Sri Sankara’s
Vivekachudamani
By
Acharya Pranipata Chaitanya
(Tiruchengode Chinmaya Mission,
Tamil Nadu, India)
ayo'gniyog˜diva
satsamanvay˜n
m˜tr˜dir¨peõa
vij®mbhate dhŸ× |
tatk˜ryametaddvitayaÕ
yato m®ÿ˜
d®ÿ÷aÕ
bhramasvapnamanoratheÿu || 350||
Ay>
aya×
a piece of
iron Ai¶yaegat!
agniyog˜t
through
contact with fire #v iva just as sTsmNvyat! satsamanvay˜t through the immanence of Reality maÇaidêpe[ m˜tr˜dir¨peõa in the form of the knower etc
(and known) ivj&M-te
vij®mbhate
manifests xI> dhŸ× the intellect tTkayRm! tatk˜ryaÕ its (intellect's) effects @tt! etat these iÖtym! dvitayaÕ two yt> yata× since m&;a
are observed æmSvPnmnaerwe;u bhramasvapnamanoratheÿu in delusion, dream and
imagination
Just as a
piece of iron through contact with fire manifests as fire, the intellect
manifests itself as the knower and the known through the immanence of Brahman.
These two---the effects of the intellect---are observed to be unreal as in
delusion, dream, and imagination.
tato
vik˜r˜× prak®terahammukh˜
deh˜vas˜n˜
viÿay˜þca sarve |
kÿaõe'nyath˜bh˜vitay˜
hyamŸÿ˜-
masattvam˜tm˜
tu kad˜pi n˜nyath˜ || 351||
tt>
tata×
therefore,
so too ivkara>
vik˜r˜×
modifications
àk«te>
prak®te×
of Prakriti Ahm! muoa> ahaÕ mukh˜× beginning from the ego deh Avsana> deha avas˜n˜× down the gross body iv;ya> viÿay˜× sense-objects c ca And sveR sarve all ][e kÿaõe every moment ANywa-aivtya anyath˜bh˜vitay˜ being subject to change ih hi indeed AmI;am! amŸÿ˜Õ of these AsÅvm! asattvaÕ unreality
AaTma ˜tm˜ the Atman tu tu but kdaip kad˜pi at any time n na not ANywa anyath˜ otherwise i.e. The Atman remains
the same
So too, the
modifications of Nature, from the ego down to the gross body and all the
sense-objects, are also unreal. They are unreal, indeed, because they are
subject to change every moment. But the Self never changes.
nity˜dvay˜khaõýacidekar¨po
buddhy˜dis˜kÿŸ
sadasadvilakÿaõa× |
ahampadapratyayalakÿit˜rtha×
pratyak
sad˜nandaghana× par˜tm˜ || 352||
inTy
nitya
Eternal AÖy advaya Non-dual Ao{f akhaõýa unbroken ict! cit Knowledge @kêp> ekar¨pa× of one form buÏ(aid sa]I buddhy˜di s˜kÿŸ the Witness of the intellect etc.
st!
Ast! ivl][> sat
asat vilakÿaõa× distinct
from the gross and the subtle Ah<pd àTyyli]tawR> ahampada
pratyayalakÿit˜rtha× which is the
implied meaning of the term 'I' àTykoe pratyak subjective sdanNd"n> sad˜nandaghana×
the embodiment of eternal Bliss praTma par˜tm˜ the Supreme Self
The Supreme
Self is eternal, non-dual, one, indivisible, pure consciousness, the witness of
the Intellect etc., other than the Real and the unreal, indicated by the term
―I‖, the inmost self, and the
embodiment of eternal Bliss.
itthaÕ
vipaþcitsadasadvibhajya
niþcitya
tattvaÕ nijabodhad®ÿ÷y˜ |
jñ˜tv˜
svam˜tm˜namakhaõýabodhaÕ
tebhyo
vimukta× svayameva þ˜myati || 353||
#Twm!
ittham
thus ivpiZct! vipaþcit the wise-man st! Ast! iv-Jy sat asat vibhajya discriminating between the Real
and the unreal iniíTy
niþcitya
establishing
tÅvm!
tattvam
Truth injbaex†:q(a nijabodhad®ÿ÷y˜ by the insight of his knowledge }aTva jñ˜tv˜ realising Svm! AaTmanm! svam ˜tm˜nam his own Self Ao{fbaexm! akhaõýabodham the unbroken, undifferentiated
Knowledge te_y>
tebhya×
from
them ivmuKt> vimukta× freed Svym! @v svayam eva himself zaMyit þ˜myati becomes
Thus the
wise person, discriminating between the Real and the unreal, determining the
Truth by the insight of his knowledge and realising his own Self to be
indivisible Knowledge, becomes free and attains peace by himself.
Samadhi –
its nature (verses 354-372)
ajñ˜nah®dayagrantherni×þeÿavilayastad˜
|
sam˜dhin˜'vikalpena
yad˜'dvait˜tmadarþanam || 354||
A}anùdy¢Nwe>
ajñ˜nah®dayagranthe×
of the
heart's 'knots of ignorance' in>ze;ivly> ni×þeÿavilaya× complete destruction tda tad˜ then smaixna AivkLpen sam˜dhin˜ avikalpena by the one-pointed Samadhi yda yad˜ when AÖEt advaita Non-dual AaTmdzRnm! ˜tmadarþanam the vision of the Self
When the
non-dual Self is realized in nirvikalpa samadhi* , the heart‘s ‗knot of
ignorance‘** is completely destroyed.
* Nirvikalpa
Samadhi is attained by means of one-point absorption of the mental activity
(cittavṛtti) in the Self in such a way that
the distinctions (vikalpas) of the tripartite process (triputi)
of knower, known, and knowing get dissolved.
**Heart‘s
knot of ignorance: Hindu scriptures speak about chid-jadd-granthi, the
knot between the sentient, the conscious (Self) and the insentient, the inert
(body). Due to
ignorance about our essential nature, we take the
ever-luminous Self to be the insentient body. This knot is not real—thank God,
otherwise there will be no way out! It is only imaginary; however, due to
timeless samskaaraas (tendencies gathered over countless lives), this
knot has become very strong and unties with great difficulty.
Says Goswami
Tulsidaas:
Jadd-chetan
granthi par jaaee,
yadpi mrisha
chuutat kathinaaee.
The knot
between the conscious (Self) and the inert (body) has come about. Although
―unreal‖, it unties with great
difficulty.
Two
important verses from Gaudapada‘s Karika on Mandukyopanisad explain the
alchemy of untying this knot:
Bidhtey
hridyey granthi cheedantey sarva sanshaya,
Ksheeyante
chasyey karmaani tasmin drsishtey pravarae. (II.2.viii)
When a
person realizes Him in both the high and the low, the knots of heart are rent
asunder, doubts dispelled, and all karmas exhausted!
Anaadi
mayaya supto yada jeevah prabhudhaytey;
Ajamm,
anidaramm, asvapannamm, advaitamm bhudhaytey tada." (I.7. xvi)
When the
self, sleeping under the influence of beginningless Maya is awakened, it
then realizes itself as free from sleep and dream, and as the Birthless and the
Non-dual!
tvamahamidamitŸyaÕ
kalpan˜ buddhidoÿ˜t
prabhavati
param˜tmanyadvaye nirviþeÿe |
pravilasati
sam˜dh˜vasya sarvo vikalpo
vilayanamupagacchedvastutattv˜vadh®ty˜
|| 355||
Tvm! tvam You' Ahm! aham I' #dm! idam this' #it iti thus #ym! iyam this kLpna kalpan˜ imagination buiÏdae;at! buddhidoÿ˜t due to the defects of the
intellect à-vit
prabhavati
is fancied prmaTmin param˜tmani in the Supreme Self AÖye advaye in the Non-dual inivRze;e nirviþeÿe the Attributeless àivlsit smaxaE pravilasati sam˜dhau when the Truth is realised in
Samadhi ASy asya his(seeker's) svR> sarva× all ivkLp> vikalpa× concepts ivlynm! vilayanam dissolution %pgCDet! upagacchet attain vStutÅvavx&Tya vastutattv˜vadh®ty˜ by the discrimination of the
Truth of the thing
‗You‘, ‗I‘,
‗This‘--- these concepts are imagined in the Supreme Self, which is
attributeless and non-dual, due to the inherent defects of the intellect. When
the real nature of Brahman is realised in one-pointed absorption (samadhi),
all these concepts are dissolved.
þ˜nto
d˜nta× paramuparata× kÿ˜ntiyukta× sam˜dhiÕ
kurvannityaÕ
kalayati yati× svasya sarv˜tmabh˜vam |
ten˜vidy˜timirajanit˜ns˜dhu dagdhv˜
vikalp˜n
brahm˜k®ty˜
nivasati sukhaÕ niÿkriyo nirvikalpa× || 356||
zaNt>
þ˜nta×
serene daNt> d˜nta× self-controlled prm! %prt> param uparata× perfectly withdrawn (from
objects) ]aiNtyuKt>
kÿ˜ntiyukta×
steadfast in
forbearance smaixm!
k…vRn! sam˜dhim
kurvan practising
meditation inTym!
nityam
always klyit kalayati comtemplates yit> yati× the seeker SvSy svasya his own svaRTm-avm! sarv˜tmabh˜vam the nature of being the Self of
all ten tena by this Aiv*aitimrjintan! avidy˜timirajanit˜n rising from the blindness of
ignorance saxu
s˜dhu
very well dGXva dagdhv˜ destroying ivkLpan! vikalp˜n imaginations äüak«Tya brahm˜k®ty˜ as Brahman invsit nivasati lives suom! sukham blissfully ini:³y> niÿkriya× actionless inivRkLp> nirvikalpa× free from duality or oscillations
of the mind
Serene,
self-controlled, withdrawn from sense-objects, steadfast in in forebearance,
practicing one-pointed absorption, the seeker experiences his Self as the Self
of all. Destroying, by these means, all imaginations born of the darkness of
ignorance, the seeker lives blissfully as Brahman, free from (egocentric)
actions and all imaginations.
sam˜hit˜
ye pravil˜pya b˜hyaÕ
þrotr˜di
ceta× svamahaÕ cid˜tmani |
ta
eva mukt˜ bhavap˜þabandhai×
n˜nye
tu p˜rokÿyakath˜bhidh˜yina× || 357||
smaihta>
sam˜hit˜×
are senene ye ye those who àivlaPy pravil˜pya having merged baým! b˜hyam the external (world) ïaeÇaid þrotr˜di the ear etc., i.e. The
sense-organs cet>
ceta×
the mind Svm! Ahm! svam aham the very ego itself icdaTmin cid˜tmani in the Self which is Knowledge
Absolute te te they @v eva alone muKta> mukt˜× are free -vpazbNxE> bhavap˜þabandhai× from the bondages of becoming
(birth and death) n na not ANye
anye
others tu tu but paraeúykwai-xaiyn> p˜rokÿyakath˜bhidh˜yina× who blabber their indirect
knowledge
They alone
are free from the bonds of becoming who, having attained one-pointed absorption
(samadhi), merge the objective world, the sense-organs, the mind, nay,
the very ego, in the Self
as pure Consciousness; and not those who merely
blabber about their indirect Knowledge.
up˜dhibhed˜tsvayameva
bhidyate
cop˜dhyapohe
svayameva kevala× |
tasm˜dup˜dhervilay˜ya
vidv˜n
vasetsad˜'kalpasam˜dhiniÿ÷hay˜
|| 358||
%paix-edat!
up˜dhibhed˜t
through the
many conditioning or limiting adjuncts Svymev svayameva the Self Itself i-*te bhidyate is diversified c ca and %paix Apaehe up˜dhi apohe when the conditionings are
dissolved (negated) Svym!
@v svayam
eva Itself kevl> kevala× one without differences tSmat! tasm˜t hence %paxe> up˜dhe× of the conditionings ivlyay vilay˜ya for the dissolution ivÖan! vidv˜n the wise person
vset!
vaset
must devote sda sad˜ always AkLpsmaixinóya akalpasam˜dhiniÿ÷hay˜ to the practice of Nirvikalpa
Samadhi, distinctionless one-pointed absorption
By association with conditioning adjuncts, the many,
a person is apt to think of the Self as full of diversity; but my removing
these one gains one‘s own Immutable Self. Hence, until the dissolution of
conditionings, let the wise person remain devoted to the practice of Nirvikalpa
Samadhi.
sati
sakto naro y˜ti sadbh˜vaÕ hyekaniÿ÷hay˜ |
kŸ÷ako
bhramaraÕ dhy˜yan bhramaratv˜ya kalpate || 359||
sit sati to the Real sKt> sakta× atached nr> nara× man yait y˜ti gains, becomes sÑavm! sadbh˜vam the Reality ih hi indeed @kinóya ekaniÿ÷hay˜ through single-pointed devotion kIqk> kŸ÷aka× the 'worm' æmrm! bhramaram upon the wasp Xyayn! dhy˜yan contemplating æmrTvay bhramaratv˜ya to become a wasp kLpte kalpate becomes fit, is transformed
One devoted
to the Real becomes the Real through single-pointed devotion, just as the
‗worm‘ exclusively thinking upon the wasp (bhramara), becomes itself the
wasp.
kriy˜ntar˜saktimap˜sya
kŸ÷ako
dhy˜yannalitvaÕ
hyalibh˜vam®cchati |
tathaiva
yogŸ param˜tmatattvaÕ
dhy˜tv˜
sam˜y˜ti tadekaniÿ÷hay˜ || 360||
i³yaNtrasiKtm!
kriy˜ntar˜saktim
attachment
to all other activities ApaSy
ap˜sya
renouncing kIqk> kŸ÷aka× the worm Xyayn! dhy˜yan thinking ywa yath˜ just as Ailm! alim the wasp ih hi verily Ail-avm! alibh˜vam the wasp-nature \CDit ®cchati gains twa tath˜ so too @v eva alone yaegI yogŸ a Yogi prmaTmtÅvm! param˜tmatattvam upon the nature of Supreme Self XyaTva dhy˜tv˜ meditating smayait sam˜y˜ti attains tt! tat Itself @kinóya ekaniÿ÷hay˜ through one-pointed devotion
Just as the
worm, giving up all other activities and thinking intently upon the wasp
metamorphoses into that wasp, so too, a yogi meditating on Reality as the
Supreme Self, ‗enters into It‘ through one-pointed devotion to It.
atŸva
s¨kÿmaÕ param˜tmatattvaÕ
na
sth¨lad®ÿ÷y˜ pratipattumarhati |
sam˜dhin˜tyantasus¨kÿmav®ty˜
jñ˜tavyam˜ryairatiþuddhabuddhibhi×
|| 361||
AtIv
atŸva
extremely sUúmm! s¨kÿmam subtle prmaTmtÅvm! param˜tmatattvam the Real Nature of Paramaatman or
Supreme Self n na not SwUl†:q(a sth¨lad®ÿ÷y˜ by the coarse vision of mind àitpÄum! pratipattum to perceive, to reach AhRit arhati deserves, is possible smaixna sam˜dhin˜ through Samadhi ATyNt atyanta extreme susUúmv&Tya sus¨kÿmav®ty˜ by an extraordinary subtlety of
the mind }atVym!
jñ˜tavyam
should be
known AayER>
˜ryai×
by the noble
ones AitzuÏbuiÏi->
atiþuddhabuddhibhi×
who possess
extremely pure intellect
The Real
Nature of Supreme Self is extremely subtle and cannot be peceived by the coarse
vision of the outward-bound mind. It is accessible to noble ones with extremely
pure intellects, through samadhi, brought about by extraordinarily
subtle mind.
yath˜
suvarõaÕ pu÷ap˜kaþodhitaÕ
tyaktv˜
malaÕ sv˜tmaguõaÕ sam®cchati |
tath˜
mana× sattvarajastamomalaÕ
dhy˜nena
santyajya sameti tattvam || 362||
ywa yath˜ just as suv[Rm! suvarõam gold puqpakzaeixtm! pu÷ap˜kaþodhitam by thorough heating in fire TyKTva tyaktv˜ giving up mlm! malam impurities SvaTmgu[m! sv˜tmaguõam its own lustre sm&CDit sam®cchati gains twa tath˜ so too mn> mana× the mind sÅvrjStmaemlm! sattvarajastamomalam the impurities of Sattva, Rajas
and Tamas Xyanen
dhy˜nena
by
meditation sNTyJy
santyajya
shedding smeit sameti attains tÅvm! tattvam the Reality
Just as
gold, by thorough heating in fire, gives up its impurities and gains its own
lustre, so too, the mind through meditation, sheds its impurities of Sattva,
Rajas and Tamas and attains the nature of Brahman.
Guna is a technical term of Sankhya
philosophy also used in the same sense by the Vedanta. Prakrti or Nature
is constituted of three Gunas: Sattva (equilibrium or purity), Rajas
(attraction or activity), and Tamas (inertia). Prakrti is the
three Gunas, not that she has them. Guna is wrongly translated as
quality; it is substance as well as quality, matter, and force. Where
ever there is name and form, there is Guna. Guna also means a rope, that which
binds. (Swarupananda, 1996, pp. 55-56)
http://www.advaitin.net/PranipataChaitanya/Vivekachudamani%20eBook%20FinalFinal1.pdf
361
While it is understandable that one has to shed the
taint of rajas and tamas gunas, it may not be clear at first why
one has to give up sattvas which signify purity. To get a clarity on
this point, let‘s consult the Bhagavad Gita. Early on, in verse 45 of chapter
2, Sri Krishna has explained to Arjuna that Vedas deal with the subject of the
triad of gunas (traegunyah vishya Veda) and has urged him to stay free
from the pairs of opposites (nirdvandav) and the triad of the gunas:
nistraigunyah bhava, Arjuna. The following seems to be clearest expression
of the role of gunas, as enunciated in the Bhagavad Gita:
When the
seer beholds no agent other than the gunas and realizes THAT which is
beyond these gunas, he attains to My Being (BG 14.19). Sankara‘s
comment: ―Seeing all is Vasudeva (Vasudeva sarvam-iti—BG 7.19), he
attains My status. Or else, transcending the three Gunas (Gunateeta), he
attains immortality, the Supreme Bliss, Liberation while living.‖ (BG 14.20)
nirantar˜bhy˜savaþ˜ttaditthaÕ
pakvaÕ
mano brahmaõi lŸyate yad˜ |
tad˜
sam˜dhi× savikalpavarjita×
svato'dvay˜nandaras˜nubh˜vaka×
|| 363||
inrNtr
A_yasvzat! nirantara
abhy˜savaþ˜t by constant
practice tt! tat that #Twm! ittham thus pKvm! pakvam purified mn> mana× mind äüi[ brahmaõi with Brahman lIyte lŸyate merges yda yad˜ when tda tad˜ then smaix> sam˜dhi× Samadhi sivkLpvijRt> savikalpavarjita× without any duality Svt>
svata× by itself AÖyanNdrsanu-avk> advay˜nandaras˜nubh˜vaka×
leading to
the experience of the Bliss of Non-dual Brahman
Thus
purified by constant practice when the mind merges with Brahman, then Samadhi
passes from the Savikalpa* to the Nirvikalpa stage, leading
directly to the experience of the Bliss of Brahman, the Non-dual.
*Savikalpa
samadhi is absorption with conceptual distinctions of knower, known and
knowing in tact. In nirvikalpa samadhi, these distinctions melt away.
sam˜dhin˜'nena
samastav˜san˜-
granthervin˜þo'khilakarman˜þa×
|
antarbahi×
sarvata eva sarvad˜
svar¨pavisph¨rtirayatnata×
sy˜t || 364||
smaixna
Anen sam˜dhin˜
anena by this
Samadhi smStvasna
¢Nwe> samastav˜san˜
granthe× of the knots
of all desires ivnaz>
vin˜þa×
destruction AiolkmRnaz> akhilakarman˜þa× end of all actions ANtbRih> antarbahi× within and without svRt> sarvata× everywhere @v eva
indeed svRda sarvad˜ always SvêpivS)ªitR> svar¨pavisph¨rti× manifestation of one's Real
Nature AyTnt>
ayatnata×
spontaneously
Syat!
sy˜t
takes place
By this (nirvikalpa)
samadhi, ‗knots‘ of all residual impressions (vasanas) get
destroyed. All actions come to an end. One‘s Real Nature (swarupa)
manifests spontaneously and effortlessly, forever, everywhere and always,
within and without.
þrute×
þataguõaÕ vidy˜nmananaÕ manan˜dapi |
nidindhy˜saÕ
lakÿaguõamanantaÕ nirvikalpakam || 365||
ïute>
þrute×
to
"listening" ztgu[m!
þataguõam
hundred
times superior iv*at!
vidy˜t
should be
considered mnnm!
mananam
"reflection"
mnnat!
manan˜t
to
"reflection" Aip api and inidXyasm! nididhy˜sam "meditation" l]gu[m! lakÿaguõam a hundred thousand times superior
AnNtm!
anantam
infinitely
(more sacred) inivRkLpkm!
nirvikalpakam
(is) the
Nirvikalpaka Samadhi
‗Reflection‘
should be considered a hundred times superior to mere ‗listening;‘
sustained‗meditation‘ a hundred thousand times superior to ‗reflection‘; but
the value of nirvikalpa samadhi is infinetely superior to all.
nirvikalpakasam˜dhin˜
sphu÷aÕ
brahmatattvamavagamyate
dhruvam |
n˜nyath˜
calatay˜ manogate×
pratyay˜ntaravimiþritaÕ
bhavet || 366||
inivRkLpksmaixna
nirvikalpakasam˜dhin˜
by
Nirvikalpa Samadhi S)…qm!
sphu÷am
clearly äütÅvm! brahmatattvam the true nature of Brahman AvgMyte avagamyate is known Øuvm! dhruvam definitely n ANywa na anyath˜ never otherwise cltya calatay˜ by the unsteadiness mnaegte> manogate× of the mind àTyyaNtrivimiïtm! pratyay˜ntaravimiþritam mixed with other perceptions -vet! bhavet apt to become
By nirvikalpa
samadhi, the true nature of Brahman is clearly and definitely realized,
never otherwise; for the mind being unsteady, is apt to get mixed with other
modifications.
ata×
sam˜dhatsva yatendriya× san
nirantaraÕ
þ˜ntaman˜× pratŸci |
vidhvaÕsaya
dhv˜ntaman˜dyavidyay˜
k®taÕ
sadekatvavilokanena || 367||
At>
ata×
therefore smaxTSv sam˜dhatsva drown (the mind) yteiNÔy> sn! yatendriya× san being one who has controlled the
senses inrNtrm!
nirantaram
always zaNtmna> þ˜ntaman˜× peaceful in mind àtIic pratŸci in the inmost Self ivXv<sy vidhvaÕsaya destroy XvaNtm! dhv˜ntam darkness Anaid Aiv*ya an˜di avidyay˜ by the beginningless ignorance k«tm! k®tam created sdekTvivlaeknen sadekatvavilokanena by realising your identity with
the Reality
Therefore,
with a serene mind and the senses controlled, ever concentrating on inmost Self
and realizing your identity with That Reality, destroy the darkness of
beginningless ignorance.
yogasya
prathamadv˜raÕ v˜ðnirodho'parigraha× |
nir˜þ˜
ca nirŸh˜ ca nityamek˜ntaþŸlat˜ || 368||
yaegSy yogasya of yoga àwmÖarm! prathamadv˜ram the first gate way va'oeinraex> v˜ðnirodha× control of speech Apir¢h> aparigraha× non-acceptance of possessions inraza nir˜þ˜ freedom from expectations c ca and inrIha nirŸh˜ freedom from activity c ca and inTym! nityam always @kaNtzIlta ek˜ntaþŸlat˜ living in a retired mood
The first
doorways to Yoga consists of: (1) control of speech, (2) non-accumulation of
possessions, (3) freedom from expectations, (4) freedom from activity and (5)
living always in (inner) solitude.
ek˜ntasthitirindriyoparamaõe
henurdamaþcetasa×
saÕrodhe
karaõaÕ þamena vilayaÕ y˜y˜dahaÕv˜san˜ |
ten˜nandaras˜nubh¨tiracal˜
br˜hmŸ sad˜ yogina×
tasm˜ccittanirodha
eva satataÕ k˜rya× prayatno mune× || 369||
living in soltitute #iNÔy %prm[e indriya uparamaõe to control the sense-organs hetu> hetu× helpful dm> dama× sense-control cets> cetasa× of the mind s<raexe saÕrodhe to control kr[m! karaõam a
means zmen þamena by control of mind ivlym! yayat! vilayam y˜y˜t goes to dissolution Ah<vasna ahaÕv˜san˜ the ego ten tena by that AanNdrsanu-Uit> ˜nandaras˜nubh¨ti× the experience of the essence of Bliss
Absolute Acla
acal˜
unbroken äaüI br˜hmŸ of Brahman sda sad˜ always yaeign> yogina× for the yogi tSmat! tasm˜t hence icÄinraex> cittanirodha× quietitude (restraint) of mind @v eva alone sttm! satatam constantly kayR> k˜rya× should be practised àyTnat! prayatn˜t carefully mune> mune× for the muni (man of reflection)
Living in
solitude helps to control the sense organs; control of the senses serves to
control the mind and by controlling the mind the ego gets dissolved; this gives
the Yogi an Absolute Realisation of the Bliss of Brahman. Hence a sages hould
always strive deligently to quieten the mind.
v˜caÕ
niyacch˜tmani taÕ niyaccha
buddhau
dhiyaÕ yaccha ca buddhis˜kÿiõi |
taÕ c˜pi p¨rõ˜tmani nirvikalpe
vil˜pya
þ˜ntiÕ param˜Õ bhajasva || 370||
vacm!
v˜cam
the Speech inyCD niyaccha restrain ATmin atmani in the mind tm! tam that(mind) inyCD niyaccha restrain buÏaE buddhau in the intellect ixym! dhiyam the intellect yCD yaccha restrain c ca and buiÏsai]i[ buddhis˜kÿiõi in the witness of the intellect tm! tam that c Aip ca api and too pU[aRTmin p¨rõ˜tmani in the Infinite Self inivRkLpe nirvikalpe the Non-dual ivlaPy vil˜pya merging zaiNtm! þ˜ntim peace prmam! param˜m Supreme -jSv bhajasva attain
Restrain
speech in the mind and restrain the mind in the intellect; and this again
restrain in the ‗Witness‘ of the intellect and merging that too in the infinite
Absolute Self, attain Supreme Peace.
dehapr˜õendriyamanobuddhy˜dibhirup˜dhibhi×
|
yairyairv®tte×sam˜yogastatadbh˜vo'sya
yogina× || 371||
deh
àa[ #iNÔy mnae buiÏ Aaidi-> %paixi-> deha pr˜õa indriya mano buddhi ˜dibhi×
up˜dhibhi× with the
conditionings i.e. The body, Pranas, sense-organs, mind, intellect, etc
with whichever of the thought smayaeg> sam˜yoga× association tt! tt! tat tat that and that -av> bh˜va× nature ASy asya of this yaeign> yogina× of yogi
The body,
pranas, sense-organs, mind, intellect, etc., whichever of these conditioning
adjuncts the mind gets associated with, the Yogi also gets transformed, as it
were, into that.
tanniv®tty˜
mune× samyak sarvoparamaõaÕ sukham |
sand®þyate
sad˜nandaras˜nubhavaviplava× || 372||
tt!
inv&Åya tat
niv®tty˜ with the
removal of that (association) mune> mune× for a man of reflection sMykoe samyak completely svR %prm[m! suom! sarva uparamaõam sukham the joy of total withdrawal s<†Zyte sand®þyate is found sdanNdrs Anu-v ivPlv> sad˜nandarasa anubhava
viplava× the eternal
experience of Being and Bliss.
When the
mind is completely detached from everything, the wise person attains perfect
cessation and is seen immersed in the eternal experience of Being and Bliss.
Fully
detached – Samadhi easy (verses 373-378)
antasty˜go
bahisty˜go viraktasyaiva yujyate |
tyajatyantarbahi×saðgaÕ
viraktastu mumukÿay˜ || 373||
ANtSTyag>
antasty˜ga×
internal
renunciation bihSTyag>
bahisty˜ga×
external
renunciation ivrKtSy
viraktasya
for a man of
dispassion @v eva alone yuJyte yujyate is possible, is fit Tyjit tyajati renounces ANtbRih> s¼m! antarbahi× saðgam internal and external attachments
ivrKt>
virakta×
man of
dispassion tu tu but mumu]ya mumukÿay˜ because of his desire to be
liberated
Only a
detached person is fit for this internal and external renunciation; for only a
dispassionate person, desirous of liberation, readily renounces both internal
and external attachments.
bahistu
viÿayai× saðgaÕ tath˜ntaraham˜dibhi× |
virakta
eva þaknoti tyaktuÕ brahmaõi niÿ÷hita× || 374||
bih>
bahi×
external tu tu and iv;yE> viÿayai× for objects s¼m! saðgam attachment twa tath˜ similarly ANtroe antar internal Ahmaidi-> aham˜dibhi×
to the ego etc ivrKt> virakta× a man of dispassion @v eva alone zKnaeit þaknoti is able TyKtum! tyaktum to give up äüi[ brahmaõi in Brahman iniót> niÿ÷hita× well established
Only a
dispassionate person, thoroughly established in Brahman, can give up external
attachment for objects and internal attachment to the ego, etc.
vair˜gyabodhau
puruÿasya pakÿivat
pakÿau
vij˜nŸhi vicakÿaõa tvam |
vimuktisaudh˜gralat˜dhirohaõaÕ
t˜bhy˜Õ
vin˜ n˜nyatareõa sidhyati || 375||
vEraGybaexaE
vair˜gyabodhau
dispassion
and discrimination pué;Sy
puruÿasya
for a
man(aspirant) pi]vt!
pakÿivat
like that
for a bird p]aE
pakÿau
two wings ivjanIih vij˜nŸhi understand ivc][ vicakÿaõa O wise one Tvm! tvam you ivmuiKtsaExa¢lta
Aixraeh[m! vimuktisaudh˜gralat˜
adhirohaõam climbing to
the creeper(lata) of liberation which grows, as it were, atop a mansion or
bungalow(saudhagra)
ta_yam! ivna t˜bhy˜m vin˜ without these two n na not ANytre[ anyatareõa with (the help of just) one isXyit sidhyati possible
Please
understand, O wise one, that dispassion and discriminating knowledge in an
aspirant are like the two wings of a bird; unless both are active, no one can
take the help of just one and soar to the pinnacle of the palace of liberation.
atyantavair˜gyavata×
sam˜dhi×
sam˜hitasyaiva
d®ýhaprabodha× |
prabuddhatattvasya
hi bandhamukti×
mukt˜tmano
nityasukh˜nubh¨ti× || 376||
ATyNtvEraGyvt>
atyantavair˜gyavata×
for a man of
extreme dispassion smaix>
sam˜dhi×
samadhi smaihtSy sam˜hitasya for a man of samadhi @v eva alone †Fàbaex> d®ýhaprabodha× steady Realisation, firm
knowledge àbuÏtÅvSy
prabuddhatattvasya
for a man of
Truth (Realisation) ih hi alone bNxmuiKt> bandhamukti× freedom from bondage
muKtaTmn> mukt˜tmana× for a liberated soul inTysuoanu-Uit> nityasukh˜nubh¨ti× (is) the experience of Eternal
Bliss
A person of
extreme dispassion alone experiences samadhi; a man of samadhi alone
has steady Realization; a person who has realised Truth alone is free from
bondage and the free person alone experiences Eternal Bliss.
vair˜gy˜nna
paraÕ sukhasya janakaÕ paþy˜mi vaþy˜tmana×
taccecchuddhatar˜tmabodhasahitaÕ
sv˜r˜jyas˜mr˜jyadhuk |
etaddv˜ramajasramuktiyuvateryasm˜ttvamasm˜tparaÕ
sarvatr˜sp®hay˜
sad˜tmani sad˜ prajñ˜Õ kuru þreyase || 377||
vEraGyat!
vair˜gy˜t
than
dispassion n
prm! na
param no greater suoSy sukhasya of happiness jnkm! janakam generator pZyaim paþy˜mi I find vZyaTmn> vaþy˜tmana× for a self-controlled man tt! tat that cet! cet if zuuÏtr þuddhatara clear ATmbaexsihtm! atmabodhasahitam coupled with Self-Realisation SvaraJy saèaJyxukoe sv˜r˜jya s˜mr˜jyadhuk that which brings about absolute
soverignity-within (svarajya) and
without (samrajya) @tt! etat this Öarm! dv˜ram the gateway Ajö ajasra permanent muiKtyuvte> muktiyuvate× to the damsel of Liberation ySmat! yasm˜t since Tvm! tvam you ASmat! prm! asm˜t param hereafter svRÇ sarvatra everywhere ASp&hya asp®hay˜ with non-attachment st! AaTmin sat ˜tmani on the Self which is pure
Existence sda sad˜ always à}am! k…é prajñ˜m kuru fix your mind ïeyse þreyase for your own welfare.
For a
self-controlled person, I find no better generator of happiness than dispassion
and if that is coupled with a clear Realization of the Self, it brings about
absolute sovereignty, within and without. And since this is the gateway to the
damsel of eternal Liberation, for your own well-being be dispassionate both
within and without--always fixing your mind on the eternal Self.
˜þ˜Õ
chinddhi viÿopameÿu viÿayeÿveÿaiva m®tyo× k®ti-
styaktv˜
j˜tikul˜þrameÿvabhimatiÕ muñc˜tid¨r˜tkriy˜× |
deh˜d˜vasati
tyaj˜tmadhiÿaõ˜Õ prajñ˜Õ kuruÿv˜tmani
tvaÕ
draÿ÷˜syamano'si nirdvayaparaÕ brahm˜si yadvastuta× || 378||
Aazam! ˜þ˜m craving iDiNÏ chinddhi cut asunder iv;aepme;u viÿopameÿu for those which are like poison iv;ye;u viÿayeÿu for sense-objects @;a eÿ˜ this @v eva very m&Tyae> m®tyo× of death k«it> k®ti× image TyKTva tyaktv˜ giving up jaitk…l Aaïme;u Ai-mitm! j˜tikula ˜þrameÿu
abhimatim pride of
caste, family and order of life muÁc muñca throw away AitËrat! atid¨r˜t far i³ya> kriy˜× (selfish) actions dehadaE deh˜dau in the body etc. Asit asati which are unreal Tyj tyaja renounce ATmix;[am! atmadhiÿaõ˜m identification à}am! k…é:v prajñ˜m kuruÿva fix(your) mind AaTmin ˜tmani upon the Self Tvm! tvam you Ôòa draÿ÷˜ the Witness Ais asi are Amn> amana× untainted by the mind Aip api also inÖRyprm! nirdvayaparam Non-dual Supreme äü brahma Brahman Ais asi are yt! yat that which vStut> vastuta× in reality
Cut asunder
your craving for sense-objects which are like poison—it is the very image of
death; and giving up your pride of caste, family and order of life, throw far
away all selfish actions. Renounce your identification with such unreal things
as the body and fix your mind upon the Self. For, in reality you are the
Witness, the Brahman, untainted by the mind,
Non-dual and Supreme.
Meditation –
the technique (verses 379-383)
lakÿye
brahmaõi m˜nasaÕ d®ýhataraÕ saÕsth˜pya b˜hyendriyaÕ
svasth˜ne
viniveþya niþcalatanuþcopekÿya dehasthitim |
brahm˜tmaikyamupetya
tanmayatay˜ c˜khaõýav®tty˜'niþaÕ
brahm˜nandarasaÕ
pib˜tmani mud˜ þ¨nyai× kimanyairbh®þam || 379||
lúye
äüi[ lakÿye
brahmaõi on
Brahman-the point of concentration mansm! m˜nasam the mind †Ftrm! d®ýhataram firmly s<SwaPy saÕsth˜pya fixing baýeiNÔym! b˜hyendriyam the sense-organs SvSwane svasth˜ne in their respective centres ivinveZy viniveþya restraining inZcltnu> niþcalatanu× holding the body steady c ca and %peúy upekÿya nor worrying dehiSwitm! dehasthitim for the maintenance of the body äüaTmEKym! brahm˜tmaikyam the identity of Brahman and Atman
%peTy
upetya
attaining
tNmytya tanmayatay˜ being one with It c ca and Ao{fv&Åya akhaõýav®tty˜ without a break Ainzm! aniþam continuously äüanNdrsm! brahm˜nandarasam the Bliss of Brahman ipb piba drink AaTmin ˜tmani in your own Self muda mud˜ joyfully zUNyE> þ¨nyai× which are empty ikm! kim what ANyE> anyai× other things -&zm! bh®þam entirely
Fixing the
mind firmly on Brahman, the point of concentration, restraining the
sense-organs in their respective centres, holding the body steady and taking no
thought for its maintenance, attaining identity with Brahman and being One with
It, continuously drink the Bliss of Brahman in your own Self. Of what use are
other things? They are entirely false, empty!
an˜tmacintanaÕ
tyaktv˜ kaþmalaÕ du×khak˜raõam |
cintay˜tm˜nam˜nandar¨paÕ
yanmuktik˜raõam || 380||
AnaTmicNtnm!
an˜tmacintanam
All thought
of the not-Self TyKTva
tyaktv˜
having
renounced kZmlm!
kaþmalam
which is
evil Ê>okar[m!
du×khak˜raõam
productive
of misery icNty
cintaya
think AaTmanm! ˜tm˜nam of the Self
AanNdêpm! ˜nandar¨pam the Bliss Absolute yt! yat which is muiKtkar[m! muktik˜raõam the means for liberation
Having
renounced all thought of the not-Self, which is impure and source of of misery,
dwell on the Self, the Bliss Absolute, and the source of liberation.
Om Tat Sat
(Continued...)
(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)
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