Sri Sankara’s Vivekachudamani By Acharya Pranipata Chaitanya -19

Sri Sankara’s

Vivekachudamani

By

Acharya Pranipata Chaitanya

(Tiruchengode Chinmaya Mission, Tamil Nadu, India)

sarv˜dh˜raÕ sarvavastuprak˜þaÕ

sarv˜k˜raÕ sarvagaÕ sarvaþ¨nyam |

nityaÕ þuddhaÕ niþcalaÕ nirvikalpaÕ

brahm˜dvaitaÕ yattadev˜hamasmi || 514||

svaRxarm! sarv˜dh˜ram (That which is) the support of all svRvStuàkazm! sarvavastuprak˜þam illuminator of the things svaRkarm! sarv˜k˜ram of all forms svRgm! sarvagam omnipresent svRzUNym! sarvaþ¨nyam devoid of all multiplicity inTym! nityam eternal zuÏm! þuddham pure inZclm! niþcalam motionless inivRkLpm! nirvikalpam free from modifications äü brahma Brahman AÖEtm! advaitam non-dual yt! yat that which is tt! tat That @v eva alone Ahm! aham I AiSm asmi am

That which is the support of all, which is the illuminator of all things, which is of all forms, which is omnipresent, devoid of  

multiplicity, eternal, pure, motionless and Absolute, indeed, that non-dual Brahman am I.

 .

yatpratyast˜þeÿam˜y˜viþeÿaÕ

pratyagr¨paÕ pratyay˜gamyam˜nam |

satyajñ˜n˜nantam˜nandar¨paÕ

brahm˜dvaitaÕ yattadev˜hamasmi || 515||

yt! yat that which àTySt pratyasta transcends Aze; aþeÿa endless mayaivze;m! m˜y˜viþeÿam differentiations of Maya àTykoe êpm! pratyak r¨pam (that which is) the inmost essence àTyy pratyaya (by) the mind AgMymanm! agamyam˜nam can't be reached sTy }an AnNtm! satya jñ˜na anantam Truth Knowledge Endless AanNdêpm! ˜nandar¨pam of the nature of the Bliss äü brahma Brahman AÖEtm! advaitam Non-dual yt! yat That which is tt! tat That @v eva alone Ahm! aham I AiSm asmi am

That which transcends the endless differentiations of Maya, which is the inmost essence in all, which is beyond the range of Consciousness, which is of the nature of Truth, Knowledge and endless Bliss, indeed, that non-dual Brahman am I.

niÿkriyo'smyavik˜ro'smi

niÿkalo'smi nir˜k®ti× |

nirvikalpo'smi nityo'smi

nir˜lambo'smi nirdvaya× || 516||

ini:³y> niÿkriya× devoid of activity AiSm asmi I am Aivkar> avik˜ra× devoid of modification AiSm asmi I am in:kl> niÿkala× devoid of parts AiSm asmi I am inrak«it> nir˜k®ti× devoid of form inivRkLp> nirvikalpa× free from changes AiSm asmi I am inTy> nitya× eternal AiSm asmi I am inralMb> nir˜lamba× devoid of any support AiSm asmi I am inÖRy> nirdvaya× free from duality

I am devoid of activity, modifications, parts and forms. I am absolute and eternal, not depending on any other support, and non-dual am I.

svaRTmkae=h< svaeR=h< svaRtItae=hmÖy>,

kevlao{fbaexae=hmanNdae=h< inrNtr>. 517.

sarv˜tmako'haÕ sarvo'haÕ sarv˜tŸto'hamadvaya× |

keval˜khaõýabodho'ham˜nando'haÕ nirantara× || 517||

svaRTmk> sarv˜tmaka× Self of all Ahm! aham I am svR> sarva× All Ahm! aham I am svR AtIt> sarva atŸta× transcendental Ahm! aham I am AÖy>   

advaya× non-dual kevl Ao{f baex> kevala akhaõýa bodha× absolute indivisible knowledge Ahm! aham I am AanNd> ˜nanda× Bliss Ahm! aham I am inrNtr> nirantara× eternal

I am the Universal, I am all in all, I am transcendent and non-dual, I am absolute, indivisible knowledge, I am Bliss and eternal am I.

sv˜r˜jyas˜mr˜jyavibh¨tireÿ˜

bhavatk®p˜þrŸmahimapras˜d˜t |

pr˜pt˜ may˜ þrŸgurave mah˜tmane

namo namaste'stu punarnamo'stu || 518||

SvaraJy sv˜r˜jya own kingdom saèaJy s˜mr˜jya sovereignty iv-Uit> vibh¨ti× the grandeur @;a eÿ˜ this -vTk«pa bhavatk®p˜ by your grace ïImihm þrŸmahima (by your) glory of knowledge àsadat! pras˜d˜t because of your grace àaPta pr˜pt˜ has been gained mya may˜ by me ïIgurve þrŸgurave O noble teacher! mhaTmne mah˜tmane O the great one! nm> nama× Salutations! nmSte namaste Salutations to thee! AStu astu may there be pun> puna× again nm> nama× salutations AStu astu may there be  

By the supreme majesty of your Grace, I have gained the grandeur of the soverignity of Self-effulgence. O noble Teacher, salutations to thee, again and again.

mah˜svapne m˜y˜k®tajanijar˜m®tyugahane

bhramantaÕ kliþyantaÕ bahulatarat˜pairanudinam |

ahaðk˜ravy˜ghravyathitamimamatyantak®pay˜

prabodhya prasv˜p˜tparamavitav˜nm˜masi guro || 519||

mhaSvPne mah˜svapne in the great dream mayak«t m˜y˜k®ta created by illusion jin jani births jra jar˜ decay m&Tyu m®tyu deaths ghne gahane in this never ending æmNtm! bhramantam wandering iKlZyNtm! kliþyantam tormented b÷l tr tapE> bahula tara t˜pai× by innumerable afflictions Anuidnm! anudinam day after day Ah<kar ahaðk˜ra ego Vyaº vy˜ghra tiger Vyiwtm! vyathitam persecuted #mm! imam this ATyNt atyanta extreme k«pya k®pay˜ compassion àbaeXy prabodhya having woken me up àSvapat! prasv˜p˜t from 'deep' sleep prm! Aivtvan! param avitav˜n but (you have) saved mam! m˜m to me Ais asi gurae guro are O teacher!

By your sheer Grace, O Teacher, you have awakened me from 'sleep' and saved me, who was roaming in a never-ending  

'dream', in the forest of birth, decay and death created by illusion, and was tormented day after day by innumerable illusory afflictions and greatly tormented by the tiger of the ego.

namastasmai sadaikasmai kasmaicinmahase nama× |

yadetadviþvar¨peõa r˜jate gurur˜ja te || 520||

nm> nama× salutations tSmE tasmai to thee sda sad˜ always @kSmE ekasmai to him who is one kSmEict! kasmaicit to some one mhse mahase to the great one nm> nama× salutations yt! yat that which is @tt! etat this ivñêpe[ viþvar¨peõa as the entire universe rajte r˜jate abides as guéraj gurur˜ja O pride among teachers! te te to thee

Salutations to you O king among Teachers, and to that great unfathomable glory of yours, which manifests as the splendor this entire universe. To you my salutations.

Final words of advice (verses 521-575)

iti natamavalokya þiÿyavaryaÕ

samadhigat˜tmasukhaÕ prabuddhatattvam |

pramuditah®dayaÕ sa deþikendra×  

punaridam˜ha vaca× paraÕ mah˜tm˜ || 521||

#it iti thus ntm! natam prostrating AvlaeKy avalokya having seen iz:yvyRm! þiÿyavaryam worthy student smixgt samadhigata (one who) has very well got AaTmsuom! ˜tmasukham bliss of the Self àbuÏ tÅvm! prabuddha tattvam (one who has) awakened to that Reality àmuidt pramudita very glad ùdy> h®daya× (at) heart s> sa× that deizkeNÔ> deþikendra× great teacher pun> puna× again #dm! idam this Aah ˜ha spoke vc> vaca× words prm! param supreme mhaTma mah˜tm˜ the great one

Seeing that the worthy student has gained the Bliss of the Self, is enlightened, and is prostrating, the noble Teacher being glad at heart again spoke these supreme words.

brahmapratyayasantatirjagadato brahmaiva tatsarvata×

paþy˜dhy˜tmad®þ˜ praþ˜ntamanas˜ sarv˜svavasth˜svapi |

r¨p˜danyadavekÿitaÕ kimabhitaþcakÿuÿmat˜Õ d®þyate

tadvadbrahmavida× sata× kimaparaÕ buddhervih˜r˜spadam || 522||

äü brahma (of) Brahman àTyy pratyaya perception sNtit> santati× unbroken stream jgt! jagat (is this) universe At> ata× therefore äü  

brahma Brahman @v eva alone tTsvRt> tatsarvata× in every aspect pZy paþya see AXyaTm†za adhy˜tmad®þ˜ with the subjective visions àzaNt mnsa praþ˜nta manas˜ with the serene mind svaRsu AvSwasu sarv˜su avasth˜su in all conditions Aip api even êpat! r¨p˜t (apart) from forms ANyt! anyat apart Avei]tm! avekÿitam having ability to see ikmi-t> kimabhita× what else c]u:mtam! cakÿuÿmat˜m those who have eyes †Zyte d®þyate see tÖdoe tadvad in the same way äüivd> brahmavida× the knowers of Brahman st> sata× there is ikm! Aprm! kim aparam what else apart from it buÏe> buddhe× of the intellect ivhar AaSpdm! vih˜ra ˜spadam matter to engage to?

An unbroken stream of perceptions of Brahman is this universe; so in every respect it is nothing but Brahman. In all conditions perceive the Brahman with the vision of illumination and a serene mind. Is it ever possible that one who has eyes can see anything other than forms all around? So too, what is there to engage the intellect of a realized person, save Brahman?

kast˜Õ par˜nandaras˜nubh¨ti-

m®ts®jya þ¨nyeÿu rameta vidv˜n |

candre mah˜lh˜dini dŸpyam˜ne  

citrendum˜lokayituÕ ka icchet || 523||

k> ka× which tam! t˜m that pranNd par˜nanda supreme bliss rs Anu-Uitm! rasa anubh¨tim revelling in essence %Ts&Jy uts®jya giving up zUNye;u þ¨nyeÿu pith less rmet rameta will revel ivÖan! vidv˜n wise man cNÔe candre in the moon mhaLhaidin mah˜lh˜dini greatly enchanting dIPymane dŸpyam˜ne is shining icÇeNÊm! citrendum painted moon Aalaekiytum! ˜lokayitum desirous to see k> ka× who #CDet! icchet would desire

Which wise man would relinquish reveling in supreme Bliss for the enjoyment of paltry things? When the greatly enchanting moon is shining, who would wish to gaze upon a painted moon?

asatpad˜rth˜nubhavena kiñcin

na hyasti t®ptirna ca du×khah˜ni× |

tadadvay˜nandaras˜nubh¨ty˜

t®pta× sukhaÕ tiÿ÷ha sad˜tmaniÿ÷hay˜ || 524||

Ast! asat unreal pdawR pad˜rtha objects Anu-ven anubhavena by their experience ikiÁct! kiñcit even little bit n na no ih hi indeed AiSt asti there is t&iPt> t®pti× contentment n na no c ca and Ê>ohain>  

du×khah˜ni× cessation of misery tt! tat That AÖyanNd advay˜nanda non-dual bliss rs rasa essence Anu-UTya anubh¨ty˜ by its realisations t&Pt> t®pta× contented suom! sukham happy itó tiÿ÷ha may you abide sda sad˜ always AaTminóya ˜tmaniÿ÷hay˜ abiding or established in the Self

In the perception of objects unreal, there is neither the slightest contentment nor the cessation of misery. Therefore, content in the realization of the essence of non-dual Bliss, remain happy, ever established in the Self.

svameva sarvath˜ paþyanmanyam˜na× svamadvayam |

sv˜nandamanubhuñj˜na× k˜laÕ naya mah˜mate || 525||

Svmev svameva Yourself alone svRwa sarvath˜ always pZyn! paþyan beholding mNyman> manyam˜na× contemplating Svm! svam the Self AÖym! advayam as non-dual SvanNdm! sv˜nandam the bliss of the self Anu-uÁjan> anubhuñj˜na× enjoying kalm! k˜lam time ny naya may you pass mhamte mah˜mate O intelligent one!

O noble one, beholding your Self everywhere, contemplating upon the Self, pass your time enjoying the Bliss of the non-dual Self.

akhaõýabodh˜tmani nirvikalpe

vikalpanaÕ vyomni puraprakalpanam |

tadadvay˜nandamay˜tman˜ sad˜

þ˜ntiÕ par˜metya bhajasva maunam || 526||

Ao{f baex AaTmin akhaõýa bodha ˜tmani in the unbroken knowledge inivRkLpe nirvikalpe in the one which free from changes ivkLpnm! vikalpanam dualistic conceptions VyaeiMn vyomni in the sky puràkLpnm! puraprakalpanam imaginations of the city tt! tat in the same way AÖyanNdmy advay˜nandamaya non-dual bliss AaTmna ˜tman˜ yourself sda sad˜ always zaiNtm! þ˜ntim peace pram! par˜m supreme @Ty etya having got -jSv bhajasva may you live maEnm! maunam (in) silence

In the indivisible Knowledge Absolute, the Self, dualistic conceptions are like castles in the air. Therefore, attaining supreme Peace, live in silence, identifying yourself with the non-dual Bliss Supreme.

t¨ÿõŸmavasth˜ paramopaþ˜nti×  

buddherasatkalpavikalpaheto× |

brahm˜tmana brahmavido mah˜tmano

yatr˜dvay˜nandasukhaÕ nirantaram || 527||

tU:[Im! t¨ÿõŸm quiescence AvSwa avasth˜ state of prm parama supreme %pzaiNt> upaþ˜nti× peace buÏe> buddhe× of the mind Ast! asat unreal kLpivkLp kalpavikalpa fancies hetae> heto× (that which is)the cause äüaTmn> brahm˜tmana× by one who is ever identified with Brahman äüivd> brahmavida× the knowers of Brahman mhaTmn> mah˜tmana× the great one yÇ yatra where (in which) AÖyanNd advay˜nanda non-dual bliss suom! sukham (its) joy inrNtrm! nirantaram constantly

The cause of all imaginations, the mind, becomes perfectly serene to the sage who has known Brahman. Indeed, this is the state of quiescence in which, ever identified with Brahman, one constantly enjoys the non-dual Bliss Absolute.

n˜sti nirv˜san˜nmaun˜tparaÕ sukhak®duttamam |

vijñ˜t˜tmasvar¨pasya sv˜nandarasap˜yina× || 528||

naiSt n˜sti there is nothing invaRsnat! nirv˜san˜t than freedom from vasanaas maEnat! maun˜t than the quiescence prm! param supreme suok«t! sukhak®t source of happiness %Ämm!, uttamam | great iv}ataTmSvêpSy vijñ˜t˜tmasvar¨pasya to one who has directly  

known his nature SvanNdrspaiyn> sv˜nandarasap˜yina× to one who savors the Bliss of the Self

There is nothing more exhilarating than the quiescence which comes from being free of subtle urges (vasanas), to one who has known one‘s own essential nature and who savors the Bliss of the Self.

gacchaÕstiÿ÷hannupaviþañchay˜no v˜'nyath˜pi v˜ |

yathecchay˜ vesedvidv˜n˜tm˜r˜ma× sad˜ muni× || 529||

gCDn! gacchan going itón! tiÿ÷han staying %pivzn! upaviþan sitting zyan> þay˜na× lying down va v˜ or ANywa anyath˜ in any other state Aip api even va v˜ or yweCDya yathecchay˜ as per his desires veset! veset lives ivÖan! vidv˜n the wise man AaTmaram> ˜tm˜r˜ma× revelling in the Self sda sad˜ always muin> muni× the enlightened Sage

Whether going or staying, sitting or lying down, or in any other state, the enlightened sage whose sole pleasure is in the Self, lives ever at ease.

na deþak˜l˜sanadigyam˜di-  

lakÿy˜dyapekÿ˜'pratibaddhav®tte× |

saÕsiddhatattvasya mah˜tmano'sti

svavedane k˜ niyam˜dyavasth˜ || 530||

n na no dez deþa (of) place kal k˜la time Aasn ˜sana posture idg! dig directions ym yama moral discipline Aaid ˜di etc., lúyaid lakÿy˜di pointers for mediation Ape]a apekÿ˜ dependence AàitbÏv&Äe> apratibaddhav®tte× encounters no obstructions s<isÏtÅvSy saÕsiddhatattvasya one who has perfect realisation mhaTmn> mah˜tmana× the sage AiSt asti is Svvedne svavedane for recognising one's own Self ka k˜ what inymaid niyam˜di formulae etc., AvSwa avasth˜ can there be

The sage who has perfect Realization of Truth and whose mind, therefore, encounters no obstruction, no more relies upon conditions of place, time, posture, direction, moral discipline, objects of meditation etc. What formulae can there be for recognising one's own Self?

gha÷o'yamiti vijñ˜tuÕ niyama× ko'nvavekÿate |

vin˜ pram˜õasuÿ÷hutvaÕ yasminsati pad˜rthadhŸ× || 531||

"q> gha÷a× pot Aym! ayam this is #it iti thus iv}atum! vijñ˜tum to know inym> niyama× conditions k> ka× what ANvve]te anvavekÿate is  

necessary ivna vin˜ without àma[suóuTvm! pram˜õasuÿ÷hutvam the proper use of proper means of knowledge yiSmn! sit yasmin sati when it is so pdawRxI> pad˜rthadhŸ× (ensures) the cognition of the object.

This is a ‗jar'--to know this what condition is necessary save that the means of knowledge be without any defects, which alone ensure a cognition of the object?

AymaTma inTyisÏ> àma[e sit -aste,

n dez< naip kal< n zuiÏ< vaPype]te. 532.

ayam˜tm˜ nityasiddha× pram˜õe sati bh˜sate |

na deþaÕ n˜pi k˜laÕ na þuddhiÕ v˜pyapekÿate || 532||

Aym! ayam This AaTma ˜tm˜ Self inTyisÏ> nityasiddha× ever-established àma[e sit pram˜õe sati when the proper means of knowledge (is used) -aste bh˜sate manifests n dezm! na deþam not place n na neither Aip api even va v˜ or kalm! k˜lam time n na nor zuiÏm! þuddhim (outward) purity va v˜ or Aip api even Ape]te apekÿate is dependent

This Self which is an eternal Truth, manifests Itself in the presence of the right means of knowledge. It is dependent neither on place nor time nor (outward) purity.

devadatto'hamotyetadvijñ˜naÕ nirapekÿakam |  

tadvadbrahmavido'pyasya brahm˜hamiti vedanam || 533||

devdÄ> devadatta× Devadatta Ahm! aham I am #it iti thus @tt! etat this iv}anm! vijñ˜nam direct knowledge inrpe]km!, nirapekÿakam | is independent of any conditions tÖdoe tadvad in the same way äüivd> brahmavida× the knowers of Brahman Aip api also ASy asya of this äü brahma Brahman Ahm! aham I am #it iti this vednm! vedanam knowledge

"I am Devadatta", this direct knowledge depends on no other conditions. Precisely thus, the knower of Brahman realizes that he is Brahman (without depending upon anything else).

bh˜nuneva jagatsarvaÕ bh˜sate yasya tejas˜ |

an˜tmakamasattucchaÕ kiÕ nu tasy˜vabh˜sakam || 534||

-anuna bh˜nun˜ the sun #v iva like jgt! jagat the universe svRm! sarvam entire -aste bh˜sate shines ySy yasya of whom tejsa tejas˜ by its effulgence AnaTmkm! an˜tmakam fallacious Ast! asat unreal tuCDm! tuccham unimportant ikm! kim what nu nu indeed tSy tasya of it Av-askm! avabh˜sakam can illumine it

What indeed can manifest That whose effulgence, like the sun, causes the entire false, unreal and unimportant universe to appear at all?

vedaþ˜strapur˜õ˜ni bh¨t˜ni sakal˜nyapi |

yen˜rthavanti taÕ kinnu vijñ˜t˜raÕ prak˜þayet || 535||

ved veda Vedas zaô þ˜stra shastras pura[ain pur˜õ˜ni puranaas -Utain bh¨t˜ni beings sklain sakal˜ni all Aip api also yen yena by which AwRviNt arthavanti are endowed with meaning tm! tam that ikm! kim what nu nu indeed iv}atarm! vijñ˜t˜ram the knower àkazyet! prak˜þayet would illumine

That by which all Vedas, Sastras and Puranas and all other beings are endowed with meaning, verily, what can illumine That Supreme Knower?

eÿa svayañjyotiranantaþakti×

˜tm˜'prameya× sakal˜nubh¨ti× |

yameva vijñ˜ya vimuktabandho

jayatyayaÕ brahmaviduttamottama× || 536||

@;> eÿa× this Svy<Jyaeit> svayañjyoti× self-effulgent AnNtziKt> anantaþakti× endless power AaTma ˜tm˜ Self Aàmey> aprameya× beyond all conditioned knowledge sklanu-Uit> sakal˜nubh¨ti× the direct experience of all ym! yam which @v eva alone iv}ay vijñ˜ya having  

realised ivmuKtbNx> vimuktabandha× freed from bondage jyit jayati wins Aym! ayam this äüivÊÄmaeÄm> brahmaviduttamottama× the best amongst the knowers of Brahman

Here is the Self-effulgent Self, of endless power, beyond all conditioned knowledge and yet the direct experience of all. Freed from bondage, realising this alone, the best among the knowers of Brahman reign supreme.

na khidyate no viÿayai× pramodate

na sajjate n˜pi virajyate ca |

svasminsad˜ krŸýati nandati svayaÕ

nirantar˜nandarasena t®pta× || 537||

n na neither io*te khidyate grieves n % na u nor iv;yE> viÿayai× with sense objects àmaedte pramodate (gets) elated n na neither sJjte sajjate gets attached n na nor Aip api even ivrJyte virajyate gets averse c ca and SviSmn! svasmin in the Self sda sad˜ always ³Ifit krŸýati sports nNdit nandati revels Svym! svayam by oneself inrNtr  

nirantara continuously AanNdrsen ˜nandarasena by the essence of bliss t&Pt> t®pta× is content

Neither grieved nor elated, neither attached nor averse to sense-objects, but content in the essence of endless Bliss, he sports and revels in the Self.

kÿudh˜Õ dehavyath˜Õ tyaktv˜ b˜la× krŸýati vastuni× |

tathaiva vidv˜n ramate nirmamo nirahaÕ sukhŸ || 538||

]uxam! kÿudh˜m hunger dehVywam! dehavyath˜m physical pains TyKTva tyaktv˜ having given up (forgotten) bal> b˜la× the child ³Ifit krŸýati plays vStuin> vastuni× in (with) toys twa tath˜ in the same way @v eva alone ivÖan! vidv˜n wise man rmte ramate revels inmRm> nirmama× without any idea of mine inrhm! niraham without any idea of 'I' suoI sukhŸ is happy

Forgetting his hunger and physical pains a child plays with toys. In the same way the wise person is happy and revels without the ideas of "I" and "mine."

cint˜þ¨nyamadainyabhaikÿamaþanaÕ p˜naÕ saridv˜riÿu

sv˜tantryeõa niraðkuþ˜ sthitirabhŸrnidr˜ þmaþ˜ne vane |

vastraÕ kÿ˜lanaþoÿaõ˜dirahitaÕ digv˜stu þayy˜ mahŸ

sañc˜ro nigam˜ntavŸthiÿu vid˜Õ krŸý˜ pare brahmaõi || 539||

icNta cint˜ anxiety zUNym! þ¨nyam free from (without) AdENy adainya without any humiliation -E]m! bhaikÿam begging Aznm! aþanam food panm! p˜nam drink sirÖair;u saridv˜riÿu waters of rivers SvatNÇ!ye[ sv˜tantryeõa with freedom inr<k…za niraðkuþ˜ without any restraint iSwit> sthiti× they live A-I> abhŸ× fearless inÔa nidr˜ sleeping (in) Zmzane þmaþ˜ne cremation grounds vne vane (or) in forests vôm! vastram (their) clothing ]aln kÿ˜lana washing zae;[ þoÿaõa drying Aaid ˜di etc rihtm! rahitam free from idg! dig quarters vaStu v˜stu their dwelling place and zYya þayy˜ bed mhI mahŸ the earth s<car> sañc˜ra× their wanderings ingmaNt nigam˜nta Vedanta vIiw;u vŸthiÿu in the avenues ivdam! vid˜m the wise ones ³Ifa krŸý˜ revel pre pare in the Supreme äüi[ brahmaõi Brahman

Free from anxiety and humiliation, the wise ones have their food, and drink the waters of rivers; they live, free and independent, sleeping without fear in a cemetary or in forest; their robe is the space, which needs no washing or drying, or some bark etc, the earth is their bed and they roam in the avenues of Vedanta while they revel in the supreme Brahman.

ivmanmalMBy zrIrmetdoe  

vim˜nam˜lambya þarŸrametad

bhunaktyaþeÿ˜nviÿay˜nupasthit˜n |

parecchay˜ b˜lavad˜tmavett˜

yo'vyaktaliðgo'nanuÿaktab˜hya× || 540||

ivmanm! vim˜nam non-identification AalMBy ˜lambya having resorted to zrIrm! þarŸram the body @tt! etat this -uniKt bhunakti experiences Aze;an! aþeÿ˜n completely iv;yan! viÿay˜n the sense-objects %piSwtan! upasthit˜n present around preCDya parecchay˜ by His wish balvt! b˜lavat like a child AaTmveÄa ˜tmavett˜ the knower of the Self y> ya× he who AVyKtil¼> avyaktaliðga× with no insignia externally Annu;Kt ananuÿakta free from attachment baý> b˜hya× towards external objects

The knower of Brahman wears no insignia and is unattached to sense-objects; like a child, he remains in this body without identifying with it and experiences sense-objects as they come, by the wish of others.

digambaro v˜pi ca s˜mbaro v˜

tvagambaro v˜pi cidambarastha× |

unmattavadv˜pi ca b˜lavadv˜

piþ˜cavadv˜pi caratyavany˜m || 541||

idgMbr> digambara× (sometimes) wearing no clothes va v˜ or Aip c api ca even saMbr> s˜mbara× with clothes va v˜ or Tvg! AMbr> tvag ambara× wearing skins va v˜ or Aip api even icdMbrSw> cidambarastha× abiding in the ethereal plane of knowledge %NmÄvt! unmattavat like one intoxicated va v˜ or Aip api even c ca and balvt! b˜lavat like child va v˜ or ipzacvt! piþ˜cavat like ghost va v˜ or Aip api even crit carati roams AvNyam! avany˜m in the world

Sometimes robed inspace, sometimes with clothes, sometimes wearing skins, established in the ethereal plane of Knowledge Absolute, he roams about in the world, sometimes like one intoxicated, sometimes like a child and sometimes like a ghost.

 .

k˜m˜nniÿk˜mar¨pŸ saÕþcaratyekac˜ro muni× |

sv˜tmanaiva sad˜ tuÿ÷a× svayaÕ sarv˜tman˜ sthita× || 542||

kaman! k˜m˜n sense-objects in:kamêpI niÿk˜mar¨pŸ being of the nature of desirelessness s<crit saÕcarati wonders(enjoys) @kcar> ekac˜ra× (but) lives alone muin> muni× the Sage SvaTmna sv˜tman˜ by himself @v eva  

indeed sda sad˜ always tuò> tuÿ÷a× satisfied Svym! svayam himself svaRTmna sarv˜tman˜ as Self of all iSwt> sthita× exists

Being of the nature of desirelessness, the sage roams alone seemingly enjoying sense-objects. He remains ever satisfied with his own Self, abiding as the Self of all.

kvacinm¨ýho vidv˜n kvacidapi mah˜r˜javibhava×

kvacidbhr˜nta× saumya× kvacidajagar˜c˜rakalita× |

kvacitp˜trŸbh¨ta× kvacidavamata× kv˜pyavidita×

caratyevaÕ pr˜jña× satataparam˜nandasukhita× || 543||

Kvict! kvacit sometimes mUF> m¨ýha× a fool ivÖan! vidv˜n the wise man Kvict! kvacit sometimes Aip api even mharajiv-v> mah˜r˜javibhava× royal grandeur Kvict! kvacit sometimes æaNt> bhr˜nta× deluded saEMy> saumya× peaceful Kvict! kvacit sometimes Ajgr ajagara serpent Aacarkilt> ˜c˜rakalita× adopting its habits (of motionless) Kvict! kvacit sometimes paÇI-Ut> p˜trŸbh¨ta× respected Kvict! kvacit sometimes Avmt> avamata× insulted Kvaip kv˜pi somewhere even Aividt> avidita× unknown crit carati wanders @vm!  

evam in this way àa}> pr˜jña× the wise man stt satata constantly prmanNdsuiot> param˜nandasukhita× happy with Infinite Bliss

Ever rejoicing in the Blissful state of wisdom the realised person lives, sometimes looking like a fool, sometimes a sage, sometimes with royal grandeur; sometimes roaming, sometimes like a motionless serpent; sometimes respected, sometimes insulted and sometimes unknown.

nirdhano'pi sad˜ tuÿ÷o'pyasah˜yo mah˜bala× |

nityat®pto'pyabhuñj˜no'pyasama× samadarþana× || 544||

inxRn> nirdhana× without wealth Aip api even sda sad˜ always tuò> tuÿ÷a× content Aip api even Ashay> asah˜ya× without help mhabl> mah˜bala× very powerful inTyt&Pt> nityat®pta× always content Aip api even A-uÁjan> abhuñj˜na× without enjoying Aip api even Asm> asama× without exemplar smdzRn> samadarþana× has equal vision

Though without wealth, he is ever-content, though without help he is very powerful, though he does not enjoy sense-objects, he is eternally content, and though without an equal, he sees equality everywhere.

api kurvannakurv˜õaþc˜bhokt˜ phalabhogyapi |

þarŸryapyaþarŸryeÿa paricchinno'pi sarvaga× || 545||

Aip api though k…vRn! kurvan acting Ak…vaR[> akurv˜õa× inactive c ca and A-aeKta abhokt˜ (he is not ) the enjoyer )l-aegI phalabhogŸ enjoys the fruits (of actions) Aip api still zrIir þarŸri possessed of body Aip api yet AzrIir aþarŸri devoid of any body ye;> yeÿa× this piriCDÚ> paricchinna× limited Aip api yet svRg> sarvaga× omnipresent

Though acting he is inactive, though experiencing the fruits of past actions he is untouched by them, though he has a body he is not identified with it and though limited he is Omnipresent.

aþarŸraÕ sad˜ santamimaÕ brahmavidaÕ kvacit |

priy˜priye na sp®þatastathaiva ca þubh˜þubhe || 546||

AzrIrm! aþarŸram without body(idea) sda sad˜ always sNtm! santam exists #mm! imam this äüivdm! brahmavidam the knower of Brahman Kvict! kvacit some rare one iày Aiàye priya apriye pleasure or pain n na no Sp&zt> sp®þata× touches twa tath˜ in the same way @v eva also c ca and zu- Azu-e þubha aþubhe good or evil

This knower of Brahman lives without the body idea, and neither pleasure nor pain, neither good nor evil ever touch him.  

sth¨l˜disambandhavato'bhim˜nina×

sukhaÕ ca du×khaÕ ca þubh˜þubhe ca |

vidhvastabandhasya sad˜tmano mune×

kuta× þubhaÕ v˜'pyaþubhaÕ phalaÕ v˜ || 547||

SwUlaid sth¨l˜di gross etc sMbNxvt> sambandhavata× one who has identification Ai-mainn> abhim˜nina× for that identifies(ego) suom! sukham (there is) happiness c ca and Ê>om! du×kham sorrow c ca and zu- Azu-e þubha aþubhe in good and evil c ca and ivXvStbNxSy vidhvastabandhasya one who has revered all bondage sdaTmn> sad˜tmana× one who has known his Self as the Reality mune> mune× the Sage k…t> kuta× how can zu-m! þubham good va v˜ or Aip api even Azu-m! aþubham evil )lm! phalam result va v˜ or

Only he who has connections with the gross body etc., and is identified with them is affected by happiness and sorrow, good and evil. How can any good or evil or their effects affect the sage who has severed his bondage and has realized his Self as the Reality?

   

tamas˜ grastavadbh˜n˜dagrasto'pi ravirjanai× |

grasta ityucyate bhr˜nty˜Õ hyajñ˜tv˜ vastulakÿaõam || 548||

tmsa tamas˜ by darkness(Raghu) ¢Stvt! grastavat as though swallowed -anat! bh˜n˜t appears A¢St> agrasta× not swallowed Aip api even riv> ravi× the Sun jnE> janai× by the People ¢St> grasta× swallowed #it iti thus %Cyte ucyate say æaNTya< bhr˜nty˜Õ because of delusions ih hi indeed A}aTva ajñ˜tv˜ not knowing vStul][m! vastulakÿaõam the real nature of the object

The sun which appears to be swallowed by Raahu is not actually so. People who do not the real nature of the sun, in their delusion, say that it has been swallowed.

tadvaddeh˜dibandhebhyo vimuktaÕ brahmavittamam |

paþyanti dehivanm¨ýh˜× þarŸr˜bh˜sadarþan˜t || 549||

tÖt! tadvat in the same way dehaid deh˜di (of the) body etc bNxe_y> bandhebhya× from the bondages ivmuKtm! vimuktam liberated äüivÄmm! brahmavittamam the perfect knower of Brahman pZyiNt paþyanti see deihvt! dehivat as possessed of the body mUFa> m¨ýh˜× the fools, the  

ignorant zrIr þarŸra the body Aa-asdzRnat! ˜bh˜sadarþan˜t (they see) an appearance of it.

So too, the perfect knower of Brahman, liberated from the bondages of body, etc. is looked upon by the ignorant as possessing a body; they but see only an appearance of it.

ahirnirlvayanŸÕ v˜yaÕ muktv˜ dehaÕ tu tiÿ÷hati |

itastataþc˜lyam˜no yatkiñcitpr˜õav˜yun˜ || 550||

AihinRLvRynIm! ahirnirlvayanŸm the slough of the snake #v iva like Aym! ayam this muKTva muktv˜ freeing from the bondage dehm! deham of this body tu tu however itóit tiÿ÷hati exists #t> ita× here tt> tata× there caLyman> c˜lyam˜na× moving yt! ikiÁct! yat kiñcit whatever little(it moves) àa[vayuna pr˜õav˜yun˜ by the force of Pranas

The body of the liberated person remains like the slough of the snake. Here and there, it is moved about by the force of Prana, the way it pleases.

srotas˜ nŸyate d˜ru yath˜ nimnonnatasthalam |

daivena nŸyate deho yath˜k˜lopabhuktiÿu || 551||

öaetsa srotas˜ by the current of river nIyte nŸyate is carried daé d˜ru a piece of wood ywa yath˜ just as inMn nimna low %Út unnata (or)  

high Swlm! sthalam ground dEven daivena by Iswara(past actions) nIyte nŸyate is carried deh> deha× the body ywakal yath˜k˜la as per the time (of) %p-uiKt;u upabhuktiÿu in which they are to be enjoyed

Just as a piece of wood is carried by the current to a high ground or low ground, so too the body of the liberated one is carried by the momentum of its past actions and their fruits, as and when they appear.

pr˜rabdhakarmaparikalpitav˜san˜bhi×

saÕs˜rivaccarati bhuktiÿu muktadeha× |

siddha× svayaÕ vasati s˜kÿivadatra t¨ÿõŸÕ

cakrasya m¨lamiva kalpavikalpaþ¨nya× || 552||

àarBxkmR pr˜rabdhakarma prarabdha-karma pirkiLpt parikalpita prompted vasnai-> v˜san˜bhi× with desires s<sairvt! saÕs˜rivat like one subject to transmigration crit carati moves -uiKt;u bhuktiÿu in the sense-objects muKtdeh> muktadeha× one who is bereft of the body idea isÏ> siddha× fulfilled Svym! svayam himself vsit vasati lives sai]vt! s˜kÿivat like a witness AÇ atra here tU:[Im! t¨ÿõŸm in  

silence c³Sy cakrasya of the wheel mUlm! m¨lam pivot #v iva like kLpivkLp kalpavikalpa agitations zUNy> þ¨nya× free from(without)

Through desires produced by Prarabdha Karma, the man of Perfection, bereft of the body-idea, moves in the midst of sense-enjoyments, looking like one subject to the transmigration. He, however, lives unmoved in the body like a witness, free from mental agitations, like the pivot of a potter's wheel.

naivendriy˜õi viÿayeÿu niyuðkta eÿa

naiv˜payuðkta upadarþanalakÿaõastha× |

naiva kriy˜phalamapŸÿadavekÿate sa

sv˜nandas˜ndrarasap˜nasumattacitta× || 553||

n na neither @v eva certainly #iNÔyai[ indriy˜õi the sense-organs iv;ye;u viÿayeÿu in the sense-objects inyu<Kte niyuðkte directs @;> eÿa× this n na nor @v eva certainly Apyu<Kte apayuðkte detach %pdzRnl][Sw> upadarþanalakÿaõastha× one who is indicated as abiding as the witness n na nor @v eva certainly i³ya)lm! kriy˜phalam the fruits of actions Aip api even $;doe Ÿÿad little bit Ave]te avekÿate looks forward to c ca  

and SvanNd sv˜nanda bliss of the Self saNÔ s˜ndra abundant rs rasa essence pan p˜na drink sumÄ sumatta inebriated icÄ> citta× his mind

He does not direct the sense-organs to their objects, nor does he detach them from these, but he remains like an indifferent onlooker. His mind being drunk with the 'wine' of Bliss of the Self, he holds not the least regard for the fruits of actions.

 

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)