||om tat sat ||


Viveka Chudamani Slokas 311-313 :

So far Guru has emphasized the need to get rid of Ego or Ahankara. Now to stop Ego he goes after the true seeds of Ahankara.

Sloka 311:

निगृह्य शत्रोहमोऽवकाशः
क्वचिन्नदेयो विषयानुचिन्तया।
स एव संजीवनहेतुरस्य
प्रक्षीण जंबीरतरोरिवाम्बु॥

1निगृह्य शत्रोहमोऽवकाशः-
  निगृह्य शत्रोः  अहमो  -
  vanquishing the enemy the Ego ,

2 क्वचिन्नदेयो विषयानुचिन्तया -
   क्वचित् न देयो अवकाशः - no chance should be given to it
   विषयानुचिन्तया - by thinking of issues ( of Sansara)

Vanquishing the enemy, namely the Ego , no chance  should be given to it revive by thinking of objects which pulls you back into the world of wants.


3 स एव संजीवन हेतुरस्य-
   That is the cause of its revival;

 
The life giving nectar for Ego, is the thinking of issues (objects). So do not give the Ego a chance to revive by thinking of objects. Example is watering lemon tree.

4 प्रक्षीण जंबीर तरोः इवाम्बु:
प्रक्षीण जम्बीर तरोः - for the dried up Lemon tree
अम्बु इव -  like water

Like the water for a dried up Lemon tree, do not give life to the ego that was vanquished , by thinking about issues which entangle you more.


 Sloka summary 311:

Vanquishing the enemy, namely the Ego , no chance  should be given to it revive by thinking of objects which pulls you back into the world of wants. Like the water sprinkled on a dried lemon tree, thinking is an agent of rejuvenation for the wants

How does thinking alone rejuvenate Ego?. Thinking about some thing, firm desire for the same arises. From the desire comes action. From that action comes the delusion about the real natures

 Sloka 312

देहात्मना संस्थित एव कामी
विलक्षणः कामयिता कथं स्यात्।
अतोऽर्थसंधानपरत्वमेव
भेदप्रसक्त्या भवबन्धहेतुः॥312||

देहात्मना संस्थित एव कामी:
one who suffers from the identification of Self, is one with desires

विलक्षणः कामयिता कथं स्यात्-
one who is otherwise, how can he be one with desires

One who suffers from the identification of Self, is undoubtedly the one one with desires. If you are free of that identification with body, and see the Self in all its glory, you can have no other desires.

3 अतोऽर्थसंधानपरत्वमेव
 hence being concerned with objects only;

 Hence being concerned with objects only is the cause of entanglement.

4 भेदप्रसक्त्या भवबन्धहेतुः -
  the idea of duality is the cause of all bondage of existence; 

The tendency to being concerned with objects is caused by the idea of duality , and in turn is the cause of all bondage of existence.


Sloka summary 312: 

One who suffers from the identification of Self, is one with desires ; One who is free from the delusion of body as the Self, , how can he be one with desires? Hence being concerned with objects is the cause of bondage of Sansara , which is caused by the sense of difference.


Sloka  313

कार्यप्रवर्धनात्
बीजप्रवृद्धिः परिदृश्यते ।
कार्यनाशात् बीजनाशः
तस्मात् कार्यं निरोधयेत्॥

1 कार्यप्रवर्धनात्
  when the effect is developed ;

  बीजप्रवृद्धिः परिदृश्यते ।
  the seed too grows;
.

 When the effect is developed, like a tree growing and flowering resulting in fruits, we see the progress of seeds in the form of a fruit.

So if the tree is uprooted  there is no question of further branches or flowers or fruits or even seeds. We hear that on Stanza 3

3 कार्यनाशात् बीजनाशः -
  destroying the effect, destroys the seed too;
 
4 तस्मात् कार्यं निरोधयेत्
  Hence the effect should be stopped.

  Here Guru is saying that by destroying the effect , the further production of seeds is stopped.

 Sloka summary 313 :  When the effect is developed, we see the growth of seeds.  Destroying the effect , destroys the seed too.Hence the effect should be stopped.

Here the statement is in the form of effect and cause ( or the seed).
Translating this to ego and thinking of sense objects, the the statement can be made as follows.

Ahankara or Ego ( tree) is the cause of the thought of sense objects( the seed - seed comes out of the fruits of the tree) . If the Ego (tree) is destroyed the the issue of sense objects( seed) does not arise. So destroy the Ego (tree)


॥ओं तत् सत्॥