Vivekachudamani: The Crest-Jewel of Discrimination | 401-450
nirvikāre nirākāre nirviśeṣe bhidā kutaḥ॥ 401॥
401. In the One Entity which is changeless, formless and Absolute, and which is perfectly all-pervading and motionless like the ocean after the dissolution of the universe, whence can there be any diversity?
tejasīva tamo yatra pralīnaṁ bhrāntikāraṇam।
advitīye pare tattve nirviśeṣe bhidā kutaḥ॥ 402॥
402. Where the root of delusion is dissolved like darkness in light – in the supreme Reality, the One without a second, the Absolute – whence can there be any diversity?
ekātmake pare tattve bhedavārtā kathaṁ vaset।
suṣuptau sukhamātrāyāṁ bhedaḥ kenāvalokitaḥ॥ 403॥
403. How can the talk of diversity apply to the Supreme Reality which is one and homogeneous? Who has ever observed diversity in the unmixed bliss of the state of profound sleep?
na hyasti viśvaṁ paratattvabodhāt
sadātmani brahmaṇi nirvikalpe।
kālatraye nāpyahirīkṣito guṇe
na hyambubindurmṛgatṛṣṇikāyām॥ 404॥
404. Even before the realisation of the highest Truth, the universe does not exist in the Absolute Brahman, the Essence of Existence. In none of the three states of time is the snake ever observed in the rope, nor a drop of water in the mirage.
māyāmātramidaṁ dvaitamadvaitaṁ paramārthataḥ।
iti brūte śrutiḥ sākṣātsuṣuptāvanubhūyate॥ 405॥
405. The Śrutis themselves declare that this dualistic universe is but a delusion from the standpoint of Absolute Truth. This is also experienced in the state of dreamless sleep.
paṇḍitai rajjusarpādau vikalpo bhrāntijīvanaḥ॥ 406॥
406. That which is superimposed upon something else is observed by the wise to be identical with the substratum, as in the case of the rope appearing as the snake. The apparent difference depends solely on error.
cittamūlo vikalpo'yaṁ cittābhāve na kaścana।
ataścittaṁ samādhehi pratyagrūpe parātmani॥ 407॥
407. This apparent universe has its root in the mind, and never persists after the mind is annihilated. Therefore dissolve the mind by concentrating it on the Supreme Self, which is thy inmost Essence.
kimapi satatabodhaṁ kevalānandarūpaṁ
nirupamamativelaṁ nityamuktaṁ nirīham।
niravadhigaganābhaṁ niṣkalaṁ nirvikalpaṁ
hṛdi kalayati vidvān brahma pūrṇaṁ samādhau॥ 408॥
408. The wise man realises in his heart, through Samadhi, the Infinite Brahman, which is something of the nature of eternal Knowledge and absolute Bliss, which has no exemplar, which transcends all limitations, is ever free and without activity, and which is like the limitless sky, indivisible and absolute.
samarasamasamānaṁ mānasaṁ bandhadūram।
hṛdi kalayati vidvān brahma pūrṇaṁ samādhau॥ 409॥
409. The wise man realises in his heart, through Samadhi, the Infinite Brahman, which is devoid of the ideas of cause and effect, which is the Reality beyond all imaginations, homogeneous, matchless, beyond the range of proofs, established by the pronouncements of the Vedas, and ever familiar to us as the sense of the ego.
śamitaguṇavikāraṁ śāśvataṁ śāntamekaṁ
hṛdi kalayati vidvān brahma pūrṇaṁ samādhau॥ 410॥
410. The wise man realises in his heart, through Samadhi, the Infinite Brahman, which is undecaying and immortal, the positive Entity which precludes all negations, which resembles the placid ocean and is without a name, in which there are neither merits nor demerits, and which is eternal, pacified and One.
vicchinddhi bandhaṁ bhavagandhagandhitaṁ
yatnena puṁstvaṁ saphalīkuruṣva॥ 411.
411. With the mind restrained in Samadhi, behold in thy self the Ātman, of infinite glory, cut off thy bondage strengthened by the impressions of previous births, and carefully attain the consummation of thy birth as a human being.
bhāvayātmānamātmasthaṁ na bhūyaḥ kalpase'dhvane॥ 412॥
412. Meditate on the Ātman, which resides in thee, which is devoid of all limiting adjuncts, the Existence-Knowledge-Bliss Absolute, the One without a second, and thou shalt no more come under the round of births and deaths.
chāyeva puṁsaḥ paridṛśyamān
punarna saṁdhatta idaṁ mahātmā॥ 413॥
413. After the body has once been cast off to a distance like a corpse, the sage never more attaches himself to it, though it is visible as an appearance, like the shadow of a man, owing to the experience of the effects of past deeds.
tyaja jaḍamalarūpopādhimetaṁ sudūre।
atha punarapi naiṣa smaryatāṁ vāntavastu
smaraṇaviṣayabhūtaṁ palpate kutsanāya॥ 414॥
414. Realising the Ātman, the eternal, pure Knowledge and Bliss, throw far away this limitation of a body, which is inert and filthy by nature. Then remember it no more, for something that has been vomited excites but disgust when called in memory.
sadātmani brahmaṇi nirvikalpe।
tataḥ svayaṁ nityaviśuddhabodhā
nandātmanā tiṣṭhati vidvariṣṭhaḥ॥ 415॥
415. Burning all this, with its very root, in the fire of Brahman, the Eternal and Absolute Self, the truly wise man thereafter remains alone, as the Ātman, the eternal, pure Knowledge and Bliss.
prayātu vā tiṣṭhatu goriva srak।
na tatpunaḥ paśyati tattvavettā
(ā)nandātmani brahmaṇi līnavṛttiḥ॥ 416॥
416. The knower of Truth does no more care whether this body, spun out by the threads of Prārabdha work, falls or remains – like the garland on a cow – for his mind-functions are at rest in the Brahman, the Essence of Bliss.
akhaṇḍānandamātmānaṁ vijñāya svasvarūpataḥ।
kimicchan kasya vā hetordehaṁ puṣṇāti tattvavit॥ 417॥
417. Realising the Ātman, the Infinite Bliss, as his very Self, with what object, or for whom, should the knower of Truth cherish the body.
saṁsiddhasya phalaṁ tvetajjīvanmuktasya yoginaḥ।
bahirantaḥ sadānandarasāsvādanamātmani॥ 418॥
418. The Yogi who has attained perfection and is liberated-in-life gets this as result – he enjoys eternal Bliss in his mind, internally as well as externally.
vairāgyasya phalaṁ bodho bodhasyoparatiḥ phalam।
svānandānubhavācchāntireṣaivoparateḥ phalam॥ 419॥
419. The result of dispassion is knowledge, that of Knowledge is withdrawal from sense-pleasures, which leads to the experience of the Bliss of the Self, whence follows Peace.
yadyuttarottarābhāvaḥ pūrvapūrvantu niṣphalam।
nivṛttiḥ paramā tṛptirānando'nupamaḥ svataḥ॥ 420॥
420. If there is an absence of the succeeding stages, the preceding ones are futile. (When the series is perfect) the cessation of the objective world, extreme satisfaction, and matchless bliss follow as a matter of course.
dṛṣṭaduḥkheṣvanudvego vidyāyāḥ prastutaṁ phalam।
yatkṛtaṁ bhrāntivelāyāṁ nānā karma jugupsitam
paścānnaro vivekena tatkathaṁ kartumarhati॥ 421॥
421. Being unruffled by earthly troubles is the result in question of knowledge. How can a man who did various loathsome deeds during the state of delusion, commit the same afterwards, possessed of discrimination?
vidyāphalaṁ syādasato nivṛttiḥ
nocedvidāṁ dṛṣṭaphalaṁ kimasmāt॥ 422॥
422. The result of knowledge should be the turning away from unreal things, while attachment to these is the result of ignorance. This is observed in the case of one who knows a mirage and things of that sort, and one who does not. Otherwise, what other tangible result do the knowers of Brahman obtain?
anicchorviṣayaḥ kiṁ nu pravṛtteḥ kāraṇaṁ svataḥ॥ 423॥
423. If the heart’s knot of ignorance is totally destroyed, what natural cause can there be for inducing such a man to selfish action, for he is averse to sense-pleasures?
vāsanānudayo bhogye vairāgasya tadāvadhiḥ।
ahaṁbhāvodayābhāvo bodhasya paramāvadhiḥ
līnavṛttairanutpattirmaryādoparatestu sā॥ 424॥
424. When the sense-objects excite no more desire, then is the culmination of dispassion. The extreme perfection of knowledge is the absence of any impulsion of the egoistic idea. And the limit of self-withdrawal is reached when the mind-functions that have been merged, appear no more.
brahmākāratayā sadā sthitatayā nirmuktabāhyārthadhīr
svapnālokitalokavajjagadidaṁ paśyan kvacillabdhadhīr
āste kaścidanantapuṇyaphalabhugdhanyaḥ sa mānyo bhuvi॥ 425॥
425. Freed from all sense of reality of the external sense-objects on account of his always remaining merged in Brahman; only seeming to enjoy such sense-objects as are offered by others, like one sleepy, or like a child; beholding this world as one seen in dreams, and having cognition of it at chance moments – rare indeed is such a man, the enjoyer of the fruits of endless merit, and he alone is blessed and esteemed on earth.
sthitaprajño yatirayaṁ yaḥ sadānandamaśnute।
brahmaṇyeva vilīnātmā nirvikāro viniṣkriyaḥ॥ 426॥
426. That Sannyasin has got a steady illumination who, having his soul wholly merged in Brahman, enjoys eternal bliss, is changeless and free from activity.
nirvikalpā ca cinmātrā vṛttiḥ prajñeti kathyate
susthitāsau bhavedyasya sthitaprajñaḥ sa ucyate॥ 427॥
427. That kind of mental function which cognises only the identity of the Self and Brahman, purified of all adjuncts, which is free from duality, and which concerns itself only with Pure Intelligence, is called illumination. He who has this perfectly steady is called a man of steady illumination.
yasya sthitā bhavetprajñā yasyānando nirantaraḥ।
prapañco vismṛtaprāyaḥ sa jīvanmukta iṣyate॥ 428॥
428. He whose illumination is steady, who has constant bliss, and who has almost forgotten the phenomenal universe, is accepted as a man liberated in this very life.
līnadhīrapi jāgarti jāgraddharmavivarjitaḥ।
bodho nirvāsano yasya sa jīvanmukta iṣyate॥ 429॥
429. He who, even having his mind merged in Brahman, is nevertheless quite alert, but free at the same time from the characteristics of the waking state, and whose realisation is free from desires, is accepted as a man liberated-in-life.
śāntasaṁsārakalanaḥ kalāvānapi niṣkalaḥ।
yasya cittaṁ viniścintaṁ sa jīvanmukta iṣyate॥ 430॥
430. He whose cares about the phenomenal state have been appeased, who, though possessed of a body consisting of parts, is yet devoid of parts, and whose mind is free from anxiety, is accepted as a man liberated-in-life.
ahantāmamatābhāvo jīvanmuktasya lakṣaṇam॥ 431॥
431. The absence of the ideas of "I" and "mine" even in this existing body which follows as a shadow, is a characteristic of one liberated-in-life.
audāsīnyamapi prāptaṁ jīvanmuktasya lakṣaṇam॥ 432॥
432. Not dwelling on enjoyments of the past, taking no thought for the future and looking with indifference upon the present, are characteristics of one liberated-in-life.
sarvatra samadarśitvaṁ jīvanmuktasya lakṣaṇam॥ 433॥
433. Looking everywhere with an eye of equality in this world, full of elements possessing merits and demerits, and distinct by nature from one another, is a characteristic of one liberated-in-life.
ubhayatrāvikāritvaṁ jīvanmuktasya lakṣaṇam॥ 434॥
434. When things pleasant or painful present themselves, to remain unruffled in mind in both cases, through the sameness of attitude, is a characteristic of one liberated-in-life.
antarbahiravijñānaṁ jīvanmuktasya lakṣaṇam॥ 435॥
435. The absence of all ideas of interior or exterior in the case of a Sannyasin, owing to his mind being engrossed in tasting the bliss of Brahman, is a characteristic of one liberated-in-life.
dehendriyādau kartavye mamāhaṁbhāvavarjitaḥ।
audāsīnyena yastiṣṭhetsa jīvanmuktalakṣaṇaḥ॥ 436॥
436. He who lives unconcerned, devoid of all ideas of "I" and "mine" with regard to the body, organs, etc., as well as to his duties, is known as a man liberated-in-life.
vijñāta ātmano yasya brahmabhāvaḥ śruterbalāt।
bhavabandhavinirmuktaḥ sa jīvanmuktalakṣaṇaḥ॥ 437॥
437. He who has realised his Brahmanhood aided by the Scriptures, and is free from the bondage of transmigration, is known as a man liberated-in-life.
yasya no bhavataḥ kvāpi sa jīvanmukta iṣyate॥ 438॥
438. He who never has the idea of "I" with regard to the body, organs, etc., nor that of "it" in respect of things other than these, is accepted as one liberated-in-life.
na pratyagbrahmaṇorbhedaṁ kadāpi brahmasargayoḥ।
prajñayā yo vijāniti sa jīvanmuktalakṣaṇaḥ॥ 439॥
439. He who through his illumination never differentiates the Jiva and Brahman, nor the universe and Brahman, is known as a man liberated-in-life.
sādhubhiḥ pūjyamāne'smin pīḍyamāne'pi durjanaiḥ।
samabhāvo bhavedyasya sa jīvanmuktalakṣaṇaḥ॥ 440॥
440. He who feels just the same when his body is either worshipped by the good or tormented by the wicked, is known as a man liberated-in-life.
yatra praviṣṭā viṣayāḥ pareritā
nadīpravāhā iva vārirāśau।
linanti sanmātratayā na vikriyāṁ
utpādayantyeṣa yatirvimuktaḥ॥ 441॥
441. The Sannyasin in whom the sense-objects directed by others are engulfed like flowing rivers in the sea and produce no change, owing to his identity with the Existence Absolute, is indeed liberated.
vijñātabrahmatattvasya yathāpūrvaṁ na saṁsṛtiḥ।
asti cenna sa vijñātabrahmabhāvo bahirmukhaḥ॥ 442॥
442. For one who has realised the Truth of Brahman, there is no more attachment to the sense-objects as before: If there is, that man has not realised his identity with Brahman, but is one whose senses are outgoing in their tendency.
prācīnavāsanāvegādasau saṁsaratīti cet।
na sadekatvavijñānānmandī bhavati vāsanā॥ 443॥
443. If it be urged that he is still attached to the sense-objects through the momentum of his old desires, the reply is – no, for desires get weakened through the realisation of one’s identity with Brahman.
atyantakāmukasyāpi vṛttiḥ kuṇṭhati mātari।
tathaiva brahmaṇi jñāte pūrṇānande manīṣiṇaḥ॥ 444॥
444. The propensities of even a confirmed libertine are checked in the presence of his mother; just so, when Brahman, the Bliss Absolute, has been realised, the man of realisation has no longer any worldly tendency.
nididhyāsanaśīlasya bāhyapratyaya īkṣyate।
bravīti śrutiretasya prārabdhaṁ phaladarśanāt॥ 445॥
445. One who is constantly practising meditation is observed to have external perceptions. The Śrutis mention Prārabdha work in the case of such a man, and we can infer this from results actually seen.
phalodayaḥ kriyāpūrvo niṣkriyo na hi kutracit॥ 446॥
446. Prārabdha work is acknowledged to persist so long as there is the perception of happiness and the like. Every result is preceded by an action, and nowhere is it seen to accrue independently of action.
ahaṁ brahmeti vijñānātkalpakoṭiśatārjitam।
sañcitaṁ vilayaṁ yāti prabodhātsvapnakarmavat॥ 447॥
447. Through the realisation of one’s identity with Brahman, all the accumulated actions of a hundred crore of cycles come to nought, like the actions of dream-state on awakening.
yatkṛtaṁ svapnavelāyāṁ puṇyaṁ vā pāpamulbaṇam।
suptotthitasya kiṁ tatsyātsvargāya narakāya vā॥ 448॥
448. Can the good actions or dreadful sins that a man fancies himself doing in the dream-state, lead him to heaven or hell after he has awakened from sleep?
svamasaṅgamudāsīnaṁ parijñāya nabho yathā।
na śliṣyati ca yatkiṁcitkadācidbhāvikarmabhiḥ॥ 449॥
449. Realising the Ātman, which is unattached and indifferent like the sky, the aspirant is never touched in the least by actions yet to be done.
na nabho ghaṭayogena surāgandhena lipyate।
tathātmopādhiyogena taddharmairnaiva lipyate॥ 450॥
450. The sky is not affected by the smell of liquor merely through its connection with the jar; similarly, the Ātman is not, through Its connection with the limitations, affected by the properties thereof.