THE WORKS OF SANKARA
VIVEKA CHUDAMANI
SLOKAS 91 TO 100
ÞT¥lÞy
sØBvjramrNa¢n
DmaI:
ÞTaWÚyadyaE
bh^¢vDa:
¢SS¤taïvÞTa:
,
vNaI½ma¢d¢nyma
bh^Da{mya:
Þy¤:
p¥javmanbh^manm¤Ka
¢vSExa:
, 91 ,
sØBvjramrNa¢n |
birth,decay and death |
ÞTaWÚyadyaE |
as also stoutness
etc., |
¢SS¤taïvÞTa: |
childhood etc., |
vNaI½ma¢d¢nyma |
various restrictions
regarding castes and orders of
life |
bh^Da{mya: |
subject to various
diseases |
p¥javmanbh^manm¤Ka |
such as worship, insult
and high honours |
¢vSExa: |
with different kinds
of treatment |
91. The body passes
through the states of birth, growth, change, decay and death.All physical
characteristics such as colour, build etc, are those of the body.
b¤Ñ¯D£¢Ód#ya¢N
½vN|
Ïvg¢X
G#aN|
c
¢jºa ¢vxyabbaEDnat¯
,
vakqpa¢Npada
g¤dmÔy¤pÞT:
km©I¢Ód#ya¢N
p#vNEn
kmIs¤ ,
92 ,
b¤Ñ¯D£¢Ód#ya¢N
|
organs of knowledge |
¢vxyabbaEDnat¯ |
to recognise objects |
vakqpa¢Npada |
the vocal organs,hands,legs |
g¤dmÔy¤pÞT: |
the rectum, and
the male and female genital
organs |
km©I¢Ód#ya¢N |
organs of action |
92. Sight,hearing, taste, smell
and touch comprise the five senses and the tongue, legs, hands and the organs
of secretion and generation are the organs of action.
¢ngïtE{Ót:
krN|
mnaED£
rh|k]¢t¢àäO¢m¢t
Þvv¦¢äO¢B:
,
mnÞt¤
s|kÚp¢vkÚpna¢d¢B
b¤I¢Ñ¯D:
pdaTaIÒyvsayDmIt:
, 93 ,
AæOa¢Bmanadh¢mÏyh|k]¢t:
,
ÞvaTaIn¤sÓDang¤NEn
¢cäOm¯
, 94 ,
¢ngïtE{Ót: krN| |
the inner organ
(antahkarana) |
mnaED£ |
is called manas,
buddhi |
rh|k]¢t¢àäO¢m¢t
|
ego or citta |
Þvv¦¢äO¢B: |
according to their
respective functions |
s|kÚp¢vkÚpna¢d¢B |
considering the pros
and cons of a thing |
pdaTaIÒyvsayDmIt: |
from its property
of determining the truth
of objects |
AæOa¢Bmanadh¢mÏyh|k]¢t:
|
the ego,from its
identification with this body as
one's own self |
ÞvaTaIn¤sÓDang¤NEn |
from its function
of remembering things it is
interested in |
93-94. The Buddhi (the determinative/discriminating
faculty), the Ahamkara (ego), the mind, and chitta (which takes the impressions)
are the four external organs.
p#aNapanÛyanaEdansmana
BvÏysaW
p#aN: ,
ÞvymEv
v¦¢äOBEda¢¹k]¢tBEdaÏs¤vNIs¢lla¢dvt¯
, 95 ,
p#aNapanÛyanaEdansmana |
Prana, Apana, Vyana, Udana, and
Samana |
BvÏysaW |
becomes one
and the same |
p#aN: |
Prana (vital force
) |
v¦¢äOBEda¢¹k]¢tBEdaÏs¤vNIs¢lla¢dvt¯
|
their diversity of
functions and modifications, like
gold, water,etc., |
95. There are five pranas,
which have five functions with different names for each prana. All these
comprise the gross body.
vaga¢d
p·
½vNa¢d
p·
p#aNa¢d
p·aB#m¤Ka¢n
p·
,
b¤Ñ¯Dcaï¢vïa¢p
c
kamkmI¢N
p¤yI¾k|
s¥ßmSr£rmah^:
, 96 , ,
vaga¢d
p· |
the five organs
of action such as speech |
½vNa¢d
p· |
the five organs
of the knowledge such as
the ear |
p#aNa¢d
p·aB#m¤Ka¢n
p· |
the group of
five Pranas the five elements
ending with the clearsky
|
b¤Ñ¯Dcaï¢vïa¢p
c |
together with buddhi
and the rest as also the
absense ofknowledge |
kamkmI¢N |
desire and action |
p¤yI¾k| |
these eight "cities"
make up |
s¥ßmSr£rmah^: |
what is called
the subtle body. |
96. The subtle body is composed
of five organs of feeling, five of action, five pranas, five subtle elements,
the Buddhi, (intellect) Avidya (ignorance),Kama (desire),and Karma (work),
all comprise the eight `cities' that make up the subtle body.
id|
Sr£r|
½¦N¤
s¥ßms|¢åOt|
¢lÄñ|
Ïvp·£k]tB¥tsØBvm¯
,
svasn|
kmIPlan¤Bavk|
ÞvaåOantaE{na¢dâpa¢DraÏmn:
, 97 ,
id|
Sr£r| |
this subtle body |
Ïvp·£k]tB¥tsØBvm¯
|
is produced out
of the elements before their
subdividing and combining with each
other |
svasn| |
is possessed of
latent impressions |
kmIPlan¤Bavk| |
the fruits of
its past actions |
ÞvaåOantaE{na¢dâpa¢DraÏmn:
|
It is a beginningless
superimposition on the soul
brought on by its own ignorance.
|
97. The subtle body carries latest
impressions of past actions, and causes the soul to experience their effects.
This body is ignorant of its real nature.
Þvp"aE
BvÏyÞy
¢vBÀÏYvÞTa
ÞvmaæOSExEN
¢vBa¢t
yæO
,
Þvp"E
t¤
b¤¢Ñ¯D:
ÞvymEv
jag#t¯
kal£nnana¢vDvasna¢B:
, 98 ,
kræOa¢dBav|
p#¢tpï
rajtE
yæO
Þvy|
Ba¢t
/y|
praÏma ,
D£maæOkaEpa¢DrSExsaX£
n
¢lÔytE
tÏk]tkmIlESW: ,
yÞmadsÄñÞtt
ev
kmI¢B
nI
¢lÔytE
¢k¢·Ñ¤pa¢Dna
k]tW:
, 99 ,
ÞvmaæOSExEN |
distinct from the
waking state |
¢vBa¢t
yæO |
where it shines
by itself. |
jag#t¯ |
of the waking
state |
kal£nnana¢vDvasna¢B: |
owing to various
latent impressions |
kræOa¢dBav| |
on the role
of the agent |
D£maæOkaEpa¢DrSExsaX£ |
with buddhi as
Its only superimposition |
tÏk]tkmIlESW: |
by the least
work that Buddhi does |
yÞmadsÄñÞtt ev |
the witness of
everything |
nI
¢lÔytE |
It is wholly
unattached |
¢k¢·Ñ¤pa¢Dna
k]tW: |
that Its superimpositions
may perform. |
98-99. The dream
state of the soul is distinct from
the waking state. The soul shines
all by itself. But in the dream state,
the buddhi takes on itself the
role of the agent as a result of the
latent impressions carried over from the waking
state. The buddhi is no more than a reflection of the
supreme Atman which shines in Its
own glory, completely detached, witnessing but uninfluenced
by anything that is done by the buddhi or any of
Its super- impositions.
svIÛyap¦¢tkrN|
¢lÄñ¢md|
Þya¢ÅcdaÏmn:
p¤|s:
,
vaÞya¢dk¢mv
tßNÞtEnWvaÏma
BvÏysÄñaE{ym¯
, 100 ,
svIÛyap¦¢tkrN| |
for all activities |
¢lÄñ¢md| |
this subtle body |
Þya¢ÅcdaÏmn: |
is the instrument |
vaÞya¢dk¢mv |
like the chisel
and other tools |
tßNÞtEnWvaÏma |
of a carpenter |
BvÏysÄñaE{ym¯ |
Therefore this Atman
is perfectly unattached. |
100.Swapna, or the dream state belongs
to the subttle body.It experiences subtle objects representing what hass
been experienced in the waking state. The supreme inner being is the Atman,
and the intellect serves him, but do not affect him as he remains unattached.The
intellect is to the Atman what the chisel is to the carpenter.
PROCEED TO SLOKAS 101 TO 110 -
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