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VIVEKACŪDĀMANI
मोक्षकारणसामग्रयां भक्तिरेव गरीयसी ।
स्वस्वरूपानुसन्धानं भवितरित्यभिधीयते ॥ ३१ ॥
31. Among things conducive to liberation, devotion
(Bhakti) alone holds the supreme place. The seckingl after
one's real nature is designated as devotion.
[1The seeking etc. - This definition is from the Advaita standpoint.
Dualists, who substitute Iávara, the Supreme Lord, for the Atman or
Supreme Self immanent in beings, of course define Bhakti otherwise.
For example, Nārada defines it as सा कस्मैचित् परमप्रेमरूपा-"It is of the
nature of extreme love to some Being," and Sandilya, another authority
on the subject puts it as सा परानुरक्तिरीश्वरे-"It is extreme attach-
ment to Iävara, the Lord." On reflection it will appear that there
is not much difference between the definitions of the two schools.]
स्वात्मतत्त्वानुसन्धानं भक्तिरित्यपरे जगुः ।
उक्तसाधनसंपन्नस्तत्त्वजिज्ञासुरात्मनः ।
उपसीदेद्गुरुं प्राज्ञं यस्माद्बन्धविमोक्षणम् ॥ ३२ ॥
32. Others maintain that the inquiry into the truth of
one's own Self is devotion. The inquirer about the truth
of the Atman who is possessed of the above-mentioned²
means of attainment should approach a wise preceptor.
who confers emancipation from bondage.
[Truth etc. This is simply putting the statement of the previous
sloka in another way, for we are the Atman in reality, though ignorance
has veiled the truth from us.
Above mentioned- Enumerated in slokas 19 and 31.]
श्रोत्रियोऽवृजिनोऽकामहतो यो ब्रह्मवित्तमः ।
ब्रह्मण्युपरत: शान्तो निरिन्धन इवानलः ।
अहेतुक दयासिन्धुर्बन्धुरानमतां सताम् ॥ ३३ ॥
मोक्षकारणसामग्रयां भक्तिरेव गरीयसी ।
स्वस्वरूपानुसन्धानं भवितरित्यभिधीयते ॥ ३१ ॥
31. Among things conducive to liberation, devotion
(Bhakti) alone holds the supreme place. The seckingl after
one's real nature is designated as devotion.
[1The seeking etc. - This definition is from the Advaita standpoint.
Dualists, who substitute Iávara, the Supreme Lord, for the Atman or
Supreme Self immanent in beings, of course define Bhakti otherwise.
For example, Nārada defines it as सा कस्मैचित् परमप्रेमरूपा-"It is of the
nature of extreme love to some Being," and Sandilya, another authority
on the subject puts it as सा परानुरक्तिरीश्वरे-"It is extreme attach-
ment to Iävara, the Lord." On reflection it will appear that there
is not much difference between the definitions of the two schools.]
स्वात्मतत्त्वानुसन्धानं भक्तिरित्यपरे जगुः ।
उक्तसाधनसंपन्नस्तत्त्वजिज्ञासुरात्मनः ।
उपसीदेद्गुरुं प्राज्ञं यस्माद्बन्धविमोक्षणम् ॥ ३२ ॥
32. Others maintain that the inquiry into the truth of
one's own Self is devotion. The inquirer about the truth
of the Atman who is possessed of the above-mentioned²
means of attainment should approach a wise preceptor.
who confers emancipation from bondage.
[Truth etc. This is simply putting the statement of the previous
sloka in another way, for we are the Atman in reality, though ignorance
has veiled the truth from us.
Above mentioned- Enumerated in slokas 19 and 31.]
श्रोत्रियोऽवृजिनोऽकामहतो यो ब्रह्मवित्तमः ।
ब्रह्मण्युपरत: शान्तो निरिन्धन इवानलः ।
अहेतुक दयासिन्धुर्बन्धुरानमतां सताम् ॥ ३३ ॥