415 विवेकचूडामणि VIVEKA CŪDĀMANI of Śrī Śankarācārya Translated by Swami Madhavananda Advaita Ashrama.

VIVEKACŪDĀMAŅI OF ŚRĪ SANKARĀCĀRYA Text, with English Translation, Notes and Index SWAMI MADHAVANANDA Advaita Ashrama

(Publication Department)

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Published by Swami Mumukshananda President, Advaita Ashrama Mayavati, Pithoragarh, Himalayas from ils Publication Department, Calcutta AYANGAM IMAWA © All Rights Reserved Fourteenth Impression, December 1995 3M3C ISBN 81-7505-106-X Printed in India at Gipidi Box Co.. 3B Chatu Babu Lane Calcutta 700 014

FOREWORD Scarcely any introduction is needed for a book that professes to be, as its title-"Crest-jewel of Discrimination" -shows, a masterpiece on Advaita Vedanta, the cardinal tenet of which is : ब्रह्म सत्यं जगन्मिथ्या जीवो ब्रह्मैव नापरः -"Brahman alone is real, the universe is unreal, and the individual soul is no other than the Universal Soul." Being an original production of Sankara's genius, the book combines with a searching analysis of our experi- ence an authoritativeness and a depth of sincerity that at once carry conviction into the heart of its readers. The whole book is instinct with the prophetic vision of a Scer, a man of Realization, and the expression is so lucid and poetical that quite a new life has been breathed into the dry bones of philosophical discussion, and that, too, on the most abstruse subject ever known. In preparing this edition, which is a reprint in book- form from the Prabuddha Bharata, the translator grate- fully acknowledges his indebtedness to the admirable Sanskrit commentary of Swami Keshavacharya of the Munimandal, Kankhal, which along with the Hindi trans- lation would be highly useful to those who want a fuller knowledge of this book. For facility of reference an Index has been added, and the book, it is hoped, will in its present form be a vade- mecum to all students of Advaita Philosophy. Mayavati, 1921. M.

PREFACE TO THE SECOND EDITION In this edition the book has been generally revised, and some improvement has been made as regards printing and other matters. All this, it is hoped, will make the book more acceptable to the public. Mayavati, 1926.

***** VIVEKACŪDĀMAŅI

सर्ववेदान्तसिद्धान्तगोचरं तमगोचरम् । गोविन्दं परमानन्दं सद्गुरुं प्रणतोऽस्म्यहम् ॥ १ ॥

1. I bow to Govinda, whose nature is Bliss Supreme, who is the Sadguru, who can be known only from the import of all Vedanta, and who is beyond the reach of speech and mind. ['Viveka' means discrimination, ciūlā'is crest, and 'mapi', jewel. Hence the title means 'Crest-jewel of discrimination'. Just as the jewel on the crest of a diadem is the most conspicuous ornament on a person's body, so the present treatise is a masterpiece among works treating of discrimination between the Real and the unreal.rks t In this opening stanza salutation is made to God (Govinda), or to the Guru, in his absolute aspect. It may be interesting to note that the name of Sankara's Guru was Govindapada, and the floka is in- geniously composed so as to admit of both interpretations. 1 Sadguru-lit. the highly qualified preceptor, and may refer either to Sankara's own Guru or to God Himself, who is the Guru of Gurus]

जन्तूनां नरजन्म दुर्लभमतः पुंस्त्वं ततो विप्रता. तस्माद्वेदिकधर्ममार्गपरता विद्वत्त्वमस्मात्परम् । आत्मामात्मविवेचनं स्वनुभवो ब्रह्मात्मना संस्थिति- र्मुक्तिर्नो शतजन्मकोटिसुकृतैः पुण्यैर्विना लभ्यते ॥ २ ॥

2. For all beings a human birth is difficult to obtain, more so is a male body; rarer than that is Brāhmanahood;. rarer still is the attachment to the path of Vedic religion;

VIVEKACŪDĀMANI higher than this is crudition in the scriptures; discrimina- tion between the Self and not-Self, Realization, and con- tinuing in a state of identity with Brahman-these come next in order. (This kind of) mukti (liberation) is not to be attained except through the well-earned merits of a hundred crore of births. 2

दुर्लभं त्रयमेवैतद्देवानुग्रहहेतुकम् । मनुष्यत्वं मुमुक्षुत्वं महापुरुषसंश्रयः ॥ ३ ॥

3. These are three things which are rare indeed and are due to the grace of God-namely a human birth, the longing for liberation, and the protecting care of a per- fected sage.

लब्ध्वा कथंचिन्नरजन्म दुर्लभं तत्रापि पुंस्त्वं श्रुतिपारदर्शनम् । यस्त्वात्ममुक्ती न यतेत मूढधीः स ह्यात्महा स्वं विनिहन्त्यसद्ग्रहात् ॥ ४ ॥

4. The man who, having by some means obtained a human birth, with a male body and mastery of the Vedas to boot, is foolish enough not to exert himself for self- liberation, verily commits suicide, for he kills himself by clinging to things unreal. [IA mule body- Because men, in addition to their physical advan tages, have always enjoyed certain social advantages as well over women.]

इत: को न्वस्ति मूढात्मा यस्तु स्वार्थे प्रमाद्यति । दुर्लभं मानुषं देहं प्राप्य तत्रापि पौरुषम् ॥ ५ ॥

VIVEKACŪDĀMAŅI 5. What greater fool is there than the man who having obtained a rare human body, and a masculine body too, neglects to achieve the real end of this life? [The real end etc. -viz. Liberation.] 3

वदन्तु शास्त्राणि यजन्तु देवान् कुर्वन्तु कर्माणि भजन्तु देवताः । आत्मैक्यबोधेन विनापि मुक्ति र्न सिध्यति ब्रह्मशतान्तरेऽपि ॥ ६ ॥

6. Let people quote the scriptures and sacrifice to the gods, let them perform rituals and worship the deities, but there is no liberation without the realization of one's identity with the ātman, no, not even in the lifetimel of a hundred Brahmäs put together. [¹Lifetime etc.-That is, an indefinite length of time. One day of Brahma (the Creator) is equivalent to 432 million years of human com- putation, which is supposed to be the duration of the world.] अमृतत्वस्य

नाशास्ति वित्तेनेत्येव हि श्रुतिः । ब्रवीति कर्मणो मुक्तेरहेतुत्वं स्फुटं यतः ॥ ७ ॥

7. There is no hope of immortality by means of riches- such indeed is the declaration of the Vedas. Hence it is clear that works cannot be the cause of liberation. [The reference is to Yājñavalkya's words to his wife Maitreyi, Brhadāranyaka II. iv. 2. Cf the Vedic dictum, न कर्मणा न प्रजया धनेन त्यागेनैके अमृतत्वमानशु:- Ncither by rituals, nor by progeny, nor by riches, but by renunciation alone some attained immortality.]

VIVEKACŪDĀMANI

अतो विमुक्त्यै प्रयतेत विद्वान् संन्यस्तवाह्यार्थसुखस्पृहः सन् । सन्तं महान्तं समुपेत्य देशिकं तेनोपदिष्टार्थ समाहितात्मा ॥ ८ ॥

8. Therefore the man of learning should strive his best for liberation, having renounced his desire for pleasures from external objects, duly approaching a good and generous preceptor, and fixing his mind on the truth in- culcated by him. 4 [1Duly-That is, according to the prescribed mode. (Vide Mupdaka, J. ii. 12.) The characteristics of a qualified Guru are given later on in sloka (verse) 33.]

उद्धरेदात्मनात्मानं मग्नं संसारवारिधौ । योगारूढत्वमासाद्य सम्यग्दर्शननिष्ठया ॥ ९ ॥

9. Having attained the yogārudha state, I one should recover oneself, immersed in the sea of birth and death, by means of devotion to right discrimination. [1Yogāridha state--Described in Gitā, VI. 4-When one is attached neither to sense-objects nor to actions, and has given up all desires, then he is said to be yogurudha or to have ascended the yoga-path."]

संन्यस्य सर्वकर्माणि भवबन्धविमुक्तये । यत्यतां पण्डितैर्वीरैरात्माभ्यास उपस्थितैः ॥ १० ॥

10. Let the wise and erudite man, having commenced the practice of the realization of the Atman give up all works and try to cut loose the bonds of birth and death.

VIVEKACUDAMANI 5 [All works-All works done with motive, including the good ones prescribed in the scriptures and those that are evil, which men do, prompted by their own nature.] vel

चित्तस्य शुद्धये कर्म न तु वस्तूपलब्धये । वस्तुसिद्धिर्विचारेण न किंचित्कर्मकोटिभिः ॥ ११ ॥

11. Work leads to purification of the mind, not to perception of the Reality. The realization of Truth is brought about by discrimination and not in the least by ten millions of acts. [The idea is : That works prescribed by the scriptures, when properly done, cleanse the mind of its impurities. Then the Truth flashes of itself.]

सम्यग्विचारतः सिद्धा रज्जुतत्त्वावधारणा । भ्रान्तोदितमहासर्पभयदुःखविनाशिनी ॥ १२ ॥

12. By adequate reasoning the conviction of the reality l about the rope is gained, which puts an end to the great fear and misery caused by the snake worked up in the deluded mind. [Reality etc. - That is, that it is a rope and not a soake, for which it was mistaken.]

अर्थस्य निश्चयो दृष्टो विचारेण हितोक्तितः । न स्नानेन न दानेन प्राणायामशतेन वा ॥ १३ ॥

13. The conviction of the Truth is seen to proceed from reasoning upon the salutary counsel of the wise,¹' and not by bathing in the sacred waters, nor, by gifts, nor by a hundred Prāṇayāmas (control of the vital force). [1The wise - Men of realization.].

6 VIVEKACŪDĀMAŅI

अधिकारिणमाशास्ते फलसिद्धिर्विशेषतः । उपाया देशकालाद्याः सन्त्यस्मिन्सहकारिणः ॥ १४ ॥

14. Success depends essentially on a qualified aspirant; time, place and other such means are but auxiliaries in this regard. [The qualifications will be enumerated in stanzas 16 and 17.]

अतो विचारः कर्तव्यो जिज्ञासोरात्मवस्तुनः । समासाद्य दयासिन्धुं गुरुं ब्रह्मविदुत्तमम् ॥ १५ ॥

15. Hence the seeker after the Reality of the Ātman should take to 'reasoning, after duly approaching the Guru, who should be the best of the knowers of Brahman, and an ocean of mercy.

मेघावी पुरुषो विद्वानूहापोहविचक्षणः । अधिकार्यात्मविद्यायामुक्तलक्षणलक्षितः ॥ १६ ॥

16. An intelligent and learned man skilled in arguing in favour of the scriptures and in refuting counter-argu- ments against them-one who has got the above charac- teristics is the fit recipient of the knowledge of the Atman. विवेकिनो विरक्तस्य शमादिगुणशालिन: । मुमुक्षोरेव हि ब्रह्मजिज्ञासायोग्यता मता ॥ १७ ॥ · 17. The man who discriminates between the Real and the unreal, whose mind is turned away from the unreal, who possesses calmness and the allied virtues, and who is

VIVEKACŪDĀMANI 7 longing for liberation, is alone considered qualified to inquire after Brahman. Shardees

साधनान्यत्र चत्वारि कथितानि मनीषिभिः । येषु सत्स्वेव सन्निष्ठा यदभावे न सिध्यति ॥ १८ ॥

18. Regarding this, sages have spoken of four means of attainment, which alone being present, the devotion to Brahman succeeds, and in the absence of which, it fails. आदौ नित्यानित्यवस्तुविवेकः परिगण्यते ।

इहामुत्रफलभोगविरागस्तदनन्तरम् । शमादिषट्कसम्पत्तिर्मुमुक्षुत्वमिति स्फुटम् ॥ १९ ॥

19. First is enumerated discrimination between the Real and the unreal; next comes aversion to the enjoyment of fruits (of one's actions) here and hereafter; (next is) the group of six attributes, viz. calmness and the rest; and (last) is clearly the yearning for liberation.

ब्रह्म सत्यं जगन्मिथ्येत्येवंरूपो विनिश्चयः । सोऽयं नित्यानित्यवस्तुविवेकः समुदाहृतः ॥ २० ॥

20. A firm conviction of the mind to the effect that Brahman is real and the universe unreal, is designated as discrimination (viveka) between the Real and the unreal.

तद्वैराग्यं जिहासा या दर्शनश्रवणादिभिः । देहादिब्रह्मपर्यन्ते ह्यनित्ये भोगवस्तुनि ॥ २१ ॥

8 VIVEKAGŪDĀMAŅI 21. Vairagya or renunciation is the desire to give up all transitory enjoyments (ranging) from those of an (animate) body to those of Brahmahood (having2 already known their defects) from observation, instruction and so forth. tion and so forth [¹From those etc.-Brahmi is the highest being in the scale of relative existence. The seeker after Freedom has to transcend this scale un- detained by enjoyments implying subject-object relation, and realize his Self as Existence-Knowledge-Bliss Absolute. 2Having etc.-aquffer: may also be rendered as, (the giving up being effected) through all the enjoying organs and faculties'.]

विरज्य विषयव्राताद्दोषदृष्ट्या मुहुर्मुहुः । स्वलक्ष्ये नियतावस्था मनसः शम उच्यते ॥

ERECT !! 33 !! 22. The resting of the mind steadfastly on its Goal (viz. Brahman) after having detached itself from manifold sense- objects by continually observing their defects, is called. Sama or calmness. विषयेभ्यः परावर्त्य स्थापनं स्वस्वगोलके । उभयेषामिन्द्रियाणां स दमः परिकीर्तितः । / बाह्यानालम्बनं वृत्तेरेषोपरतिरुत्तमा ॥ 33 11. 23. Turning both kinds of sense-organs away from sense-objects and placing them in their respective centres, is called Dama or self-control. The best Uparati or self- withdrawal consists in the mind-function ceasing to be affected by external objects. [¹Both kinds etc.-viz. the organs of knowledge and those of action.]

VIVEKACŪDĀMAŅI

सहनं सर्वदुःखानामप्रतीकारपूर्वकम् । चिन्ताविलापरहितं सा तितिक्षा निगद्यते ॥ २४ ॥

24. The bearing of all afflictions without caring to redress them, being free (at the same time) from anxiety or fament on their score, is called Titikşà or forbearance. 9

शास्त्रस्य गुरुवाक्यस्य सत्यबुद्ध्यवधारणम् । सा श्रद्धा कथिता सद्भिर्यया वस्तूपलभ्यते ॥ २५ ॥

25. Acceptancel by firm judgment as true of what the scriptures and the Guru instruct, is called by sages Sraddhā or faith, by means of which the Reality is perceived. [1 Acceptance etc. - Not to be confused with what is generally called blind acceptance. The whole mind must attain to that perfect state of assured reliance on the truth of instructions received, without which a whole-hearted, one-pointed practice of those instructions is not possible.] 1

सर्वदा स्थापनं बुद्धेः शुद्धे ब्रह्मणि सर्वदा । तत्समाधानमित्युक्तं न तु चित्तस्य लालनम् ॥ २६ ॥

26. Notl the mere indulgence of thought ( in curios- ity) but the constant concentration of the intellect (or the affirming faculty) on the ever-pure Brahman, is what is called Samādhāna or self-settledness. [Not etc. - That is, not the mere intellectual or philosophical satis- faction in thinking of or studying the Truth. The intellect must be sought to be resolved into the higher activity of concentration on the Truth.]

अहंकारादिदेहान्तान् बन्धानज्ञानकल्पितान् । स्वस्वरूपावबोधेन मोक्तुमिच्छा मुमुक्षुता ॥ २७ ॥

10 VIVEKACŪDĀMANI 27. Mumuksutā or yearning for Freedom is the desire to free oneself, by realizing one's true nature, from all bondages from that of egoism to that of the body- bondages superimposed by Ignorance.

मन्दमध्यमरूपापि वैराग्येण शमादिना । प्रसादेन गुरोः सेयं प्रवृद्धा सूयते फलम् ॥ २८ ॥

28. Even though torpid or mediocre, this yearning for Freedom, through the grace of the Guru, may bear fruit (being developed) by means of Vairagya (renunciation), Sama (calmness), and so on.

वैराग्यं च मुमुक्षुत्वं तीव्रं यस्य तु विद्यते । तस्मिन्नेवार्थवन्तः स्युः फलवन्तः शमादयः ॥ २९ ॥

29. In his case, verily, whose renunciation and yearn- ing for Freedom are intense, calmness and the other practices have (really) their meaning and bear fruit.

एतयोर्मन्दता यत्र विरक्तत्वमुमुक्षयोः । मरौ सलिलवत्तत्र शमादेर्भानमात्रता ॥ ३० ॥

30. Where (however) this renunciation and yearning for Freedom are torpid, there calmness and the other practices are as mere appearances, like water in a desert. [1 Mere appearances etc. - That is they are without any stability and may vanish like the mirage any time. For without burning renunciatior and desire for Freedom, the other practices may be swept off by a strong impulse of infatuation or some strong blind attachment.]

VIVEKACŪDĀMANI

मोक्षकारणसामग्रयां भक्तिरेव गरीयसी । स्वस्वरूपानुसन्धानं भवितरित्यभिधीयते ॥ ३१ ॥

31. Among things conducive to liberation, devotion (Bhakti) alone holds the supreme place. The seckingl after one's real nature is designated as devotion. [1The seeking etc. - This definition is from the Advaita standpoint. Dualists, who substitute Iávara, the Supreme Lord, for the Atman or Supreme Self immanent in beings, of course define Bhakti otherwise. For example, Nārada defines it as सा कस्मैचित् परमप्रेमरूपा-"It is of the nature of extreme love to some Being," and Sandilya, another authority on the subject puts it as सा परानुरक्तिरीश्वरे-"It is extreme attach- ment to Iävara, the Lord." On reflection it will appear that there is not much difference between the definitions of the two schools.] स्वात्मतत्त्वानुसन्धानं भक्तिरित्यपरे जगुः ।

उक्तसाधनसंपन्नस्तत्त्वजिज्ञासुरात्मनः । उपसीदेद्गुरुं प्राज्ञं यस्माद्बन्धविमोक्षणम् ॥ ३२ ॥

32. Others maintain that the inquiry into the truth of one's own Self is devotion. The inquirer about the truth of the Atman who is possessed of the above-mentioned² means of attainment should approach a wise preceptor. who confers emancipation from bondage. [Truth etc. This is simply putting the statement of the previous sloka in another way, for we are the Atman in reality, though ignorance has veiled the truth from us. Above mentioned- Enumerated in slokas 19 and 31.] श्रोत्रियोऽवृजिनोऽकामहतो यो ब्रह्मवित्तमः ।

ब्रह्मण्युपरत: शान्तो निरिन्धन इवानलः । अहेतुक दयासिन्धुर्बन्धुरानमतां सताम् ॥ ३३ ॥

VIVEKACŪDĀMANI 33. Who is versed in the Vedas, sinless, unsmitten by desire and a knower of Brahman par excellence, who has withdrawn himself into Brahman; who is calm, like fire that has consumed its fuel, who is a boundless reservoir of mercy that knows no reason, and a friend of all good people who prostrate themselves before him. 12 [1Fire etc. - Cf. Svetāsvatara, VI. 19. The state of mergence in Brahman and the perfect cessation of all activity of the relative plane is meant. The sloka is an adaptation of the language of the SŚruti.]

तमाराध्य गुरुं भक्त्या प्रह्वप्रश्रयसेवनैः । प्रसन्नं तमनुप्राप्य पृच्छेज्ज्ञातव्यमात्मनः ॥ ३४ ॥

34. Worshipping that Guru with devotion, and ap proaching him, when he is pleased with prostration, humil- ity and service, (he) should ask him what he has got to know:

स्वामिन्नमस्ते नतलोकवन्थो कारुण्यसिन्धो पतितं भवाब्धौ । मामुद्धरात्मीयकटाक्षदृष्ट्या ऋज्व्यातिकारुण्यसुधाभिवृष्टया ॥ ३५ ॥

35. O Master, O friend of those that bow to thee, thou ocear of mercy, I bow to thee; save me, fallen as I am into this sea of birth and death, with a straight- forward glance of thine eye, which sheds nectar-like grace supreme.

VIVEKACŪDĀMANI [The expression abounding in hyperbole, is characteristically Oriental. The meaning is quite plain.]

दुर्वारसंसारदवाग्नितप्तं दोधूयमानं दुरदृष्टवातैः । भीतं प्रपन्नं परिपाहि मृत्योः शरण्यमन्यद्यदहं न जाने ॥ ३६ ॥

13 36. Save me from death, afflicted as I am by the un- quenchable fire¹ of this world-forest, and shaken violently by the winds of an untoward lot, 2 terrified and (so) seeking refuge in thee, for I do not know of any other man with whom to seek shelter. [1Fire etc. - The world (Sansāra) is commonly compared to a wilderness on fire. The physical and mental torments are referred to. Untoward lot-the aggregate of bad deeds done in one's past lives, which bring on the evils of the present life.]

शान्ता महान्तो निवसन्ति सन्तो वसन्तवल्लोकहितं चरन्तः । तीर्णा: स्वयं भीमभवार्णवं जना- नहेतुनान्यानपि तारयन्तः ॥ ३७ ॥

37. There are good souls, calm and magnanimous, who do good to others as does the spring, and who, having themselves crossed this dreadful ocean of birth and death, help others also to cross the same, without any motive whatsoever. [LDo good etc.-That is, unasked out of their heari's bounty, as the spring infuses new life into animate and inanimate nature, unobserved and unsought. The next sloka follows up the idea.]

14 VIVEKACŪDĀMANI

अयं स्वभावः स्वत एव यत्पर- श्रमापनोदप्रवणं महात्मनाम् । सुधांशुरेष स्वयमर्ककर्कश - प्रभाभितप्तामवति क्षिति किल ॥ ३८ ॥

38. It is the very nature of the magnanimous to move of their own accord towards removing others' troubles. Here, for instance, is the moon who, as everybody knows, voluntarily saves the earth parched by the flaming rays of the sun.

ब्रह्मानन्द्ररसानुभूतिकलितः पूतैः सुशीतैर्युत- र्युष्मद्वाक्कलशोज्झितैः श्रुतिसुखैर्वाक्यामृतैः सेचय । संतप्तं भवतापदावदह्नज्वालाभिरेनं प्रभो धन्यास्ते भवदीक्षणक्षणंगतेः पात्रीकृताः स्वीकृताः ॥३९॥

39. O Lord, with thy nectar-like speech, sweetened by the enjoyment of the clixir-like bliss of Brahman, pure, cooling to a degree, issuing in streams from thy lips as from a pitcher, and delightful to the ear-do thou sprinkle me who am tormented by worldly afflic- tions as by the tongues of a forest-fire. Blessed are those on whom even a passing glance of thy eye lights, accepting them as thine own. [Stripped of metaphor the loka would mean: Take pity on me and teach me the way out of this world and its afflictions.] कथं तरेयं भवसिन्धुमेतं का वा गतिमें कतमोऽस्त्युपायः ।

VIVEKACŪDĀMANI जाने न किञ्चित्कृपयाऽव मां प्रभो संसारदुःखक्षतिमातनुष्व ॥ ४० ॥ 40. How to cross this ocean of phenomenal existence, what is to be my fate, and which of the means should I adopt-as to these I know nothing. Condescend to save me, O Lord, and describe at length how to put an end to the misery of this relative existence. [Which etc.-Among the various and often conflicting means pre- scribed in the Sastras, which am I to adopt?]

तथा वदन्त शरणागतं स्वं संसारदावानलतापतप्तम् । निरीक्ष्य कारुण्यरसार्द्रदृष्ट्या दद्यादभीति सहसा महात्मा ॥ ४१ ॥

15 41. As he speaks thus, tormented by the afflictions of the world-which is like a forest on fire-and seeking his protection, the saint eyes him with a glance softened with pity and spontaneously bids him give up all fear.

विद्वान् स तस्मा उपसत्तिमीयुषे मुमुक्षवे साधु यथोक्तकारिणे । प्रशान्तचित्ताय शमान्विताय तत्त्वोपदेशं कृपयैव कुर्यात् ॥ ४२ ॥

42. To him whol has sought his protection, thirsting for liberation, who duly obeys the injunctions of the scriptures, who is of a serene mind, and endowed with

VIVEKACŪDĀMANI calmness—(to such a one) the sage proceeds to inculcate the truth out of sheer grace. 16 [This verse is an adaptation of Mundaka, I. ii. 13. 1Who etc. - The adjectives imply that he is a qualified aspirant.]

मा भैण्ट विद्वंस्तव नास्त्यपाय: संसारसिन्धोस्तरणेऽस्त्युपाय: । येनैव याता यतयोऽस्य पारं तमेव मार्ग तव निर्दिशामि ॥ ४३ ॥

43. Fear not, o learned one, there is no death for thee; there is a means of crossing this sea of relative existence; that very way by which sages have gone beyond it, I shall inculcate to thec.

अस्त्युपायो महान्कश्चित्संसारभयनाशनः । तेन तीर्त्वा भवाम्भोधि परमानन्दमाप्स्यसि ॥ ४४ ॥

44. There is a sovereign means which puts an end to the fear of relative existence; through that thou wilt cross the sea of Samsara and attain the supreme bliss.

वेदान्तार्थंविचारेण जायते ज्ञानमुत्तमम् । तेनात्यन्तिकसंसारदुःखनाशो भवत्यनु ॥ ४५ ॥

45. Reasoning on the meaning of the Vedānta leads to efficient knowledge, which is immediately followed by the total annihilation of the misery born of relative existence. [1 Efficient knowledge- The highest knowledge, which consists in the realisation of the identity of the individual soul with Brahman.]

VIVEKACŪDĀMANI 17

श्रद्धाभक्तिध्यानयोगान्मुमुक्षो- र्मुक्तेर्हेतून्वक्ति साक्षाच्छुतेर्गी: । यो वा एतेष्वेव तिष्ठत्यमुष्य मोक्षोऽविद्याकल्पिताद्देहबन्धात् ॥ ४६ ॥

46. Faith, devotion, and the yoga of meditation- these are mentioned by the Sruti as the immediate factors of liberation in the case of a secker; whoever abides in these gets liberation from the bondage² of the body, which is the conjuring of ignorance. [The reference is to Kaivalya Upanisad, 1.2. 1Faith- Sraddhi, devotion- Bhakti. These have been defined in alokas 25, 31, and 32 2 Bonlage etc. - That is, identification of the Self with the body, which is solely due to ignorance or Avidyā.]

अज्ञानयोगात्परमात्मनस्तव ह्यनात्मवन्धस्तत एव संसृतिः । तयोर्विवेकोदितबोधवह्नि- रज्ञानकार्य प्रदहेत्समूलम् ॥ ४७ ॥

स Y the so the tou 47. It is verily through the touch of ignorance that thou who art the Supreme Self findest thyself under the bondage of the non-Self, whence alone proceeds the round of births and deaths. The fire of knowledge, kindled by the discrimination between these two, burns up the effects of ignorance together with their root. L

18 VIVEKACŪDĀMAŅI शिष्य उवाच ।

कृपया श्रूयतां स्वामिन्प्रश्नोऽयं क्रियते मया । यदुत्तरमहं श्रुत्वा कृतार्थ: स्यां भवन्मुखात् ॥ ४८ ॥

The disciple said: 48. Condescend to listen, o Master, to the question I am putting (to thee). I shall be gratified to hear a reply to the same from thy lips.

को नाम बन्धः कथमेष आगतः कथं प्रतिष्ठास्य कथं विमोक्षः । कोऽसावनात्मा परम: क आत्मा तयोर्विवेकः कथमेतदुच्यताम् ॥ ४९ ॥

49. What is bondage, forsooth ? How has it come (upon the Self) ? How does it continue to exist? How is one freed from it? What is this non-Self? And who is the Supreme Self? And how can one discriminate between them ?-- Do tell me about all these. श्रीगुरुरुवाच । धन्योऽसि कृतकृत्योऽसि पावितं ते कुलं त्वया । यदविद्याबन्धमुक्त्या ब्रह्मीभवितुमिच्छसि । ५० ॥ The Guru replied: 50. Blessed art thou! Thou hast achieved thy life's end and hast sanctified thy family, that thou wishest to attain Brahmanhood by getting free from the bondage of ig- norance!

VIVEKACŪDĀMANI

ऋण मोचनकर्तारः पितुः सन्ति सुतादयः । बन्धमोचनकर्ता तु स्वस्मादन्यों न कश्चन ॥ ५१ ॥

51. A father has got his sons and others to free him from his debts, but he has got none but himself to remove his bondage. [In this and the next few lokas the necessity of direct realization is emphasised as the only means of removing ignorance.]

मस्तकन्यस्तभारादेर्दुःखमन्यैर्निवार्यते । क्षुधादिकृतदुःखं तु विना स्वेन न केनचित् ॥ ५२ ॥

19 52. Trouble such as that caused by a load on the head can be removed by others, but none but one's own self can put a stop to the pain which is caused by hunger and the like.

पथ्यमौषधसेवा च क्रियते येन रोगिणा । आरोग्य सिद्धिदृष्टाऽस्य नान्यानुष्ठितकर्मणा ॥ ५३ ॥

53. The patient who takes (the proper) diet and medi- 'cine is alone seen to recover completely-not through work done by others.

वस्तुस्वरूपं स्फुटबोधचक्षुषा स्वेनैव वेद्यं न तु पण्डितेन । चन्द्रस्वरूपं निजचक्षुपैव ज्ञातव्य मन्यैरवगम्यते किम् ॥ ५४ ॥

20 VIVEKACŪDĀMAŅI 54. The true nature of things is to be known personally, through the eye of clear illumination, and not through a sage; what the moon exactly is, is to be known with one's own eyes; can others make him know it?

अविद्याकामकर्मादिपाशवन्धं विमोचितुम् । कः शक्नुयाद्विनात्मानं कल्पकोटिशतैरपि ॥ ५५ ॥

55. Who but one's own self can get rid of the bondage caused by the fetters of ignorance, desire, action and the like, aye, even in a hundred crore of cycles?? [¹Ignorance etc.-Ignorance of our real nature as the blissful Self leads to desire which in its turn impels us to action, entailing countless sufferings. 2Cycles-Kalpa, the entire duration of the evolved universe. See note on śloka 6.]

न योगेन न सांख्येन कर्मणा नो न विद्यया । ब्रह्मात्मैकत्ववोधेन मोक्षः सिध्यति नान्यथा ॥ ५६ ॥

56. Neither¹ by Yoga,² nor by Sankhya,3 nor by work,4 nor by learning, but by the realization of one's identity with Brahman is liberation possible, and by no other means. [¹Neither etc.-None of these, if practised mechanically, will bring on the highest knowledge, the absolute identity of the Jiva and Brahman, which alone, according to Advaita vaita Vedanta, is the supreme way to . liberation. Yoga-It may mean Hatha Yoga which strengthens the body. 3 Sankhya-According to the Sankhya philosophy, liberation is achieved through discrimination between the Puruşa (Soul) and the Prakrti (Nature). The Puruşa is sentient but inactive, and all activity belongs to the Prakrti, which is non-sentient, yet independent of the

VIVEKACŪDĀMANI Puruşa. The Sankhyas also believe in a plurality of souls. These are the main differences between the Sankhya and Vedanta philosophics. 4Work- Work for material ends, such as getting to heaven and so forth, is meant. 21 Compare Svetāsvatara, III. 8-"Seeing Him alone one transcends death, there is no other way."]

वीणाया रूपसौन्दर्य तन्त्रीवादनसौष्ठवम् । • प्रजारञ्जनमात्रं तन्न साम्राज्याय कल्पते ॥ ५७ ॥

57. The beauty of a guitar's form and the skill of playing on its chords serve merely to please a few persons; they do not suffice to confer sovereignty.

वाग्वैखरी शब्दझरी शास्त्रव्याख्यानकौशलम् । वैदुष्यं विदुषां तद्वद्भुक्तये न तु मुक्तये ॥ ५८ ॥

58. Loud speecht consisting of a shower of words, the skill in expounding the scriptures, and likewise erudition- these merely bring on a little personal enjoyment to the scholar, but are no good for liberation. [Book-learning, to the exclusion of realization, is deprecated in this and the following ślokas. 1Loud speech-Speech is divided into four kinds according to its degree of subtlety. Vaikhari is the lowest class, and represents articulate speech. Hence, dabbling in mere words is meant.] अविज्ञाते परे तत्त्वे शास्त्रावी

तिस्तु निष्फला । विज्ञातेऽपि परे तत्त्वे शास्त्राधीतिस्तु निष्फला ॥ ५९ ॥

59. The study of the scriptures is useless so long as the highest Truth is unknown, and it is equally useless when the highest Truth has already been known.

22 VIVEKACŪDĀMANI [Prior to realization, mere book-learning without discrimination and renunciation is useless, since it cannot give us freedom; and to the man of realization it is all the more so, inasmuch as he has already achieved his life's end.]

शब्दजालं महारण्यं चित्त भ्रमणकारणम् । अतः प्रयत्नाज्ज्ञातव्यं तत्त्वज्ञैस्तत्त्वमात्मनः ॥ ६० ॥

60. The scriptures consisting of many words are a dense forest which merely causes the mind to ramble. Hence men of wisdom should earnestly set about knowing the true nature of the Self.

अज्ञानसर्पदण्टस्य ब्रह्मज्ञानौषधं विना । किमु वेदश्च शास्त्रैश्च किमु मन्त्रैः किमौषधैः ॥ ६१ ॥

61. For one who has been bitten by the serpent of ignorance, the only remedy is the knowledge of Brahman. Of what avail are the Vedas and (other) scriptures, mantras (sacred formulac) and medicines to such a one ?

न गच्छति विना पानं व्याधिरौषधशव्दत: । विनाऽपरोक्षानुभवं ब्रह्मशब्दैर्न मुच्यते ॥ ६२ ॥

62. A disease does not leave off if one simply utters the name of the medicine, without taking it; (similarly) without direct realization one cannot be liberated by the mere utterance of the word Brahman.

अकृत्वा दृश्यविलयमज्ञात्वा तत्त्वमात्मनः । ब्रह्मशब्दः कुतो मुक्तिरुक्तिमात्रफलैर्नृणाम् ॥ ६३ ॥

VIVEKACŪDĀMAŅI 63. Without causing the objective universe to vanish and without knowing the truth of the Self, how is one to achieve liberation by the mere utterance of the word Brahman ? — It would result merely in an effort of speech. 23 [1Without etc.-By realising one's identity with Brahman, the One without a second, in Samadhi, one becomes the pure Cit (Knowledge Absolute), and the duality of subject and object vanishes altogether. Short of this, ignorance, which is the cause of all evil, is not destroyed.]

अकृत्वा शत्रुसंहारमगत्वाखिलभूश्रियम् । राजाहमिति शब्दान्नो राजा भवितुमर्हति ॥ ६४ ॥

64. Without killing one's enemies, and possessing one- self of the splendour of the entire surrounding region, one cannot claim to be an emperor by merely saying, 'I am an emperor'.

आप्तोक्तिं खननं तथोपरिशिलाद्युत्कर्षणं स्वीकृति निक्षेपः समपेक्षते नहि बहिः शब्दस्तु निर्गच्छति । तद्वद्ब्रह्मविदोपदेशमननध्यानादिभिर्लभ्यते मायाकार्यतिरोहितं स्वममलं तत्त्वं न दुर्युक्तिभिः ॥६५॥

65. As a treasurel hidden underground requires (for its extraction) competent instruction, excavation, the removal of stones and other such things lying above it and (finally) grasping, but never comes out by being (merely) called out by name, so the transparent Truth of the Self, which is hidden by Maya and its effects, is to be attained through the instructions of a knower of Brahman, followed by reflection, meditation and so forth, but not through per- verted arguments.

VIVEKACŪDĀMANI [1Treasure etc. - Niksepa, The idea is one must undergo the necessary practice.] 24

तस्मात्सर्वंप्रयत्नेन भवबन्धविमुक्तये । स्वैरेव यत्नः कर्तव्यो रोगादाविव पण्डितः ॥ ६६ ॥

66. Therefore the wise should, as in the case of disease and the like, personally strive by all the means in their power to be free from the bondage of repeated births and deaths.

यस्त्वयाद्यं कृतः प्रश्नो वरीयाञ्छास्त्रविन्मतः । सूत्रप्रायो निगूढार्थों ज्ञातव्यश्च मुमुक्षुभिः ॥ ६७ ॥

67. The question that thou hast asked today is excellent, approved by those versed in the scriptures, aphoristic, pregnant with meaning and fit to be known by the seekers after liberation. 3 [1Aphoristic-Terse and pithy.]

शृणुष्वावहितो विद्वन्यन्मया समुदीर्यंते । तदेतच्छ्रवणात्सद्यो भववन्धाद्विमोक्ष्यसे ॥ ६८ ॥

68. Listen attentively, O learned one, to what I am going to say. By listening to it thou shalt be instantly free from the bondage of Samsāra.

मोक्षस्य हेतुः प्रथमो निगद्यते वैराग्यमत्यन्तम नित्यवस्तुपु । ततः शमश्चापि दमस्तितिक्षा न्यास: प्रसक्ताखिलकर्मणां भृशम् ॥ ६९ ॥

VIVEKACŪDĀMANI 69. The first step to liberation is the extreme aversion1 to all perishable things, then follow calmness, self-control, forbearance, and the utter relinquishment of all work² enjoined in the scriptures. []Aversion etc. - These four have been defined in slokas 20-24. Cr. Brhadāranyaka, IV. iv. 23 – शान्तो दान्त उपरतस्तितिक्षुः । All work-See note on verse 10.] ततः श्रुतिस्तन्मननं सतत्त्व- ध्यानं चिरं नित्यनिरन्तरं मुनेः । ततोऽविकल्पं परमेत्य विद्वा- 25 निहैव निर्वाणसुखं समृच्छति ॥ ७० ॥ 70. Then come hearing, reflection on that, and long, constant and unbroken meditation2 on the Truth for the muni.3 After that the learned seeker attains the supreme nirvikalpa state and realizes the bliss of nirvana even in this life. [Compare Brhadāranyaka, II. iv. 5. 531 Hearing-of the Truth from the lips of the Guru. 2 Meditation-The lowing of the mind in one unbroken stream to- wards an object. 3Muni-The man of reflection. "Nirvikalpa state-That state of the mind in which there is no distinction between subject and object, all the mental activities are held in suspension, and the aspirant is one with his Atman. It is a super- conscious state, beyond all relativity, which can be felt by the fortunate seeker, but cannot be described in words. The utmost that can be said of it is that it is inexpressible Bliss, and Pure Consciousness. Nirvāņa, which literally means "blown out", is another name for this.]

यद्बोद्धव्यं तवेदानीमात्मानात्मविवेचनम् । तदुच्यते मया सम्यक् श्रुत्वात्मन्यवधारय ॥ ७१ ॥

VIVEKACŪDĀMANI 71. Now I am going to tell thee fully about what thou oughtst to know-the discrimination between the Self and the non-Self. Listen to it and decide about it in thy mind. 26

मज्जास्थि मेदःपलरक्तचर्म- त्वगाह्वयैर्षातुभिरेभिरन्वितम् । पादोरुवक्षोभुजपृष्ठमस्तकं- रङ्गरुपाङ्गरुपयुक्तमेतत् ॥ ७२ ॥

72. Composed of the seven ingredients, viz. marrow, bones, fat, flesh, blood, skin, and cuticle, and consisting of the following limbs and their parts — legs, thighs, the chest, arms, the back, and the head:

अहंममेतिप्रथितं शरीरं मोहास्पदं स्थूलमितीर्यंते बुधैः । नभोनभस्वद्दहनाम्बुभूमयः सूक्ष्माणि भूतानि भवन्ति तानि ॥ ७३ ॥

73. This body, reputed to be the abode of the delusion of 'I and mine', is designated by sages as the gross body. The sky, I air, fire, water, and earth are subtle clements. They — [¹The sky etc. These are the materials out of which the gross body has been formed. They have got two states-one subtle and the other gross.] परस्परांशर्मिलितानि भूत्वा स्थूलानि च स्थूलशरीरहेतवः ।

VIVEKACŪDĀMAŅI 27 मात्रास्तदीया विषया भवन्ति शब्दादय: पञ्च सुखाय भोक्तुः ॥ ७४ ॥ 74. Being united! with parts of one another and becoming gross, (they) form the gross body. And their subtle essences2 form³ sense-objects-the group of five4 such as sound, which conduce to the happiness of the experiencer, the individual soul. [¹Being united etc.-The process is as follows: Each of the five elements is divided into two parts. One of the two halves is further divided into four parts. Then each gross element is formed by the union of one-half of itself with one-eighth of each of the other four. 2Subtle essences-Tanmatras. 3Form etc.-by being received by the sense-organs. Five etc.-sound, touch, smell, taste, and sight. 5 Happiness etc.-Happiness includes its opposite, misery.]

य एषु मूढा विषयेषु बद्धा रागोरुपाशेन सुदुर्दमेन । आयान्ति निर्यान्त्यध ऊर्ध्वमुच्चैः स्वकर्मदूतेन जवेन नीताः ॥ ७५ ॥

75. Those fools who are tied to these sense-objects by the stout cord of attachment, so very difficult to snap, comel and depart, up and down, carried amain by the powerful emissary2 of their past action. [¹Come etc.-Become subject to birth and death and assume various bodies from those of angels to those of brutes, according to the merits of their work. 2Emissary etc.-Just as a culprit seizing things not belonging to him is put in fetters and sentenced by the State officer in various ways, so

28 VIVEKACŪDĀMANI the Jiva, oblivious of his real nature, through his attachment to sense- objects is subjected to various kinds of misery.] शब्दादिभिः पञ्चभिरेव पञ्च पञ्चत्वमापुः स्वगुणेन बद्धाः । कुरङ्गमातङ्गपतङ्गमीन- RION भृङ्गा नरः पञ्चभिरञ्चित: किम् ॥ ७६ ॥ 76. The deer, the elephant, the moth, the fish, and the black-bee—these five have dicd, being tied to one or other of the five senses, viz. sound etc., through their own attach- ment. What then is in store for man who is attached to all these five! [10wn attachment- The word gupa in the text means both a rope' and 'a tendency".]

दोषेण तीव्रो विषयः कृष्णसर्पविषादपि । त्रियं निहन्ति भोक्तारं द्रष्टारं चक्षुषाव्ययम् ॥ ७७ ॥

77. Sense-objects are even more virulent in their evil effects than the poison of the cobra. Poison kills one who takes it, but those others kill one who even looks at them through the eyes. [1Looks etc. - The mention of the eyes here is only typical, and implies the other sense-organs also; contact with the external world by any organ is meant.]

विषयाशामहापाशाद्यो विमुक्तः सुदुस्त्यजात् । स एव कल्पते मुक्त्यै नान्यः षट्शास्त्रवेद्यपि ॥ ७८ ॥

VIVEKACŪDĀMANI 78. He who is free from the tetrible snare of the hanker- ing after sense-objects, so very difficult to get rid of, is alone fit for liberation, and none else-even though he be versed in all the six Sastras.1 [ASix Sāstras-The six schools of Indian philosophy. Mere book- learning without the heart's yearning for emancipation does not produce any effect.] 29

आपातवैराग्यवतो मुमुक्षून् भवाब्धिपारं प्रतियातुमुद्यतान् । आशाग्रहो मज्जयतेऽन्तराले निगृह्य कण्ठे विनिवर्त्य वेगात् ॥ ७९ ॥

79. The shark of hankering catches by the throat those seekers after liberation who have got only an apparent dispassion (vairāgya) and are trying to cross the ocean of Samsāra (relative existence), and violently snatching! them away, drowns them half-way. [1Snatching etc. - From the pursuit of the knowledge of Brahman.]

विषयाख्यग्रहो येन सुविरक्त्यसिना हतः । स गच्छति भवाम्भोघेः पारं प्रत्यूहवर्जितः ॥ ८० ॥

80. He who has killed the shark known as sense-object with the sword of mature dispassion, crosses the ocean of Samsūra, free from all obstacles. विषमविषयमार्गेर्गच्छतोऽनच्छबुद्धेः प्रतिपदमभियातो मृत्युरप्येष विद्धि ।

30 VIVEKACŪDĀMANI हितसुजनगुरूक्त्या गच्छतः स्वस्य युक्त्या प्रभवति फलसिद्धिः सत्यमित्येव विद्धि ॥ ८१ ॥ 81. Know that death quickly overtakes the stupid man who walks along the dreadful ways of sense-pleasure; whereas one who walks in accordance with the instructions of a well-wishing and worthy Guru, as also with his own reasoning, achieves his end-know this to be true.

मोक्षस्य कांक्षा यदि वै तवास्ति त्यजातिदूराद्विषयान्विषं यथा । पीयूषवत्तोषदयाक्षमाळंब- प्रशान्तिदान्तीभंज नित्यमादरात् ॥ ८२ ॥

82. If indeed thou hast a craving for liberation, shun sense-objects from a good distance as thou wouldst do poison, and always cultivate carefully the nectar-like virtues of contentment, compassion, forgiveness, straight-forward- ness, calmness, and self-control.

अनुक्षणं यत्परिहृत्य कृत्य- मनाद्यविद्याकृतबन्धमोक्षणम् । देहः परार्थोऽयममुष्य पोषणे यः सज्जते स स्वमनेन हन्ति ॥ ८३ ॥

83. Whoever leaves aside what should always be attempted, viz. emancipation from the bondage of ignorance without beginning, and passionately seeks to nourish this body, which is an object for others to enjoy, commits suicide thereby.

31 [¹For others etc.-To be caten perchance by dogs and vultures after death.] VIVEKACŪDĀMANI

शरीरपोषणार्थी सन् य आत्मानं दिदृक्षति । ग्राहं दारुधिया धृत्वा नदीं ततुं स गच्छति ॥ ८४ ॥

84. Whoever seeks to realise the Self by devoting him- self to the nourishment of the body, proceeds to cross a river by catching hold of a crocodile, mistaking it for a log.

मोह एव महामृत्युर्मुमुक्षोपुरादिषु । मोहो, विनिर्जितो येन स मुक्तिपदमर्हति ॥ ८५ ॥

85. So for a secker after liberation the infatuation' over things like the body is a dire death. He who has thoroughly conquered this deserves the state of freedom. [Infatuation-That he is the body etc., or that the body etc. are his.]

मोहं जहि महामृत्युं देहदारसुतादिषु । यं जित्वा मुनयो यान्ति तद्विष्णोः परमं पदम् ॥ ८६ ॥

86. Conquer the dire death of infatuation over thy body, wife, children, etc. -conquering which the sages reach that Supreme Statel of Visnu. [1Supreme State etc. - From Bg Veda, I. xxii. 20-21.]

त्वङ्मांसरुधिरस्नायुमेदोमज्जास्थिसंकुलम् । पूर्ण मूत्रपुरीषाभ्यां स्थूलं निन्द्यमिदं वपुः ॥ ८७ ॥

32 VIVEKACŪDĀMANI 87. This gross body is to be deprecated for it consists of the skin, flesh, blood, arteries and veins, fat, marrow and bones, and is full of other offensive things. पञ्चीकृतेभ्यो भूतेभ्य: स्थूलेभ्यः पूर्वकर्मणा ।

समुत्पन्न मिदं स्थूलं भोगायतनमात्मनः । अवस्था जागरस्तस्य स्थूलार्थानुभवो यतः ॥ ८८ ॥

38. The gross body is produced by one's past actions out of the gross elements formed by the union of the subtle elements with each other, and is the medium of experience for the soul. That is its waking state in which it perceives gross objects. [The union etc. - Pañcākaraņa See note 1 on sloka 74.]

वाह्येन्द्रियैः स्थूलपदार्थ सेवां स्रक्चन्दनस्त्रधादिविचित्ररूपाम् । करोति जीव: स्वंयमेतदात्मना X तस्मात्प्रशस्तिर्वपुषोऽस्य जागरे ॥ ८९ ॥

89. Identifying itself with this form, the individual soul, though separate, enjoys gross objects, such as garlands and sandal-paste, by means of the external organs. Hence this body has its fullest play in the waking state.

सर्वोऽपि बाह्यसंसार: पुरुषस्य यदाश्रयः । विद्धि देहमिदं स्थूलं गृहवद्गृहमेधिनः ॥ १० ॥

90. Know this gross body to be like a house to the householder, on which rests man's entire dealing with the external world.

7 VIVEKACUDĀMANI 33

स्थूलस्य सम्भवजरामरणानि धर्मा: स्थौल्यादयो बहुविधाः शिशुताद्यवस्था: । वर्णाश्रमादिनियमा बहुधाऽमयाः स्युः पूजावमानबहुमानमुखा विशेषाः ॥ ९१ ॥

91. Birth, decay and death are the various characteris- tics of the gross body, as also stoutness etc.; childhood etc., are its different conditions; it has got various restrictions regarding castes and orders of life2; it is subject to various discases, and meets with different kinds of treatment, such as worship, insult and high honours. OP [1Castes- Brāhmapa etc. 2Orders of life - The student life, married life, etc. ]

बुद्धीन्द्रियाणि श्रवणं त्वगक्षि घ्राणं च जिह्वा विषयाववोधनात् । वाक्पाणिपादा गुदमप्युपस्थः कर्मेन्द्रियाणि प्रवणेन कर्मसु ॥ ९२ ॥

92. The ears, skin, eyes, nose, and tongue are organs of knowledge, for they help us to cognise objects; the vocal organs, hands, legs, etc. are organs of action, owing to their tendency to work.

निगद्यतेऽन्तःकरणं मनोधी- रहंकृतिश्चित्तमिति स्ववृत्तिभिः । मनस्तु संकल्पविकल्पनादिभि- र्बुद्धिः पदार्थाध्यवसायधर्मतः ॥ ९३ ॥

34 VIVEKACŪDĀMAŅI

अत्राभिमानादहमित्यहंकृतिः । स्वार्थानुसन्धानगुणेन चित्तम् ॥ ९४ ॥

93-94. The inner organ (antahkarana) is called manas, buddhi, ego or citta, according to their respective func- tions: Manas, from its considering the pros and cons of a thing; Buddhi, from its property of determining the truth of objects; the ego, from its identification with this body as one's own self; and Citta, from its function of re-

membering things it is interested in. प्राणापानव्यानोदानसमाना भवत्यसौ प्राणः । स्वयमेव वृत्तिभेदाद्विकृतिभेदात्सुवर्णसलिलादिवत् ॥ ९५॥

95. One and the same Prāņa (vital force) becomes Prūna, Apūna, Vyāna, Udāna, and Samāna according to their diversity of functions and modifications, like gold,¹ water, etc. mums [¹Like gold etc.-Just as the same gold is fashioned into various ornaments, and as water takes the form of foam, waves, etc.]

वागादि पञ्च श्रवणादि पञ्च प्राणादि पञ्चा भ्रमुखानि पञ्च । बुद्ध याद्यविद्यापि च कामकर्मणी पुर्यष्टकं सूक्ष्मशरीरमाहुः ॥ ९६ ॥

96. The five organs of action such as speech, the five organs of knowledge such as the ear, the group of five Pranas the five elements ending with the ether, together with buddhi and the rest as also nescience, desire and

VIVEKACŪDĀMANI 35 action—these eight "cities" make up what is called the subtle body. [1 Nescience etc. - See note on sloka S5.]

इदं शरीरं शृणु सूक्ष्मसंज्ञितं लिङ्गं त्वपञ्चीकृतभूतसम्भवम् । सवासनं कर्मफलानुभावकं स्वाज्ञानतोऽनादिरुपाघिरात्मनः ॥ ९७ ॥

97. Listen—this subtle body, called also the Linga body, is produced out of the elements before their sub- dividing and combining with each other, is possessed of latent impressions and causes the soul to experience the fruits of its past actions. 2 It is a beginningless super- imposition on the soul brought on by its own ignorance. [Causes etc. - This explains the word Linga: revealer of what is latent. 2 Past actions— Thal are latent in the subtle body.]

स्वप्नो भवत्यस्य विभक्त्यवस्था स्वमात्रशेषेण विभाति यत्र । स्वप्ने तु बुद्धिः स्वयमेव जाग्र- त्कालीननानाविधवासनाभिः ॥ ९८ ॥

कर्त्रादिभावं प्रतिपद्य राजते यत्र स्वयं भाति ह्ययं परात्मा । धीमात्रकोपाधिरशेषसाक्षी न लिप्यते तत्कृतकर्मलेशैः ।

36 VIVEKACŪDĀMANI यस्मादसङ्गस्तत एव कर्मभि र्न लिप्यते किञ्चिदुपाधिना कृतैः ॥ ९९ ॥ THER 98-99. Dream is a state of the soul distinct from the waking state, where it shines by itself. In dreams buddhi,1 by itself, 2 takes on the role of the agent and the like, owing to various latent impressions of the waking state, while the supreme Atman shines in Its own glory-with buddhi as Its only superimposition, the witness of every- thing, and is not touched by the least work that buddhi does. As It is wholly unattached, It is not touched by any work that Its superimpositions may perform. [Buddini-Here stands for the antahkarana, the "inner organ" or mind. By itself-Independently of the objective world. 3Takes an etc - The ātman is the one intelligent principle, and whatever buddhi docs, it does borrowing the light of the Atman.] सर्वव्यापृतिकरणं लिङ्गमिदं स्याच्चिदात्मनः पुंसः । वास्यादिकमिव तक्ष्णस्तेनैवात्मा भवत्यसङ्गोऽयम् ॥ १००। 100. This subtle body is the instrument for all activities of the Atman, who is Knowledge Absolute, like the adze and other tools of a carpenter. Therefore this Ātman is perfectly unattached.

अन्धत्वमन्दत्वपटुत्वधर्मा: सौगुण्यवंगुण्यवशाद्धि चक्षुषः । वामित्वमुखास्तथैव श्रोत्रादिधर्मा न तु वेत्तुरात्मनः ॥ १०१ ॥

VIVEKACUDAMANI 101. Blindness, weakness, and sharpness are conditions of the eye, due merely to its fitness or defectiveness; so are deafness, dumbness, etc. of the car and so forth-but never of the Atman, the Knower.

उच्छ्वासनिःश्वासविजृम्भणक्षु- त्प्रस्यन्दनाद्युत्क्रमणादिकाः क्रिया: । प्राणादिकर्माणि वदन्ति तज्ज्ञा: प्राणस्य धर्मावशनापिपासे ॥ १०२ ॥

102. Inhalation and exhalation, yawning, sneezing, secretion, leaving this body, etc., are called by experts functions of Prāṇa and the rest, while hunger and thirst are characteristics of Präna proper.

अन्तःकरणमेतेषु चक्षुरादिषु वर्ष्माणि । अहमित्यभिमानेन तिष्ठत्याभासतेजसा ॥ १०३ ॥

37 103. The inner organ (mind) has its seat in the organs such as the eye, as well as in the body, identifying with them and endued with a reflection of the Atman.

अहंकारः स विज्ञेयः कर्ता भोक्ताभिमान्ययम् । सत्त्वादिगुणयोगेन चावस्थात्रयमश्नुते ॥ १०४ ॥

104. Know that it is cgoism which, identifying itself with the body, becomes the doer or experiencer, and in conjunction with the gunas such as the sattra, assumes the three different states. 2 [1Gupas- The three component factors of Prakrti. Different states-Those of waking etc.]

VIVEKACŪDĀMANI

विषयाणामानुकूल्ये सुखी दुःखी विपर्यये । सुखं दुःखं च तद्धर्मः सदानन्दस्य नात्मनः ॥ १०५ ॥

105. When sense-objects are favourable it becomes happy, and it becomes miserable when the case is contrary. So happiness and misery are characteristics of egoism, and not of the ever-blissful Atman. 38 आत्मार्थं त्वेन हि प्रेयान्विषयो न स्वतः प्रियः । स्वत एव हि सर्वेषामात्मा प्रियतमो यतः तत आत्मा सदानन्दो नास्य दुःखं कदाचन ॥ १०६ । 106. Sense-objects are pleasurable only as dependent on the Atman manifesting through them, and not inde- pendently, because the Atman is by Its very nature the most beloved of all. Therefore the ātman is ever blissful, and never suffers misery. [Vide Brhadāranyaka, II iv. - Yajñavalkya's teaching to his wife Maitreyi.]

यत्सुषुप्तौ निर्विषय आत्मानन्दोऽनुभूयते । श्रुतिः प्रत्यक्षमैतिह्यमनुमानं च जाग्रति ॥ १०७ ॥

107. That in profound sleep we experience the bliss of the Atman independent of sense-objects, is clearly attested¹ by the Sruti, 2 direct perception, tradition, and inference. [1Is clearly attested— Jagrati, which is a plural verb. 28ruti- Chhāndogya, Brhadāranyaka, Kauātaki, and other Upanigads.]

VIVEKACŪDĀMAŅI

अव्यक्तनाम्नी परमेशशक्ति- रनाद्यविद्या त्रिगुणात्मिका परा । कार्यानुमेया सुधियैव माया यया जगत्सर्वमिदं प्रसूयते ॥ १०८ ॥

39 108. Avidyā (Nescience) or Māyā, called also the Un- differentiated, 1 is the power2 of the Lord. She is without beginning, is made up of the three gunas and is superior to the effects (as their cause). She is to be inferred by one of clear intellect only from the effects She produces. It is She who brings forth this whole universe. [¹The Undifferentiated-The perfectly balanced state of the three gunas, where there is no manifested universe. When this balance is disturbed, then evolution begins. SPower etc.-This distinguishes the Vedantic conception of Mäyä from the Sankhya view of Prakrti, which they call insentient and at the same time independent.]

सन्नाप्यसन्नाप्य भयात्मिका नो भिन्नाप्यभिन्नाप्युभयात्मिका नो । साङ्गाप्यनङ्गा ह्युभयात्मिका नो महाद्भुताऽनिर्वचनीयरूपा ॥ १०९ ॥

109. She is neither existent nor non-existent nor partak- ing of both characters; neither same nor different nor both; neither composed of parts nor an indivisible whole nor both. She is most wonderful and cannot be described in words.

VIVEKACŪDĀMANI

शुद्धाद्वयब्रह्म विवोधनाश्या सर्पभ्रमो रज्जुविवेकतो यथा । रजस्तमः सत्त्वमिति प्रसिद्धा गुणास्तदीयाः प्रथितैः स्वकार्यैः ॥ ११० ॥

110. Māyā can be destroyed by the realization of the pure Brahman, the one without a second, just as the mistaken idea of a snake is removed by the discrimination of the rope. She has her gunas as rajas, tamas, and Sattva, named after their respective functions. 40

विक्षेपशक्ती रजसः क्रियात्मिका यतः प्रवृत्तिः प्रसृता पुराणी । रागादयोऽस्याः प्रभवन्ति नित्यं दुःखादयो ये मनसो विकाराः ॥ १११ ॥

111. Rajas has its Viksepa-Saktil or projecting power, which is of the nature of an activity, and from which this primeval flow2 of activity has emanated. From this also, mental modifications such as attachment and grief are continually produced. [¹Vikarpa-Sakti-That power which at once projects a new form when once the real nature of a thing has been veiled by the Avaraṇa- Sakti, mentioned later in sloka 113. 2 Pruneval flow etc. - That is the phenomenal world, alternately evolving and going back into an involved state. Cr. Gitd, XV. 4.] काम: क्रोधो लोभदम्भाद्यसूयाऽ- हंकारेर्ष्यामत्सराद्यास्तु घोराः ।

VIVEKACŪDĀMANI धर्मा एते राजसाः पुम्प्रवृत्ति र्यस्मादेषा तद्रजो बन्धहेतुः ॥ ११२ ॥ 112. Lust, anger, avarice, arrogance, spite, egoism, envy, jealousy, etc.-these are the dire attributes of rajas, from which the worldly tendency of man is produced. Therefore rajas is a cause of bondage.

एषाऽऽवृतिर्नाम तमोगुणस्य शक्तिर्यया वस्त्ववभासतेऽन्यथा । सैषा निदानं पुरुषस्य संसृते- र्विक्षेपशक्तेः प्रवणस्य हेतुः ॥ ११३ ॥

41 113. Avrti or the veiling power is the power of tamus, which makes things appear other than what they are. It is this that causes man's repeated transmigrations, and starts the action of the projecting power (Vikgepa). प्रज्ञावानपि पण्डितोऽपि चतुरोऽव्यत्यन्तसूक्ष्मात्मदृग्- व्यालीढस्तमसा न वेत्ति बहुधा संबोधितोऽपि स्फुटम् । भ्रान्त्यारोपितमेव साधु कलयत्यालम्बते तद्गुणान् हन्तासौ प्रबला दुरन्ततमसः शक्तिर्महत्यावृतिः ॥ ११४ ॥ 114. Even wise and learned men and men who are clever and adept in the vision of the exceedingly subtle Atman, are overpowered by tamas and do not understand the Atman, even though clearly explained in various ways. What is simply superimposed by delusion, they consider

42 VIVEKACŪDĀMAŅI as true, and attach themselves to its effects. Alas! How powerful is the great Avrti-Sakti of dreadful tamas!

अभावना वा विपरीतभावनाऽ- संभावना विप्रतिपत्तिरस्याः । संसर्गयुक्तं न विमुञ्चति ध्रुवं विक्षेपशक्ति: क्षपयत्यजत्रम्. ॥ ११५ ॥

115. Absence of the right judgment, or contrary judg- ment, want of definite belief and doubt-these certainly never desert one who has any connection with this veiling power, and then the projecting power gives ceaseless trouble. [1 Definite belief- In the existence of a thing, even though there may be a vague notion of it.]

अज्ञानमालस्यजडत्वनिद्रा- प्रमादमूढत्वमुखास्तमोगुणाः । एतैः प्रयुक्तो नहि वेत्ति किंचि न्निद्रालुवत्स्तम्भवदेव तिष्ठति ॥ ११६ ॥

116. Ignorance, lassitude, dullness, sleep, inadvertence, stupidity, etc. are attributes of tamas. One tied to these does not comprehend anything, but remains like one asleep or like a stock or stone.1 [1Stock or stone-Lit. pillar.] सत्त्वं विशुद्धं जलवत्तथापि ताभ्यां मिलित्वा सरणाय कल्पते ।

VIVEKACŪDĀMAŅI यत्रात्मबिम्ब: प्रतिबिम्वतः सन् 16 प्रकाशयत्यकं इवाखिलं जडम् ॥ ११७ ॥ 117. Pure sattva is (clear) like water, yet in conjunc tion with rajas and tamas it makes for transmigration. The reality of the Atman becomes reflected in sativa and like the sun reveals the entire world of matter.

• मिश्रस्य सत्त्वस्य भवन्ति धर्मा- स्त्वमानिताद्या नियमा यमाद्याः । श्रद्धा च भक्तिश्च मुमुक्षुता च दैवी च सम्पत्तिरसन्निवृत्तिः ॥ ११८ ॥

an 118. 43 The traits of mixed sattva are an utter absencel of pride etc., and Niyama, 2 Yama, 3 etc., as well as faith, devotion, yearning for liberation, the divine tendencies4 and turning away from the unreal. [¹Absence etc.-The reference is to the higher attributes enumerated in the Bhagavad-Gita, XIII. 8-12. 2Niyama-Purity, contentment, etc. 3 Yama-Non-killing, truthfulness, etc. Vide Patanjali's Yoga Aphorisms, III. 30 and 32. 4Divine tendencies-The reference is to the opening lokas of Gita, XVI.]

विशुद्धसत्त्वस्य गुणाः प्रसादः स्वात्मानुभूतिः परमा प्रशान्तिः । तृप्ति: प्रहर्षः परमात्मनिष्ठा यया सदानन्दरसं समृच्छति ॥ ११९ ॥

44 VIVEKACŪDĀMANI 119. The traits of pure satival are cheerfulness, the realization of one's own Self, supreme peace, contentment, bliss, and steady devotion to the Atman, by which the aspirant enjoys bliss everlasting. [1Pure Sattva-Satrva unmixed with rajas and tamas.] dan

अव्यक्तमेतत्त्रिगुणैर्निरुक्तं तत्कारणं नाम शरीरमात्मनः । सुषुप्तिरेतस्य विभक्त्यवस्था प्रलीनसर्वेन्द्रिय बुद्धिवृत्तिः ॥ १२० ॥

HEA 120. This Undifferentiated, spoken of as the com- pound of the three gunas, is the causal body of the soul.2 Profound sleep is its special state, in which the functions of the mind and all its organs are suspended.3 [1Undifferentiated- Mentioned in lokas 108 and following. Soul-Identifying itself through ignorance with this or the other two bodies. 3Suspended- Not in perfect knowledge, as in Samādhi, but in ignorance. This is the differentia between these two states.]

सर्वप्रकारप्रमितिप्रशान्ति- वजात्मनावस्थितिरेव बुद्धेः । सुषुप्तिरेतस्य किल प्रतीतिः किंचिन्न वेद्मीति जगत्प्रसिद्धेः ॥ १२१ ॥

121. Profound sleep is the cessation of all kindst of perception, in which the mind remains in a subtle, seed- like form. The test of this is the universal verdict, 2"I did not know anything then".

VIVEKACŪDĀMAŅI All kinds etc. - Including remembrance and delusion. Universal verdict etc.-This negative remembrance proves the continuity of the mind even in the sugupti state.]

देहेन्द्रियप्राणमनोऽहमादय: सर्वे विकारा विषयाः सुखादयः । व्योमादिभूतान्यखिलं च विश्व- मव्यक्तपर्यन्तमिदं ह्यनात्मा ॥ १२२ ॥

122. The body, organs, Priņas, Manas, egoism, etc., all modifications, the sense-objects, pleasure, and the rest, the gross elements such as the ether, in fact, the whole universe, up to the Undifferentiated-all this is the non- Self. 45 [This and the next loka set forth what we are to avoid identifying

ourselves with. We are the Pure Self, eternally free from all duality.] माया मायाकार्य सर्वं महदादिदेहपर्यन्तम् । असदिदमनात्मतत्त्वं विद्धि त्वं मरुमरीचिकाकल्पम् ॥ १२३ ॥

123. From Mahat down to the gross body everything is the effect of Maya. These and Maya itself know thou to be the non-Self, and therefore unreal like the mirage in a desert. [Muhur Cosmic Intelligence. It is the tirst to proceed from the Prakrti or Māyā. For the hierarchy vide Katha, I. iii. 10-11.]

अथ ते संप्रवक्ष्यामि स्वरूपं परमात्मनः । यद्विज्ञाय नरो बन्धान्मुक्तः कैवल्यमश्नुते ॥ १२४ ॥

46 VIVEKACŪDĀMANI 124. Now I am going to tell thee of the real nature of the Supreme Self, realizing which man is freed from bond- age and attains liberation.¹ [Liberation- Kaivalya literally means extreme aloofness ]

अस्ति कश्चित्स्वयं नित्यमहंप्रत्ययलम्बनः । अवस्थात्रयसाक्षी सन्पञ्चकोशविलक्षणः ॥ १२५ ॥

125. There is some Absolute Entity, the eternal sub- stratum of the consciousness of egoism, the witness of the three states, and distinct from the five sheaths or coverings: [1Five sheaths etc. -Consisting respectively of Anna (matter). Pràna (force), Manas (mind), Vijñāna (knowledge) and Ananda (Bliss). The first comprises this body of ours, the next three make up the subtle body (Sakma Sarira), and the last the causal body (Kārapa-Sarira). The Atman referred to in this sloka is beyond them all. These koias will be dealt with later on.]

यो विजानाति सकलं जाग्रत्स्वप्नसुषुप्तिषु । बुद्धितद्वृत्तिसद्भावमभावमहमित्ययम् ॥ १२६ ॥

126. Which knows everything that happens in the waking state, in dream, and in profound sleep; which is aware of the presence or absence of the mind and its functions; and which is the background of the notion of egoism. This is That. [This loka gives the purport of such Śruti passages as Kena, 16 and Brhadārayyaka, III. iv. 2. J

यः पश्यति स्वयं सर्वं यं न पश्यति कश्चन । यश्चेतयति बुद्धयादि न तद्यं चेतयत्ययम् ॥ १२७ ॥

VIVEKACŪDĀMANI 127. Which Itself sees all, but which no one beholds, which illumines the intellect etc., but which they cannot illumine. – This is that. 47

येन विश्वमिदं व्याप्तं यं न व्याप्नोति किञ्चन । आभारूपमिदं सर्वं यं भान्तमनुभात्ययम् ॥ १२८ ॥

128. By which this universe is pervaded, but which nothing pervades, which shining, all this (universe) shines as Its reflection. This is That. . [1By which, etc. - Compare Chhāndogya, III. xi. 6, and Gild, X. 42. 2Which shining etc.-A reproduction of the sense of the celebrated verse occurring in Katha, II. v. 15, Mundaka, 11. ii. 10, and Svetasvatara, VI. 14.] यस्य सन्निधिमात्रेण देहेन्द्रियमनोधियः । विषयेषु स्वकीयेषु वर्तन्ते प्रेरिता इव ॥ १२९ ॥. esence the 129. By whose very presence the body, the organs, mind and intellect keep to their respective spheres of action, like servants!

अहङ्कारादिदेहान्ता विषयाश्च सुखादयः । वेद्यन्ते घटवद् येन नित्यबोधस्वरूपिणा ॥ १३० ॥

brenda 130. By which everything from cgoism down to the body, the sense-objects, and pleasure ctc., is known as palpably as a jar-for It is the essence of Eternal Knowl- edge! [Compare Brhadirayyaka, IV. iii. 23.]

48 VIVEKACŪDĀMANI एषोऽन्तरात्मा पुरुष: पुराणो निरन्तराखण्डसुखानुभूतिः सदैकरूप: प्रतिबोधमात्रो

। येनेपिता वागसवश्चरन्ति ॥ १३१ ॥

131. This is the innermost Self, the primeval Purusa (Being), whose essence is the constant realization of infinite Bliss, which is ever the same, yet reflecting2 through the different mental modifications, and commanded by which the organs and Prinas perform their functions. [Unnermost Self---Vide Byhadirapyaka, III. iv. and elsewhere. Reflecting etc. -Compare Kena, 11.4. 3Conunanded etc.-See the opening sloka of the same Upanigad and the reply given to it later on.]

अत्रैव सत्त्वात्मनि धीगुहाया- मव्याकृताकाश उरु प्रकाशः । आकाश उच्च रविवत्प्रकाशते स्वतेजसा विश्वमिदं प्रकाशयन् ॥ १३२ ॥

132. In this very body, in the mind full of sattva, in the secret chamber of the intellect, in the Akidu known as the Unmanifested, the ātman, of charming splendour, shines like the sun aloft, manifesting this universe through Its own effulgence. [This sloka gives a hint as to where to look for the Atman. First of all there is the gross body; within this there is the mind or "inner organ", of which buddhi or intelligence, characterised by determination, is the most developed form; within buddhi again and pervading it, is the causal body known as the Unmanifested. We must seck the Atman

VIVEKACŪDĀMANI within this. The idea is that the Atman transcends all the three bodies, in fact the whole sphere of duality and materiality. The word Tkāsac": often occurs in the Sruti in the sense of the Atman or Brahman. The Vedinta Sūtras (Ii. 22) discusses the question and decides in favour of this meaning.]

ज्ञाता मनोऽहंकृतिविक्रियाणां देहेन्द्रियप्राणकृतक्रियाणाम् । अयोऽग्निवत्तानन वर्तमानो न चेष्टते नो विकरोति किञ्चन ॥ १३३ ॥

49 133. The Knower of the modifications of mind and egoism, and of the activities the body, the organs and Pránas, apparently taking their forms, like the firel in a ball of iron; It neither acts nor is subject to change in the least. [VLike the fire etc. - Just as fire has no form of its own, but seems to take on the form of the iron ball which it turns red-hot, so the ātman, though without form, seems to appear as buddhi and so forth. Compare Katha, Il. it. 9.]

न जायते नो म्रियते न वर्धते न क्षीयते नो विकरोति नित्यः । विलीयमानेऽपि वपुष्यमुष्मि- न्न लीयते कुम्भ इवाम्बरं स्वयम् ॥ १३४ ॥

134. It is neither born nor dies, It neither grows nor decays, nor does It undergo any change, being eternal. It does not cease to exist even when this body is destroyed, like the sky in a jar (after it is broken), for It is independent.

50 VIVEKACŪDĀMANI [This iloka refers to the states, enumerated by Yüska. which overtake every being, viz. birth, existence, development, maturity, decay. and death. The Atman is above all change.]

प्रकृतिविकृतिभिन्नः शुद्धबोधस्वभावः सदसदिदमशेषं भासयन्निर्विशेषः । विलसति परमात्मा जाग्रदादिष्ववस्था- स्वहमहमिति साक्षात्साक्षिरूपेण बुद्धेः ॥ १३५ ॥

135. The Supreme Self, different from the Prakxtil and its modifications, of the essence of Pure Knowledge, and Absolute, directly manifests this entire gross and subtle universe,2 in the waking and other states, as the substratum of the persistent sense of egoism, and manifests Itself as the Witness of the buddhi, the determinative faculty. [1Prakrti-The Mother of the entire manifested universe. 2Gross and subtle universe- The world of matter and thought. 3 Witness of the buddhi-All actions that we seem to be doing are really done by the buddhi, while the Self ever stands aloof, the only Absolute Entity.]

नियमितमनसामं त्वं स्वमात्मानमात्म- न्ययमहमिति साक्षाद्विद्धि बुद्धिप्रसादात् । जनिमरणतरंगापारसंसारसिन्धुं प्रतर भव कृतार्थो ब्रह्मरूपेण संस्थ: ॥ १३६ ॥

136. By means of a regulated mind and the purified intellect (buddhi), realize directly thy own Self in the body so as to identify thyself with It,' cross the boundless occan

VIVEKACŪDĀMAŅI of Samsara whose waves are birth and death, and firmly established2 in Brahman as thy own essence, be blessed. [1With Ib-Instead of with the gross, subtle, and causal bodics. in Established etc.-By our very nature we are ever identified with Brahman, but through ignorance we think we are limited and so forth.]

अत्रानात्मन्यहमिति मतिर्बन्ध एषोऽस्य पुंसः प्राप्तोऽज्ञानाज्जननमरणक्लेशसंपातहेतुः । येनैवायं वपुरिदमसत्सत्यमित्यात्मबुद्धया पुष्यत्युक्षत्यवति विषयैस्तन्तुभिः कोशकृद्वत् ॥१३७॥

137. Identifying the Self with this non-Self—this is the bondage of man, which is due to his ignorance, and brings in its train the miseries of birth and death. It is through this that one considers this evanescent body as real, and identifying oneself with it, nourishes, bathes, I and preserves it by means of (agreeable) sense-objects, 2 by which he becomes bound as the caterpillar by the threads of its cocoon. 1 51 [1 Bathes - Keeps clean and tidy. 2 Sense-objects etc. - He runs after sense-pleasures, thinking that will conduce to the well-being of the body, but these in turn throw him into a terrible bondage, and he has to abjure them wholly to attain his freedom, as the caterpillar has to cut through its cocoon.] अतस्मिंस्तद्बुद्धिः प्रभवति विमूढस्य तमसा विवेकाभावाद्वै स्फुरति भुजगे रज्जुधिषणा । ततोऽनर्थव्रातो निपतति समादातुरधिक- स्ततो योऽसद्ग्राहः स हि भवति बन्धः शृणु सखे ॥ १३८ ।

52 VIVEKACŪDĀMANI 138. One who is overpowered by ignorance mistakes a thing for what it is not: It is the absence of discrimina- tion that causes one to mistake a snake for a rope, and great dangers overtake him when he seizes it through that wrong notion. Hence, listen, my friend, it is the mistaking of transitory things as real that constitutes bondage. [1Discrimination - Between what is real (viz. the Self) and what is not real (viz. the phenomenal world).]

अखण्डनित्याद्वय वोधशक्त्या स्फुरन्तमात्मानमनन्तंवैभवम् । समावृणोत्यावृतिशक्तिरेषा तमोमयी राहुरिवार्कबिम्बम् ॥ १३९ ॥

139. This veiling power (Avrti), which preponderates in ignorance, covers the Self, whose glories are infinite and which manifests Itself through the power of knowledge, indivisible, eternal, and one without a second-as Rahul does the orb of the sun. [As Rāhu etc. - The reference is to the solar eclipse. In Indian mythology the sun is supposed to be periodically overpowered by a demon named Rāhu.]

तिरोभूते स्वात्मन्यमलतरतेजोवति पुमा- ननात्मानं मोहादहमिति शरीरं कलयति । ततः कामक्रोधप्रभृतिभिरमं बन्धनगुणैः परं विक्षेपाख्या रजस उरुशक्तिर्व्यथयति ॥ १४०॥

140. When his own Self, endowed with the purest splendour, is hidden from view, a man through ignorance

VIVEKACŪDĀMANI falsely identifies himself with this body, which is the non- Self. And then the great power of rajas called the project- ing power¹ sorely afflicts him through the binding fetters of lust, anger, etc. [1Projecting power-See note 1 on sloka 111.] महामोहग्राहग्रसनगलितात्मावगमनो घियो नानावस्थां स्वयमभिनयंस्तद्गुणतया । अपारे संसारे विषयविषपूरे जलनिधौ निमज्योन्मज्यायं भ्रमति कुमतिः कुत्सितगतिः ॥ १४१ ॥ 141. The man of perverted intellect, having his Self- knowledge swallowed up by the shark of utter ignorance, himself imitates the various states of the intellect (buddhi), as that is Its superimposed attribute, and drifts up and down² in this boundless ocean of Samsara which is full of the poison of sense-cnjoyment, now sinking, now rising- a miserable fate indeed! 53 [1Himself imitates etc. - The Self is the real nature of every being, but a mistaken identification with the intellect causes him to appear as if he were active. See note 3 on sloka 135. 2Up and down-Acquiring different bodies such as the angelic or the animal, according to his good or bad deeds, and enjoying or suffer- ing therein. 3Sansāra-The entire relative existence.] क भानुप्रभासंजनिता भ्रपङ्क्ति- र्भानुं तिरोघाय विजृम्भते यथा । SM

54 VIVEKACŪDĀMANI आत्मोदिताहंकृतिरात्मतत्त्वं तथा तिरोधाय विजृम्भते स्वयम् ॥ १४२ ॥ ॥ 142. As layers of clouds generated by the sun's rays cover the sun and alone appear (in the sky), so egoism generated by the Self, covers the reality of the Self and appears by itself.1 [1By itself-As if there were no Atman at all. But the clouds vanish subsequently, and so does egoism too.]

कवलितदिननाथे दुदिने सान्द्रमेघ- व्यंथयति हिमझंझावायुरुग्रो यर्थतान् । अविरततमसात्मन्यावृते मूढबुद्धि क्षपयति बहुदु:खैस्तीव्रविक्षेपशवितः ॥ १४३ ॥

143. Just as, on a cloudy day, when the sun is swallowed up by dense clouds, violent cold blasts trouble them, Iso when the Atman is hidden by intense ignorance, the dread- ful Vikaepa-Sakti (projecting power) afflicts the foolish man with numerous griefs. [1Blasts trouble them-The root or has also a secondary mean- ing, namely, to cause to wander, which is also implied here. The verb क्षपयति in the last line of this verse has also a similar meaning. The foolish man is made to take sometimes very low bodies-that is the meaning.]

एताभ्यामेव शक्तिभ्यां बन्धः पुंसः समागतः । याभ्यां विमोहितो देहं मत्वात्मानं भ्रमत्ययम् ॥१४४॥

144. It is from these two powers1 that man's bondage has proceeded-beguiled by which he mistakes the body for the Self and wanders (from body to body).

VIVEKACŪDĀMANI 55 [1Two powers- Viz. the veiling and projecting powers- Avarana and Viksepa.]

बीजं संसृतिभूमिजस्य तु तमो देहात्मधीरङ्कुरो राग: पल्लवमम्बु कर्मं तु वपुः स्कन्धोऽसवः शाखिका: । अग्राणीन्द्रियसंहतिश्च विषयाः पुष्पाणि दुःखं फलं नानाकर्म समुद्भवं बहुविधं भोक्तात्र जीवः खगः ॥ १४५॥

145. Of the tree of Samsāra ignorance is the seed, the identification with the body is its sprout, attachment its tender leaves, work its water, the body its trunk, the vital forces its branches, the organs its twigs, the sense-objects its flowers, various miseries due to diverse works are its fruits, and the individual soull is the bird on it. [In this stanza Samsara or relative existence is likened to a tree, and the simile is brought out in complete detail. The appropriateness of the comparisons will be patent on reflection. It is this kind of com- position which shows Sankara not only to be a great philosopher but a true poet also. And such slokas, as the reader will find for himself, abound in this masterpiece of Vedäntic literature. Soul etc. Compare the beautiful lokas of the Mundaka Upa- nipad (III. i. 1-2)—"द्वा सुपर्णा सयुजा सखाया" etc. With the ripening of knowledge the two birds coalesce into one, the Self alone remains, and life is known to be a dream.]

अज्ञानमूलोऽयमनात्मबन्धो नैसर्गिकोऽनादिरनन्त ईरितः । जन्माष्ययव्याधिजरादिदुःख- प्रवाहपातं जनयत्यमुष्य ॥ १४६ ॥

- ⋅

56 VIVEKACŪDĀMANI 146. This bondage of the non-Self springs from igno- rance, is self-caused, 1 and is described as without beginning and end.2 It subjects one to the long train of miseries such as birth, death, disease, and decrepitude. [1Self-caused- Not depending upon any other cause. 21Without end-Relatively speaking. On the realization of the Self it disappears.]

नास्त्रैर्न शस्त्रैरनिलेन वह्निना छेत्तुं न शक्यो न च कर्मकोटिभिः । विवेकविज्ञानमहासिना विना धातुः प्रसादेन शितेन मञ्जुना ॥ १४७ ॥

147. This bondage can be destroyed neither by weapons nor by wind, nor by fire, nor by millions of actsl-by nothing except the wonderful sword of knowledge that comes of discrimination, sharpened by the grace of the Lord. [1Acts - Enjoined by the scriptures, and done with motives. 2Grace etc.- An echo of Katha, I. ii. 20. The Sruti has also a different reading - धातुप्रसादात् – which means, "through the purity of the mind, organs, etc."- This meaning is also suggested here.]

श्रुतिप्रमाणकमतेः स्वधर्म- निष्ठा तयैवात्मविशुद्धिरस्य । विशुद्धबुद्धेः परमात्मवेदनं तेनैव संसारसमूलनाश: ॥ १४८ ॥

148. One who is passionately devoted to the authority of the Srutis acquires steadiness in his Svadharma, which

VIVEKACŪDĀMANI 57 alone conduces to the purity of his mind. The man of pure mind realizes the Supreme Self, and by this alone Samsāra with its root2 is destroyed. [¹Svadharma-Lit. one's own duty, or the duty for which we are fit-which the Gitä enjoins on us all to perform, as the way to perfection.

2 Root-Ignorance.] कोशरन्नमयाद्यैः पञ्चभिरात्मा न संवृतो भाति । निजशक्तिसमुत्पन्नः शंबालपटलैरिवाम्बु वापीस्थम् ॥ १४९ ॥

149. Covered by the five sheaths-the material one and the rest-which are the products of Its own power, the Self ceases to appear, like the water of a tank by its accumulation of sedge. [¹Sheaths etc.-See note on śloka 125. They are called sheaths since they are coverings over the Atman, which manifests Itself through them. From the Annamaya to the Ananda- maya the sheaths are gradually finer and finer. Knowledge consists in going beyond them all by means of regulated practice and coming face to face, as it were, with the Atman. ]

तच्छेवालापनये सम्यक् सलिलं प्रतीयते शुद्धम् । 11. तृष्णासन्तापहरं सद्य: सौख्यप्रदं परं पुंसः ॥ १५० ॥

150. On the removal of that sedge the perfectly pure water that allays the pangs of thirst and gives immediate joy, appears unobstructed before the man. bas [The water has not to be procured from anywhere else, it is already there; only the obstructions have to be removed. So also in the case of the Atman.] S

58 VIVEKACŪDĀMANI पञ्चानामपि कोशानामपवादे विभात्ययं शुद्धः । on नित्यानन्दैकरसः प्रत्यग्रूप: परः स्वयंज्योतिः ॥ १५१ ॥ 151. When all the five sheaths have been eliminated, the Self of man appears— pure, of the essence of everlast- ing and unalloyed bliss, indwelling, 2 supreme, and self- effulgent. [1 Eliminated-Discriminated as being other than the Self. 2 Indwelling-Dwelling within the heart of all. ]

आत्मानात्मविवेक: कर्तव्यो बन्धमुक्तये विदुषा । तेनैवानन्दी भवति स्वं विज्ञाय सच्चिदानन्दम् ॥ १५२ ॥

152. To remove his bondage the wise man should dis- criminate between the Self and the non-Self. By that alone he comes to know his own Self as Existence-Knowledge- Bliss Absolute, and becomes happy.

मुञ्जादिषीकामिव दृश्यवर्गा- त्प्रत्यञ्चमात्मानमसङ्गमक्रियम् । विविच्य तत्र प्रविलाप्य सर्वं तदात्मना तिष्ठति यः स मुक्तः ॥ १५३ ॥

153. He indeed is free who discriminates between all sense-objects and the indwelling, unattached and inactive 2 Self-as one separates a stalk³ of grass from its enveloping sheath-and merging4 everything in It, remains in a state of identity with That. [1Sense-objects-Especially the body and its organs. 2 Inactive-The witness of all activity.

59 VIVEKACŪDĀMANI 3Stalk etc.- Compare Katha, II. iii. 17. 4Merging etc.-Knowing that only the Atman manifests Itself through name and form.]

देहोऽयमन्नभवनोऽन्नमयस्तु कोश- श्चान्नेन जीवति विनश्यति तद्विहीनः । त्वक्चर्मंमांसरुधिरास्थिपुरीषराशि- : नयं स्वयं भवितुमर्हति नित्यशुद्ध: ॥ १५४ ॥

154. This body of ours is the product of food and comprises the material sheath; it lives on food and dies without it; it is a mass of skin, flesh, blood, bones, and filth, and can never be the eternally pure, self-existent bro Atman. [1Food-That built up the parent-bodies.]

पूर्वं जनेरधिमृतेरपि नायमस्ति जातक्षणः क्षणगुणोऽनियतस्वभावः । नैको जडश्च घटवत्प॑रिदृश्यमानः स्वात्मा कथं भवति भावविकारवेत्ता ॥ १५५ ॥

200 BO 155. It does not exist prior to inception or posterior to dissolution, but lasts only for a short (intervening) period; its virtues are transient, and it is changeful by nature; it is manifold, 1 inert, and is a sense-object, like a jar; how can it be one's own Self, the Witness of changes in all things? [1Manifold-Not a simple, but subject to constant transforma- tions.]

60 VIVEKACŪDĀMANI

पाणिपादादिमान्देहो नात्मा व्यङ्गेऽपि जीवनात् । तत्तच्छक्तेरनाशाच्च न नियम्यो नियामकः ॥ १५६ ॥

156. The body, consisting of arms, legs, etc. cannot be the Atman, for one continues to live even when particular limbs are gone, and the different functions of the organism also remain intact. The body which is subject to another's rule cannot be the Self which is the Ruler of all.. [1 Functions-Other than those directly interfered with.]

देहतद्धर्मतत्कर्मतदवस्थादिसाक्षिणः । सत एव स्वतः सिद्धं तद्वैलक्षण्यमात्मनः ॥ १५७ ॥

57. That the Atman as the abiding Reality is different from the body, its characteristics, 1 its activities, its states, 2 etc., of which It is the witness, is self-evident. [ICharacteristics- Such as stoutness or leanness. 2 States-Boyhood, youth, etc. ]

शल्यराशिमांसलिप्तो मलपूर्णोऽतिकश्मलः । कथं भवेदयं वेत्ता स्वयमेतद्विलक्षणः ॥ १५८ ॥

158. How can the body, being a pack of bones, covered with flesh, full of filth, and highly impure, be the self- existent Ātman, the Knower, which is ever distinct from it? त्वङ्मांसमेदोऽस्थिपुरीषराशा- वहंमत मूढजन: करोति ।

VIVEKACŪDĀMANI विलक्षणं वेत्ति विचारशीलो निजस्वरूपं परमार्थंभूतम् ॥ १५९ ॥ 159. It is the foolish man who identifies himself with a mass of skin, flesh, fat, bones, and filth, while the man of discrimination knows his own Self, the only Reality that there is, as distinct from the body. QURULU Lodi bre 61

देहोऽहमित्येव जडस्य बुद्धि- देंहे च जीवे विदुषस्त्वहंधीः । विवेकविज्ञानवतो महात्मनो 'ब्रह्माहमित्येव मतिः सदात्मनि ॥ १६० ॥

160. The stupid man thinks he is the body, the book- learned man identifies himself with the mixture of body and soul, while the sage possessed of realization due to dis- crimination looks upon the eternal Atman as his Self, and thinks, "I am Brahman". [Three classes of people are distinguished in this loka, of whom the Advaitist is of course given the highest place. 1Mixture etc.-The average man thinks he is both body and soul acting in unison.] Msevilt अत्रात्मबुद्धि त्यज मूढबुद्धे त्वङ् मांस मेदोऽस्थि पुरीषराशौ । सर्वात्मनि ब्रह्मणि निर्विकल्पे arlh fgbod-woberlk 32 कुरुष्व शांति परमां भजस्व ॥ १६१ ॥ 161. O foolish person, cease to identify thyself with this bundle of skin, flesh, fat, bones, and filth, and identify

62 VIVEKACŪDĀMAŅI thyself instead with the Absolute Brahman, the Self of all, and thus attain to supreme Peace.

देहेन्द्रियादावसति भ्रमोदितां विद्वानहंतां न जहाति यावत् । तावन्न तस्यास्ति विमुक्तिवार्ता- प्यस्त्वेष वेदान्तनयान्तदर्शी ॥ १६२ ॥

162. As long as the book-learned man does not give up his mistaken identification with the body, 1 organs, etc., which are unreal, there is no talk of emancipation for him, even if he be ever so erudite? in the Vedanta philosophy. [1 Body etc. - In fact, the whole objective world. No2Erudite etc.-Mere book-learning is meant. Unless he has realized the state of oneness, he will be a mere talker, that is all. Jon+ 2015

छायाशरीरे प्रतिबिम्बगात्रे यत्स्वप्नदेहे हृदि कल्पिताङ्गे । यथात्मबुद्धिस्तव नास्ति काचि- ज्जीवच्छरीरे च तथैव माऽस्तु ॥ १६३ ॥

163. Just as thou dost not identify thyself with the shadow-body, the image-body, 2 the dream-body, 3 or the body thou hast in the imaginations of thy heart, cease thou to do likewise with the living body also. [1Shadow-body-The shadow of thy body. 2Image-body—The imag image or reflection of thy body, cast in water etc. 3 Dream body-The body that thou mayest assume in dreams. 4Living body-The gross body, with the Prāņas ctc. ]

॥ VIVEKACŪDĀMAŅI

देहात्मधीरेव नृणामसद्धियां जन्मादिदुःखप्रभवस्य बीजम् । यतस्ततस्त्वं जहि तां प्रयत्ना- त्यक्ते तु चित्ते न पुनर्भवाशा ॥ १६४ ॥

164. Identification with the body alone is the root that produces the misery of birth etc. of people who are attached to the unreal; therefore destroy thou this with the utmost care. When this identification caused by the mind is given up, there is no more chance for rebirth. [Compare Chhāndogya, VIII. xii. 1.] कर्मेन्द्रियैः पञ्चभिरञ्चितोऽयं प्राणो भवेत्प्राणमयस्तु कोश: ॥ येनात्मवानन्न मयोऽनुपूर्णः प्रवर्ततेऽसौ सकलक्रियासु ॥ १६५ ॥ 63 " 165. The Prāna, with which we are all familiar, coupled with the five organs of action, forms the vital sheath, permeated² by which the material sheath3 engages itself in all activities as if it were living. to an Sam [JOrgans etc. - The brain centres which control speech, manual activity, locomotion, excretion, and reproduction. See Moka 92. TIE 2 Permeated etc.- This activity, again, is a borrowed one, as will appear from the last line of the next éloka. 3 Material sheath-Described in slokas 154 and following. For a description of the five Kolas (sheaths) the reader is referred to Taittirāya second chapter.]

64 VIVEKACŪDĀMANI

नैवात्मापि प्राणमयो वायुविकारो गन्ताऽऽगन्ता वायुवदन्तर्बहिरेषः । यस्मात्किञ्चित्क्वापि न वेत्तीष्टमनिष्टर स्वं वान्यं वा किञ्चन नित्यं परतन्त्रः ॥ १६६ ॥

166. Neither is the vital sheath the Self-because it is a modification of Väyu,¹ and like the air it enters² into and comes out of the body, and because it never knows in the least either its own weal and woe or those of others, being eternally dependent on the Self. 30 [1Vāyu-The Präpa-Vāyu or lifo-force is meant here. The word commonly means air, which brings in the comparison in the next line. 2 Enters etc.-That is, as breath which is its gross manifestation.]

ज्ञानेन्द्रियाणि च मनश्च मनोमय: स्यात् कोशो ममाहमिति वस्तुविकल्पहेतुः । संज्ञादिभेदकलनाकलितो बलीयां- स्तत्पूर्वकोशमभिपूर्य विजृम्भते यः ॥ १६७ ॥

In en o 167. The organst of knowledge together with the mind form the mental sheath-the cause of the diversity of things such as "I" and "mine". It is powerful and endued with the faculty of creating differences of name etc. It manifests itself as permeating the preceding, i.e. the vital sheath. [1Organs etc.-The brain centres which control sight, hearing, smell, taste, and touch. See sloka 92.]

VIVEKACŪDĀMANI 65

पञ्चेन्द्रियैः पञ्चभिरेव होतृभिः प्रचीयमानो विषयाज्यधारया । जाज्वल्यमानो बहुवासनेन्धनं- मंनोमयाग्निर्वहति प्रपञ्चम् ॥ १६८ ॥

168. The mental sheath is the (sacrificial) fire which, fed with the fuel of numerous desires by the five sense- organs which serve as priests, and set ablaze by the sense- objects which act as the stream of oblations, brings about this phenomenal universe. 10 olot [The sacrificial fire confers on the Yajamana, or the man who per- forms the sacrifice, the enjoyments of the heavenly spheres. So the mind also confers on the Jiva or individual soul the pleasures of the objective world. न ह्यस्त्यविद्या मनसोऽतिरिक्ता मनो ह्यविद्या भवबन्धहेतुः । तस्मिन्विनष्टे सकलं विनष्टं It is the mind that projects the objective universe this is the plain meaning. Sce loka 170.] विजृम्भितेऽस्मिन्सकलं विजृम्भते ॥ १६९ ॥ 169. There is no ignorance (Avidyā) outside the mind. The mind alone is Avidya, the cause of the bondage of transmigration. When that is destroyed, all else is de- stroyed, and when it is manifested, everything else is mani- fested. [According to the Vedanta, there is actual change in the Self, which is by nature pure and perfect. It is ignorance or Avidyd that has covered Its vision, so to say, and It appears as limited and subject to change. Now, this ignorance is imbedded in the mind, and when the 3

66 VIVEKACŪDĀMANI mind is thoroughly purified through sädhand or discipline, the glory of the Atman manifests itself. This is said to be libération. Destroyed-In the highest or Nirvikalpa Samādhi.] स्वप्नेऽयं शून्ये सृजति स्वशक्त्या भोक्त्रादिविश्वं मन एव सर्वम् । तथैव जाग्रत्यपि नो विशेष- 3 "** but gift di Lot स्तत्सर्वमेतन्मनसो विजृम्भणम् ॥ १७० ॥ 170. In dreams, when there is no actual contact with the external world, the mind alone creates the whole universe consisting of the experiencer etc. Similarly, in the waking state also, there is no difference. Therefore all this (phenomenal universe) is the projection of the mind. [IThe experiencer etc. - That is, the experiencer, the experienced, and experience: subject, object, and their coming into relation.]

सुषुप्तिकाले मनसि प्रलीने नैवास्ति किञ्चित्सकलप्रसिद्धेः । अतो मनःकल्पित एव पुंस: संसार एतस्य न वस्तुतोऽस्ति ॥ १७१ ॥

171. In dreamless sleep, when the mind is reduced to its causal state, there exists nothing (for the person asleep), as is evident from universal experience. Hence man's relative existence is simply the creation of his mind, and has no objective reality. [1Universal experience - The subjoct has boen touched on already. See Moka 121.1

67 VIVEKACŪDĀMANI वायुनाऽऽनीयते मेघः पुनस्तेनैव नीयते । मनसा कल्प्यते बन्धो मोक्षस्तेनँव कल्प्यते । १७२ ॥ -botcould lit 172. Clouds are brought in by the wind and again driven away by the same agency. Similarly, man's bondage is caused by the mind, and liberation too is caused by that alone. देहादिसर्वविषये परिकल्प्य राग

moinA बध्नाति तेन पुरुषं पशुवद्गुणेन । वैरस्यमत्र विषवत् सुविधाय पश्चा- ranfimiya " देनं विमोचयति तन्मन एव बन्धात् ॥ १७३ ॥

173. It (first) creates an attachment in man for the body and all other sense-objects, and binds him through that attachment like a beast by means of ropes. Afterwards, the selfsame mind creates in the individual an utter distaste for these sense-objects as if they were poison, and frees him from the bondage. REMAS [For the double meaning of the word Gupa, see note on sloka 76.]

तस्मान्मन: कारणमस्य जन्तो- वन्धस्य मोक्षस्य च वा विधाने । बन्धस्य हेतुर्मलिनं रजोगुण- र्मोक्षस्य शुद्धं विरजस्तमस्कम् ॥ १७४ ॥

174. Therefore the mind is the only cause that brings about man's bondage or liberation: when tainted by the effects of rajas it leads to bondage, and when pure and

VIVEKACŪDĀMANI divested of the rajas and tamas elements it conduces to liberation. [A reminiscence of the second verse of Amrtabindu Upanisad. ] 68 विवेकवैराग्यगुणातिरेका च्छुद्धत्वमासाद्य मनो विमुक्त्यै भवत्यतो बुद्धिमतो मुमुक्षो- स्ताभ्यां दृढाभ्यां भवितव्यमग्रे ॥ १७५ ॥ 175. Attaining purity through a preponderance of dis- crimination and renunciation, the mind makes for liberation. Hence the wise sceker after liberation must first strengthen these two. [1Discrimination- Between the Self and the non-Self. 2Renunciation-Of the non-Self.]

मनो नाम महाव्याघ्रो विषयारण्यभूमिषु । चरत्यत्र न गच्छन्तु साधवो ये मुमुक्षवः ॥ १७६ ॥

176. In the forest-tract of sense-pleasures there prowls a huge tiger called the mind. Let good people who have a longing for liberation never go there.

मनः प्रसूते विषयानशेषान् स्थूलात्मना सूक्ष्मतया च भोक्तुः । शरीरवर्णाश्रमजातिभेदान् गुणक्रियाहेतुफलानि नित्यम् ॥ १७७ ॥

VIVEKACŪDĀMANI 177. The mind continually produces for the experiencer all sense-objects without exception, whether perceived as gross or fine, I the differences of body, caste, order of life, and tribe, as well as the varietics of qualification, action, 2 means, 3 and results. 4 [Gross or fine-In the waking and dream states respectively. -Action-To obtain desired results. 3 Means- For these actions. 4 Results- Such as enjoyment in heaven ctc. ] 69 असंगचिद्रूपममुं विमोह्य देहेन्द्रियप्राणगुणैर्निबध्य अहंममेति भ्रमयत्यजस्रं मनः स्वकृत्येषु फलोपभुक्तिपु ॥ १७८ ॥ 178. Deluding the Jiva, which is unattached Pure In- telligence, and binding it by the tics of body, organs, and Prāņas, the mind causes it to wander, with ideas of "I" and "mine", amidst the varied enjoyment of results achieved by itself. (eta an [Binding etc.--Strictly speaking, it is our attachment to these that binds us.] अध्यासदोषात्पुरुषस्य संसृति- रध्यासबन्धस्त्वमुनैव कल्पितः रजस्तमोदोषवतोऽविवेकिनो जन्मादिदुःखस्य निदानमेतत् ॥ १७९ ॥ 179. Man's transmigration is due to the evil of super- imposition, and the bondage of superimposition is created

70 VIVEKACŪDĀMANI by the mind alone. It is this that causes the misery of birth etc. for the man of non-discrimination who is tainted by rajas and tamas. [1Superimposition-This is the favourite theme of the Vedanta philosophy, to explain how the ever-free Self came to be bound at all. The whole thing is a mistaken identity, a self-hypnotism, it says, and the way out of it lies in de-hypnotising ourselves. J

अतः प्राहुर्मनोऽविद्यां पण्डितास्तत्त्वदर्शिनः । येनँव भ्राम्यते विश्वं वायुनेवाभ्रमण्डलम् ॥ १८० ॥

180. Hence sages who have fathomed its secret have designated the mind as Avidyā or ignorance, by which alone the universe is moved to and fro, like masses of clouds by the wind. तन्मनःशोधनं कार्यं प्रयत्नेन मुमुक्षुणा । ॐ विशुद्धे सति चैतस्मिन्मुक्ति: करफलायते ॥ १८१ ॥. 181. Therefore the seeker after liberation must care- fully purify the mind. When this is purified, liberation is as easy of access as a fruit on the palm of one's hand.

मोक्षंकसक्त्या विषयेषु रागं निर्मूल्य संन्यस्य च सर्वकर्म । सच्छ्रद्धया य: श्रवणादिनिष्ठो रज:स्वभावं स धुनोति बुद्धेः ॥ १८२ ॥

182. He who by means of one-pointed devotion to liberation roots out the attachment to sense-objects, renounces all actions, and with faith in the Real Brahman

VIVEKACŪDĀMAŅI regularly practises hearing, etc.,! succeeds in purging the rajasika nature of the intellect. 71 L'Hearing etc.-That is, hearing (from the lips of the Guru), reflec- tion and meditation of the highest Vedāntic truth-the identity of the Jiva and Brahman.]

मनोमयो नापि भवेत्परात्मा ह्याद्यन्तवत्त्वात्परिणामिभावात् । दुःखात्मकत्वाद्विषयत्वहेतो- र्द्रष्टा हि दृश्यात्मतया न दृष्टः ॥ १८३ ॥

183. The mental sheath also cannot be the Supreme Self, because it has a beginning and an end, is subject to modifications, is characterised by pain and suffering, and is an object; whereas the subject can never be identified with the objects of knowledge. [LObject-Cognisable by the Self, which is the eternal subject.]

बुद्धिर्बुद्धीन्द्रियः सार्धं सवृत्तिः कर्तृलक्षणः । विज्ञानमयकोशः स्यात्पुंसः संसारकारणम् ॥ १८४ ॥

184. The buddhit with its modifications 2 and the organs of knowledge, form the Vijnanamaya Kosa or knowledge sheath, of the agent, having the characteristics which are the cause of man's transmigration. [Buddhi-The determinative faculty. 2012 Modifications-Such as egoism. 23Having etc.-Thinking, "I am the agent". ] अनुव्रजच्चित्प्रतिबिम्बशक्ति- विज्ञानसंज्ञः प्रकृतेविकारः । 1905

72 VIVEKACŪDĀMANI ज्ञानक्रियावान हमित्यजस्रं देहेन्द्रियादिष्वभिमन्यते भृशम् ॥ १८५ ॥ 185. This knowledge sheath, which seems to be fol- lowed by a reflection of the power of the Cit, is a modi- fication of the Prakṛti, is endowed with the function of knowledge, and always wholly identifies itself with the body, organs, etc. PERTSON [Followed etc.-The knowledge sheath is in reality material and insentient, but a reflection of the Cit or Atman makes it appear as intelligent. 2 Modification etc. - And therefore insentient. ]

अनादिकालोऽयम हंस्वभावो जीव: समस्तव्यवहारवोढा । करोति कर्माण्यपि पूर्ववासनः पुण्यान्यपुण्यानि च तत्फलानि ॥ १८६ ॥ भुङ्क्ते विचित्रास्वपि योनिषु व्रज- नायाति निर्यात्यध ऊर्ध्वमेषः । अस्यैव विज्ञानमयस्य जाग्रत्- स्वप्नाद्यवस्था: सुखदुःखभोगः ॥ १८७ ॥

186-187. It is without beginning, characterised by egoism, is called the Jiva, and carries on all the activities on the relative plane. Through previous desirest it per- forms good and evil actions and experiences their results. Being born in various bodies, it comes 2 and goes, up and down. It is this knowledge sheath that has the waking, dream, and other states, and experiences joy and grief.

VIVEKACŪDĀMAŅI [1Previous desires - Desires of previous births. 2Comes etc.-Is born and dies, in higher or lower bodies.] 73 देहादिनिष्ठाश्रमधर्मकर्म- गुणाभिमानः सततं ममेति । विज्ञानकोशोऽयमतिप्रकाशः प्रकृष्ट सान्निध्यवशात्परात्मनः । अतो भवत्येप उपाधिरस्य यदात्मधीः संसरति भ्रमेण ॥ १८८ ॥. 188. It always mistakes the dutics, functions, and attrib- utes of the orders of lifel which belong to the body, as its own. The knowledge sheath is exceedingly effulgent, owing to its close proximity to the Supreme Self, which identifying Itself with it suffers transmigration through delusion. It is therefore a superimposition on the Self. [ Orders of life-Asramas.]

योऽयं विज्ञानमयः प्राणेषु हृदि स्फुरत्ययं ज्योतिः । कूटस्थः सन्नात्मा कर्ता भोक्ता भवत्युपाधिस्थः ॥ १८९ ॥

189. The self-effulgent Atman, which is Pure Knowl- edge, shines in the midst of the Prāņa, within the heart. 2 Though immutable, It becomes the agent and experiencer owing to Its superimposition, the knowledge sheath. [The first part of this loka is a quotation from Brhadaranyaka, IV. iii. 7. Un the midst etc. - Great nearness is meant. Prāna means force; here the physiological and mental forces are referred to. 2 Within the heart- In the intellect, the seat of which is supposed to be the heart.]

74 VIVEKACŪDĀMANI

स्वयं परिच्छेदमुपेत्य बुद्धे- स्तादात्म्यदोषेण परं मृषात्मनः । सर्वात्मकः सन्नपि वीक्षते स्वयं स्वतः पृथक्त्वेन मृदो घटानिव ॥ १९० ॥

190. Though the Self of everything that exists, this Atman, Itself assuming the limitations of the buddhi¹ and wrongly identifying Itself with this totally unreal entity, looks upon Itself as something different2-like carthen jars from the clay of which they are made. [1 Buddhi-Here stands for the knowledge sheath. 2As something different-As conditioned and bound, just as an ignorant man may consider carthen pots as something distinct from the clay of which they are made. The wise man knows that the difference is simply due to name and form, which are creations of the mind. ] anish

उपाधिसम्बन्धवशात्परात्मा ह्यपाधिधर्माननुभाति तद्गुणः । अयोविकारानविकारिवह्निव- त्सदैकरूपोऽपि परः स्वभावात् ॥ १९१ ॥

CTE Jound su 191. Owing to Its connection with the superimposi- tions, the Supreme Self, even though naturally perfect and eternally unchanging, assumes the qualities of the super- impositions and appears to act just as they do-like the changeless fire assuming the modifications of the iron which it turns red-hot. - [INaturally perfect - Or the phrase पर: स्वभावात् may mean "tran- scending Nature". 2 Modifications- Such as size and shape.]

VIVEKACŪDĀMANI शिष्य उवाच ।

भ्रमेणाप्यन्यथा वाऽस्तु जीवभावः परात्मनः । तदुपाधेरनादित्वान्नानादेर्नाश इष्यते ॥ १९२ ॥

75 The disciple questioned: 192. Be it through delusion or otherwise that, the Supreme Self has come to consider Itself as the Jiva,¹ this superimposition is without beginning, and that which has no beginning cannot be supposed to have an end cither. [1Jiva-The individual soul, or the Self under self-imposed limita- tions.]

अतोऽस्य जीवंभावोऽपि नित्या भवति संसृतिः । न निवर्तेत तन्मोक्षः कथं में श्रीगुरो वद ॥ १९३ ॥

193. Therefore the Jivahood of the soul also must have no end, and its transmigration must continue for ever. How then can there be liberation for the soul? Kindly enlighten me on this point, o revered Master. [Jivahood-The self-hypnotised state of the ever-free Atman.] श्रीगुरुरुवाच ।

सम्यक्पृष्टं त्वया विद्वन्सावधानेन तच्छृणु । प्रामाणिकी न भवति भ्रान्त्या मोहितकल्पना ॥ १९४ ॥

The Teacher replied: 194. Thou hast rightly questioned, O learned man! Listen therefore attentively: The imagination which has been conjured up by delusion can never be accepted as a fact.

76 VIVEKACŪDĀMANI

भ्रान्तिं विना त्वसङ्गस्य निष्क्रियस्य निराकृतेः । न घटेतार्थसम्बन्धो नभसो नीलतादिवत् ॥ १९५ ॥

195. But for delusion there can be no connection of the Self— which is unattached, beyond activity, and formless-- with the objective world, as in the case of blueness etc. with reference to the sky. [1 Blueness etc. - The sky has no colour of its own, but we mentally associate blueness with it. The blueness is in our mind, and not in the sky. Similarly, limitation cxists not in the Absolute Self, but in our own minds.]

स्वस्य द्रष्टुनिर्गुणस्याक्रियस्य प्रत्यग्बोधानन्दरूपस्य बुद्धेः । भ्रान्त्या प्राप्तो जीवभावो न सत्यो मोहापाये नास्त्यवस्तुस्वभावात् ॥ १९६ ॥

196. The Jivahood of the Atman, the Witness, which is beyond qualities and beyond activity, and which is realized within as Knowledge and Bliss Absolute-has been superimposed by the delusion of the buddhi, and is not real. And because it is by nature an unreality, it ceases to exist when the delusion is gone. [1Knowledge etc - These are Its essence, and therefore can never depart from It, as heat from fire.] यावद्भ्रान्तिस्तावदेवास्य सत्ता मिथ्याज्ञानोज्जृम्भितस्य प्रमादात् । रज्ज्वां सर्पों भ्रान्तिकालीन एव भ्रान्तेर्नाशे नैव सर्पोऽपि तद्वत् ॥ १९७ ।

VIVEKACŪDĀMANI 197. It exists only so long as the delusion lasts, being caused by indiscrimination due to an illusion. The rope is supposed to be the snake only so long as the mistake lasts, and there is no more a snake when the illusion has vanished. Similar is the case here. 77

अनादित्वमविद्यायाः कार्यस्यापि तथेष्यते । उत्पन्नायां तु विद्यायामा विद्यकमनाद्यपि ॥.१९८ ॥ प्रबोधे स्वप्नवत्सर्वं सहमूलं विनश्यति । अनाद्यपीदं नो नित्यं प्रागभाव इव स्फुटम् ॥ १९९ ॥

198-199. Avidyā or ncscience and its effects are like- wise considered as beginningless. But with the rise of Vidyā or realization, the entire effects of Avidya, even though beginningless, are destroyed together with their rootl-like dreams on waking up from sleep. It is clear that the phenomenal universe, even though without begin- ning, is not eternal - like previous non-existence. 2004 [1Root-Avidyā. 2 Previous non-existence Pragabhiva, a term of Hindu logic. When we say a thing comes into being at a definite point of time, we imply also that there was non-existence of that particular thing prior to that moment. And this "non-existence" is obviously beginningless. But it ceases as soon as the thing comes into being. Similarly, Avidyi, even though beginningless, disappears when realization comes.]

अनादेरपि विध्वंसः प्रागभावस्य वीक्षितः । यद्बुद्धयुपाधिसम्बन्धात्परिकल्पितमात्मनि ॥ २०० ॥ जीवत्वं न ततोऽन्यस्तु स्वरूपेण विलक्षणः । सम्बन्धस्त्वात्मनो बुद्धया मिथ्याज्ञानपुरःसरः ॥ २०१॥

78 VIVEKACŪDĀMANI 200-201. Previous non-existence, even though begin- ningless, is observed to have an end. So the Jivahood which is imagined to be in the Atman through its relation with superimposed attributes such as the buddhi, is not real; whereas the other (the Atman) is essentially different from it. The relation between the Atman and the buddhi is due to a false knowledge. [Superimposed attributes-Just as a crystal placed near a red flower appears to be red; or as when, looking at a thing behind a curtain through an aperture of increasing size, we see more and more of the thing behind; but we erroneously think that the thing is growing, whereas, in reality, all the change takes place in the curtain only. Similarly, we see the Atman through the covering of the Prakrti or Nature, of which the buddhi etc. are manifestations, and Nature, which is continually changing, leads us to think that the Atman back of it is changing too, which is a mistake. ]

विनिवृत्तिर्भवेत्तस्य सम्यग्ज्ञानेन नान्यथा । ब्रह्मात्मैकत्वविज्ञानं सम्यग्ज्ञानं श्रुतेर्मतम् ॥ २२ ॥

202. The cessation of that superimposition takes place through perfect knowledge, and by no other means. Perfect knowledge, according to the Srutis, consists in the realiza- tion of the identity of the individual soul and Brahman.

तदात्मानात्मनोः सम्यग्विवेकेनैव सिध्यति । ततो विवेकः कर्तव्यः प्रत्यगात्मसदात्मनोः ॥ २०३ ॥

203. This realization is attained by a perfect discrimina- tion between the Self and the non-Self. Therefore, one must strive for the discrimination between the individual soul and the eternal Self.

VIVEKACŪDĀMANI 79 जलं पंकवदत्यन्तं पंकापाये जलं स्फुटम् ।ion oth यथा भाति तथात्मापि दोषाभावे स्फुटप्रभः ॥ २०४ ॥ 204. Just as the water which is very muddy again appears as transparent water when the mud is removed, so the Atman also manifests Its undimmed lustre when the taint has been removed. [Water is naturally pure, but it is polluted by foreign substances mixing with it. These impurities can be removed by filtration, distilla- tion, etc. So the apparent impurity of the soul can be removed by dis- crimination-which shows that it is nescience that hides the real nature of the Self.]

असन्निवृत्तौ तु सदात्मना स्फुटं प्रतीतिरेतस्य भवेत्प्रतीचः । ततो निरासः करणीय एव सदात्मन: साध्वहमादिवस्तुनः ॥ २०५ ॥

TOD 205. When the unreal ceases to exist, this very individual soul is definitely realized as the eternal Self. Therefore one must make it a point completely to remove things like egoism from the cternal Self. sandes farm [Things-Which are in reality superimpositions.] अतो नायं परात्मा स्याद्विज्ञानमयशब्दभाक् । विकारित्वाज्जडत्वाच्च परिच्छिन्नत्वहेतुतः ।.. दृश्यत्वाद्व्यभिचारित्वान्नानित्यो नित्य इष्यते ॥ २०६॥ AMA 206. This knowledge sheath (Vijñānamaya Kosa) that we have been speaking of, cannot be the Supreme Self for

80 the following reasons-because it is subject to change, is insentient, is a limited thing, an object of the senses, and is not constantly present: An unreal thing cannot indeed be taken for the real Ätman. VIVEKACŪDĀMAŅI [Subject to change-Whereas the Atman is changeless, Knowledge Absolute, unlimited, the eternal subject, and the universal substratum of all things. Just as the rope is the only reality with regard to the mistaken snake-idea etc. I आनन्दप्रतिविम्वचुम्विततनुर्वृत्तिस्तमोजृम्भिता स्यादानन्दमयः प्रियादिगुणक: स्वेष्टार्थ लाभोदयः । पुण्यस्यानुभवे विभाति कृतिनामानन्दरूपः स्वयं सर्वो नन्दति यत्र साधु तनुभृन्मात्रः प्रयत्नं विना ॥२०७॥ 207. The blissful sheath (Anandamaya Kosa) is that modification of nescience which manifests itself catching a reflection of the Atman which is Bliss Absolute; whose attributes are pleasure and the rest; and which appears in view when some object agreeable to oneself presents itself. It makes itself spontaneously felt by the fortunate during the fruition of their virtuous deeds; from which every corporeal being derives great joy without the least effort. [Modification etc.-The experience of the Sugupti state will be spoken of in the next śloka as the typical enjoyment of the Inandamaya Kola. And deep sleep is always a state of intense ignorance. Hence this sheath must be a modification of nescience. 2Pleasure etc.-The reference is to Taittiriya, II. 5, where Priya, Moda and Pramoda (various degrees of enjoyment) are said to be attributes of the Anandamaya Kofa. ]

VIVEKACŪDĀMANI

• आनन्दमयकोशस्य सुषुप्तौ स्फूतिरुत्कटा । स्वप्नजागरयो रीष दिष्टसंदर्शनादिना ॥ २०८ ॥

208. The blissful sheath has its fullest play during pro- found sleep, while in the dreaming and wakeful states it has only a partial manifestation, occasioned by the sight! of agreeable objects and so forth. 81 ['Sight etc - Actual sense-perception (in the waking state). or memory-impressions (in dream).]

नैवायमांनन्दमयः परात्मा सोपाधिकत्वात्प्रकृतेविकारात् । कार्यत्वहेतोः सुकृतक्रियाया विकारसंघांतसमाहितत्वात् ॥ २०९ ॥

209. Nor is the blissful sheath the Supreme Self, because it is endowed with changeful attributes, is a modifica- tion of the Prakrti, is the effect of past good deeds, and imbedded in the other sheaths which are modifications.

पञ्चानामपि कोशानां निषेधे युक्तितः श्रुतेः । तन्निषेधावधि साक्षी बोधरूपोऽवशिष्यते ॥ २१० ॥

201 [Umbedded etc. - The reference is again to Taittiriya, 2nd chapter, where the five Kosas are spoken of as being similar in shape and one inside the other, the Annamaya or material sheath being the outermost and Anandamaya the innermost.] 210. When all the five sheaths have been eliminated by the reasoning on Sruti passages, what remains as the culminating point 2 of the process, is the Witness, the Knowledge Absolute-the Atman.

82 VIVEKACŪDĀMANI [1Sruti passages-Those that describe the ātman negatively, by the Neti Neti (not this, not this) method. Culminating point-Beyond which the process of reasoning or analysis cannot go. What takes place then is termed Aparoksinubhilti, Realization, and the mind is then said to be in the Samadhi state. ] योऽयमात्मा स्वयंज्योतिः पञ्चकोशविलक्षणः ।

अवस्थात्रयसाक्षी सन्निविकारो निरन्जनः । सदानन्दः स विज्ञेयः स्वात्मत्वेन विपश्चिता ॥ २११ ॥

211. This self-effulgent ātman which is distinct from the five sheaths, the Witness of the three states, the Real, the Changeless, the Untainted, the everlasting Bliss-is to the wise man his own Self. [Untainted- By nescience: hence Absolute.] be realized शिष्य उवाच । मिथ्यात्वेन निषिद्धेषु कोशेष्वेतेषु पञ्चसु ।

सर्वाभावं विना किञ्चिन्न पश्याम्यत्र हे गुरो । विज्ञेयं किमु वस्त्वस्ति स्वात्मनाऽऽत्मविपश्चिता ॥ २१२॥

The disciple questioned: 212. After these five sheaths have been eliminated as unreal, I find nothing, O Master, in this universe but a Void, the absence of everything. What entity is there left forsooth with which the wise knower of the Self should realize his identity ? [The position of the Buddhistic Sunyavādins Nihilists who deny that there remains anything positive after the ultimate analysis, is here set forth as a prima facie view, and the refutation is given in the next few lokas.]

VIVEKACŪDĀMANI श्रीगुरुरुवाच ।

सत्यमुक्तं त्वया विद्वन्निपुणोऽसि विचारणे । अहमादिविकारास्ते तदभावोऽयमप्यनु ॥ २१३ ॥ सर्वे येनानुभूयन्ते यः स्वयं नानुभूयते । तमात्मानं वेदितारं विद्धि बुद्धया सुसूक्ष्मया ॥ २१४ ॥

The Guru answered: 83 15532 213-214. Thou hast rightly said, O learned man! Thou art clever indeed in discrimination. That by which all those modifications such as egoism as well as their subse- quent absence (during deep sleep) are perceived, but which Itself is not perceived, know thou that Atman-the Knower --through the sharpest intellect. [The argument is this: The Atman as the eternal subject must always remain. Otherwise knowledge itself would be impossible. Even in the Susupti state there must be the eternal subject behind to record the blissful memory of that state. To take a familiar example: In a cinema there must be the screen to allow the moving pictures to coalesce and form a connected whole. Motion presupposes rest. So the ever- changing Prakrti must have behind it the immutable Ätnian. VThrough etc. - An echo of Katha, I. iii. 12.]

तत्साक्षिकं भवेत्तत्तद्यद्यद्येनानुभूयते । कस्याप्यननुभूतार्थे साक्षित्वं नोपयुज्यते ॥ २१५ ॥

1 215: That which is perccived by something else has for its witness the latter. When there is no agent to perceive a thing, we cannot speak of it as having been perceived at all.

84 VIVEKACŪDĀMANI

असौ स्वसाक्षिको भावो यतः स्वेनानुभूयते । अतः परं स्वयं साक्षात्प्रत्यगात्मा न चेतरः ॥ २१६ ॥

216. This ātman is a self-cognised entity because It is cognised by Itself. Hence the individual soul is itself and directly the Supreme Brahman, and nothing else. जाग्रत्स्वप्न सुपुष्तिषु स्फुटतरं योऽसौ समुज्जृम्भते प्रत्यग्रूपतया सदाहमहमित्यन्तः स्फुरन्नकथा । नानाकारविकारभागिन इमान् पश्यन्नहंधीमुखान् नित्यानन्दचिदात्मना स्फुरति तं विद्धि स्वमेतं हृदि ॥ २१७ ॥ 217. That which clearly manifests Itself in the states of wakefulness, dream, and profound sleep ; which is inwardly perceived in the mind in various forms as an unbroken series of egoistic impressions; which witnesses the egoism, the buddhi, etc., which are of diverse forms and modifica- tions; and which makes Itself felt as the Existence-Knowl- edge-Bliss Absolute: know thou this ātman, thy own Self. within thy heart. [According to the Sürikhya philosophy the whole universe, as it appears to us, is a mixture of the Purusa and the Prakrti of some- thing which impinges on or gives the suggestion to our minds and the mind which reacts and covers it, as it were, with a coating of its own. In other words, everything we perceive is this unknown something plus the mind, or to put it briefly, X+ mind. The Vedānta substitutes Brahman for the Purua, and postulates nescience as the inscrutable power of Brahman, which covers the real nature of Brahman and makes It as if it were subject to all sorts of change and limitation. Atman is only another name for Brahman. So whenever we perceive a thing, form any mental impression, it must be the Atman and nothing else that we

VIVEKACŪDĀMANI 85 perceive. Only in our ignorance we fail to grasp the real nature of the thing experienced (the Atman) and call it by various names. So our egoism, our intellect, and all mental states are manifestations of the Atman alone.]

घटोदके बिम्बितमर्कबिम्ब- मालोक्य मूढो रविमेव मन्यते । तथा चिदाभासमपाघिसंस्थं भ्रान्त्याहमित्येव जडोऽभिमन्यते ॥ २१८ ॥

218. Sceing the reflection of the sun mirrored in the water of a jar, the fool thinks it is the sun itself. Similarly the stupid man, through delusion, identifies himself with the reflection of the Citl caught in the buddhi, which is Its superimposition. [Cil - The ātman which is Knowledge-Absolute.]

घटं जलं तद्गतमर्कबिम्बं विहाय सर्वं विनिरीक्ष्यतेऽङ्कः । तटस्थ एतत्त्रितयावभासक: स्वयंप्रकाशो विदुपा यथा तथा ॥ २१९ ॥

219. Just as the wise man leaves aside the jar, the water and the reflection of the sun in it, and sees the self-luminous sun which illumines these three and is independent of them. [¹Independent etc.-These being merely its reflections, which serve to suggest the real sun.]

86 201 Wal VIVEKACŪDĀMANI

देहं धियं चित्प्रतिविम्बमेवं विसृज्य बुद्धौ निहितं गुहायाम् । द्रष्टारमात्मानमखण्डवोधं सर्वप्रकाशं सदसद्विलक्षणम् ॥ २२० ॥ नित्यं विभुं सर्वगतं सुसूक्ष्म- मन्तर्बहिः शून्यमनन्यमात्मनः । विज्ञाय सम्यनिजरूपमेतत् पुमान् विपाप्मा विरजो विमृत्युः ॥ २२१ ॥ विशोक आनन्दघनो विपश्चित् स्वयं कुतश्चिन्न विभेति कश्चित् । नान्योऽस्ति पन्था भवबन्धमुक्ते- विना स्वतत्त्वावगमं मुमुक्षोः ॥ २२२ ॥

220-222. Similarly, discarding the body, the buddhi and the reflection of the Cit in it, and realizing the Witness, the Self, the Knowledge Absolute, the cause of the mani- festation of everything, which is hidden' in the recesses of the buddhi, is distinct from the gross and subtle, eternal, omnipresent, all-pervading and extremely subtle, and which has neither interior nor exterior and is identical with one- self-fully realizing this true nature of oneself, one becomes free from sin, taint, death, and grief, and becomes the embodiment of Bliss. Illumined himself, he is afraid of none. For a seeker after liberation there is no other way to the breaking of the bonds of transmigration than the realization of the truth of one's own Self.

VIVEKACŪDĀMANI 87 [Hidden etc.--It is the purified buddhi which catches a glimpse of the Atman. The sense of various Śruti passages of Advaitic import is reproduced in these lokas. The reader is specially referred to Brhadkārayyaka, III. vili. 8. Taittirāya, II 2 and Svetāsvatara, III. 8.1

ब्रह्माभिन्नत्व विज्ञानं भवमोक्षस्य कारणम् । येनाद्वितीय मानन्दं ब्रह्म सम्पद्यते बुधैः ॥ २२३ ॥

223. The realization of one's identity with Brahman is the cause of liberation from the bonds of Samsāra, by means of which the wise man attains Brahman, the One without a second, the Bliss Absolute. ब्रह्मभूतस्तु संसृत्यै विद्वान्नावर्तते पुनः । विज्ञातव्यमतः सम्यग्ब्रह्माभिन्नत्वमात्मनः ॥ २२४ । 224. Once having realized Brahman, one no longer returns to the realm of transmigration. Therefore one must fully realize one's identity with Brahman.

सत्यं ज्ञानमनन्तं ब्रह्म विशुद्धं परं स्वतःसिद्धम् । नित्यानन्दैकरसं प्रत्यगभिन्नं निरन्तरं जयति ॥ २२५ ॥

225. Brahman is Existence, Knowledge, Infinity, pure, supreme, self-existent, cternal, and indivisible Bliss, not different (in reality) from the individual soul, and devoid

of interior or exterior. It is (ever) triumphant. सदिदं परमाद्वैतं स्वस्मादन्यस्य वस्तुनोऽभावात् । न ह्यन्यदस्ति किञ्चित् सम्यक् परमार्थतत्त्व बोधदशायाम् ॥ २२६ ॥

88 VIVEKACŪDĀMANI 226. It is this Supreme Oneness which alone is real, since there is nothing elsc but the Self. Verily, there remains no other independent entity in the state of realiza- tion of the highest Truth. [1 Nothing etc. - Everything but the Self is an uppeurance merely 1

यदिदं सकलं विश्वं नानारूपं प्रतीतमज्ञानात् । तत्सर्वं ब्रह्मैव प्रत्यस्ताशेषभावनादोषम् ॥ २२७ ॥

227. All this universe which through ignorance appears as of diverse forms, is nothing else but Brahman which is absolutely free from all the limitations of human thought. [1Free etc. - We imagine all sorts of things through ignorance, but Brahman is ever beyond them, and is the only Reality.] मृत्कार्यभूतोऽपि मृदो न भिन्नः कुम्भोऽस्ति सर्वत्र तु मृत्स्वरूपात् न कुम्भरूपं पृथगस्ति कुम्भः कुतो मृषा कल्पितनाममात्रः ॥ २२८ ॥ 228. A jar, though a modification of clay, is not dif- ferent from it; everywhere the jar is essentially the same as the clay. Why then call it a jar? It is fictitious, I a fancied name merely. [1Fictitious etc. - Quoted in sense from Chāndogya, VI.i. 4. ]

केनापि मृद्भिन्नतया स्वरूपं घटस्य संदर्शयितुं न शक्यते । एव मोहा- न्मृदेव सत्यं परमार्थंभूतम् ॥ २२९ ॥

अतो घटः कति

Bhaw 229. None can demonstrate that the essence of a jar is something other than the clay (of which it is made). Hence the jar is merely imagined (as separate) through delusion, and the component clay alone is the abiding reality in respect of it. VIVEKACŪDĀMANI सद्ब्रह्मकार्यं सकलं सदेवं 10 अस्तीति यो 89 तन्मात्रमेतन्न ततोऽन्यदस्ति । यो वक्ति न तस्य मोहोe Lottitutiatod विनिर्गतो निद्रितवत्प्रजल्पः ॥ २३० ॥ for 7 230. Similarly, the whole universe, being the effect of the real Brahman, is in reality nothing but Brahman. Its essence is That, and it does not exist apart from It. He who says it does is still under delusion-he babbles like! does is still under delusion one aslcep. [Like etc. - That is incoherently.]

ब्रह्मैवेदं विश्वमित्येव वाणी श्रौती ब्रूतेऽथर्वनिष्ठा वरिष्ठा । तस्मादेतद्ब्रह्ममात्रं हि विश्वं नाधिष्ठानाद्भिन्नताऽऽरोपितस्य ॥ २३१ ॥

231. This universe is verily Brahman-such is the august pronouncement of the Atharva Veda. Therefore this universe is nothing but Brahman, for that which is superimposed (on something) has no separate existence from its substratum. [The reference is to Mundaka, II. ii. 11. It is one of the Upanişads belonging to the Atharva Veda.]

90. VIVEKACŪDĀMANI सत्यं यदि स्याज्जगदेतदात्मना न तत्त्वहार्निर्निंगमाप्रमाणता असत्यवादित्वमपीशितुः स्या- नैतत्त्रयं साधु हितं महात्मनाम् ॥ २३२ ॥ 232. If the universe, as it is, be real there would be no cessation of the dualistic element, the scriptures² would be falsified, and the Lord Himself would be guilty of an untruth. None of these three is considered either desirable or wholesome by the noble-minded. att fina 30 [1No cessation etc. - The world in that case could never be elimi- nated. Hence duality with all its ugly features will persist. Scriptures etc. - According to staunch Advaitins, the numerous Advaitic texts of the Srutis, comprising the highest philosophic thought, are alone considered as bearing out their true import, to which the rest. of the Vedas must be subordinated. 3The Lord etc. - Being the Revealer of the truths of the Srutis. Or the allusion may be to Sri Krana's words in the Gita quoted in the next verse. ]

ईश्वरो वस्तुतत्त्वज्ञो न चाहं तेष्ववस्थितः । न च मत्स्थानि भूतानीत्येवमेव व्यचीक्लृपत् ॥ २३३ ॥

233. The Lord, who knowst the secret of all things has supported this view in the words: "But I am not in them" ..."nor are the beings in Me.. [IKnows etc.- Because He is Omniscient. But etc. The reference is to the 4th and Sth verses of the 9th chapter of the Gitä, which declare that all existence owes its being to Brahman, which is its substratum, yet Absolute. ]

VIVEKACŪDĀMANI यदि सत्यं भवेद्विश्वं सुषुप्तावुपलभ्यताम् । Jomarnivaque यन्नोपलभ्यते किञ्चिदतोऽसत्स्वप्नवन्मृषा ॥ २३४ ॥ 234. If the universe be true, let it then be perceived in the state of deep sleep also. As it is not at all perceived, it must be unreal and false, like dreams. अतः पृथङ्नास्ति जगत्परात्मनः पृथक्प्रतीतिस्तु मृषा गुणादिवत् । आरोपितस्यास्ति किमर्थवत्ताऽ- 91 धिष्ठानमाभाति तथा भ्रमेण ॥ २३५ ॥ 235. Therefore the universe does not exist apart from the Supreme Self; and the perception of its separateness is false like the qualitics (of blueness etc. in the sky). Has a superimposed attribute any meaning apart from its sub- stratum? It is the substratum2 which appears like that through delusion. [Qualities etc. - See Moka 195. Substratum etc. - A rope appears as a snake. This idea is made clear in the next few lokas. ]

भ्रान्तस्य यद्यद्भ्रमतः प्रतीतं ब्रह्मैव तत्तद्रजतं हि शुक्तिः । इदंतया ब्रह्म सदैव रूप्यते त्वारोपितं ब्रह्मणि नाममात्रम् ॥ २३६ ॥

S 236. Whatever a deluded man perceives through mistake is Brahman and Brahman alone. The silver is nothing but the mother-of-pearl. It is Brahman which is .

92 VIVEKACŪDĀMANI always considered as this universe, whereas that which is superimposed on Brahman, viz. the universe, is merely a name.

अतः परं ब्रह्म सदद्वितीयं विशुद्धविज्ञानघनं निरञ्जनम् । प्रशान्तमाद्यन्तविहीनमक्रियं निरन्तरानन्दरसस्वरूपम् ॥ २३७ ॥

निरस्तमायाकृत सर्वभेदं नित्यं मुखं निष्कलमप्रमेयम् । अरूप मव्यक्तमनाख्यमव्ययं ज्योतिः स्वयं किञ्चिदिदं चकास्ति । २३८ ॥ 237-238. Hence whatever is manifested, viz, this universe, is the Supreme Brahman Itself, the Real, the One without a second, pure, the Essence of Knowledge, taintless, serene, devoid of beginning and end, beyond activity, the Essence of Bliss Absolute-transcending all the diversities created by Māyā or nescience, eternal, ever beyond the reach of pain, indivisible, immeasurable, formless, undifferentiated, nameless, immutable, self-luminous.

ज्ञातृज्ञेयज्ञानशून्यमनन्तं निर्विकल्पकम् । केवलाखण्डचिन्मात्रं परं तत्त्वं विदुर्बुधाः ॥ २३९ ॥

239. Sages realize the Supreme Truth, Brahman, in which there is no differentiation of knower, knowledge, and known, which is infinite, transcendent, and the Essence of Knowledge Absolute.

VIVEKACŪDĀMANI अहेयमनुपादेयं मनोवाचामगोचरम् अप्रमेयमनाद्यन्तं ब्रह्म पूर्णमहं महः ॥ २४० ॥ । 240. Which can be neither thrown away nor taken up. which is beyond the reach of mind and speech, immeasur- able, without beginning and end, the Whole, onc's very Self, and of surpassing glory. [Neither etc.-Because It is not a material thing but onc's very Self. 1 93

तत्त्वंपदाभ्यामभिधीयमानयो- ब्रह्मात्मनोः शोधितयोर्यदीत्थम् । श्रुत्या तयोस्तत्त्वमसीति समय- गेकत्वमेव प्रतिपाद्यते मुहुः ॥ २४१ ॥

ऐक्यं तयोर्लक्षितयोर्न वाच्ययो- निगद्यतेऽन्योन्यविरुद्धधर्मिणोः । खद्योतभान्वोरिव राजभृत्ययोः कूपाम्बुराश्यो: परमाणुमेर्वोः ॥ २४२ ॥ . 241-242. If thus the Sruti, in the dictum "Thou art That" (Tal- Tvum-Asi). repeatedly establishes the absolute identity of Brahman (or Tśvara) and Jiva, denoted by the terms That (Tat) and thou (Tvam) respectively, divesting these terms of their relative associations, then it is the identity of their implied, not literal. meanings which is sought to be inculcated: for they are of attributes con- tradictory to each other-like the sun and a glow-worm, the king and a servant, the ocean and a well, or Mount Meru and an atom.

94. VIVEKACHŪDĀMANI [¹If thus etc.--The reference is to the sixth chapter of the Chandogya Upanişad, where Uddalaka Aruni tries to impress on his son, Svetaketu the identity of Jiva and Brahman in various ways. ]

तयोविरोधोऽयमुपाधिकल्पितो न वास्तवः कश्चिदुपाधिरेषः । ईशस्य माया महदादिकारणं जीवस्य कार्यं शृणु पञ्चकोशम् ॥ २४३ ॥

243. This contradiction between them is created by superimposition, and is not something real. This super- imposition in the case of Iśvara (the Lord), is Māyā or nescience, which is the cause of Mahat and the rest;2 and in the case of the Jiva (the individual soul)-listen-consists of the five sheaths, 3 which are the effects of Māyā. [1 Makat-See note on sloka 123. 2The rest-The grosser manifestations that proceed from Mahat. GFive sheaths-See note on floka 125.]

एतावुपाधी परजीवयोस्तयोः सम्यनिरासे न परो न जीवः । राज्यं नरेन्द्रस्य भटस्य खेटक- स्तयोरपोहे न भटो न राजा ॥ २४४ ॥

244. These two are the superimpositions of Tśvara and the Jiva respectively, and when these are perfectly climi- nated, there is neither Iśvara nor Jiva. A kingdom is the symbol of a king, and a shield of the soldier, and when these are taken away, there is neither king nor soldier.

VIVEKACŪDĀMANI [INeither etc.- He is only a man then. Similarly, if we take away omniscience, omnipotence, etc. from Isvara and the deficiencies of knowledge, power, etc. from the Jiva, only Brahman remains as the sub- stance of both.] अथात आदेश इति श्रुतिः स्वयं निषेधति ब्रह्मणि कल्पितं द्वयम् श्रुतिप्रमाणानुगृहीतबोधा- त्तयोनिरास: करणीय एव ॥ २४५ ॥ Joyaayaramita told amating el 245. The Vedas themselves in the words "Now then is the injunction" etc., repudiate the duality imagined in the Brahman. One must needs climinate those two super- impositions by means of realization supported by the authority of the Vedas. [1Vedas etc. - The reference is to Brhadāraryaka, Il. iil. 6.] To fhou नेदं नेदं कल्पितत्वान्न सत्यं

95 रज्जुदृष्टव्यालवत्स्वप्नवच्च । इत्थं दृश्यं साधुयुक्त्या व्यपोह्य ज्ञेयः पश्चादेकभावस्तयोर्यः ॥ २४६ ॥

mods, Jens 246. Neither this gross nor this subtle universe (is the Atman). Being imagined, they are not real-like the snake seen in the rope, and like dreams. Perfectly eliminating the objective world in this way by means of reasoning, one should next realize the oneness that underlies Isvara and the Jiva.

96 VIVEKACŪDĀMAŅI

ततस्तु तो लक्षणया सुलक्ष्यौ तयोरखण्डैकरसत्वसिद्धये । नालं जहत्या न तथाऽजहत्या किन्तुभयार्थात्मिकयैव भाव्यम् ॥ .२४७ ॥

247. Hence those two terms (Tśvara and Jiva) must be carefully considered through their implied meanings, so that their absolute identity may be established. Neither the method of total rejection nor that of complete retention will do. One must reason it out through the process which combines the two. Chaitsanier [There are three kinds of Lakeand or implied meaning-the Jahati, the Ajahati and the Bhaga Lakşand. The first is that in which one of the terms has to give up its primary meaning. For example, the phrase गङ्गायां घोषः does not mean that a village of cowherds is in the Ganga but on the Ganga. The second kind is that in which the primary meaning is retained, but something is supplied to make it clear; as the sentence श्वेतो धावति means "A white (horse) is running. " In the third kind of Lakşand each of the terms has to give up a part of its connotation. Sec the next sloka.]

स देवदत्तोऽयमितीह चैकता विरुद्धधर्माशमपास्य कथ्यते । यथा तथा तत्त्वमसीतिवाक्ये विरुद्धधर्मानुभयत्र हित्वा ॥ २४८ ॥

संलक्ष्य चिन्मात्रतया सदात्मनो- रखण्डभाव: परिचीयते बुधैः K

VIVEKACŪDĀMANI एवं महावाक्यशतेन कथ्यते ब्रह्मात्मनोरक्यमखण्डभावः ॥ २४९ ॥ 248-249. Just as in the sentence, "This is that Deva- datta", the identity is spoken of, eliminating the contra- dictory portions, so in the sentence "Thou art That", the wise man must give up the contradictory elements on both sides and recognise the identity of Iśvara and Jiva, noticing carefully the essence of both, which is Cil, Knowledge Absolute. Thus hundreds of scriptural texts inculcate the oneness and identity of Brahman and Jiva. 43 []Contradictory portions— Such as the differences of time and place, etc. ] अस्थूलमित्येतदसन्निरस्य सिद्धं स्वतो व्योमवदप्रतम् ।

अतो मृषामात्रमिदं प्रतीतं जहीहि यत्स्वात्मतया गृहीतम् । ब्रह्माहमित्येव विशुद्धबुद्धया विद्धि स्वमात्मानमखण्डबोधम् ॥ २५० ॥

97 250. Eliminating the not-Self, in the light of such pas- sages as "It is not gross"1 etc., (one realizes the ātman), which is self-established, unattached like the sky, and beyond the range of thought. Therefore dismiss this mere phantom of a body which thou perceivest and hast accepted as thy own self. By means of the purified understanding that thou art Brahman, realise thy own Self, the Knowl- edge Absolute. [1 Not gross etc. - The reference is to Byhadāravyaka, Ill. vill. 8.]

98 VIVEKACŪDĀMANI मृत्कार्यं सकलं घटादि सततं. मृन्मात्रमेवाहितं तद्वत्सज्जनितं सदात्मकमिदं सन्मात्रमेवाखिलम् । यस्मान्नास्ति सतः परं किमपि तत्सत्यं स आत्मा स्वयं तस्मात्तत्त्वमसि प्रशान्तममलं ब्रह्माद्वयं यत्परम् ॥ २५१ ॥ 251. All modifications of clay, such as a jar, which are always accepted by the mind as real, are (in reality) nothing but clay. Similarly, this entire universe which is produced from the real Brahman, is Brahman Itself and nothing but That. Because there is nothing else whatever but Brahman, and That is the only self-existent Reality, our very Self, therefore art thou that serene, pure, Supreme Brahman, the One without a second.

निद्राकल्पितदेशकालविषयज्ञात्रादि सर्वं यथा मिथ्या तद्वदिहापि जाग्रति जगत्स्वाज्ञानकार्यत्वतः । यस्मादेवमिदं शरीरकरणप्राणाहमाद्यप्यसत् तस्मात्तत्त्वमसि प्रशान्तममलं ब्रह्माद्वयं यत्परम् ॥२५२॥

252. As the place, time, objects, knower, etc. called up in dream are all unreal, so also is the world experienced here in the waking state, for it is all an effect of one's own ignorance. Because this body, the organs, the Pranas, egoism, etc. are also thus unreal, therefore art thou that serene, pure, Supreme Brahman, the One without a second. यत्र भ्रान्त्या कल्पितं तद्विवेके तत्तन्मात्रं नंब तस्माद्विभिन्नम् ।

VIVEKACŪDĀMANI 99 स्वप्ने नष्टं स्वप्नविश्वं विचित्रं स्वस्माद्भिन्नं किन्नु दृष्टं प्रबोधे । २५३ ॥ 253. (What is) erroncously supposed to exist in some- thing, is, when the truth about it has been known, nothing but that substratum, and not at all different from it: The diversified dream universe (appears and) passes away in the dream itself. Does it appear on waking as something distinct from one's own Self?

जातिनीतिकुलगोत्रदूरगं नामरूपगुणदोपवर्जितम् । देशकालविषयातिवतिं यद् ब्रह्म तत्त्वमसि भावयात्मनि ॥ २५४ ॥

254. That which is beyond caste and creed, family and lineage; devoid of name and form, merit and demerit; transcending space, time, and sense-objects-that Brahman art thou, meditate on this in thy mind.

यत्परं सकलवागगोचरं गोचरं विमलवोधचक्षुषः । शुद्धचिद्धनमनादि वस्तु यद् ब्रह्म तत्त्वमसि भावयात्मनि ॥ २५५ ॥

CAY 255. That Supreme Brahman which is beyond the range of all speech, but accessible to the eye of pure illumination; which is pure, the cmbodiment of Knowledge, the begin- ningless entity-that Brahman art thou, meditate on this in thy mind.

100 VIVEKACŪDĀMANI

षड्भिरूमिभिरयोगि योगिहृद्- भावितं न करणैर्विभावितम् । बुद्धयवेद्यमनवद्यमस्ति यद्- ब्रह्म तत्त्वमसि भावयात्मनि ॥ २५६ ॥

MILZ Jadeedbach 256. That which is untouched by the sixfold wavel; meditated upon by the Yogi's heart, but not grasped by the sense-organs; which the buddhi cannot know; and which is unimpeachable-that Brahman art thou, meditate on this in thy mind. [Sixfold wave-- Viz. decay, death, hunger, thirst, grief, and delusion. which overtake the body and mind. ]

भ्रान्तिकल्पितजगत्कलाश्रयं स्वाश्रयं च सदसद्विलक्षणम् । निष्कलं निरुपमानवद्धि यद् ब्रह्म तत्त्वमसि भावयात्मनि ॥ २५७ ॥

257. That which is the substratum of the universe with its various subdivisions, which are all creations of delusion: which Itself has no other support; which is distinct from the gross and subtle; which has no parts, and has verily no exemplar-that Brahman art thou, meditate on this in thy mind. sum) जन्मवृद्धिपरिणत्यपक्षय- व्याविनाशनविहीनमव्ययम् । विश्वसृष्ट्यवविघातकारणं ब्रह्म तत्त्वमसि भावयात्मनि ॥ २५८ ॥s.in

VIVEKACŪDĀMANI 258. That which is free from birth, growth, develop- ment, waste, disease, and death; which is indestructible; which is the cause of the projection, maintenance, and dis- solution of the universe-that Brahman art thou, meditate on this in thy mind.

अस्तभेदमनपास्तलक्षणं निस्तरङ्गजलराशिनिश्चलम् । नित्यमुक्तमविभक्तमूर्ति यद् ब्रह्म तत्त्वमसि भावयात्मनि ॥ २५९ ॥

259. That which is free from differentiation; whose essence is never non-existent; which is unmoved like the occan without waves; the ever-free; of indivisible Form- that Brahman art thou, meditate on this in thy mind.

एकमेव सदनेककारणं कारणान्तरनिरास्यकारणम् । कार्यकारणविलक्षणं स्वयं ब्रह्म तत्त्वमसि भावयात्मनि ॥ २६० ॥

260. That which, though One only, is the cause of the many; which refutes all other causes, but is Itself without cause; distinct from Māyā and its effect, the universe; and independent that Brahman art thou, meditate on this in thy mind. main Glab 101 निर्विकल्पकमनल्पमक्षरं यत्क्षराक्षरविलक्षणं परम् ।

102 VIVEKACŪDĀMAŅI नित्यमव्ययसुखं निरञ्जनं ब्रह्म तत्त्वमसि भावयात्मनि ॥ २६१ ॥ 261. That which is free from duality; which is infinite and indestructible; distinct from the universe and Māyā, supreme, eternal; which is undying Bliss; taintless-that Brahman art thou, meditate on this in thy mind.

यद्विभाति सदनेकधा भ्रमा- नामरूपगुणविक्रियात्मना । हेमवत्स्वयमविक्रियं सदा · ब्रह्म तत्त्वमसि भावयात्मनि ॥ २६२ ॥

262. That Reality which (though One) appears variously owing to delusion, taking on names and forms, attributes and changes, Itself always unchanged, like gold in its modifications that Brahman art thou, meditate on this in thy mind.

यच्चकास्त्यनपरं परात्परं प्रत्यगेकरसमात्मलक्षणम् । सत्यचित्सुखमनन्तमव्ययं ब्रह्म तत्त्वमसि भावयात्मनि ॥ २६३ ॥

263. That beyond which there is nothing; which shines even above Māyā, which again is superior to its effect, the universe; the inmost Self of all, free from differentiation; the Real Self, the Existence-Knowledge-Bliss Absolute; infinite and immutable-that Brahman art thou, meditate on this in thy mind.

VIVEKACŪDĀMANI

उक्तमर्थ मिममात्मनि स्वयं भावयेत्प्रथितयुक्तिभिधिया । संशयादिरहितं कराम्बुवत् तेन तत्त्वनिगमो भविष्यति ॥ २६४ ॥

In 264. On the Truth inculcated above, I one must oneself meditate in one's mind, through the intellect, by means of the recognized arguments.2 By that means one will realize the Truth free from doubt etc., like water in the palm of one's hand. 103 [LAbove- In the ten preceding slokas. 2 Recognized arguments-That are in harmony with the Vedas. ]

सम्बोधमात्रं परिशुद्धतत्त्वं विज्ञाय संघे नृपवच्च सैन्ये । तदाश्रयः स्वात्मनि सर्वदा स्थितो विलापय ब्रह्मणि विश्वजातम् ॥ २६५ ॥

265. Realizing in this body the Knowledge Absolute free from nescience and its effects-like the king in an army-and being ever established in thy own Self by resting on that Knowledge, merge the universe in Brahman.

बुद्धौ गुहायां सदसद्विलक्षणं ब्रह्मास्ति सत्यं परमद्वितीयम् । तदात्मना योऽत्र वसेद्गुहायां पुनर्न तस्याङ्गगुहाप्रवेशः ॥ २६६ ॥

tor

104 VIVEKACŪDĀMANI 266. In the cavel of the buddhi there is the Brahman, distinct from the gross and subtle, the Existence Absolute, Supreme, the One without a second. For one 2 who lives in this cave as Brahman, O beloved, there is no more entrance into the mother's womb. क [1 Cave – The intellect is often spoken of thus. 2 For one etc. -One who always identifies himself with Brahman has no more rebirth.] ano at slabom

ज्ञाते वस्तुन्यपि बलवती वासनाsनादिरेषा कर्ता भोक्ताप्यहमिति दृढा याऽस्य संसारहेतुः । प्रत्यग्दृष्टयाऽऽत्मनि निवसता सापनेया प्रयत्ना- न्मुक्ति प्राहुस्तदिह मुनयो वासनातानवं यत् ॥ २६७॥

267. Even after the Truth has been realized, there remains that strong, beginningless, obstinate impression that one is the agent and experiencer, which is the cause of one's transmigration. It has to be carefully removed by living in a state of constant identification with the Supreme Self. Sages call that liberation which is the attenuation¹ of vāsanās (impressions) here and now. 159 []Alnenmation etc.- Because the man who has no selfish desires easily attains mukti.]

अहं ममेति यो भावो देहाक्षादावनात्मनि । अध्यासोऽयं निरस्तव्यो विदुषा स्वात्मनिष्ठया ॥ २६८ ॥

268. The idea of "me and mine" in the body, organs, etc., which are the non-Self-this superimposition the wise man must put a stop 'to, by identifying himself with the Atman.

VIVEKACŪDĀMANI 105

ज्ञात्वा स्वं प्रत्यगात्मानं बुद्धितद्वृत्तिसाक्षिणम् । सोऽहमित्येव सद्वृत्त्याऽनात्मन्यात्ममति जहि ॥ २६९ ॥

269. Realizing thy own Inmost Self, the Witness of the buddhi and its modifications, and constantly revolving the positive thought, "I am That", conquer this identification with the non-Self.

लोकानुवर्तनं त्यक्त्वा त्यक्त्वा देहानुवर्तनम् । शास्त्रानुवर्तनं त्यक्त्वा स्वाध्यासापनयं कुरु ॥ २७० ॥

270. Relinquishing the observance of social formalities, giving up all ideas of trimming up the body, and avoiding too much engrossment with the scriptures, do away with the superimposition that has come upon thyself. 8

लोकवासनया जन्तोः शास्त्रवासनयापि च । देहवासनया ज्ञानं यथावन्नव जायते ॥ २७१ ॥

271. Owing to the desire to run after society, the passion for too much study of the scriptures and the desire to keep the body in good trim, people cannot attain to proper realization.

संसारकारागृहमोक्षमिच्छो- रयोमयं पादनिबन्धश्रृंखलम् । वदन्ति तज्ज्ञाः पटु वासनात्रयं योऽस्माद्विमुक्तः समुपैति मुक्तिम् ॥ २७२ ॥

For one who seeks deliverance from the prison of this world (Sansūra), those three desires have been desig- 272.

VIVEKACULAMANI 106. Inated by the wise as strong iron fetters to shackle one's feet. He who ho is free from them truly attains to liberation.

जलादिसंसर्गवशात्प्रभूत- ..दुर्गन्धधूताऽगरुदिव्यवासना । संघर्षणेनव विभाति सम्य- ग्विधूयमाने सति बाह्यगन्धे ॥ २७३ ॥

273. The lovely odour of the Agaru (agalochum) which is hidden by a powerful stench due to its contact with water etc., manifests itself as soon as the foreign smell has been fully removed by rubbing.

अन्तः श्रितानन्तदुरन्तवासना- धूलीविलिप्ता परमात्मवासना । प्रज्ञातिसंघर्षणतो विशुद्धा प्रतीयते. चन्दनगन्धवत् स्फुटम् ॥ २७४ ॥

274. Like the fragrance of the sandal-wood, the per- fume of the Supreme Self, which is covered with the dust of endless, violent impressions 2 imbedded in the mind, when purified by the constant friction of Knowledge, is (again) clearly perceived. [1Sandal-wood-The Agaru of the previous sloka is meant. . 2 Impressions-Väsand in Sanskrit means both odour and impression or desire.] अनात्मवासनाजालैस्तिरोभूतात्मवासना । नित्यात्मनिष्ठया तेषां नाशे भाति स्वयं स्फुटम् ॥ २७५ ॥ .

. VIVEKACŪDĀMANI 107 275. The desire for Self-realization is obscured by in- numerable desires for things other than the Self. When they have been destroyed by constant attachment to the Self, the Atman clearly manifests Itself of Its own accord.

यथा यथा प्रत्यगवस्थितं मन- स्तथा तथा मुञ्चति बाह्यवासनाम् । निःशेषमोक्षे सति वासनाना- मात्मानुभूतिः प्रतिवन्धशून्या ॥ २७६ ॥

276. As the mind becomes gradually established in the Inmost Self, it proportionately gives up the desires for external objects. And when all such desires have been eliminated, there takes place the unobstructed realization of the ātman.

स्वात्मन्येव सदा स्थित्वा मनो नश्यति योगिनः । वासनानां क्षयश्चातः स्वाध्यासापनयं कुरु ॥ २७७ ॥

277. The Yogi's mind dies, being constantly fixed on Thence follows the cessation of desires. Therefore do away with thy superimposition. his own Self.

तमो द्वाभ्यां रजः सत्त्वात्सत्त्वं शुद्धेन नश्यति । तस्मात्सत्त्वमवष्टभ्य स्वाध्यासापनयं कुरु ॥ २७८ ॥

278. Tamas is destroyed by both sattva and rajas, rajas by sattva, and sattva by the Pure (Brahman). There- fore do away with thy superimposition through the help of sattva.

108 VIVEKACŪDĀMAŅI प्रारब्धं पुष्यति वपुरिति निश्चित्य निश्चल: । Juneustan धैर्यमालम्ब्य यत्नेन स्वाध्यासापनयं कुरु ॥ २७९ ॥ 279. Knowing for certain that the Prārabdha work will maintain this body, remain quiet and do away with thy superimposition carefully and with patience. ['Prärabdha-The resultant of past work that has led to the present birth. When this is worked out, the body falls, and Videhamuktt is the result. J

नाहं जीवः परं ब्रह्मेत्यतद्वयावृत्तिपूर्वकम् । वासनावेगतः प्राप्तस्वाध्यासापनयं कुरु ॥ २८० ॥

280. "I am not the individual soul, but the Supreme Brahman"—climinating thus all that is not-Self, do away with thy superimposition, which has come through the momentum of (past) impressions.

श्रुत्या युक्त्या स्वानुभूत्या ज्ञात्वा सार्वात्म्यमात्मनः । क्वचिदाभासतः प्राप्तस्वाध्यासापनयं कुरु ॥ २८१ ॥

281. Realizing thyself as the Self of all by means of scripture, reasoning, and thy own realization, do away with thy superimposition, even though a trace of it seems to remain. अनादानविसर्गाभ्यामीषन्नास्ति क्रिया मुनेः । 15 तदेकनिष्ठया नित्यं स्वाध्यासापनयं कुरु ॥ २८२ ॥ 282. The sage has no connection whatever with action, since he has no idea of accepting or giving up. Therefore, through constant engrossment on the Brahman, do away with thy superimposition.

VIVEKACŪDĀMANI

तत्त्वमस्यादिवाक्योत्थब्रह्मात्मैकत्वबोधतः । ब्रह्मण्यात्मत्वदाढर्थाय स्वाध्यासापनयं कुरु ॥ २८३ ॥

283. Through the realization of the identity of Brahman and the soul, resulting from such great dicta as "Thou art That", do away with thy superimposition with a view to strengthening thy identification with Brahman. 109

अहंभावस्य देहेऽस्मिन्नि:शेषविलयावधि । सावधानेन • युक्तात्मा स्वाध्यासापनयं कुरु ॥ २८४ ॥

284. Until the identification with this body is com- pletely rooted out, do away with thy superimposition with watchfulness and a concentrated mind.

प्रतीतिर्जीवजगतो: स्वप्नवद्भाति यावता । तावन्निरन्तरं विद्वन्स्वाध्यासापनयं कुरु ॥ २८५ ॥

285. So long as even a dream-like perception of the universe and souls persists, do away with thy super- imposition, O learned man, without the least break. [Universe und souls - That is, plurality.]

निद्राया लोकवार्तायाः शब्दादेरपि विस्मृतेः । क्वचिन्नावसरं दत्त्वा चिन्तयात्मानमात्मनि ॥ २८६ ॥

286. Without giving the slightest chance to oblivion on account of sleep, concern in secular matters, or the sense- objects, reflect on the Self in thy mind.

मातापित्रोर्मलोद्भूतं मलमांसमयं वपुः । त्यक्ता चाण्डालववरं ब्रह्मीभूय कृती भव ॥ २८७ ॥

110 VIVEKACŪDĀMANI 287. Shunning from a safe distance the body which has come from impurities of the parents and itself consists of flesh and impurities-as one does an outcast-be thou Brahman and realize the consummation of thy life. ['Shunning-That is, giving up all identification with the body which is very impure.].

घटाकाशं महाकाश इवात्मानं परात्मनि । विलाप्याखण्डभावेन तूष्णीं भव सदा मुने ॥ २८८ ॥

288. Merging the finite soul in the Supreme Self, like the space enclosed by a jar in the infinite space, by means of meditation on their identity, always keep quiet, O sage. स्वप्रकाशमधिष्ठानं स्वयंभूय सदात्मना । ब्रह्माण्डमपि पिण्डाण्डं त्यज्यतां मलभाण्डवत् । २८९ ॥ Bitrlikte 289. Becoming thyself the self-effulgent Brahman, the substratum of all phenomena-as that Reality, give upl both the macrocosm and the microcosm, like two filthy receptacles. tinct [1Give up etc. - Cease to care for the whole universe, which is other than the Self, before whose majesty it pales into insignificance.]

• चिदात्मनि सदानन्दे देहारूढामहंघियम् । निवेश्य लिङ्गमुत्सृज्य केवलो भव सर्वदा ॥ २९० ॥

290. Transferring the identification now rooted in the body to the Atman, the Existence-Knowledge-Bliss Abso- lute, and discarding the subtle body, be thou ever alone, independent. ["'Discarding-Ceasing to identify thyself with.]

VIVEKACŪDĀMAŅI

यत्रैष जगदाभासो दर्पणान्तः पुरं यथा । तद्ब्रह्माहमिति ज्ञात्वा कृतकृत्यो भविष्यसि ॥ २९१ ॥

291. That in which there is this reflection of the universe, as of a city in a mirror-that Brahman art thou; knowing this thou wilt attain the consummation of thy life.

यत्सत्यभूतं निजरूपमाद्यं चिदद्वयानन्दमरूपमक्रियम् । तदेत्य मिथ्याबपुरुत्सृजेत शैलूषवद्वेषमुपात्तमात्मनः ॥ २९२ ॥

un 292. That which is real and one's own primeval Essence, that Knowledge and Bliss Absolute, the One without a second, which is beyond form and activity-attaining That, one should cease to identify oneself with one's false bodies.¹ like an actor giving up his assumed mask. [IFalse bodies-The gross, subtle, and causal bodies, which are superimpositions upon the Atman. 2Like etc. – When the actor has played his part, he is simply a man. So the man of realization is one with Brahman, his real Essence. ] सर्वात्मना दृश्यमिदं मूषव नैवाहमर्थ: क्षणिकत्वदर्शनात् । जानाम्यहं सर्वमिति प्रतीतिः कुतोऽहमादेः क्षणिकस्य सिध्येत् ॥ २९३ ॥ .. PENGANT bek 293. This objective universe is absolutely unreal; neither is egoism a reality, for it is observed to be momen-

112 VIVEKACŪDĀMANI tary. How can the perception, "I know all," be true of egoism etc., which are momentary ? [UThe perception etc. -- Man's inherent belief in the omniscience of the ātman is meant.]

अहंपदार्थस्त्वहमादिसाक्षी नित्यं सुषुप्तावपि भावदर्शनात् । ब्रूते ह्यजो नित्य इति श्रुतिः स्वयं तत्प्रत्यगात्मा सदसद्विलक्षणः ॥ २९४ ॥

294. But the real "I" is that which witnesses the ego and the rest. It exists always, even in the state of profound sleep. The Sruti² itself says, "It is birthless, eternal," etc. Therefore the Paramātman is different from the gross and subtle bodies. [1Exists etc. - As the witness of all experience. 28ruti etc. - The reference is to the Kapha Upanişad, Iii. 18.]

विकारिणां सर्वविकारवेत्ता नित्याविकारो भवितुं समर्हति । मनोरथस्वप्नसुपुष्तिषु स्फुटं पुनः पुनर्दृष्टमसत्त्वमेतयोः ॥ २९५ ॥

295. The knower of all changes in things subject to change should necessarily be eternal and changeless. The unreality of the gross and subtle bodies is again and again clearly observed in imagination, dream, and profound sleep. [1The unreality etc.-Because the subtle body is not perceived in the Suşupti state, and the gross body in the dream and Sugupti states.]

VIVEKACŪDĀMANI अतोऽभिमानं त्यज मांसपिण्डे पिण्डाभिमानिन्यपि बुद्धिकल्पिते । कालत्रयाबाध्यमखण्डवोघं 113 ज्ञात्वा स्वमात्मानमुपैहि शान्तिम् ॥ २९६ ॥ 296. Therefore give up the identification with this lump of flesh, the gross body, as well as with the ego or the subtle body, which are both imagined by the buddhi. Realizing thy own Self, which is Knowledge Absolute and not to be denied2 in the past, present or future, attain to Peace. [Imagined etc.-Because they are not in the Atman and our igno- rance conjures them up through the buddhi or determinative faculty. 2 Denied etc.- Because the ātman transcends time. ] त्यजाभिमानं कुलगोत्रनाम- रूपाश्रमेष्वार्द्रशवाश्रितेषु । लिङ्गस्य धर्मानपि कर्तृतादों- 297. स्त्यक्ता भवाखण्डसुखस्वरूपः ॥ २९७ ॥ Cease to identify thyself with family, lineage, name, form, and order of life, which pertain to the body that is like a rotten corpsel (to a man of realization). Similarly, giving up ideas of agency and so forth, which are attributes of the subtle body, be the Essence of Bliss Absolute. [¹Rotten corpse-We assume the limitations of the body only through an erroneous identification, and when that ceases on realization, the body is useless like a corpse, fit to be shunried. Attributes etc.-The Jianin must realize his identity with the Atman alone.]

114 VIVEKACŪDĀMANI

सन्त्यन्ये प्रतिबन्धाः पुंसः संसारहेतवो दृष्टाः । तेषामेवं मूलं प्रथमविकारो भवत्यहंकारः ॥ २९८ ॥

298. Other obstacles are also observed to exist for men, which lead to transmigration. The root of them, for 2 the above reasons, is the first modification of nescience called egoism. [ Obstacles-Such as desires. For etc.-Because but for egoism, which is a product of nescience. there would not be any false identification, and therefore no serious trouble.] यावत्स्यात्स्वस्य सम्बन्धोऽहंकारेण दुरात्मना । तावन्न लेशमात्रापि मुक्तिवार्ता विलक्षणा ॥ २९९ ॥। 299. So long as one has any relation to this wicked ego, there should not be the least talk about liberation, which Icast talk about is unique.

अहंकारग्रहान्मुक्तः स्वरूपमुपपद्यते । चन्द्रवद्विमल: पूर्ण: सदानन्दः स्वयंप्रभः ॥ ३०० ॥

300. Freed from the clutches of egoism, as the moon from those of Rähu, man attains to his real nature, and becomes pure, infinite, ever blissful, and self-luminous. [1Clutches- Graha in Sanskrit means both planet and seizing. The eclipses of the sun and moon are popularly ascribed by Hindu mythology to the periodical attacks of their enemy Rahu, a demon whom they prevented from drinking the nectar. ] यो वा पुरे सोऽहमिति प्रतीतो बुद्धघा प्रक्लृप्तस्तमसाऽतिमूढया ।

VIVEKACŪDĀMANI तस्यैव निःशेषतया विनाशे ब्रह्मात्मभाव: प्रतिबन्धशून्य: ॥ ३०१ ॥ 301. That which has been created by the buddhi-ex- tremely deluded by nescience, and which is perceived in this body as "I am ! such and such"— when that egoism is totally destroyed, one attains an unobstructed identity with Brahman. 15 115 [Mam etc. - I am strong or weak, learned or ignorant, happy or miserable, and so forth.].

ब्रह्मानन्दनिधिर्महाबलवताऽहंकारघोराहिना संवेष्टयात्मनि रक्ष्यते गुणमयैश्चण्डस्त्रि भिमंस्तकैः । विज्ञानाख्य महासिना श्रुतिमता विच्छिद्य शीर्षत्रयं निर्मूल्याहिमिमं निधि सुखकरं धीरोऽनुभोक्तुंक्षमः॥ ३०२॥

302. The treasure of the Bliss of Brahman is coiled round by the mighty and dreadful serpent of egoism, and guarded for its own use by means of its three fierce hoods consisting of the three gumas Only the wise man, destroy- ing it by severing its three hoods with the great sword of realization in accordance with the teachings of the Srutis, can enjoy this treasure which confers bliss. [In this sloka egoism is compared to a three-headed snake. Sattva, rajas, and tamas-balance, activity, and inertia-are spoken of as its three hoods. The way to destroy it is through realization. When egoism is gone, one is conscious of his real nature as Brahman. The appropriate- ness of the metaphors is obvious. ].

यावद्वा यत्किञ्चिद्विषदोषस्फूतिरस्ति चेद्देहे । कथमारोग्याय भवेत्तद्वदहन्तापि योगिनो मुक्त्यै ॥३०३॥

116 VIVEKACŪDĀMANI 303. As long as there is a trace of poisoning left in the body, how can one hope for recovery? Similar is the effect of egoism on the Yogi's liberation.

अहमोऽत्यन्तनिवृत्या तत्कृतनानाविकल्पसंहृत्या । प्रत्यक्तत्त्वविवेकादिदमहमस्मीति विन्दते तत्त्वम् ॥३०४॥

304. Through the complete cessation of egoism, through the stoppage of the diverse mental waves due to it, and through the discrimination of the inner Reality, one realizes that Reality as "I am This". [1Mental waves-Such as doubt and wrong notion. J अहंकारे कर्तर्यहमिति मति मुञ्च सहसा विकारात्मन्यात्मप्रतिफलजुपि स्वस्थितिमुषि यदध्यासात्प्राप्ता जनिमृतिजरादुःखबहुला प्रतीचश्चिन्मूर्तेस्तव सुखतनो: संसृतिरियम् । ३०५ ॥ 305. Give up immediately thy identification with egoism, the agent, which is by its nature a modification, 1 is endued2 with a reflection of the Self, and diverts one from being established in the Self-identifying thyself with which thou hast come by this relative existence, 3 full of the miseries of birth, decay, and death, though thou art the Witness, the Essence of Knowledge and Bliss Absolute. [Modification-of nescience, and therefore non-permanent. 2 Endued etc.-This makes it look intelligent. 3 Relative existence-Sansāra or transmigration.] सदैकरूपस्य चिदात्मनो विभो- रानन्दमूर्तेरनबद्यकीर्तेः ।

VIVEKACŪDĀMANI नैवान्यथा क्वाप्यविकारिणस्ते विनाहमध्यासममुष्य संसृतिः ॥ ३०६ ॥ 306. But for thy identification with that egoism there can never be any transmigration for thee who art immutable and eternally the same, the Knowledge Absolute, omni- present, the Bliss Absolute, and of untarnished glory. [Untarnished glory- Compare Svetāśvatara, VI. 19.] 117

तस्मादहंकारमिमं स्वशत्रुं भोक्तुर्गले कण्टकवत्प्रतीतम् । विच्छिद्य विज्ञानमहासिना स्फुटं भुङ्क्ष्वात्मसाम्राज्यसुखं यथेष्टम् ॥ ३०७ ॥

का 307. Therefore destroying this cgoism, thy enemy- which appears like a thorn sticking in the throat of a man taking his meal-with the great sword¹ of realization, enjoy directly and freely the bliss of thy own empire, the majesty of the Atman. [IGreat sword-The phrase, as it is, is applicable to only one side of the comparison, namely, "the enemy" but not to "the thorn", for which it should be interpreted to mean "a sharp knife". ]

ततोऽहमादेविनिवर्त्य वृत्ति संत्यक्तरागः परमार्थलाभात् । तूष्णीं समास्स्वात्मसुखानुभूत्या पूर्णात्मना ब्रह्मणि निर्विकल्पः ॥ ३०८ ॥

308. Checking the activities of egoisml etc., and giving up all attachment through the realization of the Supreme

118 VIVEKACŪDĀMANI Reality, be free from all duality through the enjoyment of the Bliss of Self, and remain quiet in Brahman, for thou hast attained thy infinite nature. [1Egoism etc.--Egoism with its two forms, "1" and "mine".]

समूलकृत्तोऽपि महानहं पुन- र्ग्युल्लेखितः स्याद्यदि चेतसा क्षणम् । संजीव्य विक्षेपशतं करोति नभस्वता प्रावृषि वारिदो यथा ॥ ३०९ ॥

309. Even though completely rooted out, this terrible egoism, if revolved in the mind even for a moment, returns to life and creates hundreds of troubles, like a cloud ushered in by the wind during the rainy season.

निगृह्य शत्रोरहमोऽवकाशः क्वचिन्न देयो विषयानुचिन्तया । स एव संजीवन हेतुरस्य प्रक्षीणजम्बीरतरोरिवाम्बु ॥ ३१० ॥

310. Overpowering this enemy, egoism, not a moment's respite should be given to it by thinking on the sense- objects. That is verily the cause of its coming back to life, like water to a citron tree that has almost dried up. देहात्मना संस्थित एव कामी विलक्षण: कामयिता कथं स्यात् । अतोऽर्थ सन्धानपरत्वमेव भेदप्रसक्त्या भवबन्धहेतुः । ३११ ॥।

VIVEKACŪDĀMANI 311. He alone who has identified himself with the body is greedy after sense-pleasures. How can one, devoid of the body-idea, be greedy (like him)? Hence the tendency to think of the sense-objects is verily the cause of the bondage of transmigration, giving rise to an idea of dis- tinction or duality. 119

कार्यप्रवर्धनाद्बीजप्रवृद्धिः परिदृश्यते । कार्यनाशाद्बीजनाशस्तस्मात्कार्यं निरोधयेत् ॥ ३१२ ॥

312. When the effects! are developed, the seed also is observed to be such, and when the effects are destroyed, the seed also is seen to be destroyed. Therefore one must subdue the effects. [Effects-Actions done with selfish motives. 2 Seed— Desire for sense-pleasures. The next áloka explains this. ]

वासनावृद्धितः कार्यं कार्यवृद्धया च वासना । वर्धते सर्वथा पुंसः संसारो न निवर्तते ॥ ३१३ ॥

313. Through the increase of desires selfish work in- creases, and when there is an increase of selfish work, there is an increase of desire also; and man's transmigration is never at an end.

संसारबन्धविच्छित्त्यै तद् द्वयं प्रदहेद्यतिः । वासनावृद्धिरेताभ्यां चिन्तया क्रियया बहिः ॥ ३१४ ॥

314. For the sake of breaking the chain of transmigra- tion, the Sannyäsin should burn to ashes those two; for thinking of the sense-objects and doing selfish acts lead to an increase of desires.

120 VIVEKACŪDĀMAŅI

ताभ्यां प्रवर्धमाना सा सूते संसृतिमात्मनः । त्रयाणां च क्षयोपायः सर्वावस्थासु सर्वदा ॥ ३१५ ॥ सर्वत्र सर्वत: सर्वब्रह्ममात्रावलोकनैः । सद्भाववासनादाढर्थात्तत्त्रयं लयमश्नुते ॥ ३१६ ॥

315-316. Augmented by these two, desires produce one's transmigration. The way to destroy these three, however, lies in looking upon everything, under all circumstances, always, everywhere, and in all respects, as Brahman and Brahman alone. Through the strengthening of the longing to be one with Brahman, those three are annihilated. [1These three-Selfish work, dwelling on the sense-objects, and the hankering after them. The next loka gives the steps to realization.]

क्रियानाशे भवेच्चिन्तानाशोऽस्माद्वासनाक्षयः । वासनाप्रक्षयो मोक्षः सा जीवन्मुक्तिरिष्यते ॥ ३१७ ॥

317. With the cessation of selfish action the brooding on the sense-objects is stopped, which is followed by the destruction of desires. The destruction of desires is libera- tion, and this is considered to be Liberation-in-life.

सद्वासनास्फूर्तिविजृम्भणे सति ह्यसौ विलीनाप्यहमादिवासना । अतिप्रकृष्टाप्यरुणप्रभायां विलीयते साधु यथा तमिस्रा ॥ ३१८ ॥

318. When the desire for realizing Brahman has a marked manifestation, the egoistic desires readily vanish,

VIVEKACŪDĀMAŅI as the most intense darkness completely vanishes before the glow of the rising sun.

तमस्तमः कार्यमनर्थजालं न दृश्यते सत्युदिते दिनेशे । तथाऽद्वयानन्दरसानुभूतौ न वास्ति बन्धो न च दुःखगन्धः ॥ ३१९ ॥

319. Darkness and the numerous evils that attend on it are not noticed when the sun rises. Similarly, on the realiza- tion of the Bliss Absolute, there is neither bondage nor the least trace of misery. ·

दृश्यं प्रतीतं प्रविलापयन्सन् सन्मात्र मानन्दघनं विभावयन् । समाहितः सन्बहिरन्तरं वा कालं नयेथाः सति कर्मबन्धे ॥ ३२० ॥

121 320. Causing the externall and internal universes, which are now perceived, to vanish, 2 and meditating on the Reality, the Bliss embodied, one should pass one's time watchfully, if there be any residue of Prärabdha work left. 9 [1External etc. - The worlds of matter and thought. The former exists outside man, whereas the latter he himself creates by the power of thought. 2Vanish - Through the eliminating process, Neti, Neti - Brahman is not this, not this, etc.]

प्रमादो ब्रह्मनिष्ठायां न कर्तव्यः कदाचन । प्रमादो मृत्युरित्याह भगवान्ब्रह्मणः सुतः ॥ ३२१ ॥

VIVEKACŪDĀMANI ness to Brahman. 321. One should never be careless in one's steadfast- Bhagavān Sanatkumāra, who is, Brahmā's son, has called inadvertence death itself. [1 Sanatkumāra etc. - In ths celebrated Sanatsujata-Sarivāda (the conversation between Sanatkumira and King Dhrtaraştra comprising chapters 40-45 of the (Udyoga Parvan, Mahābhārata), there occur words like the following: प्रमादं वै मृत्युमहं ब्रवीमि - "I call inadvertence death itself." etc. 2 Brahma's son-And therefore a high authority on spiritual matters. ] 122

न प्रमादादनर्थोऽन्यो ज्ञानिनः स्वस्वरूपतः । ततो मोहस्ततोऽहंधीस्ततो बन्धस्ततो व्यथा ॥ ३२२॥

322. There is no greater danger for the Jñānin than carelessness about his own real nature. From this comes delusion, thence egoism, this is followed by bondage, and then comes misery. .

विपयाभिमुखं दृष्टा विद्वांसमपि विस्मृतिः । विक्षेपयति धीदोषैर्योषा जारमिव प्रियम् ॥ ३२३ ॥

323. Finding even a wise man hankering after the sense- objects; oblivion torments him through the evil propensi- ties of the buddhi, as a woman does her doting paramour. [.The memory of his sweetheart haunts the man, and he is miserable.]

यथापकृष्टं शैवालं क्षणमात्रं न तिष्ठति । आवृणोति तथा माया प्राज्ञं वापि पराङ्मुखम् ॥ ३२४ ॥

324. As sedge, even if removed, does not stay away for a moment, but covers the water again, so Maya or nescience also covers even a wise man, if he is averse to meditation on the Self. .

VIVEKACŪDĀMAŅI [The sedge has to be prevented from closing in means of a bamboo or some other thing. Meditation also is necessary to keep nescience away.] 123

लक्ष्यच्युतं चेद्यदि चित्तमीषंद् बहिर्मुखं सन्निपतेत्ततस्ततः । प्रमादत: प्रच्युतकेलिकन्दुक: सोपानपङ्क्तौ पतितो यथा तथा ॥ ३२५ ॥

325. If the mind ever so slightly strays from the Ideall and becomes outgoing, then it goes down and down, just as a play-ball inadvertently dropped on the staircase bounces down from one step to another. [Ideal- Brahman, Cf. Mundaka, II. ii. 3-4. What a terrible and graphic warning to happy-go-lucky aspirants! ]

विपयेष्वाविशच्चेतः संकल्पयति तद्गुणान् । सम्यक्संकल्पनात्कामः कामात्पुंसः प्रवर्तनम् ॥ ३२६ ॥

326. The mind that is attached to the sense-objects reflects on their qualities; from mature reflection arises desire, and after desiring, a man sets about having that thing. [ An echo of Gitā, II. 62-63.]

अतः प्रमादान्न परोऽस्ति मृत्यु- विवेकिनो ब्रह्मविदः समाधौ । समाहितः सिद्धिमुपैति सम्यक् समाहितात्मा भव सावधान: ॥ ३२७ ॥

124 VIVEKACŪDĀMANI 327. Hence to the discriminating knower of Brahman there is no worse death than inadvertence with regard to concentration. But the man who is concentrated attains complete success. (Therefore) carefully concentrate thy mind (on Brahman).

ततः स्वरूपविभ्रंशो विभ्रष्टस्तु पतत्यधः । पतितस्य विना नाशं पुनर्नारोह ईक्ष्यते ॥ ३२८ ॥

328. Through inadvertence a man deviates from his real nature, and the man who has thus deviated falls. The fallen man comes to ruin, and is scarcely seen to rise again. संकल्पं वर्जयेत्तस्मात्सर्वानर्थस्य कारणम् ।

जीवतो यस्य कंवल्यं विदेहे स च केवलः । यत्किञ्चित्पश्यतो भेदं भयं ब्रूते यजुःश्रुतिः ॥ ३२९ ॥

329. Therefore one should give up reffecting on the sensc-objects, which is the root of all mischief. He who is completely aloof even while living, is alone aloof after the dissolution of the body. The Yajur Vedal declares that there is fear for one who sees the least bit of distinction. [1Yajur Veda etc. - The Taittiriya Upanigad (II. vii) which belongs to the Yajur Veda.]

यदा कदा वापि विपश्चिदेष ब्रह्मण्यनन्तेऽप्यणुमात्रभेदम् । पश्यत्यथामुष्य भयं तदेव यद्वीक्षितं भिन्नतया प्रमादात् ॥ ३३० ॥

VIVEKACŪDĀMANI 330. Whenever the wise man sees the least difference in the infinite Brahman, at once that which he sees as different through mistake, becomes a source of terror to him. 125

श्रुतिस्मृतिन्यायशर्तनिषिद्धे दृश्येऽत्र यः स्वात्ममति करोति । उपति दुःखोपरि दुःखजातं निषिद्धकर्ता स मलिम्लुचो यथा ॥ ३३१ ॥

331. He who identifies himself with the objective universe which has been denied by hundreds of Śrutis, Smrtis and reasonings, experiences misery after misery like a thief, for he does something forbidden. [1Experiences etc. - The thief is punished for stealing with imprison- ment, etc., and the man who identifies himself with the not-Self suffers infinite miseries. ]

सत्याभिसन्धानरतो विमुक्तो महत्त्वमात्मीयमुपैति नित्यम् । मिथ्याभिसन्धानरतस्तु नश्येद् दृष्टं तदेतद्यदचौरचौरयोः ॥ ३३२ ॥

332. He who has devoted himself to meditation on the Reality (Brahman) and is free from nescience, attains to the eternal glory of the Atman. But he who dwells on the unreal (the universe) is destroyed. That this is so is evidenced in the case of one who is not a thief and one who is a thief.

126 VIVEKACŪDĀMANI [1Once etc. - The allusion is to the hot-axe test applied in ancient times to persons charged with theft etc. An axe would be made red-hot and the accused person would be asked to hold it in his hand. If the hand was not burnt, it was a proof that he was innocent, but if it was burnt, he would be convicted and subjected to the usual punishments. The Chan- dogya Upanişad, VI. xvi. makes use of such a parable, to which the present éloka refers.]

यतिरसदनुसन्धि बन्धहेतुं विहाय स्वयमयमहमस्मीत्यात्मदृष्टचैव तिष्ठेत् । सुखयति ननु निष्ठा ब्रह्मणि स्वानुभूत्या हरति परमविद्याकार्यदुःखं प्रतीतम् ॥ ३३३ ॥

333. The Sannyāsin should give up dwelling on the unreal, which causes bondage, and should always fix his thoughts on the ātman as "I myself am This". For steadfastness in Brahman through the realization of one's identity with It gives rise to bliss and thoroughly removes the misery. born of nescience, which one experiences (in the ignorant state).

वाह्यानुसन्धि: परिवर्धयेत्फलं दुर्वासनामेव ततस्ततोऽधिकाम् । ज्ञात्वा विवेकैः परिहृत्य बाह्यं स्वात्मानुसन्धि विदधीत नित्यम् ॥ ३३४ ॥

334. The dwelling on external objects will only intensify its fruits, viz. furthering evil propensities, which grow worse and worse. Knowing this through discrimination, one should avoid external objects and constantly apply oneself to meditation on the Ātman.

127 VIVEKACŪDĀMANI

बाह्य निरुद्धे मनसः प्रसन्नता मनःप्रसादे परमात्मदर्शनम् । तस्मिन्सुदृष्टे भववन्धनाशो बहिनिरोव: पदवी विमुक्तेः ॥ ३३५ ॥

335. When the external world is shut out, the mind is cheerful, and cheerfulness of the mind brings on the vision of the Paramātman. When It is perfectly realized, the chain of birth and death is broken. Hence the shutting out of the external world is the stepping-stone to liberation.

कः पण्डितः सन्सदसद्विवेकी श्रुतिप्रमाण: परमार्थदर्शी । जानन्हि कुर्यादसतोऽवलम्बं स्वपातहेतोः शिशुवन्मुमुक्षुः ॥ ३३६ ॥

336. Where is the man who being learned, able to dis- criminate the real from the unreal, believing the Vedas as authority, fixing his gaze on the Atman, the Supreme Reality, and being a seeker after liberation, will, likel a child, consciously have recourse to the unreal (the universe) which will cause his fall? [Like etc. -That is, foolishly 1

देहादिसंसक्तिमतो न मुक्ति- र्मुक्तस्य देहाद्यभिमत्यभावः । सुप्तस्य नो जागरणं न जाग्रत: स्वस्तयोभिन्न गुणाश्रयत्वात् ॥ ३३७ ॥

VIVEKACŪDĀMANI 337. There is no liberation for one who has attachment to the body etc., and the liberated man has no identifica- tion with the body etc. The sleeping man is not awake, nor is the waking man asleep, for these two states are con- tradictory in nature. 128

अन्तर्बहिः स्वं स्थिरजङ्गमेषु ज्ञात्वाऽऽत्मनाधारतया विलोक्य । त्यक्ताखिलोपाधिरखण्डरूप: पूर्णात्मना यः स्थित एष मुक्तः ॥ ३३८ ॥

338. He is free who, knowing through his mind the Self in moving and unmoving objects and observing It as their substratum, gives up all superimpositions and remains as the Absolute and the infinite Self.

सर्वात्मना बन्धविमुक्तिहेतुः सर्वात्मभावान्न परोऽस्ति कश्चित् । दृश्याग्रहे सत्युपपद्यतेऽसौ सर्वात्मभावोऽस्य सदात्मनिष्ठया ॥ ३३९ ॥

339. To realize the whole universe as the Self is the means of getting rid of bondage. There is nothing higher than identifying the universe with the Self. One realizes this state by excluding the objective world through stead- fastness in the eternal Atman. दृश्यस्याग्रहणं कथं नु घटते देहात्मना तिष्ठतो बाह्यार्थानुभवप्रसक्त मनसस्तत्तत्क्रियां कुर्वतः ।

VIVEKACŪDĀMANI संन्यस्ताखिलधर्मकर्मविषयनित्यात्मनिष्ठापर- स्तत्त्वज्ञैः करणीयमात्मनि सदानन्देच्छुभिर्यत्नतः ॥ ३४० ॥ 340. How is the exclusion of the objective world possi- ble for one who lives identified with the body, whose mind is attached to the perception of external objects, and who performs various acts for that end? This exclusion should be carefully practised by sages who have renounced all kinds of duties and actions 2 and objects, 3 who are pas- sionately devoted to the eternal Atman, and who wish to possess an undying bliss. [1Duties-Belonging to various stations in lifc. 2Actions-Those that are enjoined and forbidden by the scriptures as also actions undertaken for selfish ends. 3Objects- Sense-objects.] 129

सर्वात्मसिद्धये भिक्षोः कृतश्रवणकर्मणः । समाधिं विदधात्येषा शान्तो दान्त इति श्रुतिः ॥ ३४१ ॥

341. To the Sannyāsin who has gone through the act of hearing, the Sruti passage, "Calm, 2 self-controlled, ' etc. prescribes Samadhi for realizing the identity of the universe with the Self. [1Hearing-The truth from the lips of the Guru, after the prescribed manner. 2Calm etc. - The reference is to Brhadāranyaka, IV. iv. 23.] आरूढशक्तेरहमो विनाश: कर्तुन्न शक्यः सहसापि पण्डितः ।

130 VIVEKACŪDĀMANI ये निर्विकल्पाख्यसमाधिनिश्चला- स्तानन्तराऽनन्तभवा हि वासनाः ॥ ३४२ ॥ 342. Even wise men cannot suddenly destroy egoism after it has once become strong, barring those who are perfectly calm through the Nirvikalpa Samadhi. Desires are verily the effect of innumerable births. [Nirvikalpa Samadhi-The highest kind of Samadhi in which all relative ideas are transcended, and the Atman is realized as It is. The term has been already explained.]

अहंबुद्ध्यैव मोहिन्या योजयित्वाऽऽवृतेर्वलात् । विक्षेपशक्तिः पुरुषं विक्षेपयति तद्गुणैः ॥ ३४३ ॥

343. The projecting power, through the aid of the veiling power, connects a man with the siren of an egoistic idea, and distracts him through the attributes¹ of that. . [The veiling and projecting powers of the Prakrti or Maya have already been dealt with. See verses 111 and 113. Attributes etc.-Such ideas as, "I am the doer":] विक्षेपशक्तिविजयो विषमो विधातुं निःशेषमावरणशक्ति निवृत्त्यभावे ।

दृग्दश्ययोः स्फुटपयोजलवद्विभागे नश्येत्तदावरणमात्मनि च स्वभावात् । निःसंशयेन भवति प्रतिवन्धशून्यो विक्षेपणं नहिं तदा यदि चेन्मृपायें ॥ ३४४ ॥

344. It is extremely difficult to conquer the projecting power unless the veiling power is perfectly rooted out.

VIVEKACŪDĀMAŅI 131 And that covering over the Atman naturally vanishes when the subject is perfectly distinguished from the objects, like milk from water. But the victory is undoubtedly (complete and) free from obstacles when there is no oscillation of the mind due to the unreal sense-objects.

सम्यग्विवेक: स्फुटबोधजन्यो विभज्य दुग्दृश्यपदार्थतत्त्वम् । छिनत्ति मायाकृतमोहबन्धं यस्माद्विमुक्तस्य पुनर्न संसृतिः ॥ ३४५ ॥

34 Perfect discrimination brought on by direct realiza- tion distinguishes the true nature of the subject from that of the object, and breaks the bond of delusion created by Māyā; and there is no more transmigration for one who has been freed from this.

परावरैकत्वविवेकवह्नि- र्दहत्यविद्यागहनं ह्यशेषम् । किं स्यात्पुन: संसरणस्य बीज- मद्वैतभावं समुपेयुषोऽस्य ॥ ३४६ ॥

346. The knowledge of the identity of the Jiva and Brahman entirely consumes the impenetrable forest of Avidyā or nescience. For one who has realized the state of Oneness, is there any seed left for future transmigration ?

आवरणस्य निवृत्तिर्भवति हि सम्यक्पदार्थदर्शनतः । मिथ्याज्ञान विनाशस्तद्विक्षेपजनितदुःखनिवृत्तिः ॥ ३४७ ॥

132 VIVEKACŪDĀMANI 347. The veil that hides Truth vanishes only when the Reality is fully realized. (Thence follow) the destruction of false knowledge and the cessation of misery brought about by its distracting influence.

एतत्त्रितयं दृष्टं सम्यग्रज्जुस्वरूपविज्ञानात् । तस्माद्वस्तुसतत्त्वं ज्ञातव्यं बन्धमुक्तये विदुषा ॥ ३४८ ॥

348. These three are observed in the case of a rope when its real nature is fully known. Therefore the wise man should know the real nature of things for the breaking of his bonds.

अयोऽग्नियोगादिव सत्समन्वया- 'न्मात्रादिरूपेण विजृम्भते धीः । तत्कार्यमेतद्वितयं यतो मृषा दृष्टं भ्रमस्वप्नमनोरथेषु ॥ ३४९ ॥ ततो विकाराः प्रकृतेरहंमुखा देहावसाना विषयाश्च सर्वे । क्षणेऽन्यथाभावितया ह्यमीषा- मसत्त्वमात्मा तु कदापि नान्यथा ॥ ३५० ॥

349-350. Like iron manifesting as sparks through con- tact with fire, the buddhi manifests itself as knower and known through the inherence of Brahman. As 'these two (knower and known), the effects of the buddhi, are observed to be unreal in the case of délusion, dream and fancy, similarly, the modifications of the Prakṛti, from egoism

VIVEKACŪDĀMAŅI 133 down to the body and all sense-objects are also unreal. 2 Their unreality is verily due to their being subject to change every moment. But the ātman never changes. [ULike iron etc. - Iron itself is never incandescent, it is fire that makes it appear so. Similarly, the intelligence of Brahman is imparted to the intellect. The word मात्रादि can be disjoined in two ways: viz. as मात्रा + आादि or as मातृ + आदि; the first gives the meaning of sparks, and the second that of knower and known, i.o. subject and object. 2 Unreal- Because they, too, are effects and derivatives of the Prakrti and depend on their perception by the buddhi.]

नित्याद्वयाखण्डचिदेकरूपो बुद्धयादिसाक्षी सदसद्विलक्षणः । अहंपदप्रत्ययलक्षितार्थ: प्रत्यक् सदानन्दघन: परात्मा ॥.३५१ ॥

351. The Supreme Self is ever of the nature of eternal, indivisible knowledge, one without a second, the Witness of the buddhi and the rest, distinct from the gross and subtle, the implied meaning of the term and idea "I", the embodiment of inward, eternal bliss. . [Implied meaning-Divesting it of its accidental conditions of time and circumstances. See note on dloka 247.] इत्थं विपश्चित्सदसद्विभज्य निश्चित्य तत्त्वं निजबोधदृष्ट्या ज्ञात्वा स्वमात्मानमखण्डबोधं तेभ्यो विमुक्तः स्वयमेव शाम्यति ॥ ३५२ ॥

VIVEKACŪDĀMAŅI 352. The wise man, discriminating thus the real and the unreal, ascertaining the Truth through his illuminative insight, and realizing his own Self which is Knowledge Absolute, gets rid of the obstructions2 and directly attains Peace. 134 [1Truth-The identity of the Jiva and Brahman. 20bstructions-Mentioned in loka 347.]

अज्ञानहृदयग्रन्थॆनःशेषविलयस्तदा । समाधिनाऽविकल्पेन यदाऽद्वैतात्मदर्शनम् ॥ ३५३ ॥

353. When the ātman, the One without a second, is realized by means of the Nirvikalpa Samadhi, then the heart's knot of ignorance is totally destroyed.

त्वमहमिदमितीयं कल्पना बुद्धिदोषात् प्रभवति परमात्मन्यद्वये निर्विशेषे । प्रविलसति समाधावस्य सर्वो विकल्पो 'विलयनमुपगच्छेद्वस्तुतत्त्वावधृत्या ॥ ३५४ ॥

354. Such imaginations as "thou", "I" or "this" take place through the defects of the buddhi. But when the Paramātman, the Absolute, the One without a second, manifests Itself in Samadhi all such imaginations are dis- solved for the aspirant, through the realization of the truth of Brahman. शान्तो दान्त: परमुपरत: क्षान्तियुक्तः समाधि कुर्वन्नित्यं कलयति यतिः स्वस्य सर्वात्मभावम् ।

VIVEKACŪDĀMAŅI तेनाविद्यातिमिरजनितान्साधु दग्ध्वा विकल्पान् ब्रह्माकृत्या निवसति सुखं निष्क्रियो निर्विकल्प: 135 ॥ ३५५ ॥ 355. The Sannyāsin, calm, self-controlled, perféctly retiring from the sense-world, forbearing, I and devoting himself to the practice of Samadhi, always reflects on his own self being the Self of the whole universe. Destroying completely by this means the imaginations which are due to the gloom of ignorance, he lives blissfully as Brahman, free from action and the oscillations of the mind. [Forbearing-Having forbearance or fortitude.]

समाहिता ये प्रविलाप्य वाह्यं श्रोत्रादि चेतः स्वमहं चिदात्मनि । त एव मुक्ता भवपाशबन्धं- र्नान्ये तु पारोक्ष्यकथाभिधायिनः ॥ ३५६ ॥

356. Those alone are free from the bondage of trans- migration who, attaining Samādhi, have merged the objec- tive world, the sense-organs, the mind, nay, the very ego, in the ātman, the Knowledge Absolute — and none else, who but dabblel in second-hand talks. [Dabble etc.- Reading them from books etc. 1

उपाधिभेदात्स्वयमेव भिद्यते चोपाध्यपोहे स्वयमेव केवल: । तस्मादुपार्धेविलयाय विद्वान् बसेत्सदाऽकल्पसमाधिनिष्ठया ॥ ३५७ ॥

136 VIVEKACŪDĀMANI 357. Through the diversity of the supervening condi- tions (Upādhis), a man is apt to think of himself as also full of diversity; but with the removal of these he is again his own Self, the immutable. Therefore the wise man should ever devote himself to the practice of Nirvikalpa Samadhi for the dissolution of the Upādhis. [1Removal etc.- Before a rose the crystal also looks red, but when the rose is removed, it is again transparent.]

सति सक्तो नरो याति सद्भावं ह्येकनिष्ठया । कीटको भ्रमरं ध्यायन्ं भ्रमरत्वाय कल्पते ॥ ३५८ ॥

358. The man who is attached to the Real becomes Real, through his one-pointed devotion. Just as the cock- roach¹ thinking intently on the Bhramara is transformed into a Bhramara. [ICockroach etc. - The reference is to the popular belief that the cockroach, through fright, does actually turn green when caught by the worm known as Bhramarakita.] क्रियान्तरासक्तिमपास्य कीटको ध्यायन्नलित्वं ह्यलिभावमृच्छति । तर्थव योगी परमात्मतत्त्वं . ध्यात्वा समायाति तदेकनिष्ठया ॥ ३५९ ॥ 359. Just as the cockroach, giving up the attachment to all other actions, thinks intently on the Bhramara and becomes transformed into that worm, exactly in the same manner the yogin, meditating on the truth of the Para- matman, attains It through his one-pointed devotion to That.

VIVEKACŪDĀMANI

अतीव सूक्ष्मं परमात्मतत्त्वं न स्थूलदृष्ट्या प्रतिपत्तुमर्हति । समाधिनात्यन्त सुसूक्ष्मवृत्त्या ज्ञातव्यमायँरतिशुद्धबुद्धिभिः ॥ ३६० ॥

360. The truth of the Paramātman is extremely subtle, and cannot be reached by the gross outgoing tendency of the mind. It is only accessible to noble souls with perfectly pure minds, by means of Samadhi brought on by an extra- ordinary fineness of the mental state. यथा सुवर्णं पटुपाकशोधितं त्यक्ता मलं स्वात्मगुणं समृच्छति । तथा मनः सत्त्वरजस्तमोमलं 10 ध्यानेन सन्त्यज्य समेति तत्त्वम् ॥ ३६१ ॥ 361. As gold purified by thorough heating on the fire gives up its impurities and attains to its own lustre, so the mind, through meditation, gives up its impuritics of Sattva, Rajas, and Tamas, and attains to the reality of Brahman. 137 निरन्तराभ्यासवशात्तदित्थं पक्वं मनो ब्रह्मणि लीयते यदा । तदा समाधि: सविकल्पवर्जितः . स्वतोऽवयानन्दरसानुभावकः ॥ ३६२ ॥ 362. When the mind, thus purified by constant prac- tice, is merged in Brahman, then Samadhi passes on from the Savikalpa to the Nirvikalpa stage, and leads directly

138 VIVEKACŪDĀMANI to the realization of the Bliss of Brahman, the One without a second.

समाधिनाऽनेन समस्तवासना- ग्रन्थविनाशोऽखिलकर्मनाशः । अन्तर्वहिः सर्वत एव सर्वदा स्वरूपविस्फूतिरयत्नतः स्यात् ॥ ३६३ ॥

363. By this Samādhi are destroyed all desires which are like knots, all work is at an end, and inside and out there takes place everywhere and always the spontaneous manifestation of one's real nature.

श्रुतेः शतगुणं विद्यान्मननं मननादपि । निदिध्यासं लक्षगुणमनन्तं निर्विकल्पकम् ॥ ३६४ ॥

364. Reflection should be considered a hundred times superior to hearing, and meditation a hundred thousand times superior even to reflection, but the Nirvikalpa Sama- dhi is infinitel in its results. TVInfinite etc. - And therefore bears no comparison with them.]

निविकल्पकसमाधिना स्फुटं ब्रह्मतत्त्वमवगम्यते ध्रुवम् । नान्यथा चलतया मनोगते: प्रत्ययान्तरविमिश्रितं भवेत् ॥ ३६५ ॥

365. By the Nirvikalpa Samadhi the truth of Brahman is clearly and definitely realized, but not otherwise, for

VIVEKACŪDĀMAŅI then the mind, being unstable by nature, is apt to be mixed up with other perceptions.

अतः समाधत्स्व यतेन्द्रिय: सन् निरन्तरं शान्तमनाः प्रतीचि । विध्वंसय ध्वान्तमनाद्यविद्यया कृतं सदेकत्वविलोकनेन ॥ ३६६ ॥

139 366. Hence, with the mind calm and the senses con- trolled, always drown the mind in the Supreme Self that is within, and through the realization of thy identity with that Reality destroy the darkness created by nescience, .. which is without beginning.

योगस्य प्रथमद्वारं वाङ्निरोघोऽपरिग्रहः । निराशा च निरीहा च नित्यमेकान्तशीलता ॥ ३६७ ॥

367. The first steps to yoga are control of speech, non- receiving of gifts, entertaining of no expectations, freedom from activity, and always living in a retired place. Gifis-That is, superiluous gifts. ] एकान्तस्थितिरिन्द्रियोपरमणे हेतुर्दमश्चेतसः संरोधे करणं शमेन विलयं यायादहंवासना । तेनानन्दरसानुभूतिरचला ब्राह्मी सदा योगिनः तस्माच्चित्तनिरोध एव सततं कार्य: प्रयत्नो मुनेः ॥ ३६८ ॥

140 VIVEKACŪDĀMANI 368. Living in a retired place serves to control the sense-organs, control of the senses helps to control the mind, through control of the mind egoism is destroyed; and this again gives the yogin an unbroken realization of the Bliss of Brahman. Therefore the man of reflection should always strive only to control the mind.

वाचं नियच्छात्मनि तं नियच्छ बुद्धौ धियं यच्छ च बुद्धिसाक्षिणि । तं चापि पूर्णात्मनि निविकल्पे विलाप्य शान्तिं परमां भजस्व ॥ ३६९ ॥

369. Restrain speech in the manas, and restrain manas in the buddhi; this again restrain in the witness2 of buddhi, and merging that also in the Infinite Absolute Self, attain to supreme Peace. [1Speech- This implies all the sense-organs. 2 Witness-That is, the Jivätman or individual aspect of the Self. In this sloka, which reproduces in part Katha, I. iii. 13, one is asked to ascend higher and higher, restraining successively the sense-activities and mental activities, from the gross to the fine, till at last one is lost in Samidhi.]

देहप्राणेन्द्रियमनो बुद्ध घादिभिरुपाधिभिः । यैयँर्वृत्तेःसमायोगस्तत्तद्भावोऽस्य योगिनः ॥ ३७० ॥

370. The body, Pranas, organs, manas, buddhi and the rest with whichsoever of these supervening adjuncts the mind is associated, the yogin is transformed, as it were, into that.

VIVEKACŪDĀMANI

तन्निवृत्त्या मुनेः सम्यक् सर्वोपरमणं सुखम् । संदृश्यते सदानन्दरसानुभवविप्लव: ॥ ३७१ ॥

371. When this is stopped, the man of reflection is found to be easily detached from everything, and to get the experience of an abundance of everlasting Bliss.

अन्तस्त्यागो बहिस्त्यागो विरक्तस्यैव युज्यते । त्यजत्यन्तर्बहिःसङ्गं विरक्तस्तु मुमुक्षया ॥ ३७२ ॥

141 372. It is the man of dispassion (Vairagya) who is fit for this internal as well as external renunciation; for the dispassionate man, out of the desire to be free, relinquishes both internal and external attachment.

बहिस्तु विषयैः सङ्गं तथान्तरहमादिभिः । विरक्त एव शक्नोति त्यक्तुं ब्रह्मणि निष्ठितः ॥ ३७३ ॥

373. It is only the dispassionate man who, being thoroughly grounded in Brahman, can give up the external attachment to the sense-objects and the internal attachment for egoisml etc. [1Egoism etc. - That is, all modifications of the mind.]

वैराग्यबोधौ पुरुषस्य पक्षिवत् पक्षौ विजानीहि विचक्षण त्वम् । विमुक्तिसौधाग्रलताधिरोहणं ताभ्यां विना नान्यतरेण सिध्यति ॥ ३७४ ॥

142 VIVEKACŪDĀMANI 374. Know, O wise man, dispassion and discrimination to be like the two wings of a bird in the case of an aspirant. Unless both are there, none can, with the help of either one, reach the creeper of liberation that grows, as it were, on the top of an edifice. [ Mukti has been compared to a creeper growing on the top of a lofty building, a temple for instance, since it is inaccessible to the ordinary man.]

अत्यन्तवैराग्यवतः समाधिः समाहितस्यैव दृढप्रबोध: । प्रबुद्धतत्त्वस्य हि बन्धमुक्ति- मुक्तात्मनो नित्यसुखानुभूतिः ॥ ३७५ ॥

375. The extremely dispassionate man alone has Sama dhi, and the man of Samadhi alone gets steady realization; the man who has realized the Truth is alone free from bondage, and only the free soul experiences eternal Bliss.

वैराग्यान्न परं सुखस्य जनकं पश्यामि वश्यात्मन- स्तच्चेच्छुद्धतरात्मबोधसहितं स्वाराज्यसाम्राज्यधुक् । एतद्द्वारमजनमुक्तियुवतेयंस्मात्त्वमस्मात्परं सर्वत्रास्पृहया सदात्मनि सदा प्रज्ञां कुरु श्रेयसे ॥३७६॥

376. For the man of self-control I do not find any better instrument of happiness than dispassion, and if that is coupled with a highly pure realization of the Self, it conduces to the suzerainty of absolute Independence; and since this is the gateway to the damsel of everlasting libera- tion, therefore for thy welfare, be dispassionate both inter-

VIVEKACŪDĀMANI nally and externally, and always fix thy mind on the eternal Self. 143 [Suzerainty etc. - Because the realization of the Self, the One with- out a second, is the real independence, for it is everlasting Bliss, which there is nobody to dispute. ]

आशां छिन्द्धि विषोपमेष-विषयेष्वेषैव मृत्योः कृति- स्त्यक्ता जातिकुलाश्रमेष्वभिमति मुञ्चातिवरात्क्रियाः । देहादावसति त्यजात्मविषणां प्रज्ञां कुरुष्वात्मनि त्वं द्रष्टास्यमनोऽसि निर्द्वयपरं ब्रह्मासि यद्वस्तुतः ॥३७७॥

377. Sever thy craving for the sense-objects, which are like poison, for it is the very image of death, and giving up thy pride of caste, family and order of life, fling actions to a distance. Give up.thy identification with such unreal things as the body, and fix thy mind on the Atman. For thou art really the Witness, Brahman, unshackled by the mind, the One without a second, and Supreme.

लक्ष्ये ब्रह्मणि मानसं दृढतरं संस्थाप्य बाह्येन्द्रियं स्वस्थाने विनिवेश्य निश्चलतनुश्चोपेक्ष्य देहस्थितिम् । ब्रह्मात्मैक्यमुपेत्य तन्मयतया चाखण्डवृत्त्याऽनिशं ब्रह्मानन्दरसं पिबात्मनि मुदा शून्यैः किमन्यैर्भृशम् ॥३७८॥

378. Fixing the mind firmly on the Ideal, Brahman, and restraining the external organs in their respective centres; with the body held steady and taking no thought for its maintenance; attaining identity with Brahman and being one with It-always drink joyfully of the Bliss of

144 VIVEKACŪDĀMAŅI Brahman in thy own Self, without a break. What is the use of other things2 which are entirely hollow ? [¹Restraining etc.-That is, not allowing them to go outward. 2Other things- Pursued as means of happiness.]

अनात्मचिन्तनं त्यक्ता कश्मलं दुःखकारणम् । चिन्तयात्मानमानन्दरूपं यन्मुक्तिकारणम् ॥ ३७९ ॥

379. Giving up the thought of the non-Self which is evil and productive of misery, think of the Self, the Bliss Absolute, which conduces to liberation.

एष स्वयंज्योतिरशेषसाक्षी विज्ञानकोशो विलसत्यजस्रम् । लक्ष्यं विधायैनमसद्विलक्षण- मखण्डवृत्त्याऽऽत्मतयाऽनुभावय ॥ ३८० ॥

380. Here shines eternally the ātman, the Self-effulgent Witness of everything, which has the buddhi for Its seat. Making this Atman which is distinct from the unreal, the goal, meditate on It as thy own Self, excluding all other thought.

एतमच्छिन्नया वृत्त्या प्रत्ययान्तरशून्यया । उल्लेखयन्विजानीयात्स्वस्वरूपतया स्फुटम् ॥ ३८१ ॥

381. Reflecting on this Atman continuously and with- out any foreign thought intervening, one must distinctly realize It to be one's real Self.

VIVEKACŪDĀMAŅI

अत्रात्मत्वं दृढीकुर्वन्नहमादिषु संत्यजन् । उदासीनतया तेषु तिष्ठेत्स्फुटघटादिवत् ॥ ३८२ ॥

382. Strengthening one's identification with This, and giving up that with egoism and the rest, one must live without any concern for them, as if they were trifling things, like a cracked jar or the like.

विशुद्धमन्तःकरणं स्वरूपे निवेश्य साक्षिण्यवबोधमात्रे । शनैः शनैनिश्चलतामुपानयन् पूर्णं स्वमेवानुविलोकयेत्ततः ॥ ३८३ ॥

145 383. Fixing the purified mind in the Self, the Witness, the Knowledge Absolute, and slowly making it still, one must then realize one's own infinite Self.

देहेन्द्रियप्राणमनोऽहमादिभिः स्वाज्ञानक्लृप्तैरखिलैरुपाधिभिः । विमुक्तमात्मानमखण्डरूपं पूर्ण महाकाशमिवावलोकयेत् ॥ ३८४ ॥

384. One should behold the ātman, the Indivisible and Infinite, free from all limiting adjunçts such as the body, organs, Pranas, manas and egoism, which are crea- tions of one's own ignorance-like the infinite sky.1 [Infinite sky-Which is one and indivisible, despite the jars and other things that apparently enclose it. See the next áloka.]

146 VIVEKACŪDĀMAŅI । घटकलशकुसूलसूचिमुख्यै- गंगनमुपाधिशर्तविमुक्तमेकम् भवति न विविधं तथैव शुद्धं परमहमादिविमुक्तमेकमेव ॥ ३८५ ॥ 385. The sky, divested of the hundreds of limiting adjuncts such as a jar, a pitcher, a receptacle for grains or a needle, is one, and not diverse; exactly in a similar way the pure Brahman, when divested of egoism etc., is verily One.

ब्रह्मादिस्तम्बपर्यन्ता मृषामात्रा उपाधयः । ततः पूर्णं स्वमात्मानं पश्येदेकात्मना स्थितम् ॥ ३८६ ॥

386. The limiting adjuncts from Brahmal down to a clump of grass are all wholly unreal. Therefore one should realize one's own Infinite Self as the only Principle. [1From Brahmā etc. Even the position of Creator is a passing phase of the Self, which is greater than all Its conditions. ]

यत्र भ्रान्त्या कल्पितं तद्विवेके तत्तन्मात्रं नैव तस्माद्विभिन्नम् । भ्रान्तेर्नाशे भाति दृष्टाहितत्त्वं रज्जुस्तद्वद्विश्वमात्मस्वरूपम् ॥ ३८७ ॥

387. That in which something is imagined to exist through error, is, when rightly discriminated, that thing itself, and not distinct from it. When the error is gone, the reality about the snake falsely perceived becomes the rope. Similarly the universe is in reality the ātman.

VIVEKACŪDĀMANI [Similarly etc. - The rope is always the rope and never actually turns into a snake; similarly the universe also is always Brahman. ] 147

स्वयं ब्रह्मा स्वयं विष्णु: स्वयमिन्द्रः स्वयं शिवः । स्वयं विश्वमिदं सर्वं स्वस्मादन्यन्न किञ्चन ॥ ३८८ ॥

388. The Self is Brahmā, the Self is Visnu, the Self is Indra, the Self is Siva; the Self is all this universe. Nothing exists except the Self. [1/s-That is, appears as ]

अन्तः स्वयं चापि बहिः स्वयं च स्वयं पुरस्तात् स्वयमेव पश्चात् । स्वयं ह्यवाच्यां स्वयमप्युदीच्यां तथोपरिष्टात्स्वयमप्यधस्तात् ॥ ३८९ ॥

389. The Self is within, and the Self is without; the Self is before and the Self is behind; the Self is in the south, and the Self is in the north; the Self likewise is above and also below. [ An echo of Mundaka, IIii. 11.]

तरङ्गफेन भ्रमबुद्बुदादि सर्वं स्वरूपेण जलं यथा तथा । चिदेव देहाद्यहमन्तमेतत् सर्वं चिदेवँकरसं विशुद्धम् ॥ ३९० ॥

390. As the wave, the foam, the whirlpool, the bubble, etc. are all in essence but water, similarly the Cit (Knowl-

148 VIVEKACŪDĀMAŅI edge Absolute) is all this, from the body up to cgoism. Everything is verily the Cit, homogeneous and pure. 14 From etc. - See sloka 384.]

सदेवेदं सर्वं जगदवगतं वाङ्मनसयोः सतोऽन्यन्नास्त्येव प्रकृतिपरसीम्नि स्थितवतः । पृथक् किं मृत्स्नायाः कलशघटकुम्भाद्यवगतं वदत्येष भ्रान्तस्त्वमहमिति मायामदिरया ॥ ३९१ ॥

391. All this universe known through speech and mind is nothing but Brahman; there is nothing besides Brahman, which exists beyond the utmost range of the Prakṛti. Are the pitcher, jug, jar, etc. known to be distinct from the clay, of which they are composed? It is the deluded man who talks of "thou" and "I", as an effect of the wine of Māyā. [IPitcher etc. - The difference, if any, is only in name and form. ]

क्रियासमभिहारेण यत्र नान्यदिति श्रुतिः । ब्रवीति द्वैतराहित्यं मिथ्याध्यासनिवृत्तये ॥ ३९२ ॥

392. The Sruti, in the passage, "Wherel one sees nothing else," etc. declares by an accumulation of verbs the absence of duality, in order to remove the false super- impositions.2 [1 Where etc. - The reference is to Chānloyga, VIl. xxiv. 1. -- "Where one sees nothing else, hears nothing else, knows nothing else, that is the Infinite." That is, Brahman is the only Reality. 2 False superimpositions - That is, considering the knower, knowl- edge, and known to be distinct entities.]

VIVEKACŪDĀMANI

आकाशवन्निर्मलनिर्विकल्पं निःसीमनिःस्पन्दननिविकारम् । अन्तर्वहिः शून्य मनन्य मद्वयं स्वयं परं ब्रह्म किमस्ति वोध्यम् ॥ ३९३ ॥

149 393. The Supreme Brahman is, like the sky, pure, absolute, infinite, motionless, and changeless, devoid of interior or exterior, the One Existence, without a second, and is one's own Self. Is there any other object of knowl- edge? [LAny other etc. - In other words, Brahman is both subject and object.]

वक्तव्यं किमु विद्यतेऽत्र बहुधा ब्रह्मैव जीवः स्वयं ब्रह्मैतज्जगदाततं नु सकलं ब्रह्माद्वितीयं श्रुतिः । ब्रह्मैवाहमिति प्रबुद्धमतयः संत्यक्तवाह्याः स्फुटं ब्रह्मभूय वसन्ति सन्ततचिदानन्दात्मनंतद्ध्रुवम् ॥ ३९४ ॥

394. What is the use of dilating on this subject ? The Jiva is no other than Brahman; this whole extended uni- verse is Brahman Itself; the Sruti inculcates the Brahman without a second; and it is an indubitable fact that people of enlightened minds who know their identity with Brah- man and have given up their connection with the objective world, live palpably unified with Brahman as eternal Knowledge and Bliss. जहि मलमयकोशेऽहंघियोत्थापिताशां प्रसभमनिलकल्पे लिङ्गदेहेऽपि पश्चात् ।

150 VIVEKACŪDĀMAŅI निगमगदितकीतिं नित्यमानन्दमूर्ति स्वयमिति परिचीय ब्रह्मरूपेण तिष्ठ ॥ ३९५ ॥ 395. (First) destroy the hopes raised by egoism in this filthy gross body, then do the same forcibly with the air- like subtle body; and realizing Brahman, the embodiment of eternal Bliss-whose glories the scriptures proclaim- as thy own Self, live as Brahman. [1Destroy etc-Both the gross and subtle bodies are coverings over the Atman, the Existence-Knowledge-Bliss Absolute, and freedom con- sists in going beyond them.]

शवाकारं यावद्भजति मनुजस्तावदशुचिः परेभ्य: स्यात्क्लेशो जनऩमरणव्याधिनिलयः । यदात्मानं शुद्धं कलयति शिवाकारमचलम् तदा तेभ्यो मुक्तो भवति हि तदाह श्रुतिरपि ॥ ३९६ ॥

396. So long as man has any regard for this corpse- like body, he is impure, and suffers from his enemies as also from birth, death, and disease; but when he thinks of himself as pure, as the essence of Good and immovable, he assuredly becomes free from them; the Śrutis² also say this. [1Suffers from his enemies etc. -Compare Byhadāranyaka II. iv. 6. – "The Brāhmanas oust him who sees them as different from himself." etc., and Byhadārapyaka, I. iv. 2.-"So long as there is a second, there is fear." 2Srutis etc.-For example Chindogya, VIIl. xii. 1. - "This body is mortal, O Indra, " etc.]

VIVEKACŪDĀMANI

स्वात्मन्यारोपिताशेषाभासवंस्तुनिरासतः । स्वयमेव परं ब्रह्म पूर्णमद्वयमक्रियम् ॥ ३९७ ॥

397. By the elimination of all apparent existences¹ superimposed on the soul, the supreme Brahman, Infinite, the One without a second and beyond action, remains as Itself.2 [Apparent existences — Such as egoism. 2As Itself-In Its own essence. ] समाहितायां सति चित्तवृत्तौ परात्मनि ब्रह्मणि निर्विकल्पे । न दृश्यते कश्चिदयं विकल्प: 151 प्रजल्पमात्र: परिशिष्यते यतः ॥ ३९८ ॥ 398. When the mind-functions are merged in the Para- mātman, the Brahman, the Absolute, none of this phenom- enal world 2 is seen, whence it is reduced to mere talk.3 [IMerged-Through the Nirvikalpa Samādhi. 2 Phenomenal world - Created by name and form, hence unreal. 3 Mere talk-On the lips of others, who are ignorant. Compare Chinlogya, VI. i. 4. - "All modifications are mere names and efforts of speech," etc. ]

असत्कल्पो विकल्पोऽयं विश्वमित्येकवस्तुनि । निविकारे निराकारे निविशेषे भिदा कुतः ॥ ३९९ ॥

399. In the One Entity (Brahman) the conception of the universe is a mere phantom. Whence can there be any diversity in That which is changeless, formless, and Absolute ?

152 VIVEKACŪDĀMANI द्रष्टृदर्शन दृश्यादिभावशून्यैकवस्तुनि निर्विकारे निराकारे निर्विशेषे भिदा कुतः ॥ ४०० ॥ 400. In the One Entity devoid of the concepts of secr, J seeing, and seen-which is changeless, formless, and Absolute-whence can there be any diversity ? [1 Seer etc. - Of which the phenomenal world consists.] . कल्पार्णव इवात्यन्तपरिपूर्णैकवस्तुनि । निविकारे निराकारे निर्विशेषे भिदा कुतः । ४०१ ॥ 401. In the One Entity which is changeless, formless, and Absolute, and which is perfectly all-pervading and motionless like the ocean after the dissolution of the uni- verse, whence can there be any diversity?

तेजसीव तमो यत्र प्रलीनं भ्रान्तिकारणम् । अद्वितीये परे तत्त्वे निर्विशेपे भिदा कुतः ॥ ४०२ ॥

402. Where the root of delusion is dissolved like dark- ness in light in the Supreme Reality, the One without a second, the Absolute-whence can there be any diversity? 11 Root of delusion-Ignorance.]

एकात्मके परे तत्त्वे भेदवार्ता कथं वसेत् । सुपुप्ती सुखमात्रायां भेदः केनावलोकितः ॥ ४०३ ॥

403. How can the talk of diversity apply to the Supreme Reality which is one and homogeneous? Who has ever observed diversity in the unmixed bliss of the state of profound sleep?

VIVEKACŪDĀMANI dhi, the

409. ह्यस्ति विश्वं परतत्त्वबोधात् cause ancदात्मनि ब्रह्मणि निर्विकल्पे । tions, hot-ये नाप्यहिरीक्षितो गुणे न ह्यम्बुबंदुर्मृगतृष्णिकायाम् ॥ ४०४ ॥

404. Even before the realization of the highest. Truth, the universe does not exist in the Absolute Brahman, the essence of Existence. In none of the three states of timel is the snake ever observed in the rope. nor a drop of water in the mirage. [IThree states of time-Past, present, and future.] 153

मायामात्रमिदं द्वैतमद्वैतं परमार्थतः । इति ब्रूते श्रुतिः साक्षात्सुषुप्तावनुभूयते ॥ ४०५ ॥

11 The Srutis¹ themselves declare that this dualistic 41se is but a delusion from the standpoint of absolute This is also experienced in the state of dreamless sleep. [1 Srutis - Katha II.ii. 11 Brhadāranyaka, II.iv. 14, Mupdaka, II. ii, Chāndogya, VI. Xiv., etc.]

अनन्यत्वमधिष्ठानादारोप्यस्य निरीक्षितम् । पण्डितं रज्जुसर्पादौ विकल्पो भ्रान्तिजीवन: ॥ ४०६ ॥

406. That which is superimposed upon something else is observed by the wise to be identical with the substratum, as in the case of the rope appearing as the snake. The apparent differencel depends 2 solely on error.

154 VIVEKACŪDĀMAŅI [1Appareni difference-Noticed by the ignorant. 2 Depends etc. - That is, lasts only so long as the error p चित्तमलो विकल्पोऽयं चित्ताभावे न कश्चन ०० ॥ अतश्चित्तं समाधेहि प्रत्यग्रूपे परात्मनि ॥ ४०७ ॥ 407. This apparent universe hasts root in the mind, and never persists after the mind is annihilated. Therefore dissolve the mind by concentrating it on the Supreme Self, which is thy inmost Essence. ..

किमपि सततबोधं केवलानन्दरूपं निरुपममतिवेलं नित्यमुक्तं निरीहम् । निरवधिगगनाभं निष्कलं निर्विकल्पं हृदि कलयति विद्वान् ब्रह्म पूर्ण समाधी ॥४०८ ॥

408. The wise man realizes in his heart, 1 through Samādhi, the Infinite Brahman, which is somethings of the nature of cternal Knowledge and absolute Bliss, which has no exemplar, which transcends all limitations, is ever free and without activity, and which is like the limitless sky, indivisible, and absolute. [1Heart-Stands for the buddhi. 2Something-Which is inexpressible in terms of speech or thought 1

प्रकृतिविकृतिशून्यं भावनातीतभावं झमरसमसमानं मानसम्बन्धद्दूरम् । निगमबचनसिद्धं नित्यभस्मत्प्रसिद्धं हृदि कलयति विद्वान् ब्रह्म पूर्ण समाधौ ॥ ४०९ ॥

155 VIVEKACŪDĀMANI 409. The wise man realizes in his heart, through Sama- dhi, the Infinite Brahman, which is devoid of the ideas of cause and effect, which is the Reality beyond all imagina- tions, homogeneous, matchless, beyond the range of proofs, established by the pronouncements of the Vedas, and ever familiar to us as the sense of the ego. [Proofs Other than revelation, viz. direct perception and infer- ence. Revelation also merely hints at It. 2 Established etc.-We cannot deny the Self, for the Vedas speak of It. 3Ever familiar etc.-Nobody can ever conceive that he is not. For a discussion on the subject, refer to the Säriraka Bhagya on the Brahima Sutras, I. i. 2.1

अजरममरमस्ताभाववस्तुस्वरूपं स्तिमितसलिलराशिप्रख्यमाख्याविहीनम् । शमितगुणविकारं शाश्वतं शान्तमेकं हृदि कलयति विद्वान् ब्रह्म पूर्ण समावी ॥ ४१० ॥

410. The wise man realizes in his heart, through Samadhi, the Infinite Brahman, which is undecaying and immortal, the positive Entity which precludes all nega- tions, which resembles the placid ocean and is without a name, in which there are neither merits nor demerits, and which is eternal, pacified and One. [Entity etc.-Being the Absolute Reality, there is no room in It for any kind of Abhava, such as Pragabhāva (previous non-existence, as of a jar before it was made) or Prodkvamsabhāva (cessation by destruction, as when the jar is broken to pieces). ] समाहितान्तःकरणः स्वरूपे विलोकयात्मानमखण्डवैभवम् ।

156 VIVEKACŪDĀMANI विच्छिन्द्धि बन्धं भवगन्धगन्धितं यत्नेन पुंस्त्वं सफलीकुरुष्व ॥ ४११ ॥ 411. With the mind restrained in Samadhi, behold in thy self the Atman, of infinite glory, cut off thy bondage strengthened by the impressions of previous births, and carefully attain the consummation of thy birth as a human being. [1Consummation etc. - That is, Moksa, which is pre-eminently possible in a human birth.]

सर्वोपाधिविनिर्मुक्तं सच्चिदानन्दमद्वयम् । भावयात्मानमात्मस्थं न भूयः कल्पसेऽध्वने ॥ ४१२ ॥

412. Meditate on the ātman, which resides in thee, I which is devoid of all limiting adjuncts, the Existence- Knowledge Bliss Absolute, the Offe without a second, and thou shalt no more come under the round of births and deaths. [1 Resides in thee- As thy own Being. J

छायेव पुंसः परिदृश्यमान- माभासरूपेण फलानुभूत्या । शरीरमाराच्छववन्निरस्तं पुनर्न संधत्त इदं महात्मा ॥ ४१३ ॥

413. After the body has once been cast off to a distance like a corpse, the sage never more attaches himself to it, though it is visible2 as an appearance, like the shadow of a man, owing to the experience of the effects of past deeds.

VIVEKACŪDĀMAŅI 157 [1Never more etc.-Not even on his return to the normal plane after Samadhi. 2 Visible etc.-It would not be perceived at all but for the effects of Prārabdha work, which are experienced through the body. As it is, it is just an appearance. ]

सततविमलबोधानन्दरूपं समेत्य त्यज जडमलरूपोपाधिमेतं सुदूरे । अथ पुनरपि नैष स्मर्यंतां वान्तवस्तु स्मरणविषयभूतं कल्पते कुत्सनाय ॥ ४१४ ॥

414. Realizing the ātman, the eternal, pure Knowledge and Bliss, throw far away this limitation of a body, which is inert and filthy by nature. Then remember it no more, for something that has been vomited excites but disgust when called to memory.

समूलमेतत्परिदाह्य वह्नी सदात्मनि ब्रह्मणि निर्विकल्पे । ततः स्वयं नित्यविशद्धबोधा- नन्दात्मना तिष्ठति विद्वरिष्ठ: ॥ ४१५ ॥

415. Burning all this, 1 with its very root, 2 in the fire of Brahman, the Eternal and Absolute Self, the truly wise man thereafter remains alone, as the Atman, the eternal, pure Knowledge and Bliss. [1All this-The objective universe-the non-Self. 2 Root- Nescience.]

158 VIVEKACŪDĀMANI

प्रारब्धसूत्रग्रथितं शरीरं प्रयातु वा तिष्ठतु गोरिव स्रक् । न तत्पुनः पश्यति तत्त्ववेत्ता- ऽऽनन्दात्मनि ब्रह्मणि लीनवृत्तिः ॥ ४१६ ॥

416. The knower of Truth does no more care whether this body, spun out by the threads of Prärabdha work, falls or remains-like the garland! on a cow-for his mind- functions are at rest in the Brahman, the essence of Bliss. [1Garland etc.-As a cow is supremely unconcerned about the garland put on her neck by somebody, so the man of realization has got nothing to do with the body. 1

अखण्डानन्दमात्मानं विज्ञाय स्वस्वरूपतः । किमिच्छन् कस्य वा हेतोदेंहं पुष्णाति तत्त्ववित् ॥ ४१७॥

417. Realizing the ātman, the Infinite Bliss, as his very Self, with whati object, or for whom, should the knower of Truth cherish 2 the body ? [IWith what etc. - A reproduction of the sense of Byhadāravyaka, IV. iv. 12. He never thinks of himself as the Bhoktr the experiencer, or Jiva. 2Cherish - Like rien of the world.]

संसिद्धस्य फलं त्वेतज्जीवन्मुक्तस्य योगिनः । वहिरन्तः सदानन्दरसास्वादनमात्मनि ॥ ४१८ ॥

418. The yogin who has attained perfection and is liberated-in-lifc gets this as result-he enjoys eternal Bliss in his mind, internally as well as externally.

VIVEKACUDĀMANI

वैराग्यस्य फलं बोधो बोधस्योपरतिः फलम् । स्वानन्दानुभवाच्छान्तिरेषैवोपरतेः फलम् ॥ ४१९ ॥

419. The result of dispassion is knowledge, that of knowledge is withdrawal from sense-pleasures, which leads to the experience of the Bliss of the Self, whence follows Peace. 159.

यद्यत्तरोत्तराभाव: पूर्वपूर्वन्तु निष्फलम् । निवृत्तिः परमा तृप्तिरानन्दोऽनुपमः स्वतः ॥ ४२० ॥

420. If there is an absence of the succeeding stages, the preceding ones are futile. (When the series is perfect) the cessation of the objective world, extreme satisfaction, and matchless bliss follow as a matter of course. दृष्टदुःखेष्वनुद्वेगो विद्याया: प्रस्तुतं फलम् ।

यत्कृतं भ्रान्तिवेलायां नाना कर्म जुगुप्सितम् । पश्चान्नरो विवेकेन तत्कथं कर्तुमर्हति ॥ ४२१ ॥

421. Being unruffled by earthly troubles is the result in question of knowledge. How can a man who did various loathsome deeds during the state of delusion, commit the same afterwards, possessed of discrimination ? [1Earthly-Lit. visible, i.c. those experienced in this life, as opposed to the invisible ones, i.c. those which are to be experienced hereafter.] विद्याफलं स्यादसतो निवृत्तिः प्रवृत्तिरज्ञानफलं तदीक्षितम् ।

160 VIVEKACŪDĀMAŅI तज्ज्ञाज्ञयोयंन्मृगतृष्णिकादौ नोचेद्विदां दृष्टफलं किमस्मात् ॥ ४२२ ॥ 422. The result of knowledge should be the turning away from unreal things, while attachment to these is the result of ignorance. This is observed in the case of one who knows a mirage and things of that sort, and one who does not. Otherwise, what other tangible result do the knowers of Brahman obtain? [1One who etc.-The man who knows the mirage laughs at the illusion and passes by, but the ignorant man runs after it, mistaking it for water. To the sage the world appears no doubt, but he knows it to be unreal and is not lured by it. Not so the man of the world.]

अज्ञानहृदयग्रन्थेंबिनाशो यद्यशेषतः । अनिच्छोविषय: किं नु प्रवृत्तेः कारणं स्वतः ॥ ४२३ ॥

423. If the heart's knot of ignorance is totally destroyed, what natural cause can there be for inducing such a man to selfish action-the man who is averse to sense-pleasures? वासनानुदयो भोग्ये वैराग्यस्य तदावधिः ।

अहंभावोदयाभावो बोधस्य परमावधिः । लीनवृत्तेरनुत्पत्तिर्मर्यादोपरतेस्तु सा ॥ ४२४ ॥

424. When the sense-objects excite no more desire, then is the culmination of dispassion. The extreme perfec- tion of knowledge is the absence of any impulsion of the egoistic idea. And the limit of self-withdrawal is reached when the mind-functions that have been merged, appear no more.

VIVEKACŪDĀMANI [Compare the Pañcadai, Chapter VI, verses 285-86: "The acme of dispassion is setting at naught even the joys of the Brahmaloka, the highest heaven; realization is at its highest when one identifies oneself with the Supreme Atman as firmly as the ordinary man identifies himself with his body; and the perfection of self-withdrawal is reached when one forgets the dualistic universe as completely as in dreamless sleep."] ब्रह्माकारतया सदा स्थिततया निर्मुक्तबाह्यार्थधी- रन्यावेदितभोग्यभोगकलनो निद्रालवद्वालवत् । स्वप्नालोकितलोकवज्जगदिदं पश्यन्क्वचिलब्धघी- रास्ते कश्चिदनन्तपुण्यफलभुग्धन्यः स मान्यो भुवि 161 ॥ ४२५ ॥ 425. Freed from all sense of reality of the external sense-objects on account of his always remaining merged in Brahman; only seeming! to enjoy such sense-objects as are offered by others, like one sleepy, or like a child; beholding this world as one seen in dreams, and having cognition of it at chance moments-rare indeed is such a man, the enjoyer2 of the fruits of endless merit, and he alone is blessed and esteemed on earth. [Only seeming etc.-When his attendants or friends offer him food etc., he takes it but half consciously, his mind being deeply absorbed in Brahman. 2The enjoyer etc. - That is, a most fortunate man. ]

स्थितप्रज्ञो यतिरयं यः सदानन्दमश्नुते । ब्रह्मण्येव विलीनात्मा निर्विकारो विनिष्क्रियः ॥ ४२६ ॥

426. That Sannyāsin has got a steady illumination who, having his soul wholly merged in Brahman, enjoys eternal bliss, is changeless, and free from activity.

162 VIVEKACŪDĀMANI [The characteristics of a man of realization are set forth in this and the next few slokas. Compare Gi25, I1. 55-68.1 ब्रह्मात्मनो: शोधितयोरेकभावावगाहिनी ।

निर्विकल्पा च चिन्मात्रा वृत्तिः प्रज्ञेति कथ्यते । सुस्थिताऽसौ भवेद्यस्य स्थितप्रज्ञः स उच्यते ॥ ४२७ ॥

427. That kind of mental function which cognizes only the identity of the Self and Brahman, purified of all adjuncts, which is free from duality, and which concerns itself only with Pure Intelligence, is called illumination. He who has this perfectly steady is called a man of steady illumination. [IPurified etc. - Eliminating the accidental adjuncts and meditating on the common substratum, Bralunan the Absolute. See sloka 241 ]

यस्य स्थिता भवेत्प्रज्ञा यस्यानन्दो निरन्तरः । प्रपञ्चो विस्मृतप्रायः स जीवन्मुक्त इष्यते ॥ ४२८ ॥

428. He whose illumination is steady, who has constant bliss, and who has almost forgotten the phenomenal universe, is accepted as a man liberated in this very life.

लीनधीरपि जागति जाग्रद्धर्मविवर्जितः । बोधो निर्वासनो यस्य स जीवन्मुक्त इष्यते ॥ ४२९ ॥

429. Fie who, even having his mind merged in Brahman, is nevertheless quite alert, but frce at the same time from the characteristics 2 of the waking state, and whose realiza- tion is free from desires, is accepted as a man liberated-in- life.

VIVEKACŪDĀMANI [1Is etc. - That is, never deviates from the ideal life of a Jivania. 2Characteristics etc -That is, cognizing the objective world through the senses, and being attached to it, like the ignorant man. ]

शान्तसंसारकलन: कलावानपि निष्कल: । यस्य चित्तं विनिश्चिन्तं स जीवन्मुक्त इष्यते ॥ ४३० ॥

163 430. He whose cares1 about the phenomenal state have been appeased, who, though possessed of a body consist- ing of parts, is yet devoid of parts, and whose mind is free from anxiety, is accepted as a man liberated-in-life. []Cares etc. -That is, how his bondage will cease, and so on. 2 Devoid of parts - As Brahman. ]

वर्तमानेऽपि देहेऽस्मिञ्छायावदनुवर्तिनि । अहन्ता ममताऽभावो जीवन्मुक्तस्य लक्षणम् ॥ ४३१ ॥

431. The absence of the ideas of "I" and "mine"I even in this existing body which follows as a shadow,2 is a characteristic of one liberated-in-life. [V and mine-That one is fair or stout, etc., or hat this body belongs to onc. 22 Shadow - See sloka 413.]

अतीताननुसन्धानं भविष्यदविचारणम् । औदासीन्यमपि प्राप्तं जीवन्मुक्तस्य लक्षणम् ॥ ४३२ ॥

432. Not dwelling on enjoyments of the past, taking no thought for the future and looking with indifference upon the present, are characteristics of one liberated-in-life.

164 VIVEKACŪDĀMANI

गुणदोषविशिष्टेऽस्मिन्स्वभावेन विलक्षणे । सर्वत्र समदशित्वं जीवन्मुक्तस्य लक्षणम् ॥ ४३३ ॥

433. Lookingl everywhere with an eye of equality in this world, full of elements possessing merits and demerits, and distinct by nature from one another, is a characteristic of one liberated-in-life. [Looking etc. - The world is so full of diversity, yet the man of realization looks deeper, and sees the one Brahman in everything. ]

इष्टानिष्टार्थं सम्प्राप्तौ समदर्शितयाऽऽत्मनि । उभयत्राविकारित्वं जीवन्मुक्तस्य लक्षणम् ॥ ४३४ ॥

434. When things pleasant or painful present them- selves, to remain unruffled in mind in both cases, through the sameness of attitude, is a characteristic of one liberated- in-life.

ब्रह्मानन्दरसास्वादासक्तचित्ततया यतेः । अन्तर्बहिरविज्ञानं जीवन्मुक्तस्य लक्षणम् ॥ ४३५ ॥

435. The absence of all ideas of interior or exterior in the case of a Sannyäsin, owing to his mind being engros- sed in tasting the bliss of Brahman, is a characteristic of one liberated-in-life. [1 Interior etc. - Since there is but one Existence, Brahman. ]

देहेन्द्रियादौ कर्तव्ये ममाहंभाववर्जितः । औदासीन्येन यस्तिष्ठेत्स जीवन्मुक्तलक्षण: ॥ ४३६ ॥

VIVEKACŪDĀMANI 165 436. He who lives unconcerned, devoid of all ideas of "I" and "mine" with regard to the body, organs, etc., as vell as to his duties, is known as a man liberated-in-life. [The Jäänin is free from egoism or Abhimana, though he may be intensely active. This state is hinted at in this sloka.]

विज्ञात आत्मनो यस्य ब्रह्मभावः श्रुतेर्बलात् । भवबन्धविनिर्मुक्त: स जीवन्मुक्तलक्षणः ॥ ४३७ ॥

437. He who has realized his Brahmanhood aided¹ by the scriptures, and is free from the bondage of transmigra- tion, is known as a man liberated-in-life. [1Aided etc.-By discriminating the Truth inculcated by the scrip- tures. ]

देहेन्द्रियेष्वहंभाव इदंभावस्तदन्यके । यस्य नो भवतः क्वापिं स जीवन्मुक्त इष्यते ॥ ४३८ ॥

438. He who never has the idea of "I" with regard to the body, organs, etc., nor that of "it" in respect of things other than these, is accepted as one liberated-in-life.

न प्रत्यग्ब्रह्मणोर्भेदं कदापि ब्रह्मसर्गयोः । प्रज्ञया यो विजानाति स जीवन्मुक्तलक्षणः ॥ ४३९ ॥

439. He who through his illumination never differ- entiates the Jiva and Brahman, nor the universe and Brah- man, is known as a man liberated-in-life.

साधुभिः पूज्यमानेऽस्मिन्पीड्यमानेऽपि दुर्जनैः । समभावो भवेद्यस्य स जीवन्मुक्तलक्षणः ॥ ४४० ॥

166 VIVEKACŪDĀMANI 440. He who feels just the same when his body is either worshipped by the good or tormented by the wicked, is known as a man liberated-in-life.

यत्र प्रविष्टा विषया: परेरिता नदीप्रवाहा इज वारिराशी । लिनन्ति सन्मावतया न विक्रिया- मुत्पादयन्त्येष यतिविमुक्त: ॥ ४४१ ॥

441. The Sannyāsin in whom the sense-objects directed by others are engulfed like flowing rivers in the sea and produce no change, owing to his identity with the Existence Absolute, is indeed liberated. [1Directed by others-That is, which others thrust on him. What- ever comes within his knowledge only strengthens his identity with Brahman. ]

विज्ञातब्रह्मतत्त्वस्य यथापून संसृतिः । अस्ति चेन स विज्ञातबहाभावो बहिर्मुखः ॥ ४४२ ॥

442. For one who has realized the Truth of Brahman, there is no more attachment to the sense-objects as before: If there is, that man has not realized his identity with Brahman, but is one whose senses are outgoing in their tendency. [1ls one etc. -Is an ordinary sense-bound man.]

प्राचीनवासनावेगादसी संसरतीति चेत् । न सकत्व विज्ञानान्मन्दी भवति वासना ॥ ४४३ ॥

VIVEKACŪDĀMAŅI 443. If it be urged that he is still attached to the sense- objects through the momentum of his old desires, the reply is-an, for desires get weakened through the realization of one's identity with Brahman. 167 अत्यन्तकामुकस्यापि वृत्तिः कुण्ठति मातरि ।. तथैव ब्रह्मणि ज्ञाते पूर्णानन्दे मनीषिणः ॥ ४४४ ॥ 444. The propensitics of even a confirmed libertine are checked in the presence of his mother; just so, when Brahman, the Bliss Absolute, has been realized, the man of realization has no longer any worldly tendency. .

निदिध्यासनशीलस्य बाह्यप्रत्यय ईक्ष्यते । ब्रवीति श्रुतिरेतस्य प्रारब्धं फलदर्शनात् ॥ ४४५ ॥

445. One who is constantly practising meditation is observed to have external perceptions.1 The Srutis2 mention Prürabdha work in the case of such a man, and we can infer this from results actually seen. [¹External perceptions-Such as satisfying the physical needs or teaching enquirers. 2Srutis ctc.-The reference is to Chandogyc, Vi. xiv. 2: "The delay in his (i.c. a Jilanin's) case is only so long as his body lasts, after which he becomes one with Brahman." 3 Prärabdha work-The strong resulting impression of work done in past lives which has engendered the present body (referred to in sloka 451). The other two kinds of work are the Sancita or accumulated (mentioned in loka 447) and the Agami or yet to come (mentioned in dicka 449). Results etc.-The continuance of the body after realization, and its experiences during that period, can only be explained by assuming that the Prerabake continues to work. This is further explained in the next dloka.]

168 VIVEKACŪDĀMANI

सुखाद्यनुभवो यावत्तावत्प्रारब्धमिष्यते । फलोदयः क्रियापूर्वो निष्क्रियो न हि कुत्रचित् ॥ ४४६ ॥

446. Prärabdha work is acknowledged to persist so long as there is the perception of happiness and the like. Every result is preceded by an action, and nowhere is it seen to accrue independently of action.

अहं ब्रह्मेति विज्ञानात्कल्पकोटिशतार्जितम् । सञ्चितं विलयं याति प्रवोघात्स्वप्नकर्मवत् ॥ ४४७ ॥

447. Through the realization of one's identity with Brahman, all the accumulated actions of a hundred crore of cycles come to nought, like the actions of the dream- state on awakening.

यत्कृतं स्वप्नवेलायां पुण्यं वा पापमुल्बणम् । सुप्तोत्थितस्य किन्तत्स्यात्स्वर्गाय नरकाय वा ॥ ४४८ ॥

448. Can the good actions or dreadful sins that a man fancies himself doing in the dream-state, lead him to heaven or hell after he has awakened from sleep?

स्वमसङ्गमुदासीनं परिज्ञाय नभो यथा । न श्लिष्यति च यत्किञ्चित्कदाचिद्भाविकर्मभिः ॥ ४४९॥

449. Realizing the ātman, which is unattached and indifferent like the sky, the aspirant is never touched in the least by actions yet to be done.

न नभो घटयोगेन सुरागन्धेन लिप्यते । तयात्मोपाधियोगेन तद्धनॅव लिप्यते ॥ ४५० ॥

VIVEKACŪDĀMANI 450. The sky is not affected by the smell of liquor merely through its connection with the jar; similarly, the Ātman is not, through Its connection with the limitations, affected by the properties thereof. [The Atman, like the sky, is always unattached, though the ignorant man superimposes connection with external things on It. ] 169

ज्ञानोदयात्पुरारब्धं कर्मज्ञानान्न नश्यति । अदत्वा स्वफलं लक्ष्यमुद्दिश्योत्सृष्टबाणवत् ॥ ४५१ ॥

451. The work which has fashioned this body prior to the dawning of knowledge, is not destroyed by that knowledge without yielding its fruits, like the arrow shot at an object.

व्याघ्रबुद्धया विनिर्मुक्तो बाणः पश्चात्तु गोमतो । न तिष्ठति छिनत्येव लक्ष्यं वेगेन निर्भरम् ॥ ४५२ ॥

452. The arrow which is shot at an object with the idea that it is a tiger, does not, when that object is perceived to be a cow, check itself, but pierces the object with full force. प्रारब्धं बलवत्तरं खलु विदां भोगेन तस्य क्षय: सम्यग्ज्ञान हुताशनेन विलयः प्राक्संचितागामिनाम् । ब्रह्मात्मैक्यमवेक्ष्य तन्मयतया ये सर्वदा संस्थिता- स्तेषां तत्त्रितयं नहि क्वचिदपि ब्रह्मैव ते निर्गुणम् ॥ ४५३ ॥ 453. Prārabdhal work is certainly very strong for the man of realization, and is spent only by the actual experi-

VIVEKACŪDĀMANI ence of its fruit; while the actions previously accumulated and those yet to come are destroyed by the fire of perfect knowledge. But none of the three at all affects those who, realizing their identity with Brahman, are always living absorbed in that idea. They are verily the transcendent Brahman. 170 [1Prärabdha etc.-The argument in tlie Śrutis in support of Prarab- dha work being binding on even the Jinin (as set forth in the first half of this loka as well as in lokas 445 and 451-52) is only a tentative recapitulation (Anuvada) of the popular view. Strictly speaking, the Jhanin himself is not even aware of its existence. The truth about it is given in the last half of this floka and in Sloka 463, and reasons for this view,are set forth in slokas 454 and following. We may add in passing that we have here the boldest pronouncement on the exalted status of a man of realization, who is affected by nothing whatsoever in creation. ]

उपाधितादात्म्यविहीनकेवल- ब्रह्मात्मनैवात्मनि तिष्ठतो मुनेः । प्रारब्धसद्भावकथा न युक्ता स्वप्नार्थ संवन्धकथेव जाग्रतः ॥ ४५४ ॥

454. For the sage who lives in his own Self as Brahman, the One without a second, devoid of identification with the limiting adjuncts, the question of the existence of Prārabdha work is meaningless, like the question of a man who has awakened from sleep having any connection with the objects seen in the dream-state. न हि प्रवुद्ध प्रतिभासदेहे देहोपयोगिन्यपि न प्रपञ्चे ।

VIVEKACŪDĀMANI करोत्यहन्तां ममतामिदन्तां किन्तु स्वयं तिष्ठति जागरेण ॥ ४५५ ॥ 171 455. The man who has awakened from sleep never has any idea of "I" or "mine" with regard to his dream-body and the dream-objects that ministered to that body, but lives quite awake, as his own Seif. न तस्य मिथ्यार्थ समर्थ नेच्छा 7 न संग्रहस्तज्जगतोऽपि दृष्ट: । तत्रानुवृत्तियदि चेन्मृषार्थं न निद्रया मुक्त इतीष्यते ध्रुवम्

456. He has no desire to substantiate the unreal objects, nor is he seen to maintain that dream-world. If he still clings to those unreal objects, he is emphatically declared to be not yet free from sleep.

तद्वत्परे ब्रह्मणि वर्तमान: सदात्मना तिष्ठति नान्यदोक्षते । स्मृतियथा स्वप्नविलोकितायें तथा विदः प्राशनमोचनादौ ॥ ४५७ ॥

457. Similarly, he who is absorbed in Brahman lives identified with that eternal Reality and beholds nothing else. As one has a memory of the objects seen in a dream, so the man of realization has a memory of the everyday actions such as eating.

172 VIVEKACŪDĀMANI

कर्मणा निर्मितो देहः प्रारब्धं तस्य कल्प्यताम् । नानादेरात्मनो युक्तं नैवात्मा कर्मनिर्मितः ॥ ४५८ ॥

458. The body has been fashioned by Karma, so one may imagine Prärabdha work with reference to it. But it is not reasonable to attribute the same to the Atman, for the Atman is never the outcome of work. अजो नित्यः शाश्वत इति व्रते श्रुतिरमोघवाक् । तदात्मना तिष्ठतोऽस्य कुतः प्रारब्धकल्पना । ४५९ ॥ 459. The Srutis, whose words are infallible, declare the ātman to be "birthless, 1 eternal and undecaying". So, to the man who lives identified with That, how can Prārab- dha work be attributed ? [1 Birthless etc. - The reference is to Katha, I. ii. 18. "The Atman is birthless, eternal, undecaying, and ever new (ancient), and is not destroy- ed when the body is destroyed."]

प्रारब्धं सिध्यति तदा यदा देहात्मना स्थितिः । देहात्मभावो नैवेष्ट: प्रारब्धं त्यज्यतामतः ॥ ४६० ॥

460. Prārabdha work can be maintained only so long as one lives identified with the body. But no one admits that the man of realization ever identifies himself with the body. Hence Prärabdha work should be rejected in his case. शरीरस्थापि प्रारब्धकल्पना भ्रान्तिरेव हि ।

अध्यस्तस्य कुतः सत्त्वमसत्यस्य कुतो जनिः । अजातस्य कुतो नाश: प्रारब्धमसतः कुतः ॥ ४६१ ॥

J अत्याभिसन्धानरतो • सम्द्धं स्वतः सिद्धम् मनि ब्रह्मणि त्मकत्वविज्ञान परमातम् देवदत्तोऽयमितीह वेदं सर्व जगत् करूपस्य चिदा नं चिद्धनं नित्यं ब्रह्मकार्यं सकलं वासनास्फूर्ति सन्तु विकाराः प्रकृतेः सन्त्यन्ये प्रतिबन्धाः सनाप्यस राप्यु समाघातुं बाह्यदृष्ट्या समांधि न समाधिना साघु समाहितान्तःकरणः समाहितायां सति समाहिता ये प्रविलाप्य समूलकृत्तोऽपि समूलतत्पराह्य सम्बोषमात्रं परिशुद्ध सम्यक्पृष्टं त्वया सम्यग्विचारतः सम्यग्विवेकः स्फुट INDEX TO ŚLOKAS 332 470 557 568 226 248 391 306 465 230 318 511 298 109 463 363 473 411 398 356 309 415 265 194 12 345 सर्वत्र सर्वतः सर्व. सर्वदा स्थापनं बुद्धेः सर्वप्रकारप्रमिति सर्ववेदान्त सर्वव्यापृतिकरणं सर्वात्मकोऽहं सर्वोऽहं सर्वात्मना दृश्यमिदं सर्वात्मना बन्ध सर्वाधारं सर्ववस्तु सर्वे येनानुभूयन्ते सर्वेषु भूतेष्वहमेव सर्वोपा घिविनिर्मुक्तं सर्वोऽपि बाह्यः संसार सहनं सर्वदुःखानां साधनान्यत्र चत्वारि साधुभिः पूज्यमानेऽस्मिन् सर्वात्मसिद्धये भिक्षोः सुखाद्यनुभवो यावत् सुषुप्तिकाले मनसि . स्थितप्रज्ञो यतिरयं स्थूलस्य सम्भवजरा स्थूलादिभावा मयि स्थूला दिसम्बन्धवतो स्रोतसा नीयते दारु स्वप्नेऽयंशून्ये सृजति स्वप्नो भवत्यस्य 231 316 26 121 1 100 516 293 339 513. 214 495 412 90 24 18 440 341 .446 171 426 91 497 546 550 170 98 :

232. स्वप्रकाशमधिष्ठांनं स्वमसङ्गमुदासीनं स्वमेव सर्वथा पश्यन् स्वयं परिच्छेदमुपेत्य 'स्वयं ब्रह्मा रीवं विष्णु स्वस्य द्रष्टु निर्गुण स्वस्याविद्यायन्ध VIVEKACŪDĀMAŅI 289 स्वात्मतत्त्वानुसन्धानं स्वात्म॑न्यारोपिताशेप 419 524 190 388 196 474 स्वात्मन्येव सदा स्थित्वा, दार स्वानुभूत्या स्वयं स्वामिन्नमस्ते सदा स्वाराज्यसाम्राज्य हितमिदमुपदेश सद

ना

VIVEKACHUDAMANI A most valuable and lucid compendium of Advaita philosophy describing the tran- scendental knowledge of Brahman, and the way to achieve it through discrimination and meditation. Being an original produc- tion of Shankara's genius, the whole book is instinct with the prophetic vision of a seer, a man of realization, and the expression is so lucid and poetical that quite a new life has been breathed into the dry bones of philosophical discussion, and that too,. on this most abstruse subject. Price: Rs. 24 ISBN 81-7505-106-X BOOK CODE ASE028