[Advaita-l] Shata-shlokI of Shankara - 3,4 of 101

[V. Krishnamurthy]

Namaste.

3.
AtmAnAtma-pratItiH prathamam-abhihitA satya-mithyAtva-yogAt
dvedhA  brahma-pratItir-nigama-nigaditA
svAnubhUt-yopapattyA /
AdyA dehA-nubhandhAd-bhavati tad-aparA sA ca sarvAtmakatvAt
Adau brahm-Aham-asmIty-anubhava udite khal-vidam brahma
pashcAt //

prathamaM : At the outset
abhihitA : is enunciated
Atma-anAtma-pratItiH : the perception of the Self and the
non-Self
Satya-mithyAtva-yogAt : (respectively) by means of Truth
and of ‘MithyA’.
Brahma-pratItiH : Realisation  of brahman
nigama-nigaditA : is spoken of by the Vedas
dvedhA : as two-fold
svAnubhUtyA : by means of our experience, (and)
upapattyA : by means of conclusive proof.
AdyA : The former
bhavati : arises
dehAnubhandhAt : by consideration of the body as only an
appendage,
tat aparA sA : while the latter
(bhavati) : (arises)
sarvAtmakatvAt : by consideration of universal immanence.
Adau : In the beginning (the Realisation is)
Brahma-aham-asmi iti : that ‘I am brahman’
anubhave udite : when the experience rises  
pashcAt : thereafter, (it is)
idam khalu brahma : ‘All this is indeed brahman’.

Note  how the Acharya goes to the heart of the problem
right in the beginning. He has 99 shlokas to go; but he
wastes no time!

4.
AtmA cid-vit-sukhAtmA’nubhava-paricitaH sarva-dehAdiyantA 
satyevaM mUDha-buddhir-bhajati nanu
jano’nitya-dehAtma-buddhiM /
bAhyo’sthi-snAyu-majjA-pala-rudhira-vasA-carma-medo-yug-antaH
viNmUtra-shleshhma-pUrNaM sva-para-vapur-aho samviditvA’pi
bhUyaH //

AtmA : The Self
Cit-vid-sukha-AtmA : is of the nature of Consciousness,
Knowledge, Bliss.
anubhava-paricitaH : (It) can be known by direct
experience.
Sarva-dehAdi-yantA : (It) is the inspirer in all bodies,
senses etc.
Evam sati : And yet
mUDha-buddhiH janaH : the foolish person
bhajati : treasures
anitya-deha-Atma-buddhiM : the understanding that this
transient body is the Self.
nanu aho : alas! It is so
api samviditvA bhUyaH : although (he) knows again and again
 that
Sva-para-vapuH : the body either of his or of others
bAhyaH : (is) externally 
asthi-snAyu-majjA-pala-rudhira-vasA-carma-medo-yug :
composed of  bones, tendon, marrow, flesh, blood, nerve,
skin and fat
antaH : (and) internally 
viN-mUtra-shleshhma-pUrNaM :  full of excrement, urine and
phlegm.

Note 1: “samviditvA’pi bhUyaH”  is the Acharya’s emphasis
in the shloka.

Note 2. Compare with the more succinct version in his own
“Aparokshanubhuti” shloka No.23: 

deho’ham ityayaM mUDhaH kRtvA tishhTaty-aho janaH /
mamAyam-ityapi jnAtvA ghaTa-drAshhTeva sarvadA //

Meaning: How strange is it that a person ignorantly rests
contented with the idea that he is the body, while he knows
it as something belonging to him (and therefore apart from
him) even as a person who sees a pot (knows it as apart
from him) !

prANAms to all students of Adi Shankaracharya
profvk



=====
Prof. V. Krishnamurthy
My website on Science and Spirituality is http://www.geocities.com/profvk/
You can  access my book on Gems from the Ocean of Hindu Thought Vision and Practice,  and my father R. Visvanatha Sastri's manuscripts from the site.
Also see my webpages on Live Happily, the Gita Way at http://www.geocities.com/profvk/gohitvip/contentsbeach11.html