Vivekachudamani-Post 45

 O Lord / Thy nectarine speech, honeyed by the elixir bliss of Brahman, pure, cooling, issuing in streams from thy lips as from a water jug, and pleasing to the ear; do thou shower upon me who am tormented by earthly afflictions as by the tongues of a forest fire. Blessed are those who have received even a passing glance from thy eyes, accepting them under thy protection. 

He Prabho vakyamr̥ taiḥ secaya; He prabho, he guro, secaya; bathe me, rinse me with what? vakya amr̥taiḥ, the waters which are int he form of your teaching; your words, your sentences; and here, the word amr̥taiḥ water the remedy is water and here the water is called amr̥taiḥ; the philosophical significance is, water will only quench or remove the pain; the heat temporary, but by using the word amrutham, not only it will remove the pain temporarily, but it will give immortality or moksha also. To indicate that duḥkha nivr̥tti, amr̥tatva prapti, and what is the glory of these words?

Brahma anandah rasa anubhuti kalitaiḥ; so endowed with the experience of the taste of Brahmanandaḥ. kalitam means endowed with the experience of the taste of brahmanandaḥ; that means what; when the guru uses the word he does not repeat like a parrot. Upanishad says Tattvamasi; and therefore I say Tattvamasi. 

Upaṇiṣad says that you are nitya suddha buddha muktaḥ; and therefore I also say. It is not parrot-like repetition of the words but it should be coming from the guru's own heart; when he says that you are Anandaḥ

So therefore when he says: You are anandaḥ; the guru must be anandaḥ svarupa. When he says you are secure, the guru's heart must enjoy security. When he says he is asangaḥ; guru's heart must be asangaḥ; in fact what he teaches, he must be.

That is why in Kathopanișad, guru is defined as ananyaḥ; a beautiful definition of guru; ananyaḥ means he is what he is teaching; he is what he is speaking; there is no difference between what he is and what he preaches. 

This is called teaching from heart; and when the words come from heart, not from lip, those words alone are live-words; like a live-wire, those words alone are called live-words. And therefore, he adds this adjective He Guro, you have those words which are endowed with the taste of brahmanandah; that means you are enjoying pūrṇatvam. And similarly, here also the waters are taste, pure, and clear waters. This is adjective No.1.

And the second adjective is putaiḥ; pavithram or śuddham; pūtham means pavithram or śuddham. 

Therefore puthaihi; sudhaaihi; seethaihi; the third adjective of word water; what is it; it is cool, with a cooling effect. And that is also applicable to both; it has got a cooling effect on a person who is scorched with heat; and also it has got the words have got a cooling effect that a student who has come with a disturbed mind, restless mind; he goes with a cool mind; he is santaḥ; samaḥ; therefore the teaching makes the student cool; santaḥ and samaḥ. The water also makes a person cool. Therefore sītaiḥ. More I will take in the next class.

And therefore Oh Teacher, with puthai, with such proper words, and suśītai, the words which are cold, which are with calmness, with śānti. So here the words cool has to be extended to both water as well as the words. Because somebody's body is scorched, you should rinse with what water. 

So suśītair; means the water is also cold and when you extend it to words, their cold means what; it has got śānthi. So when you say, a person is cool in disposition, it means he is never provoked. He enjoys śamatvam.

Love