पश्याध्यात्मदृशा प्रशान्तमनसा सर्वास्ववस्थास्वपि ।
रूपादन्यदवेक्षितं किमभितश्चक्षुष्मतां दृश्यते
तद्वद्ब्रह्मविदः सतः किमपरं बुद्धेर्विहारास्पदम् ॥ ५२१ ॥
paśyādhyātmadṛśā praśāntamanasā sarvāsvavasthāsvapi |
rūpādanyadavekṣitaṃ kimabhitaścakṣuṣmatāṃ dṛśyate
tadvadbrahmavidaḥ sataḥ kimaparaṃ buddhervihārāspadam || 521 ||
One who has eyes—suggests a discriminating man whose view of life will be different from that of the ordinary man. Hence he can generalise the objective world as so many forms. ‘Form’ implies ‘colour,’ which also is a meaning of the word ‘Rupa.’
मृत्सृज्य शून्येषु रमेत विद्वान् ।
चन्द्रे महाल्हादिनि दीप्यमाने
चित्रेन्दुमालोकयितुं क इच्छेत् ॥ ५२२ ॥
mṛtsṛjya śūnyeṣu rameta vidvān |
candre mahālhādini dīpyamāne
citrendumālokayituṃ ka icchet || 522 ||
न ह्यस्ति तृप्तिर्न च दुःखहानिः ।
तदद्वयानन्दरसानुभूत्या
तृप्तः सुखं तिष्ठ सदात्मनिष्ठया ॥ ५२३ ॥
na hyasti tṛptirna ca duḥkhahāniḥ |
tadadvayānandarasānubhūtyā
tṛptaḥ sukhaṃ tiṣṭha sadātmaniṣṭhayā || 523 ||
स्वानन्दमनुभुञ्जानः कालं नय महामते ॥ ५२४ ॥
svānandamanubhuñjānaḥ kālaṃ naya mahāmate || 524 ||
विकल्पनं व्योम्नि पुरप्रकल्पनम् ।
तदद्वयानन्दमयात्मना सदा
शान्तिं परामेत्य भजस्व मौनम् ॥ ५२५ ॥
vikalpanaṃ vyomni puraprakalpanam |
tadadvayānandamayātmanā sadā
śāntiṃ parāmetya bhajasva maunam || 525 ||
बुद्धेरसत्कल्पविकल्पहेतोः ।
ब्रह्मात्मन ब्रह्मविदो महात्मनो
यत्राद्वयानन्दसुखं निरन्तरम् ॥ ५२६ ॥
buddherasatkalpavikalpahetoḥ |
brahmātmana brahmavido mahātmano
yatrādvayānandasukhaṃ nirantaram || 526 ||
विज्ञातात्मस्वरूपस्य स्वानन्दरसपायिनः ॥ ५२७ ॥
vijñātātmasvarūpasya svānandarasapāyinaḥ || 527 ||
यथेच्छया वेसेद्विद्वानात्नारामः सदा मुनिः ॥ ५२८ ॥
yathecchayā vesedvidvānātnārāmaḥ sadā muniḥ || 528 ||
लक्ष्याद्यपेक्षाप्रतिबद्धवृत्तेः ।
संसिद्धतत्त्वस्य महात्मनोऽस्ति
स्ववेदने का नियमाद्यवस्था ॥ ५२९ ॥
lakṣyādyapekṣāpratibaddhavṛtteḥ |
saṃsiddhatattvasya mahātmano’sti
svavedane kā niyamādyavasthā || 529 ||
Posture: Which is an important thing with beginners. ‘Asana’ may also mean ‘seats.’
Direction—facing north or east.
Moral disciplines—The Yama and Niyama observances mentioned in Ashtanga Yoga.
Objects of meditation—gross or fine.
विना प्रमाणसुष्ठुत्वं यस्मिन् सति पदार्थधीः ॥ ५३0 ॥
vinā pramāṇasuṣṭhutvaṃ yasmin sati padārthadhīḥ || 530 ||
न देशं नापि कालं न शुद्धिं वाप्यपेक्षते ॥ ५३१ ॥
na deśaṃ nāpi kālaṃ na śuddhiṃ vāpyapekṣate || 531 ||
तद्वद्ब्रह्मविदोऽप्यस्य ब्रह्माहमिति वेदनम् ॥ ५३२ ॥
tadvadbrahmavido’pyasya brahmāhamiti vedanam || 532 ||
अनात्मकमसत्तुच्छं किं नु तस्यावभासकम् ॥ ५३३ ॥
anātmakamasattucchaṃ kiṃ nu tasyāvabhāsakam || 533 ||
येनार्थवन्ति तं किन्नु विज्ञातारं प्रकाशयेत् ॥ ५३४ ॥
yenārthavanti taṃ kinnu vijñātāraṃ prakāśayet || 534 ||
Other scriptures—may mean the Six Systems of Philosophy or anything else.
आत्माप्रमेयः सकलानुभूतिः ।
यमेव विज्ञाय विमुक्तबन्धो
जयत्ययं ब्रह्मविदुत्तमोत्तमः ॥ ५३५ ॥
ātmāprameyaḥ sakalānubhūtiḥ |
yameva vijñāya vimuktabandho
jayatyayaṃ brahmaviduttamottamaḥ || 535 ||
न सज्जते नापि विरज्यते च ।
स्वस्मिन्सदा क्रीडति नन्दति स्वयं
निरन्तरानन्दरसेन तृप्तः ॥ ५३६ ॥
na sajjate nāpi virajyate ca |
svasminsadā krīḍati nandati svayaṃ
nirantarānandarasena tṛptaḥ || 536 ||
Neither attached —Compare Gita XIV. 22-25.
तथैव विद्वान् रमते निर्ममो निरहं सुखी ॥ ५३७ ॥
tathaiva vidvān ramate nirmamo nirahaṃ sukhī || 537 ||
स्वातन्त्र्येण निरङ्कुशा स्थितिरभीर्निद्रा श्मशाने वने ।
वस्त्रं क्षालनशोषणादिरहितं दिग्वास्तु शय्या मही
संचारो निगमान्तवीथिषु विदां क्रीडा परे ब्रह्मणि ॥ ५३८ ॥
svātantryeṇa niraṅkuśā sthitirabhīrnidrā śmaśāne vane |
vastraṃ kṣālanaśoṣaṇādirahitaṃ digvāstu śayyā mahī
saṃcāro nigamāntavīthiṣu vidāṃ krīḍā pare brahmaṇi || 538 ||
Without fear—because of their identification with Brahman, the One without a second.
Quarters .—He goes nude, that is.
Any bark etc.—this is suggested by the word in the text.
Bark, or cloth, or anything may be their dress.
भुनक्त्यशेषान्विषयानुपस्थितान् ।
परेच्छया बालवदात्मवेत्ता
योऽव्यक्तलिङ्गोऽननुषक्तबाह्यः ॥ ५३९ ॥
bhunaktyaśeṣānviṣayānupasthitān |
parecchayā bālavadātmavettā
yo’vyaktaliṅgo’nanuṣaktabāhyaḥ || 539 ||
Sense-objects—food etc.
As they come—in the working out of Prárabdha work.
Through others’ wish—as asked by his devotees or friends.
त्वगम्बरो वापि चिदम्बरस्थः ।
उन्मत्तवद्वापि च बालवद्वा
पिशाचवद्वापि चरत्यवन्याम् ॥ ५४0 ॥
tvagambaro vāpi cidambarasthaḥ |
unmattavadvāpi ca bālavadvā
piśācavadvāpi caratyavanyām || 540 ||
Skins—the word in the text also means ‘bark.’
स्वात्मनैव सदा तुष्टः स्वयं सर्वात्मना स्थितः ॥ ५४१ ॥
svātmanaiva sadā tuṣṭaḥ svayaṃ sarvātmanā sthitaḥ || 541 ||
क्वचिद्भ्रान्तः सौम्यः क्वचिदजगराचारकलितः ।
क्वचित्पात्रीभूतः क्वचिदवमतः क्वाप्यविदितः
चरत्येवं प्राज्ञः सततपरमानन्दसुखितः ॥ ५४२ ॥
kvacidbhrāntaḥ saumyaḥ kvacidajagarācārakalitaḥ |
kvacitpātrībhūtaḥ kvacidavamataḥ kvāpyaviditaḥ
caratyevaṃ prājñaḥ satataparamānandasukhitaḥ || 542 ||
Python—which seldom moves but waits for the food to come to it.
नित्यतृप्तोऽप्यभुञ्जानोऽप्यसमः समदर्शनः ॥ ५४३ ॥
nityatṛpto’pyabhuñjāno’pyasamaḥ samadarśanaḥ || 543 ||
शरीर्यप्यशरीर्येष परिच्छिन्नोऽपि सर्वगः ॥ ५४४ ॥
śarīryapyaśarīryeṣa paricchinno’pi sarvagaḥ || 544 ||
प्रियाप्रिये न स्पृशतस्तथैव च शुभाशुभे ॥ ५४५ ॥
priyāpriye na spṛśatastathaiva ca śubhāśubhe || 545 ||
सुखं च दुःखं च शुभाशुभे च ।
विध्वस्तबन्धस्य सदात्मनो मुनेः
कुतः शुभं वाप्यशुभं फलं वा ॥ ५४६ ॥
sukhaṃ ca duḥkhaṃ ca śubhāśubhe ca |
vidhvastabandhasya sadātmano muneḥ
kutaḥ śubhaṃ vāpyaśubhaṃ phalaṃ vā || 546 ||
ग्रस्त इत्युच्यते भ्रान्त्यां ह्यज्ञात्वा वस्तुलक्षणम् ॥ ५४७ ॥
grasta ityucyate bhrāntyāṃ hyajñātvā vastulakṣaṇam || 547 ||
Nature……sun—which is a mass of light.
पश्यन्ति देहिवन्मूढाः शरीराभासदर्शनात् ॥ ५४८ ॥
paśyanti dehivanmūḍhāḥ śarīrābhāsadarśanāt || 548 ||
इतस्ततश्चाल्यमानो यत्किंचित्प्राणवायुना ॥ ५४९ ॥
itastataścālyamāno yatkiṃcitprāṇavāyunā || 549 ||
Like the snake etc.—A reminiscence of Brihadâ-ranyaka IV. iv. 7.
Wind—‘Vayu,’ which strictly speaking means ‘force.’ in which sense Pranas can be called ‘Vayu.’ There is another reading to the first line, “ahinirtva-
yanīvāyaṃ muktadehastu niṣṭhati”—which should be rendered thus “But the body of the liberated man remain* like the slough of a snake.
दैवेन नीयते देहो यथाकालोपभुक्तिषु ॥ ५५0 ॥
daivena nīyate deho yathākālopabhuktiṣu || 550 ||
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
Vivekachudamani – Verses 521-575 – Vivekachudamani Verses 521-575 – By Adi Sankaracharya – In Sanskrit with English Meaning, Transliteration, Translation, Commenary, Lyrics, Audio – Vivekachudamani-521-575