Sri Sankara’s Vivekachudamani By Acharya Pranipata Chaitanya -4

Sri Sankara’s

Vivekachudamani

By

Acharya Pranipata Chaitanya

(Tiruchengode Chinmaya Mission, Tamil Nadu, India)

zaôSy guévaKySy sTybuÏ(vxar[m!,

sa ïÏa kiwta siÑyRya vStUpl_yte. 25.

þ˜strasya guruv˜kyasya satyabuddhyavadh˜raõam |

s˜ þraddh˜ kathit˜ sadbhiryay˜ vast¨palabhyate || 25||

zaôSy þ˜strasya of the scriptural texts guévaKySy guruv˜kyasya of the words of the preceptor sTybuÏ(vxar[a  

satyabuddhyavadh˜raõ˜ understanding readily the exact import (of the above) sa s˜ that ïÏa þraddh˜ (as) faith kiwta kathit˜ is told siÑ> sadbhi× by the wise yya yay˜ by which vStu vastu the Real %pl_yte upalabhyate could be gained

That by which one understands the exact import of the scriptures as well as the pregnant words of advice of the preceptor is called sraddha* by the wise; by this alone does Reality become manifestly clear.

*Sraddha: Though normally translated as ―faith,‖ sraddha signifies the ability to embrace truth.

svRda Swapn< buÏe> zuÏe äüi[ svRda,

tTsmaxanimTyuKt< n tu icÄSy lalnm!. 26.

sarvad˜ sth˜panaÕ buddhe× þuddhe brahmaõi sarvad˜ |

tatsam˜dh˜namityuktaÕ na tu cittasya l˜lanam || 26||

svRda sarvad˜ Always Swapnm! sth˜panam engaging buÏe> buddhe× of the intellect zuÏe äüi[ þuddhe brahmaõi in the pure self svRwa sarvath˜ in all conditions tt! tat that smaxanm! sam˜dh˜nam one-pointedness #it iti thus %Ktm! uktam it is said n tu na tu but not icÄSy lalnm! cittasya l˜lanam curious indulgence of the mind

Samaadhana or one-pointedness is that condition when the mind is constantly engaged in the total contemplation of the ever-pure  

Brahman; and it is not gained through any curious indulgence of the mind.

Ah<karaiddehaNtan! bNxan}ankiLptan!,

SvSvêpavbaexen maeKtuimCDa mumu]uta. 27.

ahaðk˜r˜dideh˜nt˜n bandh˜najñ˜nakalpit˜n |

svasvar¨p˜vabodhena moktumicch˜ mumukÿut˜ || 27||

Ah<karaiddehaNtan! ahaðk˜r˜dideh˜nt˜n From egoism to the body bNxan! bandh˜n bondages A}ankiLptan! ajñ˜nakalpit˜n imagined due to ignorance Sv Svêpavbaexen sva svar¨p˜vabodhena by the knowledge of one's own real nature maeKtum! moktum to be free #CDa icch˜ desire mumu]uta mumukÿut˜ (is) mumuksuta

Mumuksutva is the burning desire to free oneself, by realizing one‘s true Self—from all bondages from that of egoism to that of identification with the body—which are bondages imagined due to ignorance.

mNdmXymêpaip vEraGye[ zmaidna,

àsaden gurae> sey< àv&Ïa sUyte )lm!. 28.

mandamadhyamar¨p˜pi vair˜gyeõa þam˜din˜ |

pras˜dena guro× seyaÕ prav®ddh˜ s¨yate phalam || 28||

mNdmXymêp Aip mandamadhyamar¨pa api Even though it (the mumuksutva) is slight or mediocre zmaidna þam˜din˜ by  

calmness of the mind, etc vEraGye[ vair˜gyeõa by detachment àsaden pras˜dena by the grace gurae> guro× of the preceptor sa s˜ that #ym! iyam this àv&Ïa prav®ddh˜ increased sUyte s¨yate produces )lm! phalam fruit

Even though slight or moderate, this longing for liberation may bear fruit through the grace of the Guru and through detachment, calmness of mind etc.

vEraGy< c mumu]uTv< tIì< ySy tu iv*te,

tiSmNnevawRvNt> Syu> )lvNt> zmady>. 29.

vair˜gyaÕ ca mumukÿutvaÕ tŸvraÕ yasya tu vidyate |

tasminnev˜rthavanta× syu× phalavanta× þam˜daya× || 29||

vEraGym! vair˜gyam spirit of renunciation c ca and mumu]uTvm! mumukÿutvam yearning for freedom tIìm! tŸvram intense ySy yasya in whom tu tu indeed iv*te vidyate is tiSmn! tasmin in him @v eva alone AwRvNt> arthavanta× meaningful Syu> syu× shall be )lvNt> phalavanta× fruitful zmady> þam˜daya× the (practice of) calmness etc.

Calmness and other practices have their meaning and they bear fruit indeed, only in one who has an intense spirit of renunciation and yearning for liberation.  

@tyaemRNdta yÆ ivrKtTvmumu]yae>,

mraE slIlvÄÆ zmade-aRnmaÆta. 30.

etayormandat˜ yatra viraktatvamumukÿayo× |

marau salŸlavattatra þam˜derbh˜nam˜trat˜ || 30||

@tyae> etayo× These two mNdta mandat˜ dull yÆ yatra wherever ivrKtTvmumu]yae> viraktatvamumukÿayo× detachment and desire for liberation mraE marau in the desert slIlvt! salŸlavat like water tÆ tatra there zmade> þam˜de× of calmness of mind, etc. -anmaÆta bh˜nam˜trat˜ only an appearance

Sama etc., become as ineffectual as a mirage in the dessert in him who has a weak detachment and yearning for freedom.

Bhakti firm & deep (verse 31)

mae]kar[sam¢!(a< -iKtrev grIysI,

SvSvêpanusNxan< -iKtirTyi-xIyte. 31.

mokÿak˜raõas˜magry˜Õ bhaktireva garŸyasŸ |

svasvar¨p˜nusandh˜naÕ bhaktirityabhidhŸyate || 31||

mae]kar[sam¢!(am! mokÿak˜raõas˜magry˜m Among the instruments and conditions necessary for liberation -iKt> bhakti× devotion @v eva alone grIysI garŸyasŸ the most important SvSvêpanusNxanm! svasvar¨p˜nusandh˜nam  

contemplation of one's own Real Nature -iKt> #it bhakti× iti as Bhakti (devotion) Ai-xIyte abhidhŸyate is designated

Among the means and conditions necessary for liberation, devotion (bhakti) alone is supreme. A constant contemplation of one‘s own Real Nature is called devotion.

Courtesy of approach and questioning (verses 32-40)

SvaTmtÅvanusNxan< -iKtirTypre jgu>,

%Ktsaxns<pÔStÅvij}asuraTmn>,

%psIdeЂé< àa}< ySmaÑNxivmae][m!. 32.

sv˜tmatattv˜nusandh˜naÕ bhaktirityapare jagu× |

uktas˜dhanasampannastattvajijñ˜sur˜tmana× |

upasŸdedguruÕ pr˜jñaÕ yasm˜dbandhavimokÿaõam || 32||

SvaTmtÅvanusNxanm! sv˜tmatattv˜nusandh˜nam Constant enquiry into the Truth of one's own Self -iKt> #it bhakti× iti as Bhakti (devotion) Apre apare others jgu> jagu× declared %psIdedoe upasŸded should approach àa}< guém! pr˜jñaÕ gurum the learned preceptor ySmadoe yasm˜d by which (contact) bNxivmae][m! bandhavimokÿaõam release from bondages (is gained) %Kt saxn s<pÔ> ukta s˜dhana sampanna× the one who has the above mentioned qualifications tÅvij}asu>  

AaTmn> tattvajijñ˜su× ˜tmana× who is anxious to know the truth of the self

Others say that bhakti means a constant enquiry into the Truth of one‘s own Self. One who has the above mentioned qualifications and is desirous to know the Truth of the Self should, therefore, approach an illumined Teacher for redeeming himself from bondage.

ïaeiÆyae=v&ijnae=kamhtae yae äüivÄm>,

äü{yuprt> zaNtae inirNxn #vanl>,

AhetukdyaisNxubRNxuranmta< stam!. 33.

þrotriyo'v®jino'k˜mahato yo brahmavittama× |

brahmaõyuparata× þ˜nto nirindhana iv˜nala× |

ahetukaday˜sindhurbandhur˜namat˜Õ sat˜m || 33||

ïaeiÆy> þrotriya× (he who is) well-versed in scriptures Av&ijn> av®jina× taintless, pure Akamht> ak˜mahata× unsmitten by desires y> ya× he who äüivÄm> brahmavittama× a full knower of the Supreme äüi[ brahmaõi in the Supreme %prt> uparata× abiding zaNt> þ˜nta× peaceful inirNxn> nirindhana× devoid of fuel Anl> #v anala× iva like fire AhetukdyaisNxu> ahetukaday˜sindhu× ocean of mercy that needs no cause for its expression bNxu> bandhu× an intimate friend  

Aanmtam! stam! ˜namat˜m sat˜m to those good people who surrender unto him

A teachere is one who is well-versed in the scriptures, pure, unafflicted by desires, a perfect knower of the Supreme, who continously abides in the Supreme, who is as calm as the fire that has burnt up its fuel, who is a spontaenous ocean of mercy that needs no cause for its expression, an intimate friend to all good people who surrender to him.

tmaraXy gué< -KTya àþàïysevnE>,

àsÔ< tmnuàaPy p&CDeJ}atVymaTmn>. 34.

tam˜r˜dhya guruÕ bhakty˜ prahvapraþrayasevanai× |

prasannaÕ tamanupr˜pya p®cchejjñ˜tavyam˜tmana× || 34||

tm! tam that guém! gurum the preceptor AaraXy ˜r˜dhya worshipping àþ àïy sevnE> prahva praþraya sevanai× with surrender humility and service -®ya bhakty˜ with devotion àsÔm! prasannam pleased tm! tam him AnuàaPy anupr˜pya approaching p&CDet! p®cchet should ask }atVym! jñ˜tavyam what is to be known AaTmn> ˜tmana× by one

Worship that Teacher with deep devotion and when the Teacher is pleased with your surrender, humility and service, approach and ask for what you must know.

SvaimÔmSte ntlaekbNxae  

kaé{yisNxae pitt< -vaBxaE,

mamuÏraTmIykqa]†:q(a

\JVyaitkaé{ysuxai-v&:q(a. 35.

sv˜minnamaste natalokabandho

k˜ruõyasindho patitaÕ bhav˜bdhau |

m˜muddhar˜tmŸyaka÷˜kÿad®ÿ÷y˜

®jvy˜tik˜ruõyasudh˜bhiv®ÿ÷y˜ || 35||

Svaimn! sv˜min O Master nm> nama× salutation te te to thee ntlaekbNxae natalokabandho O Kinsman of those who reverentially surrender to thee kaé{yisNxae k˜ruõyasindho Thou, the ocean of mercy pittm! patitam fallen -vaBxaE bhav˜bdhau in the sea of worldly existence mam! m˜m me %Ïr uddhara save \JVya ®jvy˜ with a direct Ait kaé{y suxai-v&:q(a ati k˜ruõya sudh˜bhiv®ÿ÷y˜ raining the nectarine grace supreme ATmIy kqa] †:q(a atmŸya ka÷˜kÿa d®ÿ÷y˜ thy eye's glance

O Master, O friend of all who reverently surrender unto thee, thou ocean of mercy, I salute thee; save me, fallen as I am into this sea of worldly existence, with a direct glance from thy eyes which shower nectarine Grace Supreme.

ÊvaRrs<sardvai¶tPt<  

daexUyman< Êr†òvatE>,

-It< àpÔ< pirpaih m&Tyae>

zr{ymNy*dh< n jane. 36.

durv˜rasaÕs˜radav˜gnitaptaÕ

dodh¨yam˜naÕ durad®ÿ÷av˜tai× |

bhŸtaÕ prapannaÕ parip˜hi m®tyo×

þaraõyamanyadyadahaÕ na j˜ne || 36||

ÊvaRr s<sar dvai¶tPtm! durv˜ra saÕs˜ra dav˜gnitaptam being roasted in the blazing infernal 'fire of world-forest' daexUymanm! dodh¨yam˜nam being tossed Êr†òvatE> durad®ÿ÷av˜tai× by the storms of misfortunes -Itm! bhŸtam terrified àpÔm! prapannam seeking refuge(as I am) pirpaih parip˜hi save me m&Tyae> m®tyo× from the death process zr{ym! þaraõyam abode of refuge ANyt! anyat another ydoe yad because Ahm! aham n na not jane j˜ne know

I am burning in the blazing infernal fire of this world-forest; I am being tossed around by the cruel storms of misfortune; I am terrified (within and without)—O Lord! save me from death; I have taken refuge in you, for I know no other shelter.

zaNta mhaNtae invsiNt sNtae

vsNtvLlaekiht< crNt>,  

tI[aR> Svy< -Im-va[Rv< jna-

nhetunaNyanip taryNt>. 37.

þ˜nt˜ mah˜nto nivasanti santo

vasantavallokahitaÕ caranta× |

tŸrõ˜× svayaÕ bhŸmabhav˜rõavaÕ jan˜-

nahetun˜ny˜napi t˜rayanta× || 37||

zaNta þ˜nt˜ peaceful mhaNt> mah˜nta× magnanimous sNt> santa× saintly souls invsiNt nivasanti live vsNtvt! vasantavat (who) like the spring season laekihtm! lokahitam the good of humanity crNt> caranta× doing tI[aR> tŸrõ˜× who have crossed over Svym! svayam themselves -Im-va[Rvm! bhŸmabhav˜rõavam the dreadful ocean of (embodied) existence ANyan! any˜n other jnan! jan˜n people Aip api also Ahetuna ahetun˜ without any motive whatsoever taryNt> t˜rayanta× help them cross (the ocean of finitude)

There are peaceful and magnanimous saints who ---like the spring season—are ever doing good to the humanity. They have crossed the dreadful ocean of (embodied) existence through their own efforts and without any (personal) motives, they help others to cross it.

Ay< Sv-av> Svt @v yTpr-  

ïmapnaedàv[< mhaTmnam!,

suxa<zure; SvymkRkkRz-

à-ai-tPtamvit i]it< ikl. 38.

ayaÕ svabh˜va× svata eva yatpara-

þram˜panodapravaõaÕ mah˜tman˜m |

sudh˜Õþureÿa svayamarkakarkaþa-

prabh˜bhitapt˜mavati kÿitiÕ kila || 38||

Aym! ayam This Sv-av> svabh˜va× nature Svt> svata× natural @v eva indeed yt! yat which prïma pnaedàv[m! paraþram˜ panodapravaõam inclination to remove the troubles of others mhaTmnam! mah˜tman˜m of the magnanimous suxa<zu> sudh˜Õþu× moon @;> eÿa× this Svym! svayam by itself AkRkkRz à-ai-tPtam! arkakarkaþa prabh˜bhitapt˜m scorched by the flaming rays of the Sun i]itm! kÿitiÕ the earth Avit avati saves(cools) ikl kila does it not?

Indeed, it is the very nature of the magnanimous ones to help remove the troubles of others, even as the moon of its own accord cools the earth scorched by the flaming rays of the sun.

äüanNdrsanu-UitkiltE> pUtER> suzItEyuRtE>

yu:mÖaKklzaeiJHtE> ïuitsuoEvaRKyam&tE> secy,  

s<tPt< -vtapdavdhnJvalai-ren< à-ae

xNyaSte -vdI][][gte> paÆIk«ta> SvIk«ta>. 39.

brahm˜nandaras˜nubh¨tikalitai× p¨rtai× suþŸtairyutai×

yuÿmadv˜kkalaþojjhitai× þrutisukhairv˜ky˜m®tai× secaya |

santaptaÕ bhavat˜pad˜vadahanajv˜l˜bhirenaÕ prabho

dhany˜ste bhavadŸkÿaõakÿaõagate× p˜trŸk®t˜× svŸk®t˜× || 39||

äüanNd rsanu-Uit kiltE> brahm˜nanda ras˜nubh¨ti kalitai× sweetened by the enjoyment of the elixir-like bliss of Brahman pUtER> p¨rtai× pure suzItE> yutE> suþŸtai× yutai× and cooling too yu:mÖaKklzaeiJHtE> yuÿmadv˜kkalaþojjhitai× issuing in the streams from thy lips as from a pitcher ïuitsuoE> þrutisukhai× delightful to the ear vaKyam&tE> v˜ky˜m®tai× with the nectar-like speech secy secaya do thou shower s<tPtm! santaptam tormented -vtapdavdhnJvalai-> bhavat˜pad˜vadahanajv˜l˜bhi× by earthly afflictions as by the flames of forest fire @nm! enam this man(me) à-ae prabho O Lord xNya> dhany˜× blessed te te are those -vdI][][gte> bhavadŸkÿaõakÿaõagate× for the movement of thy glance for a moment paÆIk«ta> p˜trŸk®t˜× who have been made the recipients SvIk«ta> svŸk®t˜× who have been taken under your protection  

O Lord, thy nectarine speech, sweetened by the elixiric Bliss of Brahman, pure, cooling, issuing in streams from thy lips as from a water-vessel, and pleasing to the ear---do thou shower upon me who am tormented by worldly afflictions as by the flames of a forest fire. Blessed are those who have received even a passing glance from thy eyes, accepting them under thy protection.

kw< trey< -visNxumet<

ka va gitmeR ktmae=STyupay>,

jane n ikiÁcTk«pya=v ma< à-ae

s<sarÊ>o]itmatnu:v. 40.

kathaÕ tareyaÕ bhavasindhumetaÕ

k˜ v˜ gatirme katamo'styup˜ya× |

j˜ne na kiñcitk®pay˜'va m˜Õ prabho

saÕs˜radu×khakÿatim˜tanuÿva || 40||

kwm! katham how treym! tareyam I shall cross over -visNxum! bhavasindhum ocean of birth and death ka va k˜ v˜ what may be me git> me gati× my destination ktm> katama× which AiSt asti is %pay> up˜ya× the means n jane na j˜ne I do not know ikiÁct! kiñcit any k«pya k®pay˜ please Av ava save mam! m˜m me à-ae prabho O Lord s<sarÊ>o]itm! saÕs˜radu×khakÿatim for the end of all miseries of this life in the finite Aatnu:v ˜tanuÿva describe in detail  

How to cross this ocean of worldly existence? What is to be my ultimate destination? Which of the many means should I adopt? I know nothing of these. O Lord! Save me and describe in all details how to end the misery of this earthly existence.

Loving advice of the Guru (verses 41-47)

twa vdNt< zr[agt< Sv<

s<sardavanltaptPtm!,

inrIúy kaé{yrsaÒR†:q(a

d*ad-Iit< shsa mhaTma. 41.

tath˜ vadantaÕ þaraõ˜gataÕ svaÕ

saÕs˜rad˜v˜nalat˜pataptam |

nirŸkÿya k˜ruõyaras˜rdrad®ÿ÷y˜

dady˜dabhŸtiÕ sahas˜ mah˜tm˜ || 41||

twa tath˜ As (thus) vdNtm! vadantam speaking Svm! svam of one's own zr[agtm! þaraõ˜gatam the man seeking refuge s<sar davanl taptPtm! saÕs˜ra d˜v˜nala t˜pataptam tormented by the heat of the forest-fire of Samsara kaé{y rsaÒR †:q(a k˜ruõya ras˜rdra d®ÿ÷y˜ with a look showering pity and kindness inrIúy nirŸkÿya seeing (the seeker) mhaTma mah˜tm˜ the great teacher shsa sahas˜ spontaneously A-Iitm! abhŸtim protection from fear d*adoe dady˜d would bestow  

As he speaks, afflicted by and seeking protection from the blaze of the fire of samsara*—the noble Teacher looks at him in all pity and kindness and spontaneously bestows upon him protection from fear.

*Samsara denotes worldly existence. This is an important term in Indian philosophy and must be understood clearly. Hinduism takes the worldly existence (conditioned by time, space, and causality) as bondage. That is, the cycle of births and deaths is referred to as the ocean of samsara (bhavasaagar), i.e., ocean of repeated births and deaths and all that goes in between. To seek freedom from the bondage of becoming is considered to be the supreme end of life, the param-purushartha.

ivÖan! s tSma %psiÄmIyu;e

mumu]ve saxu ywaeKtkair[e,

àzaNticÄay zmaiNvtay

tÅvaepdez< k«pyEv k…yaRt!. 42.

vidv˜n sa tasm˜ upasattimŸyuÿe

mumukÿave s˜dhu yathoktak˜riõe |

praþ˜ntacitt˜ya þam˜nvit˜ya

tattvopadeþaÕ k®payaiva kury˜t || 42||

ivÖan! vidv˜n the learned(master) s> sa× he tSmE tasmai to that man (seeker) %psiÄm! $yu;e upasattim Ÿyuÿe who had approached him mumu]ve mumukÿave to that seeker after liberation saxu s˜dhu rightly, duly ywaeKtkair[e yathoktak˜riõe who abides by the injunctions àzaNticÄay praþ˜ntacitt˜ya who is of serene mind zmaiNvtay þam˜nvit˜ya  

who is endowed with tranquility tÅvaepdezm! tattvopadeþam instruction about the Real k«pya k®pay˜ with kindness @v eva indeed k…yaRt! kury˜t should give

To him, who, thirsting for liberation, has sought the protection of the Teacher, and who abides by scriptural injunctions, who has a calm mind and a serene heart , the Master should give out the knowledge of the Truth with utmost kindness.

ma -Eò ivÖ<Stv naSTypay>

s<sarisNxaeStr[e=STyupay>,

yenEv yata ytyae=Sy par<

tmev mag¡ tv inidRzaim. 43.

m˜ bhaiÿ÷a vidvaÕstava n˜styap˜ya×

saÕs˜rasindhostaraõe'styup˜ya× |

yenaiva y˜t˜ yatayo'sya p˜raÕ

tameva m˜rgaÕ tava nirdiþ˜mi || 43||

ma -Eò m˜ bhaiÿ÷a fear not ivÖn! vidvan O Brilliant one tv tava for you n AiSt na asti there is not Apay> ap˜ya× danger s<sarisNxae> saÕs˜rasindho× of the ocean of samsara tr[e taraõe in crossing %pay> up˜ya× means AiSt asti there is yen yena by which @v eva alone yata> y˜t˜× have gone yty> yataya× saints ASy  

asya this parm! p˜ram the other shore tm! tam that @v eva the same magRm! m˜rgam the path tv tava to you inidRzaim nirdiþ˜mi I shall instruct

Fear not, O learned one! There is no danger for you. There is a way to cross over this ocean of relative existence. I shall instruct you in the very path by which the ancient Seers have reached the Beyond.

ASTyupayae mhaNkiZcTs<sar-ynazn>,

ten tITvaR -vaM-aeix< prmanNdmaPSyis. 44.

astyup˜yo mah˜nkaþcitsaÕs˜rabhayan˜þana× |

tena tŸrtv˜ bhav˜mbhodhiÕ param˜nandam˜psyasi || 44||

AiSt asti there is %pay> up˜ya× means mhan! mah˜n great kiZct! kaþcit one s<sar-ynazn> saÕs˜rabhayan˜þana× capable of destroying the fear of samsara ten tena by which tITvaR tŸrtv˜ crossing -vaM-aeixm! bhav˜mbhodhim the ocean of samsara prmanNdm! param˜nandam the supreme Bliss AaPSyis ˜psyasi shall gain

There is a supreme means by which you can put an end to the fear of relative existence; by that you will cross the sea of samsara and attain the Bliss Supreme.

vedaNtawRivcare[ jayte }anmuÄmm!,  

tenaTyiNtks<sarÊ>onazae -vTynu. 45.

ved˜nt˜rthavic˜reõa j˜yate jñ˜namuttamam |

ten˜tyantikasaÕs˜radu×khan˜þo bhavatyanu || 45||

vedaNtawRivcare[ ved˜nt˜rthavic˜reõa through the contemplation of the meaning of the Upanishad mantras jayte j˜yate is born }anm! jñ˜nam knowledge %Ämm! uttamam the highest ten tena by that AaTyiNtks<sarÊ>onaz> ˜tyantikasaÕs˜radu×khan˜þa× the complete destruction of all sorrows of birth and death -vit bhavati takes place Anu anu following

The highest knowledge arises from an inquiry into the meaning of the Vedanta. By this knowledge, immediately a total annihilation of all sorrows of birth and death takes place.

ïÏa-iKtXyanyaegaMmumu]ae>

muKteheRtUNviKt sa]aCDoeétegIR>,

yae va @te:vev itóTymu:y

mae]ae=iv*akiLptaÎehbNxat!. 46.

þraddh˜bhaktidhy˜nayog˜mmumukÿo×

mukterhet¨nvakti s˜kÿ˜cchrutergŸ× |

yo v˜ eteÿveva tiÿ÷hatyamuÿya

mokÿo'vidy˜kalpit˜ddehabandh˜t || 46||  

ïÏa-iKtXyanyaegan! þraddh˜bhaktidhy˜nayog˜n the practices of faith, devotion and meditation mumu]ae> mumukÿo× of one desirous of liberation muKte> mukte× for liberation hetUn! het¨n chief factors sa]at! s˜kÿ˜t clearly ïute gI> þrute gŸ× the word of Sruti viKt vakti mentions y> va ya× v˜ whoever he be @te;u @v eteÿu eva in these alone itóit tiÿ÷hati remains Amu:y amuÿya his mae]> mokÿa× liberation Aiv*a kiLptat! avidy˜ kalpit˜t from the ignorance indeed dehbNxat! dehabandh˜t bondage of the body

Faith, devotion and the practice of meditation---these are declared in the scriptures as the chief factors that help a seeker to attain liberation. Whoever pursues these is liberated from the bondage* of the body mysteriously forged by spiritual ignorance.

*Bondage of the body means false identification of the body with one‘s Self. This is considered to be the basic ignorance in Vedanta and the root cause of Samsara, the endless cycle of births and deaths.

A}anyaegaTprmaTmnStv

ýnaTmbNxStt @v s<s&it>,

tyaeivRvekaeidtbaexviû >

A}ankay¡ àdheTsmUlm!. 47.

ajñ˜nayog˜tparam˜tmanastava

hyan˜tmabandhastata eva saÕs®ti× |

tayorvivekoditabodhavahni×  

ajñ˜nak˜ryaÕ pradahetsam¨lam || 47||

A}anyaegat! ajñ˜nayog˜t through the contact with ignorance prmaTmn> param˜tmana× the supreme Self tv tava yours ih hi indeed AnaTm bNx> an˜tma bandha× the bondage of the not-self tt> tata× whence @v eva only s<s&it> saÕs®ti× the birth and death tyae> tayo× between these two ivvekaeidtbaexviû > vivekoditabodhavahni× the blaze of knowledge raising from discrimination A}ankayRm! ajñ˜nak˜ryam the effects of ignorance àdhet! pradahet shall burn smUlm! sam¨lam together with roots

You are indeed the supreme Self but due to your association with ignorance you find yourself under the bondage of the not-self, which is the sole cause of the cycle of births and deaths. All the effects of ignorance, root and branch, are burnt down by the fire of knowledge, which arises from discrimination between these two—the Self and the not-Self.

Note: This verse admirably sums up the entire teachings of Sankara. As pointed out in the previous verse, the false identification of the Self with the non-Self is considered to be the root cause of Samsara. When through self-inquiry this false identification removed, it is called liberation.

Questions of disciple (verses 48 & 49)

iz:y %vac,

k«pya ïUyta< SvaimNàîae=y< i³yte mya,  

yÊÄrmh< ïuTva k«tawR> Sya< -vNmuoat!. 48.

þiÿya uv˜ca |

k®pay˜ þr¨yat˜Õ sv˜minpraþno'yaÕ kriyate may˜ |

yaduttaramahaÕ þrutv˜ k®t˜rtha× sy˜Õ bhavanmukh˜t || 48||

iz:y> þiÿya× the student %vac uv˜ca told k«pya k®pay˜ kindly ïUytam! þr¨yat˜m may it be listened Svaimn! sv˜min O master àî> praþna× question Aym! ayam this i³yte kriyate made mya may˜ by me yÊÄrm! yaduttaram whose reply Ahm! aham I ïuTva þrutv˜ listening k«tawR> k®t˜rtha× blessedly gratified Syam! sy˜m I shall be -vNmuoat! bhavanmukh˜t from your mouth

The disciple said:

Kindly listen, O Master, to the questions that I now raise. Hearing their answers from your lips, I shall feel entirely blessedly gratified.

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)