Vivekachudamani – All Manifestation Absolute – Verses 226-236   «   »

Vivekachudamani – All Manifestation Absolute – Verses 226-236   «   »

सदिदं परमाद्वैतं स्वस्मादन्यस्य वस्तुनोऽभावात् ।
न ह्यन्यदस्ति किंचित्सम्यक्परमार्थतत्त्वबोधदशायाम् ॥ २२६ ॥
sadidaṃ paramādvaitaṃ svasmādanyasya vastuno’bhāvāt |
na hyanyadasti kiṃcitsamyakparamārthatattvabodhadaśāyām || 226 ||
226. It is this Supreme Oneness which alone is real, since there is nothing else but the Self. Verily, there remains no other independent entity in the state of realisation of the highest Truth.
Notes: Nothing else—Everything but the Self is an appearance merely.
यदिदं सकलं विश्वं नानारूपं प्रतीतमज्ञानात् ।
तत्सर्वं ब्रह्मैव प्रत्यस्ताशेषभावनादोषम् ॥ २२७ ॥
yadidaṃ sakalaṃ viśvaṃ nānārūpaṃ pratītamajñānāt |
tatsarvaṃ brahmaiva pratyastāśeṣabhāvanādoṣam || 227 ||
227. All this universe which through ignorance appears as of diverse forms, is nothing else but Brahman which is absolutely free from all the limitations of human thought.
मृत्कार्यभूतोऽपि मृदो न भिन्नः
कुम्भोऽस्ति सर्वत्र तु मृत्स्वरूपात् ।
न कुम्भरूपं पृथगस्ति कुम्भः
कुतो मृषा कल्पितनाममात्रः ॥ २२८ ॥
mṛtkāryabhūto’pi mṛdo na bhinnaḥ
kumbho’sti sarvatra tu mṛtsvarūpāt |
na kumbharūpaṃ pṛthagasti kumbhaḥ
kuto mṛṣā kalpitanāmamātraḥ || 228 ||
228. A jar, though a modification of clay, is not different from it; everywhere the jar is essentially the same as the clay. Why then call it a jar ? It is fictitious, a fancied name merely.
Notes: Fictitious……name merely—Quoted in sense from the Chhandogya Upanishad, Ch. VI.
केनापि मृद्भिन्नतया स्वरूपं
घटस्य संदर्शयितुं न शक्यते ।
अतो घटः कल्पित एव मोहान्
मृदेव सत्यं परमार्थभूतम् ॥ २२९ ॥
kenāpi mṛdbhinnatayā svarūpaṃ
ghaṭasya saṃdarśayituṃ na śakyate |
ato ghaṭaḥ kalpita eva mohān
mṛdeva satyaṃ paramārthabhūtam || 229 ||
229. None can demonstrate that the essence of a jar is something other than the clay (of which it is made). Hence the jar is merely imagined (as separate) through delusion, and the component clay alone is the abiding reality in respect of it.
सद्ब्रह्मकार्यं सकलं सदेवं
तन्मात्रमेतन्न ततोऽन्यदस्ति ।
अस्तीति यो वक्ति न तस्य मोहो
विनिर्गतो निद्रितवत्प्रजल्पः ॥ २३0 ॥
sadbrahmakāryaṃ sakalaṃ sadevaṃ
tanmātrametanna tato’nyadasti |
astīti yo vakti na tasya moho
vinirgato nidritavatprajalpaḥ || 230 ||
230. Similarly, the whole universe, being the effect of the real Brahman, is in reality nothing but Brahman. Its essence is That, and it does not exist apart from It. He who says it does is still under delusion – he babbles like one asleep.
Notes: Like one asleep—i. e. incoherently.
ब्रह्मैवेदं विश्वमित्येव वाणी
श्रौती ब्रूतेऽथर्वनिष्ठा वरिष्ठा ।
तस्मादेतद्ब्रह्ममात्रं हि विश्वं
नाधिष्ठानाद्भिन्नतारोपितस्य ॥ २३१ ॥
brahmaivedaṃ viśvamityeva vāṇī
śrautī brūte’tharvaniṣṭhā variṣṭhā |
tasmādetadbrahmamātraṃ hi viśvaṃ
nādhiṣṭhānādbhinnatāropitasya || 231 ||
231. This universe is verily Brahman – such is the august pronouncement of the Atharva Veda. Therefore this universe is nothing but Brahman, for that which is superimposed (on something) has no separate existence from its substratum.
Notes: The reference is to Mundaka (II. ii. II), which is one of the Upanishads belonging to the Atharva Veda.
सत्यं यदि स्याज्जगदेतदात्मनो
ऽनन्तत्त्वहानिर्निगमाप्रमाणता ।
असत्यवादित्वमपीशितुः स्यान्
नैतत्त्रयं साधु हितं महात्मनाम् ॥ २३२ ॥
satyaṃ yadi syājjagadetadātmano
‘nantattvahānirnigamāpramāṇatā |
asatyavāditvamapīśituḥ syān
naitattrayaṃ sādhu hitaṃ mahātmanām || 232 ||
232. If the universe, as it is, be real, there would be no cessation of the dualistic element, the scriptures would be falsified, and the Lord Himself would be guilty of an untruth. None of these three is considered either desirable or wholesome by the noble- minded.
Notes: No cessation…….element—The world as it is would become real, and as such could never be destroyed. Hence the duality with all its ugly features would persist.
Scriptures……falsified—According to staunch Advaitins the numerous Advaitic texts of the Srutis, inculcating the highest philosophic thought, are alone considered as bearing out the true import of
the Srutis, to which the rest of the Vedas must be subordinated.
The Lord etc.— being the Revealer of the truths of the Srutis. Or the allusion may be to Sri Krishna’s words in the Gita quoted in the next verse.
ईश्वरो वस्तुतत्त्वज्ञो न चाहं तेष्ववस्थितः ।
न च मत्स्थानि भूतानीत्येवमेव व्यचीकॢपत् ॥ २३३ ॥
īśvaro vastutattvajño na cāhaṃ teṣvavasthitaḥ |
na ca matsthāni bhūtānītyevameva vyacīkḷpat || 233 ||
233. The Lord, who knows the secret of all things has supported this view in the words: ‘But I am not in them’ … ‘nor are the beings in Me’.
Notes: Who knows .—Because He is Omniscient. “But I am not etc.”—The reference is to the 4th and 5th Slokas of the 9th chapter of the Gita which declare that all existence owes its being to Brahman which is its substratum, yet Absolute.
यदि सत्यं भवेद्विश्वं सुषुप्तामुपलभ्यताम् ।
यन्नोपलभ्यते किंचिदतोऽसत्स्वप्नवन्मृषा ॥ २३४ ॥
yadi satyaṃ bhavedviśvaṃ suṣuptāmupalabhyatām |
yannopalabhyate kiṃcidato’satsvapnavanmṛṣā || 234 ||
234. If the universe be true, let it then be perceived in the state of deep sleep also. As it is not at all perceived, it must be unreal and false, like dreams.
अतः पृथङ्नास्ति जगत्परात्मनः
पृथक्प्रतीतिस्तु मृषा गुणादिवत् ।
आरोपितस्यास्ति किमर्थवत्ताद्
धिष्ठानमाभाति तथा भ्रमेण ॥ २३५ ॥
ataḥ pṛthaṅnāsti jagatparātmanaḥ
pṛthakpratītistu mṛṣā guṇādivat |
āropitasyāsti kimarthavattād
dhiṣṭhānamābhāti tathā bhrameṇa || 235 ||
235. Therefore the universe does not exist apart from the Supreme Self; and the perception of its separateness is false like the qualities (of blueness etc., in the sky). Has a superimposed attribute any meaning apart from its substratum ? It is the substratum which appears like that through delusion.
Notes: Qualities of blueness etc.—See Sloka 185.
It is the substratum —The rope appears as the snake. This idea is made clear in the next few Slokas.
भ्रान्तस्य यद्यद्भ्रमतः प्रतीतं
भ्रामैव तत्तद्रजतं हि शुक्तिः ।
इदंतया ब्रह्म सदैव रूप्यते
त्वारोपितं ब्रह्मणि नाममात्रम् ॥ २३६ ॥
bhrāntasya yadyadbhramataḥ pratītaṃ
bhrāmaiva tattadrajataṃ hi śuktiḥ |
idaṃtayā brahma sadaiva rūpyate
tvāropitaṃ brahmaṇi nāmamātram || 236 ||
236. Whatever a deluded man perceives through mistake, is Brahman and Brahman alone: The silver is nothing but the mother-of-pearl. It is Brahman which is always considered as this universe, whereas that which is superimposed on the Brahman, viz. the universe, is merely a name.

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 226-236 – Vivekachudamani Verses 226-236 – By Adi Sankaracharya – In Sanskrit with English Meaning, Transliteration, Translation, Commenary, Lyrics, Audio – Vivekachudamani-226-236