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Laghu Vakya Vritti of Shri Adi Shankaracharya (with meaning in Hindi and English)

Published by International Vedanta Mission www.vmission.org.in / vmission@gmail.com


y?kq okD; o`fRr

y?kq okD; o`fRr 1-

LFkwyks ekale;ks nsg% lw{e% L;k}kluke;%A KkudesZfUnz;S% lk/kZa /khizk.kks rPNjhjxksSAA

;g LFkwy'kjhj ekal dk cuk gqvk gS] rFkk lw{e'kjhj tks fd KkusfUnz;] desZfUnz;] izk.k ,oa cqf) ls ;qDr gS&og okluke; gSA The fleshy body is the gross adjunct of the Atman and the one made up of desires together with the organs of perception and action, the pranas , the intellect and the mind constitutes the subtle adjunct.

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vKkua dkj.ka lk{kh cks/kLrs"kka foHkkld%A cks/kkHkklks cqf)xr% drkZL;kRiq.;iki;ks%AA

vKku gekjs bu nks 'kjhjksa dk dkj.k gS] lk{kh budk izdk'kd gSA cqf) esa izfrfcfEcr psrurk gh iki&iq.; Qyksa dk drkZ tho gSA Ignorance makes the causal adjunct. Pure consciousness stands behind them all the three adjuncts as the witness and the illuminator. The reflection of the pure Consciousness on the intellect (acquiring the sense of individuality due to ignorance) becomes the Jiva, the agent of good and evil. Laghu Vakya Vritti

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y?kq okD; o`fRr

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l ,o laljsRdeZ o'kkYyksd};s lnkA cks/kkHkklkPNq)cks/ka fofoP;knfr;Rur%AA

og gh tho vius deZo'kkr~ bg vkSj ijyksd esa lalj.k dks izkIr gksrk gSA vr% foosd&cqf) ls bl fpnkHkkl rFkk psrurk dks iz;RuiwoZd i`Fkd~ ns[kuk pkfg,A It is the jeeva that is incessantly migrating in the two worlds (here and thereafter) due to the resultant force of its own actions (in the form of good and evil). Therefore the supreme problem of life lies in the effort to discriminate the pure Consciousness from its reflection.

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tkxjLoIu;ksjsoa cks / kkHkklfoMEcukA lqIrkS rq rYy;s 'kq) &cks/kks tkM~;a izdk'k;sr~AA

tkxzr vkSj LoIu voLFkk esa gh cks/kkHkkl dk [ksy gksrk gSA lq"kqfIr esa cks/kkHkkl ds y; gks tkus ij 'kq) psrurk vKku dks izdkf'kr djrh gSA The relational activities of the reflected consciousness-the jeeva are restricted to the two states of waking and dreaming; whereas in deep sleep the reflected consciousness itself together with the reflector, the intellect, being absorbed in ignorance, the pure consciousness shines upon ignorance only. Laghu Vakya Vritti

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y?kq okD; o`fRr

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tkxjs路fi f/k;Lrw".kha Hkko% 'kq)su Hkkl;sr~A /khO;kikjk'p rn~HkkL;k% fpnkHkklsu la;qrk%AA

tkxzr esa Hkh 'kkUr cqf) dks ;g psrurk izdkf'kr djrh gS] fpnkHkkl ds lkjs O;kikj 'kq) psrurk ds }kjk gh izdkf'kr gksrs gSA Even in the wakefulness, the calm of the intellect is lit up by the pure Consciousness. So also the activities of the intellect together with the reflected-consciousness are subject to manifestation by the pure consciousness.

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ofg~urIrtya rki ;qDra nsgL; rkide~A fpn~HkkL;k /khLrnkHkkl ;qDrkU;a Hkkl;sr~ rFkkAA

tSls vfXu ds la;ksx ls xje gqvk ty 'kjhj dks tykus esa l{ke gks tkrk gS] oSls gh psru rRo ls izdkf'kr gqbZ cqf) Hkh lc o`fRr;ksa dks izdkf'kr djus esa l{ke gks tkrh gSA Water heated on fire acquires heat and so becomes capable of heating the body; in like manner, the intellect illumined by pure consciousness acquires its luster and thereby illumines all other external objects.

Laghu Vakya Vritti

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y?kq okD; o`fRr

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:iknkS xq.knks"kkfn fodYik cqf)xk% fØ;k%A rk% fØ;k fo"k;S% lk/kZa Hkkl;Urh fpfreZrkAA

:ikfn esa xq.k&nks"kkfn ds fodYiksa dh dYiuk cqf) ds }kjk gh gksrh gSA :ikfn fo"k;ks ds lkFk cqf) ds bu leLr O;ogkj dks 'kq) psrurk gh izdkf'kr djrh jgrh gSA Notions of the good and evil in respect of the senses-objects are the creations of the intellect. The pure Consciousness, however simply reveals those activities of the intellect together with the external objects.

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:ikPp xq.knks"kkH;ka fofoDrk dsoyk fpfr%A lSokuqorZrs :i& jlknhuka fodYiusAA

:ikfn fo"k; ,oa tho }kjk mu ij dfYir xq.k nks"k :ih v/;kjksi dks vf/k"Bku :ih psrurk ls foosd }kjk i`Fkd~ dj ns[kksaA ;g psrurk lc :ikfn dks vkReoku djus ds dkj.k lHkh fodYiksa dk vuqorZu djrh lh nh[krh gSA The absolute pure consciousness is distinct from the objects of senses as well as from the notions of good and evil attributed to them by the intellect, yet she ( pure consciousness) is that stands behind the cognition of them all is the sole illuminator. Laghu Vakya Vritti

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y?kq okD; o`fRr

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{k.ks {k.ks路U;FkkHkwrk /khfodYikf'pfruZ rqA eqDrklq lw=on~cqf) fodYis"kq fpfr% fLFkrkAA

cqf) dh o`fRr;ka izfr{k.k cnyrh jgrh gS] fdUrq mudh lk{kh psrurk ughaA tSls eksfr;ksa dh ekyk ds izR;sd eksfr;ksa esa lw= vuqL;wr gS] oSls gh ;g psrurk leLr cqf)o`fRrdks O;kr djrh gSA The modifications of the intellect are changing from moment to moment, never so the pure consciousness though it permeates through all those modifications like the thread in a string of pearls.

10- eqDrkfHkjko`ra lw=a eqDr;kseZ/; bZ{krsA rFkko`rk fodYiS&f'pr~ Li"Vk e/;s fodYi;ks%AA tSls eksfr;ksa ls vko`Rr lw= nks eksfr;ksa ds chp esa fujko`Rr nh[krk gS] oSls gh cqf) dh leLr o`fRr;ksa ls O;kIr psrurk nks o`fRr ds e/ ; esa fufoZ?u nh[kkbZ nsrh gSA The thread covered over by the pearls in a string can be seen in between the two pearls. Similarly the pure consciousness also though hidden by the modifications of the intellect can be clearly perceived in between any two modifications.

Laghu Vakya Vritti

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y?kq okD; o`fRr

11- u"Vs iwoZfodYis rq ;konU;L; uksn;%A fufoZdYid pSrU;a Li"Va rkof}HkklrsAA tc iwoZ o`fRr u"V gks pwdh gks] rFkk nwljh o`fRr vHkh mRiUu ugha gqbZ gks] ml le; bu nksuksa o`fRr;ksa ds e/; esa fufoZdYi pSrU; Li"V:i ls Hkkflr gksrk gSA The pure undifferentiated Consciousness shines forth clearly by itself in the interval of two modifications of the intellect, when the preceding one has died down and another is yet to appear.

12- ,df}f=&{k.ksuSoa fodYiL; fujks/kue~A Øes.kkH;L;rka ;Rukn~ czãkuqHkodkaf{kfHk%AA czãkuqHko ds bPNqd kkuhiwoZd igys ,d] nks] dze'k% vof/k dks c<krs fujks/k dk vH;kl djuk

yksxksa dks cgqr lko/ rhu {k.kksa rd vFkkZr~ gq, cqf) o`fRr;ksa ds pkfg,A

Persons aspiring to the experience of Brahman should, therefore practice by slow degrees this restraint of modifications starting with one moment and then extending it to two, three and so on.

Laghu Vakya Vritti

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y?kq okD; o`fRr

13- lfodYidthoks·;a czã L;kféfoZdYide~A vga czãsfr okD;su lks·;eFkksZ·fHk/kh;rsAA tks tho bl le; lksikf/kd :i dh rjg fn[k jgk gS] og gh oLrqr% fu:ikf/kd czg~e gS] ;g gh jgL; ^vga czãkfLe* egkokD; ds }kjk izfrikfnr fd;k x;k gSA This individual self, which is now affected by modifications of the intellect, will in time become one with the undifferentiated Brahman by realising the truth of the Vedantic teaching'Iam Brahman'. That is the idea sought to be conveyed here, in the treatise.

14- lfodYidfp|ks·ga czãSda fufoZdYide~AA Lor% fl)k fodYikLrs fujks)O;k iz;Rur%AA tks ;g lfodYid psrurk gS] og vga in dk okP;kFkZ tho gS] vkSj tks ;g fufoZdYid psrurk gS] oks vga in dk y{;kFkZ czg~e gSA ml fufoZdYi czg~e ds lk{kkRdkj gsrq bu Lor%fl) fodYiksa ds izokg dks cyiwoZd jksduk pkfg,A The reflected consciousness, though involved in the modifications of the intellect, that I am now, is really one with the undifferentiated Brahman. The apparent modifications, which are self-evident, have only to be suppressed by all efforts. Laghu Vakya Vritti

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y?kq okD; o`fRr

15- 'kD;% loZfujks/k'psr~ lekf/kKkZfuuka fiz;%A rn'kDrkS {k.ka #)~ok J)s;k czãrkReu%AA Kkfu;ksa dh fiz; lekf/k leLr fodYiksa ds fujks/k ls gh gks ldrh gS] ;fn lc fodYiksa dk lnk ds fy, fujks/k ugha dj ldrs rks {k.k Hkj ds fy, Hkh J)kyq dks jksd dj viuh czãLo:irk dk fu'p; vo'; dj ysuk pkfg,A If one is able to effect complete suppression of all modifications once for all, then one becomes blessed with the concentration (Samadhi) which is lovingly cherished by all sages. If however, that is not possible, one should pursue with faith the effort to realize his own Brahmanhood by controlling the modifications for a moment even.

16- J)kyqczZãrka LoL; fpUr;sn~ cqf)o`fÙkfHk%A okD;o`Ù;k ;Fkk'kfDr% KkRok áH;L;rka lnkAA J)kyq O;fDr viuh czãLo:irk ds ckjs esa viuh cqf) }kjk fpUru djs] rFkk bl okD;o`fRr xzUFk ds }kjk Kku izkIr djds ;Fkk'kfDr lnk vH;kl djsaA Having comprehended the real implication of the teaching ‘I am Brahman’, a person imbued with faith should meditate unremittingly upon his identity with Brahman to the fullest extent of his capacity, by means of all the faculties of the intellect attuned to that idea. Laghu Vakya Vritti

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y?kq okD; o`fRr

17- rfPpUrua rRdFkua rRijLijcks / kue~ A ,rnsdijRoa p czãkH;kla fonqcqZ/kkAA czãkH;kl dk vfHkizk; ;g gS fd czã dk gh fpUru gks] mlh dh ppkZ gks] vU;ksU; ppkZ ,oa fpUru ls Kku esa fu"Bk esa je.k gksA “Meditating upon that, talking on That, enlightening on That and in a way getting oneself absorbed in That-all these together have been known and taught by the wise ones as constituting the practice of Brahman.”

18- nsgkRe/khon~ czãkRe& /kh nk<+;sZ ÑrÑR;rkAA ;nk rnk;a fez;rka eqDrks·lkS uk= la'k;%AA tc vKkudky dh nsgkRecqf) dh gh rjg czãkRecqf) lgt gks tk,] rc ;g euq"; thoUeqDr gks ÑrÑR; gks tkrk gSA tc Hkh mlds izkjC/k lekIr gksrs gS] og fonsgeqDr gks czã esa yhu gks tkrk gSA 'Consummation of this practice lies in the firm conviction of one’s identity with Brahman, like what conviction is normally there in the sense of identity of the Self with the body. Once, who has realized this, is liberated, without a doubt; his body may then drop off, any time, anywhere'.

Laghu Vakya Vritti

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Laghu Vakya Vritti  

Laghu Vakya-Vritti is a very well-known and important text of Advaita Vedanta - it is a free commentary on the Mahavakya - Aham Brahmasmi.....

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