||om tat sat ||

Viveka Chudamani Sloka 293-295 :

Sloka  293:

यत् सत्यभूतं निजरूपम्  आद्यं
चिदद्वयानन्दं अरूपं अक्रियम्।
तदेत्यमिथ्यावपू उत्सृजैतत्
शैलूषवत् वेषं उपात्तमात्मनः॥293॥

यत् सत्यभूतं निजरूपं आद्यं -
that which is intrinsically one's essence , and one's primeval nature

चित् अद्वयानन्दं अरूपं अक्रियम् - which is absolute knowledge and Bliss, non-dual and beyond all activity


तदेत्य - तत् एत्य - having attained that:

In simple words Guru is saying having attained Brahman etc. That Brahman is nothing but one's essence, one's primeval nature (sat), which is absolute knowledge(chit) and Bliss (ananda) , non-dual and beyond all activity.


मिथ्यावपू उत्सृज - give the false notion of the body

Having known Brahman, give up the lingering false notion of the body as the prime mover of all your activity. How to do that is also answered by Guru with an example.  

शैलूषवत् वेषं उपात्तमात्मनः -
just as actor relinquishes his dress  which he puts upon himself for that performance;

Just as an actor relinquishes his dress and role returns to his normal avocation, seeker should give up the false notion of body as the prime vehicle and return to his intrinsic Self as the reality.

-
In the earlier Sloka Guru said to become Brahman keep this body full of excreta and flesh at a distance like you keep a Chandala at a distance

Guru also said being yourself the Brahman, give up the universe and the body which are imagined on the substratum of all things , like you give up a vessel full of filth.

All of these are driving the same point give up the body and the false notion of I or ego.

 Summary of Sloka 293: having attained that which is intrinsically one's essence , and one's primeval nature , which is absolute knowledge and Bliss, non-dual and beyond all activity , give the false notion of the body, just as actor relinquishes his dress and the false role which he assumes upon himself .

Sloka 294

सर्वात्मना दृश्यमिदं मृषैव
नैवाहमर्थः क्षणिकत्व दर्शनात्।
जानाम्यहं सर्वमिति प्रतीतिः
कुतोऽहमादेः क्षणिकस्य सिध्येत्॥ 294॥

सर्वात्मना दृश्यमिदं मृषैव-
Every thing that is seen is indeed unreal

why unreal?

क्षणिकत्व दर्शनात् -
for it is seen to be fleeting

Being seen as fleeting, it is clearly not eternal

नैवाहमर्थः - न एव अहम् अर्थः
this ego is also unreal

जानाम्यहं सर्वमिति प्रतीतिः-
जानामि अहं सर्वं इति प्रतीतिः-
That "I know everything' is a perception.


कुतोऽहमादेः क्षणिकस्य सिध्येत्-
कुतः अहं आदेः  क्षणिकस्य सिध्येत्-
How can ego with momentary nature ever be true?

Here Guru is focussing on ego, which is of the nature of " I know everything". That "I know everything is its perception". With Self as the witness of everything and ego being non eternal how is it possible for the perception of "I know everything" for ego.


Sloka Summary 294 :

"In all ways the world perceived is unreal only. The sense of ego too is unreal as it is observed to be momentary. How can the belief, "I know everything", be asserted of ego etc when they are momentary ?


Sloka 295

अहं पदार्थस्य अहं आदिसाक्षि
नित्यं सुषुप्तावपि भावदर्शनात्।
ब्रूते ह्यजोनित्य इति श्रुतिः स्वयं
तत् प्रत्यगात्मा सदसद्विलक्षणः॥295॥


1अहं पदार्थस्य अहं आदि साक्षि -

The true import of "I" is that it is witness of ego etc;

Normally the word"I " is about ego etc. Bur here Guru is using in the sense of teh real I - that which is for ever resident in side us. That which is witness for everything 

2 नित्यं सुषुप्तावपि भावदर्शनात् -
always , even in deep sleep , its presence is seen


The reaL I is seen even in deep sleep, by the feeling that ,"Yeas I had a wonderful sleep".  So that I is eternal.

3 ब्रूते ह्यजोनित्य इति श्रुतिः स्वयं-
श्रुतिः स्वयं अजो नित्य इति ब्रूते हि -
Srutis themselves say "It is unborn and eternal'

Guru is highlighting what has already been heard from Shrutis. In Gita we  hear a Sloka, - 'अजो नित्यः शाश्वतोहम् पुराणो' -  that this self is unborn , without birth or death without a beginning or end. That though the body is slain the Self is not. etc.,.
 
4 तत् प्रत्यगात्मा सदसद्विलक्षणः -
   Therefore that inner self is different from gross and subtle objects;

Sloka Summary 295 :

That which is signified by "I" is the witness of all. Always , even in deep sleep , its presence is seen. The Shrutis themselves say, "it is unborn and eternal." That inner Self is different from the gross and the subtle.


॥om tat sat॥



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