Sri Sankara’s Vivekachudamani By Acharya Pranipata Chaitanya -14

Sri Sankara’s

Vivekachudamani

By

Acharya Pranipata Chaitanya

(Tiruchengode Chinmaya Mission, Tamil Nadu, India)

Total vigilance – its price (verses 320-329)

d®þyaÕ pratŸtaÕ pravil˜payansan

sanm˜tram˜nandaghanaÕ vibh˜vayan |

sam˜hita× sanbahirantaraÕ v˜

k˜laÕ nayeth˜× sati karmabandhe || 320||  

†Zym! d®þyaÕ The seen(world) àtItm! pratŸtaÕ (which is) perceived àivlapyn! sn! pravil˜payan san causing it to vanish sNmaÇm! sanm˜traÕ the Reality AanNd"nm! ˜nandaghanaÕ the "Bliss-Embodied" iv-avyn! vibh˜vayan meditating upon smaiht> sn! sam˜hita× san being vigilant bih> bahi× external ANtrm! antaraÕ internal va v˜ or,and kalm! k˜laÕ time nyewa> nayeth˜× should pass sit kmRbNxe sati karmabandhe for any residual prarabdha

Causing the perceived universe, both external and internal, to vanish, and meditating upon the Reality, the Bliss-Embodied, one should pass one‘s time watchfully for any residual Prarabdha.

pram˜do brahmaniÿ÷h˜y˜Õ na kartavya× kad˜cana |

pram˜do m®tyurity˜ha bhagav˜nbrahmaõa× suta× || 321||

àmad> pram˜da× inadvertence or negligence äüinóayam! brahmaniÿ÷h˜y˜Õ in the steady abidance in Brahman n ktRVy> na kartavya× should not be done kdacn kad˜cana at any time àmad> m&Tyu> pram˜da× m®tyu× "inadvertance is death" #it iti thus Aah ˜ha has said -gvan!  

bhagav˜n Bhagavan äü[> brahmaõa× of the creator sut> suta× the son i.e. Santakumara

One should never be negligent in one‘s steady abidance in Brahman. The divine son of Creator, Santakumara, has called negligence as death itself.

na pram˜d˜danartho'nyo jñ˜nina× svasvar¨pata× |

tato mohastato'handhŸstato bandhastato vyath˜ || 322||

n na no àmadat! pram˜d˜t than carelessness AnwR> anartha× danger ANy> anya× other }ainn> jñ˜nina× for the man of wisdom SvSvêpt> svasvar¨pata× about his own Real Nature tt> tata× from this maeh> moha× delusion tt> tata× thence Ah<xI> ahandhŸ× egoism tt> tata× from this bNx> bandha× bondage tt> tata× thereafter Vywa vyath˜ misery

For the wise there is no greater danger than negligence about one‘s own real nature. From this comes delusion; from delusion comes egoism; from egoism comes bondage; and from bondage comes misery.  

viÿay˜bhimukhaÕ d®ÿ÷v˜ vidv˜Õsamapi vism®ti× |

vikÿepayati dhŸdoÿairyoÿ˜ j˜ramiva priyam || 323||

iv;y Ai-muom! viÿaya abhimukhaÕ hankering after the sense-objects †:qoeva d®ÿ÷v˜ finding,seeing ivÖa<sm! vidv˜ÕsaÕ a wise-man Aip api even ivSm&it> vism®ti× forgetfulness iv]epyit vikÿepayati torments xIdae;E> dhŸdoÿai× through the evil propensities of the intellect yae;a yoÿ˜ a woman jarm! j˜raÕ lover #v iva just as iàym! priyaÕ excessively fond

Finding one hankering after the sense-objects, forgetfulness, through perverted mind, bewilders even a wise person, just as a woman torments her fond lover.

yath˜pak®ÿ÷aÕ þaiv˜laÕ kÿaõam˜traÕ na tiÿ÷hati |

˜v®õoti tath˜ m˜y˜ pr˜jñaÕ v˜pi par˜ðmukham || 324||

ywa yath˜ just as Apk«òm! apak®ÿ÷aÕ removed zEvalm! þaiv˜laÕ the moss ][maÇm! kÿaõam˜traÕ for a moment n itóit na tiÿ÷hati does not stay away Aav&[aeit ˜v®õoti  

covers twa tath˜ so also maya m˜y˜ maya or illusion àa}m! pr˜jñaÕ a wise-man va Aip v˜ api even pra'oemuom! par˜ðmukhaÕ extrovert

As moss, even if removed, does not stay away for a moment, but closes up to cover the water again, so also illusion covers even the wise, if they ever get extrovert.

lakÿyacyutaÕ cedyadi cittamŸÿad

bahirmukhaÕ sannipatettatastata× |

pram˜data× pracyutakelikanduka×

sop˜napaðktau patito yath˜ tath˜ || 325||

lúyCyutm! lakÿyacyutaÕ strays from the ideal cet! yid cet yadi if icÄm! cittaÕ the mind $;t! Ÿÿat slightly bihmuRom! bahirmukhaÕ outgoing sn! san becoming inptet! nipatet falls tt> tt> tata× tata× down and down àmadt> pram˜data× inadvertently àCyut pracyuta dropped keilkNÊk> kelikanduka× a play ball saepan p'oeKtaE  

sop˜na paðktau on a row of stairs pitt> patita× bounces down ywa yath˜ just as twa tath˜ similarly

If the mind ever so slightly strays from its ideal* and becomes outgoing, then it goes down and down, just like a ball, inadvertently dropped on a row of stairs, bounces down the stairs.

*Brahman

viÿayeÿv˜viþacceta× saðkalpayati tadguõ˜n |

samyaksaðkalpan˜tk˜ma× k˜m˜tpuÕsa× pravartanam || 326||

iv;ye;u viÿayeÿu in the sense-objects Aaivzt! ˜viþat entering or turns to cet> ceta× the mind s<kLpyit saðkalpayati becomes intent tЂ[an! tadguõ˜n upon their qualities sMykoe s<kLpnat! samyak saðkalpan˜t from intentness kam> k˜ma× desire kamat! k˜m˜t from desire pu<s> puÕsa× of the man àvtRnm! pravartanam activity

When the mind turns to sense-objects, it becomes intent on their qualities. From this intentness arises desire. After desiring, a person sets about to gain that thing.

tata× svar¨pavibhraÕþo vibhraÿ÷astu patatyadha× |

patitasya vin˜ n˜þaÕ punarn˜roha Ÿkÿyate || 327||

tt> tata× thence Svêpivæ<z> svar¨pavibhraÕþa× deviation from his Real Nature ivæò> vibhraÿ÷a× the deviated man tu tu verily ptit patati falls Ax> adha× down pittSy patitasya of the fallen man ivna vin˜ without,except nazm! n˜þaÕ death pun> puna× again n na not Aaraeh> ˜roha× rise $úyte Ÿkÿyate is seen

Through inadvertence, a person may deviate from the Real Nature. The man, who has thus deviated, falls. The fallen comes to ruin and is rarely seen to rise again.

s<kLp< vjRyeÄSmaTsvaRnwRSy kar[m!,

ApWyain ih vSwUin Vyaix¢Stae ywaeTs&jet!,,328.

saðkalpaÕ varjayettasm˜tsarv˜narthasya k˜raõam|

apathy˜ni hi vasth¨ni vy˜dhigrasto yathots®jet||328||

s<kLpm! saðkalpaÕ reflection upon objects vjRyet! varjayet should give up tSmat! tasm˜t therefore svR AnwRSy sarva anarthasya for all the mischief kar[m! k˜raõam the root-cause ApWyain apathy˜ni prohibited ih hi verily vSwUin vasth¨ni eatables,things Vyaiw¢St> vy˜thigrasta× the victim of the disease ywa yath˜ just as %Ts&jet! uts®jet gives up  

Therefore, just, as the edibles, prohibited by the doctor, are not taken by the sick, one should totally give up the habit of thinking of sense objects, which is the root-cause of all the mischief.

ata× pram˜d˜nna paro'sti m®tyu×

vivekino brahmavida× sam˜dhau |

sam˜hita× siddhimupaiti samyak

sam˜hit˜tm˜ bhava s˜vadh˜na× || 329||

At> ata× therefore àmadat! pram˜d˜t than inadvertence n na not pr> para× greater AiSt asti there is m&Tyu> m®tyu× death ivveikn> vivekina× for a man-of-discrimination or discernment äüivd> brahmavida× (for)the knower of Brahman smaxaE sam˜dhau in meditation smaiht> sam˜hita× man of abidance isiÏm! siddhiÕ success %pEit upaiti attains sMykoe samyak complete smaihtaTma sam˜hit˜tm˜ man of abidance -v bhava become savxan> s˜vadh˜na× alert  

Therefore, to the discerning knower of Brahman, there is no greater death than negligence. But one who regularly practices deep concentration attains complete success. Hence, carefully concentrate upon Brahman in your mind.

In the one, no plurality (verses 330-338)

jŸvato yasya kaivalyaÕ videhe sa ca kevala×|

yatkiñcitpaþyato bhedaÕ bhayaÕ br¨te yaju× þruti×||330||

jIvt> jŸvata× to one while living ySy yasya for whom kEvLym! kaivalyam aloneness ivdehe videhe when the body is dissolved s> sa× he c ca and,indeed kevl> kevala× alone yt! ikiÂt! yat kiñcit even the least bit pZyt> paþyata× he who sees -edm! bhedaÕ distinction or differentiation -ym! bhayaÕ fear äUte br¨te declares yju> ïuit> yaju× þruti× the Yajur Veda

One who is completely established in unity/oneness (kaivalyam), while living, remains so even after the dissolution of the body. The Yajur-Veda declares that there is fear for one who sees even the least bit of differentiation.

yad˜ kad˜ v˜pi vipaþcideÿa

brahmaõyanante'pyaõum˜trabhedam |

paþyatyath˜muÿya bhayaÕ tadaiva

yadvŸkÿitaÕ bhinnatay˜ pram˜d˜t || 331||

yda kda yad˜ kad˜ whenever va v˜ verily Aip api even ivpiZct! vipaþcit wise man @;> eÿa× this äüi[ AnNte brahmaõi anante in the infinite Brahman Aip api even A[umaÇ -edm! aõum˜tra bhedaÕ the least difference pZyit sees Aw then ,at once Amu:y to him -ym! fear tdEv then itself yt! that which vIi]tm! was seen i-Útya as different àmadat! through mistake

Whenever the wise recognize even the least difference in the Infinite Brahman, at once, that which is peceived as difference through inadvertence, becomes a source of fear to them.

þrutism®tiny˜yaþatairniÿiddhe  

d®þye'tra ya× sv˜tmamatiÕ karoti |

upaiti du×khopari du×khaj˜taÕ

niÿiddhakart˜ sa malimluco yath˜ || 332||

ïuit Sm&it NyayztE> þruti sm®ti ny˜yaþatai× by hundreds of srutis,smritis and reasonings ini;Ïe niÿiddhe which has been denied †Zye d®þye with the seen objects or world AÇ atra in this y> ya× he who SvaTmmitm! kraeit sv˜tmamatiÕ karoti identifies %pEit upaiti suffers Ê>o %pir Ê>ojatm! du×kha upari du×khaj˜taÕ one misery after another ini;ÏktaR niÿiddhakart˜ doer of the forbidden things s> sa× he milMluc> malimluca× a thief ywa yath˜ like

One who identifies the Self with the perceived objects, which have been negated by hundreds of Srutis, Smritis and reasoning, suffers one misery after another, like a thief---for he indulges in something forbidden.

saty˜bhisandh˜narato vimukto   330

mahattvam˜tmŸyamupaiti nityam |

mithy˜bhisandh˜naratastu naþyed

d®ÿ÷aÕ tadetadyadacauracaurayo× || 333||

sTyai-s<xanrt> saty˜bhisandh˜narata× one who is totally absorbed or established in the Truth ivmuKt> vimukta× is free mhÅvm! mahattvaÕ glory AaTmIym! ˜tmŸyaÕ of the Atman %pEit upaiti attains inTym! nityam eternal imWyai-sNxanrt> mithy˜bhisandh˜narata× he who dwells on the "unreal" tu tu but nZyet! naþyet perishes †òm! d®ÿ÷aÕ is illustrated tt! @tt! tat etat that this is so yt! yat which AcaErcaEryae> acauracaurayo× in the case of one who is not a thief and one who is a thief

One who is totally established in the Truth attains to the eternal glory of the Self. But one who dwells on the unreal perishes. That this is so is illustrated in the case of one who is not a thief and the one who is a thief.

yatirasadanusandhiÕ bandhahetuÕ vih˜ya  pdf 331

svayamayamahamasmŸty˜tmad®ÿ÷yaiva tiÿ÷het

sukhayati nanu niÿ÷h˜ brahmaõi sv˜nubh¨ty˜

harati paramavidy˜k˜ryadu×khaÕ pratŸtam || 334||

yit> yati× the spiritual seeker Ast! AnusiNxm! asat anusandhiÕ dwelling on the unreal bNxhetum! bandhahetuÕ which causes bondage ivhay vih˜ya giving up Svym! Aym! Ahm! AiSm svayam ayam aham asmi "I myself am this" #it iti thus AaTm†:q(a ˜tmad®ÿ÷y˜ as the Atman @v eva alone itóet! tiÿ÷het should remain suoyit sukhayati gives rise to bliss nnu nanu indeed inóa niÿ÷h˜ steadfastness äüi[ brahmaõi in Brahman Svanu-UTya sv˜nubh¨ty˜ gained through Self-Realisation hrit harati removes prm! paraÕ thoroughly Aiv*akayRÊ>om! avidy˜k˜ryadu×khaÕ the misery born of ignorance àtItm! pratŸtam which is experienced (in the state of ignorance)

The spiritual seeker should give up dwelling on the unreal, which causes bondage, and should always reamin steadfast with thoughts fixed on the Self, thinking, ‗I am This.‘ For, steadfastness in Brahman gained through the realisation of one‘s identity with it, gives rise to bliss and thoroughly removes the misery born of nescience*, which one experiences in the state of ignorance.

*Nescience (avidya) is not ignorance in the general sense of lack of information regarding something. Rather, it denotes a special form of ignorance—about the essential nature of the Self. All systems of Hindu philosophy agree that ignorance is the primary cause of our bondage to the world of becoming, i.e., samsara. http://www.advaitin.net/PranipataChaitanya/Vivekachudamani%20eBook%20FinalFinal1.pdf 332

b˜hy˜nusandhi× parivardhayetphalaÕ

durv˜san˜meva tatastato'dhik˜m |

jñ˜tv˜ vivekai× parih®tya b˜hyaÕ

sv˜tm˜nusandhiÕ vidadhŸta nityam || 335||

baýanusiNx> b˜hy˜nusandhi× contemplation upon the external objects pirvxRyet! parivardhayet will intensify )lm! phalaÕ its fruits i.e. Vasanas ÊvaRsnam! durv˜san˜Õ the evil propensities @v eva alone tt> tt> tata× tata× from that Aixkam! adhik˜m will increase }aTva jñ˜tv˜ knowing (this) ivvekE> vivekai× through discrimination pirùTy parih®tya giving up baým! b˜hyaÕ (thought of) external SvaTmanusiNxm! sv˜tm˜nusandhiÕ to meditate on the Self ivdxIt vidadhŸta one should apply oneself inTym! nityaÕ constantly

Constant contemplation upon the external objects will only intensify their fruits in the form of evil peopensities, which grow from bad to worse. Knowing this, through discrimination, one  

should leave the thoughts of external objects and constantly apply oneself to the contemplation of the Self.

b˜hye niruddhe manasa× prasannat˜

mana×pras˜de param˜tmadarþanam |

tasminsud®ÿ÷e bhavabandhan˜þo

bahirnirodha× padavŸ vimukte× || 336||

baýe inéÏe b˜hye niruddhe when the objective world is shut out mns> manasa× of the mind àsÚta prasannat˜ quietude(is gained) mn> àsade mana× pras˜de in the quiet mind prmaTm dzRnm! param˜tma darþanaÕ the vision of the Supreme Self tiSmn! su†òe tasmin sud®ÿ÷e when :"That" is perfectly realised -vbNxnaz> bhavabandhan˜þa× destruction of the bondage of becoming bihinRraex> bahirnirodha× the shutting out of the external world pdvI padavŸ (is) the initial step ivmuKte> vimukte× for reaching liberation.

When the objective world is shut out, the mind becomes quiet and in the quiet mind arises the vision of the Supreme Self. When  

‗That‘ is perfectly realised, bondage to the world of becoming* is destroyed. Hence the cessation of the external world is the initial step on the path to liberation.

*Bhavabandhana means bondage of the world of becoming or conditioned existence. Hindu religion calls this world of becoming bhavasaagar, the ocean of repeated births and deaths.

ka× paõýita× sansadasadvivekŸ

þrutipram˜õa× param˜rthadarþŸ |

j˜nanhi kury˜dasato'valambaÕ

svap˜taheto× þiþuvanmumukÿu× || 337||

k> ka× who pi{ft> sn! paõýita× san being learned st! Ast! ivvekI sat asat vivekŸ able to discriminate between the Real and the unreal ïuitàma[> þrutipram˜õa× believing the Vedas as the authority prmawRdzIR param˜rthadarþŸ the seer of the Absolute Truth jann! j˜nan knowing ih hi verily k…yaRt! kury˜t will make Ast> AvlMbm! asata× avalambaÕ the unreal thing as the object of his pursuit Svpathetae> svap˜taheto× the cause of his fall izzuvt! þiþuvat like a child mumu]u> mumukÿu× a seeker of liberation  

Who being learned, able to discriminate between the Real and the unreal, believing the Vedas as authority, fixing his gaze upon the Self, the Supreme Reality, and being a seeker after liberation, will, like a child, consciously run after the unreal, which will surely be the cause of one‘s downfall?

deh˜disaÕsaktimato na mukti×

muktasya deh˜dyabhimatyabh˜va× |

suptasya no j˜garaõaÕ na j˜grata×

svapnastayorbhinnaguõ˜þrayatv˜t || 338||

dehaids<siKtmt> deh˜disaÕsaktimata× for one who is attached to body etc n na there is no muiKt> mukti× liberation muKtSy muktasya for a liberated man dehaid Ai-mit A-av> deh˜di abhimati abh˜va× there is the absence of identification with his body etc suPtSy suptasya for the sleeping man nae no there is never jagr[m! j˜garaõaÕ the waking state n na nor ja¢t> j˜grata× for the waking man SvPn> svapna× sleep or dream tyae> tayo× these two i-Úgu[ AaïyTvat! bhinnaguõa ˜þrayatv˜t being contradictory in nature  

There is no liberation for the one who is attached to the body etc., and the liberated person has no identification with the body etc. One who is sleep is not awake, and one who is awake does not dream, for these two are opposite in nature.

Spiritual growth – the secret (verses 339-348)

antarbahi× svaÕ sthirajaðgameÿu

jñ˜tv˜''tman˜dh˜ratay˜ vilokya |

tyakt˜khilop˜dhirakhaõýar¨pa×

p¨rõ˜tman˜ ya× sthita eÿa mukta× || 339||

ANt> anta× inside bih> bahi× outside Svm! svaÕ his own Self iSwrj¼me;u sthirajaðgameÿu in the unmoving and the moving things }aTva jñ˜tv˜ knowing AaTmna ˜tman˜ as the Self Aaxartya ˜dh˜ratay˜ as the Substratum ivlaeKy vilokya observing TyKt Aiol %paix> tyakta akhila up˜dhi× renouncing all superimpositions Ao{fêp> akhaõýar¨pa× as the Absolute pU[aRTmna p¨rõ˜tman˜ as the Infinite Self y> ya× he who iSwt> sthita× remains @;> eÿa× he muKt> mukta× is liberated one  

That person alone is liberated, who, knowing the Self as Knowledge only, as the substratum of all that is moving and unmoving—both external and internal—renounces all superimpositions and remains as the Absolute and the Infinite Self.

sarv˜tmat˜ bandhavimuktihetu×

sarv˜tmabh˜v˜nna paro'sti kaþcit |

d®þy˜grahe satyupapadyate'sau

sarv˜tmabh˜vo'sya sad˜tmaniÿ÷hay˜ || 340||

svaRTmta sarv˜tmat˜ the recognition of all (the universe) to be the Self bNxivmuiKthetu> bandhavimuktihetu× (is)the means of release from bondage svaRTm-avat! sarv˜tmabh˜v˜t than the recognition of all (the universe) as the Self n na no pr> para× greater, higher AiSt asti there is kiZct! kaþcit anything †Zy A¢he sit d®þya agrahe sati when the perceptible (world) is excluded (negated) %pp*te upapadyate is realised AsaE asau this svaRTm-av> sarv˜tmabh˜va× all being the  

Self ASy asya his (meditator's) sdaTminóya sad˜tmaniÿ÷hay˜ through steadfastness in the Eternal Self

To recognise the entire universe to be the Self is the means to complete liberation from bondage. There is nothing higher than realizing that one is the Self of all. One realizes this state by negating the perceptible world through being continuously established in the eternal Self.

d®þyasy˜grahaõaÕ kathaÕ nu gha÷ate deh˜tman˜ tiÿ÷hato

b˜hy˜rth˜nubhavaprasaktamanasastattatkriy˜Õ kurvata× |

sannyast˜khiladharmakarmaviÿayairnity˜tmaniÿ÷h˜parai×

tattvajñai× karaõŸyam˜tmani sad˜nandecchubhiryatnata× || 341||

†ZySy d®þyasya of the perceptible world A¢h[m! agrahaõaÕ non-apprehension kwm! kathaÕ how nu nu indeed "qte gha÷ate is possible dehaTmna itót> deh˜tman˜ tiÿ÷hata× one who remains identified with the physical body baý AwR Anu-v àsKt> mns> b˜hya artha anubhava prasakta× manasa× whose mind is attached to the experience of the external objects tt! tt! i³ya> k…vRt> tat tat kriy˜× kurvata×  

who performs various acts for those ends s<NySt Aiol xmR kmR iv;yE> sannyasta akhila dharma karma viÿayai× by those who have renounced all kinds of 'duties' (dharma) actions, and sense objects inTy AaTm inóa prE> nitya ˜tma niÿ÷h˜ parai× who are ever-established in the eternal Self tÅv}E> tattvajñai× by the knowers or seers of Truth i.e. Sages kr[Iym! karaõŸyaÕ should be practiced AaTmin ˜tmani in the mind sdanNd #CDui-> sad˜nanda icchubhi× desirous of eternal Bliss yTnt> yatnata× carefully

How is the non-apprehension of the perceptible world possible for one who remains identified with the physical body, whose mind is attached to the enjoyment of external-objects and who performs various acts for that end? This should be carefully practised by the seers of truth, desiours of eternal bliss, who have renounced all kinds of duties, actions, and sense objects, and who are ever established in the eternal Self.

sarv˜tmasiddhaye bhikÿo× k®taþravaõakarmaõa× |

sam˜dhiÕ vidadh˜tyeÿ˜ þ˜nto d˜nta iti þruti× || 342||

svaRTmisÏye sarv˜tmasiddhaye for realizing that all (the entire universe) is the Self i-]ae> bhikÿo× to the Samnyasin k«tïv[ kmR[> k®taþravaõa karmaõa× who has listened to the  

discourses smaixm! sam˜dhiÕ Samadhi (meditation) ivdxait vidadh˜ti prescribes @;a eÿ˜ this zaNt> daNt> #it þ˜nta× d˜nta× iti "he who is calm, self-controlled etc" ïuit> þruti× the Sruti i.e. The Upanishads

For the renunciant who has listened to the discourses upon the scriptures and who has cultivated ‗calmness, self-control‘ etc., the Sruti prescribes samadhi for realizing that all is the Self. (sarvaatmasiddhaye)

˜r¨ýhaþakterahamo vin˜þa×

kartunna þakya sahas˜pi paõýitai× |

ye nirvikalp˜khyasam˜dhiniþcal˜×

t˜nantar˜'nantabhav˜ hi v˜san˜× || 343||

AaêFzKte> Ahm> ˜r¨ýhaþakte× ahama× of the ego that has grown strong ivnaz> vin˜þa× destruction ktuRm! kartuÕ to do n zKy> na þakya× is not possible shsa sahas˜ suddenly Aip api even pi{ftE> paõýitai× by the wise-man ye ye those inivRkLp AaOy nirvikalpa ˜khya  

Nirvikalpa(non-dual) by name smaixinZcla> sam˜dhiniþcal˜× who have become perfectly calm through samadhi tan! ANtra t˜n antar˜ except them AnNt-va anantabhav˜ effects of countless births ih hi indeed vasna> v˜san˜× vasanas (desires)

Even the wise find it impossible to suddenly destroy the ego, once it has become strong, except by those who have become perfectly calm through non-dual absorption (nirvikalpa samadhi). Indeed desires* are the effects of innumerable births.

*Desires (vasanas) here specifically refer to the residual, subtle impressions that are the effects of countless previous lives.

ahambuddhyaiva mohiny˜ yojayitv˜''v®terbal˜t |

vikÿepaþakti× puruÿaÕ vikÿepayati tadguõai× || 344||

Ah<buÏ(a ahambuddhy˜ with egoistic idea @v eva alone maeihNya mohiny˜ (with) the deluding yaejiyTva yojayitv˜ connecting Av&te> blat! av®te× bal˜t through the aid of the 'veiling-power' iv]epziKt> vikÿepaþakti× the 'projecting power' pué;m! puruÿaÕ the man iv]epyit vikÿepayati distracts tЂ[E> tadguõai× through the attributed (effects) of that (agitation)  

The projecting power, through the aid of the veiling power confuses a person with storms of egoistic ideas and distracts him through the attributes of that agitation.

vikÿepaþaktivijayo viÿamo vidh˜tuÕ

ni×þeÿam˜varaõaþaktiniv®ttyabh˜ve |

d®gd®þyayo× sphu÷apayojalavadvibh˜ge

naþyettad˜varaõam˜tmani ca svabh˜v˜t |

ni×saÕþayena bhavati pratibandhaþ¨nyo

vikÿepaõaÕ nahiÕ tad˜ yadi cenm®ÿ˜rthe || 345||

iv]epziKtivjy> vikÿepaþaktivijaya× victory over the 'projecting-power' iv;m> viÿama× extremely difficult ivxatum! vidh˜tuÕ to achieve in>ze;m! ni×þeÿaÕ perfectly without remainder Aavr[ziKtinv&iÄ A-ave ˜varaõaþaktiniv®tti abh˜ve in the absence of the elimination of the 'veiling-power' †g! †Zyyae> d®g d®þyayo× between the seer and the seen S)…qpyaejlvt!  

sphu÷apayojalavat like milk from water (is seperated) clearly iv-age vibh˜ge when the discrimination (is done) nZyet! naþyet perishes tt! tat that Aavr[m! ˜varaõaÕ veiling AaTmin ˜tmani over the Atman c ca and Sv-avat! svabh˜v˜t naturally in>s<zyen ni×saÕþayena undoubtedly -vit bhavati there is àitbNxzUNy> pratibandhaþ¨nya× free from obstacles iv]ep[m! vikÿepaõaÕ oscillation nih nahi no tda tad˜ then yid cet! yadi cet if m&;a AweR m®ÿ˜ arthe due to the false sense-objects

It is extremely difficult to conquer the ‗projecting-power‘ unless the ‗veiling power‘ is perfectly rooted out. And that covering over the Self naturally vanishes when the seer and the seen are distinguished clearly like milk and water. But the victory is undoubtedly complete, and it becomes free from all obstacles, when there is no resting of the mind in the false sense-objects.

samyagviveka× sphu÷abodhajanyo

vibhajya d®gd®þyapad˜rthatattvam |

chinatti m˜y˜k®tamohabandhaÕ  

yasm˜dvimuktastu punarna saÕs®ti× || 346||

sMykoe ivvek> samyak viveka× perfect discrimination S)…qbaexjNy> sphu÷abodhajanya× arising from direct realization iv-Jy vibhajya distinguishing †g! †Zy pdawR tÅvm! d®g d®þya pad˜rtha tattvam the true nature of the 'Seer' from that of the 'seen' iDniÄ chinatti snaps mayak«t m˜y˜k®ta created or caused by Maya maehbNxm! mohabandhaÕ the bond of delusion ySmat! yasm˜t from which ivmuKtSy vimuktasya for him who is liberated pun> puna× again n na there is no s<s&it> saÕs®ti× transmigration

Perfect discrimination arising from direct realization distinguishes the true nature of the seer from the seen and snaps the bonds of delusion caused by maya*. There is no more transmigration for one who is liberated from this.

*Maya is the device by which Advaita explains how One Reality appears as many. In simple words, maya means illusion. It is considered as beginngless (anadi) and acts through two powers—veiling power (avarana shakti) and projecting power (vikshepa shakti). Sankara did not diffentiate between maya and avidya (nescience or ignorance) since both, in effect, tantamount to mistaking one thing for another. In his Brahmasutra Bhasya, he regards the mutual superimposition (adhyasa) of subject and object, the seer and the seen, as avidya. Through the operation of maya/avidya as a metaphysical error, we perceive the One (Self-Brahman) as the maniforld world. Even though maya/avidya is ultimately unreal (mithya), its still plays an important role in explaining the familiar world of variety.

par˜varaikatvavivekavahni×

dahatyavidy˜gahanaÕ hyaþeÿam |

kiÕ sy˜tpuna× saÕsaraõasya bŸjaÕ

advaitabh˜vaÕ samupeyuÿo'sya || 347||

pr Avr @kTv para avara ekatva (of) the identity of the Supreme with the lower(jiva) ivvekviû > vivekavahni× the fire of knowledge dhit dahati burns,consumes Aiv*aghnm! avidy˜gahanaÕ the thick forest of ignorance ih hi verily Aze;m! aþeÿam entirely ikm! Syat! kiÕ sy˜t is it possible pun> puna× again s<sr[Sy saÕsaraõasya for transmigration bIjm! bŸjaÕ seed' AÖEt-avm! advaitabh˜vaÕ the "State of Oneness" or non-duality smupeyu;> samupeyuÿa× who has gained (realised) ASy asya for him

The fire of knowledge of identity of Self with Brahman entirely consumes the impenetrable forest of ignorance. For one who has realised the state of non-duality, is there any ‗seed‘ left for future transmigration?

Aavr[Sy inv&iÄ-Rvit ih sMykoepdawRdzRnt>,

imWya}anivnazStiÖ]epjintÊ>oinv&iÄ>. 348. http://www.advaitin.net/PranipataChaitanya/Vivekachudamani%20eBook%20FinalFinal1.pdf 346

˜varaõasya niv®ttirbhavati hi samyakpad˜rthadarþanata× |

mithy˜jñ˜navin˜þastadvikÿepajanitadu×khaniv®tti× || 348||

Aavr[Sy ˜varaõasya of the veiling inv&iÄ> niv®tti× elimination -vit bhavati takes place ih hi indeed sMykoe pdawR dzRnt> samyak pad˜rtha darþanata× when Reality is fully experienced imWya}anivnaz> mithy˜jñ˜navin˜þa× the destruction of illusory knowledge tiÖ]ep jint Ê>oinv&iÄ> tadvikÿepa janita du×khaniv®tti× the cessation of misery brought about by false projection

The veil that hides Truth gets lifted, indeed, when Reality is fully experienced. Soon follows the destruction of illusory knowledge and the cessation of misery brought about by false projection.

Cause-effect – false (verses 349-353)

etattritayaÕ d®ÿ÷aÕ samyagrajjusvar¨pavijñ˜n˜t |

tasm˜dvastusatattvaÕ jñ˜tavyaÕ bandhamuktaye viduÿ˜ || 349||

@tt! etat this iÇtym! tritayaÕ (group of) three †òm! d®ÿ÷aÕ is observed sMykoe rJjuSvêpiv}anat! samyak rajjusvar¨pavijñ˜n˜t in the case of the rope when its true nature is apprehended tSmat! tasm˜t hence vStustÅvm! vastusatattvaÕ the true nature of Truth }atVym! jñ˜tavyaÕ  

should be known bNxmuKtye bandhamuktaye for liberation from bondage ivÊ;a viduÿ˜ by the wise man

These three* are observed in ‗the rope‘ when its real nature is fully apprehended. Hence the wise person should know the true nature of things for the sake of liberation from bondage.

*Seer, seen, and seeing.

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)