Vivekachudamani: The Crest-Jewel of Discrimination | 451-500

jñānodayātpurārabdhaṁ karmajñānānna naśyati।
adatvā svaphalaṁ lakṣyamuddiśyotsṛṣṭabāṇavat॥ 451॥

451. The work which has fashioned this body prior to the dawning of knowledge, is not destroyed by that knowledge without yielding its fruits, like the arrow shot at an object.

vyāghrabuddhyā vinirmukto bāṇaḥ paścāttu gomatau।
na tiṣṭhati chinatyeva lakṣyaṁ vegena nirbharam॥ 452॥

452. The arrow which is shot at an object with the idea that it is a tiger, does not, when that object is perceived to be a cow, check itself, but pierces the object with full force.

prābdhaṁ balavattaraṁ khalu vidāṁ bhogena tasya kṣayaḥ
samyagjñānahutāśanena vilayaḥ prākṣaṁcitāgāminām।
brahmātmaikyamavekṣya tanMāyātayā ye sarvadā saṁsthitāḥ
teṣāṁ tattritayaṁ nahi kvacidapi brahmaiva te nirguṇam॥ 453॥

453. Prārabdha work is certainly very strong for the man of realisation, and is spent only by the actual experience of its fruit; while the actions previously accumulated and those yet to come are destroyed by the fire of perfect knowledge. But none of the three at all affects those who, realising their identity with Brahman, are always living absorbed in that idea. They are verily the transcendent Brahman.

upādhitādātmyavihīnakevala
brahmātmanaivātmani tiṣṭhato muneḥ।
prārabdhasadbhāvakathā na yuktā
svapnārthasaṁbandhakatheva jāgrataḥ॥ 454॥

454. For the sage who lives in his own Self as Brahman, the One without a second, devoid of identification with the limiting adjuncts, the question of the existence of Prārabdha work is meaningless, like the question of a man who has awakened from sleep having any connection with the objects seen in the dream-state.

na hi prabuddhaḥ pratibhāsadehe
dehopayoginyapi ca prapañce।
karotyahantāṁ mamatānidantāṁ
kintu svayaṁ tiṣṭhati jāgareṇa॥ 455॥

455. The man who has awakened from sleep never has any idea of "I" or "mine" with regard to his dream-body and the dream-objects that ministered to that body, but lives quite awake, as his own Self.

na tasya mithyārthasamarthanecchā
na saṁgrahastajjagato'pi dṛṣṭaḥ।
tatrānuvṛttiryadi cenmṛṣārthe
na nidrayā mukta itīṣyate dhruvam॥ 456॥

456. He has no desire to substantiate the unreal objects, nor is he seen to maintain that dream-world. If he still clings to those unreal objects, he is emphatically declared to be not yet free from sleep.

tadvatpare brahmaṇi vartamānaḥ
sadātmanā tiṣṭhati nānyadīkṣate।
smṛtiryathā svapnavilokitārthe
tathā vidaḥ prāśanamocanādau॥ 457॥

457. Similarly, he who is absorbed in Brahman lives identified with that eternal Reality and beholds nothing else. As one has a memory of the objects seen in a dream, so the man of realisation has a memory of the everyday actions such as eating.

karmaṇā nirmito dehaḥ prārabdhaṁ tasya kalpyatām।
nānāderātmano yuktaṁ naivātmā karmanirmitaḥ॥ 458॥

458. The body has been fashioned by Karma, so one may imagine Prarabdha work with reference to it. But it is not reasonable to attribute the same to the Ātman, for the Ātman is never the outcome of work.

ajo nityaḥ śāśvata iti brūte śrutiramoghavāk।
tadātmanā tiṣṭhato'sya kutaḥ prārabdhakalpanā॥ 459॥

459. The Śrutis, whose words are infallible, declare the Ātman to be "birthless, eternal and undecaying". So, the man who lives identified with That, how can Prārabdha work be attributed?

prārabdhaṁ sidhyati tadā yadā dehātmanā sthitiḥ।
dehātmabhāvo naiveṣṭaḥ prārabdhaṁ tyajyatāmataḥ॥ 460॥

460. Prārabdha work can be maintained only so long as one lives identified with the body. But no one admits that the man of realisation ever identifies himself with the body. Hence Prārabdha work should be rejected in his case.

śarīrasyāpi prārabdhakalpanā bhrāntireva hi।
adhyastasya kutaḥ sattvamasatyasya kuto janiḥ
ajātasya kuto nāśaḥ prārabdhamasataḥ kutaḥ॥ 461॥

461. The attributing of Prārabdha work to the body even is certainly an error. How can something that is superimposed (on another) have any existence, and how can that which is unreal have a birth? And how can that which has not been born at all, die? So how can Prārabdha work exist for something that is unreal?

jñānenājñānakāryasya samūlasya layo yadi।
tiṣṭhatyayaṁ kathaṁ deha iti śaṅkāvato jaḍān॥ 462॥
samādhātuṁ bāhyadṛṣṭyā prārabdhaṁ vadati śrutiḥ।
na tu dehādisatyatvabodhanāya vipaścitām॥ 463॥

462-463. "If the effects of ignorance are destroyed with their root by knowledge, then how does the body live?" – it is to convince those fools who entertain a doubt like this, that the Śrutis, from a relative standpoint, hypothesise Prārabdha work, but not for proving the reality of the body etc., of the man of realisation.

paripūrṇamanādyantamaprameyamavikriyam।
ekamevādvayaṁ brahma neha nānāsti kiṁcana॥ 464॥

464. There is only Brahman, the One without a second, infinite, without beginning or end, transcendent and changeless; there is no duality whatsoever in It.

sadganaṁ cidghanaṁ nityamānandaghanamakriyam।
ekamevādvayaṁ brahma neha nānāsti kiṁcana॥ 465॥

465. There is only Brahman, the One without a second, the Essence of Existence, Knowledge and Eternal Bliss, and devoid of activity; there is no duality whatsoever in It.

pratyagekarasaṁ pūrṇamanantaṁ sarvatomukham।
ekamevādvayaṁ brahma neha nānāsti kiṁcana॥ 466॥

466. There is only Brahman, the One without a second, which is within all, homogeneous, infinite, endless, and all-pervading; there is no duality whatsoever in It.

aheyamanupādeyamanādeyamanāśrayam।
ekamevādvayaṁ brahma neha nānāsti kiṁcana॥ 467॥

467. There is only Brahman, the One without a second, which is neither to be shunned nor taken up nor accepted, and which is without any support, there is no duality whatsoever in It.

nirguṇaṁ niṣkalaṁ sūkṣmaṁ nirvikalpaṁ nirañjanam।
ekamevādvayaṁ brahma neha nānāsti kiṁcana॥ 468॥

468. There is only Brahman, the One without a second, beyond attributes, without parts, subtle, absolute and taintless; there is no duality whatsoever in It.

anirūpya svarūpaṁ yanmanovācāmagocaram।
ekamevādvayaṁ brahma neha nānāsti kiṁcana॥ 469॥

469. There is only Brahman, the One without a second, whose real nature is incomprehensible, and which is beyond the range of mind and speech; there is no duality whatsoever in It.

satsamṛddhaṁ svataḥsiddhaṁ śuddhaṁ buddhamanīdṛśam।
ekamevādvayaṁ brahma neha nānāsti kiṁcana॥ 470॥

470. There is only Brahman, the One without a second, the Reality, the One without a second, the Reality, effulgent, self-existent, pure, intelligent, and unlike anything finite; there is no duality whatsoever in It.

nirastarāgā vinirastabhogāḥ
śāntāḥ sudāntā yatayo mahāntaḥ।
vijñāya tattvaṁ parametadante
prāptāḥ parāṁ nirvṛtimātmayogāt॥ 471॥

471. High-souled Sannyasins who have got rid of all attachment and discarded all sense- enjoyments, and who are serene and perfectly restrained, realise this Supreme Truth and at the end attain the Supreme Bliss through their Self-realisation.

bhavānapīdaṁ paratattvamātmanaḥ
svarūpamānandaghanaṁ vicārya।
vidhūya mohaṁ svamanaḥprakalpitaṁ
muktaḥ kṛtārtho bhavatu prabuddhaḥ॥ 472॥

472. Thou, too, discriminate this Supreme Truth, the real nature of the Self, which is Bliss undiluted, and shaking off thy delusion created by thy own mind, be free and illumined, and attain the consummation of thy life.

samādhinā sādhuviniścalātmanā
paśyātmatattvaṁ sphuṭabodhacakṣuṣā।
niḥsaṁśayaṁ samyagavekṣitaścec
chrutaḥ padārtho na punarvikalpyate॥ 473॥

473. Through the Samadhi in which the mind has been perfectly stilled, visualise the Truth of the Self with the eye of clear realisation. If the meaning of the (Scriptural) words heard from the Guru is perfectly and indubitably discerned, then it can lead to no more doubt.

svasyāvidyābandhasaṁbandhamokṣāt
satyajñānānandarūpātmalabdhau।
śāstraṁ yuktirdeśikoktiḥ pramāṇaṁ
cāntaḥsiddhā svānubhūtiḥ pramāṇam॥ 474॥

474. In the realisation of the Ātman, the Existence-Knowledge-Bliss Absolute, through the breaking of one’s connection with the bondage of Avidya or ignorance, the Scriptures, reasoning and the words of the Guru are the proofs, while one’s own experience earned by concentrating the mind is another proof.

bandho mokṣaśca tṛptiśca cintārogyakṣudādayaḥ।
svenaiva vedyā yajjñānaṁ pareṣāmānumānikam॥ 475॥

475. Bondage, liberation, satisfaction, anxiety, recovery from illness, hunger and other such things are known only to the man concerned, and knowledge of these to others is a mere inference.

taṭasthitā bodhayanti guravaḥ śrutayo yathā।
prajñayaiva taredvidvānīśvarānugṛhītayā॥ 476॥

476. The Gurus as well as the Śrutis instruct the disciple, standing aloof; while the man of realisation crosses (Avidya) through Illumination alone, backed by the grace of God.

svānubhūtyā svayaṁ jñātvā svamātmānamakhaṇḍitam।
saṁsiddhaḥ saṁmukhaṁ tiṣṭhennirvikalpātmanātmani॥ 477॥

 477. Himself knowing his indivisible Self through his own realisation and thus becoming perfect, a man should stand face to face with the Ātman, with his mind free from dualistic ideas.

vedāntasiddhāntaniruktireṣā
brahmaiva jīvaḥ sakalaṁ jagacca।
akhaṇḍarūpasthitireva mokṣo
brahmādvitīye śrutayaḥ pramāṇam॥ 478॥

478. The verdict of all discussions on the Vedanta is that the Jīva and the whole universe are nothing but Brahman, and that liberation means abiding in Brahman, the indivisible Entity. While the Śrutis themselves are authority (for the statement) that Brahman is One without a second.

iti guruvacanācchrutipramāṇāt
paramavagamya satattvamātmayuktyā।
praśamitakaraṇaḥ samāhitātmā
kvacidacalākṛtirātmaniṣṭhato'bhūt॥ 479॥

479. Realising, at a blessed moment, the Supreme Truth through the above instructions of the Guru, the authority of the Scriptures and his own reasoning, with his senses quieted and the mind concentrated, (the disciple) became immovable in form and perfectly established in the Ātman.

kiṁcitkālaṁ samādhāya pare brahmaṇi mānasam।
utthāya paramānandādidaṁ vacanamabravīt॥ 480॥

480. Concentrating the mind for some time on the Supreme Brahman, he rose, and out of supreme bliss spoke as follows.

buddhirvinaṣṭā galitā pravṛttiḥ
brahmātmanorekatayādhigatyā।
idaṁ na jāne'pyanidaṁ na jāne
kiṁ vā kiyadvā sukhamastyapāram॥ 481॥

481. My mind has vanished, and all its activities have melted, by realising the identity of the Self and Brahman; I do not know either this or not-this; nor what or how much the boundless Bliss (of Samadhi) is!

vācā vaktumaśakyameva manasā mantuṁ na vā śakyate
svānandāmṛtapūrapūritaparabrahmāmbudhervaibhavam।
ambhorāśiviśīrṇavārṣikaśilābhāvaṁ bhajanme mano
yasyāṁśāṁśalave vilīnamadhunānandātmanā nirvṛtam॥ 482॥

482. The majesty of the ocean of Supreme Brahman, replete with the swell of the nectar-like Bliss of the Self, is verily impossible to express in speech, nor can it be conceived by the mind – in an infinitesimal fraction of which my mind melted like a hailstone getting merged in the ocean, and is now satisfied with that Essence of Bliss.

kva gataṁ kena vā nītaṁ kutra līnamidaṁ jagat।
adhunaiva mayā dṛṣṭaṁ nāsti kiṁ mahadadbhutam॥ 483॥

483. Where is the universe gone, by whom is it removed, and where is it merged? It was just now seen by me, and has it ceased to exist? It is passing strange!

kiṁ heyaṁ kimupādeyaṁ kimanyatkiṁ vilakṣaṇam।
akhaṇḍānandapīyūṣapūrṇe brahmamahārṇave॥ 484॥

484. In the ocean of Brahman filled with the nectar of Absolute Bliss, what is to be shunned and what accepted, what is other (than oneself) and what different?

na kiṁcidatra paśyāmi na śṛṇomi na vedmyaham।
svātmanaiva sadānandarūpeṇāsmi vilakṣaṇaḥ॥ 485॥

485. I neither see nor hear nor know anything in this. I simply exist as the Self, the eternal Bliss, distinct from everything else.

namo namaste gurave mahātmane
vimuktasaṅgāya saduttamāya।
nityādvayānandarasasvarūpiṇe
bhūmne sadāpāradayāmbudhāmne॥ 486॥

486. Repeated salutations to thee, O noble Teacher, who art devoid of attachment, the best among the good souls and the embodiment of the essence of Eternal Bliss, the One without a second – who art infinite and ever the boundless ocean of mercy:

yatkaṭākṣaśaśisāndracandrikā
pātadhūtabhavatāpajaśramaḥ।
prāptavānahamakhaṇḍavaibhavā
nandamātmapadamakṣayaṁ kṣaṇāt॥ 487॥

487. Whose glance, like the shower of concentrated moonbeams, has removed my exhaustion brought on by the afflictions of the world, and in a moment admitted me to the undecaying status of the Ātman, the Bliss of infinite majesty!

dhanyo'haṁ kṛtakṛtyo'haṁ vimukto'haṁ bhavagrahāt।
nityānandasvarūpo'haṁ pūrṇo'haṁ tvadanugrahāt॥ 488॥

488. Blessed am I; I have attained the consummation of my life, and am free from the clutches of transmigration; I am the Essence of Eternal Bliss, I am infinite – all through thy mercy!

asaṅgo'hamanaṅgo'hamaliṅgo'hamabhaṅguraḥ।
praśānto'hamananto'hamamalo'haṁ cirantanaḥ॥ 489॥

489. I am unattached, I am disembodied, I am free from the subtle body, and undecaying, I am serene, I am infinite, I am taintless and eternal.  

akartāhamabhoktāhamavikāro'hamakriyaḥ।
śuddhabodhasvarūpo'haṁ kevalo'haṁ sadāśivaḥ॥ 490॥

490. I am not the doer, I am not the experiencer, I am changeless and beyond activity; I am the essence of Pure Knowledge; I am Absolute and identified with Eternal Good.

draṣṭuḥ śroturvaktuḥ karturbhokturvibhinna evāham।
nityanirantaraniṣkriyaniḥsīmāsaṅgapūrṇabodhātmā॥ 491॥

491. I am indeed different from the seer, listener, speaker, doer and experiencer; I am the essence of Knowledge, eternal, without any break, beyond activity, limitless, unattached and infinite.

nāhamidaṁ nāhamado'pyubhayoravabhāsakaṁ paraṁ śuddham।
bāhyābhyantaraśūnyaṁ pūrṇaṁ brahmādvitīyamevāham॥ 492॥

492. I am neither, this nor that, but the Supreme, the illuminer of both; I am indeed Brahman, the One without a second, pure, devoid of interior or exterior and infinite.

nirupamamanāditattvaṁ tvamahamidamada iti kalpanādūram।
nityānandaikarasaṁ satyaṁ brahmādvitīyamevāham॥ 493॥

493. I am indeed Brahman, the One without a second, matchless, the Reality that has no beginning, beyond such imagination as thou or I, or this or that, the Essence of Eternal Bliss, the Truth.

nārāyaṇo'haṁ narakāntako'haṁ
purāntako'haṁ puruṣo'hamīśaḥ।
akhaṇḍabodho'hamaśeṣasākṣī
nirīśvaro'haṁ nirahaṁ ca nirmamaḥ॥ 494॥

494. I am Nārāyaṇa, the slayer of Nāraka; I am the destroyer of Tripura, the Supreme Being, the Ruler; I am knowledge Absolute, the Witness of everything; I have no other Ruler but myself, I am devoid of the ideas of "I’ and "mine".

sarveṣu bhūteṣvahameva saṁsthito
jñānātmanāntarbahirāśrayaḥ san।
bhoktā ca bhogyaṁ svayameva sarvaṁ
yadyatpṛthagdṛṣṭamidantayā purā॥ 495॥

495. I alone reside as knowledge in all beings, being their internal and external support. I myself am the experiencer and all that is experienced – whatever I looked upon as "this" or the not-Self previously.

mayyakhaṇḍasukhāmbhodhau bahudhā viśvavīcayaḥ।
utpadyante vilīyante māyāmārutavibhramāt॥ 496॥

496. In me, the ocean of Infinite Bliss, the waves of the universe are created and destroyed by the playing of the wind of Māyā.

sthulādibhāvā mayi kalpitā bhramād
āropitānusphuraṇena lokaiḥ।
kāle yathā kalpakavatsarāya
ṇartvādayo niṣkalanirvikalpe॥ 497॥

497. Such ideas as gross (or subtle) are erroneously imagined in me by people through the manifestation of things superimposed – just as in the indivisible and absolute time, cycles, years, half-years, seasons, etc., are imagined.

āropitaṁ nāśrayadūṣakaṁ bhavet
kadāpi mūḍhairatidoṣadūṣitaiḥ।
nārdrikarotyūṣarabhūmibhāgaṁ
marīcikāvāri mahāpravāhaḥ॥ 498॥

498. That which is superimposed by the grossly ignorant fools can never taint the substratum: The great rush of waters observed in a mirage never wets the desert tracts.

ākāśavallepavidūrago'haṁ
ādityavadbhāsyavilakṣaṇo'ham।
ahāryavannityaviniścalo'haṁ
ambhodhivatpāravivarjito'ham॥ 499॥

499. I am beyond contamination like the sky; I am distinct from things illumined, like the sun; I am always motionless like the mountain; I am limitless like the ocean.

na me dehena saṁbandho megheneva vihāyasaḥ।
ataḥ kuto me taddharmā jākratsvapnasuṣuptayaḥ॥ 500॥

500. I have no connection with the body, as the sky with clouds; so how can the states of wakefulness, dream and profound sleep, which are attributes of the body, affect me?