30.03   SHLOKAS 11 TO 15  OF SHATA-SHLOKI

11

shreyaH preyashca loke dvividham-abhihitaM kAmyam-AtyantikaM ca

kAmyaM dukhaika-bIjaM kshhaNa-lava-virasaM tac-cikIrshhanti mandAH /

brahmaiv-AtyantikaM yan-niratishaya-sukhasy-AspadaM samshrayante

tatvajnAs-tac-ca kATopanishad-abhihitaM shhaD-vidhAyAM ca vallyAM //

 

loke : In the world

dvividhaM abhihitaM : there are two kinds (of goals), namely,

shreyaH : what is preferable

preyaH ca : and what is pleasant.

AtyantikaM ca : That which is absolute

kAmyaM : and that which is activated by desire.

kAmyaM : The desire-activated one

dukha-eka-bIjaM : is the sole source of sorrow

kshhaNa-lava-virasaM : and becomes insipid in an instant.

mandAH : The ignorant

tat cikIrshhanti : go after it.

Brahma eva : Brahman alone

AtyantikaM : is the Absolute.

Yat AspadaM : It is the repository

niratishaya-sukhasya : of unsurpassed Bliss.

tatvajnAH : Those who know the Truth

tat samshrayante : take refuge therein.

abhihitaM : (This) is declared

KATopanishat ca  : also (by) the Kathopanishad

shhaD-vidhAyAM vallyAM : in its six divisions (‘vallis’).

 

12.

 

AtmAmbodhes-tarango’smy-aham-iti gamane bhAvayan-nAsanasthaH

samvit-sUtrA-nuviddho maNir-aham-iti vA’sm-IndriyArtha-pratItau /

dRshhTo’smy-AtmAvalokAd-iti shayana-vidhau magna Ananda-sindhau

antar-nishhTo mumukshhuH sa khalu tanubhRtAM yo nayaty-evam-AyuH //

 

tanubhRtAM : Among all human beings

mumukshhuH : the real seeker of liberation

sa khalu yaH : is indeed he, who

antar-nishhTaH : being inwardly firm,

AyuH nayati :  spends his whole life

evam bhAvayan : with the following attitude, (namely)

ahaM tarangaH asmi iti : that ‘I am (only) a wave

AtmAmbodheH : of the Ocean of the Self’

gamane : while going about,

ahaM  maNiH iti : that ‘I am (only) a bead

samvit-sUtrAnuviddhaH : strung on the thread of Universal Consciousness’

AsanasthaH : while seated,

AtmAvalokAt dRshhTaH asmi iti : that ‘I am perceiving myself through this perception of the Self’

indriyArtha-pratItau : while sense-objects are perceived,  (and)

Ananda-sindhau magnaH : that ‘I am deep into the Ocean of Bliss’

shayana-vidhau : while sleeping.

 

Note 1: This shloka is a beautifully capsuled answer to those who like to  question: “How does an advaitin live? What is to be practised for being an advaitin?”.

 

Note 2: This is the time for members to seek parallel statements in advaitic literature. That would strengthen our conviction in what is said.  That would also help the ‘nidhidhyAsana’ of advaitic logic and its conclusions.

 

13.

 

vairAja-vyashhTi-rUpaM jagad-akhilam-idaM nAma-rUpAtmakaM syAt

antaHstha-prANa-mukhyAt pracalati ca punar-vetti sarvAn padArthAn /

nAyaM kartA na bhoktA savitRvad-iti yo jnAna-vijnAna-pUrNaH

sAkshAd-ithaM vijAnan vyavaharati parAtmA-nusandhAna-pUrvaM //

 

idaM jagat akhilaM : All this world

nAma-rUpAtmakaM :  consisting of name and form (only)

vairAja-vyashhTi-rUpaM syAt : is only the individualised manifestation (‘vyashhTi’) of the universal entity (‘vairAja’, meaning, of ‘virAT’).

antaHstha-prANa-mukhyAt : By virtue of the primal life-force within,

pracalati : it moves

punaH vetti :  and knows

sarvAn padArthAn : all objects.

ithaM sAkshhAt vijAnan : Thus directly realising

iti : that

savitRvat  : ‘Like the Sun

na ayaM kartA : this Self is not the doer

na bhoktA : nor the experiencer’,

yaH jnAna-vijnAna-pUrNaH : he, who is full of theoretical knowledge and experiential confirmation,

vyavaharati : carries on his life-journey

parAtma-anusandhAna-pUrvaM : through contemplative living in the Supreme Self.

 

Note: So what is the bottom line for us? It is “parAtma-anusandhAnaM”. The Acharya’s stamp in each shloka is what we have to take as his final teaching to us. Recall that he defines Bhakti itself in ‘Viveka-chudamani’ as “sva-svarUpa-anusandhAnaM”, that is, ‘Contemplative living in one’s natural state’.

 

14.

 

nairvedyaM jnAna-garbhaM dvividham-abhihitaM tatra vairAgyam-AdyaM

prAyo dukhA-valokAd-bhavati gRha-suhRt-putra-vittai-shhaNAdeH /

anya-jnAno-padeshAd-yad-udita-vishhaye  vAntavat heyatA syAt

pravrajyA’pi dvidhA syAn-niyamita-manasAM dehato gehatashca //

 

vairAgyaM : Non-attachment

dvividham-abhihitaM : is pronounced to be of two kinds, (namely)

nairvedyaM : that which is inspired by disgust (‘nirveda’)

jnAna-garbhaM : (and) that which originates from knowledge.

AdyaM : The former

bhavati : arises

dukha-avalokAt : from the observation of the sorrowful ending

prAyaH : generally

gRha-suhRt-putra-vitta-IshhaNAdeH : of desires for home, friends, sons or wealth.

anya-jnAna-upadeshAt  yat : The latter, by virtue of the wisdom imparted,

heyatA syAt : is the rejection of

udita-vishhaye : the above-mentioned things,

vAntavat : like vomitted matter.

niyamita-manasAM : For those of controlled mind,

pravrajyA api : renunciation also

dvidhA syAt : is of two kinds, (namely)

dehataH : from the body

gehatash-ca : and from the home.

 

Note: Renunciation from the home, has to be ‘jnAna-garbhaM’ (born out of wisdom), rather than, of just a disgust for worldly life.  Only then it will lead to renunciation of the body, mind  and intellect.

 

15.

 

yaH kashcit soukhya-hetos-trijagati yatate naiva dukhasya hetoH

dehe’hantA tad-utthA sva-vishhaya-mamatA ceti dukh-Aspade dve /

jAnan-rogA-bhighAtAdy-anubhavati yato’nitya-dehAtma-buddhiH

bhAryA-putr-Artha-nAshe vipadam-atha parAm-eti na-arAti-nAshe //

 

yaH kashcit : Any one

trijagati :  in all the three worlds

yatate : strives

soukhya-hetoH : for the sake of happiness

na eva dukhasya hetoH : and never for the sake of misery.

dukha-Aspade dve : (There are) two sources of misery,

iti : namely,

dehe ahantA : the sense of I-ness in the body

tadutthA ca  : and, arising therefrom,

sva-vishhaya-mamatA : the sense of ‘mine’ in one’s interests.

yataH : For,

jAnan : (even) the learned man

anitya-dehAtma-buddhiH : mistaking the transient body for the Self,

anubhavati : undergoes

roga-abhighAta-Adi : suffering from disease, assault, etc.

atha parAM vipadam-eti : and also experiences great sorrow

bhAryA-putra-artha-nAshe :at the loss of wife, son or wealth;

na arAti-nAshe : (but) not at the loss of an enemy!

 

Note 1: The last words “na-arAti-nAshe” form the punchline of the shloka and rightly bring to focus  how an absence of equanimity is the great  obstacle in the spiritual ascent. This is why even in the most popular ShAnti mantra “sahanAvavatu ..”, there is what looks like a postscript:  “mA vidvishAvahai” – ‘Let us not hate anything or any one’.

 

Note 2: The standard question that is asked whenever this equanimity is emphasized, is “How do you practise equanimity in real life? Is it not just a theoretical abstraction?”.  An elaboration of a possible answer to this trend of thinking, with particular reference to the Gita, has been  attempted in 25.7  ( Bliss of Equanimity).

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© 2017 by V. Krishnamurthy

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