Vivekachudamani: The Crest-Jewel of Discrimination | 501-550
upādhirāyāti sa eva gacchati
sa eva karmāṇi karoti bhuṅkte।
sa eva jīryanmriyate sadāhaṁ
kulādrivanniścala eva saṁsthitaḥ॥ 501॥
501. It is the Upādhi (superimposed attribute) that comes, and it is that alone which goes; that, again, performs actions and experiences (their fruits), that alone decays and dies, whereas I ever remain firm like the Kula mountain.
na me pravṛttirna ca me nivṛttiḥ
sadaikarūpasya niraṁśakasya।
ekātmako yo niviḍo nirantaro
vyomeva pūrṇaḥ sa kathaṁ nu ceṣṭate॥ 502॥
502. There is neither engaging in work nor cessation from it, for me who am always the same and devoid of parts, there is neither engaging in work nor cessation from it. How can that which is One, concentrated, without break and infinite like the sky, ever exert?
puṇyāni pāpāni nirindriyasya
niścetaso nirvikṛternirākṛteḥ।
kuto mamākhaṇḍasukhānubhūteḥ
brūte hyananvāgatamityapi śrutiḥ॥ 503॥
503. How can there be merits and demerits for me, who am without organs, without mind, changeless, and formless – who am the realisation of Bliss Absolute? The Shruti also mentions this in the passage "Not touched", etc.
chāyayā spṛṣṭamuṣṇaṁ vā śītaṁ vā suṣṭhu duḥṣṭhu vā।
na spṛśatyeva yatkiṁcitpuruṣaṁ tadvilakṣaṇam॥ 504॥
504. If heat or cold, or good or evil, happens to touch the shadow of a man’s body, it affects not in the least the man himself, who is distinct from the shadow.
na sākṣiṇaṁ sākṣyadharmāḥ saṁspṛśanti vilakṣaṇam।
avikāramudāsīnaṁ gṛhadharmāḥ pradīpavat॥ 505॥
505. The properties of things observed do not affect the Witness, which is distinct from them, changeless and indifferent – as the properties of a room (do not affect) the lamp (that illumines it).
raveryathā karmaṇi sākṣibhāvo
vanheryathā dāhaniyāmakatvam।
rajjoryathāropitavastusaṅgaḥ
tathaiva kūṭasthacidātmano me॥ 506॥
506. As the sun is a mere witness of men’s actions, as fire burns everything without distinction, and as the rope is related to a thing superimposed on it, so am I, the unchangeable Self, the Intelligence Absolute.
kartāpi vā kārayitāpi nāhaṁ
bhoktāpi vā bhojayitāpi nāham।
draṣṭāpi vā darśayitāpi nāhaṁ
so'haṁ svayaṁjyotiranīdṛgātmā॥ 507॥
507. I neither do nor make others do any action; I neither enjoy nor make others enjoy; I neither see nor make others see; I am that Self-effulgent, Transcendent Ātman.
calatyupādhau pratibimbalaulyam
aupādhikaṁ mūḍhadhiyo nayanti।
svabimbabhūtaṁ ravivadviniṣkriyaṁ
kartāsmi bhoktāsmi hato'smi heti॥ 508॥
508. When the supervening adjunct (Upādhi) is moving, the resulting movement of the reflection is ascribed by fools to the object reflected, such as the sun, which is free from activity – (and they think) "I am the doer", "I am the experiencer", "I am killed, oh, alas!"
jale vāpi sthale vāpi luṭhatveṣa jaḍātmakaḥ।
nāhaṁ vilipye taddharmairghaṭadharmairnabho yathā॥ 509॥
509. Let this inert body drop down in water or on land. I am not touched by its properties, like the sky by the properties of the jar.
kartṛtvabhoktṛtvakhalatvamattatā
jaḍatvabaddhatvavimuktatādayaḥ।
buddhervikalpā na tu santi vastutaḥ
svasmin pare brahmaṇi kevale'dvaye॥ 510॥
510. The passing states of the Buddhi, such as agency, experience, cunning, drunkenness, dullness, bondage and freedom, are never in reality in the Self, the Supreme Brahman, the Absolute, the one without a second.
santu vikārāḥ prakṛterdaśadhā śatadhā sahasradhā vāpi।
kiṁ me'saṅgacitastairna ghanaḥ kvacidambaraṁ spṛśati॥ 511॥
511. Let there be changes in the Prakriti in ten, a hundred, or a thousand ways, what have I, the unattached Knowledge Absolute, got to do with them? Never do the clouds touch the sky!
avyaktādisthūlaparyantametat
viśva yatrābhāsamātraṁ pratītam।
vyomaprakhyaṁ sūkṣmamādyantahīnaṁ
brahmādvaitaṁ yattadevāhamasmi॥ 512॥
512. I am verily that Brahman, the One without a second, which is like the sky, subtle, without beginning or end, in which the whole universe from the Undifferentiated down to the gross body, appears merely as a shadow.
sarvādhāraṁ sarvavastuprakāśaṁ
sarvākāraṁ sarvagaṁ sarvaśūnyam।
nityaṁ śuddhaṁ niścalaṁ nirvikalpaṁ
brahmādvaitaṁ yattadevāhamasmi॥ 513॥
513. I am verily that Brahman, the One without a second, which is the support of all, which illumines all things, which has infinite forms, is omnipresent, devoid of multiplicity, eternal, pure, unmoved and absolute.
yatpratyastāśeṣamāyāviśeṣaṁ
pratyagrūpaṁ pratyayāgamyamānam।
satyajñānānantamānandarūpaṁ
brahmādvaitaṁ yattadevāhamasmi॥ 514॥
514. I am verily that Brahman, the One without a second, which transcends the endless differentiations of Māyā, which is the inmost essence of all, is beyond the range of consciousness, and which is Truth, Knowledge, Infinity and Bliss Absolute.
niṣkriyo'smyavikāro'smi
niṣkalo'smi nirākṛtiḥ।
nirvikalpo'smi nityo'smi
nirālambo'smi nirdvayaḥ॥ 515॥
515. I am without activity, changeless, without parts, formless, absolute, eternal, without any other support, the One without a second.
sarvātmako'haṁ sarvo'haṁ sarvātīto'hamadvayaḥ।
kevalākṣaṇḍabodho'hamānando'haṁ nirantaraḥ॥ 516॥
516. I am the Universal, I am the All, I am transcendent, the One without a second. I am Absolute and Infinite Knowledge, I am Bliss and indivisible.
svārājyasāmrājyavibhūtireṣā
bhavatkṛpāśrīmahimaprasādāt।
prāptā mayā śrīgurave mahātmane
namo namaste'stu punarnamo'stu॥ 517॥
517. This splendour of the sovereignty of Self-effulgence I have received by virtue of the supreme majesty of thy grace. Salutations to thee, O glorious, noble-minded Teacher, salutations again and again!
mahāsvapne māyākṛtajanijarāmṛtyugahane
bhramantaṁ kliśyantaṁ bahulataratāpairanudinam।
ahaṁkāravyāghravyathitamimamatyantakṛpayā
prabodhya prasvāpātparamavitavānmāmasi guro॥ 518॥
518. O Master, thou hast out of sheer grace awakened me from sleep and completely saved me, who was wandering, in an interminable dream, in a forest of birth, decay and death created by illusion, being tormented day after day by countless afflictions, and sorely troubled by the tiger of egoism.
namastasmai sadaikasmai kasmaicinmahase namaḥ।
yadetadviśvarūpeṇa rājate gururāja te॥ 519॥
519. Salutations to thee, O Prince of Teachers, thou unnamable Greatness, that art ever the same and dost manifest thyself as this universe – thee I salute.
iti natamavalokya śiṣyavaryaṁ
samadhigatātmasukhaṁ prabuddhatattvam।
pramuditahṛdayaṁ sa deśikendraḥ
punaridamāha vacaḥ paraṁ mahātmā॥ 520॥
520. Seeing the worthy disciple, who had attained the Bliss of the self, realised the Truth and was glad at heart, thus prostrating himself, that noble, ideal Teacher again addressed the following excellent words:
brahmapratyayasantatirjagadato brahmaiva tatsarvataḥ
paśyādhyātmadṛśā praśāntamanasā sarvāsvavasthāsvapi।
rūpādanyadavekṣitaṁ kimabhitaścakṣuṣmatāṁ dṛśyate
tadvadbrahmavidaḥ sataḥ kimaparaṁ buddhervihārāspadam॥ 521॥
521. The universe is an unbroken series of perceptions of Brahman; hence it is in all respects nothing but Brahman. See this with the eye of illumination and a serene mind, under all circumstances. Is one who has eyes ever found to see all around anything else but forms? Similarly, what is there except Brahman to engage the intellect of a man of realisation?
kastāṁ parānandarasānubhūti
mṛtsṛjya śūnyeṣu rameta vidvān।
candre mahālhādini dīpyamāne
citrendumālokayituṁ ka icchet॥ 522॥
522. What wise man would discard that enjoyment of Supreme Bliss and revel in things unsubstantial? When the exceedingly charming moon is shining, who would wish to look at a painted moon?
asatpadārthānubhavena kiṁcin
na hyasti tṛptirna ca duḥkhahāniḥ।
tadadvayānandarasānubhūtyā
tṛptaḥ sukhaṁ tiṣṭha sadātmaniṣṭhayā॥ 523॥
523. From the perception of unreal things there is neither satisfaction nor a cessation of misery. Therefore, being satisfied with the realisation of the Bliss Absolute, the One without a second, live happily in a state of identity with that Reality.
svameva sarvathā paśyanmanyamānaḥ svamadvayam।
svānandamanubhuñjānaḥ kālaṁ naya mahāmate॥ 524॥
524. Beholding the Self alone in all circumstances, thinking of the Self, the One without a second, and enjoying the Bliss of the Self, pass thy time, O noble soul!
akhaṇḍabodhātmani nirvikalpe
vikalpanaṁ vyomni puraprakalpanam।
tadadvayānandamayātmanā sadā
śāntiṁ parāmetya bhajasva maunam॥ 525॥
525. Dualistic conceptions in the Ātman, the Infinite Knowledge, the Absolute, are like imagining castles in the air. Therefore, always identifying thyself with the Bliss Absolute, the One without a second, and thereby attaining Supreme Peace, remain quiet.
tūṣṇīmavasthā paramopaśāntiḥ
buddherasatkalpavikalpahetoḥ।
brahmātmana brahmavido mahātmano
yatrādvayānandasukhaṁ nirantaram॥ 526॥
526. To the sage who has realised Brahman, the mind, which is the cause of unreal fancies, becomes perfectly tranquil. This verily is his state of quietude, in which, identified with Brahman, he has constant enjoyment of the Bliss Absolute, the One without a second.
nāsti nirvāsanānmaunātparaṁ sukhakṛduttamam।
vijñātātmasvarūpasya svānandarasapāyinaḥ॥ 527॥
527. To the man who has realised his own nature, and drinks the undiluted Bliss of the Self, there is nothing more exhilarating than the quietude that comes of a state of desirelessness.
gacchaṁstiṣṭhannupaviśañchayāno vānyathāpi vā।
yathecchayā vesedvidvānātnārāmaḥ sadā muniḥ॥ 528॥
528. The illumined sage, whose only pleasure is in the Self, ever lives at ease, whether going or staying, sitting or lying, or in any other condition.
na deśakālāsanadigyamādi
lakṣyādyapekṣāpratibaddhavṛtteḥ।
saṁsiddhatattvasya mahātmano'sti
svavedane kā niyamādyavasthā॥ 529॥
529. The noble soul who has perfectly realised the Truth, and whose mind-functions meet with no obstruction, no more depends upon conditions of place, time, posture, direction, moral disciplines, objects of meditation and so forth. What regulative conditions can there be in knowing one’s own Self?
ghaṭo'yamiti vijñātuṁ niyamaḥ ko'nvavekṣate।
vinā pramāṇasuṣṭhutvaṁ yasmin sati padārthadhīḥ॥ 530॥
530. To know that this is a jar, what condition, forsooth, is necessary except that the means of knowledge be free from defect, which alone ensures a cognition of the object?
ayamātmā nityasiddhaḥ pramāṇe sati bhāsate।
na deśaṁ nāpi kālaṁ na śuddhiṁ vāpyapekṣate॥ 531॥
531. So this Ātman, which is an eternal verity, manifests Itself as soon as the right means of knowledge is present, and does not depend upon either place or time or (internal) purity.
devadatto'hamityetadvijñānaṁ nirapekṣakam।
tadvadbrahmavido'pyasya brahmāhamiti vedanam॥ 532॥
532. The consciousness, "I am Devadatta", is independent of circumstances; similar is the case with the realisation of the knower of Brahman that he is Brahman.
bhānuneva jagatsarvaṁ bhāsate yasya tejasā।
anātmakamasattucchaṁ kiṁ nu tasyāvabhāsakam॥ 533॥
533. What indeed can manifest That whose lustre, like the sun, causes the whole universe – unsubstantial, unreal, insignificant – to appear at all?
vedaśāstrapurāṇāni bhūtāni sakalānyapi।
yenārthavanti taṁ kinnu vijñātāraṁ prakāśayet॥ 534॥
534. What, indeed, can illumine that Eternal Subject by which the Vedas and Puranas and other Scriptures, as well as all beings are endowed with a meaning?
eṣa svayaṁjyotiranantaśaktiḥ
ātmāprameyaḥ sakalānubhūtiḥ।
yameva vijñāya vimuktabandho
jayatyayaṁ brahmaviduttamottamaḥ॥ 535॥
535. Here is the Self-effulgent Ātman, of infinite power, beyond the range of conditioned knowledge, yet the common experience of all - realising which alone this incomparable knower of Brahman lives his glorious life, freed from bondage.
na khidyate no viṣayaiḥ pramodate
na sajjate nāpi virajyate ca।
svasminsadā krīḍati nandati svayaṁ
nirantarānandarasena tṛptaḥ॥ 536॥
536. Satisfied with undiluted, constant Bliss, he is neither grieved nor elated by sense- objects, is neither attached nor averse to them, but always disports with the Self and takes pleasure therein.
kṣudhāṁ dehavyathāṁ tyaktvā bālaḥ krīḍati vastuniḥ।
tathaiva vidvān ramate nirmamo nirahaṁ sukhī॥ 537॥
537. A child plays with its toys forgetting hunger and bodily pains; exactly so does the man of realisation take pleasure in the Reality, without ideas of "I" or "mine", and is happy.
cintāśūnyamadainyabhaikṣamaśanaṁ pānaṁ saridvāriṣu
svātantryeṇa niraṅkuśā sthitirabhīrnidrā śmaśāne vane।
vastraṁ kṣālanaśoṣaṇādirahitaṁ digvāstu śayyā mahī
saṁcāro nigamāntavīthiṣu vidāṁ krīḍā pare brahmaṇi॥ 538॥
538. Men of realisation have their food without anxiety or humiliation by begging, and their drink from the water of rivers; they live freely and independently, and sleep without fear in cremation grounds or forests; their clothing may be the quarters themselves, which need no washing and drying, or any bark etc., the earth is their bed; they roam in the avenue of the Vedanta; while their pastime is in the Supreme Brahman.
vimānamālambya śarīrametad
bhunaktyaśeṣānviṣayānupasthitān।
parecchayā bālavadātmavettā
yo'vyaktaliṅgo'nanuṣaktabāhyaḥ॥ 539॥
539. The knower of the Ātman, who wears no outward mark and is unattached to external things, rests on this body without identification, and experiences all sorts of sense-objects as they come, through others’ wish, like a child.
digambaro vāpi ca sāmbaro vā
tvagambaro vāpi cidambarasthaḥ।
unmattavadvāpi ca bālavadvā
piśācavadvāpi caratyavanyām॥ 540॥
540. Established in the ethereal plane of Absolute Knowledge, he wanders in the world, sometimes like a madman, sometimes like a child and at other times like a ghoul, having no other clothes on his person except the quarters, or sometimes wearing clothes, or perhaps skins at other times.
kāmānniṣkāmarūpī saṁścaratyekacāro muniḥ।
svātmanaiva sadā tuṣṭaḥ svayaṁ sarvātmanā sthitaḥ॥ 541॥
541. The sage, living alone, enjoys the sense-objects, being the very embodiment of desirelessness – always satisfied with his own Self, and himself present at the All.
kvacinmūḍho vidvān kvacidapi mahārājavibhavaḥ
kvacidbhrāntaḥ saumyaḥ kvacidajagarācārakalitaḥ।
kvacitpātrībhūtaḥ kvacidavamataḥ kvāpyaviditaḥ
caratyevaṁ prājñaḥ satataparamānandasukhitaḥ॥ 542॥
542. Sometimes a fool, sometimes a sage, sometimes possessed of regal splendour; sometimes wandering, sometimes behaving like a motionless python, sometimes wearing a benignant expression; sometimes honoured, sometimes insulted, sometimes unknown – thus lives the man of realisation, ever happy with Supreme Bliss.
nirdhano'pi sadā tuṣṭo'pyasahāyo mahābalaḥ।
nityatṛpto'pyabhuñjāno'pyasamaḥ samadarśanaḥ॥ 543॥
543. Though without riches, yet ever content; though helpless, yet very powerful, though not enjoying the sense-objects, yet eternally satisfied; though without an exemplar, yet looking upon all with an eye of equality.
api kurvannakurvāṇaścābhoktā phalabhogyapi।
śarīryapyaśarīryeṣa paricchinno'pi sarvagaḥ॥ 544॥
544. Though doing, yet inactive; though experiencing fruits of past actions, yet untouched by them; though possessed of a body, yet without identification with it; though limited, yet omnipresent is he.
aśarīraṁ sadā santamimaṁ brahmavidaṁ kvacit।
priyāpriye na spṛśatastathaiva ca śubhāśubhe॥ 545॥
545. Neither pleasure nor pain, nor good nor evil, ever touches this knower of Brahman, who always lives without the body-idea.
sthūlādisaṁbandhavato'bhimāninaḥ
sukhaṁ ca duḥkhaṁ ca śubhāśubhe ca।
vidhvastabandhasya sadātmano muneḥ
kutaḥ śubhaṁ vāpyaśubhaṁ phalaṁ vā॥ 546॥
546. Pleasure or pain, or good or evil, affects only him who has connections with the gross body etc., and identifies himself with these. How can good or evil, or their effects, touch the sage who has identified himself with the Reality and thereby shattered his bondage?
tamasā grastavadbhānādagrasto'pi ravirjanaiḥ।
grasta ityucyate bhrāntyāṁ hyajñātvā vastulakṣaṇam॥ 547॥
547. The sun which appears to be, but is not actually, swallowed by Rāhu, is said to be swallowed, on account of delusion, by people, not knowing the real nature of the sun.
tadvaddehādibandhebhyo vimuktaṁ brahmavittamam।
paśyanti dehivanmūḍhāḥ śarīrābhāsadarśanāt॥ 548॥
548. Similarly, ignorant people look upon the perfect knower of Brahman, who is wholly rid of bondages of the body etc., as possessed of the body, seeing but an appearance of it.
ahirnirlvayanīṁ vāyaṁ muktvā dehaṁ tu tiṣṭhati।
itastataścālyamāno yatkiṁcitprāṇavāyunā॥ 549॥
549. In reality, however, he rests discarding the body, like the snake its slough; and the body is moved hither and thither by the force of the Prāṇa, just as it listeth.
strotasā nīyate dāru yathā nimnonnatasthalam।
daivena nīyate deho yathākālopabhuktiṣu॥ 550॥
550. As a piece of wood is drifted on to a high or low ground by the current, so is his body carried on by the momentum of past actions to the varied experience of their fruits, as these present themselves in due course.