VIVEKACHUDAMANI OP SRI SANKARACHARYA Text, with English Translation, Notes and Index BY SWAMI MADHAVANANDA ADVAITA ASHRAMA Mavavatt, Dr. Atmora, HrmacayasPUBLISHED BY SWAMI PAVITRANANDA ADVAITA ASHRAMA MAYAVATI, ALMORA, HIMALAYAS, All Rights Reserved Fourth Edition, 1944 PRINTED BY K. C. Banerjee MODERN ART PRESS 1/2, Durea Prturt Lang Price Rs. 3/- CaLcuTTaFOREWORD Scarcely any introduction is needed for a book that professes to be, as its title—‘Crest-jewel of Discrimination’—shows, a masterpiece on Advaita Vedanta, the cardinal tenet of which is: me aot safrear sat mata ara: — ‘Brahman alone is real, the universe is unreal and the individual soul is no other than the Universal Soul.’ Being an original production of Sankara’s genius, the book combines with a searching analysis of our experience an authoritativeness and a depth of sincerity that at once carry conviction into the heart of its readers. The whole book is instinct with the prophetic vision of a Seer, a man of Realisation, and the expression, too, is so lucid and poetical that quite a new life has been breathed into the dry bones of philosophical discussion, and that, too, on the most abstruse subject ever known. In preparing this edition, which is a reprint in book-form from the Prabuddha Bharata, the translator gratefully acknowledges his indebted- ness to the admirable Sanskrit commentary of Swami Kesavacharya of the Munimandal, Kan- khal, which along with the Hindi translation would be highly useful to those who want a fuller knowledge of this book.(iv ) For facility of reference an Index has been added, and the book, it is hoped, will in its present form be a vade-mecum to all students of Advaita Philosophy. Mayavati, 1921. M. PREFACE TO THE SECOND EDITION In this edition the book has been generally revised and some improvement has been made as regards printing and other matters. All this, it is hoped, will make the book more acceptable to the public. Mayavati, 1926.VIVEKACHUDAMANI adtaratararrat THTracy | aires Tears VATS THA SART Nl tH i. I bow to Govinda, whose nature is Bliss Supreme, who is the Sadguru,' who can be known only from the import of all Vedanta, and who is beyond the reach of speech and mind. [‘Viveka’ means discrimination, ‘Chuda’ is crest, and ‘Mani’, jewel. Hence the title means ‘Crest-jewel of discrimination.’ Just as the jewel on the crest of a diadem is the most conspicuous ornament on a person’s body, so the present treatise is a masterpiece among works treating of discrimination between the Real and the unreal. In this opening stanza salutation is made to God (Govinda), or to the Guru, in his absolute: aspect. It may be interesting to dote that the name of Sankara’s Gura was Govindapada, and the Sloka is ingeniously composed so as to admit of both interpretations. 1Sadguru—lit. the highly qualified preceptor, and may refer either to Sankara’s own Guru or to God Himself, who is the Guru of Gurus.]2 VIVEKACHUDAMANI weqat veer Zea: Gees aay Fava serafrnartaniqce frarreTerT | arenrarenfatad eagaay serena aitate- feat gemenetfigua: goafgar ea? 12 I 2. For all beings a human birth is difficult to obtain, more so is a male body, rarer than that is Brahminhodd, rarer still is the attachment to the path of Vedic religion; higher than this is erudition in the scriptures; discrimination between the Self and not-Self, Realisation, and continuing in a state of identity with Brahman, —these come next in order. (This kind of) Mukti is not to be attained except through the well-earned merits of a hundred crore of births. géa waddatagntaet | agered aepged aerqetetera: |i 3 3. There are three things which are rare indeed and are due to the grace of God—namely, a human birth, the longing for Liberation, and the protecting care of a perfected sage. aoa Reifaercsarn get eran deed aftraregsery | TREN A ae AE: & erener eat Pafrercrergera 8 HlVIVEKACHUDAMANI 3 4. The man who having by some means obtained a human birth, with a male body and mastery of the Vedas to boot, is foolish enough not to exert for self-liberation, verily commits suicide, for he kills himself by clinging to things unreal. a: a rae eTeRT EG SAT srarTETA | geet age Se ser aearte ter 4 I 5. What greater fool is there than the man who having obtained a rare human body, and a masculine body too, neglects to achieve the real end’ of this life? [?The real end &c.—viz., Liberation. ] arg mente aseg ary, ag watt werg fear | areteadtia feerit ats at Rerearfar srerererret tt tt € Ut 6. Let people quote scriptures and sacrifice to the gods, let them perform rituals and worship the deities, there is no Liberation for anyone without the realisatiori of one’s identity with the Atman, no, not even in the lifetime’ of a hundred Brahmas put together. [Lifetime &c.—i.e., an indefinite length of time. One day of Brahma (the Creator) is equivalent to 432 million years of human computation, which is supposed to be the duration of the world.]4 VIVEKACHUDAMANI arqaeeren agree revere fe safer: | mathe ertoh qaRAcA VRE Aa? 1 A 7. There is no hope of Immortality by means of riches—such indeed is the declaration of the Vedas. Hence it is clear that works cannot be the cause of Liberation. [The reference is to Yajnavalkya’s words to his wife Maitreyi, Brihad4ranyaka II, iv. 2. Cf. the Vedic dictum, a Sao TTT VT Us ety :—‘Neither by rituals, nor by progeny, nor by riches, but by renunciation alone some attained Immortality.’} adh Rages sade Rare SIAMMTIGAE: I | ard neared ater afar detrafeenterarficareat ti < tl 8. Therefore the man of learning should strive his best for Liberation, having renounced his desire for pleasures from external objects, duly’ approaching a good and generous pre- ceptor, and fixing his mind on the truth in- culcated by him. [}Duly—i.e., according to the prescribed mode. (Vide Mundaka I. ii, 12.) The characteristics of a qualified Guru are given later on in sloka 33.) sateen an’ darcafeat | PTRSCAATRTET EAA TAT Ut & HiVIVEKACHUDAMANI 5 9. Having attained the Yog4rudha state, one should recover oneself, immersed in the sea of birth and death, by means of devotion to right discrimination. ['Yogarudha state—Described in Gita VI. 4.—‘‘When one is attached neither to sense-objects nor to actions, and has given up all desires, then he is said to be Yogdrudha or to have ascended the Yoga-path.’’] dere aanalltr vaeeafige | aqerat afteduiftcreanaia safead: 1 2° 1 Io. Let the wise and erudite man, having commenced the practice of the realisation of the Atman, give up all works’ and try to cut loose the bonds of birth and death. [}All works—only Sakdma-karma or works performed. with a view to gaining more sense-enjoyment are meant, not selfless work. ] firerer gad aa ag aeqaeeTa | arafatafaarte a faRrendarihe tl ee tt 11. Work is for the purification of the mind, not for the perception of the Reality. The realisation of Truth is brought about by dis- crimination and not in the least by ten millions of acts. (The idea is, that works properly done cleanse the mind of its impurities, when the Truth flashes of itself.]6 VIVEKACHUDAMANI arafrarce: fret wyeereacen | areditanerarager raft tt 22 12. By adequate reasoning the conviction of the reality’ about the rope is gained, which puts an end to the great fear and misery caused by the snake worked up in the deluded mind. [Reality 6c.—i.e., that it isa rope and not a snake, for which it was mistaken. ] aeter Parat get frarter fetta: 1 a BTA A TTT ATTA AT | 22 Hl I3. The conviction of the Truth is seen to proceed from reasoning upon the salutary counsel of the wise,’ and not by bathing in the sacred waters, nor by gifts, nor by hundreds of Pranay4mas. ['The wise—men of realisation.] aftertornee’ watafafaar: | sora aera: arcaftararentcor: 8H 14. Success depends essentially on a quali- fied aspirant, and time, place and such other means are but auxiliaries in this regard. [?The qualifications will be enumerated in stanzas 16 and 17.] at rare: aden Rerarrenaega: | Barer ganas Te’ renkereeTy | vsVIVEKACHUDAMANI 7 15. Hence the seeker after the Reality of the Atman should take to reasoning, after duly approaching the Guru—who should be the best of the knowers of Brahman, and an ocean of mercy. Rank gett Rarqertefraert: | afiraratenfrenargeneerore fra: it 24 Nl 16. The intelligent and learned man skilled in arguing in favour of the scriptures and refuting counter-arguments against them,—one who has got the above characteristics is the fit recipient of the knowledge of the Atman. frat Fener rarfeeqorerfesa: | aaetita PR senfrararteran wat 11 go tl 17. The man of discrimination between the Real and the unreal, whose mind is turned away from the unreal, who possesses calmness and the allied virtues, and is longing for Liberation, is alone considered qualified to inquire after Brahman. araaran aeant afaarte aeithaha: | ag aeaa after aged w feral 2c 18. Regarding this, sages have spoken of four means of attainment, which alone being present, the devotion to Brahman succeeds, and in the absence of which, it fails.8 VIVEKACHUDAMANI faerftersea fran: afereaa | cere frarTeaqaraTy | sonfgrenrereafertegeatite BGS I 28 Ig. First is 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 for Liberation. pe aot aera Frere: | ast Renfreaaa rte: caged: 2° 1 20. A firm conviction of the mind to the effect that Brahman is real and the universe unreal, is designated as the discrimination (Viveka) between the Real and the unreal. acre Frere ar qaterererorehg hx: | arenes erfres Terre 22 I 21. Vairdgya 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 observation, instruction and so forth. [!From those &c.—Brahmé is the highest being in the scale of relative existence. The seeker after FreedomVIVEKACHUDAMANI 9 has to transcend this scale undetained by enjoyments implying subject-object relation, and realise his Self as Existence-Knowledge-Bliss Absolute. Having &c.— aataorqonfa ha: may also be rendered as, “(the giving up being effected) through all the enjoying organs and faculties.’’] facsa fevamrendiazemt Ese: | ered Prreraet Ara: TA TeAA 22 Il 22. The resting of the mind steadfastly on its Goal (viz., Brahman) after having detached itself from the manifold of sense-objects by continually observing their defects, is called Sama or calmness. fates: quaed erat ens | sarnfargnnt a a: Tense: | SEAT TACATTAT MAT I V3 Il 23. Turning both kinds’ of sense-organs away from sense-subjects and placing them in their respective centres is called Dama or self- control. The best Uparati or self-withdrawal consists in the mind-function ceasing to act by means of external objects. [}Both kinds &c.—viz. the organs of knowledge and those of action.] Beet SageararaTeaTTTT TT | Paranbeesrretge or ferftren faerere it 22 1Io VIVEKACHUDAMANI 24. The bearing of all afflictions without caring to redress them, being free (at the same time) from anxiety or lament on their score, is called Titiksha or forbearance. MAS TATA TATSUTTTCT | ar sar after afgtar geqaeaa Il 25 1 25. Acceptance’ by firm judgment of the mind as true of what the scriptures and the Guru instruct, is called by the sages Shraddhé or faith, by means of which the Reality is perceived. [}Acceptance &c.—Not to be confused with what is generally called blind acceptance. The whole mind must attain to that perfect state of assured reliance on the truth of instructions received, without which a whole-hearted, one-pointed practice of those instructions is not possible. ] wig earet as: BS malt aa | aecarenaeara + F Freer ore 24 26. Not’ the mere indulgence of thought (in curiosity) but the constant concentration of the intellect (or the affirming faculty) on the ever- pure Brahman is what is called Sam4dhana or self-settledness. [Not &c.—That is, not the mere intellectual or philosophical satisfaction in thinking of or studying theVIVEKACHUDAMANI Ir Truth. The intellect must be sought to be resolved into the higher activity of concentration on the Truth.] agerahytaram wraeranferar | erereTaa aa TreaEhaa TATA It V9 1 27. Mumukshuta or yearning for Freedom is [Link] to free oneself, by realising one’s true nature, from all bondages from that of egoism to that of the body,—bondages super-imposed by Ignorance. arreraeate Senter Tarkett TENA TO: Be MST FAI TVA Nl Re tt 28. Even though torpid dr mediocre, this yearning for Freedom, through the grace of the Guru, may bear fruit (being developed) by means of Vairagya (renunciation), Sama (calmness), and so on. dent a gaged diet wer g fered afeerraredard: QY: HEART: MATT: Il RE I 29. In his case verily whose renunciation and yearning for Freedom are intense, calmness and the other practices have (really) their meaning and bear fruit.12 VIVEKACHUDAMANI werandegen ae france: | att afseaest gengataarsar it 2° 30. Where (however) this renunciation and yearning for Freedom are torpid, there calmness and the other practices are as mere appearances,’ like water in a desert! ['Mere appearances &c.—i.e., they are without any stability and may vanish like the mirage any time. For without burning renunciation and desire for Freedom, the other practices may be swept off by a strong impulse of infatuation or some strong blind attachment. ] Arerarcorenaaat aka Tete | wrearargarad afaftcafirataa ti ae 31. Among things conducive to Liberation, devotion (Bhakti) alone holds the supreme place. The seeking’ after one’s real nature is designated as devotion. (The seeking &c.—This definition is from the Advaita standpoint. Dualists who substitute Isvara, the Supreme Lord, for the Atman or Supreme Self immanent in being, of course define Bhakti otherwise. For example, Narada defines it as at #eafad, TEAET—“It is of the nature of extreme love to some Being,’’ and Sandilya, another authority on the subject, puts it as ay qathneyt—‘It is extreme attachment to Isvara, the Lord.”’ On reflection it will appear that there is not much difference between the definitions of the two schools. ]VIVEKACHUDAMANI 13 erenerargarart akira: | SHAUTAS THT ATTA: saehagya’ srt aengaeaftatterny 11 a2 1 32. Others maintain that the inquiry into the truth’ of one’s own Self is devotion. The inquirer about the truth of the Atman who is possessed of the above-mentioned’ means of attainment should approach a wise preceptor, who confers emancipation from bondage. ['Truth 6c.—This is simply putting the statement of the previous Sloka in another way, for we are the Atman in reality, though ignorance has veiled the truth from us. 2A bove-mentioned—i.e., in Slokas 19 and 31.] subritsafrtsaraedt a marfrera: | Revgaca: grat fiftara gavre: | aeguaaergaegeaaat Faz | a3 Il 33. Who is versed in the Vedas, sinless, unsmitten by desire and a knower of Brahman par excellence, who has withdrawn himself into Brahman, is calm, like fire’ that has consumed its fuel, who is a boundless reservoir of mercy ‘that knows no reason, and a friend of all good people who prostrate themselves before him. [Five &c.—Cf. SvetAsvatara, VI. 19. The state of mergence in Brahman and the perfect cessation of all activity of the relative plane is meant.m4 VIVEKACHUDAMANI The Sloka is an adaptation of the language of the Sruti.] AAT Te VT TET: | TAT ATG TSAAMTAATATCAT: | BL I 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: — warfaaaed aaenaait arevafaen aad wae | Argaxtedtamenageat ie * nasil 35. O Master, O friend of those that bow to thee, thou ocean of mercy, I bow to thee, save me, fallen as I am into this sea of birth and death, with a straightforward glance of thine eye, which sheds nectar-like grace supreme. [The expression abounding in hyperbole, is character- istically Oriental. The meaning is quite plain.] ocet Se arqaart gegearat: ‘ afta ane ofeafg ae: MCV TTTE A ATT 1 BE UlVIVEKACHUDAMANI 15 36. Save me from death, afflicted as I am by the unquenchable fire’ of this world-forest, and shaken violently by the winds of an untoward lot,’ terrified and (so) seeking refuge in thee, for I do not know of any other man with whom to seek shelter. (Fire Gc.—The world (Samsdra) is commonly com- pared to a wilderness on fire. The physical and mental torments are referred to. 2Untoward lot—the aggregate of bad deeds done in one’s past incarnations, which bring on the evils of the present life.] gira aera Praeta adr wera atest TCT: | Aor: eae siterarctt stert- aegarraafy area: 1 29 I 37. There are good souls, calm and magna- nimous, who do good’ to others as does the spring, and who having themselves crossed this dreadful ocean of birth and death, -help others also to cross the same, without any motive whatsoever. [*Do good &c.—i.e., unasked, out of their heart’s bounty, as the spring infuses new life into animate and inanimate nature, unobserved and unsought. The next Sloka follows up the idea.]16 VIVEKACHUDAMANI ord SET: SIT WT TTT RAITT ACTAANT | guigtt aamney- + sparbtrererrerarfar fate fre tt ac 38. It is the very nature of the magna- nimous to move of their own accord towards removing others’ troubles. Here, for instance, is the moon who, as everybody knows, voluntarily saves the earth parched by the flaming rays of the sun. mErTCETERTRTH GA: GE GeACHI deamrrifagrt: afegtatearat: aaa! San aaareeaeasarenfite mit eared aathaorennra: asthe: eatEAT: 1 Be 39. O Lord, with thy nectar-like speech, sweetened by the enjoyment of the elixir-like bliss of Brahman, pure, cooling to a degree, issuing in streams from thy lips as from a pitcher, and delightful to the ear,—do thou sprinkle me who am tormented by worldly afflictions as by the tongues of a forest-fire. Blessed are those on whom even a passing glance of thy eye lights, accepting them as thine own.VIVEKACHUDAMANI 17 [Stripped of metaphor the Sloka would mean: Take pity on me and teach me the way out of this world and its afflictions.] ‘ wa att wafargid eat at wife wartserare: | ata a fafgenrarsa at it earcgraetraragez || vo 40. How to cross this ocean of phenomenal existence, what is to be my fate, and which’ of the means should I adopt—as to these I know nothing. Condescend to save me, O Lord, and describe at length how to put an end to the misery of this relative existence. [Which &c.—Among the various and often con- flicting means prescribed in the Shastras, which am I to adopt? ] wat aad econ Se SALATATASATTTA, | fries qrevacenigem aera SEAT ARIAT N Ve 41. As he thus speaks, tormented by the afflictions of the world—which is like a forest on fire—and seeking his protection, the saint eyes 218 ” yIVEKACHUDAMANT him with a glance softened with pity and> spontaneously bids him give up all fear. fara cen scafenitg? BePAa arg aeraATATa | sarees sraTeTaTa aetaast wade Fala tl v2 tl 42. To him who’ has sought his protection, thirsting for Liberation, who duly obeys the injunctions of the scriptures, who is of a pacified mind, and endowed with calmness,—(to such a one) the sage proceeds to inculcate the truth out of sheer grace. [This verse is an adaptation of Mundaka Upa. I., ii, 13. "Who &c.—Thé adjectives imply that he is a qualified aspirant. ] an fe faster areca: darehertrerciisega: | aaa aren aetiser ae aaa ant aa Pifgenie 8a 43. Fear not, O learned one, there is no death for thee; there is a means of crossing this sea of relative existence; that very way by which sages have gone beyond it, I shall inculcate to thee.VIVEKACHUDAMANI 19 HQT AHR ATCATTATE: | aa cheat varadfe cormqarreafe i ve 44. There is a sovereign means which puts an end to the fear of relative existence; through that thou wilt cross the sea of Samsara and attain bliss supreme. Rawardhrarter saa arte | ArreaaHatarg aay wT |) v4 Il 45. Reasoning on the meaning of the Vedanta leads to efficient knowledge,’ which is immediately followed by the total annihilation of the misery born of relative existence. [Efficient knowledge—the highest knowledge, which consists of the realisation of the identity of the individual soul with Brahman. ] sarakrarrinegagn- qaeqrata RAT SLATE: | war wag fase areatsfraraferngererg tt vs 46. Faith,’ devotion and the Yoga of medi- tation—these are mentioned by the Sruti as the immediate factors of Liberation in the case of a20 VIVEKACHUDAMANI seeker; whoever abides in these gets Liberation from the bondage® of the body, which is the conjuring of Ignorance. [The reference is to Kaivalya Upanishad 1, 2. 1Faith—Shraddha, devotion—Bhakti. These have been defined in Slokas 25, 31 and 32. 2Bondage &c.—i.e., identification of the Self with the body, which is solely due to Ignorance or Avidya.j AMAT MTCALAT AAT earensareda Ta aha: | whtaeaedrate- TATART TARCTTSH 11 BY 1) 47. It is verily 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 of births and deaths. The fire of knowledge, kindled by the discrimination between these two, burns up the effects of Ignorance together with their root. rer sara erat rat earferatised faa wat | BEUAE AeA Gare: eat AIGA Il We Hl The disciple said: 48. Condescend to listen, O Master, to the question I am putting (to thee). I shall be gratified to hear a reply to the same from thy lips.VIVEKACHUDAMANI ar St ata wer: Sate aT: ee afaerer wet feats: | SSAA TOA: H BAA aarfateg: RAAAT STITT | Be Hl 49. What is bondage, forsooth? How has it come (upon the Self)? How does it continue to exist? How is one freed from it? What is this non-Self? And who is the Supreme Self? And how can one discriminate between them ?— Do tell me about all these. : sfiyesara | aasta gamers alae 8 ge cra | aahrraragecar meftrbrg heats i 4° The Guru replied: 50. Blessed art thou! Thou hast achieved thy life’s end and hast sanctified thy family, that thou wishest to attain Brahmanhood by getting free from the bondage of Ignorance ! sprtrarhate: fag: ate warez: | FATAATHA F AGATA AT HTT NG Il 51. A father has got his sons and others to free him from his debts, but he has got none but himself to remove his bondage.22 VIVEKACHUDAMANIT [In this and the next few Slokas the necessity of direct realisation is emphasised as the only means of removing Ignorance.}- aeanraet HEMT TTTT \ aparfgwergiet of Rear ea at aah 4 52. The trouble such as that caused by a load on the head can be removed by others, but none but one’s own self can put a stop to the pain which is caused by hunger and the like. qeralnadar a frat a Ofte | eC ESA ATATAST RAT th 43 53- The patient who takes (the proper) diet and medicine is alone seen to recover completely, —not through work done by others. aegered ering waa ae ag ohteae | eed frre areetarteanead far N48 I 54. The true nature of things is to be known personally, through the eye of clear illumination, and not through a sage: what the moon exactly is, is to be known with one’s own eyes; can others «make him know it?‘VIVEKACHUDAMANI 23 afrerarannifgarrerd Reitfrar | a gegarigarearct ReTAETITHT 1 4% 1 55. Who but one’s own self can get rid of the bondage caused by the fetters of Ignorance," desire, action and the like, aye even in a hundred crore of cycles?? [‘Ignorance &c.—Ignorance of our real nature as the blissful Self leads to desire which in its turn impels us to action, entailing countless sufferings. 2Cycles—Kalpa, the entire duration of the evolved universe. See note on Sloka 6.] a ata a ated aor at a err | merecncaatae ates: favate aearat tl GE 56. Neither’ by Yoga,’ nor by Sankhya,* nor by work,‘ nor by learning, but by the realisation of one’s identity with Brahman is Liberation possible, and by no other means. ['Neither &c.—None of these, if practised mechanic- ally, will bring on the highest knowledge, the absolute identity of the Jiva and Brahman, which alone, according to Advaita Vedanta, is the supreme way to Liberation. . 2Yoga—may mean Hatha Yoga which strengthens the body. 3Sankhya—According to the Sankhya philosophy Liberation is achieved by the discrimination between Purusha and Prakriti. The Purusha is sentient but in-24 VIVEKACHUDAMANI active, and all activity belongs to Prakriti, which is non-sentient, yet independent of the Purusha. The Sankhyas also believe in a plurality of Purushas, These are the main differences between the Sankhya and Vedanta philosophies. ‘Work—Work for materid] ends, such as getting to heaven and so forth, is meant. Compare Svet4svatara Upa. III. 8.—‘‘Seeing Him alone one transcends death, there is no other way.’’] dora scat asitarqratoary | AMCTAAT TH AATSAA FAA | 49 Il 57. The beauty of a guitar’s form and the skill of playing on its chords serve merely to please some persons, they do not suffice to confer sovereignty. arate THT MTSTHTEATT RITE | aged Reet sage ag gaa CN 58. Loud speech’ consisting of a shower of words, the skill in expounding scriptures, and likewise erudition—these merely bring on a little personal enjoyment to the scholar but are no good for Liberation. [ Book-learning to the exclusion of realisation is deprecated in this and the following Slokas. ‘Loud Speech—Speech is divided into four kinds according to its degree of subtlety. Vaikhari is the lowestVIVEKACHUDAMANI 25 class, and represents articulate speech. Hence, dabbling in mere terminology is meant.] afaerd ot ae cremate Fenet | freraste gt ae cremettreg rene 1 Se 59. The study of the scriptures is useless as long as the highest Truth is unknown, and it is equally useless when the highest Truth has already been known. [ Prior to realisation, mere book-learning without discrimination and renunciation is useless as it cannot give us Freedom, and to the man of realisation it is all the more so, as he has already achieved his life’s end.] qeqare nerced Rrerrrornrcory | BE: TACMTATAS AVATATAAICAT: | §o | 60. The scriptures consisting of many words are a dense forest which causes the mind to ramble merely. Hence the men of wisdom should eamestly set about knowing the true nature of the Self. aqrecriqees nerenited few fq Ser oretar fg ved: fette: €e 61. For one who has been bitten by the serpent of Ignorance the only remedy is the26 VIVEKACHUDAMANI knowledge of Brahman. Of what avail are the Vedas and scriptures, Mantras and medicines to such a one? a create fier ort carfirchnrgeacr: | Rensatrargerd merett Tere Nl €R I 62. A disease does not leave off if one simply utter the name of the medicine, without taking it; (similarly) without direct realisation one cannot be liberated by [Link] utterance of the word Brahman. BHT SLA TATA: | mee: Ga qhrakarrneeomy 1 €3 I 63. Without’ causing the objective universe to vanish and without knowing the truth of the Self, how is one to achieve Liberation by the mere utterance of the word Brahman ?—It would result merely in an effort of speech. ['Without &c.—By realising one’s identity with 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 is the cause of all evil is not destroyed. ] weet gercigrcarea faery erry | crometrte gearet Cran afaaaree i geVIVEKACHUDAMANI 27 64. Without killing one’s enemies, and possessing oneself of the splendour of the entire surrounding region, one cannot claim to be an emperor by merely saying, ‘I am an emperor.’ arifs aaa aaah frergentot etefary | fade: aaa ate ate: eteq Petz 1 aapelaagraaeraTaranehreze | ararericed crane aed a zafahe: és 1 65. As a treasure’ hidden underground re- quires (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 knower of Brahman, followed by reflection, meditation and so forth, but not through perverted argu- mentation. [}Treasure &c.—Nikshepah. The idea is—one must undergo the necessary practice.] ARATE WATT ATTTTS | atta ger: aciedy Crararfia afted: ul g4 66. Therefore the wise should, as in the case of disease and the like, personally strive by all28 VIVEKACHUDAMANI the means in their power to be free from the bondage of repeated births and deaths. aera Her: sah TderssreTarA: | aaaredy Paperdt erecrer geag hr: v ée 67. The question that you have asked to-day is excellent, approved by those versed in the Shatras, aphoristic,’ pregnant with meaning and fit to be known by the seekers after Liberation. [!Aphoristic—terse and pithy.] srgsaratter figraraa cage | atarepamrreeredt waATAAEAS I et 68. Listen attentively, O learned one, to what I am’ going to say. By listening to it you shall be instantly free from the bondage of Samsara. Araea ya: waar Frere durqaeraaRcaaegg | aa: erent qafeafaet ware: seefaeentent ae NE I 69. The first step to Liberation is the extreme aversion’ to all perishable things, then follow calmness, self-control, forbearance, and the utter relinquishment of all work’ enjoined in the scriptures.VIVEKACHUDAMANI 29 ['Aversion &c.—These four have been defined in Slokas 20-24. Cf. Sruti— ered? ated Sata fear: | 2All work: All work done with motive, including the good ones prescribed in the Shastras and those that are evil, which men do prompted by their own nature.} ward fat Reafteat gi: | adisfrmat Ter Frgr- fda fratorget aa |i v0 1) 70. Then come hearing,’ reflection on that, and long, constant and unbroken meditation? on the Truth for the Muni.* After that the learned one attains the supreme Nirvikalpa state* and realises the bliss of Nirvana even in this life. [Compare Bri. Upa. IL. iv. 5. 1Hearing—of the Truth from the lips of the Guru. ?Meditation—the flowing of the mind in one unbroken stream towards one object. *Muni—the man of reflection. 4Nirvikalpa state—that state of the mind in which there is no distinction between subject and object, all the mental activities are held in suspension, and the aspirant is one with his Atman. It is a superconscious state, beyond all relativity, which can be felt by the fortunate seeker, but cannot be described in words. The utmost that can be said of it is that it is inexpressible Bliss, and Pure Consciousness. Nirvana, which literally means ‘blown out,’ is another name for this.]30 VIVEKACHUDAMANI agreed aareitarcamenaaany | ALTA AA GHG BETCHPATTATTA It 02 I 71. Now I am going to tell thee fully about what thou ought to know—the discrimination between the Self and non-Self. Listen to it and decide about it in thy mind. asiftataqecae- aumetatahitictaa | orgreainyM TEE wangawyRiad Il 92 72. Composed of the seven ingredients, viz., marrow, bones, fat, flesh, blood, skin and cuticle, and consisting of the following limbs and their parts—legs, thighs, the chest, arms, the back and the head: anata afirt rat rererg eqefttaa ga | MATAR TAT: agente azerrfat areata arf th 93 73. This body, reputed to be the abode of the infatuation of ‘I and mine’, is designated by sages as the gross body. The sky,’ air, fire, water and earth are subtle elements. They—VIVEKACHUDAMANI 31 [The shy &c.—These ‘are the materials out of which the gross body has been formed. They have got two states, one subtle and the other gross.] ercercizifitfisert aqeat ROT T KIHANATT: | arreadtar Rrra wate TET: TY BUTT WIT! |e Ul 74. Being united' with parts of one another and becoming gross, (they) form the gross body. And their subtle essences’ form’ sense-objects— the groups of five such as sound* and the rest which conduce to the happiness* of the expe- riencer, the individual soul. [}Being united &c.—The process is as follows: Each of the five elements is divided into two parts. One of the two halves is further divided into four parts. Then each gross element is formed by the union of one-half of itself with one-eighth of each of the other four. 2Subtle essences—Tanmatrds. Form &c—by being received by the sense-organs. ‘Sound &c.—sound, touch, smell, taste and sight. Happiness Sc.—Happiness includes its opposite, misery also.] ag qgt feta ear creat TIAA |32 VIVEKACHUDAMANI arene fratera rages: THATS TIA AAT: 11 4 it 75. Those fools who are tied to these sense- objects by the stout cord of attachment, so very difficult to snap, come’ and depart, up and down, carried amain by the powerful emissary’ of one’s own action. ['Come &c.—Become subject to birth and death and assume various bodies from those of angels to those of brutes, according to the merits of their work. 2Emissary &c.—Just as a culprit seizing things not belonging to him is put in fetters and sentenced by the royal officer in various ways, so the Jiva, oblivious of his - real nature, through his attachment to sense-objects is. subjected to various kinds of misery.] weighs: qafita ca CATT: ANT TAT: | argr te: Gaftreaya: Fan 98 76. The deer, the elephant, the moth, the fish and the black-bee—these five have died, being tied to one or other of the five senses, viz., sound etc., through their own attachment.’ What then is in store for man who is attached to all these five ! [}Own attachment—The word ‘guna’ in the text means both ‘a rope’ and ‘a tendency.’]VIVEKACHUDAMANI 33 arto cede fea: gered rarely | Fert freee sree gure eegaTeAA | 99 I 77. 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 who even looks’ at them through the eyes. [)Looks &c.—The mention of the eyes here is only typical, and implies the other sense-organs also; contact with the external world by any organ is meant.] Reargragrarmen fan: geese | Og Read Gee ara: Tema I we I 78. He who is free from the terrible fetters of the hankering for the sense-objects, so very difficult to get rid of, is alone fit for Liberation, and none else,—even though he be versed in all the six Shastras.* [Six Shdstras—the six schools of Indian philosophy. Mere book-learning without the heart’s yearning for emancipation will not produce any effect.] arqradcraadt ay- raarbart afar | ATR ASATASATS Przer wos feracd Bere ve |34 VIVEKACHUDAMANI 79. Those seekers after Liberation who have got only an apparent dispassion (Vairagya) and are trying to cross the ocean of Samsara (relative existence), the shark of hankering catches by the throat and violently snatching away’ drowns them half-way. [)Snatching away—from the pursuit of Brahmajnana.] fiearecngt 2 gfronafeen ea a reste aaraite: art seqgafira: il co i 80. He who has killed the shark known as sense-object with the sword of mature dispassion, crosses the ocean of Samsara, free from all obstacles. faraerantieadtisaaga: sfaaqafrardtt reqcers Fae RearegEeM Tse: EI TT saate nefafe: aeatieta Fare iN <2 I 81. Know that death quickly overtakes the stupid man who walks along the dreadful ways of sense-pleasure, whereas one who walks in accord- ance with the instructions of a well-wishing and worthy Guru, as also his own reasoning, achieves his end—know this to be true.VIVEKACHUDAMANI 35 sever what af & carer easrfagafararieat ae | Seayraetreqanaarsta- sonfagredtia Frerrgcrg tl ee ti 82. If indeed thou hast a craving for Liberation, shun sense-objects from a good distance as thou wouldst do poison, and always cultivate carefully the nectar-like virtues of contentment, compassion, forgiveness, straight- forwardness, calmness and self-control. agent aeaftger gea- rarerfrerRaaTraTATT | ae: ceraisamger Trevi a Ast g camara abe i cai 83. Whoever leaves aside what should always be attempted, viz., the emancipation from the bondage of Ignorance without beginning, and passionately seeks to nourish this body, which is an object for others" to enjoy, commits suicide thereby. [}For others &c.—To be eaten perchance by dogs and jackals after death. ] gcarrorreit aaa anearat Rgeate | ore arafirar gear adt act a ae 1 ce I36 VIVEKACHUDAMANI 84. Whoever seeks to realise the Self by devoting himself to the nourishment of the body, proceeds to cross a river by catching hold of a crocodile, mistaking it for a log. are wa neraguaetigertzg | wher fatataredt ta at ghana i ci 85. So for a seeker after Liberation the in- fatuation’ over things like the body is a dire death. He who has thoroughly conquered this deserves the state of Freedom. [4Infatuation—that I am the body, or that the body, etc., are mine.] are aff neracd Aearcaarieg | @ Breer garth arta afoot: get aa <8 tl 86. Conquer the infatuation over things like the body, one’s wife and children,—conquering which the sages reach that Supreme State’ of Vishnu. [Supreme State 6:c.—From Rig-Veda, I. xxii. 20-21.] cagniaaticanqatmenerdge | qa qaqdanal ee fraftg ag: oo 87. This gross body is to be deprecated, for it consists of the skin, flesh, blood, arteries and veins, fat, marrow and bones, and is full of other offensive things.VIVEKACHUDAMANI 37 caitgtedt ater eqden qa | agerafag eae arrears: | AIT ANTTRTET YOTAGAA Fa Il Ze Ut 88. This gross body is produced by one’s past actions out of the gross elements formed’ by the union of the subtle elements with each other, and is the medium of experience for the soul. That is its waking state in which it perceives gross objects. ['Subdividing &c.—Panchikarana. See note 1 on Sloka 74.] area: eaerqnidat aqme hfe | wire ste: eratagrenat AAUAMAATTSET TAT | 22 tt 89. Identifying itself with this form the individual soul, though separate, enjoys gross objects, such: as garlands and sandal-paste, etc., by means of the external organs. Hence, this body has its fullest play in the waking state. aaltsht srerctare: gered Tae: | Pah Refig eas qeagTEAfet: It eo | 90. Know this gross body to be like a house to the householder, on which rests man’s entire dealing with the external world.38 VIVEKACHUDAMANI Bier Saracens eat: . catered agfrar: firgararaea: | autarfaficean agatseea: ea: qaraarragaragen fazer: 1 82 1 gi. Birth, decay and death are the various characteristics of the gross body, as also stout- ness, etc.; childhood, etc., are its different conditions; it has got various restrictions regard- ing caste’ and order of life”; it is subject to various diseases, and meets with different kinds of treat- ment, such as worship, insult and high honours. [Caste—Brahmana, etc. 2Order of life—Brahmacharya, etc.] getfgariit saci canfis arot @ fren freraaaraara | arqurirengr TAATTET: . watgarltt qatta RAG 1 eR Il 92. The ears, skin, eyes, nose and tongue are organs of knowledge, for they help us to cognise objects; the vocal organs, hands, legs, etc., are organs of action, owing to their tendency to work. Prraaseracot ate eotafrafafa caahatr: |VIVEKACHUDAMANI 39 ares ctreafrnsrarfa fie af: aqrabararradia: 1) 83 1 ararfrerearqe rete: | eqraigaaraggart fren ti a2 93—094. The inner organ (Antahkarana) is called Manas, Buddhi, ego or Chitta, according to their respective functions: the Manas, from its considering the pros and cons of a thing; the Buddhi, 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. TONTASTAATAAATAT HASTE ATOT: | wan aafrnaiatiqragatiatzerta ie i 95. The same Prana becomes Prana, Apana, Vyana, Udana and Samana according to their diversity of functions and modifications, like gold’ and water, etc. [Like gold &c.—Just as the same gold is fashioned into various ornaments, and as water takes the form of foam, waves, etc.] army aq saute Ty srorfy qararentet 733 |40 VIVEKACHUDAMANI geurafeenfa a aeranoit gates qearerctearg: tl 28 Ul 96. The five organs of action such as speech etc., the five organs of knowledge beginning with the ear, the group of five Pranas, ether and the five elements, Buddhi and the rest, together with Nescience,' desire and action—these eight ‘cities’ make up what is called the subtle body. [Nescience 6-c.—See note on Sloka 55.] wt sree aay quartet fag mastery | eareraratsatieaarhererenat: th 809 Il 97. Listen,—this subtle body, called also the Linga body, is produced out of the elements before their subdividing and combining with each other, is possessed of desires and causes the soul to experience the fruits of its actions. It is a beginningless superimposition on the soul brought on by its own ignorance. watt aaerer frrnaeeat erraatier Ranft a1 eam g gfe: eqaata am- eapredtarerrarrfereareeTTRRe: 8 IVIVEKACHUDAMANI 41 apaiteare sfaaer crt aa era ale ert acer | Parmar a fread aeRAHAST: | TETRA Ta RAR. a feat faRacarfier we: ee Ut 9g8—99. Dream is a state of the soul distinct from the waking state, where it shines by itself. In dreams Buddhi,’ by itself,” takes on® the réle of the agent and the like, owing to various desires of the waking state, while the supreme Atman shines in Its own glory,—with Buddhi as Its only superimposition, the witness of every- thing, and is not touched by the least work that the Buddhi does. As It is wholly unattached, It is not touched by any work that Its superim- positions may perform. ['Buddhi—here stands for the Antahkarana, the “inner organ’ or mind. 2By itself—independently of the objective world. Takes on &c.—The Atman is the one intelligent principle, and whatever Buddhi does it does borrowing the light of the Atman.] \ adeargfrecel feted exrferarena: Fe | arearigenttres aeUAAaTEM AACATTISAT |NROOHl42 VIVEKACHUDAMANI 100. This subtle body is the instrument for all activity of the Atman, who is Knowledge Absolute, like the adze and other tools of a carpenter. Therefore this Atman is perfectly unattached. ahyratgeramfs eqs: | ariraqneaqerenta strarktaat a g Feet 1 208 Tor. Blindness, weakness, and sharpness are conditions of the eye, due to its fitness or defectiveness merely; so are deafness and dumb- ness, etc., of the ear and so forth,—but never of the Atman, the Knower. segrafroararfisqarorg- ET ATTORAUTALRT: FRAT: | srofaenattir cafe ase: met satageafiane 1 208 Ioz. Inhalation and exhalation, yawning, 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. ' arRTTAa Tgaiey aeifer | aefreaRrarta fracmareaaarat il 103VIVEKACHUDAMANI 43 103. The inner organ (mind) has its seat in the organs such as the eye, etc., as well as in the body, identifying itself with them and endued with a reflection of the Atman. aeare & Rite: Kat dterfereay | aeafqaeritins araeaTaAe It 228 Il 104. Know that it is egoism which, identify- ing itself with the body, becomes the doer or enjoyer, and in conjunction with the Gunas* such as the Sattva, assumes the three different states.” [?Gunas—the three component factors of Prakriti. 2Different states—those of waking, etc.] frrrorngaet get graft frat | BS Sa a aaa: VATA ATCA: 20% | 105. When the sense-objects are favourable it becomes happy, and it becomes miserable when the case is contrary. So happiness and misery are the characteristics of egoism, and not of the ever-blissful Atman. orem f& Rabat a aa: fra: | waa aa fe aararer fraraat aa: | AA ACA ATAPT AA ST HATA Il YE |) 106. Sense-objects are pleasurable only as dependent on the Atman manifesting through44 VIVEKACHUDAMANI 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. (Vide Bri. Upa.—YAjnavalkya’s teachings to his wife Maitreyi.] aagh fifara meas | afinenadiremgari a arf i 209 107. That in profound sleep we experience the bliss of Atman independent of sense-objects, is clearly attested’ by Sruti,? direct perception, tradition and inference. [4s clearly attested—Jdgrati, which is a plural verb. ?Sruti—Chhandogya, Brihadaranyaka, Kaushitaki and other Upanishads. ] aera Tae carertaen Bagorrterent oct | wraigeet efits arr ae sTeRe A TAA NYO? 108. Avidy4 (Nescience) or May4, called also the Undifferentiated,’ is the power? of the Lord. She is without beginning, is made up of the three Gunas and is superior to the effects (as their cause). She is to be inferred by one of clear intellect only from the effects She produces. It is She who brings forth this whole universe.VIVEKACHUDAMANI 45 ('The Undifferentiated—the perfectly balanced state of the three Gunas, where there is no manifested universe. When this balance is disturbed, then evolution begins. 2Power Etc.—This distinguishes the Vedantic con- ception of Maya from the Sankhya view of Prakriti which they call insentient and at the same time independent. ] waren a Prereafiraregurarferat at argrerage et aarferet AY aergaishrteritre il toe rog. She is neither existent nor non-existent nor partaking of both characters; neither same nor different nor both; neither composed of parts nor an indivisible whole nor both; She is most wonderful and cannot be described in words. gainer atent cyte wa | crerarafafa aferet gorendtar: afta: eras 1 teen 110. The M4ya can be destroyed by the realisation of the pure Brahman, the one without a second, just as the mistaken idea of a snake is removed by the discrimination of the rope. She46 VIVEKACHUDAMANI has her Gunas known as Rajas, Tamas and Sattva, named after their respective functions. femasrat care: finarfeeeat aa: safe: cerat gcratt | conatisen: swaatea Fret Beare & wera Peenree: eee rmx. Rajas has its Vikshepa-Shakti’ or projecting power which is of the nature of an activity, and from which this primeval flow® of activity has emanated. From this also, the mental modifications such as attachment and the rest and grief and the like are continually produced. [Vikshepa-Shakti—that power which at once projects a new form when once the real nature of a thing has been veiled by the Avarana-Shakti, mentioned later in Sloka 113. 2Primeval flow &c.—i.e., the phenomenal world, alternately evolving and going back into an involved state. Cf. Gita XV. 4.] BU: ATTY SNATT EATS garvatacacraneg a | aal wa uaa: gaafe- aed agett erageVIVEKACHUDAMANI 47 112. Lust, anger, avarice, arrogance, spite, egoism, envy and jealously, etc.—these are the dire attributes of Rajas, from which this worldly tendency of man is produced. Therefore Rajas is a cause of bondage. unrssafaata ator sifdar RATATAT | Qe fart gerer daa- faeaers: caTTET Ba 1 143 113. Avriti or the veiling power is the power of Tamas which makes things appear other than what they are. It is this that causes man’s repeated transmigrations, and starts the action of the projecting power (Vikshepa). erate Tfoedishe AGC scacaRAARATCAR- rarditzcanen a afe ager detfraiste epeT | areattata ary Kea TAO, SATA Te Tee: TART ATTAT: Ae Nl 114. Even wise’ and learned men and men who are clever and adepts in the vision of the exceedingly subtle Atman, are overpowered by Tamas and do not understand the Atman even though clearly explained in various ways. What is simply superimposed by delusion, they consider48 VIVEKACHUDAMANI as true, and attach themselves to its effects. Alas! How powerful is the great Avriti-Shakti of dreadful Tamas ! ararat at ateaas- aaren faafaafercer: | daiga’ a galt at featantts: aracaseny | 224 I 115. Absence of right judgment, or contrary judgment, want of definite belieft and doubt— these certainly never desert one who has any connection with this ‘‘veiling power,’’ and then the ‘‘projecting power’’ gives ceaseless trouble. [Definite belief—in the existence of a thing even though there may be a vague notion of it.] arte TATE STATI: | oat: srt ate Aer FaFR- Rrorgacensata faefe n 228 116. Ignorance, lassitude, dullness, sleep, inadvertence and stupidity, etc., are attributes of Tamas. One tied to these does not comprehend anything, but remains like one asleep or like a stock or stone.’ [Stock or stone—lit. pillar.]VIVEKACHUDAMANI 49 aneatt farfescat acorn HeIe | asrenfira: sfafareaa: er, THTTACA LATA TSA | AS Il 117. Pure Sattva is (clear) like water, yet in conjunction with Rajas and Tamas it makes for transmigration. The reality of the Atman be- comes reflected in the Sattva and like the sun reveals the entire world of matter. fever aerer watt tal seaatfrarer ferern aarren: | war a afer gage 4 det ao aeafearcarathe: tre i 118. The traits of mixed Sattva are an utter absence’ of pride, etc., and Niyama’ and Yama’, etc., as well as faith, devotion, yearning for Liberation, the divine tendencies‘ and turning away from the unreal. ['Absence &c.—The reference is to the higher attri- butes enumerated in the Bhagavad-Gita XIII. 8-12. 2Niyama—Purity, contentment, etc. 8Yama—Non-killing, truthfulness, etc. Vide Patan- jali’s Yoga Aphorisms III. 30 & 32. ‘Divine tendencies—The reference is to the opening Slokas of Gita, Ch. XVI.]50 VIVEKACHUDAMANI feguererer yom: seEng: RATATAT: TAT TTA: | aft: cet: qencafagt eT ATTATTE HTTTIT WALL 11g. The traits of pure Sattva’ are cheer- fulness, the realisation of one’s own Self, supreme peace, contentment, bliss, and steady devotion to the Atman, by which the aspirant enjoys bliss everlasting. (}Pure Sattva—Sattva unmixed with Rajas and Tamas. ] aeratataaes AERC ATA LRAT: | agtitee frre TeMAA ATTA: Nl Re I 120. This Undifferentiated,’ spoken of as the compound of the three Gunas, is the causal body of the soul.” Profound sleep is its special state, in which the functions of the mind and all its organs are suspended.°* (!Undifferentiated—mentioned in Slokas 108 and following. 2Soul—identifying itself through ignorance with this or the other two bodies. SSuspended—not in perfect knowledge, as in Samadhi,VIVEKACHUDAMANI 51 but in ignorance. This is’ the differentia between these two states.] aeirarentefasrenta- dimrerarafearfata ge: | ayttacr Pre seth: faites Seite sorenfaz 220 121. Profound sleep is the cessation of all kinds’ of perception, in which the mind remains in a subtle, seed-like form. The test of this is the universal verdict? that I did not know any- thing then. [:All kinds &c.—including remembrance and delusion also. 2Universal verdict &c.—This negative remembrance proves the continuity of the mind even in the Sushupti state.] Ream searea: aa fear faa gers: | atrrfayarafiae a fea. FETHTA AT SNCAT NYRR Ul 122. The body and the organs, the Pranas, Manas and egoism, etc., all forms of function, the sense-objects, pleasures and the rest, the gross elements such as the ether and so forth, in fact, the whole universe, up to the Undifferentiated— all this is non-Self.52 VIVEKACHUDAMANI, [This and the next Sloka set forth what we are to avoid identifying ourselves with. We are the Pure Self, eternally free from all duality.] aren ararard ae meaTqeerdeTe | wafiqaatcnaed fie et aenifrnrnery i 223 123. From Mahat down to the gross body everything is the effect of Maya: These and Méyé herself know thou to be non-Self and therefore unreal like the mirage in a desert. [!Mahat—Cosmic Intelligence. It is the first to pro- ceed from Prakriti or Maya. For the hierarchy vide Katha Upa. I. iii. ro-r1.] are & creat aE ITATCAT: | afgera att ararege: FaeTATTy tt ev Il 124. Now I am going to tell thee of the real nature of the Paramatman, realising which man is freed from bondage and attains Liberation." [\Liberation: Kaivalya literally means extreme aloofness. ] afta aftrcert eamiseraeeat: | RESTATE TTATH ITT AAT: 224 I 125. There is some Absolute Entity, the eternal substratum of the consciousness of egoism, the witness of the three states, and distinct from the five sheaths’ or coverings:VIVEKACHUDAMANI 53 [Five sheaths &c.—Consisting respectively of Anna (matter), Prana (force), Manas (mind), Vijnana (know- ledge) and Ananda (Bliss). The first comprises this body of ours, the next three make up the subtle body (Sukshma Sarira), and the last the causal body (Karana Sarira). The Atman referred to in this Sloka is beyond them all. These Kosas will be dealt with later on.] a fasta and scaragiag | afaaqafeaqrmaranefterar i 228 126. Who knows everything that happens 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 of the notion of egoism.—This is He. [This Sloka gives the purport of such Sruti passages as Kena Upa. x. 6, and Bri. III. iv. 2.] a quate ea oe aH Geta HRT | aaaala qeang a ad FaaeraT tl 22 Il 127. Who Himself sees all, but whom no one beholds, who illumines the Buddhi, etc., but whom they cannot illumine.—This is He. aa Reafag are’ ae canna ea | ararrentad aa af aRTATATEATT | LR I 128. By whom’ this universe is pervaded, but whom nothing pervades, who shining’ all this (universe) shines as His reflection.—This is He.54 VIVEKACHUDAMANI [By whom, &c.—Compare Chhandogya III. xi. 6, and Gita x. 42. 3Who shining &c.—A reproduction of the sense of the celebrated verse occurring in Katha Upa. II. V. 15, Mundaka II. ii. 10, and SvetAsvatara VI. 14.] wea aferkrarior sega: | farag eratitg add Gar ear tl Re Il 129. By whose very presence the body, the organs, mind and intellect keep to their respective spheres of action, like servants ! aggrafeeran fearer are: | gered azag Yat Perereretrerr it 23° 11 130. By whom everything from egoism down to the body, the sense-objects and pleasure, etc., is known as palpably as a jar,—for He is the essence of Eternal Knowledge ! [Compare Brihad&ranyaka IV. iii. 23.] UPSHATTEAT FET FTTOTY _ feacreregergat: | aanen: sftiraarit Bahar arrears th 232 Il 131. This is the innermost Self,’ the primeval Purusha (Being), whose essence is the constant realisation of infinite Bliss, who is everVIVEKACHUDAMANI 55 the same, yet reflecting’? through the different mental modifications, and commanded* by whom the organs and Prdnas perform their functions. [{Innermost Self—Vide Bri. III. iv and elsewhere. 2Reflecting &c.—Compare Kena II. 12. 3Commanded &c.—See the opening Sloka of the same Upanishad and the reply given to it later on.] aaa aerate eftgera- AAAHATHTT STAHL: | anna 38 chacreTTt eqasren Roahiry sraTTaT | 232 I 132. In this very body, in the mind full of Sattva, in the secret chamber of the intellect, in the Akasa known as the Unmanifested, the Atman, of charming splendour, shines like the sun aloft, manifesting this universe through Its own effulgence. [This Sloka gives a hint as to where to look in for the Atman. First of all there is the gross body; within this there is the mind or ‘‘ inner organ,” of which Buddhi or intelligence, characterised by determination, is the most developed form; within Buddhi again, pervading it, is the causal body known as the Unmanifested. We must seek the Atman inside this. The idea is that the Atman transcends all the three bodies—in fact the whole sphere of duality and materiality. The word ‘ Akasa’ often occurs in the Sruti in the sense of Atman or Brahman.56 VIVEKACHUDAMANI The Vedanta Sutras (1. i. 22) discuss the question and decide in favour of this meaning.] arat aaisdefetetinarett RRrasorgafsareey | aadtsirraragadartt at Fee a ecte fret n 233 tl 133. The Knower of the modifications of mind and egoism, and of the activities of the body, the organs, and Pranas, apparently taking their forms, like the fire’ in a ball of iron; It neither acts nor is subject to change in the least. ["Like the fire &c.—Just as fire has no form of its own, but seems to take on the form of the iron ball which it turns red-hot, so the Atman, though without form, seems to appear as Buddhi and so forth. Compare Katha II. ii. 9.] a saa at raat a Tat a ettaa att Renate fra: | fadteaatsta aqeragia- at fad gee carat SqaT Ul 228 Il 134. It is neither born nor dies, It neither grows nor decays, nor does It undergo any change, being eternal. It does not cease to exist even when this body is destroyed, like the sky in a jar (after it is broken), for It is independent.VIVEKACHUDAMANI 57 {This Sloka refers to the six states, enumerated by ‘YAska, which overtake every being, such as birth, exist- ence, etc. The Atman is above all change.] sefataetafirn: gears: aratiqaas areafetaae: | faeate career serariaaen- Srereta le ATeATSATASTT TS Hh 13% 135. The Supreme Self, different from the Prakriti’ and its modifications, of the essence of Pure Knowledge, and Absolute, directly mani- fests this entire gross and subtle universe,” in the waking and other states, as the substratum of the persistent sense of egoism, and manifests Itself as the Witness of Buddhi,’ the determinative faculty. [’Prakriti—the Mother of the entire manifested universe. 2Gross and subtle universe—the world of matter and thought. SWitness of Buddhi—all actions that we seem to be doing are really done by Buddhi, while the Self ever stands aloof, the only Absolute Entity.] frafiearanj ef earcararen- arrmefata anatase afesrarare | sabrrcoratorrarceerchard Tae aa Baral HAST cer: | 23 |58 VIVEKACHUDAMANI 136. By means of a regulated mind and the purified intellect (Buddhi), realise directly thy own Self, in the body, so as to identify thyself with It,’ cross the boundless ocean of Samsara whose waves are birth and death, and firmly established’ in Brahman as thy own essence, be blessed. [With It—instead of with the gross, subtle and causal bodies. 2Established &c.—By our very nature we are ever identified with Brahman, but through ignorance we think we are limited and so forth.] MASA ASAT ETAT AT: | jaar aaftquecacafiearengeat gergacrata Fracenega: StereaA I UR Ml 137. Identifying the Self with this non- Self—this is the bondage of man, which is due to his ignorance, and brings in its train the miseries of birth and death. It is through this that one considers this evanescent body as real, and identifying oneself with it, nourishes, bathes,* and preserves it by means of (agreeable) sense- objects,? by which he becomes bound as the caterpillar by the threads of its cocoon. ['Bathes—keeps clean and tidy. 2Sense-objects Gc—He runs after sense-pleasuresVIVEKACHUDAMANI 59 thinking that will conduce to the well-being of the body, but these in turn throw him into a terrible bondage, and he has to abjure them wholly to attain his freedom, as the caterpillar has to cut through its cocoon. ] wateteagate: arate Rraeea are faaernad eget gat ogre | aaisaienat raat aararachirs- adr aisaame: a fe waft aaa: 5A TS Nl 2B 138. One who is overpowered by ignorance - mistakes a thing for what it is not: It is the absence of discrimination’ that causes one to mistake a snake for a rope and great dangers overtake him when he seizes it through that wrong notion. Hence, listen, my friend, it is the mistaking of transitory things as real that con- stitutes bondage. [)Discrimination—between what is real (viz. the Self) and what is not real (viz. the phenomenal world). ] rere ReneTaNT TAT RRraeenTAETATTT | arargurrearg aerate art cegftarafirers 1 23 i 139. This veiling power (Avriti), which pre- ponderates in ignorance, covers the Self, whose60 VIVEKACHUDAMANI glories are infinite and which manifests Itself through the power of knowledge, indivisible, eternal, and one without a second,—as Réhu' does the orb of the sun. [As Réhu &c.—The reference is to the solar eclipse. In Indian mythology the sun is supposed to be periodically overpowered by a demon named Rahu. ] fate erramaneacastrata ga aarearet terete gee eats | at Raarea cre senfastrafe | evel 140. When his own Self, endowed with the purest splendour, is hidden from view, a man through ignorance falsely identifies himself with this body, which is non-Self. And then the great power of Rajas called the projecting power,’ sorely afflicts him through the binding fetters of lust, anger, etc. ['Projecting power—See note 1 on Sloka 111. ] ARIEMETTAT SATAY Ret areracat exrairaieageereaat | wat dart Frafragt scefrat frassiteassard atte gate: afecemre: il vet tt 141. The man of perverted intellect, having his Self-knowledge swallowed up by the shark ofVIVEKACHUDAMANI . 6r utter ignorance, himself imitates’ the various states of the Intellect (Buddhi), as that is Its superimposed attribute, and drifts up and down? in this boundless ocean of Samsdra® full of the poison of sense-enjoyment, now sinking, now rising,—a miserable fate indeed ! ['Himself imitates &c.—The Self is the real nature of every being, but a mistaken identification with the Buddhi causes him to appear as if he were active. See note 3 on Sloka 135. 2Up and down—Acquiring different bodies such as the angelic or the animal, according to the good or bad deeds performed, and enjoying or suffering therein. %Samsdva—the entire relative existence. ] agnrrdstranerater- airareets . aren fachara faqead aT Ler I 142. As layers of clouds, generated by the sun’s rays, cover the sun and appear solely (in the sky), so egoism, generated by the Self, covers the reality of the Self and appears solely’ by itself. ['Solely &c.—as if there were no Atman at all. But the clouds vanish subsequently, and so does egoism too.}62 ‘VIVEKACHUDAMANI sraftatiaardt ff avait staal fem erengest Taare | afacranarerarga aeate rata aggaedtatadiantts: 1 83 143. Just as, on a cloudy day, when the sun is swallowed up by the dense clouds, violent cold blasts trouble them,’ so when the Atman is hidden by intense ignorance, the dreadful Vikshepa Shakti (projecting power) afflicts the foolish man with numerous griefs. ['Blasts trouble them—The root yy has also a secondary meaning, namely to cause to wander, which is also implied here. The verb ayyafa in the last line of this verse has also a similar meaning. The foolish man is made to take sometimes very low bodies—that is the meaning. ] wanatie ofrveat ger: Ge: qARTe: | areat fartieet 2¢ AcarscArt TACTAT I Ve Il 144. It is 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). [Two powers—viz., the veiling and projecting powers—Avarana and Vikshepa. ]VIVEKACHUDAMANI 63 sist ceaferafirmen g att Reretteget TE WBaRg Ha FT ay: SaPTsea: oft | annifgadefier fara: gafh oat ne arrataaad aefrd areas site: ST: 1 28's Ut 145. Of the tree of Samsara ignorance is the seed, the identification with the body is its sprout, attachment its tender leaves, work its water, the body its trunk, the vital forces its branches, the organs its twigs, the sense-objects its flowers, various miseries due to diverse works are its fruits, and the individual soul’ is the bird on it. (In this stanza Sams4ra or relative existence is likened to a tree, and the simile is brought out in complete detail. The appropriateness of the comparisons will be patent on reflection. It is this kind of composi- tion which shows Sankara not only to be a great phi- losopher but a true poet also. And such Slokas, as the reader will find it for himself, abound in this masterpiece of Vedantic literature. 1Soul &c.—Compare the beautiful Slokas of the Mundaka Upanishad (II. i. 1-2 )—“gq at qa” &c. With the ripening of knowledge the two birds coalesce into one, the Self alone remains, and life is known to be a dream. ] AATATSSAAATCATTY : aaftersaricara bfca: |64 VIVEKACHUDAMANI sarrerreartusrcreea- TATA HATA Il VBE 146. This bondage of non-Self springs from ignorance, is self-caused’, and is described as without beginning and end.’ It subjects one to the long train of miseries such as birth and death, disease and decrepitude and so forth. ['Self-caused—not depending upon any other cause. 2Without end—Relatively speaking. On the realisa- tion of the Self it disappears. J arent geaichiaa after ed a eet a a eels he: | faanRoraerttrar fat ara: scenes fea AEHAT HL LEO I 147. This bondage can be destroyed neither by weapons nor by wind, nor by fire, nor by millions of acts'—by nothing except the wonder- ful sword of knowledge that comes of discrimina- tion, sharpened by the grace” of the Lord. [?Acts—enjoined by the scriptures, and done with motives. °Grace &c.—An echo of Katha Upa. I. ii. 20. The Sruti has also a different reading— ‘aTguerata’? —which means ‘ through the purity of the mind and organs, etc.’— This meaning is also suggested here.]VIVEKACHUDAMANI 65 afranrctea’: erat firm atarcafagice | fagage: conenaat Baer PECTS: Hh ve Hl 148. One who is passionately devoted to the authority of the Srutis acquires steadiness in his Svadharma,* which alone conduces to the purity of his mind. The man of pure mind realises the Supreme Self, and by this alone Sams4ra with its root’ is destroyed. [Svadharma—lit. one’s own duty, or the duty for which we are fit,—which the Gita enjoins on us all to perform, as the way to perfection. 2Root—Ignorance. ] Seana: gaficrenr a dad ake | firaafnegers: tarscedftarg afteny i) gee il 149. Covered by the five 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 accumulation of sedge. ['Sheaths &c.—See note on Sloka 125. They are called sheaths as they are coverings over the Atman which manifests Itself through them. From the Annamaya to the Anandamaya the sheaths are gradually finer and finer. Knowledge consists in going66 VIVEKACHUDAMANI beyond them all by means of regulated practice and coming face to face, as it were, with the Atman. ] asad TeTE afers alae YEA | ToT TT: Gea TE TE He Mh 150. On the removal of that sedge the per- fectly pure water that allays the pangs of thirst and gives immediate joy, appears unobstructed before the man. , [ The water has not to be procured from anywhere else, it is already there ; only the obstructions have to be removed. So in the case of the Atman also. ] qararte serra fered gx | Frearateca: seage: ot erste: 248 151. When all the five sheaths have been eliminated,’ the Self of man appears—pure, of the essence of everlasting and unalloyed bliss, indwelling,’ supreme, and self-effulgent. [ +Eliminated—Discriminated as being other than the Self. 2Indwelling—dwelling within the heart of all. ] aremerenfiae: aden erage’ fee | ataredt walt et fear afrqrrar tl U4 I 152. To remove his bondage the wise man should discriminate between the Self and non-VIVEKACHUDAMANI 67 Self. By that alone he comes to know his own Self as Existence-Knowledge-Bliss Absolute, and becomes happy. ganfaetentta geaant- AAA ATCA | fafiea as sions aa agent faafa a: of ye Nth] 153. He indeed is free who discriminates be- tween all sense-objects' and the indwelling, un- attached 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. ['Sense-objects—specially the body and its organs. 2Inactive—the witness of all activity. 3Stalk &c.—Compare Katha Upa. II. iii. 17. ‘Merging &c.—Knowing that only the Atman mani- fests Itself through name and form.] QerisanRaaT sea ar aaa state fravata afaeia: | caqeintersfirerieaqaeca- ata ead afaqnela feaga: i ese 154. This body of ours is the product of food’ and comprises the material sheath; it lives68 VIVEKACHUDAMANI on food, and dies without it; it is a mass of skin, flesh, blood, bones and lots of other filthy things, and can never be the eternally pure, self-existent Atman. [?Food—that went to build up the parent-body.] ga sachiraacht areata STRAT: AOTITUT TS HATTIE | age wear szacaftgerara: saree ened arearfer arrerferenrearerr th 244% 155. It does not exist prior to birth or poste- rior to death, but lasts only for a short (interven- ing) period; its virtues are transient, and it is changeful by nature; it is manifold,’ inert, and is a sense-object, like a jar; how can it be one’s own Self, the Witness of changes in all things? [(!Manifold—not a simple, and subject to constant transformations. ] auftrararfeareaet arent aageshe sftererre | merece at freee fererrere: it 294 I 156. The body, consisting of arms and legs, etc., cannot be the Atman, for one continues to live even when particular limbs are gone, and the different functions’ of the organism also remain intact. The body which is subject to another’s tule cannot be the Self which is the Ruler of all. [?Functions—other than those directly interfered with.] :VIVEKACHUDAMANI 69, duaarentaarenteertir: | Ba ag eaaftrs aaeTTTATCAA L491, 157. That the Atman as the abiding Reality is different from the body, its characteristics,’ its activities, and its states,? etc., of which It is the witness, is self-evident. (?Characteristics—such as stoutness or leanness, etc. 2States—boyhood, youth, etc.] gerafiniratedt requis: | are waged Fe eaaaafRAT: 1h UAC I . 158. How can the body, being a pack of bones, covered with flesh, and full of filth, and highly impure, be the self-existent Atman, the Knower, which is ever distinct from it? agataatdiseaqaadan- aéafa ges: HOLA | freerst afer faarceitet farsrered THREAT tt WHE 159. It is the foolish man who identifies himself with a mass of skin, flesh, fat, bones and filth, while the man of discrimination knows his own Self, the only Reality that there is, as dis- tinct from the body.70 VIVEKACHUDAMANI desert weer gfe . Reashe fagreatat: | fartaherraat Aercatt seefacts ate: carafe i ge 160. The stupid man thinks he is the body, the book-learned man identifies himself with the mixture’ of body and soul, while the sage pos- sessed of realisation due to discrimination, looks upon the eternal Atman as his Self, and thinks, “T am Brahman’’. . [Three classes of people are distinguished in this Sloka, of whom the Advaitist is of course given the highest place. \Mixture Gc.—The average man thinks he is both body and soul acting in unison.] arenas cat ATS meatadtsheaqtrat | aatenfa afi ffaenet gore aif coat wer Let 161. O foolish one, cease to identify thyself with this bundle of skin, flesh, fat, bones and filth, and identify thyself instead with the Absolute Brahman, the Self of all, and thus attain to supreme Peace.VIVEKACHUDAMANI 71 Risraaate anat fraredgat + serfe rae | aaa cena fafrarai- meee Farrag tl 262 162. 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 emancipation even for him, be he ever So erudite? in the Veddnta and morals. [‘Body &c.—In fact, the whole objective world. 2Erudite &c.—Mere book-learning is meant. Unless he has realised the state of oneness, he will be a mere talker, that is all.] oral ferret aeande afy aferarz | qarena reas arte arf Shroot ot enie arseg 83 163. Just as thou dost not identify thyself with the shadow-body,’ the image-body,’ the dream-body,’ or the body thou hast in the imaginations of thy heart, cease thou to do like- wise with the living body‘ also. [!Shadow-body—The shadow of thy body. 2Image-body—the image or reflection of thy body, cast in water, etc.72 VIVEKACHUDAMANI SDream-body—the body that thou mayst assume in ‘Living body—the gross body, with the Pranas, etc.] aerate goat srariggerarer ate | merece Sf at sere ware g Fre a gaara il tée tl 164. The identification with the body alone is the root which produces the misery of birth, etc., of people who are attached to the unreal; . therefore destroy thou this with the utmost care. When this identification caused by the mind is given up, there is no more chance for rebirth. [Compare Chhandogya Upa. VIII. xii. 1.] wihad: qafrciatst MoT HASTA BAT: | Foren SaTC: RATATAT TRATES 165. The Prana, with which we are all familiar, coupled with the five organs! of action, forms the vital sheath, permeated? by which the material sheath’ engages itself in all activities as if it were living. [Organs &c.—the brain centres which controlVIVEKACHUDAMANI 3 speech, manual activity, locomotion, excretion and re- production. See Sloka 92. 2Permeated &c.—This activity, again, is a borrowed one, as will appear from the last line of the next Sloka. SMaterial sheath—described in Slokas 154 and follow- ing. 6 For a description of the Five Kosas (Sheaths) the reader is referred to the Taittiriya Upa., second Valli or chapter. ] aarcarht road ara TRAISSTRAT ATTTTRTHRTT: | qenfeaigcatt a Fetoate aed aed a feet fet cee: 1 044 166. Neither is the vital sheath the Self— because it is a modification of Vayu,’ and like the air it enters? into and comes out of the body, and because it never knows in the least either its own weal and woe or those of others, being eternally dependent on the Self. [‘Vdayu: The Prana-Vayu or life-force is meant here. The word commonly means air, which brings in the comparison in the next line. 2Enters Sc.—i.e., as breath which is its gross mani- festation.] qari @ aaer ater: e- apn aarefata aeqhaaetg: |74 VIVEKACHUDAMANI aertiqnerntedt satat- ereqdenearhirgs Fagard 11 269 1 167. The organs' of knowledge together with the mind form the mental sheath,—the cause of the diversity of things, such as ‘I’ and ‘ mine.” It is powerful and endued with the faculty of creating differences of name, etc. It manifests itself as permeating the preceding, i.e., the vital sheath. [Organs &c.—The brain centres which control sight, hearing, smell, taste and touch. See Sloka 92.] wafad: wafite eraht setrarat ferarsrarcat | SIICTATaY SaTAAATA- detrafrteta scary 28 168. The mental sheath is the (sacrificial) fire which, fed with the fuel of numerous desires by the five sense-organs which serve as priests, and set ablaze by the sense-objects which act as the stream of oblations, brings about this phe- nomenal universe. [The sacrificial fire confers on the YajamAna, or the man who performs the sacrifice, the enjoyments of the heavenly spheres. So the mind also confers on the Jiva or individual soul the pleasures of the objective world.VIVEKACHUDAMANI 75 It is the mind that projects the objective universe— this is the plain meaning. See Sloka 170, below.] a eecafranr atrenstatter wat afar waaraea: | aftafant and fart faafnasieararna fasraa ge 169. There is no Ignorance (Avidya) out- side the mind. The mind alone is Avidya, the cause of the bondage of transmigration. When that is destroyed,’ all else is destroyed, and when it manifests, everything else manifests. [According to Vedanta, there is no actual change in the Self, which is by nature pure and perfect. It is Ignorance or Avidya that has covered Its vision, so to say, and It appears as limited and subject to change. Now, this ignorance is imbedded in the mind, and when the mind is thoroughly purified through SAdhanA or dis- cipline, the glory of the Atman manifests itself. This is said to be Liberation. [:Destroyed—in the highest or Nirvikalpa Samadhi] aa sayPa Ga TATA arentgfired aa wa aa | aaa sracafy at faite weaaterarad Rarer I p90 1 170. In dreams, when there is no actual contact with the external world, the mind alone76 VIVEKACHUDAMANI creates the whole universe consisting of the enjoyer,’ etc. And similarly in the waking state also,—there is no difference. Therefore all this (phenomenal universe) is, the projection of the mind. [The enjoyer Gc.—i.e., the enjoyer, the enjoyable and enjoyment: subject, object and their coming into relation. ] agers afer sett Aarts fafgcamemtere: | adt ante wt ta: dare caer a aeqarstea i ez tl 171. In dreamless sleep, when the mind is reduced to its causal state, there exists nothing (for the person asleep), as is evident from uni- versal experience.’ Hence man’s relative exist- ence is simply the creation of his mind, and has no objective reality. [Universal experience—The subject has been touched on already. See Sloka 121, ante.] araansseitaa fa: queda aa | Bare HENS BAT TART HAA | 92 172. Clouds are brought in by the wind and again driven away by the same agency.