EXTRACT FROM MUMUKSHU VYAVAHAARA PRAKARANAM
WHAT IS THE FRUIT OF THE STUDY OF THIS GRANTHA
अस्यां वा चित्तमात्रायां प्रबोधः संप्रवर्तते बीजादिव सतो व्युप्तादवश्यंभावि सत्फलम् ।
When this discourse is heard and understood in the mind, enlightenment rises like a seed sowed in the right field at the right time that surely results in good fruit.
अपि पौरुषमादेयं शास्त्रं चेद्युक्तिबोधकं अन्यत्वार्षमपि त्याज्यं भाव्यं न्याय्यैकसेविना ।
If this scripture is regarded lightly as work composed by a man, then other texts of the Rishis also should be ignored, as they also are of the same type; and should be understood that the same truths belong here also.
युक्तियुक्तमुपादेयं वचनं बालकादपि अन्यत्तृणमिवत्याज्यमप्युक्तं पद्मजन्मना ।
If the instructions are proper and are based on reason, the words of a child also should be accepted; if not based on reason and given by Lotus-born Brahmaa also, it should be discarded like a piece of grass.
योऽस्मात्तातस्य कूपोऽयमिति कौपं पिबत्यपः त्यक्त्वा गाङ्गं पुरस्थं तं को नाशास्त्यतिरागिणम् ।
If a man drinks the well water saying that it was dug by his ancestors and refuses to drink the Gangaa waters which are flowing in front of him, who can convince that fool who is blinded by attachment?
यथोषसि प्रवृत्तायामालोकोऽवश्यमेष्यति अस्यां वा चित्तमात्रायां सुविवेकस्तथैष्यति ।
When the dawn appears, sight is naturally there; so also when just absorbed in the mind, Knowledge of the right kind appears by itself.
श्रुतायां प्राज्ञवदनाद्बुद्ध्वान्तं स्वयमेव च शनैःशनर्विचारेण बुद्धौ संस्कार आगते
पूर्वं तावदुदेत्यन्तर्भृशं संस्कृतवाक्यता शुद्धयुक्ता लतेवोच्चर्या सभास्थानभूषणम् ।
परा नागरतोदेति महत्वगुणशालिनी सा यया स्नेहमायान्ति राजानोऽमरा अपि ।
After listening to this Grantha from the mouth of a learned person, till the final end of the book, then one should analyze by oneself the truths in one’s mind slowly; and when the understanding dawns in the intellect at first, then there appears within, the essence of all the words with the purity of understanding; and grows tall like a creeper, making one shine forth in the assembly. A highly civilized conduct appears with excellent virtues by which even kings and gods feel attracted.
पूर्वापरज्ञः सर्वत्र नरो भवति बुद्धिमान्पदार्थानां यथा दीपहस्तो निशि सुलोचनः ।
A man who understands thoroughly the former and later expositions (connecting the various points at various places at all times), understands the words and meanings, like a man who already has a sight proper can see at night-time also with the help of a lamp.
लोभमोहादयो दोषास्तानवं यान्त्यलं शनैः धियो दिशः समासन्नशरदो मिहिका यथा ।
Greed, confusion etc which cloud the intellect vanish off gradually like the mist at the arrival of autumn.
केवलं समवेक्ष्यन्ते विवेकाभ्यसनं धियः न किंचन फलं धत्ते स्वाभ्यासेन विना क्रिया ।
Only the constant churning of the truths in the intellect is required; the fruit of the listening will not appear without the analyzing practice by oneself.
मनः प्रसादमायाति शरदीव महत्सरः परं साम्यमुपादत्ते निर्मन्दरेवार्णवः ।
Mind becomes quiet and peaceful, like the huge lake at autumn; it attains supreme tranquility like the ocean which is not churned with the
. Mandara Mountain
निरस्तकालिमारत्नशिखेवास्ततमःपटा प्रतिज्वलत्यलं प्रज्ञा पदार्थप्रविभागिनी ।
Like the flame of the jewel-lamp which has been cleaned of the soot, the darkness of ignorance gets removed, and the correct understanding shines brightly revealing the truth suggested by the words.
दैन्यदारिद्र्यदोषाढ्या दृष्टयो दर्शितान्तराः न निकृन्तन्ति मर्माणि ससन्नाहमिवेषवः ।
The faults of wretchedness, poverty etc which one suffers in the world, reveal their true nature of essencelessness and do not pierce the inside like the arrows cannot hurt a man protected by the armor.
दृश्यं नावलुम्पन्ति भीमाः संसृतिभीतयः पुरःस्थितमपि प्राज्ञ्नं महोपलमिवेषवः ।
The terrifying fears of Samsaara do not affect the man of knowledge who faces them courageously, like the arrows have no effect on a rock.
कथं स्यादादिता जन्मकर्मणां दैवपुंस्त्वयोः इत्यादिसंशयगणः शाम्यत्यह्नि यथा तमः ।
‘How did the births and actions that affect humans and gods, begin?’ such doubts subside like the darkness when the fire is lit.
सर्वदा सर्वभावेषु संशान्तिरुपजायते यामिन्यामिव शान्तायां प्रज्ञालोकोपागते ।
When the sight of Knowledge is obtained, complete peace prevails about all the matters of the world, as if the night has ended, and the sun has risen.
समुद्रस्येव गाम्भीर्यं धैर्यं मेरोरिव स्थितं अन्तःशीतलता चेन्दोरिवोदेति विचारिणः ।
Profound deep nature like the ocean, unshaken courageous stand like the Meru; the inner faculty cool like the moon, rises for a man with Vichaara (who analyzes the truths of this scripture).
सा जीवन्मुक्तता तस्य शनैः परिणतिं गता शान्ताशेषविशेषस्य भवत्यविषयो गिराम् ।
सर्वार्थशीतला शुद्धा परमालोकदास्य धीः परं प्रकाशमायाति ज्योस्नेव शरदैन्दवी ।
When he becomes mature in the JeevanMukta state through practice (JeevanMukta state is slowly gained by reasoning again and again, crossing over seven levels of spirituality), all the perceived objects subside for him; and there is nothing that exists as an object for talk. His intellect that is cool and pure bestows the vision of the Supreme truth and shines brightly like the moonlight of the autumn moon.
हृद्याकाशे विवेकार्के शमालोकिनि निर्मले अनर्थसार्थकर्तारो नोद्यन्ति किल केतवः ।
In the pure Heart-space (not the physical heart), when the Viveka-Sun shines with the light of Shama, the comets which bring about the calamities (desires etc) do not rise at all.
शाम्यन्ति शुद्धिमायान्ति सौम्यास्तिष्टन्ति सून्नते अचञ्चले जलेऽतृष्णाः शरदीवाभ्रमालिकाः ।
Those who are without the Trshnaa (thirst for pleasures), calm down, are purified, and stay quietly on the very tall unmoving waters (jala) (or the unmoving Mountain/ jada) like the garland of white clouds in the autumn (which are without the thirst, which are pure, which are quiet and rest on top of the tall mountain which is unshaken.)
यत्किंचनकरी क्रूरा ग्राम्यता विनिवर्तते दीनानना पिशाचानां लीलेव दिवसागमे ।
The uncivilized conduct of acting rude and hurting others which makes a person act annoying towards all, goes off like the ‘devil’s dance at night which brings fear in the faces of others’, stops when the day arrives.
धर्मभित्तौ भृशं लग्नां धियं धैर्यधुरं गतामाधयो न विधुन्वन्ति वाताश्चित्रलतामिव ।
If a person’s intellect is well-attached to the wall of Dharma and excels in courage, the mental afflictions do not shake it, like the winds cannot move the creeper in a painting.
न पतत्यवटे ज्ञस्तु विषयासङ्गरूपिणि कः किल ज्ञातसरणिः श्वभ्रं समनुधावति ।
A Knower does not fall inside the pit of attraction for sense objects.
Which person who knows the path very well will voluntarily fall into a hole?
सच्छास्त्रसाधुवृत्तानामविरोधिनि कर्मणि रमते धीर्यथाप्राप्ते साध्वीवान्तःपुराजिरे ।The intellect will feel happy in the actions which are not opposed to the words of the noble me, and the Shaastras, like a devoted wife stays happy within the enclosed area of the harem.
WHAT IS HIS VISION LIKE?
जगतां कोटिलक्षेषु यावन्तः परमाणवः तेषामेकैकशोऽन्तःस्थान्सर्गान्पश्यत्यसङ्गधीः ।
परमाणौ परमाणौ सर्गवर्गा निरर्गलाः ये पतन्त्युत्पतन्त्यम्बुवीचिवत्तान्स पश्यति ।
In the crores and lakhs of worlds, in each and every subtle atom of those worlds, Brahmaandas are seen by the unattached Yogi. He sees in each and every subtle atom, various creations falling and rising without any impediment, like the waves of the ocean.
मोक्षोपायावबोधेन शुद्धान्तःकरणं जनं न खेदयति भोघौगो न चानन्दयति क्वचित् ।
न द्वेष्टि संप्रवृत्तानि न निवृत्तानि काङ्क्षति कार्याण्येष प्रबुद्धोऽपि निष्प्रबोध इव द्रुमः ।
A person whose mind is pure with the understanding of the path of liberation, the hosts of pleasures do not distress or give joy. He does not dislike any action as unwanted; does not like any action as wanted. Though awake, he is as if not awake like a tree which though knows to yield flowers etc, is still unaware of it all. (Though aware of the actions and their results, he is unaffected by it all.)
दृश्यते लोकसामान्यो यथाप्राप्तानुवृत्तिमानिष्टानिष्टफलपाप्तौ हृदयेनापराजितः ।
He is seen as an ordinary person only, doing whatever comes to his lot as his required duties; but is not affected by the fruits of the actions whether good or bad.