2023-02-20 14:33:33 by ambuda-bot
This page has not been fully proofread.
160
VIVEKACŪDĀMAŅI
तज्ज्ञाज्ञयोयंन्मृगतृष्णिकादौ
नोचेद्विदां दृष्टफलं किमस्मात् ॥ ४२२ ॥
422. The result of knowledge should be the turning
away from unreal things, while attachment to these is the
result of ignorance. This is observed in the case of one
who knows a mirage and things of that sort, and one who
does not. Otherwise, what other tangible result do the
knowers of Brahman obtain?
[1One who etc.-The man who knows the mirage laughs at the
illusion and passes by, but the ignorant man runs after it, mistaking it for
water. To the sage the world appears no doubt, but he knows it to be
unreal and is not lured by it. Not so the man of the world.]
अज्ञानहृदयग्रन्थेंबिनाशो यद्यशेषतः ।
अनिच्छोविषय: किं नु प्रवृत्तेः कारणं स्वतः ॥ ४२३ ॥
423. If the heart's knot of ignorance is totally destroyed,
what natural cause can there be for inducing such a man
to selfish action-the man who is averse to sense-pleasures?
वासनानुदयो भोग्ये वैराग्यस्य तदावधिः ।
अहंभावोदयाभावो बोधस्य परमावधिः ।
लीनवृत्तेरनुत्पत्तिर्मर्यादोपरतेस्तु सा ॥ ४२४ ॥
424. When the sense-objects excite no more desire,
then is the culmination of dispassion. The extreme perfec-
tion of knowledge is the absence of any impulsion of the
egoistic idea. And the limit of self-withdrawal is reached
when the mind-functions that have been merged, appear
no more.
VIVEKACŪDĀMAŅI
तज्ज्ञाज्ञयोयंन्मृगतृष्णिकादौ
नोचेद्विदां दृष्टफलं किमस्मात् ॥ ४२२ ॥
422. The result of knowledge should be the turning
away from unreal things, while attachment to these is the
result of ignorance. This is observed in the case of one
who knows a mirage and things of that sort, and one who
does not. Otherwise, what other tangible result do the
knowers of Brahman obtain?
[1One who etc.-The man who knows the mirage laughs at the
illusion and passes by, but the ignorant man runs after it, mistaking it for
water. To the sage the world appears no doubt, but he knows it to be
unreal and is not lured by it. Not so the man of the world.]
अज्ञानहृदयग्रन्थेंबिनाशो यद्यशेषतः ।
अनिच्छोविषय: किं नु प्रवृत्तेः कारणं स्वतः ॥ ४२३ ॥
423. If the heart's knot of ignorance is totally destroyed,
what natural cause can there be for inducing such a man
to selfish action-the man who is averse to sense-pleasures?
वासनानुदयो भोग्ये वैराग्यस्य तदावधिः ।
अहंभावोदयाभावो बोधस्य परमावधिः ।
लीनवृत्तेरनुत्पत्तिर्मर्यादोपरतेस्तु सा ॥ ४२४ ॥
424. When the sense-objects excite no more desire,
then is the culmination of dispassion. The extreme perfec-
tion of knowledge is the absence of any impulsion of the
egoistic idea. And the limit of self-withdrawal is reached
when the mind-functions that have been merged, appear
no more.