लघुवाक्यवृत्तिः
Laghuvākyavṛttiḥ
A Brief Exposition of the Great Statement
Laghuvākyavṛttiḥ (Laghu Vakya Vritti) or “A Brief Exposition of the Great Statement” is a hymn (stotram) attributed Adi Shankara. This article contains the Sanskrit text, along with English translation and word-for-word meaning of the hymn. It also contains a brief commentary, Roman transliteration, prose order in Sanskrit and an audio file containing the chanting of the hymn.
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Sanskrit Text, English Transliteration and English Translation
Sanskrit Text, English Transliteration and English Translation
स्थूलो मांसमयो देहः सूक्ष्मः स्याद्वासनामयः ।
ज्ञानकर्मेन्द्रियैः सार्धं धीप्राणौ तच्छरीरगौ ॥१॥
अज्ञानं कारणं साक्षी बोधस्तेषां विभासकः ।
sthūlo māṃsamayo dehaḥ sūkṣmaḥ syādvāsanāmayaḥ |
jñānakarmendriyaiḥ sārdhaṃ dhīprāṇau taccharīragau ||1||
ajñānaṃ kāraṇaṃ sākṣī bodhasteṣāṃ vibhāsakaḥ |
1. The gross* body consists of meat. The subtle* body consists of inborn tendencies. The mind and prana (vital air), along with the organs of knowledge** and organs of action***, are the pervaders of that (subtle) body.
2. Ignorance is their**** cause*****. The witnessing consciousness is their* illuminator.
*The human body (sharira or deha) in divided into three parts, namely, gross (sthula), subtle (sukshma) and causal (karana). None of these three are the real self, since all these three bodies are inert (jada), whereas the real self is pure consciousness (chaitanyam)
** The five organs of knowledge (jnana indriyas) are eyes (chakshu), ears (shrotra), nose (ghrana), tongue (jihva) and skin (twak). Here the organ does not refer merely to the physical part, but to the faculty or ability to know through that part. For example, one may have external ears, but still be deaf.
*** The five organs of action (karma indriyas) are speech (vak), hands (pani), legs (pada), anus (payu) and genitals (upastha). Here again, the organ does not refer merely to the physical part, but to the faculty or ability to act. For example, one may have legs, but still be lame.
**** of the gross and subtle bodies
***** i.e., ignorance is the causal body (karana sharira)
बोधाभासो बुद्धिगतः कर्ता स्यात्पुण्यपापयोः ॥२॥
स एव संसरेत्कर्मवशाल्लोकद्वये सदा ।
bodhābhāso buddhigataḥ kartā syātpuṇyapāpayoḥ ||2||
sa eva saṃsaretkarmavaśāllokadvaye sadā |
The consciousness that is reflected in the intellect is the doer* of virtuous and sinful deeds.
3. Bound by karma, he alone wanders forever in the two worlds**.
* here the word “doer” (karta) refers to the (false) sense of doership due to strong identification of the real self with the intellect. The real self (atman or Brahman) is neither the doer (karta) nor the enjoyer (bhokta)
** the present world and the furture world (i.e., future births)
बोधाभासाच्छुद्धबोधं विविच्यादतियत्नतः ॥३॥
bodhābhāsācchuddhabodhaṃ vivicyādatiyatnataḥ ||3||
May reflected consciousness be separated from the pure consciousness through intense effort.
जागरस्वप्नयोरेव बोधाभासविडम्बना ।
सुप्तौ तु तल्लये बोधः शुद्धो जाड्यं प्रकाशयेत् ॥४॥
jāgarasvapnayoreva bodhābhāsaviḍambanā |
suptau tu tallaye bodhaḥ śuddho jāḍyaṃ prakāśayet ||4||
4. The masquerade of the reflected consciousness (occurs) in the waking* and dreaming* states alone. In the deep sleep* state, when it (the reflected consciousness) is at rest, indeed pure consciousness illumines the folly (of the reflected consciousness).
* There are three states of experience (avastha-trayam), namely, waking (jagrat), dream (svapna) and deep sleep (sushupti). In the waking state, the sense organs and mind are active. In dream state, only the mind is active. In deep sleep state neither sense organs or mind are active (only the pure consciousness is present).
जागरेऽपि धियस्तूष्णीम्भावः शुद्धेन भास्यते ।
धीव्यापाराश्च चिद्भास्याश्चिदाभासेन संयुताः ॥५॥
jāgare’pi dhiyastūṣṇīmbhāvaḥ śuddhena bhāsyate |
dhīvyāpārāśca cidbhāsyāścidābhāsena saṃyutāḥ ||5||
5. Even in the waking state, the quietness of the mind is illumined by the pure (consciousness). The consciousness-illuminated mental activities (become) associated with reflected consciousness.
वह्नितप्तजलं तापयुक्तं देहस्य तापकम् ।
चिद्भास्या धीस्तदाभासयुक्ताऽन्यं भासयेत्तथा ॥६॥
vahnitaptajalaṃ tāpayuktaṃ dehasya tāpakam |
cidbhāsyā dhīstadābhāsayuktā’nyaṃ bhāsayettathā ||6||
6. Water heated by fire, bearing that heat, (becomes) the heater of the body. Similarly, the intellect - illumined by the consciousness, and associated with its reflection - illumines other (thoughts, emotions and objects).
रूपादौ गुणदोषादिविकल्पा बुद्धिगाः क्रियाः ।
ताः क्रिया विषयैः सार्धं भासयन्ती चितिर्मता ॥७॥
rūpādau guṇadoṣādivikalpā buddhigāḥ kriyāḥ |
tāḥ kriyā viṣayaiḥ sārdhaṃ bhāsayantī citirmatā ||7||
7. Superimpositions of excellence, imperfections, etc. on form, etc*. are actions of the intellect. Those actions, along with the objects, are (enabled by the) shining consciousness.
* refers to the form, sound, smell, taste and touch - the five sense objects corresponding to the five sense organs of knowledge
रूपाच्च गुणदोषाभ्यां विविक्ता केवला चितिः ।
सैवानुवर्तते रूपरसादीनां विकल्पने ॥८॥
rūpācca guṇadoṣābhyāṃ viviktā kevalā citiḥ |
saivānuvartate rūparasādīnāṃ vikalpane ||8||
8. Pure consciousness is different from (the notions of) excellence and imperfections. It (pure consciousness) alone obliges* conceptions of form, taste, etc.**
* makes it possible
** refers to the form, sound, smell, taste and touch - the five sense objects corresponding to the five sense organs of knowledge
क्षणे क्षणेऽन्यथाभूता धीविकल्पाश्चितिर्न तु ।
मुक्तासु सू सूत्रवद्बुद्धिविकल्पेषु चितिस्तथा ॥९॥
kṣaṇe kṣaṇe’nyathābhūtā dhīvikalpāścitirna tu |
muktāsu sūtravadbuddhivikalpeṣu citistathā ||9||
9. The thoughts - which change from moment to moment - are not consciousness, indeed. Like the thread among the pearls (of a necklace), similarly consciousness (is the common connecting factor) among the (constantly changing) thoughts.
मुक्ताभिरावृतं सूत्रं मुक्तयोर्मध्य ईक्ष्यते ।
तथा वृत्तिविकल्पैश्चित्स्पष्टा मध्ये विकल्पयोः ॥१०॥
muktābhirāvṛtaṃ sūtraṃ muktayormadhya īkṣyate |
tathā vṛttivikalpaiścitspaṣṭā madhye vikalpayoḥ ||10||
10. The thread that is covered by the pearls is seen in the midst of pearls. Similarly, consciousness is clearly (seen) in the midst of the variations in differentiated thoughts.
नष्टे पूर्वविकल्पे तु यावदन्यस्य नोदयः ।
निर्विकल्पकचैतन्यं स्पष्टं तावद्विभासते ॥११॥
naṣṭe pūrvavikalpe tu yāvadanyasya nodayaḥ |
nirvikalpakacaitanyaṃ spaṣṭaṃ tāvadvibhāsate ||11||
11. When the previous thought has disappeared, and as long as another (thought) has not (yet) arisen, till then the undifferentiated consciousness shines clearly indeed.
एकद्वित्रिक्षणेष्वेवं विकल्पस्य निरोधनम् ।
क्रमेणाभ्यस्यतां यत्नाद्ब्रह्मानुभवकाङ्क्षिभिः ॥१२॥
ekadvitrikṣaṇeṣvevaṃ vikalpasya nirodhanam |
krameṇābhyasyatāṃ yatnādbrahmānubhavakāṅkṣibhiḥ ||12||
12. May the restriction of thought be practised through effort for one, two and three moments progressively, by those who are desirous of realizing Brahman.
सविकल्पकजीवोऽयं ब्रह्म तन्निर्विकल्पकम् ।
अहं ब्रह्मेति वाक्येन सोऽयमर्थोऽभिधीयते ॥१३॥
सविकल्पकचिद्योऽहं ब्रह्मैकं निर्विकल्पकम् ।
savikalpakajīvo’yaṃ brahma tannirvikalpakam |
ahaṃ brahmeti vākyena so’yamartho’bhidhīyate ||13||
savikalpakacidyo’haṃ brahmaikaṃ nirvikalpakam |
13. This individual is differentiated. That Brahman is undifferentiated. Through the sentence “I am Brahman” the meaning “This (individual) is that (Brahman)” is indicated.
14. I, the differentiated consciousness, am (in reality) the non-dual, undifferentiated Brahman.
स्वतः सिद्धा विकल्पास्ते निरोद्धव्याः प्रयत्नतः ॥१४॥
शक्यः सर्वनिरोधेन समाधिर्योगिनां प्रियः ।
तदशक्तौ क्षणं रुद्ध्वा श्रद्धालुर्ब्रह्मताऽत्मनः ॥१५॥
svataḥ siddhā vikalpāste niroddhavyāḥ prayatnataḥ ||14||
śakyaḥ sarvanirodhena samādhiryogināṃ priyaḥ |
tadaśaktau kṣaṇaṃ ruddhvā śraddhālurbrahmatā’tmanaḥ ||15||
The self-arising thoughts should be restrained through effort.
15. Through the restraint of all (thoughts), (the attainment of) samadhi - which is dear to yogis - is possible. When that is not possible, may the faithful person, having momentarily retrained (his) thoughts, (try to) realize his Brahman-ness.
श्रद्धालुर्ब्रह्मतां स्वस्य चिन्तयेद्बुद्धिवृत्तिभिः ।
वाक्यवृत्त्या यथाशक्ति ज्ञात्वाऽद्धाभ्यस्यतां सदा ॥१६॥
śraddhālurbrahmatāṃ svasya cintayedbuddhivṛttibhiḥ |
vākyavṛttyā yathāśakti jñātvā’ddhābhyasyatāṃ sadā ||16||
16. May the faithful one think about his own Brahmanhood, through intellection. May this be constantly practised in earnest, having understood the exposition of the sentence to the best of one’s ability.
तच्चिन्तनं तत्कथनमन्योन्यं तत्प्रबोधनम् ।
एतदेकपरत्वं च ब्रह्माभ्यासं विदुर्बुधाः ॥१७॥
taccintanaṃ tatkathanamanyonyaṃ tatprabodhanam |
etadekaparatvaṃ ca brahmābhyāsaṃ vidurbudhāḥ ||17||
17. The wise people know that the practise of Brahman (consists of) thinking about that, mutually talking about that, knowing about that, and this combination (of the three activities).
देहात्मधीवद्ब्रह्मात्मधीदार्ढ्ये कृतकृत्यता ।
यदा तदाऽयं म्रियतां मुक्तोऽसौ नात्र संशयः ॥१८॥
dehātmadhīvadbrahmātmadhīdārḍhye kṛtakṛtyatā |
yadā tadā’yaṃ mriyatāṃ mukto’sau nātra saṃśayaḥ ||18||
18. When there is accomplishment of steadfastness in the Brahman-centred self, like the (steadfastness in the) body-centred self, then (even if) this (body) may die, this person is liberated. There is no doubt here (regarding that).
Laghuvākyavṛttiḥ (Laghu Vakyavritti) or “A Brief Exposition of the Great Statement” is a hymn (stotram) attributed Adi Shankara, consisting of 18 verses (ślokas) that explain the method of liberation through contemplation on the great statement (mahavakya) “I am Brahman” (Aham Brahma asmi) of the Brihadaranyaka Upanishad.
Introduction
Laghu means light or brief or short. Adi Shankara has composed another hymn called Vākyavṛttiḥ (Exposition of the Great Statement) which consists of 53 verses. This hymn (Laghuvākyavṛttiḥ) is a shorter version of 18 verses, using the same broad approach, and hence the word laghu is added to the title to differentiate it from the other, longer hymn. It must be noted that this hymn is not an abridged version of the longer hymn, but a totally different hymn.
Vakya means a sentence, and vritti means an explanation or commentary. Thus vakyaritti means an explanation of the sentence. In this context, the word vakya does not refer to any ordinary sentence, but to a Great Statement (mahavakya). Any statement that points out the one-ness of the individual soul and the Universal Soul is a mahavakya. However, in the field of Advaita Vedanta (Non-dualism) there are four well-known mahavakyas (one mahavakya chosen from each of the four Vedas). This hymn focuses on the mahavakya “Aham Brahma asmi” (I am Brahman) from the Brihadaranyaka Upanisahad of the Yajur Veda.
The process of liberation begins with self-enquiry – with the question “Who am I?”. For a person who is not familiar with spirituality, the answer to this question is the description of one’s individuality - for example, one’s age, gender, personal and family status, professional status, nationality, ethnicity, religion, culture, etc. But these descriptions are related to Body-Mind-Intellect complex, and not to the real self. Notions of age and gender are based on the body. Notions of family, profession, nationality, etc. are based on the mind and intellect. However, the real self is neither the body nor the mind and intellect. The real self is pure consciousness, which enlivens the body, mind and intellect. Without that essence of consciousness, the individual cannot exist. It is like looking at a light bulb and trying to describe it based on its shape, colour, etc., when the real essence of the light bulb is the electricity which enables it to emit light.
The three bodies
The hymn begins with self-enquiry. In the first one-and-a-half verses, the hymn describes the three bodies (gross, subtle and causal), and also points out the consciousness is merely the witness of these three bodies, i.e., consciousness transcends these bodies.
Original Consciousness and Reflected Consciousness
In the next one-and-a-half verses, the hymn talks about how the pure consciousness (let is call it Original Consciousness) gets reflected in the intellect (let us call it Reflected Consciousness). It is the Reflected Consciousness that assumes that it is the doer (karta) of all deeds – either virtuous or sinful. It is this mistaken self-identification with the Reflected Consciousness that is the cause for bondage and human suffering. Therefore once should (conceptually) separate the Original Consciousness from the Reflected Consciousness.
In verses 4 and 5, the hymn gives clues about how to differentiate between the Original Consciousness and Reflected Consciousness. In verse 4, it says that during deep sleep, when the Reflected Consciousness is inactive, Pure Consciousness alone shines. In other words, Pure Consciousness is independent and ever-present, but Reflected Consciousness is dependent and sporadic. In verse 5, it says that even during waking state, when the mind becomes quiet momentarily, one can catch a glimpse of the Pure Consciousness when the obstructing presence of Reflected Consciousness is temporarily absent.
In verse 6, the hymn gives an example of how this (apparent) transference of identity occurs. It says that when water is heated by fire, the heat of the fire is transferred to the water. This warm water, when used for bathing, warms the body. Actually the warmth belongs to the fire, but we think the warmth belongs to the water. Similarly, one’s true identity is the Pure Consciousness, but due to the reflection, we mistakenly assume that the Reflected Consciousness is our identity.
So what is the harm in identifying with the Reflected Consciousness? Verses 7 and 8 explain that notions of good and bad are all creations of the Reflected Consciousness. It is these notions that bind us. Pure consciousness is just a witness of both good and evil; it is not tainted by either good or evil. In broad daylight, one person may commit a murder while another person may save a life. The sunlight does not get tainted with evil when it shines on the murderer, nor does it become hallowed when it shines on the life-saver. If we can understand and internalize this truth about the Original Consciousness as the mere witness, then we can cut asunder the shackles of karmic bondage.
Differentiated and Undifferentiated Consciousness
The reflected consciousness is also called differentiated consciousness (savikalpaka chaitanyam), since it is constantly changing and assuming different forms from moment to moment, i.e., our awareness keeps jumping from one object to another in the form of a stream of never-ending thoughts. The original consciousness, on the other hand is undifferentiated and homogeneous and is called nirvikalpaka chaitanyam. If we consider the room heater, air conditioner, refrigerator, microwave oven, television, computer, etc. they are all different in name, form and function. But the essence behind all these differences is the flow of undifferentiated electrons, called electricity.
In verse 9, the hymn gives the example of the thread which connects the pearls in the necklace. The pearls are held together due to the common factor of the thread running through all of pearls. Similarly the pure consciousness is the common supporting factor behind the various thoughts arising from the differentiated (reflected) consciousness. In verse 10, the hymn says that just like the thread is the midst of all pearls, the pure consciousness can be clearly recognized as the common factor across all variations in thought. In verse 11, the hymn points out that In between two thoughts, in the momentary interval without any thought, one can catch a glimpse of the pure consciousness. In verse 12, the hymn advises the spiritual seeker to practise stilling of thoughts gradually through intense effort. This will help to see the pure consciousness, which is Brahman or the true self.
The Great Statement (mahavakya)
In verse 13, the hymn mentions the Great Statement (mahavakya) “I am Brahman” from the Brihadarankaya Upanishad. Here the I refers to the individual self and Brahman refers to the Cosmic Self which is Existence-Consciousness-Bliss, referred to in this hymn as Pure Consciousness and Undifferentiated Consciousness. The Great Statement indicates that the individual self is none other than the Cosmic Self.
Thought restraint
In the second half of the 14th verse, in the 15th verse, the hymn talks about how restraining of thought can help in achieve samadhi, in which state one can realize the Brahman-ness of the self.
The nature and importance of practice
In verse 16, the hymn talks about the importance of constant and sincere practise and effort to understand the true meaning of the Great Statement and to realize the self and Brahman are one and the same. In verse 17, the hymn provides some guidance on what constitutes practice, namely, a combination of thinking, talking (with other like-minded people) and knowing.
The benefit
In the final verse, the hymn concludes by pointing out and providing assurance regarding the benefit of self-realization, namely liberation.
Split-sandhis, Prose Order and Word-for-word Meaning
Verse-1
स्थूलः मांसमयः देहः सूक्ष्मः स्यात्-वासनामयः ।
ज्ञान-कर्म-इन्द्रियैः सार्धं धी-प्राणौ तत्-शरीरगौ ॥१॥
मांसमयः देहः स्थूलः । वासनामयः सूक्ष्मः (देहः) स्यात् । ज्ञान-कर्म-इन्द्रियैः सार्धं धी-प्राणौ तत् शरीरगौ ॥
मांसमयः consisting of meat स्थूलः gross देहः body वासनामयः consisting of inborn tendencies सूक्ष्मः subtle (देहः) body स्यात् may be (is) ज्ञान-कर्म-इन्द्रियैः सार्धं along with the organs of knowledge and action धी-प्राणौ the mind and prana (vital air) तत् शरीरगौ are the pervaders of that body
Verse-2
अज्ञानं कारणं साक्षी बोधः-तेषां विभासकः ।
बोध-आभासः बुद्धि-गतः कर्ता स्यात्-पुण्य-पापयोः ॥२॥
अज्ञानं तेषां कारणं । साक्षी बोधः (तेषां) विभासकः । बुद्धि-गतः बोध-आभासः पुण्य-पापयोः कर्ता स्यात् ॥
अज्ञानं ignorance तेषां of them (the gross and subtle bodies) कारणं the cause साक्षी witness बोधः consciousness (तेषां) of them विभासकः the illuminator बुद्धि-गतः बोध-आभासः the consciousness that is reflected in the intellect पुण्य-पापयोः of virtuous and sinful deeds कर्ता स्यात् is the doer
Verse-3
सः एव संसरेत्-कर्म-वशात्-लोक-द्वये सदा ।
बोध-आभासात्-शुद्ध-बोधं विविच्यात्-अतियत्नतः ॥३॥
सः एव कर्म-वशात् लोक-द्वये सदा संसरेत् । बोध-आभासात् शुद्ध-बोधं विविच्यात् अतियत्नतः ॥
सः he एव alone कर्म-वशात् bound by karma लोक-द्वये in the two worlds सदा forever संसरेत् wanders बोध-आभासात् from the reflected consciousness शुद्ध-बोधं pure consciousness विविच्यात् may it be separated अतियत्नतः with intenswe effort
Verse-4
जागर-स्वप्नयोः-एव बोध-आभास-विडम्बना ।
सुप्तौ तु तत्-लये बोधः शुद्धः जाड्यं प्रकाशयेत् ॥४॥
जागर-स्वप्नयोः एव बोध-आभास-विडम्बना । सुप्तौ तत्-लये तु बोधः शुद्धः जाड्यं प्रकाशयेत् ॥
जागर-स्वप्नयोः of the waking and dreaming states एव alone बोध-आभास-विडम्बना the masquerade of the reflected consciousness सुप्तौ in deep sleep state तत्-लये when it (the reflected consciousness) is at rest तु indeed बोधः consciousness शुद्धः pure जाड्यं folly प्रकाशयेत् illumines
Verse-5
जागरे-अपि धियः-तूष्णीं-भावः शुद्धेन भास्यते ।
धी-व्यापाराः-च चित्-भास्याः-चित्-आभासेन संयुताः ॥५॥
जागरे अपि धियः तूष्णीं-भावः शुद्धेन भास्यते । चित्-भास्याः धी-व्यापाराः च चित्-आभासेन संयुताः ॥
जागरे in waking state अपि even धियः of the mind तूष्णीं-भावः quietness शुद्धेन by the pure (consciousness) भास्यते is illuminated चित्-भास्याः those that are illumined by the consciousness धी-व्यापाराः the mental transactions (activities) च and चित्-आभासेन with reflected consciousness संयुताः are joined
Verse-6
वह्नि-तप्त-जलं ताप-युक्तं देहस्य तापकम् ।
चित्-भास्या धीः-तत्-आभास-युक्ता-अन्यं भासयेत्-तथा ॥६॥
वह्नि-तप्त-जलं ताप-युक्तं देहस्य तापकम् । तथा चित्-भास्या तत्-आभास-युक्ता धीः अन्यं भासयेत् ॥
वह्नि-तप्त-जलं water heated by fire ताप-युक्तं bearing the heat देहस्य तापकम् heater of the body तथा similarly चित्-भास्या illumined by the consciousness तत्-आभास-युक्ता associated with its reflection धीः the intellect अन्यं other भासयेत् illumines
Verse-7
रूप-आदौ गुण-दोष-आदि-विकल्पाः बुद्धिगाः क्रियाः ।
ताः क्रियाः विषयैः सार्धं भासयन्ती चितिः-मता ॥७॥
रूप-आदौ गुण-दोष-आदि-विकल्पाः बुद्धिगाः क्रियाः । ताः क्रियाः विषयैः सार्धं भासयन्ती चितिः-मता ॥
रूप-आदौ in form, etc. गुण-दोष-आदि-विकल्पाः superimpositions of excellence, imperfections, etc. बुद्धिगाः क्रियाः actions of the intellect ताः क्रियाः those actions विषयैः सार्धं along with objects भासयन्ती are shining चितिः-मता by consciousness
Verse-8
रूपात्-च गुण-दोषाभ्यां विविक्ता केवला चितिः ।
सा-एव-अनुवर्तते रूप-रस-आदीनां विकल्पने ॥८॥
केवला चितिः रूपात् गुण-दोषाभ्यां च विविक्ता । सा एव रूप-रस-आदीनां विकल्पने अनुवर्तते ॥
केवला pure चितिः consciousness रूपात् is गुण-दोषाभ्यां of excellence and imperfections च and विविक्ता different सा she (it) एव alone रूप-रस-आदीनां of form, taste, etc. विकल्पने in conceptions अनुवर्तते obliges
Verse-9
क्षणे क्षणे-अन्यथा-भूताः धी-विकल्पाः-चितिः-न तु ।
मुक्तासु सूत्रवत्-बुद्धि-विकल्पेषु चितिः-तथा ॥९॥
क्षणे क्षणे अन्यथा-भूताः धी-विकल्पाः तु चितिः न । मुक्तासु सूत्रवत् तथा बुद्धि-विकल्पेषु चितिः ॥
क्षणे क्षणे moment to moment अन्यथा-भूताः becoming something else (i.e., changing) धी-विकल्पाः differentiations of the intellect (i.e. thoughts) तु indeed चितिः न are not the consciousness मुक्तासु among pearls सूत्रवत् like the thread तथा similarly बुद्धि-विकल्पेषु among differentiations of the intellect (i.e., thoughts) चितिः consciousness
Verse-10
मुक्ताभिः-आवृतं सूत्रं मुक्तयोः-मध्य ईक्ष्यते ।
तथा वृत्ति-विकल्पैः-चित्-स्पष्टा मध्ये विकल्पयोः ॥१०॥
मुक्ताभिः आवृतं सूत्रं मुक्तयोः मध्य ईक्ष्यते । तथा वृत्ति-विकल्पैः विकल्पयोः मध्ये चित् स्पष्टा ॥
मुक्ताभिः by the pearls आवृतं covered सूत्रं thread मुक्तयोः of the pearls मध्य in the midst ईक्ष्यते is seen तथा similarly वृत्ति-विकल्पैः by the differentiated thoughts विकल्पयोः variations मध्ये in the midst चित् consciousness स्पष्टा is clear
Verse-11
नष्टे पूर्व-विकल्पे तु यावत्-अन्यस्य न-उदयः ।
निर्विकल्पक-चैतन्यं स्पष्टं तावत्-विभासते ॥११॥
पूर्व-विकल्पे नष्टे (सति) तु यावत् अन्यस्य न उदयः, तावत् निर्विकल्पक-चैतन्यं स्पष्टं विभासते ॥
पूर्व-विकल्पे नष्टे (सति) when the previous thought is lost (has disappeared) तु indeed यावत् as long as अन्यस्य न उदयः another (thought) has not arisen तावत् till then निर्विकल्पक-चैतन्यं undifferentiated consciousness स्पष्टं clearly विभासते shines
Verse-12
एक-द्वि-त्रि-क्षणेषु-एवं विकल्पस्य निरोधनम् ।
क्रमेण-अभ्यस्यतां यत्नात्-ब्रह्म-अनुभव-काङ्क्षिभिः ॥१२॥
ब्रह्म-अनुभव-काङ्क्षिभिः एक-द्वि-त्रि-क्षणेषु एवं क्रमेण विकल्पस्य निरोधनम् यत्नात् अभ्यस्यतां ॥
ब्रह्म-अनुभव-काङ्क्षिभिः by those who desire to realize Brahman एक-द्वि-त्रि-क्षणेषु for one-two-three seconds एवं thus क्रमेण progressively विकल्पस्य of thoughts निरोधनम् restriction यत्नात् through effort अभ्यस्यतां may it be practised
Verse-13
सविकल्पक-जीवः-अयं ब्रह्म तत्-निर्विकल्पकम् ।
अहं ब्रह्म-इति वाक्येन सः-अयम्-अर्थः-अभिधीयते ॥१३॥
“अयं सविकल्पक-जीवः । तत् ब्रह्म निर्विकल्पकम् । अहं ब्रह्म” इति वाक्येन “सः (एव) अयम्” (इति) अर्थः अभिधीयते ॥
अयं सविकल्पक-जीवः this individual is differentiated तत् ब्रह्म निर्विकल्पकम् that Brahman is undifferentiated अहं ब्रह्म I am Brahman इति thus वाक्येन through the sentence “सः (एव) अयम्” “This is that” (इति) thus अर्थः the meaning अभिधीयते is indicated
Verse-14
सविकल्पक-चित्-यः-अहं ब्रह्म-एकं निर्विकल्पकम् ।
स्वतः सिद्धाः विकल्पाः-ते निरोद्धव्याः प्रयत्नतः ॥१४॥
यः सविकल्पक-चित् अहं (वस्तुतः) एकं निर्विकल्पकम् ब्रह्म (अस्मि)। स्वतः सिद्धाः विकल्पाः ते निरोद्धव्याः प्रयत्नतः ॥
यः he who (that which) सविकल्पक-चित् differentiated consciousness अहं I am (वस्तुतः) in reality एकं non-dual निर्विकल्पकम् undifferentiated ब्रह्म Brahman (अस्मि) am स्वतः सिद्धाः self-arising विकल्पाः thoughts ते they निरोद्धव्याः should be restrained प्रयत्नतः through effort
Verse-15
शक्यः सर्व-निरोधेन समाधिः-योगिनां प्रियः ।
तत्-अशक्तौ क्षणं रुद्ध्वा श्रद्धालुः-ब्रह्मता-अत्मनः ॥१५॥
सर्व-निरोधेन योगिनां प्रियः समाधिः शक्यः । तत् अशक्तौ (सति) श्रद्धालुः क्षणं (विकल्पान्) रुद्ध्वा अत्मनः ब्रह्मता (अनुभुयात्) ॥
सर्व-निरोधेन through restriction of all योगिनां of yogis प्रियः liked समाधिः samadhi शक्यः is possible तत् that अशक्तौ (सति) when not possible श्रद्धालुः the faithful person क्षणं momentarily (विकल्पान्) thoughts रुद्ध्वा having restrained अत्मनः of the self ब्रह्मता Brahman-ness (अनुभुयात्) may he realize
Verse-16
श्रद्धालुः-ब्रह्मतां स्वस्य चिन्तयेत्-बुद्धि-वृत्तिभिः ।
वाक्य-वृत्त्या यथा-शक्ति ज्ञात्वा-अद्धा-अभ्यस्यतां सदा ॥१६॥
श्रद्धालुः बुद्धि-वृत्तिभिः स्वस्य ब्रह्मतां चिन्तयेत् । यथा शक्ति वाक्य-वृत्त्या ज्ञात्वा अद्धा सदा अभ्यस्यतां ॥
श्रद्धालुः the faithful one बुद्धि-वृत्तिभिः through intellection स्वस्य of his own ब्रह्मतां Brahmanhood चिन्तयेत् may think about यथा शक्ति as far as possible वाक्य-वृत्त्या through the exposition of the sentence ज्ञात्वा having known अद्धा earnestly सदा always अभ्यस्यतां may it be practised
Verse-17
तत्-चिन्तनं तत्-कथनम्-अन्योन्यं तत्-प्रबोधनम् ।
एतत्-एक-परत्वं च ब्रह्म-अभ्यासं विदुः-बुधाः ॥१७॥
बुधाः अन्योन्यं तत्-चिन्तनं तत्-कथनम् तत्-प्रबोधनम् एतत् एक-परत्वं च ब्रह्म-अभ्यासं विदुः ॥
बुधाः the wise people तत्-चिन्तनं thinking of that तत्-कथनम् talking of that अन्योन्यं mutual तत्-प्रबोधनम् that knowing एतत् this एक-परत्वं one-otherness (combination) च and ब्रह्म-अभ्यासं practise of Brahmanood विदुः they know
Verse-18
देह-आत्म-धीवत्-ब्रह्म-आत्म-धी-दार्ढ्ये कृतकृत्यता ।
यदा तदा-अयं म्रियतां मुक्तः-असौ न-अत्र संशयः ॥१८॥
यदा देह-आत्म-धीवत् ब्रह्म-आत्म-धी-दार्ढ्ये कृतकृत्यता, तदा अयं म्रियतां असौ मुक्तः, न अत्र संशयः ॥
यदा when देह-आत्म-धीवत् like the body-centred self ब्रह्म-आत्म-धी-दार्ढ्ये in the firmness (steadfastness) of the Brahman-centred self कृतकृत्यता accomplishment तदा then अयं this (body) म्रियतां may die असौ this मुक्तः liberated person न no अत्र here संशयः doubt
Prosody (Chandas)
Laghuvākyavṛttiḥ is composed in the Anushtubh chandaḥ (metre).
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