Vivekachudamani | Shankara

The Vivekacūḍāmaṇi, literally "The Crest-Jewel of Discrimination," is perhaps the most famous non-commentarial work of Śankara that expounds Vedanta philosophy. Viveka means “discrimination”, Cūḍā is crest and Mani – jewel. Hence the title means “Crest jewel of discrimination”. Just as the jewel on the crest of a diadem is the most conspicuous ornament on the person’s body, so the present

sarvavedāntasiddhāntagocaraṁ tamagocaram। govindaṁ paramānandaṁ sadguruṁ praṇato'smyaham॥ 1॥ 1. I bow to Govinda, whose nature is Bliss Supreme, who is the Satguru, who can be known only from the import of all Vedanta, and who is beyond the reach of speech and mind. jantūnāṁ narajanma durlabhamataḥ puṁstvaṁ tato vipratā tasmādvaidikadharmamārgaparatā vidvattvamasmātparam। ātmānātmavivecanaṁ svanubhavo brahmātmanā saṁsthitiḥ muktirno śatajanmakoṭisukṛtaiḥ puṇyairvinā labhyate॥ 2॥ 2.

ṛṇamocanakartāraḥ pituḥ santi sutādayaḥ। bandhamocanakartā tu svasmādanyo na kaścana॥ 51॥ 51. A father has got his sons and others to free him from his debts, but he has got none but himself to remove his bondage. mastakanyastabhārāderduḥkhamanyairnivāryate। kṣudhādikṛtaduḥkhaṃ tu vinā svena na kenacit॥ 52॥ 52. Trouble such as that caused by a load on the head can be removed by

andhatvamandatvapaṭutvadharmāḥ sauguṇyavaiguṇyavaśāddhi cakṣuṣaḥ। bādhiryamūkatvamukhāstathaiva śrotrādidharmā na tu vetturātmanaḥ॥ 101॥ 101. Blindness, weakness and sharpness are conditions of the eye, due to its fitness or defectiveness merely; so are deafness, dumbness, etc., of the ear and so forth – but never of the Ātman, the Knower. ucchvāsaniḥśvāsavijṛmbhaṇakṣut prasyandanādyutkramaṇādikāḥ kriyāḥ। prāṇādikarmāṇi vadanti tajñāḥ prāṇasya dharmāvaśanāpipāse॥ 102॥ 102. Inhalation and exhalation, yawning, sneezing,

pañcānāmapi kośānāmapavāde vibhātyayaṁ śuddhaḥ। nityānandaikarasaḥ pratyagrūpaḥ paraḥ svayaṁjyotiḥ॥ 151॥ 151. When all the five sheaths have been eliminated, the Self of man appears – pure, of the essence of everlasting and unalloyed bliss, indwelling, supreme and self-effulgent. ātmānātmavivekaḥ kartavyo bandhamuktaye viduṣā। tenaivānandī bhavati svaṁ vijñāya saccidānandam॥ 152॥ 152. To remove his bondage the wise man should discriminate between the Self

anāderapi vidhvaṁsaḥ prāgabhāvasya vīkṣitaḥ। yadbuddhyupādhisaṁbandhātparikalpitamātmani॥ 200॥ jīvatvaṁ na tato'nyastu svarūpeṇa vilakṣaṇaḥ। saṁbandhastvātmano buddhyā mithyājñānapuraḥsaraḥ॥ 201॥ 200-201. Previous non-existence, even though beginningless, is observed to have an end. So the Jīvahood which is imagined to be in the Ātman through its relation with superimposed attributes such as the Buddhi, is not real; whereas the other (the Ātman) is essentially different from

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

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

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

kalpārṇava ivātyantaparipūrṇaikavastuni। 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

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