Sri Sankara’s Vivekachudamani By Acharya Pranipata Chaitanya -11

Sri Sankara’s

Vivekachudamani

By

Acharya Pranipata Chaitanya

(Tiruchengode Chinmaya Mission, Tamil Nadu, India)

satyaÕ yadi sy˜jjagadetad˜tmano'

nantattvah˜nirnigam˜pram˜õat˜ |

asatyav˜ditvamapŸþitu× sy˜-

nnaitattrayaÕ s˜dhu hitaÕ mah˜tman˜m || 232||

sTym! satyaÕ real yid yadi if Syat! sy˜t is jgt! jagat universe @tt! etat this AaTmn> ˜tmana× of the Self AnNtÅvhain> anantattvah˜ni× loss if infinitude ingm Aàma[ta nigama apram˜õat˜ loss of validity of Vedic Scriptures AsTyvaidTvm! asatyav˜ditvam state of being a liar Aip api also $iztu> Ÿþitu× of the Lord Syat! sy˜t will be n na not @tt! etat these Çym! trayaÕ  

three saxu s˜dhu proper(desirable) ihtm! hitaÕ beneficial mhaTmnam! mah˜tman˜m (according) to Great Ones.

If the universe, as it is, is Real, the Self (Atman) would not be Infinite, the scriptures would be false, the Lord himself would be guilty of having spoken an untruth. None of these three is considered either desirable or beneficial by the Great Ones.

 .

Ÿþvaro vastutattvajño na c˜haÕ teÿvavasthita× |

na ca matsth˜ni bh¨t˜nŸtyevameva vyacŸkl®pat || 233||

$ñr> Ÿþvara× the Lord vStutÅv}> vastutattvajña× knower of reality of all things n na not c ca and Ahm! ahaÕ I te;u teÿu in them AviSwt> avasthita× living n na nor c ca further mTSwain matsth˜ni existing in Me -Utain bh¨t˜ni the beings #it iti thus @vm! @v evam eva in this way only VycIKl&pt! vyacŸkl®pat has supported

The Lord, the knower of the Reality of all things, has expressly declared: ―I do not abide in them, and nor do beings abide in Me.‖*

*Bhagavad Gita 9.4-5

yadi satyaÕ bhavedviþvaÕ suÿupt˜vupalabhyat˜m |

yannopalabhyate kiñcidato'satsvapnavanm®ÿ˜ || 234||

yid yadi if sTym! satyaÕ TRUE -vet! bhavet were ivñm! viþvaÕ the universe su;uPtaE suÿuptau in deep-sleep Aip (api) (also,even) %pl_ytam! upalabhyat˜m would have been perceived yt! yat since n %pl_yte na upalabhyate (it is) not perceived ikiÁct! kiñcit anything At> ata× therefore Ast! asat unreal SvPnvt! svapnavat like a dream m&;a m®ÿ˜ false

If the universe were real, it would have been perceived even in the deep-sleep state. Since it is not at all perceived, it must be unreal like a dream.

ata× p®thaðn˜sti jagatpar˜tmana×

p®thakpratŸtistu m®ÿ˜ guõ˜divat |

˜ropitasy˜sti kimarthavatt˜'-

dhiÿ÷h˜nam˜bh˜ti tath˜ bhrameõa || 235||  

At> ata× therefore p&wkoe p®thak seperate n na not AiSt asti is jgt! jagat world praTmn> par˜tmana× from the Supreme Self p&wkoe àtIit> p®thak pratŸti× (its) seperate appearance tu tu and m&;a m®ÿ˜ false gu[ Aaihvt! guõa ˜hivat like 'rope and snake' AaraeiptSy ˜ropitasya of the superimposed thing AiSt asti is ikm! kim there AwRvÄa arthavatt˜ meaning Aixóanm! adhiÿ÷h˜naÕ substratum Aa-ait ˜bh˜ti appears twa tath˜ like that æme[ bhrameõa through delusion

Therefore, the world has no existence apart from the Supreme Self and the appearance of its separateness is false like the appearance of a snake in a rope. Can a superimposition has any real existence apart from its own substratum? Through delusion, it is the substratum itself which appears like that.

bhr˜ntasya yadyadbhramata× pratŸtaÕ

brahmaiva tattadrajataÕ hi þukti× |

idantay˜ brahma sadaiva r¨pyate

tv˜ropitaÕ brahmaõi n˜mam˜tram || 236||  

æaNtSy bhr˜ntasya to a deluded one yt! yt! yat yat whatever æmt> bhramata× through delusion àtItm! pratŸtaÕ appears äü brahma Brahman @v eva alone tt! tt! tat tat all that rjtm! rajataÕ silver ih hi indeed zuiKt> þukti× a mother-of-pearl #d<tya idantay˜ as "this" äü brahma Brahman st! sat existance @v eva alone êPyte r¨pyate is considered(as this world) tu tu but Aaraeiptm! ˜ropitaÕ superimposed äüi[ brahmaõi on Brahman nammaÇm! n˜mam˜tram mere name

Through error of judgement whatever a deluded man perceives what can only be Brahman and Brahman alone. The silvery sheen perceived is nothing but the mother-of-pearl. Brahman is ever-present as ―this‖ universe and that which is superimposed on Brahman can only be a mere name.

Brahman – Its nature (verses 237-240)

ata× paraÕ brahma sadadvitŸyaÕ

viþuddhavijñ˜naghanaÕ nirañjanam |

pr˜þ˜ntam˜dyantavihŸnamakriyaÕ

nirantar˜nandarasasvar¨pam || 237||

At> ata× therefore prm! paraÕ supreme äü brahma Brahman st! sat real AiÖtIym! advitŸyaÕ non-dual ivzuÏiv}an"nm! viþuddhavijñ˜naghanaÕ the essence of pure Knowledge Absolute inrÁjnm! nirañjanam taintless àazaNtm! pr˜þ˜ntaÕ supremely peaceful Aaid ANt ivhInm! ˜di anta vihŸnaÕ without beginning and end Ai³ym! akriyaÕ beyond activity inrNtr nirantara always AanNdrsSvêpm! ˜nandarasasvar¨pam of the nature of Bliss Absolute

Therefore, whatever is manifested is the Supreme Brahman Itself---Real, non-dual, extremely pure, the essence of Knowledge-Absolute, taintless, supremely peaceful, without beginning or end, beyond all activity, and always of the nature of Bliss-Absolute.

inrStmayak«tsvR-ed<

inTy< suo< in:klmàmeym!,  

nirastam˜y˜k®tasarvabhedaÕ

nityaÕ sukhaÕ niÿkalamaprameyam |

ar¨pamavyaktaman˜khyamavyayaÕ

jyoti× svayaÕ kiñcididaÕ cak˜sti || 238||

inrSt nirasta transcending mayak«t m˜y˜k®ta created by Maya svR-edm! sarvabhedaÕ all distinctions inTym! nityaÕ eternal suom! sukhaÕ essence of joy in:klm! niÿkalam indivisible Aàmeym! aprameyam immeasurable Aêpm! ar¨paÕ formless AVyKtm! avyaktam unmanifest AnaOym! an˜khyaÕ nameless AVyym! avyayaÕ immutable Jyaeit> Svym! jyoti× svayaÕ self-effulgent ikiÁct! kiñcit whatever #dm! idaÕ this ckaiSt cak˜sti is manifested

Transcending all distinctions created by Maya, the Surpreme Brahman is Eternal, the essence of Joy, Indivisible, Immeasurable, Formless, Unmanifest, Nameless, Immutable and Self-effulgent.

jñ˜t®jñeyajñ˜naþ¨nyamanantaÕ nirvikalpakam |

keval˜khaõýacinm˜traÕ paraÕ tattvaÕ vidurbudh˜× || 239||

}at& }ey }an zUNym! jñ˜t® jñeya jñ˜na þ¨nyaÕ free from the distinctions of the Knower, Known & Knowledge AnNtm! anantaÕ infinite inivRkLpkm! nirvikalpakam transcedental kevl kevala pure Ao{f akhaõýa indivisible icNmaÇm! cinm˜traÕ essence of absolute knowledge prm! paraÕ supreme tÅvm! tattvaÕ truth ivÊ> vidu× realise buxa> budh˜× the wise sages.

Sages realise the Supreme Truth in which there are no distinctions such as the knower, the knowledge and the known, the Truth which is Infinite, Transcendental and which is of the essence of Knowledge Absolute.

aheyamanup˜deyaÕ manov˜c˜magocaram |

aprameyaman˜dyantaÕ brahma p¨rõamahaÕ maha× || 240||

Aheym! aheyaÕ that which cannot be thrown away Anupadeym! anup˜deyaÕ which cannot be taken up mnaevacam! manov˜c˜Õ of the mind and the speech Agaecrm! agocaram  

beyond the limits Aàmeym! aprameyaÕ immeasurable Ana*Ntm! an˜dyantaÕ without beginning and end äü brahma Brahman pU[Rm! p¨rõaÕ whole Ahm! ahaÕ I-the Self mh> maha× glorious

That which can neither be thrown away nor taken up, that which lies beyond the limits of mind and speech, which is Immeasurable, which is without beginning or end, full, and one‘s very own Self, which is of outshining glory---that is the Self.

That Thou Art – explanation (verses 241-249)

tattvampad˜bhy˜mabhidhŸyam˜nayo×

brahm˜tmano× þodhitayoryadŸttham |

þruty˜ tayostattvamasŸti samyag

ekatvameva pratip˜dyate muhu× || 241|

tt! Tvm! pda_yam! tat tvaÕ pad˜bhy˜Õ by the terms "That" and "Thou" Ai-xIymanyae> abhidhŸyam˜nayo× denoted äü AaTmnae> brahma ˜tmano× between Brahman and Atman zaeixtyae> þodhitayo× purified i.e. Eliminating the conditionings yt! yat  

which $Twm! Ÿttham thus ïuTya þruty˜ by the Sruti tyae> tayo× their tt! Tvm! Ais tat tvam asi "That Thou Art" #it iti thus sMyg! samyag absolute @kTvm! ekatvam identify @v eva alone àitpa*te pratip˜dyate is established mu÷> muhu× repeatedly

If Sruti in its maxim ―That Thou Art‘, repeatedly establishes the absolute oneness of Brahman and the Self, indicated by the term ―That‖(Tat) and ―Thou‖(Tvam) respectively, then divesting these terms of their relative associations, their implied but not literal meanings are to be understood.

aikyaÕ tayorlakÿitayorna v˜cyayo×

nigadyate'nyonyaviruddhadharmiõo× |

khadyotabh˜nvoriva r˜jabh®tyayo×

k¨p˜mbur˜þyo× param˜õumervo× || 242||

@eKym! aikyaÕ identity tyae> tayo× their(between them) li]tyae> lakÿitayo× between the implied meaning n na not vaCyyae> v˜cyayo× between the literal meaning ing*te  

nigadyate is inculcated ANyaeNy anyonya mutually ivéÏ viruddha (who are) of opposite ximR[ae> dharmiõo× attributes o*aet -aNvae> khadyota bh˜nvo× between glow-worm and sun #v iva like raj-&Tyyae> r˜jabh®tyayo× between king and servant kªpaMburaZyae> k¨p˜mbur˜þyo× between a well and a ocean prma[umevaeR> param˜õumervo× between an atom and the mount Meru

For they are of contradictory attributes---like the sun and the glow-worm, the king and the servant, the ocean and the well, mount Meru and an atom.

tayorvirodho'yamup˜dhikalpito

na v˜stava× kaþcidup˜dhireÿa× |

Ÿþasya m˜y˜ mahad˜dik˜raõaÕ

jŸvasya k˜ryaÕ þ®õu pañcakoþam || 243||

tyae> tayo× between them ivraex> virodha× difference Aym! ayam this %paixkiLpt> up˜dhikalpita× created by superimposed upadhi n na not vaStv> v˜stava×  

real kiZct! kaþcit any %paix> up˜dhi× Upadhi @;> eÿa× this $zSy Ÿþasya of Isvara maya m˜y˜ Maya mhdaid kar[m! mahad˜di k˜raõaÕ the cause of Mahat etc. jIvSy jŸvasya of jiva kayRm! k˜ryaÕ (Maya's) effect z&[u þ®õu listen pÁckaezm! pañcakoþam the five sheaths

The difference between them is only created by superimposition and is not something real. The limiting condition in the case of the Lord is Maya or ignorance, the cause of Mahat etc. And listen, the limiting conditions in the case of the individual self are the five sheaths, which are effects of ignorance.

et˜vup˜dhŸ parajŸvayostayo×

samyaðnir˜se na paro na jŸva× |

r˜jyaÕ narendrasya bha÷asya khe÷aka×

tayorapohe na bha÷o na r˜j˜ || 244||

@taE %paxI etau up˜dhŸ these two Upadhis prjIvyae> parajŸvayo× of Isvara and jiva tyae> tayo× their sMykoe samyak completely inrase nir˜se when eliminated n na not pr> para× Isvara n na not jIv> jŸva×  

jiva raJym! r˜jyaÕ kingdom nreNÔSy narendrasya of the king -qSy bha÷asya of soldiers oeqk> khe÷aka× a shield tyae> Apaehe tayo× apohe when both are taken away n na there is neither -q> bha÷a× soldier n na not raja r˜j˜ king

These two are limiting conditions of the Lord and the individual soul, but when they are completely eliminated, there is neither the Lord nor the individual soul*. When the kingdom of the king and the shield of the soldier are taken away, there can neither be a king nor a soldier.

*This is explained through the analogy of the ocean and the wave. The ocean can be likened to the Isavara and the wave to the jiva. However, when we realize that in reality the ocean and the wave are water only—there being neither the ocean nor the wave—the seeming disctinction between the Isvara and the jiva disappears. It is all seen as water only, like the substratum, the Brahman—the only reality behind all appearances.

ath˜ta ˜deþa iti þruti× svayaÕ

niÿedhati brahmaõi kalpitaÕ dvayam |

þrutipram˜õ˜nug®hŸtabodh˜-

ttayornir˜sa× karaõŸya eva || 245||  

Aw atha now At> ata× then Aadez> ˜deþa× injunction #it iti thus ïuit> þruti× vedas (scriptures) Svym! svayaÕ themselves in;exit niÿedhati reject äüi[ brahmaõi in Brahman kiLptm! kalpitaÕ imagined Öym! dvayaÕ duality ïuitàma[ Anug&hIt þrutipram˜õa anug®hŸta supported by the authority of scriptures baexat! bodh˜t by knowledge tyae> tayo× their(of upadis) inras> nir˜sa× elimination kr[Iy karaõŸya should be done @v eva certainly

―Now is the injunction‖ etc--- in these words the scriptures reject the imagined duality in Brahman. Supported by the authority of the scriptures one must certainly eliminate these two superimpositions by means of direct Realization.

nedaÕ nedaÕ kalpitatv˜nna satyaÕ

rajjud®ÿ÷avy˜lavatsvapnavacca |

itthaÕ d®þyaÕ s˜dhuyukty˜ vyapohya

jñeya× paþc˜dekabh˜vastayorya× || 246||  

n #dm! na idaÕ "neither this" n #dm! na idaÕ "nor this" kiLptTvat! kalpitatv˜t being products of imaginations n na not sTym! satyaÕ real rJju rajju (in the) rope †ò d®ÿ÷a seen Vyalvt! vy˜lavat like the snake SvPnvt! svapnavat like the dream c ca and #Twm! itthaÕ thus †Zym! d®þyaÕ seen(world) saxu s˜dhu perfectly yuKTya yukty˜ by reasoning Vypaeý vyapohya eliminating }ey> jñeya× should be realised pZcat! paþc˜t thereafter @k -av> eka bh˜va× oneness tyae> tayo× their(jiva and Isvara) y> ya× that which

―Neither this (gross), nor this (subtle)‖ is the Self; like the snake seen in the rope and like dreams, they are not real, being the products of imagination. By a perfect elimination of the objective world by reasoning supported by the Sruti, one must realize the oneness underlying the individual soul and the Lord.

tatastu tau lakÿaõay˜ sulakÿyau

tayorakhaõýaikarasatvasiddhaye |

n˜laÕ jahaty˜ na tath˜'jahaty˜  

kint¨bhay˜rth˜tmikayaiva bh˜vyam || 247||

tt> tata× therefore tu tu verily taE tau these two (terms) l][ya lakÿaõay˜ through their implied meaning sulúyaE sulakÿyau should be carefully considered tyae> tayo× their Ao{f akhaõýa indivisible(absolute) @krsTvisÏye ekarasatvasiddhaye for establishing identity n na not Alm! alaÕ sufficient jhTya jahaty˜ "the method of rejection" n na not twa tath˜ similarly AjhTya ajahaty˜ "the method of complete retrntion" ikNtu kintu but %-yawaRiTmky ubhay˜rth˜tmikaya by a combined process of both @v eva alone -aVym! bh˜vyaÕ should be reasoned out

Therefore, the two terms (Isvara and jiva), should be carefully considered through their indicative meanings in order to establish their absolute identity. Neither the method of total rejection, nor the method of complete retention will suffice. One must reason through a combined process of both.

sa devadatto'yamitŸha caikat˜  

viruddhadharm˜Õþamap˜sya kathyate |

yath˜ tath˜ tattvamasŸtiv˜kye

viruddhadharm˜nubhayatra hitv˜ || 248||

s> sa× that devdÄ> devadatta× Devadatta Aym! ayam this #it iti thus #h c iha ca here(in this sentence) @kta ekat˜ identity ivéÏ viruddha contradictory xma¡zm! dharm˜Õþam portions of qualities ApaSy ap˜sya eliminating kWyte kathyate is expressed ywa yath˜ just as twa tath˜ so too tt! tat That Tvm! tvam Thou Ais asi Art #it iti thus vaKye v˜kye in the sentence ivéÏ xmaRn! viruddha dharm˜n contradictory attributes %-yÇ ubhayatra on both sides ihTva hitv˜ giving up

―This is that Devadatta‖—just as in this sentence the identity expressed is arrived at by eliminating respective contradictory portions, so too it is in the statement, ―That Thou Art‖.

saÕlakÿya cinm˜tratay˜ sad˜tmano×

akhaõýabh˜va× paricŸyate budhai× |

evaÕ mah˜v˜kyaþatena kathyate

brahm˜tmanoraikyamakhaõýabh˜va× || 249||

s<lúy saÕlakÿya noting icNmaÇtya cinm˜tratay˜ as the pure consciousness sdaTmnae> sad˜tmano× of the indificual and total i.e. Jiva and Isvara Ao{f-av> akhaõýabh˜va× the indivisible essence i.e. Identity pircIyte paricŸyate is recognised buxE> budhai× by wise men @vm! evaÕ in this way mhavaKy zten mah˜v˜kya þatena by hundreds of scriptural declarations kWyte kathyate is expressed(revealed) äüaTmnae> brahm˜tmano× of Brahman and Atman @eKym! aikyaÕ identity Ao{f-av> akhaõýabh˜va× complete oneness in essence

The wise should give up contradictory elements on both sides and recognize the identity of the Lord and the individual Self, carefully noting that the essence of both is unlimited consciousness*. Thus, hundreds of scriptures declare the oneness and the identity of Brahman and the individual Self.

*Pleas refer to the comment following verse 244 above.

Attitude in meditation (verses 250-253)

asth¨lamityetadasannirasya

siddhaÕ svato vyomavadapratarkyam |

ato m®ÿ˜m˜tramidaÕ pratŸtaÕ

jahŸhi yatsv˜tmatay˜ g®hŸtam |

brahm˜hamityeva viþuddhabuddhy˜

viddhi svam˜tm˜namakhaõýabodham || 250||

ASwUlm! asth¨lam not gross #it iti thus @tt! etat this Ast! asat false(the not-self) inrSy nirasya discarding isÏm! Svt> siddhaÕ svata× self-established Vyaemvt! vyomavat like the space AàtKyRm! apratarkyaÕ beyond the pale of thought At> ata× therefore m&;amaÇm! m®ÿ˜m˜traÕ illusory #dm! idaÕ this àtItm! pratŸtaÕ which is perceived jhIih jahŸhi give up, negate yt! yat  

that which SvaTmtya sv˜tmatay˜ as your own Self g&hItm! g®hŸtam is accepted äü Ahm! brahma aham "I am Brahman" #it iti thus @v eva alone ivzuÏbuÏ(a viþuddhabuddhy˜ with a purified understanding iviÏ viddhi realize Svm! AaTmanm! svam ˜tm˜nam your own Self Ao{fbaexm! akhaõýabodham (which is) Knowledge Absolute

Discarding the not-Self, in the light of passages such as ―It is not gross etc,‖ one realises the Self, which is Self-established, unattached like the space and beyond the domain of thought. So negate this illusory body which you are perceiving and have accepted as your own Self. With a purified understanding that ―I am Brahman,‖ realise your own Self which is Knowledge- Absolute.

m®tk˜ryaÕ sakalaÕ gha÷˜di satataÕ m®nm˜tramev˜hitaÕ

tadvatsajjanitaÕ sad˜tmakamidaÕ sanm˜tramev˜khilam |

yasm˜nn˜sti sata× paraÕ kimapi tatsatyaÕ sa ˜tm˜ svayaÕ

tasm˜ttattvamasi praþ˜ntamamalaÕ brahm˜dvayaÕ yatparam || 251||  

m&TkayRm! m®tk˜ryaÕ modifications of mud sklm! sakalaÕ all "qaid gha÷˜di the pot etc sttm! satataÕ always m&NmaÇm! @v m®nm˜tram eva clay alone Aaihtm! ˜hitaÕ accepted tÖt! tadvat so too sJjintm! sajjanitaÕ born of Brahman (Existence pure) sdaTmkm! sad˜tmakaÕ of the nature of pure Existance(Brahman) #dm! idaÕ this sNmaÇm! @v sanm˜tram eva Brahman alone Aiolm! akhilaÕ the entire ySmat! yasm˜t since n na not AiSt asti there is st> sata× than Brahman prm! paraÕ other ikm! Aip kim api anything tt! tat that sTym! satyaÕ Reality s> sa× that AaTma Svym! ˜tm˜ svayaÕ is one's very own Self tSmat! tasm˜t therefore tt! tat That Tvm! tvam thou Ais asi art àzaNtm! praþ˜ntaÕ the Serene Amlm! amalaÕ the Pure äü brahma Brahman AÖym! advayaÕ the Non-dual yt! yat which prm! param the Supreme

All modifications of clay such as the pot are accepted by the mind as real but are, in fact, clay alone. So too, the entire universe which emanates from Brahman is Brahman alone and nothing other than Brahman, the Self-existent Reality, and one‘s very own  

essential Self. Thou art That, the Serene, the Pure, the Supreme Brahman, the Non-dual.

nidr˜kalpitadeþak˜laviÿayajñ˜tr˜di sarvaÕ yath˜

mithy˜ tadvadih˜pi j˜grati jagatsv˜jñ˜nak˜ryatvata× |

yasm˜devamidaÕ þarŸrakaraõapr˜õ˜ham˜dyapyasat

tasm˜ttattvamasi praþ˜ntamamalaÕ brahm˜dvayaÕ yatparam || 252||

inÔakiLpt nidr˜kalpita projected in a dream dez deþa the place kal k˜la time iv;y viÿaya objects }aÇaid jñ˜tr˜di knower etc svRm! sarvaÕ all ywa yath˜ just as imWya mithy˜ unreal tÖt! tadvat similarly #h iha here Aip api also ja¢it j˜grati in (our) waking state jgt! jagat the world Sv A}ankayRTvt> sva ajñ˜nak˜ryatvata× being the effect of one's own ignorance ySmat! @vm! yasm˜t evam because of it being so #dm! idaÕ this zrIr þarŸra body kr[ karaõa the organs àa[ pr˜õa the Pranas Ahm! Aaid aham ˜di the ego etc Aip   

api also Ast! asat unreal tSmat! tasm˜t therefore tt! Tvm! Ais tat tvam asi "That Thou Art" àzaNtm! praþ˜ntaÕ the Serene Amlm! amalaÕ the Pure äü AÖym! brahma advayaÕ the Non-dual Brahman yt! yat which prm! param is the Supreme

Just as the place, time, objects, their knower etc., in a dream are all unreal, so too is the world we experience in our waking-state, is projected due to our own ignorance. Since the body, the organs, the vital breath, the ego etc., are also thus unreal, therefore, Thou art That, the Serene, the Pure, the Supreme Brahman, the Non-dual.

yatra bhr˜nty˜ kalpita tadviveke

tattanm˜traÕ naiva tasm˜dvibhinnam |

svapne naÿ÷aÕ svapnaviþvaÕ vicitraÕ

svasm˜dbhinnaÕ kinnu d®ÿ÷aÕ prabodhe || 253||

yÇ yatra there where æaNTya bhr˜nty˜ due to delusion kiLptm! kalpitaÕ is projected tt! ivveke tat viveke on its discrimination tt! tat that (projected thing) tNmaÇm!  

tanm˜traÕ is that (substratum) alone nEv naiva never tSmat! tasm˜t than it (the substratum) ivi-Úm! vibhinnaÕ other SvPne svapne in the dream nòe naÿ÷e subsiding SvPnivZvm! svapnaviþvaÕ the dream-universe ivicÇm! vicitraÕ diverse, manifold SvSmat! svasm˜t from oneself i-Úm! bhinnaÕ different ikm! nu kim nu does it? †òm! d®ÿ÷aÕ appear àbaexe prabodhe on waking

That which is wrongly supposed to exist in something is, when the truth about it is known, recognised as nothing other than the ―substratum‖ and not at all any different from it. The diverse dream-universe appears and subsides in the dream itself. On waking, does it appear as something different from one‘s own mind?

Aids to meditation (verses 254-266)

j˜tinŸtikulagotrad¨ragaÕ

n˜mar¨paguõadoÿavarjitam |

deþak˜laviÿay˜tivarti yad

brahma tattvamasi bh˜vay˜tmani || 254||  

jait j˜ti caste nIit nŸti creed k…l kula family gaeÇ gotra lineage Ërgm! d¨ragaÕ (is) beyond nam n˜ma name êp r¨pa form gu[ guõa merit dae; doÿa demerit vijRtm! varjitam (is)without dez deþa space kal k˜la time iv;y viÿaya objects AitvitR ativarti beyond yt! Yat that which äü brahma Brahman tt! tat That Tvm! tvam thou Ais asi art -avyaTmin bh˜vay˜tmani meditate in your mind

That which has no caste, creed, family or lineage, which is without name and form, merit and demerit, which is beyond space, time and sense-objects---―That Brahman Thou Art‖…..meditate on this in your mind.

 .

yatparaÕ sakalav˜gagocaraÕ

gocaraÕ vimalabodhacakÿuÿa× |

þuddhacidghanaman˜di vastu yad

brahma tattvamasi bh˜vay˜tmani || 255||  

yt! yat that which prm! paraÕ the Supreme skl sakala all vakoe v˜k speech Agaecrm! agocaraÕ beyond gaecrm! gocaraÕ experienciable ivmlbaexc]u;> vimalabodhacakÿuÿa× by the eye of 'pure knowledge' zuÏ þuddha pure ict! "nm! cit ghanam mass of consciousness Anaid an˜di beginningless vStu vastu entity yt! yat which is äü brahma Brahman tt! tat That Tvm! tvam thou Ais asi art -avyaTmin bh˜vay˜tmani meditate in your mind

The Supreme Brahman which is beyond the range of speech, but known only through the eye of ‗pure-illumination‘, which is pure mass of Consciousness, which is a beginningless entity --- ―That Brahman Thou Art‖…..meditate on this in your mind.

;

ÿaýbhir¨rmibhirayogi yogih®d-

bh˜vitaÕ na karaõairvibh˜vitam |

buddhyavedyamanavadyamasti yad

brahma tattvamasi bh˜vay˜tmani || 256||  

;foei-> ÿaýbhi× by the six ^imRi-> ¨rmibhi× waves Ayaeig ayogi (is) untouched yaeigùdoe -aivtm! yogih®d bh˜vitaÕ which the yogi's heart meditates upon n na not kr[E> karaõai× by the sense-organs iv-aivtm! vibh˜vitam grasped buiÏ Ave*m! buddhi avedyaÕ not knowable by the intellect Anv*m! anavadyaÕ flawless excellence AiSt asti is yt! yat which äü brahma Brahman tt! tat That Tvm! tvam thou Ais asi art -avyaTmin bh˜vay˜tmani meditate in your mind

That which is untouched by the ―six waves of sorrow‖, which is realized in the heart of Yogis but which cannot be grasped by the sense-organs, that which the intellect cannot know, which is of flawless excellence --- ―That Brahman Thou Art‖ ……meditate on this in your mind.

bhr˜ntikalpitajagatkal˜þrayaÕ

sv˜þrayaÕ ca sadasadvilakÿaõam |

niÿkalaÕ nirupam˜navaddhi yad

brahma tattvamasi bh˜vay˜tmani || 257||  

æaiNtkiLpt bhr˜ntikalpita projected by delusion jgt! jagat the universe kl Aaïym! kala ˜þrayaÕ substratum for its(world's) various aspects Sv Aaïym! sva ˜þrayaÕ which supports Itself c ca and st! Ast! ivl][m! sat asat vilakÿaõam (which is) other than the gross(sat) and the subtle(asat) in:klm! niÿkalaÕ partless inépmanvt! nirupam˜navat incomparable ih hi indeed yt! yat which äü brahma Brahman tt! tat That Tvm! tvam thou Ais asi art -avyaTmin bh˜vay˜tmani meditate in your mind

That which is the ―substratum‖ of the universe and its various aspects which are all due to delusion, which is its own support, which is other than the gross and the subtle, which has no parts and is truly uncomparable--- ―That Brahman Thou Art‖ ….. meditate on this in your mind.

janmav®ddhipariõatyapakÿaya-

vy˜dhin˜þanavihŸnamavyayam |

viþvas®ÿ÷yavavigh˜tak˜raõaÕ  

brahma tattvamasi bh˜vay˜tmani || 258||

jNm janma birth v&iÏ v®ddhi growth pir[it pariõati development Ap]y apakÿaya decay Vyaix vy˜dhi disease nazn n˜þana death ivhInm! vihŸnaÕ free from AVyym! avyayaÕ changeless ivñ viþva (of ) the universe s&i:q s®ÿ÷i creation Av ava maintenance iv"at vigh˜ta dissolution kar[m! k˜raõaÕ the cause äü brahma Brahman tt! tat That Tvm! tvam thou Ais asi art -avyaTmin bh˜vay˜tmani meditate in your mind

That which is changeless and so free from birth, growth, development, decay, disease and death; which is indestructible and is the cause of creation, maintenance, and dissolution of the universe --- ―That Brahman Thou Art‖ ….. meditate on this in your mind.

astabhedamanap˜stalakÿaõaÕ

nistaraðgajalar˜þiniþcalam |

nityamuktamavibhaktam¨rti yad  

brahma tattvamasi bh˜vay˜tmani || 259||

Ast-edm! astabhedaÕ free from distinctions AnpaStl][m! anap˜stalakÿaõaÕ (which is) never of the nature of non-existence i.e. Is ever present inStr¼ nistaraðga without waves jlraiz jalar˜þi an Ocean inZclm! niþcalam calm inTymuKtm! nityamuktaÕ ever free Aiv-KtmUitR avibhaktam¨rti is of indivisible form yt! yat which äü brahma Brahman tt! tat That Tvm! tvam thou Ais asi art -avyaTmin bh˜vay˜tmani meditate in your mind

That which is free from all distictions; which is ever-existent; which is calm like a waveless ocean; and eternally unconditioned and undivided---―That Brahman Thou Art‖…..meditate on this in your mind.

 

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)