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132
VIVEKACŪDĀMANI
347. The veil that hides Truth vanishes only when the
Reality is fully realized. (Thence follow) the destruction of
false knowledge and the cessation of misery brought about
by its distracting influence.
एतत्त्रितयं दृष्टं सम्यग्रज्जुस्वरूपविज्ञानात् ।
तस्माद्वस्तुसतत्त्वं ज्ञातव्यं बन्धमुक्तये विदुषा ॥ ३४८ ॥
348. These three are observed in the case of a rope
when its real nature is fully known. Therefore the wise
man should know the real nature of things for the breaking
of his bonds.
अयोऽग्नियोगादिव सत्समन्वया-
'न्मात्रादिरूपेण विजृम्भते धीः ।
तत्कार्यमेतद्वितयं यतो मृषा
दृष्टं भ्रमस्वप्नमनोरथेषु ॥ ३४९ ॥
ततो विकाराः प्रकृतेरहंमुखा
देहावसाना विषयाश्च सर्वे ।
क्षणेऽन्यथाभावितया ह्यमीषा-
मसत्त्वमात्मा तु कदापि नान्यथा ॥ ३५० ॥
349-350. Like iron manifesting as sparks through con-
tact with fire, the buddhi manifests itself as knower and
known through the inherence of Brahman. As 'these two
(knower and known), the effects of the buddhi, are observed
to be unreal in the case of délusion, dream and fancy,
similarly, the modifications of the Prakṛti, from egoism
VIVEKACŪDĀMANI
347. The veil that hides Truth vanishes only when the
Reality is fully realized. (Thence follow) the destruction of
false knowledge and the cessation of misery brought about
by its distracting influence.
एतत्त्रितयं दृष्टं सम्यग्रज्जुस्वरूपविज्ञानात् ।
तस्माद्वस्तुसतत्त्वं ज्ञातव्यं बन्धमुक्तये विदुषा ॥ ३४८ ॥
348. These three are observed in the case of a rope
when its real nature is fully known. Therefore the wise
man should know the real nature of things for the breaking
of his bonds.
अयोऽग्नियोगादिव सत्समन्वया-
'न्मात्रादिरूपेण विजृम्भते धीः ।
तत्कार्यमेतद्वितयं यतो मृषा
दृष्टं भ्रमस्वप्नमनोरथेषु ॥ ३४९ ॥
ततो विकाराः प्रकृतेरहंमुखा
देहावसाना विषयाश्च सर्वे ।
क्षणेऽन्यथाभावितया ह्यमीषा-
मसत्त्वमात्मा तु कदापि नान्यथा ॥ ३५० ॥
349-350. Like iron manifesting as sparks through con-
tact with fire, the buddhi manifests itself as knower and
known through the inherence of Brahman. As 'these two
(knower and known), the effects of the buddhi, are observed
to be unreal in the case of délusion, dream and fancy,
similarly, the modifications of the Prakṛti, from egoism