THE WORKS OF SANKARA

VIVEKA CHUDAMANI

SLOKAS 220 TO 230

   
dEh|    ¢Dy|    ¢ct¯p#¢t¢bØbmEv|
¢vs¦Çy    b¤ÑGaW    ¢n¢ht|    g¤hayam¯    ,
d#¾armaÏmanmKÎfbaED|
svIp#kaS|    sds¢¹lXNm¯    ,   220   ,
¢nÏy|    ¢vB¤|    svIgt|    s¤s¥ßm
mÓtrqb¢h:S¥ÓymnÓymaÏmn:    ,
¢våOay    sØyHq¢njãpmEtt¯
man¯    ¢vpaÝma    ¢vrjaE    ¢vm¦Ïy¤:    ,   221   ,
¢vSaEk    AanÓdGnaE    ¢vpS¢ct¯
Þvy|    k[t¢à°    ¢bBE¢t    k¢àt¯    ,
naÓyaE{¢Þt    pn¯Ta    BvbÓDm¤³E¢vIna    ÞvtÏvavgm|    m¤m¤XaE:   ,  222  ,  
dEh|   the body
¢Dy|   the buddhi
¢ct¯p#¢t¢bØbmEv|   the reflection of Cit in it
¢vs¦Çy   discarding
b¤ÑGaW   of the buddhi
¢n¢ht|   hidden
g¤hayam¯   in the recesses
d#¾armaÏmanmKÎfbaED|   and realizing the Witness,the Self, the Knowledge Absolute
svIp#kaS|   the cause of the manifestation of everything
sds¢¹lXNm¯   is distinct from the gross and subtle
¢nÏy|   eternal
¢vB¤|   omnipresent
svIgt|   all-pervading
s¤s¥ßm   and extremely subtle
mÓtrqb¢h:S¥ÓymnÓymaÏmn:    and which has neither interior nor exterior and is identical with oneself
¢våOay   fully realizing
sØyHq¢njãpmEtt¯   this true nature of oneself
p¤man¯   one becomes
¢vpaÝma   free from sin
¢vrjaE   taint
¢vm¦Ïy¤:   death
¢vSaEk   and grief
AanÓdGnaE   and becomes the embodiment of Bliss
¢vpS¢ct¯   Illuminated
Þvy|   himself
k[t¢à°   where ever he is
¢bBE¢t   not afraid
k¢àt¯   of none
naÓyaE{¢Þt   there is no other
pn¯Ta   way
BvbÓDm¤³E   after liberation
¢vna   without
ÞvtÏvavgm|   of one's own Self
m¤m¤XaE:   of the bonds of transmigration
 
220-221.  Giving up these reflections of the body,the intellect and you see within yourself in the recesses of your heart the indivisible source of all consciousness,the manifestor of all, yet separate from the manifest and unmanifest, eternal, all-pervasive; know then the real self and you become liberated from birth and death.  
222. Knowing that bliss removes all fear.And there is no way out of bondage but by knowing that as one's own self.

b#'a¢B°Ïv¢våOan|    BvmaEXÞy    karNm¯    ,
yEna¢¹t£ymanÓd|    b#'    sØpïtE    b¤DW:    ,   223   ,  
b#'a¢B°Ïv¢våOan|   the realization of one's identity with Brahman is
BvmaEXÞy   of liberation from the bonds of Samsara
karNm¯   the cause
yEna¢¹t£ymanÓd|   the One without a second, the Bliss Absolute
b#'   Brahman
sØpïtE   attains
b¤DW:   the wise man
 
223.  Consciousness-knowledge of the non-separateness of the self from the Supreme is the way to liberation.
b#'B¥tÞt¤    s|s¦ÏyW    ¢v¹a°avtItE    p¤n:    ,
¢våOatÛymt:    sØyg¯b#'a¢B°ÏvmaÏmn:    ,   224   ,  
b#'B¥tÞt¤   once having realized Brahman
s|s¦ÏyW   of transmigration
¢v¹a°avtItE   one no longer returns
p¤n:   therefore
¢våOatÛymt:   one must fully realize
sØyg¯b#'a¢B°ÏvmaÏmn:    one's identity with Brahman.
 
224.   Once  oneness with Brahman is realized, there is no return to ignorance.  
sÏy|    åOanmnÓt|    b#'    ¢vS¤Ñ¯D|    pr|    Þvt:¢sѯDm¯    ,
¢nÏyanÓdWkrs|    p#Ïyg¢B°|    ¢nrÓtr|    jy¢t    ,   225   ,  
sÏy|   Existence
åOanmnÓt|   Knowledge, Infinity
b#'   Brahman is
¢vS¤Ñ¯D|   pure
pr|   supreme
Þvt:¢sѯDm¯   self-existent
¢nÏyanÓdWkrs|   eternal and indivisible Bliss
p#Ïyg¢B°|   not different (in reality) from the individual soul
¢nrÓtr|   and devoid of interior or exterior
jy¢t   It is (ever) triumphant.
 
225.  Knowledge of the eternal, pure, supreme , not separate from this consciousness-that is the eternal Brahman.
s¢dd|    prma¹Wt|    ÞvÞmadÓyÞy    vÞt¤naE{Bavat¯    ,
n    /Óyd¢Þt    ¢k¢·t¯    sØykq    prmaTItÏvbaEDdSayam¯    ,   226   ,  
s¢dd|   highest Truth is that
prma¹Wt|   this Supreme Oneness
ÞvÞmadÓyÞy   but the Self
vÞt¤naE{Bavat¯   which alone is real
n   /Óyd¢Þt   there is nothing
¢k¢·t¯   no other
sØykq   verily
prmaTItÏvbaEDdSayam¯   there remains no other independent entity in the state of realization of the

226.  This is all, the real  with no second. To one realizing Brahman, nothing else exists.
 
y¢dd|    skl|    ¢vá|    nanaâp|    p#t£tmåOanat¯    ,
tÏsvI||    b#'Wv    p#ÏyÞtaSExBavnadaExm¯    ,   227   ,
y¢dd|   which through
skl|   all this
¢vá|   universe
nanaâp|   as of diverse forms
p#t£tmåOanat¯   ignorance appears
tÏsvI||   is nothing else but
b#'Wv   Brahman which is
p#ÏyÞtaSExBavnadaExm¯   absolutely free from the limitations of human thought.

227.   All   this   universe   which   through   ignorance   appears   as   of   diverse
forms,   is   nothing   else   but   Brahman   which   is   absolutely   free   from
all   the   limitations   of   human   thought.
 
m¦ÏkayIB¥taE{¢p    m¦daE    n    ¢B°:
k[ØBaE{¢Þt    svIæO       m¦t¯Þvãpat¯    ,
n    k[ØBãp|    p¦Tg¢Þt    k[ØB:
k[taE    m¦xa    k¢ÚptnammaæO:    ,   228   ,  
m¦ÏkayIB¥taE{¢p   though a modification of clay
m¦daE   from the clay
n   ¢B°:   is not different from it
k[ØBaE{¢Þt   a jar is there
svIæO    everywhere
m¦t¯Þvãpat¯   it is the same as the clay
n   k[ØBãp|   but,not as the jar
p¦Tg¢Þt   is different from the clay
k[ØB:   the jar
k[taE   where is it ?
m¦xa   not genuine
k¢ÚptnammaæO:   a fancied name only.
 
228.   A   jar,   though   a   modification   of   clay,   is   not   different   from   it;
everywhere   the   jar   is   essentially   the   same   as   the   clay.   Why   then
call   it   a   jar   ?   It   is   fictitious,   a   fancied   name   merely.
 
kEna¢p    m¦¢ë°tya    Þvãp|GzÞy    s|dSI¢yt¤|    n    SÀytE    ,
AtaE    Gz:    k¢Úpt    ev    maEhaÓm¦dEv    sÏy|    prmaTIB¥tm¯    ,   229   ,  
kEna¢p   none can
m¦¢ë°tya   something other than the clay
Þvãp|   the essence
GzÞy   of a jar
s|dSI¢yt¤|   to demonstrate
n   SÀytE   is possible
AtaE   Gz:   hence the jar
k¢Úpt   ev   is merely imagined (as separate)
maEha   through delution
Óm¦dEv   and the component clay alone
sÏy|   is the abiding reality
prmaTIB¥tm¯   in respect of it.
 
227-228-229.  Whatever different thoughts enter the Atman, become one just as earthern things are the earth itself. The earth is real, the jar exists as a name in imagination, but is not different from the earth.
sdqb#'kayI|m¯    skl|    sdEv|
tÓmaæOmEt°    ttaE{Óyd¢Þt    ,
AÞt£¢t    yaE    v¢³    n    tÞy    maEhaE
¢v¢ngItaE    ¢n¢d#tvt¯p#jÚp:    ,   230   ,  
sdqb#'kayI|m¯   the effect of the real Brahman
skl|   all
sdEv|   the whole universe
tÓmaæOmEt°   is in reality nothing
ttaE{Óyd¢Þt   but Brahman?
AÞt£¢t   Its essence is that
yaE   v¢³   he who says
n   it does not exist
tÞy   maEhaE   it does under delution
¢v¢ngItaE   exist apart from it
¢n¢d#tvt¯p#jÚp:   he babbles like one asleep.
 
230. Brahman is real as also anything proceeding from Brahman. One who says that what comes from it is separate  is still in delusion, in a state of sleep.    


PROCEED TO SLOKAS 231 TO 240 -
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