||om tat sat ||

Vivekachudamani Slokas 267-268:

Earlier Guru elaborated on the great dictum - 'That thou art", that that god is within you in a methodical way. It was taught in a way that is easily understood . For us the meanings of the words are clear. The basic thoughts are simple and easily grasped. What is left is internalizing and practicing that philosophy. That is not so easy, simply because our mind is not under our control. In responsse to Arjuna's similar query Krishna told us the same in Gita. ( "అసంశయం మహాబాహో మనోదుర్నిగ్రహమ్ చలమ్.." chapter 6).

Here in the following Slokas  Guru also takes up practical issues that stop us from owning that Self and the way to overcome the obstacles.

Sloka 268:

జ్ఞాతే వస్తున్యపి బలవతీ వాసనాదిరేషా
కర్తా భోక్తాపి అహమితి దృఢాయాస్య సంసారహేతుః।
ప్రత్యగ్ దృష్టాత్మని నివసతా సాపనేయా ప్రయత్నాత్
ముక్తిం ప్రాహుః తదిహ మునయో వాసనాతానవమ్ యత్॥

1 జ్ఞాతే వస్తున్యపి బలవతీ వాసనాదిః ఏషా -
even after Atman is known, these powerful impressions of the past ( they are there !) ;

వస్తు is actually objects - We can also say even after knowing the objects , knowing includes the knowledge that they are not the goals, the past impressions stop us. The past impressions which are in the form merits and demerits of past actions, are powerful. They stop us. Hence they need to be shunned or thrown away. How do those impressions stop us?

2 కర్తా భోక్తాపి అహం ఇతి దృఢాయా అస్య సంసారహేతుః -
strong impressions that I am the doer, I am the enjoyer ; these are the cause of Samsara , the sea of entanglements;

The ego does not allow us to move forward. Here and now, is the goal. The knowledge of that witness within us can wait and may be he can rest ! That ego itself, which pushes aside the Self,  is due to the impressions of the past.

If the past impressions are so powerful and are due to past deeds or Karma, can a mortal over come that Karma? Could Karma be overcome. Krishna answers that saying, "అభ్యాసేనతు కౌన్తేయా వైరాగ్యేణ తు గృహ్యతే.. - by intense practice and detachment". Guru too will answer in the same vein.

3 ప్రత్యగ్ దృష్టాత్మని నివసతా  సా అపనేయా ప్రయత్నాత్ -

(i)ఆత్మని ప్రత్యగ్ దృష్టా నివసతా -
turning eyes inward (towards brahman) and abiding with that

(ii)సా అపనేయా ప్రయత్నాత్ -
that should be destroyed with effort
 
Guru is giving ways to overcome those powerful and strong past impressions.

(i) Direct the mind from the external world , looking inwards towards that witness within us ( Self) which is also the Brahman; That turning inwards is through Meditation ( dhyana) and  repetitive( manana)  prayers. For one who turns his eyes inwards, it is easier to overcome the past impressions , because his mind is not running after the objects of the world.

(ii) they are overcome by a determined effort; that determination is the key. Without determination they cannot be got rid of.

Guru, Shankaracharya is channelling Gita dictum here.

4 ముక్తిం ప్రాహుః తదిహ మునయో వాసనాతానవమ్ యత్ -

 వాసనాతానవమ్ యత్ -
that removal of past impressions;

That destruction of the power of past impressions, the virtual removal of past impressions frees the man and is called Mukti, or liberation.

ముక్తిం ప్రాహుః తదిహ మునయో -
తదిహ మునయో ముక్తిం ప్రాహుః -
Sages say that it is liberation here and now;

Getting control of mind by practice and overcoming the past impressions is called liberation.

Summary of Sloka 268:

Even after Atman is known, the powerful impressions of the past that I am the doer, I am the enjoyer are the cause of Samsara , the sea of entanglements; Turning eyes inward (towards Brahman) and abiding with that, past impressions should be destroyed with effort. That removal of past impressions, Sages say is liberation here and now

That state of destruction of past impressions is itself called liberation.

Sloka 269:

అహం మమేతి యో భావో
దేహాక్షాదావనాత్మని।
అధ్యాసోఽయం నిరస్తవ్యో
విదుషా స్వాత్మ నిష్ఠయా॥

1 అహం మమేతి యో భావో -
this identification with me and mine

2 దేహాక్షాదావనాత్మని
దేహాక్షాదౌ అనాత్మని - the non self parts of body etc:

Guru for emphasis is repeating his warning about identification with non Self parts , namely me , myself , my body etc ; We are to be free of that.

3 అధ్యాసోఽయం నిరస్తవ్యో -
this false identification shall be rejected

4 విదుషా స్వాత్మ నిష్ఠయా -
by wisemen by identification with his own self

This false identification shall be rejected by wisemen by identification with his own Self.

Summary of Sloka 269:

This identification with me and mine, the non self parts of body etc,  shall be rejected by wisemen by identification with his own Self


॥ om tat sat ॥

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