PEARLS FROM VIVEKACHOODAMANI -V

PEARLS FROM
VIVEKACHOODAMANI -V
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.
NO DIVERSITY IN REALITY
स्वात्मन्यारोपिताशेषाभासवस्तुनिरासतः।
स्वयमेव परं ब्रह्म
पूर्ण्मद्वयमक्रियम् ॥३९८॥
When the
apparent existences superimposed on the Self are removed, then what remains is
the supreme Brahman, the Infinite, Non-dual, that which is beyond all
activities, alone, all by itself.
समाहितायां सति चित्तवृत्तौ
परात्मनि ब्रह्मणि
निर्विकल्पे।
न दृश्यते कश्चिदयं
विकल्पः
प्रजल्पमात्रः परिशिष्यते
यतः ॥३९९॥
When the functions of the mind, the thoughts, have
merged in the Paramatman, the Brahman, the Absolute, then this
phenomenal world is not perceived.  Then
all becomes mere talk.
असत्कल्पो विकल्पोऽयं विश्वमित्येकवस्तुनि।
निर्विकारे निराकारे निर्विशेषे भिदा कुतः ॥४००॥
In the One Reality, the conception of the universe is
a  mere fancy.  How can there be any diversity in the
Changeless, the Formless, the Absolute?
द्रष्टृदर्शनदृश्यादि भावशून्यकवस्तुनि।
निर्विकारे निराकारे निर्विशेषे भिदा कुतः ॥४०१॥
In the One Reality which is without the seer, the
seeing and the seen etc. which is the Changeless, Formless, Absolute, how can
there be any diversity?
कल्पार्णव इवात्यन्तपरिपूर्णैकवस्तुनि।
निर्विकारे निराकारे निर्विशेषे भिदा कुतः ॥४०१॥
  
In that One Reality which is All-pervading and
Motionless, like the ocean after the dissolution of the universe, which is the
Changeless, Formless, Absolute, how can there be any diversity?
तेजसीव तमो यत्र प्रलीनं भ्रान्तिकारणम्।
अद्वितीये परे तत्त्वे निर्विशेषे भिदा कुतः॥४०३॥
How can there be any diversity in the supreme Reality
which is Non-dual and Absolute, where the very root of delusion dissolves, like
darkness into light.
एकात्मके परे तत्त्वे भेदवार्ता कथं वसेत्।
सुषुप्तौ सुखमात्रायां भेदः केनावलोकितः॥४०४॥
In the One, the Supreme Reality, how can there be any
talk of diversity? Who can ever observe any diversity in the total bliss of
deep-sleep?
न ह्यस्ति विश्वं परतत्त्वबोधात्
सदात्मनि ब्रह्मणि निर्विकल्पे।
कालत्रये नाप्यहिरीक्षितो गुणे
न ह्यम्बुबिंदुर्मृगतृष्णिकायाम् ॥४०५॥
Even before realization of the supreme Truth, the
universe does not exist in the Absolute Brahman, the quintessence of
Existence.  Never in the three periods of
time is the snake in the rope, nor a drop of water in the mirage.
मायामात्रमिदं द्वैतमद्वैतं परमार्थतः।
इति ब्रूते श्रुतिः साक्षात्सुषुप्तावनुभूयते ॥४०६॥
The scriptures directly declare that all duality is
nothing but Maya, the Reality alone is the Absolute Truth.  Such also is the experience in deep-seep.
ATMA-VICHARA: CONTEMPLATION
अनन्यत्वमधिष्ठानादारोप्यस्य निरीक्षितम्।
पण्डितैः रज्जुसर्पादौ विकल्पो भ्रान्तिजीवनः ॥४०७॥
The wise have observed that the superimposition is
identical with its substratum- just as the rope and the snake. The difference
exists only because of delusion.
चित्तमूलो विकल्पोऽयं चित्ताभावे न कश्चन।
अतश्चित्तं समाधेहि प्रत्यग्रूपे परात्मनि ॥४०८॥
The apparent universe has its root in the mind and
cannot exist once the mind is annihilated. Therefore, dissolve the mind by
fixing it on the most subjective Supreme Self.   
किमपि सततबोधं केवलानन्दरूपं
निरुपममतिवेलं नित्यमुक्तं निरीहम्।
निरवधिगगनाभं निष्कलं  निर्विकल्पं
हृदि कलयति विद्वान् ब्रह्म पूर्णम् समाधौ॥४०९॥
Through Samadhi, the wise man realizes the infinite
Brahman in his heart as something [inexplicably] of the essence of eternal
Knowledge and complete Bliss, which is unparalleled, which is beyond all
limitations, which is ever free, which has no activity and which is indivisible
and absolute like the limitless sky.
प्रकृतिविकृतिशून्यं भावनातीतभावं
समरसमसमानं मानसम्बन्धदूरम्।
निगमवचनसिद्धं नित्यमस्मत्प्रसिद्धं
हृदि कलयति विद्वान् ब्रह्म पूर्णं समाधौ ॥४१०॥
Through Samadhi, the wise man realizes the infinite
Brahman in his heart,  as
devoid of the concepts of cause and effect, as the
Reality beyond all fancy, as homogeneous and matchless, beyond all proofs,
established by the declarations of the scriptures, always ingrained in us as
the ego.
सर्वोपाधिविनिर्मुक्तं सच्चिदानन्दमद्वयं।
भावयात्मानमात्मस्थं न भूयः कल्पसेऽध्वने ॥४१३॥
Meditate upon that Atman which is your Self, which is
beyond all limitations, which is Existence-Knowledge-Bliss-Absolute, and
Non-dual.  Never will you come under the
sway of births and deaths.
GIVE UP PERCEPTIONS
छायेव पुंसः परिदृश्यमान-
माभासरूपेण फलानुभूत्या।
शरीरमाराच्छववन्निरस्तं
पुनर्न संधत्त इदं महात्मा ॥४१४॥
Once the body has been cast off like a corpse, the
wise man does not attach himself to it, though, like man’s shadow, it is still
visible, owing to the effects of past actions.
सततविमलबोधानन्दरूपं समेत्य
त्यज जडमलरूपोपाधिमेतं सुदूरे।
अथ पुनरपि नेष स्मर्यतां वान्तवस्तु
स्मरणविषयभूतं कल्पते कुत्सनाय ॥४१५॥
External, unsullied, Knowledge-Bliss – thus realizing
the Atman, fling far away this body which is inert and filthy. Then think of it
no more, for a thing vomited brings disgust to the mind when remembered. 
 
प्रारब्धसूत्रग्रथितं शरीरं
प्रयातु वा तिष्ठतु गोरिव स्रक् ।
न तत्पुनः पश्यति तत्त्ववेत्ता-
ऽऽनन्दात्मनि ब्रह्मणि लीनवृत्तिः॥४१७॥
This body is woven from the fiber of prarabdha, and
the Knower of Truth is not concerned whether it drops off or remains – as the
garland around the cow’s neck, for his thoughts are reposed in Brahman, the
quintessence of Bliss.
आत्मानम् चेद्विजानीयादयमस्मीतिपूरुषः
किमिच्छन् कस्य कामाय शरीरमनुषज्जते॥
“When one has realized one’s Self to be nothing other
than this great Purusha,  this infinite satchidananda,
then desiring what, (or for the fulfillment of which desire), should one thereafter
nurse, nourish and fatten one’s physical body?”
THE SCIENCE OF REALITY – ITS BENEFITS
संसिद्धस्य फलं त्वेतज्जीवन्मुक्तस्य योगिनः।
बहिरन्तः सदानन्दरसास्वादनमात्मनि ॥४१९॥
The perfected yogi who is a jivanmukta, gets
this as a result – within and without he enjoys eternal Bliss.
वैराग्यस्य फलं बोधो बोधस्योपरतिः फलम्।
स्वानन्दानुभवाच्छान्तिरेषैवोपरतेः फलम् ॥४२०॥
The fruit of dispassion is Knowledge, that of Knowledge
is withdrawal from sense pleasures.  The
fruit of this withdrawal is the experience of the Blissful Self, and peace is
the result of this experience. 

यद्युत्तरोत्तराभावः
पूर्वपूर्वन्तु निष्फलम्।
निवृत्तिः परमातृप्तिरानन्दोऽनुपमः स्वतः ॥४२१॥
When there are no succeeding stages, the preceding
ones are useless,  (in a perfect series),
automatic cessation of the objective world, supreme satisfaction and unequalled
Bliss follow as a matter of course.
विद्याफलंस्यादसतो निवृत्तिः
प्रवृत्तिरज्ञानफलं तदीक्षितम्।
तज्ञाज्ञयोर्यन्मृगतृष्णिकादौ
नोचेद्विदां दृष्टफलं किमस्मात् ॥४२३॥
Turning away from the unreal should be the result of
knowledge; attachment to the unreal is the result of “ignorance”. Such is seen
to be the case of one who knows a mirage etc and one who does not. Else, what
palpable result do the Knowers of Reality gain?
वासनानुदयो भोग्ये वैराग्यस्य तदावधिः।
अहंभावोदयाभावो बोधस्य परमावधिः।
लीनवृत्तेरनुत्पत्तिर्मर्यादोपरतेस्तु सा ॥४२५॥
The culmination of dispassion is when the
sense-objects do not excite any more desire.  Supreme perfection of Knowledge is when there
is no egoistic feeling.  The peak of
self-withdrawal is reached when the thoughts which have been merged manifest no
more.
SIGNS OF A REALISED SEER
ब्रह्माकारतया सदा स्थिततया निर्मुक्तबाह्यार्थधी-
रन्यावेदितभोग्यभोगकलनो निद्रालुवत्बालवत्।
स्वप्नालोकितलोकवज्जगदिदं पश्यन्क्वचिल्लब्धधी-
रास्ते कश्चिदनन्तपुण्यफलभुग्धन्यः स मान्यो भुवि ॥४२६॥
On account of constant absorption in Brahman, freed
from the sense of reality of external objects, only seemingly enjoying them
when offered by others, like one sleepy or like a baby, perceiving the world as
one seen in a dream and recognizing it only now and then, such a man is indeed
rare.  He is the enjoyer of the fruits of
untold merit and is truly held blessed and revered on earth.
ब्रह्मात्मनोः शोधितयोरेकभावावगाहिनी।
निर्विकल्पा च चिन्मात्रा वृत्तिः प्रज्ञेति कथ्यते।
सुस्थिता सा भवेद्यस्य स्थितप्रज्ञः स उच्यते ॥४२८॥
The sort of mental activity which admits only the
identity of the Self and Brahman, free from all limitations and devoid of
duality, which is only concerned with pure Knowledge, is called the
illumination.  One who has this steady
illumination is known as a man of steady wisdom.
यस्य स्थिता भवेत्प्रज्ञा यस्यानन्दो निरन्तरः।
प्रपञ्चो विस्मृतप्रायः स जीवन्मुक्त उच्यते ॥४२९॥
He who has steady wisdom, who experiences endless
Bliss, who has forgotten the phenomenal world, he is considered a jeevanmukta.
लीनधीरपि जागर्ति जाग्रद्धर्मविवर्जितः।
बोधो निर्वासनो यस्य स जीवन्मुक्त उच्यते ॥४३०॥
He who has merged himself in Brahman, yet is alert,
but without the characteristics of wakefulness, whose Knowledge is free from
desire, he is considered a jeevanmukta.
शान्तसंसारकलनः कलावानपि निष्कलः।
यस्य चित्तं विनिश्चिन्तं स जीवन्मुक्त उच्यते ॥४३१॥
He whose concern about the world has been stilled, who
has a body consisting of parts yet is without parts, whose mind is free from
anxiety, he is considered a jeevanmukta.
वर्तमानेऽपि  देहेऽस्मिन् छायावदनुवर्तिनि।
अहन्ताममताऽभावो जीवन्मुक्तस्य लक्षणम् ॥४३२॥
The absence of the “I” and “mine” concepts even in
this body which persists like a shadow – this is the indication of a jeevanmukta.
अतीताननुसंधानं भविष्यदविचारणम्।
औदासीन्यमपि प्राप्ते जीवन्मुक्तस्य लक्षणम् ॥४३३॥
No thought for the enjoyments of the past, no thought
for the future and indifference even for the present –this is the indication of
a jeevanmukta.
गुणदोषविशिष्टेऽस्मिन्स्वभावेन विलक्षणे।
सर्वत्र समदर्शित्वं जीवन्मुक्तस्य लक्षणम् ॥४३४॥
Looking everywhere with an equal eye on this world
riddled with elements possessing merit and demerit, characteristically
different one from the other – this is the indication of a jeevanmukta.
इष्टानिष्टार्थसंप्राप्तौ समदर्शितयाऽऽत्मनि।
उभयत्राविकारित्वं जीवन्मुक्तस्य लक्षणम् ॥४३५॥
When confronted with things pleasing or painful, to be
unperturbed in both cases, by maintaining an equal attitude – this is the
indication of a jeevanmukta.
ब्रह्मानन्दरसास्वादासक्तचित्ततया यतेः।
अन्तर्बहिरविज्ञानं जीवन्मुक्तस्य लक्षणम् ॥४३६॥
Constantly engaged in tasting the Bliss of Brahman, a sanyasin
 entertains no distinctions of within
and without—this is the indication of a jeevanmukta.
साधुभिः पूज्यमानेऽस्मिन्पीड्यमानेऽपि दुर्जनैः।
समभावो भवेद्यस्य स जीवन्मुक्तलक्षणः ॥४४१॥
He who feels the same when his body is worshipped by
the virtuous or tortured by the wicked, is considered a jeevanmukta.
यत्र  प्रविष्टा विषयाः परेरिता
नदीप्रवाहा इव वारिराशौ।
लिनन्ति सन्मात्रतया न विक्रिया-
मुत्पादयन्त्येष यतिर्विमुक्तः ॥४४२॥
The sanyasin 
in whom the sense objects channeled by others are received like
flowing rivers into the ocean producing no change because of his absorption in
Existence Absolute, is truly liberated.
विज्ञातब्रह्मतत्त्वस्य यथापूर्वं न संसृतिः।
अस्ति चेन्न स विज्ञातब्रह्मभावो बहिर्मुखः ॥४४३॥
For him who has realized the Essence of Brahman, there
is no reaching out for sense-objects as before. 
If there is, then he has not realized Brahman.  His senses still have an outgoing tendency.
प्राचीनवासनावेगादसौ संसरतीति चेत्।
न सदेकत्वविज्ञानान्मन्दी भवति वासना॥४४४॥
If it is asserted that still there is attachment for
sense objects because of the momentum of past vasanas, the reply is,
“NO”. for the vasanas get weakened when there is a realization of
oneness with Brahman
    
अत्यन्त कामुकस्यापि वृत्तिः कुण्ठति मातरि।
तथैव ब्रह्मणि ज्ञाते पूर्णानन्दे मनीषिणः॥४४५॥
The propensities of even a downright rake are checked
in the presence of his mother.  So too,
there are no more any worldly propensities in one who has realised the
Knowledge of Brahman, the Bliss Absolute.
PRARABDHA FOR A SAINT?
निदिध्यासनशीलस्य बाह्यप्रत्यय ईक्ष्यते।
ब्रवीति श्रुतिरेतस्य प्रारब्धं फलदर्शनात् ॥४४६॥
He who is an adept at meditation is yet seen to have
external perceptions.  Sruti says, this
is prarabdha at work.  This can be
inferred from actual results seen.
सुखाद्यनुभवो यावत्तावत्प्रारब्धमिष्यते।
फलोदयः क्रियापूर्वो निष्क्रियो न हि कुत्रचित् ॥४४७॥
As long as there is experience of happiness etc. the
work of prarabdha is seen to persist. 
Every result is seen to have a preceding action; there can be no result
independent of  action.
अहं ब्रह्मेति विज्ञानात्कल्पकोटिशतार्जितम्।
सञ्चितं विलयं याति प्रबोधात्स्वप्नकर्मवत् ॥४४८॥

“I am Brahman” – with this Realisation, the actions of a hundred crore
cycles  come to nought, like the actions
in the dream on waking up.
[Note: Here sanchita karma  is referred to as against prarabdha karma  which is that portion of past karma which has
started yielding resuts]
न नभो घटयोगेन सुरागन्धेन लिप्यते।
तथात्मोपाधियोगेन तद्धर्मैर्नैव लिप्यते ॥४५१॥
The sky, because of its contact with the jar, is not
affected by the smell of the liquor in it. 
So too, the Atman is not affected by the properties, the conditionings
because of its contact with them.
ज्ञानोदयात्पुरारब्धं कर्म ज्ञानान्न नश्यति।
अदत्वा स्वफलं लक्ष्यमुद्दिश्योत्सृष्टबाणवत्॥४५२॥
That work which was performed before the dawn of
Knowledge and because of which this body is conjured up, is not destroyed, by
the Self-Knowledge without yielding its fruits – just like an arrow shot at an
object.
प्रारब्धं बलवत्तरं  खलु विदां भोगेन तस्य क्षयः
सम्यग्ज्ञानहुताशनेन विलयः प्राक्संचितागामिनाम् ।
ब्रह्मात्मैक्यमवेक्ष्य तन्मयतया ये सर्वदा संस्थिता-
स्तेषां तत्त्रितयं न हि क्वचिदपि ब्रह्मैव ते निर्गुणम् ॥४५४॥
Prarabdha  is
very powerful for the realized man and becomes naught only through the
exhaustion of its fruits; while the sanchita and agami are
destroyed in the fire of perfect Knowledge. 
But none of these three affects them who have realized Brahman and
always live identified with it.  They
are, only, the Transcendental Brahman.
ज्ञानेनाज्ञानकार्यस्य समूलस्य लयो यदि।
तिष्ठत्ययं कथं देह इति शङ्कावतो जडान्।
समाधातुं बाह्यदृष्ट्या प्रारब्धं वदति श्रुतिः ॥४६३॥
If the effects of ignorance are destroyed, root and
all, by Knowledge, how does the body continue to live? Sruti,  from a relative standpoint, hypothesizes the
work of prarabdha for those fools who entertain such doubts.
न तु देहादिसत्यत्वबोधनाय विपश्चिताम्।
यतः श्रुतेरभिप्रायः परमार्थैक गोचरः ॥४६४॥
The idea of prarabdha  has been expounded by the
Upanishads not for proving the reality of the body etc. for the man of Realization
– because the Upanishads are without exception striving to point out the one
supreme Reality.
THERE IS NO PLURALITY
परिपूर्णमनाद्यन्तमप्रमेयमविक्रियम्।
एकमेवाद्वयं ब्रह्म नेह नानास्ति किञ्चन ॥४६५॥
Only Brahman there is, Non-dual, with no beginning or end,
incomparable and changeless; in It there is no duality whatsoever.
सद्घनं चिद्घनं नित्यमानन्दघनमक्रियम्।
एकमेवाद्वयं ब्रह्म नेह नानास्ति किञ्चन॥४६६॥
The essence of Existence,
the essence of Knowledge, the essence of Eternal Bliss; 
in It there is no duality whatsoever.
प्रत्यगेकरसं पूर्णमनन्तं सर्वतोमुखम्।
एकमेवाद्वयं ब्रह्म नेह नानास्ति किञ्चन॥४६७॥
The subject within all,
Non-dual, homogeneous, endless, all-pervading, there is One Brahman; In It there is no
duality whatsoever.
अहेयमनुपादेयमनादेयमनाश्रयम्।
एकमेवाद्वयं ब्रह्म नेह नानास्ति किञ्चन॥४६८॥
That which is to be neither
shunned nor taken up nor accepted, that which is Non-dual and without support-
there is One Brahman. In It there is no duality whatsoever

निर्गुणं निष्कलं
सूक्ष्मं निर्विकल्पं निरञ्जनम्।
एकमेवाद्वयं ब्रह्म नेह नानास्ति किञ्चन॥४६९॥
With no qualities or parts, it is subtle without
disturbances and taintless, there is One Brahman. In It there is no duality whatsoever.
अनिरूप्यस्वरूपं यन्मनोवाचामगोचरं।
एकमेवाद्वयं ब्रह्म नेह नानास्ति किञ्चन॥४७०॥
The real nature of which is
incomprehensible, which is beyond mind and speech and Non-dual, there is only
One Brahman. In It there is no
duality whatsoever.
सत्समृद्धं स्वतःसिद्धं शुद्धं बुद्धमनीदृशम्।
एकमेवाद्वयं ब्रह्म नेह नानास्ति किञ्चन॥४७१॥
Self-existing, Self-evident, pure intelligence, unlike
anything finite, Non-dual, there is only one Brahman. In it there is no
plurality whatsoever.
EXPERIENCE OF SELF-HOOD
निरस्तरागा विनिरस्तभोगाः
शान्ताः सुदान्ताः यतयो महान्तः।
विज्ञाय तत्त्वं परमेतदन्ते
प्राप्ताः परां निर्वृतिमात्मयोगात् ॥४७२॥
The noble-hearted renunciated who are rid of
attachments, who have given up all sense-enjoyments, who are calm and
controlled, realise this supreme Truth and at the end, they gain Bliss supreme
as a result of their Self-realisation.
SONG OF THE REALISED ONE
असङ्गोऽहमनङ्गोऽहमलिङ्गोऽहमभङ्गुरः।
प्रशान्तोऽहमनन्तोऽहममलोऽहं चिरन्तनः ॥४९०॥
Unattached am I, disembodied am I, free from the
subtle body am I and undecaying; serene am I, Infinite am I, unsullied am I,
and endless too.
अकर्ताहमभोक्ताहमविकारोऽहमक्रियः।
शुद्धबोधस्वरूपोऽहं केवलोऽहं सदाशिवः ॥४९१॥
I am not the doer, I am not the experiencer, I am
without modification and without activity; I am the embodiment of pure
Knowledge, I am Absolute, and eternal Auspiciousness am I.
द्रष्टुः श्रोतुर्वक्तुः कर्तुर्भोक्तुर्विभिन्न एवाहम्।
नित्यनिरन्तरनिष्क्रियनिःसीमासङ्गपूर्णबोधात्मा ॥४९२॥
Indeed, I am other than the seer, hearer, speaker,
doer and experiencer; I am eternal and unbroken, beyond activity, boundless,
unattached and Infinite, the essence of Knowledge.
नाहमिदं नाहमदोऽप्युभयोरवभासकं परं शुद्धम्।
बाह्याभ्यन्तरशून्यं पूर्णं ब्रह्माद्वितीयमेवाहम् ॥४९३॥
I am neither this nor that but the
supreme illuminator of both; I am pure. I have neither an exterior nor an
interior; I am Infinite; verily, I am the non-dual Brahman.
निरुपममनादितत्त्वं त्वमहमिदमद इति कल्पनादूरम्।
नित्यानन्दैकरसं सत्यं ब्रह्माद्वितीयमेवाहम् ॥४९४॥
I am unparalleled, the origin-less Reality, beyond
such imaginations as ‘you’ and ‘I’.
this and that. The essence of Bliss Eternal, the
Truth, Non-dual Brahman am I.
नारायणोऽहं नरकान्तकोऽहं
पुरान्तकोऽहं पुरुषोऽहमीशः।
अखण्डबोधोऽहमशेषसाक्षी
निरीश्वरोऽहं निरहं च निर्ममः ॥४९५॥

I am Narayana, I am the slayer of Naraka, I am the destroyer of Tripura, I am
the supreme Being, the Lord, I am unbroken Knowledge, I am the Witness of
everything; I have no other Lord and I am devoid of “I” and “mine”
सर्वेषु भूतेष्वहमेवसंस्थितो
ज्ञानात्मनाऽन्तर्बहिराश्रयः सन्।
भोक्ता च भोग्यं स्वयमेव सर्वं
यद्यत्पुरादृष्टमिदन्तया पुरा ॥४९६॥
I alone reside as Knowledge in all beings and am their
external and internal support.  I Myself
am the experiencer and the experienced; I am all that was experienced by me
separately as “this” and “not-this” before.
मय्यखण्डसुधाम्भोधौ बहुधा विश्ववीचयः।
उत्पद्यन्ते विलीयन्ते मायामारुतविभ्रमात्॥४९७॥
In me the ocean of unbroken Bliss, endless waves of
the Universe are created and destroyed by the play of the storm of Maya.
स्थूलादिभावा मयि कल्पिता भ्रमा-
दारोपितानुस्फुरणेन लोकैः।
काले यथा कल्पकवत्सरायन-
र्त्वादयो निष्कलनिर्विकल्पे ॥४९८॥
Concepts of gross etc are wrongly imagined in me by
people because of the manifestation of superimpositions – just as in the
indivisible and absolute time, cycles, years, half-years, seasons etc are
imagined.
आरोपितं नाश्रयदूषकं भवेत्
कदापि मूढैरतिदोषदूषितैः।
नार्द्रीकरोत्यूषरभूमिभागं
मरीचिकावारिमहाप्रवाहः ॥४९९॥
That which is superimposed by supremely ignorant
fools, can never sully the substratum; the great onrush of waters perceived in
a mirage can never wet the desert tract.
आकाशवल्लेपविदूरगोऽह-
मादित्यवद्भास्यविलक्षणोऽहम्।
अहार्यवन्नित्यविनिश्चलोऽह-
मम्भोधिवत्पारविवर्जितोऽहम् ॥५००॥
Like space, I am beyond contamination, like the sun I
am distinct from things illumined, like the mountain I am always motionless,
like the ocean I am limitless.
न मे देहेन सम्बन्धो मेघेनेव विहायसः।
अतः कुतो मे तद्धर्मा जाग्रत्स्वप्नसुषुप्तयः ॥५०१॥
I have no relationship with the body just as the
clouds (have no relationship) with the sky; so how can the waking, dream and
deep-sleep states – attributes of the body – ever affect me?
उपाधिरायाति स एव गच्छति
स एव कर्माणि करोति भूङ्क्ते।
स एव जीर्यन् म्रियते सदाहं
कुलाद्रिवन्निश्चल एव संस्थितः ॥५०२॥
It is the conditioning which comes and that alone
which goes; it performs actions and experiences (their results); it alone
decays and dies. I remain immovable like the Kula mountain.
न मे प्रवृत्तिर्न च मे निवृत्तिः
सदैकरूपस्य निरंशकस्य।
एकात्मको यो निबिडो निरन्तरो
व्योमेव पूर्णः स कथं नु चेष्टते ॥५०३॥
There is neither ‘engaging in work’ nor ‘abstaining
from it’ for me who am always the same and without parts. How can that which is
One, unbroken and infinite like the sky, ever strive?
पुण्यानि पापानि निरिन्द्रियस्य
निश्चेतसो निर्विकृतेर्निराकृतेः।
कुतो ममाखण्डसुखानुभूते-
र्ब्रूते ह्यनन्वागतमित्यपि श्रुतिः ॥५०४॥
How can there be merits and demerits for me who have
no sense-organs, no mind, who am without modification and form – who am the realization
of Absolute Bliss? In the passage, ”not touched etc” Sruti also mentioned this.
छायया स्पृष्टमुष्णं वा शीतं वा सष्ठु दुःष्ठु वा।
न स्पृशत्येव यत्किञ्चित्पुरुषं तद्विलक्षणम् ॥५०५॥
If the shadow of a man is touched by heat or cold,
good or evil, it does not in the least effect the man who is other than his
shadow.
न साक्षिणं साक्ष्यधर्माः संस्पृशन्ति विलक्षणम्।
अविकारमुदासीनं गृहधर्माः प्रदीपवत् ॥५०६॥
The witness is not affected by the properties of
things observed, for it is distinct from them; it is without modification and
indifferent just as the properties of a room (do not affect) the lamp (that
illumines it).

रवेर्यथा  कर्मणि साक्षिभावो
वह्नेर्यथा दाहनियामकत्वम्।
रज्जोर्यथाऽऽरोपितवस्तुसङ्ग-
स्तथैव कूटस्थचिदात्मनो मे ॥५०७॥
Just as the sun is the witness of all men’s actions,
just as fire burns everything without distinction, just as the rope is
connected with a superimposition, so too am I, the unchangeable Self, the
essence of intelligence (Consciousness).
कर्तापि वा कारयितापि नाहं
भोक्तापि वा भोजयितापि नाहं।
द्रष्टापि वा दर्शयितापि नाहं
सोऽहं स्वयंज्योतिरनीदृगात्मा ॥५०८॥
I am neither the doer nor do I make others do
anything, I am neither the experiencer nor do I make others experience, I am
neither the seer nor do I make others see. The Self am I, self-luminous and
transcendent.
अव्यक्तादिस्थूलपर्यन्तमेतत्
विश्वं यत्राभासमात्रं प्रतीतम्।
व्योमप्रख्यं सूक्ष्ममाद्यन्तहीनं
ब्रह्माद्वैतं यत्तदेवाहमस्मि   ॥५१३॥
That in which the entire universe from the unmanifest
down to the gross, appears as but a shadow, 
which is like the sky, subtle and without beginning and end, indeed,
that non-dual Brahman am I.
सर्वाधारं सर्ववस्तुप्रकाशं
सर्वाकारं सर्वगं सर्वशून्यम्।
नित्यं शुद्धं निश्चलं निर्विकल्पं
ब्रह्माद्वैतं यत्तदेवाहमस्मि ॥५१४॥
That which is the support of all, which is the
illuminator of all things, which is of all forms, which is omnipresent, devoid
of multiplicity, eternal, pure, motionless and Absolute, indeed, that non-dual
Brahman am I.
यत्प्रत्यस्ताशेषमायाविशेषं
प्रत्यग्रूपं प्रत्ययागम्यमानम्।
सत्यज्ञानानन्तमानन्दरूपं
ब्रह्माद्वैतं यत्तदेवाहमस्मि ॥५१५॥
That which transcends the endless differentiations of
Maya, which is the subjective essence of all, which is beyond the range of
Consciousness, which is of the nature of Truth, Knowledge and endless Bliss,
indeed, that non-dual Brahman am I.
निष्क्रियोऽस्म्यविकारोऽस्मि
निष्कलोऽस्मि निराकृतिः॥
निर्विकल्पोऽस्मि नित्योऽस्मि
निरालम्बोऽस्मि निर्द्वयः ॥५१६॥
I am devoid of activity, modifications, parts and
forms.  I am absolute and eternal, with
no other support, and non-dual am I.
सर्वात्मकोऽहं सर्वोऽहं सर्वातीतोऽहमद्वयः।
केवलाखण्डबोधोऽहमानन्दोऽहं निरन्तरः ॥५१७॥
I am the Universal, I am all in all, I am transcendent
and non-dual. I am absolute, unbroken knowledge, I am Bliss and eternal am I.
FINAL WORDS OF ADVICE
ब्रह्मप्रत्ययसन्ततिर्जगदतो ब्रह्मैव तत्सर्वतः
पश्याध्यात्मदृशा प्रशान्तमनसा सर्वास्ववस्थास्वपि।
रूपादन्यदवेक्षितं किमभिमतश्चक्षुष्मतां विद्यते
तद्वद्ब्रह्मविदः सतः किमपरं बुद्धेर्विहारास्पदम् ॥५२२॥
An unbroken series of perceptions of Brahman is this
universe;  so in every respect it is
nothing but Brahman. In all conditions see this with the vision of illumination
and a serene mind. Is it ever possible that he who has eyes can see anything
other than forms all around?  So too,
what is there to engage the intellect of a realized man, save Brahman?
कस्तां परानन्दरसानुभूति-
मुत्सृज्य शून्येषु रमेत विद्वान्।
चन्द्रे महाह्लादिनि दीप्यमाने
चित्रेन्दुमालोकयितुं क इच्छेत् ॥५२३॥
Which wise man would relinquish reveling in supreme
Bliss for the enjoyment of paltry things? When the greatly enchanting moon is
shining who would wish to gaze upon a painted moon?
असत्पदार्थानुभवेन किञ्चि-
न्न ह्यस्ति तृप्तिर्न च दुःखहानिः।
तदद्वयानन्दरसानुभूत्या
तृप्तः सुखं तिष्ठ सदात्मनिष्ठया ॥५२४॥
In the perception of objects unreal, there is neither
the slightest contentment nor the cessation of misery.  Therefore, content in the realization of the
essence of non-dual Bliss, remain happy, ever identified with the Self.
स्वमेव सर्वथा पश्यन्मन्यमानः स्वमद्वयम्।
स्वानन्दमनुभुञ्जानः कालं नय महामते ॥५२५॥
O noble one, beholding the Self always contemplating
upon the Self which is non-dual and enjoying the Bliss of the Self, you should
spend your time.
अखण्डबोधात्मनि निर्विकल्पे
विकल्पनं व्योम्नि पुरप्रकल्पनम्।
तदद्वयानन्दमयात्मना सदा
शान्तिं परामेत्य भजस्व मौनम् ॥५२६॥
In the unbroken Knowledge, the Absolute, the Atman,
dualistic conceptions are like castles in the air.  Therefore, attaining supreme Peace live in
silence, identifying yourself with the non-dual Bliss Absolute. 

तूष्णीमवस्था परमोपशान्ति-
र्बुद्धेरसत्कल्पविकल्पहेतोः।
ब्रह्मात्मना ब्रह्मविदो महात्मनो
यत्राद्वयानन्दसुखं निरन्तरम् ॥५२७॥
The cause of all fancies, the mind, becomes perfectly
serene to the sage who has known Brahman. Indeed this is the state of
quiescence in which, ever identified with Brahman, he constantly enjoys the
non-dual Bliss Absolute.
नास्ति निर्वासनान्मौनात्परं सुखकृदुत्तमम्।
विज्ञातात्मस्वरूपस्य स्वानन्दरसपायिनः ॥५२८॥
There is nothing more exhilarating than the quiescence
which comes from being free of vasanas, to him who has known his own
nature and who drinks the Bliss of the Self.
गच्छंस्तिष्ठन्नुपविशन् शयानो वाऽन्यथापि वा।
यथेच्छया वसेद्विद्वानात्मारामः सदा मुनिः ॥५२९॥
Whether going or staying, sitting or lying down, or in
any other state, the enlightened sage whose sole pleasure is in the Atman,
lives ever at ease.
न देशकालासनदिग्यमादि-
लक्ष्याद्यपेक्षा प्रतिबुद्धवृत्तेः।
संसिद्धतत्त्वस्य महात्मनोऽस्ति
स्ववेदने का नियामाद्यवस्था॥५३०॥
The sage who has perfect realisation of the
Truth and whose mind, therefore, encounters no obstruction, no more relies upon
conditions of place, time, posture, direction or moral discipline, objects of
meditation etc.  What formulae can there
by for recognising one’s own Self?
घटोऽयमिति विज्ञातुं नियमः कोऽन्वपेक्षते।
विना प्रमाणसुष्ठुत्वं यस्मिन्सति पदार्थधीः ॥५३१॥
“This is a jar” – to know this what
condition is necessary save that the means of knowledge be without any defects,
which alone, ensures a cognition of the object?
अयमात्मा नित्यसिद्धः प्रमाणे सति भासते।
न देशं नापि वा कालं न शुद्धिं वाप्यपेक्षते ॥५३२॥
This Atman which is an eternal Truth,
manifests Itself in the presence of the right means of knowledge.  It is dependent neither on place nor time nor
[outward]purity.
चिन्ताशून्यमदैन्यभैक्ष्यमशनं पानं सरिद्वारिषु
स्वातन्त्र्येण निरंकुशा स्थितिरभीर्निद्रा श्मशाने
वने।
वस्त्रं क्षालनशोषणादिरहितं दिग्वास्तु शय्या
मही
संचारो निगमान्तवीथिषु विदां क्रीडा परे ब्रह्मणि॥५३९॥
Without the anxiety and humiliation of
begging, men of Perfection, have their food, and drink the waters of rivers;
they live, free and independent, sleeping without fear in cremation grounds or
forests; their clothing is the ‘quarters’ which need no washing or drying, or
some bark etc. the earth is their bed and they roam in the avenues of Vedanta
while they revel in the supreme Brahman.
क्वचिन्मूढो विद्वान् क्वचिदपि महाराजविभवः
क्वचिद्भ्रान्तः सौम्यः क्वचिदजगराचारकलितः।
क्वचित्पात्रीभूतः क्वचिदवमतः  क्वाप्यविदित-
श्चरत्येवं प्राज्ञः सततपरमानन्दसुखितः ॥५४३॥
Ever enjoying the Blissful state of wisdom
the realized man lives, sometimes a fool, sometimes a sage, sometimes with
royal grandeur, sometimes roaming, sometimes like a motionless python,
sometimes with a benignant expression, sometimes respected, sometimes insulted
and sometimes unknown.
स्थूलादिसम्बन्धवतोऽभिमानिनः
सुखं च दुःखं च शुभाशुभे च।
विध्वस्तबन्धस्य सदात्मनो मुनेः
कुतः शुभं वाऽशुभं फलं वा ॥५४७॥
Only he who has connections with the gross
body etc. and is identified with them is affected by happiness and sorrow; good
and evil. How can any good or evil or their effects affect the sage who has
severed his bondage and is identified with Reality.
अस्तीति प्रत्ययो यश्च यश्च नास्तीति वस्तुनि।
बुद्धेरेव गुणावेतौ न तु नित्यस्य वस्तुनः ॥५७३॥
The concept that bondage is and the concept
that it is not ,are, with reference to the Reality, only attributes of the
intellect.  Never do they belong to Brahman,
the eternal Reality.
अतस्तौ मायया कॢप्तौ बन्धमोक्षौ न चात्मनि।
निष्कले निष्क्रिये शान्ते निरवद्ये निरञ्जने।
अद्वितीये परे तत्त्वे व्योमवत्कल्पना कुतः॥५७४॥
Therefore , bondage and liberation are
conjured up by Maya and are not in the Atman. 
As there can be no limitation regarding the infinite space, how can
there be any limitation regarding the supreme Reality which is devoid of
activity, serene, unimpeachable, untainted and non-dual?
न निरोधो न चोत्पत्तिर्न बद्धो न च साधकः।
न मुमुक्षुर्न वै मुक्त इत्येषा परमार्थता ॥५७५॥
Neither is there birth nor death, neither
is bound nor a struggling one, neither a seeker nor a liberated one – this is
the ultimate Truth.
THE GLORY OF THE TEXT BOOK
संसाराध्वनि तापभानुकिरणप्रोद्भूतदाहव्यथा-
खिन्नानां जलकांक्षया मरुभुवि भ्रान्त्या परिभ्राम्यताम्।
अत्यासन्नसुधाम्बुधिं सुखकरं ब्रह्माद्वयं दर्शय-
त्येषा शंकरभारती विजयते निर्वाणसंदायिनी ॥५८१॥
For those who are afflicted in this samsar
by the burning pains caused by the scorching sun rays of the three-fold sorrows
(Adhyaatmika, Adhidaivika and Adhibhautika), and those who, in delusion,
are roaming a desert in search of water, for them here is the glorious message
of Sankara pointing out the Ocean of Nectar, the non-dual Brahman,
within easy reach, in order to lead them to liberation.  
  
  

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