜ vinirastabhog˜×  

þ˜nt˜× sud˜nt˜ yatayo mah˜nta× |

vijñ˜ya tattvaÕ parametadante

pr˜pt˜× par˜Õ nirv®tim˜tmayog˜t || 472||

inrStraga> nirastar˜g˜× (Noble-hearted) renunciates who are rid of attachments ivinrSt-aega> vinirastabhog˜× who have very well given up all sense enjoyments zaNta> þ˜nt˜× who are calm sudaNta> sud˜nt˜× who are very well controlled yty> yataya× (such) masters of senses mhaNt> mah˜nta× who are identified with glorious Self iv}ay vijñ˜ya realising tÅvm! tattvam (this) Truth prm! param which is supreme @tt! ANte etat ante at the end of this (life) àaPta> pr˜pt˜× (they) gain pram! par˜m supreme inv&Ritm! nirv®tim final bliss AaTmyaegat! ˜tmayog˜t as a result of their Self-realisation

Noble-hearted renunciates who have abandoned all attachments and discarded all sense-enjoyments, who are calm and controlled, realize this supreme Truth. And at the end, they gain Bliss Supreme as a result of their Self-realization.

bhav˜napŸdaÕ paratattvam˜tmana×

svar¨pam˜nandaghanaÕ vic˜rya |  

vidh¨ya mohaÕ svamana×prakalpitaÕ

mukta× k®t˜rtho bhavatu prabuddha× || 473||

-van! bhav˜n you the glorious seeker) Aip api too ivcayR vic˜rya discriminating #dm! idam this prtÅvm! paratattvam surpassing Truth (which is) AaTmn> Svêpm! ˜tmana× svar¨pam the real nature of the Atman(Self), AanNd "nm! ˜nanda ghanam which is Bliss Absolute ivxUy vidh¨ya shaking off maehm! moham the delusion Sv mn> àkiLptm! sva mana× prakalpitam created by your own mind, (and thus), àbuÏ> sn! prabuddha× san being illumined steadily muKt> sn! mukta× san being liberated -vtu bhavatu may (you the glorious) be k«tawR> k®t˜rtha× one who has reached the fulfillment of his own life.

You too, discriminating thus, be established in this surpassing Truth, the real nature of the Self which is Bliss Absolute, and shaking off the delusion created by your own mind, be liberated and illumined and fulfill your destiny.

sam˜dhin˜ s˜dhuviniþcal˜tman˜

paþy˜tmatattvaÕ sphu÷abodhacakÿuÿ˜ |

ni×saÕþayaÕ samyagavekÿitaþce-

cchruta× pad˜rtho na punarvikalpyate || 474||  

pZy paþya perceive AaTmtÅvm! ˜tmatattvam The nature of the Self S)…q baex c]u;a sphu÷a bodha cakÿuÿ˜ with the eye of perfect knowledge smaixna sam˜dhin˜ thro 'Samadhi" (true absorption in Self) saxu ivinZcl AaTmna s˜dhu viniþcala ˜tman˜ with the mind very well brought to steady and complete quietitude cet! cet if ïut> þruta× the declarations of Sruti (scriptures) pdawR> pad˜rtha× heard (rightly from the competent teacher) sMykoe samyak are perfectly Avei]t> avekÿita× understood in>s<zym! ni×saÕþayam without a trace of doubt pun> puna× (then) once again n ivkLPyte na vikalpyate (such as understanding/a realized one) is not (at all) led to any more scepticism

Perceive the nature of the Self with the eye of perfect Knowledge through Samadhi, where the mind has been brought to complete quietude. If the declarations of Sruti (heard from the Teacher) are perfectly understood without a trace of doubt, it can lead to no more scepticism.

svasy˜vidy˜bandhasambandhamokÿ˜-

tsatyajñ˜n˜nandar¨p˜tmalabdhau |

þ˜straÕ yuktirdeþikokti× pram˜õaÕ  

c˜nta×siddh˜ sv˜nubh¨ti× pram˜õam || 475||

sTy }an AanNd êp AaTm lBxaE satya jñ˜na ˜nanda r¨pa ˜tma labdhau when the Self, the Existence-Knowledge-Bliss, is realised SvSy Aiv*a bNx sMbNx mae]at! svasya avidy˜ bandha sambandha mokÿ˜t through liberation from one's bondage of ignorance related to oneself (9in a beginning less and endless way) then) àma[m! pram˜õam (the first consideration of) proof (will be) zaôm! þ˜stram the scriptures yuiKt> yukti× logical reasoning deizk %iKt> deþika ukti× the words of the Teacher c ca and (the final) àma[m! pram˜õam proof (will be) ANt> isÏa anta× siddh˜ one's own inner mind's accomplishment (with reference to things inside and outside in the steadiness of illumination free from all duality). Sv Anu-Uit> sva anubh¨ti× the internal realization or experience (of)

When the Self, the Existence-Knowledge-Bliss, is realised, through liberation from one's bondage of ignorance, then the scriptures, logical reasoning, the words of the Teacher--these are proofs; the internal realization of one's own concentrated mind is yet another proof.

 

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)