Sri Sankara’s Vivekachudamani By Acharya Pranipata Chaitanya -10

Sri Sankara’s

Vivekachudamani

By

Acharya Pranipata Chaitanya

(Tiruchengode Chinmaya Mission, Tamil Nadu, India)

svasya draÿ÷urnirguõasy˜kriyasya

pratyagbodh˜nandar¨pasya buddhe× |

bhr˜nty˜ pr˜pto jŸvabh˜vo na satyo

moh˜p˜ye n˜styavastusvabh˜v˜t || 196||  

SvSy svasya its Òòu> draÿ÷u× (of the) witness inguR[Sy nirguõasya (of) beyond qualities Ai³ySy akriyasya (of) actionless àTykoe pratyak subjectively baexanNd êpSy bodh˜nanda r¨pasya of the nature of Bliss and Knowledge buÏe> buddhe× of the intellect æaNTya bhr˜nty˜ through delusion àaPt> pr˜pta× gained jIv-av> jŸvabh˜va× jiva-hood i.e. the embodied state n na not sTy> satya× real maeh Apaye moha ap˜ye when the delusion is dispelled n AiSt na asti there is no AvStu Sv-avat! avastu-svabh˜v˜t because it is unreal by nature

The embodied state (jeeva-hood) of the Self which is the Witness, which is beyond all qualities and activities, and which is experienced within as Knowledge and Bliss Absolute, is unreal, and is but a delusion caused by the mind. Since by nature it (jeeva-hood) is unreal, it ceases to exist once the delusion has been dispelled.

y˜vadbhr˜ntist˜vadev˜sya satt˜

mithy˜jñ˜nojj®mbhitasya pram˜d˜t |

rajjv˜Õ sarpo bhr˜ntik˜lŸna eva

bhr˜ntern˜þe naiva sarpo'pi tadvat || 197||  

yavt! y˜vat as long as æaiNt> bhr˜nti× delusion tavt! t˜vat so long @v eva along ASy asya its sÄa satt˜ existence imWya}an mithy˜jñ˜na error of judgment %¾&iM-tSy ujj®mbhitasya caused by àmadat! pram˜d˜t due to inadvertence(illusion) rJJvam! rajjv˜m in the rope spR> sarpa× snake æaiNtkalIn bhr˜ntik˜lŸna seen during delusion @v eva only æaNte> bhr˜nte× of delusion naze n˜þe when destroyed n @v na eva never spR> sarpa× snake Aip api also tÖt! tadvat so too

Having been caused by an error of judgment and false understanding, this embodied state (jeeva-hood) can exist only as long as the delusion lasts. The rope is mistaken to be the snake only when there is an illusion. Once the illusion is destroyed, there can be no more snake. So too, in this case.

an˜ditvamavidy˜y˜× k˜ryasy˜pi tatheÿyate |

utpann˜y˜Õ tu vidy˜y˜m˜vidyakaman˜dyapi || 198||

AnaidTvm! an˜ditvam beginninglessness Aiv*aya> avidy˜y˜× of ignorance kayRSy k˜ryasya of its effects Aip api also twa tath˜ similarly #:yte iÿyate is considered %TpÔayam! utpann˜y˜m knowledge tu tu but iv*ayam! vidy˜y˜m knowledge Aaiv*km!  

˜vidyakam effects of avidya Anaid an˜di beginningless Aip api even though

So too, ignorance (avidya) and its effects are said to be beginningless. But when there is rise of Knowledge (vidya), then the ignorance, even though it is beginningless, is destroyed, root and branch.

prabodhe svapnavatsarvaÕ saham¨laÕ vinaþyati |

an˜dyapŸdaÕ no nityaÕ pr˜gabh˜va iva sphu÷am || 199||

àbaexe prabodhe on waking up SvPnvt! svapnavat like a dream svRm! sarvam entire shmUlm! saham¨lam along with its root ivnZyit vinaþyati is destroyed Anaid an˜di beginningless Aip api even though #dm! idam this nae no not inTym! nityam eternal àakoe A-av> pr˜k abh˜va× prior non-existence #v iva like S)…qm! sphu÷am is evident

Just as dreams vanish on waking up, even so the phenomenal universe is not eternal, it is evident, like the ―prior non-existence‖(prak-abhava).

an˜derapi vidhvaÕsa× pr˜gabh˜vasya vŸkÿita× |

yadbuddhyup˜dhisambamdh˜tparikalpitam˜tmani || 200||   

jŸvatvaÕ na tato'nyastu svar¨peõa vilakÿaõa× |

sambandhastv˜tmano buddhy˜ mithy˜jñ˜napura×sara× || 201||

Anade> an˜de× (of) beginningless Aip api although ivXv<s> vidhvaÕsa× an end àag-avSy pr˜gabh˜vasya of the prior non-existence vIi]t> vŸkÿita× is found yt! yat which buiÏ %paixsMbMxat! buddhi up˜dhisambamdh˜t due to its contact with conditioning of intellect pirkiLptm! parikalpitam is imagined AaTmin ˜tmani in the Self

Although it is beginningless, ―prior non-existence‖ is observed to have an end. So too, the embodied state which is imagined in the Self, through its apparent association with the limiting adjuncts (like the intellect) is not real.

jŸvatvaÕ na tato'nyastu svar¨peõa vilakÿaõa× |

sambandhastv˜tmano buddhy˜ mithy˜jñ˜napura×sara× || 201||

jIvTvm! jŸvatvam jiva-hood or embodied state n na not tt> tata× from it ANyt! anyat the other (the Self) tu tu whereas Svêpe[ svar¨peõa intrinsically ivl][>  

vilakÿaõa× different sMbNx> sambandha× connection tu tu indeed AaTmn> ˜tmana× of the Self buÏ(a buddhy˜ with the intellect imWya}anpur>sr> mithy˜jñ˜napura×sara× (is) due to the :"false knowledge"

But the other, the Self, is intrinsically different from the embodied state (jeeva-hood). The connection between the Self and the intellect is due to the ―false knowledge.‖

viniv®ttirbhavettasya samyagjñ˜nena n˜nyath˜ |

brahm˜tmaikatvavijñ˜naÕ samyagjñ˜naÕ þrutermatam || 202||

ivinv&iÄ> viniv®tti× cease to function -vet! bhavet will be tSy tasya its sMykoe }anen samyak jñ˜nena by the right knowledge n na not ANywa anyath˜ by other way äü AaTm @kTv iv}anm! brahma ˜tma ekatva vijñ˜nam the realisation of the identity of the Brahman and Atman sMykoe }anm! samyak jñ˜nam (is) right knowledge ïute> þrute× of the sruti (scriptures) mtm! matam declaration

The false knowelge will cease to function at the dawn of right knowledge and in no other way. According to the scriptures, realization of the identity of the Self (Atman) with the Absolute (Brahman) is right knowledge.  

tad˜tm˜n˜tmano× samyagvivekenaiva sidhyati |

tato viveka× kartavya× pratyag˜tmasad˜tmano× || 203||

tt! tat that AaTma AnaTmnae> ˜tm˜ an˜tmano× between the Self and the not-Self sMykoe samyak right ivveken vivekena by discrimination @v eva alone,only isXyit sidhyati does come tt> tata× therefore ivvek> viveka× discrimination ktRVy> kartavya× must be done àTygaTm pratyag˜tma (between) the individual self sdaTmnae> sad˜tmano×? Asadatmano? non-real self (and) the External Self everywhere I.e. Brahman

This realization comes only through right discrimination made between the Self and the not-Self. That is why one must strive to discriminate between the inmost Self and the non-real self.

jalaÕ paðkavadatyantaÕ paðk˜p˜ye jalaÕ sphu÷am |

yath˜ bh˜ti tath˜tm˜pi doÿ˜bh˜ve sphu÷aprabha× || 204||

jlm! jalam water p<kvt! paðkavat muddy ATyNtm! p<k Apaye atyantam paðka ap˜ye when the mud has been completely removed jlm! jalam water S)…qm! sphu÷am  

clear,transparent ywa yath˜ just as -ait bh˜ti appears twa tath˜ so too AaTma ˜tm˜ the Self Aip api also dae; A-ave doÿa abh˜ve in the absence of impurities S)…qà-> sphu÷aprabha× one of clear lustre

Water which is extremely muddy appears as transparent water when the mud has been removed. So too, the Self shines clearly when the impurities have been removed.

asanniv®ttau tu sad˜tman˜ sphu÷aÕ

pratŸtiretasya bhavetpratŸca× |

tato nir˜sa× karaõŸya eva

sad˜tmana× s˜dhvaham˜divastuna× || 205||

Ast! asat unreal inv&ÄaE niv®ttau when ceases to exist tu tu verily sdaTmna sad˜tman˜ as the External Self S)…qm! sphu÷am clearly àtIit> pratŸti× realisation @tSy etasya of this -vet! bhavet takes place àtIc> pratŸca× of the subject Self tt> tata× therefore inras> nir˜sa× removal kr[Iy> karaõŸya× should be done @v eva  

certainly sdaTmn> sad˜tmana× from the Eternal Self saxu s˜dhu well, completely Ahm! Aaid vStun> aham ˜di vastuna× of the things like ego etc

This inmost Self is clearly realized as the Eternal Self when the unreal ceases to exist. So one must strive to completely remove the unreal self, starting with ego etc., from the Eternal Self.

ato n˜yaÕ par˜tm˜ sy˜dvijñ˜namayaþabdabh˜k |

vik˜ritv˜jjaýatv˜cca paricchinnatvahetuta× |

d®þyatv˜dvyabhic˜ritv˜nn˜nityo nitya iÿyate || 206||

At> ata× therefore n na not Aym! ayam this praTma par˜tm˜ the supreme Self Syat! sy˜t can be iv}anmyzBd-akoe vijñ˜namayaþabdabh˜k one spoken as the intellectual sheath ivkairTvat! vik˜ritv˜t because it is subject to change jfTvat! jaýatv˜t being inert c ca and piriCDÚTvhetut> paricchinnatvahetuta× because it is limited †ZyTvat! d®þyatv˜t being an object of perception Vyi-cairTvat! vyabhic˜ritv˜t because it is not constant n na not AinTy> anitya× non-eternal inTy> nitya× eternal #:yte iÿyate can be considered  

For the following reasons, the intellectual sheath which we have so far spoken of, cannot be supreme Self: It is subject to change, it is inert and insentient, it is limited, it is an object of peception and it is not constant. The non-eternal, indeed, cannot be considered to be the eternal.

Description of ānandamaya kośa and its negation (verses 207-210)

˜nandapratibimbacumbitatanurv®ttistamoj®mbhit˜

sy˜d˜nandamaya× priy˜diguõaka× sveÿ÷˜rthal˜bhodaya× |

puõyasy˜nubhave vibh˜ti k®tin˜m˜nandar¨pa× svayaÕ

sarvo nandati yatra s˜dhu tanubh®nm˜tra× prayatnaÕ vin˜ || 207||

AanNdàitibMb ˜nandapratibimba a reflection of the Bliss(the Atman) cuiMbttnu> cumbitatanu× softly touched by v&iÄ> v®tti× modification tmaej&iM-ta tamoj®mbhit˜ risen from tamas (nescience) Syat! sy˜t is AanNdmy> ˜nandamaya× the bliss-sheath iàyaidgu[k> priy˜diguõaka× of the attributes of pleasure etc Sv #òawR sva iÿ÷˜rtha one's object of desire  

la-aedy> l˜bhodaya× rises on the gain of pu{ySy puõyasya of good deeds Anu-ve anubhave in experience iv-ait vibh˜ti appears k«itnam! k®tin˜m to the fortunate people AanNdêp> ˜nandar¨pa× blissful Svym! svayam spontaneously svR> sarva× all nNdit nandati feel happy yÇ yatra where saxu s˜dhu well tnu-&t! maÇ> tanubh®t m˜tra× embodied being àyTnm! ivna prayatnaÕ vin˜ without effort

The Anandamaya-kosa (bliss-sheath), is that modification of nescience which appears as a reflection of the Self, which is Bliss Absolute. Pleasure etc. are its attributes and it springs into view when an object agreeable to it presents itself. The fortunate feel it spontaneously when the fruits of their good actions manifest. Everything, without the least effort, derives great joy from it.

 .

˜nandamayakoþasya suÿuptau sph¨rtirutka÷˜ |

svapnaj˜garayorŸÿadiÿ÷asandarþan˜din˜ || 208||

AanNdmykaezSy ˜nandamayakoþasya of the bliss sheath su;uPtaE suÿuptau in deep-sleep S)ªitR> sph¨rti× manifestation %Tkqa utka÷˜ full SvPnjagryae> svapnaj˜garayo× in the  

dream and waking $;t! Ÿÿat partial #òs<dzRnaidna iÿ÷asandarþan˜din˜ by the sight of desired objects etc

The bliss sheath (anandamaya-kosa) is fully manifest in the deep-sleep state. While in the dream and waking states it is only partially manifest depending upon the sight of desired objects etc.

naiv˜yam˜nandamaya× par˜tm˜

sop˜dhikatv˜tprak®tervik˜r˜t |

k˜ryatvaheto× suk®takriy˜y˜

vik˜rasaðgh˜tasam˜hitatv˜t || 209||

n na not @v eva ever Aym! ayam this AanNdmy> ˜nandamaya× bliss-sheath praTma par˜tm˜ Supreme Self saepaixkTvat! sop˜dhikatv˜t because it has constantly changing attributes àk«te> prak®te× of Prakriti ivkarat! vik˜r˜t being modification kayRTvhetae> k˜ryatvaheto× because it is an effect suk«ti³yaya> suk®takriy˜y˜× of good actions ivkars<"at vik˜rasaðgh˜ta (in the) other sheaths which are also modifications smaihtTvat! sam˜hitatv˜t because it is embedded  

Nor can the bliss sheath (anandamaya-kosa) be the Supreme Self because it has attributes which are ever-changing. It is a modification of primordial nature (Prakriti), is an effect of good actions of the past, and it lies embedded in the other sheaths which are themselves all modifications.

pÁcanamip kaezana< in;exe yuiKtt> ïute>,

tiÚ;exavix sa]I baexêpae=viz:yte. 210.

pañc˜n˜mapi koþ˜n˜Õ niÿedhe yuktita× þrute× |

tanniÿedh˜vadhi s˜kÿŸ bodhar¨po'vaþiÿyate || 210||

pÁcanam! pañc˜n˜m (of) five Aip api verily kaezanam! koþ˜n˜m of sheaths in;exe niÿedhe when negated yuiKtt> yuktita× through reasoning ïute> þrute× on the sruti tt! in;exavix tat niÿedh˜vadhi at the culmination of the negation of all that sa]I s˜kÿŸ the Witness baexêp> bodhar¨pa× the Absolute Knowledge Aviz:yte avaþiÿyate remains

When the five sheaths have been negated through reasoning based upon authoritative scriptural texts, then at the culmination of the process what remains as substratum, is the Witness, Knowledge-Absolute—the Self.

Ātman – other than the five kośas (verse 211)

yo'yam˜tm˜ svayañjyoti× pañcakoþavilakÿaõa× |

avasth˜trayas˜kÿŸ sannirvik˜ro nirañjana× |

sad˜nanda× sa vijñeya× sv˜tmatvena vipaþcit˜ || 211||

y> ya× that which Aym! ayam this AaTma ˜tm˜ Atman Svy<Jyaeit> svayañjyoti× self-effulgent pÁckaezivl][> pañcakoþavilakÿaõa× distinct from the five sheaths AvSwaÇysa]I avasth˜trayas˜kÿŸ the witness of three states st! sat Real inivRkar> nirvik˜ra× without modifications inrÁjn> nirañjana× unsullied sdanNd> sad˜nanda× Bliss everlasting s> sa× that iv}ey> vijñeya× should be realised SvaTmTven sv˜tmatvena as one's own Self ivpiZcta vipaþcit˜ by the wise man

This Atman is Self-effulgent and distinct from the five-sheaths. It is the witness of the three states, is Real, is without modifications, is unsullied and bliss everlasting. The wise peson should realize It as one‘s own true self.

What is ātman? – disciple (verse 212)

þiÿya uv˜ca |  

mithy˜tvena niÿiddheÿu koþeÿveteÿu pañcasu |

sarv˜bh˜vaÕ vin˜ kiñcinna paþy˜myatra he guro |

vijñeyaÕ kimu vastvasti sv˜tman˜''tmavipaþcit˜ || 212||

iz:y> þiÿya× the student %vac uv˜ca told(asked) imWyaTven mithy˜tvena as unreal ini;Ïe;u niÿiddheÿu when negated kaeze;u koþeÿu sheaths @te;u eteÿu these pÁcsu pañcasu five svR A-avm! sarva abh˜vam absence of all ivna vin˜ except ikiÁct! kiñcit anything n pZyaim na paþy˜mi (I) do not see AÇ atra here he gurae he guro O Revered Teacher iv}eym! vijñeyam should be realised ikmu kimu what/which vStu vastu entity AiSt asti there is SvaTmna sv˜tman˜ as his own Self ATmivpiZcta atmavipaþcit˜ by the wise knower of the Self

The disciple asked….

―After negating these five sheaths as unreal, I find nothing but an absence of everything, O revered Teacher. By which entity then, should the wise, realize oneness with the Self?‖

Nature of the Self – Discussion (verses 213-225)

þrŸgururuv˜ca |

satyamuktaÕ tvay˜ vidvannipuõo'si vic˜raõe |

aham˜divik˜r˜ste tadabh˜vo'yamapyanu || 213||

ïIgué> þrŸguru× The respected teacher %vac uv˜ca said (replied) sTym! satyam rightly %Ktm! uktam is spoken Tvya tvay˜ by you ivÖn! vidvan O learned one! inpu[> nipuõa× clever Ais asi you are ivcar[e vic˜raõe in discrimination Ahmaid aham˜di (like) the ego etc ivkara> vik˜r˜× modifications te te they tt! A-av> tat abh˜va× their absence Aym! ayam this Aip Anu api anu also

The respected teacher answered….

―Rightly you have spoken, O learned one. You are indeed clever in your ability to discriminate. The modifications of the ego as well as its absence…

sarve yen˜nubh¨yante ya× svayaÕ n˜nubh¨yate |

tam˜tm˜naÕ vedit˜raÕ viddhi buddhy˜ sus¨kÿmay˜ || 214||

sveR sarve all yen yena that by which Anu-UyNte anubh¨yante are perceived y> ya× that which Svym! svayam Itself n Anu-Uyte na anubh¨yate is not perceived  

tm! tam that AaTmanm! ˜tm˜nam the Self veidtarm! vedit˜ram the knower iviÏ viddhi realise buÏ(a buddhy˜ by the intellect susUúmya sus¨kÿmay˜ (which is) extremly subtle

……the one who perceives while remaining unperceived……That you realise to be the Self—the ultimate knower—through an extremely subtle intellect……

tats˜kÿikaÕ bhavettattadyadyadyen˜nubh¨yate |

kasy˜pyananubh¨t˜rthe s˜kÿitvaÕ nopayujyate || 215||

tt! sai]km! tat s˜kÿikam one having 'that' as its witness -vet! bhavet is tt! tt! tat tat all that yt! yt! yat yat all that which yen yena that by which Anu-Uyte anubh¨yate is experienced kSy Aip kasya api to anyone Annu-UtaweR ananubh¨t˜rthe when the object is not known sai]Tvm! s˜kÿitvam witnesshood n %pyuJyte na upayujyate is not possible

That which is witnessed by something else has the latter as its witness. When there is no entity to witness a thing, we cannot say that it has been witnessed at all.  

asau svas˜kÿiko bh˜vo yata× sven˜nubh¨yate |

ata× paraÕ svayaÕ s˜kÿ˜tpratyag˜tm˜ na cetara× || 216||

AsaE asau This Svsai]k> svas˜kÿika× being witness of Itself -av> bh˜va× the nature(or state) yt> yata× since Sven svena by itself Anu-Uyte anubh¨yate is realised At> ata× therefore prm! param supreme Svym! svayam Itself sa]at! s˜kÿ˜t directly àTygaTma pratyag˜tm˜ the subject Self n na not c ca and #tr> itara× something else

This Self is its own witness, for It is realised only by itself. Hence the Self Itself is the supreme Brahman and nothing else.

j˜gratsvapnasuÿuptiÿu sphu÷ataraÕ yo'sau samujj®mbhate

pratyagr¨patay˜ sad˜hamahamityanta× sphurannaikadh˜ |

n˜n˜k˜ravik˜rabh˜gina im˜n paþyannahandhŸmukh˜n

nity˜nandacid˜tman˜ sphurati taÕ viddhi svametaÕ h®di || 217||  

ja¢t! SvPn su;uiPt;u j˜grat svapna suÿuptiÿu in the waking, dream and deep-sleep S)…qtrm! sphu÷ataram clearly y> ya× that which AsaE asau this smu¾&M-te samujj®mbhate manifests àTykoe êptya pratyak r¨patay˜ as the inner Self sda sad˜ always Ahm! Ahm! #it aham aham iti as "I" "I" ANtroe antar within S)…rn! sphuran shining @kxa ekadh˜ same way nana n˜n˜ various Aakarivkar-aign> ˜k˜ravik˜rabh˜gina× having forms and modifications #man! im˜n these pZyn! paþyan seeing Ah<xImuoan! ahandhŸmukh˜n the ego,intellect etc inTy nitya eternal AanNd ˜nanda bliss icdaTmna cid˜tman˜ as consciousness(knowledge) S)…rit sphurati shines tm! tam that iviÏ viddhi know Svm! svam your own @tm! etam this ùid h®di in the heart

That which clearly manifests itself in the waking, dream and deep-sleep states; that which shines inside uniformly and continuously as ―I‖-―I‖; witnesses the ego, the intellect etc., which are of different forms and modifications, which is felt as Existence-Knowledge-Bliss Absolute, know this, within your heart, as your own Self.

gha÷odake bimbitamarkabimba-

m˜lokya m¨ýho ravimeva manyate |

tath˜ cid˜bh˜samup˜dhisaÕsthaÕ

bhr˜nty˜hamityeva jaýo'bhimanyate || 218||

"qaedke gha÷odake in the water of a jar ibiMbtm! bimbitam reflected AkRibMbm! arkabimbam the sun AalaeKy ˜lokya on seeing mUF> m¨ýha× fool rivm! ravim sun @v eva itself mNyte manyate considers twa tath˜ so too icda-asm! cid˜bh˜sam the reflection of consciousnes %paixs<Swm! up˜dhisaÕstham caught in the upadhi(of intellect) æaNTya bhr˜nty˜ through delusion Ahm! #it aham iti as "I" @v eva Itself jf> jaýa× fool Ai-mNyte abhimanyate identifies

The ignorant, on seeing the reflection of the sun in the water in a jar, considers it to be the sun itself. So too, the ignorant through delusion, identifies himself with the reflection of the consciousness appearing in the intellect and considers it to be the ‗I‘—his own Self.

gha÷aÕ jalaÕ tadgatamarkabimbaÕ

vih˜ya sarvaÕ vinirŸkÿyate'rka× |

ta÷astha etattritay˜vabh˜saka×

svayamprak˜þo viduÿ˜ yath˜ tath˜ || 219||

"qm! gha÷am the jar jlm! jalam water tÌtm! tadgatam present in it AkRibMbm! arkabimbam reflected sun ivhay vih˜ya leaving aside svRm! sarvam all this ivinrIúyte vinirŸkÿyate sees AkR> arka× the self-luminous sun tqSw> ta÷astha× independent @tt! etat these iÇtya Av-ask> tritay˜ avabh˜saka× illuminator of three Svy<àkaz> svayamprak˜þa× self-luminous ivÊ;a viduÿ˜ by the wise ywa yath˜ just as twa tath˜ so too

The wise person leaves aside the jar, the water, and the reflection of the sun in it and sees the self-luminous sun. So too, the wise realize the Self-luminous Reality which illumines ―these three‖ and recognize It as independent of them all.

dehaÕ dhiyaÕ citpratibimbamevaÕ

vis®jya buddhau nihitaÕ guh˜y˜m |

draÿ÷˜ram˜tm˜namakhaõýabodhaÕ

sarvaprak˜þaÕ sadasadvilakÿaõam || 220||

dehm! deham body ixym! dhiyam intellect icTàitibMbm! citpratibimbam the reflection of consciousnes @vm! evam in this way ivs&Jy vis®jya leaving aside buÏaE buddhau in the intellect inihtm! nihitam present guhayam! guh˜y˜m in the cave Ôòarm! draÿ÷˜ram the witness AaTmanm! ˜tm˜nam the Self Ao{fbaexm! akhaõýabodham (which is) Knowledege Absolute svRàkazm! sarvaprak˜þam illumining all st! Ast! ivl][m! sat asat vilakÿaõam distinct from the gross and the subtle

So too, leaving aside the body, the intellect and the reflection of consciousness in it, and realising in the cave of the intellect, the Witness, the Self, which is Knowledge-Absolute, which is the cause of everything; which is distinct from the gross and the subtle…..

nityaÕ vibhuÕ sarvagataÕ sus¨kÿmaÕ

antarbahi×þ¨nyamananyam˜tmana× |

vijñ˜ya samyaðnijar¨pametat

pum˜n vip˜pm˜ virajo vim®tyu× || 221||

inTym! nityam eternal iv-um! vibhum All-pervading svRgtm! sarvagatam omni-present susUúmm! sus¨kÿmam supremely subtle ANtbRih>zUNym! antarbahi×þ¨nyam without interior or exterior AnNym! ananyam not different AaTmn> ˜tmana× from the Self iv}ay vijñ˜ya realising sMykoe samyak fully injêpm! nijar¨pam one's nature @tt! etat this puman! pum˜n man ivpaPma vip˜pm˜ free from sin ivrj> viraja× free from blemish ivm&Tyu> vim®tyu× deathless

……..which is Eternal and Omnipresent; All-pervading and supremely subtle, which is without exterior or interior; which is the one Self; by fully realising this, one becomes free from sin, free from blemish, and immortal.

ivzaek AanNd"nae ivpiZct!

viþoka ˜nandaghano vipaþcit

svayaÕ kutaþcinna bibheti kaþcit |

n˜nyo'sti panth˜ bhavabandhamukte×

vin˜ svatattv˜vagamaÕ mumukÿo× || 222||

ivzaek> viþoka× free from grief AanNd"n> ˜nandaghana× mass of bliss ivpiZct! vipaþcit the wise Svym! svayam himself k…tiZct! kutaþcit of anyone n ib-eit na bibheti is not afraid kiZct! kaþcit anyone n na not ANy> anya× other AiSt asti thereis pNwa> panth˜× path -vbNxmuKte> bhavabandhamukte× for liberation from the bonds of transmigration ivna vin˜ except SvtÅvavgmm! svatattv˜vagamam realising the Truth of one's own self mumu]ae> mumukÿo× for one desirous of liberation

Such a wise person does not grieve, becomes the embodiment of bliss, and fears nothing from anywhere. For one who seeks liberation, there is no other path to break free from the bonds of transmigration than realising the Truth as one‘s own Self.

brahm˜bhinnatvavijñ˜naÕ bhavamokÿasya k˜raõam |

yen˜dvitŸyam˜nandaÕ brahma sampadyate budhai× || 223||

äü Ai-ÚTv iv}anm! brahma abhinnatva vijñ˜nam realisation of one's identity with Brahman -vmae]Sy bhavamokÿasya for liberation from the bonds of transmigration kar[m! k˜raõam the cause yen yena by which AiÖtIym! advitŸyam the One without a second AanNdm! ˜nandam the bliss äü brahma Brahman sMp*te sampadyate is attained buxE> budhai× by wise men

The cause for liberation from transmigration is the realisation of one‘s identity with Brahman. By means of this, the wise attain Brahman, the one-without-a-second, the Bliss-Absolute.

brahmabh¨tastu saÕs®tyai vidv˜nn˜vartate puna× |

vijñ˜tavyamata× samyagbrahm˜bhinnatvam˜tmana× || 224||

äü-Ut> brahmabh¨ta× One who has become Brahman tu tu indeed s<s&TyE saÕs®tyai to world of transmigration ivÖan! vidv˜n realised one n AavtRte na ˜vartate does not return pun> puna× anymore iv}atVym! vijñ˜tavyam should be realised At> ata× therefore sMykoe samyak  

fully äü Ai-ÚTvm! brahma abhinnatvam identity with Brahman AaTmn> ˜tmana× of the Self

No more does one return to the world of transmigration after having become of the nature of Brahman. One must, therefore, strive to fully realize one‘s identity with Brahman.

satyaÕ jñ˜namanantaÕ brahma viþuddhaÕ paraÕ svata×siddham|

nity˜nandaikarasaÕ pratyagabhinnaÕ nirantaraÕ jayati || 225||

sTym! satyam Existence }anm! jñ˜nam Knowledge AnNtm! anantam Infinite äü brahma Brahman ivzuÏm! viþuddham extremely pure prm! param supreme Svt>isÏm! svata×siddham self-existing inTy AanNd @krsm! nitya ˜nanda ekarasam eternal indivisible-bliss àTykoe Ai-Úm! pratyak abhinnam not different from one's Self inrNtrm! nirantaram ever jyit jayati victorious

Brahman is Existence-Knowledge-Absolute, extremely pure, Supreme, Self-existing, Eternal, Indivisible-Bliss, not essentially different from the inmost Self , and absolutely without parts. It is ever victorious.   

All manifestation absolute (verses 226-236)

 .

sadidaÕ param˜dvaitaÕ svasm˜danyasya vastuno'bh˜v˜t |

na hyanyadasti kiñcit samyak param˜rthatattvabodhadaþ˜y˜m || 226||

st! sat Real #dm! idaÕ this prm AÖEtm! parama advaitaÕ absolute oneness SvSmat! svasm˜t than the Self ANySy anyasya of other vStun> vastuna× of anything A-avat! abh˜v˜t because of absence n na not ih hi truly ANyt! anyat other AiSt asti is ikiÁct! kiñcit anything sMykoe samyak complete prmawRtÅv baexdzayam! param˜rthatattva bodhadaþ˜y˜Õ in the state of realisation of the supreme Truth

This Absolute Oneness alone is Real since there is nothing other than the Self. Truly, there is no other independent entity in the state of full realization of the supreme Truth.

yadidaÕ sakalaÕ viþvaÕ n˜n˜r¨paÕ pratŸtamajñ˜n˜t |

tatsarvaÕ brahmaiva pratyast˜þeÿabh˜van˜doÿam || 227||

yt! yat that which #dm! idaÕ this sklm! sakalaÕ entire ivZvm!viþvaÕ universe nanaêpm! n˜n˜r¨paÕ of diverse forms àtItm! pratŸtam appearing A}anat! ajñ˜n˜t due to ignorance tt! tat that svRm! sarvaÕ all äü brahma Brahman @v eva alone àTySt pratyasta free from Aze; aþeÿa all -avnadae;m! bh˜van˜doÿaÕ limitation of thoughts

This entire universe which, because of ignorance, appears to be of diverse forms, is, in fact, Brahman alone, which is free from all limitations of thought.

m®tk˜ryabh¨to'pi m®do na bhinna×

kumbho'sti sarvatra tu m®tsvar¨p˜t |

na kumbhar¨paÕ p®thagasti kumbha×

kuto m®ÿ˜ kalpitan˜mam˜tra× || 228||

m&t! kayR-Ut> m®t k˜ryabh¨ta× a modification of clay Aip api though m&d> m®da× from clay n i-Ú> na bhinna× not  

different k…M-> kumbha× a pot AiSt asti is svRÇ sarvatra everywhere tu tu indeed m&TSvêpat! m®tsvar¨p˜t the nature of clay n na not k…M-êpm! kumbhar¨paÕ the pot form p&wkoe p®thak different AiSt asti is k…M-> kumbha× pot k…t> kuta× where,why m&;a m®ÿ˜ FALSE kiLpt kalpita imagined nammaÇ> n˜mam˜tra× merely a name

Though a pot is a modification of clay, it is not different from it. Throughout the pot, clay alone is present. So why call it a pot? It is merely a false imagined name.

ken˜pi m®dbhinnatay˜ svar¨paÕ

gha÷asya sandarþayituÕ na þakyate |

ato gha÷a× kalpita eva moh˜-

nm®deva satyaÕ param˜rthabh¨tam || 229||

ken Aip kena api by anyone m&iÑÚtya m®dbhinnatay˜ something other than mud Svêpm! svar¨paÕ the essence "qSy gha÷asya of a pot s<dzRiytum! sandarþayituÕ to  

show n zKyte na þakyate is not possible At> ata× therefore "q> gha÷a× a pot kiLpt> kalpita× imagined @v eva only maehat! moh˜t through delusion m&t! @v m®t eva mud alone sTym! satyaÕ reality prmawR-Utm! param˜rthabh¨tam abiding

No one can show by demonstration that the essence of a clay-pot is other than the clay. Therefore, the pot is merely imagined through delusion, and clay alone is the enduring Reality in the clay-pot.

sadbrahmak˜ryaÕ sakalaÕ sadevaÕ

tanm˜trametanna tato'nyadasti |

astŸti yo vakti na tasya moho

vinirgato nidritavatprajalpa× || 230||

sdoe äü kayRm! sad brahma k˜ryaÕ the effect of the real Brahman sklm! sakalaÕ entire st! sat Real @vm! evaÕ thus tNmaÇm! tanm˜traÕ of the essence of that @tt! etat this n na not tt> tata× than it ANyt! anyat other AiSt  

he who viKt vakti says n na not tSy tasya his maeh> moha× delusion ivingRt> vinirgata× has gone iniÔtvt! nidritavat like one in intense sleep àjLp> prajalpa× twaddling or talking

So too, the entire universe, being the effect of the Real Brahman, is Brahman itself and nothing else. It is of the essence of That and it cannot exist apart from That. Anyone who says it does, is still under delusion like one talking in intense sleep.

brahmaivedaÕ viþvamityeva v˜õŸ

þrautŸ br¨te'tharvaniÿ÷h˜ variÿ÷h˜ |

tasm˜detadbrahmam˜traÕ hi viþvaÕ

n˜dhiÿ÷h˜n˜dbhinnat˜''ropitasya || 231||

äü brahma Brahman @v eva alone #dm! idaÕ this ivZvm! viþvaÕ universe #it iti thus @v eva verily va[I v˜õŸ declaration ïaEtI þrautŸ of the Sruti äUte br¨te says AwvRinóa atharvaniÿ÷h˜ of Atharva Veda viróa variÿ÷h˜ august tSmat! tasm˜t therefore @tt! etat this äümaÇm! brahmam˜traÕ Brahman alone ih  

hi indeed ivZvm! viþvaÕ universe n na not Aixóanat! adhiÿ÷h˜n˜t of its substratum i-Úta bhinnat˜ difference AaraeiptSy ˜ropitasya of the superimposed thing

Truly, this entire universe is Brahman—this is the declaration of the Atharva Veda. Therefore, this universe is Brahman alone, for a superimposition has no existence apart from its substratum.

 

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)