THE WORKS OF SANKARA
VIVEKA CHUDAMANI
SLOKAS 241 TO 250
tt¯Ïv|pda×yam¢BD£ymanyaErqb#'aÏmnaE:
SaE¢DtyaEyId£ÏTm¯
,
½¤Ïya
tyaEÞtÏvms£¢t
sØygEkÏvmEv
p#¢tpaïtE
m¤h^:
, 241 ,
eEÀy|
tyaElI¢XtyaEnI
vaÅyyaE
¢nIgïtE{ÓyaEÓy¢vâѯDD¢mINaE:
,
KïaEtBaÓvaE¢rv
rajB¦ÏyyaE:
k\paØb¤raÜyaE:
prmaN¤mEva©I:
, 242 ,
tt¯Ïv|pda×yam¢BD£ymanyaE:
|
"Thou art that"(TatTvam-Asi)in
the dictum |
b#'aÏmnaE: |
the absolute identity
of Brahman (or Iswara) and
Jiva |
SaE¢DtyaEyId£ÏTm¯ |
by the terms
respectively |
tyaEÞtÏvms£¢t |
That(Tat) and thou
(Tvam) |
ekÏvmEv |
of their relative
associations |
p#¢tpaïtE |
divesting these terms |
tyaElI¢XtyaEnI |
of their implied |
vaÅyyaE |
meanings which is
sought to be inculcated |
¢nIgïtE{ÓyaEÓy¢vâѯDD¢mINaE:
|
for they are
of attributes contradictory to
each other |
KïaEtBaÓvaE¢rv |
like the sun
and a glowworm |
rajB¦ÏyyaE: |
the king and
a servant |
k\paØb¤raÜyaE: |
the ocean and
a well |
prmaN¤mEva©I: |
or Mount Meru
and an atom. |
241. `Thou' when purified as prescribed
by the scriptures, becomes one with `That'.
242. Is there an inconsistency
here? `Thou' is so finite and `That' is Infinite.
tyaE¢vIraEDaE{ym¤pa¢Dk¢ÚptaE
n
vaÞtv:
k¢àѤpa¢DrEx:
,
iISÞy
maya
mhda¢dkarN|
j£vÞy
kayI|
½¤N¤
p·kaESm¯
, 243 ,
tyaE¢vIraEDaE{ym¤pa¢Dk¢ÚptaE
|
this contradiction
between them is created by
superimposition |
n
vaÞtv: |
and is not
something real |
k¢àѤpa¢DrEx: |
this superimposition |
iISÞy |
in the case
of Isvara (the Lord) |
maya |
is Maya or
nescience |
mhda¢dkarN| |
which is the
cause of Mahat and the
rest |
j£vÞy |
and in the
case of the Jiva ( the
individual soul) |
p·kaESm¯ |
consists of five
sheaths,which are the effects of
Maya |
243. In essence they are one,
the difference arises only through Upadhi or qualification. The Upadhi
of God is Maya which is the cause of Mahat and its works. The five sheaths
and their works are the Upadhi of the Jiva.
etav¤paD£
prj£vyaEÞtyaE:
sØyHq¢nrasE
n
praE
n j£v:
,
raÇy|
nrEÓd#Þy
BzÞy
KEzk
ÞtyaErpaEhE
n
BzaE
n raja
, 244 ,
etav¤paD£ |
these two are
the |
prj£vyaEÞtyaE: |
the superimpositions
of Isvara and the Jiva
respectively |
sØyHq¢nrasE |
and when these
are perfectly eliminated |
n
praE |
there is neither
Isvara |
nrEÓd#Þy |
symbol of a
king |
ÞtyaErpaEhE |
and when these
are taken away |
n
BzaE |
there is neither
a soldier |
244. Both are one substance,
which with Maya and Mahat are God.The same substance with the five sheaths
is the jiva.
ATat
AadES
i¢t
½¤¢t:
Þvy|
¢nxED¢t
b#'a¢N
k¢Úpt|
¹ym¯
,
½¤¢tp#maNan¤g¦h£tbaEDa
äOyaE¢nIras:
krN£y
ev ,
245 ,
ATat
AadES i¢t
|
"Now then is
the injunction" etc., |
½¤¢tp#maNan¤g¦h£tbaEDat¯
|
superimpositions by
means of realization |
tyaE¢nIras: |
supported by the
authority of the Vedas |
krN£y
ev |
needs elimination. |
245. The Supreme self is free
of all Upadhis. You may therefore follow the scriptural prescriptions
and do awy with all Upadhis.
nEd|
nEd|
k¢ÚptÏva°
sÏy|
rÇj¤è¾Ûyalvt¯Þvp"vÅc
,
iÏT|
èÜy|
saD¤y¤³ya
ÛypaE/
åOEy:
pàadEkBavÞtyaEyI:
, 246 ,
nEd|
nEd| |
neither this gross
nor this subtle |
k¢ÚptÏva° sÏy| |
being imagined, they
are not real |
rÇj¤è¾Ûyalvt¯Þvp"vÅc
|
like the snake
seen in the rope, and
like dreams |
saD¤y¤³ya |
by means of
reasoning |
ÛypaE/ |
perfectly eliminating |
åOEy: |
the objective world |
pàadEkBavÞtyaEyI: |
one should realize
the oneness that underlies Isvara
andthe Jiva |
246. Not this, not this, says the Sruthi,
in dismissing all attributes.Follow this method to reject the unreal
in the dream or the snake in the rope.
ttÞt¤
taW
lXNya
s¤lßyaW
tyaErKÎfWkrsÏv¢sÑGyE
,
nal|
jhÏya
n tTa{jhÏya
¢kÓt¥ByaTaI¢ÏmkyWv
BaÛym¯
, 247 ,
taW
lXNya |
those two terms
(Isvara and Jiva) |
s¤lßyaW |
must be carefully
considered |
tyaErKÎfWkrsÏv¢sÑGyE |
through their implied
meanings so that their absolute
identitymay be established. |
jhÏya |
the method of
total rejection |
n
tTa{jhÏya |
nor that of
complete retention will do |
¢kÓt¥ByaTaI¢ÏmkyWv |
through the process
which combines the two |
BaÛym¯ |
one must reason
it out. |
247. Doing away with Upadhis by
meditation will lead you to that which remains.
s
dEvdäOaE{y¢mt£h
cWkta
¢vâÑGDmaISmpaÞy
kÐytE
,
yTa
tTa
tÏvms£¢tvaÀyE
¢vâÑGDmaIn¤ByæO
¢hÏva
, 248 ,
s|lßy
¢cÓmaæOtya
sdaÏmnaE
-
rKÎfBav:
p¢rc£ytE
b¤DW:
,
ev|
mhavaÀyStEn
kÐytE
b#'aÏmnaErWÀymKÎfBav:
, 249 ,
s
dEvdäOaE{y¢mt£h |
"This is that
Devadatta" |
¢vâÑGDmaISmpaÞy |
eliminating the contradictory
portions |
yTa
tTa |
so in the
sentence |
tÏvms£¢tvaÀyE |
"Thou art That" |
¢vâÑGDmaIn¤ByæO
|
the contradictory
elements on both sides |
s|lßy |
recognise the identity
of Isvara and Jiva |
¢cÓmaæOtya |
noticing carefully
the essence of both |
sdaÏmnaE: |
the difference between
Paramatma and Jivatma |
AKÎfBav: |
contradictory portions |
p¢rc£ytE |
is realized carefully |
mhavaÀyStEn |
hundreds of scriptural
texts |
b#'aÏmnaErWÀymKÎfBav: |
the oneness and
identity of Brahman and Jiva |
248. We rccognize a person Devadatta
whom we met formerly, ignoring the circumstances of that earlier meeting;
so too, the scriptural teaching`That art thou' should disregard any
attributes superimposed on `That' and `Thou', in order to identify them.
249. That and This Atman refer to
the same subject. Hundreds of aphorisms show that the Jiva is one with
Brahman.
AÞT¥l¢mÏyEtds¢°rÞy
¢sѯD|
ÞvtaE
ÛyaEmvdp#trqÀym¯
,
AtaE
m¦xamaæO¢md|
p#t£t|
jh£¢h
yt¯ÞvaÏmtya
g¦h£tm¯
,
b#'ah¢mÏyEv
¢vS¤ÑGb¤ÑGya
¢v¢ÑG
ÞvmaÏmanmKÎfbaEDm¯
, 250 ,
AÞT¥l¢mÏyEtds¢°rÞy
|
eliminating the notSelf,
in the light of such
passages as"It is not gross"etc.,(one
realizes the Atman |
ÛyaEmvdp#trqÀym¯ |
unattached like the
sky,and beyond the range
of thought |
m¦xamaæO¢md| |
this mere phantom |
yt¯ÞvaÏmtya |
which you perceive
and |
g¦h£tm¯ |
have accepted as
thy own self |
b#'ah¢mÏyEv |
that you are
Brahman |
¢vS¤ÑGb¤ÑGya |
by means of
the purified understanding |
ÞvmaÏmanmKÎfbaEDm¯ |
thy own Self,the
Knowledge Absolute |
250. You must give up the unreal notions
you take as your own self and take only those that are real, self-evident
and beyond dispute. Know your true self which is indivisible consciousness,
by the pure thought `I am Brahman'.
PROCEED TO SLOKAS 251 TO 260
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