Sri Sankara’s Vivekachudamani By Acharya Pranipata Chaitanya -20

Sri Sankara’s

Vivekachudamani

By

Acharya Pranipata Chaitanya

(Tiruchengode Chinmaya Mission, Tamil Nadu, India)

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lakÿy˜lakÿyagatiÕ tyaktv˜ yastiÿ÷hetkeval˜tman˜ |

þiva eva svayaÕ s˜kÿ˜dayaÕ brahmaviduttama× || 554||

lúy lakÿya the goal Alúy alakÿya not the goal gitm! gatim anxiety (something to be achieved) TyKTva tyaktv˜ having given up y> ya× he who itóet! tiÿ÷het abides kevlaTmna keval˜tman˜ by himself in the Self izv> þiva× Siva @v eva alone Svym! svayam himself sa]at! s˜kÿ˜t personified Aym! ayam this äüivÊÄm> brahmaviduttama× the best amongst the knowers of Brahman

He who has renounced the anxiety to reach the Goal or not to reach the goal, and abides as the Self alone, indeed, he is verily Siva himself, the best among the knowers of Brahman.

jŸvanneva sad˜ mukta× k®t˜rtho brahmavittama× |  

up˜dhin˜þ˜dbrahmaiva san brahm˜pyeti nirdvayam || 555||

jIvn! jŸvan (while) living @v eva even sda sad˜ always muKt> mukta× free k«tawR> k®t˜rtha× fulfilled äüivÄm> brahmavittama× the perfect knower of Brahman %paixnazat! up˜dhin˜þ˜t through the destruction of his conditionings äü brahma Brahman @v sn! eva san alone is äü brahma Brahman APyeit apyeti attains inÖRym! nirdvayam non-dual

The perfect knower of Brahman becomes eternally free, even in this life and is fulfilled; he merges with the non-dual Brahman---which he had been all along---through the destruction of limitations (upadhis).

þail¨ÿo veÿasadbh˜v˜bh˜vayoþca yath˜ pum˜n |

tathaiva brahmavicchreÿ÷ha× sad˜ brahmaiva n˜para× || 556||

zElU;> þail¨ÿa× actor ve;sÑav veÿasadbh˜va (whether) wearing his dress (of his role) A-avyae> abh˜vayo× (or) without the dress of his role c ca and ywa yath˜ just as puman! pum˜n in man twa tath˜ in the same way @v eva alone äüivt! ïeó> brahmavit þreÿ÷ha× the best amongst the knowers of Brahman sda sad˜ always äü brahma Brahman @v eva alone n na (and) nothing Apr> apara× else  

Just as an actor, whether he wears the dress of his role or not, is always the same person, so too, the perfect knower of Brahman is always Brahman.

yatra kv˜pi viþŸrõaÕ satparõamiva tarorvapu× patat˜t |

brahmŸbh¨tasya yate× pr˜geva taccidagnin˜ dagdham || 557||

yÇ yatra where Kvaip kv˜pi wherever ivzI[Rm! viþŸrõam hithered st! sat is p[Rm! parõam leaf #v iva like trae> taro× of the tree vpu> vapu× body pttat! patat˜t fallen äüI-UtSy brahmŸbh¨tasya of one who has realised himself to be the Brahman yte> yate× of the Sage àakoe pr˜k before the fall of the body @v eva itself tiCct! taccit (because of) the knowledge of Ai¶na agnin˜ by the fire of Knowledge dGxm! dagdham has been burnt.

The body of a sage, who has realized himself as the Brahman, may wither and fall anywhere like the leaf of a tree; (it matters not) for it has already been burnt by the fire of Knowledge.

sad˜tmani brahmaõi tiÿ÷hato mune×  

p¨rõ˜'dvay˜nandamay˜tman˜ sad˜ |

na deþak˜l˜dyucitapratŸkÿ˜

tvaðm˜Õsavi÷piõýavisarjan˜ya || 558||

sda sad˜ always AaTmin ˜tmani in the Self äüi[ brahmaõi in Brahman itót> tiÿ÷hata× abiding mune> mune× of the contemplative sage pU[R p¨rõa infinite AÖy advaya non-dual AanNd my ˜nanda maya full of Bliss AaTmna ˜tman˜ by himself sda sad˜ always n na not dez deþa place kal k˜la time Aaid ˜di etc %ict ucita usual considerations àtI]a pratŸkÿ˜ waiting Tv'oe tvað skin ma<s m˜Õsa flesh ivqoe vi÷ excrement ip{f piõýa this body ivsjRnay visarjan˜ya for giving up

The sage who is firmly established in the eternal Reality, Brahman, as Infinite, non-dual Bliss, depends not on the usual consideration of place, time etc. for giving up this bundle of skin, flesh and excrement.

dehasya mokÿo no mokÿo na daõýasya kamaõýalo× |

avidy˜h®dayagranthimokÿo mokÿo yatastata× || 559||

dehSy dehasya of the body mae]> mokÿa× liberation n % na u no mae]> mokÿa× (is no) liberation n na not d{fSy daõýasya of the staff km{flae> kamaõýalo× of the water bowl Aiv*a avidy˜ ignorance ùdy ¢iNw mae]>  

h®daya granthi mokÿa× liberation of the knots of heart mae]> mokÿa× is liberation yt> yata× that which is tt> tata× that alone is

For, giving up the body or the staff or the water bowl is not liberation; true liberation is the sundering of the heart's knots formed by ignorance.

kuly˜y˜matha nady˜Õ v˜ þivakÿetre'pi catvare |

parõaÕ patati cettena taro× kiÕ nu þubh˜þubham || 560||

k…Lyayam! kuly˜y˜m in a stream Aw atha or n*am! nady˜m in a river va v˜ or izv]eÇe þivakÿetre in a place consecrated to Siva Aip api even cTvre catvare at cross roads p[Rm! parõam the leaf ptit cet! patati cet if falls ten tena by it trae> taro× for the tree ikm! kim what n % na u indeed zu- Azu-m! þubha aþubham good or evil

If a leaf falls in a stream or a river, in a place consecrated to Siva or at a crossroad, what good or evil will it bestow upon the tree?

patrasya puÿpasya phalasya n˜þavad-  

dehendriyapr˜õadhiy˜Õ vin˜þa× |

naiv˜tmana× svasya sad˜tmakasy˜-

nand˜k®terv®kÿavadasti caiÿa× || 561||

pÇSy patrasya of a leaf pu:pSy puÿpasya of a flower )lSy phalasya of a fruit nazvt! n˜þavat like their destruction deh deha body #iNÔy indriya sense-organs àa[ pr˜õa vital airs ixyam! dhiy˜m and of intellect ivnaz> vin˜þa× is the destruction n na not @v eva certainly AaTmn> ˜tmana× of the Self SvSy svasya of itself sdaTmkSy sad˜tmakasya of the Self which is the eternal Reality AanNdak«te> ˜nand˜k®te× (which is the ) embodiment of Bliss v&]vt! v®kÿavat like the tree AiSt asti exists c ca and @;> eÿa× this

Like the destruction of a leaf, flower or fruit does not affect the tree; even so, by the destruction of the body, sense-organs, pranas and intellect, the Self, the eternal Reality, is never affected. It is the embodiment of Bliss which is one's own Real Nature and abides like the tree.

prajñ˜naghana ity˜tmalakÿaõaÕ satyas¨cakam |

an¨dyaup˜dhikasyaiva kathayanti vin˜þanam || 562||

à}an"n> prajñ˜naghana× homogeneous mass of Consciousness #it iti thus AaTml][m! ˜tmalakÿaõam indication for the nature of the  

Self sTysUckm! satyas¨cakam establish Its Reality AnU* an¨dya having established AaEpaixkSy aup˜dhikasya of the conditioning @v eva alone kwyiNt kathayanti voice ivnaznm! vin˜þanam the destruction

"The embodiment of consciousness"---in these words the scriptures indicate the true nature of the Self. Having established its Reality, the scriptures speak of the destruction of apparent conditionings only.

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avin˜þŸ v˜ are'yam˜tmeti þrutir˜tmana× |

prabravŸtyavin˜þitvaÕ vinaþyatsu vik˜riÿu || 563||

AivnazI avin˜þŸ indestructible vE vai indeed Are are dear Aym! ayam this AaTma ˜tm˜ Self #it iti thus ïuit> þruti× the Sruti AaTmn> ˜tmana× for this Self àävIit prabravŸti speaks AivnaizTvm! avin˜þitvam indestructibility ivnZyTsu vinaþyatsu amidst destructible ivkair;u vik˜riÿu (and) changing

"Immortal is this Self (Atman), my dear"---this passage from the scriptures speaks of the Immortal in the midst of things finite and subject to modification.

   

p˜ÿ˜õav®kÿat®õadh˜nyakaýaðkar˜dy˜

dagdh˜ bhavanti hi m®deva yath˜ tathaiva |

dehendriy˜sumana ˜di samastad®þyaÕ

jñ˜n˜gnidagdhamupay˜ti par˜tmabh˜vam || 564||

pa;a[ p˜ÿ˜õa stone v&] v®kÿa tree t&[ t®õa straw xaNy dh˜nya grain kf»r kaýaðkara husk Aa*a> ˜dy˜× etc dGxa> dagdh˜× burnt -viNt bhavanti become (burnt) ih hi indeed m&doe m®d clay @v eva alone ywa yath˜ just as twa tath˜ in the same way @v eva alone deh deha body #iNÔy indriya sense-organs Asu asu pranas mn> mana× mind Aaid ˜di etc smSt samasta entire †Zym! d®þyam objectifiable universe }anai¶ jñ˜n˜gni fire of knowledge dGxm! dagdham burnt %pyait upay˜ti attains praTm-avm! par˜tmabh˜vam state of Supreme Self

Just as stone, tree, straw, grain, husk, etc. are reduced to ashes when burnt, so too, the whole objective universe comprising the body, sense-organs, Pranas, mind etc. are reduced to the supreme Self when burnt into the fire-of-Knowledge.

vilakÿaõaÕ yath˜ dhv˜ntaÕ lŸyate bh˜nutejasi |  

tathaiva sakalaÕ d®þyaÕ brahmaõi pravilŸyate || 565||

ivl][m! vilakÿaõam distinctly different ywa yath˜ just as XvaNtm! dhv˜ntam darkness lIyte lŸyate vanishes -anutejis bh˜nutejasi in the Sun's effulgence twa tath˜ in the same way @v eva alone sklm! sakalam entire †Zym! d®þyam objective universe äüi[ brahmaõi into Brahman àivlIyte pravilŸyate vanishes

Just as darkness---which is distinctly different from sunlight---vanishes in the sun's effulgence, so too, this entire objective universe vanishes into Brahman.

gha÷e naÿ÷e yath˜ vyoma vyomaiva bhavati sphu÷am |

tathaivop˜dhivilaye brahmaiva brahmavitsvayam || 566||

"qe gha÷e naÿ÷e when the pot is broken ywa yath˜ just as Vyaem vyoma (pot) space Vyaem vyoma (limitless) space @v eva alone -vit bhavati becomes S)…qm! sphu÷am clearly twa tath˜ in the same way @v eva alone %paixivlye up˜dhivilaye when conditioning is destructed äü brahma Brahman @v eva alone äüivt! brahmavit the knower of Brahman Svym! svayam himself

Just as when a pot is broken the pot-space becomes the limitless space, so too, when the conditionings are destroyed, the knower of Brahman becomes Brahman Itself.  

kÿŸraÕ kÿŸre yath˜ kÿiptaÕ tailaÕ taile jalaÕ jale |

saÕyuktamekat˜Õ y˜ti tath˜''tmany˜tmavinmuni× || 567||

]Irm! kÿŸram milk ]Ire kÿŸre in milk ywa yath˜ just as i]Ptm! kÿiptam is poured tElm! tailam oil tEle taile in oil jlm! jalam water jle jale in water s<yuKtm! saÕyuktam united @ktam! ekat˜m state of being one yait y˜ti attains twa tath˜ in the same way AaTmin ˜tmani in the Self AaTmivt! ˜tmavit the knower of the Self muin> muni× the Sage

Just as milk poured into milk, oil into oil and water into water each becomes united and one, so too, one who has realised the Sefl becomes one with the Self.

evaÕ videhakaivalyaÕ sanm˜tratvamakhaõýitam |

brahmabh˜vaÕ prapadyaiÿa yatirn˜vartate puna× || 568||

@vm! evam in this way ivdeh videha disembodied one kEvLym! kaivalyam being one; without a second sNmaÇTvm! sanm˜tratvam pure existence Aoi{ftm! akhaõýitam unbroken äü-avm! brahmabh˜vam state of Brahman àp* prapadya having attained  

seeker n na (does) not AavtRte ˜vartate transmigrate pun> puna× again

It does not suffer transmigration having experienced seclusion as a result of being disembodied--being ever-identified with the one Reality, Brahman.

sad˜tmaikatvavijñ˜nadagdh˜vidy˜divarÿmaõa× |

amuÿya brahmabh¨tatv˜d brahmaõa× kuta udbhava× || 569||

st! sat Brahman AaTma ˜tm˜ jeeva (Self) @kTv ekatva oneness iv}an vijñ˜na (by this) direct knowledge dGx dagdha burnt Aiv*aid avidy˜di ignorance v:mR[> varÿmaõa× bodies Amu:y amuÿya this äü-UtTvat! brahmabh¨tatv˜t because of being Brahman äü[> brahmaõa× of Brahman k…t kuta how can (there be) %Ñv> udbhava× rebirth

By realizing the oneness of the individual Self and Brahman, his bodies (gross, subtle and casual) consisting of ignorance etc. are burnt and he becomes Brahman Itself; how can Brahman (the unborn), ever have rebirth?

m˜y˜kl®ptau bandhamokÿau na sta× sv˜tmani vastuta× |

yath˜ rajjau niÿkriy˜y˜Õ sarp˜bh˜savinirgamau || 570||  

mayaKl&PtaE m˜y˜kl®ptau Maya-conjured bNxmae]aE bandhamokÿau bondage and liberation n na do not St> sta× exist SvaTmin sv˜tmani in the Self vStut> vastuta× in reality ywa yath˜ just as rJjaE rajjau in the rope ini:³yayam! niÿkriy˜y˜m (which) undergoes no change spR Aa-as sarpa ˜bh˜sa the appearance of snake ivingRmaE vinirgamau and disappearance (is not there)

Maya-conjured up bondage and liberation do not really exist in the Reality, one's Self, just as the appearance and disappearance of the snake are not in the rope which undergoes no changes.

˜v®te× sadasattv˜bhy˜Õ vaktavye bandhamokÿaõe |

n˜v®tirbrahmaõa× k˜cidany˜bh˜v˜dan˜v®tam |

yadyastyadvaitah˜ni× sy˜d dvaitaÕ no sahate þruti× || 571||

Aav&te> ˜v®te× of the veiling st! AsÅva_yam! sat asattv˜bhy˜m (its) presence or its absence vKtVye vaktavye can be spoken of bNxmae][e bandhamokÿaõe the bondage & liberation n na no Aav&it> ˜v®ti× the veiling äü[> brahmaõa× for Brahman kaict! k˜cit of any kind ANy A-avat! anya abh˜v˜t because of the absence of any second entity Anav&tm! an˜v®tam (always) unveiled yid yadi if AiSt asti (this veiling)  

exists AÖEthain> advaitah˜ni× (it will) contradict the non-duality (of Brahman) Syadoe sy˜d will ÖEtm! dvaitam duality n % na u does not shte sahate bears or allows or accepts ïuit> þruti× the Sruti

When there is the presence or absence of veiling, bondage and liberation can be spoken of. There can be no veiling for Brahman as It is obvious, there being no second thing besides it. If there is, it will contradict the non-duality of Brahman; the scriptures will never allow duality.

bandhañca mokÿañca m®ÿaiva m¨ýh˜

buddherguõaÕ vastuni kalpayanti |

d®g˜v®tiÕ meghak®t˜Õ yath˜ ravau

yato'dvay˜'saðgacidetadakÿaram || 572||

bNxm! bandham bondage c ca and mae]m! mokÿam liberation c ca and m&;a m®ÿ˜ uselessly @v eva alone mUFa> m¨ýh˜× the deluded fools, the ignorant ones buÏe> buddhe× of the intellect gu[m! guõam attributes vStuin vastuni on the reality kLpyiNt kalpayanti superimpose †g! d®g eyes Aav&itm! ˜v®tim veiling me" k«tam! megha k®t˜m brought about by clouds ywa yath˜ just as rvaE ravau upon the Sun yt>  

yata× therefore AÖy advaya non-dual As¼ asaðga unattached ict! cit consciousness @tt! etat this A]rm! akÿaram immutable

Bondage and liberation are attributes of the intellect which the ignorant superimpose upon the Reality, as the hiding from eyes by clouds is superimposed upon the sun. In fact, this Immutable Reality is Absolute Knowledge, non-dual and unattached.

astŸti pratyayo yaþca yaþca n˜stŸti vastuni |

buddhereva guõ˜vetau na tu nityasya vastuna× || 573||

AiSt asti (something) is #it iti this àTyy> pratyaya× concept y> ya× that which is c ca and y> ya× that which is c ca and n AiSt na asti (something) is not #it iti this vStuin vastuni in the objects buÏe> buddhe× of the intellect @v eva alone gu[aE guõau both these attributes' @taE etau both of these n na not tu tu indeed inTySy nityasya eternal vStun> vastuna× reality

The concepts that bondage is and that it is not, are, with reference to the Reality, only attributes of the intellect. Never do they belong to Brahman, the eternal Reality.

atastau m˜yay˜ kl®ptau bandhamokÿau na c˜tmani |

niÿkale niÿkriye þ˜nte niravadye nirañjane |

advitŸye pare tattve vyomavatkalpan˜ kuta× || 574||

At> ata× therefore taE tau these two mayya m˜yay˜ by Maya Kl&PtaE kl®ptau conjured bNxmae]aE bandhamokÿau bondage and liberation n na not c ca and AaTmin ˜tmani in the Self in:kle niÿkale partless ini:³ye niÿkriye devoid of activity zaNte þ˜nte serene inrv*e niravadye unimpeachable inrÁjne nirañjane untainted AiÖtIye advitŸye non-dual pre pare supreme tÅve tattve reality Vyaemvt! vyomavat like space kLpna kalpan˜ imagination(about its limitation) k…t> kuta× where is it

Therefore, bondage and liberation are conjured up by Maya and do not exist in the Self. As there can be no limitation regarding the Infinite space, how can there be any limitation regarding the supreme Reality which is devoid of parts, devoid of activity, serene, unimpeachable, untainted and non-dual?

na nirodho na cotpattirna baddho na ca s˜dhaka× |

na mumukÿurna vai mukta ityeÿ˜ param˜rthat˜ || 575||  

n na neither is there inraex> nirodha× death n na nor c ca and %TpiÄ> utpatti× birth n na neither is there bÏ> baddha× bondage n na nor c ca and saxk> s˜dhaka× the struggling one n na neither is there mumu]u> mumukÿu× the seeker n na nor vE vai indeed muKt> mukta× a liberated one #it iti thus @;a eÿ˜ this is prmawRta param˜rthat˜ the ultimate truth

There is no birth, no death, no bondage, no spiritual aspirant, no seeker after liberation, no one liberated. This is the ultimate Truth.

Blessed disciple liberated (verses 576-578)

sakalanigamac¨ý˜sv˜ntasiddh˜ntar¨paÕ

paramidamatiguhyaÕ darþitaÕ te may˜dya |

apagatakalidoÿaÕ k˜manirmuktabuddhiÕ

svasutavadasak®ttv˜Õ bh˜vyitv˜ mumukÿum || 576||

skl sakala all ingm nigama scriptures cUfa c¨ý˜ the crest (the essence) SvaNt sv˜nta the ultimate truth about ourselves isÏaNt êpm! siddh˜nta r¨pam of the nature of the innermost essence prm! param supreme #dm! idam this Aitguým! atiguhyam profound secret dizRtm!  

darþitam has been shown te te to you mya may˜ by me A* adya today Apgt apagata purged kil kali of this dark-age dae;m! doÿam tainted kam k˜ma desire inmuRKt nirmukta free buiÏm! buddhim mind Svsutvt! svasutavat like my own son Ask«t! asak®t again and again Tvam! tv˜m to you -aiVyTva bh˜vyitv˜ considering you to be mumu]um! mumukÿum a seeker after liberation

Considering you to be a seeker after liberation, void of the taints of this Dark Age, with a mind free from desires, I have today revealed to you, again and again, as I would to my own son, the supreme and profound secret, the inmost essence of Vedanta, the crown of all Vedas.

 .

iti þrutv˜ gurorv˜kyaÕ praþrayeõa k®t˜nati× |

sa tena samanujñ˜to yayau nirmuktabandhana× || 577||

#it iti thus ïuTva þrutv˜ having heard gurae> guro× of the teacher's vaKym! v˜kyam words àïye[ praþrayeõa with humility k«t k®ta did Aanit> ˜nati× prostration s> sa× he ten tena by his smnu}at> samanujñ˜ta× obtaining his permission yyaE yayau went (his way) inmuRKt bNxn> nirmukta bandhana× freed from all bondages  

Hearing the words of the Teacher, the disciple prostrated to him with reverence, and obtaining his permission, went his way, freed from bondage.

gurureva sad˜nandasindhau nirmagnam˜nasa× |

p˜vayanvasudh˜Õ sarv˜Õ vicac˜ra nirantara× || 578||

gué> guru× the teacher @v eva alone sdanNd sad˜nanda eternal Bliss isNxaE sindhau in the ocean of inmR¶ nirmagna immersed mans> m˜nasa× his mind pavyn! p˜vayan blessing vsuxam! vasudh˜m the (whole) world svaRm! sarv˜m whole ivccar vicac˜ra wandered inrNtr> nirantara× constantly

And the Teacher, his mind immersed in the ocean of eternal Bliss, forever wandered about, verily blessing the whole world.

The glory of the text-book (verses 579-581)

ity˜c˜ryasya þiÿyasya saÕv˜den˜tmalakÿaõam |

nir¨pitaÕ mumukÿ¨õ˜Õ sukhabodhopapattaye || 579||

#it iti thus AacayRSy ˜c˜ryasya the teacher iz:ySy þiÿyasya of the disciple s<vaden saÕv˜dena dialogue AaTml][m! ˜tmalakÿaõam indicating  

the Self inêiptm! nir¨pitam expounded mumu]U[am! mumukÿ¨õ˜m for the seekers after liberation suobaex sukhabodha easy comprehension %ppÄye upapattaye for attaining

Thus, by means of a dialogue between the Teacher and the disciple, the true nature of the Self (Atman) has been indicated for the easy comprehension of seekers after liberation.

hitamidamupadeþam˜driyant˜Õ

vihitanirastasamastacittadoÿ˜× |

bhavasukhavirat˜× praþ˜ntacitt˜×

þrutirasik˜ yatayo mumukÿavo ye || 580||

ihtm! hitam beneficial #dm! idam this %pdezm! upadeþam teaching AaiÔyNtam! ˜driyant˜m to the seekers iviht vihita (by following) the prescribed methods inrSt nirasta eliminated smSt samasta entire icÄdae;a> cittadoÿ˜× the impurities of the mind -vsuo bhavasukha the pleasures of the world ivrta> virat˜× averse àzaNt praþ˜nta serene icÄa> citt˜× mind ïuitriska> þrutirasik˜× those who take delight in scriptures yty> yataya× the strivers mumu]v> mumukÿava× the seekers after liberation ye ye they  

May the seekers after liberation appreciate this salutary teaching, those who have cleansed themselves of the taints of the mind by observing the prescribed methods, who are indifferent to worldly enjoyments, who have serene minds and take a delight in the scriptures.

saÕs˜r˜dhvani t˜pabh˜nukiraõaprodbh¨tad˜havyath˜-

khinn˜n˜Õ jalak˜ðkÿay˜ marubhuvi bhr˜nty˜ paribhr˜myat˜m |

aty˜sannasudh˜mbudhiÕ sukhakaraÕ brahm˜dvayaÕ darþaya-

tyeÿ˜ þaðkarabh˜ratŸ vijayate nirv˜õasand˜yinŸ || 581||

s<saraXvin saÕs˜r˜dhvani in the journey through this realm of change tap-anuikr[ t˜pabh˜nukiraõa the rays of the scorching sun àaeуt prodbh¨ta very well caused dahVywioÚanam! d˜havyathakhinn˜n˜m for those afflicted by the burning pains jlka<]ya jalak˜ðkÿay˜ desirous of water mé-uiv marubhuvi in the desert æaNTya bhr˜nty˜ by delusion piræaMytam! paribhr˜myat˜m desperately search ATyasÚ aty˜sanna in very close proximity suxaMbuixm! sudh˜mbudhim the ocean of Bliss suokrm! sukhakaram brings happiness äü brahma Brahman AÖym! advayam non-dual dzRyit darþayati is shown @;a eÿ˜ this z»r-artI  

þaðkarabh˜ratŸ (glorious message) of Sankara ivjyte vijayate is victorious invaR[ s<daiynI nirv˜õa sand˜yinŸ for it very well leads one to liberation

For those who are afflicted in this samsara by the burning pains caused by the scorching sun rays of the three-fold sorrows (adhyatmika, adhidaivika, and adhibhautika), and those who, in delusion, roam in a desert in search of water, for them this is the glorious message of Sankara pointing out the Ocean of Nectar, the non-dual Brahman, within easy reach, in order to lead them to liberation.

Om Tat Sat.

 

Om Tat Sat
                                                        
(End) 

(My humble salutations to the lotus feet of H H Sri Chinmayananda ji and

H H Sri Acharya Pranipata Chaitanya ji  for the collection)