Sri Sankara’s Vivekachudamani By Acharya Pranipata Chaitanya -9

Sri Sankara’s

Vivekachudamani

By

Acharya Pranipata Chaitanya

(Tiruchengode Chinmaya Mission, Tamil Nadu, India)

Description of Prāṇamaya kośa and its negation(verses 165-166)

karmendriyai× pañcabhirañcito'yaÕ

pr˜õo bhavetpr˜õamayastu koþa× ||

yen˜tmav˜nannamayo'nup¨rõa×

pravartate'sau sakalakriy˜su || 165||

kmeRiNÒyE> karmendriyai× with the organs of action pÁci-> pañcabhi× (with) five AiÁct> añcita× constituted Aym! ayam this  

àa[> pr˜õa× the prana -vet! bhavet is àa[my> kaez> pr˜õamaya× koþa× the vital-air-sheath tu tu verily yen yena by which AaTmvan! ˜tmav˜n possessed of life ANnmy> annamaya× the food-sheath AnupU[R> anup¨rõa× pervaded àvtRte pravartate performs AsaE asau this skli³yasu sakalakriy˜su all (its) activities

The prana along with the five organs-of-action, constitutes the vital-air-sheath, pervaded by which the food-sheath (physical body), performs all the activities of the material body.

naiv˜tm˜pi pr˜õamayo v˜yuvik˜ro

gant˜''gant˜ v˜yuvadantarbahireÿa× |

yasm˜tkiñcitkv˜pi na vettŸÿ÷amaniÿ÷aÕ

svaÕ v˜nyaÕ v˜ kiñcana nityaÕ paratantra× || 166||

n @v na eva never AaTma ˜tm˜ the Self Aip api also àa[my> pr˜õamaya× the vital-air-sheath vayuivkar> v˜yuvik˜ra× modification of air gNta gant˜ goer AagNta ˜gant˜ entering vayuvt! v˜yuvat like air ANt> anta× inside bih> bahi× outside @;> eÿa× this ySmat! yasm˜t since ikiÁct! kiñcit anything Kvaip  

kv˜pi anywhere n na not veiÄ vetti knows #òm! iÿ÷am joys Ainòm! aniÿ÷am sorrows Svm! svam its own va v˜ or ANym! anyam of other va v˜ or ikÁcn kiñcana anything inTym! nityam always prtNÆ> paratantra× dependent upon other (self)

The vital-air-sheath cannot be the Self because it is a modification of air (vayu). Like air it enters the body and goes out of it, never knowing its joys or sorrows or those of others. It is ever dependent upon the Self.

Description of Manomaya kośa and its negation (verses 167-183)

jñ˜nendriy˜õi ca manaþca manomaya× sy˜t

koþo mam˜hamiti vastuvikalpahetu× |

sañjñ˜dibhedakalan˜kalito balŸy˜Õ-

statp¨rvakoþamabhip¨rya vij®mbhate ya× || 167||

}an #iNÒyai[ jñ˜na indriy˜õi the organs of perception c ca and mn> mana× mind c ca and mnaemy> manomaya× the mental Syat! sy˜t is kaez> koþa× sheath mm mama mine Ahm! aham I #it iti thus vStuivkLp hetu> vastuvikalpa hetu× the cause of the diversity of things s<}aid-ed sañjñ˜dibheda differences  

of names, forms etc klnakilt> kalan˜kalita× endowed with the faculty of creating blIyan! balŸy˜n powerful tt! pUvRkaezm! tat p¨rvakoþam of sheath preceding it Ai-pUyR abhip¨rya pervading ivj&M-te vij®mbhate manifests y> ya× that which

The organs of perception along with the mind form the mental-sheath which is the sole cause of the ―I‖ and ―mine‘ sense and of the diversity of things. It is powerful and is endowed with the essential faculty of creating differences of names etc. It pervades the vital-air-sheath preceding it.—

pañcendriyai× pañcabhireva hot®bhi×

pracŸyam˜no viÿay˜jyadh˜ray˜ |

j˜jvalyam˜no bahuv˜sanendhanai×

manomay˜gnirdahati prapañcam || 168||

pÁc pañca five #iNÒyE> indriyai× by sense-organs pÁci-> pañcabhi× by five @v eva indeed haet&i-> hot®bhi× by priests àcIyman> pracŸyam˜na× being fed iv;y AaJyxarya viÿaya ˜jyadh˜ray˜ by the ghee of the stream of sense-objects jaJvLyman> j˜jvalyam˜na× set ablaze b÷vasna #NxnE> bahuv˜san˜  

indhanai× by the fuel of numerous desires mnaemy manomaya the mental(sheath) Ai¶> agni× fire vhit vahati maintains àpÁcm! prapañcam the phenomenal world

The five sense-organs act as sacrificial priests who feed the fuel of numerous desires into the mental-sheath, which is the sacrificial fire. This fire (mental-sheath), brings about and maintains the entire phenomenal world when it is set ablaze by the sense-objects which act as a continuous stream of oblations.

na hyastyavidy˜ manaso'tirikt˜

mano hyavidy˜ bhavabandhahetu× |

tasminvinaÿ÷e sakalaÕ vinaÿ÷aÕ

vij®mbhite'sminsakalaÕ vij®mbhate || 169||

n na not ih hi verily AiSt asti there is Aiv*a avidy˜ ignorance mns> AitirKta manasa× atirikt˜ apart from the mind mn> mana× mind ih hi itself Aiv*a avidy˜ ignorance -vbNxhetu> bhavabandhahetu× the cause for the bondage of rebirth tiSmn! tasmin when that ivnòe vinaÿ÷e is destroyed sklm! sakalam all ivnòm! vinaÿ÷am is destroyed ivj&iM-te vij®mbhite  

manifests AiSmn! asmin when this sklm! sakalam everything ivj&M-te vij®mbhate manifests

Apart from the mind there is no ignorance (avidya). The mind itself is the ignorance which is the cause for the bondage of conditioned existence. When the mind is destroyed, everything else is destroyed. When the mind manifests, everything else manifests.

svapne'rthaþ¨nye s®jati svaþakty˜

bhoktr˜diviþvaÕ mana eva sarvam |

tathaiva j˜gratyapi no viþeÿa×

tatsarvametanmanaso vij®mbhaõam || 170||

SvPne svapne in the dream state AwRzUNye arthaþ¨nye devoid of (external) objects s&jit s®jati projects SvzKTya svaþakty˜ by its own power -ae±aid bhoktr˜di enjoyer etc ivZvm! viþvam (dream) universe mn> mana× mind @v eva alone svRm! sarvam the entire twa tath˜ similarly @v eva alone ja¢it j˜grati in the waking state Aip api also   viþeÿa×  

difference tt! tat that svRm! sarvam all @tt! etat this mns> manasa× of the mind ivj&M-[m! vij®mbhaõam a projection

In the dream state, even though there is no contact with the external world, the mind alone projects the entire dream-universe of enjoyer etc. Similarly, the waking-state is no different. All this (world of myriad phenomena), is but a projection of the mind.

suÿuptik˜le manasi pralŸne

naiv˜sti kiñcitsakalaprasiddhe× |

ato mana×kalpita eva puÕsa×

saÕs˜ra etasya na vastuto'sti || 171||

su;uiPtkale suÿuptik˜le in deep-sleep mnis àlIne manasi pralŸne when the mind is reduced (to its casual state) n na not @v eva indeed AiSt asti is ikiÁct! kiñcit anything skl àisÏe> sakala prasiddhe× proved by (experience of) all At> ata× therefore mn> kiLpt> mana× kalpita× created by the mind @v eva alone pu<s> puÕsa× man's s<sar> saÕs˜ra× Samsara (world of change)  

@tSy etasya his n na not vStut> vastuta× in reality AiSt asti there is

In deep-sleep, the mind is reduced to its casual-state and nothing perceivable exists, as is proved by the universal experience of all people. Hence, the relative world is just a creation of the mind and has no objective reality.

v˜yun˜''nŸyate megha× punastenaiva nŸyate |

manas˜ kalpyate bandho mokÿastenaiva kalpyate || 172||

vayuna v˜yun˜ by the wind AanIyte ˜nŸyate is brought me"> megha× cloud pun> puna× again ten tena by it @v eva alone nIyte nŸyate is scattered mnsa manas˜ by the mind kLPyte kalpyate is caused bNx> bandha× bondage mae]> mokÿa× liberation ten tena by that @v eva alone kLPyte kalpyate is caused

The wind gathers the clouds together and the wind itself scatters them. So too, the mind creates bondage and also creates liberation.

deh˜disarvaviÿaye parikalpya r˜gaÕ

badhn˜ti tena puruÿaÕ paþuvadguõena |

vairasyamatra viÿavat suvudh˜ya paþc˜d

enaÕ vimocayati tanmana eva bandh˜t || 173||

dehaid deh˜di body etc. svRiv;ye sarvaviÿaye for all objects pirkLPy parikalpya having created ragm! r˜gam attachment b×ait badhn˜ti binds ten tena by that pué;m! puruÿam to man pzuvt! paþuvat like an animal gu[en guõena by rope vErSym! vairasyam distaste AÆ atra here(for them) iv;vt! viÿavat like poison suvuxay suvudh˜ya having thought pZcat! paþc˜t thereafter @nm! enam him ivmaecyit vimocayati liberates tt! mn> tat mana× that mind @v eva very same bNxat! bandh˜t from liberation

The mind causes attachment for the body and the sense-objects. These attachments bind one like an animal that is bound by ropes. Thereafter, the same mind creates a distaste for these sense-objects as though they were poison, and liberates one from bondage.

tasm˜nmana× k˜raõamasya janto×  

bandhasya mokÿasya ca v˜ vidh˜ne |

bandhasya heturmalinaÕ rajoguõai×

mokÿasya þuddhaÕ virajastamaskam || 174||

tSmat! tasm˜t therefore mn> mana× the mind kar[m! k˜raõam the cause ASy asya of this jNtae> janto× (of) jiva bNxSy bandhasya of bondage mae]Sy mokÿasya of liberation c va ca v˜ or ivxane vidh˜ne in bringing about bNxSy bandhasya of bondage hetu> hetu× cause milnm! malinam blemished rjaegu[E> rajoguõai× by the effects of rajas mae]Sy mokÿasya for liberation zuÏm! þuddham pure ivrj> tmSkm! viraja× tamaskam free from the rajas and tamas

Therefore, the mind is the cause for both liberation as well as bondage. When tainted by the effects of rajas, it causes bondage. When it is free from the rajas and tamas qualities, it paves the way to liberation.

vivekavair˜gyaguõ˜tirek˜-

cchuddhatvam˜s˜dya mano vimuktyai |

bhavatyato buddhimato mumukÿo-

st˜bhy˜Õ d®ýh˜bhy˜Õ bhavitavyamagre || 175||  

ivvek viveka discrimination vEraGy vair˜gya dispassion gu[ Aitrekat! guõa atirek˜t due to predominance of the qualities(of) zuÏTvm! þuddhatvam purity Aasa* ˜s˜dya having gained mn> mana× mind ivmuKTyE vimuktyai for liberation -vit bhavati becomes At> ata× therefore buiÏmt> buddhimata× (by) wise mumu]ae> mumukÿo× by one desirous of liberation ta_yam! t˜bhy˜m (by) these two †Fa_yam! d®ýh˜bhy˜m strong -ivtVym! bhavitavyam should be A¢e agre first

When the mind has been made pure through the cultivation of discrimination and dispassion, it turns towards liberation. Hence the wise seeker of liberation must first strengthen these two qualities.

mano n˜ma mah˜vy˜ghro viÿay˜raõyabh¨miÿu |

caratyatra na gacchantu s˜dhavo ye mumukÿava× || 176||

mn> mana× mind nam n˜ma called mhaVyaº> mah˜vy˜ghra× a huge tiger iv;y Ar{y-Uim;u viÿaya araõyabh¨miÿu in the jungles of sense-pleasures crit carati prowls AÆ atra therein n gCDNtu na gacchantu let not wander saxv> s˜dhava× virtuous ye ye who mumu]v> mumukÿava× desirous of liberation  

A huge tiger called ―mind‖ prowls in the thick jungles of sense-pleasures. Let not those virtuous people who have a deep aspiration for liberation ever wander therein.

mana× pras¨te viÿay˜naþeÿ˜n

sth¨l˜tman˜ s¨kÿmatay˜ ca bhoktu× |

þarŸravarõ˜þramaj˜tibhed˜n

guõakriy˜hetuphal˜ni nityam || 177||

mn> mana× mind àsUte pras¨te delivers iv;yan! viÿay˜n sense-objects Aze;an! aþeÿ˜n all SwUlaTmna sth¨l˜tman˜ the gross sUúmtya s¨kÿmatay˜ the subtle c ca and -aeKtu> bhoktu× for the experiencer zrIr þarŸra body v[R varõa caste Aaïm ˜þrama order of life jait-edat! j˜tibhed˜t distinctions based upon creed gu[ guõa qualities i³ya kriy˜ actions hetu hetu motive )lain phal˜ni results inTym! nityam continuously

The mind continuously delivers for the experiencer, (1) all sense-objects, gross or subtle, without exception, (2) distinctions based upon the body, caste, order-of-life and creed, as well as, (3) the difference of qualities, actions‘ motive and results.  

asaðgacidr¨pamamuÕ vimohya

dehendriyapr˜õaguõairnibaddhya |

ahammameti bhramayatyajasraÕ

mana× svak®tyeÿu phalopabhuktiÿu || 178||

As<g asaðga unattached icÒƒpm! cidr¨pam pure intelligence Amum! amum to this ivmaeý vimohya beguiling deh deha body #iNÒy indriya sense-organs àa[gu[E> pr˜õaguõai× with the ties of pranas inbÏ( nibaddhya binding Ahm! mm #it aham mama iti as "I" and mine æmyit bhramayati makes (him) wander Ajöm! ajasram endlessly mn> mana× mind Svk«Tye;u svak®tyeÿu gathered by itself )laep-uiKt;u phalopabhuktiÿu in the varied experiences if 'results'

Unattached Pure Intelligence is the essence of the individual, but the mind beguiles it and binds it by ties of body, sense-organs, and pranas. It causes the individual to wander with the idea of ―I‖ and ―mine‖ in the myriad experiences of ―results‖ gathered by itself.  

adhy˜sadoÿ˜tpuruÿasya saÕs®ti×

adhy˜sabandhastvamunaiva kalpita× |

rajastamodoÿavato'vivekino

janm˜didu×khasya nid˜nametat || 179||

AXyasdae;at! adhy˜sadoÿ˜t due to the defect of superimposition pué;Sy puruÿasya of man s<s&it> saÕs®ti× transmigration AXyasbNx> adhy˜sabandha× bondage of superimposition tu tu and Amuna amun˜ by the (mind) @v eva alone kiLpt> kalpita× is created rjStmaedae;vt> rajastamodoÿavata× one who is tainted with rajas and tamas Aivveikn> avivekina× one who lacks discrimination jNmaidÊ>oSy janm˜didu×khasya of the misery of birth etc. indanm! nid˜nam cause @tt! etat this

The defect of superimposition causes transmigration and mind alone is responsible for the bondage of superimposition. For a person who is tainted with rajas and tamas and who lacks discrimination, this alone causes birth, suffering etc.

ata× pr˜hurmano'vidy˜Õ paõýit˜stattvadarþina× |

yenaiva bhr˜myate viþvaÕ v˜yunev˜bhramaõýalam || 180||

At> ata× hence àa÷> pr˜hu× say, consider mn> mana× mind Aiv*am! avidy˜m (is) ignorance pi{fta> paõýit˜× wise sages tÅv dizRn> tattva darþina× those who know the Truth yen yena by which @v eva alone æaMyte bhr˜myate is tossed around ivZvm! viþvam the universe vayuna v˜yun˜ by wind #v iva like Aæm{flm! abhramaõýalam masses of clouds

Hence the wise who know the Truth declare the mind itself as ignorance (avidya). By this alone the universe of experience is tossed around like the clouds before the wind.

 .

tanmana×þodhanaÕ k˜ryaÕ prayatnena mumukÿuõ˜ |

viþuddhe sati caitasminmukti× karaphal˜yate || 181||

tt! tat therefore mn>zaexnm! mana×þodhanam purification of mind kayRm! k˜ryam should be achieved àyTnen prayatnena by diligence mumu]u[a mumukÿuõ˜ by the seeker of liberation ivzuÏe sit viþuddhe sati when purified c ca and @tiSmn! etasmin this  

muiKt> mukti× liberation kr)layte karaphal˜yate becomes available as a fruit in one's hand

Therefore, the mind must be diligently purified by one who seeks liberation. When the mind has been purified, liberation becomes readily available like a fruit in the palm of one‘s hand.

mokÿaikasakty˜ viÿayeÿu r˜gaÕ

nirm¨lya sannyasya ca sarvakarma |

sacchraddhay˜ ya× þravaõ˜diniÿ÷ho

raja×svabh˜vaÕ sa dhunoti buddhe× || 182||

mae] @ksKTya mokÿa ekasakty˜ with single pointed devotion for liberation iv;ye;u viÿayeÿu for sense-objects ragm! r˜gam attachment inmURLy nirm¨lya having rooted out s<NySy sannyasya having renounced c ca and svRkmR sarvakarma all actions st! ïÏya sat þraddhay˜ with faith in Truth y> ya× he who ïv[aidinó> þravaõ˜diniÿ÷ha× devoted to hearing etc rj Sv-avm! raja×svabh˜vam rajasic nature s> sa× he xunaeit dhunoti purges, purifies buÏe> buddhe× of the intellect  

With single-pointed devotion to liberation, one who roots out attachments for sense-objects, renounces all actions and with faith in Truth, constantly hears (the Truth) etc., succeeds in purging the rajasic nature of the mind.

manomayo n˜pi bhavetpar˜tm˜

hy˜dyantavattv˜tpariõ˜mibh˜v˜t |

du×kh˜tmakatv˜dviÿayatvaheto×

draÿ÷˜ hi d®þy˜tmatay˜ na d®ÿ÷a× || 183||

mnaemy> manomaya× mental(sheath) n na not Aip api also -vet! bhavet can be praTma par˜tm˜ the supreme Self ih hi because Aaid ANtvÅvat! ˜di antavattv˜t having a beginning and an end pir[aim-avat! pariõ˜mibh˜v˜t being subject to modifications Ê>oaTmkTvat! du×kh˜tmakatv˜t being of the nature of suffering iv;yTvhetae> viÿayatvaheto× because of it being an object (of knowledge) Òòa draÿ÷˜ the seer(subject) ih hi whereas †ZyaTmtya d®þy˜tmatay˜ as an object seen n na not †ò> d®ÿ÷a× seen, known

The mental-sheath cannot be the Supreme Self either, for it has a beginning and an end. It is subject to modifications; pain and  

suffering characterize it and it is an ―object‖ of cognition. The ―subject‖ can never be the ―object‖ of knowledge. [Or the seer (subject) can never become the seen (object)].

Description of Vijnānamaya kośa and its negation(verses 184-188)

buddhirbuddhŸndriyai× s˜rdhaÕ sav®tti× kart®lakÿaõa× |

vijñ˜namayakoþa× sy˜tpuÕsa× saÕs˜rak˜raõam || 184||

buiÏ> buddhi× intellect buÏIiNÒyE> buddhŸndriyai× the organs of perception saxRm! s˜rdham with sv&iÄ> sav®tti× with its (thought) modifications kt&Rl][> kart®lakÿaõa× of the nature of the doer iv}anmykaez> vijñ˜namayakoþa× the intellectual sheath Syat! sy˜t is pu<s> puÕsa× man's s<sarkar[m! saÕs˜rak˜raõam the cause for transmigration

The intellect with its modifications along with the organs of perception form the intellectual-sheath (vignanamaya-kosa). It has the characteristics of ―the agent‖(or doer), which is the cause for transmigration.

anuvrajaccitpratibimbaþakti×  

vijñ˜nasañjña× prak®tervik˜ra× |

jñ˜nakriy˜v˜nahamityajasraÕ

dehendriy˜diÿvabhimanyate bh®þam || 185||

Anuìjt! anuvrajat accompanied by ict! àitibMbziKt>

cit pratibimbaþakti× a reflection of the power (light) of Consciousness iv}ans<}> vijñ˜nasañjña× intellectual (sheath) àk«te> prak®te× of prakrti ivkar> vik˜ra× a modification }ani³yavan! jñ˜nakriy˜v˜n endowed with the function of Knowledge and action Ahm! #it aham iti as "I" Ajöm! ajasram always deh #iNÒyaid;u deha indriy˜diÿu with the body, sense organs etc Ai-mNyte abhimanyate is identified -&zm! bh®þam completely

Accompanied by a reflection of the light of consciousness, the intellectual-sheath is a modification of Primordial Matter (Prakriti). It is endowed with the function of knowledge and action and is always completely identified with the body, sense-organs, etc.

an˜dik˜lo'yamahaÕsvabh˜vo

jŸva× samastavyavah˜ravoýh˜ |  

karoti karm˜õyapi p¨rvav˜sana×

puõy˜nyapuõy˜ni ca tatphal˜ni || 186||

Anaidkal> an˜dik˜la× (it is) without beginning Aym! ayam this Ah<Sv-av> ahaÕsvabh˜va× of the nature of ego jIv> jŸva× jiva or the embodied self smSt samasta entire VyvharvaeFa vyavah˜ravoýh˜ one who carries out the activities kraeit karoti performs kmaRi[ karm˜õi actions Aip api also pUvRvasn> p¨rvav˜sana× according to its previous latent tendencies (vasanas) pu{yain puõy˜ni good Apu{yain apuõy˜ni evil c ca and tt! )lain tat phal˜ni their results

It is without beginning, is of the nature of the ego (I-sense), and is called the embodied self, which carries out the entire range of activities on the relative plane. It performs good and evil actions according to its previous latent tendencies, and experiences their results.

bhuðkte vicitr˜svapi yoniÿu vraja-

nn˜y˜ti niry˜tyadha ¨rdhvameÿa× |

asyaiva vijñ˜namayasya j˜grat-

svapn˜dyavasth˜× sukhadu×khabhoga× || 187||  

-u'oeKte bhuðkte experiences ivicÆasu vicitr˜su in various Aip api even yaein;u yoniÿu (in)wombs, bodies ìjn! vrajan wandering Aayait ˜y˜ti comes inyaRit niry˜ti goes Ax> adha× down ^XvRm! ¨rdhvam up @;> eÿa× this ASy asya to this @v eva alone iv}anmySy vijñ˜namayasya to the intellectual(sheath) ja¢t! j˜grat waking SvPnaid svapn˜di dream etc AvSwa> avasth˜× states suoÊ>o-aeg> sukhadu×khabhoga× one who has the experiences of joy and sorrow

It comes and goes, up and down, taking birth in various bodies. The waking, dream and other states, and the experiences of joy and sorrow, belong to this intellectual-sheath.

deh˜diniÿ÷h˜þramadharmakarma-

guõ˜bhim˜na× satataÕ mameti |

vijñ˜nakoþo'yamatiprak˜þa×

prak®ÿ÷as˜nnidhyavaþ˜tpar˜tmana× |

ato bhavatyeÿa up˜dhirasya  

yad˜tmadhŸ× saÕsarati bhrameõa || 188||

dehaidinó deh˜diniÿ÷ha belonging to the body etc Aaïm ˜þrama the orders of life xmR dharma duties kmR karma functions gu[ Ai-manm! guõa abhim˜nam identifying with the attributes(of) sttm! satatam always mm #it mama iti as "mind" iv}ankaez> vijñ˜nakoþa× the intellectual sheath Aym! ayam this Aitàkaz> atiprak˜þa× (is) extremely radiant àk«ò prak®ÿ÷a close saiÔXyvzat! s˜nnidhyavaþ˜t because of (its) proximity pr AaTmn> para ˜tmana× to the Supreme Self At> ata× therefore -vit bhavati is @;> eÿa× this %paix> up˜dhi× superimposition ASy asya of this (Self) yt! AaTmxI> yat ˜tmadhŸ× identifying with which s<srit saÕsarati suffers transmigration æme[ bhrameõa through delusion

Identifying with the attributes of the stages-of-life, their duties and functions, which actually belong to the body, it considers them as its own. The Vignanamaya-kosa is extremely radiant due to its close proximity to the Supreme Self. It is a superimposition on the Self, which, when identified with it, suffers transmigration through delusion.

Ātman – unattached (verses 189-191)  

yo'yaÕ vijñ˜namaya× pr˜õeÿu h®di sphuratyayaÕ jyoti× |

k¨÷astha× sann˜tm˜ kart˜ bhokt˜ bhavatyup˜dhistha× || 189||

y> ya× that which Aym! ayam this iv}anmy> vijñ˜namaya× of the nature of Knowledge Absolute àa[e;u pr˜õeÿu within vital breaths (pranas) ùid h®di in the heart S)…rit sphurati shines Aym! ayam this Jyaeit> jyoti× the self-effulgent kªqSw> sn! k¨÷astha× san being immutable AaTma ˜tm˜ the self ktaR kart˜ doer -aea bhokt˜ experiencer -vit bhavati becomes available %paixSw> up˜dhistha× seated in the Upadhi-limiting adjuncts

The Self, which is Knowledge Absolute, shines within the vital breaths (pranas), in the heart. Though immutable, It appears to be the doer and the experiencer because of the limiting adjuncts (upadhis).

svayaÕ paricchedamupetya buddhe×

t˜d˜tmyadoÿeõa paraÕ m®ÿ˜tmana× |

sarv˜tmaka× sannapi vŸkÿate svayaÕ  

svata× p®thaktvena m®do gha÷˜niva || 190||

Svym! svayam itself pirCDedm! paricchedam the limitations %peTy upetya assuming buÏe> buddhe× of the intellect tadaTMydae;e[ t˜d˜tmyadoÿeõa because of its wrong identification prm! param entirely m&;a AaTmn> m®ÿ˜ ˜tmana× with false entity svaRTmk> sarv˜tmaka× the Self of everything sn! san being Aip api even though vI]te vŸkÿate considers Svym! svayam itself Svt> svata× from itself p&wkoeTven p®thaktvena as something different m&d> m®da× from the mud gha÷˜n pots iva like

This Atman, although the Self of all, by a mistaken identification with the intellect, assumes the limitations of the intellect and considers Itself as something different—like the pots from the clay of which they are made.

up˜dhisambandhavaþ˜tpar˜tm˜

hyup˜dhidharm˜nanubh˜ti tadguõa× |

ayovik˜r˜navik˜rivahnivat

sadaikar¨po'pi para× svabh˜v˜t || 191||   

%paix sMbNxvzat! up˜dhi sambandhavaþ˜t due to (its) relationship with the superimpositions praTma par˜tm˜ the supreme Self ih hi indeed %paixxmaRn! up˜dhidharm˜n the characteristics of upadis Anu-ait anubh˜ti appears tЂ[> tadguõa× becomes one of their characteristics Ayaeivkaran! ayovik˜r˜n the forms of the iron-pieces Aivkair avik˜ri changeless viûvt! vahnivat like the fire sda sad˜ ever @kêp> ekar¨pa× unchanging, the same Aip api even though pr> para× perfect Sv-avat! svabh˜v˜t by nature

Even though the Supreme Self is by nature perfect and ever unchanging, due to Its association with the limiting adjuncts, It partakes the characteristics of these adjuncts and appears to act like the formless fire assuming the form of the iron in which it inheres.

What is liberation? – Disciple (verses 192-193)

þiÿya uv˜ca |

bhrameõ˜pyanyath˜ v˜'stu jŸvabh˜va× par˜tmana× |

tadup˜dheran˜ditv˜nn˜n˜dern˜þa iÿyate || 192||  

iz:y> þiÿya× the disciple %vac uv˜ca told(asked) æme[ bhrameõa through delusion Aip va api v˜ or ANywa anyath˜ otherwise AStu astu let(it) be jIv-av> jŸvabh˜va× the sense of being a jiva praTmn> par˜tmana× for the supreme Self tt! tat that which %paxe> up˜dhe× of upadhi of superimpositions AnaidTvat! an˜ditv˜t because of (its ) beginninglessness n na not Anade> an˜de× of beginingless naz> n˜þa× an end #:yte iÿyate can be accepted

The disciple asked—That the supreme Self has come to consider Itself as the embodied self, through delusion or otherwise, is a superimposition which is beginningless; that which is beginningless cannot be said to have an end.

ato'sya jŸvabh˜vo'pi nity˜ bhavati saÕs®ti× |

na nivarteta tanmokÿa× kathaÕ me þrŸguro vada || 193||

At> ata× therefore ASy asya its jIv-av> jŸvabh˜va× jiva-hood Aip api also inTya nity˜ for ever -vit bhavati becomes s<s&it> saÕs®ti× transmigration n invteRt na nivarteta will not cease tt! mae]> tat mokÿa× liberation from that kwm! katham  

how me me to me ïI gurae þrŸ guro O Revered Teacher vd vada tell

So the embodied state of the Self must also be without an end, ever subject to transmigration. Please tell me, O revered Master, how then there can be liberation for the Self?

Self Knowledge gives liberation (verses 194-206)

samyakp®ÿ÷aÕ tvay˜ vidvans˜vadh˜nena tacch®õu |

pr˜m˜õikŸ na bhavati bhr˜nty˜ mohitakalpan˜ || 194||

ïI gué> þrŸ guru× The respected teacher %vac uv˜ca told(replied) sMykoe samyak rightly p&òm! p®ÿ÷am questioned Tvya tvay˜ by you ivÖn! vidvan O learned one! savxanen s˜vadh˜nena carefully tt! z&[u tat þ®õu then listen àamai[kI pr˜m˜õikŸ a fact n -vit na bhavati cannot be æaNTya bhr˜nty˜ through delusion maeihtkLpna mohitakalpan˜ imagination conjured up

The respected teacher replied—O learned one, you have asked a proper question. Listen then carefully. Things conjured up by imagination, which is itself a product of delusion can never be accepted as ―facts.‖

bhr˜ntiÕ vin˜ tvasaðgasya niÿkriyasya nir˜k®te× |

na gha÷et˜rthasambandho nabhaso nŸlat˜divat || 195||

æaiNtm! bhr˜ntim delusion ivna vin˜ without tu tu indeed As¼Sy asaðgasya for the unattached ini:³ySy niÿkriyasya (for) actionless inrak«te> nir˜k®te× (for) formless n "qet na gha÷eta is not possible AwRsMbNx> arthasambandha× connection with the objective world n-s> nabhasa× to the sky nIltaidvt! nŸlat˜-˜divat like blueness etc

For the Self which is unattached, actionless and formless, there can be no connection with the objects of the world other than through delusion, just like the blueness etc. seen in the sky has no connection with the sky.

 

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)