Vivek Chudamani

SR No.: 007022
Original Sutra Author: N/A
Author: Chandrashekhar Bharti Swami, P Sankaranarayan
Publisher: Bharatiya Vidyabhavan
Publication Year: 1988
Total Pages: 552
Language: English
Classification: Book_English
File Size: 14 MB

Page 84

36
VIVEKACŪDAMANI
211
तद्वैराग्यं जुगुप्सा या दर्शनश्रवणादिभिः । à¿ıfzıyıqdïà glacù sìtuaegfa 11 29 11
tad vairāgyam jugupsā yā darśanaśravaṇādibhiḥ dehädibrahmaparyante hyanitye bhogyavastuni ||
Vairagya (detachment) is revulsion from all things seen, heard, etc., from all transient objects of enjoyment beginning with the body and up to Brahman.
darśanasravaṇādibhiḥ: darśana refers to seeing the objects of sense-enjoyment, here on earth, of the body, etc. śravana refers to hearing about the objects of enjoyment in heaven including the celestial bodies etc. 14
ādi (in śravaṇādibhiḥ): by inference about other things like those seen and heard about.
vairagya means revulsion as from the leavings of a crow, such a revulsion arising from a resolve that never again may there be a connection with all objects of enjoyment which range from one's own body to the body of Hiranyagarbha which includes lordship over the fourteen worlds, living for a hundred years reckoned by Brahma's calendar. 15
"What else is to be taught as reason for vairāgya to a person who does not feel vairagya after experiencing the impure (foul) smell of his own body?"
"Continuous are the sufferings of bulls, horses, donkeys, elephants and buffaloes. They are subject to hunger and pain and they are worked to weariness. Their pains are indescribable."
"Even as here the joys earned by karma decline, so too elsewhere the joys earned by punya also decline".
"Whatever is not big (all-inclusive) is inferior."
14 For, the latter cannot be seen with our physical eyes. So for knowledge about them we have to rely on what we hear when we are told about them,
15 His Holiness here refers to a point of grammar. In the sloka it is said 'tad vairāgyam jugupsa ya.' Here 'vairagyam' is in the neuter gender and 'jugupsa' is in the feminine gender. According to grammar, vairāgyam is 'vidheyam' and jugupsa is the 'uddeśyam'. Vidheyam retains its primacy and so its neuter gender despite jugupsä being in the feminine gender, though generally, both should be in the same gender. An illustration is: saityam hi yat sa prakṛtir jalasya: Though 'prakṛti' is in the feminine gender, 'saityam' having the primacy, retains its neuter gender. Even so here in tad vairagya jugupsa ya', 'vairāgyam' having the primacy is used in its neuter gender and the neuter demonstrative tat is used in the śloka.