THE WORKS OF SANKARA

VIVEKA CHUDAMANI

SLOKAS 131 TO 140

 
exaE{ÓtraÏma    p¤âx:    p¤raNaE
¢nrÓtraKÎfs¤Kan¤B¥¢t:    ,
sdWkãp:    p#¢tbaEDmaæOaE
yEnE¢xta    vagsvàr¢Ót    ,   131   ,  
exaE{ÓtraÏma   this is the innermost Self
p¤âx:   p¤raNaE   the primeval Purusa (Being )
¢nrÓtraKÎfs¤Kan¤B¥¢t:    whose essence is the constant realization of infinite Bliss,
sdWkãp:   which is ever the same
p#¢tbaEDmaæO:   yet reflecting through the different mental modifications
yEnE¢xta   and commanded by which
vagsvàr¢Ót   the organs and Pranas perform their functions.

131.He is the Atman, indivisible, eternal,blissful, all-knowing, never changing, reflected through the understanding, and directing the senses and the organs.
 
AæOWv    sÏvaÏm¢n    D£g¤haya
mÛyak]takaS    uâp#kaS:    ,
AakaS    uÅcW    r¢vvt¯p#kaStE
ÞvtEjsa    ¢vá¢md|    p#kaSyn¯    ,   132   ,  
AæOWv   in this very body
sÏvaÏm¢n   in the mind full of sattva
D£g¤hayam¯  in the secret chamber of the intellect
AÛyak]takaS   in the Akasa known as the Unmanifested
uâp#kaS:   of charming splendour
AakaS   the Atman
uÅcW   aloft
r¢vvt¯p#kaStE   shines like the sun
ÞvtEjsa   through Its own radiance
¢vá¢md|   this universe
p#kaSyn¯   shining
 
132.He dwells in the recesses of the heart of one established in Sattva, ever shining like the Sun.
åOata    mnaE{h|k]¢t¢v¢@yaNa|
dEhE¢Ód#yp#aNk]t¢@yaNam¯    ,
AyaE{¢g"väOann¤vtImanaE
n    cE¾tE    naE    ¢vkraE¢t    ¢k·n    ,   133   ,  
åOata   the Knower
mnaE{h|k]¢t¢v¢@yaNa|   of the modifications of mind and egoism
dEhE¢Ód#yp#aNk]t¢@yaNam¯   and of the activities of the body,the organs and Pranas,
AyaE{¢g"väOann¤vtImanaE   like the fire in a ball of iron;
n   cE¾tE   It neither acts
naE   ¢vkraE¢t   nor is subject to
¢k·n   least.
 
133. He is the knower of the self, the mind, its changes, the senses, pranas and their actions. Unchanging, he is present through changes, as fire changes iron.
 
n    jaytE    naE    ¢m#ytE    n    vDItE
n    X£ytE    naE    ¢vkraE¢t    ¢nÏy:    ,
¢vl£ymanE{¢p    vp¤Ýym¤¢Ým
°    l£ytE    k[ØB    ivaØbr|    Þvym¯    ,   134   ,  
n   jaytE   neither born
naE   ¢m#ytE   nor dies
n   vDItE   neither grows
n   X£ytE   nor decays
naE   ¢vkraE¢t   nor does It undergo any change
¢nÏy:   being eternal
¢vl£ymanE{¢p   It does not cease to exist
vp¤Ýym¤¢Ým   even when the body
°   l£ytE   is destroyed
k[ØB   in a jar (after it is broken)
ivaØbr|   Þvym¯   like the sky,for It is independent.
 
134. Unborn, undying, unchanging, he remains eternal, unchanging when the body dies, or like space when a pot is broken.
 
p#k]¢t¢vk]¢t¢B°:    S¤Ñ¯DbaEDÞvBav:
sds¢ddmSEx|    Basy¢°¢vISEx:    ,
¢vls¢t    prmaÏma    jag#da¢dÝvvÞTa
Þvhmh¢m¢t    saXaÏsa¢XãpEN    b¤Ñ¯DE:    ,   135   ,  
p#k]¢t¢vk]¢t¢B°:   different from the Prakrti and its modifications
S¤Ñ¯DbaEDÞvBav:   of the essence of Pure Knowledge
sds¢ddmSEx|   directly manifests this entire gross and subtle universe
Basy¢°¢vISEx:   as the substratum of the persistent sense of egoism
¢vls¢t   manifests
prmaÏma   and Absolute
jag#da¢dÝvvÞTas¤   in the waking and other states
Ahmh¢m¢t   and manifests Itself as
saXaÏsa¢XãpEN   the determinative faculty
b¤Ñ¯DE:   Witness of the Buddhi
 
135.  He is of the nature of pure intelligence, behind existence or non-existence, and beyond description, ever shining witness through the three states of consciousness.
¢ny¢mtmnsam¤|    Ïv|    ÞvmaÏmanmaÏm
Óyymh¢m¢t    saXa¢Ïv¢Ñ¯D    b¤¢Ñ¯Dp#sadat¯    ,
j¢nmrNr|gapars|sar¢sÓD¤|
p#tr    Bv    k]taTa©I    b#'ãpEN    s|ÞT:    ,   136   ,  
¢ny¢mtmnsam¤|   by means of a regulated mind
Ïv|   you
ÞvmaÏmanmaÏm¢n   thy own Self in the body
Aymh¢m¢t   so as to identify thyself with It
saXa¢Ïv¢Ñ¯D   realize directly
b¤¢ÑGp#sadat¯   and the purified intellect(buddhi)
j¢nmrNr|gapars|sar¢sÓD¤|    the boundless ocean of Samsara whose waves are birth anddeath
p#tr   cross the
Bv   firmly established
k]taTa©I   as thy own essence
b#'ãpEN   in Brahman
s|ÞT:   be blessed
 
136. Purify your heart and know that `I am He'. Discover your true self by control of the mind, and cross the shoreless ocean with its waves of birth and death, and attain the real state of Brahman.  
AæOanaÏmÓyh¢m¢t    m¢trqbÓD    exaE{Þy    p¤|s:
p#açOaE{åOanaÇjnnmrN²ESs|pathEt¤:    ,
yEnWvay|    vp¤¢rdmsÏsÏy¢mÏyaÏmb¤ÑGya
p¤ÝyÏy¤XÏyv¢t    ¢vxyWÞtÓt¤¢B:    kaESk]¹t¯    ,   137   ,  
AæOanaÏmÓyh¢m¢t   identifying the Self with thisnonSelf
m¢trqbÓD   bondage
exaE{Þy   this is the
p¤|s:   of man
p#açOaE{åOanaÇjnnmrN²ESs|pathEt¤:    which is due to his ignorance and brings on its train the miseries of birth and death
yEnWvay|   by which he
vp¤¢rdmsÏsÏy¢mÏyaÏmb¤ÑGya    it is through this that one considers this evanescent bodyas real,and identifying oneself with it
p¤ÝyÏy¤XÏyv¢t    nourishes, bathes
¢vxyWÞtÓt¤¢B:   by the threads of its cocoon
kaESk]t¯   as the caterpillar
   
137.  Bondage arises from taking the non-self as the Self and from such bondage comes birth, death and all the sufferings that arise from this ignorance which takes the unreal bondages etc, as real and nourishes it as a silkworm does its cocoon.
At¢Þm|Þtdqb¤¢Ñ¯D:    p#Bv¢t    ¢vm¥FÞy    tmsa
¢vvEkaBava¹W    ÞP[r¢t    B¤jgE    rÇj¤¢DxNa    ,
ttaE{nTIv#ataE    ¢npt¢t    smadat¤r¢Dk
ÞttaE    yaE{sdqg#ah:    s    ¢h    Bv¢t    bÓD:    ½¦N¤    sKE    ,   138   ,
At¢Þm|Þtdqb¤¢Ñ¯D:    by ignorance mistakes a thing for what it is not
p#Bv¢t   is overpowered
¢vm¥FÞy   one who
tmsa   by tamas
¢vvEkaBava¹W   the absence of discrimination
ÞP[r¢t   it is
B¤jgE   to mistake a snake
rÇj¤¢DxNa   for a rope
ttaE{nTIv#ataE   and great dangers
¢npt¢t   overtake him
smadat¤r¢Dk:   when he seizes it
tt:   through that
yaE{sdqg#ah:   it is the mistaking of transitory things as real
s   ¢h   that itself
Bv¢t   that constitutes
bÓD:   bondage
½¦N¤   listen
sKE   my friend
 
138.  Enveloped by tamas, the fool has no discrimination in the darkness, and takes what is not to be what is, like taking the rope for a serpent. This is what is bondage.
AKÎf¢nÏya¹ybaEDSÀÏYa
ÞP[rÓtmaÏmanmnÓtvWBvm¯    ,
smav¦NaEÏyav¦¢tS¢³rExa
tmaEmy£    rah^¢rvakI¢bØbm¯    ,   139   ,  
AKÎf¢nÏya¹ybaEDSÀÏYa    this veiling power( Avrti), which preponderates in ignorance
ÞP[rÓtmaÏmanmnÓtvWBvm¯    covers the Self,whose glories are infinite and which manifests Itself through the powerof knowledge,
smav¦NaEÏyav¦¢tS¢³rExa    indivisible,eternal,and one without a second
tmaEmy£   this power
rah^¢rvakI¢bØbm¯   as Rahu does the orb of the sun.

139.  The eternal knowledge and its endless glory are masked by tamas even as the shadow eclipses the Sun.  
¢traEB¥tE    ÞvaÏmÓymltrtEjaEv¢t    p¤ma
nnaÏman|    maEhadh¢m¢t    Sr£r|    kly¢t    ,
tt:    kam@aEDp#B¦¢t¢Brm¤|    bÓDng¤NW:
pr|    ¢vXEpaÁya    rjs    uãS¢³rqÛyTy¢t    ,   140   ,  
¢traEB¥tE   is hidden from view
ÞvaÏmÓymltrtEjaEv¢t   when his own Self, endowed with the purest splendour
p¤man¯   a man
AnaÏman|   which is the nonSelf
maEhadh¢m¢t   through ignorance
Sr£r|   with this body
kly¢t   identifies himself
tt:   then
kam@aEDp#B¦¢t¢Brm¤|   through lust,
bÓDng¤NW:   binding fetters
pr|   sorely
¢vXEpaÁya   the projecting power(viksepa)
rjs   of rajas
uãS¢³rqÛyTy¢t   the great power afflicts him.
 
140.   When the Atman is masked by tamas, the fool takes the body as the Self. From these spring desire, anger, and the rajas which brings pain.  
PROCEED TO SLOKAS 141 TO 150
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