Vivekachudamani – Signs of a Realised Seer – Verses 426-445   «   »

Vivekachudamani – Signs of a Realised Seer – Verses 426-445   «   »

स्थितप्रज्ञो यतिरयं यः सदानन्दमश्नुते ।
ब्रह्मण्येव विलीनात्मा निर्विकारो विनिष्क्रियः ॥ ४२६ ॥
sthitaprajño yatirayaṃ yaḥ sadānandamaśnute |
brahmaṇyeva vilīnātmā nirvikāro viniṣkriyaḥ || 426 ||
426. That Sannyasin has got a steady illumination who, having his soul wholly merged in Brahman, enjoys eternal bliss, is changeless and free from activity.
Notes: The characteristics of a man of realisation are set forth in this and the next few Slokas. Compare Gita II. 55-68.
ब्रह्मात्मनोः शोधितयोरेकभावावगाहिनी ।
निर्विकल्पा च चिन्मात्रा वृत्तिः प्रज्ञेति कथ्यते
सुस्थितासौ भवेद्यस्य स्थितप्रज्ञः स उच्यते ॥ ४२७ ॥
brahmātmanoḥ śodhitayorekabhāvāvagāhinī |
nirvikalpā ca cinmātrā vṛttiḥ prajñeti kathyate
susthitāsau bhavedyasya sthitaprajñaḥ sa ucyate || 427 ||
427. That kind of mental function which cognises only the identity of the Self and Brahman, purified of all adjuncts, which is free from duality, and which concerns itself only with Pure Intelligence, is called illumination. He who has this perfectly steady is called a man of steady illumination.
Notes: Purified……adjuncts—eliminating the accidental adjuncts and meditating on the common substratum—Brahman, the Absolute. See note on Sloka 241 and seq.
यस्य स्थिता भवेत्प्रज्ञा यस्यानन्दो निरन्तरः ।
प्रपञ्चो विस्मृतप्रायः स जीवन्मुक्त इष्यते ॥ ४२८ ॥
yasya sthitā bhavetprajñā yasyānando nirantaraḥ |
prapañco vismṛtaprāyaḥ sa jīvanmukta iṣyate || 428 ||
428. He whose illumination is steady, who has constant bliss, and who has almost forgotten the phenomenal universe, is accepted as a man liberated in this very life.
लीनधीरपि जागर्ति जाग्रद्धर्मविवर्जितः ।
बोधो निर्वासनो यस्य स जीवन्मुक्त इष्यते ॥ ४२९ ॥
līnadhīrapi jāgarti jāgraddharmavivarjitaḥ |
bodho nirvāsano yasya sa jīvanmukta iṣyate || 429 ||
429. He who, even having his mind merged in Brahman, is nevertheless quite alert, but free at the same time from the characteristics of the waking state, and whose realisation is free from desires, is accepted as a man liberated-in-life.
Notes: Is……alert—i. e. never deviates from the ideal life of a Jnani.
Characteristics……waking state—that is, cognising the objective world through the senses, and being attached to it, like the ignorant man.
शान्तसंसारकलनः कलावानपि निष्कलः ।
यस्य चित्तं विनिश्चिन्तं स जीवन्मुक्त इष्यते ॥ ४३0 ॥
śāntasaṃsārakalanaḥ kalāvānapi niṣkalaḥ |
yasya cittaṃ viniścintaṃ sa jīvanmukta iṣyate || 430 ||
430. He whose cares about the phenomenal state have been appeased, who, though possessed of a body consisting of parts, is yet devoid of parts, and whose mind is free from anxiety, is accepted as a man liberated-in-life.
Notes: Cares……state—i. e. how his bondage will cease, and so on.
Devoid of parts—as Brahman.
वर्तमानेऽपि देहेऽस्मिञ्छायावदनुवर्तिनि ।
अहन्ताममताभावो जीवन्मुक्तस्य लक्षणम् ॥ ४३१ ॥
vartamāne’pi dehe’smiñchāyāvadanuvartini |
ahantāmamatābhāvo jīvanmuktasya lakṣaṇam || 431 ||
431. The absence of the ideas of ‘I’ and ‘mine’ even in this existing body which follows as a shadow, is a characteristic of one liberated-in-life.
Notes: ‘I and mine’—that ‘I’ am fair or ‘I’ am stout ., or that this body is ‘mine.’
Shadow—See Sloka 413.
अतीताननुसन्धानं भविष्यदविचारणम् ।
अउदासीन्यमपि प्राप्तं जीवन्मुक्तस्य लक्षणम् ॥ ४३२ ॥
atītānanusandhānaṃ bhaviṣyadavicāraṇam |
audāsīnyamapi prāptaṃ jīvanmuktasya lakṣaṇam || 432 ||
432. Not dwelling on enjoyments of the past, taking no thought for the future and looking with indifference upon the present, are characteristics of one liberated-in-life.
गुणदोषविशिष्टेऽस्मिन्स्वभावेन विलक्षणे ।
सर्वत्र समदर्शित्वं जीवन्मुक्तस्य लक्षणम् ॥ ४३३ ॥
guṇadoṣaviśiṣṭe’sminsvabhāvena vilakṣaṇe |
sarvatra samadarśitvaṃ jīvanmuktasya lakṣaṇam || 433 ||
433. Looking everywhere with an eye of equality in this world, full of elements possessing merits and demerits, and distinct by nature from one another, is a characteristic of one liberated-in-life.
Notes: Looking .—The world is so full of diversity, yet the man of Realisation looks behind, and sees the one Brahman in everything.
Nature—preponderance of one or other of the. three Gunas.
इष्टानिष्टार्थसम्प्राप्तौ समदर्शितयात्मनि ।
उभयत्राविकारित्वं जीवन्मुक्तस्य लक्षणम् ॥ ४३४ ॥
iṣṭāniṣṭārthasamprāptau samadarśitayātmani |
ubhayatrāvikāritvaṃ jīvanmuktasya lakṣaṇam || 434 ||
434. When things pleasant or painful present themselves, to remain unruffled in mind in both cases, through the sameness of attitude, is a characteristic of one liberated-in-life.
ब्रह्मानन्दरसास्वादासक्तचित्ततया यतेः ।
अन्तर्बहिरविज्ञानं जीवन्मुक्तस्य लक्षणम् ॥ ४३५ ॥
brahmānandarasāsvādāsaktacittatayā yateḥ |
antarbahiravijñānaṃ jīvanmuktasya lakṣaṇam || 435 ||
435. The absence of all ideas of interior or exterior in the case of a Sannyasin, owing to his mind being engrossed in tasting the bliss of Brahman, is a characteristic of one liberated-in-life.
Notes: Interior .—Since there is but One Existence—Brahman.
देहेन्द्रियादौ कर्तव्ये ममाहंभाववर्जितः ।
अउदासीन्येन यस्तिष्ठेत्स जीवन्मुक्तलक्षणः ॥ ४३६ ॥
dehendriyādau kartavye mamāhaṃbhāvavarjitaḥ |
audāsīnyena yastiṣṭhetsa jīvanmuktalakṣaṇaḥ || 436 ||
436. He who lives unconcerned, devoid of all ideas of ‘I’ and ‘mine’ with regard to the body, organs, etc., as well as to his duties, is known as a man liberated-in-life.
Notes: The Jnani is free from egoism or Abhimána, though he may be intensely active. This state is hinted at in this Sloka.
विज्ञात आत्मनो यस्य ब्रह्मभावः श्रुतेर्बलात् ।
भवबन्धविनिर्मुक्तः स जीवन्मुक्तलक्षणः ॥ ४३७ ॥
vijñāta ātmano yasya brahmabhāvaḥ śruterbalāt |
bhavabandhavinirmuktaḥ sa jīvanmuktalakṣaṇaḥ || 437 ||
437. He who has realised his Brahmanhood aided by the Scriptures, and is free from the bondage of transmigration, is known as a man liberated-in-life.
Notes: Aided .—By discriminating the Truth inculcated by the Scriptures.
देहेन्द्रियेष्वहंभाव इदंभावस्तदन्यके ।
यस्य नो भवतः क्वापि स जीवन्मुक्त इष्यते ॥ ४३८ ॥
dehendriyeṣvahaṃbhāva idaṃbhāvastadanyake |
yasya no bhavataḥ kvāpi sa jīvanmukta iṣyate || 438 ||
438. He who never has the idea of ‘I’ with regard to the body, organs, etc., nor that of ‘it’ in respect of things other than these, is accepted as one liberated-in-life.
न प्रत्यग्ब्रह्मणोर्भेदं कदापि ब्रह्मसर्गयोः ।
प्रज्ञया यो विजानिति स जीवन्मुक्तलक्षणः ॥ ४३९ ॥
na pratyagbrahmaṇorbhedaṃ kadāpi brahmasargayoḥ |
prajñayā yo vijāniti sa jīvanmuktalakṣaṇaḥ || 439 ||
439. He who through his illumination never differentiates the Jiva and Brahman, nor the universe and Brahman, is known as a man liberated-in-life.
साधुभिः पूज्यमानेऽस्मिन् पीड्यमानेऽपि दुर्जनैः ।
समभावो भवेद्यस्य स जीवन्मुक्तलक्षणः ॥ ४४0 ॥
sādhubhiḥ pūjyamāne’smin pīḍyamāne’pi durjanaiḥ |
samabhāvo bhavedyasya sa jīvanmuktalakṣaṇaḥ || 440 ||
440. He who feels just the same when his body is either worshipped by the good or tormented by the wicked, is known as a man liberated-in-life.
यत्र प्रविष्टा विषयाः परेरिता
नदीप्रवाहा इव वारिराशौ ।
लिनन्ति सन्मात्रतया न विक्रियां
उत्पादयन्त्येष यतिर्विमुक्तः ॥ ४४१ ॥
yatra praviṣṭā viṣayāḥ pareritā
nadīpravāhā iva vārirāśau |
linanti sanmātratayā na vikriyāṃ
utpādayantyeṣa yatirvimuktaḥ || 441 ||
441. The Sannyasin in whom the sense-objects directed by others are engulfed like flowing rivers in the sea and produce no change, owing to his identity with the Existence Absolute, is indeed liberated.
Notes: Directed by others—i. e. which others thrust upon him. Whatever comes within his knowledge but strengthens his identity with Brahman. Compare Gita II. 70.
विज्ञातब्रह्मतत्त्वस्य यथापूर्वं न संसृतिः ।
अस्ति चेन्न स विज्ञातब्रह्मभावो बहिर्मुखः ॥ ४४२ ॥
vijñātabrahmatattvasya yathāpūrvaṃ na saṃsṛtiḥ |
asti cenna sa vijñātabrahmabhāvo bahirmukhaḥ || 442 ||
442. For one who has realised the Truth of Brahman, there is no more attachment to the sense-objects as before: If there is, that man has not realised his identity with Brahman, but is one whose senses are outgoing in their tendency.
Notes: Is one whose senses .—is an ordinary sense-bound man.
प्राचीनवासनावेगादसौ संसरतीति चेत् ।
न सदेकत्वविज्ञानान्मन्दी भवति वासना ॥ ४४३ ॥
prācīnavāsanāvegādasau saṃsaratīti cet |
na sadekatvavijñānānmandī bhavati vāsanā || 443 ||
443. If it be urged that he is still attached to the sense-objects through the momentum of his old desires, the reply is – no, for desires get weakened through the realisation of one’s identity with Brahman.
अत्यन्तकामुकस्यापि वृत्तिः कुण्ठति मातरि ।
तथैव ब्रह्मणि ज्ञाते पूर्णानन्दे मनीषिणः ॥ ४४४ ॥
atyantakāmukasyāpi vṛttiḥ kuṇṭhati mātari |
tathaiva brahmaṇi jñāte pūrṇānande manīṣiṇaḥ || 444 ||
444. The propensities of even a confirmed libertine are checked in the presence of his mother; just so, when Brahman, the Bliss Absolute, has been realised, the man of realisation has no longer any worldly tendency.
निदिध्यासनशीलस्य बाह्यप्रत्यय ईक्ष्यते ।
ब्रवीति श्रुतिरेतस्य प्रारब्धं फलदर्शनात् ॥ ४४५ ॥
nididhyāsanaśīlasya bāhyapratyaya īkṣyate |
bravīti śrutiretasya prārabdhaṃ phaladarśanāt || 445 ||
445. One who is constantly practising meditation is observed to have external perceptions. The Śrutis mention Prārabdha work in the case of such a man, and we can infer this from results actually seen.
Notes: External perceptions—such as satisfying the physical needs or teaching enquirers etc.
Srutis .—The reference is to Chhandogya. Upanishad VI. xiv. 2, “Thedelay in his (i. e. a Jnanin’s) case is only so long as his body lasts,, after which, he becomes one with Brahmam”
Prârabdha work—is the work done in. past lives which has engendered the present body (referred to in Sloka 451). The other two kinds of work are the ‘Sanchita’ or accumulated (mentioned in Sloka 447) and the ‘Agámi’ or forthcoming (mentioned in Sloka 449).
Results .—the continuance of the body after realisation, and its experiences during that period can only be explained by assuming that the Prárabdha continues to work. This is further explained in the next Sloka.

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 426-445 – Vivekachudamani Verses 426-445 – By Adi Sankaracharya – In Sanskrit with English Meaning, Transliteration, Translation, Commenary, Lyrics, Audio – Vivekachudamani-426-445