PEARLS FROM VIVEKACHOODAMANI -IV

PEARLS FROM
VIVEKACHOODAMANI -IV

Vivekachoodamani meaning ‘The Crest-Jewel of
Discrimination’ is one of the greatest texts written by Adi Sankaracharya, in
581 verses,  as an introduction to
Vedanta.  A careful study of these verses
will be of immense help to the aspirants on the spiritual path.  Given below 
are selected slokas from this work maintaining the continuity of the
narrative. The bare translations (leaving out the detailed commentary) are
based on those of Swami Chinmayananda in ‘Talks on Sankara’s ‘Vivekachoodamani’
published by the Central Chinmaya Mission Trust, Mumbai.
THE
PERCEIVED “I” –FACTOR —FALSE
सर्वात्मना दृश्यमिदं मृषैव
नैवाहमर्थः क्षणिकत्वदर्शनात्।
जानाम्यहं सर्वमिति प्रतीतिः
कुतोऽहमादेः क्षणिकस्य सिध्येत्॥२९३॥
The objective is quite unreal.  Neither is the ego real, for it is seen to be
fleeting.  How then can the apparent “I
know all” be true of the ego etc. which are momentary.
अहंपदार्थस्त्वहमादिसाक्षी
नित्यं सुषुप्तावपि भावदर्शनात्।
ब्रूते ह्यजो नित्य इति श्रुतिःस्वयं
तत्प्रत्यगात्मा सदसद्विलक्षणः ॥२९४॥
But the real “I” witnesses the ego
etc.  It is always there, even in
deep-sleep.   “It is unborn, Eternal”,
says Sruti  herself.  Different, therefore, from the gross and the
subtle is Paramatman
विकारिणां सर्वविकारवेत्ता
नित्याविकारो भवितुं समर्हति।
मनोरथस्वप्नसुषुप्तिषु स्फुटं
पुनः पुनर्दृष्टमसत्त्वमेतयोः ॥२९५॥
That which is the Knower of all changes
in all things which are liable to change, must doubtless be Eternal and
Changeless. Again and again, the unreality of the gross and the subtle bodies
is clearly perceived in one’s fancy, dream and deep-sleep.
अतोऽभिमानं त्यज मांसपिण्डॆ
पिण्डाभिमानिन्यपि बुद्धिकल्पिते।
कालत्रयाबाध्यमखण्डबोधं
ज्ञात्वा स्वमात्मानमुपैहि शान्तिम् ॥२९६॥
Therefore, reject your  identification with this mass of flesh and
with the ego or the subtle body, all of which are the imaginations of the
intellect.  By realising your own Self
which is Absolute Knowledge, which cannot be denied in the three periods of time,
attain to the state of supreme Peace.
त्यजाभिमानं कुलगोत्रनाम
रूपाश्रमेष्वार्द्रशवाश्रितेषु।
लिङ्गस्यधर्मानपि कर्तृतादीं
स्त्यक्त्वा भवाखण्डसुखस्वरूपः ॥२९७॥
Renounce your identification with
family, lineage, name, form and order in life – attributes of the body which is
like a foul corpse.  So too, renounce
your ideas of agency etc. – attributes of the subtle body.  Thus become the very essence of Absolute
Bliss.
CONDEMNATION OF THE
EGO
सन्त्यन्ये
प्रतिबन्धाः पुंसः संसारहेतवो
  दृष्टाः
तेषामेकं
मूलं प्रथमविकारो भवत्यहंकारः ॥२९८॥
It is observed that there are other
obstacles also which hurl man into a whirl of births and deaths.  Their one root  — for the reasons given above – is the ego,
the first modification of ignorance.
यावत्स्यात्स्वस्य
सम्बन्धोऽहंकारेण दुरात्मना।
तावन्न लेशमात्रापि
मुक्तिवार्ता विलक्षणा ॥२९९॥
As long as there is any relationship
with this vile ego, so long there should not be even the slightest talk about
liberation, which is unparalleled.
अहंकारग्रहान्मुक्तः स्वरूपमुपपद्यते।
चन्द्रवद्विमलः
पूर्णः सदानन्दः स्वयंप्रभः ॥३००॥
Freed from the shackles of the ego, like
the moon freed from the eclipse, man gains his true nature and becomes
Untainted, Infinite, Ever-blissful and Self-effulgent. 
यो वा पुरे
सोऽहमिति प्रतीतो
बुध्या प्रकॢप्तस्तमसाति मूढया।
तस्यैव निःशेषतया
विनाशे
ब्रह्मात्मभावः
प्रतिबन्धशून्यः ॥३०१॥
The ego is that which has been produced
by the intellect, which is deluded by “nescience” and which is perceived in
this body as “I am-so-and-so”  — when this
ego-sense is totally annihilated, one attains an unobstructed identity with
Brahman. 
सदैकरूपस्य
चिदात्मनो विभो
रानन्दमूर्तेरनवद्यकीर्तेः।
नैवान्यथा
क्वाप्यविकारिणस्ते
विनाहमध्यासममुष्य
संसृतिः ॥३०६॥
 
But for your identification with the ego-sense
there is no transmigration for You, who are immutable and Eternally the Same,
Knowledge-Absolute, Omni-present, Bliss-Absolute and of unsullied glory.
ACTIONS, THOUGHTS
AND VASANAS – RENOUNCE
निगृह्य शत्रोरहमोऽवकाशः
क्वचिन्न
देयो विषयानुचिन्तया।
स एव संजीवनहेतुरस्य
प्रक्षीणजम्बीरतरोरिवाम्बु
॥३१०॥
Having once overpowered this enemy, the
ego, not a single moment’s rest should be given to it to ruminate over
sense-objects.  That is verily the cause
of its returning to life, just like water is the cause for the flowering of a
citron tree, that has dried up before. 
देहात्मना
संस्थित एव कामी
विलक्षणः
कामयिता कथं स्यात्।
अतोऽऽर्थसन्धानपरत्वमेव
भेदप्रसक्त्या
भवबन्धहेतुः ॥३११॥
He alone, who has identified with the
body, is greedy of sense-pleasures.  How
can one devoid of the body-idea be greedy? 
Hence, the tendency to ruminate over sense-objects is, indeed, the cause
for the “bondage of becoming”, and the idea of distinction or duality.
वासना वृद्धितः
कार्यं कार्यवृद्ध्या च वासना
वर्धते सर्वथा
पुंसः संसारो न निवर्तते
   ॥३१३॥
Through the increase of Vasanas,
egocentric “work” increases, and when there is an increase in egocentric  ”work”, there is an increase in vasanas
also.  Thus, man’s transmigration never
comes to an end. 
संसारबन्धविच्छित्यै तद्द्वयं प्रदहेद्यतिः
वासनावृद्धिरेताभ्यां
चिन्तया क्रियया बहिः ॥३१४॥
In order to snap the
chain-of-transmigration, one should burn to ashes these two,  for,  thinking of sense-objects and doing selfish
action lead to increase of vasanas.
सद्वासनास्फूर्तिविजृम्भणे
सति
ह्यसौ विलीनाप्यहमादिवासना।
अतिप्रकृष्टाप्यरुणप्रभायां
विलीयते साधु
यथा तमिस्रा ॥३१८॥
When the longing to be one with Brahman
has risen to expression, the ego-centric vasanas will readily disappear, as the
most intense darkness completely disappears in the glow of the rising sun.
TOTAL VIGILANCE –
ITS PRICE
दृश्यं प्रतीतं
प्रविलापयन्सन्
सन्मात्रमानन्दघनं
विभावयन्।
समाहितः सन्बहिरन्तरं
वा
कालं नयेथाः
सति कर्मबन्धे ॥३२०॥
Causing the perceived Universe, both
external and internal to vanish, and meditating upon the Reality, the
Bliss-Embodied, one should pass one’s time watchfully for any residual prarabdha

प्रमादो ब्रह्मनिष्ठायां न कर्तव्यः कदाचन ।
प्रमादो मृत्युरित्याह
भगवान्ब्रह्मणः सुतः॥३२१॥
One should never neglect one’s steady
attunement with Brahman. Bhagavan Sanatkumara, the Creator’s own son, has
called inadvertence death itself.
विषयाभिमुखं
दृष्ट्वा विद्वांसमपि विस्मृतिः।
विक्षेपयति
धीर्दोषैर्योषा जारमिव प्रियम्॥३२३॥
Finding even a wise-man hankering after
the sense-objects, forgetfulness torments him through the evil propensities of
the intellect, as a woman torments her doting paramour.
यथापकृष्टं
शैवालं क्षणमात्रं न तिष्ठति।
आवृणोति तथा
माया प्राज्ञं वापि पराङ्
‍मुखम्॥३२४॥
As moss, even if removed, does not stay
away for a moment, but closes up to cover the water again, so also Maya, or
Nescience, covers even a wise-man, if he ever gets extrovert.
विषयेष्वाविशच्चेतः
संकल्पयति तद्गुणान्।
सम्यक्संकल्पनात्कामः
कामात्पुंसः प्रवर्तनम् ॥३२६॥
When the mind enters the sense-objects
it reflects upon their qualities.  From
mature reflection arises desire.  After
desiring, a man sets about to gain that thing, and thus fulfil his desire.
अतः प्रमादान्न
परोऽस्ति मृत्यु
र्विवेकिनो
ब्रह्मविदः समाधौ ।
समाहितः सिद्धिमुपैति
सम्य
क्
समाहितात्मा
भव सावधानः ॥३२९॥
Therefore, to the discriminating knower
of Brahman there is no greater death than inadvertence to meditation.  But the man who meditates regularly attains
complete success.  (Therefore) carefully
meditate (upon Brahman) in your mind. 

IN THE ONE, NO PLURALITY

जीवतो यस्य कैवल्यं विदेहे स च केवलः।
यत्किञ्चित्पश्यतो
भेदं भयं ब्रूते यजुःश्रुतिः ॥३३०॥
He who is completely aloof, even while
living, is alone; really aloof after the dissolution of the body. The Yajurveda
declares that there is fear for one who sees even the least bit of distinction.
श्रुतिस्मृतिन्यायशतैर्निषिद्धे
दृश्येऽत्र
यः स्वात्ममतिं करोति।
उपैति दुःखोपरि
दुःखजातं
निषिद्धकर्ता
स मलिम्लुचो यथा ॥३३२॥
He who identifies himself with the
objective Universe, which has been denied by hundreds of Srutis and reasonings,
suffers one misery after another, like a thief – for he indulges in something
forbidden.
सत्याभिसन्धानरतो
विमुक्तो
महत्त्वमात्मीयमुपैति  नित्यम्।
मिथ्याभिसन्धानरतस्तु
नश्येद्
दृष्टं तदेतद्यदचौरचौरयोः॥३३३॥
He who devotes himself to meditation on
the Reality, and is free from Nescience, attains to the eternal glory of the
Atman.  But he who dwells on the
‘unreal’, is destroyed. That this is so is illustrated in the case of one who
is not a thief and one who is a thief.    
बाह्ये निरुद्धे
मनसः प्रसन्नता
मनः प्रसादे
परमात्मदर्शनम्।
तस्मिन्सुदृष्टे
भवबन्धनाशो
बहिर्निरोधः
पदवी विमुक्तेः ॥३३६॥
When the objective world is shut out,
the mind becomes quiet, and in the quiet mind arises the vision of the Paramatman.
When “that” is perfectly realised, the chain of births and deaths is broken.  Hence the shutting out of the external world
is the initial step for reaching liberation. 
SPIRITUAL GROWTH –
THE SECRET

अन्तर्बहिः स्वं स्थिरजङ्गमेषु
ज्ञात्वाऽऽत्मनाधारतया
विलोक्य।
त्यक्ताखिलोपाधिरखण्डरूपः
पूर्णात्मना
यः स्थित एष मुक्तः ॥३३९॥
That man is free who, knowing the Self
through his mind in all moving and unmoving objects and observing it as their
substratum, renounces all superimpositions and remains as the Absolute and the
Infinite Self.
सर्वात्मता
बन्धविमुक्तिहेतुः
सर्वात्मभावान्न
परोऽस्ति कश्चित्।
दृश्याग्रहे
सत्युपपद्यतेऽसौ
सर्वात्मभावोऽस्य
सदात्मनिष्ठया॥३४०॥
To recognise “the-entire-universe-as-the
Self” is the means of release from all sense of bondage.  There is nothing higher than realising the
“Universe-as-the-Self”. One realises this state by excluding the objective
world through steadfastness in the Eternal Atman. 
दृश्यस्याग्रहणं
कथं नु घटते देहात्मना तिष्ठतो
बाह्यार्थानुभवप्रसक्तमनसस्तत्तत्क्रियाः
कुर्वतः।
संन्यस्ताखिलधर्मकर्मविषयैर्नित्यात्मनिष्ठापरै
स्तत्त्वज्ञैः
करणीयमात्मनि सदानन्देच्छुभिर्यत्नतः ॥३४१॥
How is the exclusion of the
objective-world possible for him who lives identified with the body, whose mind
is attached to the perception of external objects, and who performs various
acts for that end?  This exclusion should
be carefully practised by sages who have renounced all kinds of duties and
actions and objects,
who are passionately devoted to the
Eternal Atman and who wish to possess undying Absolute Bliss.
आरूढशक्तेरहमो
विनाशः
र्तुं शक्यः सहसापि पण्डितैः।
ये निर्विकल्पाख्यसमाधिनिश्चला
स्तानन्तराऽनन्तभवा
हि वासनाः ॥३४३॥
Even wise men find it impossible to
suddenly destroy the ego, once it has become strong –except for those who have
become perfectly calm through nirvikalpa samadhi.  Indeed, desires are the effects of
innumerable births.
अहंबुद्ध्यैव
मोहिन्या योजयित्वाऽऽवृतेर्बलात्।
विक्षेपशक्तिः
पुरुषं विक्षेपयति तद्गुणैः ॥३४४॥
The ‘projecting power’ , through the aid
of the ‘veiling power’ confuses the man with storms of egoistic ideas, and
distracts him through the attributes of that agitation.
विक्षेपशक्तिविजयो
विषमो विधातुं
निःशेषमावरणशक्तिनिवृत्त्यभावे
दृग्दृश्ययोः
स्फुटपयोजलवद्विभागे
नश्येत्तदावरणमात्मनि
च स्वभावात्।
निःसंशयेन
भवति प्रतिबन्धशून्यो
विक्षेपणं
नहि तदा यदि चेन्मृषार्थे ॥३४५॥
It is difficult to conquer the
“projecting power” unless the “veiling power” is perfectly rooted out.  And that covering over the Atman naturally
vanishes when the subject is perfectly distinguished from the objects, like
milk from water. But the victory is undoubtedly complete and it becomes free
from all obstacles, when there is no oscillation of the mind due to the false
sense-objects.
सम्यग्विवेकः
स्फुटबोधजन्यो
विभज्य दृग्दृश्यपदार्थतत्त्वम्।
छिनत्ति मायाकृतमोहबन्धं
यस्माद्विमुक्तस्य
पुनर्न संसृतिः ॥३४६॥
Perfect discrimination arising from
direct realisation distinguishes the true nature of the ‘subject’ from that of
the ‘object’ and snaps the bond of delusion created by Maya. There is no more
transmigration for one who has liberated himself from this.
आवरणस्य निवृत्तिर्भवति
हि सम्यक्पदार्थदर्शनतः।
मिथ्याज्ञानविनाशस्तद्विक्षेपजनितदुःखनिवृत्तिः
॥३४८॥
The veil that hides Truth gets lifted,
indeed, when Reality is fully experienced. 
Soon follows the destruction of false understanding and the cessation of
misery— brought about by agitations, created by the false knowledge. 
CAUSE-EFFECT FALSE
एतत्तृतयं
दृष्टं सम्यग्रज्जुस्वरूप विज्ञानात् ।
तस्माद्वस्तुसतत्त्वं
ज्ञातव्यं बन्धमुक्तये विदुषा ॥३४९॥
These three are observed in the rope
when its true nature is fully comprehended –
The veiling or ignorance of the rope (2) projecting a snake in its
place and (3)the fear arising from the snake.
Hence, the wise man should know the true
nature of things in order to break his bonds.
अयोऽग्नियोगादिव
सत्समन्वया
न्मात्रादिरूपेण
विजृम्भते धीः।
तत्कार्यमेतद्द्वितयं
यतो मृषा
दृष्टं भ्रमस्वप्नमनोरथेषु  ॥३५०॥
ततो विकाराः
प्रकृतेरहंमुखा
देहावसाना
विषयाश्च सर्वे।
क्षणेऽन्यथाभावितया
ह्यमीषा
मसत्त्वमात्मा
तु कदापि नान्यथा ॥३५१॥
Just as a piece of iron through contact
with fire manifests as fire, the intellect manifests itself as the knower and
the known through the immanence of Brahman.  These two – the effects of the intellect – are
observed to be unreal as in delusion, dream and imagination; so too, the
modifications of Prakriti, from the ego down to the gross body and all
the sense-objects are also unreal.  Their
unreality is, indeed, due to their being subject to change every moment.  And
the
Atman never changes.   

इत्थं विपश्चिद्सदसद्विभज्य
निश्चित्य
तत्त्वं निजबोधदृष्ट्या।
ज्ञात्वा
स्वमात्मानमखण्डबोधं
तेभ्यो विमुक्तः
स्वयमेव शाम्यति ॥३५३॥
Thus the wise man, discriminating
between the Real and the unreal, establishing the Truth by the insight of his
Knowledge and realising his own Self to be unbroken Knowledge, becomes free and
himself attains Peace.
SAMADHI – ITS
NATURE
अज्ञानहृदयग्रन्थेर्निःशेषविलयस्तदा
समाधिनाऽविकल्पेन
यदाऽद्वैतात्मदर्शनम् ॥३५४॥
When the non-dual Atman is realised in
Nirvikalpa Samadhi, the heart’s ‘knots of ignorance’ are completely destroyed.
त्वमहमिदमितीयं
कल्पना बुद्धिदोषात्
प्रभवति परमात्मन्यद्वये
निर्विशेषे ।
प्रविलसति
समाधावस्य सर्वो विकल्पो
विलयनमुपगच्छेद्वस्तुतत्त्वावधृत्या
॥३५५॥
“You”, “I”, “this”, “that” – these
concepts are fancied in the Supreme Self which is Absolute and non-dual, due to
inherent defects of the intellect.  When
the real nature of Brahman is realised in Samadhi all these concepts are
dissolved.
शान्तो दान्तः
परमुपरतः क्षान्तियुक्तः समाधिं
कुर्वन्नित्यं
कलयति यतिः स्वस्य सर्वात्मभावम्।
तेनाविद्यातिमिरजनितान्याशु
दग्ध्वा विकल्पान्
ब्रह्माकृत्या
निवसति सुखं निष्क्रियो निर्विकल्पः॥३५६॥
Serene, self-controlled, perfectly
withdrawn from sense-objects, steadfast in silently enduring, struggling to
attain Samadhi, the seeker always contemplates on his own Self as the
Self in the universe.  Destroying, by
these means, all imaginations which arise from the blindness of ignorance, he
lives blissfully as Brahman, free from egocentric actions and oscillations of
the mind.
समाहिता ये
प्रविलाप्य बाह्यं
श्रोत्रादि
चेतः स्वमहं चिदात्मनि।
त एव मुक्ता
भवपाशबन्धैः
नान्ये तु
पारोक्ष्यकथाभिधायिनः ॥३५७॥
They alone are free from the bondage of
birth and death who, having attained Samadhi, merge the objective world, the sense-organs,
the mind, nay, the very ego, in the Atman, the Knowledge Absolute;  none else who blabber about their indirect
Knowledge.
अतीव सूक्ष्मं
परमात्मतत्त्वं
न स्थूलदृष्ट्या
प्रतिपत्तुमर्हति।
समाधिनाऽत्यंतसुसूक्ष्म
दृष्ट्या
ज्ञातव्यमार्यैरतिशुद्धबुद्धिः
॥३६१॥
The Real nature of Paramatman is
extremely subtle and cannot be reached by the gross out-going tendency of the
mind.  It is accessible to noble ones
with extremely pure intellects, through Samadhi, brought about by an
extra-ordinary subtlety of the mind.
श्रुतेः शतगुणं
विद्यान्मननं मननादपि
निदिध्यासं
लक्षगुणमनन्तं निर्विकल्पकम् ॥३६५॥
“Reflection” should be considered a
hundred times superior to “listening” and “meditation” a hundred thousand times
superior to “reflection”; but Nirvikalpa Samadhi is infinitely more
sacred
 
निर्विकल्पसमाधिना
स्फुटं
ब्रह्मतत्त्वमवगम्यते ध्रुवम्।
नान्यथा चलतया
मनोगतेः
प्रत्ययान्तरविमिश्रितं
भवेत् ॥३६६॥
By Nirvikalpa Samadhi  the true nature of Brahman is clearly and
definitely manifest, never otherwise, for then, the mind being unsteady, is apt
to be mixed with other perceptions.
एकान्तस्थितिरिन्द्रियोपरमणे
हेतुर्दमश्चेतसः
संरोधे करणं
शमेन विलयं यायादहंवासना।
तेनानन्दरसानुभूतिरचला
ब्राह्मी सदा योगिनः
तस्माच्चित्तनिरोध
एव सततं कार्यः प्रयत्नान्मुनेः ॥३६९॥
Living in solitude helps to control the
sense organs, control of the senses serves to control the mind, and by
controlling the mind the ego is destroyed;  this gives the Yogi an Absolute Realisation of
the Bliss of Brahman.  Hence the man of
reflection should always strive to quieten his mind alone.
वाचं नियच्छात्मनि
तं नियच्छ
बुद्धौ धियं
यच्छ च बुद्धिसाक्षिणि।
तं चापि पूर्णात्मनि
निर्विकल्पे
विलाप्य शान्तिं
परमां भजस्व ॥३७०॥
Restrain speech in the mind, and
restrain the mind in the intellect and this again restrain in the “Witness of
the Intellect”, and merging that too in the Infinite Absolute Self, gain
supreme peace.
FULLY DETACHED –
SAMADHI EASY
अन्तस्त्यागो
बहिस्त्यागो विरक्तस्यैव युज्यते।
त्यजत्यन्तर्बहिःसङ्गं
विरक्तस्तु मुमुक्षया ॥३७३॥
A man of dispassion alone is fit for
this internal and external renunciation; for the man of dispassion, out of his
desire to be free, readily renounces both internal and external attachments.
बहिस्तु विषयैः
सङ्गं तथान्तरहमादिभिः।
विरक्त एव
शक्नोति त्यक्तुं ब्रह्मणि निष्ठितः ॥३७४॥
Only the man of dispassion who is
thoroughly established in Brahman, can give up his external attachment for
objects and internal attachment to the ego etc.
वैराग्यबोधौ
पुरुषस्य पक्षिवत्
पक्षौ विजानीहि
विचक्षण त्वम्।
विमुक्तिसौधाग्रलताधिरोहणं
ताभ्यां विना
नान्यतरेण सिद्ध्यति ॥३७५॥
Please understand O wise one, that
dispassion and discrimination in an aspirant are like the two wings of a bird;
unless both are active, no one can take the help of just one and fly to the
creeper of liberation which grows, as it were, atop a bungalow.
वैराग्यान्न
परं सुखस्य जनकं पश्यामि वश्यात्मन
स्तच्चेच्छुद्धतरात्मबोधसहितं
स्वाराज्यसाम्राज्ययुक्।
एतद्द्वारमजस्रमुक्तियुवतेर्यस्मात्त्वमस्मात्परं
सर्वत्रास्पृहया
सदात्मनि सदा प्रज्ञां कुरु
  श्रेयसे ॥३७७॥
For a self-controlled man, I find no
better generator of happiness than dispassion and if that is coupled with a
clear Realisation of the Self, it brings about absolute sovereignty, within and
without.  And since this is the gateway to
the damsel of permanent liberation, so for your own well-being be dispassionate
both within and without, always fixing your mind on the Eternal Self. 
आशां छिन्धि
विषोपमेषु विषयेष्वेषैव मृत्योः कृति
स्त्यक्त्वा
जातिकुलाश्रमेष्वभिमतिं मुञ्चातिदूरात्क्रियाः ।
देहादावसति
त्यजात्मधिषणां प्रज्ञां कुरुष्वात्मनि
त्वं द्रष्टास्यमलोपि
निर्द्वयपरं ब्रह्मासि यद्वस्तुतः ॥३७८॥
Cut asunder your craving for sense
objects which are like poison – it is the very image of death; and giving up
your pride of caste, family, order of life, throw far away all selfish
actions.  Renounce your identification
with such unreal things as the body and fix your mind upon the Self.  For in reality, you are the Witness, Brahman,
untainted by the mind, Non-dual, Supreme.
MEDITATION – THE
TECHNIQUE
लक्ष्ये ब्रह्मणि
मानसं दृढतरं संस्थाप्य बाह्येन्द्रियं
स्वस्थाने
विनिवेश्य निश्चलतनुश्चोपेक्ष्य देहस्थितिम्।
ब्रह्मात्मैक्यमुपेत्य
तन्मयतया चाखण्डवृत्याऽनिशं
ब्रह्मानन्दरसं
पिबात्मनि मुदा शून्यैः किमन्यैर्भृशम्
  ॥३७९॥
Fixing the mind firmly on Brahman, the
point of concentration, restraining the sense-organs in their respective
centres, holding the body steady and giving up all thought for its maintenance,
attaining identity with Brahman and being One with it, continuously drink the
Bliss of Brahman in your own Self. Of what use are other things?  They are entirely false, empty!
अनात्मचिन्तनं
त्यक्त्वा कश्मलं दुःखकारणम्।
चिन्तयात्मानमानन्दरूपं
यन्मुक्तिकारणम् ॥३८०॥
Having renounced all thought of the
not-Self which is evil and productive of misery, think of the Self, the Bliss Absolute,
which conduces to liberation.
एष स्वयंज्योतिरशेषसाक्षी
विज्ञानकोशे
विलसत्यजस्रम्।
लक्ष्यं विधायेनमसद्विलक्षण
मखण्डवृत्त्याऽऽत्मतयाऽनुभावय
॥३८१॥
Eternally shines this Atman, the
Self-effulgent Witness of all things, which has the intellect for its
seat.  Making this Atman, which is
distinct from the unreal, your point of contemplation, meditate upon it as your
own Self, eliminating all other thoughts.
एतमच्छिन्नया
वृत्या प्रत्ययान्तरशून्यया।
उल्लेखयन्विजानीयात्स्वस्वरूपतया
स्फुटम् ॥३८२॥
Contemplating continuously upon this
Atman, with no intervention of any other thought, one must distinctly realise
It as one’s own Real Self.
अत्रात्मत्वं
दृढीकुर्वन्नहमादिषु संत्यजन्।
उदासीनतया
तेषु तिष्ठेत्स्फुटघटादिवत् ॥३८३॥
Strengthening one’s identification with
this Self, and by renouncing all identifications with the ego etc. one must
live with no concern for them, as if they were trifles like a broken pot or the
like. 
CONTINUOUS
ATTENTION TO SELF
विशुद्धमन्तःकरणं
स्वरूपे
निवेश्य साक्षिण्यवबोधमात्रे।
शनैः शनैर्निश्चलतामुपानयन्
पूर्णं स्वमेवानुविलोकयेत्ततः
॥३८४॥
By fixing the purified inner equipment
upon the Self which is the Witness and Knowledge Absolute, and little by little
making it quiet one must try to realise one’s infinite Self. 

देहेन्द्रियप्राणमनोहमादिभिः
स्वाज्ञानकॢप्तैरखिलैरुपाधिभिः।
विमुक्तमात्मानमखण्डरूपं
पूर्णं महाकाशमिवावलोकयेत् ॥३८५॥
Free from all limitations like the body,
sense organs, Pranas, mind and ego which are the projections of one’s
ignorance, let one come to realise the Atman, the indivisible and infinite,
like the great endless sky.
घटकलशकुसूलसूचिमुख्यै
र्गगनमुपाधिशतैर्विमुक्तमेकम्।
भवति विविधं तथैव शुद्धं
परमहमादिविमुक्तमेकमेव ॥३७६॥
Having dropped hundreds of its
limitations such as a pot, a pitcher, a barn or a  needle, space is recognised as one and not
many.  So too, Brahman is indeed one,
when denuded of the ego etc.
ब्रह्मादिस्तंबपर्यन्ता मृषामात्रा उपाधयः
ततः पूर्णं स्वमात्मानं पश्येदेकात्मना स्थितम् ॥।३८७॥
Right from Brahma to the most
insignificant unicellular organism, all conditionings are quite unreal.
Therefore one should realise one’s Self as the only existent Principle. 
यत्र भ्रान्त्या कल्पितं तद्विवेके
तत्तन्मात्रं नैव तस्माद्विभिन्नम्।
भ्रान्तेर्नाशे भ्रान्तिदृष्टाहितत्त्वं
रज्जुस्तद्वद्विश्वमात्मस्वरूपम्  ॥३८८॥
Where, by mistake, something is imagined
to exist, there, on right discrimination, the Real itself is re-cognised.  There is nothing other than it. With the
error removed, the falsely perceived snake itself becomes the rope, so too, the
entire universe is, in truth, only the Atman.
स्वयं ब्रह्मा स्वयं विष्णुः स्वयमिन्द्रः स्वयम् शिवः।
स्वयं विश्वमिदं सर्वं स्वस्मादन्यन्न किञ्चन ॥३८९॥
The Self is Brahma, the Self is Vishnu,
the Self is Indra, the Self is Shiva, the Self is the entire Universe. Indeed,
nothing exists except the Self.
अन्तः स्वयं चापि बहिः स्वयं
स्वयं पुरस्तात् स्वयमेव पश्चात्।
स्वयं ह्यवाच्यां स्वयमप्युदीच्यां
तथोपरिष्टात्स्वयमप्यधस्तात्  ॥३९०॥
The Self is within, the Self is without;
the Self is in front, the Self is behind; the Self is to the South, the Self is
to the North; so too it is above and below.
तरङ्गफेनभ्रमबुद्बुदादि
सर्वं स्वरूपेण जलं यथा तथा।
चिदेव देहाद्यहमन्तमेतत्
सर्वं चिदेवैकरसं विशुद्धम् ॥३९१॥
Just as the wave, the surf, the
whirlpool, the bubbles etc. are all in essence nothing but water, so too, the
Chit is everything from the body etc. to the ego.  Truly, everything is the homogeneous, pure
Chit only
सदेवेदं सर्वं जगदवगतं वाङ्मनसयोः
सतोऽन्यन्नास्त्येव प्रकृतिपरिसीम्नि स्थितवतः।
पृथक् किं मृत्स्नायाः कलशघटकुम्भाद्यवगतं
वदत्येष भ्रान्तस्त्वमहमिति मायामदिरया ॥३९२॥
The entire universe known through speech
and mind is nothing but Brahman. There is nothing but Brahman, which exists
even beyond the pale of prakriti
Can the pitcher, jug, pot etc. ever by anything other than the mud of
which they are made? As an effect of the wine of Maya, the deluded man talks of
“you” and “me”.
आकाशवन्निर्मलनिर्विकल्पं
निःसीमनिःस्पन्दननिर्विकारम्।
अन्तर्बहिःशून्यमनन्यमद्वयं
स्वयं परं ब्रह्म किमस्ति बोध्यम् ॥३९४॥
Like the sky, the supreme Brahman is
untainted, absolute, limitless, motionless and without modifications; it has
neither an inside nor an outside; it is One Existence and Non-dual and is one’s
own Self.  Is there any other thing to be
known? 
वक्तव्यं किमु विद्यतेऽत्र बहुधा ब्रह्मैव जीवः स्वयं
ब्रह्मैतज्जगदाततं नु सकलं ब्रह्माद्वितीयं श्रुतिः।
ब्रह्मैवाहमिति प्रबुद्धमतयः संत्यक्तबाह्याः स्फुटं
ब्रह्मीभूय वसन्ति सन्ततचिदानन्दात्मनैतद्ध्रुवम् ॥३९५॥
What is the use of enlarging upon this
subject? The Jeeva is nothing but Brahman; the whole expanse of this universe
is nothing but Brahman. Sruti points out Brahman as being non-dual, and it is
an undeniable fact that those who are enlightened, who have established their
identity with Brahman and who have given up their associations with the outside
world, live ever in union with Brahman, Eternal Knowledge and Bliss.     
शवाकारं यावद्भजतिमनुजस्तावदशुचिः
परेभ्यः स्यात्क्लेशो जननमरणव्याधिनिलयः।
यदात्मानं शुद्धं कलयति शिवाकारमचलं
तदा तेभ्यो मुक्तो भवति हि तवाह श्रुतिरपि ॥३९७॥
As long as man worships his corpse-like
body, he is impure and suffers from birth, death and disease.  But when he thinks of himself as the Pure,
the Auspicious, the Immovable, certainly he becomes free from them – the Srutis
also testify to this.
 
 

 

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