Vivekachudamani: The Crest-Jewel of Discrimination | 301-350

yo vā pure so'hamiti pratīto
buddhyā prakḷptastamasātimūḍhayā।
tasyaiva niḥśeṣatayā vināśe
brahmātmabhāvaḥ pratibandhaśūnyaḥ॥ 301॥

301. 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 Brahman.

brahmānandanidhirmahābalavatāhaṁkāraghorāhinā
saṁveṣṭyātmani rakṣyate guṇaMāyāiścaṇḍestribhirmastakaiḥ।
vijñānākhyamahāsinā śrutimatā vicchidya śīrṣatrayaṁ
nirmūlyāhimimaṁ nidhiṁ sukhakaraṁ dhīro'nubhoktuṁkṣamaḥ॥ 302॥

 302. The treasure of the Bliss of Brahman is coiled round by the mighty and dreadful serpent of egoism, and guarded for its own use by means of its three fierce hoods consisting of the three Guṇas. Only the wise man, destroying it by severing its three hoods with the great sword of realisation in accordance with the teachings of the Śrutis, can enjoy this treasure which confers bliss.

yāvadvā yatkiṁcidviṣadoṣasphūrtirasti ceddehe।
kathamārogyāya bhavettadvadahantāpi yogino muktyai॥ 303॥

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

ahamo'tyantanivṛttyā tatkṛtanānāvikalpasaṁhṛtyā।
pratyaktattvavivekādidamahamasmīti vindate tattvam॥ 304॥

304. Through the complete cessation of egoism, through the stoppage of the diverse mental waves due to it, and through the discrimination of the inner Reality, one realises that Reality as "I am This".

ahaṁkāre kartaryahamiti matiṁ muñca sahasā
vikārātmanyātmapratiphalajuṣi svasthitimuṣi।
yadadhyāsātprāptā janimṛtijarāduḥkhabahulā
pratīcaścinmūrtestava sukhatanoḥ saṁsṛtiriyam॥ 305॥

305. Give up immediately thy identification with egoism, the agent, which is by its nature a modification, is endued with a reflection of the Self, and diverts one from being established in the Self – identifying thyself with which thou hast come by this relative existence, full of the miseries of birth, decay and death, though thou art the Witness, the Essence of Knowledge and Bliss Absolute.

sadaikarūpasya cidātmano vibhor
ānandamūrteranavadyakīrteḥ।
naivānyathā kvāpyavikāriṇaste
vināhamadhyāsamamuṣya saṁsṛtiḥ॥ 306॥

306. But for thy identification with that egoism there can never be any transmigration for thee who art immutable and eternally the same, the Knowledge Absolute, omnipresent, the Bliss Absolute, and of untarnished glory.

tasmādahaṁkāramimaṁ svaśatruṁ
bhokturgale kaṇṭakavatpratītam।
vicchidya vijñānamahāsinā sphuṭaṁ
bhuṅkṣvātmasāmrājyasukhaṁ yatheṣṭam॥ 307॥

307. Therefore destroying this egoism, thy enemy - which appears like a thorn sticking in the throat of a man taking meal – with the great sword of realisation, enjoy directly and freely the bliss of thy own empire, the majesty of the Ātman.

tato'hamādervinivartya vṛttiṁ
saṁtyaktarāgaḥ paramārthalābhāt।
tūṣṇīṁ samāssvātmasukhānubhūtyā
pūrṇātmanā brahmaṇi nirvikalpaḥ॥ 308॥

308. Checking the activities of egoism etc., and giving up all attachment through the realisation of the Supreme Reality, be free from all duality through the enjoyment of the Bliss of Self, and remain quiet in Brahman, for thou hast attained thy infinite nature.

samūlakṛtto'pi mahānahaṁ punaḥ
vyullekhitaḥ syādyadi cetasā kṣaṇam।
saṁjīvya vikṣepaśataṁ karoti
nabhasvatā prāvṛṣi vārido yathā॥ 309॥

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

nigṛhya śatrorahamo'vakāśaḥ
kvacinna deyo viṣayānucintayā।
sa eva saṁjīvanaheturasya
prakṣīṇajambīratarorivāmbu॥ 310॥

310. Overpowering this enemy, egoism, not a moment’s respite should be given to it by thinking on the sense-objects. That is verily the cause of its coming back to life, like water to a citron tree that has almost dried up.

dehātmanā saṁsthita eva kāmī
vilakṣaṇaḥ kāmayitā kathaṁ syāt।
ato'rthasandhānaparatvameva
bhedaprasaktyā bhavabandhahetuḥ॥ 311॥

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

kāryapravardhanādbījapravṛddhiḥ paridṛśyate।
kāryanāśādbījanāśastasmātkāryaṁ nirodhayet॥ 312॥

312. When the effects are developed, the seed also is observed to be such, and when the effects are destroyed, the seed also is seen to be destroyed. Therefore one must subdue the effects.

vāsanāvṛddhitaḥ kāryaṁ kāryavṛddhyā ca vāsanā।
vardhate sarvathā puṁsaḥ saṁsāro na nivartate॥ 313॥

313. Through the increase of desires selfish work increases, and when there is an  increase of selfish work, there is an increase of desire also. And man’s transmigration is never at an end.

saṁsārabandhavicchittyai taddvayaṁ pradahedyatiḥ।
vāsanāvṛddhiretābhyāṁ cintayā kriyayā bahiḥ॥ 314॥

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

tābhyāṁ pravardhamānā sā sūte saṁsṛtimātmanaḥ।
trayāṇāṁ ca kṣayopāyaḥ sarvāvasthāsu sarvadā॥ 315॥

sarvatra sarvataḥ sarvabrahmamātrāvalokanaiḥ।
sadbhāvavāsanādārḍhyāttattrayaṁ layamaśnute॥ 316॥

315-316. Augmented by these two, desires produce one’s transmigration. The way to destroy these three, however, lies in looking upon everything, under all circumstances, always, everywhere and in all respects, as Brahman and Brahman alone. Through the strengthening of the longing to be one with Brahman, those three are annihilated.

kriyānāśe bhaveccintānāśo'smādvāsanākṣayaḥ।
vāsanāprakṣayo mokṣaḥ sā jīvanmuktiriṣyate॥ 317॥

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

sadvāsanāsphūrtivijṛmbhaṇe sati
hyasau vilīnāpyahamādivāsanā।
atiprakṛṣṭāpyaruṇaprabhāyāṁ
vilīyate sādhu yathā tamisrā॥ 318॥

318. When the desire for realising Brahman has a marked manifestation, the egoistic desires readily vanish, as the most intense darkness effectively vanishes before the glow of the rising sun.

tamastamaḥkāryamanarthajālaṁ
na dṛśyate satyudite dineśe।
tathādvayānandarasānubhūtau
na vāsti bandho na ca duḥkhagandhaḥ॥ 319॥

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

dṛśyaṁ pratītaṁ pravilāpayansan
sanmātramānandaghanaṁ vibhāvayan।
samāhitaḥ sanbahirantaraṁ vā
kālaṁ nayethāḥ sati karmabandhe॥ 320॥

320. Causing the external and internal universe, 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 Prārabdha work left.

pramādo brahmaniṣṭhāyāṁ na kartavyaḥ kadācana।
pramādo mṛtyurityāha bhagavānbrahmaṇaḥ sutaḥ॥ 321॥

321. One should never be careless in one’s steadfastness to Brahman. Bhagavan Sanatkumāra, who is Brahma’s son, has called inadvertence to be death itself.

na pramādādanartho'nyo jñāninaḥ svasvarūpataḥ।
tato mohastato'haṁdhīstato bandhastato vyathā॥ 322॥

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

viṣayābhimukhaṁ dṛṣṭvā vidvāṁsamapi vismṛtiḥ।
vikṣepayati dhīdoṣairyoṣā jāramiva priyam॥ 323॥

323. Finding even a wise man hankering after the sense-objects, oblivion torments him through the evil propensities of the Buddhi, as a woman does her doting paramour.

yathāpakṛṣṭaṁ śaivālaṁ kṣaṇamātraṁ na tiṣṭhati।
āvṛṇoti tathā māyā prājñaṁ vāpi parāṅmukham॥ 324॥

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

lakṣyacyutaṁ cedyadi cittamīṣad
bahirmukhaṁ sannipatettatastataḥ।
pramādataḥ pracyutakelikandukaḥ
sopānapaṅktau patito yathā tathā॥ 325॥

325. If the mind ever so slightly strays from the Ideal and becomes outgoing, then it goes down and down, just as a play-ball inadvertently dropped on the staircase bounds down from one step to another.

viṣayeṣvāviśaccetaḥ saṁkalpayati tadguṇān।
samyaksaṁkalpanātkāmaḥ kāmātpuṁsaḥ pravartanam॥ 326॥

326. The mind that is attached to the sense-objects reflects on their qualities; from mature reflection arises desire, and after desiring a man sets about having that thing.

ataḥ pramādānna paro'sti mṛtyuḥ
vivekino brahmavidaḥ samādhau।
samāhitaḥ siddhimupaiti samyak
samāhitātmā bhava sāvadhānaḥ॥ 327॥

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

tataḥ svarūpavibhraṁśo vibhraṣṭastu patatyadhaḥ।
patitasya vinā nāśaṁ punarnāroha īkṣyate॥ 328॥

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

saṁkalpaṁ varjayettasmātsarvānarthasya kāraṇam।
jīvato yasya kaivalyaṁ videhe sa ca kevalaḥ
yatkiṁcitpaśyato bhedaṁ bhayaṁ brūte yajuḥśrutiḥ॥ 329॥

329. Therefore one should give up reflecting on the sense-objects, which is the root of all mischief. He who is completely aloof even while living, is alone aloof after the dissolution of the body. The Yajur-Veda declares that there is fear for one who sees the least bit of distinction.

yadā kadā vāpi vipaścideṣa
brahmaṇyanante'pyaṇumātrabhedam।
paśyatyathāmuṣya bhayaṁ tadaiva
yadvīkṣitaṁ bhinnatayā pramādāt॥ 330॥

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

śrutismṛtinyāyaśatairniṣiddhe
dṛśye'tra yaḥ svātmamatiṁ karoti।
upaiti duḥkhopari duḥkhajātaṁ
niṣiddhakartā sa malimluco yathā॥ 331॥

331. He who identifies himself with the objective universe which has been denied by hundreds of Shrutis, Smritis and reasonings, experiences misery after misery, like a thief, for he does something forbidden.

satyābhisaṁdhānarato vimukto
mahattvamātmīyamupaiti nityam।
mithyābhisandhānaratastu naśyed
dṛṣṭaṁ tadetadyadacauracaurayoḥ॥ 332॥

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

yatirasadanusandhiṁ bandhahetuṁ vihāya
svayaMāyāmahamasmītyātmadṛṣṭyaiva tiṣṭhet।
sukhayati nanu niṣṭhā brahmaṇi svānubhūtyā
harati paramavidyākāryaduḥkhaṁ pratītam॥ 333॥

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

bāhyānusandhiḥ parivardhayetphalaṁ
durvāsanāmeva tatastato'dhikām।
jñātvā vivekaiḥ parihṛtya bāhyaṁ
svātmānusandhiṁ vidadhīta nityam॥ 334॥

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

bāhye niruddhe manasaḥ prasannatā
manaḥprasāde paramātmadarśanam।
tasminsudṛṣṭe bhavabandhanāśo
bahirnirodhaḥ padavī vimukteḥ॥ 335॥

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

kaḥ paṇḍitaḥ sansadasadvivekī
śrutipramāṇaḥ paramārthadarśī।
jānanhi kuryādasato'valambaṁ
svapātahetoḥ śiśuvanmumukṣuḥ॥ 336॥

336. Where is the man who being learned, able to discriminate the real from the unreal, believing the Vedas as authority, fixing his gaze on the Ātman, the Supreme Reality, and being a seeker after Liberation, will, like a child, consciously have recourse to the unreal (the universe) which will cause his fall?

dehādisaṁsaktimato na muktiḥ
muktasya dehādyabhimatyabhāvaḥ।
suptasya no jāgaraṇaṁ na jāgrataḥ
svapnastayorbhinnaguṇāśrayatvāt॥ 337॥

337. There is no Liberation for one who has attachment to 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 contradictory in nature.

antarbahiḥ svaṁ sthirajaṅgameṣu
jñātvātmanādhāratayā vilokya।
tyaktākhilopādhirakhaṇḍarūpaḥ
pūrṇātmanā yaḥ sthita eṣa muktaḥ॥ 338॥

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

sarvātmanā bandhavimuktihetuḥ
sarvātmabhāvānna paro'sti kaścit।
dṛśyāgrahe satyupapadyate'sau
sarvātmabhāvo'sya sadātmaniṣṭhayā॥ 339॥

 339. To realise the whole universe as the Self is the means of getting rid of bondage. There is nothing higher than identifying the universe with the Self. One realises this state by excluding the objective world through steadfastness in the eternal Ātman.

dṛśyasyāgrahaṇaṁ kathaṁ nu ghaṭate dehātmanā tiṣṭhato
bāhyārthānubhavaprasaktamanasastattatkriyāṁ kurvataḥ।
saṁnyastākhiladharmakarmaviṣayairnityātmaniṣṭhāparaiḥ
tattvajñaiḥ karaṇīyamātmani sadānandecchubhiryatnataḥ॥ 340॥

340. How is the exclusion of the objective world possible for one who lives identified with the body, whose mind is attached to the perception of external objects, and who performs various acts for that end? This exclusion should be carefully practised by sages who have renounced all kinds of duties and actions and objects, who are passionately devoted to the eternal Ātman, and who wish to possess an undying bliss.

sarvātmasiddhaye bhikṣoḥ kṛtaśravaṇakarmaṇaḥ।
samādhiṁ vidadhātyeṣā śānto dānta iti śrutiḥ॥ 341॥

341. To the Sannyasin who has gone through the act of hearing, the Shruti passage, "Calm, self-controlled." Etc., prescribes Samadhi for realising the identity of the universe with the Self.

ārūḍhaśakterahamo vināśaḥ
kartunna śakya sahasāpi paṇḍitaiḥ।
ye nirvikalpākhyasamādhiniścalāḥ
tānantarānantabhavā hi vāsanāḥ॥ 342॥

342. Even wise men cannot suddenly destroy egoism after it has once become strong, barring those who are perfectly calm through the Nirvikalpa Samadhi. Desires are verily the effect of innumerable births.

ahaṁbuddhyaiva mohinyā yojayitvāvṛterbalāt।
vikṣepaśaktiḥ puruṣaṁ vikṣepayati tadguṇaiḥ॥ 343॥

343. The projecting power, through the aid of the veiling power, connects a man with the siren of an egoistic idea, and distracts him through the attributes of that.

vikṣepaśaktivijayo viṣamo vidhātuṁ
niḥśeṣamāvaraṇaśaktinivṛttyabhāve।
dṛgdṛśyayoḥ sphuṭapayojalavadvibhāge
naśyettadāvaraṇamātmani ca svabhāvāt
niḥsaṁśayena bhavati pratibandhaśūnyo
vikṣepaṇaṁ nahiṁ tadā yadi cenmṛṣārthe॥ 344॥

344. It is extremely difficult to conquer the projecting power unless the veiling power is perfectly rooted out. And that covering over the Ātman naturally vanishes when the subject is perfectly distinguished from the objects, like milk from water. But the victory is undoubtedly (complete and) free from obstacles when there is no oscillation of the mind due to the unreal sense-objects.

samyagvivekaḥ sphuṭabodhajanyo
vibhajya dṛgdṛśyapadārthatattvam।
chinatti māyākṛtamohabandhaṁ
yasmādvimuktastu punarna saṁsṛtiḥ॥ 345॥

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

parāvaraikatvavivekavanhiḥ
dahatyavidyāgahanaṁ hyaśeṣam।
kiṁ syātpunaḥ saṁsaraṇasya bījaṁ
advaitabhāvaṁ samupeyuṣo'sya॥ 346॥

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

āvaraṇasya nivṛttirbhavati hi samyakpadārthadarśanataḥ।
mithyājñānavināśastadvikṣepajanitaduḥkhanivṛttiḥ॥ 347॥

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

etattritayaṁ dṛṣṭaṁ samyagrajjusvarūpavijñānāt।
tasmādvastusatattvaṁ jñātavyaṁ bandhamuktaye viduṣā॥ 348॥

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

ayo'gniyogādiva satsamanvayān
mātrādirūpeṇa vijṛmbhate dhīḥ।
tatkāryametaddvitayaṁ yato mṛṣā
dṛṣṭaṁ bhramasvapnamanoratheṣu॥ 349॥

tato vikārāḥ prakṛterahaṁmukhā
dehāvasānā viṣayāśca sarve।
kṣaṇe'nyathābhāvitayā hyamīṣām
asattvamātmā tu kadāpi nānyathā॥ 350॥

349-350. Like iron manifesting as sparks through contact with fire, the Buddhi manifests itself as knower and known through the inherence of Brahman. As these two (knower and known), the effects of the Buddhi, are observed to be unreal in the case of delusion, dream and fancy, similarly, the modifications of the Prakriti, from egoism down to the body and all sense-objects are also unreal. Their unreality is verily due to their being subject to change every moment. But the Ātman never changes.