THE WORKS OF SANKARA
VIVEKA CHUDAMANI
SLOKAS 421 TO 430
è¾Ñ¤:KEÝvn¤¹EgaE
¢vïaya:p#Þt¤t|
Plm¯
,
yÏk]t|
B#a¢ÓtvElaya|
nana
kmI
j¤g¤¢Ôstm¯ ,
pàa°raE
¢vvEkEn
tÏkT|
kt¤ImhI¢t .421.
è¾Ñ¤:KEÝvn¤¹EgaE
|
being unruffled by
earthly troubles |
¢vïaya:p#Þt¤t| |
in question of
knowledge |
B#a¢ÓtvElaya| |
during the state
of delution |
¢vvEkEn |
of discrimination |
kt¤ImhI¢t |
he be responsible
to do |
421. Knowledge ensures your not being
disturbed even in difficulty. How can one do the awkward and ugly things
that stem from ignorance, when one has been illumined?
¢vïaPl|
ÞyadstaE¢nv¦¢äO:
p#v¦¢äOråOanPl|
td£¢Xtm¯
,
tj¯åOaåOyaEyInm:¦¢ÝNkadaW
naEcE¢¹da|
è¾Pl|
¢kmÞmat¯
.422.
¢vïaPl| |
the result of
knowledge |
ÞyadstaE¢nv¦¢äO: |
turning away fron
unreal things |
p#v¦¢äOråOanPl| |
while attachment to
these is the result of
ignorance |
td£¢Xtm¯ |
this is observed |
tj¯åOaåOyaEyInm:¦¢ÝNkadaW
|
in the case
of one who knows a mirage
and thingsof that sort |
è¾Pl| |
what other tangible
result |
¢kmÞmat¯ |
do the knowers
of Brahman obtain? |
422. Wisdom leads you to take unreal
things for what they are, as in the case of the mirage.
AåOan¶dyg#ÓtE¢vInaSaE
yïSExt:
,
A¢nÅCaE¢vIxy:
¢k|
n¤
p#v¦äOE:
karN| Þvt:
.423.
AåOan¶dyg#ÓtE¢vInaSaE |
if the heart's
knot of ignorance is totally
destroyed |
yïSExt: |
in case without
anything left |
A¢nÅCaE¢vIxy: |
the man who is averse to sense-pleasures |
¢k|
n¤ |
what natural cause |
Þvt: |
such a man
to selfish action |
423. When the knots of desire stemming
from ignorance are out, how can sense objects prompt you to action?
vasnan¤dyaE
BaEÂy
vWraÂyÞy
tdav¢D: ,
Ah|BavaEdyaBavaE
baEDÞy
prmav¢D: ,
¢lnv¦äOWrn¤Ïp¢äOmIyaIdaEprtEÞt¤
sa
.424.
vasnan¤dyaE |
excite no more
desire |
BaEÂy |
when the sense-objects |
tdav¢D: |
then is the
culmination |
Ah|BavaEdyaBavaE |
the absence of
any impulsion of the egoistic
idea |
baEDÞy |
perfection of knowledge |
prmav¢D: |
limit of selfwithdrawal
is reached |
¢lnv¦äOWrn¤Ïp¢äOmIyaIdaEprtEÞt¤
|
when the mind
functions that have been merged,appear
no more |
424. Non-attachment is complete when
desires for sense objects cease, knowledge is complete when the sense
of `I' ends. And renunciation is complete when desires do not rise again.
HALLMARK OF JIVAN-MUKTA
b#'akartya
sda
¢ÞTttya
¢nm¤I³ba/aTaID£
-
rÓyavE¢dtBaEÂyBaEgklnaE
¢nd#al¤vdqbalvt¯
,
Þvp"alaE¢ktlkvÇjg¢dd|
pÜyÓkv¢cÚlÖD¢D
-
raÞtE
k¢àdnÓtp¤ÎyPlB¤ÂDÓy:
s
maÓyaE
B¤¢v .425.
b#'akartya |
merged in Brahman |
¢nm¤I³ba/aTaID£ |
freed from all
sense of reality of the
external senseobjects |
rÓyavE¢dtBaEÂyBaEgklnaE |
only seeming to
enjoy such senseobjects as are
offered by others |
¢nd#al¤vdqbalvt¯ |
like one sleepy,
or like a child |
Þvp"alaE¢ktlkvÇjg¢dd| |
beholding this world
as one seen in dreams |
pÜyÓkv¢cÚlÖD¢D
|
the most fortunate
man |
k¢àdnÓtp¤ÎyPlB¤ÂDÓy:
|
the enjoyer of
the fruits of endless
merits |
maÓyaE |
is blessed and
esteemed |
425.He is blessed and his example is
to be followed, who remains in the consciousness of Brahman, enjoying
bliss not known to others , and seeing the world as a dream.
WHAT IS REAL
BLISSFULNESS?
¢ÞTtp#åOaE
y¢try|
y:sdanÓdmƤtE
,
b#'ÎyEv
¢v¢lnaÏma
¢n¢vIkaraE
¢v¢n¢Ý@y:
.426.
¢ÞTtp#åOaE |
has got a
steady illumination |
y:sdanÓdmƤtE |
enjoys eternal bliss |
b#'ÎyEv |
merged in Brahman |
¢v¢lnaÏma |
having his soul
wholly |
¢v¢n¢Ý@y: |
and free from
activity |
426. Only he who is always merged
in Brahman, has understanding well-established and is ever in bliss.
b#'aÏmnaE:
SaE¢DtyaErEkBavavga¢hn£
,
¢n¢vIkÚpa
c
¢cÓmaæOa
v¦¢äO:
p#åOE¢t
kÐytE ,
¢ÞTta{saW
BvEïÞy
¢ÞTtp#åO:
s
uÅytE .427.
SaE¢DtyaErEkBavavga¢hn£ |
that kind mental
function which of the Self |
¢n¢vIkÚpa c |
which is free
from duality |
¢cÓmaæOa |
only with Pure
Intelligence |
v¦¢äO: |
which concerns itself |
¢ÞTta{saW |
this perfectly steady |
¢ÞTtp#åO: |
a man of
steady illumination |
427. Established understanding is the
purified consciousness which is constant and uniform.
yÞy
¢ÞTta
BvEt¯p#åOa
yÞyanÓdaE
¢nrÓtr: ,
p#p·aE
¢vÞm¦tp#ay:
s
j£vÓm¤³
iÝytE .428.
yÞyanÓdaE |
who has constant
bliss |
¢nrÓtr: |
in this very
life |
p#p·aE |
the phenomenal universe |
¢vÞm¦tp#ay: |
who has almost
forgotten |
s
j£vÓm¤³ |
as a man
liberated |
428. He has established
understanding who has forgotten duality
and is always in a blessed state-he is called
the jivanmukta, free even in
this world.
l£nD£r¢p
jag¢tI
yaE
jag#ѯDmI¢vv¢jIt: ,
baEDaE
¢nvaIsnaE
yÞy
s j£vÓm¤³
iÝytE
.429.
l£nD£r¢p |
even having his
mind merged in Brahman |
yaE
jag#ÑGmI¢vv¢jIt: |
he who is
free at the same time from
the characteristics of the waking
state |
¢nvaIsnaE |
is free from
desires |
s
j£vÓm¤³ |
as a man
liberatedin-life |
429. He is a jivanmukta whose
intellect is merged in Brahman, who
though awake, is free from the effects
of wakefulness and whose knowledge is free
from desire.
SaÓts|sarkln:
klavan¢p
¢nÝkl:
,
yÞy
¢cäO|
¢v¢n¢àÓt|
s
j£vÓm¤³
iÝytE .430.
SaÓts|sarkln: |
whose bondage about
the phenomenal state have
been appeased |
klavan¢p |
who knows all
the arts |
¢nÝkl: |
who does not
know anything about the arts |
¢v¢n¢àÓt| |
is free from
anxiety |
s
j£vÓm¤³ |
as a man
liberatedin-life |
430.He is a jivanmukta in whom
the world's turmoil has subsided, whose heart is without anxiety
and though a part, is yet one with the whole.
PROCEED TO SLOKAS 431 TO 440 -
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