Shata-shlokI of Shankara - 53, 54 of 101

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Namaste.

 

53

Yadvat-pIyUshha-rashmau dinakara-kiraNair-bimbitair-eti

sAndraM

nAsham naishaM tamisraM gRha-gatam-athavA mUrcchitaiH

kAnsya-pAtre /

tadvad-buddhau parAtma-dyutibhir-anupadaM

bimbitAbhis-samantAt

bhAsante hIndriyAsya prasRtibhir-anishaM rUpa-mukhyAH

padArthAH //

 

yadvat : Just as

dinakara-kiraNaiH bimbitaiH : by the rays of the Sun,

reflected

pIyUshha-rashmau : in the traces of Soma , that is, in the

Moon

sAndraM nAishaM tamisraM : the utter darkness of the night

nAshaM eti : is removed

athavA gRha-gatam (tamisraM) : or the darkness of the

interior of the house

mUrcchitaiH kAnsya-pAtre : by the rays (of the Sun)

focussed by a metallic reflector

tadvat : so also

parAtma-dyutibhiH : by the rays of the Supreme Self

buddhau bimbitAbhiH : reflected in the intellect

anupadaM bhAsante : immediately are revealed,

hi : indeed,

indriya-Asya-prabhRtibhiH : through the outlets of the

senses,

rupa-mukhyAH padArthAH : all objects of perception, such as

forms etc.

 

 

54

pUrN-AtmA-nAtma-bhedAt trividham-iha paraM

buddhy-avacchinnam-anyat

tatraiv-AbhAsa-mAtraM gaganam-iva jale tri-prakAraM vibhAti

/

ambho-vacchinnam-asmin prati-phalitam-ataH

pAthaso’ntar-bahishca

pUrNA-vacchinna-yoge vrajati layam-avidyA svakAryaiH

sahaiva //

 

(This Supreme Self – i.e., this parAtmA, -- of the previous

shloka)

trividhaM : has three aspects

pUrNa-AtmA-anAtma-bhedAt : according to (its being) the

Full, the Self and the non-self;

iha : inasmuch as, they are

paraM : the unconditioned Self,

anyat buddhy-avacchinnaM : and next, that which is

conditioned by the intellect

tatra eva AbhAsa-mAtraM : and finally, that which is only a

reflection;

iva : just as

gaganaM : space

tri-prakAraM vibhAti : manifests in three ways, namely

ambho-vacchinnaM : that which is occupied by water (in a

vessel)

asmin jale prati-phalitaM : that which is reflected in

that water,

ataH : and further,

pAthasaH antar-bahish-ca : the space which is inside and

outside (the vessel).

pUrNa-avacchinna-yoge : When the conditioned Self merges in

the unconditioned,

avidyA : the Ignorance

layaM vrajati : disappears

svakAryaiH saha eva : along with all its effects.

 

 

Note 1. See the three facets of The Self in

http://www.geocities.com/profvk/TheSelf.html.

Therein along with these three, the ‘outer’ self, which

is the body-mind-intellect, is also shown. The jIva which

is the reflection of the Ultimate in the intellect, is

usually mistaken as the self. When it is so mistaken it is

the non-self of this shloka. This is the space that is

reflected in water. The real self is the AtmA (the jIvAtmA)

which is the sAkshhI, corresponding to the space inside the

vessel, that is hidden or covered by water. And then there

is the pUrNAtmA which is the space everywhere including the

inside of the vessel.

 

PraNAms to all students of Adi Shankaracharya.

profvk

 

 

 

 

=====

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