[Advaita-l] Shata-shlokI of Shankara - 15, 16 of 101
profvk at yahoo.com
Fri Jun 18 09:50:54 CDT 2004
yaH kashcit soukhya-hetos-trijagati yatate naiva dukhasya
dehehantA tad-utthA sva-vishhaya-mamatA ceti dukh-Aspade
bhAryA-putr-Artha-nAshe vipadam-atha parAm-eti
yaH kashcit : Any one
trijagati : in all the three worlds
yatate : strives
soukhya-hetoH : for the sake of happiness
na eva dukhasya hetoH : and never for the sake of misery.
dukha-Aspade dve : (There are) two sources of misery,
iti : namely,
dehe ahantA : the sense of I-ness in the body
tadutthA ca : and, arising therefrom,
sva-vishhaya-mamatA : the sense of mine in ones
yataH : For,
jAnan : (even) the learned man
anitya-dehAtma-buddhiH : mistaking the transient body for
anubhavati : undergoes
roga-abhighAta-Adi : suffering from disease, assault, etc.
atha parAM vipadam-eti : and also experiences great sorrow
bhAryA-putra-artha-nAshe :at the loss of wife, son or
na arAti-nAshe : (but) not at the loss of an enemy!
Note 1: The last words na-arAti-nAshe form the punchline
of the shloka and rightly bring to focus how an absence of
equanimity is the great obstacle in the spiritual ascent.
This is why even in the most popular ShAnti mantra
sahanAvavatu .., there is what looks like a postscript:
mA vidvishAvahai Let us not hate anything or any one.
Note 2: The standard question that is asked whenever this
equanimity is emphasized, is How do you practise
equanimity in real life? Is it not just a theoretical
abstraction?. An elaboration of a possible answer to this
trend of thinking, with particular reference to the Gita,
has been attempted on the web page Happiness of
Equanimity in practice at
tishhTan gehe gRheshopy-atithir-iva nijaM dhAma gantuM
dehastham dukha-soukhyaM na bhajati sahasA
AyAtr-AyAsyat-IdaM jalada-paTalavad-yAtR yAsyaty-avashyaM
dehAdyaM sarvam-eva pravidita-vishayo yashca
gRheshaH : The family man
gehe tishhTan api : though dwelling at home,
nirmamatva-abhimAnaH: devoid of any feeling of mine-ness,
atithir-iva : (remains) like a guest,
nijaM dhAma gantuM cikIrshhuH : longing to reach his own
destination (moksha, Brahman)
na bhajati : feels not
sahasA : with fervour
dukha-soukhyam : either the misery or the happiness
dehasthaM : belonging to the body or mind (i.e., belonging
to the home).
dehAdyaM sarvam eva : Whether it be the body or anything
AyAtR : what is bound to occur (or come)
avashyaM AyAsyati : will surely occur (or come);
yAtR : What is bound to be missed (or to go)
(avashyaM) yAsyati : will surely go or be missed,
jalada-paTalavat : like a gathering of clouds.
iti idaM pravidita-vishayaH yaH : He who knows the Truth
ayatnaH tishhTati : remains at ease.
Note: Mark this shloka that tells us how to be an advaitin
in practice. The Truth Que sera, sera is not a fatalistic
view, but is a Vedantic conclusion arrived at because of
the seekers need to reach his own destination (nijam
dhAma gantuM cikiRshhuH).
PraNAms to all students of Adi Shankaracharya
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
More information about the Advaita-l mailing list