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

Vivekacūḍāmaṇi: The Crest-Jewel of Discrimination by Shankara Ācārya verses 1-50. I bow to Govinda, whose nature is Bliss Supreme, who is the Saḍguru, who can be known only from the import of all Vedanta, and who is beyond the reach of speech and mind. For all beings a human birth is difficult to obtain, more so is a male body;

Vivekacūḍāmaṇi: The Crest-Jewel of Discrimination by Shankara Ācārya verses 51-100. A father has got his sons and others to free him from his debts, but he has himself to remove his bondage. Trouble that caused by a load on the head can be removed by others, but one’s own self can put a stop to the pain which is caused

Vivekacūḍāmaṇi: The Crest-Jewel of Discrimination by Shankara Ācārya verses 101-150. 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. Inhalation and exhalation, yawning, sneezing, secretion, leaving this body, etc., are called by experts functions

Vivekacūḍāmaṇi: The Crest-Jewel of Discrimination by Shankara Ācārya verses 151-199. When all the 5 sheaths have been eliminated, the Self of man appears – pure, of the essence of everlasting bliss, indwelling, supreme and self-effulgent. To remove his bondage the wise man should discriminate between the Self and non-Self. By that alone he comes to know his own Self as

Vivekacūḍāmaṇi: The Crest-Jewel of Discrimination by Shankara Ācārya verses 200-250. Previous non-existence is observed to have an end. So the Jīva-hood which is imagined to be in the Ātman through its relation with superimposed attributes as the Buddhi, is not real; whereas the other (the Ātman) is essentially different from it. The relation between the Ātman and the Buddhi is

Vivekacūḍāmaṇi: The Crest-Jewel of Discrimination by Shankara Ācārya verses 251-300. As the place, time, objects, knower, etc., called up in dream are all unreal, so is also the world experienced here in the waking state, for it is all an effect of one’s own ignorance. Because this body, the organs are also thus unreal, art thou that serene, pure, supreme

Vivekacūḍāmaṇi: The Crest-Jewel of Discrimination by Shankara Ācārya verses 301-350. 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. The treasure of Bliss of Brahman is coiled round by mighty

Vivekacūḍāmaṇi: The Crest-Jewel of Discrimination by Shankara Ācārya verses 351-400. 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. The wise man gets rid

Vivekacūḍāmaṇi: The Crest-Jewel of Discrimination by Shankara Ācārya verses 401-450. 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? Where the root of delusion is dissolved like darkness in light – in the supreme Reality, the Absolute

Pages