THE WORKS OF SANKARA
VIVEKA CHUDAMANI
SLOKAS 211 TO 219
p·anam¢p
kaESana|
¢nxEDE
y¤¢³t:
½¤tE: ,
t¢°xEDav¢D
saX£
baEDãpaE{v¢SÝytE
, 210 ,
p·anam¢p |
when all the
five |
¢nxEDE |
have been eliminated
by |
t¢°xEDav¢D |
what remains as
the |
saX£ |
culminating point of
the process |
baEDâpaE{v¢SÝytE |
is the Witness,
the Knowledge Absolute the Atman. |
yaE{ymaÏma
Þvy|ÇyaE¢t:
p·kaES¢vlXN:
,
AvÞTaæOysaX£
s¢°¢vIkaraE
¢nr¸n:
,
sdanÓd:
s
¢våOEy:
ÞvaÏmÏvEn
¢vp¢àta
, 211 ,
Þvy|ÇyaE¢t: |
which is self-radiant |
p·kaES¢vlXN: |
which is distinct
from the five sheaths |
AvÞTaæOysaX£ |
the Witness of
the three statesas waking,
dream and sleep |
s¢°¢vIkaraE |
the Real, the
Changeless |
sdanÓd: |
the everlasting Bliss |
s
¢våOEy: |
that, by the
wise man |
ÞvaÏmÏvEn |
as his own
Self |
¢vp¢àta |
is to be
realized. |
210-211. What remains when you
get rid of the five sheaths as insructed in the scriptures--it is the
Atman,free, self-effulgent,never changing witness of all these states.
This is your true Self.
¢SÝy
uvac ,
¢mÐyaÏvEn
¢n¢xѯDEx¤
kaESEÝvEtEx¤
p·s¤
,
svaIBav|
¢vna
¢k¢·°
pÜyaØyæO
hE
g¤raE ,
¢våOEy|
¢km¤
vÞÏv¢Þt
ÞvaÏmna{{Ïm¢vp¢àta
, 212 ,
¢SÝy
uvac |
the disciple questioned: |
¢n¢xѯDEx¤ |
have been eliminated |
kaESEÝvEtEx¤ |
after these sheaths |
¢k¢·° |
in this universe
but a Void |
¢km¤
vÞÏv¢Þt |
what entity is
there left |
ÞvaÏmna{{Ïm¢vp¢àta
|
which the wise
knower of the Self should
realize his identity? |
212.
Thedisciple says: When the five sheaths
go, nothing remains but a void.What is known to be
there?
½£g¤ââvac
,
sÏym¤³|
Ïvya
¢v¹¢°p¤NaE{¢s
¢vcarNE
,
Ahma¢d¢vkaraÞtE
tdqBavaE{ymÔyn¤
, 213 ,
sv©I
yEnan¤B¥yÓtE
y:
Þvy|
nan¤B¥tyE ,
tmaÏman|vE¢dtar|
¢v¢Ñ¯D
b¤Ñ¯DYa
s¤s¥ßmya
, 214 ,
½£g¤ââvac |
, The
Guru answered: |
¢v¹¢°p¤NaE{¢s |
O learned man! |
¢vcarNE |
in discrimination |
Ahma¢d¢vkaraÞtE |
that by which
all those modifications such
as egoism |
tdqBavaE{ymÔyn¤ |
as well as
their subsequent absence (during deep
sleep) are perceived |
sv©I
yEnan¤B¥yÓtE |
but which Itself
is not perceived |
tmaÏman|vE¢dtar| |
Atman- the Knower |
213. `What you say is true,
but that is the Atman, because `I' and change of any kind arer totally
absent.
214. The Atman understands everything
but is understood by none.The Atman is the knower of all, to be known only
by pure intellect.
tÏsa¢Xk|
BvEäOäOïïïEnan¤B¥tyE
,
kÞyaÔynn¤B¥taT©I
sa¢XÏv|
naEpy¤ÇytE
, 215 ,
tÏsa¢Xk| |
has for its
witness |
BvEäOäOïïïEnan¤B¥tyE
|
that which is
perceived by something else |
kÞyaÔynn¤B¥taT©I |
when there is
no agent to perceive a
thing, |
sa¢XÏv| |
as having been
perceived at all |
naEpy¤ÇytE |
we can not speak
of it |
215. You are the witness
of what you see.If you see nothing, the concept of witness does not arise.
AsaW
Þvsa¢XkaE
BavaE
yt:
ÞvEnan¤B¥tyE ,
At:
pr|
Þvy| saXat¯p#ÏygaÏma
n
cEtr: , 216
,
Þvsa¢XkaE BavaE |
Atman is a
selfcognised entity |
ÞvEnan¤B¥tyE |
It is cognised
by Itself. |
saXat¯p#ÏygaÏma |
and directly the
Supreme Brahman |
n
cEtr: |
and nothing else. |
216. Who can be the witness
of the one who cannot be seen ? Therefore the Atman is witness of Himself
because he knows himself.
jag#t¯Þvp"s¤x¤¢çOx¤
ÞP[ztr|
yaE{saW
sm¤Çj¦ØBtE
p#Ïyg#¥ptya
sdahmh¢mÏyÓt:
ÞP[r°WkDa
,
nanakar¢vkarBa¢gn
iman¯
pÜy°h|D£m¤Kan¯
¢nÏyanÓd¢cdaÏmna
ÞP[r¢t
t|
¢v¢ÑG
ÞvmEt|
¶¢d , 217 ,
jag#t¯Þvp"s¤x¤¢çOx¤
|
in the states
of wakefulness, dream and profound
sleep |
sm¤Çj¦ØBtE |
manifests Itself |
sdahmh¢mÏyÓt: |
always, thy own
Self |
nanakar¢vkarBa¢gn |
which are of
diverse forms and modifications |
pÜy°h|D£m¤Kan¯ |
which witnesses the
egoism,the buddhi,etc., |
¢nÏyanÓd¢cdaÏmna |
and which makes
Itself felt as the ExistenceKnowledgeBliss
Absolute |
217. The void you see is the
Atman, not separate from it. He manifests as a uniform consciousness in all
the three states, the witness of all change, blissful and intelligent. He
is to be known in your heart.
GzaEdkE
¢b¢ØbtmkI¢bØb
malaEÀy
m¥FaE
r¢vmEv
mÓytE ,
tTa
¢cdaBasm¤pa¢Ds|ÞT|
B#aÓÏyah¢mÏyEv
jfaE{¢BmÓytE
, 218 ,
GzaEdkE |
in the water
of a jar |
¢b¢ØbtmkI¢bØb |
the reflection of
the sun |
r¢vmEv |
it is the
sun itself |
¢cdaBasm¤pa¢Ds|ÞT| |
the reflection of
the Cit(the Atman which is
KnowledgeAbsolute)caught in the buddhi |
B#aÓÏyah¢mÏyEv |
through delusion, identifies
himself |
jfaE{¢BmÓytE |
the stupid man
thinks. |
218. The fool mistakes the reflecion
of the Sun in a jar of water to be the Sun itself. So too the reflection
of the Atman in the Upadhis (ego) is ignorance and the fool thinks it is
the Atman.
Gz|
jl|
tdqgtmkI¢bØb|
¢vhay
svI||
¢v¢nr£ßytE{kI:
,
tzÞT
et¢ÏæOtyavBask:
Þvy|p#kaSaE
¢vѤxa
yTa
tTa , 219
,
tdqgtmkI¢bØb| |
and the reflection
of the sun in it |
¢v¢nr£ßytE{kI: |
sees the selfluminous
sun |
et¢ÏæOtyavBask: |
illumines these three |
Þvy|p#kaSaE |
is independent of
them |
219. Get rid of the reflection in
the water and you see the real Sun ; so too rid yourself of the three states
and you see the Atman, the effulgent cause of all manifestations.
PROCEED TO SLOKAS 220 TO 230
RETURN TO INDEX OF VIVEKA CHUDAMANI