[Advaita-l] Shata-shlokI of Shankara - 13,14 of 101

[V. Krishnamurthy]

Namaste.
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








=====
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