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Vivekachudamani - Swami Madhavananda
Vivekachudamani - Swami Madhavananda
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VIVEKA - CHUDAMANI
OF
SRI
SANKARACHARYA
HKEHY
N
I
I
iRARY
OF ^LffORNIA/
VERSITY
Himalayan
Scries So.
XL!II.
VIYEKAGHUDAMANI
OF
SRI
SANKARACHARYA
and an Index,
BY
SWAMI MADHAVANANDA.
.;.^. A
1921
All righlb received,
i'lice Rs. T>vo,
Published by
Printed by
at the
Mohan
Prabuddha Bharata
Mayavati,
Dt. Almora.
133
S39I/53
nil
FOREWORD
Scarcely any introductiou
is
needed for
its
title-7~
shows, a
masterpiece
on
Advaita
is:
V^edanta,
Wp
the
"if^^fi^^^JT
universe
is
is
no other than the Universal Soul.' Being an original production of Sankara's genius, the book combines with a searching analysis of our experience an authoritativencss 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 Seer, a
man
too,
of Realisation,
is
so lucid
new
that,
life
bones
of
and
is
om
the Piabuddh'i
r.
803
ii
Bhaiata,
the
translator
gratefully
ac-
knowledges his indebtedness to the admirable Sanskrit commentary of Swami Kesavacharya of the Munimandal, Kan-
which along with the Hindi translation wonld be highly useful to those who want a fuller knowledge of this book.
khal,
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
M.
ViVekAchudAmani.
^^%?TfriftT^rf?rnr^'f ?m'TT^':fl[
v,
r^
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
I.
I
mind.
['Viveka' means
crest,
*
discrimination,
'
and
Man
i,"
jewel.
Hence
is
the
Crest-jewel of discrimination.'
crest of a
on the
diadem
the
most conspicuous
so
the
present
of
masterpiece
among works
treating
is
made
that
to
God
name
his
absolute
the
aspect.
may be
interesting to
note
of Sankara's
is
Sloka
both interpretations.
Sadgiirii
lit.
and
may
own Guru
]
or to
God
Himself,
who
is
the
Guru
of Gurus.
VIVEKACHUDAMAWI
bemgs a huma?!!i birth is di& so is- a ma^ie body,, cult to obtain, more rarer thai5 that is Brahmmhood, rarer still is
2.
Foff all
the attaGhment! to
higher than
thiis is
tfee
and notSelf, Realisation, and co-ntia'oing in a state o identity with Brahm^n^ these come next ini to be order. ( This kind of ) Mukts m not
attained
except
throisgh
the
weU-earnecS
There are three things whkh are ra? e in^ deed and are de to the grace of God namely^
3.
human
for
Liberation^
The man who having by some mear^ obtained a human birth, with a male body
4.
'
VIVEKACHUDAMANI
and
mastery
of
the
3-
Vcdas
to
boot,
is
foolish
verily
enough not to exert for self-liberation, commits suicide, for he kills himself by
5.
What
a
greater
fool
is
there
than the
man who
and
human body,
neglects
to
body
too,
achieve the real end of this life. Liberation. [ The real end &c.v\z.
^^
6.
fice
'inmiir
*r^^ ^^^-
sacri-
them perform
rituals
and
for
worship the
deities, there is
no Liberation
anyone without the realisation of one's with the Atman, no, not even in the of a hundred Brahmas put together.
[
identity
lifetime
Lifetime &c.
of
i.
e.,
(
an
One day
Brahma
the Creator
is
equivalent to
is
432 million years of human computation, which supposed to be the duration of the world. ]
*^
^cT
TfT
.
iivsii
^Tfar m^T^t
g%t^^ ^z
?m:
4
7.
VIVEKACHUDAMANI
There
is
no hope of Immortah'ty by
means of
riches
such indeed
Hence
it is
is
the declara-
clear that
works
[The
dictum,
reference
is
to Yajnavalkya's
2.
words to his
Cf. the
Vedic
8.
Therefore the
his
man
of learning should
strive
best
for
Liberation,
having
re-
nounced
from external objects, duly approaching a good and generous preceptor, and fixing his mind on the truth
his desire for pleasures
inculcated by him.
Duly e. according to the prescribed mode. (Vide Mundaka I. ii. 12). The characteristics of a qualified Guru are given later on in sloka 33. ]
[
i.
^rnT^5"c^^TOT^
9.
^T^75;:S;i[{^g?Tr
115.11
Having attained the Yogarudha state, one should recover oneself, immersed in the sea of birth and death, by means of devotion
to right discrimination.
VIVEKACHUDAMANI
[
5
Gita VI.
4.
Vogdrudha
is
state
Described
in
'''When one
attached neither to
all
sense-objects
desires, then
he
is
said to be
Yogdrudha or
]
to
have ascended
the Yoga-path."
^^cTT
10.
qft^lw^Rm^mn ^^1%^:
II? oil
commenced the practice of the reah'sation the Atman, give up all works and try
cut loose the bonds of birth and death.
S^All
works
per-
gaining
more sense-enjoy]
ment
^^
''
*i(il"
Work
for
is
for
the purification
of the
mind, not
The
brought about by
the least
in
by ten
millions of acts.
r
-s
[The idea
is,
that
mind
of
its
impurities, /when
C itself. ]
vX
f
12.
VIVEKACHUDAMANI
adequate reasoning the convictin of the reality about the rope is gained, which puts an end to the great fear and misery
caused by the snake worked up in the deluded
By
mind.
[
it
i.
e. that it
is
a rope and
]
was mistaken.
13.
The
is
seen to
salutary
nor by
gifts,
nor
by
hundreds of Pranayamas,
\_The wise
men of
realisation.
14.
fied aspirant,
means
[The
stanzas
be
enumerated
in
6 and 17.]
15.
Hence
the
Atman
VIVEKACHUDAMANI
dtjly
7
should be
who
ocean of inercy
16.
The
intelligent
and
learned
man
one who
the
fit
and
refutirjg
recipient
of the
Atman.
17.
The man of
the unreal,
discrimination
between
is
mind
Is
turned
for
away from
and the
Liberation,
who
possesses calmness
allied
is
virtues,
and
longing
inquire after
Brahman.
^ ^c^^
18.
^ftcgr ^T^^r%
this,
n %3?ri%
M?^il
Regarding
means of attainment, which alone being present, the devotion to Brahman succeeds, and ia the absence of which, it fails.
four
VIVEKACHUDAMANI
*2_
J
t^
enumerated the discrimination between the Real and the unreal, next comes the 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
19.
First
is
for Liberation.
Sim
^^ ^nr%^$^^^qt f%R^^:
A
is
20
unreal,
mind
to the
effect that
Brahman
is
real
designated
as
real
discrimination
unreal.
and the
Vairagya or renunciation is the desire to give up all transitory enjoyments (ranging) from those of an ( animate ) body to those of Brahmahood, ( having already known their defects ) from o bservat ion, instruction and so
21.
forth.
[From
those
,Brahmdhoed.'^'^i2,\imi
is
the
VIVEKACHUDAMANI
highest beinjr in the
scale
of
relative
9
existence.
LV^
The
seeker after
Freedom has
to
transcend this
undetained by enjoyments implying subjectobject relation, and realise his Self as Existencescale,
Knowledge-Bliss Absolute.
Having already known etc. ^i^^ST^xiirf^f^J may *' (the giving up being effected) also be rendered as, through all the enjoying organs and faculties." ]
f^?:^^ fir^^afmif[^^^=5TT
5151*
22.
The
resting of the
mind steadfastly
on its Goal ( viz. Brahman ) after having detached itselfCfrom the manifold of senseobjects by continually observing their defects,
is
called
Sama
or c almne ss.
Turning both kinds of sense-organs away from sense-objects and placing them in
23.
their
respective
centres
best
is
called
Dama
or
self-control.
The
in
drawal consists
to act
[
by means of external
The
organs oi
10
VIVEKACHUDAMANI
24.
The
bearing of
all
afflictions
without
them, being free ( at the same time ) from anxiety or lament on their score, is called Titiksha or forbearance.
caring
to redress
--
>-^
Acceptance by firm judgment of the mind as true of what the scriptures and the Guru instruct, is called by the sages Sraddha
25.
or
faith,
is
perceived.
Acceptance by firin judgment etc. Not to be confused with what is generally called blind accep[
tance.
state of
pointed
possible.
practice
]
of
not
26.
( in
cujjosity
of the intellect
ou
VIVEKACHUDAMANI
the ever-pure
^7j
is
Brahman
is
what
called
Saraadhdna or
[
self-settledness.
Not the mere indulgence etc-^hat is, not the mere intellectual or philosophical satisfaction in thinking of or studying the Truth. jj The intellect
must be sought
to
be
r esolve d
into
]
the
higher
activity of concentration
on the Truth.
27.
is
Mumukshuta
or yearning
for
freedom
the desire to free oneself, by realising one's true nature, from all bondages from that of
5y^5f 3d:
28.
^^% ^i:
ii^'==ii
Even though
for
torpid or
mediocre, this
yearning
Guru,
may
),
means
(
of Vairagya
renunciation
),
Sama
calmness
and so
on.
29.
and yearning
I?
VIVEKACHUDAMANI
(
really
fruit.
however ) this renunciation and yearning for freedom are torpid, there calmness and the other practices are as mere
30.
(
Where
Mere
appeaf-ances
etc.
i.
e.
they
the
are without
any
for
stability
like
mirage any
off
time,
^ox
^\\
J
by a strong impulse
attachment.
] )
^N
^,
31.
Liberation,
Devotion (Bhakti
place.
The seeking
nature
is
designated as Devotion.
[
The seeking
etc.
This
definition
is
from the
Advaita standpoint.
the
Dualists
Supreme Lord, for immanent in being, of course define Bhakti otherwise. For example, Narada defines it as gr ^^r%^
love
Sandilya, another
authority
VIVEKAOnUDAMANI
on the subject, puts it as qTT^^FFO^ " extreme attachment to Isvara, ihe Lord."
reflection
it
13
It
is
On
dif-
will
is
not
much
32-.
own
of
Self
is
Devotion.
The who
of the
Atman
who
confers
emancipation
from
simply
bondage
[
This
is
putting the
previous
Sloka in
in
reality,
we
are
the
Atman
us.
]
i.
e. in
rv
33.
Who
is
himself
sumed
its
fueMwho
a boundless reservoir of
14
VIVEKACHUDAMANI
mercy that knows no reason, and a friend of all good people who prostrate themselves before him
;
fuel. {Fire.....
of
19.
The
state
mergence
in
meant.^
The Sloka
Srutis.
]
is
34.
and approaching him, when he is pleased with prostration, humility and service, (he) should ask him what he has got to know
:
3$.
Master,
O
I
bow
;
bow
to thee
am
into this
sea of birth
and death, with a straightforward glance of nectar-like grace thine eye, which sheds
supreme.
[
The
expression,
abounding
in
hyperbole,
is
is
characteristically Oriental.
plain. ]
The meaning
quite
VIVEKACHUDAMANI
Save me from death, afflicted as I am by the unquenchable fire of this world-forest^ and shaken violently by the winds of ai> untoward lot, terrified and ( so ) seeking refuge in thee, for I do not know of any other man
36.
with
[
whom
to seek shelter.
Forest-fire
&c.
The
world
Samsdra
fire.
\%
commonly compared
Untoward
to a wilderness
on
The
done
evils
of the present
life. ]
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
37.
motive whatsoever.
l6
VIVEKACHUDAMANI
Do good
spring
i.
e.
spring infuses
new
life
into
animate and inanimate nature, unobserved and unThe next Sloka follows up the idea. ] sought.
sT^rrnTcTHm^RT
38.
It
is
f^m Rf^
ll^^ll
mous
is
to
move
removing
the
tarily
others' troubles.
moon who,
HiTR?5:T:^T3^RT^T^Ir:
g^?T[r^^5aTi^>=F;l:
'jl':
^^fr^t^I
^Rf^^^W^T'5^: ^=^^
Lord,
with
elixir-like bliss of
from a pitcher, and delightful to the ear, do thou sprinkle me who am tormented by worldly afflictions as by the
VIVEKACHUDAMANI
tongues of a
forest-fire.
17
even a passing glance of thine eye lights, accepting them as thine own.
[
on
whom
mean
of
Take
on
me and
rv
teach
me
the
way ont
this
world and
s
*
its afflictions. ]
"^
40.
How
to cross this
ocean of phe-
nomenal existence, what is to be my fate, and which of the means should I adopt: Condescend as to these I know nothing. to save me, O Lord, and describe at length how to put an end to the misery of this
relative existence.
[
Among
the various
in the
and
often conflicting
means prescribed
?
Shastras,
which
am
I to
adopt
41.
which
is
like
iS
a forest on
VIVEKACHUDAMANI
fire
and
him with
glance
him
give up
all fear,
42.
his pr De-
who
duly
the scriptures,,
who
is
of a pacified
v/ith calmness,
sheer grace:
[
This verse
13.
is
an adaptation of Mundaka
Upa.
L
he
ii.
The
]
adjectives
imply that
a qualified aspirant.
ITT
^^ f^t^^^
?rr^^TT^'.
43.
Fear not,
is
no death
for thee;
means
;
of
VIVE'KACHUDAMANI
19
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 bliss supreme.
44.
Reasoning on the meaning of the Vedanta leads to efficient knowledge, which immediately followed by the total is annihilation of the misery born of relative
45.
existence.
[
Efficient
hiowledge
the
highest
knowledge,
identity
of
Brahman.
46.
meditation
these
Yoga
of
are mentioned by
the
20
VlVEKACmJDAMANI
in
of
of
whoever abides these, gets Liberation from the bondage the body, which is the conjuring
in the case of a seeker;
Ignorance.
Shraddha, Devotion Slokas 25 and been defined the Bondage of the body
Faith
in
i.
The
reference
is
to Kaivalya
31, 32.
e.
is
solely
due
to
Ignorance or Avidya.
through the touch of Ignorance that thou who art the Supreme Self, findest thyself under the bondage of non-Self, whence alone proceeds the round The 'fire of knowlof births and deaths. edge, kindled by the discrimination between these two, burns up the effects of Ignorance together with their root.
47.
It
is
verily
48.
listen,
The
disciple said;
Condescend to
I
am
VIVEKACHUDAMANI
putting (to thee)
;
2*1
shall
l)e
gratified to
lips.
Bondage, forsooth? How has it c^ne (upon the Self) ? How does it continue to exist? How is one free^ from it? Who is this non-Self? And who is the Supreme Self? And how can one discriminate between them? Do tell me about all these.
49.
What
is
50.
thou!
The Guru replied: Blessed art Thou hast achieved thy life's end
sanctified thy family,
and hast
free
wishest to attain
Brahmanhood by
of
Ignorance
51.
others to free
him from
his
22
l;as
VIVEKACHUDAMANI
of direct realisation
emphasised
]
as
the only
means
of
removing Ignorance.
52.
The
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.
a load
53.
diet
and medicine
completely,
others.
not
54.
The
is
to be
known
illumination,
sage:
to be
known
VIVEKACKUDAMANI
with
23
one's
own
eyes;
can
others
make
hi SI
know
it?
55.
Who
but one's
own
self
can get
bondage caused by the fetters of Ignorance, desire, action and the like, aye, even in a hundred crore of cycles?
rid of the
[
JgnoraJise
of our
real
which
in
turn impels us to
Cycle
universe.
Vv
56.
nor
.by
realisation of one's
with Brah-
man
[
is
Liberation
and by no
ether means.
None
of these,
if
bring
on the
identity
the
to liberation.
*
die body.
According
to the
Sankhya philosophy
liberation
24
is
VIVEKACHUDAMANI
and and
The Purusha
belongs
is
activity
to
which
is
The
the
These are the main differences betvyeen Sankhya and Vedanta philosophies.
Work
to \y^
such as getting
heaven and so
meant.
Compare
Seeing
Him
V J/L.
no other
way.']
57.
The beauty
of
of a guitar's
its
form and
serve
the
skill
playing on
chords
confer sovereignty.
58.
of
of a
shower
words, the skill in expounding Scriptures and Kkewise erudition these merely bring,
on a
little
schol'ar
[
Loud speech.
according to
Speech
is
its
degree of subtlety.
Vaikhari
is.
VIVEKACHUDAMANI
the lowest class,
25
and represents
in
articulate speech.
is
Hence, dabbling
mere terminology
meant.]
59.
The study
of Scriptures
is
useless
Truth
is
unknown,
high^est
and it is equally useless when the Truth has already been known.
[
Prior to realisation,
out Discrimination
as
it
realisation,
is all
the
more
]
so, as
he has already
achieved his
life's
end.
rv
60.
The
Scriptures consisting of
many
words are a dense forest which causes the mind to ramble merely. Hence the man of wisdom should earnestly set about knowing
the true nature of the Self.
For one who has been bitten by the serpent of Ignorance the only remedy is the knowledge of Bra'hman; of what avail are the Vedas and Scriptures, Mantras and medicines to such a one ?
61.
26
VIVEKACHUDAMANI
62.
off
if
one
name
it;
of
the medicine,
(similarly)
without
of the
word Brah-
man.
Without causing the objective universe to vanish and without knowing the
63.
how
is
one to achieve
by the mere utterance of the word Brahman?-it would result merely in an effort of speech.
liberation
[
By
realising one's
Brahman, the one without a second^ in Samadhi, one becomes the pure Chit (knowledge absolute), and the duality of subject and object vanishes altogether. Short of this, ignorance which
identity with
is
the cause of
all evil is
not destroyed.
64.
Without
and
VIVEKACHUDAMANI
to be an emperor by merely saying,
'I
2/
am
an emperor.'
underground requires (for its extraction) competent instruction, excavation, the removal of stones and such other 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
65.
As
a treasure hidden
knower
perverted argumentations.
[
Nikshepah
is
idea
The
practice.]
66.
by all the means in their power te be free from the bondage of repeated births and deaths.
strive
23
VIVEKACHUDAMANI
gg^nr:
by
\K^\\
67.
The question
is
to-day
excellent,
approved
fit
those
to be
known by
terse
and
pithy.]
68.
Listen attentively,
learned one,
to
By
free
listening
from the
69.
The
first
step to Liberation
is
the
extreme aversion to all perishable things, then follow calmness, self-control, forbearance, and the utter relinquishment of
all
[
work enjoined
in the Scriptures.
definecf in
Slokas 2024..
Cf.
VIVEKAGHU'DAMANI
All work
the
that
:
29
including
all
moti-ve,
in the Shastras
and those
their
which
men do prompted by
own
70.
Then come
hearing, reflection on
and long, constant and unbroken meditation, for the Muni. After that the learned one attains the supreme Nirvikalpa state and realises the bliss of Nirvana even
that,
in this
[
life.
Compare
Bri.
Upa.
II. iv. 5.
Meditation
Hearing
of the
lips of the
Guru.
mind
in
one un^
reflection.
state
mind
in
which
there
fall
no
distinction
the
mental
activiti es
is
suspension,/
It is
a
*
relatjvity,
which
The utmost
inexpressible
that can
Bliss,
be said
is
that
it
is
and Pure
Consciousness.
'
Nirvana,
which
literally
]
means
blown
out,' is
another
name
for this.
30
VIVEKACHUDAMANI
going to tell you fully about what you ought to know the discrimination between the Self and non-Self.
71.
I
Now
am
Listen to
it
it
in your
mind.
72.
viz.,
Composed
of the
seven ingredients
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
rs
rs
rv_
73.
This
body,
reputed to be
'
the
abode
is
of the infatuation of
and mine,'
designated by sages as the gross body. The sky, air, fire, water and earth are
subtle elements.
[
They
The
These
are the
materials out
VIVEKACHUDAMANr
of which the gross
JC
body has been formed. have got two slates, one subtle and the other
They
gross.]
Being united with parts of one another and becoming gross (they) form
74.
And
form sense-objects the groups of five such as sound and the rest which conduce
to the
individual soul.
Being united ^c, 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
itself
is
formed by
with one-eighth of
Form
sense-ohjects
Tanmdtrds. by being
received
by the
taste
sense-organs.
Soimd and
and
sight.
ike
Happiness includes
its
opposite,
32
V'lVEKACHUDAMANI
llvsv^ll
Those
fools
who
ment, so very difficult to snap, come and depart, up and down, carried amain by the
powerful emissary of one's own action. and depart &c. Become sabject [ Come
to
t>irth
Powerful emissary &c. Just as culprit seizing things not belonging to him is put in fetters and sentenced by the royal affair in various ways, so
the Jiva, oblivious of his real
nature, through his
attachment to sense-object
kinds of misery.
]
is
subjected to various
^c^rf^nr:
q^w:^ q^
76.
The
moth,'
these
five
have
one or other of the five senses viz., sound etc., through their own attachment. What then is in store for
these five The word guna [ Their own attachment the text means both a rope and a tendency.'
is
man who
attached to
:
all
'
in
]
'
VIVEKACHUDAMAM
r r-
33
11
Sense-objects are
more
virulent in
cobra even. Poison kills one who takes it, but those others kill one vvho even looks at them through the eyes.
\Looksat them
eyes here
is
eyes.
The
mention of the
only typical, and implies the other sense-organs also contact with the external world
;
by any organ,
is
intended.
o;^
78.
llvs'^^ll
fetters
free
terrible
senseis
alone
fit
for liberation,
and none
all
else.
the six
Six Shastras.
The
]
six
schools
of
Indian
with-
Mere book-learning
produce any
effect.
34
79.
VIVEKACHUDAMANI
Those seekers after liberation wlicfhave got only an apparent dispassiont (Vairagya) and are trying to cross the ocean of Samsara (relative existence), the
shark of hankering catches by the throat and violently snatching away drowns-them.
half-way.
[
Snatching away
]
]nana.
has killed the shark known, as sense-object with the sword of mature dispassion, crosses the ocean of Sanlsa;:aj,
80.
free
[
He who
from
all
obstacles.
]
Dispassion
Vairagya.
rv r-
81
the
ful
Know that death quickly overtakes^ stupid man who walks along the dread.
ways
of
who
own
reasoning, achieyas.
endknow
this to be true.
VIVEKACHUDAMANI
35
82.
If
shun sense-objects from a good distance as thou wouldst do poison and always cultivate carefully the nectar-like virtues of contentment, compassion, forliberation
giveness,
straight-forwardness,
calmness
and
self-control.
83.
Whoever
leaves aside
viz.,
what should
always be attempted,
tion from the
the emancipa-
bondage of Ignorance without beginning, and passionately seeks to nourish this body which is an object for others to enjoy commits suicide thereby.
For othtrs to enjoy : to be eaten perchance by dogs ^nd jackals after death. ]
[
8j4-.
Whoever seeks
to realise the
Self
36
VIVEKACHUDAMANI
of
river
by
it
85.
So
He who
Infatuation.
etc. are
That
]
am
the
body or
that the
body
mine.
Xxii.
20-2I.
87. for
it
is
to be deprecated
arteries
and veins,
fat,
and
full of
VIVEKACHUDAMANI
3/
*s
'j^^i^WT
88.
is
produced by
ments subdividing and combining with the other four, and is the medium of experience for the soul. That is its waking state in which it perceives gross objects.
[
Subdividing
]
etc.
Paiichikarana
see
note
on
Sloka 74.
89.
Identifying
itself
though separate, enjoys gross objects, such as garlands and sandalpaste etc., by means of the external organs. Hence this body has its fullest play in the waking state.
individual soul,
nrT%
90.
\^t ^^ ^TS^f^^f^:
Know
this gross
II6.0H
body to be like a house to the householder, on which rests man's entire dealing with the external
world.
38
VIVEKACHUDAMANI
decay and death are the various characteristics of the gross body,
91.
Birth,
childhood
it
conditions;
and order
of
is
and
meets with different kinds of treatment, such as worship, insult and high honours.
Caste
Brahmana
]
&c.
Order of
life
Brahma-
charya
etc.
92.
The
ears,
skin,
of
eyes,
nose
the
and
vocal
of
cognise
organs,
action,
are
organs
owing
work.
fV
VIVEKACHUDAMANI
39
93
is
94.
called
the Manas, from its considering the pros and cons of a thing; the Biiddhi, from its property of determining the truth of
objects;
the Ego,
from
its
identification
with this body as one's own self; and the Chitta, from its function of seeking for
pleasurable objects.
The same Prana becomes Prana, Apana, Vyana, Udana and Saniana accord95.
ing to
tlaeir
diversity
of
functions
and
is
fashioned
various
ornaments,
form
40
VIVEKACHUDAMANI
organs of action such as speech etc., the five organs of knowledge beginning with the ear, the group of five Pranas, Btiddhi and the rest, together with Nescience, desire and action these eight
96.
five
The
'cities'
make up what
is
called the
subtle
body.
j
Nescience &'c.
55,
97.
also
Listen,
this
is
subtle
body, called
of the
Linga body,
before
produced out
elements
their
subdividing
and
combining with each other, is possessed, of desires and causes the soul to experience
the fruits of
less
its
actions. It
is
a beginning-
on by
own
"K ^
ignorance.
VIVEKACIIUDAMANI
4I
98
99.
,
Dream
is
from the waking state, where it shines by itself. In dreams Biiddhi, by takes on the role of the agent and itself the like, owing to various desires of the
distinct
while the Supreme At man with Buddhi as shines in its own glory, its only superimposition, the witness of everything, and is not touched by the least
waking
state,
does.
As
it
is
its
[Buddhi here
*'
the
one
it
By z/jf^ independently
Takes
OTi
Atman
is
the
intelligent principle,
and whatever Buddhi does does borrowing the light ot the Atman. ]
^r^^ir^^fif^ c[^5iTi^WK?iT
^^^'^#s^^ H
42
vivekachuDamani
This subtle body is the instrument for all activity oi the Atman, who is Knowledge Absolute like the adze and other tools of a carpenter. Therefore this Atman is perfectly unattached.
100.
,
101.
or defectiveness
merely;
etc.
so are deafness
and
forth,
dumbness
of the
of
ear
and so
but
never
the
Atman, the
Knower.
102.
and leaving
this
body etc. are called by experts functions of Prana and the rest, while hunger and
thirst are characteristics of
Prana proper.
VIVEKACHUDAMANI
103.
43
its
seat in the organs such as the eye etc., as well as in the body, identifying itself with
jeflection
of:
the
Egoism which, identifying itself with the "body, becomes the doer or enjoyer and in conjunction with the Gtmas such as the Sattva, assumes the three different states.
104.
Know
that
it
is
[Gunas
Prakriti.
105.
able
it
When
miserable
when
becomes So contrary.
it
happiness and misery are the characteristics the ever-blissful of egoism, and not of
Atman.
106.
44
VIYEKACHUDAMANI
on the Atman manifesting through them, and not independently, because the Atman is by its very nature the most beloved of all. Therefore the Atman is ever blissful, and never suffers misery.
as dependent
[
Yajnavalkya's teachings
to his
wife Maitreyi.
107.
That
in profound
sleep
we
ex-
Atman independent
by Sruti,
Kausi-
clearly attested
and inference.
taki
verb.
the
is
Lord.
It
is
without
three
beginning,
made up
is
of
the
Gunas
one of
and
is
.
their cause)
She
to
be inferred by
clear
intellect only
from the
effects
She produces.
VIVEKAGHUDAMANI
It
is
45
this
whole
balanced
universe.
[
The
Undifferentiated
the
perfectly
is is
no manidisturbed,
fested universe.
When
Lord.
this
balance
Power of
the
This
call
]
distinguishes
the
the
Vedantic conception of
the
Maya from
nor nonexistent nor partaking of both characters neither same nor different nor both neither composed of parts nor an indivisible whole nor both She is most wonderftd and cannot be described in
109.
is
he
neither existent
w^ords.
rv
This Maya can be destroyed by the realisation of the pure Brahman, the
110.
46
VIVEKACHUDAMANI
one without a second, just as the mistaken idea of a snake is removed by the discrimination of the rope. She has Jier Gunas known as Rajas, Tanias and Sattva,
named
1J.1.
Rajas has
activity,
its
Vikshepa-Shakti or
is
projecting power
of
an.
which
and
of the nature
from,
which
this
primeval flow of activity has emanated. From this also, the mentalmodifications such as attachment and the rest and gtief a,nd the like are continually produced.
[
Vikshepa-shakiith2it
power which
at
once
projects a
new form when once the real nature of a thing has been veiled by the dvarana-shakti, rhentioned later in Sloka 113,
Primeval flow
state. Cf.
etc.\,
e.
the
phenomenal world,
into an involved
alternately evolving
Gita xv.
4.]
VIVEKACHUDAMANI
112.
spite,
O^J
Lust,
aii^er,
avarice,
arrogance
egoism, envy and jealousy etc. these are the dire attributes of Rajas, from which
this worlflly
tendency
is
Therefore Rajas
man
113,
^z'rzV?
is
the
ap.-
power
of
things
what they are. It is this that causes man's repeated transmigrations, and starts the action of the projectpear other thaa
ing power (Vikshepa)
^
r^
114-,
Even wise
and. learned
men
and
men who
and adepts in the vision of the exceedingly subtle Atman, are overpowered by Tamas and do not understand the Atman even though clearly
are clever
Wtatis simply
48
VIVEKACHUDAMANI
superimposed by delusion, they consider as true, and attach themselves to its effects. Alas! How powerful is the great Avrzlz Shakti of dreadful Tamast
115.'
Absence
of
right
judgment,
or
and doubt
one
"veiling
these
certainly never
desert
this
power"
[
Wan/ of definite
may be
One
tied to
these does
one asleep or
[
Stock or
stojie
lit.
pillar,
VIVEKACHUDAMANI
49
117.
Pure Sattva
is
(clear)
like
water,
and Tamas
makes
the
for transmigration.
Atman
world of matter.
VTITT
118.
Titter
The
traits of
absence of
and
Yama
yearning for liberation, the divine tendencies and turning away from the unreal.
[
Absence of pride
etc.
The
reference
is
to
the
Yama
Purity,
Non-killing,
III.
truthfulness etc.
contentment
etc.
Aphorisms
Divine
30
&
32.
tendencies
The
to
the
50
TIVEKACHUDAMANl
119,
The
traits
of
pure
supreme peace, contentment, bliss,, and steady devotion for the At man, by which the aspirant enjoys bliss ev^erlasting-...
[
Pure Sattva
Sattva unraixed
]
with Rajas-
aji<l
Tamas
elements.
r^
'N
120.
a^
the
compound
is-
the
Profound sleep is* causal body of the soul. its special state, in which the functions of
the
[
mind and
all its
Undifferentiated Avyakt'amyWiQn\!\QnQ6. in
0/tke x/ identifying
>^ith thi& or the
itself
thTOugh ignorance-
suspended' not in perfect The functions. knowledge as in Samadhi, but in ignorance. Tfeis^ is the differentia between tbes two states. ]
VIVEKACHUDAMANI
^^sr^r^fiTrdy HTi fNrr^
r^
"^
51
121.
all
Profound sleep
is
the cessation of
kinds of perception, in which the mind remains in a subtle, seed-like form. The
the universal verdict that did not know anything then. [Ail kifids of perception including rememalso.
test of this is
I
verdict
&c. This
negative re-
mind even
^
122.
f^^fKT
f^^:
5[yT<^:
The body and the organs, the Pranas, Manas and Egoism etc., all forms
of function,
the sense-objects,
pleasures
as
and the
rest,
the ether and so forth, in fact, the whole universe, up to the Undifferentiated all
this is Not-self.
[
set forth
what we are
We
]
are the
Pure
from
all
duality.
52
VIVEKACHUDAMANI
123.
to
the
of
gross
Maya
These and Maya Herself know thou to be Non-self and therefore unreal like the mirage in a desert,
^[Mahat
to
Cosmic
Intelligence.
Prakriti
It
is
the
first
proceed from
or
Maya.
lo-ii.
]
For the
I. iii.
124.
Now I am
man
is
going to
tell
thee of the
which
[
tains liberation.
Liberation
]
:
'
literally
means extreme
aloofness.
125.
There
is
some
Absolute
Entity,
Egoism, the witness of three states, and distinct from the five sheaths or coverof
ings.
l^Five
sheaths
&c.
Consisting
(
respectively
of
),
Anna
matter
),
Prana
force
),
Mana
mind
VIVEKACHUDAMANt
5^
Vijnina (knowledge) and Ananda (Bliss). The first two comprise this body of ours, the third and
fourth
make up
last
and the
the
Atman
book.
]
These Kosas
126.
Who knows
pens in the waking state, in dream and in profound sleep, is aware of the presence or absence of the mind and its functions,
of
the
notion,
passages as
Kena Up.
I.
6,
and
Bri. III.
iv.
2. ]
no one beholds, who illumines the Buddhi etc., but whom they cannot illumine. This is He.
127.
all,
Who
Himself sees
whom
128.
By whom
this universe
is
pervaded,
all
whom
nothing pervades,
who
shining
VIVEKACHUDAMANI
54
This
is
He.
Compare Chhandogya
III. xi. 6,
Who
V. 15,
shining
etc.
A
ii.
Katha Upa.
vi.
II.
Mundaka
II.
10,
and Swetaswatara
14.]
By whose very presence the body, the organs, mind and intellect keep to
129.
their
respective
spheres of
action,
like
servants
rv
"v.
130.
down
jar,
pleasure etc.
known
the
for
He
!
essence of
Eternal
Knowledge
[
Compare
Bri.
IV.
iii.
23.]
This is the innermost Self, the primeval Purtisha (Being) whose essence
131.
,
V.1VEKACHUDAMANI
55
same, yet reflecting through the different mental modifications, ^nd commanded by whom the organs and Pranas perform their functions.
T\'ho
is
ever
the
iKfiermost Self
Vide
Bri. III.
4 and elsewhere.
II. 12.
Jiifleciitig etc.
Commanded
to
it
the
opening
^^RTH^T
132.
-of
f^^^ftr^:
!T^m^
\\\\\^
fnll
Sattva^ in the
chamber
of the
intellect, in the
Akasa known as the Unmanifested, the Atman, of charming splendour, shines like the sun aloft, manifesting this universe through Its own effulThis Sloka gives t^e hint wh-ere to look in for the Atmen. First of all there i the gross body
[
gence.
is
the
mind
of
which
Buddhi or
intelligence,
characterised
;
hy determination^ is the most developed form ^vithin Buddhi again, pervading it, is the causal body known as the Unmanifested. We must seek ti) Aiman iofeide this. The idea is that
5$
VIVEKACHUDAMANI
transcends
all
Atman
*
in fact
the
The whole sphere of duality and materiality. word Akasa often occurs in the Sruti in the sense of Atman or Brahman. The Vedanta Sutras
'
(I.
i.
22)
discuss
this
]
question
and
decide
in
133.
of
The knower
of
of the modifications
of
the activities
fire
iron;
It
iron
ball
which
it
Atmao
and so
forth.
II.
ii.
Compare Katha
9. ]
r\
r^
/^
rv
<v
neither
born
VIVEKACHUDAMANI
57
It undergo any change, being eternal. does not cease to exist even when this
body
(after
[
is
it is
broken)
for It is independent.
This Sloka refers to the six states enumerated by Yaska, which overtake every being, such as The Atman is above all birth, existence etc.
change.
]
135.
The Supreme
its
Self,
different
from
modifications,
of the
essence of Pure Knowledge, and Absolute, directly manifests this entire gross and subtle universe, in the waking and other
states, as the
substratum
of the persistent
Itself
sense of egoism
faculty.
\
and manifests
as
universe.
matter
and thought.
The Witness of Buddhi all actions that we seem to be doing are really done by Buddhi,
while the
Entity.
]
5S
VIVEKACHUDAMANI
p^^JT^nrm ^r^rfkfe
sf^sr^r^rrri
136.
By means
thy
of a regulated
mind and
own
Self, in
the body, so as
It,
to
identify .jthyself
with
cross
the
Brahman
\^
as
thy
own
essence be
blessed.
Identity
//
instead
By
Established
are
nature
with
through
forth.
]
137.
self
is
Nonits
this
and death.
It
through this that one considers this evanescent body as real, and identifying
VIVEKACHUDAMANI
oneself
59
with
it
it,
nourishes,
bathes, and
by means of ( agreeable sense-objects, by which latter he becomes bound as the caterpillar by the threads of
preserves
its
[
cocoon.
^izM<f^ keeps
it
Sense-objects
&c.l^ runs
in
the
turn throw
to
his
its
through
138.
One who
is
overpowered by igno-
xance mistakes a thing for what it is not It is the absence of discrimination that causes one to mistake a snake for a rope and great dangers overtake him when he
seizes
it
through
that
friend,
wTong
it is
notion.
Hence,
listen,
my
the mistak-
Discrimination
)
between what
not real
(viz.
is
real
(viz. the
Self
and what
]
is
the
phenomenal
world).
60
r^
VIVEKACHUDAMANI
and which manifests Itself through the power of knowledge, indivisible, eternal, and one
Self,
whose
without a second,
of the stin.
[
as Rahu does
reference
is
the orb
solar
As Rdhu &c.
The
to the
is
eclipse.
to
supposed
Rahu.
ii?oii
When
a
one's
own
Self,
is
man through
And
ignorance
identifies himself
non-self.
Rajas called Vikshepa^ the projecting power, sorely afflicts him through the binding fetters of lust, anger etc.
[
1 1 1
VIVEKACHUDAMANI
6l
141.
The man
of
perverted
intellect,
shark of
utter
ignorance,
himself
(Buddhi) as that
bute
is its
and
superimposed attriin
of
this
the
poison of sense-enjoyment,
now
Self
is
sinking,
now
[
rising,
Himself
imitates
nature of every being, but a mistaken identification with the Buddhi causes
him
to
appear as if he
were
active.
Sarnsdra
the entire
:
Up and down
sinking and
mz>/^. Acquiring
or the animal,
deeds performed,
]
therein.
6^;
VIVEKACHUDAMANI
.
As layers of clouds generated by the sun's rays, cover the sun and appear solely
142
,
(in the sky), so Egoism, generated by the Self, covers the Reality of the Self and
appears solely by
[
itself.
if
no Atman at But the clouds vanish subsequently, and so all. does egoism too. ]
Solely by itself-^2^.^
there were
143.
when the
clouds
sun
the
is
swallowed up
is
by
dense
when
hidden by intense ignorance, the dreadful Vikshepa Shakti (projecting power) afflicts the foolish man with
Atman
numerous
griefs.
The
which
is
The
verb^qeiirf in the
The
foolish
man
is
made
to take
]
sometimes very
low bodies
that is the
meaning.
VIVEKACHUDAMANI
144.
It
is
6$
from these two powers that man's bondage has proceeded, beguiled by which he mistakes the body for the Self and wanders (from body to body)
Tzvo powers
viz.,
projecting
tp
powers
Tm
q-^^TTT5 ^^3^5:
^^?^nfR ^TT%^r
*.
145.
is
Of the tree
is its
of
Samsara ignorance
with the
its
body
leaves,
work
trunk,
twigs,
the
sense-objects
flowers,
is
the
bird on
[
it.
In
tliis
relative
is
existence is
likened to a
detail.
vrill
brought out in
kind
of
The
be patent on
this
And such
in
abound
this
S&ul
is
tht
bird
&'c.
Compare
the beautiful
64
Slokas of the
VIVEKACHUDAMANI
Mundaka Upanishad
(
III.
i.
1-2
" &c. With the ripening of "ST ^'irr ^i^r Knowledge the two birds coalesce into one, the Self alone remains, and life is known to be a
^m^
dream.
146.
self-caused,
and
without beginning and end. It subjects one to the long train of miseries such as birth and death, disease and
decrepitude and so forth.
[
Self-caused
not
depending upon
any other
cause.
Wiihout end
Relatively
it
speaking, that
disappears.
]
is.
On
rN
This bondage can be destroyed neither by weapons nor by wind, nor by fire, nor by millions of acts by nothing except the grea^ sword of the Knowledge
147.
VIVEKACHUDAMANI
65
Paramatman.
by the Scriptures,
Acts
enjoined
20.
and
of
done
with motives.
Grace
L'pa.
Paratnatmait
An
echo
Kaiha
read-
ing
of
I. ii.
The
'^TT^sraTH^r^'
the
mind
which means 'through the purity and organs etc' This meaning
j
is
148.
One who
is
passionately devoted to
the authority of the Srutis acquires steadiness in his Swadharma, which alone con-
man
Self,
of
and by
is
Samsara with
duty,
root
[
destroyed.
Swadharma
lit.
one's
own
or the duly
for
all
which we are
fit,
to perform, as the
to perfection.
J is root
Ignorance.
^
149.
ViVEKACHUDAMANr
Covered by the sheaths like 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^
acctimulation of sedge.
\^The sheaths &'c.
See
to
note
on
Sloka
i?5.
They
the
through them.
Anandainaya the' Knowledge sheaths are gradually finer and finer. consists in going beyond them all by means of regulated practiceand coming face to face, as it were, with the Atman. ]
From
Afinamaya
the
-V
150.
On
i)erfectly
appears-
The
water
is
is
to
be pro:
is
already there
only
in the-
So
151
of
When all
the
five
man
appears
pure,
un-
everlasting
and
VIVEKAGHUDAMANI
alloyed
bliss,
(if
indwelling,
supreme, and
as being other than
self -effulgent.
\
Eliminated
Discriminated
the Self.
Indwelling
heart of
all.
bondage the wise man should discriminate between the Self and non-Self. By that alone he comes to know his own Self as Existence-Knowledge-Bliss x\bsolute, and becomes happy.
152.
his
To remove
153.
He
is
free
who
discriminates
be-
tween all sense-objects and the indwelling, unattached and inactive Self, as one separates a stalk of grass from its enveloping sheath, and merging everything in It remains in a state of identity with That.
\_All
se?ise-ol)jects
specially
the
body and
its
D'gans.
Inactive
A stalk
IL
iii.
17.
Merging &.
Knowing
that
only the
]
Atman
68
VIVEKACHUDAMANI
This body of ours is the product o\ food and comprises the material sheath and dies without it it lives on food, it is a mass of skin, flesh, blood, bones and lots of other filthy things, and can
154.
;
Atman.
[
Product of food
]
that
went
to
build up
the
parent-body.
does not exist prior to birth or posterior to death, but lasts only for a
155.
It
short (intervening) period its virtues are transient, audit is changeful by nature;
;
it is
is
a sense-object
;
like a jar
how can any other thing) Witness of it be one's own Self, the changes in all things ?
{^Manifold
transformations.
VIVEKACHUDAMANI
69
156.
legs,
The body,
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.
[
Different functions
]
other
than those
directly
interfered with.
157.
is
different
from
the body,
and
states etc.,
is
witness,
demonstration.
[
Characteristics
etc.
States
boyhood, youth
can the body, being a pack of bones, covered with flesh, and full of filth, and highly impure, be the selfexlstent Atman, the Knower, which is ever distinct from it ?
158.
How
70
VIVEKACHUDAMANI
159.
fies
It is
the foolish
man who
identi-
himself with a mass of skin, flesh, fat, bones and filth, while the man of dis-
own
Self,
the only
body.
v
s
rv
*^
*v
160.
The
stupid
man
thinks he
is
the
book-learned man identifies himself with the mixture of body and soul, while the great man possessed of Realisabody, the
tion due
to
discrimination,
looks iipon
classes
in
Sloka,
of
whom
the Advaitist
is
of
course
Mixture of body a?id soul The average man thinks he is both body and soul acting in unison.]
VlVEKACMUDAMANi
^^ ^^^^
H?^?!!
bones ahd filth, and identify thy<;elf instead with the Absolute Brahman, the Self of all, 2in(\ thus attain to supreme Peace.
As long as the book-learned man does not give up his mistaken identification with the body and organs etc.-, which are unreal, there is no talk of
162.
emancipation even for him, be he ever so erudite in the Vedanta and morals.
'
etc.
Jn
fact,
jective world.
Erudite &.
less
Mere book-learning
state of
is all. J
is
meant. Unwill
oneness he
be
72
VIVEKACHUDAMANI
163.
self
with the shadow-body, the imagebody, the dream -body, or the body thou
hast in the imaginations of thy heart, cease
living-
body
Shadoiv-hody
Jmage-body
Dream-body
in
the
dreams.
Living-body
etc.]
164.
The
is
identification with
the body
alone
the root
which
produces
the
who
are at-
tached to the unreal ; therefore destroy Whea thoii this with the utmost care.
this identification caiised
given up,
rebirth.
[
there
is
VIVEKACHUDAMANI
73
165.
are
all
faniiiiar,
organs of
it-
were
living.
Orga7is
of
acfio?i
The
brain
centres
which
control
cretion
speech, manual
activity,
locomotion, ex92.
Material Sheath
following.
described
in
Slokas
154 and
is
This
said
to
activity
Sheath
here
impart
appear
Valli or chapter.
166.
Self
Neither
is
the Vital
Sheath the
because
of
it is
it
a modification of
Vayu
never
and
out
74
VIVEKACHUDAMANl
knows in the least either its 'own weal and woe or those of others, being eternally
-dependent on the Self.
Vdyu The Prana-Vayu or life-force is meant here. The word commonly means air, wiiich 4)rings in the comparison with the air in the next line.
[
:
i.
e.
as
breath,
which
is
its
gross manifestation.
The organs of knowledge together with the mind form the Mental Sheath,
167
.
and 'mine.'
It
is
powerful
creating
and
difitself
of
name
etc.
It
manifests
i.
e.
Vital
Sheath.
[
Organs of
knowledge
The
brain
centres
W'liich
VIVEKACHUDAMANI
168.
ficial)
75
is
the (sacrifuel
of
and set sense-objects which act as the stream of oblations, brings about this phenomenal
universe.
[
the
The sacrificial fire confers on the Yajamana, or man who performs the sacrifice, the enjoyments
So
the
mind
also confers
of the
the
mind
There is no Ignorance (Avidya) outside the mind. The mind is Avidya,' the cause of the bondage of transmigra169.
tion.
When
that
is
destroyed,
it
all else
is
destroyed, and
[According
in the Self,
It
is
when
Vedanla, there
is
is
which
by nature
pore
and
perfect.
Jts
Ignorance or Avidya
so
to
ihat
has covered
vision,
say and
It
subject to change.
Now,
ignorance
is
imbeds
^6
ded
in the
VIVEKACHUDAMANt
mind.
When
the
mind
This
is
thoroughly
the
purified through
Sadhana or
itself.
discipline,
is
glory
of the
Atman
manifests
said to
be
liberation.
In dreams, wlien there is no actual contact with the external world, the mind alone creates the whole universe consisting
170.
of the enjoyer etc.
waking
no difference. Therefore all this ( phenomenal universe ) is the projection of the mind.
state also,
is
[
there
i.
And
similarly in the
e.,
the enjoyer,
the enjoy-
subject,
object
and
their
r^
In dreamless sleep, when the mind is reduced to its causal state, there exists nothing ( for the person asleep ) as is
171.
,
Hence
VlVEKACHUDAMANl
man's
Tf
tion of
reality.
'^Universal
experience
The
subject
has been
]
Clouds are brought in by the wind and again driven away by the same agency. Similarly, man's bondage is caused by the
172.
is
caused by that
173.
It (first) creates
an attachment in
all
man
for the
body and
other
sense-
and binds him through that attachment like a beast b}^ means of ropes.
objects,
Afterwards, the
sense-objects
self -same
mind
creates in
and
frees
him from
the
bondage.
[For the double meaning of the word Guna,
note on Sioka 76.
]
see
78
VIVEKACHUDAMANI
Therefore the mind is the only cause that brings about man's bondage
174.
or liberation
of
when
Rajas
it
leads to bondage,
elements
bindu Upa.
it
conduces to Liberation.
of the second Sloka of
[A reminiscence
]
^^^cfr ifejT^r gg^TAttaining purity through the preponderance of Discrimination and Renun175.
ciation,
the
mind makes
for Liberation.
Hence the wise seeker after Liberation must first strengthen these two.
[
Discriminaiion
Rernmciation
Non-Self.
of the Non-self.
rv
nVKKACHUDAMANf
176.
Ill
/^
of
the
forest-tract
sense
a long
tiger calle^i
mind.
who have
177.
The mind
the experiencer
all
of
life,
and
tribe, as
of qualification, action,
f
means and
results.
Gross or fine
in the waking-
respectively.
Action
Means
Results
such as enjoyment or
liberation.
Deluding the Jiva who is unattached Pure Intelligence, and binding himr by the ties of body, organs and Prauas, the mind causes him to wander, with.
178.
3o
ideas Gi
'
VIVEKACHUDAMANI
I
'
and
'
enjoyment
{^Binding
of results
Prafias
achieved by himself.
strictly
speaking,
us.
]
it
is
179.
evil of
of superimposition
created by himself
that causes
the
and none
else.
It is this
etc.
for the
is
man
of
who
tainted by
the favourite
to explain
at all.
nonRajas
theme
and Tamas.
[
Superimpositio7i
This
to
is
of the
Vedanta Philosophy,
ever-free Self
came
be bound
thing
says,
is
mistaken
identit}^,
it
a self-hypnotism,
in
lies
de-hypnotising
ourselves.
Hence sages who have fathomed its secret have designated the mind alone as Avidya or Ignorance, by which alone the universe is moved to and fro, like
180.
masses
of clouds
by the wind.
VIVEKACHUDAMANT
Si
Therefore the seeker after Liberation must carefully purify the mind. When -this is purified, Liberation is as easy of access as a fruit on the palm of one's hand.
181.
182.
He who by means
of
one-pointed
devotion for Liberation roots out the attachment for sense- objects, renounces all
actions,
and with
Brah-
man
the intellect.
motives. are done with of the hearing (from the Hearittg and meditation, of the highest Guru), of the Jiva and BrahVedantic truth the
r
AU
actions
that
i.
selfish
etc.
e.
lips
reflection
identity
man.
Si
183
VIVEKACHUDAISTANF
Neither cam the Mental Sheath Be the Supreme Seif^ because it has a beginnings and
is
an end
is
subject to modifications^
is
an
object.
Whereas the
subject
can
knowledge.
[
Is
an
object
is
the
eternal subject.
Buddhi with its modifications and. the organs of knowledge^ having thecharacteristics of the agent, forms the Vijnanamaya Koshaor Knowledge Sheath^, which is the cause oi man's transmigration..
184.
[
Buddhi
Modifications
Having
agents*
This Knowledge Sheath, which seems to be followed by a reflection of the power of the Chit, is a modification of the Prakriti, is endowed with the functiQU oi
185.
VIVEKACHUDAMANI
knowledge, and always wholly identifies self with the body and the organs etc.
[
B$
it-
Followed
Chi/
is
in reality material
and
but a reflection
intelligent.
]
of ihe C/ii/ or
Atman makes
appear as
Modification ^c.
profit
^wiW^ 15^wr:
186-7.
carries
on
all
per-
experi-
Being born in various bodies it comes and goes, up and down. It is this Knowledge Sheath that has the waking, dream and other states and experiences joy and grief.
ences their results.
[
Previous desires
births.
dies,
84
VIVEKACHUDAMANI
188.
It
always
mistakes
the
dutie* ts,
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
life
with
it
suffers
It is
delusion.
Orders of life
Ashramas.
The
self-effulgent
Atman which
is
Pure Knowledge, shines in the midst of the Pranas, within the heart. Though immutable. It becomes the agent and experiencer owing to
Its
superimposition
a quotation from
The
first
is
7.
In
the midst
of the Pranas
great
neari^ess is
VIVEKACHUDAMANI
meant.
8$
Prana means
is
Wiihin the heart \vi Buddhi, the seat of which supposed to be the heart. ]
190.
exists,
Though the Self of everything that this Atman, Itself assuming the
Buddhi and
Itself as
limitations of the
wrongly
upon
Buddhi
here
stands
for
Knowledge-
Sheath.
As something different as conditioned and bound, just an ignorant man may consider earthen pots as
something
distinct
made.
The
wise
simply due to
of the mind.
]
man knows that the difference is name and form, which are creations
86
191.
VIVEKACHUDAMANI
Owing
superimpositions the
changing, assumes the qualities of the superimpositions and appears to act just as they do ^like the changeless fire assuming the modifications of the iron which it turns red-hot.
qi;:
PTfT^nr^
may mean
transcending Nature."
Mcdificatiom
such as
size,
shape
etc. ]
192.
The
disciple questioned,
*'
Be
it
through delusion or otherwise that the Supreme Self has come to consider Itself
as the Jiva, this superimposition
is
with-
and that which has no beginning cannot be supposed to have an end either.
out beginning,
Jiva individual soul, or the imposed limitations. ]
[
Self
under
self-
Therefore the Jivahood of the Soul also must have no end, and its transmit
193.
'*
VrVEKACHUDAMANl
iy
^ration continue for ever. How then can there be liberation for tht soul ? Kindly
enlighten
Teacher.'*
[
me on
this
point,
revered
Jwahood the
cv<?i-
free
A tin an.
194.
The Teacher
replied:
Thou
!
hast
Tightly questioned,
learned one
Listen
thou therefore attentively: The imagination which has been conjured up by delu* i;ion can never be accepted as a fact,
^rf^cf f^nr r^riaiF^^
Ht**i^ l^^i^:
But lor delusion there can be no connection of the Self which is unattached, beyond activity and formless with
195-
as
in
the
case
of
Blueness
etc.
The
in
its
it.
own The
blueness
is
in the sky.
88
VIVEKACHUDAMANI
196.
The Jivahood
is
of the
beyond beyond activity, and which is realised within as Knowledge and Bliss Absolute has been superimposed by the delusion of the Buddhi, and is not ral. And because it is by nature an unreality, it ceases to exist
Witness, which
when the
[
delusion
is
gone.
Absolute
These
are
It>
Its essence,
as
197.
It exists
delu--
supposed to be the snake only so long as the mistake lasts, and there is no more snake when
rope
is
The
Similar
is
the
VIVEKACHUDAMANI
$g
198-9.
Avidya or
Nescience
and
its
beginning-
rise of
though begin ningless, are destroyed together with their root like dreams on waking up from sleep. It is clear that the phenomenal universe, even though begin-
ningless,
is
not eternal,
like
previous
non-existence.
\
Their root
i.
e.
Avidya.
Previous non-existence
Prdgabhdva a term
say
of
Hindu
there
logic.
When we
a thing
comes
into
we imply
also that
was non-existence of
that
particular
thing
'
prior to the
exi!^tence
'
moment
of
its
birth.
And
this
non-
is
obviously beginningless.
But
\\.
ceases
Similarly,
or knowl-
beginningless, disappears
]
when
comes.
90
VIVEKACHUDAMANI
200-1.
though beginningless, 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
due to a
false
knowledge.
as
a
crystal
Superimposed
a,
attributes'.
Just
placed near
Or when we
through an aperture, as the aperture becomes bigger and bigger we see more and more of the thing
behind
place
,*
but
we erroneously think
in
that
the thing
is
growing, whereas,
in
reality
all
the
change takes
the
curtain only.
Similarly
we
see the
Atman through
ot which
Buddhi
which
is
continually changing,
of
it is
leads us to
too,
think
is
that the
Atman back
]
changing
which
a mistake.
202.
The
VIVEKACHUDAMANI
9I
Brahman.
203.
This realisation
is
attained
by a
between the Self and non-Self. Therefore one must strive for the discrimination between the indiviperfect discrimination
dual soul
Self.
204.
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
it
is
polluted by
These impurities So can be removed bv filtration, distillation etc. the apparent impurity of the soul can be removed by discrimination, which shows that it is Nescience
foreign substances mixing with
thai hides the real nature of the Self.
]
9:2
VIVEKACHUDAMANI
205.
this
When
very
as
individual
definitely
realised
Therefore
a point to completely
remove things
eternal Self.
[
like
egoism
etc.
from the
Things
which are
in reality superimpositions.]
This Knowledge Sheath (Vijnanamaya) that we have been speaking of, cannot be the Supreme Self for the following reasons because it is subject to change, because it is insentient, is a limited thing, an object of the senses, and
206.
is
not
constantly
present:
An
unreal
Atman.
[
Subject to change.
Whereas
is
the
Atman
is
changeless,
the
all
eternal Subject,
things.
VTVEKACHUDAMANI
207.
93
Sheath (Anandamaya) is that modification of Nescience which manifests itself catching a reflection of the Atman which is Bliss absolute; whose attiibutes are pleasure and the rest which appears in view when some object agreeBlissful
;
The
itself.
It
makes
spontaneously felt to the fortunate during the fruition of their virtuous deeds from which every corporeal being derives
[
be the typical enjoyment of the Anandamaya Kosha. And deep sleep is always a state of intense
ignorance.
Hence
this
tion of Nescience.
The
reference
is
to the
Upa.
(
II.
v.,
where Friya,
Moda and
)
Pramoda
to
are
said
]
Sheath has its fullest play during profound sleep, while in the dreaming and wakeful states it has only a partial manifestation, occasioned by the sight of agreeable objects and so forth.
208.
Blissful
[
The
Sight... so fortk
(in the
dream).]
94
VIVEKACHUDAMANI
^^f'WT'tjpwt: ^TT^T^
Sheath the Supreme Self, because it is endowed with changeful attributes, because it is a modi209.
is
Nor
the
Blissftil
fication
of
good deeds, and imbedded in the other Sheaths which are modifications. Sheaths The reference [ Imbedded in the other
is
Koshas are spoken of as being similar in shape and one inside the other, the Annamaya or Material Sheath being the outermost and Anandathe five
maya
the innermost.
210.
When
all
been eliminated by the reasoning upon Sruti passages, what remains as the culminating point of the process, is the Witness,
the Knowledge Absolute,
[
the Atman.
not
this,
Sruti passages
the
those
Atman
this
,)
negatively, by
Neti neii
not
method.
Culmuiating point
VTVEKACHUDAMANI
What
be
takes place
99
Aparokshdthen said
to
then
is
termed the
mind
is
Samadhi
state.
211.
IS
Atman
which
the
Sheaths,
Witness of the three states, the Real, the Changeless, the Untainted, the everlasting Bliss,is to be realised by the wise one as
one's own Self. Nescience [ Untainted \>y
;
hence Absolute. }
ftiu.^<(^^^
mf^#S
*)?iMd!g;
^^r^
212.
The
disciple
Teacher, in absence of this universe but a Void, the everything. What entity does there at all remain with which the wise man should
realise his identity?*'
The position of the Shunyavddins or Nihilists after who deny that there remains anything positive
[
is
Sloka as a
^
prima facie
VIVEKACHUDAMANl
view,
]
is
given in the
213-4.
The
tightly said,
which all those modifications such as egoism etc. and their absence as well which follows
(during deep sleep)
are
perceived,
but
which
that
Itself is
not perceived,
Atman
the
Knower
:
know thou
^through- the
sharpest intellect.
[
The argument
is this
The Atman
as the
eter-
must remain always. Otherwise there being no Subject, knowledge itself will be imEven in the Sushupti state there must possible. be the eternal Subject behind to record the blissful memory of that state. To take a familiar example In a bioscope there must be the screen to allow moving pictures to coalesce and form a the connected whole. Motion presupposes rest. So
nal Subject
:
it
ibc
intellect
An echo of Hatha
Upanishad
I.
Hi. 12. ]
VIVEKACIIUDAMANI
97
215.
That which
there
is
is
perceived by some-
When
thing,
we cannot speak
of that
thing hav-
all.
This Atman is a self-cognised entity, because It is cognised by Itself. Hence the individual soul is itself and
216.
directly the
ing
else.
217.
self
That which
sleep;
clearly manifests
It'
dream
and profound
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 modi-
9S
fications;
VIVEKACHUDAMANT
and which makes
Itself felt
as-
the Ex'.sieiice-Knowledge-Bliss Absolute;;, know thou this Atman, thy own Self within thy heart.
[
Accor(.rnyg
to
lUe
it
Sankhya
Plvilosopliy,
is
the
appears to us,
a mixture
of
Puiusha ami Pjakiiii. ot soaieihii>g wliicli impinges on or gives the suggestion to our minds,, and of liie Hiind \vi>Tch reacts, and covers it, as it
^ere,
wiili
cu.iiing
ot
is
its
own.
lu other words^
eveiuhing we perceive
plus
i!ie
this
unknowii something
it
niinti,
or to put
briefly,
X + mind.
Veiiania
suUsiitutes
Brahman
for
Purusiia and*
postulates- a
ami nake>
joame
of'
it liiink
if It
were subject
to
all sorts.
Atman
is
only another
we perceive a thin<:, iroMi any mental impression, it must be the Alnian aniP nothing else tiiat we perceive. Only 151 our ignorance we fail to grasp the real nature of the thing exjierienced (the Atman). and call it under various names and forms. l50, our egoism,
So, whenever
all
AtfKrtu
and Atmaa
VIVEKACHUDAMANI
218.
99
Seeing the reflection of the sun mirrored in the water of a jar the fool Similarly the thinks it is the sun itself.
stupid
man, through
the
delusion,
of
identifies
himself with
reflection
the
Chit
is Its
super-
Aiman
\v]icli is
Knowledge Absolute]
219.
man
leaves aside
the
and the reflection of the sun in that water, and sees the selfluminous sun which illuminates these three and is independent of them
jar,
the water in
it
hideptndent crV.
iliese
being merely
its
reflec-
100
VIVEKACHUDAMANI
%m^ xk^j^vij
jkT^T
f^'j^i'. wv^.V^
220-2.
the
Buddhi, and the reflection oi the Ghi^ oi it, and realising the Witness, the Self, the
Knowledge Absolute, the cause of the manifestation of everything, which is hidden in the recesses of the Buddhi and is ^stinct from the gross and subtle, elernal, omnipresent,
all-pervading,
extremely subtle,
which has neither interiot nor ex-erlor, and is identical with oneself, fully realis-
ing this true nature of oneself, one becomes free from sin, and taint, and death
and
grief,
of Bliss.
afraid of
none.
is
For a seeker
own
Self.
Bidden
Bu(Idhili
is llie
purified Buddhi
Atman,
The
import
The t^adw
./
VIVEKACHUDAMANI
is ync>cix\ny
lOI
referred to
tlie
Brihadaranyaka
III. 8.]
III. viii.
and Sveta-^vatara
223.
ty
The
f;lie
realisation
of
is
one's identi-
N/itli
Brahman
the
cause
of
man
attains
a second, the
224.
Once having
realised the
Brahman
one no longer returns to the realm of transmigration. Therefore, one must fully realise one's identity with the Brahman.
225.
Brahman
and
is
Existence, Knowledge^
self -existent,
not different
soul,
and
It
there
102
226.
VIVEKACHUDAMANI
^
It is this real,
alone
nothing else but the Self. Verily, there remains no other independent entity in the state of
is
since there
realisation of the highest Truth. Nothing else Evenlhing but the Self
\^
is
an
appearance merely.
TiT^TT^^ irarcf^irrfrn[
which appears as
is is
of
noth-
ing
free
else
but
Brahman
all
v/hich
absolutely
of
from
the limitations
thought
human
all
is
thought.
\^P''reefrom
We
imagine
Hraliman
]
sorts
ever
is liie
only Reality.
though a modification of earth, is not different from the earth; everywhere the jar is essentially the same It is as the earth. Why then call it a jar ?
228.
jar,
fancied name merely. Fictitious name merely Quoted from the Chhandogya Upa., Ch. VI. ]
fictitious, a
l^
in
SQum
VTVEKACHUDAMANI
^fTPCljk ^sf^^^l'^nTT
t r-
IO3
^^^^
229.
essence of a jar
Hence made) the jar is merely imagined through delualone is the rsion, and the component earth
the earth (of which
is
.
it.
230.
Similarly, the whole universe being reality effect of the real Brahman, is in
Its essence is
That,
and
it
It.
He
who
[
says
under delusion,
"|
he babbles
like
one asleep.
e. incolierently.
fy^?n^?Tf 5iir^T^ ft
f^^
104
231.
VIVEKACHUDAMANI
Th:s universe is verily Brahman such is the august pronouncement of the -^J Atharva Veda. Therefore this universe is nothing but Brahman, for that which i& superimposed (on something) has no separate existence from its substratum.
The
]
reference
is
to
Mundaka
(II.
ii.
ii),
which
IS
one
of ihe
Upanishads belonging
to the
Atharva
Veda.
232.
If
it is,
falsified,
and the Lord Himself would become guilty of an untruth None of these three is considered either desirable or wholesome by
:
the noble-minded.
S^
No
cessation...... clement
real,
The
world as
it
would become
iroyed.
Hence
persist.
ugly features
would
Scriptures...... falsified
According
to
staoDch
Sniiss*,
philosophic thought,
are
VIVEKACIIUDAMANI
iheSmlis. to winch the
subfuiliiialed.
rest of the
10$
Vedas must be
The Lord
of
ti.e
etc.- beinp:
ll.e
Sniiis.
Or
the
i.lUisieii
be
to
Sri
Krishna's words
verse.
]
in the
Gna quoted
in the
next
233.
the secret
has supported this view in them/* the words "But I am not in " And the beings are not in Me."
of all things,
[
is
Omniscient.
is
"
But
5lh
am
to the 4th
and
SU.kas of the
all
chapter of
its
the
Gita
A^'liicli
declare thai
existence owes
being to
]
Brahman which
is its
jx^
the universe be true, let it then sleep also. be perceived in the state of deep As it is not at all perceived in that state,
234.
it
false, like
dreams.
I06
235.
-exist
VIVEKACHUDAMANI
Therefore the universe does not
apart from the Supreme Self
its
;
and
false
the perception of
sky)
separateness
is
the
//
the substratum
185.
ai)[)ears
as
the snake.
This idea
]
made
few Slokas.
^FcT^'qr
^^f i^r:^:
iTcfr^
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
236.
always considered as this universe, whereas that which is superimposed on the Brahman, viz. the universe, is merely a name.
VIVEKACHUDAMANI
237.
viz.
IO7
man
One without
second, Pure, the Essence of Knowledge, the Taintless, Pacified, devoid of begin-
238.
Transcending
all
the
diversities
created by
Maya
un-
formless,
undifferentiated,
239
Brahman,
tiation of
infinite,
in which there
transcendent,
the Essence
of
Knowledge Absolute.
io8
^
VIVEKACHUDAMANr
240..
which can be
tip,
neither thrown
is
away
nor taken
of
which
mind and speech, immeasurable, without beginning and end, the Whole, one^s very Self, and of surpassing glory.
[
Neither thrown
It is not)
thus the Sruti, in the dictum ''Thou art That" {Tat-Tzvam-Asi), xg:peatedly establishes the absolute identity of Brahman (or Isvara) and Jiva, denoted by the terms That {Tat) and Thou (Tvani)
241-2.
If
then
it is
the identity
meanings which
sought to be inculcated, for they are of contradictory attributes to each other like the sun and a glow-worm, the king
VIVEKACHUDAMANI
and
y
IO9
a servant,
is
the
sixih
Chapter of
the
]
Chhandogya
tries to
of Jiva
and Brahman
in
various ways.
This contradiction between them is created by superimposition, and is not something real. This superimposition, in the case of Isvara (the Lord) is Maya or
243.
,
Nescience, which
is
the cause of
listen,
Mahat
Jiva
five
and the
(the
123.
that
And
the
the
grosser manifestations
no
244.
of
VIVEKACIIUDAMANI
These two are the superim positions the Is vara and the Jiva, and when these
is
is
neither
A
and a
kingdom
the in-
JS'either
he
from
is
only a
man
then.
Similailj,
we
laive
Isvara,
etc.
Jiva,
]
on!y
Brahman remains
as
llie
substance of bolh.
S3
1^
^
r^
r^
T'T'^'ar^ ^iiT?ir
^r^q^
se^ro:
245.
in the
words
"Now
the injunction"
etc., repu-
One must needs eliminate those man. two stiperimpositions by dint of realisation supported by the aiilhority of the Vedas.
\'lhe
I
edas
etc,
The
reference
is
lo the Biihad-
aranyaka Upa.
II. iii. 6. ]
f?^ rsii
'^r^j
%^^j ^^^m
VIVEKACIIUDAMANI
246.
III
Neither this gross nor this subtle universe (is the Atman) Being imagined
.
snake seen in the rope, and like dreams. Perfectly eliminating the objective world in this way by means of reasoning, one should next underlies the realise the oneness that Isvara and the Jiva.
they are not
real,
like the
247.
Jiva)
their
lute
Hence those two terms (Isvara and must be carefully considered through
^?;2^/z><^
identity
may
be established.
The
method
nor will the method of retaining in toio do either. One must reason out through the process which combines the two.
[There are
nieaTiing^.
liiree
Lakshana.
terms
lias
The The
lo
tlie
that
in
give
up
its
primary meaning.
^T^* <ioes not
For
example,
that a
plirase
inTT^ir
mean
but on
vill;is;e
of cowherils
is /// ilie
Ganges,
the G;mges.
is
primal y meaning
sup-
112
plied to
VIVEKACHUDAMANI
make
it
clear, as the
is
sentence
5[%?n"
m^FT
means
'
a white (horse)
running."
In the third
248-9.
eliminating
the
contradictory
portions,
so in the sentence
'Thou art That,' the wise man must give up the contradictory
and
Jiva, noticing careis
Chzl,
of
Knowledge Absolute.
identity of
[
Thus hundreds
Jiva.
and
Brahman and
etc. ]
Coniradictory portions
of time
and place
rs
^
'
VIVEKACnUDAMANI
II3
Eliminating the objective world, the not-self, by such arguments as It is not gross' etc., (one realises the Atman),
250.
'
unattached like the sky, and beyond the range of thought. Therefore, dismiss this mere phantom of an objective w^orld which thou perceivest and which thou hast accepted as thy own self. By means of the purified understanding that thou art Brahman, realise thy own
is
which
self-established,
Self,
^mJ^ ^^^
251.
the
mind
nothing
but earth.
which is produced from the Real Brahman, is Brahman Itself and nothing but
114
VIVEKACHUDAMANf
Because there
is
Brahman.
Reality,
our very
Self,.
preme
second.
Os
Brahman,
the
One
without a
252.
As the
knower,
so
dream are
it
is-
all
unreal,
an
effect of
one's
own
Because this body, the organs, and egoism etc. are also thus unreal, therefore thou art the Pacified,. Pure^. Supreme Brahman., the One without at
ignorance.
-econd. Stv
5X^
^T'^T
^flw ^fk^^
253.
exist
(What
in
it
i&)
erroneously supposed
to^
about
VIVEKACHUDAMANI
that substratum, and not at
all
I15
different
dream universe (appears and) passes away in the dream itself. Does it appear on waking as somefrom
it
:
The
diversified
own
self?
That which is beyond caste ancj creed, family and lineage devoid of name and form, merit and demerit transcending space, time and sense-objects; that
254.
;
Brahman
thy mind.
art
255.
is
which
edge,
is
pure, the
Embodiment
of
Knowl-
the
beginningless
art thou,
entity;
that
Brahman
thy mind.
meditate on this in
16
VIVEKACHUDAMANJ
by the which the Buddhi cannot sense organs know; and which is unimpeachable; that Brahman art thou, meditate on this in thy mind.
Yogi's heart,
;
Sixfold wave
thirst, grief
viz.
and
257.
That which
its
all
is
the substratum of
various subdivisions,
;
which are
Itself
creations of delusion
which
is
dis-^
tinct
from the gross and subtle; which has no parts; and has verily no exemplar;
that
Brahman
on
this
in thy mind.
VrVEtCACnUDAM ANt
! 1
258.
That which
is
is
free
from
birth,'
and dissolution
the
universe;
that
Brahman
mind.
on
this in thy
That which is free from differentiation; whose essence is never non-existent; which is unmoved like the ocean
259.
of indivi-
Form;
that
Brahman
art
thou,
Il8
VIVEKACHUDAMANI
260/ That which, though One only, is the cause of the many; which refutes all other causes; which is Itself without cause; distinct from Maya and its effect, the universe; and independent ; that Brahman art thou, meditate on this in thy
mind.
That which is free from duality; which is infinite and indestructible; distinct from the universe and Maya, supreme, eternal; which is undying Bliss;
261,
taintless;
medi-
tate
on
this in thy
That Reality which (though One) appears variously owing to delusion, taking on names and forms, attributes and changes. Itself always unchanged,
262.
like gold in its modifications,
that
Biah-
VIVEKACHUDAMANl
19
man
mind.
art
thou, meditate
on
this in
thy
That bevond which there is nothing; which shines above Maya even, which
263.
again
is
superior to
its
effects,
all.
the uni-
free
from
dif-
Knowledge-Bliss Absolute; Infinite and immutable; that Brahman art thou, meditate on this in thy mind.
264.
On
the Truth
inculcated
in one's
above,,
mind, by means of the recognised arguments. By that means one will realise the Truth free from doubt etc., like water in the palm ol one's hand.
[
Inculcated above
in the ten
preceding Slokas.
in
Recognised arguments
the Vedas.
]
that are
harmony with
120
VIVEKACHUDAMANI
It?^
bodv the Knowledg^e Absohite free from Nescience and its effects, like the king in an ariny^ and being ever established in thy own Self, by resting on that Knowledge, merge the
265
.
Realising: in this
266.
is
the
Brahman,
distinct
and
subtle,
preme, the One without a second. Ke who lives in this cave as Brah7Jian^ for him, O beloved, there is no more entrance
into the mother's v/omb.
[
Cave
The
Buddhi
is
often
spoken of thus.
thinks of him] r- 'v
He who
self as
lives etc.
He who always
rebirth.
iirm
^^3?^^
ViVEKACITUDAMANr
tHi
267.
Even
after
the Truth
has
been
remains that strong beginningless, obstinate imprcssioti that one i5 the agent and experiencer, which is the"
realised, there
cause
of
one's
transmigration.
That removed by
The'
that
attenuation of
which
and now.
[
Atienuatio7t
<?/<:. Because
the
man
v/ho
has^
no
Mukti. }
r^
268.
The
idea of
'
me and mine'
in
the
body and organs, which are non-self, this* superimposition the wise one must put a stop to, by indentifying oneself with the
Atman.
269.
Realising thy
own Inmost
Self,
the
Witness of the Buddhi and its modifica-' tions, and constantly revolving on the
122
VIVEKACHUDAMANI
positive thought, *I
am
270.
Relinquishing the
observance of
much engrossment
271.
Owing
to the desire to
for too
walk after
much
study
of the Scriptures
and the
desire to
^Ts^rfkg^*. 'ETg^m
272.
gT%n
irns^ii
For one
who
of this
seeks
deliverance
world
(Samsara),
VIVEKACHUDAMANI
shackle one's
feet.
I23
He who
is free
from
them
odour of the Agaru (agallochum) which is hidden by a powerful stench due to its contact with water
273.
The
lovely
etc.,
(again)
manifests
itself
when
the
removed by
mere rubbine.
Like the fragrance of the sandalwood, the perfume of the Supreme Sglf, -which is covered with the dust of endless, virulent desires imbedded in the mind, w^heu
274.
purified
Sandalwood
is
the
'
Agaru
'
of
the
prey|io,iji
Sloka
meant.
in
VasaTid
desire.
]
Sanskrit
means both
'
odo.ux
'
.9Jti4
i^4
tlVEKACHUDAK^Al^f
275.
The
by
is
obsctired
the
countless
desires
foT
things other thaii the Self. When they have been destroyed by the constant at-
tachment
manifests
for the
Self,-
the
Atman
accord.
clearly
Itself of Its
own
276.
gradually
it
propor-
such desires have been eliminated^ there takes place the unall
And when
The Yogi's mind dies, being constantly fixed on his own (Real) Self. Thence
277
follows the cessation of desires.
fore do
There-
VIVEKACnUDAMANI
278.
12$
Tamas
when
is
with thy
help of Sattva.
STR^
279.
5^^rcT
^jftm f^rfk^
f?rajqr:
Knowing
Pra-
maintain this body, and do away with thy superimposition carefully and with fortiwill
.
Prdrahdha
the resultant
of past
Karma
is
is
that
When
this
worked
body
falls,
and Videhamukti
the result.]
not the individual soul, but Supreme Brahman," eliminating the thus all that is not-Self, do away with thy superimposition, which has come through
280.
I
"
am
the
momentum
of (past) desires.
281.
all
by meai;s
126
VIVEKACHUDAMANI
Realisation, do
own
to appear.
282.
The
of
the
result-
ing from such great dicta as Thou art That' and so forth, do away with thy
superimposition, with a view to strengthen
284.
body
thy
watchfulness
VIVEKACHUDAMANI
285.
12/
So long as even a dream-like perception of the universe and souls persists^ do away with, thy superiinpo&itioii, O
learned one, without the least break.
[
The
u?iiverse
and
souls
i.
e. plurality.
286.
to in
reflect
Shunning from a safe distance the the body, which has come from parents and itself consists of flesh and impurities^ be thou Brahas one does an outcast, man and realise the consummation of thy
287.
life.
i.
e.
giving
up
all
J
identification
of
is
very impure.
^ro"^T5d JTIT^T^
^^T?m5T q^Trm%
Merging the finite soul in the Supreme Self, hke the space enclosed by a jar in the infinite space, by means of medi288.
12^
VIVEKACHUDAMANI
O sage.
self -effulgent
all
phenomlike
two
up
vikrocosm
is
ceasing
and
290.
now
the
Discardi7ig
with.]
291.
is
this reflecis
reflected
I
;
in
that
Brahman am
VIVEKACnUDAMANI
knowing this thou wilt summation of thy life.
attain
29
the
con-
That which
real
One without
a second,
beyond form and activity attaining That one should cease to identify
which
is
oneself
with
one's
false
bodies, like an
liaise
bodies
the
etc.
gross,
subtle
and
the
causal
upon
Atman.
played
reali]
Like
a?t
actor
is
When
his part, he
simply a man.
So the man of
real
sation
is
Essence.
f^
293.
is
absolute-
1^
ly unreal
it
neither
is
is
observed to
know
all,
be
130
VIVEIvACHUDAffTANr
true of
\
Egoism
etc.
The
pei-GCption.
of.
Man's
Atman
is
ml4rent belief'
mea^nt.
]
the omHiseience
the
5% H^T
294.
always,
sleep.
less,
But the
even
'I'
is
that
which,
It exists-
witnesses- the
rest.
The
is
eternal"'
atman
different
and
subtle bodies.
\
Exists ahvays
sleep-
as
the
witness- of
all-
experience.
The Sruii
Upanlshad,
I.
&'c.
ii.
The reference
l8.]
is-
ta the
Katha>
295.
It is
the knower of
to
all
changes
therefore
'in
things, subject
change,
It
The
is^
and
subtle bodies
VIVEKACHUDAMANI
ao^aln
I3I
sleep:
is
not perceived
the gross
body
in
ilie
296.
tions with
lump
of
flesh
the
Self,
gross
the
Ego
or the subtle
Buddhi.
is
Realising thy
own
which
Knowledge Absolute and not to be denied in past, present and future, attain to
Peace,
Imagined by Buddhi Because they are not in Annan and our ignorance conjures them up through the Buddhi or determinative faculty.
[
Denied
time,
]
&'c,
Because
the
Atman
transcends
132
>(
VIVEKACHUDAMANI
Cease
to
identify
thyself
297.
with
per-
family, lineage,
like
a rotten
Similarly giving
up
the ideas that thon art the agent and so forth, which are attributes of the subtle
Rotten corpse
living only
the
body
is
body.
Atman
Other obstacles are also observed to exist for men, which lead to transmigraThe root of them, for the above tion. reasons, is the first modification of Nescience they call Egoism.
298.
[
etc.
For
which
because but
for
Egoism,
not
be any
.
false identification,
J
trouble.
cJf^vT
^^m^THT gf^^rTlT
f^gWT IR^S.11
VIVEKACIIUDAMANI
299.
33
So long as one has any relation with this wicked Ego, there should not be
tlie
least talk
is
unique.
300.
man
moon He beand
'
self-luminous.
[
*
Sanskrit
means both
planet
and
and moon are popularly ascribed by Hindu mythology to the periodical attacks by their enemy Rahu, a demon whom they prevented from drinking the nectar. ]
seizure.'
The
^r
f^
r^.
301.
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 the Brahman. [lam such and such I am strong or weak,
134
VIVEKACHUDAMANI
or miserable and so
f^^r5ir^^JT^m?Tr ^rt^ctt
f^r^^ m^^^^
302.
The
is
round by the mighty deadly serpent of Egoism, and guarded for its own use by means of its three fierce hoods Only the consisting of the three Gunas. wise man destroying it by severing its three hoods with the great sword of Realisation in accordance with the teachings of the Srutis can enjoy this treasure which
coiled
man
confers bliss.
[In
this
Sloka Egoism
headed snake. Sattva, are spoken of as activity and inertia its three hoods. The way to destroy it is through Realisation.
When Egoism
real nature as
is
gone, one
is
conscious of his
Brahman.
is
The
]
appropriateness of
the
metaphors
obvious.
303.
As long
left in
as
there
is
trace
of
poisoning
the body,
how can
one
tivekaciiudama:ni
h'ojfc for
135
recovery?
Similar
is
the effect of
304.
ol
Egoism, through the stoppage of the diverse mental waves due to it, and through the
discrimination of the inner Reality, one realises that Reality as 'I am This.'
[A/en/al waves
etc.]
Give up immediately thy identification with the Egoism the agent which is by its nature a modification, which is endued with a reflection of the Self, and which diverts one from being
305.
identifying
of
thythis
with
the miseries of
art
and death,
though thou
136
[
VIVEKACHUDAMANi
Modificatioji
peimanent.
intellio^ent.
306.
But
for
who
art
eternally
the
same, the Knowledge Absolute, omnipresent, the Bliss Absolute, and of untarnished
glory.
[
Untarnished
]i
glory
compare
Swelaswatara
Vi.19.
Therefore, destroying this Egoism, thy enemy, which appears like a thorn
307.
meal
sword
of
Reali-
thy
own
'
VrVKKACIIUDAMANi
,[
tj^
is.
Great sword
Mnhdsi.
one
Tlie phrase, as
of
it
ig
applicable to only
side
the
*
comparison,
tliorn,'
'
namely,
'
the enemy,'
but not to
to
the
for
which
knif
it
should be
interpreted
mean
a sharp
308.
of
Egoism
and giving np
all
attach-
preme Reality, be free from all duality through tlie enjoyment of the Bliss of Self, and remain qniet in the Brahman, for
thou hast attained thy
[
infinite nature.
its
Egois7n
'
etc.
Egoism
\Yith
two forms,
'
and
mine.']
"^
rv
r^
309.
this
out,
"f*
Egoism,
if
revolved in
returns to
the
life
mind
moment
only,
of
mischiefs, like a
138
VIVEKACHUDAMANl
tlie
sr^m^TCR^^Tnr^TTg
310.
II?? oil
enemy, Egoism, not a moment's respite should b& given to That is it by thinking on sense-objects. verily the cause of its coming back to life, like water to a citron tree that has almost dried up.
Overpowering
this
311.
self
He
alone
who has
identified
him-
with the bodv is o^reedv after senses pleasures. How can one devoid of body-idea
be greedy (like him) ? Hence the tendency to think on sense-objectsis verily the cause of the bondage of transmigration, giving
rise to
an idea
of distinction or duality.
VIVEKACIIUDAMANI
312.
39
When
seed
is
and when
also
is
the seed
seen to be destroyed.
subdue the
[
effects.
Effects
actions
done
motives.
Seed
desire
for sense-pleasures.
Through the increase of desires selfish work increases, and when there is an increase of selfish work there is alwavs an And man's transincrease of desire also.
313.
migration
is
never at an end.
r^
314.
of
of
and
doing
selfish
acts
i40
315-6.
VlVEKACPIUftAMANf
Augmented by
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
alone.
Through the strengthening of the longing to be one with Brahman those three are
annihilated.
[
I'hese three
selfish
The
next
317.
of selfish action
is
stopped,
desires
which
desires.
The
destruction
this
is
of
is
Liberation,
and
considered
as
Liberation-in-life.
318.
When
Brahman has
egoistic desires
VIVEKACIIUDAMANI
14I
glow
Darkness and the numerons evils that attend on it are not noticed when the sun rises. Similarly on the realisa319.
is
neither
320.
universes
which are now perceived to vanish and meditating on the Reality, the Bliss Embodied, one should pass one's time watchfully, if there be any residue of Prarabdha work left.
[
Exiertial atid
internal
universes
the
worlds
of
The former
latter
exists outside
he himself creates by
Causing
to
vanish
through
the
eliminating
142
process,
'
VIVEKACHUDAMANI
Neti, Neti
'Brahman
is
not
this,
not
this, etc. ]
321.
one's
Sanatkumara, who
[
Sa7mtkumara &c.
In
celebrated
Sanat-
sujata-Samvada (chapters 40-45, Udyoga Parva, Mahabharata) the conversation between Sanat-
^^xK
^^^Tt
'
inadvertence
itself
as death,"
&c.
Brahmd's son
spiritual matters.
5T
There is no greater danger for the J7ta7itn than carelessness about his own From this comes delusion, real natiire. thence egoism, this is followed by bondage, and then comes misery.
322.
323.
man hanker-
VIVEKACHUDAMANr
him tlirough the
Biiddhi,
evil
143
propensities oi the
as
woman
does
her
doting"
paramour.
[The memory
and he
is
man
miserable.]
324.
As
sedge,
even
if
removed, does V
moment but covers the water again, so Maya or Nescience also coders even a wise man if he is averse to
not stay
away
for a
meditation on the Self. closing in> [ The sedge has to be prevented from by means of a bamboo or some other thing.
Meditation also
away.
]
is
Qr^?T^g;?T
*<>
*s
Simmer: sr^3^
^rm^^j^:
mind ever so slightly strays from the Ideal, and becomes outgoing, then it goes down and down, jiisl: as a
325.
If
the
play-ball
another.
[Ideal
Brahman.
Cf,
IMundaka
II.
ii.
3-4.
144
VIVEKACIIUDAMANI
a terrible
What
to
happy-
go-lucky aspirants
326.
The mind
that
is
attached to the
qtiahties;
sense-objects
reflects
on their
from mature
thing.
[
and
after desiring a
man
11.
r^
sets
An
echo of Gita,
s
62-63.
327
of
concentra-
But the man who is concentrated attains complete success. (Therefore) carefully concentrate thy mind (on Brah-
man)
328.
Through
inadvertence
man man
who
falls.
The
fallen
VIVEKACHUDAMANI
I45
man
is
never
m^^F^rq^^?fr ir^
329.
flecting
'4jif
3%
7T^: ^r>:
iiBv5l
on sense-objects, which
all
is
the
root
of
mischief.
He who
of
is
comalone
pletely aloof
is
the
body.
The Vajurveda declares that there is fear for one who sees the least bit of distinction.
]
Yajurveda
jV.
The
Taiiiiriya
Upanishad
J
(II.
vii.)
^^rf^cT
330.
least
Whenever the wise man sees the difference in the infinite Brahman,
terror to him.
146
ft* r-s
VIVEKACHUDAMANI
with the objective universe which has been, denied by the Vedas, Smritis and hundreds of
331.
identifies himself
He who
something forstealing
bidden.
[
The
thfef
rs
pmiisiied
for
with im-
prisonment
self
etc.,
and the
man who
idenlifees
himJj
332.
and
is
from Nescience attains to the eternal But he who dwells^ glory of the Atman.
on the unreal (the undverse) is destroyed.. That this is so is evidenced in the case of one who is not a thief and one who is a
,
thief.
[One who
charged with
is
not a thief
etc.
The
allusion
i<y
is
to-
m
An
ancknt limes
axe would be
persons
redit
made
VIVEKACHUDAMANI
his
I47
was a
usual
VI.
hand.
If
his
it
was burnt,
the
to
makes use
333.
The
Sannyasin
the
should
give
up
dwelling on
unreal
which
'
causes
and should always fix his thoughts on the Atman as I myself am This.' For the steadfastness in Brahman through the realisatioil of one's identity with It, gives rise to bliss and thoroughly removes the misery born of Nescience, which one experiences (in the ignorant
bondage,
state)
irrc^r
334
evil
The dwelling on
propensities which
external objects
viz.
fruits,
further
148
VIVEKACHUDAAIANI
worse.
Knowing
this
through discrimi-
nation one should avoid the external objects and constantly apply oneself to meditation on the
Atman.
ar^^^TT
^m f?fftr^ ^^W'
335.
When
is
shut
mind is cheerful; cheerfulness of the mind brings on the vision of the Paramatman. When He is perfectly realised the chain of birth and death is broken. Hence the shutting out of the external
out, the
world
tion.
rv
is
the stepping-stone
<v
^
to
Libera-
rs
336.
Where
is
the
man
who
being
the
and being
VIVEKACIIUDAMANI
to the
I49
which
will
cause his
[
Like a child
i,
e,
foolishly.
There is no Liberation for one who has attachment for the body etc., and the liberated man has no identification with the body etc. The sleeping man is not awake, nor is the waking man asleep, for these two states are of contradictory
Zlil
.
nature.
338.
his
He
is
free
mind the Self in moving and iinmoving objects and observing It as their substratum, gives up all superim positions and
remains as the Absolute and the
Self.
infinite
150
VIVEKACHUDAMANI
339.
To
realise
There
One
Atman.
340.
jective
How
is
whose mind
and who performs various acts This exclusion of sensefor that end? objects from the mind should be carefully practised by the sages who have renounced all kinds of duties and actions and objects,
objects,
who
are
passionately
devoted
to
the
eternal Atman,
to possess
an
life.
undying
[
bliss.
Duties
belonging
stations in
Aeiions
i.e.
selfish actions.
VIVEKACHUDAMANI
151
3A1.
To
the Sannyasin
Samadhi,
universe as his
Hearing
after
own
ihe truth
of the Guru,
"'Calm,
to
The reference
23.
]
is
Even wise men cannot suddenly destroy egoism after it has once become
342.
who
are perfectly
Nirvikalpa
Samadhi. innumerkind
of
Samadhi
the
highest
Samadhi in which all relative ideas are transcendeci and the Atman is realised as It is. The term has
been already explained.
]
152
343.^
VIVEKACIIUDAMANI
The
man
and
attributes
of that.
The Veiling and Projecting Powers or Maya have been aheady dealt wills, xM tributes of that such ideas as that
of
Prakiiti
'I
am
the
doer
'
and so
fortli. ]
344.
It is
extremely
difficult to
conquer
cover-
Power
is
And
Atman
is
naturally
vanishes
when
the subject
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
objects.
mind due
to unreal sense-
VIVEKACIIUDAMANI
r^
1S3
345.
on
the
of
by direct
distinguishes
the object, and breaks the bond of dehiand there is no sion created by IMaya
;
more transmigration
been freed from
this.
for
one who
had
The knowledoe of the identity of Brnhman and Jiva entirely consumes the
346.
For one who has realised their state of Oneness, is there any seed left for future
transmigration
?
veil
the Reality
fully realised.
(Thence
of
false
kno\vled2:e
and the
cessation
of
nriserv
broiU{ht about bv
by that.
154
VIVEKACHUDAMANI
348.
in
the
is
case
fully
rope
when
its
real
nature
known.
man
should know the real nature of things for the breaking of his bonds.
^'FrTHrmrJTT
g ^^rr^
^t^^^j
ii?Xi
349-50.
through
manifests
secondary
manifestation
the
effects
of
Buddhi are observed to be unreal in the case of delusion, dream and imagination, similarly the modifications of Prakriti, from Egoism down to tlie body and all senseobjects are also unreal.
Their unreality
is
change
VIVEKACIIUDAMANI
everv
55
moment.
&c.
changes.
[Li/ct' iron
Iron,
never incande*;Similarly
to Buddtii.
cent.
it
is
fire
that
the intcllif^ence of
The
viz.
\v(ir(i
two wavs
first
as i^f^r f-^rf? or
'
gives
of
us the meaning of
sparks
i.
tiial
e,
because
depend on
tlieir
351.
The Paramatman
is
Buddhi and the rest, distinct from the real and unreal, the implied meaning of the term and idea 'I,' the embodiment of inward,
withoiit a second, the Witness
eternal bliss.
[
divesting
it
of
its
acci-
See
156
VIVEKACHUDAMAN!
^Y^r ftrgr^: ^^^Jr^ JaT^^frT li^H^II 352. The wise man, d'scriniinating thus
the real and the unreal, ascertaining the
Truth through his eye of illumination, and realising his own Self which is Knowledge Absolute, gets rid of the obstructions
and
r
Truth
I'he
ideniitv of jiva
in
and T3riihman-
Obstructions
-meiuioned
Sloka 347.]
Z^o.
When
the
is
out a second
Atman
realised
che
354.
'I'
or
of
'
But when the Param atman, the Absolute, one without a second, manifests Itself in vSamadhi, all such imaginations are dissolved for him, through the
Buddhi.
VIVEKACMUDAMANI
realisation
jorr-'d'r
57
of
the
Truth
of
Atman.
3[r??T:
q^'g'T^^r: ^^rr^^^T^Tf::
^mra^
355.
self-con-
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
.
in
Brahman,
\
free
oscil-
action.
from the bondage of transmigration who, attainmg Samadhi, have merged the objective world, very the sense-organs, the mind, nay, his Absoego, in the Atman, the Knowledge
356.
Those alone
are
free
158
lute,
VIVEKACHUDAMANI
and none
talks.
else,
who
but dabble in
etc.]
second-hand talks.
\_dabble
s v
Following the diversity of the supervening conditions (Upadhis) 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
357.
himself to
the
rose
practice
before
of
Nirvikalpa
Samadhi,
[When
is
Upadhis
it
the
the
crystal,
also
it is
removed, the
crystal again
358.
is
attached to the
thinking intently on the bhrainara transformed into a bhra,nara. reference is to the popular belief that [ The
cockroach, through
fright,
the
VIVKKACHUDAMANI
when
caiifjhl
59
by the
worm known
as Bhramarakita.J
359.
and becomes
transformed into that worm, exactly in the same manner the Yogin meditating on tne Truth of the Paramatman, attains to It, through his one-pointed devotion to
That.
360.
The Truth
of the
Paramatman
is
extremely subtle, and cannot be reached by the gross outgoing tendency of the mind. It is only accessible to the nobie souls with perfectly pure minds, by means of Samadhi brought on by an extraordinary fineness of the mental state.
l60
VIVEKACHUDAMANI
361.
As gold
fire
purified
by thorough heatits
ing on the
attains
its
gives
up
impurities and
own
histre, so the
mind, through
up its impurities of Sattva, Rajas and Tamas, and reaches the Reality of Brahman.
meditation,
gives
362.
When
constant practice,
merged
in
Brahman,
then the Samadhi passes on from tJie Savikalpa to the Nirvikalpa stage, and
leads directly to the realisation of the Bliss
of
a second.
363.
desires
By
this
Samadhi
are destroyed
all
which are like knots, all (selfish) work is at an end, and inside and out there takes place everywhere and always
VIVKKAC1IUDAMAI
J6l
withoat any
cffor!:.
364.
'^"hundred
meditation a hundred thousand times supcrior to reflect-ou even, but the Nirvikalpa Samadhi is simply infinite in its
results.
[
Innnife
etc.
Aiu!
ilier^fore
bears no
com-
JTF^m ^^cT'Tr
5T5fin%:
I^'
366.
^IVEKACHUDAMAKr
Hence
witii yatir
mind calm ant^^ the senses controlled alm^ays drown the/ mind, in the Paramatman who is within^, and through the realisation of your identity, with Brahman destroy the darknes-s created-^
by.
Nesciencie which
is
without beginning'^
irv
<>.
fN
J67.
The
first
steps to
Yoga
are control'
ot speech,
non-receiving of
gifts, enter-
retired place,
''
Gifts
i.
e,
superfluous
gifts.
1*^
f*^ f^N
^3^^^ ^^10^
^ir?r
m^^ 57r^r^t^^5TT
n
.Too...
destroyed,^
and
Broken, realisation of
T,herefore the
man
tlVEKACHUDAMANf
165
5^T r^^
^=55 =^
ffe^Tf^mr
f^^r^^ mf^r{
369.
restrain
^Tm k^^^^
ii^^^il
>
Manas
merging that
Self, attain to
[Speech
snpreme
all
Peace.weli
c.
of the Self.
Upa. L
iii,
13,
one
is
and mental
at last
activities,
is lost
fine, tiif
one
in
Samadhi.
370.
Buddhi and the rest, with wl^ichsoever of these Upadhis the mind is associated, the Yogin is transformed, a& it were into that,
,
371.
When
is
this
is
stopped,, the
man
of;
:
teftectioB
164
VIVEKACHUPAMANI
^rV^^mr
*
BirxWi^^^
5^^^
372.
It IS
frygun) aipiie
who
:s
tit
ioy
Ms ijilein^l
man, out
373.
-vyho,
It
is
man
being thoroughly grounded iq Brahman, can give up the external at! achinent sense-objects and the internal for the attachment for egovsm etc.
[ t.'goism
^.V. i,
c.
fiil
inotiificfiiioiis
pf
llic
i>MMd.]
374.
Know, O
man.
Unless both
help
cfi
there,
VIVEKACIIUDAMANI
16$
of
an
edifice,
were.
has been compared to a creeper growing
ff
ii
[]NTukii
i\u'.
mp
a lufiy ImiMini^.
tentple
for in-
stance, as
is iiiacce!<sil>le
to llie ordinary
man.
375.
dispassionate
man
is
Samadhi alone
free
the
the Truth
alone
free
For the man of self-control I do not find any better instrument of happiness than dispassion, and if that is coupled
376.
with a
Self,
it
highly
pure
realisation
of
the
conduces to
the
suzerainty of
this
is-
absolute Independence;
and since
l66
VIVEKACHUDAMANI
and always
Suzerainty
fix
Self.
I
etc,
Because
}
of
One
it
without a second,
is
it.
pendence, for
nobody
to dispute
*^
Sever thy craving for 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 the rest, and fix thy mind on the
.
Zn
Atman. For thou art really the Witness, the Brahman, unshackled by the rnind, the One without a second, and Supreme.
VIVEKACHUDAMANI
56;
378.
Ideal,
the
ternal oro-ans in their respective centres; with the body held steady, and taking no
thoii<rht
for its
main^-enance;
attainin|:
heinj? the identity wHh Brahman; and one with It, always drink joyfully of the wiHiof Brahman in thy own Self,
Bliss
ont a break.
What
is
centres \.
e.
go outward.
happiness. Other MrV/.<^j pursued as means of
^nrrirf^T^^
^^^^ittt^
-r-.^^^frmiT^
379.
Self
Giving:
is
which
.380.
l6$
tile
VIVEKACHUDAMANI
Self-efftilgent
Witness of everyt&ing'i, which has the Buddhi for Its seat. Makr lug this Atmaa which is distinct from the unreat> tke Ideal, meditate on It as thy own Self,,, excluding all other thought.
381.
Reflecting on this
Atman
conti-
own
real Self.
Strengthening one's identification with This, and giving that up 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*
3S2.
Fixing the purified mind in th& Self,. the Witness, the Knowledge Absolute, and slowly making it still, one mugt. then realise one's own Infinite SeH^.
383.
VIVEKACIIUDAMANTT
l6<3p
384.
One
Atman,the
from
all
Indivisible
and
Infinite,
free
Upadhis (s'lpervenlng conditions) of the body, organs, Pranas, Manas and egoism etc. which are creatiens of one'^s own> ignorance,'like the infinite sky.
385.
of
The sky
Upadhis such as a
pitcher^
a receptacle
and so
forth, is one,
and not diverse; exactly in a similar way, the pure Brahman, when divcsled of egoism etc., is verily One.
386.
to a
clump
^7
Infinite
VIVEKACHUDAMANl
Self
as
being.
[
From Brahmd
is all Its
c^c.
^^Even
the
position
of
is
Creator
a pas^^ing- phase
of
]
greater than
conditions.
^^ ^F^r ^r%T^
fff^sr^
387.
rightly
That
in
which somethino^
is
ima-
gined to
e-'c'st
when
itself,
d'scriminated,
d'stinct
that thing
it.
and not
sion
is
from
When
the deluvSimi-
falsely perceived,
Atman.
act'ially
is
388.
The
is
Self is
is
Brahma, the
is
Self
is
Shiva
this
Nothing
W?rf
^^t
^^ ^T%: ^^ ^
VIVEKACHUDAMAMI
I7I
and the vSelf is without; the Self is before and the Self is behind; the Self is on ihe south and
389.
The
Self is within,
the Self
is
is
on the north
of ^Iiindak;i
11.
An echo
ii.
11.]
As the wave, the foam, the whirlpool and bubble etc. are all in essence but water, similarly the Chit (Knowledge Absohite) is all this, from the body up to
390.
egoism.
verily
the
Chit,
egoism.
See
Sloka 384.
391.
All
this
universe
is
cognised
by
nothii?g but
Brahman;
1/2
there
is
VIVEKACIIUDAMANI
nothing besides Brahman which exists beyond the utmost range of Prakriti. Are the pitcher, jug, or jar etc. ktuov'/n to be distinct from the earth of wiv'ch they
are
composed
It
is
the
'I,'
deluded
man
who
talks of 'Thou*
and
as an effect of
any,
is
if
only
in
392.
The
"Where
one sees nothing else etc.,'* declares by an accumulation of verbs the absence of duality, in order to remove the false superimpositions.
[
Where one
sees
&'c.
Chhandogya
is
VII. xxiv.i,
*'Wliere
The
reference
op^e sees
is
to
nothing
the Infinite."
is.
else
that
is tlie
only
the-
Reality there
J^aise
superitfipositions
e.
consiJerin<2^
Known
a^ distinct en-
\\\^\\\
VIVLKACHUDAMANI
393.
I73
like the
is,
sky,
motionless
and
clian|,cless,
tlie
terior,
One
is
second, and
any olher
oL;ject
?
Knowledge (than
oil
]
Brahman)
[ .-Ikv
other
nhjtct
v.<
fec.-lu
er f\oids, Drab'-
man
i.^
buiti
hiilij*
anii tjhjcci.
394.
What
The
is
subject t
man; 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 Brahman, and have given up their connection
with the objective world, live palpably unified with Brahman, and with Eternal
Knowledge and
Bliss.
1/4
VrVEKACHUDAMAN^'
Brahman.
&'c.
Destroy
Atman, the ExistenceKnowledge-BUss Absolute, and freedom consists iu' going beyond thetn. ]
are the coverings over the
So long
as
man
he
is
impure, and
from enemies as well as from birth death and disease; but when he thinks of
free
and immovable, he assuredly becomes from them; the Sruti also says this.
[ Suffers from enemies
ranyaka
sees
II. iv.
them
as
diSerent from
VIVEKACHUDAMANr
Brihadaranyaka
second, there
is
I. iv.
r;^^
''
So long
as there
is
4'
fear."
e, g.
Ghhandogja
Indra," &c.
]
VIII.
xii.
is
mortal,
r^
v^97.
By the elimination
of all
apparentf
supreme Brahman Infinite, the One without a second, and beyond action
remains as
Itself.
etc.
fi^S.
When
the
mind-fuuctions
are-
merged in the Supreme Atman, the Brahman, the x\bsolute none of this pheiio-; menal world is seen, whence it is reduced to mere talk.
Merged-
through
Phenomenal ivorld
hence unreal.
created by name
lips of others,
and form,
are
Mere
uanfe-
talk
on the
who
i.
igno
'
Compare
Chhandogya
VI.
4,
AU'
176
Jinodificaiinns
VIVEKACflUDAMANI
are
mere
cfforis of
speecli,"
etc.]
f^ilVi^ir
li^^.!.!
399.
In the
.hc
concept ;oa oi the nuiveise Is a mere phan.oii). W hence ca.ii there be diversity
iii
that wu:cli
is
^haii^riess, foi.nless,
and
Ahsoiiler'
fsTT^-^iK
i^rran:
In ihe Oue Entity devoid of the sconce p's of Seer, Seeing and Seen, .vhieh is changeless, formless aiid ALsohite, wkence can there be dTverslty ?
400.
[
6Vt7'
^c ot
]
wliicii
l44e
piNeiiorntrtul
worl<i
con&isi.s
5r<r.
n^o?!
hill
hi
the
of
One Entity
Jiikc
perfectly
and motionless
solution
the
which
is
changeless,
formless,
and Absolntc,
diversity?
VIVEKACHUDAMANI
402.
177
is
Where
dis-
darkness in light, in the Supreme Truth, the One without a second and Absolute, whence can there be
solved like
diversity?
{Root 0/ delusion
i.
e.
Ignorance.]
403.
to the
How can
Supreme Truth which is one and homogeneous? Who has ever noticed diversity in the unmixed bliss of the state
of
profound sleep?
404.
Even
highest Truth the universe does not exist in the Absolute Brahman, the Essence of
In none of the three states of time the snake is ever observed in the rope,
Existence.
Three
states
0/ time
past, present
and
future. ]
1^^
^%*.
^^cggHT^a^^f^
ll^o^ii
l/S
405.
vrVEKACHUDAMANE
declare that
deliision;.
from the standpoint of absolute truths This is also experienced in the state o
dreamless sleep.
[
S?'u^is
^c e. g.
iv.
14.,
ranyaka,
II.
Katha Upa. IV. i*i, Brihad^a^ Mundaka, 11. ii. i-i, Chhan^
&c.
]
dogya,
VI
xiv., &c.,
be identical with the substratum, as in the case of the rope appearing as the
snake..
solely
[
The apparent
difference
difference depends
on delusion.
Apparent Depends
noticed by the
i.
igiiorant.
delusion
]
e. lasts
only so
long
as^
has itsroot in the mind, and' never persists after the mind is annihilated'. Therefore disThiS' apparent universe solve the
mind by concentrating
Selfj.
it
in the
Supreme
Hssence.-
which
is
thy
inmost
VIVEKACHUDAMANI
179
f^m^
^cTct^t4
r^
*-
^^r?^7^
r^
r^.
cn
408.
through Samadhi, the Infinite Brahman which is something of the nature of eternal Knowledge and absolute Bliss, which has no exemplar, which transcends all limitations, is ever free and without activity, which is like the limitless sky, indivisible and absolute.
in
terms of
speech or thought.
409.
The
is
which
effect,
devoid of the ideas of cause and which is the Reality beyond all
yond the range of proofs, established by the pronouncements of the Vedas, and
ever familiar to us as the sense of the ego.
l80
[
VIVEKACHUDAMANI
Proofs
viz.,
direct per-
Established &c.
the
We cannot deny
It.
of
^'c.
Nobody
can
ever conceive
that he
refer
to
Sutras
I. i. 2.]
410.
The
through Samadhi, the Infinite Brahman which is undecaying and immortal, the positive Entity which precludes all negations, which resembles the placid ocean and is without a name, where there are which is neither merits nor demerits, eternal, pacified and One.
Being
it
the
Abso-
no room
in It for
Abh^va,
existence,
such
as
as
of
(
Pragabhava
a jar before
cessation
dhwams^bh^va
the jar
is
VIVEKACHUDAMANI
l8l
411.
dhi,
infinite
restrained in
glory, cut off strengthened by the impressions of previous births, and carefully attain the con-
summation
[
of
thy birth as a
e.
human
being.'
is
Consummation &c.\.
Moksha, which
]
only possible in a
human
birth.
412.
sides
Meditate on the
in
Atman which
is
re^11
thee,
which
devoid
of
thou shalt no more come under the round of birth and death. thy own Being. ] [ Resides in thee'^s
second,
and
413.
attaches himvisible
self to this
body which
is
as
an
a
appearance merely,
like the
shadow
of
man, owing
l82
of past
off to
VIVEKACHUDAMANI
deeds, after
it
[ Visible as
perceived at
but for
It
As
just
an appearance.
The man
normal plane
after
Samadhi. ]
Atman, the eternal, pure Knowledge and Bliss, throw far away this limitation of a body which is Then no more inert and filthy by nature. remember it, for something that has been vomited excites but disgust when called to memory.
414.
Realising the
rs
Burning all this, with its very root,' in the fire of Brahman, the Eternal and
415.
VIVEKACHUDAMANI
\lDSolnte
Self,
1^3
the truly ^ise man thereAtman, the eternal, aitei remains alone, as
Bliss.
All
M/s the
e.
Root\.
Nescience.
Truth does no mere spun out by the care whether thi^ body, falls or rethreads of Piarabdha work,
416.
The knowei
of
mind-functions are at^ rest in the Erahman, the Essence of Bliss. imC0W2.S, a cow is supremely ^Garland
on her neck by concerned about t^e garland put
somebody, so the man of nothtng to do with the body.
realisation
]
has got
f^m^^^ ^^
417.
Atman, the Infinite what object, .Bliss, as his very Self, with knower of Truth or for whom, should the
Realising the
l84
VIVEKACHUDAMANI
the enjoyer, or
Cherish
like
men
of the world.
]
v
rv
418.
fection
result
attained pergets
tkis as
he enjoys eternal
and
is
free-in-life
419.
The
result
of dispassion is Reali-
withdrawal
absence of the succeeding stages, the preceding ones are meaningless. ( When the series is perfect ) the
420.
If
there
is
and matchless
V
bliss follow
as
a matter of course.
v
VIVEKACHUDAMANI
85
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, having discrimina421.
Being
iinrtiflled
tion?
[
Earthly
to
lit.
visible,
i.
e.
those experienced in
i.
this life, as
opposed
e.
those
which are
be experienced hereafter.
*s
r-
The
attachment
ignorance.
of
to
these
is
is
the
result
of
This
one
who knows
of
and one who does not. Otherwise, what other tangible result da the knowers of Brahman obtain?
that sort,
{^
does not
The
it,
man who
and passes
mistaking-
at the illusion
man
it
runs
after
for water.
To
the
the
no
doubt, but he
knows
be unreal and
]
is
not lured
by
it.
Not so
man
of the world.
l86
VIVEKACHXTDAMANl
423.
is
If
ignorance
totally
can there be for inducing such a man to selfish action, for he is averse to sensepleasures
?
424.
desire,
When
then
sense-objects excite no
is
more
dis-
the
culmination of
passion.
The extreme
perfection of knowl-
edge
is
And
the limit of
self-
withdrawal
is
appear.
-285-6
[Compare
**
Fanchadasi,
'Chitradipa'
is
Chapter,
setting at
The
;
acme
of
dispassion
of
the
is
Brahmaloka, the
its
Realisation
at
one
his
man
identifies
himself with
body; and the perfection of self-withdrawal is jeached when one forgets the dualistic universe as
ompletelj as in dreamless sleep."
VIVEKACIIUDAMANI
r^
>
187
rv
425.
holding
dreams,
like
one
seen
it
in at
cognition of
indeed,
blessed
is
chance moments
rare
is
such a
of the fruits
of endless
and
es-
0?ily
see?7iing
others
offer
&.
When
or
his atten-
some such thing he takes it but half-consciously, his mind being deeply absorbed in Brahman.
dants
or
friends
him food
The man. ]
enjoyer
merit
i.
e.
most fortunate
That Sannyasin has got a steady illumination who, having his soul wholly merged in Brahman, enjoys eternal bliss, is changeless and free from activity.
426.
l88
VIVEKACHUDAMANI
The
cliaracteristics of a
man
of realisation are
Com-
pare Gita
II.
55-68.
That
man and
which
itself
is
Self, purified of
all
adjuncts,
illumination.
steady
this perfectly
steady illumi-
nation.
[Purified
eliminating
the
acci-
the
common
substratum
See note on
428.
He whose
illumination
is
steady,
who
as a
has constant bliss, who has almost forgot the phenomenal universe, is accepted
man
life.
VIVEKACHUDAMANI
429.
89
his
mind
merged
alert,
Brahman,
is
nevertheless quite
but free at the same time from the and characteristics of the waking state,
whose Realisation
accepted as a
[
is
free
from
desires,
is
man
i.
liberated-in-life.
never deviates from the ideal
/$
aleri
e.
life
of a Jnani.
Characteristics
waking
it,
state
that
man.
is,
cog-
and
being attached to
430.
He whose
menal state have been appeased, who, though possessed of a body consisting of parts, is yet devoid of parts, and whose mind is free from anxiety, is accepted as
a
man
[
liberated-in-life.
state
Cares
i.
e.
how
his
bondage
will
cease,
and so on.
Devoid of parts
as Brahman.
431.
The absence
of the ideas of
'I
and
190
[
'
VIVEKACHUDAMANI
/ and mine
'
that
'
am
'
fair
or
'
'
am
body
is
mine.'
Shadoiv
432.
past,
no thought for the future and with indifference upon the present, are characteristics of one liberated-in-life.
taking looking
433.
world full of elements possessing merits and demerits, and disis a tinct by nature from one another, characteristic of one liberated-in-life. The world is so full of diversity, [ Looki?ig &. yet the man of Realisation looks behind, and sees the one Brahman in everything.
of equality in this
Nature
preponderance
]
of
three Gunas.
434.
When
in
mind
in-life.
VIVEKACHUDAMANI
191
435.
The absence
owing
is
[
Brahman,
One
Exis*
one liberated-in-life.
there
is
Since
]
but
tence
Brahman.
unconcerned, devoid of all ideas of 'I and mine^ with regard to the body and the organs etc., as well as to
436.
lives
He who
his duties, is
in-life.
[
known
free
as
man
liberated-
The
Jnani
is
This
state
is
has realised his Brahmanhood aided by the Scriptures, and is free from the bondage of transmigration, is^ know^n as a man liberated-in-life.
437.
He who
[Aided
(^c.
By
discriminating the
]
Truth
in-
1^2
,
s
VIVEKACHUDAMANI
>-
rv
under no circumstances the idea of 'I' with regard to the body and the organs etc., nor that of 'mine' in respect of things other than
438.
He who
has
these,
is
439.
He who through
his ilhimination
and Brahman,
the universe,
in-life.
as well as of
Brahman and
is
known
as a
man liberated-
440.
his
He who
feels just
the same
when
body is either worshipped by the good or tormented by the wicked, is known as a man liberated-in-life.
^^ srf^
f^^^r: ^^iTcTT
VIVEKACHUDAMANI
441.
193
sense-
The Sannyasin
in
in
whom
are
engulfed
duce no change, owing to his identity with the Existence Absolute, is indeed
liberated.
[
Directed by others
i.
e.
upon him.
knowl-
Brahman.
Compare
Gita
II. 70. ]
For one who has realised the Truth of Brahman there is no more transmigra442.
is,
that
man
has
not realised his identity with Brahman, but is one whose senses are outgoing in their tendency.
[
Is
0716
is
an ordinary sense-
bound man.
443.
ject
If it
be urged that he
is still
sub-
to
mentum
the reply
is
Brahman.
194
VIVEKACHUDAMANI
444.
The
of
propensities of even
a con-
sence
his
mother;
Bliss
just
so,
when
Brahman, the
realised,
the
man
445.
One who
is
is
constantly practising
Srutis mention
meditation
perceptions.
The
Pra-
rabdha work in the case of such a man,, and we can infer this from results actually seen.
[
External perceptions
such
in his
as satisfying
the
Srutis &c,
The
reference
is
(
to
i.
Chhandogya
e.
Up. VI.
case
is
xiv. 2, "
The delay
a Jnanin's )
after
lasts^
which
Prdrabdha work is the work done ia past lives which has engendered the present body (referred to in Sloka 451). The other two kinds of work are
the
*
Sanchita
or
accumulated
mentioned
\u
(m.ei>-
VIVEKACIIUDAMANI
Results &*.
realisation,
I95
body
that
after
and
be
can only
plained
explained
by assuming This
is
the
Prirabdha continues
in the
to work.
]
further ex-
next Sloka.
WT^:^:
446.
fe^ii;^'?
RT^^^r ^nk
i^^nrci:
ii
Prarabdha 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
Through the realisation that I am the Brahman, all the accumulated actions of a hundred crore of cycles come to
A-4-7
.
rr--
nought,
state
like
the actions of
the dream-
on awakening.
448.
actions or dreadful
one fancies to do in the dreamstate, lead him to heaven or hell after he has awakened from sleep?
sins that
196
VIVEKACHUDAMANI
r<v
449.
Realising the
Atman which
is
un-
not affected by the smell of liquor merely through its connection with the jar; similarly the Atman is not, through Its connection with the
450.
is
The sky
The Atman,
always unattached,
though the ignorant man superimposes connection with external things on It. ]
^r^r
451.
^^^^
^^'Tgf^5:5?Ttr55^rw^^ii^H?
this
body prior
is
out yielding
at
an
object.
VIVEKACHUDAMANI
452.
object
I97
at
Is
it
shot
is
an
a tiger,
does not,
when
that object
itself,
is
perceived to
pierces
be a cow, check
object with
but
the
full force.
*v
.
453.
is
certainly
man
of realisation,
and
its
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 realising their identity with Brahman are always living absorbed in that They are verily the transcendent idea.
Brahman.
[
27te
Prdrahdha
Knowledge
set
The argument
in the first
ing
half
Sloka as well as
445 and
)
451-2)
self is
only a re-statement
Strictly
anuvada
the
of the
popular view.
truth about
speaking,
its
Jnani him-
existence.
The
real
Sloka
198
and
in
VIVEKACHUDAMANI
this
Sloka 463, and reasons for We set forth in Sloka 454 et seq.
of the
view are
in
may add
ment
exahed
status of a
man
of realisation,
who
is
454.
lives in his
own
Self as the
Brahman devoid
of the identi-
with the limiting adjuncts the One without a second, the question of the existence of Prarabdha work is meaningfication
has awakened from sleep having any connection with the objects seen in the dreamless, like
the question of a
man who
state.
*.
rv
fifing
455.
^m^
ii^^^li
any idea of ^I' or 'mine* with regard to his dream-body and the
sleep never has
own
Self*
VIVEKACHUDAMANI
199
rT^^ m^^r5H44V4H'dT
456.
He has no
desire to
is
substantiate
seen to maintain
still
he
clings to
is
emphatically
wsirMK
^mm ^irnr:
457.
Similarly he
who
is
absorbed in
Brahman
lives identified
man
of realisation has a
memory
such as
458.
Karma,
may imagine
it.
the
it is
Pra-
But
not
20a
VIVEKACHUDAMANr
Atmaui
Atman
is
work.
459.
fallible,
The
Srutis,
in-
declare the
Atman
to be ^'birth-
less,
eternal
and undecaying.'^
So, to the
man who
lives identified
with That,
to
how
Katha
The
reference
is
i8.
j^pg^rs^
is
^r%
),
w^m
is
"
birthless,
eternal,
ancient
and
not
when
the
body
is
destroyed."]
460.
the body.
man
VIVEKACIIUDAMANI
461.
20I
The
attributing of Prarabdha
is
to
certainly
delusion.
can something that is superimposed (on another) have any existence, and how can that which is unreal have a birth? And how can that which has not been born at all, die ? So how can the Pra-
How
rabdha exist
[
for
something that
effect of
is
unreal?
is
Maya
unreal,
and
this
absurd
to
]
unreal body.
msr^^ ^^ k^
i:rt
462-3.
"
If
then how does the body live?" it is to convince those fools who entertain a doubt like this, that the Srutis from a rePralative standpoint hypothesise the rabdha, but not for proving the reality of. the bodv etc. of the man of realisation.
464.
There
is
only
without a second,
infinite,
302
laing
-or
V'lVEKACHUDAMANI
end, transcendent, and change-
less; there is
no duality whatsoever
in It.
There is only Brahman, the One without a second, the Essence of Existence, Knowledge and Eternal Bliss, and devoid of activity; there is no duality whatsoever in It.
465.
2T^n^^^
466.
Tj^g^TT^^cT
^rfrg^??:
There
is
One
without a second, which is inside all, liomogeneous, infinite, endless, and allpervading; there is no duality whatsoever
in
It.
[ /-homogeneous
admiuing of no variation.
467.
There
is
One
without a second, which is neither to be shimn^d nor to be taken up or accepted, and is without any support; there is no "duality whatsoever in It.
[
It is
the Self of
all.
Self-existent,
else.
]
being
Itself
VIVEKACHUDAMANI
203
468.
There
is
only Brahman,
the
One
without a second, beyond attributes, without parts, subtle, absolute, and taintless;
there
is
no duality whatsoever in
It.
469.
There
is
Une
without a second, whose real nature is incomprehensible, and which is beyond the there is no range of mind and speech duality whatsoever in It.
;
470.
There
is
One
anything
soever in
[
finite
It.
there
is
strictly
speaking,
It
The
repetition
is
204
VIVEKACHUDAMANI
High-souled Sannyasins who have got rid of all attachment, and discarded ail sense-enjoyments, who are purified and
471.
perfectly restrained, realise this
Safifi}'asins
those
who
struggle
after
Realisation.
Pacified
trained
refers
to
control
of the
mind. Res-
End
body.
]
&c,
They
attain
Videhamukti
or
dis-
their
472.
Thou,
too,
preme Truth, the real nature of the Self, which is. Bliss undiluted, and shaking off
thy delusion created by thy
be free, and illumined, and attain the con-
own mind,
'
summation
[
of
thy
life.
Thou,
too,
&c.
The
i.
Guru
e.
is
addressing the*
disciple.
Undiluted
unmixed,
absolute.
VIVEKACHUDAMANI
Illuviined
205
this
lit.
awakened,
]
i.
e.
from
unreal
dream
of duality.
473.
Through Samadhi
in
which
the
perfectly stilled,
visualise
the Truth of the Self with the eye of clear Realisation. If the meaning of the
words heard from the Guru is perfectly and indubitably discerned, then it can lead to no more doubt.
(scriptural)
[
Samadhi
\.
e.
the
highest
or
Nirvikalpa
Samadhi.
Scriptural words
such
in
as
"Thou
]
art
That,"
and so on.
Discerned
realised
Samadhi.
through the breaking of one's connection with the bondage of Avidya or Ignorance,
scriptures, reasoning,
of
206
VIVEKACHUDAMANI
own
mind
[
'
translated
also as 'proofs
'
or 'authority.'
tell
Scriptures
which
duality to be unreal.
Reaso?iing
upon those
scriptural statements
truth.
so
as to be convinced of their
For instance,
one can argue that bondage being a creation of one's mind must be unreal and that Knowledge of Brahman dispels it, and so on.
Guru: The Guru is a man of RealiWords sation and perfectly unselfish and all-loving. He is therefore an Apta, and as such his words are
authority.
One's
test.
own
experience &'c.
is
This
is
the ultimate
Concefitrating &'c.
in
Samadhi.
Bondage, liberation, satisfaction, anxiety, recovery from illness, hunger and such other things arc known only to the man concerned, and knowledge of these
475.
to others
[
is
a mere inference.
signs.
VIVEKACIIUDAMANI
476.
207
Srntis,
The
of
the
man
realisation crosses
(Avidya)'
thronoh Illumination alone, backed by the grace of God. [The Gurus &c. This instructron is parohha or indirect, while the aspirant's own experience in Samadhi is aparoksha or direct. The former is
the
means
to the latter. ]
Himself knowing his own indivisible Self through his own realisation, and thus becoming perfect, a man should stand face to face with the Atman, with
,
Ml
his
mind
free
from
i.
dualistic ideas.
live in
[Face
to fact
e.
must
Atman.
478.
The
is
verdict of
all
discussions
on
Vedanta
Brahman, and that liberation means abiding in Brahman, the indivisible Entity. While the Srutis themverse are nothing but
selves are authority
(for the statement)
20Z
that
[
VIVEKACHUDAMANI
Brahman
iti
is
One without
a second.
to daalistic
Abiding
Brahman
as
opposed
in
ideas.
The
here.
]
teacher's address
begun
479.
Realising the
Supreme Truth
at
in-
a blessed
the
scriptures
own
reasoning,
and the mind concentrated, (the disciple) became immovable in form and perfectly established
in the
Atman.
Concentrating the mind for some time in the Supreme Brahman he rose, and out of supreme bliss spoke as follows came down to the ordinary sense-plane.] [ Rose
480.
VIYEKACIIUDAMANI
481.
its
209
My mind
identitv of the
Brahman and
the
self;
know either this or not- this; nor what or how much the boundless Bliss
do not
(of
[
Samadhi)
is!
This or not-this2\\ relative ideas, that is. The Bliss experienced \Vhat or hoiv much &c.
in
Samadhi
is
inexpressible
and immeasurable.
^^
The majesty
nectar-like
of
the
Bliss
of
the
Self,
is
nor
can
it
in
an
infinitesimal fraction of
which mv mind melted like a hailstone getting merged in the ocean, and is now satisfied by that
Essence of
[
Bliss.
:
whose The Avyaktam or Unmanifest is a part's part. part of Brahman (through Upadhi or superimposed limitations ); the Sutratman or the Cosmic Mind
Infinitesivial fr action
Lit. a particle of
is,
again,
part
of
that;
or
the
Being
who
considers
himself
as
the
Cosmic N
210.
VTVEKACHUBAMAM^I
a fraction of this last. Thee^'en is enough to melt the
story
bliss
finite
JBody,. is
of thi>
Virat
mind:
bolts'
of a ship- that
all its
was rediKed to
its priatine-
condition.
Haihtone &-c. The hailstones that accompany a shower of rain on the ocean quickly melt and' become one with it.
:
Now- after
sciousness.
]
con-
f^
%5r
483'..
Where
xust
was
ceased to exist?
TWf
It is parsing*
strange!
^
f^ T^g^^ T^^^ir^
*v
r^r^^ipc
Brahman
BIi&&,.
filled
with
what is to> be shtmaaed and what ajccepted, what is^ other (than^ oneself and what different?
)<
the
What shunned &^c. There is nothing besidesOne Atman^ and the aspirant is identified with
]
That.
^Smi^^
H^t^?S[i:qi3|TTW K^tt^ii:
\w^%
VIVEKACHUDAMANI
485.
I
211
do not
in
this.
see,
I
or hear, or
exist
know
Self,
anything
the
as
the
Eternal Bliss
else.
distinct
from
every-
thing
[
See &'c.
ihis
All
finite
In
state of Realisation.
whereas
all
Repeated salutations to thee, O noble-minded Teacher, who art devoid of attachment, the best among the good
486.
souls, the
embodiment of the essence of Eternal Bliss the One without a second, who art infinite, and ever the boundle.ss
ocean of mercy;
487.
Whose
removed
aflaiction.'^
212
VIVEKACHUDAMANI
world
those
arising
from
the
body,
and
from physical
phenomena.
Blessed
am
I, I
my
of transmigration,
I
am
infinite,
am
all
489.
I
am unattached, I am disembodied,
from the subtle body, and nnI
am
free
decaying.
am
and
pacified, I
am
infinite,
am
my
taintless,
eternal.
subtle
[^Disembodied
identity with the
sider myself as
490.
enjoyer,
VIVEKACHUDAMANI
activity;
I
213
am
edge,
am
Eternal Good.
[
Not
the doer
&c,
It is
the
indeed different from the seer, listener, speaker, and enjoyer; I am the Atnian eternal, without any break, beyond activity, limitless, unattached, and
491.
I
am
infinite
I"
Knowledge.
from
the
seer
Different
&c.~\
never identify
activity f the
finite. ]
am no
longer
492.
am
am
and
infinite.
come under
body \Yhich
etc.
the
makes
possible.
ideas
]
of
nearness
or
remoteness
214
493.
I
VIVEKACHUDAMANI
indeed Brahman, the One without a second, matchless, the Reality that has no beginning, beyond such imaginations as thou or I, or this or that, the
am
Essence of Eternal
Bliss, the
Truth.
494.
am
Narayana,
Naraka, I am the Witness of everything; I have no other Ruler but myself, I am devoid of the ideas of 'I' and 'mine.'
[
Naraka
demon, son
of
Earth,
killed
by
Vishnu.
Tripura
the
demon
]
of
the
" three
cities,'*
destroyed by Shiva.
**
495.
alone reside in
all
beings
as
myself
am
the enjoyer
I
and
all
that
is
enjoyable,
whatever
VIVEKACHUDAMANl
looked upon as
previously.
[
'
215
not-Self
this'
or
the
Support
being
the substratum
of all
super-
impositJone.
Previously
before
Realisatioti.
496.
Maya.
497.
Such
ideas
as gross
and so forth
me
by people
through the manifestation of things superimposed, just as in the indivisible and absolute time cycles, years, half-years
and seasons
[Cj'cles
v /^
etc. are
imagined.
rsf
m6
VIVEKACHUDAMANI
That which
:
superimposed by th.e grossly ignorant fools can never taint the substratnra The great rush of waters observed in a mirage never wets the desert
49S.
is
tracts.
<^
r^
499.
the sky;
like
ilhi-
mined
like the
am always
I
motion-
mountain;
am
limitless like
the ocean.
"^
"s s
"N
^ v
have no connection, with the body, as the sky with the clouds; so how can states of wakefulness^ dream and profound sleep, which are attributes of the.
500.
I
body, affect
me?
'
VIVEKACHUDAMANF
501.
It is
217
and
it
is
that alone
which goes; that again performs actions that alone and enjoys ( their fruits ) decays and dies, whereas I ever remain firm like the Kula mountain.
,
the
Puranas as
502.
There
is
neither engaging in
it
work
al-
for
me who am
ways :he same and devoid of parts. How can that which is One, concentrated, without break, and infinite Hke the sky^
ever exert?
[
Cvncenlrated
like a
salt.]
lump
of
sists
of nothing but
503.
How
can there
be
merits
and;
demerits for
me who am without
orgaus^y
2t8
VrV^EKACHUDAMANI
who am
The
[
Sruti also mentions this in the passage, " Not touched &c."
Sru^i &c.
iii.
22
man becomes) " Untouched by merits and untouched by demerits, for he is then beyond all the afflictions of the heart." It may be added here that the experience
{In the state of profound sleep a
of the Sushupta
the
state
is
cited
in
the Sruti
state,
merely
is
as an illustration of the
real
state
liberated
which
all
misery.
]
504.
If
pens to touch the shadow of a man's body, it affects not in the least the man himself, who is distinct from the shadow.
^rf^nf Hr^^wr:
^^?s[rf?cr f^^^iirq:
505.
do not affect the Witness which is distinct from them, changeless, and indifferent, as the properties of a room (do not affect)
the lamp (that illumines
it)
VIVEKACHUDAMANI
s
219
^ ^ ^ ^^
506.
As the sun
is
gard to men's actions, and fire burns everything without distinction, and as the rope is related to a thing superimposed on it, so am I, the unchangeable, intel-
ligent Self.
[Sun
actions
people
relation
do
good and
is
bad
unthe
of
to
is
fictitious.
etc.
]
activities
of
the Buddhi.
507.
am
make
I I
am
neither
am
[
that
Self -effulgent,
Transcendent
from
all
Atman.
I am
neither
&c.
am
free
activity,
direct or indirect.
Transcendent
220
VIVEKACHUDAMANI
sRcTTOT
508.
iiv^o^t;
When
is
supervening
adjunct
moving, the movement of the reflection which is due to the Upadhi is ascribed by fools to the object reflected, such as the snn, which is free from activity,
(Upadhi)
the enjoyer,"
reflected.
Supervening adjunct
is
it
e. g.
sun
with
It
is
moves and
though
moving.
the
reflection,
ignorant people
Similarly,
may
also
all activity
under the
reflection
Atman,
is
is
erroneously
1 am rant man
'-
the doer,''
&c.
This
]
how
the igno-
Let this inert body drop down in water or on land, I am not touched by its properties, like the sky by the properties
509.
of the jar.
[
Not touched
in a jar is
enclosed
Jar Just as the sky seemingly one with the infinite sky, and
VIVEKACHUDAMANI
IS
221
broken or
is
not, similarly
Its
the
Atman always
]
the
same despite
510.
The passing
states of the
Buddhi
and so on, are never, in reality, in the Self, the Supreme Brahman, the Absolute, the
One without
[
a second.
is
The Atman
admits of
subject to change.
solely
due
to
super-
Let there be changes in Prakriti in ten, hundred, or a thousand ways, what have I the unattached Knowledge Abso511.
lute
222
VIVEKACHUDAMANI
Brahman, the One without a second, which is like the sky, subtle, without beginning or end, in which
512.
I
am
verily that
the whole universe from the Undifferentiated down to the gross body, appears merely
as a shadow.
[Appears
shadow
to the ignorant,
Brahman, the One without a second, which is the support of all, which illumines all things, which has infinite forms, is omnipresent,
513.
I
am
verily that
Support of all
being
the one
substratum of
all
phenomena,
VIVEKACHUDAMANI
223
514.
am
without a
the in-
most essence
of all^
consciousness,
edge^ Infinitude,
[
Szuarnpa Lakshana or essentia! characteristics of Brahman, as distinct from It* Tatastha Lakshana or indirect attributes, such a*
creatorship of the universe and so on.
]
515.
am
without parts, formless, absolute, eternal,, wdthout any other support, the One without a second.
[
Without
support.
]
support: Brahman
is Itself
Its-
own
224
516. I
I
VIVEKACHUDAMANI
am
the Universal, I
am
the All,
am
transcendent, the
I
-One without a
second.
edge,
I
{^Indivisible
without break.
This splendour of the sovereignty of Self-effulgence I have received by virtue of the supreme majesty of thy grace. Salu517.
tation to thee,
Teacher,
[
glorious, noble-minded
Sel/-effulgenc
disciple
is
The
518.
grace awakened
pletely saved
VIVEKACHUDAMANI
225
being tormented day after day by countless afflictions, and sorely troubled by the
tiger of
[
*
Egoism.
Sleep
of
i.
Nescience,
the
e.
diHicult to
come
a
to
through.
fact
Day
after
day
It is
well-known
the
]
that
dreamer's
mmd,
519.
Salutation
to
thee,
Prince of
Teachers,
that art
thee
is
salute!
as
Greatness
Itself
&c.
The
Guru
addressed
Brahman
by the grateful
disciple.
Hence
Brahman.
Com-
pare the salutation IMantram of the " The Guru is Brahma, the Guru is
Guru-Gita
Vishnu, the
verilv
Guru
is
is
Shiva, the
God
of
Gods.
The Guru
the
rable
226
520.
VIVEKACHUDAMANT
Seeing- the
Truth, and was glad at heart, thus prostrating himself, that noble, ideal Teacher
again addressed
words:
an unbroken series of perceptions of Brahman,, hence it is in- all respects nothing but Brahman, See this- with the eye of illr&mination and a serene mind, under all circumstances. Is one who- has eyes ever found to see around anything else but forms? all Similarly, what is there except Brahman to engage the intellect of a man of reali521.
The
nniverse
is
sation?
[
Sei'ies ......Brahman-
Existence^.
KncHvIedge,
and Bliss which are the Essence of Brahman can be found, upon analysis, as underlying, every perception of ours.
the world
of
is
name and
It is
it.
mind.
put
X +miQdy
as
VIVEKACHUDAMAM
One who has eyes man whose view of life
of
the
22/
-suggests
will
discriminaling
be difTerent
from that
'
ordinary
man.
is
a meaning
of the
word
'
Rupa.'
522.
What
of
wise
man would
Bliss
discard that
revel
enjoyment
ingly
Supreme
and
in
^
things unsubstantial?
When
is
the exceed-
charming moon
shining,
who
at a painted
moon?
^h:
523,
g^ mg ^^rcm%^r
From
is
\Wi\\\
of
the
perception
unreal
things there
cessation
satisfied
of
misery.
Therefore,
being
with the realisation of the Bliss Absolute, the One without a second, live happily in a state of identity with the
Real Brahman.
228
-
VIVEKACHUDAMANI
Neither satisfaction
brated verse
&c.
is
Compare
]
the cele-
"
Never
desire
appeased by the
Beholding the Self alone in all circumstances, thinking of the Self, the One without a second, and enjoying the Bliss
524.
of the Self, pass
thy time,
O noble
soul!
525.
the Infinite Knowledge, the Absolute, are Therelike imagining castles in the air.
fore,
One without a second, and thereby attaining Supreme Peace, remain quiet. Quiet as the Witness. How he is to live, is
Bliss Absolute, the
[
ai^T^iT^r
3^%5fr ^^R^jfr
VIVEKACHUDAMANI
526.
229
The
is
restful
state
of
the
mind
which
of the
noble knower of Brahman, in a state of identity with Brahman, is Supreme Quietude, in which there is constant enjoyment of the Bliss Absolute,
the
One without
a second.
has realised his own nature, and drinks the undiluted Bliss of the Self, there is nothing more exhilarating than the quietude that comes
527
.
To
the
man who
of a state of desirelessness.
528.
The
is
only
pleasure
whether going or staying, sitting or lying, or in any other condition. [ He is perfectly independent. ]
529.
The noble
230
realised
VIVEKACHUDAMANI
the
Truth and whose mindfunctions meet with no obstruction, does no more depend upon conditions of place, time, posture, direction, moral disciplines, objects of meditation and so forth. What regulative conditions can there be in
self?
meant.
Similarly with
Place
time.
Posture:
beginners.
is
'
an important
also
thing
'
with
Asana may
mean
seats.'
Niyama
ob-
gross or
fine. ]
530.
To know
that this
is
is
a jar,
what
condition, forsooth,
necessary except
that the
defect,
e. g.
531.
verity,
So
this
Atman, which
Itself
manifests
VIVEKACHUDAMANI
2^1
means
knowledge are present, and does not depend upon either place, or time,
of right
or (internal) purity.
[Means
direct
aids.
]
hwwledge
Realisation,
are
to
which
perception,
inference etc.
subordinate
rv
532.
am Deva-
datta
independent of circumstances; similar is the case with the realisation of this knower of Brahman that he is Brah-
man.
533.
What
lustre,
indeed can
like
manifest That
sun, causes the
whose
the
whole universe
significant
to
" He
light
His
manifest."]
What, forsooth, can illumine that Eternal Subject by which the Vedas and
534.
232
VIVEKACHUDAMANI
Poranas and other scriptures, as well as all beings are endowed with a meaning ? [ An echo of Brihadaranyaka II. iv. 14. Other scriptures may mean the Six Systems of
.
Philosophy or anything
else. ]
535.
of
Here
is
the Self-effulgent
Atman,
power, beyond the range of conditioned knowledge, 3-et the common experience of all, realising which alone
infinite
this incomparable
Incomparable
Knower
best
of
Brahman
lit.
536.
Bliss,
Satisfied with
undiluted, constant
he
is
sense-objects,
neither
averse to them,
Undiluted &'c.
biit
i.
e.
Neither attached
&c Compare
VIVEKACIIUDAMANI
233
537.
for-
exactly
man
I'
or 'mine,'
and
is
happy.
have their food without anxiety or humiliation, by begging, and their drink from the water of rivers; they live freely and independently, and sleep without fear in cremation grounds or forests; their clothing may be the quarters themselves, which need no washing and drying, or any bark, etc. the
538.
of realisation
;
Men
earth
is
roam
in
the aveis
nue
"
of
Vedanta;
in the
This
Supreme Brahman.
is
life
ot a true
Sannyasin.
234
VIVEKACHUDAMANI
Without fear
Quarters &.
because
One
this is
of
their
identification
without a second.
that
is.
Any
bark
etc.
by the word
m
]
in the text.
may be
their dress.
body withall
out identification,
sorts
of
and
experiences
as
sense-objects
they
come,
like a child.
it
No outward
mark\ Hence
is
so difficult to
know them.
^ense-objects
food
etc.
As
work.
they come
of
Pr^rabdha
Through
or friends.
]
others''
as asked by
his devotees
VIVEKACHUDAMANI
540.
of
235
Knowledge Absolute, he wanders in the world, sometimes like a mad man, sometimes like a child and at other times like
Ghoul
with
that
no sense of cleanliness.
are
It
should
be noted
avoid the
these
some
of the
devices to
company
of vulgar people.
in the text also
Skins
the word
means
bark."
^^riT^^ -^w g^: \^^ -^^ww mcT: \\^\ 541. The sage, living alone, enjoys sense-objects, being the very embodiment
of
desirelessness,
always
satisfied
with
his
All.
[
own
As
the
Self,
All
knowing
]
whole
universe, as
Atman.
236
dour;
VIVEKACHUDAMANI
sometimes wandering, sometimes behaving like a motionless python, sometimes wearing a benignant expression; sometimes honoured, sometimes insulted, sometimes imknown; thus lives the man
of realisation, ever
Bliss.
[
of the impressions
phases of a
world.
saint's life
People judge
to
him
diversely,
he
is
supremely indifferent
towards him.
Pytho7i
which
to
for
the
food to come
it.
543.
Though without
riches, yet
ever
though not enjoying sense-objects, yet eternally satisfied; though without an exemplar, yet looking upon all with an
ful;
eye of equality.
\_
is
and everything.
544.
VIVEKACIIUDAMAM
037
experiencing fruits of pasL actions, yet imtoiiched by them; though possessed of a body, yet without identification witli it;
is lie.
545.
pain,
nor
good nor
of
Knower
without the
Chhandogya
body-idea.
reproduction
xii. I. ]
of
the sense of
Vlil.
^rs
546.
Pleasure or pain, as
well
as
good
or
evil, affects
only
can sfood or evil, or the effects thereof, touch the sage who has identified himself with the Reality and thereby shattered his bondage?
fies
How
238
547.
VIVEKACHUDAMANI
The sun
which appears
to
be^
is-
but
is
Rahu
the sun.
[
The
reference
is
Nature
sun
which
^
mass of
light.
fv
548.
Similarly,
ignorant
of
people
look
upon the
is
perfect
knower
Brahman, who
as possessed of the
appearance
In reality, however, he rests discarding the body, like the snake its slough
549.
and the body is moved hither and thither by the wind of Prana, just as it listeth.
[
ceasing
to
identify
him-
self
A reminiscence
strictly
of Brihada-
ranyaka IV.
Wind
There
*Vayu/
iv. 7.
which
speaking means
first line,
^iflH^^-
VIVEKACIIUDAMANI
239
'SrN'R f^^5T?frf ROTrT which should be rendered thus " But the body of the liberated man remivinj
like the
slough of a snake.
550.
As
a piece of
wood
is
drifted
on to
a high or low
ground by the current, so is his body carried on by the momentum of past actions to the enjoyment of their fruits as they present themselves in due
Efijoyment
course.
[
includes
'
suffering
'
also.
551.
The man
of
realisation, bereft
of
ments like a man subject to transmigration, through desires engendered by Prarabdha work. He himself, however, lives unmoved, in the body, like a witness, free from mental oscillations, like the pivot of
the potter's wheel.
[Like transmigration Prarabdha has no meaning
identified with the Self.
who
240
Pivot
VIVEKACHUDAMANI
which
is fixed,
turns.]
552.
He
them from
re-
but stays
like
an
unconcerned
spectator.
And he
gard for the fruits of actions, his mind being thoroughly inebriated with drinking the undiluted elixir of the Bliss of Atman.
[
For
^r^^
the
Sloka.
there
}S
minor joys."
553.
He who,
giving up
is
all
such con
siderations as this
fit
object of raedi
is
Abso
ane
Atman,
the best
is
he
[
is
among Knowers
is
Brahman
Fit object
and
is
therefore to be welcomec
]
to
be shunned.
VIVEKACHUDAMANI
554.
24
of
the supervening adjuncts, the perfect Knowcr of Brahman merges himself in the One
Brahman without
been
all
a second
which he had
free
even
consummaall alon^
9^
from
Brihadi-
ran^aka IV.
agn%^^^: ^^T 9[#^ ^VlT\ HT^XH As an actor, when he puts on the 555. dress of his role or when he does not, is always a man, so the perfect Knower 01 Brahman is always Brahman and nothing
<T^^
else.
556.
who
Let the body of the Sannyasin has realised his identity with Brahfall
anywhere
little
con-
sequence to him, for) it has already been burnt by the fire of Knowledge.
[
Bur fit
etc.
Hence
lie
body
24^
VIVEKACHUDAM ANS
557.
lives in
Bliss,
Reality^Brabmanas
Infinite
the the
One without a second, does not depend. Mpou the customary considerations of place, time etc. for giving up this mass of
skin, Sesh
and
give
filth.
[He may
tor
has cerved
purpose
558,.
?iot L-iberatio-u,
staff
and
is
Nescience.
\
nyasin.
they
knot
to
bind as
it
VlVEKACnUDAMANl'
S$9.
If
245
a leaf
falls in
a small stream, or
roads,
of
?
what good
or
or evil
[
is
560.
The
destruction
of
the
body,-
is like
that of
It
Embodiment
of Bliss
,vliich is
one's
true nature.
[Pranas
That
forces.
Viial
Buddhi
ihe
delerminaitself.
mind
561.
Tiie Srutis,
real nature of
the
Atman
in
the
words,
"the Embodiment of Knowledge" etc., which indicate Its Reality, speak of the
destruction of the
superve'iing adjuncts
merelv.
[" Kmdodimen/ of ftrtoia'edge"
^fc.
Brihadi-
244
ranyakalV.
mass,
so
v.
VIVEKACHUDAMANI
13:
"As
this
lump
Alinan,
of salt
is
without
salt
one homogeneous
verily
Maitreyi,
the
dif-
Embodiment
of
and
when
).
It
so worded as
it
confuse
an ordinary enquirer, as
to
Atman the
Eternal
Reality
which ever
Supervening adjuncts
the
Such
the
as water
in
which
its
sun
is
reflected,
or
on the crvsial, or the air which produces When these a bubble on the smfacc of water. Upadhis are removed th<-' special differentiations
reflection
was.
562.
The
Sruti passage,
'Verily is this
Atman immortal,
immortality of the Atman in the midst of perishable things that are subject to modi^cation.
[
^;j//zBiihad^ianyaka IV.
v.
14;
"Verily
\%
vivekaciiudamani
this
245
by
Alman immorul, my
J
dear,
iiidestruciible
Just as stone, tree, grass, paddy, and busk etc., when burnt, are reduced to to earth (ashes) only, even so the
563.
whole
are!
organs, Pranas,
Manas and
so forth,
when burnt by the fire of Realisation, reduced to the Paramatman (Supreme Self).
{Hmk:
Kata
cloth.
IS
Another reading
for
g^y^
is
^j^^*^
means
564,
As
merged
5j\j
in
Brahman.
^r:
v:m
o^>jt o^iTf^cr
'^^m ^z^i
As when a jar is broken, the space enclosed by it becomes palpably the limit565.
246
Ifiss
VIVEKACHUDAMANf
Space, so
when
man
^rt
verily
#^ ^m %H ^# ^^ ^^
As
riiilk
^
oil
566.
oil,
pomed
it,
into milk,
into
sage
who has
in the
Atman.
[Compare Katha Upanishad IV. Muudaka 111. ii. 8. ]
Also,
567.
comes
with the Absolute Reality, Brahman, the sage no longer snffeis iransmigration.
eternally
568.
For
cience etc.,
realisation
by the
and Brahman, he becomes Brahman Itself, and how can the Brahman ever have rebirth?
the identity of Jiva
TlVEKACIIUDAMANl
[
^47
Bodies
subtle
Nescunce
ami
etc.
causal,
gross.
consists of
Nescience; the second of seventeen things -sensory organs, five motor organs, five Pranas
.according- to some, five
fine;
five
(01,
elements or Tauinllrasj,
and the last, consisting of the Tliesc three gross elements, is what we see. bodies make up the five Koshas or sheaths ::om the Anandamaya dov/n to the AanamayaThe Atman is beyond them all. ]
;
Bondage and liberation, which are vconjured up by Maya, d-o not really exist in tlie Atman, one's Reality, as the ap569.
pearance arid exit of the snake do not abide in the rope which suffers no change.
^^I^^I^^^FR: ^T^'trt ^x
570.
^%^
^frT:
lllit^G
Bondage
bt
.talked of
when
the presence or
absence of a cover ng veil. But there cai' tb" Brahiriiin, "be no covering veil for M^l'hich is always uncovered for want of a second thing bes'des Itself. If there oe, |he Non-duality of Brahman will Le contra
24^
dieted,
duality.
[
VIVEKACHUDAMANI
and the Srutis can never brook
Sriiiis......dzmliiy
e. g.
"
One
only without a
second," (Chhdndogya VL ii. i), "There is nc duality in Brahman " ( Katha IV. ii), and so on. ]
Bondage and liberation are attributes of the Buddhi which ignorant people
571.
For this Immutable Brahman is Knowledge Absolute, the One without a second, and unattached.
ierred to
the sun.
5%:\?r s^t^cTt
572.
^t
The
ence to the Reality, are both attributes of the Buddhi merely, and never belong to
the eternal Reality
Brahman.
i
VIVEKACHUDAMANI
573.
249
bondage and liberation are created by Maya, and are not in the Atman. Hov/ can {here be any id^a ot limitation with regard to the Supreme Truth, which is without parts, without activity, cahi:, unimpeachable, taintless, and One without a second, as there can be none with regard to the infinite sky?
this
Hence
There is neither death nor birth, neither bound nor striving for freedom,
574.
this
[This
long as
is
is
Amrita-
Siiiihaka
there
is
all
these
creation
dis-
tinctiotis,
but the
mind
itself
is
of
Avid V 4.
thee
is
Hence
no
is
that in
which
lelalivity. ]
575.
to thee, as to
own
SSQ
lent
VrVEKACMUDAMANI
and profound secret, which k the inmost piirport of all Vedanta the crest of the Vedas -considering thee an aspirant
after
liberation,
of
and
of a
mind
free Irora
Secret
The
discrimination
is
The
teacher's address
finished here.
576.
went his
Guru, with his mind ^steeped in the ocean of Existence and Bliss Absolute, roamed, verily purifying the whole world, ^all differentiating ideas banished from his mind.
577.
And
the
578.
jthe
Thtis bv
wav
of a dialocnie
between
'VIVKKACHUDAMANI
ttire of
-35!
the
Atman been
ascertained ior
af;fcr
Sannyasins who are seekers after liberation, who have purged themselves of all taints of the mind by the observance of the prescribed methods, who
579.
May
those
who
are of
in
the
!
Sannyasins
'
The
is
Yati
'
may simply
So
Prescribed methods
as, saoilices etc.)
mind
etc.). ]
.530.
afflicted, in
th^
252
VrVEKACHUDAMANI
of the world,
way
who
is
for
them here
the
ocean of nectar the Brahman, the One without a second to lead them on to
liberation
[
Threefold misery
to
ti)e
the ddhyd/mika
(those per-
tau/Uig
anguish
cyclone,
(those
etc.)
body and mind, such as pain, the ddhidaivika (those coming from
etc.),
earthquake
due
to other creatures
on
earth).
water are lured by the prospect of happiness from transitory things, which, as in the
case of a mirage, exhaust them the more.
V/ander
Easy
ntttuie.
reach
for
tliis
Mine
of Bliss
to
is
tkeir very
is
no external thing
be acquired.
They
That.
h;ve
On
io liberation
Sirdulavikridiia
INDEX.
[
The figures
Aspirant's qualifications
16-7
106-7,
560-2
Its
bondage apparent
194-202
108-9
Avidyi, Avyakia, or
to
M^i
be
destroyed
by the
Realisalioa
of
Brahraan
its
no
110
206-9
Bondage and
its
effects
l)y
137-8
Veiling and
1
is
caused
the
Projecting
Powers of Maya
4 1-4
Brahman
lis
nature
It
237-40
niediialion on
how
to realise It
120
:
Concentration
Desires
bt
its
means
367-71
ing
the
upjooted
311-20
importance; new definitions 31-2
Devotion
its
>f.t>
II
i>i5c'^ple realises
and
s^lates
how he
I)ream-state
is
521-5^
'Discrimination defined
20
98-9
Duahty
is
nowhere
F'goism described
ibeing
the
chief
obstacle
to
-Reaii^^-iioi*'
should be shunned
f.lemenls, gross
298-310
73-4
and subtle
Kaith defined
25
Forbearance defined
24
its
attachment
Idenlification
to these
condemned
75-87
sliunned
287-97
its
evil effects
331-40
413-7
146 147
Ignorance
is
the root of
bondage
is
destroyed by discriuiination
Slieath discritninated
2
Knowledge
284-206
is
cradiuoa of
through
a
ceretnouials
6-7,
56-60
soughts
should
teacher
its
be
earnestly
8-iO
46, 82
means
474-7
425-41,
its
characteristics
526-9, 536-59
Material Sf>eiHH
t.kt>t'fimtnatec!
354-64
Ill
167-83
}
Mind or
inner organ
'
Aniarikarana
an(t
iCff-
various fuiiclions
93-4
its
seat
103
is
Ntrvikalpa SamSdhi
the
way
to Realisation 34i-6(r*
92
95, 102
for
does
443-63
(
it
exist
man
of Realisa
tion
Profound sleep
Sushupti )
121
its
offshoots
in-2,
140'
Realisation
conges through
1
discrimination;
not
work
1-5
its ineans
18-9, 69-70
its results
418, 421-24
is
no more rebirth
Djspassion
(
after
)
it
563-74
21
Vairigya
defined
its
its
culmination
424
29-30
impoi lance
leads to
to
I'eace
419
Realisation
Oispassion and
tion
conduce
to
libera^
374-6
to a tree
Samsira compared
Sattva, pure
145
how destroyed
.Seif-co<i(rol 01
148
their
functiosis
1X7-9
DamA
defined
23
I
IV
SeU-exertion
its
importance
51-5, 66
Self-settledness or
Samidbina defined
23
424.
26
its
culmination
(five) of
Sheaths
the
Atman
125, 149-50
Atman
Subtle body
is
Atman which
it
is
unaffected
99-101
liovv to
Superimposilion and
remove
33
267-86
Teacher:
his qualifications
how
ciple
dis-
''Thou
art
TIjat" explained
this
241-53
Three
rare
boons
is
'
is
Brahman
its
226-36, 405-6
effects
Veiling:
Power
of
lamas and
113-6, t:^g
R65-6
V/aking
slate
88-9
Work
mind
is
Yearning
27
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