THE WORKS OF SANKARA

VIVEKA CHUDAMANI

SLOKAS 461 TO 470

Sr£rÞya¢p    p#arÖDkÚpna    B#a¢ÓtrEv    ¢h    ,
AÒyÞtÞy    k[t:    st¯ÏvmsÏyÞy    k[taE    j¢n:.
AjatÞy    k[taE    naS:    p#arÖDmst:    k[t:    .461.  
Sr£rÞya¢p   to the body
p#arÖDkÚpna   the attributing of Prarabdha work
B#a¢ÓtrEv   ¢h   even is certainly an error
AÒyÞtÞy   something that is superimposed (on another)
k[t:   how can, any existence,
st¯ÏvmsÏyÞy   and, that whichis unreal
k[taE   j¢n:   how can, have a birth?
AjatÞy   and that which has not been born at all
k[taE   naS:   how can, die?
p#arÖDmst:   so, Prarabdha work exist for something
k[t:   how can, that is unreal?
 
461. Even the thought of prarabdha for the body is erroneous. Where is its reality when it is not born, and where is death for that which is not born?
 
åOanEnaåOankayIÞy    sm¥lÞy    lyaE    y¢d    ,
¢t¿Ïyy|    kT|    dEh    i¢t    SÄðavtaE    jfan¯    .462.  
åOanEnaåOankayIÞy   if the effects of ignorance are
sm¥lÞy   with their root by knowledge
lyaE   y¢d   destroyed
¢t¿Ïyy|   then,
kT|   how does
dEh   i¢t   the body live?
SÄðavtaE   who entertain a doubt like this
jfan¯   those fools

smaDat¤|    ba/è¾Ya    p#arÖD|    vd¢t    ½¤¢t:    ,
n       dEha¢dsÏyÏvbaEDnay    ¢vp¢àtam¯    .463.  
smaDat¤|   it is to convince
ba/è¾Ya   from a relative standpoint
p#arÖD|   Prarabdha work
vd¢t   hypothesise
½¤¢t:   that the Srutis
n    but not
dEha¢dsÏyÏvbaEDnay   for proving the reality of the body etc.,
¢vp¢àtam¯   of the man of realization
 
462-463.Once ignorance and all its actions are destroyed, where  is birth and   death when there is only  darkness? Where  is fear and  the  snake, when the rope   is seen clearly?   Prarabdha appears a self-contradiction, but it is used  only as a concept intended for those  who do not  understand  the  Atman  and  are  afraid   of  the  body; it is not meant  for  the  learned.
 
p¢rp¥NImnaïÓtmp#mEym¢v¢@ym¯    ,
ekmEva¹y|    b#'    nEh    nana¢Þt    ¢k·n    .464.  
p¢rp¥NImnaïÓtmp#mEym¢v¢@ym¯    infinite,without beginning or end,transcendent and changeless
ekmEva¹y|   the One without a second
b#'   nEh   there is only Brahman
nana¢Þt   there is no duality
¢k·n   whatsoever in It
 
464. The Atman is  all, without a beginning and an end, is immeasurable,   changeless,  and  One  without  a  second. This world is not composed of many.

sD¯Gn|      ¢cdqGn|    ¢nÏymanÓdDnm¢@ym¯    ,
ekmEva¹y|    b#'    nEh    nana¢Þt    ¢k·n    .465.  
sD¯Gn|   the Essence of Existence
¢cdqGn|   Knowledge
¢nÏymanÓdDnm¢@ym¯   and Eternal Bliss, and devoid of activity
ekmEva¹y|   the One without a second
b#'   nEh   there is only Brahman
nana¢Þt   there is no duality
¢k·n   whatsoever in It
 
465. Brahman is existence, knowledge, and bliss combined and without  actions.   This world is not composed of many.
p#ÏygEkrs|    p¥NImnÓt|    svItaEm¤Km¯    ,
ekmEva¹y|    b#'    nEh    nana¢Þt    ¢k·n    .466.  
p#ÏygEkrs|   which is within all, homogenous
p¥NImnÓt|   infinite, endless
svItaEm¤Km¯   and all-pervading
ekmEva¹y|   the One without a second
b#'   nEh   there is only Brahman
nana¢Þt   there is no duality
¢k·n   whatsoever in It
 
466. Brahman is uniform, full, endless, omnipresent. This world is not composed of many.  
AhEymn¤padEymnadEymna½ym¯    ,
ekmEva¹y|    b#'    nEh    nana¢Þt    ¢k·n    .467.  
AhEymn¤padEymnadEymna½ym¯   which is neither to be shunned nor taken up nor accepted, and which is without any support
ekmEva¹y|   the One without a second
b#'   nEh   there is only Brahman
nana¢Þt   there is no duality
¢k·n   whatsoever in It
 
467. That is everywhere, cannot  be contained or handled. this world is not composed of many.
¢ng¤IN|    ¢nÝkl|    s¥ßm|    ¢n¢vIkÚp|    ¢nr¸nm¯    ,
ekmEva¹y|    b#'    nEh    nana¢Þt    ¢k·n    .468.  
¢ng¤IN|   beyond attributes
¢nÝkl|   without parts
s¥ßm|   subtle
¢n¢vIkÚp|   absolute
¢nr¸nm¯   and taintless
ekmEva¹y|   the One without a second
b#'   nEh   there is only Brahman
nana¢Þt   there is no duality
¢k·n   whatsoever in It
 
468. That is without attributes,  parts, ever-free, changeless,  spotless. This world is not composed of many.
A¢nãÔy    Þvãp|    yÓmnaEvacamgaEcrm¯    ,
ekmEva¹y|    b#'    nEh    nana¢Þt    ¢k·n    .469.
 
A¢nãÔy   is incomprehensible
Þvãp|   whose real nature
yÓmnaEvacamgaEcrm¯   and which is beyond the range of mind and speech
ekmEva¹y|   the One without a second
b#'   nEh   there is only Brahman
nana¢Þt   there is no duality
¢k·n   whatsoever in It
 
469. Brahman is beyond form,  mind and  speech. This world is not composed of many.


sÏsm¦Ñ¯D|    Þvt:¢sѯD|    S¤Ñ¯D|    b¤ÑGmn£èSm¯    ,
ekmEva¹y|    b#'    nEh    nana¢Þt    ¢k·n    .470.  
sÏsm¦Ñ¯D|   the Reality, effulgent
Þvt:¢sѯD|   self-existent
S¤Ñ¯D|   pure
b¤ÑGmn£èSm¯   intelligent and unlike anything finite
ekmEva¹y|   the One without a second
b#'   nEh   there is only Brahman
nana¢Þt   there is no duality
¢k·n   whatsoever in It
 
470 That is Reality  itself, pure, intelligent, incomparable, set in its own glory. This world is not composed of many.    


PROCEED TO SLOKAS 471 TO 480 -
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