Vivekachudamani – In the One, No Plurality – Verses 330-338   «   »

Vivekachudamani – In the One, No Plurality – Verses 330-338   «   »

यदा कदा वापि विपश्चिदेष
ब्रह्मण्यनन्तेऽप्यणुमात्रभेदम् ।
पश्यत्यथामुष्य भयं तदैव
यद्वीक्षितं भिन्नतया प्रमादात् ॥ ३३0 ॥
yadā kadā vāpi vipaścideṣa
brahmaṇyanante’pyaṇumātrabhedam |
paśyatyathāmuṣya bhayaṃ tadaiva
yadvīkṣitaṃ bhinnatayā pramādāt || 330 ||
330. Whenever the wise man sees the least difference in the infinite Brahman, at once that which he sees as different through mistake, becomes a source of terror to him.
श्रुतिस्मृतिन्यायशतैर्निषिद्धे
दृश्येऽत्र यः स्वात्ममतिं करोति ।
उपैति दुःखोपरि दुःखजातं
निषिद्धकर्ता स मलिम्लुचो यथा ॥ ३३१ ॥
śrutismṛtinyāyaśatairniṣiddhe
dṛśye’tra yaḥ svātmamatiṃ karoti |
upaiti duḥkhopari duḥkhajātaṃ
niṣiddhakartā sa malimluco yathā || 331 ||
331. He who identifies himself with the objective universe which has been denied by hundreds of Shrutis, Smritis and reasonings, experiences misery after misery, like a thief, for he does something forbidden.
Notes: The thief is punished for stealing with imprisonment ete.r and the man who identifies himself with the not-Self, suffers infinite miseries.
सत्याभिसंधानरतो विमुक्तो
महत्त्वमात्मीयमुपैति नित्यम् ।
मिथ्याभिसन्धानरतस्तु नश्येद्
दृष्टं तदेतद्यदचौरचौरयोः ॥ ३३२ ॥
satyābhisaṃdhānarato vimukto
mahattvamātmīyamupaiti nityam |
mithyābhisandhānaratastu naśyed
dṛṣṭaṃ tadetadyadacauracaurayoḥ || 332 ||
332. He who has devoted himself to meditation on the Reality (Brahman) and is free from Nescience, attains to the eternal glory of the Ātman. But he who dwells on the unreal (the universe) is destroyed. That this is so is evidenced in the case of one who is not a thief and one who is a thief.
Notes: One who is not a thief etc.—The allusion is to-the hot-axe test applied in ancient times to persons-charged with theft etc. An axe would be made red- hot and the accused would be asked to hold it in
his hand. If his hand was not burnt, it was a proof that he was innocent, but if it was burnt, he would be convicted and subjected to the usual punishments. The Chhandogya Upanishad VI. xvi. makes use of such a parable, to which the present Sloka refers.
यतिरसदनुसन्धिं बन्धहेतुं विहाय
स्वयमायामहमस्मीत्यात्मदृष्ट्यैव तिष्ठेत् ।
सुखयति ननु निष्ठा ब्रह्मणि स्वानुभूत्या
हरति परमविद्याकार्यदुःखं प्रतीतम् ॥ ३३३ ॥
yatirasadanusandhiṃ bandhahetuṃ vihāya
svayaMāyāmahamasmītyātmadṛṣṭyaiva tiṣṭhet |
sukhayati nanu niṣṭhā brahmaṇi svānubhūtyā
harati paramavidyākāryaduḥkhaṃ pratītam || 333 ||
333. The Sannyasin should give up dwelling on the unreal, which causes bondage, and should always fix his thoughts on the Ātman as ‘I myself am This’. For the steadfastness in Brahman through the realisation of one’s identity with It gives rise to bliss and thoroughly removes the misery born of nescience, which one experiences (in the ignorant state).
बाह्यानुसन्धिः परिवर्धयेत्फलं
दुर्वासनामेव ततस्ततोऽधिकाम् ।
ज्ञात्वा विवेकैः परिहृत्य बाह्यं
स्वात्मानुसन्धिं विदधीत नित्यम् ॥ ३३४ ॥
bāhyānusandhiḥ parivardhayetphalaṃ
durvāsanāmeva tatastato’dhikām |
jñātvā vivekaiḥ parihṛtya bāhyaṃ
svātmānusandhiṃ vidadhīta nityam || 334 ||
334. The dwelling on external objects will only intensify its fruits, viz. furthering evil propensities, which grow worse and worse. Knowing this through discrimination, one should avoid external objects and constantly apply oneself to meditation on the Ātman.
बाह्ये निरुद्धे मनसः प्रसन्नता
मनःप्रसादे परमात्मदर्शनम् ।
तस्मिन्सुदृष्टे भवबन्धनाशो
बहिर्निरोधः पदवी विमुक्तेः ॥ ३३५ ॥
bāhye niruddhe manasaḥ prasannatā
manaḥprasāde paramātmadarśanam |
tasminsudṛṣṭe bhavabandhanāśo
bahirnirodhaḥ padavī vimukteḥ || 335 ||
335. When the external world is shut out, the mind is cheerful, and cheerfulness of the mind brings on the vision of the Paramātman. When It is perfectly realised, the chain of birth and death is broken. Hence the shutting out of the external world is the stepping- stone to Liberation.
कः पण्डितः सन्सदसद्विवेकी
श्रुतिप्रमाणः परमार्थदर्शी ।
जानन्हि कुर्यादसतोऽवलम्बं
स्वपातहेतोः शिशुवन्मुमुक्षुः ॥ ३३६ ॥
kaḥ paṇḍitaḥ sansadasadvivekī
śrutipramāṇaḥ paramārthadarśī |
jānanhi kuryādasato’valambaṃ
svapātahetoḥ śiśuvanmumukṣuḥ || 336 ||
336. Where is the man who being learned, able to discriminate the real from the unreal, believing the Vedas as authority, fixing his gaze on the Ātman, the Supreme Reality, and being a seeker after Liberation, will, like a child, consciously have recourse to the unreal (the universe) which will cause his fall?
Notes: Like a child—i. e. foolishly.
देहादिसंसक्तिमतो न मुक्तिः
मुक्तस्य देहाद्यभिमत्यभावः ।
सुप्तस्य नो जागरणं न जाग्रतः
स्वप्नस्तयोर्भिन्नगुणाश्रयत्वात् ॥ ३३७ ॥
dehādisaṃsaktimato na muktiḥ
muktasya dehādyabhimatyabhāvaḥ |
suptasya no jāgaraṇaṃ na jāgrataḥ
svapnastayorbhinnaguṇāśrayatvāt || 337 ||
337. There is no Liberation for one who has attachment to the body etc., and the liberated man has no identification with the body etc. The sleeping man is not awake, nor is the waking man asleep, for these two states are contradictory in nature.
अन्तर्बहिः स्वं स्थिरजङ्गमेषु
ज्ञात्वात्मनाधारतया विलोक्य ।
त्यक्ताखिलोपाधिरखण्डरूपः
पूर्णात्मना यः स्थित एष मुक्तः ॥ ३३८ ॥
antarbahiḥ svaṃ sthirajaṅgameṣu
jñātvātmanādhāratayā vilokya |
tyaktākhilopādhirakhaṇḍarūpaḥ
pūrṇātmanā yaḥ sthita eṣa muktaḥ || 338 ||
338. He is free who, knowing through his mind the Self in moving and unmoving objects and observing It as their substratum, gives up all superimpositions and remains as the Absolute and the infinite Self.

Vivekachudamani – Introduction
1: Devoted Dedication
2: Glory of Spiritual Life
3: Unique Graces in Life
4-7: Miseries of The Unspiritual Man
8-13: Means of Wisdom
14-17: The Fit Student
18-30: The Four Qualifications
31: Bhakti – Firm and Deep
32-40: Courtesy of Approach and Questioning
41-47: Loving Advice of the Guru
48-49: Questions of the Disciple
50: Intelligent Disciple – Appreciated
51-55: Glory of Self-Effort
56-61: Knowledge of the Self-Its Beauty
62-66: Direct Experience – Liberation
67-71: Discussion on Questions Raised
72-75: Gross Body
76-82: Sense Objects a Trap – Man Bound
83-86: Fascination for Body Criticised
87-91: Gross Body Condemned
92: Organs of Perception and Action
93-94: Inner Instruments
95: The Five Pranas
96-101: Subtle Body – Effects
102: Functions of Prāna
103-105: Ego Discussed
106-107: Infinite Love – the Self
108-110: Māyā – Pointed Out
111-112: Rajoguņa – Nature and Effects
113-116: Tamoguņa – Nature and Effects
117-119: Sattvaguņa – Nature and Effects
120-121: The Causal Body – Its Nature
122-123: Not-Self – Description
124-135: The Self – Its Nature
136: Advice for Self-control
137-142: What is Bondage – The Reply
143-144: The Powers – Agitation and Veiling
145-146: Bondage in Action
147-153: Ātman and Anātman – Discrimination
Negation of the Kośas
154-164: – Annamaya kośa (Food sheath)
165-166: – Prņamaya kośa (Vital air sheath)
167-183: – Manomaya kosa (Mental sheath)
184-188: – Vijnanamaya kośa (Intellectual sheath)
189-191: Ātman – Unattached
192-193: What is Liberation? – Disciple
194-206: Self-Knowledge gives Liberation
207-210: Anandamaya kośa (Bliss sheath)
211: Ātman – Other than the Five Kośas
212: What is Ātman? – Disciple
213-225: Nature of the Self – Discussion
226-236: All Manifestation Absolute
237-240: Brahman – Its Nature
241-249: That Thou Art – Explanation
250-253: Attitude in Meditation
254-266: Aids to Meditation
267-276: Give up Vāsanās – the Method
277-292: End Superimposition – The Means
293-297: The Perceived I’ Factor – False
298-309: Condemnation of the Ego
310-319: Actions, Thoughts and Vāsanās – Renounce
320-329: Total Vigilance – Its Price
330-338: In the One, No Plurality
339-348: Spiritual Growth – the Secret
349-353: Cause-Effect – False
354-372: Samadhi – Its Nature
373-378: Fully Detached – Samadhi Easy
379-383: Meditation – the Technique
384-397: Continuous Attention to Self
398-406: No Diversity in Reality
407-413: Ātma-vicāra – Contemplation
414-418: Give up Perceptions
419-425: The Science of Reality – Its Benefits
426-445: Signs of a Realised Seer
446-464: Prārabdha for a Saint
465-471: There is No Plurality
472-479: Experience of Selfhood
480-520: Practice of Knowledge – Disciple
521-575: Final Words of Advice
576-578: Blessed Disciple Liberated
579-581: The Glory of the Textbook

Sri Adi Sankaracharya

Links
Sri Adi Sankaracharya’s Vivekachudamani – Commentary by Swami Chinmayananda
Transcript of Swami Paramarthananda’s classes on Vivekachudamani

Vivekachudamani – Verses 330-338 – Vivekachudamani Verses 330-338 – By Adi Sankaracharya – In Sanskrit with English Meaning, Transliteration, Translation, Commenary, Lyrics, Audio – Vivekachudamani-330-338