||om tat sat ||

Viveka Chudamani Slokas 202-203

The Jivahood which has no beginning , may not have an end , in such a case how can one get Moksha was the disciple's concern and a question too ( Sloka 194). In response to that the Guru says that which is seen to have no beginning in an illusion, may have an end may once the illusion is removed. To confirm this premises Guru gives two examples ( Sloka 199-200) of things that are seen to have no beginning  but do have an end. Having given such examples, now Guru completes the answer by linking examples to the disciple’s question.

  

Now we go through the Slokas 202 and 203 

Slokas 202-203

अनादेरपि विध्वंसः 

प्रागभावस्य वीक्षितः।

यत् बुद्ध्युपपाधिसंबन्धात् 

 परिकल्पित मात्मनि॥ 202||

जीवत्वं न ततोऽन्यत् तु

 स्वरूपेण विलक्षणम् ।

सम्बन्धःस्वात्मनो बुध्या 

मिथ्या ज्ञानपुरस्सरः ॥203||

The answer is in two Slokas. Here we go through the four quarters of both Slokas , and dig into  its meaning.

Sloka 202

अनादेरपि  प्रागभावस्य -

a previous non-existence, though beginning less 

विध्वंसः वीक्षितः - 

is seen to have an end ( destruction)

Here, Guru is simply reiterating what has been established in earlier Slokas. He says we have noted the destruction of that which had no beginning. We know about destruction of ignorance , and the abrupt ending of a dream etc. So that much is clear. While guru said only this much - it is clear that he is actually hinting that similarly the Jivahood which is seen as having no beginning will have and end too, without expressly saying so.

 

Now he will link it to Jivahood and Atma.

यत् - that - (means that Jivahood)

बुद्ध्युपपाधिसंबन्धात्  -  

due to its contact with intellect ( buddhi) 

In the Sheath of Knowledge , how did we arrive at this conclusion of Jivahood being linked to Self ? It is the intellect that felt that the beginning less Jiva hood , in that state of knowledge sheath , is nothing but Self.    It is the intellect that made the connection.

But how did intellect make that connection?

Guru says

परिकल्पित मात्मनि  -  

it was falsely superimposed on the Self.

Guru is saying , simply that it was intellect which made that false connection between Self and Jivahood.

But then, how can one say that it is a false connection. Falsity can be established by reviewing the original understanding of Self. Guru says Jivahood is not the natural form of Self. 

Guru is establishing the falsity of Jivahood of Self, by reiterating what is Self. 

जीवत्वं न ततोऽन्यत् - जीवत्वं न ततो अन्यः तु - ततः अन्यत् जीवत्वम् न तु -

that other one ( Self) is not Jivahood ;

स्वरूपेण विलक्षणम्  - 

it is different from it.

Guru says Jivahood is contrary to the natural state of Self. 

We shall stop and take a stock.

Self is known. It is beyond joys and sorrows. That is known for sure. The Jivahood is a bundle of joys and sorrows. That is also well known. So that which is bundle of joy and sorrows cannot be attached to something ( Self) , which is beyond all joys and sorrows. So that connection made is indeed false.

 So to complete the answer, Guru says:

सम्बन्धःस्वात्मनो बुध्या - 

संबन्धः तु आत्मनं बुध्या

that relationship with Self is created by Intellect

How did Intellect get this connection?

मिथ्या ज्ञानपुरस्सरः

due to false knowledge 

Self has no connection with Jivahood. The connection made due to false knowledge. 

Taking us through a deliberate step by step process, 

Guru establishes a very simple point. Self has no Jivahood. That it is linked to Jivahood came about because of false  linkage made by intellect. Jivahood that has no beginning has an end . That end is Moksha.

The two Slokas can be summarized as follows: 

"Although it is beginingless , the former non -existence, is found to have an end. So too, the Jivahood which is imagined to be in the Atman, due to relationship imagined by intellect, is not real. The other  the Self, is intrinsically different from Jivahood. The relationship between Self and Jivahood is due to false knowledge."

 

But one question is still left to be answered. 

How one would achieve the end of Jivahood and attain the Moksha ? That is left to be answered.

That we will hearthe same  in the subsequent Slokas. 

||om tat sat||

. 

                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                            

||Om tat sat||