Sri Sankara’s Vivekachudamani By Acharya Pranipata Chaitanya -6

Sri Sankara’s

Vivekachudamani

By

Acharya Pranipata Chaitanya

(Tiruchengode Chinmaya Mission, Tamil Nadu, India)

˜p˜tavair˜gyavato mumukÿ¨n

bhav˜bdhip˜raÕ pratiy˜tumudyat˜n |

˜þ˜graho majjayate'ntar˜le

nig®hya kaõ÷he vinivartya veg˜t || 79||

AapatvEraGyvt> ˜p˜tavair˜gyavata× possessing an apparent detachment mumu]Un! mumukÿ¨n men desirous of liberation

-vaiBxparm! bhav˜bdhip˜ram to the other shore of the 'ocean of change' àityatum! pratiy˜tum to go towards %*tan! udyat˜n those who have undertaken Aaza ¢h> ˜þ˜ graha× the crocodile of desire m¾yte majjayate drowns them ANtrale antar˜le half way ing&ý nig®hya having caught k{Qe kaõ÷he by their throats ivinvTyR vinivartya turning vegat! veg˜t suddenly

Those who have only an apparent dispassion and are trying to cross the ocean of worldy existence are caught by their throats by the shark of desire which violently dragging them along, drowns them in the middle of the ocean.

viÿay˜khyagraho yena suviraktyasin˜ hata× |

sa gacchati bhav˜mbhodhe× p˜raÕ praty¨havarjita× || 80||

iv;yaOy¢h> viÿay˜khyagraha× The shark known as sense-objects yen yena by whom suivrKTyisna suviraktyasin˜ with the sword of mature dispassion ht> hata× slays s> sa× he who gCDit gacchati reaches -vaM-aexe> bhav˜mbhodhe× of the ocean of samsara parm! p˜ram the shore àTyUhvijRt> praty¨havarjita× free from obstacles

He who slays the shark called ―sense-objects‖ with the sword of mature dispassion crosses the ocean of samsara unobstructed.

viÿamaviÿayam˜rgairgacchato'nacchabuddhe×

pratipadamabhiy˜to m®tyurapyeÿa viddhi |

hitasujanagurukty˜ gacchata× svasya yukty˜

prabhavati phalasiddhi× satyamityeva viddhi || 81||

iv;miv;ymagER> viÿamaviÿayam˜rgai× through the dangerous path of sense-pleasures gCDt> gacchata× he who walks AnCDbuÏe>  

anacchabuddhe× of foolish intellect àitpdm! pratipadam at every step Ai-yat> abhiy˜ta× overtakes m&Tyu> m®tyu× death Aip api also @;> eÿa× this iviÏ viddhi understand ihtsujnguéKTya hitasujanagurukty˜ through the instructions of a well-meaning and noble guru gCDt> gacchata× he who goes SvSy svasya by one's own yuKTya yukty˜ reasoning faculty à-vit prabhavati comes(to him) )lisiÏ> phalasiddhi× the achievement of fruit sTym! satyam True #it @v iti eva for certain iviÏ viddhi know

Know that mortality soon overtakes a foolish man who walks the dangerous path of sense-pleasures. Whereas one who walks the right path according to the instructions of well-meaning and noble Gurus, along with his own reasoning faculty—he achieves the end; know for certain this to be true.

mokÿasya k˜ðkÿ˜ yadi vai tav˜sti

tyaj˜tid¨r˜dviÿay˜nviÿaÕ yath˜ |

pŸy¨ÿavattoÿaday˜kÿam˜rjava-

praþ˜ntid˜ntŸrbhaja nityam˜dar˜t || 82||  

mae]Sy mokÿasya of liberation ka<]a k˜ðkÿ˜ desire yid yadi if vE vai indeed tv tava yours AiSt asti is liberated Tyj tyaja avoid AitËrat! atid¨r˜t from a good distance iv;yan! viÿay˜n sense-objects iv;m! ywa viÿam yath˜ as poison pIyU;vt! pŸy¨ÿavat like nectar tae;dya]majRv àzaiNtdaNtI> toÿaday˜kÿam˜rjava praþ˜ntid˜ntŸ× contentment, sympathy, forgiveness, straight-forwardness, calmness and self-control -j bhaja cultivate inTym! nityam daily Aadrat! ˜dar˜t religiously

If indeed you have a craving for liberation, avoid sense-objects from a distance as if they were poison; and with respectful reverence, daily cultivate the nectarine virtues of contentment, compassion, forgiveness, straightforwardness, calmness, and self-control.

Note: To those desirous of liberation, Sri Sankara in this verse first tells what needs to avoided, viz, attachment to sense gratification. He then enumerates moral virtues that need to be cultivated such as contentment, compassion, sincerity, self-control etc. Interestingly, almost same verse occurs at the very beginning of Ashtavakra Gita (1.2), albeit more directly, in which sage Ashtavakra enjoins king Janaka: ―If you aspire after liberation, my child, shun the objects of the senses as poison and seek forgiveness, sincerity, kindness, contentment, and truth as nectar. This is the only verse in the entire Ashtavkra Gita that focuses on the do‘s and don‘ts of moral excellence. The rest of the book is devoted to describing the state of the realized ones.

Fascination for body criticized (verse 83-86)

Anu][m! anukÿaõam always yt! yat which pirùTy parih®tya leaving aside k«Tym! k®tyam what should be done Ana*iv*ak«t bNxmae][m! an˜dyavidy˜k®ta bandhamokÿaõam emancipation from the bondage caused by meaningless ignorance Aym! ayam this deh> deha× body prawR> par˜rtha× meant as an instrument for realizing Para, the Supreme(or meant for others) Amu:y amuÿya of this body pae;[e poÿaõe in nourishing y> ya× he who s¾te sajjate clings to s> sa× he Svm! svam himself Anen anena by this hiNt hanti kills

This body is essentially an instrument for realizing the Paramatman. He who does not constantly use it for liberating himself from the bondage born of beginningless ignorance but constantly seeks to gratify it, destroys himself.

y ya whoever zrIrpae;[awIR sn! þarŸrapoÿaõ˜rthŸ san being desirous of fattening the body AaTmanm! ˜tm˜nam the Self id†]it did®kÿati desires to realise ¢ahm! gr˜ham a crocodile daéixya d˜rudhiy˜ taking it for a log of wood x&Tva dh®tv˜ holding on to it ndIm! nadŸm river ttuRm! tartum to cross over s> sa× he gCDit gacchati proceeds

Whoever seeks to realize the Self by devoting himself to the gratification of the body, is like one who proceeds to cross a river, holding on to a shark, mistaking it for a log of wood.

moha eva mah˜m®tyurmumukÿorvapur˜diÿu |

moho vinirjito yena sa muktipadamarhati || 85||

maeh> moha× Infatuation @v eva alone mham&Tyu> mah˜m®tyu× a tragic death mumu]ae> mumukÿo× for a seeker seeking liberation vpuraid;u vapur˜diÿu in the body etc. maeh> moha× delusion ivinijRt> vinirjita× entirely conquered yen yena by whom s> sa× he muiKtpdm! muktipadam the state of liberation AhRit arhati deserves

For a student seeking liberation, infatuation with the body etc. is a ‗tragic death‘. He alone deserves liberation who has totally conquered this attachment.  

mohaÕ jahi mah˜m®tyuÕ dehad˜rasut˜diÿu |

yaÕ jitv˜ munayo y˜nti tadviÿõo× paramaÕ padam || 86||

jih jahi kills mham&Tyum! mah˜m®tyum the great death maehm! moham this infatuation deh dar sutaid;u deha d˜ra sut˜diÿu over the body, wife, sons etc. ym! yam which ijTva jitv˜ having conquered muny> munaya× sages yaiNt y˜nti reach tt! tat that iv:[ae> viÿõo× of Lord Visnu prmm! paramam the supreme pdm! padam state

Conquer this great attachment to your body, wife, children etc. By conquering these, sages reach the supreme State of Lord Vishnu.

Gross body condemned (verses 87-91)

tvaðm˜Õsarudhirasn˜yumedomajj˜sthisaðkulam |

p¨rõaÕ m¨trapurŸÿ˜bhy˜Õ sth¨laÕ nindyamidaÕ vapu× || 87||  

Tvkoe ma<s éixr Snayu medae m¾ AiSw s<k…lm! tvak m˜Õsa rudhira sn˜yu medo majja asthi saðkulam Mixed with skin, flesh, blood vessels, fat, marrow and bones pU[Rm! p¨rõam filled mUÆpurI;a_yam! m¨trapurŸÿ˜bhy˜m with urine and faecal matter SwUlm! sth¨lam the gross inN*m! nindyam blame-worthy #dm! idam this vpu> vapu× body

This gross body is most offensive as it is composed of skin, flesh, blood vessels, fat, marrow and bones and also it is ever filled with urine and faecal matter.

pañcŸk®tebhyo bh¨tebhya× sth¨lebhya× p¨rvakarmaõ˜ |

samutpannamidaÕ sth¨laÕ bhog˜yatanam˜tmana× |

avasth˜ j˜garastasya sth¨l˜rth˜nubhavo yata× || 88||

SwUle_y> sth¨lebhya× from the gross(elements) pÁcIk«te_y> pañcŸk®tebhya× that have undergone five-fold self-division and mutual combination -Ute_y> bh¨tebhya× from the (five) elements pUvRkmR[a p¨rvakarmaõ˜ by the past actions smuTpÔm! samutpannam produced #dm! SwUlm! idam sth¨lam this gross body -aegaytnm! bhog˜yatanam the instrument of enjoyment AaTmn> ˜tmana× of the Self AvSwa avasth˜ state jagr> j˜gara×  

of wakefulness tSy tasya that SwUlawaRnu-v> sth¨l˜rth˜nubhava× the experience of gross objects yt> yata× by which

Made up of the gross elements formed by the combination of the subtle elements and ordained by past actions, this gross body is the instrument of experience for the Self. The state in which it perceives gross objects is its waking state.

  

b˜hyendriyai× sth¨lapad˜rthasev˜Õ

srakcandanastry˜divicitrar¨p˜m |

karoti jŸva× svayametad˜tman˜

tasm˜tpraþastirvapuÿo'sya j˜gare || 89||

baýeiNÒyE> b˜hyendriyai× External sense-organs SwUlpdawRsevam! sth¨lapad˜rthasev˜m enjoyment of the gross objects ökoecNdnSÆ!yaid srakcandanastry˜di garlands, sandal paste, women etc ivicÆêpam! vicitrar¨p˜m of an endless variety kraeit karoti does jIv> jŸva× the ego Svym! svayam by itself @tdaTmna etad˜tman˜ identifying with this tSmat! tasm˜t therefore àziSt> praþasti× the emininence ASy vpu;> asya vapuÿa× of this body jagre j˜gare in the waking state

The individualized ego identifying itself with this body, enjoys gross objects such as garlands, sandal-paste, women etc. of an endless variety by means of the sense-organs. Therefore this body has the greatest play in the waking state.

sarv˜'pi b˜hyasaÕs˜ra× puruÿasya yad˜þraya× |  

viddhi dehamidaÕ sth¨laÕ g®havadg®hamedhina× || 90||

svaR> sarv˜× all Aip api even baýs<sar> b˜hyasaÕs˜ra× dealings with the external world pué;Sy puruÿasya of the man ydaïy> yad˜þraya× dependent on whom iviÏ viddhi understand that #dm! idam this SwUlm! dehm! sth¨lam deham gross body g&hvt! g®havat like a house g&hmeixn> g®hamedhina× to the house-holder

Know this gross body, on which depend all dealings with the world outside, is just like the house of the householder.

sth¨lasya sambhavajar˜maraõ˜ni dharm˜×

sthauly˜dayo bahuvidh˜× þiþut˜dyavasth˜× |

varõ˜þram˜diniyam˜ bahudh˜'may˜× syu×

p¨j˜vam˜nabahum˜namukh˜ viþeÿ˜× || 91||

SwUlSy sth¨lasya of the gross body sM-v jra mr[ain sambhava jar˜ maraõ˜ni birth, decay and death xmaR> dharm˜× essential properties SwaELyady> sthauly˜daya× fatness etc b÷ivxa> bahuvidh˜× different conditions izzuta*vSwa> þiþut˜dyavasth˜×  

childhood and such other states v[aRïmaidinyma> varõ˜þram˜diniyam˜× the rules of caste and orders of life b÷xa bahudh˜ many Aamya> ˜may˜× diseases pUjavman b÷manmuoa p¨j˜vam˜na bahum˜namukh˜ worship,dishonour,honour etc ivze;a> viþeÿ˜× distinctions Syu> syu× happen

Birth, decay and death are the essential properties of the gross body; fatness etc., childhood etc., are its different conditions; it has rules of caste and orders of life; and it is subject to a variety of diseases and it is this body that meets with different kinds of treatment such as worship, dishonour, honour, etc.

Organs of perception and action (verse 92)

buddhŸndriy˜õi þravaõaÕ tvagakÿi

ghr˜õaÕ ca jivh˜ viÿay˜vabodhan˜t |

v˜kp˜õip˜d˜ gudamapyupastha×

karmendriy˜õi pravaõena karmasu || 92||

buÏIiNÒyai[ buddhŸndriy˜õi the organs of knowledge ïv[m! þravaõam the ears Tvkoe tvak skin Ai] akÿi eyes ºa[m! ghr˜õam nose c ca and ijþa jihv˜ tongue(sense of taste)  

iv;yavbaexnat! viÿay˜vabodhan˜t for gaining knowledge of the objects vakoe pai[ pada> v˜k p˜õi p˜d˜× the organ of speech, hands, legs gudm! gudam the anus Aip api also %pSw> upastha× the genital organ kmeRiNÒyai[ karmendriy˜õi organs of action àv[en pravaõena by their tendency kmRsu karmasu in actions

The ears, skin, eyes, nose, and tongue are organs of knowledge, for they help us gain the knowledge of the external objects. ( The organ of speech, hands, legs, anus and genitals are the organs of action due to their tendency to work.

Inner instruments (verses 93-94)

nigadyate'nta×karaõaÕ manodhŸ×

ahaðk®tiþcittamiti svav®ttibhi× |

manastu saðkalpavikalpan˜dibhi×

buddhi× pad˜rth˜dhyavas˜yadharmata× || 93||

ing*te nigadyate is called ANt>kr[m! mn> anta×karaõam mana× as inner organ, mind xI> dhŸ× intellect Ah<k«it> ahaðk®ti× ego icÄm! cittam citta #it iti thus Svv&iÄi-> svav®ttibhi× by their own  

functions mn> mana× mind tu tu verily s<kLpivkLpnaidi-> saðkalpavikalpan˜dibhi× by its doubts and hesitations buiÏ> buddhi× the intellect pdawR AXyvsay xmRt> pad˜rtha adhyavas˜ya dharmata× by its nature of determining the truth of objects

The ―inner organs‖ are called, according to their respective functions as mind, intellect, ego and chitta. Mind is so called by reason of its considering the pros an cons of a thing; intellect by reason of its function of determining the truth of objects.

atr˜bhim˜n˜dahamityahaðk®ti× |

sv˜rth˜nusandh˜naguõena cittam || 94||

AÆ atra here Ai-manat! abhim˜n˜t on account of identification Ahm! #it aham iti with 'I am' etc Ah<k«it> ahaðk®ti× the ego SvawaRnusNxangu[en sv˜rth˜nusandh˜naguõena from its function of remembering(contemplating) things it is interested in icÄm! cittam citta

The ego is so called by reason of its identification with the body as one‘s own self and chitta from its function of constantly illumining the things of its interest.

The five pranas (verse 95)

pr˜õ˜p˜navy˜nod˜nasam˜n˜ bhavatyasau pr˜õa× |

svayameva v®ttibhed˜dvik®tibhed˜tsuvarõasalil˜divat || 95||

àa[ Apan Vyan %dan smana> pr˜õa ap˜na vy˜na ud˜na sam˜n˜× prana,apana,vyana,udana and samana -vit bhavati becomes AsaE asau this àa[> pr˜õa× vital force Svym! svayam itself @v eva alone v&iÄ-edat! v®ttibhed˜t due to difference in functions ivk«it-edat! vik®tibhed˜t due to difference in modifications suv[R sillaidvt! suvarõa salil˜divat like gold, water etc

One and the same Prana becomes Prana, Apana, Vyana, Udana, and Samana according to its functions and modifications, like gold, water etc.

Subtle body: effects (verse 96-101)

v˜g˜di pañca þravaõ˜di pañca

pr˜õ˜di pañc˜bhramukh˜ni pañca |

buddhy˜dyavidy˜pi ca k˜makarmaõŸ

puryaÿ÷akaÕ s¨kÿmaþarŸram˜hu× || 96||  

vagaid v˜g˜di speech etc pÁc pañca five ïv[aid þravaõ˜di ears etc pÁc pañca five àa[aid pr˜õ˜di prana etc pÁc pañca five Aæmuoain abhramukh˜ni the space and other elements pÁc pañca five buÏ(aid buddhy˜di the intellect etc Aiv*a avidy˜ ignorance Aip api also c ca and kamkmR[I k˜makarmaõŸ desire and action puyRòkm! puryaÿ÷akam the eight cities sUúmzrIrm! s¨kÿmaþarŸram as subtle body Aa÷> ˜hu×

The five organs of action beginning with speech, the five organs-of-perception beginning with the ear, the group of five pranas, the five elements starting with space, along with the discriminative intellect etc. and also ignorance, desire, and action—these eight ‗cities‘ together constitute the subtle body.

idaÕ þarŸraÕ þ®õu s¨kÿmasañjñitaÕ

liðgaÕ tvapañcŸk®tabh¨tasambhavam |

sav˜sanaÕ karmaphal˜nubh˜vakaÕ

sv˜jñ˜nato'n˜dirup˜dhir˜tmana× || 97||

#dm! idam this zrIrm! þarŸram body z&[u þ®õu listen sUúms<i}tm! s¨kÿmasañjñitam which is known as 'subtle' il¼m!  

liðgam (also called as) lingam tu tu indeed ApÁcIk«t -Ut sM-vm! apañcŸk®ta bh¨ta sambhavam produced by the elements that have not undergone the process of 'pancikarana' svasnm! sav˜sanam possessing tendencies kmR)lanu-avkm! karmaphal˜nubh˜vakam that causes enjoyments of fruits of past actions Sva}ant> sv˜jñ˜nata× because of its own ignorance Anaid> an˜di× beginningless %paix> up˜dhi× limitation AaTmn> ˜tmana× of the Atman

This subtle body, listen carefully, also called the Linga Sarira, produced from the subtle elements is possessed of the latent impressions (vasanas), and it causes an individual to experience the fruits of one‘s past actions. It is the beginningless limitation superimposed on the Self and brought about by its own ‗ignorance‘

svapno bhavatyasya vibhaktyavasth˜

svam˜traþeÿeõa vibh˜ti yatra |

svapne tu buddhi× svayameva j˜grat

k˜lŸnan˜n˜vidhav˜san˜bhi× || 98||  

SvPn> svapna× dream -vit bhavati is ASy asya of this iv-KTyvSwa vibhaktyavasth˜ distinct (from the waking) state SvmaÆze;e[ svam˜traþeÿeõa itself remaining alone iv-ait vibh˜ti shines yÆ yatra where SvPne svapne in dream tu tu indeed buiÏ> buddhi× intellect Svym! @v svayam eva itself ja¢TkalIn nanaivx vasnai-> j˜gratk˜lŸna n˜n˜vidha v˜san˜bhi× due to the various impressions collected during the time of waking

Dream is the state when this (subtle body) is distinctly in expression, where it expresses all by itself. In dream, the intellect by itself revels as the agent of experiences etc., due to the various impressions gathered by it during its waking state.

kartr˜dibh˜vaÕ pratipadya r˜jate

yatra svayaÕ bh˜ti hyayaÕ par˜tm˜ |

dhŸm˜trakop˜dhiraþeÿas˜kÿŸ

na lipyate tatk®takarmaleþai× |

yasm˜dasaðgastata eva karmabhi×  

na lipyate kiñcidup˜dhin˜ k®tai× || 99||

kÆaRid-avm! kartr˜dibh˜vam the idea of 'I am the doer' etc àitp* pratipadya having assumed rajte r˜jate shines yÆ yatra where Svym! svayam itself -ait bh˜ti shines ih hi indeed Aym! ayam this praTma par˜tm˜ the supreme self xImaÆkaepaix> dhŸm˜trakop˜dhi× with buddhi as its only conditioning or limitation Aze;sa]I aþeÿas˜kÿŸ witness to everything n na not ilPyte lipyate touched tt! k«tkmRlezE> tat k®takarmaleþai× by the least work done by it ySmat! yasm˜t because of its own ignorance As¼> asaðga× (the Self is) unattached tt> @v tata× eva by the same reason kmRi-> karmabhi× by actions n na not ilPyte lipyate is touched ikiÁct! kiñcit in the least %paixna up˜dhin˜ by the conditionings k«tE> k®tai× done

In this condition, the supreme Self shines in its own glory, with the intellect as its only limitation, witness of everything uncontaminated in the least by the activities of the intellect. Since it is entirely unattached, it is not tainted by any action that its apparent conditionings may perform.

sarvavy˜p®tikaraõaÕ liðgamidaÕ sy˜ccid˜tmana× puÕsa× |

v˜sy˜dikamiva takÿõastenaiv˜tm˜ bhavatyasaðgo'yam || 100||  

svRVyap&itkr[m! sarvavy˜p®tikaraõam instrument for all activities il¼m! #dm! liðgam idam this subtle body Syat! sy˜t becomes icdaTmn> pu<s> cid˜tmana× puÕsa× of the Atman, who is absolute consciousness vaSyaidkm! v˜sy˜dikam chisel etc #v iva like tú[> takÿõa× of the carpenter ten @v tena eva for that reason only ATma atm˜ the Self -vit bhavati is As¼> asaðga× unattached Aym! ayam this

As the tools of a carpenter are his instruments, so this subtle body is an instrument for all activities of the Self (Atman), which is of the nature of Knowledge Absolute. This Self, therefore, is perfectly unattached.

andhatvamandatvapa÷utvadharm˜×

sauguõyavaiguõyavaþ˜ddhi cakÿuÿa× |

b˜dhiryam¨katvamukh˜stathaiva

þrotr˜didharm˜ na tu vettur˜tmana× || 101||

ANxTv mNdTv pquTv xmaR> andhatva mandatva pa÷utva dharm˜× blindness, weakness and sharpness-these conditions saEgu{y  

vEgu{y vzat! sauguõya vaiguõya vaþ˜t are as per the fitness or defectiveness ih hi indeed c]u;> cakÿuÿa× of the eyes baixyRmUkTv muoa> b˜dhiryam¨katva mukh˜× deafness, muteness etc twa tath˜ so too @v eva only ïaeÆaidxmaR> þrotr˜didharm˜× the conditions of ear etc n na not tu tu but veÄu> vettu× of the all knower AaTmn> ˜tmana× the Atman

Blindness, weakness, or sharpness of the eye are conditions merely due to its defect or fitness. So too, deafness, dumbness etc., belong to the ear etc. These attributes can never belong to the Self (Atman), the knower.

Fuctions of prana (Verse 102)

ucchv˜sani×þv˜savij®mbhaõakÿut

prasyandan˜dyutkramaõ˜dik˜× kriy˜× |

pr˜õ˜dikarm˜õi vadanti tajñ˜×

pr˜õasya dharm˜vaþan˜pip˜se || 102||

%CDoevas ucchv˜sa (actions) such as inhalation in>Zvas ivj&M-[ ]ut! àSpNdn Aaid %T³m[ Aaidka> ni×þv˜sa vij®mbhaõa kÿut praspandana  

˜di utkramaõa ˜dik˜× exaltation, yawning, sneezing, secretion, dying etc i³ya> kriy˜× actions tJ}a> tajjñ˜× those who know àa[ Aaid kmaRi[ pr˜õa ˜di karm˜õi as the activities of prana (or vital breath) etc vdiNt vadanti state (declare) àa[Sy pr˜õasya of prana (or vital breath) xmaER dharmau dharmas (nature) or qualities Azna ippase aþan˜ pip˜se hunger and thirst

Experts call inhalation, exhalation, yawning, sneezing, secretion, death etc. as functions of the vital breath, while hunger and thirst are the qualities of the main vital breath.

Ego discussed (verses 103-105)

ANt>kr[mete;u c]uraid;u v:mRi[,

AhimTyi-manen itóTya-astejsa. 103.

anta×karaõameteÿu cakÿur˜diÿu varÿmaõi |

ahamityabhim˜nena tiÿ÷haty˜bh˜satejas˜ || 103||

ANt>kr[m! anta×karaõam The inner organ @te;u eteÿu in these c]uraid;u cakÿur˜diÿu eye etc v:mRi[ varÿmaõi in the body Ahm! #it aham iti as "I" Ai-manen abhim˜nena identifying itóit tiÿ÷hati exists Aa-astejsa ˜bh˜satejas˜ with the reflection of the Atman  

The inner organ has its seat of expression in the sense-organs such as the eye etc. Identifying with them as ―I‖, it exists, by the reflection of the Self (Atman) in it.

ahaðk˜ra× sa vijñeya× kart˜ bhokt˜bhim˜nyayam |

sattv˜diguõayogena c˜vasth˜trayamaþnute || 104||

Ah<kar> ahaðk˜ra× ego s> sa× it iv}ey> vijñeya× know ktaR kart˜ the doer -aea bhokt˜ the experiencer Ai-main abhim˜ni identifying Aym! ayam this sÅvaidgu[yaegen sattv˜diguõayogena in conjuction with the gunas (or qualities) such as sattva etc c ca and AvSwaÆym! avasth˜trayam in three different states Aîute aþnute enjoys

Know that it is the ego which, identifying with the body, becomes the doer or the experiencer, and in conjuction with the Gunas* such as sattva etc, this ego assumes the three different states (of waking, dreaming, and deep sleep).

*As explained in the introductory essay, Guna is a technical term of Sankhya philosophy also used in the same sense by the Vedanta. Prakrti or Nature is constituted of three Gunas: Sattva (equilibrium or purity), Rajas (attraction or activity), and Tamas (inertia). Prakrti is the three Gunas, not that she has them. Guna is wrongly translated as quality; it is substance as well as quality, matter, and force. Where ever there is name and form, there is Guna. Guna also means a rope, that which binds. (Swarupananda, 1996, pp. 55-56).

viÿay˜õ˜m˜nuk¨lye sukhŸ du×khŸ viparyaye |

sukhaÕ du×khaÕ ca taddharma× sad˜nandasya n˜tmana× || 105||

iv;ya[am! viÿay˜õ˜m the sense-objects AanukªLye ˜nuk¨lye when favorable suoI sukhŸ happy Ê>oI du×khŸ miserable ivpyRye viparyaye when contrary suom! sukham happiness Ê>om! du×kham misery c ca and tÏmR> taddharma× dharmas (qualities) of that(ego) sdanNdSy sad˜nandasya of the ever-blissful n na not AaTmn> ˜tmana× for the Atman

When the sense-objects are favorable, the situation is happy. When they are unfavorable, it is miserable. Happiness and misery are, therefore, the characteristics of the ego and do not belong to the the Self (Atman), which is ever-blissful.

Infinite love - the Self (verses 106-107)

˜tm˜rthatvena hi prey˜nviÿayo na svata× priya× |

svata eva hi sarveÿ˜m˜tm˜ priyatamo yata×

tata ˜tm˜ sad˜nando n˜sya du×khaÕ kad˜cana || 106||

AaTmawRTven ˜tm˜rthatvena because of the Self ih hi only àeyan! prey˜n pleasure-giving iv;y> viÿaya× sense-objects n na not Svt> svata× independently iày> priya× dear Svt> svata× by  

itself @v ih eva hi verily sveR;am! sarveÿ˜m of all AaTma ˜tm˜ the Atman iàytm> priyatama× most beloved yt> yata× because tt> tata× therefore AaTma ˜tm˜ the Atman sdanNd> sad˜nanda× ever-blissful n na never ASy asya to it Ê>o< du×khaÕ misery kdacn kad˜cana anytime

Sense-objects are pleasurable only because of the Self which manifests through them, and not independently, for the Self is, by its very nature, the most beloved* of all. The Self, therefore, is ever-blissful and can never suffer any grief or misery.

*In one of the most meaningful teachings ever proclaimed, rishi Yajnavalkya tells his wife, Maitreyi: ―Na va are sarvasya kamya sarvam priyam bhavati, atmanastu kamaya sarvam priyam bhavati—Nothing is loved for its own sake; it is for the sake of the Self that everyting is loved.‖ (Brh.U. 2.4.5)

yatsuÿuptau nirviÿaya ˜tm˜nando'nubh¨yate |

þruti× pratyakÿamaitihyamanum˜naÕ ca j˜grati || 107||

yt! yat that which su;uPtaE suÿuptau in deep sleep inivR;y> nirviÿaya× independent of sense-objects AaTmanNd> ˜tm˜nanda× bliss of the Atman Anu-Uyte anubh¨yate is experienced ïuit> þruti× scriptural declarations àTy]m! pratyakÿam direct experience @eitým! aitihyam tradition Anumanm! anum˜nam inference c ca and ja¢it j˜grati clearly say(attest)  

Scriptues , direct experience, tradition and inference clearly attest that in deep-sleep, we experience the Bliss of the Self (Atman) independent of sense-objects.

 

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)