ANÁTMA ÙRI VIGARHAÏA
(Section dealing with the censure of all acquisitions 
except of the Knowledge of the Self.)
Adi Shankaracharya
The above Prakaraïa (section dealing with the vanity of all acquisitions), consists of eighteen verses including the last two which deal with the fruit of mastering and thinking on it. The style is simple in diction and sublime in ideas, and accords well with the style of Ùri Ùañkara's Mohamudgara. The necessity for knowledge of the Self (Átmabodha) through direct Self-realisation (Aparokúa-anubhüti) is emphasized here. The best possession is the knowledge of the Self. The Mohanudgara exhorts thus : - ``Think about the Self'' (átmánam bhávaya); ``Who am I?'' (ko'ham)?. The body is only a temporary abode for the Soul. It is only an instrument meant for doing good deeds. It is a Temple which has worth only so long as the God or Soul exists therein.

The refrain ``Tataç kim?'' (what then?) signifies the vanity and futility of what has been stated before. 


Labdhá vidyá rájamánya tataç kim
Prápta sampat prábhaváãhya tataç kim
Bhuktá nári sundaráñgi tataç kim
Yena svátmánaiva sákúátkøto'bhüt.(1)
Learning, honoured by kings, has been acquired, supreme wealth has been obtained, the fair one's company has been enjoyed - all these verily are in vain to him by whom the Self has not been realised. 


Keyürádyair bhüúito vátataç kim
Kouúeyádyai-vávøto vá tataç kim
Tøpto møúûánnádiná vá tataç kim
Yena svátmá naiva sákúátkøto'bhüt.(2)
The body has been adorned with bracelets (and other ornaments), it has been clad in silken (and other rich) robes, it has been pampered with dainty food - all these, verily are in vain to him by whom the Self has not been realised.


Døúûá náná cárudeùás tataç kim
Puúûáùceútá bhandhu vargás tataç kim
Naúûam dáridryádi duçkham tataç kim
Yena svátmá naiva sákúátkøto'bhüt.(3)
Many a charming country has been traversed and seen, many a dear relative has been nourished well, the pain of poverty, etc. has gone - all these are in vain to him by whom the Self has not been realised.


Snátam tèrthe jahnujádau tataç kim
Dánam dattam dvyaúûa samkhyam tataç kim
Japtá mantráç, koûiùo vá tataç kim
Yena svátmá naiva sákúátkøto'bhüt.(4)
Holy baths have been taken in sacred rivers like the Ganges, the sixteen kinds of gifts have been given, sacred mantras (potent spells) have been muttered by the crores - all these, verily are in vain to him by whom the Self has not been realised.


Gotram samyabhüúitam vá tataç kim
Gátram bhasmác cháditam vá tataç kim
Rudrákúádiç samdhøto vá tatqaç kim
Yena svátmá naiva sákúátkøto'bhüt.(5)
The family has been well adorned, the body is well besmeared with holy ashes, the rudrákúa-rosary etc. have been worn well - all these, verily are in vain to him by whom the Self has not been realised.

Annair viprástarpitá vá tataç kim
Yajòair devástoúita vá tataç kim
Kèrtyá vyáptáç sarva lokás tataç kim
Yena svátmá naiva sákúátkøto'bhüt.(6)
Learned Brahmins have been propitiated with food, the gods have been pleased with sacrificial oblations, fame has spread to all the worlds - all these, verily are in vain to him by whom the Self has not been realised.


Káyaç kliúûùcopavásais tataç kim
Labdháç putráç svèya patnyás tataç kim
Práïáyámaç sádhito vá tataç kim
Yena svátmá naiva sákúátkøto'bhüt.(7)
The body has been emaciated by fastings, good sons have been procured in one's webbed wife, control of the breath has been successfully practised - all these, are in vain to him by whom the Self has not been realised.


Yuddhe ùatrur nirjito vá tataç kim
Bhüyo mitraiç pürito vá tataç kim
Yogaiç práptáç siddati vá tataç kim
Yena svátmá naiva sákúátkøto'bhüt.(8)
The enemy has been vanquished in battle, strength has been replenished through new allies, the siddhis have been attained through the process of Yoga - all these, verily are in vain to him by whom the Self has not been realised. 


Abdhiç Padbhyám lañghito vá tataç kim
váyuç kumbhe sthápito vá tataç kim
Meruç Páïávuddhøto vá tataç kim
Yena svátmá naiva sákúátkøto'bhüt.(9)
The ocean has been crossed on foot, the vital breath has been retained (in the kumbhaka process of Práïayáma), the great mountain Meru has been held in the palm - all these verily, are in vain to him by whom the Self has not been realised.


Kúvelaç pèto dugdhavadvá tataç kim
Vahnir jagdho lájavadvá tataç kim
Práptaùcaraç pakúivatkhe tataç kim
Yena svátmá naiva sákúátkøto'bhüt.(10)
Poison has been drunk like milk, fire has been eaten like fried paddy, movement in the sky has been got like a bird - all these, verily are in vain to him by whom the Self has not been realised.


Baddáç samyak pávakádyás tataç kim
Sákúádviddhá lohavaryás tataç kim
Labdho nikúepo'òjanádyais tataç kim
Yens svátmá naiva sákúatkøto'bhüt(11)
The fire and other elements, have been controlled, metals like iron have been directly pierced, the treasure (inside the earth) has been detected with the help of collyrium, etc. - all these, verily are in vain to him by whom the Self has not been realised. 


Bhüpendratvam práptamurvyám tataç kim
Devendratvam sambhøtam vá tataç kim
Muïdèndratvam copalabdham tataç kim
Yena svátmá náiva sákúátkøto'bhüt.(12)
Sovereignty over the earth has been obtained, lordship of the gods in Heaven has been secured, lordship over the ascetics (with shaven heads) has been attained - all these, verily are in vain to him by whom the Self has not been realised.


Mantraiç sarvaç stambhito vá tataç kim
Báïáirlakúyo bhedito vá tataç kim
Kálajòánam cápi labdham tataç kim
Yena svátmá naiva sákúátkøto'bhüt.(13)
Everything has been controlled through mantras (potent spells), the target has been unerringly pierced with arrows, knowledge of Time (past, present and future) has been acquired - all these, verily are in vain to him by whom the Self has not been realised.



Kámátañkaç khaïãito vá tataç kim
Kopáveùaç kuïûhito vá tataç kim
Lobháùeúo varjito vá tataç kim
Yena svátmá naiva sákúátkøto'bhüt.(14)
The malady of desire (Káma) has been cut (kept) off, the effect of anger has been blunted, the all-embracing evil of avarice has been kept away - all these, verily, in vain to him by whom the Self has not been realised.


Mohadhvántaç poúito vá tataç kim
Játo bhümau nirmado vá tataç kim
Mátsaryártir mèlitá vá tataç kim
Yena svátmá niva sákúátkøto'bhüt.(15)
The gloom of delusion has been crushed, all pride has been shed here, the disease of jealousy has been erased - all these, verily, are in vain to him by whom the Self has not been realised.


Dháturlokaç sádhito vá tataç kim
Viúïorloko vikúito vá tataç kim
Ùambhorlokaç ùásito vá tataç kim
Yena svátmá naiva sákúatkøto'bhüt.(16)
The world of Brahmá has been acquired, the world of Viúïu has been seen and the world of Ùiva has been ruled over - all these, verily, are in vain to him by whom the Self has not been realised.


Yasyedam hødaye samyaganátmaùrè vigarhaïam
Sadodeti sa evátma sákúátkárasya bhájanam(17)
He is the only locus (place) for Self-realisation in whose heart always arises this thought relating to the topic dealt before (Anátmaùrè-vigarhna). 


Anye tu máyikajagadbhránti vyámoha mohitáç
Na teúám jáyate kvápi svátma sákúátkøtirbhuvi(18)
Others are infatuated by the delusion of this illusory world. Self-realisation is not for such people on this earth.


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