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 ,
¢ct¯p#¢t¢bØbmEv| |
the reflection of
Cit in it |
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 |
s¤s¥ßm |
and extremely subtle |
mÓtrqb¢h:S¥ÓymnÓymaÏmn:
|
and which has
neither interior nor exterior and
is identical with oneself |
sØyHq¢njãpmEtt¯ |
this true nature
of oneself |
AanÓdGnaE |
and becomes the
embodiment of Bliss |
naÓyaE{¢Þt |
there is no
other |
BvbÓDm¤³E |
after liberation |
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 |
yEna¢¹t£ymanÓd| |
the One without
a second, the Bliss Absolute |
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 |
¢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 ,
åOanmnÓt| |
Knowledge, Infinity |
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 |
vÞt¤naE{Bavat¯ |
which alone is
real |
n
/Óyd¢Þt |
there is nothing |
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 ,
nanaâp| |
as of diverse
forms |
p#t£tmåOanat¯ |
ignorance appears |
tÏsvI|| |
is nothing else
but |
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
t¤
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 |
n
¢B°: |
is not different
from it |
k[ØBaE{¢Þt |
a jar is there |
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¢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 ,
m¦¢ë°tya |
something other than
the clay |
s|dSI¢yt¤| |
to demonstrate |
k¢Úpt
ev |
is merely imagined
(as separate) |
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 |
tÓmaæOmEt° |
is in reality
nothing |
AÞt£¢t |
Its essence is
that |
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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