Vivekachudamani- Verses 398-406 - Vivekachudamani Verses 398-406

Vivekachudamani – No Diversity in Reality – Verses 398-406 « »

समाहितायां सति चित्तवृत्तौ
परात्मनि ब्रह्मणि निर्विकल्पे ।
न दृश्यते कश्चिदयं विकल्पः
प्रजल्पमात्रः परिशिष्यते यतः ॥ ३९८ ॥

samāhitāyāṃ sati cittavṛttau
parātmani brahmaṇi nirvikalpe |
na dṛśyate kaścidayaṃ vikalpaḥ
prajalpamātraḥ pariśiṣyate yataḥ || 398 ||

398. When the mind-functions are merged in the Paramātman, the Brahman, the Absolute, none of this phenomenal world is seen, whence it is reduced to mere talk.

असत्कल्पो विकल्पोऽयं विश्वमित्येकवस्तुनि ।
निर्विकारे निराकारे निर्विशेषे भिदा कुतः ॥ ३९९ ॥

asatkalpo vikalpo’yaṃ viśvamityekavastuni |
nirvikāre nirākāre nirviśeṣe bhidā kutaḥ || 399 ||

399. In the One Entity (Brahman) the conception of the universe is a mere phantom. Whence can there be any diversity in That which is changeless, formless and Absolute?

द्रष्टुदर्शनदृश्यादिभावशून्यैकवस्तुनि ।
निर्विकारे निराकारे निर्विशेषे भिदा कुतः ॥ ४00 ॥

draṣṭudarśanadṛśyādibhāvaśūnyaikavastuni |
nirvikāre nirākāre nirviśeṣe bhidā kutaḥ || 400 ||

400. In the One Entity devoid of the concepts of seer, seeing and seen – which is changeless, formless and Absolute – whence can there be any diversity?

Notes: Seer .—of which the phenomenal world consists

कल्पार्णव इवात्यन्तपरिपूर्णैकवस्तुनि ।
निर्विकारे निराकारे निर्विशेषे भिदा कुतः ॥ ४0१ ॥

kalpārṇava ivātyantaparipūrṇaikavastuni |
nirvikāre nirākāre nirviśeṣe bhidā kutaḥ || 401 ||

401. In the One Entity which is changeless, formless and Absolute, and which is perfectly all-pervading and motionless like the ocean after the dissolution of the universe, whence can there be any diversity?

तेजसीव तमो यत्र प्रलीनं भ्रान्तिकारणम् ।
अद्वितीये परे तत्त्वे निर्विशेषे भिदा कुतः ॥ ४0२ ॥

tejasīva tamo yatra pralīnaṃ bhrāntikāraṇam |
advitīye pare tattve nirviśeṣe bhidā kutaḥ || 402 ||

402. Where the root of delusion is dissolved like darkness in light – in the supreme Reality, the One without a second, the Absolute – whence can there be any diversity?

Notes: Root of delusion—i. e. Ignorance.

एकात्मके परे तत्त्वे भेदवार्ता कथं वसेत् ।
सुषुप्तौ सुखमात्रायां भेदः केनावलोकितः ॥ ४0३ ॥

ekātmake pare tattve bhedavārtā kathaṃ vaset |
suṣuptau sukhamātrāyāṃ bhedaḥ kenāvalokitaḥ || 403 ||

403. How can the talk of diversity apply to the Supreme Reality which is one and homogeneous? Who has ever observed diversity in the unmixed bliss of the state of profound sleep?

न ह्यस्ति विश्वं परतत्त्वबोधात्
सदात्मनि ब्रह्मणि निर्विकल्पे ।
कालत्रये नाप्यहिरीक्षितो गुणे
न ह्यम्बुबिन्दुर्मृगतृष्णिकायाम् ॥ ४0४ ॥

na hyasti viśvaṃ paratattvabodhāt
sadātmani brahmaṇi nirvikalpe |
kālatraye nāpyahirīkṣito guṇe
na hyambubindurmṛgatṛṣṇikāyām || 404 ||

404. Even before the realisation of the highest Truth, the universe does not exist in the Absolute Brahman, the Essence of Existence. In none of the three states of time is the snake ever observed in the rope, nor a drop of water in the mirage.

Notes: Three states of time—past, present and future.

मायामात्रमिदं द्वैतमद्वैतं परमार्थतः ।
इति ब्रूते श्रुतिः साक्षात्सुषुप्तावनुभूयते ॥ ४0५ ॥

māyāmātramidaṃ dvaitamadvaitaṃ paramārthataḥ |
iti brūte śrutiḥ sākṣātsuṣuptāvanubhūyate || 405 ||

405. The Śrutis themselves declare that this dualistic universe is but a delusion from the standpoint of Absolute Truth. This is also experienced in the state of dreamless sleep.

अनन्यत्वमधिष्ठानादारोप्यस्य निरीक्षितम् ।
पण्डितै रज्जुसर्पादौ विकल्पो भ्रान्तिजीवनः ॥ ४0६ ॥

ananyatvamadhiṣṭhānādāropyasya nirīkṣitam |
paṇḍitai rajjusarpādau vikalpo bhrāntijīvanaḥ || 406 ||

406. That which is superimposed upon something else is observed by the wise to be identical with the substratum, as in the case of the rope appearing as the snake. The apparent difference depends solely on error.

Notes: Apparent difference—noticed by the ignorant.
Depends……delusion—i. e. lasts only so long as the delusion persists.

Table of Contents

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

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

Vivekachudamani – Verses 398-406 – Vivekachudamani Verses 398-406 – By Adi Sankaracharya – In Sanskrit with English Meaning, Transliteration, Translation, Commenary, Lyrics, Audio – Vivekachudamani-398-406