2023-02-20 14:33:30 by ambuda-bot
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144
VIVEKACŪDĀMAŅI
Brahman in thy own Self, without a break. What is the
use of other things2 which are entirely hollow ?
[¹Restraining etc.-That is, not allowing them to go outward.
2Other things- Pursued as means of happiness.]
अनात्मचिन्तनं त्यक्ता कश्मलं दुःखकारणम् ।
चिन्तयात्मानमानन्दरूपं यन्मुक्तिकारणम् ॥ ३७९ ॥
379. Giving up the thought of the non-Self which is
evil and productive of misery, think of the Self, the Bliss
Absolute, which conduces to liberation.
एष स्वयंज्योतिरशेषसाक्षी
विज्ञानकोशो विलसत्यजस्रम् ।
लक्ष्यं विधायैनमसद्विलक्षण-
मखण्डवृत्त्याऽऽत्मतयाऽनुभावय ॥ ३८० ॥
380. Here shines eternally the ātman, the Self-effulgent
Witness of everything, which has the buddhi for Its seat.
Making this Atman which is distinct from the unreal, the
goal, meditate on It as thy own Self, excluding all other
thought.
एतमच्छिन्नया वृत्त्या प्रत्ययान्तरशून्यया ।
उल्लेखयन्विजानीयात्स्वस्वरूपतया स्फुटम् ॥ ३८१ ॥
381. Reflecting on this Atman continuously and with-
out any foreign thought intervening, one must distinctly
realize It to be one's real Self.
VIVEKACŪDĀMAŅI
Brahman in thy own Self, without a break. What is the
use of other things2 which are entirely hollow ?
[¹Restraining etc.-That is, not allowing them to go outward.
2Other things- Pursued as means of happiness.]
अनात्मचिन्तनं त्यक्ता कश्मलं दुःखकारणम् ।
चिन्तयात्मानमानन्दरूपं यन्मुक्तिकारणम् ॥ ३७९ ॥
379. Giving up the thought of the non-Self which is
evil and productive of misery, think of the Self, the Bliss
Absolute, which conduces to liberation.
एष स्वयंज्योतिरशेषसाक्षी
विज्ञानकोशो विलसत्यजस्रम् ।
लक्ष्यं विधायैनमसद्विलक्षण-
मखण्डवृत्त्याऽऽत्मतयाऽनुभावय ॥ ३८० ॥
380. Here shines eternally the ātman, the Self-effulgent
Witness of everything, which has the buddhi for Its seat.
Making this Atman which is distinct from the unreal, the
goal, meditate on It as thy own Self, excluding all other
thought.
एतमच्छिन्नया वृत्त्या प्रत्ययान्तरशून्यया ।
उल्लेखयन्विजानीयात्स्वस्वरूपतया स्फुटम् ॥ ३८१ ॥
381. Reflecting on this Atman continuously and with-
out any foreign thought intervening, one must distinctly
realize It to be one's real Self.