𝐉𝐚𝐠𝐚𝐝𝐠𝐮𝐫𝐮 𝐒𝐫𝐢𝐦𝐚𝐝 𝐂𝐡𝐚𝐧𝐝𝐫𝐚𝐬𝐡𝐞𝐤𝐡𝐚𝐫𝐚 𝐁𝐡𝐚𝐫𝐚𝐭𝐢 𝐌𝐚𝐡𝐚𝐬𝐰𝐚𝐦𝐢𝐧: 𝐅𝐫𝐨𝐦 𝐕𝐞𝐝𝐚𝐧𝐭𝐢𝐜 𝐈𝐧𝐪𝐮𝐢𝐫𝐲 𝐭𝐨 𝐒𝐮𝐩𝐫𝐞𝐦𝐞 𝐁𝐥𝐢𝐬𝐬


Vivekachudamani - 47th Shloka:

वेदान्तार्थविचारेण जायते ज्ञानमुत्तमम् ।
तेनात्यन्तिकसंसारदुःखनाशो भवत्यनु ॥ ४७ ॥

vedāntārthavicāreṇa jāyate jñānamuttamam |
tenātyantikasaṁsaraduḥkhanāṥo bhavatyanu ||

The supreme wisdom arises from inquiry into the meaning of the Vedānta texts. Following it arises the complete destruction of the sorrow of samsāra.

vedāntāḥ: the Upanişads which are at the end of the Vedas; their meanings Vedāntārthāḥ.

vicāra: of the Vedātārthas; vicāreṇa; nirṇayānukūla-mānasa-vyāpāreṇa: by the mental process conducive to determination. The Supreme Reality is eternal purity, intelligence and freedom. It is free of all differences of like kind, of different kind and of internal differences. It is understood from the Vedanta texts by the six criteria for determining the meaning like upakrama and upasaṁhāra —the way in which the work begins and the way in which it ends. By such means, supreme knowledge free of all defects like doubt etc. arises. By its determination saṁsāraduḥkha is annihilated forever. His Holiness says that ātyantika-samsāraduḥkhanāśa, i.e., the complete liquidation of the sorrow of samsāra arises, i.e., when this samsāraduḥkha is once destroyed, there is no possibility of any other duḥkha following it.

anu: after its determination.

𝐃𝐢𝐚𝐥𝐨𝐠𝐮𝐞𝐬 𝐰𝐢𝐭𝐡 𝐭𝐡𝐞 𝐆𝐮𝐫𝐮: 𝐀𝐝𝐯𝐚𝐢𝐭𝐚 -
"Sweetness can be known only when I put some sweet thing on my tongue. It is impossible of being explained in words or of being learnt from another person. It has to be realised in direct experience. If a thing so familiar to us as sweetness transcends all expression, how much more transcendental will be the truth of Advaita, which is the supreme sweetness. I am reminded in this connection of a gentleman who came here sometime back. He was a Brahmana but his training had all been on the 'modern lines' so that he was a Brahmana only in name; and thanks to circumstances, he had attained a prominent position in public life. It was his first visit to this place. He seemed to have been very much enchanted with the crystal clear water of the river, the natural scenery all around, the peaceful atmosphere and other things. When he came to me, he expressed the delight he experienced and added 'Why, it is brahmananda'. He evidently meant, of course, that it was like brahmananda, the bliss of Brahman, the Absolute. It struck me that, in spite of his training and habits so divorced from our time-honoured religion, this idea that brahmananda was the highest of all anandas and that, therefore, that alone could be used as a simile to express a delight which defies adequate expression was still un-eradicated from his mind. I mention this incident to show that, even in common parlance when we find words wanting to express an intense sensuous pleasure, we resort to brahmananda alone as an adequate or expressive simile. That means that it is universally recognised that the ananda of Brahman which is the same as Advaita is beyond all words. Ask me not therefore to teach you Advaita, for it is an impossibility. But you may ask me to unravel for you some grammatical construction or to solve some of your doubts in the logic of the system. That is the best that I can do for you."

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