Sri Sankara’s Vivekachudamani By Acharya Pranipata Chaitanya -16

Sri Sankara’s

Vivekachudamani

By

Acharya Pranipata Chaitanya

(Tiruchengode Chinmaya Mission, Tamil Nadu, India)

eÿa svayañjyotiraþeÿas˜kÿŸ

vijñ˜nakoþo vilasatyajasram |

lakÿyaÕ vidh˜yainamasadvilakÿaõa-

makhaõýav®tty˜''tmatay˜'nubh˜vaya || 381||

@;> eÿa× this Svy<Jyaeit> svayañjyoti× the Self-effulgent Aze;sa]I aþeÿas˜kÿŸ Witness of all things iv}ankaeze vijñ˜nakoþe in the intellectual sheath ivlsit vilasati shines Ajöm! ajasram eternally lúym! lakÿyam point of contemplation ivxay vidh˜ya making @nm! enam this(Atman) AsiÖl][m! asadvilakÿaõam which is distinct from the unreal Ao{fv&Åya akhaõýav®tty˜ with no other thought  

AaTmtya ˜tmatay˜ as your own Self Anu-avy anubh˜vaya meditate

Eternally shines this Atman, the Self-effulgent Witness of everything, ever-manifest in the sheath of the intellect. Making this Atman, which is distinct from the unreal, the aim of contemplation, meditate upon It as your own Self, eliminating all other thoughts.

etamacchŸnnay˜ v®tty˜ pratyay˜ntaraþ¨nyay˜ |

ullekhayanvij˜nŸy˜tsvasvar¨patay˜ sphu÷am || 382||

@tm! etam upon This ACDIÚya v&Åya acchŸnnay˜ v®tty˜ with a continuous thought(with the one thought of the identity of Brahman and Atman) àTyyaNtrzUNyya pratyay˜ntaraþ¨nyay˜ with no intervention of any other thought %Lleoyn! ullekhayan contemplating,manifesting ivjanIyat! vij˜nŸy˜t one should realise It SvSvêptya svasvar¨patay˜ as one's own Self S)…qm! sphu÷am clearly

Contemplating continuously upon this Atman, with no intervention of any other thought, one must distinctly realise It as one‘s own Real Self.

atr˜tmatvaÕ d®ýhŸkurvannaham˜diÿu santyajan |

ud˜sŸnatay˜ teÿu tiÿ÷hetsphu÷agha÷˜divat || 383||

AÇ atra Here , in This AaTmTvm! ˜tmatvam identification †FIk…vRn! d®ýhŸkurvan strengthening Ahmaid;u aham˜diÿu with the ego etc. s<Tyjn! santyajan renouncing %dasIntya ud˜sŸnatay˜ as one unconcerned te;u teÿu for them itóet! tiÿ÷het one must live S)…q"qaidvt! sphu÷agha÷˜divat as if they(ego etc) were trifles like a broken pot, etc

By strengthening one‘s identification with this Self and by renouncing all identifications with the ego etc., one must live with no concern for them, as if they were trivialities like a broken pot or the like.

Continuous attention to the Self (verses 384-397)

viþuddhamanta×karaõaÕ svar¨pe

niveþya s˜kÿiõyavabodham˜tre |

þanai× þanairniþcalat˜mup˜nayan  

p¨rõaÕ svamev˜nuvilokayettata× || 384||

ivzuÏm! viþuddham the purified ANt>kr[m! anta×karaõam inner organ Svêpe svar¨pe in one's True Nature inveZy niveþya restraining, fixing sai]i[ s˜kÿiõi which is the Witness AvbaexmaÇe avabodham˜tre the Knowledge Absolute znE> znE> þanai× þanai× gradually inZcltam! niþcalat˜m quietude %panyn! up˜nayan bringing it to pU[Rm! p¨rõam the state of fullness Svm! svam one's own Self @v eva alone Anuivlaekyet! anuvilokayet one must realise tt> tata× thereafter

By fixing the purified inner-organ upon the Self, which is the Witness and Knowledge Absolute and gradually making it quiet, one should behold the state of fullness of one‘s own Self.

dehendriyapr˜õamano'ham˜dibhi×

sv˜jñ˜nakl®ptairakhilairup˜dhibhi× |

vimuktam˜tm˜namakhaõýar¨paÕ

p¨rõaÕ mah˜k˜þamiv˜valokayet || 385||  

deh #iNÔy àa[ mn> Ahmaidi-> deha indriya pr˜õa mana× aham˜dibhi× the body, sense-organs, pranas, mind, ego etc. Sv A}anKl&PtE> sva ajñ˜nakl®ptai× which are the projections of one's ignorance AiolE> akhilai× All %paixi-> up˜dhibhi× from conditionings ivmuKtm! vimuktam free AaTmanm! ˜tm˜nam the Atman Ao{fêpm! akhaõýar¨pam the Indivisible pU[¡ p¨rõaÕ the Infinite mhakazm! #v mah˜k˜þam iva like the great endlespace Avlaekyet! avalokayet let one come to see

Free from all limitations like the body, sense-organs, pranas, mind and ego which are projections of one‘s ignorance, let one come to realise the Self (Atman), the Indivisible and Infinite, like the great all-pervading space.

gha÷akalaþakus¨las¨cimukhyai×

gaganamup˜dhiþatairvimuktamekam |

bhavati na vividhaÕ tathaiva þuddhaÕ

paramaham˜divimuktamekameva || 386||   

"q gha÷a a pot klz kalaþa a pitcher k…sUl kus¨la a barn sUicmuOyE> s¨cimukhyai× the eye of a needle ggnm! gaganam space %paixztE> up˜dhiþatai× from hundreds of limitations ivmuKtm! vimuktam free @km! ekam one -vit bhavati is n na not ivivxm! vividham many twa tath˜ so too @v eva alone zuÏm! þuddham pure prm! param Supreme (Reality) AhmaidivmuKtm! aham˜divimuktam free from ego etc. @km! ekam one @v eva indeed

Having dropped hundreds of its limitations such as a pot, a pitcher, a barn or the eye of a needle, space is recognized as one and not as many. So too, the Pure Supreme (Brahman) is indeed one, when freed from the ego and the rest.

brahm˜distambaparyant˜ m®ÿ˜m˜tr˜ up˜dhaya× |

tata× p¨rõaÕ svam˜tm˜naÕ paþyedek˜tman˜ sthitam || 387||

äüaidStMbpyRNta> brahm˜distambaparyant˜× beginning from Creator Brahma down to a blade of grass m&;amaÇa> m®ÿ˜m˜tr˜× quite unreal %paxy> up˜dhaya× conditionings tt> tata× therefore pU[Rm! p¨rõam Infinite Svm! AaTmanm! svam  

˜tm˜nam one's own Self pZyet! paþyet one should realise @kaTmna ek˜tman˜ as one's Self iSwtm! sthitam existent

Right from Brahma down to a blade of grass, all conditioning adjuncts (upadhis) are quite unreal. Therefore, one should realise one‘s own Self as one and only existent Principle.

yatra bhr˜nty˜ kalpitaÕ tadviveke

tattanm˜traÕ naiva tasm˜dvibhinnam |

bhr˜ntern˜þe bh˜ti d®ÿ÷˜hitattvaÕ

rajjustadvadviþvam˜tmasvar¨pam || 388||

yÇ yatra there where æaNTya bhr˜nty˜ by mistake kiLptm! kalpitam imagined tiÖveke tadviveke on its discrimination tt! tat that(imagined thing) tNmaÇm! tanm˜tram that(substratum) alone n @v na eva never tSmat! tasm˜t from that ivi-Úm! vibhinnam different æaNte> bhr˜nte× of the error naze n˜þe in the elimination æaiNt †ò AaihtÅvm! bhr˜nti d®ÿ÷a ˜hitattvam the reality of the falsely perceived snake rJju> rajju× the rope tÖt! tadvat  

similarly ivZvm! viþvam the universe AaTmSvêpm! ˜tmasvar¨pam is in truth the Atman alone

Where by mistake, something is imagined to exist, there, on right discrimination, the Real itself is recognised---there being nothing other than it. With the error removed, the falsely perceived snake vanishes and the rope appears as the truth. So too, the entire universe is, in truth, only the Self.

svayaÕ brahm˜ svayaÕ viÿõu× svayamindra× svayaÕ þiva× |

svayaÕ viþvamidaÕ sarvaÕ svasm˜danyanna kiñcana || 389||

Svym! svayam the Self äüa brahm˜ Brahma(the creator) Svym! svayam the Self iv:[u> viÿõu× Vishnu Svym! svayam Self #NÔ> indra× deity Indra Svym! svayam Self izv> þiva× Siva Svym! svayam Self ivZvm! viþvam Universe #dm! idam this svRm! sarvam entire SvSmat! svasm˜t than the Self ANyt! anyat other n ikÁcn na kiñcana nothing

The Self is Brahma, the Self is Visnu, the Self is Indra, the Self is Siva--the Self is this entire universe. Indeed, nothing exists apart from the Self. ANt>  

anta× svayaÕ c˜pi bahi× svayaÕ ca

svayaÕ purast˜t svayameva paþc˜t |

svayaÕ hy˜v˜cy˜Õ svayamapyudŸcy˜Õ

tathopariÿ÷˜tsvayamapyadhast˜t || 390||

ANt> anta× within Svym! svayam the Self c ca and Aip api also bih> bahi× without Svym! svayam the Self c ca and Svym! svayam the Self purStat! purast˜t in front Svym! svayam the Self @v eva Itself pZcat! paþc˜t behind Svym! svayam the Self ih hi indeed AavaCyam! ˜v˜cy˜m in the south Svym! svayam the Self Aip api also %dICyam! udŸcy˜m in the north twa tath˜ so too %piròat! upariÿ÷˜t above Svym! svayam Self Aip api also AxStat! adhast˜t below

The Self is within, the Self is without; the Self is in front, the Self is behind; the Self is to the south, the Self is to the north; so too It is above and below.

tr¼)enæmbuÑ‚daid

taraðgaphenabhramabudbud˜di

sarvaÕ svar¨peõa jalaÕ yath˜ tath˜ |

cideva deh˜dyahamantametat

sarvaÕ cidevaikarasaÕ viþuddham || 391||

tr¼)enæmbuÑ‚daid taraðgaphenabhramabudbud˜di the wave, the surf, the whirlpool, the bubbles etc svRm! sarvam All Svêpe[ svar¨peõa in essence jlm! jalam water ywa yath˜ just as twa tath˜ so too ict! @v cit eva Consciousness alone dehaid AhmNtm! deh˜di ahamantam from the body etc. To the ego @tt! etat this svRm! sarvam All ict! @v cit eva Consciousness alone @krsm! ekarasam homogeneous ivzuÏm! viþuddham pure

Just as the wave, the surf, the whirlpool, the bubbles etc., are all in essence nothing but water, so too, Consciousness alone is everything from the body etc., to the ego. Truly, everything is the homogenous, pure Consciousness only.

sadevedaÕ sarvaÕ jagadavagataÕ v˜ðmanasayo×

sato'nyann˜styeva prak®tiparasŸmni sthitavata× |

p®thak kiÕ m®tsn˜y˜× kalaþagha÷akumbh˜dyavagataÕ

vadatyeÿa bhr˜ntastvamahamiti m˜y˜madiray˜ || 392||

st! sat Existence(Brahman) @v eva alone #dm! idam this svRm! sarvam entire jgt! jagat the universe Avgtm! avagatam known va'oemnsyae> v˜ðmanasayo× through speech and mind st> sata× than Existence(Brahman) ANyt! anyat other n AiSt na asti there is nothing @v eva indeed àk«itprsIiMn prak®tiparasŸmni even beyond the palre of Prakriti iSwtvt> sthitavata× which exists p&wkoe p®thak different ikm! kim what(is) m&TSnaya> m®tsn˜y˜× from mud which is the cause klz "q k…M-aid kalaþa gha÷a kumbh˜di the pitcher, the jug, the pot, etc Avgtm! avagatam known vdit vadati talks @;> eÿa× this æaNt> bhr˜nta× deluded Tvm! tvam you Ahm! aham I #it iti thus mayamidrya m˜y˜madiray˜ due to the wind of Maya

The entire universe known through speech and mind is nothing but Brahman. There is nothing but Brahman, which exists even  

beyond the pale of Prakrti. Can the pitcher, jug, pot, etc., ever be anything other than the clay of which they are made? Drunk with the wine of illusion (Maya), the deluded person talks of ‗you‘ and ‗me‘.

kriy˜samabhih˜reõa yatra n˜nyaditi þruti× |

bravŸti dvaitar˜hityaÕ mithy˜dhy˜saniv®ttaye || 393||

i³yasmi-hare[ kriy˜samabhih˜reõa with many predicates yÇ n ANyt! #it yatra na anyat iti where there is thus nothing else ïuit> þruti× the Sruti ävIit bravŸti declares ÖEtraihTym! dvaitar˜hityam absence of duality imWya AXyasinv&Äye mithy˜ adhy˜saniv®ttaye in order to remove all false superimposition

With many predicates, Sruti declares the absence of duality with the phrase, ―where there is nothing else‖ etc., in order to remove all false superimpositions.

 .

˜k˜þavannirmalanirvikalpaÕ  

ni×sŸmani×spandananirvik˜ram |

antarbahi×þ¨nyamananyamadvayaÕ

svayaÕ paraÕ brahma kimasti bodhyam || 394||

Aakazvt! ˜k˜þavat like the sky inmRl nirmala untainted inivRkLpm! nirvikalpam absolute in>sIm ni×sŸma limitless in>SpNdn ni×spandana without movement inivRkarm! nirvik˜ram without modifications ANtbRih>zUNym! antarbahi×þ¨nyam which has neither an inside or an outside AnNym! ananyam not different (from the Self) AÖym! advayam Non-dual Svym! svayam oneself prm! äü param brahma is the Supreme Brahman ikm! AiSt kim asti is there anything baeXym! bodhyam to be known

Like the sky, the supreme Brahman is untainted absolute, limitless, motionless and without modifications; It has neither inside nor an outside; It is One Existence and Non-dual and is one‘s own Self. Is there any other thing to be known?

vaktavyaÕ kimu vidyate'tra bahudh˜ brahmaiva jŸva× svayaÕ  

brahmaitajjagad˜tataÕ nu sakalaÕ brahm˜dvitŸyaÕ þruti× |

brahmaiv˜hamiti prabuddhamataya× santyaktab˜hy˜× sphu÷aÕ

brahmŸbh¨ya vasanti santatacid˜nand˜tmanaitaddhruvam || 395||

vKtVym! vaktavyam to be said ikmu kimu what iv*te vidyate is AÇ atra here (on this subject) b÷xa bahudh˜ more and more äü @v jIv> Svym! brahma eva jŸva× svayam the jiva himself is the Brahman äü brahma Brahman @tt! jgt! etat jagat this Universe Aattm! ˜tatam expanse nu nu verily sklm! sakalam the whole äü brahma Brahman AiÖtIym! advitŸyam (is) non-dual ïuit> þruti× Sruti äü @v Ahm! #it brahma eva aham iti "Brahman alone am I" àbuÏmty> prabuddhamataya× those who are enlightened s<TyKtbaýa> santyaktab˜hy˜× who have given up their association with the outside world S)…qm! sphu÷am very well äüI-Uy brahmŸbh¨ya becoming Brahman vsiNt vasanti they live sNtt santata ever icdanNdaTmn cid˜nand˜tmana as the Self which is Consciousness and Bliss @tt! etat this Øuvm! dhruvam (is) certain

What is the use of enlarging upon this subject? The individual is nothing but the Brahman only; the whole expanse of this universe  

is nothing but Brahman only. Sruti points out Brahman as being non-dual; and it is an undeniable fact that those who are enlightened, who have established their identity with Brahman and who have given up their associations with the outside world, live ever in union with Brahman, Eternal Knowledge and Bliss.

jahi malamayakoþe'handhiyotth˜pit˜þ˜Õ

prasabhamanilakalpe liðgadehe'pi paþc˜t |

nigamagaditakŸrtiÕ nityam˜nandam¨rtiÕ

svayamiti paricŸya brahmar¨peõa tiÿ÷ha || 396||

jih jahi annihilate mlmykaeze malamayakoþe in the filthy sheath i.e. The gross body Ah<ixya ahandhiy˜ by the ego %Twaipt utth˜pita raised Aazam! ˜þ˜m the hopes às-m! prasabham with force AinlkLpe anilakalpe air like il¼dehe liðgadehe with the subtle body Aip api also pZcat! paþc˜t then ingmgidtkIitRm! nigamagaditakŸrtim the glory eulogised by the Scriptures inTym! nityam eternal AanNdmUitRm! ˜nandam¨rtim personification of Bliss Svym! svayam Itself is me" #it iti thus pircIy paricŸya  

realising äüêpe[ brahmar¨peõa as Brahman itó tiÿ÷ha live

First give up the desires generated by the sense of ―I‖ in the physical body, a bundle of filth; then, with great persistence, do the same with the subtle body. Realizing Brahman—the personification of eternal Bliss--which the scriptures eulogize as your own Self, live as Brahman.

þav˜k˜raÕ y˜vadbhajati manujast˜vadaþuci×

parebhya× sy˜tkleþo jananamaraõavy˜dhinilaya× |

yad˜tm˜naÕ þuddhaÕ kalayati þiv˜k˜ramacalam

tad˜ tebhyo mukto bhavati hi tad˜ha þrutirapi || 397||

zvakarm! þav˜k˜ram corpse-like body yavt! y˜vat as long as -jit bhajati worships mnuj> manuja× man tavt! t˜vat so long Azuic> aþuci× impure pre_y> parebhya× from others Syat! sy˜t there is Klez> kleþa× suffering jnnmr[Vyaixinly> jananamaraõavy˜dhinilaya× birth, death and disease yda yad˜ when AaTmanm! ˜tm˜nam Atman zuÏm! þuddham Pure klyit kalayati  

thinks izvakarm! þiv˜k˜ram the Auspicious Aclm! acalam the Immovable tda tad˜ then te_y> tebhya× from them muKt> -vit mukta× bhavati becomes liberated ih hi certainly tt! tat that,thus Aah ˜ha testifies ïuit> þruti× the Sruti Aip api also

As long as one worships one‘s corpse-like body, one is impure and suffers from ‗others‘ and from birth, death and disease. But when one thinks of oneself as the Pure, the Auspicious, the Immovable, certainly one becomes free from them—the Srutis also testify to this.

No diversity in reality (verses 398-406)

sv˜tmany˜ropit˜þeÿ˜bh˜sarvastunir˜sata× |

svayameva paraÕ brahma p¨rõamadvayamakriyam || 398||

SvaTmin sv˜tmani on one's own Self Aaraeipt ˜ropita superimposed Aze; aþeÿa all Aa-as>vStu inrast> ˜bh˜sa× vastu nir˜sata× by the removal of the apparently existent things Svym! @v svayam eva oneself alone prm! äü param brahma the Supreme Brahman pU[Rm! p¨rõam Infinite  

AÖym! advayam Non-dual Ai³ym! akriyam beyond all activities

When the apparent realities superimposed on the Self are removed, then what remains is the Supreme Brahman, the Infinite, Non-dual, actionless, alone, all by itself.

sam˜hit˜y˜Õ sati cittav®ttau

par˜tmani brahmaõi nirvikalpe |

na d®þyate kaþcidayaÕ vikalpa×

prajalpam˜tra× pariþiÿyate yata× || 399||

smaihtayam! sit icÄv&ÄaE sam˜hit˜y˜m sati cittav®ttau when the function of the mind have been quietened praTmin par˜tmani in the Paramaatman äüi[ brahmaõi the Brahman inivRkLpe nirvikalpe the Absolute n †Zyte na d®þyate is not perceived kiZct! kaþcit any Aym! ayam (of)this ivkLp> vikalpa× plurality àjLpmaÇ> prajalpam˜tra× a mere talk piriz:yte pariþiÿyate remains to be yt> yata× whence  

When the functions of the mind, the thoughts, have merged in the Paramatman, the Brahman, the Absolute, then this phenomenal world is perceived no longer. What remains thereafter is all mere talk.

asatkalpo vikalpo'yaÕ viþvamityekavastuni |

nirvik˜re nir˜k˜re nirviþeÿe bhid˜ kuta× || 400||

AsTkLp> asatkalpa× a mere fancy ivkLp> vikalpa× concept Aym! ayam this ivñm! #it viþvam iti that there is the universe @kvStuin ekavastuni in the One Reality inivRkare nirvik˜re in the Changeless inrakare nir˜k˜re the Formless inivRze;e nirviþeÿe the Absolute i-da bhid˜ diversity k…t> kuta× how can there be

In the One Reality, the conception of the universe is a mere imagination. How can there be any distinctions in the reality which is Changeless, Formless, and qualitiless?

draÿ÷udarþanad®þy˜dibh˜vaþ¨nyaikavastuni |

nirvik˜re nir˜k˜re nirviþeÿe bhid˜ kuta× || 401||  

Òò& dzRn †Zyaid -av zUNy @k vStuin draÿ÷® darþana d®þy˜di bh˜va þ¨nya eka vastuni in the One Reality which is devoid of the concepts of the seer, seeing, seen, etc inivRkare nirvik˜re which is Changeless inrakare nir˜k˜re the Formless inivRze;e nirviþeÿe the Absolute i-da bhid˜ diversity k…t> kuta× how can be

In the One Reality devoid of the distinctions of seer, seeing, and seen etc., how can there be any distinctions in that which is Changeless, Formless, and Absolute?

kalp˜rõava iv˜tyantaparip¨rõaikavastuni |

nirvik˜re nir˜k˜re nirviþeÿe bhid˜ kuta× || 402||

kLpa[Rv> #v kalp˜rõava× iva like the ocean after the dissolution of the Universe ATyNt atyanta perfectly pirpU[R @k vStuin parip¨rõa eka vastuni in the One Reality which is all full to oveflowing inivRkare nirvik˜re the Changeless inrakare nir˜k˜re the Formless inivRze;e nirviþeÿe the Absolute or undifferentiated i-da bhid˜ diversity k…t> kuta× how can be  

In that One Reality which is all full to overflowing, like the ocean after the dissolution of the universe, which is the changeless, formless, and Absolute, how can there be any distinctions?

tejasŸva tamo yatra pralŸnaÕ bhr˜ntik˜raõam |

advitŸye pare tattve nirviþeÿe bhid˜ kuta× || 403||

tejis tejasi into light #v iva like tm> tama× darkness yÇ yatra there where àlInm! pralŸnam is dissolved æaiNtkar[m! bhr˜ntik˜raõam the root of delusion AiÖtIye advitŸye which is Non-dual pre tÅve pare tattve in the Supreme Reality inivRze;e nirviþeÿe the Absolute i-da bhid˜ diversity k…t> kuta× how can be

How can there be any indication of distinctions in the Supreme Reality which is non-dual and Absolute, in which ignorance, the very root of delusion, dissolves, like darkness into light?

ek˜tmake pare tattve bhedav˜rt˜ kathaÕ vaset |

suÿuptau sukham˜tr˜y˜Õ bheda× ken˜valokita× || 404||

@kaTmke pre tÅve ek˜tmake pare tattve in the One Supreme Reality -edvataR bhedav˜rt˜ talk of distinctions or difference  

kwm! katham how vset! vaset can be there su;uPtaE suÿuptau in the deep sleep suomaÇayam! sukham˜tr˜y˜m which is all happiness -ed> bheda× diversity ken kena by whom Avlaeikt> avalokita× is observed

In One Supreme Reality, how can there be any talk of distinctions? Who can ever percieve any distinctions in the pure bliss of deep-sleep?

na hyasti viþvaÕ paratattvabodh˜t

sad˜tmani brahmaõi nirvikalpe |

k˜latraye n˜pyahirŸkÿito guõe

na hyambubindurm®gat®ÿõik˜y˜m || 405||

n na no ih hi indeed AiSt asti there is ivñm! viþvam the universe prtÅvbaexat! paratattvabodh˜t (even before) realisation of the Supreme Truth sdaTmin sad˜tmani in the quintessence of Existence äüi[ inivRkLpe brahmaõi nirvikalpe in the Absolute Brahman kalÇye k˜latraye in the three periods of time n Aip na api never  

  is seen gu[e guõe in the rope n ih na hi never indeed AMbuibNÊ> ambubindu× a drop of water m&gt&i:[kayam! m®gat®ÿõik˜y˜m in the mirage

Even before realisation of the Supreme Truth, the universe does not exist in the Absolute Brahman, the quintessence of Existence. No snake is ever truly seen in a rope* in past, present or future, , nor a drop of water ever really seen in the mirage.

*Snake-rope analogy: This is a standard Vedantic illustration to explain the existence of the perceptible world. Vedanta postulates three levels of reality: real, unreal, and not-real. The real is that which exists in all three periods of time: past, present, and future. It is called ‗sat’ or, simply, the extistent. It cannot be sublated during any of these three periods of time. A prime example of the real is the Self, our essential Natural state. In contrast, the unreal is that which cannot be observed to exist in any of these three periods. It is called ‗asat‘ or, simply, non-existent. Some examples of unreal are: a square circle, hare‘s horn, a sky-flower. Then there is an intermediate state between real and unreal called not-real, something that is observed or seen sometimes but not at all times.

Not-real has a special status in being that it is not absolutely real like the Self nor it is absolutely unreal like hare‘s horn. This is where snake rope analogy is employed. In the dark, a rope appears to be a snake and evokes fear in the mind of the onlooker. However, when in proper light, it is seen as a rope, the fear disappears. So, the snake seen in the rope both exists (during the period of improper lighting) and ceases to exist (during proper lighting). Here we see the operation of both the avarna-sakti (concealing power—due to darkness) and vikshepa sakti (projecting power—mind‘s projection of snake in the rope). However, the snake cannot appear to exist without the rope being there as its substratum or basis, as its adishthana. Hence the snake is neither real nor unreal. It is called mithya in Advaita. One should be careful, however, not to translate it as illusion or illusory. It is real for a person in fright and unreal for a person who has seen its reality as a rope in the proper lighting.

Thus, the snake is aropita, superimposed, on the rope which is the adishthana, the substratum. In the same manner, says Vedanta, this perceptible world which appears to be real is superimposed on the Brahman, the ultimate Reality. It subsists until the light of Self-knowledge dawns. See below, verse 407.

m˜y˜m˜tramidaÕ dvaitamadvaitaÕ param˜rthata× |

iti br¨te þruti× s˜kÿ˜tsuÿupt˜vanubh¨yate || 406||

mayamaÇm! m˜y˜m˜tram mere Maya #dm! ÖEtm! idam dvaitam this duality AÖEtm! advaitam non-dual (alone is the Truth) prmawRt> param˜rthata× in reality #it iti thus äUte br¨te declares ïuit> þruti× the Scripture sa]at! s˜kÿ˜t directly su;uPtaE suÿuptau in deep-sleep Anu-Uyte anubh¨yate (this) is experienced

The scripture itself declare that all duality is a mere illusion (maya), Non-duality alone is the Absolute Truth. Such is also our direct experience in deep-sleep.

Atam-vichar – Self-Inquiry (verses 407-413)

ananyatvamadhiÿ÷h˜n˜d˜ropyasya nirŸkÿitam |

paõýitai rajjusarp˜dau vikalpo bhr˜ntijŸvana× || 407||

AnNyTvm! ananyatvam identity Aixóanat! adhiÿ÷h˜n˜t with its substratum AaraePySy ˜ropyasya of the superimposed thing inrIi]tm! nirŸkÿitam has been observed pi{ftE> paõýitai× by the wise man rJjuspaRdaE rajjusarp˜dau in the perceptions like snake in the rope etc ivkLp> vikalpa×  

the duality æaiNtjIvn> bhr˜ntijŸvana× exists only due to delusion

The wise have observed that the superimposition is identical with its substratum—just like the rope and the snake. The distinction exists only due to delusion.

cittam¨lo vikalpo'yaÕ citt˜bh˜ve na kaþcana |

ataþcittaÕ sam˜dhehi pratyagr¨pe par˜tmani || 408||

icÄmUl> cittam¨la× (has its) root in the mind ivkLp> vikalpa× the pluralistic (world) Aym! ayam this icÄ A-ave citta abh˜ve when the mind is annihilated n kZcn na kaþcana nothing exists At> ata× therefore icÄm! cittam the mind smaxeih sam˜dhehi concentrate àTy¢Upe praTmin pratyagr¨pe par˜tmani in the subjective Self

The apparent universe has its root in the mind and cannot exist in the absence of the mind. Therefore, concentrate the mind by fixing it on Supreme Self, the inmost principle.

kimapi satatabodhaÕ keval˜nandar¨paÕ

nirupamamativelaÕ nityamuktaÕ nirŸham |

niravadhigagan˜bhaÕ niÿkalaÕ nirvikalpaÕ

h®di kalayati vidv˜n brahma p¨rõaÕ sam˜dhau || 409||

ikmip kimapi something (inexplicable) sttbaexm! satatabodham of the essence of eternal Knowledge kevlanNdêpm! keval˜nandar¨pam of the nature of pure (complete) Bliss inépmm! nirupamam unparalleled Aitvelm! ativelam beyond limitations inTym! muKtm! nityam muktam ever free inrIhm! nirŸham free from activity inrvixggna-m! niravadhigagan˜bham like the limitless space in:klm! niÿkalam indivisible inivRkLpm! nirvikalpam absolute ùid h®di in the heart klyit kalayati realises ivÖan! vidv˜n the wise man äü pU[Rm! brahma p¨rõam the infinite Brahman smaxaE sam˜dhau in Samadhi

Through Samadhi, the wise realize the infinite Brahman in the heart as something (inexplicable) of the essence of eternal Knowledge and complete Bliss, which is unparalleled, which is beyond all limitations, which is ever free, which has no activity and which is indivisible and absolute like the limitless sky.

 

Om Tat Sat
                                                        
(Continued...) 

(My humble salutations to the lotus feet of H H Sri Chinmayananda ji and

H H Sri Acharya Pranipata Chaitanya ji   for the collection)