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Ch. 10 Sh.1
विहाय वैरिणं काममर्थं चानर्थसंकुलम् ।
धर्ममप्येतयोर्हेतुं सर्वत्रानादरं कुरु ॥ १०-१॥
विहाय वैरिणम् कामम् अर्थम् च अनर्थ संकुलम् धर्मम् अपि एतयोः हेतुम् सर्वत्र अनादरम् कुरु
vihāya vairiṇam kāmam artham ca anartha saṁkulam dharmam api ētayōḥ hētum sarvatra anādaram kuru
विहाय वैरिणम् कामम् अर्थम् च अनर्थ संकुलम् धर्मम् अपि एतयोः हेतुम् सर्वत्र अनादरम् कुरु
विहाय-forsaking वैरिणम्-foes कामम्-desireअर्थम्-gain, wealth च-and अनर्थ-having no meaning, worthless, loss, poverty, संकुलम्-mixed with धर्मम्-moral order अपि-as aslo एतयोः-these two हेतुम्-the causes सर्वत्र-everywhere अनादरम्-disinterest कुरु-undertake, practice
Give up desire which is your enemy. Give up wealth which is born of mischief and right deeds. Practice indifference everywhere.
विहाय वैरिणम् कामम् अर्थम् च अनर्थ संकुलम् –Hands off your enemy by name desire (वैरिणम्). Give up wealth अर्थम् which is a product of desire, right action and a complex of mischief and petty narrowness (अनर्थ संकुलम्). Desire is the root cause of your dehabhimana (देहाभिमान) – body consciousness. It is the enemy because desire for sensual enjoyment obstucts your spiritual growth. It eggs you on to acquire and hoard wealth and power. If you are not successful you enter into the trap of moha, mada and matsara (passion, arrogance, and hatred). In verse 9:8 it was identified as the seed of vasana.
धर्मम् अपि एतयोः हेतुम्-Dharma is the root cause of desire, अर्थ and अनर्थ. धर्म, अर्थ, काम and मोक्ष are the four goals of human existence as recommended by scriptures. Dharma means right action. The other three are to be acquired by following dharma. The seer is not saying that dharma is not be followed. What he means is that the gain or loss of fruit of dharma entraps you into desire.
सर्वत्र अनादरम् कुरु- Go beyond the four objectives of human endeavour. Transcend desire, wealth and morality. You can achieve this if you are disinterested in them.
Ch. 10 Sh.2
स्वप्नेन्द्रजालवत् पश्य दिनानि त्रीणि पंच वा ।
मित्रक्षेत्रधनागारदारदायादिसम्पदः ॥ १०-२॥
स्वप्नेन्द्रजालवत् पश्य दिनानि त्रीणि पंच वा मित्र क्षेत्र धन आगार दार दायादि सम्पदः
svapnēndrajālavat paśya dināni trīṇi paṁca vā mitra kṣētra dhana āgāra dāra dāyādi sampadaḥ
स्वप्नेन्द्रजालवत् (स्वप्न-dream इन्द्रजालवत्-like a magician’s show)-like a dream or magiian’s show पश्य-see दिनानि-days त्रीणि-three पंच-five वा-or मित्र-friend क्षेत्र-field, land धन-wealth आगार- house दार-spouse दायादि (दाय-gift आदि and such things)-presents, gift and such objects सम्पदः-success, wealth
Look upon friends, lands, wealth, houses, wives, gifts-and all apparent good fortunes as a juggler’s passing show or a dream lasting three to five days
मित्र क्षेत्र धन आगार दार दायादि सम्पदः –
Look upon your friends, estate, wealth, wives, gifts and good fortune
स्वप्नेन्द्रजालवत् पश्य दिनानि त्रीणि पंच वा-
As a magic show which stays for 3 or 5 days. 3 or 5 days indicates the fleeting nature of the possessions. These things don’t last for ever because they are unreal. They cannot offer you peace and security because they are themselves insecure. The sage wants to impress upon us that the world is of apparent fantasies created by a magician’s wand. He says they last just 3 or 5 days. By constantly reviewing this truth, strong dispassion for such transient interest grows in the seeker. He can make good spiritual progress.
Ch. 10 Sh.3
यत्र यत्र भवेत्तृष्णा संसारं विद्धि तत्र वै ।
प्रौढवैराग्यमाश्रित्य वीततृष्णः सुखी भव ॥ १०-३॥
yatra yatra bhavēttr̥ṣṇā saṁsāraṁ viddhi tatra vai |
prauḍhavairāgyamāśritya vītatr̥ṣṇaḥ sukhī bhava || 10-3||
यत्र यत्र भवेत् त्तृष्णा संसारम् विद्धि तत्र वै प्रौढवैराग्यम् आश्रित्य वीततृष्णः सुखी भव ॥ १०-३॥
यत्र यत्र-where ever भवेत्-is त्तृष्णा-thirst, craving, desire संसारम्-world विद्धि-you must know तत्र- there वै-indeed प्रौढवैराग्यम् (प्रौढ-full grown, mature वैराग्यम्-dispassion) आश्रित्य-having taken recourse वीततृष्णः (वीत-free from तृष्णःcraving-free from longing सुखी- happy, contented भव-become
Wherever there is desire, know there is world. Be firm in your non-attachment and be free of desire. Be happy
यत्र यत्र भवेत् त्तृष्णा संसारम् विद्धि तत्र वै –wherever there is thirst, know that there is world. त्तृष्णा means thirst. This is the desire for objects of enjoyment which are not in one’s possession. On the other hand, desire means longing for continued possessipon of the object already obtained. Analysis shows that entanglement in worldy objects causes desire and attachment. संसारम् means the world of cyce or worldly existence.
प्रौढवैराग्यम् आश्रित्य वीततृष्णः सुखी भव – attaining mature dispassion may you be free from desire and be happy. वैराग्य is dispassion and forsaking of worldy objects. It is not just external show; it is attended with internal indifference to the object of attraction and giving up of desire (सर्वत्र अनादरम् कुरु) The author uses the word प्रौढ or full grown or mature dispassion. When you become free from objects of desire, all the restlessness of the mind is ceases and you become peaceful. there is peace in freedom.
Ch. 10 Sh.4
तृष्णामात्रात्मको बन्धस्तन्नाशो मोक्ष उच्यते ।
भवासंसक्तिमात्रेण प्राप्तितुष्टिर्मुहुर्मुहुः ॥ १०-४॥
tr̥ṣṇāmātrātmakō bandhastannāśō mōkṣa ucyatē |
bhavāsaṁsaktimātrēṇa prāptituṣṭirmuhurmuhuḥ || 10-4||
तृष्णा मात्र आत्मकः बन्धः तत् नाशः मोक्षः उच्यते भव असंसक्ति मात्रेण प्राप्तितुष्टिः र्मुहुर् र्मुहुः
तृष्णामात्रात्मको (तृष्णा-desire, craving मात्र-made only of आत्मकःitself)-consisting of desire alone बन्धः-is bondage तत्-that नाशः -destruction मोक्षः -freedom, liberatin उच्यते-is said to be भव असंसक्ति मात्रेण (भव-world असंसक्ति-non-detachment मात्रेण-only by)-through non-detachment of world alone प्राप्तितुष्टिः (प्राप्ति-attainment तुष्टिः-joy) joy from the attainment मुहुर्-at every moment मुहुः – again
Bondage consists of only desire and its destruction is said to be liberation. By non-attachment alone one attains liberation.
तृष्णामात्रात्मको बन्धः तत् नाशे मोक्ष उच्यते – Desire is the soul of bondage and its destruction is said to be liberation. त्तृष्णा means thirst. This is the craving for objects of enjoyment which are not in one’s possession. On the other hand, desire means longing for continued possession of the object already obtained.
भव असंसक्ति मात्रेण प्राप्ति तुष्टिः मुहुर् मुहुः –
Non-attachment to the world is the only sure way to reach the highest stage of bliss. When desire has ended, thoughts cease to exist and the mind is set in abeyance. Where there is no mind there cannot be any ego. Ego is the experiencer of the world of plurality and the joy and sorrow offered by it. So non-attachment is the solution for freedom.
तुष्टिः प्राप्तिः मुहुर् मुहुः- तुष्टि means contentment, satisfaction. Satisfaction and contentment are not obtained as external objects. They are my own nature veiled by the agnyana caused by ego. The root cause of ego is desire. When desire is demonished there is no ego and therefore my innate nature of joy surges up. –Swami Nitya Swarupananda.
Ch. 10 Sh.5
त्वमेकश्चेतनः शुद्धो जडं विश्वमसत्तथा ।
अविद्यापि न किंचित्सा का बुभुत्सा तथापि ते ॥ १०-५॥
त्वम् एकः चेतनःशुद्धः जडम् विश्वम् असत् तथा अविद्या अपि न किंचित् सा का बुभुत्सा तथापि ते
त्वम्-you are एकः-one, indivisible चेतनः-conscioiusness शुद्धः-pure जडम्-inert, unconscious विश्वम्-world, universe असत्-non-existent तथा-likewise अविद्या-ignorance अपि-also न-not किंचित्-any thing सा-that का-what बुभुत्सा-desire to know, curiosity, inquisitive तथापि (तथा-likewise अपि-also, yet)-eventhough ते-your
You are pure intelligence itself. The universe is neither intelligent nor existent. Even ignorance is unreal. Then what is left to know?
त्वम् एकः चेतनःशुद्धः विश्वम् जडम् असत् तथा –You are one indivisible consciousness. The world insentient, Inert. It is not awareness (intelligence). The self itself is the one, intelligent and pure thing to know.
अविद्या अपि न किंचित् सा का बुभुत्सा तथापि ते –Even ignorance is unreal. Even so why should you desire to know what is not existent or not real. The world is apparently presented to us and ignorance that causes the appearence of the world is not really existent.
The knowledge of the Self, therefore, should be the end and aim of our life which alone will put an end to desire that constitutes bondage as mentioned in the previous verse.
Ch. 10 Sh.6
राज्यं सुताः कलत्राणि शरीराणि सुखानि च ।
संसक्तस्यापि नष्टानि तव जन्मनि जन्मनि ॥ १०-६॥
राज्यम् सुताः कलत्राणि शरीराणि सुखानि च संसक्तस्य अपि नष्टानि तव जन्मनि जन्मनि ॥ १०-६॥
राज्यम्- kingdom सुताः-sons, progeny कलत्राणि- consorts’ wives, spouces शरीराणि-bodies सुखानि-pleasure, comfort च-and संसक्तस्य-of attached अपि-even नष्टानि- destroyed, lost तव- for you जन्मनि-birth जन्मनि-after birth
So many kingdoms, progeny, and spoues have been lost for you evethough you were attached to them life after life.
राज्यम् सुताः कलत्राणि शरीराणि सुखानि च –So many kingdoms, progeny, spouses, bodies, and pleasures. That the world is false has been mentioned earlier. This idea is eloberated here. Life after life one has toiled to acquire, posses and enjoy all the material pleasures. This satement is concluded in the next line.
संसक्तस्य अपि नष्टानि तव जन्मनि जन्मनि – Although you were attached to the above material possessions, they were lost to you with your demise. Again, in the next birth, you toil to acquire and enjoy the same, but meet the same fate. The seer gives a commonsense reason as to why we must recourse to non-attachment and dispassion. The worldy pleasures are not permanent although we love them and try to hold them so dearly. They get lost and cause suffering. So, what is the use of resorting to such fleeting materials for support and pleasure?
Ch. 10 Sh.7
अलमर्थेन कामेन सुकृतेनापि कर्मणा ।
एभ्यः संसारकान्तारे न विश्रान्तमभून् मनः ॥ १०-७॥
अलम् अर्थेन कामेन सुकृतेन अपि कर्मणा एभ्यः संसार कान्तारे न विश्रान्तम् अभूत् मनः ॥ १०-७॥
अलम्- enough, sufficeient अर्थेन- with wealth कामेन-with desire- सुकृतेन-with good deeds, right actions अपि-also कर्मणा-with action एभ्यः-from these संसारकान्तारे (संसार-changing world कान्तारे-in the wild jungle)-in the wilderness, forestz of the world न-not विश्रान्तम्- peaceful अभूत्- has become मनः – the mind
Enough of riches, desires, pious deeds, or right actions. By these the mind does not come to peace here, in the dreary forest of the world. It finds no rest.
अलम् अर्थेन कामेन सुकृतेन अपि कर्मणा –Enough of your futile endeavors to obtain mental peace by way of acquiring wealth, by performing pious deeds or other right actions. It creates more desires. The desires keep on multiplying with each fulfilment.
एभ्यः संसारकान्तारे न विश्रान्तम् अभूत् मनः – You do not get tranquillity of mind by worldy possessions. On the other hand, it makes the mind more dissiparaous. Wealth, virtuous deeds, create more desire instead of fulfilling it. Ashtavakra insists that persuit of dharma, artha and Kama will not enable to you to reach the goal of moksha. So, drop all the desires and abide in the self.
न कर्मणा न प्रजया त्यगेनैके अम्रुतत्व मानुषुः You don’t achieve eternity by action or by progeny. You can do so only by renunciation of desire.
Ch. 10 Sh.8
कृतं न कति जन्मानि कायेन मनसा गिरा ।
दुःखमायासदं कर्म तदद्याप्युपरम्यताम् ॥ १०-८॥
कृतम् न कति जन्मानि कायेन मनसा गिरा दुःखम् आयासदम् कर्म तत् अद्य अपि उपरम्यताम्
कृतम्-undertakenन-not कति-how many जन्मानि-births कायेन-with body मनसा-with mind गिरा-with speech दुःखम्-painful आयासदम्-involving difficulty, trouble, labour कर्म-work तत्-that अद्य-today अपि-at least उपरम्यताम्-cease
For how many lifetimes have you not undertaken hard and painful labour with your body, mind and speech? It is time now to stop.
कृतम् न कति जन्मानि कायेन मनसा गिरा –for how many births have you not undertaken hard and painful work with your body, mind and speech? We have our present body and happiness and misery as a result of our past actions. Still we do not have lasting happiness
दुःखम् आयासदम् कर्म तत् अद्य अपि उपरम्यताम् -. Ashtavakra indicates that to escape the misery of past actions entailing so much of difficulty we should at once stop all such actions to fulfil the desires of the world.