THE WORKS OF SANKARA
VIVEKA CHUDAMANI
SLOKAS 181 TO 190
tÓmn:SaEDn|
kayI|
p#yÏnEn
m¤m¤XNa
,
¢vS¤Ñ¯DE
s¢t
cWt¢ÞmÓm¤¢³:
krPlaytE
, 181 ,
tÓmn:SaEDn| |
purify the mind |
¢vS¤Ñ¯DE s¢t
cWt¢ÞmÓm¤¢³: |
when this is
purified, the liberation is,
as easy of access |
krPlaytE |
as a fruit
on the palm of one's
hand |
181. One who hopes for liberation
must first purify his mind when freedom appears like a fruit in the hand.
maEXWksÀÏYa
¢vxyEx¤
rag|
¢nm¥IÚy
s|ÓyÞy
c
svIkmI ,
sÅCѯDYa
y:
½vNa¢d¢n¿aE
rj:ÞvBav|
s
D¤naE¢t
b¤Ñ¯DE:
, 182 ,
maEXWksÀÏYa |
of onepointed devotion
to liberation |
sÅCѯDYa
|
with faith in
the real Brahman regularly |
½vNa¢d¢n¿aE |
practises hearing
etc., |
rj:ÞvBav| |
in purging the
rajas guna |
b¤Ñ¯DE: |
nature of the
intellect. |
182. I say to you, strive for
liberation alone and for nothing else. Root out attachment to sense-objects
and activities that lead to such attachment. Have faith, listen to
and reflect on the words of the scriptures. Thus will you get rid of
Tamas and Rajas and gain Sattvic quality.
mnaEmyaE
na¢p
BvEÏpraÏma
/aïÓtvÏvaÏp¢rNa¢mBavat¯
,
Ѥ:KaÏmkÏva¢¹xyÏvhEtaE:
d#¾a
¢h
èÜyaÏmtya
n
è¾: , 183
,
mnaEmy:
na¢p |
the mental sheath
also |
BvEÏpraÏma |
cannot be the
Supreme self |
/aïÓtvÏvaÏp¢rNa¢mBavat¯
|
because it has
a beginning and an end,
is subject to modifications |
Ѥ:KaÏmkÏva¢¹xyÏvhEtaE:
|
is characterised
by pain and suffering,
and is an object |
d#¾a
¢h |
whereas the subject
can |
èÜyaÏmtya |
with the objects
of knowledge |
n
è¾: |
never be identified |
183. The third sheath,
the Manomaya Kosa, is not the Atman as it has a beginning, an end,
and is subject to change, pain and misery.You can see the mind but the
Atman is unseen, because it is the seer Himself.
b¤¢Ñ¯Db¤IѯD£¢Ód#yW:
saDI|
sv¦¢äO:
kr¯t¦lXN:
,
¢våOanmykaES:
ÞyaÏp¤|s:
s|sarkarNm¯
, 184 ,
b¤¢Ñ¯Db¤IѯD£¢Ód#yW:
|
the Buddhi with
its modifications |
saDI| |
and the organs
of knowledge |
sv¦¢äO: |
with its characteristics |
¢våOanmykaES: |
form the Vijnanamaya
Kosa or know ledge sheath |
ÞyaÏp¤|s: |
man's transmigration |
s|sarkarNm¯ |
which are the
cause of |
184. The fourth sheath is the buddhi,
the organs of feeling and their actions. This has the feeling of being
the doer and seer. This Vijnanamaya Kosa is the cause of the embodied
world of the Purusha.
An¤v#j¢Åct¯p#¢t¢bØbS¢³¢vIåOans|åO:
p#k]tE¢vIkar:
,
åOan¢@yavanh¢mÏyj*|
dEhE¢Ód#ya¢dÝv¢BmÓytE
B¦Sm¯
, 185 ,
An¤v#j¢Åct¯p#¢t¢bØbS¢³:
|
which seems to
be followed by a reflection
of the power of the
Cit |
¢våOans|åO: |
this knowledge sheath |
p#k]tE¢vIkar: |
is a modification
of the Prakrti |
åOan¢@yavanh¢mÏyj*| |
with the function
of knowledge, and always wholly
identifies itself |
dEhE¢Ód#ya¢dÝv¢BmÓytE
|
with the body,
organs etc., |
185. This intellect is a
reflection of consciousness, but is a form of Prakriti. It works as the `I'
`I feel', `I do', etc.
Ana¢dkalaE{ymh|ÞvBavaE
j£v:
smÞtÛyvharvaEFa
,
kraE¢t
kmaIÎy¢p
p¥vIvasn:
p¤ÎyaÓyp¤Îya¢n
c
tt¯Pla¢n ,
186 ,
Ana¢dkalaE{ymh|ÞvBavaE |
it is without
beginning, characterised by egoism |
smÞtÛyvharvaEFa |
all the activities
on the relative plane |
p¥vIvasn: |
previous desires |
p¤ÎyaÓyp¤Îya¢n
c |
good and evil
actions |
tt¯Pla¢n |
and experiences
their results |
186.
This Kosa is beginningless, and from time immemorial, engaged
in the world's activities, good and bad, and enjoying their results.
B¤Hq³E
¢v¢cæOaÞv¢p
yaE¢nx¤
v#j
°aya¢t
¢nyaIÏyD
UÒvImEx: ,
AÞyWv
¢våOanmyÞy
jag#t¯
Þvp"aïvÞTa:
s¤KѤ:KBaEg: ,
187 ,
yaE¢nx¤ |
being born in
various bodies |
¢våOanmyÞy |
knowledge sheath |
Þvp"aïvÞTa: |
dream and other
states |
s¤KѤ:KBaEg: |
and experiences
joy and grief |
187. This sheath takes different
types of bodies and the three states belong to this sheath of
intellect, as also pleasure and pain.
dEha¢d¢n¿a½mDmIkmI
g¤Na¢Bman|
stt|
mmE¢t ,
¢våOankaESaE{ym¢tp#kaS:
p#k]¾sa¢°ÒyvSaÏpraÏmn:
,
AtaE
BvÏyEx
upa¢DrÞy
ydaÏmD£:
s|sr¢t
B#mEN ,
188 ,
dEha¢d¢n¿a½mDmIkmI |
the duties,functions,
and attributes of the
orders of life which belong
to the body |
¢våOankaESaE{ym¢tp#kaS: |
the knowledge sheath
is exceedingly radiant |
p#k]¾sa¢°ÒyvSaÏpraÏmn:
|
owing to its
close proximity to the Supreme
Self |
BvÏyEx |
identifying itself |
188. Being closest to the
Atman, this sheath reflects the Atman the most. The Atman manifests
here as the doer and gives rise to all shapes though itself taking no
shape.
yaE{y|
¢våOanmy:
p#aNEx¤
¶¢d
ÞP[rÏyy|
ÇyaE¢t:
,
k\zÞT:
s°aÏma
ktaI
BaE³a
BvÏy¤pa¢DÞT: ,
189 ,
yaE{y|
¢våOanmy: |
which is Pure
Knowledge |
p#aNEx¤ |
in the midst
of the Prana |
BvÏy¤pa¢DÞT: |
owing to Its
superimposition, the knowledge sheath. |
189. The mind or Buddhi creates
everything, but manifesting as adjuncts, the Atman appears to be the
doer, the enjoyer.
Þvy|
p¢rÅCEdm¤pEÏy
b¤Ñ¯DE
ÞtadaÏØydaExEN
pr|
m¦xaÏmn: ,
svaIÏmk:
s°¢p
v£XtE
Þvy|
Þvt:
p¦TkqÏvEn
m¦daE
Gza¢nv ,
190 ,
p¢rÅCEdm¤pEÏy |
of everything that
exists |
ÞtadaÏØydaExEN pr| |
Itself assuming
the limitations |
m¦xaÏmn: |
wrongly identifying
Itself |
svaIÏmk: |
with this totally |
Þvt:
p¦TkqÏvEn |
as something different |
m¦daE |
from the clay
of which they are made |
190. This Atman, though common
to all,sees itself as separate as it identifies with the finite intellect,
just as an earthern jar regards itself as different, though it is
part of the common earth.
PROCEED TO SLOKAS 191 TO 199
RETURN TO INDEX OF VIVEKA CHUDAMANI