Vivekachudamani: The Crest-Jewel of Discrimination | 251-300

mṛtkāryaṁ sakalaṁ ghaṭādi satataṁ mṛnmātramevāhitaṁ
tadvatsajjanitaṁ sadātmakamidaṁ sanmātramevākhilam।
yasmānnāsti sataḥ paraṁ kimapi tatsatyaṁ sa ātmā svayaṁ
tasmāttattvamasi praśāntamamalaṁ brahmādvayaṁ yatparam॥ 251॥

251. All modifications of clay, such as the jar, which are always accepted by the mind as real, are (in reality) nothing but clay. Similarly, this entire universe which is produced from the real Brahman, is Brahman Itself and nothing but That. Because there is nothing else whatever but Brahman, and That is the only self-existent Reality, our  very Self, therefore art thou that serene, pure, Supreme Brahman, the One without a second.

nidrākalpitadeśakālaviṣayajñātrādi sarvaṁ yathā
mithyā tadvadihāpi jāgrati jagatsvājñānakāryatvataḥ।
yasmādevamidaṁ śarīrakaraṇaprāṇāhamādyapyasat
tasmāttattvamasi praśāntamamalaṁ brahmādvayaṁ yatparam॥ 252॥

252. As the place, time, objects, knower, etc., called up in dream are all unreal, so is also the world experienced here in the waking state, for it is all an effect of one’s own ignorance. Because this body, the organs, the Prāṇas, egoism, etc., are also thus unreal, therefore art thou that serene, pure, supreme Brahman, the One without a second.

yatra bhrāntyā kalpita tadviveke
tattanmātraṁ naiva tasmādvibhinnam।
svapne naṣṭaṁ svapnaviśvaṁ vicitraṁ
svasmādbhinnaṁ kinnu dṛṣṭaṁ prabodhe॥ 253॥

253. (What is) erroneously supposed to exist in something, is, when the truth about it has been known, nothing but that substratum, and not at all different from it: The diversified dream universe (appears and) passes away in the dream itself. Does it appear on waking as something distinct from one’s own Self?

deśakālaviṣayātivarti yad
brahma tattvamasi bhāvayātmani॥ 254॥

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

yatparaṁ sakalavāgagocaraṁ
gocaraṁ vimalabodhacakṣuṣaḥ।
śuddhacidghanamanādi vastu yad
brahma tattvamasi bhāvayātmani॥ 255॥

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

ṣaḍbhirūrmibhirayogi yogihṛd
bhāvitaṁ na karaṇairvibhāvitam।
buddhyavedyamanavadyamasti yad
brahma tattvamasi bhāvayātmani॥ 256॥

256. That which is untouched by the sixfold wave; meditated upon by the Yogi’s heart, but not grasped by the sense-organs; which the Buddhi cannot know; and which is unimpeachable – that Brahman art thou, meditate on this in thy mind.

svāśrayaṁ ca sadasadvilakṣaṇam।
niṣkalaṁ nirupamānavaddhi yad
brahma tattvamasi bhāvayātmani॥ 257॥

257. That which is the substratum of the universe with its various subdivisions, which are all creations of delusion; which Itself has no other support; which is distinct from the gross and subtle; which has no parts, and has verily no exemplar – that Brahman art thou, meditate on this in thy mind.

brahma tattvamasi bhāvayātmani॥ 258॥

258. That which is free from birth, growth, development, waste, disease and death; which is indestructible; which is the cause of the projection, maintenance and dissolution of the universe – that Brahman art thou, meditate on this in thy mind.

nityamuktamavibhaktamūrti yad
brahma tattvamasi bhāvayātmani॥ 259॥

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

ekameva sadanekakāraṇaṁ
kāryakāraṇavilakṣaṇaṁ svayaṁ
brahma tattvamasi bhāvayātmani॥ 260॥

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

yatkṣarākṣaravilakṣaṇaṁ param।
nityamavyayasukhaṁ nirañjanaṁ
brahma tattvamasi bhāvayātmani॥ 261॥

261. That which is free from duality; which is infinite and indestructible; distinct from the universe and Māyā, supreme, eternal; which is undying Bliss; taintless – that Brahman art thou, meditate on this in thy mind.

yadvibhāti sadanekadhā bhramān
hemavatsvayamavikriyaṁ sadā
brahma tattvamasi bhāvayātmani॥ 262॥

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

yaccakāstyanaparaṁ parātparaṁ
brahma tattvamasi bhāvayātmani॥ 263॥

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

uktamarthamimamātmani svayaṁ
saṁśayādirahitaṁ karāmbuvat
tena tattvanigamo bhaviṣyati॥ 264॥

264. On the Truth, inculcated above, one must oneself meditate in one’s mind, through the intellect, by means of the recognised arguments. By that means one will realise the truth free from doubt etc., like water in the palm of one’s hand.

saṁbodhamātraṁ pariśuddhatattvaṁ
vijñāya saṅghe nṛpavacca sainye।
tadāśrayaḥ svātmani sarvadā sthito
vilāpaya brahmaṇi viśvajātam॥ 265॥

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

buddhau guhāyāṁ sadasadvilakṣaṇaṁ
brahmāsti satyaṁ paramadvitīyam।
tadātmanā yo'tra vasedguhāyāṁ
punarna tasyāṅgaguhāpraveśaḥ॥ 266॥

266. In the cave of the Buddhi there is the Brahman, distinct from the gross and subtle, the Existence Absolute, Supreme, the One without a second. For one who lives in this cave as Brahman, O beloved, there is no more entrance into the mother’s womb.

jñāte vastunyapi balavatī vāsanānādireṣā
kartā bhoktāpyahamiti dṛḍhā yāsya saṁsārahetuḥ।
pratyagdṛṣṭyātmani nivasatā sāpaneyā prayatnān
muktiṁ prāhustadiha munayo vāsanātānavaṁ yat॥ 267॥

267. Even after the Truth has been realised, there remains that strong, beginningless, obstinate impression that one is the agent and experiencer, which is the cause of one’s transmigration. It has to be carefully removed by living in a state of constant identification with the Supreme Self. Sages call that Liberation which is the attenuation of Vāsanās (impressions) here and now.

ahaṁ mameti yo bhāvo dehākṣādāvanātmani।
adhyāso'yaṁ nirastavyo viduṣā svātmaniṣṭhayā॥ 268॥

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

jñātvā svaṁ pratyagātmānaṁ buddhitadvṛttisākṣiṇam।
so'hamityeva sadvṛttyānātmanyātmamatiṁ jahi॥ 269॥

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

lokānuvartanaṁ tyaktvā tyaktvā dehānuvartanam।
śāstrānuvartanaṁ tyaktvā svādhyāsāpanayaṁ kuru॥ 270॥

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

lokavāsanayā jantoḥ śāstravāsanayāpi ca।
dehavāsanayā jñānaṁ yathāvannaiva jāyate॥ 271॥

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

ayoMāyāṁ pādanibandhaśṛṅkhalam।
vadanti tajjñāḥ paṭu vāsanātrayaṁ
yo'smādvimuktaḥ samupaiti muktim॥ 272॥

272. For one who seeks deliverance from the prison of this world (Samsara), those three desires have been designated by the wise as strong iron fetters to shackle one’s feet. He who is free from them truly attains to Liberation.

saṁgharṣaṇenaiva vibhāti samyag
vidhūyamāne sati bāhyagandhe॥ 273॥

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

dhūlīviliptā paramātmavāsanā।
prajñātisaṁgharṣaṇato viśuddhā
pratīyate candanagandhavatsphuṭam॥ 274॥

274. Like the fragrance of the sandal-wood, the perfume of the Supreme Self, which is covered with the dust of endless, violent impressions imbedded in the mind, when purified by the constant friction of Knowledge, is (again) clearly perceived.

nityātmaniṣṭhayā teṣāṁ nāśe bhāti svayaṁ sphuṭam॥ 275॥

 275. The desire for Self-realisation is obscured by innumerable desires for things other than the Self. When they have been destroyed by the constant attachment to the Self, the Ātman clearly manifests Itself of Its own accord.

yathā yathā pratyagavasthitaṁ manaḥ
tathā tathā muñcati bāhyavāsanām।
niḥśeṣamokṣe sati vāsanānāṁ
ātmānubhūtiḥ pratibandhaśūnyā॥ 276॥

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

svātmanyeva sadā sthitvā mano naśyati yoginaḥ।
vāsanānāṁ kṣayaścātaḥ svādhyāsāpanayaṁ kuru॥ 277॥

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

tamo dvābhyāṁ rajaḥ sattvātsattvaṁ śuddhena naśyati।
tasmātsattvamavaṣṭabhya svādhyāsāpanayaṁ kuru॥ 278॥

278. Tamas is destroyed by both Sattva and Rajas, Rajas by Sattva, and Sattva dies when purified. Therefore do way with thy superimposition through the help of Sattva.

prārabdhaṁ puṣyati vapuriti niścitya niścalaḥ।
dhairyamālambya yatnena svādhyāsāpanayaṁ kuru॥ 279॥

279. Knowing for certain that the Prārabdha work will maintain this body, remain quiet and do away with thy superimposition carefully and with patience.

nāhaṁ jīvaḥ paraṁ brahmetyatadvyāvṛttipūrvakam।
vāsanāvegataḥ prāptasvādhyāsāpanayaṁ kuru॥ 280॥

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

śrutyā yuktyā svānubhūtyā jñātvā sārvātmyamātmanaḥ।
kvacidābhāsataḥ prāptasvādhyāsāpanayaṁ kuru॥ 281॥

281. Realising thyself as the Self of all by means of Scripture, reasoning and by thy own realisation, do away thy superimposition, even when a trace of it seems to appear.

anādānavisargābhyāmīṣannāsti kriyā muneḥ।
tadekaniṣṭhayā nityaṁ svādhyāsāpanayaṁ kuru॥ 282॥

282. The sage has no connection with action, since he has no idea of accepting or giving up. Therefore, through constant engrossment on the Brahman, do away with thy superimposition.

brahmaṇyātmatvadārḍhyāya svādhyāsāpanayaṁ kuru॥ 283॥

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

ahaṁbhāvasya dehe'sminniḥśeṣavilayāvadhi।
sāvadhānena yuktātmā svādhyāsāpanayaṁ kuru॥ 284॥

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

pratītirjīvajagatoḥ svapnavadbhāti yāvatā।
tāvannirantaraṁ vidvansvādhyāsāpanayaṁ kuru॥ 285॥

285. So long as even a dream-like perception of the universe and souls persists, do away with thy superimposition, O learned man, without the least break.

nidrāyā lokavārtāyāḥ śabdāderapi vismṛteḥ।
kvacinnāvasaraṁ dattvā cintayātmānamātmani॥ 286॥

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

mātāpitrormalodbhūtaṁ malamāṁsaMāyāṁ vapuḥ।
tyaktvā cāṇḍālavaddūraṁ brahmībhūya kṛtī bhava॥ 287॥

287. Shunning from a safe distance the body which has come from impurities of the parents and itself consists of flesh and impurities – as one does an outcast – be thou Brahman and realise the consummation of thy life.

ghaṭākāśaṁ mahākāśa ivātmānaṁ parātmani।
vilāpyākhaṇḍabhāvena tūṣṇī bhava sadā mune॥ 288॥

288. Merging the finite soul in the Supreme Self, like the space enclosed by a jar in the infinite space, by means of meditation on their identity, always keep quiet, O sage.

svaprakāśamadhiṣṭhānaṁ svayaṁbhūya sadātmanā।
brahmāṇḍamapi piṇḍāṇḍaṁ tyajyatāṁ malabhāṇḍavat॥ 289॥

289. Becoming thyself the self-effulgent Brahman, the substratum of all phenomena –  as that Reality give up both the macrocosm and the microcosm, like two filthy receptacles.

cidātmani sadānande dehārūḍhāmahaṁdhiyam।
niveśya liṅgamutsṛjya kevalo bhava sarvadā॥ 290॥

290. Transferring the identification now rooted in the body to the Ātman, the Existence- Knowledge-Bliss Absolute, and discarding the subtle body, be thou ever alone, independent.

yatraiṣa jagadābhāso darpaṇāntaḥ puraṁ yathā।
tadbrahmāhamiti jñātvā kṛtakṛtyo bhaviṣyasi॥ 291॥

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

yatsatyabhūtaṁ nijarūpamādyaṁ
tadetya mithyāvapurutsṛjeta
śailūṣavadveṣamupāttamātmanaḥ॥ 292॥

292. That which is real and one’s own primeval Essence, that Knowledge and Bliss Absolute, the One without a second, which is beyond form and activity – attaining That one should cease to identify oneself with one’s false bodies, like an actor giving up his assumed mask.

sarvātmanā dṛśyamidaṁ mṛṣaiva
naivāhamarthaḥ kṣaṇikatvadarśanāt।
jānāmyahaṁ sarvamiti pratītiḥ
kuto'hamādeḥ kṣaṇikasya sidhyet॥ 293॥

293. This objective universe is absolutely unreal; neither is egoism a reality, for it is observed to be momentary. How can the perception, "I know all", be true of egoism etc., which are momentary?

nityaṁ suṣuptāvapi bhāvadarśanāt।
brūte hyajo nitya iti śrutiḥ svayaṁ
tatpratyagātmā sadasadvilakṣaṇaḥ॥ 294॥

294. But the real ‘I" is that which witnesses the ego and the rest. It exists always, even in the state of profound sleep. The Shruti itself says, "It is birthless, eternal", etc. Therefore the Paramātman is different from the gross and subtle bodies.

vikāriṇāṁ sarvavikāravettā
nityāvikāro bhavituṁ samarhati।
manorathasvapnasuṣuptiṣu sphuṭaṁ
punaḥ punardṛṣṭamasattvametayoḥ॥ 295॥

295. The knower of all changes in things subject to change should necessarily be eternal and changeless. The unreality of the gross and subtle bodies is again and again clearly observed in imagination, dream and profound sleep.

ato'bhimānaṁ tyaja māṁsapiṇḍe
piṇḍābhimāninyapi buddhikalpite।
jñātvā svamātmānamupaihi śāntim॥ 296॥

296. Therefore give up the identification with this lump of flesh, the gross body, as well as with the ego or the subtle body, which are both imagined by the Buddhi. Realising thy own Self, which is Knowledge Absolute and not to be denied in the past, present or future, attain to Peace.

tyajābhimānaṁ kulagotranāma
liṅgasya dharmānapi kartṛtādiṁs
tyaktā bhavākhaṇḍasukhasvarūpaḥ॥ 297॥

297. Cease to identify thyself with the family, lineage, name, form and the order of life, which pertain to the body that is like a rotten corpse (to a man of realisation). Similarly, giving up ideas of agency and so forth, which are attributes of the subtle body, be the Essence of Bliss Absolute.

santyanye pratibandhāḥ puṁsaḥ saṁsārahetavo dṛṣṭāḥ।
teṣāmevaṁ mūlaṁ prathamavikāro bhavatyahaṁkāraḥ॥ 298॥

298. Other obstacles are also observed to exist for men, which lead to transmigration. The root of them, for the above reasons, is the first modification of Nescience called egoism.

yāvatsyātsvasya saṁbandho'haṁkāreṇa durātmanā।
tāvanna leśamātrāpi muktivārtā vilakṣaṇā॥ 299॥

299. So long as one has any relation to this wicked ego, there should not be the least talk about Liberation, which is unique.

ahaṁkāragrahānmuktaḥ svarūpamupapadyate।
candravadvimalaḥ pūrṇaḥ sadānandaḥ svayaṁprabhaḥ॥ 300॥

300. Freed from the clutches of egoism, as the moon from those of Rāhu, man attains to his real nature, and becomes pure, infinite, ever blissful and self-luminous.