Sri Sankara’s Vivekachudamani By Acharya Pranipata Chaitanya -18

Sri Sankara’s

Vivekachudamani

By

Acharya Pranipata Chaitanya

(Tiruchengode Chinmaya Mission, Tamil Nadu, India)

bandho mokÿaþca t®ptiþca cint˜''rogyakÿud˜daya× |

svenaiva vedy˜ yajjñ˜naÕ pareÿ˜m˜num˜nikam || 476||  

yt! yat since }anm! jñ˜nam knowledge pre;am! pareÿ˜m of theirs Aanumainkm! ˜num˜nikam is always open for appreciation (only) by mere inference, (therefore) bNx> bandha× bondage mae]> mokÿa× liberation c ca and t&iPt> t®pti× contentment c ca and icNta cint˜ anxiety AraeGy ]uda Aady> arogya kÿud˜ ˜daya× health, hunger etc.

Bondage and liberation, contentment and anxiety, health, hunger, etc. are directly known only by the person concerned; others have knowledge of these by mere inference.

 .

ta÷asthit˜ bodhayanti gurava× þrutayo yath˜ |

prajñayaiva taredvidv˜nŸþvar˜nug®hŸtay˜ || 477||

gurv> gurava× (All the) Teachers (realised ones) ywa yath˜ like (even) ïuty> þrutaya× the scriptures baexyiNt bodhayanti instruct the disciple tqiSwta> ta÷asthit˜× standing apart (on the shore after crossing the ocean of bondage) ivÖan! vidv˜n the (true) discriminative pursuer of realisation tret! taret would cross over (the ocean of bondage) à}ya prajñay˜ by illumination (acquired by oneself with the guidance of Teacher and scriptures) @v eva alone $Zvr Anug&hItya Ÿþvara anug®hŸtay˜ through the Grace of  

Standing apart, the teachers and the scriptures instruct the disciple; the learned must cross over (avidya) by illumination backed by the Grace of God.

sv˜nubh¨ty˜ svayaÕ jñ˜tv˜ svam˜tm˜namakhaõýitam |

saÕsiddha× sammukhaÕ tiÿ÷hennirvikalp˜tman˜''tmani || 478||

}aTva jñ˜tv˜ knowing Svm! svam one's own Svym! svayam (achieved) by oneself (with the guidance of the Teacher and Scriptures) AaTmanm! ˜tm˜nam self Aoi{ftm! akhaõýitam absolute (without divisions) Svanu-UTya sv˜nubh¨ty˜ through Realisation s<isÏ> saÕsiddha× (such) a realised perfect one (in his realisation) itóet! tiÿ÷het would remain AaTmin ˜tmani with regard to the mind within sMmuom! sammukham face to face with the essence of Existence, (Atman, the Self) inivRkLp AaTmna nirvikalpa ˜tman˜ with the mind free from all concepts of dualism.

Knowing one‘s own Absolute Self through Realization, becoming perfect, one should stand face to face before the Self, with mind free from all concepts of dualism.

ved˜ntasiddh˜ntaniruktireÿ˜

brahmaiva jŸva× sakalaÕ jagacca |

akhaõýar¨pasthitireva mokÿo

brahm˜dvitŸye þrutaya× pram˜õam || 479||

vedaNt isÏaNt inéiKt> ved˜nta siddh˜nta nirukti× The final opinion of all Vedantic discussions @;a eÿ˜ is (as follows) this jIv> jŸva× the jiva (individual being) c ca and jgt! jagat the universe sklm! sakalam in its entirety äü @v brahma eva are Brahman alone mae]> mokÿa× liberation Ao{fêpiSwit> @v akhaõýar¨pasthiti× eva to be rooted in the indivisible Entity, Brahman alone. äü AiÖtIye brahma advitŸye with regard to the statement concerning non-dual Brahman àma[m! pram˜õam the main source of Knowledge or Authority (is) ïuty> þrutaya× (contained in) Srutis (alone) (Scriptures)

The conclusive view of all Vedantic doctrines is this: that the individual self as well as the entire universe are in truth only the Brahman; that liberation means to abide in the Brahman, the indivisible entity; the statement that Brahman is non-dual has its proven authority in the sriptures.

Practice of Knowledge – disciple (verses 480-520)

iti guruvacan˜cchrutipram˜õ˜t  

paramavagamya satattvam˜tmayukty˜ |

praþamitakaraõa× sam˜hit˜tm˜

kvacidacal˜k®tir˜tmaniÿ÷hato'bh¨t || 480||

#it iti thus guévcnat! guruvacan˜t through the words of the teacher ïuitàma[at! þrutipram˜õ˜t through the pronouncements of the scriptures (and) AaTmyuKTya ˜tmayukty˜ by one's own reasoning àzimt kr[> sn! praþamita karaõa× san with senses duly controlled smaihtaTma sam˜hit˜tm˜ with mind steadily fixed in the illumination Kvict! kvacit at an auspicious moment or part of life AaTminót> sn! ˜tmaniÿ÷hata× san (the seeker) realising the Supreme Self (Truth) prmvgMy paramavagamya having apprehended steadily the Supreme Truth stÅvm! satattvam along with with its true nature (Now it is non-dual Self identified with Brahman) A-Ut! abh¨t becomes (became in respect of every realised one) Aclak«it> acal˜k®ti× motionless in form and perfectly established in Self (free from any distractions or propensities of life).

Through the words of the teachers, the pronouncements of the scriptures and by one‘s own reasoning with senses controlled and mind fixed, at an auspicious moment realising the supreme Truth, such a person becomes motionless in form and perfectly established in the Self.

kiñcitk˜laÕ sam˜dh˜ya pare brahmaõi m˜nasam |  

utth˜ya param˜nand˜didaÕ vacanamabravŸt || 481||

mansm! m˜nasam (Such a realised one) own mind, ikiÁct! kalm! kiñcit k˜lam for some time smaxay sam˜dh˜ya keeping steadily merged pre äüi[ pare brahmaõi in the Supreme Brahman prm AanNdat! parama ˜nand˜t (as it were) due to the Supreme Bliss overflowing (unable to contain the infinite joy within) %Tway utth˜ya raising from the seat of meditation AävIt! abravŸt speaks(spoke) vcnm! vacanam expression to the realisation (as it were) #dm! idam this

After concentrating his mind on the supreme Brahman for some time, he rose, and out of supreme Bliss, he spoke as follows.

buddhirvinaÿ÷˜ galit˜ prav®tti×

brahm˜tmanorekatay˜'dhigaty˜ |

idaÕ na j˜ne'pyanidaÕ na j˜ne

kiÕ v˜ kiyadv˜ sukhamastyap˜ram || 482||

buiÏ> buddhi× (My) intellect ivnòa vinaÿ÷˜ is completely erased (and) àv&iÄ> prav®tti× all activities and propensities (any propensity) gilta galit˜ have been dropped off (has been dropped off) AixgTya adhigaty˜ by realising @ktya ekatay˜ as one and the same truth äü  

AaTmnae> brahma ˜tmano× between identity of Self and that of Brahman. (Now)(in this ecstasy) n jane na j˜ne I do not (see) understand #dm! idam this (thought) Aip api (or) even Aindm! anidam not-this (thought) n jane na j˜ne (also) I do not know ik< va kiÕ v˜ of which type ikydoe va kiyad v˜ (or) of how much measure AiSt asti is this Aparm! ap˜ram endless suom! sukham Bliss (being enjoyed by me in this realisation).

My intellect is completely vanished and all activities have dropped off by realizsing the oneness of the Self and the Brahman; I understand neither 'this' nor 'not-this', nor do I know what or of what measure is this endless Bliss.

v˜c˜ vaktumaþakyameva manas˜ mantuÕ na v˜ þakyate

sv˜nand˜m®tap¨rap¨ritaparabrahm˜mbudhervaibhavam |

ambhor˜þiviþŸrõav˜rÿikaþil˜bh˜vaÕ bhajanme mano

yasy˜Õþ˜Õþalave vilŸnamadhun˜''nand˜tman˜ nirv®tam || 483||

vaca v˜c˜ Through speech vKtum! vaktum to express @v eva indeed AzKym! aþakyam (that which is) impossible va v˜ or mnsa manas˜ through mind mNtum! mantum to conceive n zKyte na þakyate  

(that which is ) not possible Sv AanNd Am&t pUr pUirt präü AMbuxe> vE-vm! sva ˜nanda am®ta p¨ra p¨rita parabrahma ambudhe× vaibhavam splendor of the ocean of the Supreme Brahman, replete with the swell of the (waters of the) nectarine Bliss of the Self -jn! bhajan fully enjoying me me my mn> mana× mind ySy yasya whose A<za<zlve aÕþ˜Õþalave in each infinitesimal part Axuna adhun˜ now ivlInm! vilŸnam merger is there AnNd AaTmna ananda ˜tman˜ in the form of identification with Blissful Self inv&Rtm! nirv®tam remains content (with) AM-aeraizivzI[Rvai;Rkizla-avm! ambhor˜þiviþŸrõav˜rÿikaþil˜bh˜vam (with) the like of the hailstone merged in the ocean (with every part of the mind like hail stone merged in ocean of Bliss of Self)

Impossible for speech to express, impossible for the mind to conceive is the splendour of the ocean of the supreme Brahman, replete with the swell of the nectarine Bliss of the Self. In an infinitesimal part of It my mind has merged like a hailstone in the ocean, is now content with the essence of that Bliss.

kva gataÕ kena v˜ nŸtaÕ kutra lŸnamidaÕ jagat |

adhunaiva may˜ d®ÿ÷aÕ n˜sti kiÕ mahadadbhutam || 484||

Kv kva where gtm! gatam has (this world) gone? va ken v˜ kena by whom nItm! nŸtam is (this world) removed? k…Æ kutra where lInm! lŸnam is merged(has merged) #d< idaÕ (all) this jgt! jagat universe Axuna @v adhun˜ eva just now †òm! d®ÿ÷am was (it) seen mya  

may˜ by me ik< naiSt kiÕ n˜sti what has it ceased to be! mht! AÑ‚tm! mahat adbhutam (what a ) stupendous wonder of wonders?!!!

Where has it gone, who has removed it, where has the universe merged? Just now it was seen by me; has it now ceased to be? Wonder of wonders!

kiÕ heyaÕ kimup˜deyaÕ kimanyatkiÕ vilakÿaõam |

akhaõý˜nandapŸy¨ÿap¨rõe brahmamah˜rõave || 485||

ik< heym! kiÕ heyam what is to be rejected ikm! %padeym! kim up˜deyam what is to be accepted ikm! ANyt! kim anyat what is different ikm! ivl][m! kim vilakÿaõam (and) what is dissimilar äü mha A[Rve brahma mah˜ arõave in the mighty ocean of Brahman Ao{f AanNd pIyU; pU[eR akhaõýa ˜nanda pŸy¨ÿa p¨rõe filled with the nectar of Absolute Bliss?

In the great ocean of Brahman filled with the nectar of absolute Bliss, what is then to be rejected or accepted? What else exists and what is there that is different in any way?

na kiñcidatra paþy˜mi na þ®õomi na vedmyaham |

sv˜tmanaiva sad˜nandar¨peõ˜smi vilakÿaõa× || 486||  

AÇ atra in this (state of realisation) n pZyaim na paþy˜mi I do not see (in spite of so called seeing) ikiÁct! kiñcit anything n na nor z&[aeim þ®õomi do I hear (anything), and n veiÒ na vedmi much less do I know(any thing). In fact) Ahm! aham I AiSm asmi am @v eva indeed SvaTmna sv˜tman˜ through identification with 'Atman' , Self sda AanNd êpe[ sad˜ ˜nanda r¨peõa (and) through existence in the form of Absolute Bliss (of Self) always, ivl][> vilakÿaõa× (completely) distinct from anything else (in the dual world).

In this, I see nothing, hear nothing, know nothing. I abide as the Self, Bliss Eternal, completely different from everything else.

namo namaste gurave mah˜tmane

vimuktasaðg˜ya saduttam˜ya |

nity˜dvay˜nandarasasvar¨piõe

bh¨mne sad˜'p˜raday˜mbudh˜mne || 487||

nmae nm> namo nama× Repeated salutations te te to thee gurve gurave (unto the teacher). Oh! Teacher! mhaTmne mah˜tmane Unto (You) The Noblest(Teacher) ivmuKts¼ay vimuktasaðg˜ya (unto one, who is) free from all attachments st! %Ämay sat uttam˜ya (unto one, who is) the best  

among the noble ones inTy AÖy AanNd rs Svêip[e nitya advaya ˜nanda rasa svar¨piõe (unto one, who is) the ever embodiment of the essence of the Eternal, Non-dual Bliss -UMne bh¨mne (unto one, who is) the Substratum, endless, of the Universe sda Apar dya AMbu xaMne sad˜ ap˜ra day˜ ambu dh˜mne and (unto one, who is) always the ocean of limitless compassion.

Salutations to thee, O noble Guru, who art free from attachments, best of the best among the noble ones, the embodiment of the essence Eternal, Non-dual Bliss, who art endless, ever the shoreless ocean of compassion.

yatka÷˜kÿaþaþis˜ndracandrik˜-

p˜tadh¨tabhavat˜pajaþrama× |

pr˜ptav˜nahamakhaõýavaibhav˜-

nandam˜tmapadamakÿayaÕ kÿaõ˜t || 488||

nmae nm> te namo nama× te repeated salutations unto thee, O! Teacher yt! ySy yat yasya whose kqa] ka÷˜kÿa glance ziz þaþi (moon) when it acted as moon (with) saNÔciNÔka pat s˜ndracandrik˜ p˜ta fall of dense cascade like beams of moon-light xUt-vtapj ïm> sn! dh¨tabhavat˜paja þrama× san having been cleansed of the weariness  

caused by the afflictions of the world Ahm! aham I ][at! kÿaõ˜t in but a moment àaPtvan! pr˜ptav˜n am the attainer (of) AaTm pdm! ˜tma padam the state of self (which is) A]ym! akÿayam indestructible Ao{f vE-v AanNdm! akhaõýa vaibhava ˜nandam Bliss of infinite Splendour

Whose gracious glance, like a cascade of moon-beams, has removed the weariness caused by the afflictions of the world, and has taken me to the state of indestructible Bliss of infinite splendour, the Self, in but a moment.

dhanyo'haÕ k®tak®tyo'haÕ vimukto'haÕ bhavagrah˜t |

nity˜nandasvar¨po'haÕ p¨rõo'haÕ tvadanugrah˜t || 489||

Tvdoe Anu¢hat! tvad anugrah˜t (O Teacher) all by your grace Ahm! xNy> aham dhanya× I am blessed Ahm! aham I (am) k«t k«Ty> k®ta k®tya× the one who has reached the fulfilment of life Ahm! aham I ivmuKt> vimukta× (am) free -v ¢hat! bhava grah˜t from the shark (jaws) of transmigration Ahm! aham I (am) inTy AanNd Svêp> nitya ˜nanda svar¨pa× the embodiment of eternal Bliss and Ahm! aham I (am) pU[R> p¨rõa× am full and infinite.

Blessed am I, have reached the fulfillment of my life and am free from thejaws of transmigration. I am the embodiment of eternal Bliss, I am the Infinite, all by your Grace.

asaðgo'hamanaðgo'hamaliðgo'hamabhaðgura× |

praþ˜nto'hamananto'hamamalo'haÕ cirantana× || 490||

Ahm! aham (O Teacher all by your grace) I (am) As¼> asaðga× unattached Ahm! aham I (am) An¼> anaðga× disembodied Ahm! aham I (am) Ail¼> aliðga× free from subtle body A-¼‚r> abhaðgura× and (I am) free from any decay Ahm! aham also, I (am) àzaNt> praþ˜nta× serene Ahm! aham I (am) AnNt> ananta× infinite Ahm! aham I (am) Aml> amala× unsullied (and) icrNtn> cirantana× endless (too).

Unattached am I, disembodied am I, free from the subtle body am I and undecaying; serene am I, Infinite am I, unsullied am I, and endless too.

akart˜hamabhokt˜hamavik˜ro'hamakriya× |

þuddhabodhasvar¨po'haÕ kevalo'haÕ sad˜þiva× || 491||

Ahm! aham (O Teacher all by your grace) I (am) AktaR akart˜ not the doer Ahm! aham I (am) A-aeKta abhokt˜a not the experiencer Ahm! aham I (am) Aivkar> avik˜ra× without modification Ai³y> akriya× without activity zuÏ baex Svêp> þuddha bodha svar¨pa× the embodiment of pure knowledge Ahm! aham I (am) kevl> kevala× Absolute Ahm! aham I  

(am) sdaizv> sad˜þiva× eternal auspiciousness. (Prostrations unto you, O Such Teacher!)

I am not the doer, I am not the enjoyer, I am without modification and without activity; I am the embodiment of pure Consciousness, I am Absolute, and ever-auspicious.

 .

draÿ÷u× þroturvaktu× karturbhokturvibhinna ev˜ham |

nityanirantaraniÿkriyani×sŸm˜saðgap¨rõabodh˜tm˜ || 492||

Ahm! aham I @v eva indeed ivi-Ú> vibhinna× (am) distinct Ôòu> draÿ÷u× from seer ïaetu> þrotu× from hearer vKtu> vaktu× from speaker ktuR> kartu× from doer -aeKtu> bhoktu× from experiencer ATma atm˜ (I am) the Self (which is) inTy nitya eternal inrNtr nirantara unbroken ini:³y niÿkriya beyond activity in>sIm ni×sŸma boundless As¼ asaðga unattached pU[R p¨rõa complete baex bodha the essence of Knowledge

Indeed, I am other than the seer, the hearer, the speaker, the doer and the enjoyer of individual experience . I am eternal, unbroken, beyond activity, boundless, unattached and Infinite, the essence of all-pervading Knowledge.

n˜hamidaÕ n˜hamado'pyubhayoravabh˜sakaÕ paraÕ þuddham |

b˜hy˜bhyantaraþ¨nyaÕ p¨rõaÕ brahm˜dvitŸyamev˜ham || 493||  

Ahm! aham (I know by the grace of the Teacher that), I (am) n na not #dm! idam this' (anything that can be called as 'this') (and) Ahm! aham I (am) n na not Ad> ada× that' (anything that can be called as 'that') (but then) Ahm! aham I (am) %-yae> Aip ubhayo× api (of) for even both ('this' and 'that') Av-askm! avabh˜sakam that which is the illuminator prm! param supreme zuÏm! þuddham (ever) Pure (Truth of the Universe) baý A_yNtr zUNym! b˜hya abhyantara þ¨nyam free from the consideration of 'exterior' and 'interior' pU[Rm! p¨rõam infinite AiÖtIym! advitŸyam non-dual äü brahma Brahman @v eva alone(surely)

I am neither this nor that but the supreme Illuminator of both, pure, devoid of anything inner or outer.I am infinite; verily, I am the non-dual Brahman.

nirupamaman˜ditattvaÕ tvamahamidamada iti kalpan˜d¨ram |

nity˜nandaikarasaÕ satyaÕ brahm˜dvitŸyamev˜ham || 494||

Ahm! aham I (am) äü brahma Brahman @v eva alone (surely) which is AiÖtIym! advitŸyam non-dual inépmm! nirupamam unparalled Anaid an˜di originless tÅvm! tattvam reality kLpna Ërm! kalpan˜ d¨ram free from the imaginations #it iti (thus) such as Tvm! tvam a 'you'-sense Ahm!  

aham as 'I' sense #dm! idam as 'this'-sense Ad> ada× as 'that'-sense inTy nitya (ever) eternal AanNd @k rsm! ˜nanda eka rasam essence of Absolute Bliss, and sTym! satyam the Truth (of the Universe)

I am unparalled, the beginningless Reality, beyond all imagined disctintions such as ‗you‘ and ‗I‘, ‗this‘ and ‗that.‘ The essence of Bliss eternal, the Truth, non-dual Brahman am I.

n˜r˜yaõo'haÕ narak˜ntako'haÕ

pur˜ntako'haÕ puruÿo'hamŸþa× |

akhaõýabodho'hamaþeÿas˜kÿŸ

nirŸþvaro'haÕ nirahaÕ ca nirmama× || 495||

Ahm! aham I (am) naray[> n˜r˜yaõa× Narayana Ahm! aham I (am) nrkaNtk> narak˜ntaka× the slayer of Naraka Ahm! aham I (am) puraNtk> pur˜ntaka× the destroyer of Three Puras Ahm! aham I (am) pué;> puruÿa× the Supreme Being $z> Ÿþa× the Lord Ao{f baex> akhaõýa bodha× undifferentiated consciousness or Unbroken Knowledge Ahm! aham I (am) Aze; sa]I aþeÿa s˜kÿŸ the witness of everything Ahm! aham I (am) inrIñr> nirŸþvara× without another Lord (in view of pursuit) (and) inrhm! niraham free from 'I'-ness c ca and inmRm> nirmama× free from 'my'-ness  

I am Narayana, I am the slayer of Naraka, I am the destroyer of Tripurasura; I am the supreme Being, the Lord, I am the undifferentiated consciousness, I am the Witness of everything; I have no other Lord and I am devoid of sense of "I" and "mine".

sarveÿu bh¨teÿvahameva saÕsthito

jñ˜n˜tman˜'ntarbahir˜þraya× san |

bhokt˜ ca bhogyaÕ svayameva sarvaÕ

yadyatp®thagd®ÿ÷amidantay˜ pur˜ || 496||

Ahm! aham I (am) @v eva alone s<iSwt> saÕsthita× the true resident sveR;u sarveÿu in all -Ute;u bh¨teÿu beings Aaïy> sn! ˜þraya× san remaining as the support ANt> anta× inside (them) and bih> bahi× outside (external to them) }an AaTmna jñ˜na ˜tman˜ through my abidance as (essence of ) knowledge Svym! svayam I myself, (am) @v eva indeed svRm! sarvam all -aeKta bhokt˜ the experiencer c ca and -aeGym! bhogyam the experienced (and) pura pur˜ previously (in the state of ignorance) yt! yt! yat yat what all #dNtya idantay˜ with the considerations of 'this' and 'not-this' †òm! d®ÿ÷am was perceived by me p&wkoe p®thak (as if) separate (from me) (all those also are now seen by me as I, the Self)  

I am the sole reality residing in all beings in the form of Knowledge. Being their external and internal support, I myself am the experiencer and the experienced; I am all that was previously experienced by me distinctly as 'this' and 'not-this.'

mayyakhaõýasukh˜mbhodhau bahudh˜ viþvavŸcaya× |

utpadyante vilŸyante m˜y˜m˜rutavibhram˜t || 497||

miy mayi In me Ao{f akhaõýa the unbroken suo AM-aexaE sukha ambhodhau ocean of bliss b÷xa bahudh˜ in innumerable ways ivñ vIcy> viþva vŸcaya× the waves of the universe %Tp*Nte utpadyante are created (and) ivlIyNte vilŸyante are destroyed ivæmat! vibhram˜t by the play (of) maét m˜ruta the wind, storm (of) maya m˜y˜ Maya (the principle of apparent creation)

In me, the ocean of unbroken Bliss, endless waves of the universe arise and subside by the play of the storm of Maya.

sthul˜dibh˜v˜ mayi kalpit˜ bhram˜-

d˜ropit˜nusphuraõena lokai× |

k˜le yath˜ kalpakavatsar˜ya-

õartv˜ dayo niÿkalanirvikalpe || 498||  

ywa yath˜ just as in:kle niÿkale in the indivisible inivRkLpe nirvikalpe absolute kale k˜le time kLpka> kalpak˜× (through imagination are conceived) cycles vTsra> vatsar˜× years Aynain ayan˜ni solistices (half-years) \ty> ®taya× seasons Aady> ˜daya× etc. (so also) miy mayi in me laekE> lokai× by people æmat! bhram˜t through imagination Aaraeipt AnuS)…r[en ˜ropita anusphuraõena because of the (continuous) manifestations (through propensities remembered) of the super impositions kiLpta> kalpit˜× are conceived -ava> bh˜v˜× concepts SwUl sth¨la gross Aaid ˜di etc..

Concepts of gross etc., are wrongly imagined in me by people due to the continuous manifestation of superimpositions---just as in time, which is the indivisible and absolute, cycles, years, half-years, seasons etc. are imagined.

˜ropitaÕ n˜þrayad¨ÿakaÕ bhavet

kad˜pi m¨ýhairatidoÿad¨ÿitai× |

n˜rdrikaroty¨ÿarabh¨mibh˜gaÕ

marŸcik˜v˜ri mah˜prav˜ha× || 499||  

ywa yath˜ Just as mha àvah> mah˜ prav˜ha× the great on-rush vair vrI[am! v˜ri varŸõ˜m of waters mrIickaya> marŸcik˜y˜× (coming) from the mirage (perceived in delusion as a superimposition) n na do not AiÒRkraeit AiÒRk…vRiNt ardrikaroti ardrikurvanti (at all) wet ^;r -Uim -agm! ¨ÿara bh¨mi bh˜gam the part of the earth, which is the desert tract, (barren land of sand), (so also) mUFE> m¨ýhai× by ignorant fools Aitdae; Ëi;tE> atidoÿa d¨ÿitai× (who are) sullied by the supreme contamination of defect of ignorance Aaraeiptm! ˜ropitam (whatever) superimposition (is entertained) all that kda Aip kad˜ api even at any time(or place) Ë;km! d¨ÿakam the contaminator or sullying agent Aaïy ˜þraya of the substratum(Self) n na never -vet! bhavet becomes (world become)

That which is superimposed by people deluded by the defects in their minds can never sully the substratum, even as the great onrush of waters perceived in a mirage can never wet the desert tract.

˜k˜þavallepavid¨rago'haÕ

˜dityavadbh˜syavilakÿaõo'ham |

ah˜ryavannityaviniþcalo'haÕ  

ambhodhivatp˜ravivarjito'ham || 500||

Aakazvt! ˜k˜þavat like space Ahm! aham I (am) ivËrg> vid¨raga× far beyond lep lepa contamination AaidTyvt! ˜dityavat like the Sun Ahm! aham I (am) ivl][> vilakÿaõa× distinct(from) -aSy bh˜sya anything illumined AhayRvt! ah˜ryavat like the mountain Ahm! aham I (am) ivinZcl> viniþcala× fully motionless inTy nitya always AM-aeixvt! ambhodhivat like the ocean Ahm! aham I (am) parivvijRt> p˜ravivarjita× limitless

Like space, I am beyond all contamination, like the sun I am distinct from things illumined, like the mountain I am always motionless, like the ocean I am limitless.

na me dehena sambandho megheneva vih˜yasa× |

ata× kuto me taddharm˜ j˜kratsvapnasuÿuptaya× || 501||

n na no me me for me dehen dehena with the body sMbNx> sambandha× relationship me"en meghena with the clouds #v iva just as ivhays> vih˜yasa× for the sky At> ata× so k…t> kuta× how can me me for me tt! tat of them xmaR> dharm˜× attributes ja¢TSvPnsu;uPty> j˜kratsvapnasuÿuptaya× waking, dream and deep-sleep states

I am not connected with the body just as the clouds (have no connection) with the sky; so how can I be subject to the states of waking, dreaming and deep-sleep (that are attributes of the body).  

up˜dhir˜y˜ti sa eva gacchati

sa eva karm˜õi karoti bhuðkte |

sa eva jŸryan mriyate sad˜haÕ

kul˜drivanniþcala eva saÕsthita× || 502||

%paix> up˜dhi× the conditionings Aayait ˜y˜ti comes s> sa× that @v eva alone gCDit gacchati goes s> sa× that @v eva alone kmaRi[ karm˜õi actions kraeit karoti performs -u'oeKte bhuðkte experiences (their results) s> sa× that @v eva alone jIyRn! jŸryan decays ièyte mriyate dies sda sad˜ always Ahm! aham I (am) k…laiÒvt! kul˜drivat like the Kula mountains inZcl> niþcala× immovable @v eva alone s<iSwt> saÕsthita× remains

It is only the conditioning adjunct which comes and goes; it performs actions and experiences (their results); it alone grows old and dies---I remain immovable like the Kula mountain.

na me prav®ttirna ca me niv®tti×

sadaikar¨pasya niraÕþakasya |

ek˜tmako yo niviýo nirantaro

vyomeva p¨rõa× sa kathaÕ nu ceÿ÷ate || 503||

n na neither me me for me àv&iÄ> prav®tti× engaging-in-work n na nor c ca and me me for me inv&iÄ> niv®tti× abstaining-from-work' sda sad˜ always @k êpSy eka r¨pasya same inr<zkSy niraÕþakasya without parts @kaTmk> ek˜tmaka× (that which is) one y> ya× that which is inivf> niviýa× un-broken inrNtr> nirantara× infinite Vyaem vyoma the sky @v eva like pU[R> p¨rõa× complete s> sa× that kwm! katham how can nu nu indeed ceòte ceÿ÷ate ever strive

There is neither 'engaging-in-work' nor 'abstaining-from-it' for me who am always the same and without parts. How can that which is One, complete, and infinite like the sky, ever strive?

puõy˜ni p˜p˜ni nirindriyasya

niþcetaso nirvik®ternir˜k®te× |

kuto mam˜khaõýasukh˜nubh¨te×

br¨te hyananv˜gatamityapi þruti× || 504||  

pu{yain puõy˜ni merits papain p˜p˜ni demerits iniriNÔySy nirindriyasya for one who has no sense organs inZcets> niþcetasa× for one who has no mind inivRk«te> nirvik®te× for one who is without any modifications inrak«te> nir˜k®te× for one who is without any form k…t> kuta× how can mm mama for me Ao{f suo Anu-Ute> akhaõýa sukha anubh¨te× who am the realisation of Absolute Bliss äUte br¨te it has been said ih hi indeed AnNvagtm! ananv˜gatam non-touched #Tyip ityapi also ïuit> þruti× Sruti

How can there be merits and demerits for me who have no sense-organs, no mind, who am without modification and form---who am the realization of Absolute Bliss? In the passage, 'not touched' etc., Sruti also mentions this.

ch˜yay˜ sp®ÿ÷amuÿõaÕ v˜ þŸtaÕ v˜ suÿ÷hu du×ÿ÷hu v˜ |

na sp®þatyeva yatkiñcitpuruÿaÕ tadvilakÿaõam || 505||

Dayya ch˜yay˜ with the shadow Sp&òm! sp®ÿ÷am is touched %:[m! uÿõam heat va v˜ or zItm! þŸtam cold va v˜ or suóu suÿ÷hu good Ê>óu du×ÿ÷hu evil va v˜ or n na does not Sp&zit sp®þati touch @v eva certainly yt! yat that ikiÁct! kiñcit which is pué;m! puruÿam man tt! ivl][m! tat vilakÿaõam other than that (shadow)  

If the shadow of a person is touched by heat or cold, good or evil, it does not in the least affect the person who is other than the shadow.

na s˜kÿiõaÕ s˜kÿyadharm˜× saÕsp®þanti vilakÿaõam |

avik˜ramud˜sŸnaÕ g®hadharm˜× pradŸpavat || 506||

n na not sai][m! s˜kÿiõam the witness saúyxmaR> s˜kÿyadharm˜× properties of things observed s<Sp&ziNt saÕsp®þanti affected ivl][m! vilakÿaõam (for it is) distinct Aivkarm! avik˜ram without modifications %dasInm! ud˜sŸnam indifferent g&hxmaR> g®hadharm˜× the properties of room àdIpvt! pradŸpavat (do not affect) the lamp

In the same way, the witness is not affected by the properties of things observed, for it is distinct from them; it is without modification and indifferent just as the properties of a room (do not affect) the lamp (that illumines it).

raveryath˜ karmaõi s˜kÿibh˜vo

vahneryath˜ d˜haniy˜makatvam |

rajjoryath˜''ropitavastusaðga×

tathaiva k¨÷asthacid˜tmano me || 507||  

rve> rave× the sun ywa yath˜ just as kmRi[ karmaõi of the actions sai]-av> s˜kÿibh˜va× is witness vNhe> vanhe× for the fire ywa yath˜ just as dahinyamkTvm! d˜haniy˜makatvam burns everything rJjae> rajjo× for the rope ywa yath˜ just as Aaraeipt vStu s¼> ˜ropita vastu saðga× connections with the superimposed object twa tath˜ in the same way @v eva alone kªqSw icdaTmn> k¨÷astha cid˜tmana× unchangeable essence of intelligence me me for me

Just as the sun is the witness of all actions, just as the fire burns everything without distinction, just as the rope is connected with a superimposition, so too am I, the immutable Self, the pure consciousness.

kart˜pi v˜ k˜rayit˜pi n˜haÕ

bhokt˜pi v˜ bhojayit˜pi n˜ham |

draÿ÷˜pi v˜ darþayit˜pi n˜haÕ

so'haÕ svayañjyotiranŸd®g˜tm˜ || 508||

ktaR kart˜ doer Aip api even va v˜ or kariyta k˜rayit˜ prompter of actions Aip api even n na not Ahm! aham I -aeKta bhokt˜ enjoyer Aip api even va v˜ or -aejiyta bhojayit˜ (nor do I) make others enjoy Aip  

api even n na not Ahm! aham I Ôòa draÿ÷˜ seer Aip api even va v˜ or dzRiyta darþayit˜ (nor do I) make others see Aip api also n na not Ahm! aham I s> sa× that Ahm! aham (am) I Svy<Jyaeit> svayañjyoti× self-luminous AnI†gaTma anŸd®g˜tm˜ transcendent Self

I am neither the doer nor do I make others do anything, I am neither the experiencer nor do I make other experience, I am neither the seer nor do I make others see. That Self am I, self-luminous and transcendent.

calatyup˜dhau pratibimbalaulya-

maup˜dhikaÕ m¨ýhadhiyo nayanti |

svabimbabh¨taÕ ravivadviniÿkriyaÕ

kart˜smi bhokt˜smi hato'smi heti || 509||

clit calati moves %paxaE up˜dhau in the conditioning àitibMblaELym! pratibimbalaulyam movement of the reflections AaEpaixkm! aup˜dhikam of the Upadhi (conditioning) mUFixy> m¨ýhadhiya× fools or the confused nyiNt nayanti believe Sv ibMb -Utm! sva bimba bh¨tam resulting from the object reflected rivvt! ravivat like the sun ivini:³ym! viniÿkriyam devoid of  

activity ktaR AiSm kart˜ asmi I am the doer -aeKta bhokt˜ asmi I am the enjoyer ht> AiSm hata× asmi I am killed ha #it h˜ iti Alas

When the conditioning adjunct moves, the confused attribute the resulting movement of the reflection to the object reflected, like the sun which is devoid of any activity; and they cry out, "I am the doer, I am the enjoyer. I am being killed, Alas!"

jale v˜pi sthale v˜pi lu÷hatveÿa jaý˜tmaka× |

n˜haÕ vilipye taddharmairgha÷adharmairnabho yath˜ || 510||

jle jale in the water va v˜ or Aip api even Swle sthale on the land va v˜ or Aip api even luQtu lu÷hatu let it drop down @;> eÿa× this jfaTmk> jaý˜tmaka× inert body n na not Ahm! aham I ivilPye vilipye touched tt! xmER> tat dharmai× by its properties gha÷adharmai× with the properties of the pot n-> nabha× the sky ywa yath˜ just as

Let his inert body move on water or on land ; I am untouched by its properties like the space (is untouched) by the properties of the jar.

kart®tvabhokt®tvakhalatvamattat˜-

jaýatvabaddhatvavimuktat˜daya× |

buddhervikalp˜ na tu santi vastuta×

svasminpare brahmaõi kevale'dvaye || 511||

kt&RTv kart®tva doer ship -aeKt&Tv bhokt®tva enjoyer ship olTv khalatva cunning less mÄta mattat˜ drunkenness jfTv jaýatva dullness bÏTv baddhatva bondage ivmuKtta vimuktat˜ freedom Aady> ˜daya× etc., buÏe> buddhe× of the intellect ivkLpa> vikalp˜× states of n na not tu tu indeed siNt santi is vStut> vastuta× for the Self SviSmn! svasmin in the Self pre äüi[ pare brahmaõi In the Supreme Brahman kevle kevale absolute AÖye advaye non-dual

Doership, enjoyership, cunning, drunkenness, dullness, bondage and freedom---these passing states of the intellect are, in reality, never in the Self, which is the supreme Brahman, Absolute and Non-dual.

santu vik˜r˜× prak®terdaþadh˜ þatadh˜ sahasradh˜ v˜pi |

kiÕ me'saðgacitastairna ghana× kvacidambaraÕ sp®þati || 512||

sNtu santu let there be ivkara> vik˜r˜× modifications àk«te> prak®te× of the Prakriti dzxa daþadh˜ in tens ztxa þatadh˜ hundreds shöxa sahasradh˜ thousands (ways) va v˜ or Aip api even ikm! kim what me me  

to me As¼ict> asaðgacita× unattached knowledge tE> tai× by it n na not ghana× clouds Kvict! kvacit never AMbrm! ambaram sky Sp&zit sp®þati touches

Let there be modifications in Prakriti* ten, hundred or thousand ways. What have I, unattached, Knowledge Absolute, got to do with them? The clouds can never touch the sky!

*Material Nature characterized by three qualities of sattva, rajas, and tamas.

avyakt˜disth¨laparyantametat

viþva yatr˜bh˜sam˜traÕ pratŸtam |

vyomaprakhyaÕ s¨kÿmam˜dyantahŸnaÕ

brahm˜dvaitaÕ yattadev˜hamasmi || 513||

AVyKtaid avyakt˜di from the unmanifest SwUl pyRNtm! sth¨la paryantam down to the gross @tt! etat that ivZvm! viþvam the universe yÇ yatra where (in which) Aa-asmaÇm! ˜bh˜sam˜tram merely as shadow àtItm! pratŸtam appears Vyaem àOym! vyoma prakhyam like the sky sUúmm! s¨kÿmam subtle Aaid ANt hInm! ˜di anta hŸnam without beginning and end äü brahma Brahman AÖEtm! advaitam Non-dual yt!  

yat that which is tt! tat That @v eva alone Ahm! aham I AiSm asmi am

That in which the entire universe from the unmanifest, down to the grossest thing, appears as but a shadow, which is like the sky, subtle and without beginning and end, indeed, that non-dual Brahman am I.

 

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)