Sri Sankara’s Vivekachudamani By Acharya Pranipata Chaitanya -5

Sri Sankara’s

Vivekachudamani

By

Acharya Pranipata Chaitanya

(Tiruchengode Chinmaya Mission, Tamil Nadu, India)

 

ko n˜ma bandha× kathameÿa ˜gata×

kathaÕ pratiÿ÷h˜sya kathaÕ vimokÿ× |     

ko's˜van˜tm˜ parama× ka ˜tm˜

tayorviveka× kathametaducyat˜m || 49||

kae nam ko n˜ma What is this bNx> bandha× bondage kwm! katham how @;> eÿa× this Aagt> ˜gata× has come into being kwm! katham how is àitóa pratiÿ÷h˜ the stay ASy asya of this kwm! katham how is ivmae]> vimokÿa× liberation k> ka× what is AsaE asau that AnaTma an˜tm˜ non-self prm> parama× the Supreme AaTma ˜tm˜ the Self k> ka× what tyae> tayo× of these two ivvek> viveka× discrimination kwm! katham how @tt! etat this %Cytam! ucyat˜m may be explained

What, indeed, is bondage? How has it come? How does it continue to exist? How can one get out of it completely? What is this not-self? Who is the supreme Self? And what is the process of discrimination between these two (Self and not-self)? Please explain all these to me.

Intelligent disciple appreciated (verse 50)

þrŸgururuv˜ca |

dhanyo'si k®tak®tyo'si p˜vitaÕ te kulaÕ tvay˜ |  

yadavidy˜bandhamukty˜ brahmŸbhavitumicchasi || 50||

xNy> dhanya× Blessed Ais asi you are k«tk«Ty> k®tak®tya× fulfilled Ais asi you are paivtm! p˜vitam sanctified te te yours k…lm! kulam family Tvya tvay˜ by you yt! #CDis yat icchasi that you wish äüI-ivtum! brahmŸbhavitum to attain the state of Brahman Aiv*abNxmuKTya avidy˜bandhamukty˜ by getting free from the bondage of ignorance

The Guru replied:

Blessed you are. For you wish to attain the absolute Brahman by freeing yourself from the bondage of ignorance. Indeed, you have fulfilled your life and have glorified your family.

Glory of self-effort (verses 51-55)

®õamocanakart˜ra× pitu× santi sut˜daya× |

bandhamocanakart˜ tu svasm˜danyo na kaþcana || 51||

\[maecn ktaRr> ®õamocana kart˜ra× To relieve from debts and obligations iptu> pitu× of the father siNt santi are sutady> sut˜daya× sons bNxmaecnktaR bandhamocanakart˜ a redeemer  

from bondage tu tu indeed SvSmat! svasm˜t than oneself ANy> kZcn anya× kaþcana any other person n na (there is) not

A father has his sons and others to save him from his financial debts, but there is no one other than oneself to redeem one from one‘s bondage.,

mastakanyastabh˜r˜derdu×khamanyairniv˜ryate |

kÿudh˜dik®tadu×khaÕ tu vin˜ svena na kenacit || 52||

mStkNySt-arade> mastakanyastabh˜r˜de× Of the load, etc. Placed on the head Ê>om! du×kham pain ANyE> anyai× by others invayRte niv˜ryate is relieved ]uxaid k«tÊ>om! kÿudh˜di k®tadu×kham the sorrow caused by hunger etc tu tu but Sven ivna svena vin˜ except by oneself n na not kenict! kenacit by anyone

Exhaustion and fatigue caused by carrying a load on the head can be relieved by others coming to one‘s help. But none save one‘s own self can end the pangs caused by hunger etc.

pathyamauÿadhasev˜ ca kriyate yena rogiõ˜ |

˜rogyasiddhird®ÿ÷˜'sya n˜ny˜nuÿ÷hitakarmaõ˜ || 53||  

pWym! pathyam The prescribed diet etc c ca and AaE;xseva auÿadhasev˜ taking the medicine etc i³yte kriyate followed yen yena by which raeig[a rogiõ˜ by the patient AaraeGyisiÏ> ˜rogyasiddhi× recovery of health †òa d®ÿ÷˜ is seen ASy asya of this man n na not ANyanuiótkmR[a any˜nuÿ÷hitakarmaõ˜ by another undergoing the treatment

The patient who faithfully follows the right diet and takes the proper medicine alone is perceived to recover from illness; no one recovers because another undergoes the treatment.

vastusvar¨paÕ sphu÷abodhacakÿuÿ˜

svenaiva vedyaÕ na tu paõýitena |

candrasvar¨paÕ nijacakÿuÿaiva

jñ˜tavyamanyairavagamyate kim || 54||

vStuSvêpm! vastusvar¨pam The real nature of things S)…qbaexc]u;a sphu÷abodhacakÿuÿ˜ through the eyes of clear understanding Sven @v svena eva by one's own ve*m! vedyam to be known n tu pi{ften na tu paõýitena but not through learned men cNÒSvêpm!  

candrasvar¨pam the real form of the moon injc]u;a nijacakÿuÿ˜ through one's own eye @v eva alone }atVym! jñ˜tavyam to be experienced ANyE> anyai× through others AvgMyte ikm! avagamyate kim can it be understood?

The true nature of Reality is to be known by a first-hand personal experience through the eye of clear understanding, and not through the report of learned men. The beauty of the moon is enjoyed through one‘s own eyes. Can one appreciate it through the description by others?

avidy˜k˜makarm˜dip˜þabandhaÕ vimocitum |

ka× þaknuy˜dvin˜tm˜naÕ kalpako÷iþatairapi || 55||

Aiv*akamkmaRidpazbNxm! avidy˜k˜makarm˜dip˜þabandham The bondage caused by the fetters of ignorance, desire and action ivmaeictum! vimocitum to get rid of k> ka× who zKnuyat! þaknuy˜t will be able ATmanm! ivna atm˜nam vin˜ except oneself kLpkaeiqztE> kalpako÷iþatai× hundreds of millions of years Aip api even

Who else, but oneself can help rid oneself of the bondage caused by the chains of ignorance, desire, action, etc.—even in a hundreds of millions of years?

Knowledge of the Self, Its beauty (verses 56-61)  

na yogena na s˜ðkhyena karmaõ˜ no na vidyay˜ |

brahm˜tmaikatvabodhena mokÿa× sidhyati n˜nyath˜ || 56||

n na Not yaegen yogena by Yoga n na not sa<Oyen s˜ðkhyyna by Samkhya n kmR[a na karmaõ˜ not through actions n iv*ya na vidyay˜ not by learning äüaTmEkTvbaexen brahm˜tmaikatvabodhena by the realisation of the identity of oneself with Brahman mae]> mokÿa× liberation isXyit sidhyati is gained n na not ANywa anyath˜ otherwise

Neither by Yoga, nor by Sankhya, nor by action, nor by learning, is liberation possible. Only by the realization of the oneness of the Brahman (Absolute) and the Atman (Self) is liberation possible, and in no other way*.

*Sankara takes his unqualified stance on Advaita (non-dualism) in this categorical verse. The reason liberation is not attained by Yoga, Sankhya or action (yoga) is because these systems postulate duality, which is ultimately the product of ignorance. Unless one realizes one‘s identity with Brahman, one is still operating within the domain of duality and is thus not released from the bondage of separative existence. Also, see verse 6. Says a key verse in Mandukyopanisad (I.7.xvii): ―Mayamatram idam dwaitam, advaitam parmarthah:‖ This duality is mere illusion. Non-duality alone is the Supreme Reality.  

vŸõ˜y˜ r¨pasaundaryaÕ tantrŸv˜danasauÿ÷havam |

praj˜rañjanam˜traÕ tanna s˜mr˜jy˜ya kalpate || 57||  

vI[aya vŸõ˜y˜ Of the Vina êpsaENdyRm! r¨pasaundaryam the beautiful form tNÆIvadnsaEóvm! tantrŸv˜danasauÿ÷havam the proficiencies of one in playing on its chords àjarÁjnmaÆm! praj˜rañjanam˜tram to please an audience only tt! tat that n na not saèaJyay s˜mr˜jy˜ya for sovereignty kLpte kalpate makes competent

The beauty of the veena and the proficiency of one playing on its chords serve but to please an audience; they do not, by themselves, ever prove sufficient to confer full sovereignty.

v˜gvaikharŸ þabdajharŸ þ˜stravy˜khy˜nakauþalam |

vaiduÿyaÕ viduÿ˜Õ tadvadbhuktaye na tu muktaye || 58||

vaGvEorI v˜gvaikharŸ Loud speech zBdHrI þabdajharŸ a stream of words zaôVyaOyan kaEzlm! þ˜stravy˜khy˜na kauþalam efficiency on commenting upon the scriptures vEÊ:ym! vaiduÿyam erudition ivÊ;am! viduÿ˜m of the learned people tÖt! tadvat like that -uye bhuktaye for material satisfaction n na not tu tu but muKtye muktaye for liberation

Loud speech in a stream of words, the efficiency in expounding or commenting upon the scriptures, erudition—these bring only a  

little joyous, material satisfaction to the scholar; but they are insufficient to bring about liberation.

avijñ˜te pare tattve þ˜str˜dhŸtistu niÿphal˜ |

vijñ˜te'pi pare tattve þ˜str˜dhŸtistu niÿphal˜ || 59||

pre tÅve pare tattve When the Supreme Reality Aiv}ate avijñ˜te has not been known zaô AxIit> þ˜stra adhŸti× the study of the scriptures in:)la niÿphal˜ is futile tu tu indeed iv}ate vijñ˜te has been known Aip api even pre tÅve pare tattve the Supreme Reality zaô AxIit> þ˜stra adhŸti× the study of the scriptures tu tu indeed in:)la niÿphal˜ futile

Without knowing the supreme Reality, the study of the Sastras is futile. Having known the supreme Reality, the study of the Sastras is equally futile.

þabdaj˜laÕ mah˜raõyaÕ cittabhramaõak˜raõam |

ata× prayatn˜jjñ˜tavyaÕ tattvajñaistattvam˜tmana× || 60||

zBdjalm! þabdaj˜lam collection words (the philosophical textbooks) mhar{ym! mah˜raõyam is a thick jungle icÄæm[kar[m! cittabhramaõak˜raõam cause for the confusion of  

mind At> ata× therefore àyTnat! prayatn˜t by effort }atVym! jñ˜tavyam should come to experience tÅv}E> tattvajñai× the true seekers of Brahman tÅvm! tattvam The real nature AaTmn> ˜tmana× of the Self

The labyrinth of words is a thick jungle which causes the mind to wander, in its own confusion. Therefore, true seekers of Brahman shouldearnestly set about to experience the Real Nature of the Self.

ajñ˜nasarpadaÿ÷asya brahmajñ˜nauÿadhaÕ vin˜ |

kimu vedaiþca þ˜straiþca kimu mantrai× kimauÿadhai× || 61||

A}an spRdòSy ajñ˜na sarpadaÿ÷asya of one smitten by the serpent of ignorance äü}anaE;xm! brahmajñ˜nauÿadham the remedy of knowledge of Brahman ivna vin˜ without ikmu kimu of what avail vedE> vedai× the Vedas c ca and zaôE> þ˜strai× the scriptures c ca and ikmu kimu of what benefit mNÆE> mantrai× with the mantras ikmu kimu of what avail AaE;xE> auÿadhai× are the medicines

For him who has been stung by the serpent of ignorance, the only remedy is the knowledge of Brahman. Of what use are the Vedas and the scriptures, mantras and medicines to such a victim of poison?  

Direct experience: Liberation (verses 62-66)

na gacchati vin˜ p˜naÕ vy˜dhirauÿadhaþabdata× |

vin˜'parokÿ˜nubhavaÕ brahmaþabdairna mucyate || 62||

n na not gCDit gacchati goes ivna panm! vin˜ p˜nam without drinking Vyaix> vy˜dhi× the disease AaE;xzBdt> auÿadhaþabdata× by mere utterances of the name of medicines ivna Aprae]anu-vm! äüzBdE> vin˜ aparokÿ˜nubhavam brahmaþabdai× without a direct realization by the simple utterance of the word "Brahman" n muCyte na mucyate (one) is not liberated

A disease is not cured by merely repeating the name of the medicine, without taking it.Similarly, without direct realization, none can be liberated by a mere utterance of the word ‗Brahman.‘

ak®tv˜ d®þyavilayamajñ˜tv˜ tattvam˜tmana× |

brahmaþabdai× kuto muktiruktim˜traphalairn®õ˜m || 63||

Ak«Tva ak®tv˜ Having not caused †Zyivlym! d®þyavilayam the dissolution of the world of perceptions A}aTva ajñ˜tv˜ not having realized tÅvm! AaTmn> tattvam ˜tmana× the real nature  

of the Self äüzBdE> brahmaþabdai× by the word (repetition of) Brahman k…t> kuta× how muiKt> mukti× liberation %iKtmaÆ)lE> uktim˜traphalai× (it would bear) the fruits of only word n&[am! n®õ˜m of men

Without achieving the dissolution of the world of perceptions and without realizing the Truth of the Self, how can one achieve full liberation by a mere repetition of the word, ―Brahman‖? Surely it will result only in a wasteful effort of speech.

 .

ak®tv˜ þatrusaÕh˜ramagatv˜khilabh¨þriyam |

r˜j˜hamiti þabd˜nno r˜j˜ bhavitumarhati || 64||

Ak«Tva ak®tv˜ without having accomplished zÆusMharm! þatrusamh˜ram the elimination of enemies AgTva agatv˜ having not brought

Aiol-Uiïym! akhilabh¨þriyam all the wealth of the kingdom(under his sway) raja Ahm! r˜j˜ aham I am the emperor #it iti thus zBdat! þabd˜t by mere declaration nae ( n + % ) no ( na + u ) not raja r˜j˜ emperor -ivtum! bhavitum to become AhRit arhati deserves  

Without eliminating his enemies and without bringing the splendor of the whole kingdom under his sway, by merely repeating, ―I am the Emperor,‖ one cannot become an emperor.

˜ptoktiÕ khananaÕ tathopariþil˜dyutkarÿaõaÕ svŸk®tiÕ

nikÿepa× samapekÿate nahi bahi× þabdaistu nirgacchati |

tadvadbrahmavidopadeþamananadhy˜n˜dibhirlabhyate

m˜y˜k˜ryatirohitaÕ svamamalaÕ tattvaÕ na duryuktibhi× || 65||

AaPtaeiKtm! ˜ptoktim Instruction of a competent person onnm! khananam excavation twa tath˜ in that way %pir upari (all things) lying above izla*uTk;R[m! þil˜dyutkarÿaõam removing of stones etc SvIk«itm! svŸk®tim grasping in]ep> nikÿepa× treasure smpe]te samapekÿate required n na not ih hi indeed bih> bahi× by words called out zBdE> þabdai× tu tu but ingRCDit nirgacchati never comes out tÖt! tadvat so too äüivd brahmavida by the knower of Brahman %pdez mnn Xyanaidi-> upadeþa manana dhy˜n˜dibhi× through the instruction, reflection, meditation etc l_yte labhyate is gained mayakayRitraeihtm!  

m˜y˜k˜ryatirohitam hidden under illusion (Maya) and its effects Svm! svam the Self Amlm! amalam pure tÅvm! tattvam the Reality n na not ÊyuRiKti-> duryuktibhi× through perverted reasoning

A treasure hidden deep below under the earth can be found only when the exact site it known, excavations carried out and the earth, stones, etc., covering it are removed; never can it come out by merely calling its name. Similarly, the pure Truth of the Self, hidden by illusion (Maya) and its effects, can be attained through the instructions of one who is knower of Brahman, followed by reflection, meditation etc. But never can the Self emerge and manifest itself by repeating perverted reasoning.

tasm˜tsarvaprayatnena bhavabandhavimuktaye |

svaireva yatna× kartavyo rog˜d˜viva paõýitai× || 66||

tSmat! tasm˜t Therefore svR àyTnen sarva prayatnena by all the means -vbNx bhavabandha vimuktaye for the liberation from the bondage of repated births and deaths SvE> svai× by one's own means @v eva alone yTn> yatna× effort ktRVy> kartavya× must be done raegadaE rog˜dau as in illness etc #v iva pi{ftE> paõýitai× by the wise seekers  

Therefore, thewise seeker should, as in the case of illness etc., strive hard by every means at his disposal to be free from the bondage of repeated births and deaths.

Discussion on Questions raised (verses 67-71)

yastvay˜dya k®ta× praþno varŸy˜ñch˜stravinmata× |

s¨trapr˜yo nig¨ýh˜rtho jñ˜tavyaþca mumukÿubhi× || 67||

y> ya× Whichever Tvya tvay˜ by you A* adya today k«t> k®ta× made àî> praþna× question vrIyan! varŸy˜n is excellent zaôivNmt> þ˜stravinmata× by those well-versed in the scriptures sUÆàay> s¨trapr˜ya× aphoristic ingUFawR> nig¨ýh˜rtha× pregnant with meaning c ca and }atVy> jñ˜tavya× fit to be known mumu]ui-> mumukÿubhi× by the seekers

The questions you have raised today are excellent, accepted by those well-versed in the Scriptures, aphoristic, full of hidden meaning and such that are fit to be known by all seekers.

z&[u:vavihtae ivÖNyNmya smudIyRte,

tdetCD+v[aTs*ae -vbNxaiÖmaeúyse. 68.

þ®õuÿv˜vahito vidvanyanmay˜ samudŸryate |

tadetacchravaõ˜tsadyo bhavabandh˜dvimokÿyase || 68||  

z&[u:v þ®õuÿva Listen Aviht> avahita× being attentive ivÖn! vidvan O learned seeker yt! yat to what mya may˜ by me smudIyRte samudŸryate is enunciated tt! tat that @tdoe ïv[at! etad þravaõ˜t by hearing this -vbNxat! bhavabandh˜t from bondage of samara ivmaeúyse vimokÿyase you shall be liberated completely s*> sadya× immediately

Listen attentively, O learned one, to what I shall now tell you. Listening to it you shall be liberated completely from the bondage of worldy existence (Samsara).

mokÿasya hetu× prathamo nigadyate

vair˜gyamatyantamanityavastuÿu |

tata× þamaþc˜pi damastitikÿ˜

ny˜sa× prasakt˜khilakarmaõ˜Õ bh®þam || 69||

mae]Sy mokÿasya For liberation hetu> hetu× cause for the confusion of mind àwm> prathama× first ing*te nigadyate is considered vEraGym! ATyNtm! vair˜gyam atyantam extreme detachment AinTy vStu;u anitya vastuÿu impermanent things tt>  

tata× then zm> þama× calmness c ca and Aip api also dm> dama× self-control itit]a titikÿ˜ forbearance Nyas> ny˜sa× renunciation àsKtaiolkmR[am! prasakt˜khilakarmaõ˜m selfish actions -&zm! bh®þam completely

The first step to liberation is the complete detachment from impermanent things. Then follow calmness, self-control, forbearance, and complete renunciation of all selfish actions.

tata× þ®tistanmananaÕ satattva-

dhy˜naÕ ciraÕ nityanirantaraÕ mune× |

tato'vikalpaÕ parametya vidv˜n

ihaiva nirv˜õasukhaÕ sam®cchati || 70||

tt> tata× Thereafter z&it> þ®ti× hearing tt! mnnm! tat mananam reflection thereof stÅvXyanm! satattvadhy˜nam meditation on Truth icrm! ciram for along time inTyinrNtrm! nityanirantaram constant and unbroken mune> mune× for the Muni tt> tata× thereafter AivkLpm! avikalpam state free from fluctuation prm! param supreme @Ty etya having reached ivÖan! vidv˜n the  

learned seeker #h @v iha eva here itself invaR[suom! nirv˜õasukham the bliss of Nirvana sm&CDit sam®cchati realized

Thereafter come ―hearing,‖ then reflection on what has been heard and, lastly, long, constant, and continuous meditation on the Truth for the wise one. Ultimately, that learned one attains the supreme Nirvikalpa* state and realizes the Bliss of Nirvana in this very life.

*Nirvikalpa Samadhi is attained by means of one-point absorption of the mental activity (cittavṛtti) in the Self in such a way that the distinctions (vikalpas) of the tripartite process (triputi) of knower, known, and knowing get dissolved.

yadboddhavyaÕ taved˜nŸm˜tm˜n˜tmavivecanam |

taducyate may˜ samyak þrutv˜tmanyavadh˜raya || 71||

yt! yat Whichever baeÏVym! boddhavyam to be known tv tava to you #danIm! id˜nŸm now AaTm AnaTm ivvecnm! ˜tma an˜tma vivecanam discrimination between the Self and the not-Self tt! tat that %Cyte ucyate is described mya may˜ by me sMykoe samyak clearly ïuTva þrutv˜ listening to (that) ATmin atmani in the mind Avxary avadh˜raya decide well

Now I am going to describe the discrimination between the Self and the not-Self most elaborately---it is what you ought to know. Listen to it properly and thendecide about it well in your mind.

Gross Body (verses 72-75)  

majj˜sthimeda×palaraktacarma-

tvag˜hvayairdh˜tubhirebhiranvitam |

p˜doruvakÿobhujap®ÿ÷hamastakai×

aðgairup˜ðgairupayuktametat || 72||

m¾a-AiSw-med>-pl-rKt-cmR-Tvg!-AaþyE> majj˜-asthi-meda×-pala-rakta-carma-tvag-˜hvayai× Known as marrow,bones,fat,flesh,blood,dermis and epidermis @i-> ebhi× these xatui-> dh˜tubhi× ingredients AiNvtm! anvitam composed of padaeév]ae -ujp&ómStkE> p˜doruvakÿo bhujap®ÿ÷hamastakai× legs,thighs,chest,arms,back and the head A¼E> %pa¼E> aðgai× up˜ðgai× (and their ) parts %pyuKtm! upayuktam united with @tt! etat this

Composed of the seven ingredients---marrow, bones, fat, flesh, blood, dermis and epidermis, and consisting of the following parts---legs, thighs, chest, arms, back and the head:

ahammametiprathitaÕ þarŸraÕ

moh˜spadaÕ sth¨lamitŸryate budhai× |

nabhonabhasvaddahan˜mbubh¨maya×

s¨kÿm˜õi bh¨t˜ni bhavanti t˜ni || 73||

Ahm! aham I mm mama mine #it iti thus àiwtm! prathitam expressed zrIrm! þarŸram the body maehaSpdm! moh˜spadam the seat of delusion SwUlm! sth¨lam gross #it iti thus $yRte Ÿryate is considered buxE> budhai× by wise men n-aen-SvÎhnaMbu-Umy> nabhonabhasvaddahan˜mbubh¨maya× the space,air,fire,water and earth sUúmai[ s¨kÿm˜õi subtle

-Utain bh¨t˜ni elements -viNt bhavanti are tain t˜ni they

This body, the seat of delusion, expressing in terms of ―I‖ and ―mine,‖ is termed by the wise as the gross body. Sky, air, fire, water, and earth are the subtle elements.

paraspar˜Õþairmilit˜ni bh¨tv˜

sth¨l˜ni ca sth¨laþarŸrahetava× |

m˜tr˜stadŸy˜ viÿay˜ bhavanti

þabd˜daya× pañca sukh˜ya bhoktu× || 74||

prSpra<zE> paraspar˜Õþai× With parts of one another imiltain milit˜ni united -UTva bh¨tv˜ having become SwUlain c sth¨l˜ni ca gross forms SwUl zrIr hetv> sth¨la þarŸra hetava× the cause of the gross body maÆa> m˜tr˜× subtle essence tdIya> tadŸy˜× of them iv;ya> viÿay˜× sense-objects -viNt bhavanti become zBdady> þabd˜daya× sound, etc., pÁc pañca five in number suoay sukh˜ya for the happiness

-aeKtu> bhoktu× of the experiencer

Having united with parts of one another, they become gross, and become the cause for the formation of the gross body. Their subtle essence constitutes the sense-objects, five in number, such as sound etc., which contribute to the enjoyment of the experiencer, the individual ego.

ya eÿu m¨ýh˜ viÿayeÿu baddh˜  

r˜gorup˜þena sudurdamena |

˜y˜nti niry˜ntyadha ¨rdhvamuccai×

svakarmad¨tena javena nŸt˜× || 75||

y ya Whosoever @;u eÿu these mUFa m¨ýh˜ thoughtless men iv;ye;u viÿayeÿu in the objects bÏa> baddh˜× are bound ragaeépazen r˜gorup˜þena by the stout ropes of attachment suÊdRmen sudurdamena very difficult to break asunder AayaiNt ˜y˜nti come inyaRiNt niry˜nti depart Ax> adha× down ^XvRm! ¨rdhvam up %CcE> uccai× powerful SvkmRËten svakarmad¨tena by the emissary of one's own actions jven javena quickly nIta> nŸt˜× carried

Those thoughtless ones who are bound to these sense-objects by the stout ropes of attachment so very difficult to cut asunder, come and go, carried up and down by the compelling force of the envoy (of the reactions) of their own past actions.

Sense objects: a trap (verses 76-82)

zBdaidi-> pÁci-rev pÁc

pÁcTvmapu> Svgu[en bÏa>,

k…r¼mat¼pt¼mIn-

-&¼a nr> pÁci-riÁct> ikm!. 76.   

þabd˜dibhi× pañcabhireva pañca

pañcatvam˜pu× svaguõena baddh˜× |

kuraðgam˜taðgapataðgamŸna-

bh®ðg˜ nara× pañcabhirañcita× kim || 76||

zBdaidi-> þabd˜dibhi× By sound, etc pÁci-> pañcabhi× five @v eva alone pÁcTvm! pañcatvam the dissolution of the five elements(death) Aapu> ˜pu× they meet with Svgu[en svaguõena (and) by its own guna bÏa> baddh˜× are bound k…r¼ mat¼ pt¼ mIn -&¼a> kuraðga m˜taðga pataðga mŸna bh®ðg˜× deer,elephant,moth,fish and honeybee pÁc pañca (these) five nr> nara× man pÁci-> pañcabhi× with these five AiÁct> añcita× attached (as he is) ikm! kim what (to speak of him)

The deer, the elephant, the moth, the fish and the honey-bee---these five meet death because of their bondage to one of the five senses. What then is the condition of a person who is attached to all five?

doÿeõa tŸvro viÿaya× k®ÿõasarpaviÿ˜dapi |

viÿaÕ nihanti bhokt˜raÕ draÿ÷˜raÕ cakÿuÿ˜pyayam || 77||

dae;e[ doÿeõa by its evil effects tIì> tŸvra× more virulent iv;y> viÿaya× the sense-objects k«:[spRiv;adoe k®ÿõasarpaviÿ˜d than the  

poison of the cobra Aip api even iv;m! viÿam the poison inhiNt nihanti kills -aeKtarm! bhokt˜ram one who takes it Òòarm! draÿ÷˜ram one who looks up c]u;a cakÿuÿ˜ with the eye Aip api even Aym! ayam this

Sense-objects are even more virulent in their tragic effects than a king cobra. Poison is fatal to one who swallows it, but the sense-objects kill him who merely looks at them. with his eyes.

viÿay˜þ˜mah˜p˜þ˜dyo vimukta× sudustyaj˜t |

sa eva kalpate muktyai n˜nya× ÿa÷þ˜stravedyapi || 78||

iv;y Aaza mha pazat! viÿaya ˜þ˜ mah˜ p˜þ˜t From the binding ropes of desires for sense-objects y> ya× he who ivmuKt> vimukta× is liberated suÊSTyjat! sudustyaj˜t so very difficult to renounce s> sa× he who @v eva alone kLpte kalpate becomes fit muKTyE muktyai For liberation n ANy> na anya× none else ;qoezaôveid Aip ÿa÷þ˜stravedi api even though he may be well-versed in all the six schools of philosophy

One who is liberated from the terrible bonds of desires for sense-objects, so very difficult to renounce, is alone fit for liberation and none else, even if well-versed in all the six schools of philosophy.  

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)