Vivekachudamani: The Crest-Jewel of Discrimination | 351-400

nityādvayākhaṇḍacidekarūpo
buddhyādisākṣī sadasadvilakṣaṇaḥ।
ahaṁpadapratyayalakṣitārthaḥ
pratyaksadānandaghanaḥ parātmā॥ 351॥

351. The Supreme Self is ever of the nature of eternal, indivisible knowledge, one without a second, the Witness of the Buddhi and the rest, distinct from the gross and subtle, the implied meaning of the term and idea "I", the embodiment of inward, eternal bliss.

itthaṁ vipaścitsadasadvibhajya
niścitya tattvaṁ nijabodhadṛṣṭyā।
jñātvā svamātmānamakhaṇḍabodhaṁ
tebhyo vimuktaḥ svayameva śāmyati॥ 352॥

352. The wise man, discriminating thus the real and the unreal, ascertaining the Truth through his illuminative insight, and realising his own Self which is Knowledge Absolute, gets rid of the obstructions and directly attains Peace.

ajñānahṛdayagrantherniḥśeṣavilayastadā।
samādhināvikalpena yadādvaitātmadarśanam॥ 353॥

353. When the Ātman, the One without a second, is realised by means of the Nirvikalpa Samadhi, then the heart’s knot of ignorance is totally destroyed.

tvamahamidamitīyaṁ kalpanā buddhidoṣāt
prabhavati paramātmanyadvaye nirviśeṣe।
pravilasati samādhāvasya sarvo vikalpo
vilayanamupagacchedvastutattvāvadhṛtyā॥ 354॥

354. Such imaginations as "thou", "I" or "this" take place through the defects of the Buddhi. But when the Paramātman, the Absolute, the One without a second, manifests Itself in Samadhi, all such imaginations are dissolved for the aspirant, through the realisation of the truth of Brahman.

śānto dāntaḥ paramuparataḥ kṣāntiyuktaḥ samādhiṁ
kurvannityaṁ kalayati yatiḥ svasya sarvātmabhāvam।
tenāvidyātimirajanitānsādhu dagdhvā vikalpān
brahmākṛtyā nivasati sukhaṁ niṣkriyo nirvikalpaḥ॥ 355॥

355. The Sannyasin, calm, self-controlled, perfectly retiring from the sense-world, forbearing, and devoting himself to the practice of Samadhi, always reflects on his own self being the Self of the whole universe. Destroying completely by this means the imaginations which are due to the gloom of ignorance, he lives blissfully as Brahman, free from action and the oscillations of the mind.

samāhitā ye pravilāpya bāhyaṁ
śrotrādi cetaḥ svamahaṁ cidātmani।
ta eva muktā bhavapāśabandhaiḥ
nānye tu pārokṣyakathābhidhāyinaḥ॥ 356॥

356. Those alone are free from the bondage of transmigration who, attaining Samadhi, have merged the objective world, the sense-organs, the mind, nay, the very ego, in the Ātman, the Knowledge Absolute – and none else, who but dabble in second-hand talks.

upādhibhedātsvayameva bhidyate
copādhyapohe svayameva kevalaḥ।
tasmādupādhervilayāya vidvān
vasetsadākalpasamādhiniṣṭhayā॥ 357॥

357. Through the diversity of the supervening conditions (Upadhis), a man is apt to think of himself as also full of diversity; but with the removal of these he is again his own Self, the immutable. Therefore the wise man should ever devote himself to the practice of Nirvikalpa Samadhi, for the dissolution of the Upadhis.

sati sakto naro yāti sadbhāvaṁ hyekaniṣṭhayā।
kīṭako bhramaraṁ dhyāyan bhramaratvāya kalpate॥ 358॥

358. The man who is attached to the Real becomes Real, through his one-pointed devotion. Just as the cockroach thinking intently on the Bhramara is transformed into a Bhramara.

kriyāntarāsaktimapāsya kīṭako
dhyāyannalitvaṁ hyalibhāvamṛcchati।
tathaiva yogī paramātmatattvaṁ
dhyātvā samāyāti tadekaniṣṭhayā॥ 359॥

359. Just as the cockroach, giving up the attachment to all other actions, thinks intently on the Bhramara and becomes transformed into that worm, exactly in the same manner the Yogi, meditating on the truth of the Paramātman, attains to It through his one- pointed devotion to that.

atīva sūkṣmaṁ paramātmatattvaṁ
na sthūladṛṣṭyā pratipattumarhati।
samādhinātyantasusūkṣmavṛtyā
jñātavyamāryairatiśuddhabuddhibhiḥ॥ 360॥

360. The truth of the Paramātman is extremely subtle, and cannot be reached by the gross outgoing tendency of the mind. It is only accessible to noble souls with perfectly pure minds, by means of Samadhi brought on by an extraordinary fineness of the mental state.

yathā suvarṇaṁ puṭapākaśodhitaṁ
tyaktvā malaṁ svātmaguṇaṁ samṛcchati।
tathā manaḥ sattvarajastamomalaṁ
dhyānena santyajya sameti tattvam॥ 361॥

361. As gold purified by thorough heating on the fire gives up its impurities and attains to its own lustre, so the mind, through meditation, gives up its impurities of Sattva, Rajas and Tamas, and attains to the reality of Brahman.

nirantarābhyāsavaśāttaditthaṁ
pakvaṁ mano brahmaṇi līyate yadā।
tadā samādhiḥ savikalpavarjitaḥ
svato'dvayānandarasānubhāvakaḥ॥ 362॥

 362. When the mind, thus purified by constant practice, is merged in Brahman, then Samadhi passes on from the Savikalpa to the Nirvikalpa stage, and leads directly to the realisation of the Bliss of Brahman, the One without a second.

samādhinānena samastavāsanā
granthervināśo'khilakarmanāśaḥ।
antarbahiḥ sarvata eva sarvadā
svarūpavisphūrtirayatnataḥ syāt॥ 363॥

363. By this Samadhi are destroyed all desires which are like knots, all work is at an end, and inside and out there takes place everywhere and always the spontaneous manifestation of one’s real nature.

śruteḥ śataguṇaṁ vidyānmananaṁ mananādapi।
nidiṁdhyāsaṁ lakṣaguṇamanantaṁ nirvikalpakam॥ 364॥

364. Reflection should be considered a hundred times superior to hearing, and meditation a hundred thousand times superior even to reflection, but the Nirvikalpa Samadhi is infinite in its results.

nirvikalpakasamādhinā sphuṭaṁ
brahmatattvamavagamyate dhruvam।
nānyathā calatayā manogateḥ
pratyayāntaravimiśritaṁ bhavet॥ 365॥

365. By the Nirvikalpa Samadhi the truth of Brahman is clearly and definitely realised, but not otherwise, for then the mind, being unstable by nature, is apt to be mixed up with other perceptions.

ataḥ samādhatsva yatendriyaḥ san
nirantaraṁ śāntamanāḥ pratīci।
vidhvaṁsaya dhvāntamanādyavidyayā
kṛtaṁ sadekatvavilokanena॥ 366॥

366. Hence with the mind calm and the senses controlled always drown the mind in the Supreme Self that is within, and through the realisation of thy identity with that Reality destroy the darkness created by Nescience, which is without beginning.

yogasya prathamadvāraṁ vāṅnirodho'parigrahaḥ।
nirāśā ca nirīhā ca nityamekāntaśīlatā॥ 367॥

367. The first steps to Yoga are control of speech, non-receiving of gifts, entertaining of no expectations, freedom from activity, and always living in a retired place.

ekāntasthitirindriyoparamaṇe henurdamaścetasaḥ
saṁrodhe karaṇaṁ śamena vilayaṁ yāyādahaṁvāsanā।
tenānandarasānubhūtiracalā brāhmī sadā yoginaḥ
tasmāccittanirodha eva satataṁ kāryaḥ prayatno muneḥ॥ 368॥

368. Living in a retired place serves to control the sense-organs, control of the senses helps to control the mind, through control of the mind egoism is destroyed; and this again gives the Yogi an unbroken realisation of the Bliss of Brahman. Therefore the man of reflection should always strive only to control the mind.

vācaṁ niyacchātmani taṁ niyaccha
buddhau dhiyaṁ yaccha ca buddhisākṣiṇi।
taṁ cāpi pūrṇātmani nirvikalpe
vilāpya śāntiṁ paramāṁ bhajasva॥ 369॥

369. Restrain speech in the Manas, and restrain Manas in the Buddhi; this again restrain in the witness of Buddhi, and merging that also in the Infinite Absolute Self, attain to supreme Peace.

dehaprāṇendriyamanobuddhyādibhirupādhibhiḥ।
yairyairvṛtteḥsamāyogastatadbhāvo'sya yoginaḥ॥ 370॥

370. The body, Prāṇas, organs, manas, Buddhi and the rest – with whichever of these supervening adjuncts the mind is associated, the Yogi is transformed, as it were, into that.

tannivṛttyā muneḥ samyaksarvoparamaṇaṁ sukham।
saṁdṛśyate sadānandarasānubhavaviplavaḥ॥ 371॥

371. When this is stopped, the man of reflection is found to be easily detached from everything, and to get the experience of an abundance of everlasting Bliss.

antastyāgo bahistyāgo viraktasyaiva yujyate।
tyajatyantarbahiḥsaṅgaṁ viraktastu mumukṣayā॥ 372॥

372. It is the man of dispassion (Vairāgya) who is fit for this internal as well as external renunciation; for the dispassionate man, out of the desire to be free, relinquishes both internal and external attachment.

bahistu viṣayaiḥ saṅgaṁ tathāntarahamādibhiḥ।
virakta eva śaknoti tyaktuṁ brahmaṇi niṣṭhitaḥ॥ 373॥

373. It is only the dispassionate man who, being thoroughly grounded in Brahman, can give up the external attachment to the sense-objects and the internal attachment for egoism etc.

vairāgyabodhau puruṣasya pakṣivat
pakṣau vijānīhi vicakṣaṇa tvam।
vimuktisaudhāgralatādhirohaṇaṁ
tābhyāṁ vinā nānyatareṇa sidhyati॥ 374॥

374. Know, O wise man, dispassion and discrimination to be like the two wings of a bird in the case of an aspirant. Unless both are there, none can, with the help of either  one, reach the creeper of Liberation that grows, as it were, on the top of an edifice.

atyantavairāgyavataḥ samādhiḥ
samāhitasyaiva dṛḍhaprabodhaḥ।
prabuddhatattvasya hi bandhamuktiḥ
muktātmano nityasukhānubhūtiḥ॥ 375॥

375. The extremely dispassionate man alone has Samadhi, and the man of Samadhi alone gets steady realisation; the man who has realised the Truth is alone free from bondage, and the free soul only experiences eternal Bliss.

vairāgyānna paraṁ sukhasya janakaṁ paśyāmi vaśyātmanaḥ
taccecchuddhatarātmabodhasahitaṁ svārājyasāmrājyadhuk।
etaddvāramajasramuktiyuvateryasmāttvamasmātparaṁ
sarvatrāspṛhayā sadātmani sadā prajñāṁ kuru śreyase॥ 376॥

376. For the man of self-control I do not find any better instrument of happiness than dispassion, and if that is coupled with a highly pure realisation of the Self, it conduces to the suzerainty of absolute Independence; and since this is the gateway to the damsel of everlasting liberation, therefore for thy welfare, be dispassionate both internally and externally, and always fix thy mind on the eternal Self.

āśāṁ chinddhi viṣopameṣu viṣayeṣveṣaiva mṛtyoḥ kṛtis
tyaktvā jātikulāśrameṣvabhimatiṁ muñcātidūrātkriyāḥ।
dehādāvasati tyajātmadhiṣaṇāṁ prajñāṁ kuruṣvātmani
tvaṁ draṣṭāsyamano'si nirdvayaparaṁ brahmāsi yadvastutaḥ॥ 377॥

377. Sever thy craving for the sense-objects, which are like poison, for it is the very image of death, and giving up thy pride of caste, family and order of life, fling actions to a distance. Give up thy identification with such unreal things as the body, and fix thy mind on the Ātman. For thou art really the Witness, Brahman, unshackled by the mind, the One without a second, and Supreme.

lakṣye brahmaṇi mānasaṁ dṛḍhataraṁ saṁsthāpya bāhyendriyaṁ
svasthāne viniveśya niścalatanuścopekṣya dehasthitim।
brahmātmaikyamupetya tanMāyātayā cākhaṇḍavṛttyāniśaṁ
brahmānandarasaṁ pibātmani mudā śūnyaiḥ kimanyairbhṛśam॥ 378॥

378. Fixing the mind firmly on the Ideal, Brahman, and restraining the external organs in their respective centres; with the body held steady and taking no thought for its maintenance; attaining identity with Brahman and being one with It – always drink joyfully of the Bliss of Brahman in thy own Self, without a break. What is the use of other things which are entirely hollow?

anātmacintanaṁ tyaktvā kaśmalaṁ duḥkhakāraṇam।
cintayātmānamānandarūpaṁ yanmuktikāraṇam॥ 379॥

379. Giving up the thought of the non-Self which is evil and productive of misery, think of the Self, the Bliss Absolute, which conduces to Liberation.

eṣa svayaṁjyotiraśeṣasākṣī
vijñānakośo vilasatyajasram।
lakṣyaṁ vidhāyainamasadvilakṣaṇam
akhaṇḍavṛttyātmatayānubhāvaya॥ 380॥

380. Here shines eternally the Ātman, the Self-effulgent Witness of everything, which has the Buddhi for Its seat. Making this Ātman which is distinct from the unreal, the goal, meditate on It as thy own Self, excluding all other thought.

etamacchīnnayā vṛttyā pratyayāntaraśūnyayā।
ullekhayanvijānīyātsvasvarūpatayā sphuṭam॥ 381॥

381. Reflecting on this Ātman continuously and without any foreign thought intervening, one must distinctly realise It to be one’s real Self.

atrātmatvaṁ dṛḍhīkurvannahamādiṣu saṁtyajan।
udāsīnatayā teṣu tiṣṭhetsphuṭaghaṭādivat॥ 382॥

382. Strengthening one’s identification with This, and giving up that with egoism and the rest, one must live without any concern for them, as if they were trifling things, like a cracked jar or the like.

viśuddhamantaḥkaraṇaṁ svarūpe
niveśya sākṣiṇyavabodhamātre।
śanaiḥ śanairniścalatāmupānayan
pūrṇaṁ svamevānuvilokayettataḥ॥ 383॥

383. Fixing the purified mind in the Self, the Witness, the Knowledge Absolute, and slowly making it still, one must then realise one’s own infinite Self.

dehendriyaprāṇamano'hamādibhiḥ
svājñānakḷptairakhilairupādhibhiḥ।
vimuktamātmānamakhaṇḍarūpaṁ
pūrṇaṁ mahākāśamivāvalokayet॥ 384॥

384. One should behold the Ātman, the Indivisible and Infinite, free from all limiting adjuncts such as the body, organs, Prāṇas, Manas and egoism, which are creations of one’s own ignorance – like the infinite sky.

ghaṭakalaśakusūlasūcimukhyaiḥ
gaganamupādhiśatairvimuktamekam।
bhavati na vividhaṁ tathaiva śuddhaṁ
paramahamādivimuktamekameva॥ 385॥

385. The sky, divested of the hundreds of limiting adjuncts such as a jar, a pitcher, a receptacle for grains or a needle, is one, and not diverse; exactly in a similar way the pure Brahman, when divested of egoism etc., is verily One.

brahmādistambaparyantā mṛṣāmātrā upādhayaḥ।
tataḥ pūrṇaṁ svamātmānaṁ paśyedekātmanā sthitam॥ 386॥

386. The limiting adjuncts from Brahma down to a clump of grass are all wholly unreal. Therefore one should realise one’s own Infinite Self as the only Principle.

yatra bhrāntyā kalpitaṁ tadviveke
tattanmātraṁ naiva tasmādvibhinnam।
bhrānternāśe bhāti dṛṣṭāhitattvaṁ
rajjustadvadviśvamātmasvarūpam॥ 387॥

387. That in which something is imagined to exist through error, is, when rightly discriminated, that thing itself, and not distinct from it. When the error is gone, the reality about the snake falsely perceived becomes the rope. Similarly the universe is in reality the Ātman.

svayaṁ brahmā svayaṁ viṣṇuḥ svayamindraḥ svayaṁ śivaḥ।
svayaṁ viśvamidaṁ sarvaṁ svasmādanyanna kiṁcana॥ 388॥

388. The Self is Brahma, the Self is Vishnu, the Self is Indra, the Self is Shiva; the Self is all this universe. Nothing exists except the Self.

antaḥ svayaṁ cāpi bahiḥ svayaṁ ca
svayaṁ purastātsvayameva paścāt।
svayaṁ hyāvācyāṁ svayamapyudīcyāṁ
tathopariṣṭātsvayamapyadhastāt॥ 389॥

389. The Self is within, and the Self is without; the Self is before and the Self is behind; the Self is in the south, and the Self is in the north; the Self likewise is above as also below.

taraṅgaphenabhramabudbudādi
sarvaṁ svarūpeṇa jalaṁ yathā tathā।
cideva dehādyahamantametat
sarvaṁ cidevaikarasaṁ viśuddham॥ 390॥

390. As the wave, the foam, the whirlpool, the bubble, etc., are all in essence but water, similarly the Chit (Knowledge Absolute) is all this, from the body up to egoism. Everything is verily the Chit, homogeneous and pure.

sadevedaṁ sarvaṁ jagadavagataṁ vāṅmanasayoḥ
sato'nyannāstyeva prakṛtiparasīmni sthitavataḥ।
pṛthakkiṁ mṛtsnāyāḥ kalaśaghaṭakumbhādyavagataṁ
vadatyeṣa bhrāntastvamahamiti māyāmadirayā॥ 391॥

391. All this universe known through speech and mind is nothing but Brahman; there is nothing besides Brahman, which exists beyond the utmost range of the Prakriti. Are the pitcher, jug, jar, etc., known to be distinct from the clay of which they are composed? It is the deluded man who talks of "thou" and "I", as an effect of the wine of Māyā.

kriyāsamabhihāreṇa yatra nānyaditi śrutiḥ।
bravīti dvaitarāhityaṁ mithyādhyāsanivṛttaye॥ 392॥

392. The Śruti, in the passage, "Where one sees nothing else", etc., declares by an accumulation of verbs the absence of duality, in order to remove the false superimpositions.

ākāśavannirmalanirvikalpaṁ
niḥsīmaniḥspandananirvikāram।
antarbahiḥśūnyamananyamadvayaṁ
svayaṁ paraṁ brahma kimasti bodhyam॥ 393॥

393. The Supreme Brahman is, like the sky, pure, absolute, infinite, motionless and changeless, devoid of interior or exterior, the One Existence, without a second, and is one’s own Self. Is there any other object of knowledge?

vaktavyaṁ kimu vidyate'tra bahudhā brahmaiva jīvaḥ svayaṁ
brahmaitajjagadātataṁ nu sakalaṁ brahmādvitīyaṁ śrutiḥ।
brahmaivāhamiti prabuddhamatayaḥ saṁtyaktabāhyāḥ sphuṭaṁ
brahmībhūya vasanti santatacidānandātmanaitaddhruvam॥ 394॥

394. What is the use of dilating on this subject? The Jīva is no other than Brahman; this whole extended universe is Brahman Itself; the Śruti inculcates the Brahman without a second; and it is an indubitable fact that people of enlightened minds who know their identity with Brahman and have given up their connection with the objective world, live palpably unifold with Brahman as Eternal Knowledge and Bliss.

jahi malaMāyākośe'haṁdhiyotthāpitāśāṁ
prasabhamanilakalpe liṅgadehe'pi paścāt।
nigamagaditakīrtiṁ nityamānandamūrtiṁ
svayamiti paricīya brahmarūpeṇa tiṣṭha॥ 395॥

395. (First) destroy the hopes raised by egoism in this filthy gross body, then do the same forcibly with the air-like subtle body; and realising Brahman, the embodiment of eternal Bliss – whose glories the Scriptures proclaim – as thy own Self, live as Brahman.

śavākāraṁ yāvadbhajati manujastāvadaśuciḥ
parebhyaḥ syātkleśo jananamaraṇavyādhinilayaḥ।
yadātmānaṁ śuddhaṁ kalayati śivākāramacalam
tadā tebhyo mukto bhavati hi tadāha śrutirapi॥ 396॥

396. So long as man has any regard for this corpse-like body, he is impure, and suffers from his enemies as also from birth, death and disease; but when he thinks of himself as pure, as the essence of good and immovable, he assuredly becomes free from them; the Śrutis also say this.

svātmanyāropitāśeṣābhāsarvastunirāsataḥ।
svayameva paraṁ brahma pūrṇamadvayamakriyam॥ 397॥

397. By the elimination of all apparent existences superimposed on the soul, the supreme Brahman, Infinite, the One without a second and beyond action, remains as Itself.

samāhitāyāṁ sati cittavṛttau
parātmani brahmaṇi nirvikalpe।
na dṛśyate kaścidayaṁ vikalpaḥ
prajalpamātraḥ pariśiṣyate yataḥ॥ 398॥

 398. When the mind-functions are merged in the Paramātman, the Brahman, the Absolute, none of this phenomenal world is seen, whence it is reduced to mere talk.

asatkalpo vikalpo'yaṁ viśvamityekavastuni।
nirvikāre nirākāre nirviśeṣe bhidā kutaḥ॥ 399॥

399. In the One Entity (Brahman) the conception of the universe is a mere phantom. Whence can there be any diversity in That which is changeless, formless and Absolute?

draṣṭudarśanadṛśyādibhāvaśūnyaikavastuni।
nirvikāre nirākāre nirviśeṣe bhidā kutaḥ॥ 400॥

400. In the One Entity devoid of the concepts of seer, seeing and seen – which is changeless, formless and Absolute – whence can there be any diversity?