Sloka 49
Sloka 49
Original Text:
को नाम बन्धः कथमेष आगतः कथं प्रतिष्ठास्य कथं विमोक्षः । कोऽसावनात्मा परमः क आत्मा तयोर्विवेकः कथमेतदुच्यताम् ॥ ४९ ॥
Certainly! Here is a detailed breakdown of the given sloka:
- **Transliteration:**
Ko nāma bandhaḥ katham eṣa āgataḥ katham pratiṣṭhāsya kathaṁ vimokṣaḥ। ko'sāvanātmā paramaḥ ka ātmā tayorvivekaḥ kathametaducyatām ॥ 49 ॥
- **Translation:**
What is bondage? How has it arisen? How does it continue to exist, and how is one liberated from it? What is the non-self, and who is the supreme Self? How can one discern between these two? May this be explained.
- **Word Meanings:**
* ko - who * nāma - indeed * bandhaḥ - bondage * katham - how * eṣaḥ - this * āgataḥ - has come * katham - how * pratiṣṭhā - continuity or stability * asya - of this * katham - how * vimokṣaḥ - liberation * kaḥ - who * asau - that (non-self) * anātma - not the self * paramaḥ - supreme * kaḥ - who * ātmā - the Self * tayoḥ - of these two * vivekaḥ - discernment * katham - how * etat - this * ucyatām - may it be explained
- **Commentary:**
This verse, often found in Advaita Vedanta texts, such as the Vivekachudamani by Adi Shankaracharya, encapsulates the core inquiries essential for spiritual seekers aiming to understand the nature of reality. The questions posed here are fundamental in discerning the difference between the transient and the eternal, the self and the non-self.
Bondage, in the context of Vedanta, refers to the limitations and suffering born from ignorance (avidyā), which clouds one's true nature as the eternal, blissful self (ātman). The sloka eloquently raises foundational questions to be contemplated by the student of Vedanta.
The inquiry into "what bondage is" and "how it arises" drives one to understand that bondage is not a physical shackle but a psychological and spiritual delusion created by misidentifying the self with the body and mind. The continuity of this bondage is maintained by deep-rooted habits and misconceptions.
Liberation (moksha) is the dissolving of these misconceptions through knowledge (jnana), self-inquiry, and discernment (viveka) between the real (Brahman) and the unreal (the material and mental worlds which are transient and impermanent).
The distinction between the non-self (anātma) and the supreme self (paramātma) is crucial. The non-self comprises the physical body, emotions, thoughts, and ego, while the supreme self is the ultimate reality, the unchanging, infinite consciousness that pervades all.
This verse encourages the seeker to engage in deep reflection and inquiry, guided by teachings and the wisdom of realized masters. It embodies the quintessential approach of Advaita Vedanta in seeking truth through reasoned discernment and self-realization.
Further Readings: