Sri Sankara’s Vivekachudamani By Acharya Pranipata Chaitanya -3

Sri Sankara’s

Vivekachudamani

By

Acharya Pranipata Chaitanya

(Tiruchengode Chinmaya Mission, Tamil Nadu, India)

Invocation (verse 1)

sarvaved˜ntasiddh˜ntagocaraÕ tamagocaram |

govindaÕ param˜nandaÕ sadguruÕ praõato'smyaham || 1||

  sarvaved˜ntasiddh˜ntagocaram Perceivable through the suggestive import of the conclusions of Vedanta tm! tam that Agaecrm! agocaram who is beyond sense-perception gaeivNdm! govindam to Sri Govinda prmanNdm! param˜nandam who is of the nature of Bliss Supreme   sadgurum the Spiritual master   bowing respectfully AiSm asmi am Ahm! aham I

My salutations to Sri Sad-Guru Govinda who is of the nature of Bliss Supreme, who can be known only through the import of the essence of Vedanta and who is beyond the reach of the known instruments of perception.

Glory of Spiritual Life (verse 2)

jant¨n˜Õ narajanma durlabhamata× puÕstvaÕ tato viprat˜

tasm˜dvaidikadharmam˜rgaparat˜ vidvattvamasm˜tparam |

˜tm˜n˜tmavivecanaÕ svanubhavo brahm˜tman˜ saÕsthiti×

muktirno þatajanmako÷isuk®tai× puõyairvin˜ labhyate || 2||

  jant¨n˜m Among the living creatures nr jNm nara janma human birth   durlabham rare   ata× further pu<STvm! puÕstvam manhood tt> tata× thereupon ivàta viprat˜ Brahmin-hood (Satvic life) tSmat! tasm˜t thereafter vEidkxmRmagRprta vaidikadharmam˜rgaparat˜ steadfastness on the path of spirituality enjoined by the Vedas ivÖÅvm! vidvattvam correct knowledge of the scriptures ASmat! asm˜t from this prm! param higher AaTmanaTm ivvecnm! ˜tm˜n˜tma vivecanam discrimination of the Real and the unreal Svnu-v> svanubhava× personal experience äüaTmna s<iSwit> brahm˜tman˜ saÕsthiti× established in the identity with Brahman muiKt> muktir× liberation n % na u not ztjNmkaeiqsuk«tE> pu{yE> þatajanmako÷isuk®tai× puõyai× merits of a hundred crores of lives lived intelligently ivna vin˜ without l_yte labhyate gained  

For all living creatures, a human birth is indeed rare; much more difficult it is to attain full manhood; rarer than this is a Sattvic attitude in life. Even after gaining all these rare chances, to have steadfastness on the spiritual path as explained in Vedic literature is yet rarer; much more so to have a correct understanding of the deep import of the scriptures. Discrimination between the Real and the unreal, a personal realization of spiritual Glory and ultimately to get fully established in the living consciousness that the Self in me is the Self in all---these come only later on, and culminate in one‘s liberation. This kind of a perfect liberation cannot be obtained without the meritorious deeds of many millions of well-lived lives.

Unique Graces in Life (verse 3)

ÊlR-< ÆymevEtÎevanu¢hhetukm!,

mnu:yTv< mumu]uTv< mhapué;s<ïy>. 3.

durlabhaÕ trayamevaitaddev˜nugrahahetukam |

manuÿyatvaÕ mumukÿutvaÕ mah˜puruÿasaÕþraya× || 3||

ÊlR-m! durlabham rare(to obtain) Æym! trayam three @v eva verily @tt! etat this devanu¢h hetukm! dev˜nugraha hetukam caused by the grace of the Lord mnu:yTvm! manuÿyatvam manhood mumu]uTvm! mumukÿutvam a burning desire for liberation mhapué;s<ïy> mah˜puruÿasaÕþraya× refuge of a great man of wisdom

Very rare indeed are these three things and happen only due to the utmost Grace of God—a human birth, a burning desire for liberation, and the blessed refuge of an illuminated sage.  

Miseries of the unspiritual person (verses 4-7)

lBXva kwicNnrjNm ÊlR-<

tÆaip pu<STv< ïuitpardzRnm!,

ySTvaTmmuKtaE n ytet mUFxI>

s ýaTmha Sv< ivinhNTysÍhat!. 4.

labdhv˜ kathacinnarajanma durlabhaÕ

tatr˜pi puÕstvaÕ þrutip˜radarþanam |

yastv˜tmamuktau na yateta m¨ýhadhŸ×

sa hy˜tmah˜ svaÕ vinihantyasadgrah˜t || 4||

lBXva labdhv˜ having gained kw<ict! kathañcit somehow nrjNm narajanma human birth ÊlR-m! durlabham rare tÆ Aip tatra api there too pu<STvm! puÕstvam masculine temperament ïuit pardzRnm! þruti p˜radarþanam complete knowledge of the scriptures y> tu ya× tu whoever AaTmmuKtaE ˜tmamuktau for self-realisation n ytet na yateta shall not strive mUFxI> m¨ýhadhŸ× the foolish s> sa× he ih hi indeed AaTmha ˜tmah˜ commits suicide Svm! svam himself ivinhiNt vinihanti kills AsÍhat! asadgrah˜t clinging to the unreal

Is there a man who, having somehow obtained this rare human birth, together with masculine temperament and also a complete knowledge of the scriptures, is foolish enough not to strive hard   

for Self-realisation? One verily commits suicide, clinging to things unreal.

#t> kae NviSt mUFaTma yStu SvaweR àma*it,

ÊlR-< manu;< deh< àaPy tÆaip paEé;m!. 5.

ita× ko nvasti m¨ýh˜tm˜ yastu sv˜rthe pram˜dyati |

durlabhaÕ m˜nuÿaÕ dehaÕ pr˜pya tatr˜pi pauruÿam || 5||

#t> ita× than this k> nu ka× nu who indeed AiSt asti is mUFaTma m¨ýh˜tm˜ fool y> tu ya× tu whoever SvaweR sv˜rthe in the real end of his (rediscovery of Self) àma*it pram˜dyati neglects ÊlR-m! durlabham rare manu;m! m˜nuÿam human body dehm! deham àaPy pr˜pya having gained tÆ Aip tatra api there too paEé;m! pauruÿam masculine qualities

Is there a greater fool than the person who, having got the rare chance of a human birth and there too, the masculine qualities of the head and heart, falls short in his efforts to realize his own highest good?

vdNtu zaôai[ yjNtu devan!

k…vRNtu kmaRi[ -jNtu devta>,

AaTmEKybaexen ivnaip muiKt>

n isXyit äüztaNtre=ip. 6.  

vadantu þ˜str˜õi yajantu dev˜n

kurvantu karm˜õi bhajantu devat˜× |

˜tmaikyabodhena vin˜pi mukti×

na sidhyati brahmaþat˜ntare'pi || 6||

vdNtu vadantu Let people recite or quote zaôai[ þ˜str˜õi the Scriptures yjNtu yajantu let them perform sacrifices devan! dev˜n to gods k…vRNtu kurvantu let them perform kmaRi[ karm˜õi rituals -jNtu bhajantu let them worship devta> devat˜× deities AaTmEKy baexen ivn ˜tmaikya bodhena vina without the experience of one's identity with the Self ivmuiKt> vimukti× liberation n isXyit na sidhyati is not accomplished äüztaNtre Aip brahmaþat˜ntare api even in the life time of a hundred Brahmas

Let erudite scholars quote all the scripture, let gods be invoked through sacrifices, let elaborate rituals be performed, let personal gods be propitiated---yet, without the realization of one‘s identity with the Self, there shall be no liberation for the individual, not even in the life times of a hundred Brahmas put together.

Am&tTvSy nazaiSt ivÄeneTyev ih ïuit>,

ävIit kmR[ae muKterhetuTv< S)…q< yt>. 7.

am®tatvasya n˜þ˜sti vittenetyeva hi þruti× |

bravŸti karmaõo mukterahetutvaÕ sphu÷aÕ yata× || 7||  

Am&tTvSy am®tatvasya of immortality n na not Aaza ˜þ˜ hope AiSt asti is ivÄen vittena by wealth #it @v ih iti eva hi thus indeed ïuit> þruti× the Scripture ävIit bravŸti says kmR[> karmaõa× works muKte> mukte× for liberation AhetuTvm! ahetutvam not being the cause S)…qm! sphu÷am clear yt> yata× hence

It is clear that liberation cannot be the result of good works, for Sruti itself declares that there is no hope for immortality by means of wealth.

Means of wisdom (verses 8-13)

Atae ivmuKTyE àytet ivÖan!

s<NyStbaýawRsuoSp&h> sn!,

sNt< mhaNt< smupeTy deizk<

tenaepidòawRsmaihtaTma. 8.

ato vimuktyai prayateta vidv˜n

sannyastab˜hy˜rthasukhasp®ha× san |

santaÕ mah˜ntaÕ samupetya deþikaÕ

tenopadiÿ÷˜rthasam˜hit˜tm˜ || 8||

At> ata× therefore ivmuKTyE vimuktyai for liberation àytet prayateta should strive ivÖan! vidv˜n the wise s<NySt baýawR suoSp&h> sn! sannyasta b˜hy˜rtha sukhasp®ha× san  

having renounced all his desires for the pleasures in the external sense objects sNtm! santam good mhaNtm! mah˜ntam generous smupeTy samupetya having duly approached deizkm! deþikam a master ten tena by him %pidòawRsmaihtaTma upadiÿ÷˜rthasam˜hit˜tm˜ being attuned himself to the significances of the words taught

Therefore, the learned seeker who is striving to gain this liberation and who has renounced all his desires for pleasures in the external sense-objects, should duly approach a good and generous Master and must live attuned to the true significances of the words of the Master.

%ÏredaTmnaTman< m¶< s<sarvairxaE,

yaegaêFTvmasa* sMyGdzRninóya. 9.

uddhared˜tman˜tm˜naÕ magnaÕ saÕs˜rav˜ridhau |

yog˜r¨ýhatvam˜s˜dya samyagdarþananiÿ÷hay˜ || 9||

%Ïret! uddharet (one) should lift up AaTmna ˜tman˜ by oneself(one's own efforts) AaTmanm! ˜tm˜nam one's self m¶m! magnam drowned s<sarvairxaE saÕs˜rav˜ridhau in the ocean of change yaegaêFTvm! yog˜r¨ýhatvam the state of yogarudha Aasa* ˜s˜dya having attained sMyGdzRn inóya samyagdarþana niÿ÷hay˜ through devotion of right discrimination  

Having ascended the path of yoga through continuous and right discrimination, one should lift oneself from the ocean of change and finitude wherein one has come to be drowned.

s<NySy svRkmaRi[ -vbNxivmuKtye,

yTyta< pi{ftExIRrEraTma_yas %piSwtE>. 10.

sannyasya sarvakarm˜õi bhavabandhavimuktaye |

yatyat˜Õ paõýitairdhŸrair˜tm˜bhy˜sa upasthitai× || 10||

s<NySy sannyasya renouncing svR kmaRi[ sarva karm˜õi all actions -vbNx ivmuye bhavabandha vimuktaye for the liberation from the bonds of life yTytam! yatyat˜m may efforts be put forth pi{ftE> paõýitai× by the learned xIrE> dhŸrai× the steadfast or wise men AaTma_yase ˜tm˜bhy˜se in the practice of rediscovering the Self %piSwtE> upasthitai× remaining

May the wise and learned man give up all actions motivated by desires and start the practice of realization of the Self and thereby attain freedom from the bondage of birth and death.

icÄSy zuÏye kmR n tu vStUplBxye,

vStuisiÏivRcare[ n ik<icTkmRkaeiqi->. 11.

cittasya þuddhaye karma na tu vast¨palabdhaye |

vastusiddhirvic˜reõa na kiñcitkarmako÷ibhi× || 11||  

icÄSy cittasya of the mind zuÏye þuddhaye for purification kmR karma action n tu na tu not at all vStu %plBxye vastu upalabdhaye for the attainment of the Real vStu isiÏ> vastu siddhi× the attainment of the Real ivcare[ vic˜reõa through discriminative analysis n na not ik<ict! kiñcit in the least kmR kaeiqi-> karma ko÷ibhi× by crores of actions

Actions help to purify the mind but they do not, by themselves, contribute to the attainment of Reality. The attainment of the Realis brought about only by Self-Inquiry and not in the least by even ten million acts.

sMyiGvcart> isÏa r¾utÅvavxar[a,

æaNtaeidtmhaspR-yÊ>oivnaiznI. 12.

samyagvic˜rata× siddh˜ rajjutattv˜vadh˜raõ˜ |

bhr˜ntoditamah˜sarpabhayadu×khavin˜þinŸ || 12||

sMyiGvcart> samyagvic˜rata× by steady and balanced thinking isÏa siddh˜ is gained r¾utÅv Avxar[a rajjutattva avadh˜raõ˜ the ascertainment of the truth of the rope æaiNt %idt mhaspR -yÊ>o ivnaiznI bhr˜nti udita mah˜sarpa bhayadu×kha vin˜þinŸ (which is) the destroyer of delusion-created-horrible-snake-fear and sorrow  

The fear and sorrow created by the delusory serpent in the rope can be ended only after fully ascertaining the truth of the rope through steady and balanced thinking.

AwRSy inZcyae †òae ivcare[ ihtaeiKtt>,

n Snanen n danen àa[aymzten va. 13.

arthasya niþcayo d®ÿ÷o vic˜reõa hitoktita× |

na sn˜nena na d˜nena pr˜õ˜yamaþatena v˜ || 13||

AwRSy arthasya of the Reality inZcy> niþcaya× the conviction †ò> d®ÿ÷a× is seen ivcare[ vic˜reõa by enquiry ihtaeiKtt> hitoktita× on the lines of the salutary advice of the wise n na not Snanen sn˜nena by sacred baths n danen na d˜nena not by giving charity àa[aymzten va pr˜õ˜yamaþatena v˜ not even by hundreds of pranayamas

Neither sacred baths nor any amount of charity nor even hundreds of pranayamas* can give us the knowledge about our own Self. The firm experience of the nature of the Self is seen to proceed from inquiry along the lines of the salutary advices of the wise.

*Breath regulation exercises

The fit student (verses 14-17)

Aixkair[mazaSte )lisiÏivRze;t>,

%paya dezkala*a> sNTyiSmNshkair[>. 14.  

adhik˜riõam˜þ˜ste phalasiddhirviþeÿata× |

up˜y˜ deþak˜l˜dy˜× santyasminsahak˜riõa× || 14||

Aixkair[m! adhik˜riõam Upon the qualifications of the seeker AazaSte ˜þ˜ste depends )lisiÏ> phalasiddhi× ultimate success(the fruit of endeavours) ivze;t> viþeÿata× essentially %paya up˜y˜ means dezkala*a> deþak˜l˜dy˜× such as place, time, etc. siNt santi are AiSmn! asmin in this shkair[> sahak˜riõa× auxilary conveniences

Ultimate success in spiritual endeavours depends chiefly upon the qualifications of the seeker. Auxiliary conveniences such as time and place all have a place indeed, but they are essentially secondary.

Atae ivcar> ktRVyae ij}asaeraTmvStun>.

smasa* dyaisNxu< gué< äüivÊÄmm!. 15.

ato vic˜ra× kartavyo jijñ˜sor˜tmavastuna× ||

sam˜s˜dya day˜sindhuÕ guruÕ brahmaviduttamam || 15||

At> ata× Therefore ivcar> vic˜ra× enquiry ktRVy> kartavya× must be made ij}asae> jijñ˜so× the true seeker AaTmvStun> ˜tmavastuna× of the reality of the Self smasa* sam˜s˜dya after having duly approached dyaisNxum! day˜sindhum the 'Ocean of Compassion' guém! gurum the  

Guru äüivÊÄmm! brahmaviduttamam the best among the knowers of Brahman

Therefore, a true seeker of the Self should proceed with his inquiry after duly approaching a Master who is established in the experience of the Self and who is an ocean of compassion.

mexavI pué;ae ivÖanUhapaehivc][>,

AixkayaRTmiv*ayamuKtl][li]t>. 16.

medh˜vŸ puruÿo vidv˜n¨h˜pohavicakÿaõa× |

adhik˜ry˜tmavidy˜y˜muktalakÿaõalakÿita× || 16||

mexavI medh˜vŸ (a man of) acute memory pué;> puruÿa× a man ivÖan! vidv˜n who is learned ^hapaehivc][> ¨h˜pohavicakÿaõa× capable of clear analysis and of arguments for and against AixkarI adhik˜rŸ a fit person AaTmiv*ayam! ˜tmavidy˜y˜m for the knowledge of the Atman %Ktl][li]t> uktalakÿaõalakÿita× one who has the above characteristics

One who has a keen memory and can argue for the scriptures and refute arguments against them, is fit for receiving Atma-vidya or the knowledge of the Self.

ivveiknae ivrKtSy zmaidgu[zailn>,

mumu]aerev ih äüij}asayaeGyta mta. 17.

vivekino viraktasya þam˜diguõaþ˜lina× |

mumukÿoreva hi brahmajijñ˜s˜yogyat˜ mat˜ || 17||  

ivveikn> vivekina× a man of discrimination ivrKtSy viraktasya of detachment etc zmaidgu[zailn> þam˜diguõaþ˜lina× endowed with qualities like calmness etc mumu]ae> mumukÿo× with a burning desire for liberation @v eva only ih hi indeed äüij}asayaeGyta brahmajijñ˜s˜yogyat˜ qualified to enquire after the Supreme Reality mta mat˜ is considered

He alone is considered qualified to enquire after the supreme Reality, who has discrimination, detachment, qualities of calmness etc., and a burning desire for liberation.

The four-fold qualifications (verses 18-30)

saxnaNyÆ cTvair kiwtain mnIi;i->,

ye;u sTSvev siÔóa yd-ave n isXyit. 18.

s˜dhan˜nyatra catv˜ri kathit˜ni manŸÿibhi× |

yeÿu satsveva sanniÿ÷h˜ yadabh˜ve na sidhyati || 18||

saxnain s˜dhan˜ni Means for attainment AÆ atra here cTvair catv˜ri four kiwtain kathit˜ni are prescribed mnIi;i-> manŸÿibhi× by sages ye;u sTsu @v yeÿu satsu eva only in the presence of these siÔóa sanniÿ÷h˜ proper attunement to the Goal yd-ave yadabh˜ve in whose absence n isXyit na sidhyati (the attunement) is not gained  

Great sages have spoken of four qualifications for attainment which, when present, succeed in the realization of Brahman and in the absence of which the goal is not attained.

AadaE inTyainTyvStuivvek> pirg{yte,

#hamuÆ)l-aegivragStdnNtrm!,

zmaid;qoeksMpiÄmuRmu]uTvimit S)…qm!. 19.

˜dau nity˜nityavastuviveka× parigaõyate |

ih˜mutraphalabhogavir˜gastadanantaram |

þam˜diÿa÷kasampattirmumukÿutvamiti sphu÷am || 19||

AadaE ˜dau In the beginning, first inTy AinTy vStu ivvek> nitya anitya vastu viveka× discrimination between the Real and the Unreal pirg{yte parigaõyate is counted #h AmuÆ )l-aeg ivrag> iha amutra phalabhoga vir˜ga× freedom from desires for the enjoyment of the fruits of actions here and hereafter(iha and amutra) tdnNtrm! tadanantaram after that zmaid;qoek sMpiÄ> þam˜diÿa÷ka sampatti× the six great qualifications like calmness etc mumu]uTvm! mumukÿutvam a burning desire for liberation #it iti thus indeed S)…qm! sphu÷am clear

(While enumerating the qualifications), first we count the ability to discriminate between the Real and the unreal; next comes a spirit of detachment from the enjoyment of the fruits of actions here and hereafter; after that is the groups of six virtues beginning with  

calmness; and the last is undoubtedly an intense desire for liberation.

äü sTy< jgiNmWyeTyev<êpae ivinZcy>,

sae=y< inTyainTyvStuivvek> smudaùt>. 20.

brahma satyaÕ jaganmithyetyevaÕr¨po viniþcaya× |

so'yaÕ nity˜nityavastuviveka× samud˜h®ta× || 20||

äü brahma The Brahman sTym! satyam real jgt! jagat the phenomenal world imWya mithy˜ unreal #it iti thus @vm! êp> evam r¨pa× this conclusion ivinZcy> viniþcaya× a firm conviction s> sa× that Aym! ayam this conclusion inTy AinTy vStu ivvek> nitya anitya vastu viveka× as discrimination between the Real and Unreal smudaùt> samud˜h®ta× is considered

A firm conviction that Brahman alone is Real and the phenomenal world is unreal is known as discrimination between the Real and the unreal.

tÖEraGy< ijhasa ya dzRnïv[aidi->,

dehaidäüpyRNte ýinTye -aegvSwuin. 21.

tadvair˜gyaÕ jih˜s˜ y˜ darþanaþravaõ˜dibhi× |

deh˜dibrahmaparyante hyanitye bhogavastuni || 21||  

tt! tat that is vEraGym! vair˜gyam detachment ijhasa jih˜s˜ the desire to give up ya y˜ those dzRn ïv[aidi-> darþana þravaõ˜dibhi× seeing, hearing, etc dehaid äüpyRNte deh˜di brahmaparyante from the body of a mortal to the Creator ih hi indeed AinTye anitye which are transcient -aegvSwuin bhogavastuni in the objects of enjoyment

The desire to give up all transient enjoyments gained through seeing, hearing, etc., and also experiences gained through equipments ranging from a mortal body to the form of Brahma is called ‗detachment‘.

ivrJy iv;yìataÎae;†:q(a mu÷muR÷>,

Svlúye inytavSwa mns> zm %Cyte. 22.

virajya viÿayavr˜t˜ddoÿad®ÿ÷y˜ muhurmuhu× |

svalakÿye niyat˜vasth˜ manasa× þama ucyate || 22||

ivrJy virajya Having detached iv;yìatadoe viÿayavr˜t˜d from the chaos of the sense-objects dae;†:q(a doÿad®ÿ÷y˜ through a process of observation of their defects mu÷muR÷> muhurmuhu× again and again Svlúye svalakÿye in one's goal inytavSwa niyat˜vasth˜ resting constantly in contemplation mns> manasa× of the mind zm þama calmness %Cyte ucyate it is said  

The tranquil state of mind when it rests constantly upon the contemplation of the goal after having again and again detached itself from myriad sense objects through a process of continuous observation of their defects, is called Sama.

iv;ye_y> pravTyR Swapn< SvSvgaelke,

%-ye;aimiNÒya[a< s dm> pirkIitRt>,

baýanalMbn< v&Äere;aepritéÄma. 23.

viÿayebhya× par˜vartya sth˜panaÕ svasvagolake |

ubhayeÿ˜mindriy˜õ˜Õ sa dama× parikŸrtita× |

b˜hy˜n˜lambanaÕ v®ttereÿoparatiruttam˜ || 23||

iv;ye_y> viÿayebhya× from the objects pravTyR par˜vartya having turned back Swapnm! sth˜panam placing them SvSvgaelke svasvagolake in their respective centers of activity %-ye;am! ubhayeÿ˜m the two kinds of #iNÒya[am! indriy˜õ˜m sense organs s> sa× that dm> dama× self-control pirkIitRt> parikŸrtita× is declared baýanalMbnm! b˜hy˜n˜lambanam freedom from the influence of external objects v&Äe> v®tte× of the thought-waves @;> eÿa× this %prit> uparati× self-withdrawal éÄma ruttam˜ the best

Steering both kinds of sense organs (of knowledge and action) away from their sense objects and placing them in their respective centers of activity is called dama (self-control). The best uparati  

(self-withdrawal) is that condition of the thought-waves in which they are free from the influences of external objects.

shn< svRÊ>oanamàtIkarpUvRkm!,

icNtaivlapriht< sa itit]a ing*te. 24.

sahanaÕ sarvadu×kh˜n˜mapratŸk˜rap¨rvakam |

cint˜vil˜parahitaÕ s˜ titikÿ˜ nigadyate || 24||

shnm! sahanam Endurance svRÊ>oanam! sarvadu×kh˜n˜m of all sorrows AàtIkarpUvRkm! apratŸk˜rap¨rvakam without struggling for redress or revenge icNtaivlaprihtm! cint˜vil˜parahitam free always from anxiety and lament sa s˜ that itit]a titikÿ˜ as forbearance ing*te nigadyate is proclaimed

Titiksa or forebearance is the capacity to endure all sorrows and sufferings without struggling for redress or for revenge, while always being free from anxiety or lament over them.

 

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)