THE WORKS OF SANKARA
VIVEKA CHUDAMANI
SLOKAS 161 TO 170
AæOaÏmb¤¢Ñ¯D|
Ïyj
m¥Fb¤Ñ¯DE
ÏvHqma|smEdaE{¢ÞTp¤r£xraSaW
,
svaIÏm¢n
b#'a¢N
¢n¢vIkÚpE
k[âÝv
Sa|¢t|
prma|
BjÞv , 161 ,
AæOaÏmb¤¢Ñ¯D|
|
identify yourself |
Ïvfqma|smEdaE{¢ÞTp¤r£xraSaW
|
with this bundle
of skin, flesh, fat, bones and filth |
b#'a¢N |
with the Absolute
Brahman |
161. Therefore, O foolish one, shed
the idea that the self is the body, and accept the idea that the Self
is the Self of all, the Brahman, andd attain the bliss of such
realization.
dEhE¢Ód#yadavs¢t
B#maE¢dta|
¢v¹anh|ta|
n
jha¢t
yavt¯ ,
tav°
tÞya¢Þt
¢vm¤¢³vataI
ÔyÞÏvEx
vEdaÓtnyaÓtdS£I|
, 162 ,
dEhE¢Ód#yadavs¢t |
with the body,organs,etc.,which
are unreal |
B#maE¢dta| |
mistaken identification |
¢v¹anh|ta| |
the book-learned man |
tÞya¢Þt |
it is not
there for him |
¢vm¤¢³vataI |
of emancipation for
him |
AÔyÞÏvEx |
there is no
talk |
vEdaÓtnyaÓtdS£I| |
if he be
ever learned in the Vedanta
philosophy |
162. No knowledge of philosophy
or logic is of any avail, for there is no hope of liberation for one who
does not give up the idea that the Self is the body.
CayaSr£rE
p#¢t¢bØbgaæOE
yt¯Þvp"dEhE
¶¢d
k¢ÚptaÄñE
,
yTaÏmb¤¢Ñ¯DÞtv
na¢Þt
ka¢c
Çj£vÅcr£rE
c
tTWv
ma{Þt¤ , 163
,
CayaSr£rE |
with the shadow-body |
p#¢t¢bØbgaæOE |
the imagebody (the
reflection of the body cast
in mirror or water) |
yt¯Þvp"dEhE |
the dreambody (the
body that you assume
in dreams ) |
k¢ÚptaÄñE |
or the body
you see in your imagination |
yTaÏmb¤¢Ñ¯DÞtv
|
just as you,identify
yourself |
j£vÅcr£rE c |
with the living
body also |
163. Even as you do not take
the shadow for the object, so too do not take the body as the Self.
dEhaÏmD£rEv
n¦Nams¢ÑGya|
jÓma¢dѤ:Kp#BvÞy
b£jm¯
,
ytÞttÞÏv|
j¢h
ta|
p#yÏna
Ïy³E
t¤
¢cäOE
n
p¤nBIvaSa , 164
,
dEhaÏmD£rEv |
identification of
the Atman with the body
alone |
jÓma¢dѤ:Kp#BvÞy
|
that produces the
misery of birth etc |
p#yÏna |
with the utmost
care |
Ïy³E
t¤ |
this identification |
n
p¤nBIvaSa |
there is no
more chance for rebirth. |
164. The mind assumes that the
Self is the body is the cause of birth and all its sufferings. Destroy
this assumption by the mind to give no more chance to rebbirth.
km©I¢Ód#yW:
p·¢Br¢·taE{y|
p#aNaE
BvEt¯p#aNmyÞt¤
kaES:
,
yEnaÏmvan°myaE{n¤p¥NI:
p#vtItE{saW
skl¢@yaÞt¤
, 165 ,
km©I¢Ód#yW: |
with the five
organs of action |
BvEt¯p#aNmyÞt¤ |
with which we
are all |
yEnaÏmvan°myaE{n¤p¥NI: |
forms the vital
sheath |
p#vtItE{saW |
permeated by which
the material sheath |
skl¢@yaÞt¤ |
engages itself in
all activities as if it
were living. |
165. The second sheath, the
Pranamaya Kosa, is composed of the five organs of action, the five vital
forces (Pranas). Within the body sheath, this Pranamaya Kosa engages
itself in all the activities of the body.
nWvaÏma¢p
p#aNmyaE
vay¤¢vkaraE
gÓta{{gÓta
vay¤vdÓtrqb¢hrEx:
,
yÞma¢Ïk¢·t¯Àva¢p
n
vEäO£¾m¢n¾|
Þv|
vaÓy|
va
¢k·n
¢nÏy| prtÓæO:
, 166 ,
p#aNmyaE |
the vital sheath
of the self |
vay¤¢vkaraE |
it is a
modification of Vayu |
gÓta{{gÓta |
enters into and
comes out of the body |
vay¤vdÓtrqb¢hrEx: |
like the air,in
and out |
yÞma¢Ïk¢·t¯Àva¢p
|
in the least,
either its own |
n
vEäO£¾m¢n¾| |
in prosperity or
in distress |
vaÓy|
va |
or those of
others |
prtÓæO: |
being eternally dependent
on the Self |
166. The second sheath too is
not the Atman. Unlike the Atman, it moves and changes, and it does not
know what is good or bad for itself.It is subject of something else and
hence cannot be the Atman.
åOanE¢Ód#ya¢N
c
mnà
mnaEmy: Þyat¯
kaESaE
mmah¢m¢t
vÞt¤¢vkÚphEt¤:
,
s|åOa¢dBEdklnak¢ltaE
bl£ya|
ÞtÏp¥vIkaESm¢Bp¥yI
¢vj¦ØBtE
y:
, 167 ,
åOanE¢Ód#ya¢N c |
the organs of
knowledge |
mmah¢m¢t |
things such as"I"
and " Mine" |
vÞt¤¢vkÚphEt¤: |
the cause of
the diversity |
s|åOa¢dBEdklnak¢ltaE |
creating differences
of name etc., |
ÞtÏp¥vIkaESm¢Bp¥yI |
manifests itself as
permeating the preceding |
¢vj¦ØBtE y: |
the vital sheath. |
167. The third sheath is
the Manomaya Kosa, comprised of the organs of feeling and the mind. The
mind thinks of itself as separate, but fills the other two sheaths.
p·E¢Ód#y:
p·¢BrEv
haEt¦¢B:
p#c£ymanaE
¢vxyaÇyDarya
,
jaÇvÚymanaE
bh^vasnEÓDnW
mInaEmya¢g"vIh¢t
p#p·m¯
, 168 ,
p·E¢Ód#y: |
five sense-organs |
p·¢BrEv |
which serve as
priests |
haEt¦¢B: |
of numerous desires |
p#c£yman: |
the sacrificial fire |
¢vxyaÇyDarya |
fed with the
fuel |
bh^vasnEÓDnW |
by the sense-objects |
mInaEmya¢g"vIh¢t |
which act as
the stream of oblations |
p#p·m¯ |
brings about this
phenomenal universe |
168. The mind knows through the
five senses and makes them the givers of oblations, with objects of the
senses being the offerings of butter, and desire, the fuel.
n
/ÞÏy¢vïa
mnsaE{¢t¢r³a
mnaE
/¢vïa
BvbÓDhEt¤:
,
t¢Þm¢Óvn¾E
skl|
¢vn¾|
¢vj¦¢ØBtE{¢ÞmÓskl|
¢vj¦ØBtE
, 169 ,
n
/ÞÏy¢vïa |
ignorance (Avidya)
outside the mind |
mnsaE{¢t¢r³a |
there is none |
mnaE
/¢vïa |
the mind alone
is Avidya |
BvbÓDhEt¤: |
the cause of
the bondage of transmigration |
t¢Þm¢Óvn¾E |
when that is
destroyed |
¢vj¦¢ØBtE{¢ÞmÓskl|
|
and when it is
manifested,everything |
¢vj¦ØBtE |
else is manifested. |
169. The mind is the source
of Avidya, the cause of all bondage. When it is present, the universe
is manifest, bu when it dies, everything is destroyed.
Þvp"E{TIS¥ÓyE
s¦j¢t
ÞvS³ya
BaEÀÏra¢d¢vá|
mn
ev
svIm¯ ,
tTWv
jag#Ïya¢p
naE
¢vSEx
ÞtÏsvImEtÓmnsaE
¢vj¦ØBNm¯
, 170 ,
Þvp"E{TIS¥ÓyE |
when there is
no actual contact and in
dreams |
BaEÀÏra¢d¢vá| |
the whole universe
consisting of the |
jag#Ïya¢p |
in the waking
state |
ÞtÏsvImEtÓmnsaE |
all this (phenomenal
universe) |
¢vj¦ØBNm¯ |
is the projection
of the mind. |
170. Even as in the dream state,
the mind creates its objects, so too does it end all that we see in the
state of wakefulness. There is no difference between the waking and dream
states--whatever is seen in them, is a creation of the mind.
PROCEED TO SLOKAS 171 TO 180 -
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