Shata-shlokI of Shankara - 13,14 of 101

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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.

 

PraNAms to all students of Adi Shankaracharya

profvk

 

 

 

 

 

 

 

 

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Prof. V. Krishnamurthy

My website on Science and Spirituality is http://www.geocities.com/profvk/

You can access my book on Gems from the Ocean of Hindu Thought Vision and

Practice, and my father R. Visvanatha Sastri's manuscripts from the site.

Also see my webpages on Live Happily, the Gita Way at

http://www.geocities.com/profvk/gohitvip/contentsbeach11.html