THE WORKS OF SANKARA

VIVEKA CHUDAMANI

SLOKAS 21 TO 30

   
tÖEraGy<    ijhasa    ya   dzRnïv[aidi->    ,
  dehaidäüpyRNte    ýinTye   -aegvStuin   ,   21   ,  
tÖEraGy<   that Vairagya or renunciation
ijhasa  ya  is the desire to give up all
dzRnïv[aidi->   from observation, instruction and so
dehaidäüpyRNte   from those of an (animate) body to
ih   A  inTye is unstable
-aegvStuin  not permanent enjoyments.
 
1. Renunciation  consists in  giving  up of the pleasures of the senses  and of the desire for objects, in physical or other forms, which are transient (including constraints of the mind).
 
ivrJyiv;yìataÎae;†òya    mu÷muR÷>    ,
Svlúye    inytavSwa   mns>   zm   %Cyte   ,   22   ,  
ivrJyiv;yìataÎae;†òya   after having detached
mu÷muR÷>   quite often
Svlúye  steadfastly on its goal
inytavswa  the resting of the
mns>  mind
zm  %Cyte  is called Sama or calmness.
 
22. Tranquility consists in continually detaching the mind from the world  of   obbjects and recognising the imperfections, and then directing the mind   steadfastly  to the goal of Brahman.
 
iv;ye_y>    pravrœTy    Swapn<   SvSvgaelke    ,
%-ye;ai-iNÔya[a<    s    dm>   pirkIitRt>    ,
baýanal<bn<    v&Äere;aepritéÄma    ,   23   ,  
iv;ye_y>  the organs of knowledge and action
pravrœTy  turning these
Swapn<  placing them
SvSv  gaelke in their respective places
%-ye;ai-iNÔya[a<   kinds of senseorgans and senseobjects
s  dm>  that Dama or selfcontrol
pirkIitRt>  is called
baýanal<bn<   by external objects
v&Äere;aepritéÄma   Uparati or selfwithdrawal consists in the mindfunction ceasingto beaffected.
 
23(a). Self-control consists in detaching the sense-organs of perception  and action from objective things, into states of rest.  
23 (b).  Mental poise consists in controlling the mind from reacting to the external world.
shn<    svRÊ>oanamàtIkarpUvRkm!    ,
icNtaivlapriht<    sa   itit]a   ing*te   ,   24   ,  
shn<  the bearing
svRÊ>oanamàtIkarpUvRkm!   the miseries without caring toreadjust
icNtaivlapriht<   being free from anxiety or lament
sa  itit]a  Titiksa or forbearance
ing*te  is called.

24. Forbearence  consists in accepting difficulties without reaction or complaint.  
zaôSy    guévaKySy    sTybuÏyvxar[m!   ,
sa    ïÏa   kiwta   siÑyRya    vStUpl_yte    ,   25   ,  
zaôSy  from what the scriptures
guévaKySy   from Guru's instruction
sTybuÏCyvxar[m!   by firm judgement as true
sa  ïÏa  that Sraddha or faith
kiwta  is called
siÑyRya  by sages
vStUpl_yte  Reality is perceived.
 
25. Faith  is the conviction resting on intellectual understanding  that the teachings of the books and the teacher are true.  
svRda    Swapn<   buÏe>   zuÏe    äüi[    svRda   ,
tTsmaxanimTyu­m!    n   tu   icÄSy   lalnm!   ,   26   ,  
svRda  always
Swapn<  constant concentration
buÏe>  of the intellect
zuÏe  ever-pure
äüi[  Brahman
svRda  always
tTsmaxanimTyu­m!   that Samadhana or selfsettledness
n  tu icÄSy  not the mere indulgence of thought
lalnm!  or the affirming faculty.
 
26. Fixing the intellect always on Brahman is called self-surrender.It is not a palliative for the mind.
Ah<karaiddehaNtan!    bNxan}ankiLptan!    ,
SvSvêpavbaexen    mae­…imCDa    mumu]uta   ,   27   ,  
Ah<karaiddehaNtan!   from that of egoism to that of
bNxan  }a  nkiLptan! the bondages superimposed byIgnorance
SvSvêpavbaexen   by realizing one's true nature
mae­…imCDa  is the desire to free oneself
mumu]uta  Mumuksuta or yearning for
 
27. The longing for liberation consists in freeing oneself from ignorance caused by the senses and sense-objects.
mNdmXymêpaip    vEraGye[    zmaidna   ,
àsaden    gurae>    sey<   àv&Ïa    sUyte    )lm!   ,   28   ,  
mNdmXymêpaip   even though dull or mediocre
vEraGye[  by means of renunciation (Vairagya)
zmaidna  Sama (calmness) andso on
àsaden  through the grace
gurae>  of Guru
sey<  that Mumukksuta (yearning for Freedom )
àv&Ïa   being developed
sUyte  may bear
)lm!  fruit.
 
28. The longing for liberation, though weak in the beginning will grow stronger through the qualifications and qualities referred to above and through the grace of a teacher.  
vEraGy<    c   mumu]uTv<   tIì<    ySy   tu   iv*te   ,
tiSmÚevawRvNt>    Syu>   )lvNt>   zmady>    ,   29   ,  
vEraGy<  c  renunciation
mumu]uTv<  yearning for Freedom
tIì<  are intense
ySy  tu iv*te  whose
tiSmÚevawRvNt>   in his case, verily
Syu>  )lvNt>  have their meaning and bear fruit
zmady>  Sama (calmness) and other practices.
 
29. When the longing for renunciation and liberation becomes intense ,tranquility and other virtues will bear fruit.  
@tyaemRNdta    yÇ   ivr­Tvmumu]yae>   ,
mraE    sillvÄÇ   zmade-aRnmaÇta   ,   30   ,
   
@tyaemRNdta  of these, sluggish
yÇ  where
ivr­Tvmumu]yae>   the renunciation and yearning for
mraE  in a desert
sillvÄÇ   like water, there
smade-aRnmaÇta   Sama (calmness) and other practicesare as mere appearances.

  30.  When the longing for renunciation and libberation weaken, tranquility and other virtues will be like the mirage in a desert.    


PROCEED TO SLOKAS 31 TO 40
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