:\
Pfc...»^.:c-v
5«?
VIVEKA - CHUDAMANI
OF
SRI
SANKARACHARYA
HKEHY
N
iRARY
I
OF
^LffORNIA/
VERSITY
I
\
Himalayan
Scries So.
XL!II.
VIYEKAGHUDAMANI
OF
SRI
SANKARACHARYA
Text with English Translation, Notes
and an Index,
BY
SWAMI MADHAVANANDA.
.;.^. A
•
THE ADVAITA A5HRAMA, MAYAVATI,
Dt. Almora, Himalayas.
1921
All righlb received,
j
[
i'lice Rs. T>vo,
Published by
Swaml Madhavaoaada, Presldeatf
Advaita Ashrama, Mayavati.
Printed by
at the
Mohan
Lai Sah Chowdhary
Prabuddha Bharata
Press,
Dt. Almora.
Mayavati,
b
133
S39I/53
nil
FOREWORD
Scarcely any introductiou
needed for
is
a book that professes to be, as
'Crest-jewel of Discrimination
masterpiece
on
Advaita
cardinal tenet of which
is:
'
its
title-7~
— shows, a
V^edanta,
Wp
^
the
"if^^fi^^^JT
'Brahman alone is real, tlie
unreal and the individual soul
Sftfr ar|r^ ^TTT^:—
universe
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
is
man
too,
new
of Realisation,
is
so lucid
life
bones
and the expression,
and poetical that quite a
has been breathed into the dry
of
philosophical
discussion,
and
on the most abstruse subject
ever known.
that,
too,
In preparing this edition, which
reprint in book -form
r.
803
ti
om
is
a
the Piabuddh'i
[
Bhaiata,
the
ii
]
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
students of Advaita: Philosophy^
M.
ViVekAchudAmani.
^^%?TfriftT^rf?rnr^'f ?m'TT^':fl[
•v,
i
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
and
crest,
*
*
Man
i,"
Hence
jewel.
Crest-jewel of discrimination.'
on the
crest of a
diadem
is
the
masterpiece
'
the
'
Just as the jewel
most conspicuous
ornament on a person's body,
treatise is a
Chuda is
title means
discrimination,
so
the
among works
present
treating
of
discrimination between the Real and the unreal.
In
opening stanza salutation
this
God
(
Govinda), or to the Guru,
may be
in
made
is
his
to
absolute
aspect.
It
name
Guru was Govindapada, and the
ingeniously composed so as to admit of
Sloka
note
interesting to
that
the
of Sankara's
is
both interpretations.
Sadgiirii
may
—
lit.
the highly qualified preceptor,
refer either to Sankara's
Himself,
who
is
the
Guru
own Guru
of Gurus.
or to
]
A
and
God
VIVEKACHUDAMAWI
2
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
tfee
path of ¥edic religion
;
higher than
eruditioft in the Scriptures
;
thiis is
discrimination between the Self
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
merits of a hundred crore of births,
There are three things whkh are ra? e in^
deed and are d»e to the grace of God namely^
3.
a
human
—
birth^ the longjng
for
Liberation^
and the protecting care of a perfected sage,
The man who having by some mear^
obtained a human birth, with a male body
4.
'
VIVEKACHUDAMANI
foolish
verily
the
of
mastery
and
Vcdas
3-
boot,
to
is
enough not to exert for self-liberation,
commits suicide, for he kills himself by
clinging to things unreal.
5.
What
man who
and
a
greater
fool
is
there
having obtained a rare
body
masculine
human body,
neglects
too,
achieve the real end of this life.
Liberation.
[ The real end &c.—v\z.
^^
6.
fice
than the
]
*r^^ ^^^-
'inmiir
Let people quote scriptures and
to the gods, let
worship the
deities, there is
Lifetime &c.
One day
of
—
i.
Brahma
e.,
(
an
sacri-
rituals
and
no Liberation
for
them perform
anyone without the realisation of one's
with the Atman, no, not even in the
of a hundred Brahmas put together.
[
to
identity
lifetime
indefinite length of time.
the Creator
is
)
equivalent to
432 million years of human computation, which
supposed to be the duration of the world. ]
*^
^Tfar m^T^t
^cT
TfT
g%t^^ ^z
„.
?m:
iivsii
is
VIVEKACHUDAMANI
4
7.
There
means of
no hope of Immortah'ty by
is
riches
— such indeed
tion of the Vedas.
Hence
it is
the declara-
is
clear that
works
cannot be the cause of Liberation.
[The
reference
is
to Yajnavalkya's
wife Maitreyi, Brihadaranyaka Il.iv.
dictum,
2.
words to his
Cf. the
Vedic
^ ^T{w T srsrarviT^^r ^»r%% ^^^dr^ ^rr^ir:—
'Neither by rituals, nor progeny, nor by riches, but
some
by- renunciation alone
8.
strive
Therefore the
best
his
nounced
for
man
attained immortality. }
of learning should
Liberation,
having
re-
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^
^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
9.
to right discrimination.
—
VIVEKACHUDAMANI
[
Vogdrudha
'''When one
state
— Described
nor to actions, and has given up
he
is
Yogdrudha or
said to be
the Yoga-path."
^^cTT
Gita VI.
in
attached neither to
is
5
all
4.
sense-objects
desires, then
have ascended
to
]
qft^lw^Rm^mn ^^1%^:
II? oil
Let the wise and erudite man, having
10.
commenced the practice of the reah'sation
the Atman, give up all works and try
of
to
cut loose the bonds of birth and death.
S^All
works
— only Sakdma-Karma or works
formed with a view
ment
gaining
more sense-enjoy-
are meant, not selfless work.
''
*i(il"
Work
mind, not
The
to
is
for
for
per-
]
^^
the purification
of the
the perception of the reality.
Truth
discrimination and not
realisation of
brought about by
is
in
the least
by ten
millions of acts.
r
-s
[The idea
mind
of
C itself. ]
its
vX
is,
that
works properly done cleanse the
impurities, /when
the Truth flashes of
VIVEKACHUDAMANI
f
By
adequate reasoning the convicti©n
of the reality about the rope is gained, which
puts an end to the great fear and misery
12.
caused by the snake worked up in the deluded
mind.
Reality of the rope
[
not a snake, for which
The
13.
—
it
i.
e. that it
is
was mistaken.
a rope and
]
conviction of the Truth
proceed from reasoning upon the
is
seen to
salutary
counsel of the wise, and not by bathing in
sacred
the
waters,
nor by
gifts,
nor
by
hundreds of Pranayamas,
\_The wise
14.
—men of
15.
the
and time, place and such other
are but auxiliaries in this regard.
[The
stanzas
]
Success depends essentially on a quali-
fied aspirant,
means
realisation.
qualifications
1
will
be
enumerated
in
6 and 17.]
Hence
Atman
the seeker after the Reality of
should take to reasoning, after
VIVEKACHUDAMANI
approaching the Guru
dtjly
7
—who
should be
the best of the kiKJwers of Brahman, aod an
ocean of inercy„
16.
The
intelligent
and
man
learned
skilled in arguing in favour of the Scriptures
and
refutirjg
the
fit
—one who
-counter-arguments against them,
has got the above characteristics is
of the knowledge
recipient
of the
Atman.
17.
The man of
discrimination
the Real and the unreal, whose
away from
and the
the unreal,
allied
Liberation,
is
who
virtues,
is
turned
possesses calmness
and
Is
longing
for
alone co«sidered qualified to
inquire after
Brahman.
^ ^c^^
^ftcgr ^T^^r%
18.
mind
between
Regarding
this,
n %3?ri%
M?^il
sages have spoken of
means of attainment, which alone being
present, the devotion to Brahman succeeds,
and ia the absence of which, it fails.
four
VIVEKACHUDAMANI
8
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.
i
*2_
J
t^
First
is
for Liberation.
Sim
^^ ^nr%^$^^^qt f%R^^:
20
A
firm conviction of the
effect that
Brahman
unreal,
designated
is
is
(Viveka) between the
real
as
real
I
mind
to the
and the universe
the
discrimination
and the
unreal.
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
The
seeker after
scale
of
Freedom has
9
relative
to
existence.
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
22.
The
resting of the
5151*
i
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
self-control.
The
drawal consists
to act
[
centres
in
is
called
Dama
or
Uparati or self-withthe mind-function ceasing
best
by means of external
objects.
Bofh kinds of organs— \\z.
knoNvledge and those of action.
]
The
organs oi
LV^
--
VIVEKACHUDAMANI
10
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
by means of which the Reality
faith,
is
perceived.
—
Acceptance by firin judgment etc.
Not to be
confused with what is generally called blind accep[
tance.
The whole mind must
state of
assured reliance on the truth of instruc-
attain to that perfect
tions received, without
which a whole-hearted, one-
pointed
those
possible.
V
26.
( in
practice
of
instructions
not
is
]
Not the mere indulgence of thought
cujjosity
)
of the intellect
but the constant concentration
(
or the affirming faculty
)
ou
VIVEKACHUDAMANI
what
the ever-pure
Brahman
Saraadhdna or
self-settledness.
is
^7j
called
is
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
activity of concentration
27.
Mumukshuta
r esolve d
the
into
on the Truth.
or yearning
higher
]
for
freedom
the desire to free oneself, by realising one's
true nature, from all bondages from that of
is
egoism to that of the body,— bondages superimposed by Ignorance.
5y^5f 3d:
28.
Even though
yearning
Guru,
means
(
for
may
),
^^% ^«i:
torpid or
ii^'==ii
mediocre, this
freedom, through the grace of the
bear fruit ( being developed ) by
of Vairagya
calmness
29.
^5!f sTf ;8rT
and so
(
renunciation
),
Sama
on.
In his case verily whose renunciation
and yearning
for
freedom are intense, calm-
!
VIVEKACHUDAMANI
I?
ness and the other practices have
their
meaning and bear
Where
(
really
)
fruit.
however ) this renunciation
and yearning for freedom are torpid, there
calmness and the other practices are as mere
30.
(
appearances, like water in a desert
[
any
Mere
appeaf-ances
^ox
e.
they
are without
like
the
mirage any
i.
without burning renunciation and desire
Freedom, the other practices may be swept
for
by a strong impulse
^\\
—
and may vanish
stability
time,
etc.
of fg^ or
off
some strong bhnd
J
attachment.
] )
^N
31.
Among things conducive to
Devotion (Bhakti
place.
»^,
Liberation,
alone holds the supreme
)
The seeking
after one's real
nature
is
designated as Devotion.
[
The seeking
etc.
Advaita standpoint.
—This
definition
is
from the
who substitute Isvara,
the Atman or Supreme Self
Dualists
Supreme Lord, for
immanent in being, of course define Bhakti otherwise. For example, Narada defines it as gr ^^r%^
the
—
M^MMH^TT " It is of
to some Being," and
the nature of extreme
Sandilya, another
love
authority
VIVEKAOnUDAMANI
13
m
on the subject, puts it as
qTT^^FFO^— "
extreme attachment to Isvara, ihe Lord."
reflection
it
will
appear that there
is
not
It
is
On
much
dif-
ference between the definitions of the two schools.]
Others maintain that the inquiry into
32-.
own
the truth of one's
The
who
Self
inquirer about the truth
is
Devotion.
Atman
of the
above-mentioned
means of attainment should approach a wise
possessed
is
preceptor,
bondage
who
of
the
confers
emancipation
;
Truth of one's own self ^c.
[
putting the
statement of the
we
another way, for
are
the
—This
is
Atman
—
Ahove-vie7itioned
i.
e. in
simply
Sloka in
previous
in
though ignorance has veiled the truth from
•^
from
reality,
us.
Slokas 19 and 31.
]
rv
33.
Who
is
versed in the Vedas, sinless,
unsmitten by desire and a knower of Brahman
par excellence,
^
who has withdrawn
himself
into Brahman,(^calm, like fire that has con-
sumed
its
fueMwho
is
a boundless reservoir of
—
—
VIVEKACHUDAMANI
14
mercy that knows no reason, and a friend of
all good people who prostrate themselves before him
;
{Fire.....fuel.
of
mergence
in
— Cf. Svetasvatara, VI.
19.
Srutis.
is
state
Brahman, and( the perfect cessa-
tion of all activity of the relative plane
The Sloka
The
is
meant.^
an adaptation of the language of
]
34.
Worshipping that Guru with devotion,
and approaching him, when he is pleased
with prostration, humility and service, (he)
should ask him what he has got to know
:
3$.
O
Master,
O
friend of those that
to thee, thou ocean of mercy,
save me, fallen as
I
am
I
bow
into this
bow
to thee
;
sea of birth
and death, with a straightforward glance of
nectar-like grace
thine eye, which sheds
supreme.
[
The
expression,
abounding
characteristically Oriental.
plain. ]
in
hyperbole,
The meaning
is
is
quite
J
VIVEKACHUDAMANI
I
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.
&c.
Forest-fire
—The
commonly compared
world
to a wilderness
(
Samsdra
on
fire.
)
\%
The
physical and mental torments are referred to.
Untoward
— the aggregate of bad deeds
lot
in one's past incarnations,
of the present
which bring on the
done
evils
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.
VIVEKACHUDAMANI
l6
[
Do good
spring
heart's bounty, as the
—
i.
e.
unasked, out of their
spring infuses
new
life
into
animate and inanimate nature, unobserved and unThe next Sloka follows up the idea. ]
sought.
sT^rrnTcTHm^RT
It
38.
mous
to
the
tarily
ll^^ll
the very nature of the magnani-
move
removing
is
is
f^m Rf^
of their
own accord towards
others' troubles.
moon who,
Here, for instance,
everybody knows, volunsaves the earth parched by the flaming
as
rays of the sun.
HiTR?5:T:^T3^RT^T^Ir:
g^?T§[r^^5aTi^>=F;l:
O
'jl':
^^fr^t^-
^Rf^^^W^T'5^: ^=^^
I
with
thy nectar-like
speech, sweetened by the enjoyment of the
39.
Lord,
elixir-like bliss of
Brahman, pure, cooling
to a degree, issuing in streams
from thy
from a pitcher, and delightful to the
ear,
do thou sprinkle me who am tormented by worldly afflictions as by the
lips as
—
—
VIVEKACHUDAMANI
tongues of a
on
forest-fire.
17
Blessed are those
whom
even a passing glance of thine
eye lights, accepting them as thine own.
[
Stripped of metaphor the Sloka would
Take
on
pity
world and
•s
me and
me
the
way ont
of
rv
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.
[
Which of the means'.
often conflicting
which
41.
am
I to
Among
means prescribed
adopt
?
the various
in the
and
Shastras,
]
As he thus speaks, tormented by
the afflictions of the world
— which
is
B
:
this
its afflictions. ]
*
40.
teach
mean
like
iS
VIVEKACHUDAMANI
a forest on
fire
—and
tion, the saint eyes
seeking his protec--
him with
a
glance
softened with pity and spontaneously bidj.
him
give up
all fear,
To him who has sought
42.
tection, thirsting for liberation,
obeys the injunctions of
who
is
his pr De-
who
duly
the scriptures,,
mind, and endowed
(to such a one) the sage
of a pacified
v/ith calmness,
—
proceeds to inculcate the truth
out
of
sheer grace:
[
L
This verse
ii.
is
an adaptation of Mundaka
13.
To him who &€.
he
is
ITT
Upa.
— The
a qualified aspirant.
^^ f^t^^^
43.
Fear not,
no death
adjectives
imply that
]
?rr^^TT^'.
O
for thee;
learned one, there
is
means
of
there
is
a
crossing this sea of relative existence that
;
;
VIVE'KACHUDAMANI
19
very way by which sages have gone beyond
it, I
shall inculcate to thee.
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
—the
hiowledge
highest
which consists of the realisation of the
the individual soul with
46.
Brahman.
—these
identity
of
Yoga
of
]
Faith, devotion and the
meditation
knowledge,
are mentioned by
the
Sruti as the immediate factors of Libera'tion
VlVEKACmJDAMANI
20
whoever abides
these, gets Liberation from the bondage
the body, which is the conjuring
in the case of a seeker;
in
of
of
Ignorance.
[
The
reference
is
to Kaivalya
Upanishad i. 2.
Bhakti. These have
— Shraddha, Devotion—
Slokas 25 and
been defined
the
Bondage of the body —
Faith
in
31, 32.
i.
the Self with the body, which
Ignorance or Avidya.
identification of
e.
is
solely
due
to
]
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
48.
The
listen,
is
verily
disciple said;
Condescend to
Master, to the question
I
am
!
VIVEKACHUDAMANI
putting (to thee)
;
I
shall
l)e
2*1
gratified to
hear a reply to the same from thy
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
and hast
sanctified thy family,
wishest to attain
free
Brahmanhood by
from the bondage
51.
A
of
him from
getting
Ignorance
and
debts, but he
father has got his
others to free
that thou
his
sons
VIVEKACHUDAMANI
22
got none but himself to remove his
bondage.
l;as
[
In this and the next few Slokas the necessity
of direct realisation
means
of
52.
is
emphasised
removing Ignorance.
The
as
the only
]
trouble such as that caused by
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
The patient who
and medicine
completely,
— not
is
takes (the proper)
alone seen to recover
through work done by
others.
54.
known
The
true nature of things
is
to be
personally^ through the eye of clear
illumination,
and not through
what the moon exactly
is, is
a
to be
sage:
known
VIVEKACKUDAMANI
know
hi SI
own
one's
•with
can
others
own
self
make
it?
Who
55.
eyes;
23
but one's
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
[
of our
JgnoraJise
Self leads to desire,
actio?i,
real
which
in
nature as the blissful
its
turn impels us to
entailing countless sufferings.
Cycle
— Kalpa, the entire duration of the evolved
See note on Sloka
universe.
6. ]
Vv
56.
nor
.by
Neither by Yoga, nor by Sankhya,
work, nor by learning., but by the
realisation of one's
identity
with Brah-
man
possible,
and by no
Liberation
is
ether means.
[
None
bring
of these,
practised mecliankaUy, will
—the absolute
—which alone,
knowledge
of the }iva and Brahman
on the
identity
if
highest
according to Advaita Vedanta,
is
the
supreme way
to liberation.
*
Yoga may mean Hathayoga which s^engthens
'
die body.
According
to the
Sankhya philosophy
liberation
»
VIVEKACHUDAMANI
24
achieved by the discrimination botween Parnsha
is
and
and
The Purusha
Frakriti.
activity
all
belongs
is
to
sentient but inactive,
Frakriti,
which
is
The
non-sentient, yet independent of the Purusha.
Sankh.yas also believe in a plurality of Purushas,
These are the main differences betvyeen
Sankhya and Vedanta philosophies.
Work
heaven and so
to
\y^
V J/L.
— Work for material ends,
Compare
forth, is
Svetasvatara Upa. III. 8.
The beauty
57.
the
skill
such as getting
meant.
alone one transcends death, there
is
—
its
*
Seeing
no other
of a guitar's
playing on
of
the
Him
way.']
form and
chords
serve
merely to please same persons, they do not
suffice to
confer sovereignty.
Loud speech consisting
58.
of a
shower
words, the skill in expounding Scriptures
and Kkewise erudition these merely bring,
of
—
on a
schol'ar
[
enjoyment to the
but are no good for Liberation.
personal
little
Book-learning to the exclusion of realisation
is-
deprecated in this and the following Slokas.
Loud speech.
according to
— Speech
its
is
divided into four kinds
degree of subtlety.
Vaikhari
is.
VIVEKACHUDAMANI
the lowest class,
and represents
Hence, dabbling
59.
articulate speech.
mere terminology
in
The study
of Scriptures
as long as the highest
25
Truth
is
is
meant.]
is
unknown,
and it is equally useless when the
Truth has already been known.
[
Prior to realisation,
useless
high^est
mere book-learning with-
and Renunciation is useless
cannot give us Freedom, and to the man of
out Discrimination
as
it
realisation,
is all
it
achieved his
life's
the
end.
•
60.
The
more
so, as
he has already
]
rv
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.
VIVEKACHUDAMANI
26
62.
A
disease does not leave
simply utter the
without taking
name
it;
of
off
if
one
the medicine,
without
(similarly)
direct realisation one cannot be liberated
by the mere utterance
of the
word Brah-
man.
Without causing the objective universe to vanish and without knowing the
63.
truth- of (the self,
how
is
one to achieve
by the mere utterance of the
word Brahman?—-it would result merely
in an effort of speech.
liberation
[
Without causing... vanish.
— 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
f
i
is
the cause of
64.
all evil is
Without
not destroyed.
]
killing one's enemies,
and
possessing oneself of the splendour of the
entire surrounding region one cannot claim
VIVEKACHUDAMANI
2/
to be an emperor by merely saying,
'I
am
an emperor.'
65.
As
knower
of
a treasure hidden
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
Brahman, followed by reflexion,
meditation and so forth, but not through
perverted argumentations.
[
Nikshepah
idea
is
—something remaining hidden.
—one must undergo the necessary
66.
The
practice.]
Therefore the wise should, as in
the case of disease and the like, personally
by all the means in their power te
be free from the bondage of repeated births
and deaths.
strive
VIVEKACHUDAMANI
23
g;5r5fT^r ^'jsr^rt ^Tct^^t;^
67.
to-day
The question
is
excellent,
gg^nr:
\K^\\
that you have asked
approved
by
those
versed in the Shastras, aphoristic, preg-
nant with meaning and
fit
to be
known by
the seekers after Liberation.
Aphoristic
[
68.
—
and
terse
pithy.]
Listen attentively,
O
what I am going to say.
to it you shall be instantly
bondage of Samsara.
to
69.
The
first
learned one,
By
free
listening
from the
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.
Aversion, calmness ^/r.— These four have been
definecf in
Slokas 20—24..
Cf.
Srmi— HTF^ ^RT
—
VIVEKAGHU'DAMANI
All work
all
:
work done with
good ones prescribed
the
that
are evil
own
nature.
— which
moti-ve,
including
in the Shastras
and those
men do prompted by
their
]
Then come
70.
29
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.
—
Meditation —
Hearing
Upa.
of the
II. iv. 5.
Truth from the
lips of the
mind
the flowing of the
Guru.
one un-
in
broken stream towards one object.
—the man of
Nirvikalpa
—
Mjmi
state
there
fall
no
is
and the aspirant
-
reflection.
that state of the
distinction
mental
the
mind
in
which
between subject and object
activiti es
is
^
are held in
suspension,/
one with his Atman.)
s uperco nscious _state,
bej^ond
all
relatjvity,
It is
a
which
\
can \)Q/elt by the fortunate seeker, but cannot be
j
described in words.)
of
it
is
that
it
Consciousness.
'
blown
out,' is
is
The utmost
inexpressible
Nirvana,
another
which
name
that can
Bliss,
and Pure
literally
for this.
]
be said
means
*
—
—
VIVEKACHUDAMANI
30
Now
am
going to tell you fully
about what you ought to know the discrimination between the Self and non-Self.
71.
I
—
Listen to
it
and decide about
it
in your
mind.
72.
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
viz.,
—
»\
73.
abode
rs
rs
rv_»
•
—This
body,
reputed to be
of the infatuation of
'
I
the
and mine,'
designated by sages as the gross body.
The sky, air, fire, water and earth are
is
subtle elements.
[
The
sky^ air etc,
They
—These
are the
materials out
VIVEKACHUDAMANr
JC
of which the gross
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
the gross body.
—
their subtle essences
form sense-objects the groups of five
such as sound and the rest which conduce
to the
happiness of the experiencer, 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
the union of one-half of
:
element
itself
is
formed by
with one-eighth of
each of the other four.
Subtle essences
Form
— Tanmdtrds.
— by being
sense-ohjects
received
by the
sense-organs.
Soimd and
and
—
ike
r^j/— sound, touch, smell,
taste
sight.
Happiness &c.
misery also. ]
— Happiness includes
its
opposite,
!
V'lVEKACHUDAMANI
32
iRmf?cT fsrqr?^^ ^f'S^5E^^^f^^ ^^5r #r&T:
75.
Those
fools
who
llvsv^ll
are tied to these
sense-objects by the stout cord of attach-
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
—
t>irth
to
and death and assume various bodies from
those of angels to those of brutes, according t© the
merits of their work.
—
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
attachment to sense-object
kinds of misery.
^c^rf^nr:
76.
is
nature, through his
subjected to various
]
q^w:^ q^
The
deer, the elephant, the
the fish and the black-bee
—these
moth,'
five
have
one or other of the five
senses viz., sound etc., through their own
attachment. What then is in store for
died, being tied to
man who
attached to
these five
The word guna
[ Their own attachment
the text means both a rope and a tendency.'
is
all
*
:
*
'
*
in
'
]
—
VIVEKACHUDAMAM
33
r r-
11
.
Sense-objects are
more
virulent in
their evil effects than the poison of the
cobra even. Poison kills one who takes it,
but those others kill one vvho even looks
at them through the eyes.
\Looksat them
eyes.
—The
mention of the
only typical, and implies the other
sense-organs also contact with the external world
eyes here
is
;
by any organ,
^
o;^
78.
fetters
is
intended.
]
3^^ g^^ ^T?^: ^^T^^fk
He who
from the
the hankering for the
of
is
free
llvs'^^ll
terrible
sense-
objects so very difficult to get rid of,
alone
fit
for liberation,
and none
even though he be versed in
all
is
else.
the six
Shastras.
[
Six Shastras.
— The
philosophy are meant.
six
schools
Indian
of
Mere book-learning
with-
out ^h^Jieart^sj^earning for emancipationywill net
produce any
effect.
]
c
VIVEKACHUDAMANI
34
Those seekers after liberation wlicfhave got only an apparent dispassiont
(Vairagya) and are trying to cross the
ocean of Samsara (relative existence), the
79.
shark of hankering catches by the throat
and violently snatching away drowns-them.
half-way.
Snatching away
[
]nana.
— from the pursuit of Brahma-
]
He who
has killed the shark known,
as sense-object with the sword of mature
dispassion, crosses the ocean of Sanlsa;:aj,
80.
from
free
[
all
Dispassion
obstacles.
—Vairagya.
]
rv r-
the
Know that death quickly overtakes^
stupid man who walks along the dread-
ful
ways
81
who
.
of
sense-pleasure, whereas one
accordance with the instructions of a well-wishing and worthy
vt^alks
in
Guru, as also his
his
end—know
own
reasoning, achieyas.
this to be true.
VIVEKACHUDAMANI
82.
If
35
indeed thou hast a craving for
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,
and
straight-forwardness,
calmness
self-control.
83.
Whoever
leaves aside
always be attempted,
viz.,
what should
the emancipa-
tion from the
bondage of Ignorance without beginning, and passionately seeks to
nourish this body which is an object for
others to enjoy commits suicide thereby.
—
—
For othtrs to enjoy : to be eaten perchance by
dogs ^nd jackals after death. ]
[
8j4-.
Whoever seeks
to realise the
Self
—
^
VIVEKACHUDAMANI
36
by devoting himself to the nourishment
the body, proceeds to cross a
of
by
river
catching hold of a crocodile, mistaking
it
for a log.
85.
So
for a seeker after liberation the
infatuation over things like the body
is
a
He who
has thoroughly conquered this deserves the state of freedom.
dire death.
Infatuation.
[
body
etc. are
—That
mine.
I
am
the
body or
that the
]
^ rar^T g^T'jft ^w^ crm^wt- ^^^ ^5:r ii^e
Conquer the infatuation over things
like the body, one's wife and children,
conquering which the sages reach that
Supreme State of Vishnu.
of Vishnu. — From Rig- Veda,
[ Supreme State
86.
1.
Xxii.
20-2I.
This gross body
87.
for
it
is
to be deprecated
consists of the skin, flesh, blo®d,
arteries
and
J
and veins,
full of
fat,
marrow and bones
other offensive things.
VIVEKACHUDAMANI
^
*s
•s
^^^rTY^ ^^^: ^^^q*:
This gross body
88.
3/
is
'j^^i^WT
I
produced by
one's past actions out of the gross ele-
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
Sloka 74.
etc.
—Paiichikarana
see
note
on
]
Identifying
89.
:
itself
with this form the
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%
\^t ^^ ^TS^f^^f^:
Know
II6.0H
body to be like a
house to the householder, on which rests
man's entire dealing with the external
90.
world.
this gross
VIVEKACHUDAMANI
38
decay and death are the
various characteristics of the gross body,
Birth,
91.
as also stoutness etc.
;
childhood
conditions;
different
it
has got various
restrictions regarding caste
life;
it
is
etc. are its
and order
subject to various diseases,
of
and
meets with different kinds of treatment,
such as worship, insult and high honours.
Caste
charya
—Brahmana
etc.
92.
&c.
The
help us to
action,
life
—Brahma-
]
ears,
tongue are organs
organs,
Order of
skin,
of
cognise
eyes,
knowledge, for they
objects;
hands, legs etc.
owing
are
the
fV
vocal
organs
to their tendency for
*S
and
nose
of
work.
VIVEKACHUDAMANI
93
is
— 94.
called
39
The inner organ (Antahkarana)
Manas, Biiddhi, Ego or Chitta,
^.ccording to their respective functionvS
:
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
modifications, like gold and water etc.
[Like gold
etc.
—Just as the same gold
ornaments,
into
various
form
of foam, waves, etc.]
is
fashioned
and as water takes the
VIVEKACHUDAMANI
40
The
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
—
'cities'
make up what
is
called the
subtle
body.
j
Nescience &'c.
— See note on Sloka
55,
]
rs
Listen,
97.
also
—this
Linga body,
elements
before
is
subtle
body, called
produced out
their
of the
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-
superimposition on the soul brought
on by
its
own
"K •^
ignorance.
4I
VIVEKACIIUDAMANI
98
—99.
Dream
is
a state of the soul
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,
—
work that the Buddhi
wholly- unattacli,ed,
any work that
its
does.
As
is
it
not touched by
superimpositions niay
it
is
perform.
[Buddhi— here
*'
stands for the Antahkarana
— the
inner organ " or mind.
By z/jf^— independently
Takes
OTi
of the objective world.
the role fe-V.— The
Atman
is
the
one
and whatever Buddhi does
does borrowing the light ot the Atman. ]
intelligent principle,
^r^^ir^^fif^ c[^5iT§i^WK?iT
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.
Blindness, weakness, and sharpness
are conditions of the eye, due to
or defectiveness
and
dumbness
forth,
—but
merely;
etc.
never
so are deafness
of the
of
its fitness
the
ear
and so
Atman, the
Knower.
102.
Inhalation and exhalation, yawn-
ing, sneezing, secretion,
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
43
The inner organ (mind) has
103.
its
seat in the organs such as the eye etc., as
well as in the body, identifying itself with
them and endued with a
At man.
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.
Know
104.
[Gunas
that
it
is
—the three component factors of
Prakriti.
Different jZ/z/^j-— those of waking etc.]
When
105.
able
it
the sense-objects are favoiir-
becomes
So
contrary.
becomes happy, and
miserable
when
the case
is
it
happiness and misery are the characteristics
the ever-blissful
of egoism, and not of
Atman.
106.
Sense-objects are pleasurable only
VIYEKACHUDAMANI
44
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
[
Vide Bri. Upa.
wife Maitreyi.
107.
— Yajnavalkya's teachings
]
That
in profound
of sense-objects,
is
we
sleep
ex-
Atman independent
perience the bliss of
clearly attested
by Sruti,
and inference.
direct perception, tradition,
— Chhandogya, Brihad^ranyaka,
and other Upanishads.
Jagrail — a plural
[
to his
Sruti
Kausi-
taki
verb.
is
]
Avidya (Nescience) or Ma}^^ called
also the Undifferentiated, is the power of
108.
Lord.
the
is
It
made up
of
without
is
the
three
Gunas
superior to the effects (as
She
is
to
be inferred by
intellect only
from the
beginning,
effects
and
is
their cause)
one of
.
clear
She produces.
;
VIVEKAGHUDAMANI
It
is
She who brings forth
universe.
[
The
45
this
whole
#
Undifferentiated
— the
balanced
perfectly
stale of the three
Gunas, where there
is
no mani-
fested universe.
When
is
disturbed,
balance
this
then evolution begins.
Power of
the
Lord.
— This
Vedantic conception of
Maya from
view of Prakriti which they
the
same time independent.
§he
distinguishes
the
Sankhya
insentient and at
call
the
]
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.
neither existent
is
;
—
;
w^ords.
rv
V
This Maya can be destroyed by
the realisation of the pure Brahman, the
110.
VIVEKACHUDAMANI
46
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.
after their respective iunctions.
Rajas has
projecting power
of
an.
its
which
and
activity,
Vikshepa-Shakti or
is
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-shakii—th2it
power which
at
once
new form when once the real nature of a
thing has been veiled by the dvarana-shakti, rhen-
projects a
tioned later in Sloka 113,
Primeval flow
etc.—\,
alternately evolving
state. Cf.
Gita xv.
e.
the
phenomenal world,
and going back
4.]
into an involved
,
VIVEKACHUDAMANI
112.
Lust,
aii^er,
O^J
arrogance
avarice,
—
egoism, envy and jealousy etc. these
are the dire attributes of Rajas, from which
spite,
this worlflly
tendency
Therefore Rajas
113,
power
^z'rzV?
of
is
man
produced.
a cause of bondage.
of
is
or the veiling power
Tamas which makes
is
the
things
ap.-
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^
ST^r^mR <TTOf cfTSPT ^g^Hi SC?r^eH^^3TTf5T1"-
114-,
Even wise
men who
and. learned
men
and
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
explained in various Ways.
Wtatis simply
VIVEKACHUDAMANI
48
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
right
of
judgment,
or
contrary judgment, want of definite belief
and doubt
one
certainly never
desert
who has any connection with
"veiling
power"
[
— these
this
power" and then the "projecting
gives ceaseless trouble.
— in the existence of a thing
Wan/ of definite
even though there
belief-
may be
a vague notion of
it.
]
116. Ignorance, lassitude, dulness, sleep,
inadvertence and stupidity etc. are attri-
One
butes of Tarn as.
tied to
these does
not comprehend anything but remains like
one asleep or
[
Stock or
like a stock or stone.
stojie
—
lit.
pillar,
]
VIVEKACHUDAMANI
Pure Sattva
117.
is
(clear)
yet in conjunction with Rajas
makes
49
for transmigration.
like
water,
and Tamas
A
glimpse of
reflected
in
the
Atman
becomes
Sattva and like the sun reveals the entire
the
world of matter.
m^^ ^T^^^ ¥Rf?cT
The
118.
Titter
and
mixed Sattva are an
pride etc. and Niyamas
traits of
absence of
Yama
VTITT
etc., as well as faith,
devotion,
yearning for liberation, the divine tendencies and turning away from the unreal.
[
Absence of pride
etc.
—The
reference
is
to
the
higher attributes enumerated in the Bhagavad-Gita
XIII. 8-12.
Yama
Purity,
— Non-killing,
contentment
Aphorisms
Divine
III.
30
&
tendencies
—
Niyama
Vide Patanjali's Yoga
truthfulness etc.
etc.
32.
—The
reference
opening Slokas of Gita, Ch. XVI.
]
is
to
the
TIVEKACHUDAMANl
50
The
119,
traits
of
pure
cheerfIllness, the realisation,
ate
of one'S' owix
Sattva
supreme peace, contentment, bliss,,
and steady devotion for the At man, by
which the aspirant enjoys bliss ev^erlasting-...
Self,
Pure Sattva
[
Tamas
r^
120.
the
— Sattva unraixed
elements.
with Rajas-
aji<l
]
'N
This Undifferentiated spoken of
compound
of
the three Gunas
is-
a»^
the
Profound sleep is*
causal body of the soul.
its special state, in which the functions of
the
[
mind and
all its
organs are suspended.
Undifferentiated— Avyakt'amyWiQn\!\QnQ6. in
Sloka:^
io8 and following.
0/tke x»«/— identifying
>^ith thi& or the
itself
thTOugh ignorance-
other two bodies.
suspended'— not in perfect
The functions.
knowledge as in Samadhi, but in ignorance. Tfeis^
is the differentia between tbes€ two states. ]
VIVEKACHUDAMANI
51
^^sr^r^fiTrdy HTi fNrr^
121.
r^
"^
Profound sleep
is
the cessation of
kinds of perception, in which the mind
remains in a subtle, seed-like form. The
all
the universal verdict that
did not know anything then.
[Ail kifids of perception including remem-
test of this is
I
brance and delusion
The universal
memhrance proves
verdict
negative re-
mind even
the continuity of the
in the sushupti state.
^
also.
—
&c. — This
f^^fKT
]
f^^:
5[yT<^:
I
The body and the organs, the
Pranas, Manas and Egoism etc., all forms
122.
pleasures
of function,
the sense-objects,
and the
the gross elements such
rest,
as
the ether and so forth, in fact, the whole
universe, up to the Undifferentiated all
—
this is Not-self.
[
This and the next Sloka
set forth
to avoid identifying ourselves with.
Pure
Self, eternally free
from
all
what we are
We
duality.
]
are the
VIVEKACHUDAMANI
52
From Mahat down
123.
the
to
]3ody everything is the effect
of
gross
Maya
:
These and Maya Herself know thou to be
Non-self and therefore unreal like the
mirage in a desert,
^[Mahat
— Cosmic
proceed from
to
Intelligence.
Prakriti
hierarchy vide Katha Upa.
Now I am
124.
or
I. iii.
going to
It
is
Maya.
lo-ii.
tell
the
first
For the
]
thee of the
Paramatman, realising
freed from bondage and at-
real nature of the
man
which
is
tains liberation.
[
Liberation
aloofness.
'
:
'
literally
means extreme
]
There
125.
Kaivalya
is
some
Absolute
Entity,
the eternal substratum of the perception
Egoism, the witness of three states, and
distinct from the five sheaths or coverof
ings.
l^Five
Anna
(
sheaths
matter
),
&c.
— Consisting
Prana
(
force
),
respectively
Mana
(
mind
of
),
—
VIVEKACHUDAMANt
5^
Vijnina (knowledge) and Ananda (Bliss). The first
two comprise this body of ours, the third and
make up
fourth
and the
Atman
last
the
beyond them all.
be dealt with later on in the
referred to in this Sloka
These Kosas
book.
body (Sukshma Sarira)
causal body (Karana Sarira).
The
the subtle
will
is
]
126.
Who knows
everything that hap-
pens in the waking state, in dream and in
profound sleep, is aware of the presence
or absence of the mind and its functions,
and is the background
Here I am.'
of
the
notion,
'
[
This Sloka gives the purport of such Sruti
passages as
Kena Up.
127.
Who
128.
By whom
I.
6,
and
Himself sees
Bri. III.
iv.
2. ]
whom
no
one beholds, who illumines the Buddhi
etc., but whom they cannot illumine.
This is He.
whom
all,
this universe
nothing pervades,
is
who
pervaded,
shining
all
—
!
VIVEKACHUDAMANI
54
this (universe) shines as His reflection.
This
is
He.
[By ivhom etc.
and Gita x. 42.
Who
shining
— Compare Chhandogya
etc.
—A
reproduction of the sense
of the celebrated verse occurring in
V. 15,
Mundaka
II.
ii.
III. xi. 6,
10,
Katha Upa.
and Swetaswatara
vi.
II.
14.]
By whose very presence the body,
the organs, mind and intellect keep to
129.
their
respective
spheres of
action,
like
servants
rv
130.
down
"v.
By whom everything from Egoism
to the body,
pleasure etc.
jar,
—
for
He
Knowledge
[
is
Compare
is
the sense-objects and
known
the
as palpably as a
essence of
Eternal
!
Bri.
IV.
iii.
23.]
This is the innermost Self, the
primeval Purtisha (Being) whose essence
131.
,
;
V.1VEKACHUDAMANI
55
is tlhe constaiit realisation of infinite Bliss,
same, yet reflecting
through the different mental modifications,
^nd commanded by whom the organs and
Pranas perform their functions.
T\'ho
[
ever
is
the
—Vide
iKfiermost Self
Bri. III.
— Compare Kena
by whom ^c. — See
II. 12.
Jiifleciitig etc.
Commanded
4 and elsewhere.
the
opening
Sloka of the same Upanishad and the reply givea
to
it
later on.
]
^^RTH^T
132.
f^^^ftr^:
\\\\\^
In this very body, in the mind
Sattva^ in the
-of
!T^m^
secret
chamber
fnll
of the
Akasa known as the Unmanifested, the Atman, of charming
splendour, shines like the sun aloft, manifesting this universe through Its own efful-
intellect, in the
gence.
This Sloka gives t^e hint wh-ere to look in for
the Atmen.
First of all there i« the gross body
[
within this there
of
which
is
the
Buddhi or
mind
or " inner organ,"
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
;
VIVEKACHUDAMANI
5$
Atman
transcends
the three bodies
all
—
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.
'
22)
i.
discuss
favour of this meaning.
and
decide
of the modifications
mind and egoism, and
of the body, the organs,
of
the activities
and Pranas, ap-
parently taking their forms, like the
a
ball
iron;
of
in
]
—The knower
133.
of
question
this
fire
in
neither acts nor is
It
subject to change in the least.
—
iron
Just as fire has no form
[Like the fire
of its own, but seems to take on the form of the
iron
which
ball
turns red-hot, so the
it
Atmao
though without form seems to appear as Buddhi
and so
forth.
Compare Katha
r\
rv
•^
•v
II.
r^
ii.
•v
9. ]
/^
<v
nor dies, It
neither grows nor decays, nor does It
134.
It
is
neither
born
VIVEKACHUDAMANI
57
It
undergo any change, being eternal.
does not cease to exist even when this
body
destroyed, like the sky in a jar
is
(after
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.
]
The Supreme
135.
the Prakriti and
its
different
Self,
modifications,
from
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
sense of egoism
of the persistent
and manifests
Itself
as
the Witness of Buddhi, the determinative
faculty.
\
Prakrifi—ihQ Mother of the entire manifested
universe.
Gross and subile universe— \.\iQ world
and thought.
of
matter
—
The Witness of Buddhi all actions that we
seem to be doing are really done by Buddhi,
while the
Entity.
]
Self ever stands aloof
,
the only Absolute
VIVEKACHUDAMANI
5S
p^^JT^nrm ^r^rfkfe
136.
By means
sf^sr^r^rrri
of a regulated
I
mind and
the purified intellect (Buddhi) realise thou
directly
to
thy
own
the body, so as
Self, in
with
identify .jthyself
It,
the
cross
boundless ocean of Samsara whose waves
are birth and death, and firmly estalished
Brahman
in
thy
as
own
essence be
blessed.
\^
— instead
//
Identity
of with the gross,
subtle and causal bodies.
Established
nature
— By
our very nature we
Brahman, but
ignorance we think we are limited and so
ever
are
137.
self
is
identified
with
through
forth.
Identifying the Self with this
—this
is
]
Non-
the bondage of man, which
due to his ignorance, and brings in
its
and death.
It
train the miseries of birth
through this that one considers this
evanescent body as real, and identifying
is
)
VIVEKACHUDAMANI
with
oneself
59
bathes, and
nourishes,
it,
:
by means of ( agreeable
sense-objects, by which latter he becomes
bound as the caterpillar by the threads of
preserves
it
cocoon.
its
[
^izM<f^— keeps
Sense-objects
it
clean and tidy.
after sense-pleasures
&c.—¥l^ runs
thinking that will conduce to the well-being of
body, but these
in
its
cocoon.
]
One who
138.
to
freedom, as the caterpillar has to cut
his
through
him into a terrible
abjure them wholly to
turn throw
bondage, and he has
attain
the
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
Hence,
through
listen,
my
wTong
that
friend,
it is
notion.
the mistak-
ing of transitory things as real that constitutes bondage.
[
Self
Discrimination
)
and what
world).
]
is
—between what
not real
(viz.
is
real
the
(viz. the
phenomenal
VIVEKACHUDAMANI
60
r^
This veiling power {Avriti) which
preponderates in ignorance, covers the
139.
,
whose
and which
manifests Itself through the power of
knowledge, indivisible, eternal, and one
Self,
glories are infinite
without a second,
—as Rahu does
the orb
of the stin.
[
As Rdhu &c.
reference
is
In Indian mythology the sun
eclipse.
to
— The
to the
is
solar
supposed
be periodically overpowered by a demon named
Rahu.
]
^ f^^rr^^T ^5T^ T55^r%3^5i?TRT
140.
When
one's
own
with the purest splendour,
view,
a
man through
identifies himself
non-self.
And
ii?«oii
endowed
hidden from
Self,
is
ignorance
falsely
with this body, which
is
then the great power of
Rajas called Vikshepa^ the projecting
power, sorely afflicts him through the
binding fetters of lust, anger etc.
[
Projecting power^^StQ note on Sloka
1 1 1
.
]
!
VIVEKACHUDAMANI
141.
The man
of
6l
perverted
intellect,
having his self-knowledge swallowed up by
shark of
the
ignorance,
utter
himself
imitates the various states of the Intellect
(Buddhi) as that
— and
is its
superimposed attri-
up and down
boundless ocean of Samsara full
bute
drifts
now
poison of sense-enjoyment,
now
[
rising,
Himself
in
this
of
the
sinking,
—a miserable fate indeed
imitates
fe'c.— The
Self
is
the
real
nature of every being, but a mistaken identification
with the Buddhi causes
were
active.
Sarnsdra
him
to
appear as if he
See note on Sloka 135.
— the entire
Up and down
:
relative existence.
sinking and
mz>/^.— Acquiring
different bodies such as the angelic
according to the good and bad
and enjoying or suffering
or the animal,
deeds performed,
therein.
]
y
VIVEKACHUDAMANI
6^;
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.
no Atman at
But the clouds vanish subsequently, and so
all.
does egoism too. ]
[
Solely by itself-^2^.^
there were
Just as, on a cloudy day,
143.
sun
if
is
swallowed up
by
when the
dense
violent cold blasts trouble them, so
Atman
clouds
when
hidden by intense ignorance,
the dreadful Vikshepa Shakti (projecting
power) afflicts the foolish man with
the
numerous
is
griefs.
[Blasts trouble them
—The
root s^PT has .also a
secondary meaning, namely to cause to wander,
which
is
also implied here.
last line of this verse
The
foolish
low bodies
—
man
is
The
verb^qeiirf in the
has also a similar meaning.
made
that is the
to take
meaning.
]
sometimes very
.
VIVEKACHUDAMANI
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)
144.
It
is
—
[
Tzvo powers
powers
—
viz.,
the veiling and
— Avarana and Vikshepa.
•v
Tm
:
q-^^TTT5 ^^3^5:
Of the tree
145.
of
projecting
tp
]
•^
^^?^nfR ^TT%^r
*.
Samsara ignorance
with the
the seed, the identification
is
body
is its
sprout, attachment its tender
work
leaves,
its
water, the body
the vital forces
its
the
twigs,
:
its
trunk,
branches, the organs
its
sense-objects
flowers,
its
various miseries due to diverse works are
and the individual soul
its fruits,
bird on
[
In
stanza Samsara or
likened to a
vrill
the
it.
tliis
detail.
is
tree,
The
relative
and the simile
is
existence is
brought out in
appropriateness of the comparisons
be patent on
reflection.
It
is
this
kind
of
Composition which shows Sankara not only to be
a great philosopher but a
true poet also.
Slokas. as the reader will perceive,
masterpiece of Vedantic
S&ul
is
tht
bird
And such
abound
in
this
literature.
&'c.
— Compare
the beautiful
I
—
64
VIVEKACHUDAMANI
Slokas of the
Mundaka Upanishad
(
III.
i.
1-2
)
^m^
" &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
dream.
146.
]
Friend, this bondage of non-Self
springs from ignorance,
is
self-caused,
and
without beginning and end.
It subjects one to the long train of miseries
such as birth and death, disease and
is described as
decrepitude and so forth.
[
Self-caused
—not
depending upon
any other
cause.
— Relatively
Wiihout end
the Realisation of the Self
rN
speaking, that
it
disappears.
is.
On
]
•v
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
of discrimination, sharpened by the grace
Paramatman.
of the Lord.
L
Acts
— enjoined
by the Scriptures,
and
done
with motives.
Paratnatmait
Grace
20.
The
L'pa.
ing
—
I. ii.
'^TT^sraTH^r^'
of
the
mind
echo
Kaiha
of
Sruti has also a different
read-
— which means 'through the purity
and organs etc' — This meaning
is
also suggested here,
One who
148.
— An
j
is
passionately devoted to
the authority of the Srutis acquires steadiness in his Swadharma, which alone con-
duces to the purity of his
man
of
Self,
and by
root
[
for
all
is
pure mind realises
this alone
The
the Supreme
mind.
Samsara with
its
destroyed.
Swadharma
—
which we are
lit.
fit,
own
duty,
or the duly
—which the Gita enjoins on us
to perform, as the
J is root
one's
way
—Ignorance.
to perfection.
]
s
^
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^
149.
^
acctimulation of sedge.
\^The sheaths &'c.
They
the
— See
on
note
Sloka
i?5.
are called sheaths as they are coverings over
Atraan which manifests
Itself
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
the
Afinamaya
to
the
-V
150.
On
i)erfectly
the removal of that sedge the
-
pure water, that allays the pangs-
and gives immediate
unobstructed before the man.
of thirst
[
The
water
is
not something that
cured from anywhere
else,
it
is
joy,
is
151
.
When all
the essence
So
:
only
in the-
]
the
five
eliminated, the Self of
of
be pro-
to
already there
the obstructions have to be removed.
case of 'Atman also.
appears-
of
sheaths have been
man
appears
everlasting
— pure,
and
un-
VIVEKAGHUDAMANI
alloyed
(if
indwelling,
supreme, and
— Discriminated
as being other than
bliss,
self -effulgent.
\
Eliminated
the Self.
Indwelling
— dwelling within the
152.
To remove
153.
He
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.
is
free
his
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.
—the Witness of
of grass &c. — Compare Katha Upanishad,
Inactive
A stalk
IL
iii.
all activity
17.
Merging &€.
— Knowing
manifests Itself through
that
only the
name and form.
]
Atman
;
VIVEKACHUDAMANI
68
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.
;
never be the eternally pure, seif-existent
Atman.
[
—
Product of food
parent-body.
that
went
to
build up
the
]
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
manifold, inert, and
is
a sense-object
how can
any other thing)
Witness of
it be one's own Self, the
changes in all things ?
(or
like a jar
;
— not a simple, and subject to constant
{^Manifold
transformations.
]
VIVEKACHUDAMANI
The body,
156.
69
consisting of arms and
cannot be the Atman, for one continues to live even when particular limbs
legs,
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.
are gone,
[
Different functions
interfered with.
the body,
its
witness,
is
directly
is
different
from
characteristics, its activities,
which It is the
self-evident, and needs no
states etc.,
its
than those
]
That the Atman
157.
and
— other
of
demonstration.
[
Characteristics
States
— such as stoutness or leanness
— boyhood, youth
How
etc.
etc.
]
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.
VIVEKACHUDAMANI
70
^ffRr i:^^^: ^dRT
159.
man who
the foolish
It is
I
identi-
himself with a mass of skin, flesh, fat,
bones and filth, while the man of disfies
crimination knows his
Reality that there
is,
own
Self,
the only
as distinct from the
body.
»v
rv
»s
*^
•v
*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
the eternal Atman as his Self, and thinks,
" I am Brahman."
[Three
this
Sloka,
classes
of
of people are distinguished
whom
the Advaitist
is
of
in
course
given the highest place.
—
Mixture of body a?id soul The average man
thinks he is both body and soul acting in unison.]
1
.
VlVEKACMUDAMANi
^^^^ ^n*=?T
161
O foolish
self
^^ ^^^^
7
H?^?!!
one, cease to identify thy-
with this bundle of skin,
flesh, fat,
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.
'
Body and organs
etc.
—Jn
fact,
the wiioie ob-
jective world.
Erudite &€.
less
—Mere book-learning
he has realised the
a mere talker, that
state of
is all. J
is
meant. Un-
oneness he
will
be
VIVEKACHUDAMANI
72
Just as thou dost not identify tliy
163.
with the shadow-body, the imagebody, the dream -body, or the body thou
self
hast in the imaginations of thy heart, cease
thou to do Hkewise with the
living-
body
also.
[
Shadoiv-hody
Jmage-body
—The shadow of thv body.
— the image or reflection of thy body,
cast in water etc.
Dream-body
in
—
the
body
that
thou mayst assume
dreams.
Living-body
The
164.
alone
is
— the gross body, with the Pranas
identification with
which
the root
the body
produces
mi.sery of birth etc., of people
etc.]
who
the
are at-
tached to the unreal ; therefore destroy
Whea
thoii this with the utmost care.
by the mind is
no more chance for
this identification caiised
given up,
there
is
rebirth.
[
Compare Chhandogya Upa. VIII.
xii. i. ]
VIVEKACHUDAMANI
73
The Prana, with which we
165.
coupled with the
faniiiiar,
five
are
all
organs of
action, forms the Vital Sheath, permeated
by which the Material Sheath enga^^es
self in all activities as if it
[
Orga7is
acfio?i
—The
speech, manual
control
cretion
of
were
brain
in
which
locomotion, ex-
activity,
— described
living.
centres
and reproduction. See Sloka
Material Sheath
it-
92.
Slokas
154 and
following.
This
said
to
appear
activity
which the Vital
impart
is
Sheath
is
here
again a borrowed one, as will
tVon^ the last line of the next Sloka.
For a description of the Five Kosas (Sheaths)
the reader
is
referred to the Taittiriya Upa., second
Valli or chapter.
166.
Self
and
out
]
Neither
— because
it is
like the air
of
is
it
the Vital
Sheath the
a modification of
Vayu
enters into and comes
the body, and because
it
never
—
VIVEKACHUDAMANl
74
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.
[
:
Enters into &€.
—
gross manifestation.
i.
e.
which
breath,
as
is
its
]
The organs of knowledge together
with the mind form the Mental Sheath,
167
.
the cause of the diversity of things, such
T
as
and 'mine.'
It
endued wdth the faculty
ferences of
name
etc.
It
is
of
and
powerful
creating
manifests
as permeating the preceding,
i.
e.
difitself
Vital
Sheath.
[
Organs of
W'liich
knowledge
— The
brain
centres
control sight, hearings smell, taste and ioucIl
See Sloka 92.
]
VIVEKACHUDAMANI
The Mental Sheath
168.
is
75
the (sacri-
which, fed with the
desires by the five sense-organs
ficial)
fuel
fire
of
which
ablaze by the
and set
sense-objects which act as the stream of
oblations, brings about this phenomenal
serve
as priests,
universe.
[
the
The sacrificial fire confers on the Yajamana, or
man who performs the sacrifice, the enjoyments
So
of the heavenly spheres.
mind
the
also confers
on the Jiva or individual soul the pleasures
of the
objective world.
It is
—
the
mind
that projects the objective universe
this is the plain
meaning. See Sloka 170, below.]
There is no Ignorance (Avidya)
outside the mind.
The mind is Avidya,'
the cause of the bondage of transmigra169.
tion.
When
that
destroyed, and
destroyed,
is
when
all else
is
manifests, every-
it
thing else manifests.
[According
in the Self,
It
is
vision,
to
Vedanla, there
which
is
by nature
Ignorance or Avidya
so
to
say and
subject to change.
It
Now,
is
no actual change
pore
ihat
and
perfect.
has covered
Jts
appears as limited and
this
ignorance
is
imbeds
VIVEKACHUDAMANt
^6
ded
in the
mind.
purified through
of the
Atman
When
Sadhana or
manifests
mind
the
is
thoroughly
the
discipline,
itself.
This
is
glory
said to
be
liberation.
Destroyed— m the highest or Nirvikalpa Samadhi.]
In dreams, wlien there is no actual
contact with the external world, the mind
alone creates the whole universe consisting
170.
And
of the enjoyer etc.
waking
—there
similarly in the
no difference.
Therefore all this ( phenomenal universe )
is the projection of the mind.
state also,
—
The enjoyei- etc.
able
and enjoyment
coming into relation. ]
[
i.
:
e.,
is
the enjoyer,
subject,
r^
the enjoy-
object
and
their
v
In dreamless sleep, when the mind
is reduced to its causal state, there exists
nothing ( for the person asleep ) as is
171.
,
evident from universal experience.
Hence
VlVEKACHUDAMANl
man's
Tf
relative existence is simply the crea-
the mind, and has no objective
tion of
reality.
'^Universal
experience
—The
subject
has been
touched on already. See Sloka 121, ante.
]
Clouds are brought in by the wind
and again driven away by the same agency.
Similarly, man's bondage is caused by the
172.
mind and Liberation too
is
caused by that
alone.
It (first) creates
173.
man
for the
an attachment in
body and
all
other
sense-
and binds him through that attachment like a beast b}^ means of ropes.
objects,
Afterwards, the
self -same
mind
creates in
the individual an utter distaste for these
sense-objects
and
frees
him from
the
bondage.
[For the double meaning of the word Guna,
note on Sioka 76.
]
see
VIVEKACHUDAMANI
78
Therefore the mind is the only
cause that brings about man's bondage
174.
or liberation
Rajas
of
:
when
pure and divested of
it
conduces to Liberation.
[A reminiscence
bindu Upa.
and when
the Rajas and Tamas
leads to bondage,
it
elements
tainted bv the effects
of the second Sloka of
Amrita-
]
^^^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
—
— between Self and
of the Non-self.
*^
rv
]
Non-Self.
nVKKACHUDAMANf
176.
Ill
the
forest-tract
pleasures there prowls a hug^e
mind.
Let o^ood people
/^
sense
of
tiger calle^i
who have
a long
ing for Hberation never go there.
The mind
177.
the experiencer
continually produces for
all
sense-objects without
exception, whether perceived as gross or
fine;
of
the differences of bodv, caste, order
life,
and
tribe, as
well as the varieties
of qualification, action,
f
Gross or fine
—
means and
in the waking-
results.
and dream slates
respectively.
Action
—
Means
to obtain desired results.
— for these actions.
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.
VIVEKACHUDAMANI
3o
ideas Gi
I
'
enjoyment
'
and
mine,' amidst the vaned
'
of results
Prafias
{^Binding
achieved by himself.
—
strictly
speaking,
our attachment for these that binds
us.
it
is
]
Man's transmigration is due to the
siiperimposition, and the bondage
179.
evil of
of superimposition
and none
created by himself
that causes
It is this
else.
misery of birth
discrimination
is
etc.
who
for the
man
of
tainted by
is
the
nonRajas
and Tamas.
[
Superimpositio7i
of the
says,
is
Vedanta Philosophy,
ever-free Self
thing
—This
is
a
came
mistaken
to
identit}^,
it
theme
how the
The whole
to explain
be bound
and the way out of
ourselves.
the favourite
at all.
a self-hypnotism,
lies
in
it
de-hypnotising
]
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
faith in the Real
Brah-
hearing etc.,
succeeds in purging the Rajasic nature of
man
practises
regularly
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
etc.
selfish
that
i.
lips
e.
reflection
identity
man.
]
.
VIVEKACHUDAISTANF
Si
Neither cam the Mental Sheath Be
the Supreme Seif^ because it has a begin183
nings and
is
an end
J
is
subject to modifications^
characterised by pain and suffering, and
an
is
object.
Whereas the
subject
can
never be identified with the objects of
knowledge.
[
Is
an
—cognisable by the Self which
object
eternal subject.
is
the
]
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
— the determinative faculty.
— such as Egoisnr^
am the
agent— thinking
Modifications
Having
etc.
*I
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
B$
knowledge, and always wholly identifies
self with the body and the organs etc.
Followed
Chi/
in reality material
and
[
of ihe C/ii/ or
insentient,
Atman makes
Modification ^c.
profit
—The Knowledge Sheath
it
it-
is
but a reflection
appear as
intelligent.
— and therefore insentient.
]
^wiW^ 15^wr:
frprrflr f^r^ferar g;;^?^^:
186-7.
i
without beginning, characterised by egoism, is called the Jiva, and
carries
It is
on
all
the activities on the relative
Through previous desires
forms good and evil actions, and
plane.
it
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.
[
Comes and goes,
in
—desires of previous
up and down — born and
Previous desires
higher or lower bodies,
births.
is
j
dies,
^
—
VIVEKACHUDAMANI
84
188.
It
always
mistakes
the
dutie*
ts,
functions and attributes of the orders of
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
suffers
it
delusion.
It is
transmigration through
therefore a superimposi-
tion on the Self.
[
—Ashramas.
Orders of life
]
^vi Tk^^^^\ anr%5 eft ^Src^rt s^iM^:
The
189.
Atman which
self-effulgent
\
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
the Knowledge Sheath.
[
The
first
part of this Sloka
Brihadaranyaka Upa. IV.
In
the midst
iii.
is
a quotation from
7.
of the Pranas
—great
neari^ess is
VIVEKACHUDAMANI
meant.
Prana means
force, here the physiological
And mental forces are referred
is
8$
to.
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
limitations of the
Buddhi and
wrongly
identifying Itself with this totally unreal
entity, looks
—
upon
earthen jars
of which they are made.
terent,
[
like
Buddhi
—here
something diffrom the earth
Itself as
stands
for
the
Knowledge-
Sheath.
—
As something different as conditioned and bound,
just an ignorant man may consider earthen pots as
something
made.
distinct
The
of the mind.
man knows that the difference is
name and form, which are creations
wise
simply due to
]
from the earth of which they are
VIVEKACHUDAMANI
86
191.
Owing
to its connection with the
Supreme Self, even
though naturally perfect and eternally un-
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.
—
[
Naturally perfect— Ox the phrase
may mean
*'
PTfT^nr^
transcending Nature."
Mcdificatiom
192.
qi;:
The
—such as
size,
shape
etc. ]
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
me on
enlighten
point,
this
O
revered
Teacher.'*
[
free
Jwahood— the
A tin an.
194.
self-hypnotised state of the
cv<?i-
]
The Teacher
Tightly questioned,
O
replied:
Thou
learned one
!
hast
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^:
i
But lor delusion there can be no
connection of the Self which is unattached, beyond activity and formless with
195-
—
the objective world,
as
in
—
the
case
of
blueness etc. with reference to the sky.
[
own
The
Blueness
etc.
— The
sky has no colour of
but we mentally associate blueness with
blueness
is
in
our mind^ and not
its
it.
in the sky.
Similarly, limitation exists not in the Absolute Self,
bill in
our own minds.
]
VIVEKACHUDAMANI
88
196.
The Jivahood
Witness, which
of the
Atman, the
qualities and
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 r«al. And because it
is by nature an unreality, it ceases to exist
is
—
when the
[
delusion
is
gone.
As Knowledge and Bliss
Absolute
— These
and therefore can never depart from
heat from fire. ]
Its essence,
as
are
197.
It exists
only so long as the
It>
delu--
sion lasts, being caused by indiscrimitiar
tion due to delusion.
The
supposed
to be the snake only so long as the mistake lasts, and there is no more snake when
the delusion has vanished.
case here.
rope
is
Similar
is
the
VIVEKACHUDAMANI
effects are likewise considered as
less.
But with the
and
Nescience
Avidya or
198-9.
$g
its
beginning-
Vidya or Realiof Avidya, even
rise of
sation, the entire effects
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,
not eternal,
is
—
previous
like
non-existence.
\
Their root
—
i.
Avidya.
e.
Previous non-existence
Hindu
logic.
— Prdgabhdva— a term
When we
say
a thing
l)eing at a definite point of lime,
there
was non-existence of
prior to the
exi!^tence
'
moment
is
of
its
we imply
that
birth.
comes
obviously beginningless.
this
But
comes into being.
AviJya which means absence of Vidya
as soon as the thing
edge, even though
realisation
comes.
\\.
thing
'
non-
ceases
Similarly,
or knowl-
beginningless, disappears
]
into
also that
particular
And
of
when
VIVEKACHUDAMANI
90
A
200-1.
previous non-existence, even
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
Atman) is essentially different
The relation between the Atman
other (the
from it.
and Buddhi
[
due to a
is
Superimposed
placed near
false
knowledge.
Just
attributes'.
as
a
crystal
red flower seems to appear as red.
a,
Or when we
look
a thing behind a curtain
at
through an aperture, as the aperture becomes bigger
and bigger we see more and more of the thing
behind
but
,*
we erroneously think
growing, whereas,
place
in
the
which
the
change takes
Similarly
etc. are
we
see the
manifestations, and Nature
continually changing,
Atman back
a mistake.
202.
all
is
the covering of Prakriti or Nature,
Buddhi
is
that the
reality
curtain only.
Atman through
ot which
in
the thing
that
of
it is
leads us to
changing
too,
think
which
is
]
The
cessation of that superimposi-
tion takes place through perfect knowl-
edge, and by no other means.
Perfect
VIVEKACHUDAMANI
9I
knowledge, according to the Srutis, conthe realisation of the identity of
sists in
the individual soul and
203.
Brahman.
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
204.
and the eternal
Self.
Just as the water which
is
very
muddy again appears as transparent water
when the mud is removed, so the Atman
also manifests Its undimmed lustre when
the taint has been removed.
[
Water
is
naturally pure, but
it
is
polluted by
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
it.
thai hides the real nature of the Self.
]
VIVEKACHUDAMANI
9:2
When
205.
this
very
individual
as
realised
the unreal ceases to exists
soul
definitely
is
the eternal Self.
one must make
remove things
it
like
Therefore
a point to completely
egoism
from the
etc.
eternal Self.
[
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.
—
not
is
constantly
present:
An
unreal
thing cannot indeed be taken for the real
Atman.
[
Subject to change.
changeless,
the
Atman
Knowledge Absolute, unlimited,
eternal Subject,
things.
— Whereas
and the universal substratum of
Just as the rope
is
is
the
all
the only reality witbi
regard to the mistaken snake-idea
etc,
]
^^r^TR^^JT^: nr5£rTfe?nir^: jir^rwrm^^:!
;
VTVEKACHUDAMANI
The
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 agree207.
Blissful
;
able to oneself presents
It
itself.
makes
spontaneously felt to the fortunate
during the fruition of their virtuous deeds
from which every corporeal being derives
itself
great joy without the least effort.
—
Modification of Nescience The experience of
the Sushupti state will be spoken of in the next Sloka
[
be the typical enjoyment of the Anandamaya
Kosha. And deep sleep is always a state of intense
to
ignorance.
Hence
this
Sheath must be a modifica-
tion of Nescience.
Pleasure and the rest
Upa.
Taittiriya
Pramoda
to
(
II.
v.,
— The
reference
is
to the
Moda and
where Friya,
various degrees of enjoyment
)
are
be the attributes of the Anandamaya Kosha.
The
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
Sight... so fortk
— actual sense perception
waking state), or memory-impressions
(in
(in the
dream).]
VIVEKACHUDAMANI
94
^^f'WT'tjpwt: ^TT^T^
Nor
Sheath the Supreme Self, because it is endowed with
changeful attributes, because it is a modi209.
fication
of
is
the
Blissftil
Prakriti, is the effect of past
good deeds, and imbedded in the other
Sheaths which are modifications.
Sheaths The reference
[ Imbedded in the other
—
is
again to the Taittiriya Upa., 2nd Chapter, where
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
J
all
the five Sheaths have
been eliminated by the reasoning upon
Sruti passages, what remains as the culminating point of the process, is the Witness,
the Knowledge Absolute,
[
Sruti passages
negatively, by
the
— those
—the Atman.
that describe the
Neti neii
(
not
this,
Atman
not
this
,)
method.
—beyond which the process of
Culmuiating point
reasoning or analysis cannot be carried any farther.
VTVEKACHUDAMANI
What
then
takes place
termed the
is
nubhuii. Realisation, and the
be
in the
Samadhi
state.
mind
Aparokshdthen said
to
]
This self-efhilgent
distinct from the five
211.
IS
is
99
Atman
which
Sheaths,
the
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
ftiu.^<(^^^
212.
mf^#S
The
;
hence Absolute. }
*)?iMd!g;
^^r^
r
questioned, "After
have been eliminated
disciple
these five Sheaths
as unreal, I find nothing,
O
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
[
Ihe ullimsite analysis,
is
set forth ia this
Sloka as a
^
VIVEKACHUDAMANl
prima facie
next few Slokas.
213-4.
and the refutation
view,
The
tightly said,
is
given in the
]
Gum answered
O learned one
Thou hast
Thou art
:
!
clever indeed in discrimination.
That by
which all those modifications such as egoism
etc. and their absence as well which follows
(during deep sleep)
which
that
Itself is
Atman
are
not perceived,
—the
but
perceived,
—
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
:
the ever-changing Prakriti must have behind
immutable Atman.
Through the sharpest
Upanishad
I.
Hi. 12. ]
intellect
it
ibc
—An echo of Hatha
;
VIVEKACIIUDAMANI
That which
215.
thing else has for
When
thing,
there
is
97
perceived by some-
is
witness the latter.
no agent to perceive a
its
we cannot speak
ing been perceived at
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
Supreme Brahman, and noth-
That which
clearly manifests
in the states of wakefidness,
and profound
sleep;
perceived in the
mind
which
is
It'
dream
inwardly
in various forms, as
an unbroken series of egoistic impressions
which witnesses the egoism, the Buddhi
etc, which are of diverse forms and modi-
VIVEKACHUDAMANT
9S
and which makes
fications;
Itself felt
as-
the Ex'.sieiice-Knowledge-Bliss Absolute;;,
know thou this Atman, thy own Self within thy heart.
[
Accor(.rnyg
Sankhya
lUe
to
w1k)1c ui»ivf r-se, as
it
Plvilosopliy,
appears to us,
is
a mixture
the
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,
a
wiili
cu.iiing
ot
eveiuhing we perceive
plus
i!ie
niinti,
Veiiania
own.
this
or to put
suUsiitutes
postulates- a
is
its
lu other words^
unknowii something
briefly,
it
Brahman
for
X + mind.
Purusiia and*
Nescience as the inscrutable power oi
traiiuj.iM, wliicii ci>v^rs the real nature of Brahtnan-
ami n»ake>
it liiink
as
if It
of change and Inniiation.
were subject
Atman
is
to
all sorts.
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,
joame
of'
oar iHieWect, and
ttons of
So, whenever
i'lriilwuaM.
ti»e
all
AtfKrtu
mental slates are manifesU'-
and Atmaa
altxie. ]
—
;
VIVEKACHUDAMANI
99
Seeing the reflection of the sun
mirrored in the water of a jar the fool
Similarly the
thinks it is the sun itself.
218.
stupid
man, through
himself with
the
delusion,
of
reflection
caught in the Buddhi which
identifies
the
Chit
super-
is Its
imposition.
[^;j//_il,e
Aiman
Knowledge Absolute]
\v]»icli is
V
219.
Just as the wise
man
leaves aside
and the reflection
of the sun in that water, and sees the selfluminous sun which illuminates these three
and is independent of them
the
[
jar,
the water in
hideptndent crV.
it
iliese
being merely
its
tions, wli:cb serve to sugj^e^l ine leal bun. ]
reflec-
,
VIVEKACHUDAMANI
100
%m^ xk^j^vij
220-2.
jkT^T
f^'j^i'. wv^.V^
Similarly, discarding the bod;-
,
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, omniall-pervading,
present,
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,
and becomes the embodiment
Illumined himself, he
of Bliss.
For a seeker
none.
:s
afraid of
after liberation there
no other way to the breaking
bonds of transmigration than the
is
tion of the truth of one's
[
Bidden
Bu(Idhi—li
is llie
ivhich catclies a glimpse of ihe
The
import
./
own
of the
realisa-
Self.
purified Buddhi
Atman,
sense of various Sruii p;<ssages (A Advailifc
is
reproiluced in 'these StokftS.
The t^adw
VIVEKACHUDAMANI
is ync>cix\ny
referred to
ty
The
N/itli
Brihadaranyaka
and Sveta-^vatara
&, 'laiuiriya II. 2.
223.
tlie
realisation
f;lie
lOI
Brahman
III. 8.]
one's identi-
of
is
III. viii.
cause
the
of
liberation from the bonds of Samsara, by
man
mea.ns of which the wise
Brahman, the One without
attains
a second, the
Bliss Absolute.
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
is
Existence, Knowledge^
the Absolute, pure, supreme,
eternal
and
(in reality)
indivisible Bliss,
self -existent,
not different
from the individual
devoid of interior or exterior,
reigns tiiumphant.
soul,
and
—there
It
VIVEKACHUDAMANI
102
226.
Supreme Oneness which
It is this
^
nothing else
but the Self. Verily, there remains no
other independent entity in the state of
alone
real,
is
since there
is
realisation of the highest Truth.
Nothing else Evenlhing but the Self
—
\^
appearance merely.
TiT^TT^^ irarcf^irrfrn[
All this universe
else
free
but
from
Brahman
all
I
which appears as
diverse forms through ignorance,
ing
an
]
^\KA H^t?t \^yk
227.
is
v/hich
of
noth-
is
absolutely
is
the limitations
of
human
thought.
\^P''reefrom
thought
— We
of tilings ilirougli ignoiiince, imt
be\oiid lliem, and
A
is liie
imagine
Hraliman
only Reality.
sorts
all
ever
is
]
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
IO3
VTVEKACHUDAMANI
^fTPCljk ^sf^^^l'^nTT
^^^^
t r-
None can demonstrate that the
229.
essence of a jar
is
some'ching other than
Hence
made)
the jar is merely imagined through delualone is the
rsion, and the component earth
the earth (of which
it
is
abiding reality in respect of
.
it.
Similarly, the whole universe being
reality
effect of the real Brahman, is in
230.
the
nothing but Brahman.
does not exist apart from
and
it
who
says
'it is,' is still
he babbles
[
Its essence is
like
e. incolierently.
fy^?n^?Tf 5iir^T^ ft
It.
He
under delusion,—
one asleep.
Likg one asleep— \.
That,
f^^
"|
—
VIVEKACHUDAMANI
104
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.
231.
—
[
IS
The
one
Veda.
reference
of ihe
is
to
Mundaka
(II.
Upanishads belonging
ii.
ii),
to the
which
Atharva
]
232.
If
the universe were real as
it is,
there would be no cessation of the dualistic
element, the Scriptures would be
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
would become
iroyed.
would
Hence
real,
— The
world as
it
i»
and as such could never be des-
the duality wjih
all its
ugly features
persist.
Scriptures......falsified
— According
to
staoDch
AdvaJtins the numerous Advakic texts of the
inculcating
the highest
Sniiss*,
philosophic thought,
are
alone considered as bearing out the true im)>OTt o£
10$
VIVEKACIIUDAMANI
rest of the
iheSmlis. to winch the
Vedas must be
subfuiliiialed.
The Lord
of
etc.- beinp:
Or
Sniiis.
ti.e
Krishna's words
verse.
ll.e
the
in the
Revealer of the truths
i.lUisieii
be
«nay
Gna quoted
Sri
to
in the
next
]
The Lord, who knows
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,
[
Whoknoivs fo^f.— Because He
"
But
and
5lh
I
am
not ^/f."— The reference
SU.kas of the
declare thai
A^'liicli
Brahman which
jx^
Omniscient.
is
all
is its
9iii
is
chapter of
existence owes
its
to the 4th
Gita
the
being to
subsiratum, yet Absolute.
^^ ^>? ni^^ ^iHTiw^^mi?:
]
I
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
If
must be unreal and
false, like
dreams.
.
VIVEKACHUDAMANI
I06
235.
Therefore the universe does not
apart from the Supreme Self
-exist
the perception of
separateness
its
;
is
like the qualities (of blueness etc. in
and
false
the
Has a superimposed attribute any
meaning apart from its substratum ? It
sky)
is
.
the substratum that appears like that
thro dgh delusion
[
//
is
the substratum
This idea
the snake.
few Slokas.
^FcT^'qr
%
— See Sloka
&"€ — The rope
Qualilles of bhieneas
etc.
is
made
185.
ai)[)ears
as
clear iu the next
]
^^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
IO7
Hence whatever there manifests.
this universe, is the Supreme Brah-
237.
viz.
man
Itself,
the Real, the
One without
a
second, Pure, the Essence of Knowledge,
the Taintless, Pacified, devoid of begin-
ning and end, beyond activity, the Essence
of Bliss Absolute.
238.
Transcending
created by
Maya
diversities
or Nescience, eternal, ever
beyond the reach
conditioned,
the
all
of pain, indivisible,
formless,
un-
undifferentiated,
nameless, immutable, self-luminous.
239
.
Sages realise the Supreme Principle
—in which there
tiation of
no differenknower, knowledge and known,
infinite,
transcendent,
Brahman,
Knowledge Absolute.
is
the Essence
of
—
VIVEKACHUDAMANr
io8
^
240..
which can be
nor taken
tip,
which
neither thrown
is
away
beyond the reach
mind and speech, immeasurable, without beginning and end, the Whole, one^s
very Self, and of surpassing glory.
of
[
Neither thrown
taken «/>— Because
a material thing but one's Real Self.
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
respectively, divesting these terms of their
relative associations,
then
of their implied, not literal,
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
is
VIVEKACHUDAMANI
and
a servant,
IO9
the ocean and a well, or
Mount Meru and an atom.
Jf
y
sixih
ihtts the
Sruli elc.—T\\Q reference
Chapter of
the
various ways.
the
to
Chhandogya
llie
where Uddalaka Aruni
Sveiaketu,
is
tries to
Upanishad,
impress on ins son,
of Jiva
identity
and Brahman
in
]
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
the cause of
Mahat
—and in the case of the
individual soul),
—the
and the
(the
is
rest,
listen,
Jiva
five
Sheaths, which are the effects of Maya,
stand for
Mahat
\_
And
it.
— See note on Sloka
the
— the
rest
123.
grosser manifestations
proceed from Mahat.
Five Sheaihs'^^SQQ note on Sloka 125.]
that
VIVEKACIIUDAMANI
no
These two are the superim positions
the Is vara and the Jiva, and when these
244.
of
are perfectly eliminated there
A
Isvara nor Jiva.
signia of a king,
kingdom
and a
is
neither
is
the in-
shield of the soldier,
and when these are taken away, there
is
neither king nor soldier.
[
JS'either
then.
king nor soldier
Similailj,
if
we
laive
omnipotence etc. from
knowledge and power
Brahman remains
as
— he
llie
only a
man
away the omniscience
Isvara,
etc.
is
and deficiencies of
from
tlie
Jiva,
substance of bolh.
on!y
]
S3
1^
»^
r^
r^
T'T'^'ar^ ^iiT?ir
245.
"Now
^r^q^
se^ro:
The Vedas themselves
then
is
in the
the injunction"
diates the duality
I
words
etc., repu-
imagined in the Brah-
One must needs eliminate those
man.
two stiperimpositions by dint of realisation
supported by the aiilhority of the Vedas.
\'lhe
I
edas
aranyaka Upa.
f?^ rsii
etc,
— The
reference
II. iii. 6. ]
'^r^j
%^^j ^^^m
is
lo the Biihad-
VIVEKACIIUDAMANI
III
Neither this gross nor this subtle
universe (is the Atman)
Being imagined
246.
.
—
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
—
Jiva)
Hence those two terms (Isvara and
must be carefully considered through
their
^?;2^/z><^
lute
identity
247.
method
meanings, so that their abso-
may
The
be established.
of wholesale rejection will not do,
nor will the method of retaining in toio
do either. One must reason out through
the process which combines the two.
[There are
liiree
Lakshana.
The
The
terms
lo
nieaTiing^.
lias
example,
that a
tlie
vill;is;e
the G;mges.
kinds of Lakshana or implied
first
give
up
plirase
is
that
its
in
primary meaning.
inTT^ir
of cowherils
is /// ilie
is
is
Ganges,
For
mean
^T^* <ioes not
'Ihe second kind
primal y meaning
and the Bh^ga
which one of the
J^hati, the Ajahaii
but on
that in wliich the
retained but souiething
is
sup-
VIVEKACHUDAMANI
112
plied to
make
means
a white (horse)
•'
it
clear, as the
is
sentence
running."
m^FT
5[%?n"
In the third
kind of Lakshna each of the terms has to give up
a part of
its
248-9.
connotation, see the next Sloka.
Just as in the sentence,
that Devadatta,' the identity
eliminating
the
is
]
This is
spoken of,
contradictory
'
portions,
'Thou art That,' the
wise man must give up the contradictory
so in the sentence
elements on both sides and recognise the
identity of Isvara
fully
and
Jiva, noticing care-
the essence of both, which
Knowledge Absolute.
is
Chzl,
Thus hundreds
Scriptural texts inculcate the oneness
identity of
[
Brahman and
Coniradictory portions
of time
and place
rs
•^
etc. ]
of
and
Jiva.
— Such as the differences
—
VIVEKACnUDAMANI
'
II3
Eliminating the objective world,
the not-self, by such arguments as It is
not gross' etc., (one realises the Atman),
250.
'
which
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
Self,
is
self-established,
the Knowledge Absolute.
^mJ^ ^^^
251.
^zjjk ^cT^ ^-^r^&^rr%<t
All modifications of earth, such as
the jar etc., which are always accepted by
the
mind
as real, are (in reality)
but earth.
nothing
Similarly this entire universe
which is produced from the Real Brahman, is Brahman Itself and nothing but
*
VIVEKACHUDAMANf
114
Brahman.
Because there
nothing else
whatever but Brahman, and That is the
Reality,
self -existent
only
is
our very
Self,.
therefore thou art that Pacified, Pure, Su-^
Brahman,
preme
One
the
without a
second.
Os
As the
252.
place, time, objects,
etc. called up- in.
is
dream are
all
knower,
unreal,
so
also the world experienced here in the
w^aking state, for
own
it
is-
all
an
effect of
one's
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
253.
exist
about
^flw ^fk^^
(What
in
it
i&)
erroneously supposed
to^
something, is when the truth
has been known, nothing; but
VIVEKACHUDAMANI
that substratum, and not at
The
I15
all
different
dream universe
(appears and) passes away in the dream
itself.
Does it appear on waking as somefrom
it
:
diversified
own
thing distinct from one's
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
art
thou, meditate on this in
thy mind.
255.
That Supreme Brahman which
beyond the range
of all speech, but ac-
cessible to the eye of pure illumination
which
edge,
is
pure, the
the
Brahman
thy mind.
is
Embodiment
beginningless
art thou,
of
;
Knowl-
entity;
—that
meditate on this in
•
-
1
VIVEKACHUDAMANJ
16
That which i^ untouched by the
six-fold wave
meditated upon by the
256.
;
by the
which the Buddhi cannot
sense organs
know; and which is unimpeachable;
that Brahman art thou, meditate on this
in thy mind.
but not grasped
Yogi's heart,
;
[
and
—
Sixfold wave
thirst, grief
body and mind.
257.
—
viz.
and delusion, which overtake the
]
That which
the universe with
which are
Itself
decay and death, hunger
all
its
is
the substratum of
various subdivisions,
creations of delusion
has no other support; which
;
which
is
dis-^
from the gross and subtle; which
has no parts; and has verily no exemplar;
tinct
—
that
Brahman
in thy mind.
art thou, meditate
on
this
VrVEtCACnUDAM ANt
258.
That which
is
! 1
from
free
f
birth,'
growth, development, waste, disease and
death; which
the cause of
which is
the projection, maintenance
is
and dissolution
Brahman
indestructible;
of
the
universe;
art thou, meditate
on
— that
this in thy
mind.
That which is free from differentiation; whose essence is never non-existent; which is unmoved like the ocean
259.
without waves; the ever-free
sible
Form;
—that
Brahman
meditate on this in thy mind.
;
of indivi-
art
thou,
—
VIVEKACHUDAMANI
Il8
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;
tate
on
—that Brahman art thou,
this in thy
medi-
mind.
rs rv
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
man
on
thou, meditate
art
1
this in
19
thy
mind.
That bevond which there is nothing; which shines above Maya even, which
263.
again
superior to
is
effects,
its
verse; the inmost-Self of
all.
free
the uni-
from
dif-
ferentiation; the Real Self; the Existence-
Knowledge-Bliss Absolute; Infinite and
immutable; that Brahman art thou,
meditate on this in thy mind.
—
264.
On
the Truth
inculcated
one must oneself meditate
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
Recognised arguments
the Vedas.
]
in one's
preceding Slokas.
— that are
in
harmony with
VIVEKACHUDAMANI
120
f^m^ ^^^ ^^^^
It?^
I
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
.
universe in the Brahman.
In the recesses of the Bnddhi there
266.
Brahman,
the
is
and
subtle,
distinct
from the gross
the Existence Absolute, Su-
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
He who
self as
iirm
— The
lives etc.
Buddhi
is
often
— He who always
Brahman has no more
^^3?^^
spoken of thus.
thinks of him-
rebirth.
]
r- 'v
^^f^cTT ^TO^TT yrn^':^
ViVEKACITUDAMANr
Even
267.
the Truth
after
tHi
been
has
remains that strong beginningless, obstinate imprcssioti that one i5
the agent and experiencer, which is the"
realised, there
cause
of
That
removed by
transmigration.
one's
impression has to be carefully
living in the Brahman with a constant
identification with the SujDreme Self.
sao:es
call
the
Vasanas or impressions here
that
attenuation of
which
The'
liberation
is
and now.
[
no
Atienuatio7t
<?/<:.— Because
selfish desires easily attains
•^
the
man
v/ho
has^
Mukti. }
r^
The
268.
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
VIVEKACHUDAMANI
122
positive thought, *I
am
He,' conquer this
identification with the non-Self.
270.
Relinquishing the
observance of
up all ideas of
trimming up the body, and avoiding too
social formalities, giving
much engrossment
with the Scriptures,
do away with the superimposition that
kas come upon thyself.
271.
Owing
to the desire to
society, the passion
for too
walk after
much
study
keep
the body comfortable, people cannot attain to proper Realisation.
of the Scriptures
and the
^Ts^rfkg^*. 'ETg^m
272.
For one
from the prison
desire to
gT%n
irns^ii
who
seeks
deliverance
of this
world
(Samsara),
those three desires have been designated
t>y
the wise as the strong iron fetters to
VIVEKACHUDAMANI
shackle one's
them
He who
feet.
I23
is free
from
truly attains to Liberation.
odour of the Agaru
(agallochum) which is hidden by a powerful stench due to its contact with water
The
273.
etc.,
lovely
manifests
(again)
when
itself
foreign smell has been fully
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.
by the constant friction of
Knowledge, is (again) clearly perceived.
purified
[
Sandalwood
Sloka
is
]
'
Agaru
'
of
the
prey|io,iji«
meant.
VasaTid
•desire.
— the
in
Sanskrit
means both
'
odo.ux
'
.9Jti4
tlVEKACHUDAK^Al^f
i^4
275.
The
obsctired
by
desire for Self-realisation
the
countless
desires
is
foT
things other thaii the Self. When they
have been destroyed by the constant at-
tachment
for the
manifests
Itself of Its
276.
the
Atman
own
accord.
Self,-
As the mind becomes
established in the Inmost Self,
tionately gives
up the
And when
clearly
gradually
it
propor-
desires for external
such desires have
been eliminated^ there takes place the unobjects.
all
obstructed Realisation of the At man.
The Yogi's mind dies, being constantly fixed on his own (Real) Self. Thence
277
follows the cessation of desires.
fore do
There-
away with thy superimposition.
VIVEKACnUDAMANI
Tamas
278.
12$
destroyed by both Sattva
is
and Rajas, Rajas by Sattva, and Sattva
Therefore do away
superimposiLion, through the
when
dies
purified.
with thy
help of Sattva.
STR^
279.
5^^rcT
^jftm f^rfk^
Knowing
rabdha work
remain quiet
f?rajqr:
i
for certain that the
Pra-
maintain this body,
and do away with thy
superimposition carefully and with fortitude
{
will
.
Prdrahdha
—the resultant
has led to the present birth.
out, the
body
"
falls,
of past
When
this
and Videhamukti
am
Karma
is
is
that
worked
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.
the
I
momentum
281.
—
of (past) desires.
Realising thyself as the Self of
by meai;s
of Scripture,
all
reasoning and thy
VIVEKACHUDAMANI
126
away with thy supefimposition, even when a trace of it seems
own
Realisation, do
to appear.
The
282.
sage has no connection what-
ever with action, as he has no
idea of
accepting or giving up. Therefore, through
engrossment on the Brahman
alone, do away wdth thy superimposition.
constant
Through the realisation
identity of Brahman and the soul,
283.
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
thv identification with Brahman.
Until the identification with this
284.
body
is
completely rooted out, do away with
with
and concentrated mind.
thy
superimposition
watchfulness
VIVEKACHUDAMANI
12/
So long as even a dream-like perception of the universe and souls persists^
do away with, thy superiinpo&itioii, O
285.
learned one, without the least break.
[
The
u?iiverse
and
souls
—
i.
e. plurality.
]
Without giving the slightest chance
oblivion on accoiint of sleep, concern
286.
to
matters or the sense-objects,,
on the Self in thy mind,
secular
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.
—
Shunning
the body which
[
giving
up
i.
e.
is
very impure.
^ro"^T5d JTIT^T^
all
identification
of
J
^^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.
—
—
VIVEKACHUDAMANI
12^
tation on their identity, always keep quiet,
O sage.
Becoming thyself the
Brahman, the substratum of
self -effulgent
289.
ena,
all
phenom-
as that Reality, give tip both the
macrocosm and the microcosm,
two
like
filthy receptacles.
[Giz'^e
up
vikrocosm
whole universe, which
is
— ceasing
to care for the
other than the Self,
and
which pales into insignificance before the majesty
of the Self.]
Transferring the identification
now
rooted in the body, to the Atman,
the
290.
Existence-Knowledge-Bliss Absolute, and
discarding the subtle body, be thou ever
alone, independent.
[
Discardi7ig
291.
— ceasing to identify oneself
That in which there
is
tion of the universe, as a city
in
a
mirror,
—that
with.]
this reflecis
reflected
Brahman am
I
;
VIVEKACnUDAMANI
knowing this thou wilt
summation of thy life.
That which
1
attain
29
con-
the
and thy own
primeval Essence, that Knowledge, and
292.
is
real
One without
Bliss Absolute, the
a second,
—
beyond form and activity attaining That one should cease to identify
which
is
with
oneself
one's
bodies, like an
false
actor giving up his assumed mask.
[
liaise
bodies
— the
gross,
bodies, which are superimpositions
Like
a?t
actor
his part, he
sation
is
is
etc.
— When
Atman.
the actor has
played
So the man of
simply a man.
one with Brahman, his
real
is
;
neither
observed to
Essence.
reali]
•v
This objective universe
ly unreal
it
upon
causal
the
f^
293.
and
subtle
is
absolute-
Egoism a reality, for
be momentary.
How
is
cau the perception that
I
know
all,
be
1^
130
VIVEIvACHUDAffTANr
-
Egoism
true of
\
m
The
pei-GCption.
the omHiseience
5% H^T
witnesses- the
less,
the
ml4«rent belief'
Atman
mea^nt.
is
]
real
The
which,
that
is
rest.
It exists-
in.
etc..
different
is
'I'
the state of profound
Sniti herself says, " It is birth-
eternal"'
atman
of.
— Man's
Ego and the
even
always,
sleep.
.all
R^ CRT ^fir: 5^^4
But the
294.
which are momentary?
etc.
Therefore the Paramfrom, the
and
gro>ss
subtle bodies.
\
— as
Exists ahvays
sleep-
the
witness- of
all-
experience.
The Sruii
Upanlshad,
295.
&'c.
I.
It is
ii.
—The reference
is-
ta the
Katha>
l8.]
the knower of
things, subject
to
all
change,
changes
therefore
should be eternal and chan«:eless.
unreality of the gross
and
'in
It
The
subtle bodies
is^
VIVEKACHUDAMANI
I3I
and again clearly noticed in imagination, dream and profound sleep.
ao^aln
[The
unreaiity
not perceived
body
in
Because the subtle
Sushupti state and
dream and Sushupti
ilie
296.
in the
sleep:
the gross
states. ]
Therefore give np thy identifica-
tions with
this
lump
of
body, as well as with the
flesh
Ego
—the
gross
or the subtle
body, which are both imagined by
Buddhi.
is
Realising thy
own
Self,
the
which
Knowledge Absolute and not to be denied
in past, present and future,
attain to
is
—
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
]
f^l^w '^^\^\^ ^t^r^r-
Atman
transcends
VIVEKACHUDAMANI
132
Cease
297.
>(
to
family, lineage,
with
thyself
identify
name and form which
tain to the body, which
corpse (to a Jnanin)
a rotten
like
is
per-
Similarly giving
.
up
the ideas that thon art the agent and so
forth, which are attributes of the subtle
body, be thou the Essence of Bliss Absolute.
[
Rotten corpse
—The body appears as
living only
through the erroneous identification of the Buddhi^
and when that ceases on
realisation,
the
body
is
nothing but a putrid corpse, to be shunned.
Attributes of the subtle
realise his identity with the
The Jnani must
body.
Atman
alone.
]
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.
[
Other obstacles—~s\iq\\ as desires
For
which
the above reasojis
is
be any
.
cJf^vT
— because but
for
Egoism,
a product of nescience, there would
false identification,
trouble.
etc.
not
and therefore no serious
J
^^m^THT gf^^rTlT
f^gWT IR^S.11
VIVEKACIIUDAMANI
J
33
So long as one has any relation
with this wicked Ego, there should not be
299.
least talk
tlie
about Liberation, which
is
unique.
Freed from the clutches of Egoism,
300.
man
moon
He be-
attains to his real nature, as the
from those
comes pure,
of
the planet Rahu.
and
infinite, eternally blissful
self-luminous.
[
Graha
in
Sanskrit
The
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.'
^r
^
301.
eclipses of the sun
f^
r^.
5?: ^TSlTJTTrT STrfTcTT
That which has been created by
the Buddhi extremely deluded by Nescience,
and which is perceived in this body as 'I
am such and such,' when that Egoism is
totally destroyed, one
attains an unobstructed identity with the Brahman.
[lam such and such I am strong or weak,
—
—
VIVEKACHUDAMANI
134
learned or ignorant, happy
or miserable and so
fortii. ]
f^r^^ m^^^^
f^^r5ir^^JT^m?Tr ^rt^ctt
The
302.
man
treasure of the Bliss of Brah-
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
is
coiled
confers bliss.
[In
this
Sloka Egoism
compared to a threeRajas and Tamas balance,
i«
—
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
the
metaphors
303.
is
gone, one
Brahman.
is
obvious.
As long
poisoning
left in
as
is
The
conscious of his
appropriateness of
]
there
the body,
is
a
trace
how can
of
one
—
tivekaciiudama:ni
h'ojfc for
recovery?
Similar
is
135
the effect of
Egoism on the Yogi's Liberation.
304.
Through the complete cessation
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
— such as doubt, wrong notion
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
thy-
which thou hast come by
this
established in the Self,
self
with
relative existence,
birth, decay
full
and death,
of
the miseries of
— though thou
art
the Witness, the Essence of Knowledge
and Bliss Absolute.
VIVEKACHUDAMANi
136
[
Modificatioji
— of Nescience, and therefore noo-
peimanent.
— This makes look
Relative existence — Samsara or transmigration.]
Endued
elc.
But
306.
intellio^ent.
it
for th)- identification with that
Egoism there can never be any transmigration
for
thee
who
art
eternally
the
same, the Knowledge Absolute, omnipresent, the Bliss Absolute, and of untarnished
glory.
[
Untarnished
Vi.19.
glory
—compare
Swelaswatara
]i
Therefore, destroying this Egoism,
thy enemy, which appears like a thorn
307.
—
sticking in the throat of one taking his
meal
—through the great
sation, enjoy directly
thy
own
and
sword
of
Reali-
freely the bliss of
empire, the majesty of the Alaian.
'
VrVKKACIIUDAMANi
Great sword
,[
— Mnhdsi.
applicable to only
namely,
'
which
should be
it
one
the enemy,'
tj^
Tlie phrase, as
side
but not to
interpreted
to
*
is.
ig
comparison,
the
of
it
the
for
tliorn,'
mean
'
a sharp
knif
308.
Therefore, checking the activities
Egoism
of
etc.,
and giving np
all
attach-
uient through the realisation of the Su-
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
[
Egois7n
and
'
etc.
— Egoism
infinite nature.
\Yith
its
two forms,
'
I
mine.']
rv
"^
r^
309.
this
mind
»^
Even thongh completely rooted
terrible
for
a
Egoism,
moment
and creates hundreds
if
revolved in
only,
of
returns to
out,
the
life
mischiefs, like a
"f*
VIVEKACHUDAMANl
138
cloud itskered in by the wind during
rainy season.
sr^m^TCR^^Tnr^TTg
tlie
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.
310.
Overpowering
311.
He
alone
this
who has
identified
him-
with the bodv is o^reedv after senses
pleasures. How can one devoid of body-idea
self
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.
seed
is
When
also observed to be such,
seen to be destroyed.
subdue the
Effects
— desire
and when
the seed
also
is
Therefore one must
effects.
— actions
Seed
39
the effects are developed, the
the efiects are destroyed
[
1
done
with
selfish
motives.
for sense-pleasures.
Tlie next Sloka explains this.
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.
For the sake
of
breaking the chain
of
transmio^ration the Sannvasin
of
sense-objects
should
burn to ashes those two for by thinking
and
doing
lead to an increase of desires.
selfish
acts
VlVEKACPIUftAMANf
i40
Augmented by
315-6.
these two, desires
produce one's transmigration. The way
to destroy these three, however, lies in
looking upon everything, under all circumstances, always, everywhere and in all
respects, as
Brahman and Brahman
alone.
Through the strengthening of the longing
to be one with Brahman those three are
annihilated.
[
I'hese three
—
selfish
work, dwelling on sense-
objects and sense-hankering for ihem.
Sloka gives the steps to realisation.
317.
With the cessation
desires.
is
next
]
of selfish action
the brooding on sense-objects
which
The
is
stopped,
followed by the destruction of
The
Liberation,
destruction
and
this
is
of
desires
considered
is
as
Liberation-in-life.
318.
When
Brahman has
the desire for realising the
a
egoistic desires
marked manifestation the
readily vanish, as the most
VIVEKACIIUDAMANI
14I
intense darkness effectively vanishes before the
glow
of the rising sun.
Darkness and the numerons evils
that attend on it are not noticed when
the sun rises.
Similarly on the realisa319.
tion of the Bliss Absolute there
bondage nor the
320.
is
neither
least trace of misery.
Causing the external and internal
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.
universes
[
of
Exiertial atid
internal
The former
maUer and thought.
man, whereas the
the power of thought.
of
Causing
to
universes
latter
vanish
— the
worlds
exists outside
he himself creates by
— through
the
eliminating
—
VIVEKACHUDAMANI
142
process,
'
Neti, Neti
'—Brahman
is
not
this,
not
this, etc. ]
321.
one's
One should never be careless in
steadfastness to Brahman. Bhagavan
Sanatkumara, who
is
Brahma's son, has
called inadvertence to be death itself.
[
Sa7mtkumara &c.
— In
the
celebrated
Sanat-
sujata-Samvada (chapters 40-45, Udyoga Parva,
Mahabharata) the conversation between Sanat-
—
kumara and King Dhritarashtra
like the following
inadvertence
itself
Brahmd's son
%
as death,"
^^^Tt
'
^CfR— "
I call
&c.
—and therefore a high authority on
spiritual matters.
5T
^^xK
— there occur words
]
srRT^r^^^rs??fr ^Tf?r?r: ^'^^^^Tct:
i
•v
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.
Finding even a wise
man hanker-
ing after sense-objects, oblivion torments
VIVEKACHUDAMANr
him tlirough the
as
Biiddhi,
propensities oi the
evil
woman
a
143
does
her
doting"
paramour.
[The memory
and he
man
miserable.]
is
As
324.
of his sweetheart haunts the
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.
necessary to keep Nescience
is
]
»
*s
^^r^ r^TfiTT^f
^r^g^ ^f^^cT^^^cTct:
Qr^?T^g;?T
*-
<>
•n
Simmer: sr^3^
I
r-
^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
dropped on the
staircase bounds down from one step to
play-ball
inadvertently
another.
[Ideal
— Brahman.
Cf,
IMundaka
II.
ii.
3-4.
VIVEKACIIUDAMANI
144
What
and graphic warning
a terrible
go-lucky aspirants
326.
!
from mature
happy-
]
The mind
sense-objects
to
that
reflects
is
attached to the
on their
qtiahties;
reflection arises desire,
after desiring a
man
sets
and
about having that
thing.
[
An
echo of Gita,
•s
62-63.
]
r^
Hence to the discriminating knower
Brahman there is no worse death than
327
of
11.
.
inadvertence with regard to
concentra-
But the man who is concentrated
attains complete success.
(Therefore)
carefully concentrate thy mind (on Brahtion.
man)
328.
.
Through
inadvertence
a
deviates from his real nature, and the
who
has thus deviated
falls.
The
man
man
fallen
VIVEKACHUDAMANI
man
I45
invariably comes to ruin, but
never
is
seen to rise up ag^ain.
m^^F^rq^^?fr ir^
'4jif
3%
7T^: ^r>:
iiBv5l
Therefore one shoujd give up re-
329.
flecting
on sense-objects, which
root
all
of
He who
is
com-
even while living,
is
alone
mischief.
pletely aloof
the
is
aloof after the
dissolution
the
of
body.
The Vajurveda declares that there is fear
for one who sees the least bit of distinction.
]
vii.)
Yajurveda
«jV.
—The
Taiiiiriya
Upanishad
which belongs to the Vajurveda.
(II.
J
^^r ^rr ^rft f^rrfW^'r
^^rf^cT
330.
least
nT^crfTj-T iTJTr^R?^ \\\\^\\
Whenever the wise man sees the
difference in the infinite Brahman,
which he sees as different
through mistake, becomes a source 01
at once that
terror to him.
^
VIVEKACHUDAMANI
146
ft* r-s
He who
with the
objective universe which has been, denied
by the Vedas, Smritis and hundreds of
331.
identifies himself
inferences, experiences misery after misery,,
a thief, for he does
like
something for-
bidden.
[
The
thfef
prisonment
self
rs
etc.,
pmiisiied
and the
for
with im-
stealing
man who
idenlifees
with the not-Self^ suffers infinite miseries.
332.
himJj
He whohas devoted himself to medi(Brahman)
tation on the Reality
,
and
is
from Nescience attains to the eternal
But he who dwells^
glory of the Atman.
free
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
is
not a thief
the hot-axe test applied
charged with
theft etc.
etc.
m
An
— The
allusion
ancknt limes
axe would be
i<y
is
to-
persons
made
hot and the accused would be asked to hold
redit
m
.
VIVEKACHUDAMANI
his
hand.
If
his
hand was not burnt,
proof that he was
innocent, but
if
it
he would be convicted and subjected
punishments.
xvi.
makes use
The
dwelling on
it
was a
was burnt,
to
the
usual
The Chhandogya Upanishad
of
present Sloka refers.
333.
I47
such a parable, to which the
]
Sannyasin
the
VI.
should
unreal
which
give
up
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
f%%^: mi:r?T ^r^
334
The dwelling on
will only intensify its
evil
external objects
fruits,
propensities which
viz.
further
grow worse and
—
VIVEKACHUDAAIANI
148
Knowing
worse.
this
through discrimi-
nation one should avoid the external objects and constantly apply oneself to meditation on the
Atman.
^m f?fftr^ ^^W'
When
335.
ar^^^TT
the external world
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
is
the stepping-stone
to
Libera-
tion.
<v
rv
336.
Where
is
»^
the
rs
man
who
being
learned, able to discriminate the real from
the unreal, believing the Vedas as authority, realising
lity,
the
and being
Atman, the Supreme Rea-
a seeker after Liberation,
will, like a child,
consciously have recourse
VIVEKACIIUDAMANI
to the
unreal (the iiniverse)
cause his
[
I49
which
will
fall ?
—
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.
He
is
free
who knowing through
mind the Self in moving and iinmoving objects and observing It as their substratum, gives up all superim positions and
his
remains as the Absolute and the
Self.
infinite
VIVEKACHUDAMANI
150
•^
To
339.
realise
oneself as the Self of
the whole universe
is
ting rid of bondage.
the means of get-
There
higher than the identity of
the whole universe.
One
nothing
oneself with
is
realises this state
by excluding the objective world through
steadfastness in the eternal
How
340.
jective
is
Atman.
the exclusion of the ob-
world possible for one who has an
identification with the body,
is
whose mind
attached to the perception of external
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
eternal Atman,
undying
[
Duties
Aeiions
—
devoted
and who wish
to
to possess
the
an
bliss.
—belonging
i.e.
to various
selfish actions.
stations in
life.
O^yVr/j— sense -objects.
VIVEKACHUDAMANI
3A1.
To
151
who has gone
the Sannyasin
through the act of hearing, the
Sniti
passage, ''Calm, self-controlled'^ etc., prescribes
Samadhi,
universe as his
Hearing
after
own
of the
self.
— ihe truth
from the
the prescribed manner.
"'Calm,
to
for his realisation
self-cmitrolled'^
Brihadaranyaka Upa. IV.
£=fr.
iv.
lips
of the Guru,
— The reference
23.
is
]
Even wise men cannot suddenly
destroy egoism after it has once become
342.
strong, barring those
calm through the
who
are perfectly
Nirvikalpa
Desires are verily the effect of
Samadhi.
innumer-
able births.
[
.Xifvikalpa
Samadhi
— the
highest
kind
of
Samadhi in which all relative ideas are transcendeci
and the Atman is realised as It is. The term has
been already explained.
]
VIVEKACIIUDAMANI
152
The
343.^
Projecting Power, throtigh the
aid of strong Veiling Power, connects a
man
and
with the syren of the egoistic idea
distracts
him through the
attributes
of that.
The Veiling and Projecting Powers
or Maya have been aheady dealt wills,
xM tributes of that such ideas as that
—
doer
'
and so
344.
of
'I
Prakiiti
am
the
It is
fortli. ]
extremely
difficult to
conquer
the Projecting Power iinless the Veiling
Power
is
perfectly rooted out.
ing over the
when
Atman
the subject
is
And
naturally
cover-
vanishes
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
1S3
r^
345.
Perfect cliscriniinatioii brought
by direct
distinguishes
realisation
on
the
true nature of the subject from that
of
the object, and breaks the bond of dehiand there is no
sion created by IMaya
;
more transmigration
been freed from
one who
for
had
this.
The knowledoe of the identity of
Brnhman and Jiva entirely consumes the
346.
inipenelrable forest of Avidya or Nescience.
For one who has realised their state of
Oneness, is there any seed left for future
transmigration
The
only when
347.
(Thence
?
veil
that hides Truth vanishes
the Reality
fully realised.
folio v.'s) the destriiction
kno\vled2:e
and the
broiU{ht about bv
by that.
is
cessation
of
of
false
nriserv
the distraction caused
VIVEKACHUDAMANI
154
These three are observed
348.
rope
case
of
fully
known.
a
when
its
real
the
in
nature
Therefore the wise
is
man
should know the real nature of things for
the breaking of his bonds.
^'FrTHrmrJTT
349-50.
through
g ^^rr^
^t^^^j
ii?X«»i
Like iron manifesting as sparks
contact with fire the Buddhi
knower and kncv.'n
through the inherence of Brahman. As this
manifests
secondary
itself
as
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
verily due to their being subject to
is
change
VIVEKACIIUDAMANI
everv
1
55
But the Atman never
moment.
changes.
&c.
[Li/ct' iron
cent.
it
is
fire
— Iron,
that
the intcllif^ence of
The
viz.
\v(ir(i
never incande*;-
makes it ap)pear so.
Brahman is imparted
us the meaning of
'
i.
to Buddtii.
asjn^-!-^nf% the
sparks
knower and known,
Similarly
two wavs
Jrr^rf? can be disjoined in
as i^f^r f-^rf? or
The
itself, is
"
first
and the second
;
gives
tiial
of
subject and object.
e,
are also unreal
viodificaiions
— because
and derivatives of Prakriii and
perception by the Buddhi. ]
they, too, are effects
depend on
351.
tlieir
The Paramatman
is
ever of the na-
ture of eternal, indivisible knowledge one
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
of
eternal bliss.
[
— divesting
The implied meaning
it
of
its
dental condili<;ns of time and circumstances.
Notes on Slokas 248-9.
]
acci-
See
VIVEKACHUDAMAN!
156
^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
directlv attains Peace.
Truth
— I'he
Obstructions
Z^o.
ideniitv of jiva
—-meiuioned
When
out a second
the
—
is
in
Atman
realised
and T3riihman-
Sloka 347.]
— che
One withby means of the
NirvikalpavSamadhi, then the heart's knot
viz., ignorance
is totally destroyed.
—
—
354.
or
'
Such imaginations as 'Thou,'
'I'
This' take place through the defects
But when the Param atman,
the Absolute, one without a second, manifests Itself in vSamadhi, all such imaginations are dissolved for him, through the
of
Buddhi.
VIVEKACMUDAMANI
of
realisation
jorr-'d'r
3[r??T:
355.
Truth
the
1
Atman.
of
q^'g'T^^r: ^^rr^^^T^Tf::
^mra^
The Sannyasins, cahn,
troiled, perfectly retiring;
57
self-con-
from the sense-
world, forbearing, and devoting himself to
the practice of Samadhi, always reflects
on his own self being the Self of the whole
Destroying completely by this
means the imaginations which are due to
the gloom of ignorance, he lives blissfully
universe
.
Brahman,
in
free
from action and
oscil-
lation of the mind.
\
Forbearing
— having forbeararce or fortitude.
Free from aciion—x.
e. selfish
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
.
VIVEKACHUDAMANI
158
lute,
—and none
who
else,
but dabble in
second-hand talks.
talks.
\_dabble
— Reading them from books
etc.]
•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.
the
himself to
Samadhi,
[When
the
transparent.
358.
Nirvikalpa
of
for the dissolution of the
rose
looks red, but when
is
practice
is
before
it is
the
Upadhis
crystal,
removed, the
it
also
crystal again
]
The man who
is
attached to the
Real becomes the Real, through his onepointed devotion.
Just as the cockroach
thinking intently on the bhrainara
transformed into a bhra,nara.
reference is to the popular belief that
[ The
cockroach, through
fright,
is
the
does actually turn green
VIVKKACHUDAMANI
when
caiifjhl
359.
by the
worm known
1
59
as Bhramarakita.J
Just as the cockroach, giving up
the attachment foraU other actions, thinks
intently on the bhraniara
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.
VIVEKACHUDAMANI
l60
361.
As gold
ing on the
fire
attains
own
its
purified
gives
up
by thorough heatits
impurities and
histre, so the
mind, through
up its impurities of
Sattva, Rajas and Tamas, and reaches the
Reality of Brahman.
meditation,
362.
gives
When
the mind, purified" thus by
constant practice,
is
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
Brahman, the One without
363.
By
this
Samadhi
a second.
are destroyed
all
which are like knots, all (selfish)
work is at an end, and inside and out
there takes place everywhere and always
desires
—
VIVKKAC1IUDAMA«I
J6l
lihe manifestation of one's real nature,
withoat any
364.
Reflection should be considered a
'•^"hundred
•
cffor!:.
times superior to hearing, and
meditation a hundred thousand times supcrior to reflect-ou even, but the Nirvikalpa Samadhi is simply infinite in its
results.
[
Innnife
etc.
— Aiu!
•JTF^m ^^cT'Tr
ilier^fore
bears no
com-
5T5fin%:
By the Nirvikalpa Samadhi the
Truth of Brahman is clearly and definitely
365.
realised, but not
otherwise, for then the
mind, being unstable by nature, is apt to
be mixed up with other perceptions.
.
^IVEKACHUDAMAKr
I^'
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-^
Hence
366.
witii yatir
Nesciencie which
by.
irv
The
J67.
ot speech,
without beginning'^
fN
<>.
.
is
first
steps to
Yoga
non-receiving of
are control'
gifts, enter-
taining no hope, freedom from activity,,
and always living in a
;
Gifts
—
i.
1*^
e,
superfluous
retired place,
''
gifts.
]
f*^ f^N
^3^^^ ^^10^
^ir?r
m^^ 57r^r^t^^5TT
1
n
.Too...
Living in a retired place serves to>
control the sense-organs, control of the
[i^ense^
helps to control the mind, through
control of the mijid, egoism
and
is
destroyed,^
Yogin an uu —
the Bliss of Brahman.
this again, gives the
Broken, realisation of
T,herefore the
man
of reflection should air-
ways strive only to 'Control the mind,
n
j
tlVEKACHUDAMANf
5^T r^^
^=55 =^
f^^r^^ mf^r{
165
ffe^Tf^mr
^Tm k^^^^
i
ii^^^il
>
Restrain speech in the Manas, and
369.
restrain
Manas
in the Buddhi; this again;
restrain in the Witness of Buddhi, andj
merging that
also in the Infinite Absohite
Self, attain to
snpreme
Peace.-
— This includes the sense-organs as
Witness—
the Jivatman or individual aspect
[Speech
weli
all
i.
c.
of the Self.
In this Sloka which
Upa. L
iii,
13,
one
is
reproduces in part Katha*
asked to ascend higher and
higher, restraining successively the sense-activities,
and mental
at last
370.
one
activities,
is lost
in
from the gross to the
Samadhi.
fine, tiif
]
The body, Pranas, organs, Manas^
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
teftectioB
is
this
is
stopped,, the
man
of;
foxiud to be easily detached
:
VIVEKACHUPAMANI
164
from everyth'tiof and gets the experience 0}
^n abiinctance of everla«iling Blss,
CT?^^tJTrrT
^rV^^mr
*
372.
BirxWi^^^
5^^^
I
r
the niau oi d spass on (Vai^a-
It IS
frygun) aipiie
who
:s
tit
ioy
Ms ijilein^l
as well cs e?:lernai reuinio^iaiion, ipr tli^
man, out
desne tp be
free, relnqu shes both lulernal an^ external attachment.
dispass onale
373.
It
is
of the
only the dispassionate
man
being thoroughly grounded iq Brahman, can give up the external at! achinent
sense-objects and the internal
for the
attachment for egovsm etc.
-vyho,
[ t.'goism
374.
^.V.— i,
c.
Know, O
fiil
inotiificfiiioiis
pf
llic
i>MMd.]
wise one, dlspasslon and
Realisation to be like the two wings of a
bird in the case of a
/ire
there,
man.
Unless both
none can, with the
help
cfi
VIVEKACIIUDAMANI
16$
cither one, reach the creeper of Libera*
grows on the top
tion that
as
i\u'.
mp
f»f
a lufiy ImiMini^.
is iiiacce!<sil>le
ii
mail alone there
"'s
Samadhi alone
free
tentple
for in-
man.
]
dispassionate
Sainadhi, and the
man
gets si^eady Realisation;
man who has
alone
a
to llie ordinary
For the extremely
375.
the
edifice,
has been compared to a creeper growing
stance, as
of
an
were.
it
[]NTukii
on
of
realised
the Truth
from bondage, and the
is
free
soul only experiences eternal Bliss.
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
highly
Self,
conduces to
it
pure
absolute Independence;
realisation
the
of
the
suzerainty of
and since
this
is-
VIVEKACHUDAMANI
l66
the gateway to the damsel of everlasting
Liberation, therefore for thy welfare, be
dispassionate both internally and externally,
and always
fix
thy mind on the eternal
Self.
I
Suzerainty
the Self, ihe
One
pendence, for
nobody
etc,
it
to dispute
— Because
the Realisation
without a second,
is
it.
is
of
the real inde-
everlasting Bliss and there
is
}
«*^»
Zn
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
.
;
Atman. For thou art really the Witness,
the Brahman, unshackled by the rnind,
the One without a second, and Supreme.
^^ vmm ^TTO ^^fut ^^p:^ ^rirF?"^
j
VIVEKACHUDAMANI
mind finaly on the
Brahman, and restraining the exthe
Fixino^
378.
Ideal,
56;
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
•
What
ont a break.
is
the nse of other
things which are entirely hollow
centres— \.
{Resiraini^t^
to
e.
?
not allowing them
go outward.
happiness.
Other MrV/.<^j— pursued as means of
^nrrirf^T^^
379.
Self
^^^^ittt^
-r-.^^^frmiT^
i
np the thonght of the not^
evil and productive of misery,
Giving:
which
is
think of the Self, the Bliss 1^bsclnte,whici:'
conduces to Liberation.
'^ r-
.380.
Here shines eternally the Atman,
VIVEKACHUDAMANI
l6$
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.
tile
Self-efftilgent
381.
Reflecting on this
Atman
conti-
nuously aad without any foie:gn thought
intervening, one must distinctly realise It
to be one's
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
384.
One
Indivisible
tliould behold the^
and
Infinite,
l6<3p
Atman,the
free
from
all
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
divested of the hundreds
Upadhis such as a
a receptacle
jar,
a
for grains, a needle,
pitcher^
and so
and not diverse; exactly
in a similar way, the pure Brahman, when
divcsled of egoism etc., is verily One.
forth, is one,
386.
to a
The Upadhis from Brahnid down
clump
of grass are all simply unreal.
Therefore one should realise one*s owrii
;
VIVEKACHUDAMANl
^7©
ever identified with his
as
Self
Infinite
being.
[
From Brahmd
Creator
c^c.
greater than
all Its
That
in
e-'c'st
position
]
itself,
from
it.
sfone, the reality
When
becomes the rope.
-exists
W?rf
:
is
similarly the universe also
Self is
all
is
Brahma, the
Indra, the Self
this
universe.
except the Self.
^^t
act'ially
is
]
Vishnu, the Self
the Self
;
vSimi-
Atman.
always the rope and never
turns into a snake
The
the delu-
about the snake
larly the universe is in reality the
Brahnrjan, ahvays.
ima-
that thing
falsely perceived,
388.
is
when
d'stinct
is
is
throtio^h delusion, is,
and not
[Tlie rope
of
the Self which
which somethino^
d'scriminated,
is
the
fff^sr^
rightly
sion
of
conditions.
^^ ^F^r ^r%T^
gined to
^^Even
a pas^^ing- phase
is
387.
—
^^ ^T%: ^^ ^
Self
is
is
Shiva
Nothing
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
The
is
Self is within,
on the north
the Self likewise
;
above as well as below.
[
An echo
of ^Iiindak;i
11.
ii.
11.]
^'^ ^^^^^iT ^of ^5ir ^^r
I
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.
Everything is
homogeneous and pure.
egoism.
\_From the body
verily
egoism.
— See
the
Chit,
Sloka 384.
^
•N
391.
All
this
speech and mind
universe
is
cognised
nothii?g but
by
Brahman;
VIVEKACIIUDAMANI
1/2
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
there
is
are
composed
who
talks of 'Thou*
?
and
'I,'
the wine of Maya.
The difference,
[ Pitcher etc.
—
name and form.
392.
The
man
deluded
the
is
It
if
as an effect of
any,
is
only
in
]
Sruti, in the passage,
"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
Chhandogya
sees
&'c.
VII. xxiv.i,
— The
— *'Wliere
reference
op^e sees
knows noliiiug
That is, the Brahman
else, hears nothing- else,
is
the Infinite."
Reality there
J^aise
is
to
nothing
else
—
that
is tlie
only
consiJerin<2^
the-
is.
superitfipositions
Knower, Knowledge and
—
i.
e.
Known
a^ distinct en-
tities. ]
^^^ ^t sTi? Rfiif^ ^r^K
\\\^\\\
VIVLKACHUDAMANI
The Supreme Brahman
393.
pure, absohite,
sky,
and
One
tlie
second, and
any olher
Brahman)
man
i.^
buiti
like the
motionless
without a
one's own EcH.
is there
is
Jix'slcnce,
oL;ject
of
Knowledge (than
?
other
[ .-Ikv
is,
devoid of interior or ex-
clian|,cless,
terior,
iiifniile,
I73
nhjtct
hiilij*
v.<
fec.-lu
anii tjhjcci.
oil
er f\oids, Drab'-
]
m.?T 55:5 ^?i^: ^^Tfi^ngn: ^jpt
394.
What
The
is
the use of dilating on thij
no olher than Brahth*s whole extended universe is
subject t
Jiva
is
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.
„
VrVEKACHUDAMAN^'
1/4
^^mm ^n:=^r^ siit^^w mg w^^m
hopes raised by
egoism in this filthy gross body, then do
the same forcibly with the air-like subtle
body; and realising Brahman, the embodiment of eternal Bliss, whose gloriesthe scriptures proclaim, as thy own Self
395.
live as
[
(First) destroy the
Brahman.
Destroy
&'c.
— Both the gross and subtle bodies-
Atman, the ExistenceKnowledge-BUss Absolute, and freedom consists iu'
going beyond thetn. ]
are the coverings over the
^^ &^^r g^> vr^RT i^ cr^r^ :^f^?:fqn^ee^|i
So long
396.
as
man
this corpse-like body,
has any regard for
he
is
impure, and
from enemies as well as from birth
death and disease; but when he thinks of
suffers
himself as pure, as the essence of the Good^
and immovable, he assuredly becomes
from them; the Sruti also says this.
sees
II. iv.
them
as
6
—
—
&c. Compare Brihada" The Brahmanas oust him who>
[ Suffers from enemies
ranyaka
free
diSerent from
himself"
&c., aiii^
—
—
-
VIVEKACHUDAMANr
Brihadaranyaka
second, there
is
is
•^
v^97.
So long
as there
is
4'
fear."
Srulis also ^c.
'•This body
''
2
I. iv.
r;^^
—
Ghhandogja
e, g.
mortal,
O
Indra," &c.
VIII.
xii.
i
—
]
r^
By the elimination
apparentf
of all
existences superimposed on the Sonl, the
—
supreme Brahman Infinite,
the
One
without a second, and beyond action
remains as
Itself.
—
[Jpparen/ exis/ences Such as egoism
As Itsdf in Its own essence. ]
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.
— through
Merged-
the Nirvikalpa Samadhi.
Phenomenal ivorld
— created by name
and form,
hence unreal.
Mere
uanfe-
talk
— on the
Compare
lips of others,
Chhandogya
who
VI.
i.
are
igno
4,—
'•
AU'
—
VIVEKACflUDAMANI
176
Jinodificaiinns
f^ilVi^ir
speecli,"
cfforis of
M^Tj^RK nf^ill [l^^j ^^:
In the
399.
mere
are
etc.]
li^^.!.!
One Entity (Brahman)
».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:
f5if5(i> VvT-^v ?:^i: iivjodi
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'
con&isi.s
^c — ot
wliicii
l44e
piNeiiorntrtul
]
^H^K Uin^k h%h^ r*TTf
401.
worl<i
the
hi
and motionless
solution
of
changeless,
One Entity
Jiikc
the
n^o?!
perfectly
hill
the ocean after disuniverse,
formless,
whence can there be
5r<r.
—which
and Absolntc,
diversity?
is
VIVEKACHUDAMANI
402.
Where
177
the root of dehision
is
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
403.
—
How can
i.
e.
Ignorance.]
the talk of diversity apply
Supreme Truth which is one and
homogeneous? Who has ever noticed
diversity in the unmixed bliss of the state
to the
of
profound sleep?
404.
Even
before the realisation of the
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.
nor a drop of water in the mirage.
[
Three
^
1^^
states
^%*.
0/ time
—
past, present
and
^^cggHT^a^^f^
future. ]
ll^o^ii
vrVEKACHUDAMANE
l/S
The S nit is themselves
405.
declare that
this dualist ie universe is but
a
deliision;.
from the standpoint of absolute truths
This is also experienced in the state o£
dreamless sleep.
[
^c— e. g.
S?'u^is
ranyaka,
dogya,
II.
VI
iv.
Katha Upa. IV. i*i, Brihad^a^
Mundaka, 11. ii. i-i, Chhan^
14.,
xiv., &c.,
&c.
]
That which is superimposed upon
something dse is observed; by the wise to
406.
be identical with the substratum, as in
the case of the rope appearing as the
snake..
solely
The apparent
difference depends
on delusion.
Apparent
Depends
[
difference
delusion
the delusion persists.
—noticed by the
—
i.
e. lasts
igiiorant.
only so
long
as^
]
^'5q;^r f^^^qrs^T f^rrmr^ jt^^jt
v
has itsroot in the mind, and' never persists after
the mind is annihilated'. Therefore dis407,.
ThiS' apparent universe
solve the
Supreme
Hssence.-
mind by concentrating
Selfj.
which
is
it
thy
in the
inmost
VIVEKACHUDAMANI
f^m^
^cTct^t4
r^
408.
*-
179
^^r?^7^
•
r^
The wise one
•
r^.
cn
realises in his heart,
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.
—
—
Heart stands for the Buddhi.
Something which is inexpressible
[
—
speech or thought.
409.
The
in
terms of
]
wise one realises in his heart,
through Samadhi, the Infinite Brahman
which
effect,
devoid of the ideas of cause and
which is the Reality beyond all
is
imaginations, homogeneous, matchless, be-
yond the range of proofs, established by
the pronouncements of the Vedas, and
ever familiar to us as the sense of the ego.
VIVEKACHUDAMANI
l80
[
Proofs
— other than Revelation,
viz.,
direct per-
ception and inference. Revelation also merely hints
at It.
Established &c.
Vedas speak
Ever familiar
the
that he
refer
is
to
Sutras
—We cannot deny
of
It.
^'c.
— Nobody
can
the Self for
ever conceive
For a discussion on the subject
the Sariraka Bhashya on the Brahmanot.
I. i. 2.]
The
410.
wise one realises in his heart,
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.
—
[
Entity which precludes &c.
lute Reality there
Abh^va,
existence,
such
as
dhwams^bh^va
the jar
is
is
as
of
no room
—Being
the
Abso-
any kind of
(previous nonwas made), Pra-
in It for
Pragabhava
a jar before
it
by destruction, as when
broken to pieces) and the like. ]
(
cessation
l8l
VIVEKACHUDAMANI
With the mind
411.
behold in thy Self
dhi,
Samathe Atman, of
bondage
thy
restrained in
glory,— cut off
strengthened by the impressions of previous births, and carefully attain the con-
infinite
summation
[
of
thy birth as a
Consummation &c.—\.
only possible in a
birth.
Meditate on the
412.
sides
human
in
thee,
e.
which
human
being.'
Moksha, which
]
Atman which
is
is
devoid
re-
of
^11
limiting adjuncts,— the Existence-Knowledge-Bliss Absolute, the One without a
—and
thou shalt no more come
under the round of birth and death.
thy own Being. ]
[ Resides in thee—'^s
second,
413.
The sage never more
self to this
body— which
appearance merely,
man, owing
is
like the
attaches himvisible
as
shadow
an
of
a
to the experience of the effects
VIVEKACHUDAMANI
l82
of past
off to
deeds,— after
it
has once been cast
a distance like a corpse.
[ Visible as
perceived at
all
but for
—
would not be
the effects of Prarabdha
an appearance
etc.
It
work which are experienced through the body.
it is, it is
just
The man
As
an appearance.
of realisation never identifies himself
with the body, not even during his return to the
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
1^3
the truly ^ise man thereAtman, the eternal,
aitei remains alone, as
\lDSolnte
Self,
pure Knowledge and
[
All
M/s— the
Root—\.
e.
Bliss.
objective -universe— the not-Self.
Nescience.
]
Truth does no mere
spun out by the
care whether thi^ body,
falls or rethreads of Piarabdha work,
416.
The knowei
of
mains—like the garland on a cow— fcr
mind-functions are at^ rest in the
Erahman, the Essence of Bliss.
imC0W—2.S, a cow is supremely
^Garland
his
on her neck by
concerned about t^e garland put
somebody, so the man of
nothtng to do with the body.
f^m^^^ ^^
realisation
has got
]
^T \^\kt iwrfir ^x^f^^
Atman, the Infinite
what object,
.Bliss, as his very Self, with
knower of Truth
•or for whom, should the
417.
Realising the
cherish the body?
the
With what object &c.^kTt^^o^^c\:\on of
^nse of Brihadaranyaka IV. iv. 12. He never
[
VIVEKACHUDAMANI
l84
thinks of himself as the Bhoktd,
the enjoyer, or
]iva.
Cherish
—
men
like
of the world.
]
•v
The Yogin who has
418.
fection
result
and
is
free-in-life
—he enjoys eternal
rv
attained pergets
tkis as
Bliss in his mind,,
internally as well as externally.
419.
The
result
of dispassion is Reali-
sation, that of Realisation is
withdrawal
from sense-pleasures, which leads to the
experience of the Bliss of Self, whence
follows Peace.
absence of the succeeding stages, the preceding ones are meaningless. ( When the series is perfect ) the
420.
If
there
is
cessation of the objective world, extreme
satisfaction,
and matchless
a matter of course.
»v
V
bliss follow
as
VIVEKACHUDAMANI
1
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 discrimina-
Being
421.
iinrtiflled
tion?
[
Earthly
this life, as
which are
—
lit.
visible,
opposed
to
i.
e.
those experienced in
to the invisible ones,
be experienced hereafter.
e.
those
]
r-
*s
The
i.
Knowledge should be
the turning away from unreal things, and
422.
result of
attachment
This
ignorance.
one
of
these
to
the
is
result
of
observed in the case
is
who knows
a
mirage and things
and one who does not.
Otherwise, what other tangible result da
the knowers of Brahman obtain?
that sort,
of
One who knows
knows the mirage laughs
{^
b)% but the ignorant
it
for water.
To
doubt, but he
by
it.
Not so
— The
at the illusion
runs
after
man who
and passes
mistaking-
it,
sage the world appears
the
knows
the
man
does not
it
man
to
be unreal and
of the world.
]
is
no
not lured
—
VIVEKACHXTDAMANl
l86
423.
the heart's knot
If
what natural cause
destroyed,
totally
is
—ignorance
can there be for inducing such a man to
selfish action, for he is averse to sensepleasures
?
424.
When
desire,
then
passion.
edge
is
sense-objects excite no
is
culmination of
the
The extreme
more
dis-
perfection of knowl-
the absence of any impulsion of
And
the egoistic idea.
the limit of
self-
reached when the mindfunctions that have been merged no pi ore
withdrawal
is
appear.
[Compare
-285-6 —
**
Fanchadasi,
The
acme
of
naught even the joys
highest heaven
one
;
'Chitradipa'
dispassion
of
Realisation
the
is
identifies oneself with the
iirmly as the ordinary
man
is
Chapter,
setting at
Brahmaloka, the
when
Supreme Atman as
at
its
identifies
highest
himself with
body; and the perfection of self-withdrawal is
jeached when one forgets the dualistic universe as
his
£ompletelj as in dreamless sleep."
VIVEKACIIUDAMANI
187
r^ »
«>
rv
Freed from any sense of reality of
425.
external sense-objects, only seeming to
enjoy such sense-objects as are offered by
others like one sleepy, or like a child, be-
holding
dreams,
world
and having
this
chance moments
man, the enjoyer
one
like
cognition of
— rare
indeed,
of the fruits
merit, and he alone
seen
is
is
it
in
at
such a
of endless
blessed
and
es-
teemed on earth.
[
0?ily
see?7iing
others
&€.
— When
him food
his atten-
some such
thing he takes it but half-consciously, his mind
being deeply absorbed in Brahman.
dants
The
man. ]
or
friends
enjoyer
offer
merit
—
i.
e.
a
or
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.
—
VIVEKACHUDAMANI
l88
[
The
cliaracteristics of a
set forth in this
pare Gita
II.
man
of realisation are
and the next few Slokas.
55-68.
Com-
]
That
kind of mental function
which cognises only the identity of Brah427.
man and
which
Self, purified of
all
adjuncts,
from duality, and concerns
only with Pure Intelligence, is called
itself
free
is
He who has
called the man of
illumination.
this perfectly
steady
steady illumi-
is
nation.
[Purified
adjuncts
— eliminating
dental adjuncts and meditating on
substratum
— Brahman, the Absolute.
Sloka 241 andj"^^.
the
the
common
See note on
]
mm vr^csr^ ^^^R?€r r^^ct^:
5qr^^
»^
428.
acci-
I
rs
He whose
illumination
is
who
steady,
has constant bliss, who has almost
forgot the phenomenal universe, is accepted
as a
man
liberated in this very
life.
VIVEKACHUDAMANI
He who, even having
429.
merged
in
Brahman,
is
1
89
mind
his
nevertheless quite
but free at the same time from the
and
characteristics of the waking state,
alert,
—
whose Realisation
accepted as a
[
life
/$•
aleri
is
man
—
from
desires,
is
liberated-in-life.
never deviates from the ideal
e.
i.
free
of a Jnani.
waking
Characteristics
state
— that
is,
nising the objective world through the senses,
being attached to
it,
like the ignorant
He whose
430.
man.
cog-
and
]
cares about the pheno-
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.
Cares
cease,
state
i.
e.
how
his
bondage
will
and so on.
Devoid of parts
431.
—
— as Brahman.
The absence
]
of the ideas of
'I
and
mine' in this existing body which follows
as a shadow, is a characteristic of one
liberated-in-life.
VIVEKACHUDAMANI
190
[
'
/ and mine
'
— that
stout &c., or that this
Shadoiv
*
I
body
'
is
am
'
or
I
'
'
am
mine.'
— See Sloka 413.]
Not dwelling on the
432.
fair
past,
taking
looking
no thought for the future and
with indifference upon the present, are
characteristics of one liberated-in-life.
Looking everywhere with an eye
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
three Gunas.
434.
of
one or other of the
]
When
things pleasant or painful
present themselves, to remain unruffled in
mind
both cases, through sameness of
attitude, is a characteristic of one liberated-
in-life.
in
VIVEKACHUDAMANI
The absence
435.
191
of all ideas of interior
or exterior in the case of a
Sannyasin,
to his mind being engrossed in
owing
tasting the elixir of the Bliss of
one liberated-in-life.
a characteristic of
is
[
Interior &c.
tence
— Since
— Brahman.
Brahman,
there
is
but
One
Exis*
]
He who
unconcerned, devoid
of all ideas of 'I and mine^ with regard to
the body and the organs etc., as well as to
436.
his duties, is
lives
known
as
a
man
liberated-
in-life.
[
The
Jnani
is
free
from egoism or Abhimana,
though he may be intensely
hinted at in this Sloka.
active.
This
state
is
]
He who
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.
[Aided
(^c.
—By
discriminating the
culcated by the Scriptures.
]
Truth
in-
VIVEKACHUDAMANI
1^2
,
»s
rv
•>-
He who
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.
these,
439.
is
has
accepted as one liberated-in-life.
He who through
his ilhimination
always knows the identity of the Jiva and
and Brahman,
the universe,
as well as of
is
known
as a
Brahman and
man liberated-
in-life.
440.
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.
his
^^ srf^
f^^^r: ^^iTcTT
—
VIVEKACHUDAMANI
The Sannyasin
441.
in
objects directed by others
like flowing rivers
193
whom
are
sense-
engulfed
the sea, and pro-
in
duce no change, owing to his identity
with the Existence Absolute, is indeed
liberated.
[
Directed by others
upon him.
i.
which others thrust
e.
Whatever comes within
edge but strengthens
Compare
—
Gita
his identity with
his
knowl-
Brahman.
II. 70. ]
For one who has realised the Truth
of Brahman there is no more transmigra442.
tion as before: If there
is,
that
man
has
not realised his identity with Brahman,
but is one whose senses are outgoing in
their tendency.
[
Is
0716
whose senses &'c.
bound man.
443.
ject
mentum
is
an ordinary sense-
]
If it
to
—
be urged that he
is still
sub-
transmigration through the moof his old desires,
the reply
is
no, for desires get weakened through the
realisation of one's identity with
Brahman.
VIVEKACHUDAMANI
194
The
444.
propensities of even
a con-
j5rmed libertine are checked in the pre-
sence
mother;
his
of
Brahman, the
realised,
the
so,
just
when
has been
of realisation has na..
Absolute,
Bliss
man
longer any worldly tendency.
One who
445.
meditation
is
is
observed to have external
The
perceptions.
constantly practising
Srutis mention
Pra-
rabdha work in the case of such a man,,
and we can infer this from results actually seen.
[
External perceptions
—such
as satisfying
the
physical needs or teaching enquirers etc.
Srutis &c,
Up. VI.
case
is
—The
xiv. 2, "
reference
The delay
in his
only so long as hrs body
Chhandogya
to
is
(
i.
e.
lasts^
a Jnanin's )
after
which
he becomes one with Brahman."
—
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
Sloka 447) and the 'A'gami' or forthcoming
ioned in Sloka 449 )
\u
(m.ei>-
VIVEKACIIUDAMANI
Results &*€.
realisation,
can only
— the continuance of the
and
its
in the
WT^:^:
by assuming
explained
be
body
after
experiences during; that period
Prirabdha continues
plained
I95
to work.
next Sloka.
fe^ii;^'?
This
is
that
the
further ex-
]
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
446.
it
seen to accrue independently of action.
Through the realisation that I am
the Brahman, all the accumulated actions
of a hundred crore of cycles
come to
A-4-7
.
nought,
state
448.
like
the actions of
the dream-
on awakening.
Can the good
actions or dreadful
one fancies to do in the dreamstate, lead him to heaven or hell after he
has awakened from sleep?
sins that
rr--
VIVEKACHUDAMANI
196
r<v
Realising the
449.
Atman which
is
un-
attached and indifferent like the sky, the
aspirant
never touched in the least by
is
actions yet to be done.
»v •v
The sky
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
limiting adjuncts, affected by the properties thereof.
[
The Atman,
like the sky, is
always unattached,
though the ignorant man superimposes connection
with external things on It. ]
««^r^r
451.
^^^^
The work which has fashioned
to the
out yielding
at
this
dawning of Knowledge,
not destroyed by that Knowledge with-
body prior
is
^^'Tgf^5:5?Ttr55€^rw^^ii^H?
an
object.
its fruits, like
the arrow shot
VIVEKACHUDAMANI
The arrow which
452.
does not,
when
that object
be a cow, check
object with
itself,
shot
Is
with the idea that
object
it
an
at
a tiger,
is
perceived to
is
but
the
pierces
full force.
*v
•«.
The Prarabdha work
453.
I97
too strong for the
man
certainly
is
of realisation,
and
spent only by the actual experience of
is
w^hile
fruit;
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
in the Srutis in support of
ing
half
Prarabdha being bind-
on even the Jnani(as
of this
451-2)
is
only a re-statement
self is
Strictly
it is
its
in the first
445 and
in Slokas.
(
speaking,
not even aware of
truth about
forth
set
Sloka as well as
popular view.
—The argument
anuvada
the
existence.
)
of the
Jnani him-
The
given in the last half of this
real
Sloka
VIVEKACHUDAMANI
198
Sloka 463, and reasons for
We
set forth in Sloka 454 et seq.
and
in
this
view are
may add
in
passing that we have here the boldest pronounce-
ment
who
exahed
of the
is
status of a
man
of realisation,
affected by nothing whatsoever in creation.]
454.
For the sage who
Self as the
own
lives in his
Brahman devoid
of the identi-
—
with the limiting adjuncts the
One without a second, the question of the
existence of Prarabdha work is meaningfication
man who
has
awakened from sleep having any connection with the objects seen in the dreamless, like
the question of a
state.
*.
rv
455.
^m^
^^^ f^^RT
The man who
fifing
ii^^^li
has awakened from
any idea of ^I' or 'mine*
with regard to his dream-body and the
sleep never has
dream-objects that ministered to that body,
but lives quite awake, as his
own
Self*
VIVEKACHUDAMANI
^
199
rT^^ m^^r5H44V4H'd«T
rT^rrjf f^^iT ^f^'TT^
456.
He has no
desire to
the unreal objects, nor
that dream-world.
is
seen to maintain
he
If
substantiate
those nnrcal objects, he
still
is
clings to
emphatically
declared to be not yet free from sleep.
wsirMK
^mm ^irnr:
457.
Similarly he
Brahman
who
absorbed in
with the eternal
nothing else. As
lives identified
Atman, and beholds
one has a memory of the
dream, so the
memory
is
man
objects seen in a
of realisation has a
such as
of the everyday actions
eating and so forth.
458.
Karma,
The body has been fashioned by
so one
may imagine
labdha with reference to
it.
the
But
it is
Pra-
not
,
VIVEKACHUDAMANr
20a
reasonable to attribute the same to
Atman
for the
is
Atmaui
never the outcome of
work.
The
459.
Srutis,
declare the
fallible,
man who
Atman
lives identified
in-
to be ^'birth-
and undecaying.'^
eternal
less,
whose words are
So, to the
with That,
how
can the Prarabdha be attributed?
["Birthless"
etc.
—The
reference
^# R^:
—
The Atman
^^^in ^KR
Up.
i8.—
I. ii.
j^pg^rs^
"
undecaying, and ever new
destroyed
460.
when
the
body
is
is
(
^r%
birthless,
ancient
),
Katha
to
is
^
w^m
eternal,
and
is
not
destroyed."]
The Prarabdha can be maintained
only so long as one lives identified with
the body.
man
But no one admits that the
of realisation ever identifies himself
with the body.
Hence the
should be rejected in his case.
Prarabdha
VIVEKACIIUDAMANI
461.
20I
attributing of Prarabdha
The
the body even
certainly
is
to
delusion.
a
How
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-
rabdha exist
[
something that
for
The body being an
absurd
and
it is
this
unreal body.
effect of
If
is
unreal,
]
i:rt
^^^^"r ^^r^ n ^^^n
^?Trarg; ^mr^^^^ir t^jtp-^
"
Maya
speak of Prarabdha as affecting
to
msr^^ ^^ k^
462-3.
unreal?
is
^3[% ^rt*.
i
the effects of ignorance are
destroyed with their root by Knowledge,
—
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,
Brahman, the One
infinite,
without begin-
V'lVEKACHUDAMANI
302
laing
-or
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
There
is
^rfrg^??:
I
One
only Brahman, the
without a second, which is inside all,
liomogeneous, infinite, endless, and allpervading; there is no duality whatsoever
in
It.
[ /-homogeneous
467.
There
— admiuing of no variation.
is
]
One
only Brahman, the
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.
— because
Without any support—
[
Shunned
etc.
the Self of
It is
Self-existent,
the supporx of everything
else.
]
all.
being
Itself
VIVEKACHUDAMANI
There
468.
is
203
only Brahman,
the
One
without a second, beyond attributes, without parts, subtle, absolute, and taintless;
there
469.
is
no duality whatsoever in
There
is
It.
only Brahman, the
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
only Brahman, the
One
without a second, the Reality, effulgent,
and unlike
no duality what-
self -existent, pure, intelligent,
anything
finite
soever in
It.
—
Absolute.
Unlike ^c. —
[
Intelligent
repetition
there
strictly
It
The
;
is
speaking,
Intelligence
has got no exemplar.
is
for
emphasising the Absolute,
Unconditioned aspect of Brahman.
]
VIVEKACHUDAMANI
204
High-souled Sannyasins who have
got rid of all attachment, and discarded
ail sense-enjoyments, who are purified and
471.
Supreme
the end attain the Supreme
perfectly restrained, realise this
Truth and at
Bliss through their
[
Safifi}'asins
—
Self-realisation.
who
those
lit.
struggle
after
Realisation.
—
Pacified
trained
—
End
to
refers
control
mind. Res-
to control of the senses.
&c,
— They
Videhamukti
attain
embodied, absolute Freedom
body.
of the
or
dis-
after the fall of
their
]
472.
Thou,
discriminate this Su-
too,
preme Truth, the real nature of the Self,
which is. Bliss undiluted, and shaking off
thy delusion created by thy
own mind,
be
free, and illumined, and attain the con-
summation
[
Thou,
too,
of
thy
&c.
'
life.
— The
Guru
is
addressing the*
disciple.
—unmixed,
Undiluted
i.
e.
absolute.
VIVEKACHUDAMANI
—
Illuviined
dream
lit.
of duality.
473.
awakened,
i.
from
e.
unreal
this
]
Through Samadhi
mind has been
205
in
which
perfectly stilled,
the
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
as
"Thou
art
That,"
and so on.
Discerned
—realised
in
Samadhi.
]
In the realisation of the Atman,
the Bxistence-Knowledge-Bliss Absolute,
474.
through the breaking of one's connection
with the bondage of Avidya or Ignorance,
scriptures, reasoning,
and the words
of
VIVEKACHUDAMANI
206
the Giini are the tests, while one^s
own
experience earned by concentrating the
mind
[
another proof.
Texts The word Pramana can be
is
'
'
:
also as 'proofs
Scriptures
'
or 'authority.'
— which
of one's eternal identity
tell
with Brahman, and declare
Reaso?iing
translated
— upon those
all
duality to be unreal.
scriptural statements
as to be convinced of their
so
For instance,
truth.
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
own
experience &'c.
For otherwise one
test.
Concefitrating &'c.
—
in
is
:
This
is
the ultimate
not perfectly satisfied.
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.
hiference: Others merely guess at them through
signs.
]
VIVEKACIIUDAMANI
476.
The
207
Gtinis, as well as the
Srntis,
instruct the disciple, standing: aloof; while
man
the
of
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
Ml
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
his
,
mind
[Face
free
to fact
from
—
i.
e.
dualistic ideas.
must
live in
a^ #T^: ^^qr 5T^ir
Atman.
]
I
rv«N
478.
The
Vedanta
is
verdict of
all
discussions
on
that the Jiva and the whole uni-
Brahman, and that
liberation means abiding in Brahman, the
indivisible Entity. While the Srutis themverse are nothing but
selves are authority
(for the statement)
:
VIVEKACHUDAMANI
20Z
Brahman
that
[
Abiding
iti
is
One without
Brahman
— as
a second.
opposed
to daalistic
ideas.
The
here.
teacher's address
begun
in
Sloka 213 ends
]
479.
Supreme Truth
at
moment, through the above
in-
Realising the
a blessed
structions of the Guru, the authority of
the
scriptures
and
his
own
reasoning,
and the mind
concentrated, (the disciple) became immovable in form and perfectly established
with his senses pacified
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
209
My mind
has vanished, and all
activities have melted, by realising the
481.
its
identitv of the
Brahman and
the
self;
I
know either this or not- this; nor
what or how much the boundless Bliss
do not
Samadhi)
(of
is!
This or not-this—2\\ relative ideas, that is.
The Bliss experienced
\Vhat or hoiv much &c.
[
in
—
Samadhi
is
inexpressible
The majesty
and immeasurable.
/
]
ocean of Supreme Brahman, replete with the current
482.
of
the
nectar-like
of the
Bliss
of
the
Self,
verily impossible to express in speech,
can
it
be conceived by the mind,
—
in
is
nor
an
which mv mind
melted like a hailstone getting merged in
the ocean, and is now satisfied by that
infinitesimal fraction of
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
[
is,
Infinitesivial fr action
again,
Being
part
who
of
that;
considers
:
Lit. a particle of
while the Virat
himself
as
the
or
the
Cosmic
N
^^
VTVEKACHUBAMAM^I
210.
a fraction of this last. Thee^'en is enough to melt the
JBody,. is
bliss
Virat
finite
Compare Sri Ramakrishna's
story
out,
so that
it
mind:
of a ship- that
came near a magnetie Fock and had
drawn
of thi>
bolts'
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.
f^
^
483'..
]
%5r
^ •fr# ^% ^T^ff&t ^'Tcf
Where
is
was
xust
\
the universe gone^ by
v/hont removed, and whers^
It
con-
return to the normal plane of
mei^ed?
now seen by me, and has it
ceased to exist?
—
is'
It is parsing*
it
strange!
*v •
TWf
f^ T^g^^ T^^^ir^
484. In the ocean ©f
the nectar of Absolute
r^r^^ipc
Brahman
filled
^
with
what is to>
be shtmaaed and what ajccepted, what is^
other (than^ oneself and what different?
BIi&&,.
)<
[
the
—
What shunned &^c. There is nothing besidesOne Atman^ and the aspirant is identified with
That.
]
K
^Smi^^
H^t^?S[i:qi3|TTW K^tt^ii:
\w^%
—
VIVEKACHUDAMANI
485.
do not
I
anything
thing
exist
— distinct
as
the
from
Self,
every-
else.
See &'c.
In
I
know
or hear, or
see,
this.
Eternal Bliss
the
[
in
211
ihis
—
— All
finite
ideas have ceased.
state of Realisation.
Distinct from everything else
whereas
all
else are objects.
— being the Subject,
]
Repeated salutations to thee, O
noble-minded Teacher, who art devoid of
attachment, the best among the good
486.
embodiment of the essence of
Eternal Bliss the One without a second,
who art infinite, and ever the boundle.ss
souls, the
—
ocean of mercy;
487.
Whose
—
glance, like the showier of
concentrated moonbeams, has
my exhaustion brought on by the
removed
aflaiction.'^
I
VIVEKACHUDAMANI
212
and in a moment admitted
me to the nndecaying status of the Atman,
of the world,
the BHss of infinite majesty!
— those
world
[Afflictions
from other creatures
body,
phenomena.
arising
and
from
from physical
]
^?^rs^ ^^^^Tst f^gT?7tst ^^^^Fci;
488.
Blessed
am
I, I
consummation of
from the clutches
am
489.
I
am
—
I
all
I
—
am
through thy mercy!
from the subtle body, and nn-
free
am
I
and
taintless,
[^Disembodied
my
of transmigration,
am unattached, I am disembodied,
decaying.
am
my
i
have attained the
life, and am
free
the Essence of Eternal Bliss,
infinite,
the
pacified, I
am
infinite,
I
eternal.
subtle
body. I have realised
Atman, and no longer cona body or mind. ]
identity with the
sider myself as
490.
I
enjoyer,
am not the doer, I am
I am changeless,
and
nor the
beyoud_
VIVEKACHUDAMANI
activity;
edge,
am
I
am
I
213
the Essence of Pure KnowlAbsolute, and indentified with
Eternal Good.
[
Not
the doer
&c,
—
It is
\vho thinks himself as these.
^
man under delusion
But I am Illumined.]
the
am
indeed different from the seer,
listener, speaker, and enjoyer; I am the
Atnian eternal, without any break, beyond activity, limitless, unattached, and
491.
I
—
infinite
I"
Knowledge.
Different
from
myself with any
for
I
am no
492.
I
seer
&c.~\
activity ©f the
longer
am
the
never identify
organs or the mind,
finite. ]
neither this nor that, but the
am
indeed Brahman,
the One without a second, pure, devoid of
Illuminer of both;
I
interior or exterior,
[
and
infinite.
Neither this nor //^a/— things that
direct or indirect perception.
It is
makes
or
possible.
ideas
]
of
nearness
come under
the
body \Yhich
remoteness
etc.
VIVEKACHUDAMANI
214
am
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
493.
I
Essence of Eternal
494.
am
I
Bliss, the
Truth.
Narayana,
the slayer of
the destroyer of Tripura,
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
—a
demon, son
Earth,
of
killed
by
Vishnu.
Tripura
— the
demon
destroyed by Shiva.
of
" three
the
cities,'*
]
**
495.
I
alone reside in
all
beings
as
Knowledge, being their internal and external support.
and
all
that
is
I
myself
am
enjoyable,
the enjoyer
—whatever
I
VIVEKACHUDAMANl
looked upon as
'
this'
or
215
the
not-Self
previously.
[
Support
— being
the substratum
of all
super-
impositJone.
Previously
496.
— before
Realisatioti.
]
In me, the ocean of Infinite Bliss,
the waves of the universe are created and
destroyed by the playing of the wind of
Maya.
497.
Such
ideas
as gross
are erroneously imagined in
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 /^
rsf
etc. are
imagined.
— The pericxi of duration of the Universe.]
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.
<^
499.
I
the sky;
mined
r^
am beyond contamination
I am distinct from things
like the
less like the
sun;
I
mountain;
am always
I
am
like
ilhi-
motion-
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?
^ a:^ ^mn?T rnxxm g^
^ n:^ ^T^rC ra^ ^2rrt
\
'
VIVEKACHUDAMANF
501.
It is
217
the Upadhi (superimposed at-
and
tribute) that comes,
is
it
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.
,
[
A'ula moufi/diu— mQiMion^d \n
being svonderfully stable.
502.
There
the
Puranas as
]
neither engaging in
is
nor cessation from
it
for
work
me who am
al-
ways :he same and devoid of parts. How
can that which is One, concentrated,
without break, and infinite Hke the sky^
ever exert?
[
—
Cvncenlrated
sists
like a
of nothing but
503.
How
demerits for
lump
of
sak which con-
salt.]
can there
be
merits
me who am without
and;
orgaus^y
——
.
VrV^EKACHUDAMANI
2t8
withoiit mind, changeless, and formless,
who am
the Realisation of Bliss Absolute?
The
Sruti also mentions this in the passage, " Not touched &c."
[
Sru^i &c.
—Brihadaranyaka Upa., IV.
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
state
is
cited
as an illustration of the
the
real
state
in
the Sruti
liberated
state,
of the Atman, beyond
which
all
Vide Sankara's commentary on the chapter.
504.
If
merely
is
misery.
]
heat or cold, good or evil hap-
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:
505.
^^?s[rf?cr f^^^iirq:
The properties of things manifested
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
t
219
^ ^ ^ ^^
As the sun
506.
is
a witness with re-
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
do
bad
good and
deeds with the help ot sunlight, but the sun
is
un-
affected by their results.
—the
the rope
wholly
snake
— unconcerned with the
So am I
Rope
relation
etc.
of
fictitious.
is
activities
etc.
the Buddhi.
507.
make
I
I
of
]
am
neither the doer nor do
others do any action;
I
am
I
neither
neither see
make
nor do I make
others see;
am
Self -effulgent,
Transcendent
the enjoyer nor do
I
the
to
that
I
others enjoy;
—
Atman.
[
I am
neither
&c.
—
I
am
free
from
all
activity,
direct or indirect.
Transcendent
—beyond the range of sense.
]
VIVEKACHUDAMANI
220
sRcTTOT
wg^rfer Wcfrsfer kr^
When
508.
supervening
the
iiv^o^t;
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)
is
— (and they think)
am
[
am the doer," "I
"I am killed, oh alas!"
the enjoyer,"
"I
Supervening adjunct
sun
is
with
it
reflected.
the
It
is
reflection,
ignorant people
may
Similarly,
all activity
under the
reflection
—
e. g.
water, in which the
moves and
the water that
but never the sun,
think the sun
is
also
though
moving.
which belongs to the Buddhi
of the
Atman,
is
erroneously
attributed to the latter.
1 am
rant man
'-
the doer,''
&c.
— This
thinks and wails.
is
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
enclosed
in a jar is
—
Jar Just as the sky seemingly
one with the infinite sky, and
!
VIVEKACHUDAMANI
IS
always the same whether the jar
not, similarly
Its
is
the
Atman always
apparent relation to the body.
the
221
is
broken or
same despite
]
c
510.
The passing
states of the
Buddhi
such as agentship, enjoyment, cunning,
drunkenness, dullness, bondage, freedom
and so on, are never, in reality, in the Self,
the Supreme Brahman, the Absolute, the
One without
[
a second.
The Atman
admits of
Knowledge Absolute, which
no change, while the Buddhi or determiis
native faculty, being inert,
So the confusion of the
\vith those of Buddhi
imposition.
is
subject to change.
characteristics of the Self
solely
is
due
to
super-
]
Let there be changes in Prakriti in
ten, hundred, or a thousand ways, what
have I the unattached Knowledge Abso511.
—
lute
—got to do with them? —Never do the
clouds touch the sky
[Prakri/i
—the
Undifferentiated,
Slokas io8 and following.
]
described
in
VIVEKACHUDAMANI
222
am
Brahman, the One
without a second, which is like the sky,
subtle, without beginning or end, in which
512.
I
verily that
the whole universe from the Undifferentiated down to the gross body, appears merely
as a shadow.
shadow
[Appears
am
—
to the ignorant,
j
Brahman, the
One without a second, which is the support of all, which illumines all things,
which has infinite forms, is omnipresent,
513.
I
verily that
devoid of multiplicity, eternal, pure, un-
moved, and absolute.
[
all
Support of all
phenomena,
j
— being
the one
substratum of
VIVEKACHUDAMANI
514.
I
am
without a
223
Brahman^ the One
second, which transcends the
verily that
endless differentiations of Maya,
most essence
is
the in-
beyond the range of
which is Truth, Knowl'
and Bliss Absolute.
of all^
consciousness,
—
edge^ Infinitude,
Maya — Same as Prakriti or Avyakta.
Trtith — may be translated as Existence.
[
Thi»
Szuarnpa Lakshana or essentia!
characteristics of Brahman, as distinct from It*
Tatastha Lakshana or indirect attributes, such a*
line sets forth the
creatorship of the universe and so on.
515.
I
am
]
withoait activity, changeless^
without parts, formless, absolute, eternal,,
wdthout any other support, the One without a second.
[
own
support: Brahman
Without
support.
]
is Itself
Its-
VIVEKACHUDAMANI
224
516.
am
I
the Universal, I
transcendent, the
second.
edge,
am
I
I
am
the All,
-One without a
am Absolute and Infinite Knowlam Bliss, and indivisible.
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.
O
tation to thee,
Teacher,
[
The
glorious, noble-minded
— salutations again and again!
Sel/-effulgenc€
disciple
is
—hence, absolute independence.
beside himself with joy, and hence
the highly rhetorical language.
518.
O
]
Teacher, thou hast out of sheer
me from sleep and comme, who was wandering, in
grace awakened
pletely saved
an interminable dream, in a forest of
birth, decay and death created by illusion,
:
VIVEKACHUDAMANI
225
being tormented day after day by countless afflictions, and sorely troubled by the
Egoism.
tiger of
[
*
Sleep
— of
Nescience,
which also creates
the
dream,' two lines further on.
Forest
Day
—
i.
diHicult to
e.
after
day
:
It is
even a short dream may,
come
well-known
a
Salutation
O
Prince of
thou
Greatness
Brahman
]
thee,
thyself as this universe,
[
Itself
&c.
— The
— thee
Guru
by the grateful
the use of epithets applicable to
is
I
is
the
rable
is
Shiva, the
God
of
Supreme Brahman.
Guru!"]
Gods.
salute!
addressed
disciple.
Brahman.
pare the salutation IMantram of the
" The Guru is Brahma, the Guru is
Guru
mmd,
unnamable Greatness,
ever the same, and dost manifest
Teachers,
that art
to
that
fact
dreamer's
the
to
appear as extending over years.
519.
through.
as
Hence
Com-
Guru-Gita
Vishnu, the
The Guru
verilv
Salutations to that ado-
VIVEKACHUDAMANT
226
Seeing- the
520.
attained the Bliss
worthy disciple who had
of the Self, realised the
Truth, and was glad at heart, thus prostrating himself, that noble, ideal Teacher
again addressed
the following excellent
words:
The
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.
nniverse
is
sation?
[
— Existence^.
Sei'ies ......Brahman-
KncHvIedge,
and Bliss which are the Essence of Brahman can
be found, upon analysis, as underlying, every per-
By another way of reasoning,,
simply Brahman seen through a veil
ception of ours.
the world
of
is
name and
mind.
put
it.
It is
form, which are contFibuted by
X +miQdy
as
th«
Swami Vivekananda has
VIVEKACHUDAMAM
—-suggests
One who has eyes
man whose view of life
of
the
will
'
implies 'colour,' which also
'
Rupa.'
enjoyment
of
wise
Supreme
charming moon
would wish to look
Bliss
From
things there
cessation
of the
When
is
of
the
is
discard that
and
revel
at a painted
perception
in
the exceed-
who
shining,
g^ mg ^^rcm%^r
^h:
523,
a meaning
man would
things unsubstantial?
ingly
is
]
What
522.
from that
be difTerent
'
the objective world as
word
discriminaling
a
Hence he can generalise
Form
so m^ny/orms.
man.
ordinary
22/
moon?
\Wi\\\
of
unreal
neither satisfaction nor a
misery.
Therefore,
being
with the realisation of the Bliss
Absolute, the One without a second, live
happily in a state of identity with the
satisfied
Real Brahman.
^
i
VIVEKACHUDAMANI
228
-
[
Neither satisfaction
brated verse
—
"
Never
&c.
is
— Compare
desire
the cele-
appeased by the
enjoyment of sense-pleasures," &c.
]
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
525.
thy time,
O noble
soul!
Dualistic conceptions in the Atman,
the Infinite Knowledge, the Absolute, are
Therelike imagining castles in the air.
fore,
always identifying thyself with the
One without a second,
and thereby attaining Supreme Peace, remain quiet.
Quiet— as the Witness.
How he is to live, is
Bliss Absolute, the
[
explained in the next verse.
ai^T^iT^r
]
3^%5fr ^^R^jfr
—
VIVEKACHUDAMANI
526.
which
The
is
restful
state
of
the
229
mind
the root of unreal imaii^inings
noble knower of Brahman, in a
state of identity with Brahman, is Supreme Quietude, in which there is conof the
stant enjoyment of the Bliss Absolute,
the
One without
To
a second.
man who
has realised his
own nature, and drinks the undiluted
Bliss of the Self, there is nothing more
exhilarating than the quietude that comes
527
.
the
of a state of desirelessness.
528.
The
pleasure
is
illumined sage whose
only
in the Self, ever lives at ease,
whether going or staying, sitting or lying,
or in any other condition.
[ He is perfectly independent. ]
529.
The noble
soul Avho has perfectly
VIVEKACHUDAMANI
230
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
the
realised
knowing one's own
[
Place
self?
—holy places are
meant.
Similarly with
time.
Posture:
beginners.
Which
'
an important
is
Asana may
'
also
mean
'
— facing north or
Moral disciplines — The Yama and
Direction
with
thing
seats.'
east.
Niyama
ob-
servances mentioned in Ashtanga Yoga.
Objects 0/ meditation
530.
To know
—gross or
that this
condition, forsooth,
is
fine. ]
is
a jar,
what
necessary except
means of knowledge be free from
which alone ensures a cognition of
that the
defect,
the object ?
[ Means 0/ knowledge
of vision,- and so on,
531.
verity,
So
this
—
e. g.
the eye in the case
]
Atman, which
manifests
Itself
an eternal
as soon as the
is
VIVEKACHUDAMANI
means
2^1
knowledge are present, and
does not depend upon either place, or time,
of right
or (internal) purity.
[Means
direct
aids.
hwwledge
perception,
— Realisation,
inference etc.
which
to
subordinate
are
]
rv
•v
The consciousness that
532.
I
am Deva-
independent of circumstances;
similar is the case with the realisation of
this knower of Brahman that he is Brah-
datta
is
man.
533.
whose
What
indeed can
lustre,
like
—
sun, causes the
— unsubstantial, unreal, in-
whole universe
significant
the
manifest That
to
appear at
[An echo of the famous
all ?
Sruti passage
shining, everything else shines, through
all this is
— " He
His
light
manifest."]
What, forsooth, can illumine that
Eternal Subject by which the Vedas and
534.
VIVEKACHUDAMANI
232
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
535.
Here
else. ]
the Self-effulgent
is
Atman,
power, beyond the range of
conditioned knowledge, 3-et the common
experience of all,
realising which alone
infinite
of
—
Knower
this incomparable
of
Brahman
from bondage.
among the best, j
lives his glorious life, freed
[
Incomparable
—
lit.
best
»v
536.
Bliss,
Satisfied with
he
is
undiluted, constant
neither grieved, nor elated by
sense-objects,
averse to them,
nor
always disports with
neither
is
biit
attached
the Self and takes pleasure therein.
[
Undiluted &'c.
Neither attached
—
i.
e.
Absolute
&c — Compare
Bliss.
Gita XIV. 22-25.]
VIVEKACIIUDAMANI
A
537.
233
child plays with his toys
getting hunger and bodily pains;
man
so the
is
exactly
of realisation takes pleasure in
the Reality, without ideas of
and
for-
'
I'
or 'mine,'
happy.
Men
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
;
earth
nue
is
"
Vedanta;
of
in the
their bed; they
roam
in
the ave-
while their pastime
is
Supreme Brahman.
This
ot a true
is
a splendid setting forth of the free
Sannyasin.
life
VIVEKACHUDAMANI
234
Without fear
— because
with Brahman, the
One
of
without a second.
— He goes nude,
suggested
—
Quarters &€.
Any
bark
etc.
identification
their
that
this is
is.
m
by the word
in the text.
Bark, or cloth, or anything
may be
their dress.
]
The knower of Atrnan, who wears
no outward mark and is unattached to
539.
body with-
external things, rests on this
and
out identification,
sorts
sense-objects
of
through others' wish,
[
No outward
experiences
they
as
all
come,
like a child.
mark\ Hence
it
so difficult to
is
know them.
^ense-objects
As
—food
they come
etc.
— in the working out
of
Pr^rabdha
work.
Through
or friends.
]
others''
wish
— as asked by
his devotees
VIVEKACHUDAMANI
540.
235
Established in the ethereal plane
Knowledge Absolute, he wanders in the
world, sometimes like a mad man, sometimes like a child and at other times like
of
a ghoul, having no other clothes on his
person except the quarters, or sometimes
wearing clothes, or perhaps skins at other
times.
Ghoul
[
— with
no sense of cleanliness.
be noted
that
avoid the
company
Skins
these
— the word
are
some
of the
should
It
devices to
of vulgar people.
in the text also
means
•
bark."
]
^^riT^^ -^w g^: \^^ -^^ww mcT: \\^\
541.
The sage, living alone, enjoys
sense-objects, being the very embodiment
of
desirelessness,
his
own
Self,
—always
satisfied
with
and himself present as the
All.
[
As
the
—knowing
All
universe, as
Atman.
his identity with the
whole
]
Sometimes a fool, sometimes a
sage, sometimes possessed of regal splen542.
VIVEKACHUDAMANI
236
sometimes wandering, sometimes
behaving like a motionless python, sometimes wearing a benignant expression;
sometimes honoured, sometimes insulted,
sometimes imknown; thus lives the man
dour;
—
of realisation, ever
happy with Supreme
Bliss.
These are some
[
phases of a
world.
of the impressions
produce upon the outside
saint's life
People judge
supremely indifferent
which the
to
him
diversely,
he
but
is
what others think of or do
towards him.
Pytho7i
— which
food to come
543.
to
seldom moves but waits
it.
for
the
]
Though without
riches, yet
ever
content; though helpless, yet very power-
though not enjoying sense-objects,
yet eternally satisfied; though without an
exemplar, yet looking upon all with an
ful;
eye of equality.
\_
Powerful: The Atman
and everything.
544.
is
his wealth, power,
]
Though doing, yet inactive though
;
VIVEKACIIUDAMAM
037
experiencing fruits of pasL actions, yet
imtoiiched by them; though possessed of
a body, yet without identification witli it;
though limited, yet omnipresent
Neither pleasure nor
545.
good nor
evil,
pain,
ever touches this
Brahman who always
of
lives
is lie.
nor
Knower
without the
body-idea.
A
[
Vlil.
reproduction
xii.
of
or
Chhandogya
I. ]
•^
546.
the sense of
^rs
Pleasure or pain, as
evil, affects
only
well
as
good
him who has connec-
tions with the gross body etc., and identi-
How
can sfood
or evil, or the effects thereof, touch the
sage who has identified himself with the
Reality and thereby shattered his bondage?
fies
himself with these.
;
VIVEKACHUDAMANI
238
The sun
547.
but
is
which appears
not actually, swallowed by
be^
to
Rahu
is-
swallowed up by people, through
delusion, not knowing the real nature of
called as
the sun.
[
The
reference
Nature
sun
to the solar eclipse.
is
— which
Similarly,
upon the
is
a
mass of
light.
]
fv
•^
548.
is
ignorant
knower
perfect
people
look
Brahman, who
of
wholly rid of bondages of the body etc,
body, seeing but an
as possessed of the
appearance
of
it.
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.
[
self
Discarding the body
— ceasing
to
identify
him-
with the body.
Like the snake
ranyaka IV.
Wind
etc.
— A reminiscence
of Brihada-
iv. 7.
— *Vayu/
which
strictly
speaking means
Horce.' in which sense Pranas can be called 'Vayu/
There
is
another reading to the
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
550.
slough of a snake.
As
a piece of
J
wood
is
drifted
on to
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
a high or low
course.
[
Efijoyment
551.
— includes
The man
of
'
suffering
'
also.
]
realisation, bereft
of
the body-idea, moves amid sense-enjoy-
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.
— only apparently. The
[Like
transmigration
Prarabdha has no meaning
identified with the Self.
for the Jnani
who
See Slokas 453-465.
i»
VIVEKACHUDAMANI
240
Pivot
552.
—which
He
on which the wheel
is fixed,
neither directs the sense-organs
to their objects, nor detaches
these,
turns.]
but stays
like
And he
spectator.
an
them from
unconcerned
has not the least
re-
gard for the fruits of actions, his mind
being thoroughly inebriated with drinking
the undiluted elixir of the Bliss of Atman.
[
}S
For
^r^^
in the last line of
the
Sloka.
there
another reading SEfR^ which should be trans-
lated as " including
minor joys."
all
]
fv
553.
He who,
giving up
siderations as this
tation and this
lute
he
[
is
Atman,
is
the best
is
a
fit
object of raedi
not, lives as the
among Knowers
— and
is
such con
Abso
verily Shiva Himself,
Fit object
while the other
is
all
to
is
of
ane
Brahman
therefore to be welcomec
be shunned.
]
1
VIVEKACHUDAMANI
24
Through the destruction
the
supervening adjuncts, the perfect Knowcr
of Brahman merges himself in the One
554.
Brahman without
been
all
a second
— which he had
along, becomes very
while living and attains the
tion of his
free
9^
life.
?T^ a^'^frT )-r-Quoiation
ran^aka IV.
even
consumma-
[Merges himself in Brahma7i which.
(
of
iv. 6.
all alon^
from
Brihadi-
]
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.
Let the body of the Sannyasin
has realised his identity with Brah-
556.
who
man, become withered and
anywhere
fall
like the leaf of a tree, (it is of
little
con-
sequence to him, for) it has already been
burnt by the fire of Knowledge.
[
Bur fit
etc.
— Hence
the creuiatit^n of the
lie
body
need not even care about
after death. ]
VIVEKACHUDAM ANS
24^
The sage who always
557.
Reality—^Brabman—as
the
the
lives in
Infinite
Bliss,
One without a second, does not depend.
Mpou the customary considerations of
place, time etc. for giving up this mass of
skin, Sesh
[He may
tor
H
and
give
has cerved
558,.
filth.
up the body any Lime he pleases^
purpose„
its
]
For, the giving up of the body i&
?iot L-iberatio-u,
nor that of the
staff
and
water-bcwly. but Liberation consists in the;
destruction of the heart's knot, which
is
Nescience.
\
Staff and water -bowl—\}ci<s^ insignia ol a San-
Mere outward giving up
mast have no place in the mind.
nyasin.
Heart's,
knot
—
to
bind as
it
is Kotbii:\g
;
they
were the Chit of
Absolute Knowledge to the inert body.
]
VlVEKACnUDAMANl'
S$9.
If
a leaf
falls in
245
a small stream, or
a river, or a place consecrated by Shiva, or
in a crossing
or evil
[
is
of
roads,
that to the tree
what good
of
or
?
Places of varying purity are meant.
]
^^^ %^^^^ "^^^^ ^n^'
560.
The
destruction
of
organs, Pranas and Biiddhi
the
is like
body,-
that of
the leaf or llovver or fruit (of a tree).
It
does not affect the Atman, the Reality,
the
Embodiment
true nature.
[Pranas
— Viial
of Bliss
That
—
,vliich is
survives, like the tree.
forces.
Buddhi
— ihe
tive faculty, mviy slaiui here for the
561.
Tiie Srutis,
real nature of
the
one's
delermina-
mind
itself.
]
by setting forth 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-
—
VIVEKACHUDAMANI
244
ranyakalV.
v.
"As
13:
lump
a
interior or exterior, whole,
mass,
so
verily
is
Embodiment
of
of salt
without
is
one homogeneous
O
Alinan,
Maitreyi,
the
Knowledge which assumes
dif-
this
ferentiations through contact with the elements
ceases to have them
when
troyed (by liluinination
It
in the original is
After this dissolution
Then Yajnavalkya had
It
should be noted that the
so worded as
an ordinary enquirer, as
and
these elements are des-
).
has no distinct name."
passage
salt
confuse
did Maitreyi actually.
it
to
to
explain that he meant
only the destruction of the snpervetiing adjuncts,
and not
that of the
which ever
Atman— the
— Such
sun
is
Reality
is.
Supervening adjuncts
the
Eternal
reflected,
or
the
as water
in
which
rose which casts
its
on the crvsial, or the air which produces
When these
a bubble on the smfacc of water.
Upadhis are removed th<-' special differentiations
reflection
cease to exist, but the piimip.il thing remains as
it
was.
562.
]
The
Sruti passage,
Atman immortal,
*
'Verily is this
nry dear,*' uientioiis tb«
immortality of the Atman in the midst of
perishable things that are subject to modi^cation.
[
^;j//z—Biihad^ianyaka IV.
v.
14;
"Verily
\%
;
vivekaciiudamani
this
Alman immorul, my
Its very nature "
dear,
245
iiidestruciible
by
J
563.
Just as stone, tree, grass,
paddy,
and busk etc., when burnt, are
reduced to
to earth (ashes) only, even
so the
whole
objective universe comprising
the body,
organs, Pranas,
Manas and
so forth,
are!
when burnt by the fire of Realisation, reduced to the Paramatman (Supreme
Self).
{Hmk:
Kata
IS
cloth.
Another reading
for
g^y^
is
^j^^*^
a kind of straw, and the otner
word
means
]
564,
As
darkness which is distinct
(from sunshine) vanishes in the sun's
radiance, so the whole objective universe
is
merged
^r:
5j\j
in
v:m
Brahman.
o^>jt o^iTf^cr
'^^m ^z^i
1
As when a jar is broken, the space
enclosed by it becomes palpably the limit565.
!
VIVEKACHUDAMANf
246
Ifiss
when
Space, so
the superv^eaing ad-
Knower of Brah*
becomes Brahman Itself.
juncts are destroyed, the
man
verily
^rt
#^ ^m %H ^# ^^ ^^
566.
oil,
As
riiilk
pomed
^
into milk,
oil
into
and water into water, becomes united
and one with
realised the
it,
so the
sage
who has
Atman becomes one
in the
Atman.
[Compare Katha Upanishad IV.
Muudaka 111. ii. 8. ]
567.
•
comes
15,
Also,
Realising thus the isolation that
of
diseiubodiedness and becoming,
with the Absolute
Reality, Brahman, the sage no longer
snffeis iransmigration.
eternally
568.
identified
For
cience etc.,
his bodies, consisting of Nes-
having been burnt
by the
and
Brahman, he becomes Brahman Itself, and
how can the Brahman ever have rebirth?
realisation
of
the identity of Jiva
TlVEKACIIUDAMANl
[
Nescunce
Bodies
causal,
subtle
ami
etc.
gross.
^47
— The three bodies a^e
The
first
consists of
—
Nescience; the second of seventeen things
-sensory organs, five motor organs, five Pranas
.according- to some, five
Manas and Buddhi
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.
Bondage
.talked of
when
^%^
^frT:
lllit^G
and liberation may
there
is
bt
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
\
VIVEKACHUDAMANI
24^
dieted,
and the Srutis can never brook
duality.
[
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.
snperimpose on the Reality, as the
covering of the eyes by a cloud is trans^falsely
For this Immutable
Brahman is Knowledge Absolute, the One
without a second, and unattached.
ierred to
the sun.
5%:\?r s^t^cTt
572.
The
^t
g
r^^ ^'^^'> iiX^^ii
idea that bondage exists,
the idea that
it
and
does not exist, with refer-
ence to the Reality, are both attributes of
the Buddhi merely, and never belong to»
the eternal Reality
— Brahman.
^^m m^m ^$\ ^^^m^x ^ ^rhr
i
VIVEKACHUDAMANI
Hence
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?
573.
this
There is neither death nor birth,
neither bound nor striving for freedom,
574.
neither seeker after liberation nor liberated
—this
the ultimate truth.
is
[This
a verbatim quotation from the
is
bindu Upanishad, Sloka
difftrence between
long as
there
but the
tinctiotis,
Avid V 4.
the«e
is
575.
is
Hence
no
I
'
10.
Siiiihaka
There is not much
'and Mumukshu.' So
'
mind, there are
mind
Amrita-
itself
is
the highest truth
is
all
a
these
creation
that in
dis-
of
which
lelalivity. ]
ha\e to-day repeatedly revealed
to thee, as to
cue's
own
son, this excel*
VrVEKACMUDAMANI
SSQ
and profound secret, which k the inmost piirport of all Vedanta the crest of
the Vedas -considering thee an aspirant
lent
—
—
purged of the taints
liberation,
after
and
this Iron Age,
of a
mind
of
free Irora
•desires.
[
Secret
—The
discrimination
.and unreal, which
The
576.
is
between the Real
hidden from the vulgar man.
teacher's address
is
finished here.
]
Hearing these words of the Guru,
the disciple out of reverence
prostrated
and with his permisway, freed from bondage.
liimself before him,
vsiou
went his
And
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.
the
—
578.
jthe
Thtis bv
wav
of a dialocnie
between
teacher and the disciple, has the na-
'VIVKKACHUDAMANI
ttire of
the
Atman been
-35!
ascertained ior
the easy comprehension of seekers
af;fcr
liberation.
May
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.
those
are averse to worldly pleasures,
pacified minds,
Sruti,,
[
and take a delight
are of
in
the
appreciate this sahitary teaching
Sannyasins
— The
mean one who
'
who
is
word
*
Yati
'
!
may simply
struggling for Realisaiion."
So
also in Siokas 556 and 567.
Prescribed methods
as, saoilices etc.)
— Secondary or indirect (such
and primary or direct (such
control of the senses and
.530.
mind
For those who- are
as.
etc.). ]
afflicted, in
th^
!
VrVEKACHUDAMANI
252
way
by the burning pain due
of the world,
who
to the sunshine of threefold misery;
through delusion wander about in a desert
in search of water;
—
for
them here
is
the
trhimphant message of Sankara pointing
cut, within
easy reach, the comforting
—
ocean of nectar the Brahman, the One
without a second to lead them on to
—
liberation
[
Threefold misery
tau/Uig
to
anguish
etc.)
— the ddhyd/mika
(those per-
body and mind, such as pain,
the ddhidaivika (those coming from
ti)e
divine visitations or scourges of Nature, such as.
earthquake
cyclone,
(those
due
etc.),
and the ddhibhauiiha
to other creatures
on
earth).
—
V/ander
water are lured by the prospect of
happiness from transitory things, which, as in the
case of a mirage, exhaust them the more.
Easy
ntttuie.
They
reach
h
—
is
for
tliis
Mine
of Bliss
no external thing
to
is
tkeir very
be acquired.
simply to realise that they are already
h;»ve
That.
On
io liberation
— Uy inducing them to take away
iihcir .'sell-JTnpo.sed ve').
The solemn cudcnce
of
the
Sirdulavikridiia
metre makes a fating termination to the prophetw
discouise.
]
INDEX.
The figures
[
indicate the Sloka number.
16-7
Aspirant's qualifications
— questions 49
nature
Atman —
106-7,
Its
]
124-36, 213-25, 531-5.
560-2
—
bondage apparent
Its
Avidyi, Avyakia, or
—
be
to
108-9
by the
destroyed
components, the Gunas
its
Blissful Sheath disci iminated
Bondage and
—
its
caused
is
:
— niediialion on
— how
It
to realise It
1
bt
Devotion
:
:
ing
upjooted
its
Projecting
237-40
must be constant 321-30
377-97, 407-Z2
22
120
Concentration
Desires
206-9
4 1-4
Calmness or Sama defined
Causal body
110
Veiling and
the
l)y
nature
lis
of
137-8
effects
Powers of Maya
Brahman
Realisalioa
no
Brahraan
—
M^i
194-202
its
means
the
367-71
cause of Samsara are to be
311-20
importance; new definitions 31-2
r
>f.t>
II
and
i>i5c'^ple realises
— how he
instructed to live after this
is
Duahty
is
98-9
nowhere
398-404, 464-73, 478
F'goism described
—ibeing
the
IG4-5
obstacle
chief
should be shunned
Kaith defined
Gross body and
its
— attachment
73-4
24
objects described 72-4, 88, 90-
to these
condemned
sliunned
287-97
331-40
evil effects
—-ceases after realisation
—
is
the root of
bondage
Slieath discritninated
Libetaiion a most rare thing
is
—should
be
teacher
its
146
6-7,
147
284-206
2
self-realisation, not scriptural
ceretnouials
—
413-7
destroyed by discriuiination
Knowledge
—
75-87
with gross and subtle bodies 10 be
Idenlification
is
-Reaii^^-iioi*'
25
Forbearance defined
Ignorance
to
298-310
and subtle
f.lemenls, gross
—its
521-5^
20
'Discrimination defined
I)ream-state
his experience ^yg-^ti^
s^lates
cradiuoa of
56-60
earnestly
through
soughts
8-iO
means
46, 82
— to \)^felt inwardly by oneself
Liberation-in-iife
:
its
474-7
characteristics
526-9, 536-59
Material Sf>eiHH
a
t.kt>t'fimtnatec!
354-64
425-41,
Ill
MdjA — sec under A vii^ yd
AHeirai Sheath disciiminaied
Mind or
inner organ
*
'
(
various fuiiclions
—
its
167-83
Aniarikarana
Ntrvikalpa SamSdhi
iCff-
93-4
the
is
way
to Realisation 34i-6(r*
Org^ans of knowledge and action
Tranas and their functions
does
:
an(t
103
seat
I'riirabdha
}
it
exist
92
95, 102
a
for
man
of Realisa
443-63
tion
Profound sleep
(
Sushupti )
121
Frojecling Power of Rajas and
its
offshoots
in-2,
140'
conges through
Realisation
work
1
discrimination;
not
1-5
—its ineans
18-9, 69-70
—its results
418, 421-24
— leads to liberation 61-5
— neglect in
suicide
4-5
is
it
— no more rebirth
Djspassion
—
—
(
Vairigya
after
)
defined
its
culmination
424
its
impoi lance
29-30
— leads to
to
419
Oispassion and
Realisation
conduce
to
libera^
374-6
Samsira compared
to a tree
— how destroyed
Sattva, pure
21
renunciation 372-73 and ultiniatelj'
I'eace
tion
563-74
it
148
and mixed, and
.Seif-co<i(rol 01
DamA
145
defined
their
23
functiosis
1X7-9
I
IV
SeU-exertion
:
importance
its
51-5, 66
Samidbina defined
Self-settledness or
Self-witbdrawal or Uparati defined
—
its
Sheaths
culmination
(five) of
23
424.
Atman
the
26
125, 149-50
— should be discriminated to reveal the
Atman
151-3, 210-1
Subtle body
is
96-7
merely an instrument of the
is
unaffected
—
99-101
Superimposilion and
Teacher:
Atman which
liovv to
remove
his qualifications
it
267-86
33
— how he should be approached and questioned
34-40
—how
he comforts and encourages the
41-7, 50, 67 8
ciple
''Thou
art
dis-
TIjat" explained
241-53
— medilalion on advised 254-63
meditation
of
264-6
—
this
result
Three
rare
lliis
boons
3
Undifferenlialed— See Avidyi.
Universe from Avyakia down to sense-objectS
Not-Self and iht;irfore unreal
—
is
Veiling:
not apart from
Power
of
Brahman
lamas and
Vital Sheath discrnninaied
'
V/aking
Work
slate
122-3
226-36, 405-6
effects
R65-6
88-9
but purifies ihe
Yearning
its
mind
is
lor iiberaiion defined
is
27
113-6, t:^g
,-;>
—
WORKS OF
SWAMI VIVEKANANDA
THE rOMPL?.TK WORKS OF THE
SWAMI VIVEKANANDA. Five Voli.
are oui.
Price,
Board-bound, Vols.
U A
I.
V
38
Rs. 2/12 rach. Vols. Ill— IV Rs.
each. I'loih, each 8 as. extra.
K ARMA-VOr.A.
'of
P. H.
ro
Price 12
To
Subscribers
a.s.
EASr k \\im\
Price
scribers of P. B. 8
I\IV
sa^.
MASTER.
in
as.
To
Sub-
a,s.
\ comprehensive
on
lecttire
Ramakrishna. with Mr. P. C. Majumdar's account of the Master.
Price aj. 7,
Sri
SANKHYA AND VEDANTA.— 8
To
As. 10.
lecttirci.
the Subscribers of P. B. as.
CHICAGO ADDRESSES.— Revised
As.
3.
To
7,
fLdn.
the Subscriber.^ of P. B. as. /1/6.
JN ANA-YOGA.— (21
Price Re. 1/8.
To
lectures^
Second Edn.
Subs.oi P. B. Re. 1/4.
EPISTLES OF SWAMI VIVEKANANDA.
Series I & III — V, each as. 6.
Series II
(second
Scries
VI
edition
—good
get-up)
12
as.
8 as.
LECTURES FROM COLOMBO
ALMORA.— 2nd Edn. Cloth Rs.
-(
)
TO
2.
THE LIFE OF SWAMI VIVEKANANDA.
Complete
in
4
Volumes. Price Vols. I-IU
Rs. 3/4 each. To subscribers of P.B. Rs. 3.
V«J. iV. Rb. a/'8. To Subs, of ?. B. Rs. 3/6.
Popt4Ajr Bdition— Vols.
Us. 2/5.
Vol. IV. Rt. i/ij.
I— III
each
SnnTAD-Ta-TAGAVAD-GITA.
Text, Enjrand Nntos bv Swanii
translation
lisli
Secoiu] Kditinn ) Rs. ?8.
SwnTnpan:^n(l;i.
To Snh';cribers of P. B. Rs. 2.
(
TKACHINGS
RAMAKRISHNA'S-
SRI
(mainly edited by Sister Nivedita).
(Clolhj Price Re. i each.
Paris.
MINOR UPANISHADS.
Parts
I
In 2
&
(Translated with Text & Notes), each
To Subscribers of P. R. each as. 5.
VAIRAGYA-SATAKAM.
lotion
&.
as. 7.
Text with Trans-
Notes, fjnd Edn. in the Press).
in" the HOURS OF
Cloth-bound as. 10.
Works
II.
MEDITATION.
Swami Abhedananda and
of
Sister
Nivedita are also available. Catalogue of books
and Photos
Apply
free
to the
on application.
Manager,
Advaita Ashrama Publication Dept.,
28 College Street Market, Calcutta.
PRABUDDHA BHARATA
OR,
A
AWAKENED
monthly journal devoted
liberal thought, old
the
INDIA.
to
advanced and
and new, conducted by
Brotherhood founded
by the
Vivekananda. Annual subscription Rs.
including postage.
The
26th
Foreign Rs.
Volume began
Sample copy 4
in
Swami
2 only,
4.
January, 1921.
as.
Manager, " Prauvddha Btiarata"
Mayavati, Via Champawat, Dt. Almora.
Apply
to
-u.
ETURN
0-i^^
CIRCULATION DEPARTMENT
202 Main Library
r-jr.Mx.vm\^wrmt^
illlVI
•
k'^''\f:'