Vivek Chudamani

Author(s): Chandrashekhar Bharti Swami, P Sankaranarayan
Publisher: Bharatiya Vidyabhavan
Catalog link: https://jainqq.org/explore/007022/1

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VIVEK A CUDA MA NI

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VIVEKACUDAMANI OF SRI SAMKARA BHAGAVATPADA JAGADGURU is with an English translation of the commentary in Sarnskst by JAGADGURU SRI CANDRASEKHARA BHARATI SVAMINAH (Sri Sarkaracarya of Sarada Pitha, Srgeri) cake bir Translator P. SANKARANARAYANAN BEA92 1988 BHARATIYA VIDYA BHAVAN KULAPATI K. M. MUNSHI MARG BOMBAY-400 007

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(c) THE BHARATIYA VIDYA BHAVAN First edition published in 1973, with the financial assistance of the Ministry of Education and Social Welfare, Government of India. Second edition : 1979 Third edition : 1988 Price: Rs. 160.00 PRINTED IN INDIA by R. Raman at Inland Printers, 30, Andheri Industrial Estate, Off Veera Desai Road, Andheri (West), Bombay 400 058 and published by S. Ramakrishnan, Executive Secretary, Bharatiya Vidya Bhavan, Bombay 400 007

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om prAstAvikam lokAn avidyAndhatamasAt uddhartumeva kRtAvatAro bhagavAn vAsudevaH prapannAyArjunAya "adhyAtmavidyA vidyAnAm" ityadhyAtmavidyAmeva sakalavidyAvariSThAM prtypaadyt| sA cAdhyAtmavidyA vedazirobhirupaniSadbhiH prtipttvyaa| tatra saMdihAnAnAM puruSANAM saMdehAH vaiyAsikazArIrakamImAMsAnirdhAritanyAyareva prihrtvyaaH| upaniSadAM sArasaMgrahabhUtA bhgvdgiitaa| upaniSadaH, brahmasUtrANi, bhagavadgItA-ityetattrayaM bhagavAn zaMkaraH paramahaMsaparivrAjakarUpadhRk prasannagambhIraiH padanigumbhaiH vyAkhyAya aupaniSadamAtmatattvaM sphuTaM prAcIkazat / upaniSadAdyarthaparizIlanena sameSAmAtmatattvAvagamanaM duHzakamiti manvAnaH zrIzaMkarAcAryaH sulabhAvagAhAn bahUn vivekacUDAmaNyAdIn prabandhAn prANaSIt / - vivekacUDomaNinAmA'yaM prabandhaH teSu cUDAmaNiriva prakAzamAnaH sarvatra pracurapracuraH samupalabhyate / durUhamapyadhyAtmatattvaM karatalAmalakavat tatra sphuTIbhavati / upaniSadbhASyAdiSu durlabhapravezAnAmapi tatra pravezaH sulabhaH / etAdRzasya grantharatnasya yadi kAcit prAmANikI vyAkhyA'pi syAt tarhi hemnaH paramAmoda iti parikalayya asmadAcAryapAdAH sphuTapratipattaye gabhIrAvagAhAya ca vyAkhyAM kAMcana vyaracayan / vyAkhyAyAH uttamatvaviSaye nAsmAbhiH kiMcidapi vktvymsti| zrIcandrazekharabhAratIti prathitaprAtaHsmaraNIyanAmadheyAH asmadAcAryapAdAH kRtatapazcaryAH sarvatantrasvatantrAH zAstropadiSTArthAnuSThAnaniSThAgariSThAH aparokSIkRtAtmatattvAH jIvanmuktAH abhUvannityetadeva vyAkhyAyAH utkarSabodhanAyAlam / vyAkhyAyAH aparipUrtistAvat kiMcidiva manastodamAvahati / vyAkhyApUraNAya AcAryapAdAn kadAcidvayaM praarthyaam| "vaktavyA atraiva saMgRhItAH; nididhyAsanamantarA nAdhunA'nyatra cittaM vyApRNoti" iti svamAzayamAvirakurvan / teneyamaparipUrtiH na nyUnatAmAvahedityasmAkaM matiH / granthamimaM samyagadhItya Atmatattvamadhigatya sarve'pi lokAH kRtakRtyA bhaveyurityAzAsmahe / abhinavavidyAtIrthaH zRGgagiri-jagadguru-zrIcandrazekharabhAratIsvAminA karakamalasaMjAtaH

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Translation of the PREFACE (in Samskrt) by His Holiness JAGADGURU SRI ABHINAVA VIDYATIRTHA SVAMINAH SAMKARACARYA OF SRI SARADAPITHA, SRNGAGIRI To the Original Samskrt Edition Om Bhagavan Sri Vasudeva who incarnated to rescue the men of the world from the dense darkness of avidya spoke of the knowledge of the atman (adhyatma-vidya) as the most eminent of all kinds of knowledge when He told Arjuna who had supplicated to Him, that He was "adhyatma-vidya vidyanam". That adhyatmavidya should be understood from the Upanisads which are the acme of the Vedas. The doubts that may arise in the minds of men in respect of their teachings are to be resolved only by reasoning prescribed in the Sarirakamamamsa of Sage Vyasa. The Bhagavad Gita is the quintessence of the Upanisads. Bhagavan Samkara, taking the form of Paramahamsa Parivrajaka, wrote commentaries on the triad of the Upanisads, the Brahma Sutras and the Bhagavad Gita in words of clear and majestic import and clearly conveyed the truth about the atman which is taught in the Upanisads. Thinking that the comprehension of the truth of the atman by examination of the import of the Upanisads etc., is difficult for generality of men, Sri Samkaracarya wrote many treatises like the Vivekacudamani which are easy to understand. This work called "The Vivekacudamani" is the most popular everywhere of all of them and shines as the crest-jewel among them. The truth about the atman, however difficult of comprehension, becomes clear like the myrobalan fruit in the palm of the hand. Even those who feel diffident to enter into a study of the Upanisad commentaries etc., will find this text easy to study. Our revered Acarya graciously thought: 'if there is also an authoritative commentary to the pre-eminent work of this nature, it will be like adding fragrance to a flower of gold,' and he wrote a Commentary for clear understanding of the work and its deep insight. About the excellence of the Commentary nothing need be said by us. To produce conviction of the superior merit of the Commentary, it is enough to affirm that our revered Acarya was an eminent tapassvin, master of all the sastras, uncompromising in the scrupulous observance of all that is intimated in them, one who had direct realisation of his atman, a rare jivanmukta.

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VIVEKACODAMANI iii The incompleteness of the Commentary causes a bit uneasiness.* We once requested our revered Acarya to complete it. He replied: "Whatever has to be said has been conveyed in these pages themselves. My mind cannot now engage in anything else other than profound meditation." We, therefore, believe that this incompleteness does not take away the fullness of the Commentary. We confer our benedictory prayer that all men should carefully study this work, and realising the true atman, they may have the satisfaction of having fulfilled their duty. ABHINAVA VIDYATIRTHA Disciple initiated by the lotus hand of Jagadguru Sri Candrasekhara Bharati Svaminah Srngagiri *There is no commentary on verses 516 to 581.

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PUBLISHERS' NOTE The Bharatiya Vidya Bhavan is grateful to His Holiness Jagadguru Sri Abhinava Vidyatirtha Mahasvaminah, Sarkaracarya of Sri Sarada Pitha, Sangeri, for his gracious permission coupling it with his benediction to translate into English his saintly predecessor's masterly Commentary on Sr Samkara Bhagavatpada's VIVEKACUDAMANI.

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THIS ENGLISH TRANSLATION IS INSCRIBED TO Doctor M. K. SUBRAMANIAM (of Kumbakonam) and Sri T. V. VISWANATHA AIYAR (of Mylapore, Madras) who have, each in his own way, invested friendship with a new dimension,

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1. prAstAvikam 2. Translation of the above 3. 5. 4. Preface to the Second Edition 6. 10. Translator's Preface to the First Edition 12. List of Abbreviations 13. CONTENTS 7. Introduction 8. Analysis of Vivekacudamani 9. Invocation by the Author of the Commentary Text of the Vivekacudamani and Commentary rendered into English 11. Appendix I Appendix II Scheme of Transliteration Index to slokas 14. Errata : : : Page i ii viii X xi xii xiii xxxiv 1 3 490 492 495 504

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TRANSLATOR'S PREFACE TO THE FIRST EDITION It was little over fifty four years ago that I had first introduction to Advaita Vedanta through Sri Samkara's Vivekacudamani. Since then, I have been reading the work a number of times and each reading gave me a new insight into its contents and produced a deeper understanding. Of all the Prakaranagranthas of Bhagavan Sri Sarkara, this stands in a class by itself for its exhaustiveness of treatment, lucidity of its style and directness of its expression. In fact, the reader feels that the Guru in this work takes him by hand and leads him step by step to the grand finale so picturesquely described in the concluding slokas. That is why the Vivekacuda. mani had all along a special fascination for me as for all students of Vedanta. This fascination increased a great deal when, in 1958, by a stroke of good fortune, I happened to see in the camp at Tiruchirapalli of His Holiness the present Samkaracarya of srngagiri a printed copy of the Vivekacudamani with the Commentary in Samskrt by His Holiness Jagadguru Sri Candrasekhara Bharati Pujyapadah who adorned the songagiri Pitha succeeding with rare distinction that lion among ascetics, Jagadguru Sri Saccidananda Siva-Abhinava Ntsimha Bharati Mahasvaminah. In the well-chosen words of the full-throated tribute that the present Acarya tenders to him which cannot be bettered, Sri Candrasekhara Bharati Svaminah was kytatapascaryah, sarvatantrasvatantrah sastropadistarthanusthananisthagaristhah, aparoksikrta-atmatattvah and jivanmuktah. He was both a scholar and saint of outstanding eminence. His Commentary on this work modelled on Sri Samkara's Bhasyas bears not only the impress of his deep knowledge of the source-books of Advaita Vedanta from which he quotes to give point to the Bhagavatpada's teachings, but also reveals the touchstone of his personal anubhava against which he has verified the truths that he elucidates. From the time that I saw the book and went through the Commentary, I conceived a strong desire to translate it into English to come into grips with it and understand it with greater intimacy and clarity, and also to make available to those who could not read the original, but are ardent votaries of Advaita Vedanta, a classica Commentary true to tradition, without diluting it to suit the so

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VIVEKACUDAMANI ix called temper of the modern times. I shall be gratified if, after going through the translation, such as it is, the reader feels an impulse to qualify for reading the original itself to catch its spirit and substance which no translation can ever convey. Brahmasri Bhasyabhavajna V. R. Kalyanasundara Sastrigal, at present University Grants Commission Professor of Samskrt in the Vivekananda College, Madras, sisya of Sastraratnakara Veppathur Vaidyanatha Sastrigal and an erudite scholar in the sastras, was good enough to assist me to make this translation. I went through the original for the best part of a year reading it with him line by line, in certain cases more than once, and verifying the translation with him. That he condescended to give his time to me in this behalf in the midst of the heavy schedule of his duties in the College and the demands on him outside, and so willingly and so cheerfully, overpowers me in my sense of unrequitable obligation to him. Dr. C. S. Venkatesvaran, Head of the Department of Samskrt in the Annamalai University very kindly went through the translation, rectified the omissions and amended it in many places. I am very much beholden to him for this and for commending it to be printed and published. Two esteemed friends of mine warmly appreciated my intention to make this translation of a work by an author held in great and devout reverence by both of them. One is the late lamented Sri K. Balasubrahmanya Aiyar and the other, sri T. V. Visvanatha Aiyar. From the time I took it up, they gave me every encouragement and counsel, watched its progress with a concern which was indicative of their desire to see the accomplishment of a good and holy purpose a concern which also bespoke their affection for me. For all of this, my debt to them is immense. My only regret is that Sri Balasubrahmanya Aiyar is not alive today; for, he would have been greatly delighted to see the translation printed and published for the very excellent reason that the name of the illustrious author of the original Commentary always evoked from him expressions of deep and spontaneous reverence. Before I close, I must place on record the very valuable assistance of my friend, Dr. M. Narasimhacari of the Samskrt Department in the Vivekananda College, Madras, in going through the proofs from the Press and correcting them with his usual thoroughness and efficiency, particularly wading through line after line re

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TRANSLATOR'S PREFACE plete with italics and diacritical marks. No words of mine are adequate to express my obligation to him. Without his help, there would have been more errors than have been listed at the end. The reader is requested to rectify them before perusing the book. It only remains for me to pray that Bhagavan Sri Samkara and the great personages bearing His haloed Name may help me through my future lives to convert this mere faltering sastrajnana of Advaita into at least a semblance of a felicitous plenitude of a realised experience. Mylapore, Madras January 15, 1973 P. SANKARANARAYANAN PREFACE TO THE SECOND EDITION In preparing this second edition, I had the benefit of suggestions by His Holiness Swami Jnanananda Swamigal of Manadimangalam, Madurai District, before he attained Samadhi and I am grateful to him for the same. Prof. S. Ramaswamy, Retired Professor of English Presidency College, Madras was good enough to polish the English in many places in the book. While this Edition was going through the press, I was afflicted by cataract of the left eye and so, many misprints might have escaped my scrutiny for which I crave the pardon of the reader. P.S. Bangalore, July 1, 1978.

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LIST OF ABBREVIATIONS isa . : isavasyopanisad Kena : Kenopanisad Katha : Kathopanisad Prasna :: Prasnopanisad Munda : Mundakopanisad Mand : Mandukyopanisad Ait : Aitareyopanisad Taitt : Taittiriyopanisad Ch. or Cband : Chandogyopanisad Brh : Bihadaranyakopanisad Svet : Svetasvataropanisad B.G. : Bhagavad Gita B.S. : Brahma Sutras

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F SCHEME OF TRANSLITERATION (Use of Diacritical Marks) 3 6 Na ta tha da da dha na ta tha da dha na . pa pa pha pha a ba bha bha ma ya ra au au * (anusvara) : h (visarga) S' (avagraha) ka ka kha H 1 A 34 AM la . ga gha Goyga na ca ha o cha ja ja jha jha 5T na (27) (ksa) (a) (jna)

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INTRODUCTION (BY THE TRANSLATOR) Sri Gurubhyo Namah Sri Samkara, reverently adored as the Bhagavatpada belongs to the galaxy of Master-Minds of the world holding a pre-eminent place among intellectuals and prophets. He is by far the most out. standing personality of all times and of all countries. One must search long, wearily and in vain among the illustrious of every land for a seer and saint of such stature and of such achievements as he packed into his all-too-short life. During a period of intense activity which, in the thirtytwo years of his sojourn on earth, omitting the years of his nonage, could not have exceeded fifteen or sixteen of them, he sanctified the soil of this ancient land by traversing its farflung corners, performing his intellectual digvijayas, and u mately, he established himself on the throne of omniscience. His marvellous intellect has evolved out of the tripod of our scriptures a school of philosophy of great speculative daring and logical subtlety. Acknowledged as such by everyone in the east and in the west, in its thoroughness and its profundity, the system of Sri Samkara holds the first place among the philosophies of the world, Much as followers of other schools may deplore it, it is not wholly unmerited that Vedanta and Advaita are understood to be synonymous. The chronological first in the triad of the main current Vedantic interpretations is also acclaimed as the logical highest. Sri Sankara was no mere dialectical metaphysician. He also prescribed a way of life which must inevitably lead to a vision in which the individual loses himself in the discovery of his true nature. Appalling as it is in its heaven-kissing grandeur, relentless in its incisive logic, and forbidding in its austere absoluteness, Advaita Vedanta has been the despair of minds made out of common clay. But, we have the authority of the illustrious line of his disciples that to a wise and initiated mind instinct with faith and understanding, governed by, discipline and held by devotion, Sri Sankara's system, grounded on sastra, guided by yukti, and confirmed by anubhava, in its design and in its execution, has an artistic merit all its own which compels conviction and invites acceptance. Its nume

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xiv VIVEKACUDAMANI rous followers since his time have borne testimony to the validity and value of his teachings and, even in our day, we see amidst us walking verifications of the verities that he preached. It is our firm belief accepted from tradition that he was no ordinary mortal. It is the habit of the Indian mind to worship whatever is excellent in the world as of divine essence. yadyad vibhutimatsattvam srimad urjitameva va tattadevavagaccha tvan mama tejo'rsasambhavam 11 So declared the Bhagavan in the Gita. But in respect of Sri Samkara, we hold that he is not merely an amsa of divinity, but divinity itself. Those who beheld the young samnyasin of austere beauty, radiant with spiritual light, clad in the orange garb of soothing grace, and carrying the anchorite staff to chase away the myriad ills which ache the human heart saw in the youthful Preceptor of the aged pupils the replica of the cosmic Guru who, sitting on Himalayan heights, His gaze southward bent, dispels the darkness in the caves of ignorance by an initiating look which utters the unspoken word. They had no doubt in their minds when they exclaimed: ajnanantargahanapatitan atmavidyopadesaih tratum lokan bhavadavasikhatapapapacyamanani muktva maunam vatavitapino mulato nispatanti sambhormurtiscarati bhuvane samkaracaryarupa 11 If Siva, whom we adore as Daksinamurti is the eternal Teacher of all the worlds seated in supreme silence under the ageless banyan tree, Sri Samkara is the dynamic edition of that static splendour who walked abroad delighting in the sustenance of his vadabhiksa speaking words of Vedantic wisdom, to rescue erring mortals from the tormenting fires of life in this vale of tears. The eternal sambhu became the historical Samkara. In the realm of religion, Sri Samkara is a great revivalist, hailed as sanmatasthapanacarya, who re-established the six ways of worship of the Godhead, purifying them of excrescences that had gathered round them. In the process, he also established the non-difference 1 yadyadvibhUtimatsattva zrImadUjitameva vaa| __ tattadevAvagaccha tvaM mama tejoMzasambhavam / / 2 r i far rafaelliset: nAtaM lokAn bhavadavazikhAtApapApacyamAnAna / muktvA maunaM vaTaviTapino mUlato niSpatantI zaMbhormUrtizcarati bhuvane zaMkarAcAyarUpA / /

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INTRODUCTION XY between Siva and Visnu with his cardinal principle of abheda in the sects of our religion. By this, he taught the universality of the Vedic religion and successfully rid it of the contradictions of its partisan adherents of different schools. He also synthesised the triple way of karma, bhakti and jnana assigning to each its proper and necessary place in the unitary method of achieving liberation from the ills of samsara. All these stemmed from the philosophy of Advaita which he taught as the central truth of the Upanisads, the Brahmasutras, and the Bhagavad Gita known as prasthanatraya of Indian Philosophy. He expounded this at length lucidly and cogently in a language characterised as prasannagambhira in his commentaries on all three of them. That they have been surviving in the thoughts and utterances of men during the centuries that have elapsed since he wrote and that they have secured understanding appreciation even from people of alien faiths in lands far removed from ours is eloquent vindication of their truth and vitality. The study of these prasthanatraya-bhasyas requires profound knowledge of Samskrt and proficiency in Vyakarana, Nyaya and Mimamsa and in Veda-adhyayana. A long line of scholars thus qualified have taken to the study of the bhasyas which they have been transmitting down the centuries to their sisyas similarly qualified. This line of scholarship is being kept alive to this day in all parts of our country in guru-sisya relation which is characteristic of Indian tradition in the Mathas that Sri Samkara established or sprang up under his auspices or in his name and in the private residences of Vedic and Vedantic scholars. But Sri Bhagavatpada realised that not all will be thus qualified. Intending to instruct such persons in the truth of Advaita Vedanta, he wrote what are called prakarana-granthas in verse and prose varying from a single sloka to a thousand. The more important among these are the satasloki, Sarva Vedanta Sara Sangraha, the Upadesa Sahasri and the Vivekacudamani. The first is a work of a hundred verses, the second of a thousand verses, the third a mixture of prose and verse, and the last a work of five hundred and eighty-one verses--all conveying the quintessence of Advaita Vedanta. The last which is appropriately called "The Crest Jewel of Discrimination" contains in its 581 slokas a dialogue between the Guru and the sisya, expounding the Advaitic truths and culminating in the ecstatic experience of the sisya of his non-difference from Brahman and the realisation of his mukti. Alike by the nature of

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Xvi VIVEKACUDAMANI its contents and the easy language of the slokas, the Vivekacudamani has been justly popular among students of Advaita. IL Sri Jagadguru Candrasekhara Bharati Pujyapadah of sacred memory adorned the Saradapitha at Songeri (songa giri) established by Sri Samkara Bhagavatpada which has grown through the years as one of the prominent bastions of Advaita Vedanta in our land. Discovered by the versatile scholar-saint Sri Jagadguru Sacchidananda Siva Abhinava Narasimha Bharati Svaminah, and later nominated to succeed him, Sri Candrasekhara Bharati quickly fulfilled in ample measure, by his sage deportment, noble bearing and endearing nature, the hopes and expectations reposed in him. Undergoing his tutelage on the pathasala under the watchful care of his illustrious predecessor, he gained mastery in Nyaya, Mimamsa and Vedanta in a manner that evoked the admiration and respect of his preceptors. Alike by his atmagunas and panditya, he was eminently qualified to preside over the pitha to which he succeeded in 1912 and carry on his spiritual ministry with conspicuous success for forty-two years until his mahasamadhi in 1954. This well-nigh half a century may be said to be the golden period of South India's spiritual history when its people were fortunate to have in their midst two Mahapurusas, Sri Candrasekhara Bharati of Srngeri and Sri Candrasekharendra Sarasvati of Kanci (happily with us now)--both embodiments of our country's sacred lore, tradition and culture transmitted through the ages. Both of them tapassvins of great eminence they have been radiating saintliness and wisdom inducting all who had the good fortune to come under their influence, by precept and example, into ways of a better life oriented to whatsoever is true, good and holy. Spending the later years of his life as an antarmukha, withdrawing himself from the distractions of the external world, Sri Candrasekhara Bharati appeared to others bala-unmatta-muktavat (as a child, mad or tiberated soul) for most of his time. He was verily a jivanmukta, who had realised the Absolute and lived in the bliss of that realisation. It has been reported that once, during the course of his Sahasranama-arcana to Sri Sarada, whom he worshipped, when he came to the nama, Tatpadalaksyarthayai namah, he suddenly stopped with his fingers clasping the kumkumam, and lapsed into samadhi. Becoming bahirmukha after a long time, he addressed the person who was the lone witness of this event and burst forth in breath-taking ecstacy "advaitam satyam, advaitam

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INTRODUCTION xvii satyam". Such was the mahapurusa who is the author of this Commentary. This calls to mind an incident in the life of Sri Samkara himself mentioned in the Anandagiri samkaravijaya. "From Cidambaram, Sri Samkara travelled southwards to Ramesvaram. First, he visited Tiruvidaimarudur known as Madhyarjuna in Samskrt and offered worship to Mahalinga in the great shrine there. A miracle happened then. Sri Samkara prayed that Mahalinga at the temple should Himself declare the truth of Advaita so that the doubt in regard thereto lingering in the minds of some people might be dispelled. In response to Sri Samkara's prayer, Lord Siva appeared out of the Mahalinga, raised the right hand and proclaimed the truth of Advaita three times thus: satyam advaitam, satyam advaitam, satyam advaitam.'3 It is interesting to note in this connection a parallel between His Holiness and the jivanmukta described in this work in sloka 560: kulyayam atha nadyam va sivaksetrepi catvare i parnam patati cet tena tarou kim nu subhasubham 11+ which means: "It is immaterial to a tree whether its leaf falls in a stream or a river or in a place consecrated to siva or where four roads meet. The atman is not concerned with where the body falls." Is it any wonder that the jivanmukta that Sri Candrasekhara Bharati was decided to cast away his body when he had no further use for it, in the waters of the Tunga river? Such is the noble ,soul who has conferred a great boon on us by bequeathing to us a Commentary in Sanskrit on the Vivekacudamani authenticated by his direct and personal experience of the truths enshrined in it and which has all the simplicity, richness cogency and elegance that are the distinguishing features of Sri Bhagavatpada's Commentaries on the Prasthanatraya. The glory of Advaita Vedanta expounded by Sri Bhagvatpada is that, as he frequently refers to it, it is aupanisadam sastram, a philosophy that is based on the bedrock of the Upanisads which is the body of the 3 zrIzaMkarAcArya: cidambarasthalAt pradakSiNena mArgaNa madhyArjunaM nAma zivAvirbhAvasthalavizeSa praap| madhyAjunezAnamadRSTapUrva vidhyAdibhiH pUjitapAdapadmam / kRtvopacArAnabhajat parezaM nidhyAyataM mokSaphalaikamalam / / tatra kila bhagavAna zaMkarAcArya: sadAzivamevamabravIta-'svAmina madhyArjuneza! sarvopaniSadartho'si sarvajJo'si / (yadi) nigamAdInAM tAtparyagocaro dvaitanirNayaH advaitanirNayo vA pAramAthikaH; pazyatA sarveSAM janAna sazayanivRtti kuru' iti / evaM prAthito madhyAjanezaH liGgAgrAta sAvayavarUpeNa niSkraya meghagambhIrayA girA dakSiNahastamudyamya 'satyamadvaitam, 'satyamadvaitam , 'satyamadvatam' iti viruktvA tasminneva liGage'ntardadhe / (Madras University Edition, p. 17) 4 kulyAyAmaya nadyAM vA zivakSetre'pi catvare / paNaM patati cettena taroH ki nu zubhAzubham / /

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VIVEKACULAMANI canonical literature on super-sensuous Reality.5 The Vivekacudamani is a compendious vade mecum giving between its covers the quintessence of Advaita Vedanta in a convincing manner. In providing his Commentary on it, Sri Candrasekhara Bharati has brought out at every turn by appropriate quotations the Upanisadic sources in support of the truths affrmed in the work. Nuances of expression with their grammatical peculiarities are explained as they arise and this adds to the inherent richness of the statements of Sri Bhagavatpada. Parallel explanatory passages from the Bhagavad Gita, the Brahma Sutras and other Sastraic works elucidate the Commentary much to the edification of the reader. And above all, where necessary, he helps to remove doubts and difficulties that may arise in regard to various topics of the original as, for instance, the relative importance of karma and samnyasa, of the place of vairagya, bodha and uparati in the scheme of sadhanas of a mumuksu, of the hindrances of anatmavasanas and the way to get over them etc. The distinctive value of this Commentary is that it is by a person in whom saintliness was combined with scholarship. With him the reader is able to go through the entire gamut of srutis and smrtis relevant to the understanding of the original work in an atmosphere of guru-sisya relation which he is able to create for himself as he reads the original with the Commentary which is as lucid as it is enlightening, underscored by the anubhava of a jivanmukta. xviii III Vivekacudamani is a philosophical treatise expounding the cardinal truths of Advaita Vedanta, according to which, liberation or moksa can be secured only through jnana which, in the first instance, begins with the discrimination between the eternal and the transient, nityanityavastu-viveka. The work itself is called the 'Crest Jewel of Discrimination'-Viveka-cudamani-to emphasise the paramount importance of such viveka in the quest for liberation. According to Advaita Vedanta, like all Hindu systems of philosophy and religion, the cycle of birth and death, which is called samsara, is the effect of actions of individuals, whether it is punyakarma or papakarma. For, one has to take another birth if the effects of both these karmas are not worked out in the present life itself. Action is prompted by desire, kama. Kama arises from a sense of incompleteness in the individual, who, identifying himself with the things 5 Thus repudiating the claim fathered on him that he is the originator of Advaita Vedanta. He was only its exponent systematising the material found in its sources.

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INTRODUCTION xix of the world or his own body, desires to acquire those things thinking that they will conduce to the happiness of the mind. This, in other words, is the result of confusing the atman with the things that are not the atman, and thus a prolongation of the samsaric series is effected. The annulment of this confusion between the atman and the anatman can be effected only by discrimination between the two. The atman is nitya and all that are the anatman are anitya. Hence the emphasis on 'nityanityavastuviveka.' In the Hindu scheme of knowledge, a distinction is made between higher and lower knowledge, para and apara vidya. "dve vidye veditavye para ca apara ceti." The latter includes all the sciences and arts that pertain to the experiential world. It is wrong to say that the Hindu outlook is entirely otherworldly and does not attach importance to things which concern this world. Such knowledge, which is called apara-vidya, is obligatory to every individual to enable him to go through the concerns of his life successfully and has an important place in the Hindu scheme of education. But, it is pointed out that over and above this, there is a sphere of knowledge, which is called para-vidya. While apara-vidya gives knowledge of the perishable, para-vidya relates to the imperishable. The mind functions at the point of the Great Divide between the external world facing a man and the inner world within himself. As the Kathopanisad has it, Svayambhuh, the Self-born, that is Brahma directed the sense-organs outside. Therefore, a man looks outward and not within himself. A brave, wise man desiring immortality turned his eyes inward and saw the atman within. Such vidya, is known as atma-vidya and, in the Hindu tradition, it is extrem important for the attainment of liberation. Listing the super-eminent things of every class with which He identifies Himself, the Bhagavan says in the Gita, that He is adhyatmavidya among the vidyas. According to us, the pursuit of any vidya, be it secular or spiritual, involves the Guru-sisya relationship with its concomitants of jijnasa, adhikara and vinaya (the desire to know, the qualification to know and humility) on the part of the pupil and the possession of the relevant knowledge, compassion and anugraha on the part of the teacher. In addition, the pupil must possess vairagya or a sense of detachment. The teacher must be a sadguru, one who imparts instruction in the sadvastu, who takes the pupil in hand after ex 6 parAJci khAni vyataNatsvayambhaH tasmAtparAGa pazyati nAntarAtman / kazciddhIraH pratyagAtmAnamaikSata AvRttacakSuH amRtatva micchan /

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VIVEKACUDAMANI amining him and ascertaining his fitness to receive instruction in atmavidya. This is compactly expressed in the dicta that one should not instruct anybody unless he is requested to do so, and all knowledge is derived only from a teacher.7 In accordance with this, the Vivekacudamani is written in the form of a dialogue between a teacher and a pupil, in which the pupil humbly approaches the guru, and having propitiated him by his service, implores him to rescue him from being drowned in samsara. and to confer on him, his gracious glance and saving instruction, The guru, pleased with his pupil and convinced of his qualification and earnestness promises to teach him the way of emanicipation from the ills of life. IV To begin with, guru says "You are really the Paramatman. Your involvement in the bondage of samsara is due to your understanding being clouded by ajnana. This bondage to the anatman is itself samsara. The fire of the discrimination between the atman and the anatman will completely burn out the effect of ajnana." (Sl. 49) Upon this, the sisya reverently submits to the guru seven questions. (i) What is bondage? (ii) How did it arise? (iii) How does it continue? (iv) How is one released from it? (v) What is this anatman? (vi) Which is the Paramatman? and (vii) How to distinguish between the atman and the anatman? The succeeding pages. of the Vivekacudamani are the guru's answers to all these questions. The guru takes up the fourth question first, namely, how is liberation achieved. The reason for this is stated by His Holiness thus: "When a man is caught in a house on fire, his first impulse will be to quench the flames and escape death, and he will not linger to ask how the fire was caused, what is its extent etc." This is reminiscant of the parable of a man pierced by an arrow spoken by Lord Buddha. The guru tells the sisya that to attain liberation he should develop vairagya, acquire the virtues of sama, dama etc., adopt samnyasa, give up all karmas, receive upadesa on the sruti texts from his guru, contemplate thereon, discriminate between whatever is the anatman and the atman by unceasing meditation on the import of the scriptural texts, attain the state of nirvikalpa-samadhi and realise his nondifference as the atman from the Paramatman. It is to be noted 7 nApaSTaH kasyacit bUyAt / AcAryavAn puruSo veda / AcAryAta haiva vidyA viditaa| AcArya: plaavyitaa| samyagjJAnaM plava ihocyate / upadeSyanti te jJAnaM jJAninastattvadarzinaH / /

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INTRODUCTION xxi here that the guru prescribes sarnyasa, which involves sarva-karmatyaga, the giving up of not only kamya and naimittika karmas, but also of nitya karmas. The idea is that knowledge of the atman is not karmajanyam, what is produced by karma. It is vastu-tantram and not purusa-tantram, that is, it is knowledge of the ever-existing atman, and not what is to be effectuated by human endeavour. Action relates to one of four things, what is janyam, apyam, vikaryam or samskaryam, that is, what is produced de novo, what is to be attained or reached, what is modified, or what is purified. The atman is ever-existent and so cannot be a janyam. The sisya is Brahman always; there is no need to reach it as a far-off goal and so it is not apyam. Brahman is changeless, avikari, it is not vikaryam. It is ever pure and cannot be samskaryam. Due to ajnana, the individual does not know he is Brahman. The truth has to be revealed to him by the light of knowledge and he has to realise it by himself. The entanglement in karma militates against knowledge. Hence, the guru's insistence on sarvatyaga, abandonment of all karmas and, making the mind fit by the acquisition of the disciplines of sama, dama etc., to receive and meditate on this knowledge, proclaimed by sruti and imparted by the guru. But this does not imply abandonment of prescribed karmas even from the start. As the Upadesa pancaka has it, the aspirant to liberation must start with daily training in learning the Vedas, engage himself in the performance of the karmas stated in them and earn thereby and by undivided devotion, the grace of God. He must withdraw his mind from sense-pleasures and kamya karmas, see their futility and develop atmeccha which is longing to know and realise the atman. When this desire to know, vividisa, has taken deep root in his mind, then is the time for him to adopt samnyasa renouncing all karmas and engage in Vedanta-vicara. Next is taken up the fifth question, "ko'sau anatma?" What is this anatman? For, to realise the atman one ought to be able to separate it from the anatman. This naturally leads to the question: what is the anatman? A person is compacted of three kinds of bodies: the sthulasarira, the suksmasarira, the karanasarira-the physical, the subtle and the causal respectively. The guru points out that all these three belong to the class of the anatman, for one or more of the following reasons: (i) it is gross. (ii) it is what is possessed, i.e., a person, body. (iii) it is an aggregate, made up oi parts.

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Xxii VIVEKACUDAMANI (iv) it is compacted of gunas. (v) it is impure. (vi) it does not exist in all the three periods of Time and is subject to modification. (vii) it is delimited by space, time and objects. (viii) it is seen and later not seen; it is of dista-nastasva bhava.la (ix) it is produced, krtaka, i.e., it is an effect. (x) it is the known, not the knower. (xi) it is ruled, not the ruler. (xii) it is dependent, not self-subsistent. Having thus eliminated all that is anatman, the guru proceeds to help the sisya to determine the nature of the atman. Prefacing his teaching with the statement that the atman, thus separated from the three kinds of bodies, is inmost, apart and beyond them all, he conveys to the sisya that it is the self-existent, the eternal, the reference of what is signified by aham, the I, the witness of the three mental states, different from the pancakosas (the five sheaths), vibhu (allpervasive), illumining all, the inmost self of the sadhaka, beginningless, of the nature of Existence, Knowledge and Bliss Absolute.. The guru takes up the first question now, and answers that bondage (bandha), is due to the identification of the atman with the anatman due to ajnana, that is, mistaking all things which are anatman as being the atman and directing the activities of one's life in quest of the things which are not the atman. Turning to the second question, how this bondage arose, it is taught that it is due to two powers of ajnana--avaranasakti to be traced to its tamasic component which conceals the real nature of the atman and the viksepasakti resulting from its rajasic component which projects the non-atman as the atman. Reverting to the fourth question and expounding at length what was said in brief earlier, the guru proceeds to explain the nature of the atman, unveiling it from the sheaths of the pancakosas, namely, the annamaya, pranamaya, manomaya, vajnanamaya and ananda maya kosas--the bodily, the vital, the mental, the intellectual and the blissful sheaths. In the process, he also provides the answer to seventh question of the sisya, namely: How is one to distinguish bet Ta nasa adarsane: the root nas is employed to indicate not being seen.

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INTRODUCTION xxiii ween the atman and the anatman. This answer is found in different contexts throughout the work. The sisya who has been making the analysis of himself in the manner instructed by the guru, and who has been thinking away all these kosas as not being his atman and has been separating his self from them is now assailed by a doubt and submits, "When I think away all the kosas, I see only a void. I don't see the atman". The guru replies, "You say, 'I see only the void'; you, who are the witness of the void is the atman, the objectless Subject." It is the saksi which is common to the states of waking, dream and dreamless sleep (jagrat, svapna and susupti) and of the state of consciousness which is beyond these, turiya, experienced in the state of samadhi. Thus the guru expounds the nature of the atman encased in every individual and known as tvampadartha in the equation 'tat tvam asi'. He then proceeds to the determination of the nature of Brahman, known as tatpadartha. Distinguishing the world from Brahman, it is pointed out that it is not real, because what is real must exist in all periods of time and must not be limited by space, time or other objects; it must be trikala-abadhya and aparicchinna, in terms of desa, kala and vastu. It must also not be subject to any of the twelve defects listed earlier. The world is not real like Brahman which persists in all places and at all times and is the All. But, on that account, it is not unreal, because it is seen. It is experienced by every individual. It is not sat or real; it is not asat or unreal, it is not both sat and asat, these being contradictory; it is sadasadvitaksana, different from both, but having an existential character of its own which is referred to as mithya. Brahman or the Supreme Reality is One without a second, of the nature of pure Intelligence, kevala caitanyasvarupa, beyond thought and name, untramelled by maya and the upadhis. It is supreme effulgence which permeates the entire experiential world and animates it. The world itself derives its existential character from Brahman of which it is an appearance. Having thus separately determined the nature of the tvam and tat padarthas, the guru proceeds to elucidate the equation between the two in terms of the mahavakya, tat tvam asi. The apparent distinction between the two is due to their respective conjunction with the upadhis, as a result of which the universal atman becomes circumscribed as a jiva, and Brahman takes on the vestments of isvara. When their respective upadhis are negated and the two padarthas are understood, not literally, but by their implied mean

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xxiv VIVEKACUDAMANI ing on the principle of jahadajahallaksana, the two will be found to be not different from each other, and meditation on this mahavakya will lead to the realisation of the identity between them. When that happens, the awareness of the world as existing apart from Brahman will disappear and the sadhaka will be suffused by Brahmanconsciousness whole and entire. This state is known as 'Brahmatmana samsthitih' in the words of the first sloka of Vivekacudamani and that experience is 'svanubhava'. The guru next goes on to explain the danger of sliding from that experience due to the action of the vasanas, the influence of ahamkara and the effect pramada or negligence. Warning the sisya against yielding to these things which are deleterious to the cultivation of atma-vasana, he counsels him to be for ever established in the contemplation of Brahman by concentrating his mind on his pratyagatman. This will lead him to the nirvikalpasamadhi in which he will no more look at the external world as an independent real as it appears, and he will be immersed in the transcendental experience of the bliss of atmanubhava. As a final counsel, the guru emphasises the importance of tiyra vairagya, bodha and uparati for such realisation. The jnani who has attained such Brahman consciousness shakes off his bondage to experiential world. Or, to put it more truly, the world affects him no more and he becomes a jivanmukta. The taint of karma does not affect him, all the karmas of this and past lives are burnt away in the fire of jnana, and in respect of future karmas, due to the absence of the sense of kartytva and bhoktrtva, he is neither a doer nor an enjoyer. The prarabdha karmas alone which have begun to operate will affect his body helping to sustain it, and not his mind. He will live in the world till they are worked out, after which his body will fall off and the jivanmukta is then said to attain videhamukti. Expatiating on the qualities of a jivanmukta, the guru describes how he goes through his life for the remainder of his days. He is a brahmavit, brahmavidvara, brahmavidvariyan and brahma-vidvaristha, i.e. who has experiential consciousness of Brahmanhood by progressive stages. He realises himself as pure Intelligence. He is not drawn to sense-objects; no sin attaches to him. He is neither attracted nor repelled by anything. He is self-contained and self-satisfied. He enjoys a bliss that is not of this world. Even as a lad delights in his playthings unconcerned with his hunger or afflictions of body, sc too does he delight in Brahman with no consciousness of 'l' or 'mine' nor repelled by anyth

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INTRODUCTION XXV A serene stillness of mind, eating what is offered, drinking out of a tank or river, moving about autonomously like an automaton, sleeping without fear even in forests or burial grounds, being unconcerned about apparel, wet or dry, or even with no covering round the body, with the bare ground as his couch and wandering in the royal roads of scriptural sayings--these are the ways in which the jivanmukta sports in Brahman. He goes about in the expanse of supreme wisdom like an unsophisticated child, like one possessed, cr like a mad man. To some he appears as a fool, to others as a royal personage. Some call him mad; others are drawn to him by the lustre of his countenance. Sometimes he lies inert. Now he is honoured; or he is ridiculed; or he is ignored. Though in the body, he has no body-consciousness. He is firmly established in his true self, and so, pleasure and pain, good and evil do not affect him in the least. Joy and sorrow pertain to one who has attachments. But one who is detached from everything worldly is untouched by good or evil, by pleasure or pain. Thus a jivanmukta cares not for his body or its needs. He is not worried about its decay or destruction. The space encased in a pot is unaffected by its walls, whether they are intact or broken. When the pot is broken, the space it contained becomes indistinguishable from the space outside. So too does a jivanmukta's atman become indistinguishable from Brahman which it has ever been. Like milk mixing with milk and becoming one with it, oil with oil, water with water, so too does at atmajnani merge in Brahman and is one with It. When this happens, upon the fall of the body, the mukta never more gets into a body again. He does not return to an embodied state. He is not born again; he is immortal. In truth, from the ultimate Advaitic point of view, there is no bondage for the atman, and hence there is no meaning in speaking of its release. It is all an 'as if', a make-believe. Man has made himself believe that he is the body etc., and so is said to be 'bound' by it. It is the ajnana that makes him feel so. Really the atman is unbound and free. Bondage and liberation are expressions of maya; they do not pertain to the atman which is ever unaffected by the upadhis even as the sun is unaffected by the cloud that hides it from view. By the same token, scripture, the guru, instruction by him-are all features of maya-prapanca.75 At best, they are all scaffoldings to ascend to the brahmisthiti and to remain firmly established in it. They have no meaning ultimately. Even so, even 7b Maya is not illusion; it is a positive element (bhavapadartha) which, as it were, finitises the Infinite. It is truly false and falsely true.

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xxvi VIVEKACUDAMANI saying 'I am Brahman' (aham Brahmasmi) does not pertain to this brahmi sthiti. In that condition there is no awareness of 1 of which am Brahman can be affirmed. Upon the breaking of the pot, ghatakasa does not say 'I am mahakasa'. It was mahakasa before, and mahakasa after the pot is broken. It is, as it were, speechless. Brahmi sthiti is experience, transcendental, not of the worldly type; it does not permit of expression. It is being, not speaking. The Upanisadic teacher explained it by silence (maunam, vyakhyanam). The guru confers his final upadesa on the sixya. Earlier, when the sisya implored him to vouchsafe to him the means of escaping from the bondage of samsara, he said, "Don't be afraid. There is no danger. There is a way to cross the ocean of samsara--the way by which others before you have crossed. I shall instruct you in it." This promise has been fulfilled by the guru and he tells him that pursuing the path outlined by him, with detachment, knowledge and constancy, he will never more fall into the tentacles of samsara. His final admonition to the sisya is to heed to the words of sastra conveyed by the competent teacher, understanding their import by accordant reasoning, to meditate on them and to discover their verification in his own conscious experience. After all, the words of the guru can only show the way--as of a tatastha; it is the sisya that has to apply his mind to the discovery of his true self, aided by the anugraha of the guru. It is to be presumed that the sisya who was a true sadhaka with all the qualifications for the pursuit of Brahmajnana, followed the instructions of his guru and obtained realisational knowledge of the Supreme and finally turned into a jivanmukta. The last section of the Vivekacudamani describes the ecstatic experience of the sisya, where he declares his discreteness from the entire experiential world and his non-difference from the Paramatman. Giving it a realistic touch, sri Bhagavatpada concludes the work by saying that, at the end, the sisya and the guru parted from each other, the one freed from all bonds, and the other continuing to sanctify the earth that he trod immersed in the bliss of his realisation. His Holiness has left this portion unexplained in the Commentary because it is best known only by one's anubhava and is too sacred for any explanation. V In regard to Vedantic knowledge, it is necessary to draw attention to the pramanas for such knowledge. They are sruti, as im

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INTRODUCTION xxvii parted by a teacher, yukti and anubhava. Vedanta relates to the realm of the super-sensuous and we must rely on the declaration of sruti which contains the revelation by those endowed with a spiritual vision of these transcendental truths. It is not for us, who do not now possess such vision, being caught up in the world of sense, to question the validity or the value of sruti. The statements are paramount truths before which other pramanas will have no force in respect of what they speak. Sruti is beneficent instruction on the ultimate and is entitled to reverence and faith as srutimata. The sisya must receive these sruti texts with absolute trust from the guru and meditate on them to realise their full significance. The Hindu tradition in respect of Vedantic training emphasises the importance of hearing the word of sruti from the lips of the teacher, who, as pointed out earlier, reinforces them with his compassion and his benediction. Sri Bhagavatpada and, following him, His Holiness stress the importance of upadesa of the sruti by the guru who has realised its truth in himself. If the sruti is the seed of Vedantic knowledge, it should be sown by the guru on the soil of the sisya's mind prepared by the sadhanacatustaya, watered by the guru's grace and ploughed by the sisya's sravana, manana and nididhyasana. It will be noticed that, in this as in his other works, Sri Bhagavatpada' has developed the truths of Advaita adopting the purely scientific method conducting a rigorous analysis of man fortifying his findings from the statements of sruti only when they cannot be subjected to experiential test. He never has recourse to dogma, belief or theology however sacred or authoritative it may be. That is why Advaita is a tattva, truth, not a mata or a theory. VI A cardinal doctrine of Advaita Vedanta is the concept of jivanmukti. It is distinctive to it as contrasted with other schools of Vedanta. Moksa, being liberation from the bonds of samsara, must be effected by oneself. If it is granted, as it must be, that bandha is due to ajnana, which makes one mistake the anatman for the atman and consequently get involved in samsara, freedom from such 8 Not to be traced to human authorship, the srutis are believed to be apauruseya. They are said to be the breath of God. Vide: tho brahmANaM vidadhAti pUrva yo vai vedAMzca prahiNoti tasmai / taMha devamAtmabuddhiprakAzaM mumukSurve zaraNamahaM prapadye / /

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kh'xviii VIVEKACUDAMANI involvement will arise only by the annulment of ajnana by jnana. Such jnana must be acquired, here and now, in this life itself, leading to the liberation from samsara. Then alone, will moksa be meaingful and of value to the individual. Hence the Advaita Vedanta's insistence of the concept of jivanmukti. That such a mukti is not merely necessary as a corollary of Advaita Vedanta, but that it is also possible is detailed extensively in the pages of this work as of other works on the subject. Great names in the spiritual tradition of our country, both in puranic and historical times, have borne testimony to the fact of jivanmukti. Suka, Vamadeva and Prahlada were illustrious jivanmuktas even from their birth. Sri Samkara Bhagavatpada was a jivanmukta par excellence who vouched for it from his own experience. In that tradition have followed other jivanmuktas in recent times like Sri Sadasiva Brahmendra, Sri Ramana Maharsi, Sri Seshadri Swamigal, Sri Ramakrishna Paramahamsa and the worshipful author of this Commentary not to speak of many adorable personages among the living like Sri Candrasekharendra Sarasvati of Kanci. Kamakoti Pitha. These are only a few that come to our lips of the hundreds of such jivanmuktas that have sanctified our land in different periods of history and set the seal of their personality on this great truth of Advaita Vedanta. VII It must be remembered that the path of jnana which is prescribed as the way to liberation involves mental disciplines which are exacting and uncompromising. The sadhana-catustaya includes not only the intellectual discrimination between what is nitya and anitya, the eternal and the transient, but also moral disciplines of a high order among which vairagya or non-attachment to material things is the foremost. That is why Vedantavicara is said to be possible only for samnyasins, who have renounced the world and do not have to perform religious karmas.10 Rigorous as such discipline is, great is the fruit that awaits the sadhaka at the end. The guru in the Vivekaculamani insists on this again and again 9 Vide his statement in his Bhasya on the Brahma Sutra IV.1.15. Prie 4 Ferri gari TCU U sa r a! When one feels in his heart that he has realised Brahman and yet holds the body, how can this be denied by another? It is obvious that here Sri Samkara refers to himself. 0 In fact, the Brahmasutras of Badarayana, which are codified texts of Vedantic tradition epitomising the srutis are known as Bhiksu Sutras. But this does not preclude persons belonging to other asramas from studying Vedanta to cultivate the appropriate samskara and vasana that, now or later, will qualify them for samnyasa.

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xxix and cautions the sisya against harbouring anatma-vasanas in his mind and getting into their grip. These vasanas, he mentions, are difficult to overcome because of their strength acquired in a number of previous lives. They can be liquidated only by persistent and continuous culture of the atmavasana. This cannot be done during the span of a single life. That is why, the Bhagavan said in the Gita, "bahunam janmanam ante jnanavan mam prapadyate": Many births are necessary for the anatma-vasanas to wear away. If great personages have become jivanmuktas in their present lives, it only means that during their past lives up to the present their anatmavasanas have been gradually diminishing to the extent of complete extinction. INTRODUCTION VIII Readers of Vivekacudamani will notice that there is practically no mention in it of the worship of a personal God. Advaita Vedanta affirms two Brahmans, nirguna and saguna Brahmans. The ultimate metaphysical truth is the nirguna Brahman. That is declared in a number of passages in the Upanisads. This nirguna Brahman is from one point of view transcendental (paramarthika), because it has not in it any of the features of the empirical (vyavaharika) world. From another point of view, it is immanent, because all that constitutes the empirical world is only an appearance of the nirguna Brahman, which is its substratum. The prapanca is aropita on Brahman; which is its adhisthana and, as such, the whole world is only Brahman appearing variegated in name and form. When nirguna Brahman is conceived as saguna, with the power to start the cosmic process with the aid of maya, it is known as Isvara, who, in essence, is not different from the nirguna Brahman. sarvam khalu idam Brahma and ayam atma Brahma only express in philosophical language the religious truth of the immanence of God in all things and all men and which bids us see and act towards them, not as they appear as discrete entities, but in terms of the divinity imbedded in them of which they are the visible expressions. Therefore, the difference between the two Brahmans is only in the manner of conception and approach, whether it is by way of jnana to understand and realise the Supreme Principle of the universe, or by way of bhakti towards the same Principle considered as a Person responsible for the creation etc., of the world. The main purpose of the Vivekacudamani is to describe the intellectual approach by analysis of the inner self and equating it with

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VIVEKACULAMANI the cosmic Self and showing that, in substance, it is only Brahman appearing manifold in name and form as jiva and jagat. When the jiva is shorn of the upadhis that make for individuation, and when the world is divested of the manifolding elements of name and form, in both cases the viksepa sakti of maya over-weaning on its avarana sakti is annulled and the residual Brahman will be experienced as the sole Reality. But this to be a fact of realisation and not a mere metaphysical theory must be by a process of not merely intellectual analysis, but each step of the analysis must be consciously felt in the anubhava of the sadhaka. The sisya in this work apparently went through all this process as is seen when he speaks of a void after thinking away all his kosas and when he gives expression at the end to the ecstasy of his Brahmanubhava. But this does not militate against the existential reality of the individual body and of the world for vyavaharic purposes even for the jivanmukta when he comes back to external consciousness from the nirvikalpa samadhi. Nor does this deny such reality to the ordinary man who has not risen to the vision of the jivanmukta, but it affirms his need to approach the Paramatman as he conceives It (Him) by devotion and service through bhakti and karma. And, it is not as if Advaitins looked down upon the bhakti approach of religion to the Supreme. The ssanmatasthapana by Sri Bhagavatpada, the images of God that he installed and sanctified and the Cakras that he established in numberless places of worship in all parts of the country from the Himalayas to the Cape, and the hymnal literature that he has left behind are evidences to the contrary. Religious practices and attitudes which are necessary and meaningful at one level cease to be so and fall off of their own accord on the dawn of atmajnana.11 But, that they are not valid and serviceable at a higher level will not warrant or justify their being given up or given a subordinate place by a people for whom, and in a sphere in which, they are relevant and essential. After all, religion which starts from and is sustained in the predicament of the devotee-deity duality finds its consummation in annulling that duality in the oneness of mystic What is called union in religion is spoken of as unity in XXX union. 11 Vide the following abhiyukta sloka: bhasmoddhalana bhadramastu bhavate rudrAkSamAle zubhe hA sopAnaparaMpare girisutAkAntAlayAlaMkRte / adyArAdhanatoSitena vibhanA yuSmatsaparyAMsukhA lokacchedini mokSanAmaini mahAmohe nilIyAmahe || Bhasmoddhulana bhadramastu bhavate rudraksamale subhe ha sopanaparampare girisutakantalayalamkrte adyaradhanatositena vibhuna yusmatsaparyasukhalokacchedini moksanamani mahamohe niliyamahe

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INTRODUCTION philosophy; for, the effectiveness of such union lies in its inseverability. Ultimately, the Saint of religion and the Seer of metaphysics are one in their synoptic view which sees the Many as manifestations of the One Reality. They realise the ground of their Being in and the goal of their Becoming that Reality-call it Brahman or Isvara.12 xxxi IX There may be some who genuinely question the purpose and value of such metaphysical quest in this technological age when man sets himself no limit to the conquest of Nature and extending the frontiers of scientific knowledge. It can only be said in reply that the metaphysical quest in the privacy of one's being is no less arduous in its preparation and execution and no less exhilerating and fruitful in its result than the adventures of modern man to set foot on the Moon or on Mars. On the other hand, it requires a courage and a strength of will far exceeding the latter, and its successful accomplishment dowers one with a peace and a bliss which these modern adventures can never hope to give. Atmavicara is no less scientific, because it signifies the rigorous analysis of the atmananatman complex, rejection of every layer of non-atman, and the final knowing and being the residual atman. While the reward of the one is the glory of the 'conquest' of Nature and the extension of the frontiers of scientific knowledge, the gain from the other is the transition from the unreal to the Real, from darkness to Light, from death to Immortality. The former, when it is not tainted by pride, fills the heart with wonder, humility and awe. Vide the exclamation of the first cosmonauts that set foot on the moon. The latter dowers one with a joy and peace signified by the word ananda or bliss. Such a one is not born again. As Sri Bhagvatpada puts it, punarna tasyanga guhapravesah. Both are adventures of the Spirit to explore the Infinite, the one of the spirit of man, the other of the Spirit that is Man. The one is the expression of conquest of Matter; the other of the negation of Matter. The second is more exacting and rigorous than the first. X Another question that is raised is: Of what use to the world are these jivanmuktas? They might have secured their own moksa, 12 All this is abundantly exemplified in the life of Sri Ramakrishna Paramahamsa.

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xxxii VIVEKACUDAMANI people engaged is only those who have scana reatest horizontal but what good do they do to the world? This is a question which many people ask, contrasting the jivanmukta with people who engage themselves in what goes by the name of social service. A jivanmukta is an enlightened person, a virakta, who has conquered his passions, who has given up his possessions and is at peace with himself. As such, he is at peace with the entire world and is characterised by universal benevolence and goodwill. His look is a benediction, his words are wisdom; and his conduct a consecration. In his presence, all physical and mental ills disappear in the sense that their edge is blunted and one becomes able to bear them with fortitude. Than this there cannot be a higher service to suffering humanity. They leaven society by their presence and raise its moral and spiritual tone. They are really the benefactors of mankind in a truer and more purposeful sense than any number of people engaged, honestly and sincerely as it may be, in acts of social service. It is only those who have scaled the vertical heights of the Spirit that can generate public weal to the greatest horizontal extent without consciously intending to do so. Have we not seen in recent times Bhagavan Ramana, a jivanmukta in sahajasamadhi, effecting, by his very presence, a Copernican revolution withdrawing men's minds from things material and centering them on the atman? For, as the great men have taught us, the happiness which the pursuit of worldly things and the removal of physical ills will give us is neither unmixed nor lasting, and is nothing when compared to the peace and bliss of atmalabha exemplified by these jivanmuktas. In fact, as the sruti recommends in the words: tasmat atmajnam hi abhyarcayet bhutikamah,13 even for the worldly' prosperity, one should seek it from a man of self-realisation who has it in his power to bestow it without consciously endeavouring or appearing to do so. For, by his very presence in society like all saintly personages, he wafts the fragrance of the Spirit far and wide, and helps to dispel the ills of body and mind that afflict men about him. And, all the world over, in every age, have we not seen countless instances of the victory of the Spirit over Matter? To know Advaita Vedanta is not the same as being Advaitin with atmajnana and atmanubhava. One can be a Brahmavit as a matter of paroksa-jnana or textual knowledge. Lecturing or writing on Advaita to the amazement of others is easy, but to go through the sadhanas with faith and determination cut off from the limelight 13 TERTE BEHET T a fa #:

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xxxiii of publicity, in the seclusion of guru-sisya relation and in the privacy of one's being is possible perhaps for one in a million. For, as the Bhagavan said in Gita:14 INTRODUCTION manusyanam sahasresu kascid yatati siddhaye yatatamapi siddhanam kaschinmam vetti tattvatah Sri Madhusudana Sarasvati, the celebrated Krsnabhakta and Advaitin in one, explains this sloka thus: "Among thousands qualified by their sastraic knowledge and punyakarma, perhaps some one, who has acquired nityanityavastuviveka as the result of the good deeds in several lives, endeavours to attain siddhi ensuing upon dawn of jnana through purity of mind. Among such sadhakas some one obtains saksatkara of Me as the fruition of his sravana, manana and nididhyasana, and as non-different from his pratyagatman having learnt from his guru's upadesa of the mahavakyas like tattvamasi etc. Among innumerable men, he who adopts the jnanasadhana is extremely rare; even among such, it is very rare to find one who has reaped the fruit of his jnananistha."15 Whatever may be true of other persons, the present writer is by no means thus qualified. He rests in the hope, that it may be given to him by the grace of Sri Bhagavatpada and of the great Acaryas who have followed in his pontifical succession and bear his holy name to come, in his future lives, ever so little near the consummation celebrated in sruti and taught by the Brahmanisthas down the ages. In all the future births that he may have to take, may the sastra of this study be Sariramimamsa-Inquiry into the Atman, the God of his worship Sri Candrasekhara and his teacher Sri Samkaracarya.16 sastram sariramimamsa devah Sri Candrasekharah acaryah Samkaracaryah santu me sarvajanmasu 11 14 manuSyANAM sahastreSu kazcidyatati siddhaye / yatatAmapi siddhAnAM kazcinmAM vetti tattvataH // 15 manuSyANAM zAstrIyajJAnakarmayogyAnAM sahastreSu madhye kazcit eka anekajanmakRtasukRtasamAsAditanityAnityavastavivekaH san yatati yatate / siddhaye sattvazaddhidvArA jJAnotpattaye / yatatAM yatamAnAnAM jJAnAya, siddhAnAM prAgajitasakRtAnAM sAdhakAnAm api madhye kaeNzcid ekaH, zravaNamanananididhyAsanaparipAkAnte mAma Izvaram, vetti sAkSAtkaroti tattvataH pratyagabhedena tattvamasItyAdigurUpadiSTamahAvAkyebhyaH / anekeSu manuSyeSu AtmajJAnasAdhanAnuSThAyI paramadurlabhaH, sAdhanAnuSThAyiSvapi madhye phalabhAgI paramadurlabha, iti ki vaktavya - masya jJAnasya mAhAtmyabhityabhiprAyaH / 16 zAstraM zArIramImAMsA devaH zrIcandrazekharaH / AcAryAHzaMkarAcAryAH santu me sarvajanmasu / /

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ANALYSIS OF VIVEKACUDAMANI (The Arabic numerals indicate the number of the slokas) I. INVOCATION (a) By His Holiness Sri Candrasekhara Bharati, author of the Commentary; (b) by Sri Samkara Bhagavatpada (1) II. INTRODUCTION Value of human birth, and the imperative to strive for mukti (2-8-one should salvage oneself from samsara by self-effort aided by Viveka, Vairagya and Karmasamnyasa (9-10). Atmavicara the only means to mukti (11-15)-qualifications for atmavicara: sadhana-catustaya (16-19)--i. nityanitya-vastu-viveka (202)-ii. vairagya (212)-iii. samadisatka: (a) sama (221)-(b) dama (231)-(c) uparati (24)--(d) titiksa (25)-(e) sraddha (26)-- (f) samadhana (27)-iv. mumuksuta (28): its three kinds and importance of guruprasada (29)-primacy of vairagya and mumuksuta over the rest (30-31)--place of bhakti: two definitions of bhakti (32-321). A person thus qualified should approach a Guru (331)--the marks of a Guru (341-35)--method of approaching a Guru (36)-- prayer to the Guru (37-42)--duty of a Guru when so approached (43-44)--the Guru's assurance to the sisya (45-46-means to mukti enumerated: sraddha, bhakti and dhyana (47-48)--samsara caused by ajnana to be destroyed by the fire of jnana (49). The sisya's request to the Guru and his seven questions (50-51) -the Guru's appreciation of the questions (52)-one should endeavour for mukti oneself (53-57)--only means to mukti: realisational knowledge of oneness of atman and Brahman (58)--the Guru again commends the sisya's questions and bids him listen (69-70). III. KATHAM VIMOKSAH (Fourth question) How is mukti achieved? Reason for taking the fourth question first (vide introduction to Commentary on p. 71)-preliminary statement of the means including vairagya, sama, dama, samnyasa: giving up all karmas, receiving

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ANALYSIS OF VIVEKACUDAMANI sruti-texts from the Guru, contemplation thereon, nirvikalpa-samadhi, all preceded by the discrimination of the atman from the anatman (71-73). IV. ATMANATMA-VIVECANAM: KO'SAVANATMA (Fifth question) What is this anatma? XXXV Atman to be identified by negation of the anatman; the things which are the anatman: (a) The sthula sarira (74-76)-it makes for bondage through addiction to sense-pleasures (77-82)-these pleasures should be renounced (83-84)-sthulasarira not to be pandered to (85-88)--it is despicable (89)-its constituents (90)-its functioning in jagrat state (91)-not the atman being the owned like a house, not the owner (92) its characteristics (93). (b) The suksma sarira: made up of: i. the five jnanendriyas, ii. the five karmendriyas, iii. the five pranas, iv. the five subtle elements, v. the four aspects of antahkarana, vi. avidya, vii. kama and viii. karma (collectively called the puryastakam) (94-98)--also called lingasarira; effect of unquintuplated elements; carrier of vasanas, beginningless upadhi of the atman (99)-svapna, its special condition (100) the features and functions of the suksma sarira affect the body, but do not touch the atman (101-104)-how they are mistaken to be the atman (105-106)-worldly joys and sorrows to be traced to the modifications of the antahkarana (107)-that things are dear for the sake of the atman which is of the nature of bliss established on the basis of sruti, pratyaksa, the declarations of the wise and inference (108-109). (c) The karana sarira: called avyakta, the power of Isvara, beginningless avidya made up of three gunas, inferred from its effects, the cause of the universe (110)-anirvacaniya (111)-the three gunas constituting avidya (112)-effect of rajoguna: its power of viksepa prompts samsaric activities, makes for bondage (113-114) -effect of tamoguna: avaranasakti facilitating viksepa (115)--its power even on the learned (116)-how these two make for bondage (117-118)-sattvaguna: the mixed and the pure (119)-the mixed sattvaguna: shorn of tamas but with a trace of rajas, its features (120) the pure sattva guna not overlaid with rajas and tamas: its

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xxxvi VIVEKACUDAMANI features (121)-susupti, special state of karanasarira (122-123)- -all these are the anatma (124-125). V. PARAMAH KA ATMA (Sixth question) Analysis of the 'tvam' padartha: What is the atma? The self-existent, the eternal, the reference of 'I', witness of the three mental states, different from the five sheaths (127)-the witness (128)-pure intelligence (129)-all-pervasive and illumining all (130)-by the mere presence of which bodily organs are drawn to objects by wrong attachments (131)--that by which everything is known (132)--the inmost self of the sadhaka, beginningless, of the nature of plenary bliss, unchanging pure intelligence, in whose presence everything functions (133)-more about the atman (134137) exhortation to the sisya to realise "I am the atman" (138). A: KO NAMA BANDHAH (The first question) What is bondage?-Identification of the atman with the anatman due to ajnana (139-140). VI. B. KATHAMESA AGATAH (The second question) How did it arise?-It arose by (a) tamoguna concealing the effulgence of the atman; (b) rajoguna causing its wrong identification with the body and its qualities (141-146). C. KATHAM PRATISTHA'SYA (The third question) How does it continue?-the tree of samsara (147)-continues as long as ajnana persists and causes samsaric afflictions (148). VII. KATHAM VIMOKSAH (The fourth question) How is mukti obtained?-not by crores of karmas, but only by vijnana aided by the grace of Paramesvara (149)-karma not ruled

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ANALYSIS OF VIVEKACUDAMANI xxxvii out absolutely, but limited to purifying the mind to be the instrument of atmajnana (150). (Earlier the Guru referred to the great sword of viveka-vijnana implying that jnana arises from viveka or discrimination between the atman and the anatman. The sisya asked: "Please instruct me in the process of this viveka or discrimination". The Guru proceeds to convey in detail what was said in brief relating to sthula, suksma and karana sariras and teaches the analysis and rejection of Pancakosas). DETERMINATION OF THE "TVAM PADARTHA BY ANALYSIS OF PANCAKOSAS The process of unveiling the atman hidden by the five kosas (151-159). i. The Annamayakosa Its nature and constitution; cannot be the atman, because born of and sustained by food and decaying without it (156)-impermanent, many, insentient, the 'seen' (157)-subsists even if a limb is removed, is the controlled, not the controller (158)atman different from the body and its constituents (159-160)--how the fool and the wise man look on the body (161)--the ways in which the ordinary man, the mere scholar and the man of wisdom understand the 'I' (162)--advice to identify the 'I' with Brahman (163)--no mukti otherwise (164)--how to look on the physical body: like the body's shadow, like one seen in a dream or in imagination (165)-dehatmabuddhi, prime cause of samsara (166). ii. The Pranamayakosa Made up of the five pranas and the five karmendriyas, permeates the Annamayakosa and makes it act (167)-not the atman (168). . iii. The Manomayakosa Made up of the jnanendriyas and the mind, the cause of the sense of 'T' and 'my'-pervades the Pranamayakosa (169)-how it makes for bondage, and for liberation (170-176)-warning to the mumuksu not to yield to the enticements of the mind (177-179)how it entices and plunges one into grief (180-182)--the duty of the mumuksu to cultivate purity of the mind (183)--how to do it (184) --Manomayakosa not the atman as it has a beginning and an end,

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xxxviii VIVEKACUDAMANI is subject to change, is of the nature of grief, is directed to senseobjects and is the 'seen' (185). iv. The Vijnanamayakosa Made up of buddhi and the jnanendriyas, of the nature of determination, compacted of knowledge, desire and action, cause of sam. sara (186) --reflects the cit or pure intelligence, modification of mula-praksti, characterised by knowledge and action, makes for identification of the atman with body etc., producing the sense of 'I' (187)--how it is associated with action (188)--and with enjoyment (189)--its locus nearest to the atman; so, the most proximate upadhi of the atman (190)--the consequences thereof; kartstva, bhoktstva and identification with the qualities of the upadhis (191-193). A doubt of the sisya: If the upadhi which is the cause of jivahood is beginningless, jivahood too must be without beginning. As what has no beginning cannot have an end, jivahood too must be eternal. So, moksa which is liberation from jivahood will be impossible (194-195). The Guru's reply: (a) False imaginations due to delusion cannot be real (196)-- jivahood is the product of delusion; it is not real; it vanishes with the removal of the delusion (197-200). (b) What is beginningless can have an end as in the case of anterior non-existence (pragabhava) (201). (c) Whatever is the product of upadhi will vanish when samyak-jnana dawns (202-203)--the meaning of samyak-jnana (204) --the need to acquire it to clearly discern the atman (205-207). non-exis (202-200 product The Vijnanamayakosa cannot be the atman as it is subject to change, is insentient, is limited, is the 'seen' and is liable to become non-existent (208). v. The Anandamayakosa Is a reflection of the bliss of the Paramatman, modification of the atman wrought by tamas or avidya, shines when fruits of punya are experienced without effort (209)-evidenced in full in susupti and partially in svapna and jagrat states (210)-not the atman as (a) during svapna and jagrat it depends on getting what is desired, (b) during susupti it is modification of avidya, (c) is an effect of good deeds, and is associated with the assemblage of other modifications (211).

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xxxix ANALYSIS OF VIVEKACUDAMANI What remains after the five kosas are eliminated is the atman (212-213). The sisya's doubt: "After the elimination of the five kosas, I see a mere void" (214). The Guru's reply: That which sees the modifications of the kosas and also the void when they are eliminated is the atman (215)--it is the witness in the three states of jagrat, svapna and susupti; the knower of all (216-219)--not ordinarily realised due to delusion caused by the upadhis-example of the sun's reflection in water mistaken for the real sun, and the truth about it (220-221)--the atman described: its realisation sole means to mukti (222-225)-one who has this realisation is not born again; so non-difference of Brahman from the atman should be known (226). VIII. THE "TAT" PADARTHA: BRAHMAN Brahman, the real, the infinite, the pure, the self-existent, ever blissful, not different from one's atman, eternal (227)--the supreme advaitic truth (228). The world seen in variegated forms is Brahman only (229)--no pot as such apart from clay (230-231)--the entire world an appearance of Brahman; to say that the world is real is to prattle as in sleep (232)-sruti quoted (233)--consequences if the world is real: (a) infinitude of the atman will be impaired; (b) sruti will be rendered untrue; (c) the upadesa of the Isvara will become false; these not acceptable (234)-The Gita quoted (235): if the world is true, why is it not seen in susupti? (236)-it is mithya like the ropeserpent (237-238). Final conclusion about the 'tat' padartha, viz., Brahman: the supreme Reality without a second, compacted of pure Intelligence, flawless, peaceful, without beginning or end, actionless, of the nature of eternal Bliss-free from all difference wrought by maya, eternal, beyond thought, formless, without name, effulgent, without the differences of knower, known and knowledge, endless, free from modifications, infinite Intelligence, the supreme Truth, not capable of rejection or acceptance like a physical object, beyond thought and speech, beyond reasoning, the full, the Supreme Effulgence (239-242).

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VIVEKACUDAMANI "SVANUBHAVAH" IX. TATTVAMASI Svanubhava is explained as Brahmasaksatkara following nididhyasana. After the analysis of the two padarthas, 'tvam' and 'tat', their identity established on the basis of sruti (243)--their literal meaning (vacyartha) points to difference (244)--their upadhis, cause of the apparent difference (245)-- negation of the upadhis helps to understand identity (246-247)--how to negate the upadhis (248)-- the theory of laksanas (249)--negation of opposed qualities in each leaves both identical as pure cit (250-251)-exhortation to the sisya to realise himself as pure Brahman (252-265)--the disappearance of the perceived world in Brahman-consciousness (266)--no rebirth afterwards (267). X. "BRAHMATMANA SAMSTHITIN" (Remaining as Brahman by vasanaksaya and manonasa) Despite knowledge of the Real, the vasanas causing the sense of 'karta' and 'bhokta' may persist: they must be attenuated (268-269) -the how of it (270)-loka-vasana, deha-vasana and sastra-vasana, obstacles to Brahmajnana (271-273)--when these are got rid of, atmavasana shines clearly (274-277)-exhortation to get rid of super-imposition to nullify the vasanas (278-288). Being a Brahmanistha involves: (a) not yielding to forgetfulness of the atman, (b) not thinking the body to be the atman (289-290), (c) transferring the sense of the 'l' from the body to the atman (291-293), (d) realising that everything that is 'seen' is only an appearance (294)--clear statement of the nature of the atman (295-296-advice to give up attachment to the flesh and rest the mind on the atman as the only way to attain peace (297-298). Ahamkara, the chief obstacle to Brahman-realisation--to be destroyed to obtain the bliss of atmasamrajya; warning against its recurrence by the force of vasanas and thought of sense-objects which are the seeds of samsara (299-316). How to destroy this obstacle: negatively, cessation of action will prevent thought of objects and that will root out vasanas (317-318)--positively, development of good vasanas leading to the enjoyment of non-dual pratyagatman (319-320)--if the world

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ANALYSIS OF VIVEKACODAMANI xli appears due to prarabdha, one should lead one's days in the contemplation of its adhisthana, Brahman (321). Warning to a Brahmanistha against negligence (pramada), said to be death itself (322)--greatest evil for jnani, negligence causes delusion which breeds ahamkara which in turn causes bondage (323)-affects even a wise man (324-325)--the successive degradations of one who yields to pramada (326-328)-advice to sisya to avoid it and be for ever constant in uninterrupted contemplation of the atman (329). Warning against perception of difference and looking on the 'seen' as the atman (330-333-duty of a samnyasin: to be for ever established in the contemplation of Brahman to the exclusion of everything external (334-335)--the steps of the progressive ascent to mukti when the sense for the external is controlled (336)--a man of viveka will shrink from yielding to the external which is nonreal (337)-attachment to body etc. and mukti cannot co-exist (338). Description of the mukta: sees his atman as the substratum of everything inside and outside, is free from all upadhis, has the plenal experience of infinitude (339)-sarvatmabhava, the means to liberation and cause of non-apprehension of the 'seen' (340-341)sruti in support of this (342) -and yukti (343) Repetition of warning against viksepa-sakti and its cause, avarana-sakti (344-347)-samyakpadartha-darsana, the means to get over the three: avarana, viksepa and the grief caused by it (348349). Samyagdarsana: the conviction that everything other than the atman is mithya (350-351)-atmadarsana: what it is and when it es (352-356)-attained in nirvikalpa-samadhi (357-358)-bhramarakitanyaya applied to prove that nididhyasana brings about Brahmabhava (359-360)--the supreme Brahman is beyond gross perception, available only to the purified intellect, when by abhyasa everything external has been eliminated in nirvikalpa-samadhi (361-367). The means to nirvikalpa-samadhi, the steps to it (368-371) importance of vairagya and viveka (372-374)--nature of akhandakaravstti (375-379). Restatement of what has been said so far on atmanistha (380393).

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VIVEKACUDAMANI Nature of Brahman reiterated (394-395)-the manner of Brahmanistha (396-399)-negation of difference in nirvisesa Brahman (400-405)-sruti declares it and susupti confirms it (406)-proved by yukti: aropya not different from adhisthana (407)--the bhranti of difference is mind-born; hence need to liquidate the mind (408). Brahmanubhava in samadhi (409-411)-its effect: no more contact with samsara (412-415)-experience of pure bliss (416)--no body-consciousness (417-418)--this is the condition of the yogi who is a jivanmukta (419). The relation of vairagya, bodha and uparati assessed (420)their respective fruits (421-424)--the signs of fulfilment of vairagya, bodha and uparati (425). XI. JIVANMUKTI The jnani and his incomparable bliss (426)--the mark of a jivanmukta (427-442)--no more involvement in samsara for him; if it persisted, one is not a Brahmavit (443)--any semblance of bondage disappears before Brahmajnana (444-445). The effect of karmas on a jivanmukta: any external awareness by him due to prarabdha-karma (446); experience of pleasure and pain indicates fruition of previous karma (447)-sancita-karma melts away by Brahmajnana like actions in a dream (448-449)-bhavikarmas do not touch him who knows he is an akarta (450-451) karma which has begun to bear fruit before the dawn of Brahmajnana does not wear out without fulfilment (452-453)-summary statement of the effect of the three kinds of karmas; but these three karmas do not at all affect those who are steeped in Brahmanubhava (454-458)--really there is no connection between the prarabdha and the atman (459-462)--the sruti speaks of prarabdha only to explain why the jivanmukta still lives in the world (463)--the reference to the body is only from a vyavaharika point of view and not from the paramarthika standpoint (464)-Brahman is non-dual; there is no plurality in it (465-471)--this truth realised by the great yatis who enjoy the supreme peace (472). XII. FINAL UPADESA Promise made in sloka 45 to lead the sisya along the ancient path to liberation recalled and instruction to him to pursue it (473-474)--the criteria for atmadarsana; sruti, yukti, upadesa and

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ANALYSIS OF VIVEKACUDAMANI xliii anubhava (475)-the limitation of upadesa by the Guru and the need for self-effort (476-479). XIII. The sisya becomes an atmanistha (480)-experiences samadhi for a time, wakes up and exclaims (481)-he describes his advaitanubhava achieved by the grace of the Guru (482-517)-his grateful obeisance to the Guru (518-520)-the Guru's benediction and final charge to the sisya (521--528). CONCLUSION The jivanmukta's life for the remainder of his days (529-567) -he is not born again (568-569)-no bandha or moksa from an ultimate point of view (570-575). Parting words of the Guru (576)--having listened to the Guru, making obeisance to him, the sisya, freed from bondage takes leave of him (577)--the Guru departs in a state of ecstatic bliss purifying the ground that he treads on (578)-the nature of the atman thus expounded in the form of a dialogue for the benefit of the mumuksus (579) this upadesa recommended for the earnest mumuksus free from all defects of the mind, who have turned their faces against worldly pleasures, who enjoy inward peace and have regard for sruti (580)-purpose of this work to help those afflicted by samsaric woes to attain liberation (581). Om Tat Sat

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Srih Om Srih Obeisance to the lotus feet of Saccidananda Sivabhinava Nrsimha Bharati Swami.* VIVEKACUDAMANI WITH COMMENTARY Invoking the grace of the divinities to aid him to write this commentary, its author, His Holiness the Jagadguru Sri Candrasekhara Bharati Pujyapada, Head of the Sri Saradapitha at Srngagiri says: saMsAra-sAgaranimagna-janoddidhIrSuH ___ yo'vAtaracchiva-nasiMha-gurucchalena / jADyAndhakAraharaNaM karuNAsamudraM __taM dakSiNAsyamanizaM hRdi bhAvayAmi // jJAnasvarUpe vAgdevi bhagavatpAdapUjite / cUDAmaNi vivekAdi vyAkuruSva mukhAnmama // prasannAnAM gabhIrANAM vacasAM dezikezituH / bhAvastvatkRpayA citte bhAsatAM mama zArade // ratnagarbha gaNezAna vighnadhvAnta-vibhAkara / nivighnaM pUrayasvemAM vyAkhyAM kAruNyazevadhe // candramauLIzvara vibho brahmavidyAsamAzrita / svAnubhUti prayacchAzu cinmudrAvilasatkara // samsara-sagara-nimagna-janoddidhirsuk yo'vataracchiva-nrsimha-gurucchalena jadyandhakaraharanam karunasamudram tam daksinasyam anicahrdi bhavayami 11 jnanasvarupe vagdevi bhagavatpadaprujite 1 cudamanim vivekadim vyakurusva mukhanmama 11 prasannanam gabhiranam vacasam desikesituh bhavastvatkrpaya citte bhasatam mama sarade 11 * Sri Saccidananda Sivabhinava Nssimha Bharati Swami is the Guru of the author of the Commentary. v.c.-2

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2 VIVEKACUDAMANI ratnagarbha ganesana vighnadhvanta-vibhakara nirvighnam purayasvemam vyakhyam karunyasevadhe 11 candramaulisvara vibho brahmavidyasamasrita | svanubhutim prayacchasu cinmudravilasatkara 11 I incessantly adore in my heart Sri Daksinamurti, the ocean of mercy, Who destroys the deepest darkness (of avidya) and Who, to salvage men caught up in the ocean of samsara, descended down (to earth) in the form of Sri Sivanrsimha Guru. O! Goddess of Speech! the embodiment of wisdom and Who was worshipped by Sri Bhagavatpada, be pleased to explain the Vivekacudamani through my lips. O Sarada! May the import of the clear and majestic words of the best of teachers (Sri Sankara) shine in my mind through Your grace. O! Ratnagarbha Ganesa! the Sun Who dispels the darkness of obstacles! Thou mine of mercy! enable me to complete this task without any hindrance. O! Candramaulisvara! Who is consorted by Brahamavidya and Who displays the cinmudra! pray, endow me quickly with the realisation (of the Supreme Truth).

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SRI VIVEKACUDAMANI sarva-vedAnta-siddhAnta-gocaraM tamagocaram / govindaM paramAnandaM sadguruM praNato'smyaham // 1 // sarva-vedanta-siddhanta-gocaram tam agocarami govindam paramanandam sadgurun pranato'smyaham il I tender my obeisance to my sadguru, Govinda, the embodiment of supreme bliss, Who is beyond thought and speech and Who is the goal of all Vedantic truths. (It is to be noted here that sri Bhagavatpada combines in this sloka his obeisance both to his own immediate guru, Sri Govindabhagavatpada and to the Supreme God sri Govinda Himself. He identifies his guru with the Supreme God.) jantUnAM narajanma durlabhamataH puMstvaM tato vipratA tasmAdvaidika-dharmamArgaparatA vidvattvamasmAtparam / AtmAnAtmavivecanaM svanubhavo brahmAtmanA saMsthitiH mukti! zatakoTijanmasu kRtaiH puNyavinA labhyate // 2 // jantunam narajanma durlabham atah pumstvam tato viprata tasmad vaidika-dharmamargaparata vidvattvam asmat parami atmanatmavivecanam svanubhavo brahmatmana samsthitih muktirno satakotijanmasu krtaih punyairvina labhyate 11 To those who take birth, birth as a human being is difficult to get; more difficult than that is birth as a male; and more than that is birth as a Brahmana. Because it is so, steadfastness in pursuing the path of dharma prescribed in the Vedas (must be got by present effort). After that (after securing the requisite learning), discrimination between the self and the not-self (must be made) and also perfect experience. Liberation which is permanent being as Brahman cannot be obtained without meritorious deeds done in hundreds of crores of births.

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4 VIVEKACUDAMANI Like the verse in the Bhagavad Gita: asocyananvasocastvam prajnavadamsca bhasase | gatasun agatasumsca nanusocanti panditah || "Thou grievest for those who should not be grieved for; thou speakest like wise men; but those who have attained atmajnana are not concerned either with those who are dead or those who are alive", this verse in the "Vivekacudamani" beginning with jantunam narajanma durlabham gives in a nutshell the entire substance of the work. An astika alone is qualified to embark on the study of Vedanta Sastra. An astika is one who believes in the existence of the atman apart from the body. By saying that birth as a human being is difficult to obtain, the fact of the existence of atman apart from the body is conveyed by implication. As Sri Bhagavatpada says in his Sutra Bhasya: 'a wise man does not perform actions ordained in the sastras without the knowledge and belief that the atman is distinct from the body and has an other-worldly connection.'. The very fact of the performance of these actions implies this conviction. The word jantunam means 'jananasilanam', those who are subject to janana or birth in the world. To creatures who are born, it is said that a human birth is difficult to obtain. The rarity of this birth can be stated only on the basis that one goes through many births successively. Birth means combination (of the atman) with a body. When it is said that one atman combines (successively) with many bodies, the distinctness of the atman from the body is indicated. It is well known that the thread in which several flowers are strung is separate from them. Similarly, the body that winds round itself successively or simultaneously many clothes is different from them. Even so, the atman that acquires bodies in different births is different from them. If birth is the result of the conjunction of the atman with the body, then it behoves a person to obtain a body which will produce joy and avoid a body which will cause grief. By this are indicated the duty to endeavour towards punya to obtain the former kind of body, and the duty to refrain from actions which will cause papa to avoid the latter. Regarding what is punya or papa, sastra which conveys prescriptions and prohibitions is the authority. The astika is one who believes in this sastra and acts by it. So, an astika alone is qualified to study sastra dealing with karmas. It is even so in respect of moksasastra for the liquidation of all karmas by jnana.

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VIVEKACUDAMANI Thus, it is the astika alone who believes in the distinctness of the atman and in the fact of liberation whereby the atman cuts itself off from involvement in bodily birth that is qualified to pursue the study of this sastra. 5 (Some people maintain that the body itself is the atman. They are called dehatmavadins.) If it is true that the body is the atman, the body being visible to the eyes, the atman too must be an object of sense-perception (pratyaksa). Then how to reconcile this with the Upanisadic statement: atma va are drastavyah srotavyah mantavyah nididhyasitavyah: "the atman should be seen, should be heard about, reflected on, should be repeatedly meditated upon"? What is the point in saying that a thing which is actually seen should be seen? There is a sloka which says: subhairapnoti devatvam nisiddhair narakim tanum i ubhabhyam punyapapabhyam manusyam labhate'vasah "By good deeds one attains the state of a deva; as a result of doing prohibited actions, one obtains in spite of oneself a body designed to suffer the tortures of hell. By a mixture of good and bad deeds, one takes birth as a human being". This indicates that different kinds of body are secured by the same person through many lives by performing good or bad or mixed deeds. How otherwise can we account for the variety of joys and sorrows which are evidenced in the world? If it is said that, independent of one's actions, God creates certain individuals happy and others unhappy, then He will be guilty of partiality and cruelty. In that case, His divinity itself will be in peril. Hence, the following Brahma Sutras are in point: vaisamyanairghrnye na sapeksatvat tatha hi darsayati; na karmavibhagaditi cenna anaditvat; upapadyate capyupalabhyate ca: "Inequality (of dispensation) and cruelty (the Lord can) not (be reproached with) on account of His regarding (merit and demerit), for, so (scripture) declares. If it be objected that it (viz., the Lord's having regard to merit and demerit) is impossible on account of the non-distinction (of merit and demerit previous to the first creation), we refute the objection on the ground of the world being without a beginning." "(The beginninglessness of the world) recommends itself to reason and is seen (from the scriptures)". These sutras declare that God acts only in accordance with one's actions (in previous births) and that the flow of samsara is beginningless. If a quality (dharma) is beginningless, then the bearer of that quality (the dharmin) too must be beginningless. If samsara which is the quality of a person is without a beginning (anadi), i.e., if no

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VIVEKACUDAMANI beginning can be postulated for it, then it plainly follows that the samsarin, the person also to whom the samsara pertains, has no determinate beginning. Therefore, the distinctness of the atman from the body is thus established. As pointed out earlier, he alone is an astika who holds that there is an atman distinct from the body. Being an astika is a precondition for engaging in sastraic discussion. As the term astika can be applied to a human being only, it is said that birth as such a human being is rare and difficult to obtain. The next thing stated by Sri Bhagavatpada as more difficult to obtain than a human body is to be born as a male human being; for, women are not qualified to study the Vedas. The idea is that they can never know and realise the atman which can be done only by a concentrated study of the Upanisads. Next in the list of things rare to obtain is viprata, being a Brahmana. It is true that all the three twice-born castes are qualified to study the Vedas. But a ksatriya has to be engaged for a greater part of his time in ruling over his kingdom and a vaisya in agriculture, trade, etc. These functions involve activities which are directed outward and will have the effect of diverting the mind. Hence, to the men of these castes undisturbed inquiry into the nature of the atman will be impossible. Moreover, a smrti text says: sam. nyasa leading to the realisation of the ultimate vaisnavam padam2 is the dharma only of Brahmanas who are born out of the face of the Supreme Purusa; that that dharma is not prescribed for the ksatriyas and vaisyas who came out respectively from the arms and thighs of the Purusa. If these should qualify for samnyasa, they must ascend through further lives to Brahmanahood. Therefore, they cannot take to samnyasa as they are. As they are disqualified for sarnyasa which alone invests one with the right for Vedantic enquiry, in their present life itself, they cannot know and realise Brahman. Hence it is that Sri Bhagavatpada does not say dvijatva (being twiceborn) as being difficult to attain, but refers to viprata (being a Brahmana). There is a special appropriateness in speaking of viprata as the qualification for Brahmavicara. A Vasistha-smrti says: brahmanasya tu deho'yam nopabhogaya kalpatei iha klesaya mahate pretyanantasukhaya ca in "This body of a Brahmana is not intended 1 The reason for such disqualification may also be that Veda-adhyayana and Vedantavicara are wholetime occupations for which women are unfit by reason of their involvement in domestic duties as such pursuit will be interrupted by their child-bearing and child-rearing activities. Gargi, Maitreyi and other Brahmavadinis are obviously exceptions due to their age. 2 Vaisnavam padam is the ultimate stage of the Absolute or Brahman. Vide 'tadvisnoh paramam padam'.

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VIVEKACUDAMANI for enjoying sense-pleasures. It has to be subjected to strict disciplines here which will lead after death to unlimited bliss." From this it is implied that a Brahmana can know and realise Brahman in a single (i.e., the present) life itself by the observance of the twofold dharmas of the nature of pravstti and nivstti ordained in the Vedas. Hence it is that it is said: tasmad vaidikadharmamargaparata: being inclined to the path of dharma prescribed in the Vedas. This means that mere viprata by itself will not help to attain what is to be attained. It means, having been born a Brahmana, one should engage in the observance of the prescribed dharmas. The sruti says: dharmo visvasya jagatah pratistha, dharmena papamapanudati (Taitt. Samhita): "Dharma is the foundation of the entire universe. One gets rid of sin (papa) by dharma". It is only dharma that can secure joy and avoid papa, the cause of sorrow and by such avoidance lead to a state of no sorrow. It is to be noted here that sri Bhagavatpada does not say vaidika karmamargaparata, but says vaidikadharmamargaparata. Everybody says: May I be happy; may I not be unhappy. The Acarya Sri Bhagavatpada uses the words dharma instead of karma to show that the supreme objective of man which is of the form of attainment of joy and the avoidance of sorrow can be secured only by dharma. It is said: "dharatiti dharmah; dhriyate anena iti va dharmah': "Because it supports the universe, it is called dharma; or it (the universe) is supported by this: hence it is called dharma". That dharma is the cause of the stability of the universe is affirmed by sruti. Specially to convey this, without saying 'vaidikakarmamargaparata', sri Bhagavatpada says 'dharmamargaparata'. For though vaidikakarma comes under dharma, the expressed objective (of supreme, endless, unalloyed bliss) cannot be secured by mere karma. If there were any other means to secure joy and to negate sorrow, by adopting it all men wil be happy and without sorrow for ever. Sri Bhagavatpada says "vaidikadharmamargaparta'. For dharma is super-sensuous; it can be known only by the deliverance of sastra. Men cannot comprehend it by any source other than sastra. Hence, if the means of sastra is not resorted to, the effect (of getting joy and avoiding sorrow) cannot be achieved. Hence the importance of the word 'vaidika' (prescribed in the Veda). Maharsi Jaimini defines dharma as of the nature of a command; i.e., it is what is commanded by the Vedas. That declaration by

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VIVEKACUDAMANI Veda is the only criterion of dharma is shown by the use of the adjective 'vaidika' in the expression of 'vaidikadharma'. As, being supersensuous, sense-perception cannot apply to it, apart from Veda, there is nothing else which can be the criterion of dharma. So, perception (pratyaksa pramana) cannot intimate dharma. Inference (anumana) too is inapplicable here, for inference is based on perception. The premises of inference have to be provided by perception. Therefore, the third pramana sabda (verbal testimony) must be resorted to, to know about dharma. But this sabda too is of two kinds, laukika sabda and alaukika sabda. The former refers to statements made by the people of the world. It can convey only what has been apprehended by perception (pratyaksa) and inference (anumana).4 The declarations of smrtis too have a human source. They are pauruseya. They also are theoretically liable to be vitiated by the defects of bhrama and pramada and the taint of human authorship and hence a suspicion about their validity may, perchance, 'attach to them. Being absolutely untainted by the possibility of such defect alone can be the criterion of dharma. Hence any sabda (utterance of human origin) which is other than Veda cannot be by itself the authority for dharma. Moreover, how did the authors of the smrtis learn about dharma which is supersensuous? If it is said that they comprehended it by the power obtained by their yoga, how did they acquire that power? If it is replied: 'by the observance of dharma', how did they come to know about this dharma? No human being can obtain a knowledge of dharma by his own powers. Such knowledge is to be traced to the Vedas vouchsafed by divine grace. This is stated in the text yo brahmanam vidadhati purvam, yo vai vedamaca prahinoti tasmai: "He who in the beginning created Brahma and He who, then dowered Him with the Vedas". The sruti teaches that even in the case of Hiranyagarbha who was created first, knowledge of the Vedas is to be traced to the grace of the Supreme Being. When that is so with reference to Hiranyagarbha, the first-born, what needs to be said about others? So, it has been very properly said vaidika (pertaining to the Vedas) in the expression 'vaidikadharmamargaparata'. 3 Only that can be the object of perception by the senses which can be seen, or heard, or smelt, or tasted or touched. None of these can be done in respect of dharma. As the organs of sense connected with these activities are inoperative with reference to it, dharma cannot be perceived by the senses. 4 which are liable to be defective. Moreover, words uttered by men are subject to one or more of six defects, namely ajnana (ignorance), viparyaya (Wrong understanding), pramada (carelessness), apatukaranatva (defect of the organs of speech and hearing) and vipralambha (deceit).

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VIVEKACUDAMANI An objection may be raised here. The Vedas may be the source of the knowledge of dharma. But how does it follow that they are the only source? May it not be said that the Vedas and certain others are the sources? We reply to this objection by a reference to a similar statement. Tapassvins are said to be abbhaksah or vayubhaksah i.e., they are said to live on water or on air. These sentences do not mean that they subsist on water or air as the case may be and other things also. What is meant is that they live on water only or on air only. Hence, here also it is to be taken that dharma can be understood only from the Vedas. The word dharma here refers to its two-fold aspect of pravrttidharma and nivrttidharma, dharma towards and dharma away from. Sri Bhagavatpada declares in his Gitabhasya 'dvividho hi vedokto dharmah, pravrttilaksano nivsttilaksanasca'. "Dharma spoken of in the Vedas is of two kinds: one of the nature of pravrtti (worldly activity) and the other of the nature of nivstti (withdrawal from the world)". * The Karma Mimamsakas hold that dharma by itself is the final means for the attainment of eternal bliss and that there is nothing else that is required. Sri Bhagavatpada indicates his dissent from this view by using the word marga in the expression 'vaidikadharmamargaparata'. To realise Brahman, intensive study of Vedanta has to be pursued. To be qualified for Vedantic study, one should adopt the samnyasa asrama with its attendant nivittidharma or withdrawal from worldly activity. To quality for samnyasa, one should cultivate vairagya or detachment. Vairagya is acquired only by purity of mind or cittasuddhi. Cittasuddhi itself can be secured only if actions are performed without desire for their fruits. Thus it will be seen that Karma or action prescribed in the Vedas comes almost last in the series of means to secure supreme bliss. The use of the word marga shows that dharma, whether of the pravstti kind or of the nivstti kind, cannot by itself, directly and immediately, give the bliss of moksa. It is to the same effect that sage Badarayana speaks when he says: dvavimavatha panthanau yatra vedah pratisthitah | pravrttilaksano dharmah nivrttisca prakartitah 11: "Two are the paths laid down in the Vedas. Dharma is said to be of two kinds, of the nature of pravstti or of nivstti." The same series of means detailed above are given (in the reverse order from the first step to the final goal) in Sri Sankara's Sopanapancaka: "By the Brahmana, after upanayana the Vedas should be learnt and recited every day. The karmas prescribed in

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10 VIVEKACUDAMANI them should be performed properly. By such performance the grace of God should be secured. All thought of enjoying the fruits of actions should be abandoned. Refraining from all sinful actions, one should constantly think of evils attendant on the quest for worldly pleasures. The desire to know (realise) the atman should be assiduously cultivated. Quickly getting out of one's home, one should resort to the company of the good. Devotion to God must be firmly established in the mind. The qualities of santi (mind-control), danti (sense-control), uparati (detachment), titiksa (enduring the dualities of heat and cold, pleasure and pain, etc., without extraneous aids), sraddha (faith) and samadhi (concentration) should be cultivated, and all (entangling) karmas should be quickly given up." As stated in this ladder of spiritual ascent, it is taught that karma should be performed in a spirit of dedication to God, that, by that means, the mind should be purified and that such a purified mind will withdraw from worldly pleasures and refrain from all karmas. The same thing is conveyed in the section Moksa-dharma in the Mahabharata: naitadrsam brahmanasyasti vittam yathaikata samata satyata ca | silam sthitirdandanidhanamarjavam tatascoparatih kriyibhyan ll: "There is nothing which makes for the spiritual riches of a Brahmana as acquiring the following virtues successively, namely singleness, equanimity, truthfulness, good conduct, steadiness, nonviolence, straightforwardness and the withdrawal from actions." Next in the order of things difficult to obtain as stated by Sri Bhagavatpada in this sloka is vidvattvam. This relates both to pravrttidharma and to nivrttidharma. In respect of the former; it refers to the performance of the Vedic rites with the understanding of the meaning of the mantras uttered to the accompaniment of the rites. As the Chandogyopanisad has it, yadeva vidyaya karoti sraddhayopanisada tadeva viryavattaram bhavati: "Whatever is done with the knowledge of the meaning of the mantras with an earnestness born of faith and insight into them is more efficacious than what is done without these accompaniments." Any karma that is done, if gone through with its auxiliary of the knowledge of the meaning of the mantras, becomes fruitful in an abundant measure. Commenting on the Chandogya text quoted above, sri Bhagavatpada says: "It is a matter of common knowledge that when a dealer in precious stones and a fisherman, each comes by a diamond, by his knowledge of the nature of the object, the former makes a huge profit which is not the case with the latter." In respect of nivsttidharmas, vidvattvam means this: It has been said: 'samnyasya sravanam kuryat' which means that one should hear

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VIVEKACUDAMANI 11 about (receive instruction in and obtain knowledge of) Vedantic texts after taking samnyasa. So vidvattvam here means mediated knowledge (of Brahman) obtained by listening to the upadesa on the Vedantic texts after ordination as a samnyasin. The next requisite for final liberation is atmanatmavivecanam, discrimination between the atman (the self) and whatever is not the atman. This will be explained clearly in the course of this work. By that (i.e., by vivecanam) is stated mananam or deep reflection on the distinction of the atman and the non-atman. This reflection is to produce firm conviction of the truth of the srutis supported by proper reasoning. By constantly meditating on the import of sruti, one gets rid of all doubts and one avoids wrong understanding of the meaning. Then comes svanubhavah. By this is meant direct realisation of Brahma preceded by nididhyasana (constant meditation on the upadesa of the Guru). Hence it is called svanubhava i.e., su-anubhava, proper and perfect anubhava. For the anubhava or the experience that springs from hearing and reflection in the absence of nididhyasana which removes wrong apprehension will not be perfect. It is not characterised by sausthavam. By this are conveyed the four-fold steps for spiritual wisdom, namely, subheccha (the longing for release preceded by vairagya or detachment), vicarana (listening to and reflection on the upadesa of the guru which takes the form of ascertaining the meaning of the words of the sruti in accord with the criteria for determining their import: tatparyalingasahakaranavakyarthanirdharanam sravanam), tanumanasa (having a light mind unaffected by sense-objects), and sattvapatti (being mentally established in the Supreme Reality or the Sadvastu). That these must be further accompanied by non-attachment (asamsaktih), the state of absence of awareness of things internal or external, (padarthabhavana), and remaining steadfast in one's natural self (turyaga) is indicated by the last item in the series which is brahmatmana samsthitih, being firmly established in Brahman, which means. liberation.4a Samsthiti (being firmly established) indicates su-anubhava which is concomitant of the destruction of tendencies and impulsions and the liquidation of the (outgoing) mind. By this is also implied that the states of samipya (being in 4 This is known as paroksajnana as distinguished from immediate knowledge of Brahman synonymous with its realisation which is called aparoksajnana. 4a Vide on the subject of these steps or bhumikas the extract from Sri Vidyaranyasvamin's Jivanmuktiviveka at the end.

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VIVEKACUDAMANI close proximity to the Supreme), salokya (being in the same world), sarupya (being of the same form ), and sayujya (unitive experience) are not of the nature of liberation in its proper and true sense. As they all pertain to the saguna Brahman, these four are to be considered as mithya or non-real. The ultimate Brahman is free from the limitations of place, time and objects and such freedom from limitation cannot be predicated of the saguna Brahman. 12 Brahmatmana samsthitih means being free from connection with all imagined limitations and remaining in one's true state of fullness as ever pure, intelligent, free and non-different from one's inner self. This is called kaivalyam. This is 'being alone', free from every taint or upadhi. This is liberation. This cannot be secured except by merit (punya) acquired by good deeds done in hundreds of crores of lives. 3, 4, 5, 6, 7. durlabhaM trayamevaitat daivAnugrahahetukam / manuSyatvaM mumukSutvaM mahApuruSasaMzrayaH // 3 // labdhvA kathaMcit narajanma durlabhaM, tatrApi puMstvaM zrutipAradarzanam / yassvAtmamuktyai na yateta mUDhadhIH, sa AtmahA svaM vinihantyasadgrahAt // 4 // itaH ko nvasti mUDhAtmA yastu svArthe pramAdyati / durlabhaM mAnuSaM dehaM prApya tatrApi pauruSam // 5 // paThantu zAstrANi yajantu devAn kurvantu karmANi bhajantu devatAH / Atmaikyabodhena vinA vimuktiH na sidhyati brahmazatAntare'pi // 6 // amRtatvasya nAzAsti vittenetyeva hi zrutiH / bravIti karmaNo mukteH ahetutvaM sphuTaM yataH // 7 // durlabham trayam evaitat daivanugrahahetukam manusyatvam mumuksutvam mahapurusasamsrayah || labdhva kathamcit narajanma durlabham tatrapi pumstvam srutiparadarsanam yassvatmamuktyai na yateta mudhadhih sa atmaha svam vinihantyasadgrahat ||

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VIVEKACODAMANI itah konvasti mudhatma yastu svarthe pramadyati durlabham manusam deham prapya tatrapi paurusam ! pathantu sastrani yajantu devan kurvantu karmani bhajantu devatah 1 atmaikyabodhena vina vimuktih na siddhyati brahmasatantare'pi il amytatvasya nasasti vittenetyeva hi srutih braviti karmano mukteh ahetutvam sphutam yatah 11 3 These three are difficult to obtain: to be born as a man, to have the longing for release and the association with great souls. They are the results of divine grace. 4 He who, having somehow obtained this rare human birth, and more than that, birth as a male and with correct knowledge of sruti does not strive for liberation is a fool who kills his own soul. He kills himself by involvement in what is not real. Who is a greater fool than this, who, having obtained birth as a human being and that as a male, is forgetful of his own interests? 6 Let one read the sastras, sacrifice to the gods, perform karmas or meditate on the divinities; liberation will not arise even after hundreds of brahmakalpas without knowledge of the unity of atman. The sruti declares that there is no hope of immortality merely by worldly goods. Hence, it is clear that karma cannot be the cause of liberation. Because birth as a male human being can be secured only as a result of merit earned through many lives in the past, because a man should not be unconcerned about his own spiritual welfare, because liberation is of the nature of absolute bliss in which there is complete negation of all sorrow, because such liberation does not arise by mere study of the karmakanda portion of the Vedas and acting in

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14 VIVEKACUDAMANI accordance with it and because sruti itself conveys this truth by say. ing 'amrtatvasya nasati vittena' (Brh.), that immortality cannot be secured by worldly goods and as such karmas which produce them are discountenanced for the purpose of liberation, therefore, let the wise men strive truly and well for liberation. ato vimuktyai prayateta vidvAn saMnyastabAhyArthasukhaspRhaH sn| santaM mahAntaM samupetya dezikaM tenopadiSTArthasamAhitAtmA // 8 // ato vimuktyai prayateta vidvan samnyastabahyarthasukhasprhassan santam mahantar samupetya desikam tenopadistarthasamahitatma 11 Therefore, let a wise man strive earnestly for liberation giving up all desire for pleasures coming from external objects. He must humbly approach a guru who; by his realisation, is to be equated with the sat and possesses superlative virtues, and concentrate his mind on the significance of his teaching By the word vidvan in the sloka is indicated the wise man who knows to discriminate between the eternal and the transient. The Gita says ye hi samsparsaja bhoga duhkhayonaya eva te 1 adyantavantah kaunteya na tesu ramate budhah 11 "The joys that come from sense-contact make for sorrow only. They have a beginning and an end. A wise man does not delight in them." By this the Gita clearly indicates the meaning of the word 'vidvan' by the use of the word 'budhah'. The expression 'bahyartha' (springing from an externai source) points to the transience of pleasures springing from objects of sense. Things are in the external world; they come and go; they are not permanent. So, the pleasures arising from them are also impermanent. Hence sri Bhagavatpada first detailed the method of striving (for liberation) by saying that the wise man of determination and daring should give up such desire for external pleasures. That means that one should renounce the desire for pleasures of this 5 They are called duhkhayonayah. This may be understood in two senses, either as having their source in duhkha or as being themselves the source of duhkha. Their 'yoni' or source is in duhkha. Not having them before they were obtained is fraught with sorrow, or, they pass away quickly and when they pass away, that leads to sorrow. Further, sense-pleasures are pleasant in the beginning, but lead to pain at the end.

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VIVEKACODAMANI 15 world and of other worlds. Thereby it is emphasised that one should cultivate a mind which has been rendered completely pure by the performance, without attachment, of karmas prescribed in the srutis and the smotis. By the use of the word san (after 'sukhasprha' in the first line), Sri Bhagavatpada shows that in respect of a fool who is engrossed in sense objects, it is difficult to predicate that he even exists as a man. The sruti says: acaryavan puruso veda, one obtains knowledge by instruction by a guru; acaryaddhaiva vidya vidita sadhisthai prapayati: (Ch.) "knowledge obtained from a teacher has the greatest efficiency". So, the lone residual reality of the atman which is super-sensuous cannot be understood except through a guru. Hence the need as stated before to approach a mahapurusa, a great realised soul. That (or he) which (or who) exists (for ever) is spoken of as san. That (or he) is referred to as santam in the expression santam mahantam asti brahmeti cedveda santamenam tato viduh: (Ch.) "If a person knows that Brahman exists (i.e., has realised the existence of Brahman), he is called a san." From the sruti texts: sadeva somya idamagra asit: (Ch.) "Existence alone, dear one, was in the beginning"; yo vai bhuma tadametam ato'nyadartam: (Taitt.) "What is (superlatively) big is immortal, what is otherwise is mortal"; satyam jnanamanantam brahma: (Taitt.) "Brahman is of the nature of satyam, jnanam and anantam"; and from the Gita text: nasato vidyate bhavah nabhavo vidyate satah | ubhayorapi dysto'ntastvanayostattvadarsibhih 11 "Of the non-real there is no being; of the real there is no non-being; of both this is the truth seen by those who have realised it", it is clear that being without the possibility of being sublated in all the three periods of time can be stated only of Brahman. The sruti declares brahmavid brahmaiva bhavati: (Prasna) "the knower of Brahman is Brahman Itself, i.e., the knowera of Brahman (brahmavit) is non-different from Brahman." The desika (the teacher of spiritual knowledge) being Brahmavit is therefore non-different from Brahman. Like Brahman, the Brahmavit also is spoken of as sat. In the second half of the sloka Sri Bhagavatpada speaks of approaching such a brahmavit, i.e., who is sat (santam). Thereby is indicated the condition of a mind firmly esta 6 Not to speak of his qualification for Brahman realisation. Vide 'asanneva sa bhavati asad brahmeti veda cet': "He himself becomes non-existent who thinks that Brahman does not exist". 6a One who has realisational knowledge of Brahman,

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16 VIVEKACUDAMANI blished in Brahman, completely withdrawn from whatever is nonatman (anatman) and non-sat (asat). With reference to the prescription to seek a guru for Brahmavidya, the sruti declares: tadvijnanartham sa guirumevabhigacchet samitpanih srotriyam brahmanistham: (Katha) "For knowing it (Brahman), with due humility with the sacrificial twig in the hand, one should approach a guru who is well-versed in sruti and who has realised Brahman." ananyaprokte gatiratra nasti aniyan hyatarkyam anupramanat: (Katha) "As the ultimate Reality is infinitely subtle, not to be known by argument, and of infinitesimal dimension, when it is declared by one who has realised that there is nought beside it, then all ajnana will vanish; he has nothing else to know and the flow of samsara will stop." It is only a guru of this kind who can have knowledge of the pure atman free from the blemishes of doubt etc. This is as it should be; for, in the world, the road to a place has to be learnt from one who knows it. Even if one tries to discover it oneself unaided, doubt about it has to be dispelled only by reference to another who knows it already. In this matter, we have the authority of the dialogue between suka and Janaka. In the Yoga Vasistha it is said that even though suka had gained knowledge of whatever was to be known as a result of the merit which accrued to him from good actions done in previous births, and though he was well taught by his own father, Vyasa, his mind got firmly anchored in Brahman only after he listened to the words of the Videha King Janaka who was a supremely realised soul. Even so, as the guru is non-different from Brahman which is of the nature of sat, he too is of the nature of sat. As the guru is sat, he is spoken of in the next word as mahan. Mahat here means not divided or confined within limits as a result of the discrimination of the five sheaths. The guru has realised that he (i.e., his atman) is beyond the limitations of the five sheaths of which he is constituted. So, he is aparicchinna, undelimited, i.e., he is beyond limitations, a mahan. Or, the word mahan may be understood as referring to the guru who possesses all the virtues spoken of in sastra. For, it will be said infra: srotriyah, avrjinah, akamahatah, yo brahmaviduttamah ahetukadayasindhuh bandhuranamatam satam 11 brahmanyuparatassanto nirindhana ivanalah 1 : "The guru is well-versed in sruti, he is without blemish, is unaffected by desires; he is one who has realised Brahman; he is eminent and bestows his grace without the stimulus of any particular reason; he is the refuge of the good who make obei

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VIVEKACUDAMANI sance to him. Like a fire smouldering without fuel, he is self-sub These are the virtues that are sistent finding his rest in Brahman." referred to here. A desika is so called as he gives instruction (upadesa) to his disciples: sisyebhyo jnanam disati iti desikah. tam samupetya: approaching him (such a guru) according to rule. tenopadistarthasamahitatma: with a mind which has well understood the nature of Brahman signified by the upadesa of the guru and also the means of realising it. atma here means antahkaranam, the internal organ. 17 vimuktyai prayateta: let him strive for liberation. As the endeavour for liberation will not arise without the yearning for it, by this is implied mumuksutva, the desire for mukti.7 Sri Bhagavatpada says: upadistarthasamahitatma which means one whose mind is deeply concentrated in the meaning of the upadesa. Such a state of mind cannot arise without renouncing every kind of karma. Therefore the purport of this sloka is that a wise man who has renounced all pleasures and desire for them should, after giving up all karmas, meekly approach a guru who is firmly established in Brahman, and reflect on Brahman without intermission. All this leads to the proposition that only a samnyasin who has renounced everything and is a mumuksu, is competent for Brahmavicara. 9 uddharedAtmanAtmAnaM magnaM saMsAravAridhau / yogArUDhatvamAsAdya samyagdarzananiSThayA // 9 // uddharedatmanatmanam magnam samsaravaridhau | yogarudhatvamasadya samyagdarsananisthaya || By attaining to a state of yogarudha by firm knowledge of Brahman, let one raise one's impure mind steeped in the ocean of samsara, by one's pure mind. The purport conveyed in brief above is elaborated by sri Bhaga vatpada in the following seven slokas. The striving for liberation 7 This is tivra-mumuksutva as will be explained later. 8 Such a samnyasa is called vividisa-samnyasa, as distinct from vidvat-samnyasa which is a samnyasa or absolute renunciation characteristic of aparoksa anubhava or intuitive realisation of the atman. V.C.-3

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18 VIVEKACUDAMANI has for its final step samyagdarsana or right understanding of the nature of Brahman. By this sloka, it is said that such samyagdarsananistha is the direct means to moksa and that for one being a yogarudha (to be explained presently) what is synonymous with it, namely, absolute detachment or vairagya is the chief means for such a nistha. Explaining the nature of one who may be said to be a yogarudha, the Lord says in the Gita: yadahi nendriyarthesu na karmasvanusajjate sarvasankalpasamnyasi yogarudhastadocyate || "One is said to be a yogarudha when one is not attracted by objects of senses and is not attached to actions (to secure them)." From this it follows that samyagdarsananistha alone which is preceded by supreme detachment is the means to salvage a person from the ocean of samsara. Samsara is likened to an ocean as it corresponds to it in all features. The waves in this ocean are five i.e., klesa (misery), avidya (nescience), asmita (confounding the non-atman with the atman), raga, (attachment) and abhinivesa (the fear of death even among the learned-vidusopi maranabhitih); delusion is the whirlpool in that ocean; wife, friends, wealth and kinsmen are the aquatic monsters in it; anger is the fierce heat in its depth (balabagni); lust is the net in which one is caught. To the same effect Sri Bhagavatpada says in his Laksminrsimhastotra: "O Lord! Extend to me Thy helping hand to rescue me from the vast ocean of samsara beset with the all-devouring monster of time, and from my being lost in the mounting waves of passions." Accordingly, samsara is compared to an ocean. It is the embodiment of avidya and its effects, and it cannot be crossed without the aid of samyagjnana (perfect wisdom). A person who thinks of his body which is non-atman as the atman cannot know that when the body is born or dies, these, birth and death, which relate to it do not pertain to the atman, that hunger and thirst are features only of the prana (breath), that joy and sorrow relate to the antahkarana (the inner mental organ) and that these do not affect the atman. Thus nescience (avidya) confounding the atman with the non-atman, desire and aversion, attachment, etc., display themselves in a successive series. Hence the comparison of klesa, etc. with waves in the ocean. Delusion itself is the great whirlpool which one is sucked into. Avarta is the idea of a thing in what is not that (atasmin tadbuddhih). On account of the operation of beginningless avidya, a person speaks of himself as ajna (ignorant), karta (doer) and manusya

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VIVEKACUDAMANI 19 (man). The atman is unattached (asanga) and of the form of existence, intelligence and bliss (saccidanandarupa). By non-realisation of its true nature, it is mistaken as the karana (causal), suksma (subtle), and sthula (gross) bodies. Hence, the delusion as ajna, karta, and manusya. Such condition itself is being immersed in the ocean of samsara. It is to be noted that one has no awareness of samsara in deep dreamless sleep (susupti) even though susupti is characterised by ajnana. The reason for this is that in deep sleep though there is ajnana, the mind (manas) is not operative. The cause of samsara is to be traced to the combination of ajnana and the mind. For it is said: "Mind alone is the cause for the bondage and the liberation of men. Attachment to objects of sense through the mind makes for bondage, while withdrawal from them leads to liberation." mana eva manusyanam karanam bandhamoksayoh bandhaya visayasaktam muktyai nirvisayam smrtam 11 -Manu. Hence, the attachment of an undiscriminating mind to the body itself is immersion of the atman (here, mind) in the ocean of samsara. When it is cleansed and perfected by the processes of listening (sravana), reflection (manana), etc., then, it attains its true state devoid of delusion. This means that the non-discriminating (deluded) mind must be raised up (salvaged) or drawn away from whatever is non-atman, by the mind which has acquired discrimination from the study of the sastras. Even thus, the process of salvaging (uddharana) is only metaphorical. It is an 'as if'. For, the atman is in reality always non-attached. But, by its habit of looking outward, it appears to be attached even as a crystal appears to be red by its proximity to a red object. When the red object which is the limiting adjunct (upadhi) is removed, the crystal is seen to be white as ever. Similarly, in respect of the atman, when it is turned inward freed from its connection with whatever is nonatman, the atman remains in its isolation and is said to be salvaged (uddhrta). The 'sequence is that one should raise (salvage) the atman immersed in the ocean of samsara after attaining yogarudhatva by the atman established in samyagdarsana. To clearly explain the condition of being a yogarudha, Sri Bhagavatpada deals in the next sloka with the means to attain the state of samyagdarsananistha namely sravana, manana and nididhyasana which must be practised after one has adopted the samnyasa-asrama.

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20 VIVEKACUDAMANI 10 saMnyasya sarvakarmANi bhvbndhvimuktye| yatyatAM paNDitoraiH AtmAbhyAsa upsthitaiH||10|| samnyasya sarvakarmani bhavabandhavimuktaye 1 yatyatam panditairdhiraih atmabhyasa upasthitaih 11 For release from the bonds of samsara, after having renounced all karmas, let the wise brave ones strive with unceasing cultivation of the knowledge of their atman. sarvakarmani samnyasya means completely giving up all karmas mentioned in the karmakanda of the Vedas. (That is, the desire for the fruits of karma and even the karma itself should be given up.) bhavabandharimuktaye: to be firmly established in samyagdarsana which is cause (means) for the disentanglement from samsara. panditaih: by those who have acquired paroksajnana i.e., knowledge from sacred books and from a teacher about the nature of the atman. dhiraih: by those whose buddhi is under control. Vide the sruti: paranci khani vyatrnat svayambhuh tasmat paran pasyati nontaratman kascit dhirah pratyagatmanamaiksat avyttacaksuramstatvamicchan 11 (Katha): "Brahma created the sense organs so as to go out. Hence, a man sees only outward without turning his eyes inward to the antaratman. A rare dhira, desiring immortality, turning his eyes inward, saw the atman, in the inmost recess of himself." A person is called a "dhirah" because he controls his "dhih" (the buddhi). In the midst of the assemblage of the sthula and the suksma sariras, when one is said to control the buddhi which is primary, the control of the other sense-organs is self-evident. By this is implied that one must be endowed with santi (mind control) and other virtues: (danti, sense-control; uparati, detachment; titiksa, enduring of opposites without extraneous aids; and sraddha, faith). Hence, in respect of atmabhyasa or practice of mind-control, Sri Vidyaranya Svamin has enumerated the following as the means: taccintanam tatkathanam anyonyam tatprabodhanam etadekaparatvam ca brahmabhyasam vidur budhah 11 (Pancadasi): (Always) thinking about it, speaking about it, conveying it to each other, being intent on it only are said by the wise to be the marks of Brahmabhyasa. This means that without involvement in any other activity, the words of the Upanisads should be carefully listened to

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VIVEKACUDAMANI 21 when taught by a competent teacher, their meaning should be meditated on, the same should be expounded to others followed by a process of mutual enlightenment. Ideas of a contrary nature should not cloud the understanding and there must be a continuous flow of accordant ideas. Such a mental process is called by the wise nididhyasana. One must strive with concentration by an earnest adoption of this process. By such sarvasankalpa-samnyasa, the giving up of all stimuli to every kind of action, yogarudhatva, which is synonymous with supreme and absolute detachment, is achieved by a person. 11 (From the foregoing it will be seen that for securing yogarudhatva, it is prescribed that all karmas, even nitya (obligatory) and naimittika (occasional) karmas prescribed in the karmakanda portion of the Vedas, not to speak of kamya (optional) karmas should be given up.) It may be objected: The srutis command: yavajjivam agnihotram juhuyat; yavajjivam darsapurnamasabhyam yajeta; aharahassandhyam upasita; (Taitt.) kurvanneveha karmani jijiviset satam samah: (isa.) "One should perform the agnihotra sacrifice as long as one is alive. One should perform the darsa and purnamasa sacrifices all through life. Every day the sandhya worship should be done." "In this life ever doing karmas one must desire to live a hundred years." The sruti prescribes that karmas should be done all through life. Then, will not giving up all karmas (sarvakarma-samnyasa) be a transgression of the command of the srutis? We reply: No; for, these commands are directed only to a person of impure mind, i.e., to a person who has not cultivated complete detachment. A mantra of the isavasyopanisad says: evam tvayi nanyatheto'sti no karma lipyate nare. "For one who thinks of himself as a mere man (without the awareness of the atman), there is no other go except to do the karmas. The performance by you of the prescribed karmas will not taint you. No sin will attach to you. (But, for one in your position, because you are not a jnani, their non-performance will be a sin.)"

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VIVEKACUDAMANI Again, it is said: na karmana na prajaya dhanena tyagenaike amrtatvamanasuh; samnyasayogadyatayassuddhasattvah | "Those rare spirits attained immortality, not by karmas, not by progeny, not by gifts, but these holy ones of pure nature did so by the force of their samnyasa." 22 plava hyete adrdha yajnarupa astadasoktamavaram yesu karma || etacchreyo ye'bhinandanti mudha jaramrtyum te punarevapi yanti || "Karmas relating to sacrifices with eighteen horses are inferior. They are weak boats. Those who consider them superior are entangled in old age and death." (Mundaka) kimartha vayamadhyesyamahe, kimartha vayam yaksyamahe: "For what purpose need we learn the Vedas; for what purpose need we do sacrifices?" By these srutis karmasamnyasa, giving up of all kinds of karma, is prescribed and their performance is spoken of with contempt. One sruti declares: tametam vedanuvacanena brahmana vividisanti yajnena danena tapasa anasakena (Brh.): "Brahmanas seek to know it by the declarations of the Vedas, by sacrifices, gifts and penance which is not self-torturing, and yoginah karma kurvanti sangam tyaktva atmasuddhaye (B. G.): Giving up all attachment, yogins perform karmas for purification of the mind" These sruti and smrti texts indicate that these means are only vividisa sadhanas; they terminate with enabling one to acquire purity of mind which is necessary to reflect on sruti and smrti texts. They are not life-long prescriptions. That being so, the texts like yadahareva virajet tadahareva pravrajet: "One should become a samnyasin the moment one gets vairagya", which prescribe the adoption of samnyasa are in place here and they discountenance the performance of karmas. The same meaning is conveyed by the Brahma Sutras: "ata eva agnindhanadyanapeksa": 'For this very reason there is no need of the lighting of the fire and so on', and "sarvapeksa ca yajnadisruterasvavat": "And there is need of all (works) on account of the scriptural statement of sacrifices and the like, as in the case of the horse."9 9 These Sutras are III.iv.25 and 26. The context is the place of rituals in relation to jnana. "ata eva": 'for that very reason' stated in III.iv.1 which declared that knowledge is the cause of liberation, the rituals prescribed for the other orders of life are not required for the samnyasin. But, while knowledge alone leads to liberation, yet, rituals are needed to produce purity of mind (cittasuddhi) which is a condition of the emergence of knowledge. "As in the case of the horse" means the horse is not employed for drawing a plough, but a chariot. So the rituals are needed not for the result of knownledge, but for the emergence of knowledge itself.

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VIVEKACUDAMANI 23 By the next sloka, it is stated that karmas do not secure the preeminent objective of moksa (liberation), that through the purification of the citta (mind), it is the external means to jnana. 11 cittasya zuddhaye karma na tu vastUpalabdhaye / vastusiddhivicAreNa na kiMcit karmakoTibhiH // 11 // cittasya suddhaye karma na tu vastupalabdhaye vastusiddhirvicarena na kimcit karmakotibhih 11 Karma is intended for purification of the mind, not for understanding the nature of an object. Knowledge can be obtained only by reflection; not even a little bit of it can be known by performing even a crore of karmas. The meaning of this is clear. 10 12 That vicara or proper enquiry is the means to know a thing as it really is, is explained by an example. samyagvicArataH siddhA rjjutttvaavdhaarnnaa| Trulfen- ETH-Hagafaaliferait 119811 samyagvicaratah siddha rajjutattvavadharana 1 bhrantyoditamahasarpa-bhavaduhkhavinasini il By proper reasoning the conviction about the reality of the rope is gained. This puts an end to the great misery of samsara caused by the serpent which arose by delusion. It is well known that a man filled with fear due to his thinking that the rope which he saw in the twilight was a serpent, gets rid of the fear and the trembling when he understands the truth about the object by proper examination by the light of a lamp. The serpent that arose in the rope due to delusion, the grief (and fear) caused by such misapprehension-both these are destroyed by proper examination. That is called rajjutattvavadhstih, the conviction of the truth about the rope. In the same way samyagvicara is ap plied to the destruction of the grief of repeated birth and death which is samsara produced by delusion. Such samyagvicara has for 10 This sloka is intended to convey that karmas do not possess the capacity to lead to the supreme objective of liberation and that, as means to purification of mind, they are external auxiliaries.

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VIVEKACUDAMANI its effect the conviction about the truth of the atman which is the nature of the direct realisation of Brahman. Thus the analogy of the rope-serpent delusion is fulfilled in every respect. 13 The sloka is intended to convey that the means to obtain conviction of truth can arise only by listening to the words of a beneficent person (apta) and then by self-inquiry based on that and not by any other action. arthasya nizcayo dRSTo vicAreNa hitoktitaH / na snAnena na dAnena prANAyAmazatena vA // 13 // arthasya niscayo drsto vicarena hitoktitah ma samema na dunema pranagamasatema cu | The conviction of the truth is seen to arise only from inquiry and the trustworthy upadesa, not by bath or gift or by hundreds of breathing exercises (breath-control). A man is subject to self-delusion due to the defect of ajnana. The means of rescue from such delusion by the words of a beneficent person are not available to him. Hence, he is subject to the evils of fear and trembling. In this condition, he is not in a fit state of mind to make an inquiry on his own. Hence, to start him on it, the words of a beneficent person are the means. Being beneficient (hitatva) indicates the utterance of the correct significance (yatartha-vaktstvam). What is conveyed by this is this: Without making an inquiry in accord with the words of a beneficent person (hitokti), if a deluded person performs baths, makes gifts and does hundreds of pranayamas, there will not be any direct perception which alone can remove the delusion. How then will the delusion which leads to a number of undesirable effects ever disappear? Vicara is a mental operation which conduces to the conviction of the actual nature of an object. Therefore, it is inquiry arising out of listening to the words of a beneficent person which will lead to right understanding in respect of the object of delusion. That being so, the teaching of Sri Bhagavatpada here is this in this context: Having inquired about the atman following the words of the sruti and the upadesa of the guru, getting direct perception of its true nature, one should disentangle the atman from samsara which is the non-atman which has been superimposed on it.

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VIVEKACUDAMANI 14 The effects of karmas will accrue only to one who is proficient in (who is qualified for) the performance of those specific karmas. They will not accrue to a person who is not thus proficient (qualified). Therefore the external features of desa and kala in respect of karma are only auxiliaries to it. To convey that internal (mental) qualification alone will be fruitful in this regard, Sri Bhagavatpada says: adhikAriNamAzAste phalasiddhivizeSataH / upAyA dezakAlAdyAH santyasyAM sahakAriNaH // 14 // adhikarinamasaste phalasiddhirvicesatah upaya desakaladyah santyasyam sahakarinah 11 The fruitfulness (of such vicara) specially depends on a qualified person; the means of place and time are only auxiliaries. Those who maintain that place and time are the chief determinants of the fruitfulness of a karma argue as follows: The effects of karma are invisible. The Vedas say: 'yadahavaniye juhoti', 'asvasya pade juhoti', 'pracinapravame vaisvadevena yajeta', 'sayan juhoti', 'pratarjuhoti', 'vasante vasante jyotisa yajeta', 'vasante brahmano'gninadadhita': 'One makes an offering in ahavaniya fire', 'one makes homa at the foot of a horse', 'one shall make a vaisvadeva sacrifice at the inclination of east to west', 'one makes an offering in the evening', 'one makes an offering in the morning', 'one makes a jyotistoma sacrifice in every spring season', 'the Brahmana takes up the sacrificial fire in the spring'. In conformity with these sastraic texts, it must be accepted that place and time are indispensable instruments of a (vaidika) karma. The following texts appear to be significant in respect of jnana also. 'yathadarse tathatmani yatha svapne tatha pityloke | yathapsu pariva dadsse tatha gandharvaloke chayatapayoriva brahmaloke' 11 (Katha); "iha cedavedidatha satyamasti na cedihavedit mahati vinastih' (Kena). Speaking of the clarity with which atmajnana can be obtained, the sruti says that atmajnana acquired in this world will be as clear as a reflection in a mirror, that acquired in the pitploka will be as elusive as a dream experience, that acquired in gandharvaloka will

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26 VIVEKACUDAMANI be as agitated as reflection in water, and that acquired in brahmaloka will be as distinct as the difference between sunshine and shadow. The other sruti says: iha cedavedidatha satyamasti na cedihavedit mahati vinastih. "If one knows here, that makes for the realisation of the truth; if he does not know here, great is the loss". Hence the richness and fullness of jnana is affirmed only in respect of what is acquired in the world of men and in Brahmaloka. Similarly, the sruti further says: natrayam apakstya mano mokse nivesayet | anapakstya moksam tu sevamano vrajatyadhah 11 (Jabala): 'One should turn one's mind to thought of liberation only after having discharged the three debts (to pitrs or ancestors by raising progeny; to rsis or the sages by study of the Vedas and to the devas or gods by making sacrifices). If one turns to liberation without doing so, one will fall down.' Another sruti says: brahmacaryam samapya glhi bhavet grhadvani bhutva pravrajet (Jabala): "After finishing the brahmacaryasrama, one should become a grhastha. From grhasthasrama cne should go to vanaprastha. Then, one should renounce the world (i.e., become a samnyasin)." These srutis prescribe a time even for samnyasa which is the internal means to brahmajnana (Thus the importance of place and time is established by the objector) To this, we reply: In respect of the efficacy of place, namely, brahmaloka for getting brahmajnana, we see from the Chandogyopanisad story that the raksasa king Virocana went to Brahmaloka. for brahmajnana and was taught by the best of teachers, Brahma Himself. Yet, he did not realise the atman as he was of impure mind. That shows that the qualification of the person, not the place of instruction, is the efficient means to atmajnana Adverting to the need to go successively through the first three asramas to the final one of samnyasa, we quote the following text. 'samsarameva nissaram drstva saradidsksaya pravrajantyakrtodvahah param vairagyamasritah 11? "Impelled by the desire to perceive the essence (the inmost truth), seeing that samsara is puerile, those who have not married acquire supreme renunciation (i.e., they become sarinyasins from the brahmacaryasrama). Moreover, in continuation of the text: brahmacaryam samapya glhi bhavet etc. it is said: yadivetaratha brahmacaryadeva pravrajet grhadva vanadva yadahareva virajet tadahareva pravrajet: (Jabala) "Otherwise, one may renounce (become a samnyasin) from brahmacarya or garhasthya or vanaprasthya. One should re

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VIVEKACUDAMANI 27 nounce the moment one attains detachment." Therefore, that place and time are only auxiliaries is declared because these are not prescribed for one who has acquired the fourfold qualification beginning with vairagya (for brahmajnana) which will be explained later. Hence it is that it was stated in an earlier sloka: vidvan samnyasta-bahyartha-sukhasprhassan. Viveka and vairagya have been laid down as the causes for the steadiness of mind for cultivating samyagdarsana-nistha leading to realisation of Brahman, this samyagdarsana being preceded by approaching a guru for his upadesa on the means to liberation and meditating on it. Such steadiness of mind will not arise in the absence of the (mental) qualities of sama, dama, uparati, titiksa and sraddha. When, therefore, there is no yearning for liberation, the effort for it too will not arise. So, very properly in the sloka beginning with ato vimuktyai, ir dication was given that the six qualifications, viveka, vairagya, sama, etc., are indispensable for the desire to obtain Brahmajnana to arise. Similarly, in accordance with the srutis, 'tarati sokamatmavit Chandogya) "The knower of the atman gets over all grief", and 'tadvijnanartham sa gurumevabhigacchet' (Mundaka): "For knowing it let one approach a guru"; right knowledge which will destroy the bonds signified by soka (grief) cannot arise by any other means than inquiry into the meaning of the upadesa of the guru who has realised Brahman (i.e., a sadguru). asyam in santyasyam has the meaning of siddhau i.e., they (place and time) function only as auxiliaries when adhikara is acquired. ato vicAraH kartavyaH jijJAsorAtmavastunaH / samAsAdya dayAsindhuM guruM brahmaviduttamamam // 15 // ato vicarah kartavyah jijnasoratmavastunah samasadya dayasindhum gurum brahmaviduttamam 11 Therefore earnest inquiry should be done by him who wishes to know the nature of the atman approaching in due form the guru who is eminent among those who know Brahman and who is an ocean of compassion. jijnasoh means by one who wishes to know correctly and completely the nature of the atman. atah: as inquiry into the nature of the atman has to be made and as such inquiry gives absolute con

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28 VIVEKACUDAMANI viction about what will remove all evil effects (of ajnana). What has to be done in this behalf is stated subsequently in this sloka. The guru is called dayasindhu, an ocean of compassion; because, by reason of himself having achieved his objective (of Brahmavidya), he has nothing to gain. Yet, like an ocean filled with water, he is filled with compassion that others should not be subject to the pains (of samsara). He is a reservoir of compassion as the ocean is of waters. The etymological derivation of the word guru is in the following sloka in the Gurugita: gusabdastvandhakarassyat rusabdastannirodhakah | andhakaranirodhitvat gururityabhidhiyate 11 The root gu stands for darkness; ru for its removal. The removal of the darkness of ajnana in the heart is indicated by the word guru.11 Ajnana is compared to darkness because even as physical darkness covering the world is an obstacle to its clear perception, so too ajnana covers the atman and prevents clear understanding of its nature. Hence the words tamas etc. and used synonymously with ajnana, in tamo hyasit, tamasa gulhamagre: (R. V.) 'verily darkness was'; 'at first it was concealed by darkness'. Where these two qualities exist in a person (i.e., being a brahmavit and dayasindhu), he is called brahmaviduttama. Such persons know (have realised) Brahman; hence they are called brahmavidah. The best among them is uttama, i.e., one who is a sthitaprajna, the man of steadfast wisdom. The srutis relating to this have been given earlier. samasadya gurum: samasadana means duly approaching him as prescribed in the text: tamaradhya gurum bhaktya prahvah prasrayasevanaih: (infra) "having shown reverence to him with devotion, humility and single-minded service". Vide also the Gita injunction: tadviddhi pranipatena pariprasnena sevaya: "Know It by obeisance (to the guru), by repeated questionings and by service". samasadanam therefore means so conducting oneself to gain the complete and gracious attention of the guru by sitting in front of him. The word vimuktyai occurring earlier in sloka 8 has thus been explained in these slokas. 11 The meanings of gu and ru are again to be traced to the Panini-sutras gu samvarane and ru hinsane. gu indicates concealment and ru its annulment. By his upadesa the guru annuls the concealment of truth by ajnana.

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VIVEKACUDAMANI 16 medhAvI puruSo vidvAn UhApohavicakSaNaH / adhikAryAtmavidyAyAm uktlkssnnlkssitH||16|| medhavi puruso vidvan uhapohavicaksanah i adhikaryatmavidyayam uktalaksanalaksitah One who is characterised by the said qualities, who is a medhavi* and vidvan* and who is skilled in uha* and apoha* is competent to embark on the pursuit of atmavidya. * (To be explained in the commentary) By the expression medhavi etc., Sri Bhagavatpada speaks of the person qualified for atmajnana for especial fructification of such knowledge. The dictionary says dhirdharanavati medha, "the dhi or buddhi which has the capacity to properly retain the meaning of what has been heard is called medha." One who has medha is medhavi. vidvan means one who has learnt the kavyas, the lexicon and grammar. uhapohavicaksanah: (uha is positive reasoning, apoha is negative reasoning. Uhapoha is full discussion considering the pros and cons. One who is an expert in such discussion is called uhapohavicaksanah.) By this is understood possessing a mind which has been well trained in tarka and mimamsa. The idea is that it is only he who has a good grounding in vyakarana, mimamsa and tarka that can take up the study of Vedanta, i.e., one who has knowledge of words, sentences and canons of reasoning: padavakyapramanajnah. uktalaksanalaksitah: One characterised by the aforesaid qualities. The reference is to the qualities enumerated in conjunction and separately in the slokas 8 to 15. It means one who is endowed with the fourfold sadhanas (qualificational capacities) indicated above, namely, viveka, vairagya, the six features of sama, etc., and mumuksutva. Such a person is atmavidyayam adhikari: he is competent to learn atmavidya. 17 vivekino viraktasya shmaadigunnshaalinH| mumukSoreva hi brahmajijJAsAyogyatA matA // 17 // vivekino viraktasya samadigunasalinah 1 mumuksoreva hi brahmajijnasayogyata mata 11

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VIVEKACUDAMANI The qualification of the desire to know Brahman accrues only to a man of discrimination and detachment, who is endowed with the virtues of sama etc., and who yearns for liberation. Summarising the said qualities for their clear understanding, Sri Bhagavatpada says in this sloka vivekino viraktasya etc. In sloka 15 it was said: ato vicarah kartavyah jijnasoratmavastunah. It is only the jijnasu, he who intensely desires to know and who is endowed with the virtues of being a medhavi etc., that can obtain the fruit of atmavidya. The question arises as to who is qualified to be a jijnasu. The answer is: he who possesses the sadhana-catustaya the four-fold qualifications as indicated by the words of the eighth sloka: vidvan, samnyastabahyartha-sukhasprhassan, upadistartha-samahitatma and the word dhiraih in the tenth sloka. vivekinah: the nature of viveka etc. will be explained in the later slokas of the text. jijnasa means jnatumiccha, the desire to know, brahmano jijnasa, the desire to know Brahman is brahmajijnasa. What is intended to be brought about by such iccha (desire), is jnana terminating only with complete comprehension (of Brahman). The fruit of the inquiry indicated by jijnasa is the expansive or unlimited consciousness reflected (akhandakaravstti) in the manas, because, even before inquiry one has a general (vague) idea of Brahman. If sach a desired objective is to be secured, in accordance with the injunction: dadyannavasaram kincit kamadinam managapi 1. a suptera moteh kalam nayet vedantacinatya 11: "One should not yield, all through one's waking moments, even a little to the impulses of kama, etc. Till sleep or death overpowers, one should spend one's time in Vedantic thought", i.e., one should practise Vedantavicara at all times. It is said: dehatmajnanavajjnanam dehatmajnana. badhakam 1 atmanyeva bhavedyasya sa necchannapi mucyate 11 (Sankara Bhasya): "He who attains in himself the knowledge which will annihilate the delusion that his body is his atman and endows it with the same conviction as that which in ordinary life governs his identification of his atman with the body, such a person is released from bondage even though he does not wish for it." It is only a person who thus engages in Vedantavicara as detailed above who is competent to be a jijnasu and produce (arrive at) that knowledge. yogyata: being qualified. This refers to the desire that stimulates this kind of inquiry.

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VIVEKACUDAMANI 18 yogyata in the previous sloka refers to the desire that leads to the inquiry of this kind only by one who possesses the four-fold qualification, not any other. This meaning conveyed by eva 'only' in sloka 17 is taught clearly by Sri Bhagavatpada by processes of anvaya and vyatireka: agreement by presence and agreement in absence that possession of the fourfold means (sadhana-catustaya) only qualifies for enquiry into Brahman (Brahmavicara). The significance of 'only' eva in sloka 17 is brought out by these two forms of reasoning. sAdhanAnyatra catvAri kathitAni manISibhiH / yeSu satsveva sanniSThA yadabhAve na siddhyati // 18 // sadhananyatra catvari kathitani manisibhih 1 yesu satsveva sannistha yadabhave na siddhyati u In this, the wise have spoken of four preliminary requisites. The experience of the Real is possible only if they exist and impossible in their absence. [12 In the world, if, when something exists there is the abhava (non-existence of something else, that something else cannot be the cause of that thing. To put it in another way, when, in the abhava of a thing, some other thing exists, the latter cannot be the cause of the former. When a cloth has come into existence in the absence of clay, that clay cannot be the cause of the cloth. Similarly, when there is the absence of cloth and there is clay, that clay cannot be the cause of the cloth. The principle underlying this is stated in the dictum yatsattve yatsattvam; yadabhave yadabhavah: Whatever exists when something exists and is absent when it is absentthat is the cause of that thing. When there is clay, there can be the pot. So, the clay is the cause of the pot. The threads exist even in the absence of the pot; the threads cannot be the cause of the pot. The threads are absent; yet, the pot exists. Then too the threads are not the cause of the pot. Applying this to viveka etc., and to brahmajijnasa (the desire to know Brahman), where there is no jijnasa, there will not be viveka etc. There may be other things than viveka. These other things will not be jijnasa. When there are viveka etc., there is brahmajijnasa. When there are no viveka etc., there is no brahmajijnasa. 12 What follows in the commentary on the cause-effect relation is couched in technical nyaya language. It is given here in a form understandable by the reader.

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32 VIVEKACUDAMANI Hence, viveka etc. are the cause of brahmajijnasa. Therefore, because brahmajijnasa on which depends brahmanistha will arise only when aided by the sadhanacatustaya beginning with viveka, and will not arise in their absence, it is established that these requisites are preliminary to brahmajijnasa which has as its goal what is known as brahmanistha.] manisibhih kathitani: manisitvam, the quality of being a manisin means having knowledge of the import of sruti. For, it is difficult to understand the significance of the virtues needed for an adhikarin without the support of the srutis. Wise persons (manisinah) of such kind are Badarayana and others. For, by the use of the word atha (then) in the sutra athato brahmajijnasa ("then therefore the desire to know Brahman"), he it was who indicated that the qualification for brahmajijnasa follows the possession of the four means known as sadhanacatustaya. This is clearly understood in his commentary relating to the third varnaka (discussion) in the section on Brahmajijnasa.13 The following are the sruti texts in support of the sadhanacatustaya. The ground of the requirement nityanityavastuviveka, the knowledge of the eternality of the atman and of the transcience of the non-atman is taught by these srutis. yat kytam tadanityam: (Ch.) "Whatever is produced is noneternal; tadyatheha karmacito lokah ksiyate evamevamutra punyacito lokah ksiyate: (Mundaka) "As here on earth the effects of karma terminate, so too elsewhere (in the celestial worlds), the effects of punya also will decline and end"; yo vai bhuma tadam,tam ato'nyadartam: (Mundaka) "What is big (all-inclusive) is immortal; all else is mortal; na jayate mriyate va vipascit : "The wise man is not born nor does he die." The following srutis indicate the need for vairagya stated in ihamutra-phalabhoga-viragah: 'pariksya lokan karmicitan brahmano nirvedamayat nastyakrtah krtena' (Mundaka) "Examining the things secured by karmas let a brahmana acquire detachment; for what is never the effeci of an action cannot be secured by action"; the sentences beginning with na va are patyuh kamaya: (Brh.) "It is not in 13 There are four points of discussion in respect of the sutra, athato brahmajijnasa. They are as follows: (1) visayavisaya-sambhavasambhavabhyam prathamam varnakam, i.e., the discussion relating to the subject matter and the usefulness of the topic; (2) gatarthagatarthabhyam dvitiyam varnakam, i.e., the discussion whether Brahman is already known or not from the Jaiminiya-mimamsa; (3) adhikarisambhavasambhavabhyam trtiyam varnakam, i.e., discussion about the availability of the adhikarin, the person qualified to study the sastra; and (4) brahmanah prasiddhyaprasiddhibhyam caturtham varnakam, i.e., discussion whether Brahman is generally known or not.

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VIVEKACUDAMANI 33 consideration of the husband", and ending with atmanastu kamaya sarvam priyam bhavati : "It is for the sake of one's self that everything is dear"; the text santo danta uparatastitiksuh samahitassraddhavitto bhutva atmanyevatmanam pasyet: (Brh) "Let one see one's atman in one's own self by being a santa, danta, uparata, titiksu, samahita and sraddhavan", extols the third requirement of samadamadisadhanas which are sixfold. The text na sa punaravartate (Chand.) proclaims the eternality of release (moksa) and awakens the desire to achieve it. kathitani; are said to be. In the view of the Karmamimamsakas, the meaning of the Upanisads is said to be mere arthavada, i.e. of secondary import. Therefore, the impression may arise that the Upanisad texts do not have the meaning associated with them. But according to sage Vyasa, it is definite that Brahman ought to be known and that in respect of that, a person, who has these qualifications is the adhikarin. Such knowledge being difficult to obtain, Sri Bhagavatpada says: "These have been enumerated by those who know the Sastra'. Therefore, the Upanisads convey knowledge of Brahman which is the Supreme object of human quest, which cannot be achieved by other instruments of knowledge and which cannot be sublated in any of the three periods of time. The pramana for this is to be sought only in the srutivakyas. So, in accordance with the injunctions so'nvestavyah, sa vijijnasitavyah; (Chand). 'It (Brahman) ought to be sought; it ought to be known', it perfectly follows that the qualification for such jijnasa accrues only to one who has the qualities mentioned successively in vivekadi (viveka etc). 19, 19: Sri Bhagavatpada explains seriatim viveka etc., mentioned in 'vivekino viraktasya' in sloka 17. Adau nityAnityavastuvivekaH parigaNyate / ihAmutra phalabhogavirAgastadanantaram // 19 // zamAdiSaTkasaMpattiH mumukSutvamiti sphuTam / / adau nityanityavastuvivekah pariganyate 1 ihamutra phalabhogaviragastadanantaram 11 samadisatkasampattih mumuksutvamiti sphutam ! First, discrimination between the everlasting and the transient is mentioned. After that comes detachment from the enjoyment of fruits (of karmas) here (on earth) and V.C.-4

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VIVEKACUDAMANI elsewhere (in heaven). Then it is clear (that following this are) possession of the six virtues commencing with cama, and (lastly comes) the desire for release. Each of these virtues after viveka follows from its preceding one in consecution. What precedes is the ground of what succeeds. It is only he who knows, this is eternal; this is transient' that will withdraw his mind from what is transient. Because vairagya cannot be secured in the absence of discrimination between the eternal and the transient, viveka is said to be the cause of vairagya. It is only a person who has vairagya that can acquire santi (mind-control) and danti (sense-control) which arise from controlling respectively the internal and the external organs. Moreover, danti external sense-control (bahirindriyanirodha) can be effected only when there is control of the mind (the antarindriya or antahkarana); for, if they have no connection with the mind, the other sense organs cannot execute anything. To the question, if upon achieving sama, dama is automatically effected, why should it be included specifically among sadhanas, it is replied that as stated in the Gita: indriyani pramathini haranti prasabham manah; "the sense-organs going astray forcefully draw the mind", if the external senses are not held in check, mind-control cannot be perfectly established. samnyasa signified by uparati (withdrawal) will mark only him who has acquired mastery over his internal and external organs: Such a samnyasin alone can have titiksa which is the ability to endure without concern the dualities like cold and heat. As his mind will not be distracted by anything outside of him, he alone can be said to have samadhi or concentration which is characterised by unswerving establishment in the thought of Brahman. In one thus qualified alone will arise sraddha or faith in the teaching of the guru and of Vedanta that Brahman alone is real and that the jagat (the material world) is mithya. Thus it is clear that in the series beginning with sama, what succeeds depends on what precedes. A person so perfectly qualified as thus will not desire anything except release. He does not brook any delay respecting it. He is characterised by superlatively earnest desire for liberation (tivramumuksutva). Hence the reference to 'in the beginning nityanitya etc.' As vairagya is mentioned after viveka, in accordance with the rule 'taduditassa hi yo yadanantarah', what precedes is the cause of

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VIVEKACUDAMANI 35 what follows' it is implied that vairagya is the effect of viveka. The expression 'tadanantaram' is to be understood after each of the succeeding requirements upto mumuksutva. After vairagya will come samadisampattih; after this mumuksutva. 201 Sri Bhagavatpada elaborates in the next sloka the sadhanas that have been mentioned. brahma satyaM jaganmithyetyevaMrUpo vinizcayaH / so'yaM nityAnityavastuvivekaH samudAhRtaH // 20 // brahma satyam jaganmithyetyevamrupo vinizcayah so'yam nityanityavastuvivekah samudahrtah 11 The firm understanding that Brahman is reality and that the material world (jagat) is mithya is spoken of as discrimi nation between the eternal and the transient (nityanityavas. tuviveka). Sri Bhagavatpada paraphrases nityanityavastuviveka as the knowledge that Brahman is satyam and jagat is mithya. That is because, even if one has firm understanding that Brahman is nitya and jagat is anitya, absolute and uncompromising vairagya does not arise; for even transient pleasures are generally sought. But when the jagat is declared to be mithya, an object which is mithya (which has no substantiality) is not desired by any one. Those who wish to have a kingdom are not satisfied with a kingdom seen in the dream. Hence to stabilise vairagya, instead of saying 'brahma nityam jagat anityam', Sri Bhagavatpada says brahma satyam jaganmithya. viniscayah means visesena niscayah: strong conviction. By the word niscaya is signified not falling away (from truth) as a result of ideas which are not warranted by (absolute) pramanas. so'yam: split into sah and ayam. Sah that which has been referred to as qualified by viveka; ayam means that this has been spoken of in the beginning as nityanityavastuvivekah. samudahrtah (samyak udahstah) i.e., well explained. The preposition sam has been affixed to show that this viveka alone will make for vairagya from the enjoyments of fruits of karmas here in this world and elsewhere (in heaven). After explaining viveka, Sri Bhagavatpada proceeds to explain vairagya.

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36 VIVEKACUDAMANI 211 tadvairAgyaM jugupsA yA darzanazravaNAdibhiH / a?ifziyiqdia glacu situaegfa 11 29 11 tad vairagyam jugupsa ya darsanasravanadibhih dehadibrahmaparyante hyanitye bhogyavastuni || Vairagya (detachment) is revulsion from all things seen, heard, etc., from all transient objects of enjoyment beginning with the body and up to Brahman. darsanasravanadibhih: darsana refers to seeing the objects of sense-enjoyment, here on earth, of the body, etc. sravana refers to hearing about the objects of enjoyment in heaven including the celestial bodies etc. 14 adi (in sravanadibhih): by inference about other things like those seen and heard about. vairagya means revulsion as from the leavings of a crow, such a revulsion arising from a resolve that never again may there be a connection with all objects of enjoyment which range from one's own body to the body of Hiranyagarbha which includes lordship over the fourteen worlds, living for a hundred years reckoned by Brahma's calendar. 15 "What else is to be taught as reason for vairagya to a person who does not feel vairagya after experiencing the impure (foul) smell of his own body?" "Continuous are the sufferings of bulls, horses, donkeys, elephants and buffaloes. They are subject to hunger and pain and they are worked to weariness. Their pains are indescribable." "Even as here the joys earned by karma decline, so too elsewhere the joys earned by punya also decline". "Whatever is not big (all-inclusive) is inferior." 14 For, the latter cannot be seen with our physical eyes. So for knowledge about them we have to rely on what we hear when we are told about them, 15 His Holiness here refers to a point of grammar. In the sloka it is said 'tad vairagyam jugupsa ya.' Here 'vairagyam' is in the neuter gender and 'jugupsa' is in the feminine gender. According to grammar, vairagyam is 'vidheyam' and jugupsa is the 'uddesyam'. Vidheyam retains its primacy and so its neuter gender despite jugupsa being in the feminine gender, though generally, both should be in the same gender. An illustration is: saityam hi yat sa prakrtir jalasya: Though 'prakrti' is in the feminine gender, 'saityam' having the primacy, retains its neuter gender. Even so here in tad vairagya jugupsa ya', 'vairagyam' having the primacy is used in its neuter gender and the neuter demonstrative tat is used in the sloka.

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VIVEKACUDAMANI 37 "When the stock of punya (of those who have gone to the celestial worlds) decreases, they are born (on earth again) as mortals". "All those who go even to the Brahmaloka are bound to come down to be born again on earth." Thus the seventeenth chapter of Yajnavaibhavakanda of the Suta Samhita. The slokas in the Sarvavedantasiddhantasarasangraha beginning with 'in the womb in the midst of his mother's urine and faeces' and ending with 'who will not get vairagya thinking of those in heaven who, on the exhaustion of their punya, with their limbs shattered are made to fall down in the form of stars' and 'in which world there is disproportion of position', are all to be pondered over on the subject of vairagya. The idea is that revulsion in respect of all that is non-atman is easy if one contemplates the subjection of men and others to disease, the absolute dependence of animals etc. on others, disabilities like dumbness etc., the harassment of devas by the raksasas, the fact that sense objects like sound are productive of various kinds of evil as illustrated by the case of the stag etc. Sri Bhagavatpada makes this clear in a later sloka beginning with 'sabdadibhih pancabhireva'. It may be objected: The eternality of the fruits of karma is inferred by seeing srutis like 'apama somam amrta abhuma': "We drank the soma; we are immortal", and 'aksayyam ha vai caturmasyayajinassukrtam bhavati' (Taitt. Sam.): "The effect of performing caturmasya-sacrifice is permanent". Yet, in accordance with the rule: yat krtakam tadanityam: "Whatever is effectuated by an action is impermanent" and sruti, yatheha karmacitah....etc. 'as here what has been gained by karma.... etc.,' the words amrta and aksayya quoted by the objector are to be understood as referring only to an inevitably terminable duration, however long it may be. So these srutis are not valid arguments against our position. (Even Hiranyagarbhaloka to which all creatures go is only inferior to Brahmanubhava, however eminent he may be otherwise. The immortality in Hiranyagarbha is only apeksika, i.e., it is relative immortality with reference to this world.) 221 By this sloka the nature of sama is explained. virajya viSayavrAtAt doSadRSTyA muhurmuhuH / svalakSye niyatAvasthA manasaH zama ucyate // 22 //

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VIVEKACUDAMANI virajya visayavratat dosadrstya muhurmuhuh svalaksye niyatavastha manasahsama ucyate 11 Detaching the mind from manifold sense-pleasures again and again perceiving their pernicious character, resting it permanently on one's objective is said to be sama (mindcontrol). Some pleasures have a beginning and an end. They can be secured only by expenditure of much money and effort. They are of limited duration and become insipid. Seeing all these defects again and again in sense-pleasures makes for lasting vairagya from them. When that vairagya arises, the mind is said to rest unmoved and unchanging in its objective whether it is saguna or nirguna. Thus vairagya is said to produce 'sama' which is a condition of permanent resting of the mind. 16 233 The nature of dama is explained in this sloka. viSayebhyaH parAvartya sthApanaM svsvgolke| ubhayeSAmindriyANAM sa damaH parikIrtitaH // 23 // visayebhyah paravartya sthapanam svasvagolake ubhayesamindriyanam sa damah parikirtitah 11 The retention of both kinds of senses in their respective orbs withdrawing them from sense-objects is spoken of as dama. With reference of sama or mind-control, as it can of itself go out to seek objects, self-withdrawal of the mind was spoken of as sama. The external organs like the ear which are jnanendriyas and like speech which are karmendriyas cannot go out to objects of their own accord. The mind is said to be the reins; the external organs are said to be horses. paravartya: turning away form. These should be withdrawn, i.e., turned back from the roads of senseobjects. They should be confined to their respective orbs like the ear and the mouth etc. sthapanam : The effectuation of the cessation of their activities is called dama. This restraining of the mind etc., has been explained in the Kathopanisad in the vakyas : atmanam rathinam viddhi sariram rathaneva tu i buddhim tu sarathim viddhi manah pragrahameva call indriyani hayanahuh visayams 16 His Holiness refers to a grammatieal point here. As the suffix 'lyap' (ya) refers to a future state, the word 'virajya' formed by it indicates the instrumentality of vairagya with reference to sama.

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VIVEKACUDAMANI 39 tesu gocaran , "Know the self to be the owner of the chariot. The body is the chariot. Buddhi is the charioteer. The mind is the reins. The senses are the horses. The sense-objects are the roads." 24 In this is explained uparaci or self-withdrawal which is to be brought about by dama or the control of the external organs. bAhyAnAlambanaM vRttareSoparatiruttamA // 24 // bahyanalambanam vrtteresoparatiruttama The pre-eminent uparati is the non-dependence of the mind on anything external. Even as the water in a tank goes through its outlets and engulfs the fields etc., so too the mind which is inside comes out through the openings of the ears etc., and is transformed into the shape of the objects like sound etc. This transformation is called manovrtti (the mental mode). The idea is that when the mind which is inside is restrained from going out through the external organs, it does not get transformed into the shape of the external organs. 25 sahanaM sarvaduHkhAnAmapratIkArapUrvakam / cintAvilAparahitaM sA titikSA nigadyate // 25 // sahanam sarvaduhkhanam apratikarapurvakami cintavilaparahitam sa titiksa nigadyate 11 Endurance of all afflictions without countering aids, and without anxiety or lament is said to be titiksa. When the mind (citta) is unconnected with anything external, it is unaffected by the dualities of cold and heat. Even if these dualities occur in relation to a person by virtue of karma or kala etc., there will arise titiksa which makes for their endurance. It is common knowledge that woollen apparel and a fan are used to counter the afflictions of cold and heat. When these countering aids are unavailable, people are prone to anxiety and lament: 'What is to be done by us who are helpless?' By speaking of titiksa as endurance without anxiety or lament and without external aids, Sri Bhagavatpada refers to such titiksa as the means to inquiry (into Brahman).

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40 VIVEKACUDAMANI duhkhanam refers to cold, heat etc., which are the causes of duhkha : afflictions. The idea is that a mind which is subject to anxiety and lament is as distant as ever from (is unfit for) inquiry. 26 Now Sri Bhagavatpada explains sraddha, the indispensable cause for knowledge of the truth about a thing zAstrasya guruvAkyasya stybuddhyaa'vdhaarnnaa| sA zraddhA kathitA sadbhiH yayA vastUpalabhyate // 26 // sastrasya guruvakyasya satyabuddhyavadharana i sa sraddha kathita sadbhih yaya vastupalabhyate Ascertainment of the scripture and of the words of the guru with conviction about their truth is called sraddha by the good and as that by which knowledge of Reality is obtained. In the world too, in the absence of faith in the words of any apta (trustworthy person who has knowledge) no man acts in accordance with them in the matter of inquiry etc. When that is so with reference to objects of sense-perception, what needs to be said in the case of meaning of scripture which is beyond sense-perception? Hence sraddha is the supreme means to inquiry about what is supersensuous. As the Lord said in the Gita: asraddadhanah purusa. dharmasyasya parantapa aprapya mam nivartante mrtyu-samsaravartmani 11 "Parantapa! Persons without sraddha in this dharma go back along the road of death and samsara without attaining Me." It is only he who is santa, danta, uparata, and titiksu that obtains conviction of a thing in the form 'this is thus' upon his having been taught by the guru and the texts of Vedanta: "Brahman alone is the reality; That thou art; all the rest is mithya". He who does not possess this kind of sadhana will not get the conviction. So, to exclude one who has not that qualification, the first requisite is mentioned as sraddha with reference to the words of the guru and the Vedanta. Sastra is texts like 'tattvamasi': "That thou art. In accord with that are the words of the guru in the form : 'You are not a samsarin; you are the Supreme Brahman which is ever intelligent and free. All else is mithya.' satyam : the truth : abadhitarthabodhakam 'what conveys a meaning which is not annulled.'

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VIVEKACUDAMANI avadharana: firm faith. That by which a thing is well understood is called sraddha by the good, is the prose order. 27 samadhana is explained next to show that it accrues only to one who has such sraddha. samyagAsthApanaM buddheH zuddhe brahmaNi sarvadA / tatsamAdhAnamityuktaM na tu cittasya lAlanam // 27 // samyagasthapanam buddheh suddhe brahmani sarvada tat samadhanamityuktam na tu cittasya lalanam 11 The perfect establishment of the buddhi always in the pure (nirguna) Brahman is said to be samadhana, not the indulgence of the mind. * There may appear to be no difference between this kind of samadhana and sama which is of the form of being firmly concentrated in one's objective. But as stated in the earlier sloka (223): tathapi muhurmuhuh dosadsstya visayebhyo virajya svalaksye niyatavastha and in the words of the Gita: yato yato niscarati manascancalamasthiram i tatastato niyamyaitat atmanyeva vasam nayet 11 : "From whatever cause the fickle mind wavers and is distracted, from that it must be restrained and brought under the control of the atman"; in the state of sama, there is need for effort in respect of steadying the mind characterised by sankalpa and vikalpa, determination and doubt. Hence, here samadhana is described as the process of fixing the buddhi of firm conviction always in the pure, i.e., nirguna Brahman permanently. By this reference in this context is made to the antahkarana freed from every kind of determination or doubt. That is why Sri Bhagavatpada used the word buddhi, the form of decision instead of the word manas. Even here, is is said 'in the pure Brahman' which means 'in the nirguna Brahman which is free from all limitations or upadhis. When explaining the nature sama it was spoken of as 'svalaksye niyatavastha, i.e., the state of being concentrated in one's goal. This (being endowed with sama) can happen also in respect of the saguna Brahman. Strictly speaking, sama is the means (sadhana); Samadhana is its fruit, its culmination. lalanam : In the world, if children weep persistently elders pacify them by giving them what they want. This is popularly

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42 VIVEKACUDAMANI known as lalanam. Similarly, here samadhana is not giving free rein to the mind to stray as it pleases. That is why Sri Bhagavatpada says : na tu cittasya lalanam. The following slokas of the Yoga Vasistha are relevant here: subhasubhabhyam margabhyam vahanti vasanasariti paurusena prayatnena yojaniya subhe pathi 11 asubhesu samavistam subhesvevavatarayet svamanah purusarthena balena balinam vara 'll asubhaccalitam yati subham tasmadapitarat jantoscittam tu sisuvat tasmattaccalayet balat 11 samatasantvanenasu na dragiti sanaissanaih paurusena prayatnena lalayet cittabalakam 11 "The river of latent impressions (vasanas) carries a man along the good and evil paths. They all have to be turned to good paths by special manly effort. What inclines to the evil must be directed to the good. The mind of a creature (here, man) is that of a baby. It must be forcibly directed to the good. This should be done gradually by the method of sama, not precipitately. The mind of a creature is like that of a child and so, it must be coaxed with manly effort." Thus, according to the Yoga Vasistha coaxing and causing to act are pre-conditioning means to steadying the mind by sama etc., not in the state of concentration which is fructification of the process. For, when that is attained, even without further effort, by the endeavour put forth when sama was acquired, by the wearing out of the outgoing tendencies, it is possible to shift the mind's attention on the nirguna from the saguna Brahman. 28 The next sloka shows that mumuksutva, the intense yearning for release will accrue only to him who has obtained this kind of samadhana, not to any other. ahaMkArAdidehAntAn bandhAnajJAnakalpitAn / svasvarUpAvabodhana moktumicchA mumukSutA // 28 // ahankaradidehantan bandhan ajnanakalpitan svasvarupavabodhena moktumiccha mumuksuta lll Mumuksuta is the desire to free the mind from the bonds extending from the ahamkara to the body created by ajnana, by means of knowledge of one's real nature.

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VIVEKACUDAMANI 43 ahamkara may be understood in two senses. Either it is the reflection of the antahkarana in the body composed of the eyes etc., producing the ego sense (aham iti abhimanah). Thus, ahamkara is the reflection of the caitanya. (intelligence) in the mind (vide sloka 105 infra). Or, ahamkara may refer to the jiva who is the enjoyer in the anandamayakosa. This is to be traced to what Sri Bhagavatpada said in his work Svatmanirupana: suptigataih sukhalesaih abhimanute sukhi bhavamiti | anandakosanama sohamkarah katham bhavedatma 11 "The jiva speaks of himself as being happy by enjoying a bit of happiness in the state of dreamless sleep. In that condition, he is in the anandamayakosa. That is the ahamkara. How can that ahamkara be the atma?" Even that is the product of ajnana.18 They are all secondary as they are the products of mental activity. Hence, the bonds 'beginning with anandamaya and including the vijnanamaya, manomaya, pranamaya and annamayakosas which make one think of them as atman before the realisation of one's true nature should all be broken asunder by perfect knowledge of one's real nature with such efficiency that the sense of the atman will never more attach to them. The desire to thus get rid of these bonds is mumuksuta. The idea is that according to the text: yatra tvasya sarvam atmaivabhut tat kena kam pasyet: (Brh.) "Where everything is the atman, what can be seen and by what?", at that stage as nothing other than the atman will be seen, one gets liberated from the bonds of the five kosas. That is the meaning of ahamkaradidehantan bandhan: the bonds extending from the ahamkara to the five kosas of the body. 29 This mumuksuta is of three kinds, viz., manda, madhyama, and pravrddha, the inferior, the middling and the well-developed. Even though moksa is of the nature of eternal bliss, this yearning for it is difficult to obtain for persons whose antahkarana is filled with the residual impressions of samsara. The mere desire (for liberation) that arises in the mind when listening to the exposition of Vedantic scriptures is sterile of any effect. This is purely mandamumuksuta. When a man, by reason of the discrimination that he attains while devoutly listening to the texts of the scriptures, repeatedly sees the futility of the sense-objects of samsara, obtains detachment from them, gives up all karmas in the prescribed manner 18 For, kartrtva (acting) and bhoktrtva (enjoying) are both to be traced to ajnana. The former relates to the kosas (sheaths) other than anandamaya while the latter has reference to the anandamayakosa.

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44 VIVEKACUDAMANI and approaches a guru for earnest inquiry, a mumuksuta (desire for liberation) arises while listening to the spiritual texts. Such desire will last only for the time being. Then what was, in a previous stage called mandamumuksuta becomes madhyama. When uncompromising detachment arises in the mind which comes to a state of being at peace, and the guru too dowers him with his grace that he should soon cross the ocean of samsara, then the man does not desire anything other than moksa which is a state of eternal bliss. He suffers no delay thereafter. Becoming a pravrddha-mumuksu, he becomes pre-eminently qualified and quickly attains the fruit (of liberation). mandamadhyamarUpA'pi vairAgyeNa zamAdinA / prasAdena guroH seyaM pravRddhA sUyate phalam // 29 // mandamadhyamarupapi vairagyena samadina! prasadena gurohseyam pravrddha suyate phalam 11 Even though it is inferior and middling, if this mumuksuta grows into the well-developed state by detachment and control of the mind etc., with the grace of the guru, it bears fruit. This means that though mumuksa is of the form of desire for liberation, when it becomes well-developed, it immediately bears fruit. For its development, one must strive for securing detachment from all pleasures, the six-fold disciplines and the grace of the guru. 30 Amidst the sadhanacatustaya, the four-fold means to moksa, if : the second and the fourth exist, everything is provided; not otherwise. This is explained in the next sloka : vairAgyaM ca mumukSutvaM tIvaM yasya tu vidyate / aferarefar: Fy: ara: THEU: 11 30 11 vairagyam ca mumuksutvam tivram yasya tu vidyate 1 tasminnevarthavantah syuh phalavantah samadayah It is only in the case of one who is determined in his detachment and yearns for liberation that sama etc. become meaningful and fruitful. When it is said arthavantassamadayah, sama etc. become meaningful, the reference is to the words sama etc. One can meaningfully say that sama etc., exist in him. The idea is: This person

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VIVEKACUDAMANI is one to whom the words santa, danta apply; that he is characterised by rigorous detachment on the one side and that he has absolute desire for liberation on the other. For sama etc. become fruitful only in the case of tivramumuksutva, supremely earnest desire for liberation. If a person has this absolute mumuksuta, then, because an effect cannot arise without a cause, from this effect (tivramumuksuta), the cause, possessing sama etc., is inferred. It goes without saying that he has sama etc. Similarly, when the means to sama etc., namely tivravairagya (rigorous detachment) arises in a person, as when the cause functions the effect inevitably follows, sama etc. will surely be secured. Thus, the series sama etc., occupy a middle place between vairagya and mumuksuta. They are the effect of tivravairagya and, in their turn, they lead to mumuksuta. Sama etc., become meaningful in tivravairagya and they become fruitful in mumuksuta. With reference to the minds of persons outside of us, it is impossible for one who merely looks at them externally to know if they have cultivated sama etc. This can be done only by inferring the cause which is invisible from the effect which is visible. So, if a person exhibits mumuksuta, one may infer that he has cultivated sama etc. If it is asked how can a person know that he has himself got sama etc., he has to examine himself and ascertain if he has the cause, ttvravairagya in full and if he experiences the preeminent fruit, the intense yearning for liberation, tivramumuksa. What is intermediate between them as the effect of the former and the cause of the latter is established. Speaking about tivravairagya, a sloka in the Sarva Vedanta Siddhanta Sara Sangraha says: kakasya visthavad asahyabuddhih bhogyesu sa tivraviraktirisyate | viraktitivratvanidanamahuh bhogyesu doseksanameva santah 11 "Regarding all objects of sense-pleasure as contemptible as the leavings of a crow is said to be tivravirakti. The cause of such persistent virakti is to see all such objects as sinful (in their nature and in their effects)". tivratvam (intensity) in mumuksuta is that it is well-developed. That has been explained earlier. 31 etayormandatA yatra viraktatvamumukSayoH / marau salilavattatra zamAderbhAnamAtratA // 31 // etayormandata yatra viraktatvamumuksayoh marau salilavattatra samaderbhanamatrata 11

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46 VIVEKACUDAMANI Where detachment and desire for release are dull, sama etc., are unreal like water in a mirage. If viraktata and mumuksa are not intense, then they are transient appearances like water in a mirage. When the sun is very hot in a desert by the contact of its blazing rays, there arises in a man seeing it from a distance an illusion that there is water there. Going near, no water is obtained nor is thirst quenched. On the other hand, the weary man who has reached the 'spot in quest of water only suffers more intense pain. Even so, in the absence of tivravairagya and mumuksuta, sama etc., are only illusory appearances like water in a mirage; such a one does not reap the fruits of sama etc., nor is he described by others as santa etc. 32 Thus, having explained viveka etc., (the sadhanacatustaya), which constitute the qualifications of the adhikarin for Brahmavicara which means devoutly listening to the passages relating to Brahman without a second, which is non-different from one's atman and which is eternally pure, intelligent and free, Sri Bhagavatpada proceeds to speak of bhakti which is the direct (internal) means (antarangasadhana) to realisation of the atman and which is what is to be achieved by the aforesaid inquiry. mokSakAraNasAmagrayAM bhaktireva griiysii| svasvarUpAnasandhAnaM bhaktirityabhidhIyate // 32 // moksakaranasamagryam bhaktireva gariyasi svasvarupanusandhanam bhaktirityabhidhiyate 11 Among the material aids for achieving moksa, bhakti is the greatest. Continuous contemplation of one's essential nature (svarupa) is said to be bhakti. By svasvarupanusandhana contemplation on one's essential nature, nididhyasana (profound repeated meditation) is meant. That alone can serve as the immediate means to direct realisation. The continuous contemplation of the sruti text and the upadesa of the guru: sa atma tattvamasi (That is the atman; That thou art): "Thy essential nature is Brahman; thou art That only", is the indispensable mtans (asadharana karana) of such realisation. This contemplation (anusandhana) is of the form of the exclusion of contrary ideas and is marked by a continuous flow of accordant ideas. Sama etc., are the cause of jnana mediated by vicara and nididhya

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VIVEKACUDAMANI 47 sana. But nididhyasana is the immediate cause for it. Because it produces direct realisation, it is said to be the greatest among the sadhanas that make for jnana which is revelatory of one's true nature which is synonymous with moksa. 19 Among the means for nididhyasana, bhakti is the greatest, because it is direct and internal means. The samagri (resources) referred to here is of those beginning with viveka and ending with nididhyasana. 323 A view of bhakti held by certain others is referred to here. svAtmatattvAnusandhAnaM bhaktirityapare jaguH // 321/2 // svatmatattvanusandhanam bhaktirityapare jaguh 11. Others say that the continuous contemplation of the truth of one's atman is bhakti. svatmanah means of one's own jivatman. The truth about its nature means the Paramatman indicated by the word 'That'. Its anusandhana means though really there is difference (between th jiva and the Paramatman) for the nonce, contemplation of the 'That' as oneself in the manner of ahamgrahopasana or meditation on the jiva as non-different from the Paramatman.19a Others say, that is bhakti. Sri Bhagavatpada implies by the words apare jaguh'others say', that this is not mukhyabhakti, as it is preceded by a sense of difference and is a delusion. 331 What is to be done by one endowed with the aforesaid qualifying means is described. uktasAdhanasampannaH tttvjijnyaasuraatmnH| upasoded guruM prAjJaM yasmAdbandhavimokSaNam // 331/2 // uktasadhanasampannah tattvajijnasuratmanah upasided gurum prajnam yasmad bandhavimoksanam 19 The idea is that jnana does not produce moksa as a thing to be effectuated like a pot. It is not cause in that sense. The jivatman is ever Brahman. This knowledge was hidden. It is revealed by such jnana. 19a upasana is of three kinds: 1. angavabodhopasana in which some person or thing is worshipped or meditated as a limb of a rite as where a kurca of sacred grass is thought as a deity invoked on it (asmin kurne brahmanamavahayami); 2. pratikopasana as where an idol or picture is worshipped as a god; 3. ahamgrahopasana in which the worshipper himself is equated with a deity as in Sivo'ham or So'ham.

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VIVEKACUDAMANI Let a person who is endowed with aforesaid qualification and who wants to realise the truth about the atman humbly approach the guru who has achieved atmajnana, and fron, whom alone can accrue release from bondage. uktasadhanasampannah refers to the sadhanas for vicara, namely viveka etc.; 'a person so endowed' is to be understood after this. atmanah tattvajijnasuh means one who desites to know one's self essentially. He should approach; whom? A guru who will instruct. Of what kind? One who is a prajna: prajna means peerless knowledge; prakrsta niratisaya jna avagatih prajna; Brahmasaksatkara. For, as will be said in sloka 428 infra: brahmatmanossodhitayor ekabhavavagahini nirvikalpa ca cinmatra vrttih prajneti kathyate 1: "The modification (of the antahkarana) which is of form of apprehension of the oneness of Brahman and atman after analysing them, and which is of the nature of pure cit is said to be prajna". One who has this prajna is a prajna. Prajnam means brahmanistham, one who is firmly established in Brahman. yasmat: by nearness to such a guru. The benefit of approaching a guru is stated. By proximity to such a guru the bonds imagined by ajnana commencing from ahamkara to the body are completely given up. By approaching him, by knowledge of one's true self arising from his upadesa, moksa which is freedom from bond-. age is accomplished. 341 The characteristics of such a guru are explained in this sloka: zrotriyo'vajino'kAmahato yo brhmviduttmH| brahmaNyuparatazzAnto nirindhana ivAnalaH // 341/2 // srotriyo'vrjino'kamahato yo brahmaviduttamah brahmanyuparatassanto nirindhana ivanalah 11 The guru is well-versed in the Vedas; he is sinless; he is not smitten by desire; he is a knower of Brahman; he is super-eminent; withdrawing himself into Brahman, he is ever at peace; he is like a smouldering fire unfed by fuel. srotriyah: one who has studied the Upanisads. Vide the Panini-sutra: srotriyaschando'dhite. For, it is only he who has in

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VIVEKACUDAMANI quired into Brahman after the study of the Upanisads that can qualify for direct realisation of Brahman. 49 avrjinah: one who is sinless. The sruti says: navirato duscaritat nasanto nasamahitah, nasantamanaso vapi prajnanenainam apnuyat (Katha): "Not by him who has not desisted from evil conduct, who does not possess sama, etc., who is not collected, who does not have a mind at peace with itself can this be attained merely by prajna alone." The reason for saying that one should be an avrjinah sinless, is given by the next quality akamahatah: one who is not subjected to kama, the promptings of desire for external objects. One who is foiled by kama (desire) is kamahatah, one to whom his real nature does not shine. One not so foiled is akamahatah He who has no idea of bliss of self-realisation is drawn to external pleasures and may sometimes even commit sin in the process of getting them. The brahmaviduttama, the eminent knower of Brahman on the other hand has direct enjoyment of the bliss of self-realisation. In accordance with the Gita sloka: visaya vinivartante niraharasya dehinah rasavarjam, raso'pyasya param drstva nivartate || "Sense-objects withdraw from an abstemious person. But the taste for them may remain. Even this is annulled when the Supreme Brahman is seen (realised)." So, such a person has no worldly desires and he is said to be akamahatah, i.e., one who is not hatah (struck) by kama and is sinless. For kama alone is the inducement to sin. That is declared by the Lord in reply to the query of Arjuna in the Gita in the following and other slokas: atha kena prayukto'yam papam carati purusah anicchannapi varsneya baladiva niyojitah 11 "Compelled by what, scion of the Vrsnis, does a man indulge in sin though unintentionally, as if constrained to do it by force?" To this the Lord replies: kama esa krodha esa rajogunasamudbhavah mahasano mahapapma viddhyenamiha vairinam 11 "It is desire, it is anger born of rajoguna which is all-devouring and all-sinful. Know thou, that is the foe here." 1 brahmanyuparatah: One whose mind has found its rest in Brahman. Hence, one is at peace like a fire without fuel. A fire not fed by fuel is without flame. It is santa, contained in itself. So, who is withdrawn into Brahman is not attached to any external activity and is established in the nirguna Brahman. Hence he is spoken of as santah i.e. as one who is not affected by kama etc. one V.C.-5

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VIVEKACUDAMANI srotriyatva etc.: enumerated here are not alternative qualities. For, not being versed in the Vedas, being sinful or being subject to desire cannot pertain to the eminent knower of Brahman. Their opposites are all essential qualities of a guru, and by their cumulative existence, they remind one of his nature and are to be considered as his essential qualities (svarupa-laksana). 35 ahetukadayAsindhurbandhurAnamatAM satAm // 35 // ahetukadayasindhuh bandhuranamatam satam 11. The guru is an ocean of spontaneous compassion that asks for no reason. He is a friend to the pure who make obeisance to him. ahetuka: that for which there is no reason. The guru's compassion is unmotivated by anything else than the urge to destroy the affliction of another. Others may strive to help people out of their own mental distress to get rid of the sense of pain that they themselves experience at the sight of other's distress. To show that the guru's compassion is not of this kind, Sri Bhagavatpada uses the word 'ahetuka'. By the eminence of his Brahmajnana, no pain can touch him whether it emanates from others or from himself. His only desire is that men should cross the ocean of samsara. The desire arises in him when he comes out of his samadhi to world-consciousness. bandhuh: means one who destroys afflictions of the mind. (bandhuh duhkhaharakah.) Whose bandhu is the guru? anamatam: of those who make obeisance to him. anamatam satam means the good who are endowed with humility. By this it is indicated that upadesa is given only after carefully examining the qualification of the pupil. For, it is said: nasuyakayansjave sathaya: "Not for the jealous, not for the crooked, not for the roguish (should this knowledge be communicated); idamasisyaya no deyam: "This is not to be imparted to one who is not a fit disciple'. In the Gita it is said: idam te natapaskaya nabhaktaya kadacana, na casusrusave vacyam na ca mam yo'bhyasuyati: "This (which has been taught to thee) is never to be taught to one who is devoid of austerities or to one who has no devotion, or to one who does not do service or to one who speaks ill of Me." idam means upasadanam or samipagamanam: going near.

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VIVEKACUDAMANI 51 36 Sri Bhagtvatpada goes on to mention with great tenderness what a pupil should do after approaching a guru. tamArAdhya guruM bhaktyA prahaH prshrysevnaiH| prasannaM tamanuprApya pRcchajjJAtavyamAtmanaH // 36 // tamaradhya gurum bhaktya prahvah prasrayasevanaih i prasannam tam anuprapya prcchet jnatavyamatmanah Worshipping that guru with devotion and approaching him, when he is pleased, with speech and action betokening humility, he should beseech him to tell him what has to be learnt. Bhakti is attachment to those who deserve to be worshipped. It is a mental quality. Prostration of the body and the joining of palms are expressive of this bhakti. prasraya is speaking with humility. sevana is prostrating in such a manner that all eight parts of the body touch the ground (sastanga-namaskara). It also includes touching the guru's feet, and executing his behests. The guru is served by these ways. He is pleased by this straightforward service. tamanuprapya: going near him so that he is in front of the sisya; standing in his presence in the prescribed manner waiting for the appropriate time. prochet jnatavyamatmanah: What is required to be learnt and desired to be learnt in the matter of the essential character of the self should be queried about. By the expressions bhaktya, prahvah, prasrayasevanaih, purity of mind, speech and action in the worshipper are indicated. That is, he should have trikarana-suddhi. 37 To those who yearn for spiritual knowledge, in the following slokas 37 to 42 Sri Bhagavatpada is pleased to explain with tenderness the manner of worshipping ihe guru by appropriate words issuing out of true devotion. svAminnamaste natalokabandho ___ kAruNyasindho patitaM bhavAbdhau / mAmudvarAtmIyakaTAkSadRSTayA RjvyA'tikAruNyasudhAbhivRSTayA // 37 //

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VIVEKACUDAMANI svaminnamaste natalokabandho karunyasindho patitam bhavabdhau mamuddharatmiyakataksadrstya rjvyatikarunyasudhabhivrstya 11 My master! I bow to you. You are friend to those who make obeisance to you. You are the ocean of compassion. I have fallen into the sea of samsara. Bathe me in the nectar of your straight and compassionate look and save me from the deeps of this ocean. natalokabandhu means the annihilator of the afflictions of those who bow to him. As you are the dispeller of the sorrow of those who seek refuge in you, I bow to you seeking relief from sorrow. By apostrophising him as ocean of compassion (karunyasindhu), the reason which impels the sisya to seek refuge in him is indicated. This has been explained already with reference to the expression ahetukadayasindhu. By the expression patitam bhavabdhau the sisya submits to the guru the nature of the sorrow by which he is afflicted. The meaning is: I who have sunk into the samsara-samudra which is filled with the malefics of birth, old age, disease and death. mam uddhara: rescue me. The sisya prays for release from all this. Make me free from the bonds of birth etc He seeks the means of such liberation by saying atmayakataksadrstya: by your compassionate look, i.e., with a mere glance of your eyes. By the fact of your having realised Brahman, you are absolutely free from all impurities. Your glance so full of compassion is both pure and purifying. Released by it from all sins, I shall cross the ocean of samsara. It is said: yasyanubhavaparyanta buddhih sattve pravartate. taddrstigocarassarve mucyante sarvakilbisaih 11 "All persons on whom falls the glance of those whose buddhi is directed to the Reality till it becomes a fact of realisation, are saved from every kind of sin." By this the form of humility also has been shown that the sisya should not stand face to face before the guru. Even by a glance there will arise complete beholding by the guru. Hence the sisya is said to make the request for such a glance. The idea is: I shall become free from affliction completely purified when the grace of one who is immersed in the bliss of the ever-pure Brahman falls on me emanating in full from his side-long glance. Or, atmuyakataksadrstya may mean: by your gracious look directly fall

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VIVEKACUDAMANI ing on me (This is stated as an alternative to 'your looking on me through your side-long glance'). rjvya: by what is by nature straight. As a person who has fallen into deep waters comes up catching hold of a straight rope or a stick, so too I shall come out of the ocean of samsara clasping the rope continuously by my hands. Even as the rays of light issuing from the sun or from a lamp gather together in the form of a rope, so too the rays of light coming out of the eye which is effulgent save a person as they emanate from the mind of a Brahmanistha. atikarunyasudhabhivrstya: by showering on me the nectar of your supreme compassion. atyantam karunyam atikarunyam: utmost compassion. tadeva sudha: that itself is sudha (nectar). It is called sudha as it removes all afflictions. sudha nama amrtam: sudha means amrtam, nectar. tasyah sudhayah abhito vrstih yasyam drstyamsa atikarunyasudhabhivrstih: That glance by which there is all-round downpour of the nectar of infinite compassion is atikarunyasudhabhivrstih. taya by it: atikarunyasudhabhivrstya. It is wellknown that, by the showering of nectar on him, a person becomes free from the ills of old age, death etc. In the Ramayana too, we read that the vanaras who were slain in battle were restored to life by Indra showering ampta on them. When that ampta itself is of that nature, the implication is that the glance pouring forth out of the amata of compassion of a Brahmanistha will bestow measureless freedom from old age and death. 38 In the next sloka, the sisya submits to the guru his tivramumuksutva, intense longing for liberation impatient of any delay in his redemption. durisaMsAradavAgnitaptaM dodhUyamAnaM duradRSTa vaataiH| bhItaM prapannaM paripAhi mRtyoH zaraNyamanyaM yadahaM na jAne // 38 // durvarasamsaradavagnitaptam dodhuyamanam duradsstavataih bhitam prapannam paripahi metyoh saranyamanyam yadaham na jane 11 I am scorched by the inextinguishable forest-fire of samsara. I am deeply afflicted (shaken) by the winds of misfortune. I am overcome by intense fear. I fall at your feet. Save me from death. I have none else in whom I can seek refuge.

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VIVEKACUDAMANI Samsara itself is a forest-fire as it spreads in all directions and scorches. It is inextinguishable except by the jnana springing from the guru's upadesa. When the forest-fire is aided by the wind, the flames spread out and scorch in all directions. The winds here are said to be duradrstavataih, i.e., winds of misfortune: sins. They are unfavourable winds. dodhuyamanam: trembling greatly again and again. If the wind is favourable, it carries the person away from the flames. If it is unfavourable, either it carries him into the fire or blows the fire on him. It is with the idea that the man suffering from the heat of the forest-fire will be rescued from it by the downpour of the nectar that reference is made in the previous sloka to the shower of the amrta of guru's compassion by the expression, atikarunyasudhabhivrstya making it an adjective of drstya and the whole being taken as a bahuvrihi-compound. Instead, it may also be taken as a tatpurusa-compound. drstya: by your glance, atikarunyasudhabhivrstya: by the downpour of infinite compassion through it. The purport of the sisya's appeal is : "If I obtain atmajnana by your grace, death in the form of the exit of the vital airs from my body will not happen to me". The sruti also says: na tasya pran utkramanti atraiva samavaniyante (Brh.): His (atmajnanin's) pranas do not go away; they get stilled (acquire laya) here itself. (That is, the man does not die as ordinary people do by their vital airs going out of the body at death.) As whatever is dead must be born again (dhruvam janma mrtasya ca), and as the atma jnanin does not die in the usual sense of the word, it is clear that in the absence of death (by the ordinary way), there will be no birth again. And so, the sisya prays: 'By your grace I shall be rescued from the succession of birth and death which is samsara'. 54 By saying 'I know none else in whom to seek refuge', the sisya submits to the guru that he is without any such other refuge. 'Apart from you, I know none else who can protect me. I have no other refuge; so I must not be treated with indifference.' 39, 40 By the following two slokas, it is shown that the compassion of the guru towards the sisya is absolutely unmotivated. zAntA mahAnto nivasanti santo vasantavallokahitaM carantaH / tIrNAssvayaM bhImabhavArNavaM janAnahetunAnyAnapi tArayantaH // 39 // ayaM svabhAvasvata eva yatparazramApanodapravaNaM mahAtmanAm / sudhAMzureSa svayamarkakarkazaprabhAbhitaptAmavati kSitiM kila // 40 //

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VIVEKACUDAMANI 55 santa mahanto nivasanti santo vasantavallokahitam carantah tirnassvayam bhimabhavarnavam janan ahetunanymanapi tarayantah 11 ayam svabhavassvata eva yatparasramapanodapravanam mahatmanam sudhamsuresa svayamarkakarkasaprabhabhitaptam avati ksitim kila 11 There exist great and good persons who, like the spring season, are ever given to doing good to the world. Having themselves crossed the ocean of samsara, they help others to do so for no reason of their own. The assuaging of the ills of others is natural to the great. Does not the moon cool the surface of the earth scorched by the rays of the sun? vasantavat lokahitam carantah: given to doing good to people like the spring season. Among the six seasons of the year, in the varsartu men are afflicted by heavy rain. In the grismartu there is severe heat. The beginning of the saradrtu is pleasant, but not the entire two months; for, towards the end of the kartika month, it is said that Death stalks the land. The hemanta and sisirartus are very cold. But the vasantartu which is marked by an abundance of fragrant flowers fills the entire world with joy. During this season, there is no trouble by 'rain, heat, cold or disease. As this ftu gives joy alone; so too do the santapurusas, those of unagitated mind, give peace and happiness to all people. santah : nirvikara-manaskah : those whose minds are not subject to the sway of kama etc. That is why they are said to be great : mahantah. santah: According to the sruti: brahmavit brahmaiva bhavati (Prasna): "The knower of Brahman becomes Brahman', they live in continuous consciousness of the infinite Brahman. Hence they live with an experience of non-difference from Brahman. That is why they are said to be santah: those who have realised the sadvastu. bhimabhavarnavam: The ocean of samsara is frightful. tirnah: Those who have crossed the ocean of samsara, i.e., those unaffected by samsara, asamsarinah. ahetuna : Such people have no desires for themselves; they have nc wants. Hence, whatever they do is not for any persona!

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VIVEKACUDAMANI gain. Without any motive, they lift up people who are immersed in the ocean of samsara. It may be asked: "How do they save others without a motive? For, there can be no action which is unmotivated." It is replied: This is natural to them. No reason can be sought for what is natural. One cannot ask why sugar is sweet. Sweetness is natural to sugar. parasramapanoda-pravanam: should strictly be pravanyam indicating abstract quality of removal. But the expression in the sloka is used in the sense of bhavapradhano nirdesah: the concrete act for the abstract quality. pravanam, that is nivaranam (removal) is used in the sense of pravanabhavah or pravanata or being wholly characterised by it. Removing the afflictions of others is natural to them. It does not require an external stimulus. The moon is given as an example. By its ambrosial rays, the moon cools the earth that has been scorched by the flaming rays of the sun without being told to do so, by any other. kila signifies what is well-known 56 41 Thus, in the next sloka, the sisya prays with confidence to the eminent guru for liberation from his bonds seeing that the guru sits facing him and purifies him by his (guru's) gracious glance telling himself that the sisya deserves in every way to be protected by reason of his humble deportment, his accordant speech and by his devotion signified by them, and that he has no other refuge. square-zengufa-sfma: ga: guiia: faa: yuSmadvAkkalazojjhitaiH zrutisukhaiH vAkyAmRtaiH secaya / santaptaM bhavatApadAvadahanajvAlAbhirenaM prabho argiza wazieggqna: qaigar: fathar: 11 89/11 brahmananda-rasanubhuti-kalitaih putaih susitaih sitaih yusmadvakkalasojjhitaih srutisukhaih vakyamrtaih secaya | santaptam bhavatapadavadahanajvalabhirenam prabho dhanyaste bhavadiksanaksanagateh patrikrtah svikrtah || O Lord! I am tormented by worldly woes as by the tongues of a forest-fire. Your speech sweetened by the ambrosial bliss of Brahman is immensely cooling. It issues out from your lips as from the mouth of a pitcher. It is delightful to the ear. Sprinkle your cool words on my head. Blessed are those on whom falls your passing glance accepting them as your own.

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VIVEKACUDAMANI prabho: sarvasakta, all powerful One! Those persons who by the contact of your caksurindriya, by your gracious look, by the conferment of your kataksa even for a moment, are annexed to yourself are fortunate indeed. Hence, I too, having received the benefit of your glance, have become pure and saved from the darkness of ignorance. The sisya speaks thus to secure the quick subsidence of the heat of samsara. The suffix gateh in ksanagateh is to be understood in two senses. gati may mean prapti: attaining, or samyoga: connection. Both are appropriate here: either getting your compassionate look or being connected with it, that is, connected with your glance even for a moment. patrikitah: aspadibhutah: those on whom the saving glance may fall. svikstah: atmiyatvena krtah: taken as own Kith and Kin. Such persons are fortunate: krtarthah. Hence I too freed from the darkness of ignorance by your saving glance am fortunate. He indicates thus: 'very quickly I wish to be rescued from the fires of samsara'. sreyasi kena typyate? "In the matter of spiritual wealth, by what will one be contented?" So, in addition to the extinguishing of the samsara-fires, the sisya asks for the rain of supreme knowledge which will dower him with the enjoyment of Brahmananda. That alone will remove all stains from his mind. The Gita says: na hi jnanena sadrsam pavitramiha vidyate: "There is nothing here so purifying as jnana." As the words embody such jnana, the words which are of the form of instruction in jnana which destroy all sins themselves are said to be purifying. susitaih: by the very cool waters which quench the fires, or tapasadhyatmika, adhidaivika and adhibhautika-torments which are to be traced to the mind, gods and to the body or fate or natural causes. sitaih : nirmalaih: pure as they lead to the sattvamarga withdrawing the mind from the rajo-marga and tamo-marga. yusmadvakkalasojjhitaih: emanating from the internal indriya of your speech, or from your mouth. brahmarandarasanubhutikalitaih: characterised by the ex perience of the ambrosia of the experience of Brahman: This is the reason for saying that they are putah, pure.

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VIVEKACUDAMANI srutisukhaih: which give delight to the ear. Being pure, being cool, being of the nature of sattva-guna, issuing out of the jar of the mouth, being ambrosial are all spoken of as features of the guru's words. When the words themselves delight the ear when they are heard, how much more delightful will they be when their meaning is understood! 42 The nature of the fear that has overtaken the pupil referred to earlier is explained in the next sloka for the speedy bestowal of the guru's grace on him. kathaM tareyaM bhavasindhumetaM kA vA gatirme ktmo'styupaayH| jAne na kiMcitkRpayA'va mAM prabho saMsAraduHkhakSatimAtanuSva // 42 // katham tareyam bhavasindhumetam ka va gatirme katamo'styupayah 1 jane na kincit krpaya'va mam prabho samsaraduhkhaksatimatanusva 11 How shall I cross this ocean of samsara? What is to be my fate? What are the means? I know nothing. O! great One! Save me by your grace. Vouchsafe to me the liquidation of the sorrow of samsara. How shall I cross this ocean of samsara beset with diverse insurmountable afflictions? If it is to be like this for ever, what is to be my fate? What is it then that is to be attained by me? The idea is : If I am not saved from this, I shall be subject to endless misery. Therefore, for crossing this ocean of samsara, what are the means to be adopted?' I do not know anything myself. I am terribly afraid. Pray, save me. Completely uproot the grief of samsara that afflicts me. Thus saying 'samsaraduhkhaksatimatanusva,' the sisya clearly prays for protection. 43, 44 Now is explained in the next two slokas what the guru should do when he is approached thus. tathA vadantaM zaraNAgataM svaM saMsAradAvAnalatApataptam / nirIkSya kAruNyarasAdRSTayA dadyAdabhIti sahasA mahAtmA // 43 // vidvAn sa tasmA upasattimIyuSe mumukSave sAdhu yathoktakAriNe / prazAntacittAya zamAnvitAya tattvopadezaM kRpayaiva kuryAt // 44 //

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VIVEKACUDAMANI 59 tatha vadantam saranagatam svam samsaradavanalatapataptam 1 niriksya karunyarasardradrstya dadyad abhitim sahasa mahatma 11 vidvan sa tasma upasattimiyuse 1 mumuksave sadhu yathoktakarine 11 prasantacittaya samanvitaya tattvopadesam krpayaiva kuryat 11 Seeing the pupil, scorched by the forest-fire of samsara and beseeching the guru to give him refuge, looking at him with eyes of compassion, the great One should quickly assure him of succour. He should mercifully initiate into Truth the sisya who approaches him in a proper manner, who longs for release, who duly practises the prescribed austerities, whose mind is peaceful and who has acquired the qualities of sama etc. * tatha vadantam : him who speaks thus: Because it is possible to know the mind of an adhikarin by his speech, it is implied that a guru should give the assurance of freedom from fear only after he makes sure that the sisya is a proper adhikarin. samsaradavanala-tapataptam: who is scorched by the forestfire of samsara. evam saranagatam: one who has approached him in the belief that the guru will protect. karunya-rasardra-drstya niriksya : seeing him with tender eyes of mercy. mahatma: a person of uncrooked buddhi, one who is broadminded-not meanminded: that is, the guru. sahasa abhitim dadyat: Immediately promise of succour should be vouchsafed. By this is implied that the fear of frightened ones should be immediately dispelled. For, it is only those whose fear has been removed by the gift of abhaya that can receive the upadesa of the guru with a calm, collected mind. sahasa: immediately, without a moment's delay. It is implied that the man in fear should not be left in that state for long. The abhayadana should first be given to the frightened person, and then only should upadesa be made. By the expressions vidvan

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VIVEKACUDAMANI etc., it is conveyed that after freedom from fear for one subject to it has been vouchsafed, next upadesa should be given consistent with qualification to receive it. 60 vidvan the eminent knower of Brahman; the preceptor. upasattimiyuse: who has approached the guru in due form. mumuksave: to him who longs for release. sadhu yathoktakarine: to him who observes, the prescribed austerities. By this is conveyed that sisya should be a sista, one qualified to be instructed. For, it is said: navirato duscaritat nasanto nasamahitah nasantamanaso vapi prajnanenainamapnuyat (Katha): "Not by mere prajna intelligence, can this be obtained by one who does not desist from bad conduct, who is not good, who has not controlled the mind." The idea is that the guru should make sure that the sisya has learnt the srutis (that he is a srotriya), that he is free from sin, that he has no desires except the desire for moksa. prasantacittaya: to him who has firmly set his mind on his goal detaching himself from all objects of sense-pleasure from the body to the (lower) Brahman. samanvitaya: to him who has controlled his external senses. By this is stated the quality of being an adhikarin, possessing the six virtues beginning with sama. tasmai: to him who has this assemblage of virtues, namely vairagya etc. To such a person only who has no earthly desire, and who has all these qualities, tattvopadesa should be made out of compassion, out of desire to remove his duhkha. For one who has achieved this desire, there is no other desire. In tattvopadesam krpayaiva kuryat, eva may go with tattvopadesam or with krpaya. When the adhikarin appears before a guru, the latter should not be indifferent. For, if the instruction of Brahmavidya is given to a fit and proper person, it makes for general welfare. When the apt sisya is taught thus, he in turn teaches to a proper adhikarin and so on continuously a succession of gurus and sisyas dedicated to Brahmavidya which annuls the avidya which is the cause of all misery is ensured. In addition, the upadesa brings about the liberation of one's own sisya. The catechetical form of the treatise is intended to facilitate the easy comprehension of the truth. That is why the srutis adopt the anecdotal form in several places. By that it is easy for us to

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VIVEKACUDAMANI understand the qualities of the guru, of the sisya and what has to be asked etc. 45 The compassionate guru, wishing to quickly dispel the fear of the sisya who exclaims : "How shall I cross this ocean?", says: mA bhaiSTa vidvaMstava nAstyapAyaH sNsaarsindhostrnne'styupaayH| yenaiva yAtA yatayo'sya pAraM tameva mAgaM tava nidizAmi // 45 // ma bhaista vidvamstava nastyapayah samsarasindhostarane'styupayah 1. yenaiva yata yatayo'sya param tameva margar tava nirdisami !! Fear not, O! learned One! There is no danger to you. There is a means to cross the ocean of samsara. I shall show to you the way by which those who have striven in the past have reached the other shore. By saying 'vidvan, do not fear', freedom from fear has been vouchsafed immediately. By calling him 'vidvan', learned one, the guru means that, having acquired viveka etc., he has learnt that sorrow cannot be surmounted without the grace of the guru. Therefore, it is indicated that having taken refuge in him, the sisya will learn what is to be learnt. "For you, who have done thus there is no danger.' For the Gita says: na hi kalyanakyt kascit durgatim tata gacchati-"For, dear one, none who does good verily comes by an evil fate." Therefore, do not be afraid saying: 'How shall I cross this ocean? What is to be my fate,' etc. Having thus comforted and assured him that he need not fear, that there is no adverse fate for the one who does good, the guru in answer to the sisya's query: what is the means?, says that there is a means to cross the ocean of sarsara. To create confidence in the mind of sisya, he conveys the means supported by what will produce belief. He says: I shall teach you that way itself by which those who have striven before, namely the samnyasins, have reached the other shore. yatayah: prayatnasilah: those who are given to effort; samnyasins. 46 To bring about intense eagerness in listening to that method, the guru speaks of it again in general terms.

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VIVEKACUDAMANI astyupAyo mahAn kazcit saMsArabhayanAzanaH / tena tIrvA bhavAmbhodhi paramAnandamApsyasi / / 46 // astyupayo mahan kascit samsarabhayanasanah 1 tena tirtva bhavambhodhim paramanandamapsyasi 11 There is a great means which will destroy the dread of samsara. You can secure supreme bliss by crossing that ocean by it. "There is a means which will destroy the dread of samsara. It is mahan great, for it has to be adopted with much exertion. Crossing the ocean of samsara, which is otherwise difficult to cross, by the means which I shall teach you, destroying ajnana which is its cause, you will secure endless permanent joy." The idea is that the sisya desires only the cessation of his sorrow; by the means that the guru will teach him, every kind of his grief will be annihilated and he will obtain eternal and peerless bliss. It will secure not merely negation of the sorrow of samsara, but will endow him with positive bliss. Being told this, the sisya feels immensely assured. That means is taught in greater detail. vedAntArthavicAreNa jAyate jJAnamuttamam / tenAtyantikasaMsAraduHkhanAzo bhavatyanu // 47 // vedantarthavicarena jayate jnanamuttamami tenatyantikasar saraduhkhanaso bhavatyanu 11 The supreme wisdom arises from inquiry into the meaning of the Vedanta texts. Following it arises the complete destruction of the sorrow of samsara. vedantah: the Upanisads which are at the end of the Vedas; their meanings Vedantarthah. vicara: of the Vedatarthas; vicarena; nirnayanukula-manasavyaparena: by the mental process conducive to determination. The Supreme Reality is eternal purity, intelligence and freedom. It is free of all differences of like kind, of different kind and of internal differences. It is understood from the Vedanta texts by the six criteria for determining the meaning like upakrama and upasamhara -the way in which the work begins and the way in which it ends.20 20 The other criteria are: abhyasa, repetition; apurvata, novelty of conclusion; phala, fruit; arthapatti, implication and upapatti, being in accord with reason.

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VIVEKACUDAMANI 63 By such means, supreme knowledge free of all defects like doubt etc. arises. By its determination samsaraduhkha is annihilated for ever. His Holiness says that atyantika-samsaraduhkhanasa, i.e., the complete liquidation of the sorrow of samsara arises, i.e., when this samsaraduhkha is once destroyed, there is no possibility of any other duhkha following it. anu : after its determination. 48 Now Sri Bhagavatpada enumerates the essential means for arriving at that kind of determination. zraddhAbhaktidhyAnayogAn mumukSoH muktehetUna vakti saakssaachuute!H|| yo vA eteSveva tiSThatyamuSya mokSo'vidyAkalpitAddehabandhAt // 48 // sraddhabhaktidhyanayogan mumuksoh mukterhetun vakti saksat srutergih 1 yo va etesveva tisthatyamusya mokso'vidyakalpitad dehabandhat 11 The words of the sruti declare that sraddha (faith), bhakti (devotion), dhyana (meditation) and yoga (mindcontrol) are the direct means to liberation. To him who practises them, release is secured from the bondage of the body caused by, ajnana. sraddha : faith is unquestioning acceptance of the words of the guru and the texts of the Upanisads. This is indicated by the words sastrasya guruvakyasya etc. in the definition of sraddha in sl. 26. bhakti: devotion is continuous contemplation of one's own real nature or nididhyasanam. dhyanam: The Yoga Sutra says: tatra pratyayaikatanata dhyanam: flowing or uninterrupted contemplation. As explained earlier, it is firm establishment of the mind always on the pure Brahman. The Yoga Sutra defines yoga as control of the activities of the mind. Sraddha is the basic condition for all these. Among bhakti, dhyana and yoga, the earlier is the cause of the later. When the activities of the mind are controlled samadhana (concentration) arises. Upon that, and following the upadesa of scriptures and of the guru, nididhyasana in the form of contemplation of one's own nature takes place. Or, the root dhyai is used in the sense of contemplation or cinta. Dhyanam will then mean reflection by the mind with cogent reasons.

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64 VIVEKACULAMANI So, by the word dhyana is signified realisation by continuous reflection. Or, it may mean dhyana on the Sagunabrahman which wards off all hindrances to getting jnana. In either case, there is the ground of yoga of the form of control of the mental activities. Or, yoga may be understood in the sense of what unites, or makes for union by realisation of the atman. The expression bhaktidhyanayogan in the sloka may be taken to mean: bhaktiscasau yogasca, and dhyanam casau yogasca, i.e., 'bhaktiyoga and dhyanayoga. mukteh for the annulment of bondage. vakti saksat srutergih21 The Kaivalyopanisad says: sraddhabhaktidhyanayogad avehi: "Know by sraddha, bhakti, dhyana and yoga." Or, it may mean that these are direct means to jnana which is the cause of liberation. tisthatyamusya: That person who stands established in sraddha, bhakti and dhyana yogas, i.e., who is sraddhaluh, bhaktiman, dhyata and yogi. By the word amusya is indicated that such an adhikarin is extremely rare. To such a person surely arises release from the bondage of the body wrought by avidya whose source is ajnana. va in yo va etesveva in the last line of the sloka (split into yo vai etesveva, etc.,) is intended to draw attention. It has also to be understood at the end of the sloka as conveying emphasis. sah is to be added at the end. etesveva: in these only. The idea is that these are the only means, none else. 49 Now the guru briefly instructs the sisya with reasons about the cause of samsara where it resides and the means of its removal. ajJAnayogAtparamAtmanastava hyanAtmabandhastat eva saMsRtiH / tayovivekoditabodhavahniH ajJAnakAryaM pradahetsamUlam // 49 // ajnanayogat paramatmanastava hyanatmabandhastata eva samsrtih tayorvivekoditabodhavanhih ajnanakaryam pradahet samulam || 21 Srutis are said to be of two kinds: saksat-srutis and anumita-srutis. The former are sruti texts found in the extant Upanisads; the latter are not so traceable, but inferred to pertain to an Upanisad.

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VIVEKACUDAMANI For you who are the Paramatman in reality, association with ajnana produces bondage with the anatman whence arises samsara. The fire of knowledge of their distinctness will completely burn away the effect of the ajnana with its roots. You are the Paramatman in reality. By connection with the beginningless avidya, anatmabandhah : bondage by the non-atman; you identify your atman with your gross, subtle and causal bodies. From that arises samsara which is of the form of superimposition of qualities of sukha, duhkha etc., on the atman. The fire of the knowledge of their separateness burns away the roots of bonds of the body produced by ajnana and the resulting samsara with its birth, old age and death, and destroys it completely. Thus, it is clear that the bondage with the anatman is the cause of samsara; the cause of that bondage is your association with ajnana. The means to getting rid of it is the knowledge of the Paramatman. That is effected by discrimination between the atman and the anatman. This in brief is the upadesa. By this is shown that jnana which springs from Vedantavicara is the instrument to destroy the sorrows of samsara. It means that bondage arises from ajnana and can be destroyed only by jnana, not by any other means. 50 Thus desiring to be fully immersed in the ambrosial waters of the pure speech coming out from the jar of his guru's mouth, the sisya enjoying these waters, questions his guru with due humility to get rid of every doubt in his mind. ziSya uvAca / kRpayA zrUyatAM svAmin prazno'yaM kriyate myaa| yaduttaramahaM zrutvA kRtAryaH syAM bhavanmukhAt // 50 // Sisya uvaca : krpaya sruyatam svamin prasno'yam kriyate maya 1 yaduttaramdham srutva krtarthah syam bhavanmukhat in The sisya said : My master, condescend to listen. I wish to submit a question by getting a reply to which from your lips I shall feel gratified. By this is conveyed the duty of a sisya that he should not put a question to a guru without humbly drawing his attention first. By V.C.-6

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66 VIVEKACUDAMANI invoking the guru's condescension (krpaya sruyatam) first and then putting the question to him, the guru's compassion and gentleness are ensured and the earnest desire of the sisya for quickly attaining knowledge is also indicated. The insistence on 'from your lips' shows that the sisya has no other person to go to. 51 ko nAma bandhaH kathameSa AgataH kathaM pratiSThA'sya kathaM vimokssH| ko'sAvanAtmA, paramaH ka AtmA tayovivekaH kathametaducyatAm // 51 // ko nama bandhah kathamesa agatah katham pratistha'sya katham vimoksah ko'savanatma, paramah ka atma tayorvivekah katham etaducyatam 11 The sisya asks: What is bondage? How did it arise? How does it continue to exist? How is one to get rid of it? What is this anatma? Who is the Paramatma? How is one to distinguish between the two? Pray, vouchsafe all this to me. First the sisya questions on the nature of bondage, because if that is known, release from it by appropriate means will be easy. By asking how it arose, he asks about the cause of that bondage. He further asks how it continues to exist for a long time. pratistha: existence since a long time. katham : wherefore? by what reason? vimoksah : cessation. The guru referred in the previous sloka to paramatmanah tava and anatmabandha : you who are the Paramatman and bondage by the non-atman. So the sisya asks: What is this anatman and what is the Paramatman? Because it was said in sloka 49, tayorvivekodita 'arising by discrimination between them.' He asks how does knowledge of the distinction between the two arise? He implores that instruction about all this may be kindly imparted to him at length. From the brief statement of the guru, the sisya has a vague idea that he is really the Paramatman and that his association with the anatman is due to ajnana. He has also some idea of how it arose. Aprat from the little knowledge that he has acquired by hearing the words that the fire of discrimination will burn away the effects of ajnana completely, he has not obtained full knowledge free from

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VIVEKACUDAMANI 67 doubt. The indication of these questions is that this helpless person must be helped to obtain such perfect knowledge which will help him to realise his purpose. 52 By this series of questions, and by his earlier knowledge that the sisya is pure in mind, speech and action and so is fully qualified for Brahmajnana, to lead him quickly to Brahmavicara, the guru praises him in the words of this sloka. The idea is that thus praised by a pre-eminent Brahmavit, abandoning all the anxieties of his heart, inquiring into Brahman with concentration, he should become one who has realised his purpose. zrIgururuvAca / Srigururuvaca: The beneficent guru said. Sri guru means a guru who is endowed with sri. The sruti says: Kk, Saman and Yajus are the Sri, nectar for the good which make for prosperity: rcassamani yajuisi sa hi srir amata satam (Taitt. Samhita). If the mere sound-symbols of these Vedas are of the form of nectar of prosperity, what needs to be said in the matter of being endowed with sri in respect of the guru who has learnt the entire Vedanta passages and realised their meanings? It means that he is endowed with the lustre of Brahman which is the cause of the lustre of the sun and other resplendent objects. The guru, who is thus able to dispel by his light of knowledge the darkness of ignorance in the mind of his sisya, proceeds to answer his sisya's question. First he praises him for the unfoldment of his mind : dhanyo'si kRtakRtyo'si pAvita te kulaM tvyaa| yadavidyAbandhamuktyA brahmIbhavitumicchasi // 52 // dhanyo'si krtakrtyo'si pavitam te kulam tvaya yadavidyabandhamuktya brahmibhavitumicchasi || Blessed are you. You have done all your duties. Your family has been sanctified by you as you wish to attain Brahmanhood by cutting asunder the bonds of avidya. dhanyah: one who deserved dhana. It does not indicate the class (jati) of dhana or dhanatvam. What is dear to a person is called the dhana of that person (that is, a thing becomes dhana

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68 VIVEKACUDAMANI to a person only if he considers it valuable and so desirable). Ordi. nary people look on this and that as dhana. But for the wise vairagya indicated by non-possession is the true dhana: na khalu dhanatvam jatih; yasya yadistam tadeva tasya dhanam i tattadiva pamaranam akincanyam dhanam vidusam 1. (Sri Nilakantha Diksita). The idea is : 'You share in the riches of vairagya etc., equated by the wise with dhana'. The reason for calling the sisya 'dhanyah' (here being endowed with vairagya) is given next. krtakrtyo'si : your mind has been purified by the performance of duties prescribed in the sastras. In its absence, detachment vairagya from samsara will not arise. You are a mumukcu who has obtained tivra vairagya, uncompromising detachment by purifying your mind by duly performing the observances pertaining to your varna and asrama prescribed in the sastras. By being thus, your family and your lineage everything has been sanctified. For, it has been said: kulam pavitram janani kytartha visvambhara punyavati ca tena , aparasaccitsukhasagare'smin linam pare brahmani yasya cetah 11. "The lineage is purified, the mother has attained her purpose, the world has become meritorious by him whose mind is ever immersed in the deep ocean of saccidananda Brahman," and, snatam tena samastatirthasalile sarvapi dattavani yajnanam ca sahasramistam akhila devasca sampujitah samsaracca samuddhitassvapitarastrailokyapujyo'pyasau, yasya brahmavicarane ksanamapi sthairyam manah prapnuyat i "He whose mind has been steadied even for a moment by Brahmavicara has bathed in the waters of all holy rivers; he has gifted (i.e., has obtained merit of the dana of the entire world; he has performed thousands of sacrifices; all his gods have been duly worshipped; his ancestors have been lifted from the slough of samsara; he himself is deserving of worship by the three worlds." Though jnana has not yet accrued to the sisya, as he is a superior adhikarin he may be, considered as one who has attained jnana immediately after listening to the words of the guru. Sri Bhagavatpada is quoted in Madhaviya Sankara Vijaya as saying: "paripakvamateh sakrt srutam janayedatmadhiyam srutervacah": "In a man of ripe nature, sruti texts produce atmajnana even if they are heard but once." It will also be said infra (sloka 376 ) : "atyantavairagyavatah samadhih": "Being firmly established in Brahman accrues to one who has intense vairagya." The idea is that quickly getting a mind which is absorbed in Brahman, he will sanctify his family and the world. It has been said: na visayabhogo bhagyam yogyan khalu yatra jantumatramapi | brahmendrarudramrgyam

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VIVEKACUDAMANI 69 bhagyai visayesu vairagyam 1"Ordinary mortals consider it their supreme fortune to enjoy the pleasures of sense-objects. That is not true good fortune. It is vairagya from sense-objects which is sought even by Brahma, Indra and Rudra." Accordingly, as such a sisya has acquired this vairagya and is meritorious, even now he possesses the quality of sanctifying his lineage. The reason for this is explained: "You desire to be of the nature of Brahman by giving up the bonds beginning with ahamkara and ending with the body resulting from avidya". Hence, it is said that closely following this strong detachment, intense yearning for release will arise. Such a one sanctifies his lineage and the world, realising the supreme Brahman in this life itself. That is the idea. It may be objected that by the rule: "abhutatadbhave cvih", the "bhavitum" in "brahmibhavitumicchasi" indicates that the reference is to a future state of Brahmabhava which does not pre-exist. So Brahmabhava is in the future; it is to be produced. By the dictum that whatever is produced is impermanent (yat janyam tadanityam), the moksa that is of its form is also impermanent (anityam). It is not so. Though it is Brahman that exists in the form of the jiva and this Brahmabhava is ever-existent, yet this is not known now. Hence the cvi-pratyaya is used in relation to getting to know what is unknown. Until now he was Brahman without knowing it; after attaining jnana he is consciously in the experience of Brahmanhood. By this is dispelled the doubt that Brahmabhava is a future state 53 For bringing about release from the bonds of samsara for every one, to confer his benediction on all men, the guru instructs that such release can be secured only by one's own individual effort. In this is also implied that men should not be indifferent and waste the opportunity of this life obtained by divine grace and should not be subject to the sorrows coming one after the other. RNamocanakartAraH pitussanti sutAdayaH / bandhamocanakartA tu svasmAdanyo na kazcana // 53 // rnamocanakartarah pitussanti sutadayah bandhamocanakarta tu svasmadanyo na kascana There are sons and others to discharge the debts of the father. But there is none other than oneself to free one from the bondage of samsara.

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VIVEKACUDAMANI In the world, there are sons, grandsons and others who will free a person from his debts. By begetting sons, by acting up to the father's words, by bestowing wealth, they release the father from sastraic or from worldly debts. But, another person cannot release one from samsaric bondage, i.e., the bondage that begins with the ahamkara and includes the body. The superimposition that one has made on the anatman like the antahkarana etc., has to be dispelled only by the person who has made it. None else'can bring it about 54 The perceptual delusion that one is under has to be removed only by one's own right perception. When a father'mistakes in twilight a rope for a serpent, and gets frightened, if his son sees it properly as a rope, his right perception cannot remove his father's fright. Similarly, a bondage which one has got into has to be removed only by oneself, not by another. This is clearly explained by Sri Bhagavatpada giving a number of illustrations with the view that, understanding this truth, men may quickly endeavour towards their liberation. mastakanyastabhArAdeH duHkhamanyanivAryate / kSudhAdikRtaduHkhaM tu vinA svena na kenacit // 54 // mastakanyastabharadeh duhkham anyairnivaryate 1 ksudhadikstaduhkham tu vina svena na kenacit il The pain caused by the heavy load laid on the head etc., . can be removed by others (taking the load off their heads). But the pain of hunger etc., cannot be assuaged by anyone except oneself. adi here refers to other causes of pain like those produced by chaining hands and feet. anyairnivaryate: is removed by others, by taking the load off from the head and putting it down etc., or by breaking the chains. ksudhadi etc. The grief caused by hunger etc., is not relieved by another than oneself. If a son eats food or drinks water, the hunger or thirst of the father is not removed. 55 Sri Bhagavatpada gives another example: pathyamauSadhasevA ca kriyate yena roginnaa| ArogyasiddhidRSTA'sya nAnyAnuSThitakarmaNA // 55 //

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VIVEKACUDAMANI 71 pathyamausadhaseva ca kriyate yena rogina 1 arogyasiddhirdusta'sya nanyanusthitakarmana 11 A man regains his health by himself taking medicine and observing diet. But any action done by another cannot help him (to get rid of his disease). To get rid of his disease, it is the sick man himself that must take medicine and observe the diet. If another man does this, the sick man's disease will not be cured. Sri Bhagavatpada mentions here both diet and medicine. It is implied that in the matter of release from samsara, the former stands for the discipline of sadhanacatustaya, and the latter for listening to the words of sruti and that both these are means to jnana. 56 vastusvarUpaM sphuTabodhacakSuSA svenaiva vedyaM na tu paNDitena / candrasvarUpaM nijacakSuSaiva jJAtavyamanyairavagamyate kim // 56 // vastusvarupam sphutabodhacaksusa svenaiva vedyam na tu panditena 1 candrasvarupam nijacaksusaiva jnatavyamanyairavagamyate kim 11 The nature of an object should be apprehended by oneself only through the eye of clear knowledge, but not from another though he may be a scholar. The nature of the moon should be known by seeing it with one's own eyes. Is it known through others? sphutah: undefiled by doubt etc; a knowledge that has risen from hearing, meditation and firm reflection (sravana, manana and nididhyasana) and which is free from every kind of imperfection. vastusvarupam: the nature of the atman as it is, i.e., that it is non-different from the Paramatman. svenaiva vedyam: must become the object of one's own comprehension; not to be learnt by a scholar (pandita) who is other than oneself. suka and Vamadeva had direct realisation of Brahman and became liberated. But of what benefit was it to others? Sri Bhagavatpada gives an apposite example. The nature of the moon which removes heat and generates joy must be known through one's own eyes. Can it be known by others bereft of eyes? Or, if it is seen by others who have eyes, can that remove the heat of this person or give him joy? Like that here.

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VIVEKACUDAMANI 57 Another can remove the well-known bonds, noose etc. of a person, but not those which exist from time without beginning. avidyAkAmakarmAdipAzabandhaM vimocitaM / kazzaknuyAdvinA''tmAnaM kalpakoTizatairapi // 57 // .. avidyakamakarmadipasabandham vimocitum kassaknuyad vinatmanam kalpakotisatairapi 11 Even after the lapse of hundreds of crores of eras, who except oneself can bring about release from the bonds of. avidya, kama and karma? avidya-kama-karmadi: Each preceding item is the cause of the succeeding one. Due to ajnana of one's real nature, desire for external objects first arises. That stimulates action. He who has realised the atman has no desire for anything. The sruti says: krtatmanastvihaiva sarve praviliyanti kamah (Mundaka): All desires are extinguished (find their laya) in the realised persons. The Gita says: raso'pyasya param drstva nivartate: "The desire of a person who has seen the Supreme turns back". When there is no kama, whence can karma arise? yadyat kurute jantuh tattat kamasya cestitam (Manu Smrti): "Whatever a creature does is the product of kama". So too, without realisation of the atman, the bonds of nature arising from ajnana, desire, dharma, adharma cannot be got rid of. Even in hundreds of crores of eons they cannot be removed without atmajnana. As stated in the previous sloka, a person has to realise his atman himself alone. If ajnana is not removed, kama and karma (its effects) cannot be removed. This is the idea. adi, etc., includes birth, old age, death, joy, sorrow etc. 58 Now in accordance with the earlier sloka vadantu sastrani .... and with the srutis: tameva viditvatimrtyumeti nanyah pantha vidyate'Yanaya (Purusa Sukta): "One conquers death by realising That only; there is no other road to salvation", and jnanadeva kaivalyam: "Final emancipation (perfect isolation from the anatman) arises only from jnana", in this work which is of a catechetical form of discourse between the guru and the sisya, sri Bhagavatpada negates the possibility of any means other than the knowledge of the oneness of Brahman and the atman for liberation.

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VIVEKACUDAMANI na yogena na sAMkhyena karmaNA no na vidyyaa| brahmAtmaikatvabodhena mokSassiddhyati nAnyathA // 58 // na yogena na samkhyena karmana no na vidyaya brahmatmaikatvabodhena moksassiddhyati nanyatha 11 Not by yoga, not by samkhya, not by karma nor by upasana is liberation achieved. It is only by understanding of the oneness of Brahman and the atman. Not otherwise. moksa: being of the nature of Brahman is the mark of moksa. brahmatmaikatvabodhah: the realisation of the oneness of, i.e., non-difference between Brahman and the atman. siddhyati: is revealed (i.e., a fact which was always there, but remained concealed by ajnana is now revealed). nanyatha: not revealed by any other mode. That is made clear. Moksa is not realised by the knowledge produced by yogasastras. For, that is only dualistic knowledge. Moksa does not arise merely by the control of the activities of the mind (The idea is that according to the Yoga system there is plurality of jivas and persisting duality of jiva and Brahman). The same is true of the Samkhya system propounded by the sage Kapila. The Samkhya system postulates plurality of jivas. Nor can it arise by the sacrificial activities described in the early part of the Vedas. na vidyaya: Knowledge which relates to the several upasanas of the Saguna Brahman prescribed in the Upanisads, even that will not lead to the realisation of kaivalya. Knowledge derived from Yoga and Samkhya Sastras relate only to a predicament of duality. In accordance with the sruti: yadahyevaisa etasminnudaramantaram kurute, atha tasya bhayam bhavati (Taitt.): "To him who sees difference here, there arises fear"; they do not contribute to the production of fearlessness, because, fear arises only where there is another to be afraid of. Where there is no other, all being Brahman, there can be no fear.) The sruti again, says: nastyakstah kstena, amatatvasya nasasti vittena (Brh.): "Moksa which is not a product (being everexistent) cannot be produced by action; there is no hope of immortality by wealth". From this it is seen that karma does not have the capacity to reveal the ever-existing state of moksa (which is hidden by the upadhi of ajnana). The eternality of moksa is understood from the sruti: na sa punaravartate (Chandogya): "He does not return again", i.e., he who is a worshipper of Saguna Brahman reaches Brahmaloka and does not come back again, i.e., does not be

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74 VIVEKACUDAMANI come a samsarin, does not get a janma. The reason for that is being liberated. (i.e., he will be eventually liberated by the acquisition of Brahmajnana.) Being liberated means being as Brahman. yo vai bhuma tadamtam (Chandogya): "What is superlatively expansive is immortal"; satyam jnanamanantam brahma (Taitt.): "Brahman is of the nature of existence, intelligence and infinitude": nityo nityanam (Katha): "the eternal among the eternals". These and hundred other srutis declare the eternality of Brahman. So it follows that liberation too which is of the nature of Brahman is also eternal. In his commentary on the last section of the Sutra Bhasya, Sri Bhagavatpada has said: Non-return is an established fact for those whose darkness of ajnana has been removed and who have acquired realisation. On that basis non-return becomes a fact even for the worshippers of Saguna Brahman (by reason of their having acquired Brahmajnana by the preponderance of sattva-guna when they reach Hiranyagarbhaloka). So those who have reached the world of Brahman, and who attained realisation there itself achieve kaivalyamoksa. This is seen from the following srutis: te brahmaloke tu parantakale paramotat parimucyanti sarve: "In the Brahmaloka, after the completion or Hiranyagarbha's period, they are all released by the jnana produced by the realisation of the meaning of the Upanisadic and smrti texts. brahmana saha te sarve samprapte pratisancarei parasyante kstatmanah pravisanti param padam 11 "Those who have reached Brahmaloka by upasana which gives kramamukti attain Brahmasaksatkara there and when the great deluge which is the final stage of Brahma arises, they attain liberation along with Brahma". Here paramrtat means by the superior knowledge produced by Vedantavicara. Kstatmanah means those who have achieved realisation of the 'atman. Every person is inherently Brahman. He is free as a matter of fact. He forgets it due to overpowering ajnana. When one's ajnana is removed by the guru's upadesa and atmavicara, he recognises that he is the Brahman which he has ever been. So this Brahman-realisation is not an effect produced by Brahmajnana in the same way as non-pre-existing effect is produced de novo by a conditioning cause. Brahmajnana is not productive of Brahmanhood, but is only revelatory (abhivyanjaka) of it. It is saksatkara realisation by the upadesa, instruction by the guru of mahavakyas like Tattvamasi. It is revelatory of an existent fact, that one is and ever has been Brahman. The recognition of this fact is itself moksa or liberation from the bonds of ajnana. This is illustrated by three examples: (1) A person has a gold chain round his neck. It is hidden by a cloth or

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VIVEKACUDAMANI 75 some such thing which he is wearing. Thinking that it has been lost, he searches everywhere for the to-him-los ornament. A friend looking at him says: 'It is there round your neck'. He feels that he 'got it back'. By his ignorance, he thought that he lost it. It has always been round his neck. His 'getting it back' is really his recognition of the fact of its ever having been round his neck. (2) Karna was Kunti's son. But from his childhood he was brought up by Radha. So, he thought he was Radheya; he did not know he was Kaunteya. But when later Kunti told him that he was really her son, he realised he was Kaunteya. He did not acquire the nature of being Kunti's son (Kaunteyatva) afresh; he was Kaunteya always, previously as now. What was not known previously is now known by Kunti's words. (3) In the Ramayana, before the assembled gods who praised Him after the killing of Ravana and Sita's fire-ordeai, Sri Rama disclaimed that He was divine as the gods proclaimed Him and said that He thought of himself only as a mere man: atmanam manusam manye. But, when He was told by the gods: You are the Ekasonga Varaha, you are Mahavisnu. He remembered His true nature. It is not that a non-existent Mahavisnutva was acquired by Him; but what was previously a fact revealed to Him by the words of the gods. It must be understood similarly in this context also. Karma (action) has one of four kinds of effects: (a) It is utpadyam: the production of something in a form which did not exist previously. (b) It is apyam: It refers to something new or elsewhere which has to be attained. (c) It is saiskaryam: It relates to the purification or sanctification of what is impure or unsacred. (d) It is vikaryam: effective of change of form. The examples for these respectively are: (a) the generation of union with svarga by performance of yajnas, (b) the attaining of skill of Vedic recitation which is a combination of several sound-forms, (c) the sanctification of a thing by scattering purified grains on it, and (d) the removal of the shell from the grains by crushing or grinding them. The atman is ever-existing, nitya. So there is no question of its being produced anew. A person is Brahman already; so there can be no talk of attaining it as a new state. It is nityasuddha brahmasvarupa; it is of the nature of the eternal, pure Brahman. So it does not stand in need of purification or sanctification. It is unchanging; so it cannot be altered in its constitution. All this has been elaborated by Sri Bhagavatpada in his commentary on the Samanvayadhikarana of the Sutra Bhasya. So, it is clear that the atman cannot be realised by karma which has for its effect production etc. In the

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76 VIVEKACUDAMANI sruti: 'vidyam cavidyam ca, vidyaya tadarohanti.. ', by vidya upasana is to be understood. It means it is lower knowledge other than atmavidya. Moksa which is of the nature of being established in one's true self cannot be secured directly by it. That is the meaning. 59 Sri Bhagavatpada further explains by an example that moksa results by realisational awareness (saksatkara) of Brahman and not otherwise. vINAyA rUpasaundarya tantrIvAdanasauSThavam / prajAraJjanamAtraM tanna sAmrAjyAya kalpate / / 59 / / vinaya rupasaundaryam tantrivadanasausthavam prajaranjanamatram tanna samrajyaya kalpate 11 The beauty of a vina and the skill in playing on its chords serve only to please other persons; but it does not help to confer sovereignty. A raja is so called as he pleases his subjects (raja prakrtiranjanat). If a vainika brings a nice-looking vina and plays on its chords exquisitely, people are pleased (ranjyante) by the beauty of the instrument and the exquisiteness of the music emanating from it; yet this ranjanam, will not make him a raja. Similarly, without realisational knowledge of the atman, the knowledge produced by Yoga Sastra or karma or upasana will not help to effect direct moksa. The beauty of the vina's form refers only to its appearance. Skill in playing on it only causes satisfaction to people; it does not make for sovereignty. (The distinction here is between ranjana and samrajya). 60 Having said that mere sound, however pleasing to the mind, will not produce moksa, Sri Bhagavatpada proceeds to point out that the same will be the case with those who please the mind by the substance of their words without producing the aforesaid knowledge. vAgdaikharI zabdajharI zAstravyAkhyAnakauzalam / vaiduSyaM viduSAM tadvad bhuktaye na tu muktaye // 60 // vagvaikhari sabdajhari sastravyakhyanakausalam vaidusyam vidusam tadvad bhuktaye na tu muktaye

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VIVEKACUDAMANI Skill in fluent speech, the proficiency in explaining the sastras, the scholarship of the learned, all make only for personal enjoyment but not for liberation. vagvaikhari means speech made up of easy words. sabdajhari means fluent speech. Skill in the use of words and flow of sound. vyakhyana-kausalam: proficiency in explaining the sastras: explanation includes the five elements: padacchedah: the splitting of words; padarthoktih: giving the meaning of words; vigrahah: splitting of compounds; vakyayojana: giving the connection of sentences and iksepasya samadhanam: answering objections. This kind of scholarship of the learned too, like playing on the vina, serves only to bring about fame. It does not lead to moksa. For moksa, the direct realisation mentioned earlier is the only means. 61 It may be objected that there is no comparison between the raomentary joy produced by playing on the vina and the happiness of the scholarship of the learned which enters into one's being after it is heard. It is replied, even though there is this difference, yet, it is affirmed that in the absence of the realisation of the atman, the learning of the sastras and the skill which it gives are ineffective to produce the aforesaid result (of moksa). avijJAte pare tattve zAstrAdhItistu niSphalA / vijJAte'pi pare tattve zAstrAdhItistu niSphalA // 61 // avijnate pare tattve sastradhitistu nisphala 1 vijnate'pi pare tattve sastradhitistu nisphala 11. If the supreme Truth is not known (realised), learning the sastras is of no use. If it is known (realised) (then too) learning the sastras is of no use. * pare tattve: If the superior or pre-eminent Truth or Reality which is the foundation of everything, which is incapable of being sublated in any of the three periods of time, which is self-effulgent and compacted of bliss, which is vastly superior to all effected things from the body onwards which are all inert and only make for misery which is known as nirguna Brahman is not realised, study of the sastras including inquiry into their meaning is futile. In the absence of the goal of the sastra-vicara being achieved, till it is attained, it is clear that the vicara has not borne fruit.

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78 VIVEKACUDAMANI By reason of the sadhanas that he went through in previous births, the sage Vamadeva (for example) realised the supreme Truth even when he was in his mother's womb. As there was no purpose to be achieved thereafter, there was no need for him to study the sastras. 62 A man who has got lost in the forest wanders about in bewilderment without knowing the direction. So too, as mere sastra may be confounding, one should give up taking one's stand on that alone, and must try to realise one's atman from a guru who has himself realised the Paramatman. zabdajAlaM mahAraNyaM cittabhramaNakAraNam / ataH prayatnAta jJAtavyaM tttvjnyaattttvmaatmnH||62|| sabdajalam maharanyam cittabhramanakaranam 1 atah prayatnat jnatavyam tattvajnat tattvamatmanah 11. The concourse of words (constituting scripture) is a great forest which will confound the mind. Therefore, by special effort, one must learn the truth about the atman from him who has known it. The truth has to be known by upadesa of the acarya based on the sastra in the form of the Upanisads. Yet, one ought not to rest merely on the abundance of the words of the sastra. For, the mental impression left by them (laying emphasis on the mere letter of the texts) may be an obstruction to the dawn of jnana. Vide sloka 272 infra. 63 Jnana alone can remove ajnana; not anything else. ajJAnasarpadaSTasya brahmajJAnauSadhaM vinaa| kimu vedaizca zAstraizca kima mantraiH kimauSadhaiH // 63 // ajnanasarpadastasya brahmajnanausadham vina i kimu vedaisca sastrainca kimu mantraih kimausadhaih 11 To a person who has been bitten by the serpent of ajnana, the only remedy is Brahmajnana. To such a one what can Vedas, sastras, mantras and medicines avail? Ajnana itself is the serpent as it is the cause of infinite evils. Being bitten by it produces the twofold effects of avarana: conceal

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VIVEKACUDAMANI 79 ment of the true, and viksepa: projection of the false. For a person thus bitten (deluded), Brahmajnana alone is the medicine. Of what use are the Vedas like the Rk and the sastras like Vyakar (grammar)? Of what avail are mantras chanted even seven crores of times? Nor can medicines like the sanjivini help. Because none of them can help the man stricken by the serpent of ajnana to get rid of the delusion wrought by ajnana. 64 That mere sound cannot be the means to moksa is shown by an example. na gacchati vinA pAnaM vyaadhiraussdhshbdtH| vinA'parokSAnubhavaM brahmazabdaina mucyate // 64 // na gacchati vina panar vyadhirausadhasabdatah i vina'paroksanubhavam brahmasabdair na mucyate 11 If a person merely repeats the name of a medicine without drinking it, he is not cured of his disease. So too a person is not released by merely uttering the word Brahman without direct realisation of it. aparoksonubhava: the direct experience of the atman. brahmasabdaih means by the mere words relating to Brahman contained in the Upanisads. 65 The same idea is expressed differently through the statement of the supreme means to the realisational knowledge of the Truth. akRtvA dRzyavilayam ajJAtvA tattvamAtmanaH / bAhyazabdaiH kuto muktiruktimAtraphalainRNAm // 65 // akrtva drsyavilayam ajnatva tattvamatmanah 1 bahyasabdaih kuto muktiruktimatraphalairnrnam 11 How can moksa arise merely by repetition of words without effecting the dissolution of whatever is drsya* and without knowing the truth of the atman? drsya is what is cognisable either through the senses of perception or through the mind. It excludes what is not cognisable, the self. The absolute asat like the horns of a hare is not cognis * Explained in the commentary.

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80 VIVEKACUDAMANI able as it does not exist at all. Brahman is not cognisable as it is not the object of cognition. Vide yato vaco nivartante aprapya: manasa saha, 'that from which speech returns along with the mind without cognising it. The word drsya excludes these two. When Sri Bhagavatpada speaks of drsyavilayam, reference is to the negation of the prapanca excluding Brahman and sasasrnga. Hence, without having brought about the negation of everything beginning with the inert body and ending with ajnana which are all other than Brahman, and without understanding the truth of the atman which is devoid of all differences of like or unlike kinds or of internal differences, and is self-luminous and blissful, by the mere repetition of the word Brahman like 'I am Brahman', without inner experience, moksa of men cannot be secured. kutah: kutah sambhavati: whence does it arise? i.e., it does not arise at all. (kim) kutah indicates negation. 66 Thus, by adopting the negative method, it is conveyed that the final means (to moksa) is the residual atmatattva-jnana preceded by the liquidation of everything which is disyam. When the drsyam is liquidated, ipso facto atmatattva-jnana arises, not otherwise. The means to mukti has been defined negatively, i.e., by reference to what will not effect it. An appropriate example is given for it. akRtvA zatrusaMhAram agatvA'khilabhUzriyam / rAjA'hamiti zabdAnno rAjA bhavitumarhati // 66 // akrtva satrusamharam agatvakhilabhusriyam rajahamiti sabdanno raja bhavitumarhati 11 A person cannot become a king merely by saying 'I am king' if he has not killed his enemies and if he has not acquired the wealth of the whole earth. One does not deserve to be a king merely by saying 'I am king' if one has not liquidated the enemies who are obstructions to one's enjoyment of sovereignty and if one has not acquired lordship over the entire world. As in the matter of kingship conquest of one's enemies is necessary, so too in relation to moksa all sense of reality of seen objects must disappear. Similarly acquisition of atmatattvajnana, the knowledge (realisation of the truth about the atman

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VIVEKACUDAMANI 81 corresponds to obtaining possession of the entire earth. In each case the former precedes the latter. 67 That moksa cannot arise merely by external sounds, but that it should be obtained with effort from a knower of the Truth (tattvajna) is conveyed elaborately through an example. Aptokti, khananaM, tathoparizilApAkarSaNaM, svIkRti ___ nikSepaH samapekSate na hi bahiHzabdaistu nirgacchati / tadvad brahmavidopadezamananadhyAnAdibhilabhyate mAyAkAryatirohitaM svamamalaM tattvaM na duryuktibhiH // 67 // aptoktim khananam tathoparisilapakarsinam svikrtim niksepah samapeksate na hi bahih sabdaistu nirgacchati tadvad brahmavidopadesamananadhyanadibhirlabhyate mayakaryatirohitam svamamalam tattvam na duryuktibhih 11 A treasure buried underground requires (in order to be obtained and possessed) the words of a reliable person, digging, removal of the slab covering it and actual assumption of possession. Merely calling out to it making sounds does not bring it out. So too, the pure Truth that is hidden by the agency of maya can be obtained only by the upadesa of those who have realised Brahman, by meditation and concentration etc., on it; not by specious reasoning In the world, if a treasure of gold etc., concealed under the ground should be secured, one should first learn about it from a reliable person who has actually seen it placed there or who is able to affirm its existence by means of unguent etc. He must dig into the earth and bring it to light. Then the slab covering it from view must be removed and then the treasure must be actually taken possession of. Merely uttering the word 'treasure' does not bring it out. na sabdaistu nirgacchati: tu indicates naiva: does not at all. Similarly, the awareness of the identity of the atman and Brahman is like the treasure hidden by maya, ignorance and its effects the sheaths ranging from ahamkara to the body. 'Hidden' here means prevented from being clearly realised. The awareness of this is obtained by brahmavidopadesa, manana and dhyana. V.C.-7

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VIVEKACUDAMANI Brahmavidopadesa, i.e., competent, comprehensive upadesa. Upadesa by a Brahmavit is referred to as Brahmavidopadesa, i.e., it is Brahmavidah opadesa. Here the word Brahmavidopadesa is a compound. The addition of a to u in upadesa makes it Brahmavidopadesa. a signifies samantat: completely. Or, it may be taken to be in the instrumental case as vyastapada when, it will become Brahmavida upadesa i.e., Brahmavidopadesah i.e., instruction by a Brahmavit. The distinction is only in compounding of words either as Brahmavid opadesa or Brahmavida upadesa. There is no difference in meaning Here, mananam, meditation means thinking about a thing again and again with appropriate reasons (yuktibhir anucintanam). Dhyana is nididhyasana. The word adi (etc.) is to include nirvikalpa-samadhi, i.e., being firmly established in the contemplation of the nirguna Brahman. Brahmalabhah here means direct realisational perception of one's atman; for, there is nothing other than itself, as there is no obtaining of anything external to it. When labha, obtaining, is spoken of as in the examples of the ornament round the neck etc., it has to be similarly understood. na duryuktibhir labhyate: it is not to be obtained by specious reasonings; for the sruti says naisa tarkena matirapaneya (Katha). "This (moksa) is not to be obtained by mere reasoning". Reasoning in accord with sruti must be resorted to. In the Chandogyopanisad illustration of the man who has lost his way in the forest away from the Gandharadesa to which he belonged, the sruti says: pandito medhavi gandharanevopasampadyate indicating the necessity of sattarka (reasoning in accord with sruti) as opposed to dustarka. Sruti declares the unattached character of the atman by the examples of mahamatsya etc., by the abandoning (non-consciousness) of the world in dreamless sleep the pure atman being free of (the taint of the world, by the illustration of the lump of clay etc., the nondifference between the cause and the effect, the possibility of knowing everything through the knowledge of one and the non-distinctness of the universe (prapanca) from Brahman by the illustration of the spider's web etc., that Brahman is both the instrumental and material cause of the world, by the example of the thief, liberation of him who is attached to the Real and the bondage of him who is attached to what is mithya and such other series of reasonings. These are examples of Sat-tarka, proper reasoning. This is the reason for the expression duryuktibhih in the sloka.

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VIVEKACUDAMANI 68 tasmAtsarvaprayatnena bhavabandhavimuktaye / svenaiva yatnaH kartavyo rogAderiva paNDitaiH // 68 // tasmatsarvaprayatnena bhavabandhavimuktaye | svenaiva yatnah kartavyo rogaderiva punditaih 11 Hence the wise must themselves strive by every means for release from the bonds of samsara as from disease, etc. 83 tasmat: therefore: that is, because a person's bondage cannot be got rid of by another, so, he himself must strive for it by the following means: acquiring the sadhanacatustaya qualification, humbly approaching his guru, listening to the vedanta texts which he teaches, meditating on their meaning, concentrating on the same to the exclusion of all other ideas, and comprehending the truth of Brahman in the state of nirvikalpa nistha and then attain moksa. Merely by uttering the word Brahman liberation cannot be secured. sarvaprayatnena: by every means, by the effort of sravana etc., mentioned earlier. bhavabandhavimuktaye: for the liberation from the bonds of samsara commencing from avidya and ending with the body. svenaiva: by themselves, by those who are caught up in the samsarabandha, shackles of samsara. panditaih: by the wise. rogadeh: from disease etc., i.e., from disease, hunger, thirst etc. As medicine, food and water have to be taken by oneself to get rid of disease, hunger and thirst respectively, so, by oneself should the effort be made to get rid of bhavabandha. The idea is that having very firmly acquired the sadhanacatustaya made up of viveka and the rest, a sadguru, one who has realised the Sadvastu i.e., Brahman, should be sought and approached. The appropriateness of this meaning is evident from the insistence twice already that one must endeavour by every means to obtain liberation. 69 Having thus eulogised the sisya who has acquired intense longing for liberation (tivra mumuksa) the guru applauds his question

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VIVEKACUDAMANI yastvayAdya kRtaH prazno varIyAna shaastrvinmtH| sUtraprAyo nigUDhArtho jJAtavyazca mumukSubhiH // 69 // yastvayaya kstah prasno variyan sastravinmatah | sutraprayo nigudhartho jnatavyasca mumuksubhih 11 The question that you have asked is excellent; it is approved by those who know sastra. It is brief like a sutra, pregnant with meaning. The answer to it must be known .by the seekers of liberation. The guru eulogises the sisya saying: You are a superior adhikarin not only by your possessing tivra-mumuksa, but also by reason of your having condensed in your question what must be known by a mumuksu, without omission or overstatement. That shows you are intelligent, medhavi, a scholar, vidvan, adept in the understanding of words in their proper context, uhapohavicaksanah. You show the way to mumuksus in respect of what must be learnt. So praised by the guru, the sisya endowed with devotion and earnestness will quickly receive and comprehend what is taught to him. This is supported by the sruti (svetasvatara): yasya deve para bhaktih, yatha deve tatha gurau / tasyaite kathita hyarthah prakasante mahatmanah: "He who is supremely devoted to God, and to his guru as to his God, to such a mahatma, all that is imparted (by the guru) becomes effulgent". Now, the question of the form: 'what is bondage etc.,' is excellent, variyan; absolutely superior. Because it can be put only by those who are adepts in the sastras. sutraprayah: Another reason stated is that the question is of the form of a sutra. Everything that has to be asked in the matter of release from bondage has been abridged in the question in an aphoristic form in a minimum of words. nigudharthah: The words are few; but everything that must be known is imbedded in it. That is why it is appropriate. It is meant that the sisya has anticipated the whole of the current treatise which is the answer to this question, Thus by the words ajnanayogat etc., the guru conveys knowledge to be acquired by the mumuksus, of the moksa in the form of the destruction of the causes of bondage. This is to be achieved by realisation springing from discrimination between the atman and the anatman. As the sisya questions the guru so comprehensively without omitting anything, the guru appreciated his intelligence and praised him greatly.

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VIVEKACULAMANI 70 To enable him to receive and understand his words properly, the guru specially calls for the concentrated attention of the sisya who considers himself very fortunate to receive such praise from the great one. zRNuSvAvahito vidvan yanmayA samudIryate / tadetacchravaNAtsadyo bhavabandhAd vimokSyase // 70 // srnusvavahito vidvan yanmaya samudiryate tadetacchravanat sadyo bhavabandhad vimoksyase 11 Oh learned one! listen attentively to what I say. By listening to it you will be immediately released from the bonds of samsara. 85 Learned one! as you are intelligent, you are endowed with the qualification for receiving the aforesaid atmavidya; listen attentively, without distraction, without allowing your mind to stray into other subjects, to what I shall impart to you in brief and at length for right understanding. By listening in the prescribed manner to what I say, immediately after hearing my words, you will acquire realisation of the atman and you will be released from the bonds of samsara in the forms of agency (of action), enjoyment (of the fruits of action), birth, old age and death. vimoksyase: You will be completely released. 71 Now desiring to tell the sisya the answer to his questions, first the guru gives the answer to the question: How is liberation attained? But it may be objected: bondage? How did it arise? ing these three questions put the fourth question first. The sisya asked seriatim: 'What is How does it stay?' Without answerearlier, it is inappropriate to take up It is not so. If a house is enveloped by a raging fire, to refrain from immediately putting it out by throwing water on it, but to ask: 'Where did the fire first begin? How did it begin' etc., and to waste time on these questions is improper. For, by the time these questions are answered, the house would be completely burnt down. Similarly, all samsarins are intensely subject to the ills of samsara. For their destruction, efforts should be taken immediately. It

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86 VIVEKACUDAMANI is said: "The sastras are unending (numerous); what is to be learnt is enormous, the time at one's disposal is brief; the hindrances are many. Hence, what is most essential must be acquired within the shortest possible time even as a swan separates the milk from the mixture of water". anantasastram bahu veditavyam alpasca kalo bahavasca vighnahi yat sarabhutam tadupasitavyam hamso yathi ksiramivambumisram 11 With the idea that understanding quickly the means to moksa, adopting it, let the sisya, released from bondage, experience eternal bliss, the guru says in this sloka: moksasya hetuh etc. It is in keeping with this that the guru took upon himself to answer the fourth question first. Moreover, without knowledge of the distinction between the atman and the anatman; the nature of bondage which is to be explained cannot be understood. Intending to explain all that later, the guru first answers the question: How shall I be liberated? mokSasya hetuH prathamo nigadyate vairAgyamatyantamanityavastuSu / tatazzamazcApi damastitikSA nyAsaH prasaktAkhilakarmaNAM bhRzam // 71 // moksasya hetuh prathamo nigadyate vairagyamatyantamanityavastusu tatassamascapi damastitiksa nyasah prasaktakhilakarmanam bhusam 11 The means to moksa is taught first as total absence of desires for all impermanent things. Then come sama, dama and titiksa and the giving up of all kinds of karmas. The meaning is clear. 72 tataH zrutistanmananaM satattvadhyAnaM ciraM nityanirantaraM muneH / tato'vikalpaM parametya vidvAn ihaiva nirvANasukhaM sumRcchati // 72 // tatassrutistanmananam satattva dhyanam ciram nityanirantaram muneh tato'vikalpam parametya vidvan ihaiva nirvanasukham samscchatill Then comes (listening to) sruti; after that, daily uninterrupted long meditation on that truth by one given to such meditation (munih). Then the wise one attaining the nirvikalpa state, experiences the bliss of liberation here itself.

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VIVEKACUDAMANI 87 Uncompromising detachment from all transient things from the body to Brahma is said to be the first means to liberation. That is because it is only the mind devoid of all desires which will render it unsteady that can acquire the qualities of sama etc., in respect of its objective. tatassamasca: the nature of sama has been explained already. ca in 'tatassamasca' indicates conjunction which has been explained already. All the preliminary qualifications of detachment and the rest are necessary and essential even at the time of the acquisition of jnana as internal sadhanas. Though they are stated in an order of earlier and later, the last alone, like the potter's father, is not to be taken as the means, but all of them collectively are the means. This is expressed by the words ca, and api also. [The cause of a pot is the potter. The cause of the potter is his father. The cause of that father is his father and so on ad infinitum. To avoid this infinite regress, it is usual to confine the cause of a thing to its immediate and necessary antecedent (anyathasiddhaniyatapurvavrtti). Here the cause of the pot is said to be the potter alone, and not his father. Even so, it may be argued that in the series of causes for jnana which effect liberation, namely vairagya, sama, dama etc., all these do not go into the cause; but on the analogy of the potter's father, the last of the series may be called the only necessary means. His Holiness points out that it is not so, but that all the items enumerated in the series collectively constitute the means of jnana. By the words ca and api collectively is indicated.21 e said to bhat in the cama, da ne potte In the same way, dama, titiksa and all other karmas are prescribed by the rules of varnas and asramas. They should be observed till the dawn of vairagya. When once tivravairagya has arisen, they must all be totally given up. Previously, it was said that, for attaining vairagya which is synonymous with purity of mind, karmas should be observed in a spirit of dedication to God without thought of desire for their fruits. Now that the purpose of the karmas (cittasuddhi, purity of mindand vairagya, detachment) has been attained, they (the karmas) are to be completely abandoned. nyasa means giving up the karmas even in their performance (which is different from doing them without desire for their fruits. It is a total karma-samnyasa, not merely karmaphala-samnyasa). 21a A similar example is: The cause of butter is curd. the cause of curd is milk and the cause of milk is the grass that the cow eats. According to the anyathasiddha rule, all these, the curd, milk and grass are not the cause of the butter, but only the curd. His Holiness says: Not so here. Vairagya, sama, dama etc., all together are causes of jnana.

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VIVEKACUDAMANI tatah: after that, i.e. after the giving up of all karmas. srutih: listening to the words of Vedanta from the lips of a guru with the awareness of their meaning. It is action which will facilitate the determination of the meaning of the Vedanta texts. 88 tanmananam: reflecting on the meaning of the texts that have been heard with awareness of logical coherence for acquiring deepseated conviction. satattvadhyanam: After non-comprehension and doubt have been got rid of by hearing and reflection, meditation on that supreme truth. ciram: This has to be done for long; this is intended to banish from the mind the long-standing tendencies making for mistaking the anatman for the atman. nityanirantaram: Though practised for a long time, if it is done with interruptions, the impressions during the broken intervals would spoil the atman-consciousness. Therefore, nididhyasana (contemplation) itself will not be effective. Hence the need to practise continuously and without interruption: nityam and nirantaram. Speaking of nididhyasana, the Yoga Sutra says: sa tu dirghakalanairantarya-satkarasevito drdhabhumih: "Its foundation is what is done with earnestness for long without interruption." One should not hope that nididhyasana will be accomplished in a few days or months. To think like that will be as foolish as the thought of a father who says to himself: "The Vedas are only four in number. My son has gone to learn them. It is now five days since he went, and yet he has not returned after studying them." To show that it will require years and even several lives to accomplish it, the words ciram and nirantaram have been used. The Gita also says: anekajanmasamsiddhastato yati param gatim: "Having become a siddha after a number of lives, one attains the supreme goal". vidvan: atmasaksatkaravan: one who has realised one's atman. ihaiva nirvanasukham samrcchati: If nididhyasana is perfected by continuous and unbroken practice, then ihaiva, in this life itself, the vidvan who has realised the atman enjoys in full the bliss of liberation. param: utkrstam: pre-eminent, superior. savikalpat param. He attains nirvikalpa samadhi which is superior to the savikalpa. Having attained it, he enjoys unalloyed bliss of nirvana.

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VIVEKACUDAMANI 73 Having told in brief what has to be conveyed in respect of obtaining liberation in this life itself, sri Bhagavatpada said that the vidvan, the wise one attains the bliss of liberation here itself. When it is said that the wealthy man (dhani) is happy, the effect of wealth is reflected in happiness. In an expression what refers to the known is uddesyam. That which refers to what is unknown in that context is vidheyam. In dhani sukhi a wealthy man is happy, dhani is uddesyam and sukhi is vidheyam. It is well known that despite exceptions, in the case of uddesya and vidheya, the effect of the uddesya appears in the vidheya. So too, being wise which is the adjective (visesana) of the wise man, is reflected in the joy of nirvana or liberation. As realisation of the discrimination between the atman and the anatman is born of vidya, it is first made clear in this sloka. yadoddhavyaM tavedAnImAtmAnAtmavivecanam / taducyate mayA samyakcha tvAtmanyavadhAraya / / 73 // yad boddhavyam tavedanim atmanatmavivecanam taducyate maya samyak srutvatmanyavadharaya 11 That which you must know in the matter of the discrimination between the atman and the anatman, that is now told to you. Listen to it, and get decisive knowledge about it in your mind. By this sloka is given the reply to the sisya's question: "What is this anatman? What is the Paramatman?" yad boddhavyam: Before you attain the jnana which will produce moksa, you must learn to discriminate between the atman and the anatman, which discrimination will lead to the aforesaid jnana. Hence it is well explained in the sequel. Having heard it, decide about it firmly in your mind. avadharaya: njscinuhi: decide. 74, 751 It is through the anatman that the atman is to be known. The anatman is first known as it is gross (sthulatvena). When that is known, the knowledge of the subtle atman becomes easy. Therefore, from this sloka to sloka 126 Sri Bhagavatpada elucidates the nature of anatman. At first, in this sloka, he speaks of the gross

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90 VIVEKACUDAMANI body which every one knows about; for everyone refers to it as the 'I'. majjAsthi-medaH-pala-rakta-carma-tvagAhvayairdhAtubhirebhiranvitam / pAdoruvakSo-bhajapRSTha-mastakairarupAGgarupayaktametata // 74 // ahaM mameti prathitaM zarIraM mohAspadaM sthUlamitIryate budhaiH|| majjasthi-medah-pala-rakta-carma tvagahvayair dhatubhirebhiranvitam padoruvakso-bhuja-prstha-mastakair angairupangairupayuktametat 11 aham mameti prathitam sariram mohaspadam sthulamitiryate budhaih 11 Marrow, bone, fat, flesh, blood, skin and the cuticle are the seven substances of which the body is composed. It also consists of the limbs and their subsidiary parts, the legs, thighs, chest, arms, back and the head. This body which is the basis of the delusion of 'l' and 'Mine' is called by the wise the gross body. In respect of all the items listed here, the transformation of whatever is eaten into the gross, the middling and the subtle is to be understood. Of the ghee etc., that is eaten which is of the nature of tejas, the middle is the marrow, its grossest part is the bone, its earlier transformation is the fat. The flesh is the middle part of the food that is eaten. The red blood is the middle part of the water that is drunk. The skin is the gross covering. The cutaneous sense is the subtle covering. Seven coverings encase the internal substances and the nadis. The division between the gross and the subtle is based on what is outside and what is inside. The six limbs are the feet, the thighs, the chest, the arms and the shoulder and the head. By implication the hands also are included. The upangas are the forelegs, the ankles, the knees. All this is clear. aham mameti: These are referred to as 'l' and as 'my'. A man says: I go; I stand; I jump; I take. These words are the basis of the 'I' sense in respect of these organs. The body is referred to as 'my foot, my hand, my head' etc. Though it consists of various kinds of defects, it is the object of extreme attachment and delusion as being the atman. This body is referred to by the wise as the gross. It is made up of many and varied components. Even as a house built of pillars and walls indicates that it is for its owner,

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VIVEKACUDAMANI 91 so too the body is for its owner. It is to remind one of this that the catalogue of its components, marrow, bone, etc., is enumerated. By this it is indicated that the gross body is different from the atman. For, the atman is the svamin of the sarira, the owner of the body The body is for the atman; it is never the atman itself. To the atman alone pertains ownership, the body being for it (the atman). 753, 764 Sri Bhagavatpada gives the reason for considering the gross body as not of the nature of the eternal atman also becau anitya, impermanent. nabhonabhaHsvaddahanAmbubhUbhayaH sUkSmANi bhUtAni bhavanti tAni / parasparAMmilitAni bhUtvA sthUlAni ca sthUlazarIrahetavaH // 75 // nabhonabhassvaddahanambubhumayah suksmani bhutani bhavanti tani parasparamsairmilitani bhutva sthulani ca sthulasarirahetavah 11 The sky, air, fire, water, earth, being subtle elements combine with one another, becorne gross and are the cause of the gross body. The five elements, namely, the sky, the air, fire, water and earth first originate in a subtle form. Then by the will of the Creator who determined to divide them three-fold or five-fold, each of them is split into five parts.22 Says Sri Bhagavatpada: "Each of the five elements is divided into two equal parts. One half is reserved for that element. The other half is again split into four parts and associated with each of the rest. That is pancikarana. This is compactly conveyed in a sloka of Sri Vidyaranya Svamin: dvidha vidhaya caikaikam caturdha prathamam punah | svasvetaradritiryamsaih yojanat panca panca te 11 Thus, in each of the five elements, its own part is one half of it and the other part is one eighth of each of the other four. Thus made up of the combination of one another's elements, the gross elements like the sky, air etc., are so spoken of. That is, they become the cause of the gross body. 76 Sri Bhagavatpada explains the respective objects of the gross elements to arouse vairagya towards them. 22 The Taittiriya Upanisad speaks of pancikarana, five-old division; the Chandogya speaks of trivstkarana, three-fold division; but the two omitted in the latter are to be presupposed from the former and added to the list,

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VIVEKACUDAMANI mAnAstadIyA viSayA bhavanti zabdAdayaH paJca sukhAya bhoktuH // 76 // matrastadiya visaya bhavanti sabdadayah panca sukhaya bhoktuh These five essences of sound etc., become objects of sense-perception for the pleasure of the enjoyer. matrah: so-called because of the root-form miyante, i.e., they are made objects of sense or because they are enjoyed. They refer to five objects of sense-perception, sound, touch, vision, taste and smell. sabda, sparsa, rupa, rasa, and gandha. visayah: from the root sinj; sinj with vi meaning to bind. They are so called as they bind strongly. bhoktuh: to the samsarin, to the jiva. sukhaya: really means sukhabhasaya: for the semblance of pleasure. In the sastra sound etc. are referred to as the five tanmatras. The use of the expression matrastadiyah is pursuant to the sastra. 77 Now their binding character is explained. ya eSu muDhA viSayeSu baddhA rAgorupAzena sudurdamena / AyAnti niryAntyadha UrdhvamuccaiH svakarmadUtena javena nItAH // 77 // ya esu mudha visayesu baddha ragorupasena sudurdamena 1 ayanti niryantyadha urdhavamuccaih svakarmadutena javena nitah 11 Those who are bound to the sense-objects by the chord of attachment which is difficult so snap, come, depart, go up and down led quickly by their own actions which act as emissaries. mudhah: persons devoid of discrimination. These fools are bound to the sense-objects of sound etc., by the chord of attachment difficult to sunder like animals tied to a pillar with a rope. It means: men over-powered by extreme desires. As animals tied to a pillar cannot get away from the pillar, so too these persons, once tied to the sense-objects cannot get rid of them and are expelled from the path of salvation.

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VIVEKACUDAMANI 93 One's own karma in the form of dharma or adharma is the cause of one's going up or coming down like a court peon taking a witness to the court-room upstairs and then downstairs. A man tries to gather merit in the hope that sabda etc., generate pleasure. Then, to enable him to enjoy celestial pleasure relating to sound, meritorious deeds lead him up and make him attain svarga etc. Thence, when the stock of merit is exhausted, surely there is coming down to the earth. When this is so with reference to dharmic deeds, what needs be said in respect of adharmic (sinful) deeds? They always lead to going down. 'They go up' means by virtue of the good deeds done in a previous life they are born as men. Then, by excessive attachment, they go down. The idea is that, by reason of his liability to forget his duties, to the man attached to sense-objects there is no chance of liberation. 78 When amidst sabda etc., animals which are attached to each one of them meet with death, i.e., bondage, then what needs be said of him who desires all of them together? This is explained with the aid of an illustration to effect their abandonment. zabdAdibhiH paJcabhireva paJca paJcatvamApuH svaguNena bddhaaH| kuraGga-mAtaGga-pataGga-mIna-bhRGgA naraH paJcabhiraJcitaH kim // 78 // sabdadibhih pancabhireva panca pancatvamapuh svagunena baddhah 1 kuranga-matanga-patanga-mina-bhangah narah pancabhirancitah kimi The deer, the elephant, the moth, the fish and the blackbee meet with death, each by one of these five senses. What then needs to be said of man in whom all the five are active? Respectively by the sound, touch, vision, taste, and smell, each one of these, the deer, the elephant, the moth, the fish and the blackbee meet with death bound by the rope of their native tendencies. When that is so with respect to these creatures which are each seduced by one only of these senses, man who has all of them in combination is sure to meet with a grievous fate. Those who wish to catch a deer though it runs a great distance entice it attracting it by the sweet sound of the flute etc., and they catch it when it stands motionless entranced by that sound forgetting

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94 VIVEKACODAMANI itself. Thus sound by itself is known to be the ruse to bind the deer. A mighty elephant wandering at will in the midst of a forest, is, caught by tempting it with the touch of a cow-elephant. That shows that touch alone is the means whereby elephants are caught. A moth is attracted to a flame by its brightness and goes to it to eat it. It falls into it not knowing that it will burn. But it is quickly burnt by it which shows that vision is the cause of its death. A fisherman wishing to catch fish uses a hook to which a piece of flesh is attached. Attracted by it and wanting to taste it, the fish takes the bait and is caught by the fisherman. The bee is attracted to the smell of campaka flower, and dies in the process of enjoying that fragrance. Thus each of sabda etc. leads these creatures to a fatal end. And, to infra-human creatures there is no question of sin (for, they have no obligatory duties). Yet, a great calamity overtakes such animals. By being a slave of these five senses, man fails to do his duty, and does what is prohibited for him. So, he comes to grief both in this world and in the next. 79 Apart from sense-experience being a cause of death, the senseobjects kill when you simply see them and, as such, they are more deady than the poison of a king cobra. That is stated in this sloka. doSeNa tIvro viSayaH kRSNasarpaviSAdapi / viSaM nihanti bhoktAraM draSTAraM cakSuSA'pyayam // 79 // dosena tivro visayah kssnasarpavisadapi , visam nihanti bhoktaram drastaram caksusapyayam 11 A sense-object is more virulent than the poison of a king cobra. The latter kills only him who swallows it; the former brings about the death of him who merely looks at it. visayah: sense-object: from etc. The poison of a king cobra can bring about the death of a person. But more fatal than that are the sense-objects which are more virulent. If a person is bitten in the leg or any other part of the body by a king cobra, the poison quickly travels thence to the tongue through the bloodvessels mixing with the blood in them. Hence the expression bhokta. That is why in some cases, though bitten by a cobra on the leg, if a tight bandage is made at the spot, man does not die; because, there is no connection of that poison with the tongue through the nadis. Thus,

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VIVEKACUDAMANI the poison kills a man who is affected internally by it; i.e., it makes him non-existent. But, this poison of the sense-object kills him who merely perceives it. For it is well known that men quarrel among themselves when they perceive beautiful objects etc., and die as a result. Even though there is no quarrel, their minds being enticed by those objects, they are disabled to realise their atman; they are rendered incapable of perceiving the effulgence of their own atman. So nihanti here means either being as good as non-existent or not being effulgent and so not known. The meaning is to be adopted according to the context. Whatever is non-existent will not be effulgent; will not be known. In fact, a person attached to sense-objects, though he is existent, will not attain his proper objective of moksa. So, he is as good as non-existent. 95 80 Thus, on account of lack of right discrimination, a person gets firmly attached to sense-objects though they are fraught with great dangers. Due to his foolishness, he is not aware of the defects in them. So, he fails to attain his purusartha (here, moksa). So, he who seeks liberation must completely cast out of his mind the desire for sense-objects. Else, though he may be an adept in the six sastras, he cannot gain mukti. 4 viSayAzA - mahApAzAdyo vimuktaH sudustyajAt / sa eva kalpate muktyai nAnyaH SaTcchAstravedyapi // 80 // visayasa mahapasadyo vimuktah sudustyajat | sa eva kalpate muktyai nanyah satcchastravedyapi || It is only he who is free from the chord of sense-attachment so difficult to discard, that has the capacity for liberation; not any other though he may be a scholar in six sastras. sudustyajat: very difficult to relinquish. On account of long association with it, impossible to get rid of except by deep and steadfast inquiry. visayasamahapasat: the desire for sense-objects is itself the great binding chord. vimuktah: completely freed from connection with it. A per

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96 VIVEKACUDAMANI son bound by the chords of desire is not fit for mukti though he may be learned in the six sastras. sa eva kalpate muktyai: That person alone has the capacity (qualification) for liberation. 81 The baneful consequence of the absence of absolute detachment from sense-objects is declared here. ApAta - vairAgyavato mumukSUn bhavAbdhipAraM prati yAtumudyatAn / AzAgraho majjayate'ntarAle nigRhya kaNThe vinivartya vegAt / / 81 / / apatavairagyavato mumuksun bhavabdhiparam prati yatum udyatan asagraho majjayate'ntarale nigrhya kanthe vinivartya vegat The sea monster of desire catches hold of those who, what arises in the mind when one, being subject to the sufferings of life, condemns samsara. That is, those whose vairagya is neither total nor everlasting. apatavairagyavatah: of those of superficial vairagya which is what arises in the mind when one is subject to the sufferings of life and so condemns samsara. That is, those whose vairagya is neither total nor everlasting. The effort to attain the other shore of the ocean of samsara stands for the effort to attain jnana. In respect of such persons who, wishing to attain liberation, are anxious to attain jnana, the great crocodile of desire effectively catches them by the throat in mid-ocean (of samsara), turns them forcibly back from their objective to get to the other shore of samsara. majjayate: drowns them, i.e., involves them again in the process of performing karmas, as they are caught up in the ocean of samsara. He, however, who is completely detached from sense-objects, who is endowed with the qualities of sama, etc., goes to a sadguru. He approches him with due humility. He learns about the atman from Guru's lips and then is freed from samsara. This man whose vairagya is merely superficial is bereft of the firm virtues of sama Even if he tries for liberation, he is tormented by desire half etc.

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VIVEKACUDAMANI 97 way and made to fall down from his objective of liberation. That is, he does not become fit for jnana. 82 The same idea as in the previous sloka is 'conveyed in an opposite way. viSayAkhyagraho yena suviraktyasinA hataH / sa gacchati bhavAmbhodheH pAraM pratyUhajitaH // 82 // visayakhya graho yena suviraktyasina hatah sa gacchati bhavambhodheh param pratyuha varjitah 11 He who has killed the monster (crocodile) of visaya with the sword of vairagya reaches the other shore of samsara freed from all obstacles. The monster of visaya: the huge crocodile, that is senseubjects. * suviraktyasina: the steadfast vairagya is itself the sword: by it.. pratyuhavarjitah: without any obstacle in the matter of crossing the ocean of samsara fraught with the waves of birth, death etc. param: The other shore i.e., Brahman. vide the sruti: so'dhvanah paramapnoti tadvisnoh paramam padam: (Katha). "He attains the supreme state of Visnu, the other end of the path". gacchati: prapnoti: attains: saksatkaroti: i.e., is released by the intuitive perception (saksatkarana) of Brahman. 83 Sri Bhagavatpada puts together in this bloka the substance of the previous two slokas and the meaning conveyed in Kathopanisad text: yastvavijnanavan bhavati amanaskah sada'sucih 'na sa tatpadam apnoti samsaram cadhigacchati i yastu vijnanavan bhavati samanskah sada sucih; sa tu tatpadamapnoti yasmad bhuyo na jayate: ".He who is unlearned, unmindful, always impure, he does not attain that state; he does not cross over samsara. He who is learned, mindful, always pure, he, however, reaches that state; he is not born again". viSamaviSayamArge gacchato'nacchabuddheH pratipadamabhighAto mRtyurapyeSa siddhaH / V.C.-8

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98 VIVEKACUDAMANI hitasujana guruktyA gacchataH svasya yuktyA prabhavati phalasiddhiH satyamityeva viddhi / / 83 // visamavisayamarge gacchato'nacchabuddheh pratipadamabhighato mrtyurapyesa siddhah hitasujanaguruktya gaccatah svasya yuktya prabhavati phalasiddhih satyamityeva viddhi || Know that obstacle and death haunt at every step a man of impure mind who travels on the road of sensepleasure beset with the dangers and difficulties. But, he who leads his life by the advice of well-meaning friends and of the guru and by his own reasoning, attains the fruition of his purpose. Know this to be the truth. visama: fraught with various distractions of the mind; making for infinite sorrow. visayamarge: The road of the sense-objects. vide visayamstesu gocaran in the Kathopanisad. anaccha buddheh: Of one whose mind is impure. For, if the mind is pure and accustomed to proper reasoning, it will withdraw from sense-objects. As it is enveloped by rajas and tamas, it becomes incapable of reasoning. In accord with the saying: As a frog in the mouth of a snake looks out for something to eat, so does a man caught in the coils of death seek impermanent sense-pleasures. The man without discrimination becomes addicted to these. pleasures. A man of such impure mind has to confront sorrow at every step. mrtyuh: death is samsara which makes for death. (and birth again). siddhah: esatblished by experience. It has already been explained that the mind alone is the cause of bondage and release of men; attachment to pleasures causes bondage; liberation comes from non-attachment to them. The Bhagavad Gita also says: "When men think of sense-objects, association with them arises in their minds. From such association arises desire for them. From desire arises anger. Anger begets delusion and delusion produces loss of memory. By loss of memory, the intellect is destroyed and by it the man himself is destroyed". The word for destruction here is 'pranasyati'. The word comes from the root nas which means 'not seeing' "nasa adarsane". So, not realising (not directly seeing one's own real atman) is itself pranasa. That is death.

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VIVEKACUDAMANI 99 abhighatah: A man whose desire is thwarted everywhere generally becomes angry. In the world it is not always possible to acquire what one desires. Then, when his desires are thwarted, the unreasoning man gets anger and other things which follow from it. Having spoken about what happens to one who has not cultivated vairagya, Sri Bhagavatpada proceeds to convey what will happen to one who is a virakta. hitajanaguruktya: hitajanah: those who are intent on the spiritual welfare of others: 'sreyaskaminah'; hence, good men, friends and others.. The beneficence of the guru and his goodness are well-known. Until one has discovered one's guru, the words of hitajanas should be listened to. Once the guru is obtained his words should be listened to. Or, the two may not be taken in succession, but together; then, the meaning will be: the words of hitajanas and of the guru should be listened to. A man should go about his life by their words and by his reasoning which will help him to understand those words in their proper setting, in accord with uha and apoha. vide the Chandogya sruti: pandito medhavi gandharanevopasampadyate evamevehacaryavan puruso veda: "The learned man who is clever ultimately reaches the Gandhara country; so too here he who is guided by a preceptor is able to realise the Supreme". Mukti which is the highest objective of human endeavour accrues only to him who treads the path of sreyas (spiritual welfare) without any disturbance whatsoever. prabhavati: surely arises without any hindrance. satyamityeva viddhi: Know this to be the truth; do not have even a particle of doubt in this matter. 84 Starting with 'matrastadiyah' (sl. 76) up to this sloka, Sri Bhagavatpada explains that action in relation to sense-objects results in bondage. In this sloka he explains what must be taken and what rejected by the seeker after liberation. mokSasya kAGakSA yadi vai tavAsti tyajAtidUrAd viSayAn viSaM yathA /

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100 VIVEKACUDAMANI pIyUSavattoSa-dayAkSamAva prazAntidAntIrbhaja nityamAvarAt // 84 // moksasya kanksa yadi vai tavasti tyajatidurad visayan visam yatha 1 piyusavattosa dayaksamarjava prasantidantirbhaja nityamadarat 11 If you ever desire liberation, fling away' all desires as if they were poison. Drink daily with great eagerness the nectar of contentment, compassion, forbearance, truth, straightforwardness, calmness and self-control (control of the mind and the external senses). First what has to be discarded is referred to. yadi vai tavasti: The 'vai' here is for exclusive emphasis. It means: your desire must be only for moksa. kanksa: desire. The visayas, sense-objects must be abandoned absolutely as if they were halahala visam, dreadful poison, atidurat tyaja means do not think of them even with the mind. The Sutasamhita says: akurvannapi vidhyuktam nisiddham parivarjayet nisiddha pariharena vihite labhate matim 11 which means: Even if a man does not do what is prescribed, let him desist from what is prohibited. By thus desisting, his mind will get inclined to do what is prescribed. The idea of desisting from the prohibited is that the man, having nothing to do, will engage himself in prescribed actions. Then what are to be acquired are given. tosa is the joy of contentment; daya is compassion; ksama is titiksa; ability to bear the opposites; arjavam is an uncrooked mind, i.e., straightforwardness; prasantih is supreme calmness; dantih is restraint of external senses. Here, in prasanti, the preposition pra is prefixed to santi to show that as the virtues of tosa etc. are qualities of the antahkarana, and as, in accordance with the Gita dictum-asantasya kutassukham: "how can peace and happiness accrue to one who has no santi", and as in the absence of sama there can be no tona, so everything is dependent on sama. nityam: everyday and always. piyusavat: like amsta, the heavenly nectar. adarat: with supreme faith. bhaja: Sevasva i.e., adopt.

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VIVEKACUDAMANI 101 85 Thus Sri Bhagavatpada confirms detachment from sense-pleasures as the means to moksa. He then shows that the non-attachment should begin with the gross body. The idea is that if attachment to the gross body is given up, vairagya from sense-objects will be easy. anukSaNaM yatparihatya kRtyaM anAdyavidyAkRtabandhamokSaNam / dehaH parArtho'yamamuSya poSaNe yaH sajjate sa svamanena hanti // 85 // anuksanam yatparihrtya krtyam anadyavidyakrtabandhamoksanami I dehah parartho'yam amusya posane yassajate sa svamanena hanti !! He who gives up what should continuously be done, namely, getting release from the bondage wrought by beginningless avidya, and indulges in gratifying the body which is ever for others, slays himself. yat: the gross body. parihrtya: completely abandoning the superimposition of the anatman which is the body on the atman. This false identification extends from the ahamkara to the body. anadyavidya: mulavidya: beginningless primeval nescience which is the cause of the concealment of Brahman and the projection of the world. anuksanam: sarvada: nityam: must be done every moment, i.e., always and continuously. First the reference is made to the abandonment of the body which is gross; for, the abandonment of the sense of the atman on the breath (prana) etc. will follow only thereafter. That the body is anatman is shown by speaking of it as parartha, i.e., intended for another. This has been explained in the commentary to sloka 74. The body is composed of many diverse components. It is the anatman in the sense that as a house made up of roofs, walls, pillars, etc., is intended for the owner of the house, this body too as com pacted of many parts is for another who is the atman. By itself, it is the anatman. He who thinks of this body as his atman forgetting his true nature, indulges in gratifying the body being deep

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102 VIVEKACUDAMANI ly attached to it, and is very much intent on preserving it, kills his own self by this gross body, i.e., prevents his true nature from shining forth. A man is released by the effulgent experience of his true nature. But, by his attachment to his gross body which is hindrance to that experience, he thinks of it which is subject to birth, death, etc., as his atman and is always subject to grief. 86 It is well known that those who wish to cross a river, use a raft which will float on water and cross the river with its aid. But they do not do so on the back of a crocodile. For, they are sure to die swallowed by the monster. So too, for one who indulges in the body, realisation of the atman never arises. By the strong attachment to it, they are drowned in the ocean of samsara. zarIrapoSaNArtho san ya AtmAnaM didksste| grAhaM dArudhiyA dhRtvA nadI tarnu sa icchati // 86 // . sariraposanarthi san ya atmanam did;ksatei graham darudhiya dhrtva nadim tartum sa icchati 11 He who wishes to realise the atman through the indulgence of the body is one who wishes to cross a river on the back of a crocodile thinking it is a log of wood. The meaning is clear. To such a one atmadarsanam, realisation of the atman is impossible like crossing a river by one who clings to a crocodile thinking it is a log of wood. 87 Therefore, says Sri Bhagavadpada, the wise man seeking liberation should give up attachment for the body. moha eva mahAmRtyuH mumukssorvpuraadissu| moho vinijito yena sa muktipadamarhati / / 87 // moha eva mahamrtyuh mumuksorvapuradisu moho vinirjito yena sa muktipadamarhati 11 For the seeker of liberation, attachment to the body is the great death. He alone deserves liberation who is free from this attachment. vapuradisu: in the body etc., in the body, sons, wife, etc, mohah: the feeling of 'I' and 'my' i.e., thinking this body is 'I'; that the son, wife etc., are 'my:

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VIVEKACUDAMANI 103 mahamotyuh: even as one dead cannot do anything, so too one subject to this moha cannot strive for liberation. He alone who has conquered moha, i.e., one who has given up the feeling of 'I', and 'my' in the body etc., deserves to tread the path to mukti, i.e., he is said to be liberated. 88 Therefore, teaches sri Bhagavatpada, give up moha, attachment due to delusions. mohaM jahi mahAmRtyaM dehdaarsutaadissu| . . yaM jitvA munayo yAnti tadviSNoH paramaM padam // 88 // moham jahi mahamrtyum dehadarasutadisu i yam jitva munayo yanti tadvisnoh paramam padam 11 Give up your attachment to the body, wife and sons, which is the great death. Conquering it, the sages reach the supreme state of Visnu (Brahman). munayah: mananasilah: those accustomed to meditation and reflection. sutadisu: adi here is intended to include friends, wealth etc. moham: bhrantim: delusion. mahamrtyum: the great death; for, it is delusion which conceals one's real nature; it is the cause of non-realisation of the atman. jahi: destroy by inquiring into the meaning of srutis. jitva: abandoning the false identification of the atman with the body etc., though deep-rooted by its existence for a long time, getting over it by the words of the guru based on sruti. yanti tadvisnoh paramam padam: tat: celebrated in sruti. visnoh paramam padam: the super-excellent state which is of the nature of Brahman. When it is said: visnoh padam, Visnu's state, the state is not different from Visnu. Visnu himself is the state and the state itself is Visnu i.e., Brahman. It is a possessive case indicating non-difference. abhede sasthi: as in rathossirah: the head of Rahu, the head is Rahu and Rahu is the head. They reach Visnoh padam means they become Visnu (Brahman) Himself, i.e., they are liberated,

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104 VIVEKACODAMANI yanti: They attain the super-eminent state of the nature of Brahman, which is infinite and devoid of any limitation. 89 Sri Bhagavatpada confirms the sense for abondonment out of revulsion from the gross body which is completely undeserving of attachment being filled with extremely impure components and which must be discarded even from a distance. tvahumAMsarudhira-snAyubhedo-majjAsthisaMkulam / pUrNa mUtrapurISAbhyAM sthUlaM nindyamidaM vapuH // 89 // tvanmamsarudhira snayumedomajjasthisamkulami . purnam mutrpurisabhyam sthulam nindyamidam vapuh 11 This gross body is despicable as it consists of skin, flesh, blood, blood-vessels, fat, marrow and bones and the urine and the faeces. snayuh: tendon, muscle. The repulsive nature of the body and the need to cultivate detachment from it as it is full of impure and offensive things are emphasised. The extreme repulsiveness of the body is brought out by reference to its containing urine and faecal matter. No one would wish to touch a bed-pan or a pisspot. Whence then can arise the feeling of 'I'ness with reference to it? Hence it is despicable. 90 Having thus despised the gross body to produce vairagya, Sri Bhagvatpada resumes the topic of discrimination between the atman and the anatman. paJcIkRtebhyo bhUtebhyaH sthUlebhyaH pUrvakarmaNA / samutpannamidaM sthUlaM bhogAyatanamAtmanaH // avasthA jAgarastasya sthUlArthAnubhavo ytH||90|| pancikrtebhyo bhutebhyah sthulebhyah purvakarmana! samutpannamidam sthulam bhogayatanamatmanah in avastha jagarastasya sthularthanubhavo yatah 11 This gross body is produced by one's karma in past life out of the elements which have undergone pancikarana* and is the instrument of the jiva's experience. That is its waking state in which it experiences gross objects. * explained earlier,

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VIVEKACUDAMANI 105 Previously, it was said that the subtle elements like the sky etc., got mixed with one another's parts and became gross to effectuate the gross body. The process of pancikarana was not referred to by its name. That is done here. purvakarmana: the basis of the differentiation into divine, human and sub-human forms out of the gross elements called earth etc., on the basis of previous karmas is explained. The origination of divine and other bodies is in accordance with pure punyakarma resulting in a divine body, pure papakarma resulting in a sub-human body and a mixture of the two leading to a human body. idam sthulam: idam: This, i.e., what is visible here and now. bhogayatanamatmanah: atmanah means jivasya; of the jiva; bhogayatanam: the place of enjoyment of bodily pleasures; i.e., that in which there is the experience of pleasure and pain. samutpannam: 'sam' is prefixed to 'utpannam' to show that there is no confusion in a specific kind of karma producing a parti*cular kind of body. It is intended to remove the doubt of 'samkara' or wrong mixture. (That is, pure punyakarma will not lead to either human or sub-human body. Similarly, pure papakarma will not produce either a divine or human body. The same is the case with mixed karma. It will produce a human body and not any of the other two.] isvara is the dispenser of the fruits of karma. He is omniscient. He dowers the jiva with a particular body strictly on the basis of the karmas performed. This gross body has arisen out of the process of pancikarana of the elements strictly according to antecedent karmas and is the venue of the jiva's experience of pleasure and pain. avastha jagarastasya sthularthanubhavo yatah: the gross body is wrongly considered as the atman. It is different from the atman. The state of the gross body is specially to function as the experiencer of bodily pleasures and pains. The time of such experience is known as the jagara; the waking condition. The definition of jagaritam, wakefulness is the ability to perceive objects by the senseorgans (indriyairarthopalabdhirjagaritam). This ability to perceive objects by the sense-organs means: Each organ has a presiding deity back of it. In the case of sound, it is ability to receive it through the ear favoured by the deity presiding over it. So with the other sense-organs. During dream, the gross sense-organs cease to function. The sounds etc., which are of the nature of vasanas are not physical; they do not have the character of being perceived by

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106 VIVEKACUDAMANI the respective organs by virtue of the presiding deities. Even if the mind is considered as an organ, there is no sense-perception by it in the manner of the physical organs. yatah: yasmat: by which: by this gross body, i.e. by attachment to it arises the experience of gross objects. For that reason is the waking state associated with the gross body. 91 The same meaning is further explained. bAhyendriyaiH sthUlapadArthasevAM srakcandanastrayAdi-vicitra-rUpAm / karoti jIvaH svayametadAtmanA tasmAtprazastirvapuSo'sya jAgare // 91 // bahyendriyaih sthulapadarthasevam srakcandanastryadi vicitra rupam karoti jivah svayametadatmana tasmat prasastirvapuso'sya jagare 11 Identifying itself with the body, the jiva enjoys gross objects like a garland, sandal paste, woman etc., through the external organs. Hence the importance of this body in the waking state. bahyendriyaih: by the external organs of sense, namely the skin, the organ of smell, eye etc. srak candanastryadi yicitra rupam: rupyante visayikriyante iti rupani: 'rupyante' means made concrete objects of perception; hence, the name rupani. That in which is the enjoyment of various objects like a garland, sandal paste, a woman etc. vicitra rupam: of diverse shapes and forms. sthulapadarthasevam: the enjoyment of gross objects. The grossness of objects has been explained earlier. It is the experierice of pleasure and pain generated by the anugraha (grace) of the deity presiding over each particular sense-organ. jivah: the pratyagatman, the inner atman. svayam karoti: does itself; enjoys. etadatmana: through the gross body; by its nature reflected in

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VIVEKACULAMANI the gross body through the mind or by its sense of atman super-imposed on the gross body. In the dream state, there is no association of the mind with the gross body. So, there is no reflection of the cit and no ground for enjoyment. But during dream, there is imagined another gross body of the nature of vasanas (residual impressions). For, it is well known that one has experiences through the forms of bodies of inanimate and divine beings different from the well-known gross bodies. Therefore, to this gross body importance attaches in the state of waking. That is because there is no attachment of the mind to the gross body in dream and dreamless sleep states. Thus the anatmatva of the gross body is established by distinction from the dream and the dreamless sleep states as it is not apparent in these states but is clearly seen in the waking state. But the atman as witnessing consciousness of all states accompanies them throughout, and for that reason is different from them. That is clear. 92 Even as, in the world, no one looks on his house as his atman, so should the gross body be thought of, and the sense of the 'I' should never be associated with it. sarvo'pi bAhyaH saMsAraH puruSasya yadAzrayaH / viddhi dehamidaM sthUlaM gRhavadgRhamedhinaH / / 92 / / 107 'sarvopi bahyah samsarah purusasya yadasrayah | viddhi dehamidam sthulam grhavadgrhamedhinah || Know that this gross body is that on which rests man's entire contact with the external world and is like the house of a householder. samsara: transactions of a person with the external world. It is of two kinds: external and internal. The internal samsara relates to the experiences of pain, pleasure, acting and enjoying. The external samsara has reference to birth, death, stoutness, etc. The entire external samsara is clearly stated in the next sloka. The atman (purusa) is asamsari, i.e., it is not affected by anything that is the result of the identification of the atman with the body even as a householder is really unconnected with the house he lives in. grhavat: like a house. viddhi: know. It is well known that a man residing in a house acquires a wife etc. For, in the absence of even a house to live

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108 VIVEKACUDAMANI in, no one would think of marrying at all. So, too wrongly thinking that the gross body is the atman, the jiva thinks that old age and death which are the qualities of this body as his own and undergoes pains, not otherwise. In deep dreamless sleep there is no sense of the gross body or attachment to it. Then one is not afflicted by (awareness of) old age and disease etc. Hence the sense of the 'I' is inappropriate in the gross body which is to be known as absolutely distinct from the atman. 93 The external samsara is explained. sthUlasya saMbhavajarAmaraNAni dharmAH " sthaulyAdayo bahuvidhAH zizu tAdyavasthAH / varNAzramAdi-niyamA bahudhA''mayAH syuH pUjAvamAna- bahumAnamukhA vizeSAH // 93 // sthulasya sambhavajaramaranani dharmah sthaulyadayo bahuvidhah sisutadyavasthah | varnasramadi niyama bahudhamayah syuh pujavamana bahumanamukha visesah 11 The features of the gross body are birth, old age and death. It has many kinds of states like stoutness, infancy etc. It is subject to disciplines of caste and station (varna and asrama) and to various kinds of afflictions. It is also subject to different kinds of treatment like worship, dishonour, honour, etc. sambhavah: origination-birth; jara: old age. maranam: death. sthaulyam: excessive growth of the body. By the use of the word adi (etc.), leanness which is also a transformation of the body, colours like whiteness and darkness are included. bahuvidhah: of various kinds. sisutadi: childhood etc., i.e., including boyhood, youth and adulthood and old age etc. Though by the use of the word 'jara', old age has been previously included, it is not inappropriate to add it in the context of sisutadi. varnasramadiniyamah: The rules of varnas and asramas, the varnas including brahmana, ksatriya, vaisya, and sudra and the asramas-brahmacarya, garhasthya, vanaprastha and samnyasa.

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VIVEKACUDAMANI 109 adi refers to gotra and sutra also. niyamah: the prescribed duties of the varnas like brahmanatva and asramas like brahmacarya and also the traditional family codes. bahudhamayah: various kinds of ailments like fever, headache! etc. pujavamanabahumanamukhah visesasca syuh: puja: honouring: what is done by sandal paste, flowers etc. avamanah: not being even spoken to; being ignored like not being taken notice of even by a look. bahumanah: being given a high seat. Jatakarma etc., are done only for the body. So too the marks of asrama, etc. pertain only to the body. Hence, it is said that the duties of varna and asrama too relate only to the gross body. The internal disciplines which are intended for the mind are not seen externally. But, the external disciplines pertain to this gross body and are perceived outside. Or, it means these observances by which .it can be determined by athers, e.g. that this is a Brahmana, this is a Brahmacari etc., are known. These observances purify the mind through their operation in the body. Though based on the false superimposition of the body on the atman, they have to be adopted as they serve the purpose of obtaining jnana. It means, therefore, that the other niyamas like puja and avamana need not be observed as they make for bondage. 94 Having thus explained the gross body which is the anatman, the bondage of samsara to be traced to it and the way of release from it by the observance of the rules of varna and asrama, by the next five slokas the subtle body is expounded. buddhIndriyANi zravaNaM, tvagakSi, ghrANaM ca jihvA viSayAvabodhanAt / vAkpANipAdA gudamapyupasthaM karmendriyANi pravaNAni krmsu|| 94 // buddhindrifani sravanam tvagaksi ghranam ca jihva visayavabodhanati vakpanipada gudamapyupastham karmendriyani pravanani karmasu 11 The ear, the skin, the eyes, the nose and the tongue are known as the jnanentriyas as they give knowledge of external objects. Vocal organs, hands, feet, the anus and the genitals are known as karmendriyas as they lead to actions.

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110 VIVEKACUDAMANI The ear is the space enclosed in the round shaped organ of its internal part. Touch is the organ located in the skin. The eye is inside the eye-balls; it is the sense of sight. Smell is located in the nose. Taste is imbedded in the tongue. These five intimate sound, touch, visual appearance, smell and taste. As they produce the respective kinds of awareness, they are known as buddhindriyas or jnanendriyas. vak refers to the vocal chords which are the organs enabling speech; pani is the organ of the hand which helps to take or lift; pada is the organ of locomotion, the feet. guda and upastha help to eject the solid and liquid refuse from the body. These five beginning with vak are the causes of bodily action. They are called karmendriyas. They are all concerned with actions. The reason for this is that they are adapted to the respective karmas. 95, 96 Having thus spoken of the external ten organs, the internal organ (antahkarana) which is important as that by contact with which these organs function and originate knowledge, and not otherwise, is explained in four ways with appropriate reasons. nigadyate'ntaHkaraNaM mano dhI rahaM kRtizcittamiti svavattibhiH / manastu saMkalpavikalpanAdibhiH - buddhiH padArthAMdhyavasAyadharmataH // 95 // atrAbhimAnAdahamityahaMkRtiH svArthAnusaMdhAnaguNena cittam // 96 // nigadyate'ntahkaranam mano dhir aham kytiscittamiti svaurttibhih 1 manastu samkalpavikalpanadibhih buddhih padarthadhyavasayadharmutah 11 atrabhimanadahamityahamkrtih svarthanusandhanagunena cittam 11 According to its differing activities, the antahkarana is called the manas, dhih, ahamkrtih, and cittam. The manas is responsible for cogitating. Buddhi determines the real nature of its objects. Ahamkrtih brings about the attachment to (by reason of identification with) the body. Citta is the memory aspect of antahkarana. The antahkarana is one only; but by its activities it is distinguished into four as manas, dhih (intellect); ahamkrtih (ahamkara: ego-sense); and citta. The activities of these four are enumerated.

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VIVEKACUDAMANI sankalpa and vikalpa: samkalpa is determinate intellect; vikalpa is indeterminate or doubting intellect. Vikalpana means vividham kalpama: imagining in various ways. padarthadhyavasaya: i.e. padarthanirnaya: determination of the nature of objects. The modification of the internal organ connected with it is called buddhi. ahamkrtih: ahamkara: which arises from attachment to the body, etc., and a false superimposition of them as "I". svarthanusandhana gunena: by the modification of remembering. The modification of internal organ connected with it is called citta. 97 Having thus described the jnanendriyas which spring respectively from the five elements of predominantly sattva nature, and the karmendriyas which spring from the same source and are predominantly of rajas nature and also the antahkarana which is effectuated by them, predominantly sattvik in their combination now prana is explained which effectuates the suksma sarira compacted of the five elements endowed with rajoguna. prANApAnavyAnodAnasamAnA bhavatyasau prANaH / svayameva vRttibhedAt vikRtarbhedAtsuvarNasalilamiva // 97 // pranapana vyanodana samana bhavatyasau pranah 1 svayameva vrttibhedat vikrterbhedat suvarnasalilamiva il By its differences of actions and modifications, like gold and water, the breath by itself becomes prana, apana, vyana, udana and samana. The same gold by reason of its modifications becomes many ornaments as bangles, earrings, etc. The same water is known by the differences of its form as river, pool, and tank. Similarly the breath that permeates inside the body is known as prana, apana, vyana, udana and samana according to its actions of pranana, apanana, vyanana, udanana and samanana. In the sloka the expression svarnasalilam is to be understood as suvarnasahitam salilam, i.e., suvarna and salilam. Each of these is to be understood as a separate example. Even as the same piece of gold is differently named by reason of its modifications, as the same water by its modifications is called wave, foam, bubble etc., so here too in the case of the breath.

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112 VIVEKACUDAMANI prananam: exhaling and inhaling by the mouth and the nostrils. apananam: leading the refuse etc., down. vyananam: spreading what is eaten and drunk throughout the body through the blood-vessels. udananam: carrying upward as while vomiting. samananam: leading the food eaten or drunk for digestion to the cooking fire in the stomach (the jatharagni). These are the five functions of the breath. 98 Now the components of the suksma sarira compacted of the jnanendriyas above referred to are enumerated clearly. amfara afaqa_sionfeq;arsigerfor gra | budhyAdyavidyApi ca kAma-karmaNI puryaSTakaM sUkSmazarIramAhuH // 98 // vagadi panca sravanadi panca pranadipancabhramukhani panca | buddhyadyavidyapi ca kamakarmani purystakam suksmasariramahuh || The aggregate of these eight, namely, the five (karmendriyas) beginning with speech, the five (jnanendriyas) beginning with hearing, the five forms of breath beginning with prana, the five elements beginning with space (akasa), the intellect etc., buddhi, avidya, kama and karma, is said to be the subtle body (suksma sarira). "The Vedantins call the combination of all this eight-fold aggregate of these things as the suksma sarira" is to be added at the end of the sloka. Now is explained the subtle body, the suksmasarira for which the jnanendriyas etc., were enumerated. 1. 2. 3. pranapancakam: 4. bhutapancakam: 5. vagadipancakam: sravanadipancakam: The five made up of speech etc. the five made up of hearing etc. the five-fold breath. the five subtle elements. buddhyadicatustayam: buddhi, manas, ahamkrti and cittam. cittam

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VIVEKACUDAMANI 113 6. avidya: 7. kamah: 8. karma: adhyasa, super-imposition desire action of the nature of dharma and adharma. 99 The sloka clearly conveys that the suksma sarira (subtle body) is not the atman as it is composed of a number of things and because whatever is a combination is like a house intended only for another. idaM zarIraM zRNu sUkSmasaMjJitaM liGgaM tvapaJcIkRtabhUtasaMbhavam / savAsanaM karmaphalAnubhAvakaM svAjJAnato nAdirupAdhirAtmanaH // 19 // idam sariram ssnu suksma samjnitam lingam tvapancikrta bhutasambhavam savasanam karmaphalanubhavakam svananato'nadirupadhirtmanah 11 Listen! This which is called the subtle body (suksma sarira), is also known as the linga sarira. It arises from the elements which have not undergone the process of pancikarana. It is made up of the residual tendencies of past desires. It is the experiencer of the fruits of actions. It is begnningless limitation on the atman due to its own nescience. This body bears the appellation of suksma. Being what is produced, it does not have the form of the eternal atman. (For, what is produced is liable to destruction). It arises from the elements prthvi, ap, tejas, vayu and akasa-earth, water, fire, air and etherwhich have not been split into five parts (apancikstabhutasambhavam). lingam: linga' is derived from the root 'ligi' which means what reminds. The lingasarira puts one in mind of the atman. The karmendriyas (organs of action) like vak etc., are insentient entities (jada): they cannot function unless directed by an agency acting through them. For, what is lifeless acts only under the stimulus of a living body as seen in a chariot etc. So, this suksma sarira which is made up of external and internal organs is spoken of as linga, iie., what reminds of the controller or adhisthatn). tu in 'lingam tu' is intended to lay emphasis. V.C.-9

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114 VIVEKACUDAMANI All schools of thought agree that during dreamless sleep there is no jnana in the sense of awareness. In the waking state and in dream such jnana arises only through the operation of the mind. But the mind itself is a material thing. Without the operation of the atmacaitanya on it, there can be no illumination by it of anything else. The mind's function of giving awareness of the atman arises only through its being the medium of the reflection of the atman. Therefore, it has to be understood that this subtle body is the symbol and is known as the linga-sarira. This does not happen in the case of the gross (sthula) and the causal (karana) bodies. savasanam: constituted of residual impressions of past desires. The atman is quality-less and actionless. It is nirdharmakam. The gross body perishes at the end of every life term and is numerous as there are as many gross bodies as there are janmas (successive births). It does not continue to be identical and permanent till the time of liberation. Therefore, the subtle body alone is the repository till moksa of all impressions (samskaras) of past lives and of those which are to be acquired in future. Hence the expression savasanam, which means being attended by samskaras produced by experience. karmaphalanubhavakam: of the nature of experience of the effects of karmas. The subtle body is also the experiencer of the fruits of karmas. This experience of the fruits of punya or papa is in the form of pleasure or pain. In the dreamless sleep state, the linga sarira accompanied by the vasanas is merged to the extent of non-existence. That is why in that condition there is no experience of pleasure or pain. But, the lingasarira functions in waking and dream states. Hence their experience in these states. Thus by the positive and negative methods of proof is known the fact of the lingasarira being the cause of experience which can pertain only to the linga sarira which abides through several births. svajnanato'nadirupadhiratmanah: This linga sarira is the beginningless limitation (upadhi) of the atman. Though it is the product of the subtle elements, beginning from the universal deluge (mahapralaya), it remains identical until the state of disembodied moksa (videha kaivalyam), by reason of its undergoing changes of manifestation and absorption only and not completely disappearing. Therefore, it has no beginning like the gross body. But, it may be objected: Super-imposition (adhyasa), in terms of kama and karma which are synonymous with avidya arise sepa

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VIVEKACUDAMANI 115 rately in several lives. How then can the subtle body made of them be said to be permanent and identical throughout? Though they are separate like that, the external organs like vak, the antahkarana, the intellect etc., are not different till the time of release and so the permanent identity of the subtle body must be affirmed. It should not however be argued contra on the basis of that vak etc., of different persons being different and also being different for the same person in different lives as that would make for plurality of vak etc. Vak etc. are the same for the same individual till liberation just as his antahkarana. Differences in the subtle body cannot be proved by dumbness etc., some persons being born dumb, others blind etc. as that is the result of obstruction brought about by karma. The difference can never be affirmed of the antahkarana which is the basis of all samskaras. If differences are associated with it, the result will be that the effects of some karmas will not be experienced, and there will be experience of karmas which were never done. Moreover, if the subtle body in each janma is different from others, the antahkarana which is the basis of the experience of a previously done karma will have lapsed and, in the new antahkarana, there will be no rasidual vasana to experience. That will mean thare is no samsara as such. The new born infant will not suckle at its mother's breast. The atman is quality-less and actionless (nirdharmakam). Avidya is one only. If the subtle body is not identical, there will be confusion of the experiences of pleasure and pain and there will arise enjoyment and memory in dreamless sleep. This will ensue if it is said that in every janma there is a new set of subtle bodies and their organs. For these reasons, it must be concluded that vak etc., and intellect (buddhi) are not different but remain identical in the suksma sarira till disembodied liberation (videhamukti). Even though the suksmasarira is not of the nature of not being the counter-entity of antecedent negation, i.e., though it has not pragabhava apratiyogitva23 as in the case of avidya, yet it may be taken that what was born once (long ago), if it is continuous without difference of form through time, is also beginningless or anadi. (This is called pravaha-anaditvam.) 23 When a pot is made, it was non-existent before it was made. Such nonexistence is antecedent negation of the produced pot. It is called pragabhava; (prakbefore. So it is negation before production). The produced pot is the counter-entity of this pragabhava. It is called the pragabhava pratiyogini. The opposite of this is pragabhava-apratiyogi, i.e., what is not counter-entity of the antecedent negation: Avidya which is beginningless is such a pragabhava-apratiyogini).

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116 VIVEKACUDAMANI svajnanato'nadin: Though the atman is one, yet, among jnanis we make differences as brahmavit, brahmavidvarah, brahmavidvariyan and brahmavidvaristhah, signifying different grades of brahmajnana. That is due to differences in the character of the antahkarana. So long as there are differences in the effects, the cause of such differences is to be traced to the upadhi. That shows beyond doubt that the lingasarira is only an upadhi of the atman. Hence the use of the word 'sva-ajnanatah'. As the true self has not been realised, the cause of such non-realisation is the superimposed upadhi. 100 The special state of this subtle body is explained. svapno bhavatyasya vibhaktyavasthA, svamAtrazeSeNa vibhAti yatra / svapne tu buddhiH svayameva jaagrtkaaliin-naanaavidhvaasnaabhiH|| kAdibhAvaM pratipadya rAjate, yatra svayaMjyotirayaM parAtmA // 10 // svapno bhavatyasya vibhaktyavastha svamatrazesena vibhati yatra svapne tu buddhih svayameva jagrat kalina nanavidha vasanabhih 1 kartnadibhavam pratipadya rajate yatra svayamjyotirayam paratma 11 Dream is a state different from this (waking state) where the buddhi shines by itself by taking the role of the agent etc., by the various vasanas derived from the waking state. In it this supreme atman is self-resplendent.. The dream state is one which is a distinct state of suksma-sarira (which distinguishes it from the sthula-sarira). The waking state is a characteristic of the gross body and it merges and is inactive in dreamless sleep. So, it is only in the dream state that the suksmasarira is prominent. The reason for this is given in the words 'svamatrasesena' etc. It is the only thing which remains in the dream state. svamatram: By itself only. It alone remains. In the dream state, there is no attachment to (awareness of) the sthula-sarira. Therefore, the quality of awareness refers only to the suksma sarira. yatra: in the dream; where the atman in the dream abandoning attachment to the gross, by its lone residual nature shines by its attachment to the suksma-sarira alone.

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VIVEKACUDAMANI 117 svapne tu buddhih svayameva jagratkalina-nanavidha-vasanabhih: The aforesaid is explained with reference to the residual lone state of the self. In the dream state, the antahkarana shines by itself i.e., without the aid of an external stimulus by the various vasanas of the waking state. kartradibhavam: the attitude of the doer etc., i.e., doership, the result of the action, the activity, the instruments of action and place of action comprehending all the component features of an action, which arose in the waking state now pertain as Vasanas (samskaras) to the dream state. pratipadya: attaining. rajate : shines. It may be objected: "How can such a power accrue to the antahkarana which is a jada (insentient) object? When the mind courses through the tubular organs of the body called 'hita', then, says the sruti, it is called the dream state. There is no occasion for any luminosity. We reply: It is in that context that it was said svayamjyotirayam paratma: This Paramatman is self-effulgent. Vide the sruti: na tatra suryo bhati na candratarakam nema vidyuto bhanti kuto' yamagnih i tameva bhantam anubhati sarvam tasya bhasa sarvamidam vibhatill (Katha). "There the sun does not shine; nor the moon and the stars; nor do these lightnings shine; nor even this fire. All this shines after that Light; by Its effulgence all this shines". The Gita says: yadadityagatam tejo jagad bhasayate'khilam yaccandramasi yaccagnau tattejo viddhi mamakam ll "Know that lustre to be Mine which is in the sun and which illumines everything in the world, that which is in the moon and in the fire". The antahkarana is, connected with the effulgence of the cit extolled in these srutis and smrtis, which is unilluminable by anything outside. By such connection accompanied by the vasanas of the waking state, such power accrues to the antahkarana. It may be asked: 'By virtue of the srutis, 'satyam, jnanam, vijnanamanandam brahma' (Taitt.), 'ayamatma brahma sarvanubhxh', 'prajnanam brahma" (Brh.), "krtsnah prajnanaghana eva, (Aitareya), the atman is self-effulgent, as it is always effulgent caitanya, and as its self-effulgence is ever present, why should the dream alone be specially singled out for affirming the self-effulgence of the atman'? Listen to the reason therefor. This will be clearly understood if the jyotirbrahmana of the Brhadaranyakopanisad is

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118 VIVEKACUDAMANI carefully read from beginning to end. There Janaka asks Yajnavalkya "kimjyotirayam purusah": "What is the (nature of the) effulgence of this purusa?" To this query, Bhagavan Yajnavalkya first refers to the Sun, the great illuminator well-known in all the worlds. When the sun has set, he says, it is the moon. When that has set, the fire. When that has died down, the speech. To the further query 'what (or wherefrom) is the splendour of speech.' he says that the atman is the source of effulgence. By the atman these luminous things exist, i.e., function, go, do actions and come back. Even though this splendour of the atman exists always, yet, in the waking state when the external luminaries like sun etc., which help the sense-organs function, and in the cumulative activity of the internal and external instruments of action, its (the atman's) luminosity could not be perceived in its distinctness. Though it is distinct in dreamless sleep, it could not be seen as then there is no object to illumine; for every perceivable object is swallowed up in the darkness of sleep. It may be said 'ajnana exists in sleep'. But it is a debatable point as some people consider it as abhava, a negative category. Therefore, where various activities take place as in the waking state, but where there are no external sources of light, when the gross body does not exist (does not function) and when all instruments of external action are stilled, then the mind alone by its power of reflecting the atmajyotis assumes all forms endowed with the vasanas of the waking state. When the sruti says atrayam purusah svayamjyotih, atra meaning here, in the dream, it does not mean that it is not svayamjyotis in the waking and dreamless sleep states, but that it is so in dream state. Though the world is always of the form of Brahman which is devoid of differences of like, unlike or internal nature and which is never sublated, yet for easy comprehension by the hearer, the Chandogya sruti says: sadeva somya idam agra asit. (Hence agre asit, 'was in the beginning' does not mean it is not so now.) So too, in the case of the mind in dream. Though in the dream the mind is endowed with the samskaras of the waking state, it is jada (insentient), it has to be illumined by something else. So, it has to be transformed as illuminatory like the sun, moon etc., by virtue of their reflecting the luminosity of the Paramatman of the form of caitanya and as the illumined like the pot, cloth etc. That is why even blind persons etc., see objects in the dream. It may be asked: 'How can they see since they have no eyes in the waking state'? It must be said that the mind alone is modified as the eye, by the power of the atman. Hence, to clearly

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VIVEKACUDAMANI 119 convey to the hearer that in the state of the absence of luminosity of the eye, the sun etc., the power to invest all objects with their reflected luminosity belongs to the atman only, it is said in the text of the sloka following the sruti: svayamjyotirayam paratma. 101 Even though the sun induces all creatures to act by giving the power of sight, it is not associated with their actions. So too the atman which is the illuminator of everything is unattached to the actions performed by buddhi. dhImAtrakopAdhirazeSasAkSI - na lipyate ttkRtkrmlepaiH| yasmAdasaGgastata eva karmabhiH na lipyate kiJcidupAdhinA kRtH||101|| dhimatrakopadhirasesasaksi na lipyate tatkrtakarmalepaih 1 yasmadasangastata eva karmabhih na lipyate kincidupadhina krtaih 11 Limited only by the buddhi, the atman, the witness of everything, is not tainted by anything that it (buddhi) does. Hence it is said to be unattached to the actions. It is not affected by whatever has been done by the limitations (upadhis). The reason for it is given: asesasaksi etc. One is said to be a witness only if he merely looks on and knows without participating in any situation. The taint of action will attach only to the actor. In the world, the witness is unconnected with the plaintiff or with the defendant. So here too, as the atman does not act, being purely a witness, it is not tainted by what the upadhi, here the antahkarana, does. The atman is absolutely unattached. Vide the srutis: asango hyayam purusah: '"This purusa is unattached"; asango na hi sajjate "Being unattached, it does not associate (itself) with anything". yasmadasangah: There is no taint to it (the atman) by any kind of karma done by the upadhis, the mind, speech etc. By the sole reason of its being asanga, unattached, it is not affected even in the least by actions, right or wrong, done by the upadhis, by the body, by speech or by the mind,

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120 VIVEKACUDAMANI 102 The association is wrought by upadhi. The truth is unattachedness. This is now explained. sarvavyApRtikaraNaM liGgamidaM syAccidAtmanaH puNsH| vAsyAdikamiva takSNaH tenaivAtmA bhavatyasaGgo'yam // 102 // sarvavyapytikaranam lingamidam syaccidatmanah pumsah vasyadikamiva taksnah tenaivatma bhavatyasango'yam II This lingasarira (subtle body) is the indispensable operative cause of all the activities of the individual self which is of the nature of intelligence as the tools are of a' carpenter. For that reason this atman is unattached. cidatmanah: of the atman of the individual which is of the nature of intelligence. This lingasarira compacted of the buddhi etc., is the indispensable operational instrument of all activities of the atman like the tools employed by a carpenter in his work. No carpenter can work on wood with his bare hands only without the tools of his profession. So too for the atman all worldly activities arise only by lingasarira associated with ajnana. Hence there is no activity, in susupti (dreamless sleep), as there is no connection then with the lingasarira. When there is the lingasarira there is activity, not in its absence. tenaiva, for that reason only, i.e. there is action when there is lingasarira. In its absence the activity is absent. This reason is well established in the world. asangah: sakala vyavaharasangahinah: Devoid of real connection with all activities. ayam at the end of the sloka means 'this atma". 103 It may be objected: The atman is what is referred to by the word 'I'. When it is said 'I am blind', 'I am deaf', 'I am dumb', 'I breathe', 'I am afflicted by hunger and thirst', 'I do', 'I am happy', 'I am grief-stricken', in these ways the 'l' i.e., the atman is associated with these and other various qualities. So, to say that the atman is unattached is not correct. To this it is replied that these qualities relate to the respective upadhis and so there is no quality of the

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VIVEKACULAMANI atman relating to samsara. This is conveyed in this sloka in which the qualities of the upadhis are analysed. andhatva - mandatva - paTutvadharmAH / athon-anogamfz_ago: 1 bAdhirya - mUkatvamukhAstathaiva zrotrAdidharmA na tu vetturAtmanaH // 103 // andhatva-mandatva-patutvadharmah saugunya-vaigunyavasaddhi caksusah | badhirya-mukatvamukhastathaiva srotradidharma na tu vetturatmanah || The qualities of blindness, defective vision and clear vision belong to the eye by reason of its healthy or diseased condition. Similarly qualities like deafness, dumbness, etc. pertain to the ear etc., but they do not belong to the atman which is the witness. First the external organs are taken. If the eye is in a fit condition, it is said to be sharp. If it is not fit, it is said to be blind or weak. Similarly by defect of the ear, arises deafness or defect in hearing. If it is fit, it is said to be sharp. If the vagindriya is defective, dumbness arises. If it is in proper condition, it is perfect. The same applies to the other jnanendriyas namely touch, smell and taste and to the karmendriyas like hands and feet. None of these qualities attaches to the atman. The reason for it is stated: "na tu vettuh" i.e., not to the knower. The defects of weakness or sharpness existing in the eyes etc., are known by the atman as their knower. The qualities of the known do not pertain to the knower. tu in the last line is for emphasis; it means 'never'. * 104 That breathing in and breathing out pertain to the prana is stated. ucchvAsa - niHzvAsa- vijRmbhaNa-kSut-praspandanAdyutkramaNAdikAH kriyAH / sunfeffor acfa avai: 919eg gafananfqqra 11 908 11 ucchvasa-nissvasa-vijrmbhana-ksut praspandanadyutkramanadikah kriyah pranadikarmani vadanti tajjnah 121 pranasya dharmavasanapipase || Those who know about them say that actions of exhaling, inhaling, yawning, sneezing, secretion and leaving

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122 VIVEKACUDAMANI the body etc., and hunger and thirst are qualities of the prana. pranadikarmani: The word adi here is intended to include beside prana, apana, etc., also the nagas etc. (which are upapranas). Inhaling is to be traced to the prana, exhaling to the apana; yawning to devadatta; sneezing to krkara, shivering to vyana or to dhananjaya. adi here is to include winking. It is to be traced to kurma. Going out is to be traced to udana. Here too adi is to include vomitting to be traced to itself. Those who know say that these actions belong to prana etc. That is, experts are able to assign each of the karmas to its appropriate source. Thus hunger and thirst also are qualities of prana. That is why in sleep there is no hunger or thirst as then there is no identification (of the atman) with prana. 105 In answer to the query: 'If blindness etc., indicate the qualities of the eye etc., which are anatman, how then does this atman think of itself as so qualified?' it is said: antaHkaraNameteSu cakSurAdiSu varmaNi / ahamityabhimAnena tiSThatyAbhAsatejasA / / 105 // antahkaranametesu caksuradisu varsmani ahamityabhimanena tisthatyabhasatejasa || The antahkarana has its seat in these, the eye and other organs of the body identifying itself with them with the sense of "I" by reflection of the atman in it. antahkarana: here means the mind or manas. caksuradisu: in the jnanendriyas like the eye and in karmendriyas like the vak. varsmani: in the gross body. the abhasatejasa: by the effulgence produced by the reflection of the cit (atman), i.e., by the jiva. ahamityabhimanena: by false identification produced by ajnana. tisthatyabhasatejasa: When the antahkarana which cannot distinguish between the atman and the anatman, receiving the reflection of the cit in itself, thinks that it is the eye and other organs of the body being reflected in it, the atman too caught up in it imagines in itself the blindness and other qualities of the body and then goes about saying: I am blind etc. During dreamless sleep there is no re

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VIVEKACUDAMANI flection of the atman in the antahkarana and there is no scope for saying 'I am blind'. Though there is such reflection in dream state, the antahkarana does not reside in the eye etc., by this reflection. In that state the gross sense-organs do not function. They simply melt away. Hence it is that in dream experience there is no reference to blindness etc. as in waking state. 106 Having thus shown that the entire external experience of the atman is to be traced to the antahkarana, it is said that the agency of action, and pleasure and pain which are internal also belong to it. ahaMkAraH sa vijJeyaH kartA bhoktAbhimAnyayam / acanfagoginianacenfanverga 11 908 11 ahamkarah sa vijneyah karta bhoktabhimanyayam | sattvadigunayogenavasthatritayamasnute || The ahamkara is to be known as thinking of itself as the enjoyer by its conjunction with sattva and other qualities and as assuming the three states (of waking, dream and dreamless sleep). 123 Thus it is to be known that ahamkara-the ego sense-is the anthakarana in which the cit or the atman is reflected. It then identifies itself with the body made up of the eyes etc. This antahkarana considers itself as doer and as the enjoyer. This is effected by the prakrti which is of the form of sattva, rajas and tamas. It acquires the three states of waking, dream and dreamless sleep by conjunction with those qualities. Waking state is the result of conjunction with the rajoguna, dream state arises by conjunction with sattva-guna and dreamless sleep with tamas. Though in all states all the three qualities are present, in each of them one or the other predominates. asnute: prapnoti: attains. 107 Having shown that agency and enjoyment too are the internal qualities of the antahkarana, it is said that same is the case with happiness and grief: viSayANAmAnukUlye sukhI duHkhI viparyaye / sukhaM duHkhaM ca tadhdarmaH sadAnandasya nAtmanaH // 107 //

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124 VIVEKACUDAMANI visayanamanukulye sukhi, duhkhi viparyaye sukham duhkham ca taddharmah sadanandasya natmanah When sense-objects are favourable, one considers oneself as happy, and as unhappy if they are otherwise. Happiness and grief are qualities of the antahkarana and not of the atman which is ever blissful. The feeling 'I am happy' arises when sabda (sound) and other objects are favourable in accordance with one's desire. If they are otherwise, i.e., if they are against a person's desires one feels grief. They belong to the antahkarana; for they depend on its desires. etc. They are not the qualities of the atman. For, it is always of the nature of bliss. Vide srutis like anando brahma (Taitt.), vijnanamanandam brahma, raso vai sah (Taitt.), yadesa akasah (Taitt.), This (that these feelings belong to the antahkarana) also seems reasonable; for the same sound which gave pleasure at one time, causes pain at another. This is well known. The object is the same on both occasions. So the cause of the difference is to be traced to difference in the mental state. The same sound which causes pain to one person gives pleasure to another at the same time. The mind thought of this sound as favourable to it previously. Now, however, it thinks otherwise. Therefore, pleasure and pain are its qualities. 108 Now, the ever-blissful nature of the atman declared by the sruti is proved by reasoning. AtmArthatvena hi preyAn viSayo na svataH priyaH / zan ga fa ga019 3/4ner fxuant va: 11906 11 atmarthatvena hi preyan visayo na svatah priyah svata eva hi sarvesam atma priyatamo yatah The objects of the world are dear only for the sake of the atman; they are not dear by themselves. For, the atman is dear to every one by itself. hi: for the reason that Sense-object is not dear by itself, but only because it gives pleasure to or removes pain from the mind.

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VIVEKACUDAMANI 125 preyan: the object of pleasure; prema-visayah. If it were dear by itself in the form of sound etc., then there will be no variation in its nature of being dear. Men are known to abandon sound etc., ns, friends and wives previously regarded as dear. The body which is considered to be dear is subject to the rigours of discipline; the breath is controlled; the mind too is made to disappear in a state of laya (dissolution). Why speak of other things? People give up even the ajnana which is known to accompany the bliss of anandamayakosa, the sheath of bliss. The reason for all this is the absence of real bliss in them and the impermanence of their capacity to produce joy. The blissful nature of the atman is self-established; hence it is superlatively dear at all times. For it is said: ma na bhuvam hi bhuyasam iti prematmaniksyate: The attachment to the atman is seen in the form "may I not not be; may I (always) be". Never does a man say: 'may I not be'. That means 'may I be always'. This applies properly to the atman only. The gross does not appear in the dream state. The subtle does not appear in dreamless sleep and the causal disappears in samadhi. The sense-objects like sound etc., do not appear in dreamless sleep and samadhi. Though functioning in waking and dream, they do not produce pleasure permanently. This has has been explained earlier. The atman accompanies all the states, even in the absence of sense-objects in dreamless sleep as is confirmed in the experience of all creatures as of the form of bliss, and also in samadhi in which the jnanin experiences such bliss. Therefore the atman devoid of limitations (upadhis) is considered as dear by all creatures. 109 tata AtmA sadAnando nAsya duHkhaM kadAcana / yatsuSuptau niviSaya AtmAnando'nubhUyate // zrutiH pratyakSamaitihyam anumAnaM ca jAgrati // 109 // tata atma sadanando nasya duhkham kadacanal yatsusuptau nirvisaya atmanando'nubhuyate 11 srutih pratyaksamaitihyam anumanam ca jagrati il The atman is ever blissful; it never suffers misery. In dreamless sleep there are no sense-objects; but the bliss of atman is experienced then. This is attested by sruti, senseperception, tradition, and inference, in the waking state.

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126 VIVEKACUDAMANI Therefore, being extremely dear to all creatures, the atman is of the nature of bliss always. Grief does not attach to it at any time. This is attested by experience. Dreamless sleep is devoid of sense-object awareness. It is nirvisaya. All objects considered as giving joy, like those heard, touched, seen, smelt etc., are completely absent then. But every one enjoys at that time atmanubhava which is inherent in that state, (not dependent on anything extraneous). sarvairapi must be understood after anubhuyate in the sloka. By referring to sruti in the sloka, it is conveyed that it should not be spoken of as a delusion like the pleasures issuing from the body. Vide srutis: eso'sya parama anandah; eso'sya parama sampat (Brh.). These declare that there is a bliss (ananda) in dreamless sleep which is the highest when there is conditioning by ajnana. This is so because pleasure derived from sense-objects is fraught with pain; this, however, has no such admixture. That is why, though able to obtain sense-pleasures by the thousand, even an emperor does not wish to live without sleep though he has the capacity to obtain and enjoy sense-objects. The reason for this is that the pure bliss of the atman is untouched by any tinge of sorrow. Hence the srutis say: ko hyevanyat . kah pranyat yadesa akasa anando na syat: "Who can inhale or exhale if this atman, which like akasa is undefiled, does not exist?" Akasa in the sruti-vakya means 'akasavat-unpolluted or unaffected like akasa. It is true that in dreamless sleep the sukha or bliss is covered by tamas. Yet, it is superior to that in jagrat and svapna, in waking and dream states. If that is so, what needs be said of atmananda, the bliss of atman which shines by itself when tamas is destroyed by jnana even as the sun shines in its native splendour when the mist covering it gets dispersed? Thus sruti-scripture, pratyaksa which is the testimony of sense-perception common to all people, aitihya, the words of the well-meaning, i.e., tradition and anumana, inference cumulatively point to the fact that the atman is ever of the nature of bliss as it is dear beyond compare. What is of a contrary nature cannot be so. These are evidences of the atman being always of the nature of bliss as sound etc., are of the jagrat state, (waking state). 110 Having so far in this work distinguished the gross body pertaining to the anatman and the subtle body relating to the

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VIVEKACUDAMANI 127 objects like sound, and having explained their qualities for the understanding of the atmatattva which is quality-less and unattached, now is begun the explanation of the causal body which is the cause of the aforesaid anatman-elements. avyaktanAmnI paramezazaktiH anAdyavidyA triguNAtmikA praa| kAryAnumeyA sudhiyaiva mAyA yayA jagatsarvamidaM prasUyate // 110 // avyaktanamni paramesasaktih anadyavidya trigunatmika para 1 karyanumeya sudhiyaiva maya yaya jagat sarvamidam prasuyate 11 Maya is called avyakta. It is the power of Paramesvara. It is beginningless avidya. It is compacted of three gunas. It is superior to its effects and is to be inferred from them by the wise whose intellect functions in accord with sruti. She gives birth to this entire world. Maya is called avyaktam, not manifest, not vyaktam, because one cannot obtain awareness of it by sense-perception. For, it is devoid of form etc. paramesa saktih: It is the power of Parameswara: of Brahma. It is an unimaginable and wonderful power. It has no beginning. Hence it is called anadyavidya, beginningless avidya. It has no reality in the absolute sense. vastutah na vidyate. So it is called avidya. trigunatmika: that to which pertain the three qualities, sattva, rajas and tamas. Or, the three gunas themselves are the constituents of it; hence trigunatmika; of the nature of three gunas para: superior as their cause to all its effects beginning with Hiranyagarbha. karyanumeya etc. The reason is given for calling it avyakta. It is to be inferred from its effects. As it has no visible form etc., it is not available for sense-perception. It is to be inferred from its effects as the akasa is inferred from sound. If this power is not accepted as a fact, creation from nirguna Brahman cannot be postulated. An effect without cause is impossible. By virtue of being the cause of all transformations beginning with akasa and by virtue of the sruti which intimates the evolutions brought about by iksana (seeing, thinking sankalpa (purposing) and parinama (transformation), maya is established.

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VIVEKACUDAMANI sudhiya: Those who do not accept sruti (as an instrument of knowledge) speak of the origin of the world in various ways. The word sudhiya, by the wise, is used to indicate that it is inappropriate. The dhih, the intellect is said to be susthu, good, if it follows sruti. That is indicated by the expression, paramesasaktih. By this, it must be known that the view of the Samkhyas that Pradhana which is inanimate is itself the cause of the world is rejected. Sruti also says in this context: mayam tu prakrtim vidyan mayinam tu mahesvaram (Sveta). "Know that maya is prakrti and Mahesvara to be the mayin, the wielder of maya". And again: jivesavabhasena karoti maya avidya ca svayameva bhavati; indro mayabhih pururupa iyate etc. "Maya is responsible for the reflected being, of Isvara and avidya for the reflection that is the jiva" etc. 128 This maya is to be inferred from its effects by persons whose intellect functions in accord with the declarations of sruti. suchiya: susthu sobhana srutyanusarini dhih yasya sa sudhih 'by him whose intellect is in accord with sruti. The fact of it is to be inferred from its effects. By such maya is born everything from the mahat to brahmanda that is known as the karanasarira or causal body of the atman. This is to be linked to sloka 122. The nature of maya is stated. 111 sannApyasannApyubhayAtmikA no bhinnApyabhinnApyubhayAtmikA no / Algraaficgsanfmi at #gizgaisfaaantqeq1 || 999 || sannapyasannapyubhayatmika no bhinnapyabhinnapyubhayatmika no sangapyanangapyubhayatmika no mahadbhuta'nirvacaniyarupa || It is not sat (real), not asat (unreal), not both. It is not bhinna (different), not abhinna, (not non-different), not both. It is not sanga (with parts), not ananga (without parts), not both. It is very wonderful and of a form which is inexpressible. In the world, reality of what is never sublated and the unreality of what is sublated are well-known as is the case with truth and falsehood. What is never experienced at any time by anybody is unreal as in the case of the horns of a hare or of a skyflower etc.

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VIVEKACUDAMANI By sruti and smrti texts like bhuyascante visvamayanivrttih (Svet.); taratyavidyam vitatam hrdi yasminnivesite yogi mayamameyaya tasmai vidyatmane namah || mameva ye prapadyante mayametam taranti te (B. G.); "again at the end, i.e., after sravana, manana, nididhyasana, there is the cessation of cosmic maya"; "I bow to that vidyatman namely Brahman, who dispels maya when He is lodged in the heart", and "those who seek refuge in Me cross this maya", its (maya's) being annulled by jnana is understood. Therefore, it is not possible to associate reality with it like the reality of the atman. According to the Gita statement: nabhavo vidyate satah: "there is no non-existence for what is real", it is clear that it cannot be real as it ceases to exist after the dawn of jnana. Before jnana arises, as it is seen in the form of its effects and of their transformations, as it is also the subject of inference, it cannot be said to be unreal like the horns of a hare. It is not of the nature of both. i.e., it is not both existent and non-existent as existence and nonexistence being opposed to each other, it is not proper to predicate them in one and the same place. As it cannot be each of these separately, its being of the nature of both is absolutely impossible. In respect of objects seen in a dream and of those produced in jugglery, they are said to be of the nature of mithya24 as they disappear even as they are seen. Hence they are said to be different from the sat and asat, the real and the unreal. So too is it with maya. For it is said in the Gita: nasato vidyate bhavah nabhavo vidyate satahubhayorapi drsto'ntastvanayostattvadarsibhih || "Of the unreal there is no being; of the real there is no non-being. Of both these the truth is seen by the seers of the essence". If ordinary mortals accept the absolute unreality of the pot etc., prior to origination and non-existence by destruction of what has come into existence after origination, that this is not right with reference to the absolute sat and asat has been declared by Lord Himself who said that the fact of these, that the superlatively Real cannot be non-existent, and the absolutely unreal cannot become existent and that has been determined by the seers of Truth. Thus also, this maya is not, a sadvastu (real), it is not an asadvastu (unreal) and it is not both (real and unreal). As it is not possible to determine if it is real or unreal, it is indescribable (anirvacaniya). 129 As it is not capable of being stated to be real or unreal and so is called anirvacaniya, so too it is said to be anirvacaniya also for the reason that it cannot be said to be different or non-different from 24 mithya is a technical word in Advaita Vedanta not to be understood as illusion. mithya is that which is not unreal because it appears, but is not real since later it disappears. V.C.-10

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130 VIVEKACUDAMANI Brahman. If it is said to be entirely different from Brahman, that will conflict with the sruti-texts intimating non-difference. In the world there is absence of difference between a power and the possessor of that power. But if it is said to be non-different from Brahman, difficulty will arise as it (maya) is liable to destruction while Brahman cannot be sublated in any of the three periods of time. If it is said to be both different and non-different, that will be to indulge in a contradiction. The real and the unreal are opposed to each other, relate to different periods of time and it is not right to predicate them together in the same place. Therefore, it is not of the nature of both what is real and what is not real. Hence it means it is not different, it is not non-different; it is not both. Similarly, it is beginningless. So, it is without parts. For, if it is with parts, it must be said to have originated. But if it is said to be without parts, its evolution (into things of the world) cannot be asserted. Hence, it is not without parts. It cannot be both as both cannot be affirmed of a thing in the same context. Hence, as between reality and unreality, difference and nondifference, being with parts and being without parts, nothing can be predicated of maya. Hence it is anirvacaniya, indescribable. It is of a very wonderful nature. 112 As there is a cause for its complete annulment, for that reason also, maya is said to be not asat (for what is absolutely asa't need not be annulled). zuddhAdvayabrahmavibodhanAzyA sarpabhramo rajjuvivekato yathA / rajastamassattvamiti prasiddhA TOTTEGEVUT: sfra: Fari: 1199311 suddhadvayabrahmavibodhanasya sarpabhramo rajjuvivekato yatha 1 rajastamassattvamiti prasiddha gunastadiyah prathitaih svakaryaihil This maya can be destroyed by the realisation of the pure non-dual Brahman even as the Illusion of a serpent is negated by the knowledge of the rope. Its qualities are known to be rajas, tamas and sattva and they are well known by their actions.

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VIVEKACUDAMANI 131 suddhadvayabrahmavibodhanasya: destructible by the realisation of the pure non-dual Brahman. suddha: nirguna, qualityless. advaya: non-dual, devoid of difference of like kind, different kind and of internal differences. vibodhah: realisation in its (Brahman's) non-dual nature. (tena) nasya: the counter entity of its destruction arising from it: tajjanya dhvamsa pratiyogini. This is explained by an example. sarpabhramah: the illusion of 'this is a serpent produced in a rope, i.e. mistaking a rope for a serpent. In the same way as this illusion 'this is a serpent' vanishes on the knowledge of the basis (adhisthana) of the serpent, namely the rope, i.e., by the realisation, this is only a rope and not a serpent, so too the maya imagined in the nirguna non-dual Brahman vanishes on the realisation of the truth of its adhisthana, substratum namely Brahman. It was said earlier that maya is to be inferred by the wise from its effects. This is explained here by referring to its nature, qualities and actions. The qualities associated with maya are known to be rajas, tamas and sattva. They are invisible; so they are to be known by the effects of those qualities. Hence the expression * prathitaih svakaryaih, i.e., by their well-known actions to be detailed below. 113 Giving in order the effects of rajas, tamas and sattva gunas, first the effects of rajoguna are stated. vikSepazaktI rajasaH kriyAtmikA yataH pravRttiH prasatA puraannii| rAgAdayo'syAH prabhavanti nityaM duHkhAdayo ye manaso vikaaraaH||113 // viksepasakti rajasah kriyatmika yatah pravsttih prassta purani 11 ragadayo'syah prabhavanti nityam duhkhadayo ye manaso vikarah 11

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132 VIVEKACUDAMANI The viksepa - sakti pertains to rajas; it is of the nature of activity. From it is the well-known ancient samsaric procession. From this issue forth always attachment, pain etc., which are modifications of the mind. There are three powers in maya, namely viksepasakti (the power of projection differently), avaranasakti (the power of concealment of the real nature) and jnanasakti (as jnana is reflected in sattvaguna which is a constituent of maya).. The first two are causes of bondage; the third makes for liberation. Among these, the viksepasakti pertains to the rajoguna. It is of the nature of action. What is meant is that, when rajas predominates, the projections become various. By the association with viksepasakti 'starts the procession of ancient, beginningless samsara. It may relate to the jiva, or to the Isvara who is the cause of the creation of the world; for the creation of the world is effected by viksepasakti. Isvara's maya is pre-eminently of sattvaguna and is under His control. So, there is no possibility of His being bound by it. The jiva's maya, however, is of the nature of impure sattva and is subject to the upadhi of ajnana. Also jnanasakti is liable to destruction by rajas and tamas. So he is subject to the upadhi (of maya) and to the bondage of its effects. ragadayah: This expression relates to the jiva. By association with the viksepasakti, raga, dvesa etc. (attachment, hatred etc.) which stimulate action, originate always in the jiva. manaso vikarah: Therefore sorrow etc., i.e., sorrow, joy, desire and forbearance are all modifications of the mind and never of the atman which is nirvikarin, incapable of any modification. Vide the sruti: kamassamkalpo vicikitsa sraddha asraddha dhrtiradhitih hrirdhirbhirityetat sarvam mana eva (Bsh.) "Desire, purpose, doubt, earnestness, indifference, firmness, weakness, modesty, intelligence and fear, all these are only of the mind". By the process of superimposition, they are all imagined in the jiva; really they are not in it. Vide the sruti: saksi ceta kevalo nirgunasca (svet.): "The cetana is the pure witness devoid of qualities"; nanyato'sti drasta (Brh.) "There is none else as the seer"'; niskalam, niskriyam santam (Svet.): "Partless, actionless and of nature of peace". . 114 Now when Sri Bhagavatpada uses the word ragadayah, raga etc., by adi in adayah, he refers to the rajasa characteristics which produce the effects of wrong projection caused by rajas, their

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VIVEKACUDAMANI making for grief by their terrible nature, their causing the series of human activity ultimately ending in bondage. kAmaH krodho lobhadambhAbhyasUyA'haMkArerSyAmatsarAdyAstu ghorAH / dharmA ete rAjasAH puMpravRttiryasmAdetattadrajo bandhahetuH // / 114 / / kamah krodho lobhadambhabhyasaya 'hamkarersyamatsaradyastu ghorah | dharma ete rajasah pumpravrttih yasmadetat tadrajo bandhahetuh 11 133 Desire, anger, avarice, pride, jealousy, egoism, envy, niggardliness etc., these are terrible characteristics of rajas and are inducements to actions of men. This rajas is the cause of bondage. Kama is desire for objects. Krodha is the mental change that ensues when a desired object is not obtained. Lobha is the thought of safeguarding a thing obtained. Dambha is ostentatious display of one's qualities. Abhyasuya is intolerance of the prosperity of others. Ahamkara is consciousness of one's superiority. Irsya is interpreting good qualities as bad. Matsara is the tendency not to part with things which are inexhaustible like preventing a person from drinking from a well dug by the king. The word adi in matsaradi is to include lust and insolence. These are said to be ghorah, terrible as they are the cause of danger both in this world and in the next. These characteristics are called rajasah, because a man subject to desire, anger etc., does not refrain from action at any time, but always keeps on ever doing something or other. That even a little of a man's actions is to be attributed to rajoguna is borne out by the Gita which says: rajah karmani Bharata sanjayati: 'O Bharata, rajas triumphs in action.' The Nyaya Sutra says: pravartanalaksana dosah: "The rajasic qualities are stimuli to activity". Sukha issues out only from desisting from action. In the case of a person affected by rajoguna there is no place for desisting from action. The Gita also says: lobhah pravrttirarambhah karmanamasamah sprha || rajasyetani jayante vivrddhe Bharatarsabha "Greed, activity, involvement in work, unrest, desire these arise when rajas is predominant, O! best of the Bharatas". Therefore, this activity which is a fact of the experience of all persons which springs from the rajoguna and spoken of as a quality of maya is the cause of bondage. The superimposition produced by combination of cause and effect makes for bondage; with

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134 VIVEKACUDAMANI out such superimposition there can be no activity. That is why rajas is the cause of bondage. This is referred to in the Adhyasabhasya in Sri Bhagavatpada's commentary on the Brahma-Sutras when he says: na hyanadhyastatmabhavena dehena kascit vyapriyate: "Nor does anybody act by means of a body on which the nature of the atman has not been superimposed". 115 Now is explained the power of tamas which is the precondition for the functioning of viksepasakti and the cause of samsara etc. eSA''vRti ma tamoguNasya zaktiryayA vstvvbhaaste'nythaa| saiSA nidAnaM puruSasya saMsRteH vikSepazakteH prasarasya hetuH // 115 // esavstir nama tamogunasya saktir yaya vastvavabhasate'nyatha 1 saisa nidanam purusasya samssteh viksepsakteh prasarasya hetuh 11 The veiling power belongs to tamas. It makes for the wrong projection of objects differently (from what they are). It is the root cause of the functioning of the project, ing power and is the original cause for the procession of samsara (man's transmigration). That concealing power by which a thing appears different from what it is, that by which the real which is of the nature of Existence, Intelligence and Bliss appears otherwise through the antahkarana, the body etc., belongs to tamoguna. It is the original cause of samsara, characterised by grief, birth, old age, death, etc. Due to misapprehension, the qualities of the anatman are supposed to attach to the atman which is asamsarin, which is free from the shackles of samsara. Therefore, it is the concealing power (avaranasakti) issuing from a misapprehension and causing one to see a thing as what it is not which is of the source of samsara. In the absence of this concealing power, the power of wrong projection cannot function in the least. Hence the expression: viksepasakteh prasarasya hetuh: "the cause for the origination of the activity of the viksepa-sakti". The wrong projection of the serpent arising on the concealment of the rope produces fear etc., not otherwise. Hence it is that for the jnanins, though the viksepa-saki acts on them as the result of prarabdha-karma, there is no bondage for them; for in their case the concealing power (avarana-sakti) has been

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VIVEKACUDAMANI 135 cancelled.25 This will be known clearly by the sloka 145 to come later. In the world too, the deleterious effects of viksepasakti will be seen only in respect of an object about which there is doubt or wrong knowledge. Where a person's knowledge about a thing is clear and certain, there is never any viksepa for him. Hence, it is said that the tamoguna-sakti envelopes the nature of an object and makes it appear otherwise. By producing such viksepa, distortion, it becomes the cause of bondage. nidanam: adi karanam: the original cause. 116 While these two (rajas and tamas) are cause of bondage, the superior power of tamas is conveyed by this sloka. prajJAvAnapi paNDito'pi caturo'pyatyantasUkSmArthadRga vyAloDhastamasA na vetti bahudhA saMbodhito'pi sphuTam / bhrAntyAropitameva sAdhu kalayatyAlambate tadguNAn hantAsau prabalA durantatamasaH zaktirmahatyAvRtiH // 116 // prajnavanapi pandito'pi caturo'pyatyantasuksmarthadrg vyalidhastamasa na vetti bahudha sambodhito'pi sphutami bhrantyaropitameva sadhu kalayatyalambate tadgunan hantasau prabala durantatamasah saktir mahatyavrtih 11 Even a man of wisdom. one learned in the sastras, though he be clever even possessing the capacity of the most subtle discrimination does not realise the nature of the atman though repeatedly and clearly taught if he is overpowered by tamas. He considers what is superimposed by his delusion as true and attaches himself to its qualities. Alas, the concealing power of tamas which makes for untold hardships is great indeed. prajnavan: prajna traikaliki mata: prajna is understood as referring to all the three periods of time. So, prajnavan means one who has definitive (unshakable) intelligence in all the three periods of time. panditah: the wisdom arising from study of sastras is panna. He who has this panda is a pandita. 25 The idea is: The jnanins see the world in its multitudinous form as a result of the viksepa sakti acting on them due to the effect of their sarskaras of past lives. But they are not deceived by them. For, even while they see the world, they maintain their realisation of the substratum (adhisthana) of the world objects, namely Brahman whose avarana (concealment) has been cancelled by the jnana. They see multiplicity, but they are not deceived by it,

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136 VIVEKACUDAMANI caturah: uhapohavicaksanah: one who is expert in positive and negative reasoning. atyantasuksmarthadrk: one who sees (understands) the subtlest meanings of words. This is the result of the preceding qualities. By having definitive knowledge, with the aid of sastras and by skill in positive and negative reasoning, one is able to understand even the minutest of things. Even such a person, when completely overpowered by tamas, cannot realise the atman. What can a man do in deep darkness even though he has keen eyes? He cannot know the atman though well taught in many ways. Vide the srutis: srnvanto'pi bahavo yam na viduh: (Katha.) "Him, whom many cannot know even though they hear about Him"; nayamatma balahinena labhyah (Mund.): "This atman cannot be realised by those who are devoid of strength"; na medhaya na bahuna srutena (Katha.): "Not by intelligence or by much hearing"; ascaryavat pasyati kascidenam (B. G.): "One sees this with wonder", etc. bhrantya: by misapprehension, by the superimposition on a thing of what is not that thing. He considers the gross body etc. which are superimposed as real. sadhu kalayati: abadhitam janati. He thinks that it is not negated, i.e., he thinks that the body itself is the atman. He also imposes the body's qualities like adoration and disgrace, its strength and health etc., agency etc., and also the . qualities of the subtle body on the atman. Alas! Is not this well known in experience that people do not get rid of their misapprehension though they are taught by sruti and the acaryas that everything except the atman is mithya? durantatamasah: the tamas, which at the end, works havoc on men. mahatyavstih: mahati saktih: great power. This tamas which has disastrous effects is hard to get over ex. cept by abundance of sattva guna. The power of concealing is stupendous. Compared to viksepa-sakti, it (the tamo guna) is very strong as it is the cause of intense delusion. 117 In order to convey that tamoguna will be destroyed by sravana (listening to the scriptural texts and words of the guru), manana (reflecting on them), nididhyasana (getting determinate knowledge about them), and that, by asambhavana, viparitabhavana and

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VIVEKACUDAMANI producing samsaya it disables a person from knowing his own atman, this sloka is uttered.26. abhAvanA vA viparItabhAvanA saMbhAvanA vipratipattirasyAH / saMsargayuktaM na vimuJcati dhruvaM vikSepazaktiH kSapayatyajastram // / 117 / / abhavana va viparitabhavana sambhavana vipratipattirasyah | samsargayuktam na vimuncati dhruvam viksepasaktih ksapayatyajasram | Abhavana, viparitabhavana, sambhavana or vipratipatti* does not ever release from its hold a person who is affected by this concealing power. Then, the projecting power always destroys the person so affected. abhavana: absence of right judgment-the impression that the oneness of jiva and Brahman and the mithyatva of the world spoken of by sastra cannot be a fact (na sambhavati), or that they are not (nastikyam). 137 viparitabhavana: The impression of atmanhood in the body etc. vipratipattih: contrary impression. sambhavana: samsaya bhavana: doubt. The mark of doubt is the apprehension of different opposed qualities in the same substance (ekadharmivisesyaka-viruddhananadharma-prakarakajnanam). These three (abhavana, viparitabhavana and sambhavana) never release a man subject to them from their hold. The viksepa-sakti ever destroys such a person. vide: ajnascasraddadhanasca samsayatma vinasyati (B. G.): "Ignorant and faithless, the one of doubting mind cames to ruin." 118 Now the effects of tamoguna are clearly stated. ajJAnamAlasyajaDatvanidrApramAdamUDhatvamukhAH tamoguNAH / ga: sgant a fg afa falsafasiga ajnanamalasydjadatvanidra pramadamudhatvamukhas tamogunah | etaih prayukto na hi vetti kincit nidraluvat stambhavadeva tisthati armada faoofa 11 996 11 26 asambhavana is the impression that there does not exist a Brahman not separate from the inner atman; viparitabhavana is the impression of the atman in the anatman like the body etc. sambhavana is the doubt in the communications of the sruti and the guru. * Explained in the commentary.

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138 VIVEKACUDAMANI Ignorance, apathy, sloth, sleep, negligence, foolishness, etc., are the effects of tamoguna. One subject to these knows nothing, but remains as one in sleep or like a pillar. ajnanam: non-apprehension of a meaning that has been conveyed. Vide the Gita: etat jnanamiti proktam ajnanam yadato'nyatha: "This is said to be jnana; ajnana is what is otherwise." Or, wrongly fancying a meaning etc. alasyam: not taking any effort. jadatvam: absence of skill in determining effect and cause. nidra: is well known. Nidra has been defined in the Yoga Sutra as "abhavapratyayalambana vrttih nidra": "Sleep is the mental state which has for its content the perception of nothingness." That state in which there is sense of absence of an object upon concealment by tamas, that is the state of sleep. That modification of mind which makes such nothingness an object is sleep. . pramada: not doing something even when one has the capacity to do it, not being awake (to one's duty); the dictionary says: pramado'navadhanata: pramada is not being intent. mudhatva: the impression of non-existence with reference to an existing object. These-ignorance, apathy, sloth, sleep, negligence, foolishness etc.--are the effects of tamoguna. This is explained further. One subject to these qualities produced by tamoguna does not know anything even as a man in sound sleep knows nothing. He stands as a pillar without exerting himself in any way for his uplift. Or, it may be said that not knowing of what is to be known when it is to be known is pramada. The not-doing of what has to be done is alasya. 119 Thus has been declared that the qualities of rajas and tamas are total hindrances to spiritual uplift. That means, giving them up completely, one should cultivate sattvaguna. These have been explained at length only to impress that they should be renounced in the same way as adharma is sought to be known only to renounce it. Now, to show what has to be acquired, the nature of sattva. character is explained. satvaM vizuddha jalavattathApi tAbhyAM militvA saraNAya kalpate / yatrAtmabimbaH pratibimbitaH san prakAzayatyarka ivAkhilaM jaDam // 119 //

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VIVEKACUDAMANI 139 sattvam visuddham jalavat tathapi tabhyam militva saranaya kalpate 1 yatratmabimbah pratibimbitah san prakasayatyarka ivakhilam jadam 11 Though sattva is very pure like clear water, yet, in combination with the other two (rajas and tamas) it makes for samsara in the same way as the original which is the atman, when reflected, makes the entire inanimate world bright as the sun does. As there is the expression tathapi (even then) at the end of the first line, yadyapi (even if) has to be understood in the beginning. As water in its natural state is undefiled, so too sattvaguna is pure and undefiled. Yet, combining with these two, rajas, and tamas, it makes for samsara. saranaya: samsaraya: for samsara. kalpate: prabhavati: generates. Its purity is explained by 'yatratmabimbah' etc., atmabimbah: The atman itself is the bimba here (the original) like a face (which is the original of its reflection in an undefiled mirror etc.) atmabimbah: atma eva bimbah: the atman itself is the original, like the face. In the unturbid water, the space above is reflected with the sky and the stars and shines clearly. In the clean mirror the face is clearly reflected. So reflected in the pure sattvaguna, the atman shines clearly. So, too, like the sun reflected in the water or the light in the mirror the atman so reflected makes all anatman objects shine, i.e., makes them known. Vide the Gita: sattvat sanjayate jnanam: "from sattva arises jnana." And sarvadvaresu dehe'smin sa upajayate jnanam yada tada vidyat vivrddham sattvamityuta: "From all pores of this body the light (of knowledge) shoots up. When that arises, it may be inferred that sattva is predominant." 120 Though rajas and tamas exist, the qualities of sattva not overpowered by them are stated. mizrasya satvasya bhavanti dharmAstvamAnitAdyA niyamA ymaadyaaH| zraddhA ca bhaktizca mumukSutA ca daivI ca saMpattirasannivRttiH // 120 // .

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140 VIVEKACUDAMANI misrasya sattvasya bhavanti dharmas tvamanitadya niyama yamadyah sraddha ca bhaktisca mumuksuta ca daivi ca sampattirasannivsttih 11 The features of mixed sattva are the complete absence of pride, etc., the presence of yama* and niyama etc., of faith, devotion, longing for liberation, of divine tendencies, and withdrawal from whatever is not real. misrasya: means, of sattva which is completely free from tamas but has a tinge of rajas. If they overpower, the qualities that are to be spoken of about sattva will not arise. tu in dharmastu' is intended to distinguish (sattva) from the other two qualities and of its being unaffected by them. In the Gita the qualities beginning with 'amanita' etc., are listed as follows: amanitvam adambhitvam ahimsa ksantirarjavam acaryopasanam saucam sthairymatmavinigrahah|| indriyarthesu vairagyam anahamkara eva cal janmamytyujaravyadhiduhkhadosanudarsanam|| asaktiranabhisvangah putradaragrhadisul nityam ca samacittatvam istanistopapattisu|| mayi cananyayogena bhaktiravyabhicarini| viviktadesasevitvam aratirjanasamsadi|| adhyatmajnananityatvam tattvajnanarthadarsanam "Humility, modesty, non-injury, patience, uprightness, service to the teacher, purity, steadfastness, self-control, absence of attachment for objects of the senses and absence of egoism, perception of evil in birth, death and old age, in sickness and pain, unattachment, absence of affection for son, wife, home and the like, constant equanimity on the attainment of what is desirable or undesirable, unflinching devotion to Me in yoga of non-separation, resort to solitary places, distaste for the society of men, constancy in knowledge of the atman and perception of the meaning of the ultimate Truth." His Holiness proceeds to explain these virtues extolled in the Gita: amanitvam (humility): Manitvam is the sense of self-glorification by one's existing or non-existing qualities. a-manitvam is being devoid of this. * Yama is self-restraint; niyama is practice of prescribed acts.

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VIVEKACUDAMANI adambhah: Proclaiming one's qualities for acquiring fame or profit is dambha. Absence of it is a-dambha. 141 ahimsa: avoiding harm to others by mind, act and speech. ksantih: absence of change of attitude towards others though disgraced by them. arjavam: identity of thought, speech and act. acaryopasanam: Following the teacher by obeisance, by inquiry and service. bahirantassucitvam: Washing away external (bodily) impurities by mud and water, and the internal (mental) impurities like attachment by the inclinations of friendship etc., and by the practice of seeing the sense-objects as evils. sthairyam: endeavouring again and again in the face of obstacles to the practice of means to liberation without giving up the attempt. atmavinigrahah: controlling the nature of the body and the senses which are hindrances to the attainment of liberation and converting them into a condition favourable therefor. vairagyam: absence of desire for the objects of senses like sound and touch and for pleasures here and hereafter. anahamkarah: absence of pride of the form: I alone am superior to all. janmamrtyujara: janma: life in the womb and coming off the uterus; mrtyuh: severance of all the ties of nerves, muscles and other internal organs; jara: decline of powers of mind, body and spirit and consequent disrespect and insult by everybody. vyadhayah: fever etc. duhkhani: mental sufferings caused by the association of the undesired and dissociation from the desired like the adhyatmika etc. dosah: wind, bile and phlegm (the three humours of the body), excreta, urine and bad smell; seeing these again and again and thinking of them repeatedly. (tesam) anudarsanam: punah punah alocanam: reflecting on them again and again. asaktih: giving up of attachment to sons etc., not identifying

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142 VIVEKACUDAMANI oneself with them as perceived in the feeling that one is sad or happy when they are sad or happy. harsavisadasunyatvam: always and permanently possessing an equanimous mind free from joy or sorrow in the face of whatever happens, whether favourable or otherwise. bhaktih: unwavering and exclusive devotion to Me who is the inner atman born of the conviction: 'I am the Lord Vasudeva', acquired by concentrated yogic practices resulting in a state of samadhi which does not refer to anything separate from one's self. viviktadesasevitvam and aratirjanasamsadi: residing in a place which is pure and producing calmness in the mind and non-attachment to the assembly of people given to sense-pleasures. adhyatmajnananityatvam: Being firmly established in adyatmajnana which means the knowledge with reference to the atman distinguishing it from the anatman. It means constantly analysing the sinficance of what corresponds to 'Thou' (in the mahavakya: That thou art). For, the purport of a sentence is understood only when the meaning of the words used in it is understood properly. tattvajnanarthadarsanam: darsana or alocana, i.e. contemplation of moksa which is the artha or fruit of tattvajnana, the knowledge of the Supreme Truth is the form of the knowledge of the meaning of sentences. The idea is that it is only by contemplating on the fruit of tattvajnana will the effort to realise it arise. Though ahimsa which is a constituent of yama, and sauca which is included in the niyamas have been dealt with, yet later when reference is made to 'niyama yamadyah': niyama, yama etc., what is more than these is to be understood. niyamah: The Yoga Sutra says: saucasantosatapassvadhyayesvarapranidhanani niyamah: . "Cleanliness, satisfaction or peacefulness, austerities, scriptural studies and propitiation of God are niyamas." Sauca etc. are called niyamas because they are checking and directing means. By reversing one from kamya-dharmas which are causes of birth, they direct one towards niskama-dharma which is the means to liberation. These five are now explained. sauca: already explained. santosah: being pleased with whatever benefit accrues. tapah: disciplining the body. Vide Yoga Yajnavalkya Smrti: vidhinoktena margena krechracandrayanadibhih; sarirasosanam

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143 prahuh tapasah tapa uttamam: "Disciplining the body by the method prescribed in the Vedas by adopting measures of expiation and regulation of intake of food by the rigid Candrayana rule is the highest among the forms of tapas." svadhyayah: silent incantation of the mantras like pranava and the gayatri. VIVEKACULAMANI Isvarapranidhanam: dedication to God of all actions whether prescribed or not prescribed but unprohibited, without expectation of fruits of those actions. Hence it is said: kamato' kamato vapi yat karomi subhasubham tat sarvam tvayi vinyasya tvatprayuktah karomyaham 11: "Whatever I do with desire or without it, all that I surrender to Thee and perform it directed by Thee". The great have spoken about the evil of attachment to fruits of actions thus: api prayatnasampannam kamenopahatam tapah | na tustaye mahesasya svalidhamiva payasam || "Though performed with great effort, the tapas motivated by desire does not make for the grace of God being like the payasam licked by a dog". These five, sauca, santosa, tapas, svadhyaya and Isvarapranidhana are the niyamas. The yamas are next explained: ahimsa-satya-asteya-brahmacarya-aparigrahah yamah. Thus according to the Yoga Sutra, the yamas too are five: ahimsa: explained already. satyam: never speaking an untruth at any time. asteyam: not taking away another's wealth. brahmacaryam: giving up the eightfold copulational act.27 aparigrahah: Not accepting anything that makes for enjoyment except what is necessary for maintenance of the body. By the word yamadyah: yama etc., the limbs of yoga, namely asana, pranayama, pratyahara, dharana, dhyana and samadhi are also included, i.e., posture, breath-control, restraint of sense-organs, concentration, meditation and absorption. 27 These include seeing a woman, smiling at her, talking about their qualities and actions, albeit proper thought of them, endearment, mutual talking, living with them, association are said to be eight forms of maithunam. What is different from these is brahmacaryam (celibacy) which makes for delight of the mind. Vide slokas 109 and 110 of Sri Bhagavatpada's Sarva Vedanta Samgraha: smaranam darsanam strinam gunakarmanukirtanam | samicinatvadhistasu pritih sambhasanam mithah 11 sahavasasca samsargo'pyastadha maithunam viduh etadvilaksanam brahmacaryam cittaprasadakam 11

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144 VIVEKACUDAMANI sraddha: astikyabuddhih: which is the repository of spiritual benefit.28 bhaktih: devotion. It is of two kinds, para, and apara: higher and lower. The apara or lower bhakti is called sadhanabhakti. It is the means to the higher bhakti. Vide the Bhagavata: bhaktya samjataya bhaktya bibhratyutpulakam tanum: 'By the sadhya-bhakti produced by sadhana-bhakti, one attains the state of one's hairs standing on end', i.e. acquires devotional ecstacy. In the Srimad Bhagavata the nine forms of devotion are enumerated as: sravanam kirtanam visnoh smaranam padasevanam, arcanam vandanam dasyam sakhyamatmanivedanam 11: "Hearing, praising, thinking of Visnu, worshipping at His feet, offering Him flowers, prostration, service, friendship and surrender of one's self". This nine-fold bhakti is the means to the higher bhakti which is characterised by supreme love of God. mumuksuta: the desire to get rid of the bonds (of the upadhis) from the ahamkara to the body which are the results of avidya. This is sought to be effected by the direct realisation of one's real nature. daivasampattih: the divine virtues. These have been enumerated in the 16th chapter of the Gita in the slokas beginning with "abhayam sattvasamsuddhih" etc., as follows: abhayam sattvasamsuddhirjnanayogavyavasthitih i danam damasca yajnasca svadhyayastapa arjavam ! ahimsa satyamakrodhah tyagassantirapaisunami daya bhutesvaloluptvam mardavam hriracapalam 11 tejah ksama dhrtissaucam adroho natimanita 1. bhavanti sampadam daivim abhijatasya bharata 11 "Fearlessness, purity of heart, steadfastness in knowledge and yoga, alms-giving, self-restraint and worship, study of scriptures, austerity, uprightness, harmlessness, truth, absence of anger, renunciation, serenity, absence of calumny, compassion to creatures, noncovetousness, gentleness, modesty, absence of fickleness, energy, forgiveness, fortitude, purity, absence of hatred, absence of pridethese belong to one of a divine and noble birth, O Bharata". All these virtues are explained: abhayam: being devoid of the fear of sorrow arising from the separation from what is dear or conjunction with what is not dear 28 It includes belief in the Vedas, the soul, karma and after-life.

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VIVEKACUDAMANI 145 istanistasarnyogaviyogadarsanajanyam yadduhkhabhayam tadrahityam). Or, being firmly established in the practice of what is prescribed in the sastras without doubt about its efficacy. sattvasamsuddhih: purity of heart; absolute purity of the antahkarana which is compacted of sattvaguna; being undefiled. The sattva nature here means the capacity to intuit the nature of the Divinity: bhagavattattvasphurtiyogyatvam. jnanam: The understanding of the truth of the atman from sastra and the upadesa of the guru. yogah: the process of converting the understood meaning into a fact of one's own experience by concentrated contemplation. jnanayogavyavasthitih: means being always established in them. danam: the giving of one's own wealth to a deserving person according to his qualification. damah: controlling of the external senses.' srautah: the sacrifices of agnihotra, darsapurnamasa, etc. smartah: The four yajnas (sacrifices), namely devayajna, pitryajna, bhutayajna and manusyayajna, i.e., propitiation of the gods, one's ancestors, creatures and men. Svadhyaya or Brahmayajna is recitation of one's branch of the Vedas, like Rgveda, etc., which provides unseen results and is separately stated. tapah: is of three kinds based on the distinction of body etc. deva-dvija-guru-prajna-pujanam saucamarjavami brahmacaryamahimsa ca sariram tapa ucyate 11 anudvegakaram vakyam satyam priyahitam ca yati svadhyayabhyasanam caiva vanmayam tapa ucyate 11 manah prasadah saumyatvam maunamatmavinigrahah bhavasamsuddhirityetat tapo manasamucyate 11 "The worship of the gods, the guru, the wise men, purity, truthfulness, celibacy and non-injuring are called forms of bodily tapas. Speaking so as not to hurt another, using true and kindly and beneficent words, practice of Vedic recitation are known as tapas of speech. Serenity of mind, goodness, silence, control of the mind, purity of nature-these are forms of tapas of mind". avakratvam arjavam: sincerity, identity of the functioning of the mind, speech and body. V.C-11

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146 VIVEKACUDAMANI ahimsa: avoiding harm to others. satyam; speaking about a thing as it was witnessed. akrodhah: the allaying of anger which may immediately arise when censured or hit by another. dana: already explained. tyagah: though tyaga ordinarily means dana, dana having been already referred to, tyaga here means giving up association with grief. santih: subduing the internal organs to the extent of nonexistence. apaisunam: paisunam is publicising the faults of others. Its absence is apaisunam. daya: not bearing (to see) the afflictions of other creatures when they are in that state. alolutuam: should be alolupatvam. pa has been dropped. This is sanctioned by ancient usage (arsa.) Another reading is aloluptvam. It refers to the sense-organs not being affected even in the presence of sense-objects. mardavam: being deserving of the association of good people. hrih: a sense of shame in doing what should not be done. acapalam: not being engaged in useless action. tejah: confidence; not being overcome by women, boys and fools. ksama: non-origination of anger, even if there is the capacity, towards the cause of insult. akrodhah: the immediate stifling of anger that has arisen. This is the distinction from ksama. dhstih: the steadying of the mind afflicted by grief. saucam: external and internal purity. adrohah: not wielding weapons out of a desire to kill others. natimanita: atimanita is an attitude glorifying one's own self. The opposite of it is natimanita. An attitude of humility towards those who are to be respected is indicated. These are the 26 sattvika divine characteristics which accompany a person as inborn good tendencies produced by meritorious actions. The sruti says: tam vidyakarmani samanvarabhete purvaprajna ca (Brh.): "Knowledge, karma, and pre-consciousness accompany him". And again, punyah punyena karmana bhavati, papah

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VIVEKACULAMANI papena (Brh.): "Punya (spiritual merit) occurs from punya-karma, and papa (sin) from papa karma, sinful action. asannivrttih: withdrawing from whatever is asat, i.e., is not Brahman. Or, asannivrttih may mean being sinless. Vide the sruti: navirato duscaritat (Katha.): "Of one who has not desisted from evil conduct". Being sinless. 121 Having spoken of sattvagunas not overpowered by rajas and tamas in spite of their existence, the nature of sattva absolutely untouched by them is explained. vizuddhasattvasya guNAH prasAdaH svAtmAnubhUtiH paramA prazAntiH / tRptiH praharSaH paramAtmaniSThA 147 yayA sadAnandarasaM samRcchati // 121 // visuddhasattvasya gunah prasadah svatmanubhutih parama prasantih | trptih praharsah paramatmanistha yaya sadanandarasam samrcchati 11 The characteristics of pure sattva are limpidity of mind, realisation of one's self, supreme peace, contentment, great joy and being anchored in the Paramatman always which ensures the enjoyment of bliss without intermission. visuddhasattva is pure sattva uncotaminated by rajas and tamas. The effects of such pure sattva are enumerated. prasada: absence of impurity in the mind. svatmanubhutih: Experience of one's self arises because there is no tamas to conceal the atman and no rajas to project it wrongly. When the atmatattva is concealed by tamas, it does not shine clearly and the sheaths which conceal it, annamaya (bodily) etc., shine forth. That means that, where there is pure sattva only, the atman's own nature is experienced without any impediment. Hence, there arises thereform supreme peace. As is said later in this work: "Who will delight in a void giving up the experience of supreme bliss? Who will desire to look at a picture of the moon when the planet itself is shining resplendently in the sky?" The peace that was sought previously with effort in the state of a sadhaka (endeavouring aspirant), becomes a matter of personal experience upon

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148 VIVEKACUDAMANI the realisation of the atman. As the mind does not stray in the unsubstantial world, contentment of the mind becomes natural. praharsa: the bliss that arises always of itself without any effort. It is superior delight. Or, it may mean: One considers oneself as fortunate (happy) by reason of having done what is to be done or of having attained what is to be attained. His mental state is praharsa. paramatmanistha: being established without break in the Paramatman alone. It is a perfect enjoyment of the supreme bliss always. That is, the person experiences nirvikalpa-samadhi by reason of the mind being unable to emerge out of its absorption in the enjoyment of the perception of its real nature. 122 The nature of avyakta or the unmanifested was detailed in the sloka beginning with 'avyaktanamni' (vide si. 110). This avyakta is compacted of three gunas and is called maya and avidya etc. It is to be inferred from its effects. It is the cause of the gross and the subtle and other effects. It is destroyed by jnana. Reference is also made to the causal body (karana-sarira) by deriving sarira from siryate which means declines. Having said all this about avyakta, Sri Bhagavatpada concludes: avyaktametat triguNaniraktaM tatkAraNaM nAma shriirmaatmnH| suSuptiretasya vibhaktyavasthA pralInasarvendriyabuddhivRttiH // 122 // avyaktametat trigunair niruktam tatkaranam nama sariramatmanah susuptiretasya vibhaktyavastha pralina-sarvendriyabuddhivsttih 11 This Unmanifested is said to be made of three gunas. It is the atman's causal body. Susupti is a distinct aspect of it and is characterised by the dissolution of the activities of all sense-organs and buddhi. avyaktam: what cannot be clearly seen in its native nature. trigunaih: inferred by its three constituent qualities made up of kama and krodha: desires and anger constituting rajoguna; ajnana and alasya (nescience and sloth) constituting tamoguna and amanitva (humility) constituting sattvaguna. niruktam: explained already, i.e. that avyakta or maya is made up of these gunas and is to be inferred from its effects has been clearly explained in the previous slokas.

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VIVEKACUDAMANI 149 This avyakta which is indicated by the words avidya, etc., is the causal body of the (jiva) atman. In the sastras it is known as the karana-sarira. Its special condition is spoken of as susupti or dreamless sleep. etasya in the sloka means karansarirasya i.e., of the causal body which is also spoken of as avyakta. The special character of the susupti state (of dreamless sleep) is that in it the buddhi and the indriyas are completely dissolved, i.e., they do not function in that state. Thus the susupti state is differentiated from jagrat state in which both the buddhi and the indriyas function and from the svapna (dream) state in which the buddhi alone functions. vibhaktyavastha: differentiated state. Though ajnana is associated with all the states, the susupti state has a special feature of its own in that the functioning of 'ajnana is patent in the other two while it is latent in susupti. 123 The meaning of the last quarter of the previous sloka is clarified with reference to experience. sarvaprakArapramitiprazAntiH bIjAtmanA'vasthitireva buddheH| suSuptiratrAsya kila pratItiH kiJcinnavemoti jagatprasiddhaH // 123 // sarvaprakarapramitiprasantih bijatmanavasthitireva buddheh 1 susuptiratrasya kila pratitih kincinna vedmiti jagatprasiddheh 11 (In susupti) All pramanas (sources of knowledge) are still. The buddhi remains only in the form of a seed. The test of this is the universal verdict: 'I did not know anything' (while asleep). sarvaprakara-pramiti-prasantih: prasantih: prakarsena santih: absolute stillness or non-functioning. pramiten: of source of knowledge. sarvaprakara: of all kinds including perception, inference, sabda, remembrance etc. In dreamless sleep all sources of knowledge are still. None of them functions. There is no knowing activity at that time.

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150 VIVEKACUDAMANI But then how does a person resume conscious activity on waking from dreamless sleep next day? The buddhi or antahkarana or manas (all are used synonymously here), is latent in dreamless sleep in the form of a seed, i.e. in the form of a samskara which lies imbedded as ajnana in the karamatman, as causal atman, not as karyatman, the functioning atman. This is indicated by 'eva' only That condition is called susupti. The absence of knowledge of all kinds in that condition is a fact of universal experience. For, the man who has awakened from such dreamless sleep has an apprehension of the form: "I did not know anything." kila: indicates that this is well-known. If there was any apprehension by the mind during dreamless sleep then, on waking from it there will be nothing corresponding to: "I did not know anything". The idea is that such an apprehension is not felt in wakefulness and in dream. In this matter of general experience, there can be no difference of opinion. 124 The explanation of the anatman for the purpose of distinguishing the atman from the anatman is now brought to a close. faq-TO-FATISEHITET: sarve vikArA viSayAH sukhaadyH| vyomAdibhUtAnyakhilaM ca vizvam avyaktaparyantamidaM hanAtmA // 124 // dehendriya-prana-mano'hamadayah sarve vikara visyassukhadayah vyomadibhutanyakhilam ca visvam avyaktaparyantamidam hyanatma 11 The body, the sense organs, the breath, the mind, the sense of I (egoism, etc.), all forms of functions, the senseobjects, pleasure etc., the elements like the sky etc., the entire universe upto the Unmanifested--all these come under the category of the anatman. In describing the anatman, the body, the sense organs, the prana, the ego, the varied functions of the manas, all gross objects, sense-objects like sound, touch, form, taste and smell, pleasure, pain, delusions and other mental feelings ending with fear, the elements beginning with sky and ending with the earth are all included. In fact this entire universe which is perceived upto avyakta,

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VIVEKACUDAMANI all this is anatman. Thus the question: 'what is this anatman? (vide sl. 51 supra) is answered.. 125 Beginning with the last effect of maya, upto the first material cause (responsible for the world), it has been said that everything is the anatman. To convey this with great force it is said conversely everything from the primordial material cause of transformation to the last produced effect also is of the same nature. mithya character of all this is conveyed in this sloka. mAyA mAyAkAryaM sarvaM mahadAdidehaparyantam / adidamanAtmatattvaM viddhi tvaM marumarIcikAkalpam / / 125 / / 151 maya mayakaryam sarvam mahadadidehaparyantam asadidamanatmatattvam viddhi tvam marumaricika kalpam || Know that all these, maya and its effects, from the mahat upto the body are asat and of the nature of the anatman like a mirage. The maya: mula prakrti: primordial Nature. mahat: the category or tattva of mahat. The sruti says: tadaiksata (Taitt.): "That thought', i.e. in the beginning Sat (existence or sadvastu) alone was, quality-less and inactive. Then, That saw or thought. This seeing or thinking itself is the first act resulting in the procession from Mahat to body which are the effects of maya. From Mahat issued ahamkara which means the samkalpa of Isvara. Vide the sruti so'kamayata (Tait.): That (He) desired. Thence issued forth the five subtle elements; then, the gross elements by the process of quintuplication; then the entire universe (brahmanda); from that the fourteen worlds and the gross bodies contained in them-all this upto the body and including you (as the body); this maya and the products of maya are of the nature of the anatman, i.e., what is distinct and different from the atman. The question: 'What is this anatman?' in sl. 51 is answered by saying that it is asat, that it is separate and distinct from the atman which is of the nature of sat or pure existence. Therefore, understand that all this is mithya like a mirage. It is destructible by the realisation of the aforesaid pure non-dual Brahman. All this universe melts away even while perceived. In the hot season, the hot rays which the sun sends forth fall on the earth producing the impression of a sheet of water. But really, when seen carefully there

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152 VIVEKACODAMANI is no water on the spot. So too before the dawn of Brahmajnana, maya and its effects are found to function. Immediately upon Brahman realisation, everything disappears without a trace like a dream on waking. Hence is their character of disappearing before enlightened perception. Hence, the world is mithya like a mirage. 126 Having thus completely spoken about the anatman, Sri Bhagavatpada proceeds to give the answer to the sisya's question: "What is the supreme atma?" (vide sl. 51 supra). atha te saMpravakSyAmi svarUpaM prmaatmnH| yadvijJAya naro bandhAnmuktaH kaivalyamaznute // 126 // atha te sampravaksyami svarupam paramatmanah 1 yadvijnaya naro bandhanmuktah kaivalyamasnute 11 I shall now tell you clearly the nature of the Paramatman by knowing which a man attains kaivalya (liberation) freed from bonds (of samsara). atha: then: indicates consecution to the explanation of the anatman. yat paramatmanah svarupam vijinaya naro bandhat muktah kaivalyam asnute: knowing (realising) which Paramatman's svarupa; narah i.e., the person who is qualified for Brahmavidya becomes freed from the bonds beginning from ahamkara and ending with the body, i.e., becomes one who has renounced the false identification of the anatman with the atman, is freed from association with all upadhis and attains to the state of being the lone seer (without the object - kevaladrgrupa), the differenceless nature of the sat, cit and ananda. I shall teach you clearly and fully the nature of that Paramatman. 127 The Guru proceeds to speak about the atma: asti kazcit svayaM nitymhNprtyylmbnH| avasthAna yasAkSI.san paJcakozavilakSaNaH // 127 // asti kascit svayam nityam ahampratyayalambanah 1 avasthatrayasaksi san pancakosavilaksanah 11 There is something which exists by itself as the substratum of the consciousness of 'I'. Being the witness of the

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153 VIVEKACUDAMANI three states, it is different from the five sheaths (That is . the atma). svayam: in (by) itself: not dependent on anything else for manifestation of its existence. ahampratyayalambanah: the substratum of the awareness of the ego, which has attained identity with the mind which manifests itself as 'I' or aham, i.e., which is the medium of the reflection of the original which is the 'T' or aham. It also means; which is the object of ahamurtti, the modification of aham as the object. avasthatrayasaksi san: being the seer or witness in the three states of waking, dream and dreamless sleep. pancakosavilaksanah: which is different from the annamaya (bodily). pranamaya (of vital air). manomaya (mental). V maya (intellectual), and anandamaya (blissful) kosas or sheaths. : nityam: always. . san kascid asti: that something exists. That is the atma. Here the character of existence in all the three periods of time without the possibility of sublation is expressed. 128 The atma being the witness of the three mental states is explained in the succeeding slokas. yo vijAnAti sakalaM jAgratsvapnasuSuptiSu / buddhi-tadvatti-sadbhAvamabhAvamahamityayam / / 128 // yo vijanati sakalam jagratsvapnasusuptisul buddhi-tadvrtti-sabdhavam abhavamahamityayam 11 . That which as I knows everything in the waking, dream and dreamless sleep states, the presence of the buddhi and its actions, and their absence that is the atman. Buddhi and its activities are evidenced in their operation in waking and dream states in the forms: 'I see this; and this: I infer this; I understand it from scriptural testimony; I remember', etc. In dreamless sleep, the buddhi and its activities are absent since after waking from sleep, a person says: 'I did not know anything (during the sleep state)'. That which is conscious in the form: 'I know; I knew and I shall know', which is aware of waking state experiences and of dream objects and of ajnana in dreamless sleep, that is the atma.

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154 VIVEKACUDAMANI 129 The atma is of the nature of intelligence being unknowable by other things, while it sees everything. This is explained. yaH pazyati svayaM sarvaM yaM na pazyati kiJcana / yazcetayati buddhyAdi na tadyaM cetayatyayam // 129 // yah pasyati svayam sarvam yam na pasyati kincana yascetayati buddhyadi na tad yam cetayatyayam 11 That which perceives everything, but which nothing can perceive; that which illumines the buddhi etc., but cannot itself be illumined--that is the atman. That which itself sees all. Vide the sruti: nanyo'to'sti drasta (Brh.) There is no other seer. That which none else sees. Vide the sruti: na tatra caksurgacchati na vaggacchati no manah (Kena.): "There the eye does not go; speech does not go; nor does the mind". na caksusa glhyate napi vaca nanyair devaih (Mund): "It is not grasped by the eyes, not even by speech or by other organs". naiva vaca na manasa praptum sakyo na caksusa: "It cannot at all be attained by speech, mind or by sight (Katha)". That which makes the inanimate etc., as if shining with intelligence, that which buddhi etc., do not make intelligent, as it is intelligence in itself, that is the atman. For what is inanimate depends on something else to inform it with intelligence; but cetana (pure intelligence) itself is not extra-dependent that way. 130 yena vizvamidaM vyAptaM yaM na vyApnoti kiJcana / abhArUpamidaM sarva yaM bhAntamanubhAtyayam // 130 // yena visvamidam vyaptam yam na vyapnoti kincana i abharupamidam sarvam yam bhantamanubhatyayam 11. That by which this universe is enveloped; that which no object whatsoever envelops; that effulgent one on which all this (universe) of the form of none-effulgence depends for its shining--that is the atman. yena..kincana: That by which, as the material of all, as internal to everything, this universe is enveloped; that which no ooject whatsoever can envelop; for it is outside everything else. Vide: vistabhyahamidam krtsnam ekamsena sthito jagat: (B.G.): "Myself enveloping all this, by a part of Me is the universe constituted."

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VIVEKACUDAMANI vikaravarti ca tathahi sthitimaha: "And not abiding in effected things because (the Upanisad) has stated (B.S.)."29 155 pado'sya visva bhutani tripadasyamrtam divi (Purusa Sukta): "A quarter of it are all the creatures; three quarters of it is the divine part in the sky." jyayan prthivyah jyayanantariksat jyayanebhyo lokebhyah: "Greater than the earth, greater than the sky; greater than all these worlds." Thus declare the srutis, the smrtis and sutras. abharupam: not of the nature of effulgence, i.e., inanimate. That which everything shines after i.e., that by whose power all this shines. Vide the sruti: tameva bhantam anubhati sarvam (Katha). Everything shines after that alone which shines (by itself). That is the atman. It is to be understood that by this declaration of sruti the infinity of Brahman spoken of as satyam, jnanam, anantam is conveyed by the affirmation of the absence of limitations of space. 131 The expression in sl. 129, yascetayati buddhyadi is explained: yasya sannidhimAtreNa dehendriyamanodhiyaH / viSayeSu svakIyeSu vartante preritA iva / / 131 // yasya sannidhimatrena dehendriyamanodhiyah | visayesu svakiyesu vartante prerita iva || By whose very presence, the body, the indriyas, the mind and intellect are (act) in their spheres as if impelled thereto that is the atman. In the Kena Upanisad it is said: kenesitam pratati presitam manah kena pranah prathamah praiti yuktah kenesitam vacamimam vadanti caksussrotram ka u devo yunakti 11 "Induced by whom does the mind function; induced by whom does the breath first function; induced by whom do people utter this speech; which deva induces the eye and ear?" To which query it is replied: stotrasya srotram. manaso mano yadvaco ha vacam, sa u pranasya pranah caksusascaksuh: "That which is the ear of the ear, the mind of the mind, the speech of the 29 "And it is not a fact that the Supreme resides in the solar orb etc., within the range of effects. He has also another aspect which is eternally free and transcendental to all things"-Sri Samkara Bhasya.

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156 VIVEKACUDAMANI speech, the breath of breathing and the eye of the eye," which means by the sense of identification arising by the mere presence of the atman. dehendriyamanodhiyah: the word deha stands for the organs of action, i.e., speech, feet, hands, etc. The word indriya stands for the organs of apprehension like (thc ear etc.) manas is the antahkarana; dhih here is agent of action, not the buddhi or the intellect. prerita iva: In relation to their respective functions, the body, sense organs etc., act, speak, take, etc., go, hear, see, touch, etc., determine doubt, etc., in respect of all spiritual and secular activities as if impelled; for, these jada (inanimate) physical organs cannot act by themselves.30 vartante sa atma should be added at the end of the sloka. 132 ahaMkArAdidehAntA viSayAzca sukhaadyH|| vedyante ghaTavadyAna nityabodhasvarUpiNA // 132 // ahamkaradidehanta visayasca sukhadayah vedyante ghatavad yena nityabodhasvarupina li That by which, being of the nature of eternal knowledge, everything from ahamkara to the physical body including sense objects, pleasure etc., is known like a pot--that is the atman. As what is seen does not have the quality of the seer, all things from ahamkara to the body come under the category of the seen. These are the five sheaths.. visayah: the objects of senses; sound etc. sukhadayah: pleasure etc., include their results. nityabodhasvarupina: by that whose self-subsisting nature is jnana. ghatavat: like a pot. vedyante: are known. sa atma: 'that is the atma' is to be understood at the end. As sukha etc., belong to the group of the seen, they cannot have 30 The iva, as if, in prerita iva is intended to show that though these seem to act impelled by the atman, the atman which is actionless (niskriya) does not really impel them.

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VIVEKACUDAMANI the nature of the seer. By this the unconnectedness of the atman (with anything) is declared. 157 By saying that ahamkara etc., upto the body which are the five sheaths are things known, it is affirmed again what was told earlier in aphoristic form that the atman is different from these sheaths. This is made clear in the sloka 156 infra. 133 eSo'ntarAtmA puruSaH purANo nirantarAkhaNDasukhAnubhUtiH / sadaikarUpaH pratibodhamAtro yeneSitA vAgasavazcaranti / / 133 / / eso'ntaratma purusah purano nirantarakhandasukhanubhutih | sadaikarupah pratibodhamatro yenesita vagasavascaranti || This is the innermost atman, the primordial Purusa ever abiding in the body, the ancient eternal, of the nature of integral experience of bliss, ever the same, accompanying every mental modification and by whom speech, the pranas, etc. perform their respective functions. yena isitah: isitah: impelled by mere proximate presence. vak asavasca: speech and the vital airs (i.e., pranas). These include the entire assemblage of causes and effects. The function of vak is making sounds. Those of prana are inhaling and exhaling of breath. By common consent, by the authority of sruti and by reason of understanding the nature of Brahman, this atman accompanies the several sheaths beginning with the annamaya and ending with the ananda-maya-kosa which are all imagined in it as the basis of the imagination, even as the rope shines as the basis of the cleft in the ground, the serpent, the stick and the streak of water which are superimposed on it. purusah: the perfect or the All; or puri sete: abides in the body; hence purusa. puranah: purapi navah: though ancient, yet new, i.e., eternal. nirantarakhandasukhanubhutih: nirantara: unending: akhanda: not broken up by division; the experience of a bliss which is eternal and undivided. Vide the sruti: yatsaksad-aparoksad brahma (Brh.): "That which is the object of immediate supersensuous experience," i.e., it is always the same and unchanging.

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158 VIVEKACUDAMANI pratibodhamatrah continuously accompanying every activity of the buddhi like fire being always inbedded in wood; vide the sruti: pratibodhaviditam matam (Kena.): i.e., bodham bodham viditam: this atman is known upon the occasion of each cognition. It is stated here that the nature of jnana is continuous, integral experience of bliss. pratibodha may be understood in two ways: either as in every act of cognition or cognition generated by every upadesa by the guru: vide the famous saying: 'guruna pratibodhitah,' pratibodhah: It is well known that awakening has reference to one who is asleep. Here pratibodha has reference to the destruction of avidya: bodha of the form of the cognition of the nature of akhandakara-vrtti produced by the mahavakyas. Or, it may mean the object of that cognition (for the reason that Brahman and Brahma-jnana are non-different as Brahman is defined as satyam jnanam anantam Brahma). 134 In accordance with the sruti: sarvani rupani vicitya dhirah namani krtva abhivadan yadaste (Purusa Sukta); and with the Brahma Sutra: avasthiteriti kasakrtsnah: "(The initial statement is made) because (the highest self) exists in the condition (of the individual soul): so Kasakrsna thinks", the Paramatman alone abides in the form of the jiva indicated by analysis of the meaning of tvam,. the meaning of tat indicated by the sruti anasnannanyo abhicakasiti: (Mund.): The other (bird) shines without eating,' is explained. atraiva sattvAtmani dhIguhAyAm avyAkRtAkAza uruprakAzaH / AkAza uccaiH ravivat prakAzate svatejasA vizvamidaM prakAzayan / / 134 // atraiva sattvatmani dhiguhayam avyakrtakasa uruprakasah | akasa uccaihravivat prakasate svatejasa visvamidam prakasayan || In this body itself, in the secret cave of buddhi which is of the nature of sattva, in the akasa spoken of as the unmanifested, the resplendent atman shines like the sun in the sky illumining this entire universe by its native effulgence. atraiva: here itself: in the body of the aspirant.

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VIVEKACUDAMANI sattvatmani: in the innermost cave of the buddhi, i.e., the buddhi which is predominantly sattva is itself the cave. The word 'guha comes from the root 'guh': guhu samvarane: which means covering or concealment. The atman is covered by the vijnanamayakosa, the sheath of the knowledge. avyakrtakase: the avyakrtakasa which is continuous as the material: in it. uruprakasah: uru: adhika: abundant, extremely effulgent; illumining everything by its cognitive luminosity. Vide: taddeva jyotisam jyotih. (Brh.). akasah: The Paramatman by His own effulgence is the illuminator of all lights beginning with the sun by shedding the light of knowledge on everything. Vide the sruti: yena suryastapati tejaseddhah; (Taitt.) 159 idam visvam: this entire universe which is drsya, what is seen. prakasayan: shining (illumining) like the sun. manner. uccaih prakasate: shines in the most radiant (resplendent) Or, like the sun high up in the sky (uccaih). In the previous sloka, where it was said: eso'ntaratma purusah; the atman was referred to as purusah i.e., puri (in the body) sete (abides). This is further explained in this sloka as follows: atra: here; i.e. in the gross body; dhi-guhayam: in the cave of the buddhi, i.e., in the subtle body and, avyakrta akase: in the unmanifested akasa: in the causal body. It is well known that the sun in the sky is the illuminator of all things in all directions. So, too the atman, which is the inmost core of everything, is the illuminator of all objects. 135 jJAtA manohaMkRti - vikriyANAM dehendriya-prANakRta- kriyANAm / ayo'gnivattAnanu vartamAno na ceSTate no vikaroti kiJcana / / 135 / / jnata mano'hamkrti-vikriyanam dehendriya-pranakrta-kriyanam | ayo'gnivat tananu vartamano na cestate no vikaroti kincana || The atman is the knower of the modifications of the mind, the ahamkara and the activities of the body, indriyas and the breath. Accompanying them all, like fire in an iron, it neither acts nor effects changes in anything.

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VIVEKACUDAMANI mano'hamkrti-vikriyanam jnata: The knower of the changes of the mind and the ahamkara. The changes of the mind are kama and samkalpa: desire and purpose. The changes of ahamkara are pride, arrogance, etc. The atman is the knower of all these changes which take place internally. Similarly also of the external changes wrought in the body, the sense-organs, the breath etc. By the word 'deha' the karmendriyas (organs of action) are indicated. Of these and of the activities of the eye and those of the jnanendriyas connected with seeing, hearing, etc., and of the activities of the prana like inhaling and exhaling, the atman is the knower. The atman is the witness of all the internal and external transformations. But like the fire in the hot iron itself, it undergoes no change. The heated piece of iron may undergo change of form as round, long, etc., but the fire in the iron which now appears long and now round as such undergoes no change. The atman reflected in these organs remains by itself unchanging at any time and in any manner though diversely spoken of by their respective functions. The atman is like the sun in whose presence the inanimate world undergoes change, but the sun remains unchanging. So is the atman. 160 136 The same idea is explained here with reason therefor. na jAyate no mriyate na vardhate na kSIyate no vikaroti nityaH / faciumsfq agougfon? na lIyate kumbha ivAmbaraM svayam // 136 // na jayate no mriyate na vardhate na ksiyate no vikaroti nityah | viliyamane'pi vapusyamusmin na liyate kumbha ivambaram svayam || It (the atman) is not born; it does not die; it does not grow or decline; it does not change. It is eternal. Even if this body is destroyed, it does not become extinct even as space does not become extinct on the destruction of the pot which enclosed it. Birth, being (existence), change, growth, decline, and extinction are the six transformations seen in the body etc. This Paramatman is eternal, is bereft of origination and extinction. Therefore, He is not born, He is not originated. He does not die, He does not become non-existent. As He has neither origination nor death,

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VIVEKACUDAMANI 161 neither beginning nor end, He does not grow. He does not decline. As there is no origination, there is no being or existence as a state after that. As He is eternal and partless, He does not undergo any change. It is only what is itself subject to change that can effect change in another thing. That is why in the previous sloka it was said: na vikaroti. Why it does not effect change is explained in this sloka. Though this particular body is destroyed, even as space does not disappear when a pot is destroyed, so too the atman is not destroyed on the destruction of the body, i.e., it does not become extinct by itself nor is it made so by another. 137 For proper understanding, unifying the nature of the vijnanatman with that of the Paramatman, the Guru says: prakRti-vikRtibhinnaH zuddhabodhasvabhAvaH sadasadidamazeSaM bhaasynnivishessH| vilasati paramAtmA jAgradAdiSvavasthA svahamahamiti sAkSAt sAkSirUpeNa buddheH|| 137 // prakrti-vikyti-bhinnah suddhabodhasvabhavah sadasadidamasesam bhasayannirvisesahi vilasati paramatma jagradadisvavasthasu ahamahamiti saksat saksirupena buddheh 11 Different from praksti (avidya) and its tranformations, of the nature of-pure intelligence, and being quality-less, illumining all this material world with all that has form and is formless, the atman shines through the waking and other states as their witness and is referred to as the 'I'. prakstin: avidya: vikstayah: akasa etc., its transformations. tadbhinnah: different from all causes and effects. suddhabodhasvabhavah suddhah: nirvisayah: of the nature of pure knowledge without an object of knowledge, i.e., the seer (drk) by itself. idam: whatever is known by the instruments of sense-perception etc. sat: whatever has form like tejas etc. asat: whatever has no form like space, wind (akasa, vayu) etc. asesam: everything. bhasayan: illumining. V.C.-12

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162 VIVEKACUDAMANI nirvisesah without any quality. jagradadisu avasthasu...buddheh: The Paramatman abides for ever as the witness in the jagrat, svapna and susupti-states and as the buddhi in latent (seed) form even in susupti. ahamahamiti: by refence to oneself as 'I', He shines through them directly inside. 138 The Guru teaches the sisya the meaning of the sruti: brahmasamstho'mrtatvameti (Chand.): "One who is established as Brahman attains immortality". This he teaches by speaking of the control of the mind and through it the clarity of the intellect for the realisation of the Paramatman as non-different from oneself. niyamitamanasAmuM tvaM svamAtmAnamAtma nyayamahamiti sAkSAdviddhi buddhiprasAdAt / janimaraNataraGgApArasaMsArasindhu pratara bhava kRtArthA brahmarUpeNa saMsthaH // 138 // niyamitamanasamum tvam svamatmanamatmanyayamahamiti saksad viddhi buddhiprasadat janimaranatarangaparasamsarasindhum pratara bhava krtartho brahmarupena samsthah 11 By means of a controlled mind and the clear perception of the intellect, directly realise your atman as the 'I'. By that means cross this ocean of samsara with its waves of birth and death. Thus established as Brahman, be, a person of fulfilled purpose. atmani niyamitamanasa: concentrating your mind by sravana, manana and nididhyasana on the atman which is distinguished from the five sheaths; vide sruti: manasaivedamaptavyam: "This ought to be obtained only by the (pure) mind." buddhiprasadat: prasadat: anugrahat: by the grace of the buddhi which is devoid of all kinds of defects like asambhavana, a sense of improbability, viparitabhavana, wrong comprehension and samsaya, doubt. Vide the srutis: drsyate tvagryaya buddhya suksmaya (Katha): "This is seen (comprehended) by the single-pointed subtle intellect"; jnanaprasadena visuddhasattvah tatastu tam pasyate niskalam dhyayamanah (Svet.): "Becoming compacted of the pure sattva by the clear nature of jnana, one then sees Him meditating on Him". He sees (realises) the Paramatman which his

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VIVEKACUDAMANI 163 own nature. Vide the sruti: sa atma tattvamasi (Chand.): "That is the atman; That thou art". Also by sruti: asanneva sa bhavati asad brahmeti veda cet (Taitt.): "He himself becomes non-existent if he thinks that Brahman is not". All these show that the Paramatman alone is important. ayamahamiti saksat viddhi: Until now you were thinking: 'He (Brahman) is one, and I am another! Giving that up, realise your non-difference from Brahman. This (Brahman) is I.' The fruit of this realisation is conveyed in the second half of the verse. janimarana-tarangaparasamsarasindhum pratara: The samsarasindhu: the samsarik ocean has for its waves the alternation of birth and death. This succession is continuous so long as Brahmajnana is not obtained. It is apara: shoreless, beause the only shore is Brahman. So long as that is not realised, this ocean is shoreless. * pratara: cross that ocean. The preposition pra in pratara is intended to convey the idea of crossing completely and significantly here and now; prakarsena tara: i.e., attain immediate release (sadyomukti). Being for ever established (samsthah) as Brahman, be a krtartha, i.e., one who has nothing else to accomplish, one who has accomplished everything. Vide the sloka: jnanamstena trptasya krtakrtyasya yoginah naivasti kincit kartavyam asti cenna sa tattvavit 11 "There is nothing else to be done by the yogi who has realised his oneness with Brahman having drunk of the nectar of jnana. If there remains anything to be done, that means he has not realised the truth." 139 Beginning with the sloka 127, in 11 slokas the answer to the question: "What is the Paramatman?" was given. Now the guru proceeds to tell the sisya in the next two slokas the answer to the first question: "What is bondage"? atrAnAtmanyahamiti matiH bandha eSo'sya puMsaH prApto'jJAnAjjananamaraNaklezasaMpAtahetuH / yenaivAyaM vapuridamasat satyamityAtmabuddhayA puSyatyukSatyavati viSayaH tantubhiH kozakRt // 139 // atranatmanyahamiti matir bandha eso'sya pumsah prapto'jnanajjananamaranaklesasampatahetuh,

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164 VIVEKACUDAMANI yenaivayam vapuridamasat satyamityatmabuddhya pusyatyuksatyavati visayais tantubhih kosaksdvat 11 The belief that the anatman is the atman is man's bondage. This belief arises from avidya. It is the cause of the congeries of griefs like birth, death etc. By it, thinking this unreal body to be real like the atman, one nourishes it, bathes it, and protects it by sense-objects and gets bound by them like the silkworm by its threads. As explained earlier, the Paramatman is the essential nature of the jiva. Yet, by reason of the beginningless avidya to which he is subject, man thinks of the body etc., as 'I', i.e., he says: 'I am a man; I am subject to hunger and thirst; I desire; I act; I eat', etc. This thought of his atman as all this is itself bondage. The cause of this is to be traced to ajnana. All illusory experience is due to a defect (dosa). As bhrama common to all is productive of defect, the wrong impression of the atman as the body etc. is to be traced to ajnana of one's real nature. atra: in the visible body etc., which are the anatman. The bhrama of the unseen atman in the visible body etc., is a dosa. (Ajnana is of two kinds: mulajnana and tulajnana. The former is the primordial cosmic ajnana to which all people are subject. The latter is the ajnana of each particular individual on every occasion). According to the Samkhya and other views, the mulajnana is not accepted. In that case the question of bondage and liberation will not arise; for, bondage is the result of ajnana; when ajnana is destroyed by jnana, its effect, bondage also will be destroyed. Otherwise, i.e., if the mulajnana is not accepted, bondage will be real and it cannot be said to be capable of destruction. In the absence of dosa, bhrama cannot arise. The effects of bondage are enumerated: janana-marana-klesasampata-hetuh: the cause of being engulfed in the throes of birth, death and grief. The throes include hunger, thirst etc., or it may be taken to rean birth and death and the klesa (woes). sampatahetuh: sampatah: sammagnatvam: being completely immersed. The list refers to egotism, desire, hatred and attachment. What is stated earlier as anatmanyahamiti matir bandhah, that the belief that the anatman is the atman is the first cause of grief due to avidya has been stated already. (These are the pancaklesas: avidya, asmita, raga, dvesa, abhinivesa: nescience, egotism, desire, hatred, and attachment). The Yoga Sutra says: anityasuciduhkhanatmasu

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VIVEKACULAMANI nityasucisukhatmatvakhyatir avidya: "The mistaken perception of the atman which is eternal, pure and blissfull in what is transient, impure and subject to grief, is avidya." Due to being inclined to the gross body, birth and death arise; due to attachment to anandamayakosa etc., arise desire, aversion and attachment. Thus the first klesa, namely the resultant avidya is the cause of all kinds of misery. 165 yenaiva: by which alone i.e., by the wrong perception of the atman in the anatman; by the bondage resulting therefrom man thinks this unreal body as the atman and gets attached to it. visayaih: the sense-objects appear pleasant though really they are forms of bondage. By their relish, they make for nourishment, growth and protection. An appropriate example is given. The silkworm spins a web out of the threads manufactured by its saliva. It thinks that it is protected by those threads. Caught up in them, it is not able to move out of them and ultimately dies. So too the `jiva thinking that its body is the atman. Nourished by the sense-objects, caught by them, it is subject to various kinds of griefs like birth, death, etc. Vide the sloka: kosakrimis tantubhiratmadeham avestya cavestya ca guptimicchan | svayam vinirgantumasakta eva san tatastadantarmriyate ca lagnah avanam: means raksanam: safeguarding what exists. posanam is making it grow. 140 Superimposition (adhyasa) cannot arise if one understands the difference between the basis (adhisthana) and what is super-imposed (the aropya). That adhyasa is the essential cause for bondage is explained with an example by referring to ajnana which is the prime cause operating through avidya and making for bondage. artAsmastadbuddhiH prabhavati vimUDhasya tamasA vivekAbhAvAdvai sphurati bhujage rajjudhiSaNA / antsariaat faqafa ausgefum: aat otsaenz: a fg wafa aru: qy aa 11 980 11 atasmin tadbuddhih prabhavati vimudhasya tamasa vivekabhavadvai sphurati bhujage rajjudhisana tato'narthavrato nipatati samadaturadhikah tato yo'sadgrahah sa hi bhavati bandhah srnu sakhe 11

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166 VIVEKACUDAMANI By (ajnana which is of the nature of tamas) an undiscriminating man mistakes what is not a thing as that thing. This is due to lack of discrimination. This is like thinking a serpent to be a rope. Then great calamities befall one subject to it. Hence, listen, my friend! Taking unreal things to be real is what constitutes bondage. To the man devoid of discrimination, due to the tamas of ajnana, there arises the idea of atman (tadbuddih) in the body, etc., which are not the atman (atasmin). An example is given for this. Due to absence of discrimination, when actually a serpent is before a person, not being able to differentiate, he is not aware 'this is not a a rope'; but taking it to be a rope he lifts it up and suffers untold misery therefrom. Even so, thinking the anatman to be the atman he is subject to life-long misery. Therefore, it is concluded that asadgrahanam, taking a thing to be something else different form it is bindage. rajjudhisana: rajjuh buddhih: the idea that it is a rope. hi indicates certainty. sa hi bhavati bandhah: it certainly becomes bondage. Listen well to this, friend. The usual way of speaking of the super-imposition is to mistake a rope (which is the adhisthana) for a serpent (the aropita). Here this illustration is reversed; the serpent is taken as the adhisthana and the rope as the arcpita. This is done to bring out the disastrous consequence of taking the anatman as the atman. 141 The answer to the question: 'How did this (bondage) arise?' is begun. akhaNDanityAdvayabodhazaktyA sphurantamAtmAnamanantavaibhavam / samAvRNotyAvRtizaktireSA tamomayI rAhurivArkabimbam // 141 // akhandanityadvayabodhasaktya sphurantamatmanam anantavaibhavam samavrnotyavrtisaktiresa tamomayi rahurivarkabimbam 11 Like Rahu concealing the orb of the sun, this concealing power envelops the atman of infinite glory, which is eternal and non-dual, manifesting itself by the power of knowledge,

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VIVEKACUDAMANI 167 There are two powers of ajnana which are the causes of bondage: one is the power of concealment (avarana-sakti) and the other is the power of (wrong) projection (viksepa-sakti). Their causing bondage is explained in order. The atman is akhanda, not separable into parts. Hence it is eternal (nitya). It has no origination or destruction (for, only what is originated will have an end and cannot be nitya or eternal). It is advaya, without a second. It is a power of the nature of knowing; vide the srutis: svabhaviki jnanabalakriya ca (svet.); ayamatma brahma sarvanubhuh: satyam jnanamanantam brahma (Taitt.), vijnanamanandam brahma; krtsnah prajnanaghana eva (Brh.) etc. sphurantam: shining: the atman shines by that power; anantavaibhavam: by saying it is ananta, endless, the idea of relative endlessness as in the case of the sky etc., is negated. Its (the atman's) glory is ananta, does not depend on anything else. By this, its extraordinary glory is conveyed. This is to show that the sense of the aham (the atman) is inappropriate in the body which is extremely delimited from other things. On this atman, being delimited, being non-eternal, having something outside itself, having a second (sadvaya, not advaya) and being inanimate (jada) are superimposed due to ajnana. The reason for this is given. The atman is anantavaibhava of infinite expansiveness; it is integral, eternal, without a second and shines in its native splendour of the power of intelligence. This atman is hidden by the concealing power which is of the nature of tamas, and whose existence is known to those who have learnt to discriminate 31 The concealing power hides the atman as Rahu which is tamomaya hides the intensely bright orb of the sun making it appear as if it has no power to shine. In the same way as the sun, though of intense brightness, is spoken as not shining when enveloped by Rahu, so too does the atman, when enveloped by the concealing power; though by itself supremely effulgent, i.e., its real nature becomes unknown. 142 The first half of this sloka speaks of concealment, and the the second half of (wrong) projection. 31 The idea is that ordinary mortals are not aware of the existence of this tamomaya-avrti-sakti. To those who have learnt to discriminate between the anatman and the atman, the concealing power is clear,

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168 VIVEKACUDAMANI tirobhUte svAtmanyamalataratejovati pumAn anAtmAnaM mohAdahamiti zarIraM kalayati / tataH kAmakrodhaprabhRtibhiramuM bandhaka guNaiH paraM vikSepAkhyA rajasa uruzaktirvyathayati // 142 // tirobhute svatmanyamalataratejovati puman anatmanam mohad ahamiti sariram kalayati tatah kamakrodhaprabhitibhir amum bandhakagunaih param viksepakhya rajasa urusaktir vyathayati 11 When one's atman of supreme effulgence is concealed, due to non-discrimination, a man considers his body to be the atman. Then, by the constraining qualities of desire, anger, etc., which are of the nature of the powerful rajoguna making for wrong projection, he comes to untold grief. amalataratejovati: of what is of absolutely pure effulgence. svatmani: in its own nature, i.e., in its nature as the Paramatman. tirobhute: when hidden by the concealing power of ajnana, i.e., when it does not shine clearly. puman: the jiva. mohat: due to aviveka, non-discrimination. anatmanam sariram ahamiti kalayati: considers the body which is different from the atman as his self, i.e., identifies himself with it.' tatah: after such wrong identification. tatah ........ vyathayati: then, by the strong power of rajoguna which makes for viksepa (or wrong projection), by the quali. ties of desire, anger etc., which produce bondage, it plunges him in. to grief. uru saktih: very strong power. param vyathayati: afflicts extremely kamakrodhaprabhrtibhih: the other qualities are miserliness, ostentation, jealousy, arrogance, envy, greed etc. These are all causes of superimposition. It is well-known that those who identify their atman with the body are moved by desire for things favourable to it (the body), are angry when they are not attained, become miserly on getting it etc.; vide the Gita: trividham narakasyedam dvaram nasanamatmanah, kamah krodhastatha lobhah tasmadetat trayam tyajet 11 "Three

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VIVEKACUDAMANI 169 fold is this gate to hell-subversive of the atman-desire, anger and miserliness. Hence, one should abandon these three." 143 The statement that ajnana is the source of every evil through its concealing and projecting power is further explained. mahAmoha-grAhagrasanagalitAtmAvagamanaH dhiyo nAnAvasthAH svayamabhinayan tdgunntyaa| apAre saMsAre viSayaviSapUre jalanidhau nimajjyonmajjyAyaM bhramati kumatiH kutsitagatiH // 143 // mahamoha-grahagrasana-galitatmavagamanah dhiyo nanavasthas svayamabhinayan tadgunataya 1 apare samsare visayavisapure jalanidhau nimajjyonmajjyayam bhramati kumatih kutsitagatih it The man of perverted intellect is in the grip of the big crocodile of delusion which prevents him from realising the real nature of the atman. He super-imposes on the atman the states of his buddhi. Floundering in the big ocean of samsara, rising and falling, unable to attain Brahman-realisation, he drifts along endlessly. mahamoha ........ manah: one who is in the grip of the great monster (crocodile) of the lack of understanding of the true nature of the atman, i.e., one who does not know the real nature of the atman. mahamohah: diahatarah avivekah: strong delusion. galitam: nastam: lost. atmavagamanah: correct knowledge of the atman: knowing its real nature based on experience of it. nanavasthah: transformations of various kinds. tadgunataya: tadadhinataya: being based on it, arising from it. dhiyo ....... gunataya: by reason of the atman's caitanya being reflected in the buddhi and taking the transformations of the buddhi to be those of the atman. Because the reflection depends on the nature of the upadhi which is here the buddhi. It is well known that when water in a reservoir is agitated, the reflection in it of any object seems to undergo agitation; vide the sruti: samanassan ubhau lokau anusancarati sadhih svapno bhutva dhyayativa lolayativa (Brh).

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VIVEKACUDAMANI "Being the same in the dream and the waking states, it traverses the two worlds (of waking and dreaming). That intelligence (which is the witness of all states) in the dream condition functions as if thinking and acting." 170 svayam abhinayan: superimposing on itself. apare: endless (shoreless). visayavisapure: the sense-objects are the poison: in the poisonous stream of visayas. tasmin samsare jalanidhau: in the ocean of samsara. The use of locative case in the third line of the sloka is intended to signify a common reference. kumatih: one whose intelligence does not move towards BrahAs he is kumatih, he is also kutsitagatih; his knowledge is despicable; or he goes to lower worlds like hell etc. man. Such a man, unable to help himself, floundering and rising up due to the delusion caused by the sense-organs oriented to senseobjects and not under control, does not reach the shore, i.e., does not achieve Brahman-realisation. 144 That what is produced by itself conceals it, is shown by an example. 'bhAnuprabhAsaM janitAbhrapaGaktiH bhAnuM tirodhAya yathA vijRmbhate / AtmoditAhaMkRtirAtmatattvaM tathA tirodhAya vijRmbhate svayam / / 144 / / bhanuprabhasanjanitabhrapanktih bhanum tirodhaya yatha vijrmbhate 1 atmoditahamkrtir atmatattvam tatha tirodhaya vijrmbhate svayam || As the rows of clouds which arise from the sun's rays conceal the sun and appear themselves, so too the ahamkara which arises from the atman (as its upadhi) hides the atman and shines itself. bhanoh: of the sun. prabhaya: by the rays. sanjanita: produced.

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VIVEKACUDAMANI. 171 abhrapanktih: layers of clouds. It is well known that the water vapourised by the sun's rays in summer appears as clouds. These clouds produced by the sun itself hide its face and themselves appear in front of it. Being produced by the sun's own rays themselves, and concealing the cause of their (cloud's) origin are the two elements in this comparison. So too, the ahamkara that has arisen from this atman, though its existence is dependent on it, hides the effulgence of the eternal, pure, ever free intelligence which is the atman and, standing before it, shines itself. ahamkrtih: buddhi which arises in proximity to the atman and conceals the atman as the vijnanamaya-kosa. 145 Now the effect of the concealing and projecting powers is explained through an example. kabalitadinanAthe durdine sAndrameghaH ____vyathayati himajhaMjhAvAyurugro yarthatAn / aviratatamasA''tmanyAvRte mUDhabuddhi 90fa aeg:driafasiquiaa: 11 98411 kabalitadinanathe durdine sandrameghaih vyathayati himajhanjhavayurugro yathaitani aviratatamasatmanyavste mudhabuddhim ksapayati bahuduhkhais tivraviksepasaktih 11 Even as a wayfarer suffers untold hardships when he goes out on a rainy day being subject to blasts of cold winds, so too the man whose atman is concealed from him is subject to intense hardships by the viksepa-sakti which is the cause of countless griefs. sandramegaih kabalitadinanathe durdine: on a rainy day when the sun is completely hidden behind heavy clouds. Vide the Kosa: "meghachanne'hni durdinam". vyathayati himajhanjha ...... yathaitan: himajhanjha-vayuh: strong cold winds accompanied by rain; Vide the Kosa: "jhanjihavatah savrstikah". ugra: bhayamkarah: terrifying on a day when the sun does not shine. yathaitan vyathayati: as such a cold wind on a rainy day afflicts the wayfarer. There is no sunlight. The man is caught up midway in the rains and there is a strong cold wind blowing. One can easily imagine the affliction of the man,

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VIVEKACULAMANI Similarly the atman which is in the position of the sun does not shine being concealed by tamas which is like dark clouds and the powerful rajasic viksepasakti of the form of desire, anger and other qualities comes into play to effect the transformation in the mind. The man is already mudhabuddhih: that is, he is subject to the avarana or tamas: for, he has not attained the knowledge which is his to attain. Such a man is subject to many sorrows which are the stream of many births and deaths. For one who is drowned in this continuous whirlpool of sorrow, how can knowledge of his atman which is of the nature of bliss ever arise? As he has not realised his atman, he is lost. 172 146 The sisya asked earlier: 'How did this bondage arise?' Having indicated the answer, the guru concludes as in this sloka for clear understanding. garranAa aftatai aza: ga: amna: I urui fanligat az Acatenti Hazuug || 988 || etabhyameva saktibhyam bandhah pumsah samagatah yabhyam vimohito deham matvatmanam bhramatyayam 11. Constrained by these two powers, subject to bondage, deluded by them, a man mistaking the body to be the atman, wanders about in such delusion. etabhyam: by the tamas and rajas-saktis of ajnana which is compacted of three gunas and which have the power of concealment and wrong projection. By these is produced the bondage of the man which is of the form of super-imposition of a thing on what is not that thing. This cannot be got over except by the realisation of one's atman produced by inquiry into Vedanta preceded by the acquisition of sadhana-catustaya, the four-fold pre-requisites of such Vedanta vicara. One deluded by these two concealing and projecting powers, bereft of enlightenment that is to be acquired, considers the gross body as his atman and wanders in the great forest of samsara. 147 For the easy understanding by those who desire liberation, the whole of samsara from its roots is described as a tree.

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VIVEKACUDAMANI 173 bIjaM saMsRtibhUmijasya tu tamo dehAtmadhoraGakuraH rAgaH pallavamambu karma tu vapuH skandho'savaH shaakhikaaH| agrANIndriyasaMhatizca viSayAH puSpANi duHkhaM phalaM nAnAkarmasamudbhavaM bahuvidhaM bhoktA'tra jIvaH khagaH // 147 // bijam samsstibhumijasya tu tamo dehatmadhirankurah ragah pallavam ambu karma tu vapuh skandho'savah sakhikah 1 agranindriyasamhatisca visayah puspani duhkham phalam nanakarmasamudbhavam bahuvidham bhokta'tra jivah khagah 11 Tamas (ajnana) is the seed of this tree of samsara. The shoot is the mistaking of the body as the atman. Desire is the tender sprout; karma is the water. The body is the trunk. The pranas are the branches. The contact of the senses with objects are the tendrils. The sense-objects are the flowers. Suffering is the fruit arising from different karmas. The experiencer is the jiva, the bird who eats the fruit. Samsara itself is a tree (bhumijah). Its seed, the primal cause is tamas or ajnana. tu shows that ajnana alone is the cause; nothing else; The idea that the body is the atman is the shoot (ankura) as it is caused solely by ajnana. Raga is the tender sprout as the sprout comes after the shoot. This raga takes the form of thinking that desires for sense-objects by reason of their being conducive to the body, are also good to the atman. Ambu is the water which is necessary for the growth of the tree. It takes the form of karmas. tu as before is for emphasis and exclusion. It is said: kurvate karma bhogaya, karma kartum ca bhunjate. (Pancadasi) "One works to eat and eats to work." This karma is two-fold, punya and its opposite. The trunk of the tree is the body wherefrom the branches come off, i.e., the middle part of the tree is said to be the skandha. The winds shaking the tree (and which are produced by the agitation of its leaves) are the five pranas. The tendrils (agrani) are the combinations of the sense-organs, as the jnanendriyas like the eye and the karmendriyas like hands. They depend on the prana for their functioning. This is clear from the debate between the indriyas and prana in the sruti. The tendrils, it is well known, depend on the branches. The visayas are sound, touch, form, taste and smell. The flowers are connected with the tendrils. The fruit is grief as it follows the connec

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VIVEKACUDAMANI 174 tion between the visayas and the sense-organs. For, the fruit arises at the tip of the branches after the flowers have come out. Though it would seem that sukha also has to be designated as a fruit, inasmuch as by the word karma used before, punya and papa karmas were mentioned, and as sukha is only occasionally experienced, sense-object-pleasure is considered by the wise as pain only. For, both in getting pleasure, and when it is destroyed, one experiences pain. Vide the Gita: ye hi samsparsaja bhogah duhkhayonaya eva te adyantavantah kaunteya na tesu ramate budhah 11 "For those delights which are born of contact are only generators of pain, having a beginning and an end. O son of Kunti! A wise man does not rejoice in them." Hence the Nyaya sastra enumerates twenty-one sources of pain, namely the six indriyas, the six sense-objects, the six buddhis, the body, pleasure and pain. This duhkha arises from various karmas. As the karmas are of various kinds, the fruits thereof are also of various kinds. In this tree, the bird is the jiva Thus this tree which experiences the fruit of suffering and sorrow. of samsara has its roots in ajnana, and its only fruits are suffering. So, it is to be despised like a poisonous tree. The answer to the question: katham pratisthasya: 'How is it (the bandha) established?' in sloka 51 is given by saying that the bandha of the form of mistaking the body for the atman arises from desire and hatred caused by thekarmas which are dharmic and adharmic by the succession of bodies produced by those karmas and the firm attachment to those bodies, and gets confirmed by their cumulative effects. 148 Now, before giving the answer to the question: katham vimoksah: How is release obtained, the guru explains the aforesaid bondage along with its cause and its effect. ajJAnamalo'yamanAtmabandho afnasafercra sfza: 1 janmApyayavyAdhijarAdiduHkha pravAhApaM janayatyamuSya // 148 // ajnanamulo'yamanatmabandho naisargiko'nadirananta iritah 1 janmapyayavyadhijaradiduhkha pravahatapam janayatyamusya 11 This bandha of the anatman has ajnana for its source. It is natural to everybody and is said to be without begin

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VIVEKACUDAMANI 175 ning and without end (till it is destroyed by jnana). It generates to the purusa, the succession of sufferings in the shape of birth, death, disease, old age, etc. This anatmabandha which is well known, which is mistaking the body etc. for the atman, has its source in ajnana of the real nature of the atman. It is natural; it is produced by the samskaras of previous adhyasas acting in succession. It is beginningless, for, it is produced by beginningless ajnana. It cannot be known or said when it began. It is therefore anadi. It is also ananta i.e., endless. It does not come to an end except by jnana. iritah: abhiyuktaih is understood: so described by those who know. The Gita too says: nanto na cadin: 'has neither end nor beginning'. This bondage is of such nature. amusya: of this jiva. apyayah: death. . It produces birth, death, disease, old age, suffering and other series of effects. *adi: etc., in the sloka is to include also the adhibhautika and adhidaivika in addition to the adhyatmika sufferings. By the succession of these sufferings this bandha generates extreme grief. Instead of pravahatapa, there is another reading: pravahapata which means a succession of processes of falling down. 149 The guru teaches here the unbreakability of this bondage except by the realisation of one's true nature born of strong discrimination obtained by the grace of God. nAstrairna zasranilena vahninA chettuM na zakyo na ca karmakoTibhiH / vivekavijJAnamahAsinA vinA dhAtuH prasAdena zitena maJjunA // 149 // nastrair na sastrair anilena vahnina chettum na sakyo na ca karmakotibhihi vivekavijnanamahasina vina dhatuh prasadena sitena manjuna 11 Not by missiles, not by weapons, not by wind, nor by fire, nor even by crores of prescribed karmas can this

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176 VIVEKACUDAMANI bondage be destroyed, except by the great, sharp and attractive sword of discrimination obtained by the grace of Paramesvara. dhatuh prasadena sitena manjuna: by the grace of Paramesvara and by the strong, sharp sword; Vide the sruti: yamevaisa vrnute tena labhyah (Katha.) manjuna: by the handsome (sword). vivekavijnanamahasina: by the great sword of the vijnana of Brahmasaksatkara born of the discrimination between the atman and the anatman. (tena) vina: without it. na chettum sakyah: cannot be cut off. na astraih: not by missiles like the agneyastra. (na) sastraih: not by the iron-pointed arrows etc. (na) anilena: not by wind. (na) vahnina: not by fire can it be burnt off. na ca karmakotibhih: it cannot be destroyed by even crores of karmas though prescribed in the sastras. For, its source is ajnana and it can be destroyed by jnana only.. Thus, the reply for the question: katham vimoksah: "how is release obtained?" is given by saying that the release from this bondage is only by the realisation of the non-dual Brahman obtained by the grace of Paramesvara. * 150 When it is said in the previous sloka na ca karmakotibhih, it may be thought that karmas prescribed in the Vedas are absolutely unnecessary for breaking the bondage. To remove this doubt, saying that they are necessary to purify the buddhi, the guru proceeds to affirm that they are needed for the knowledge that will lead to destruction of the bondage. zrutipramANakamateH svadharmaniSThA tayaivAtmavizuddhirasya / vizuddhabuddheH paramAtmavedanaM tenaiva saMsArasamUlanAzaH // 150 // srutipramanaikamateh svadharma nistha tayaivatmavisuddhirasya visuddhabuddheh paramatmavedanam tenaiva samsarasamulanasah 11

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VIVEKACUDAMANI 177 The realisation of the Paramatman is possible only for him whose buddhi has been purified by steadfastly observing the dharmas with a firm faith that the srutis are the sole source for determining them. srutipramanaikamatessvadharmanistha: sruti alone is the criterion for karma. Vide the Gita: tasmacshastram pramanam te karyakaryavyavasthitau 1 jnatva sastravidhanoktam karma kartum iharhasi 11 "Therefore, sastra is the criterion for you to determine what may be done and what may not be done. Learning what sastra says, you must begin to act." srutipramanaikamatih: He whose buddhi is governed by the statement of sruti only and by nothing else, i.e. one who relies entirely on the sruti for whatever should be done for his benefit hereafter. svadharmanistha: svadharmah: the group of karmas pertaining to one's varna and asrama; being always steadfast; observing them unswervingly without attachment to anything else. atmavisuddhirasya: the special purification of the antahkarana of this jiva, i.e., the liquidation of one's papa. Vide: jnanamutpadyate pumsam ksayat papasya karmanah 1 kasayapaktih karmani jnanam tu parama gatih 11 kasaye karmabhih pakve tato jnanam pravartate II (Manu): "Jnana arises for men by the liquidation of papa, and karmas remove papas; jnana makes for the supreme goal of moksa. When the papas are removed by karmas, then jnana arises." visuddha: that form which vices like desire, hatred, etc., have vanished. Such a buddhi is a visuddhabuddhih. paramatmavedanam: the realisation of the non-dual Paramat. man. By that vedana only can the samsara be destroyed from its roots, i.e., the complete destruction of everything from ajnana to duhkha. 151 In the previous sloka, it was said: vivekavijnanamahasina. The reference was made to vijnana produced by viveka. Earlier the sisya asked: "Please instruct me to understand the distinction between the two" What was said generally about the gross, subtle and the caugal bodies in brief is now explained at length. kozairannamayAdyaH paJcabhirAtmA na saMvato bhAti / nijazaktisamutpannaH zaivalapaTalairivAmbu vApIstham // 151 // V. C.-13

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178 VIVEKACUDAMANI kosairannamayadyaih pancabhiratma na samvito bhati nijasaktisamutpannaih saivalapatalairivambu vapistham 11 The atman does not shine clearly being covered by the material and other sheaths which have arisen by its own power, like the water in a well covered by a sheet of moss. The srutis like salila eko drasta (Brh.) speak of the atman as being clear, bright and pure like undefiled water. But, it may be l: if the atman is so pure, clear etc., why does it not shine forth? Taking the illustration of that water itself, the guru explains why it does not shine clearly. nijasaktisamutpannaih etc: nija: of its own; imagined in itself, by the material (annamaya) and other sheaths and ending with the anandamaya (sheath of joy) to be enumerated, and super-imposed on itself (on the atman); which functions as obstruction to its (the atman's) clear perception. That is, the atman does not shine separately as it is covered over by the sheaths super-imposed on it, like a sheath concealing the sword. Illustrations for the above: moss arises by the quality of a sheet of water itself in a well. It arises on the surface of the water and prevents the water from being seen clearly. saivala patalain: by layers of moss. Even as water in a well cannot be seen on account of its sur face being covered with moss arising from itself, so too the atman cannot be clearly perceived due to the sheaths which get super-imposed on the atman itself. 152 The reason for the clear shining of the water in the example is given. tacchavAlApanaye samyaksalilaM pratoyate zuddham / tRSNAsantApaharaM sadyassaukhyapradaM paraM puMsaH // 152 // tacchaivalapanaye samyak salilam pratiyate suddham | trsnasantapaharam sadyassaukhyapradam param pumsah 11 When the moss is removed, the water becomes visible in all its clearness. It removes the pain of thirst and immediately fills men with happiness. When the moss is removed, the water underneath is seen in all its clearness without any obstruction. The effect of that is declared.

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VIVEKACUDAMANI 179 It quenches the affliction of heat. It immediately gives relief to the person who drinks it and fills him with joy as he sees it, bathes in it and drinks of it. 153 The same is explained with reference to what is illustrated. paJcAnAmapi kozAnAm apavAde vibhAtyayaM shuddhH| nityAnandaikarasaH pratyagrUpaH paraH svyNjyotiH||153 // pancanamapi kosanam apavade vibhatyayam suddhah, nityanandaikarasah pratyagrupah parah svayamjyotih 11 When the five sheaths are set aside, this atman which is pure, ever blissful, indwelling, supreme and self-effulgent, appears clear (untouched by the anatman). Even so, when five kosas (sheaths) beginning with annamaya and ending with anandamaya are set aside by the course of reason* ing conforming to sruti, then this atman which is the ultimate truth, is of the nature of eternal bliss, devoid of origination and destruction, untouched by sorrow, compacted whole and entire of bliss only, the innermost citadel of one's being, self-effulgent, which cannot be illumined by anything outside, and which is of the nature of pure intelligence and is ever pure, i.e., without native or external impurities, shines with great splendour. api in pancanam api is to indicate that they should be set aside entirely. pratyagrupah: inside everything. svayamjyotih: (self-effulgent-) incapable of being illumined by anything outside, of the nature of intelligence (jnana) only. parah: super-eminent. suddhah: untouched by native or acquired impurities. vibhati: visesena bhati: shines excellently: shines being untouched by anything which is of the nature of anatman. 154 Therefore, AtmAnAtmavivekaH kartavyo bandhamuktaye viduSA / tenaivAnandI bhavati svaM vijJAya saccidAnandam // 154 // atmanatmavivekah kartavyo bandhamuktaye vidusa | tenaivanandi bhavati svam vijnaya saccidanandam 11

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180 VIVEKACUDAMANI The man who has attained knowledge of the scriptures should learn to discriminate between the atman and the anatman for release from bondage. Having understood that which is of the nature of existence, intelligence and bliss, he enjoys the bliss of the atman. vidusa: by a man who possesses knowledge derived from the sastras. bandhamuktaye: for the removal of adhyasa or superimposition. vivekah: atmanatma-vivekan: distinct knowledge of the (lone) and the many things which are the anatman, without mixing the two. kartavyah: must be acquired with effort. By that knowledge obtained by such discrimination. tenaiva: by such discrimination between the atman and the anatman. svam: svasvarupam: One's true nature; realising one's atman as sat, cit and ananda and unsublatable in any of the three periods of time, one becomes blissful. anandi bhavati: He enjoys incomparable bliss always. Vide the second sloka supra: atmanatma-vivecanam svanubhavah. 155 Having thus by an illustration conveyed to the sisya's mind the method of discrimination, the guru teaches him what should be done after such discrimination for being established as Brahman which is the meaning of mukti or liberation. majAdiSIkAmiva dRzyavargAta pratyaJcamAtmAnamasaGgamatriyam / vivicya tatra pravilApya sarva tadAtmanA tiSThati yassa muktaH // 155 // munjadisikamiva drsyavargat pratyancamatmanam asangam akriyami vivicya tatra pravilapya sarvam tadatmana tisthati yassa muktah 11 He is liberated who separates the atman which is unattached and inactive from every object of sense-perception

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VIVEKACULAMANI as the tender core of the isika is carefully separated from its coverings in the munja-grass, and who remains for ever firmly established in that atman. munja: a kind of grass. isika: a delicate thread inside this grass. One must exercise the utmost care to take it out whole and entire from the surrounding grass. Vide the sruti: esa sarvesu bhutesu gudhatma na prakasate drsyate tu agryaya buddhya suksmaya suksmadarsibhih 11 (Katha). "The atman concealed in all creatures does not shine out. It is however seen by the sharp intellect of those who can see what is subtle". By the mind purified by observance of the prescribed karmas and by meditation (upasana), the atman must be separated from the totality of seen objects which are the anatman. 181 drsyavargat: from the assemblage of whatever is anatman; which belongs to the category of what is seen. pratyancam: pratilomyena ancati seeing in the reverse way (not in the usual outgoing way of the senses) i.e., seeing that which shines as pure existence, intelligence and bliss and distinct from what is unreal and material, and which is free from grief and ahamkara. asangam: being free from every attachment to anything else as it is without a second. akriyam: as it is undivided and not delimited, it is without any action. atmanam vivicya: separating the atman; completely eliminating everything from it to the extent of not even thinking of any perceivable object with the firm conviction that there is nothing that is real apart from the atman. pravilapya: determining that there is nothing other than the pratyagatman. He who is established for ever in the contemplative realisation of this inner atman is said to be liberated from every kind of bondage. The state of remaining for ever as Brahman is to be attained by discriminating between the atman and the anatman. Thus, the man of discrimination should expunge from the mind every trace of contamination by the material world and be firmly established in Brahman.

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182 VIVEKACUDAMANI 156 The sruti says: asmallokat pretya etam annamayamatmanam upasamkramati: "Going away from this body, he (first) transcends the material body". The atman is behind all the kosas of which (beginning with the annamaya-kosa) the anandamaya-kosa is the last. Being the gross sheath, it is the first to be eliminated. The guru now proceeds in these ten slokas to analyse the nature of this annamayakosa. deho'yamannabhavano'nnamayastu kozo hyannena jIvati vinazyati tadvihInaH / tvakcarmamAMsarudhirAsthipurISarAziH nAyaM svayaM bhavitumarhati nityazuddhaH // 156 // deho'yam annabhavano'nnamayastu koso hyannena jivati vinasyati tadvihinah 1 tvakcarmamamsarudhirasthipurisarasih nayam svayam bhavitum arhati nityasuddhah 11 The sheath of the gross body is anna (matter)-born and anna (matter)-sustained. It lives by anna (matter) and dies without it. It is composed of the skin, flesh, blood and the excreta. It does not deserve to be the ever-pure atman. annabhavanah: that which is originated from anna (matter) Origin of this kosa is from the food eaten by the father and the mother. So, it is annabhavana. This body is a visible object. It is a gross material sheath. tu is to exclude other things. That is, among the five sheaths, the gross body alone is annamaya, not any, thing else. Vide the sruti: 'annad vai prajah prajayante, atho annenaiva jivanti (Taitt.) "People are born of anna (matter) and they live only by anna". Being of anna is not merely by origin; but even after origination, it lives by anna (food). Without anna, it dies, its prana goes away. Thus, positively, as it lives by anna, and negatively, as it dies without anna, the gross body is dependent on anna. hi: indicates niscaya, conclusiveness. The gross body being the anatman is not merely so because it is dependent on something else; it is also declared by the word tvak (skin) etc., in the sloka as impure. It is made of skin, flesh, blood, bones, excrement etc. It does not deserve to be the atman which is eternally pure etc. Vide the srutis: ajo nityah (Katha.); suddham

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VIVEKACUDAMANI 183 apapaviddham (Isa.) etc. "The atman is unborn, eternal, pure and sinless." 157 The guru explains clearly the transiency of the material body. pUrva janerapi mRteratha nAyamasti jaatkssnnkssnngunno'niytsvbhaavH| naiko jaDazca ghaTavat paridRzyamAnaH svAtmA kathaM bhavati bhAvavikAravettA // 157 // purvam janerapi materatha nayamasti jataksanaksanaguno'niyata:svabhavah 1 naiko jadasca ghatavat paridysyamunah svatma katham bhavati bhavavikaravetta 11 It does not exist before its origination or after its destruction. Every moment it is subject to birth and death and so is impermanent. It is not of the same nature always. It is material and visible like a pot. How can it be the atman which knows the changes of existence? purvam janeh: before birth: before origination. mrteratha: after death, after destruction. api: in both cases of birth and death. It (the gross body) is drstanastasvabhavah, i.e., it is destroyed (passes out of existence) even while one is seeing it. The Mandukya Karika says: adavante ca yannasti vartamane'pi tattatha: "That which is not in the beginning and at the end, is non-existent also in the present." So it is anirvacaniya: indescribable33 because it is distanastasvabhava. The same is further explained by jataksanaksana etc., ksasaksanaguna: That which is subject to origination and destruction every moment. By contact with vayu (wind), and by the movement of the breath in the body, it lives; but, by the process of drying up due to consumption of this vayu, it begins to decline. Hence the frequent intake of food and water. so it is impermanent; i.e., it is of inconstant aniyatasvabhavah: nature. 33 It is so because you cannot say it is real; for it disappears ultimately. You cannot say it is unreal; for it is seen. You cannot say it is both real and unreal; for that will involve a contradiction. Hence, it is spoken of as indescribable, anirvacaniya.

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184 VIVEKACULAMANI naikah: In the same janma it is known differently in boyhood, youth etc. ghatavatparidrsyamanah: visible like a pot. Being dependent on illumination by an object outside it, it is dependent on it for its visibility. katham bhavati bhavavikaravetta: How can it itself be the knower of its own changes as now it is lean, now it is stout etc. No object in the world can know its own changes. For, a thing cannot know its own qualities. The pot does not see itself. Therefore, it is said: "The body is not the atman; for it is visible like the pot' etc. The atman is eternal, quality-less, of the same nature always (ie., not subject to change); and it is also the seer. 158 Another reason for it is given. pANipAdAdimAn deho nAtmA vyaGge'pi jIvanAt / tattacchakteranAzAcca na niyamyo niyAmaka: / / 158 / / panipadadiman deho natma vyange'pi jivanaat tattacchakter anasacca na niyamyo niyamakah 11 The body has hands, feet etc. It is not the atman as one is able to live even without limbs and as their powers are not lost. The ruled cannot be the ruler. panipadadi: hands, feet etc. The adi (etc.) is to include the sides and the belly. The combination of the hands, feet, etc. is not the atman. vyange'pi jivanat: because, even if one is without these limbs, one lives. In the world we see men without hands and feet still living, as breathing continues. They perform the functions of receiving, and going from place to place with artificial limbs. There is no dependence on the natural limbs. Therefore, the body with hands etc., is not the atman. In the Kathopanisad, it is said: na pranena napanena martyo jivati kascana itarena tu jivanti yasminnetavupasritau || : "The jiva who is mortal does not subsist merely by the prana or the apana; both these depend on the atman which is of the nature of cit." This shows that the atman is the basis of all powers. The atman is the ruler, not the ruled, of the body, the senseorgans etc. The body is the object of control as it is a jada, a material, object. It does not have the quality of a ruler.

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VIVEKACUDAMANI 185 Hence, as it has limbs, and as it is the ruled, it is not the atman which has no limbs and is the ruler. That is the general meaning. 159 Having explained that the body is different from the atman, its special quality is further explained for clear understanding. deha-taddharma-tatkarma-tadavasthAdisAkSiNaH / sata eva svatassiddhaM tadvailakSaNyamAtmanaH // 159 // dehataddharma-tatkarma-tadavasthadisaksinah | sata eva svatassiddham tadvailaksanyamatmanah 11 The atman is different from the body, its qualities, its activities, and its states. Being self-subsistent, and as the witness of them, it is different from them all. tasya dehasya dharmah: the qualities of that body; form, touch, smell etc. tatkarmani: its actions: getting what is pleasant and avoiding the opposite; going forth etc. tadavasthah: its conditions like entering, sitting, lying down etc. adi is intended to include changes like fatness, leanness etc. saksinah: of the witness: the atman is the mere witness of the body, its qualities, activities and conditions. In all the different states like boyhood, the atman is unchanging i.e., in any of the three periods of time it is not sublated. So it is distinctly different from the body. Its being different from the body is established by reason of the very fact of its being a witness. The atman is different from the body etc., being their witness. What is not different from the body etc., cannot be their witness. 160 Thus by reason of its transiency and by the fact of its being subject to perception, it was shown that the body is not the atman. Now the same is said giving the body's impurity as the reason. acurifa: ziafoat umquifsfameum: 1 kathaM bhavedayaM vettA svayametadvilakSaNaH // 160 // salyarasih mamslipto malapurno'tikasmalah | katham bhavedyam vetta svayametadvilaksanah 11

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186 VIVEKACUDAMANI How can the body consisting of bones, covered with flesh, full of filth and very impure be the atman, the knower who is distinct from them? The body is the combination of bones; it consists of flesh. It is filled with excreta including exudations from the eye, the nose and the ear. Hence, it is very dirty. It is very impure by reason of the sweat and the other foul-smellng things in it. How can such an impure thing be the impurity-less atman which is quite different from it? The atman cannot be such a body. 161 The fruit of such discrimination is conveyed. tvaGamAMsamedo'sthipurISarAzAvahamati mUDhajanaH karoti / vilakSaNaM vetti vicArazIlo nijasvarUpaM paramArthabhUtam // 161 // tvan-mamsa-medo'sthi-purisarasau ahammatim mudhajanah karoti, vilaksanam vetti vicarasilo nijasvarupam paramarthabhutamil The fool identifies his atman with his body made of skin, flesh, fat, bones and excreta. The man of discrimination, however, knows his true nature to be the supreme Reality. mudhajanah: a person who does not inquire: one whose mind is deluded. Such a person considers his atman to be this body which is a combination of the skin, the flesh, the fat, the bones and the excreta. The man given to inquiry, however, knows his atman to be that which is totally different from the body, which is the supreme Reality, which is incapable of being sublated in any of the three periods of time and which is his true nature and identical with himself. 162 In this connection: deho'hamityeva jaDasya buddhiH dehe ca jIve vidussstvhNdhiiH| vivekavijJAnavato mahAtmano brahmAhamityeva matiH sadAtmanaH // 162 // deho'hamityeva jalasya buddhih dehe ca jive vidusastvahamdhih

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VIVEKACUDAMANI vivekavijnanavato mahatmano brahmahamityeva matih sadatmanah || The fool thinks 'I am the body'. The sastraic scholar has the sense of the 'I' in the body and the jiva (the soul). The mahatman who has knowldege born of discrimination always thinks of himself in the form: 'I am Brahman'. The ordinary man thinks: 'I am this body; not anything different from it'. The scholar, however, who has acquired indirect knowledge of the atman from books has the sense of the 'I' in the body and jiva. He has the sense of the 'I' in the body for the purpose of practical life in the world and in the jiva different from the body for performing the sacrifices prescribed in the Vedas. (That is, he calls his body his 'I' for worldly concerns; for other-wordly concerns, to enjoy in other worlds the fruits of the sacrifices that he performs, he considers his jiva, apart from the body, as the 'I'). crimination. vivekavijnanavatah: to the man who has discriminated between the atman and the anatman, to the man of knowledge by which the misimpression of the atman in the anatman has been removed and who has acquired direct realisation of that knowledge. vivekavijnanam: vivekat vignanam: knowledge born of dis 187 mahatmanah: of him whose atman is devoid of the three kinds of limitations (of place, time and things, desapariccheda, kalapariccheda and vastupariccheda). Previously, the sense of the atman existed in the sheaths which are delimited and are of the nature of the anatman. So, he was alpa, small. Now, however, due to perfect and correct knowledge, the man considers his atman to be devoid of the three kinds of delimitations. (So, he is mahatma.) Vide the srutis: yatra nanyat pasyati, nanyat srnoti, nanyat vijanati sa bhuma | yatra tvasya sarvamatmaivabhut tat kena kam pasyet 11 (Chand.): "Where one does not see another, does not hear another, does not know another, that is the Infinite. Where to him everything was the atman, what will he see by what?" To such a person, in respect of his atman there is always the conviction leading to the realisation: 'I am Brahman'. matih anubhavah: experience, realisation. 163 Therefore, anAtmabuddhi tyaja mUDhabuddhe ! tvaGamAMsamedo'sthipurISarAzau / sarvAtmani brahmaNi nirvikalpe kuruSva zAnti paramAM bhajasva // 163 //

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188 VIVEKACUDAMANI atratmabuddhim tyaja mudhabuddhe tvanmamsamedo'sthipurisarasau | sarvatmani brahmani nirvikalpe kurusva santim paramam bhajasva Oh! thou of stupid intellect! Give up identifying your atman with this body made up of the skin, flesh, fat, bones and excreta. Instead, rest your mind on Brahman, the one atman of all and which is not subject to change. And then, enjoy supreme bliss. mudhabuddhe: you whose mind is devoid of discrimination; or it may mean; in this body wrongly thought to be the atman by the men of stupid intellect. Give up the impression that this body of skin, flesh, fat, bones and excreta is the atman. Vide the srutis: idam sarvam yadayamatma (Mand.); sarvam khalvidam brahma (Chand.): "All this is the atman"; "Verily, all this is Brahman." Transfer your belief that this body is the atman to Brahman, the supreme Paramatman which is the material cause of all things and the ultimate substratum of their appearance, which is devoid of different kinds of changes. Understand the truth; I am only the supreme Brahman. nirvikalpe: vividhakalpanasunye: which is devoid of different imaginations about itself. The consequence of such understanding is stated. Attain the supreme peace and bliss of liberation, of being firmly established in Brahman. Vide the Gita: santim nirvanaparamam matsamstham adhigacchati: "attains to the peace abiding in Me which culminates in moksa." 164 In this sloka it is said that there can be no liberation merely from the knowledge of sastraic books without renunciation of false identification of the atman with the body etc. dehendriyAdAvasati bhramoditAM vidvAnahaMtAM na jahAti yAvat / tAvanna tasyAsti vimuktivArtA - styastveSa vedAntanayAntadarzI / / 164 / / dehendriyadavasati bhramoditam vidvanahamtam na jahati yavat tavanna tasyasti vimuktivarta 'pyastvesa vedantanayantadarsi ||

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VIVEKACUDAMANI 189 So long as the mere scholar (who has only book learning) does not give up his idea arising from the wrong impression that his body, sense organs etc., which are asat (not the real atman) are the atman, there can be no talk of his release even if he is most proficient in the science of Vedanta. vidvan: an expert in discrimination, As long as a man does not give up identification of the atman with the body, the senses, the prana, the manas and the buddhi, till then there can be no talk of liberation, i.e., how can such a man get liberated? Let this man be an expert in the ultimate reaches of the nce of Vedanta. Even then he is not qualified for liberation if he does not renounce this wrong identification. Hence, by incessant contemplation all misapprehensions must be got rid of. asati: In the body etc., which are of the nature of mithya. vedantanayantadarsc: Vedanta itself is naya or sastra; tasyantah: its goal. He who is capable of seeing it is Vedantanayantadarsi. 165 An easy method of effecting such renunciation is said to be vicara or earnest inquiry or discrimination. chAyAzarIre pratibimbagAne _ yatsvapnadehe hRdi klpitaangge| yathAtmabuddhistava nAsti kAcit ___ jIvaccharIre ca tathaiva mAstu // 165 // chayasarire pratibimbagatre yatsvapnadehe hydi kalpitange yathatmabuddhih tava nasti kacit jivaccharire ca tathaiva mastu 11 As you do not identify your atman with the shadow of your body, in its reflection (in a mirror etc.) or when it is seen in a dream, or when you imagine it in your mind, so too do not identify it with your living body. For the same reason that you do not have the sense of the 'I' (atmabuddhi) in the shadow cast by your body, in its reflection seen in a mirror etc., in your body seen in your dream state, in a limb of your body imagined by you in the waking state, so too in the living body too give up the sense of the 'I'. The idea is that in all these cases the respective objects are seen to be separate from the seer.

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190 VIVEKACUDAMANI 166 This sloka says that dehatmabuddhi (the identification of the body with the atman) should be given up by him who wishes to get out of the material sheath (the annamayakosa). dehAtmadhIreva naNAmasaddhiyAM janmAdiduHkhaprabhavasya bIjama / yatastatastvaM jahi tAM prayatnAt tyakte tu citte na punarbhavAzA // 166 // dehatmadhireva nrnamasaddhiyam janmadiduhkhaprabhavasya bijam yatastatastvam jahi tam prayatnat tyakte tu citte na punarbhavasa il For men whose intellect rests on the asat (non-atman), the notion that the body is the atman itself forms the cause for the rise of sorrows beginning with birth. Therefore, . put an end to this notion with effort. Once the mind is detached (from body, etc.), there is no possibility of being born again. asaddhiyam: Of those whose intellect rests on the asad-vastu, i.e., on what is anatman being different from Brahman. dehatmadhih: deha eva atma iti dhih: the belief that the body itself is the atman. janmadiduhkhaprabhavasya bijam: that belief itself is the seed of the series of sorrows which include birth and death. For, birth and death are attributes of the body. As a man thinks that his body is the atman, he believes that birth and death pertain to the atman. As this dehatmabuddhi is the source of all sorrow, it ought to be given up with effort, i.e., by hearing the words of the guru, reflection on them, and by contemplation based on sastra. jahi: give it up or destroy it. If the mind is detached from the body etc., there will be no mental activity and there will be no trace even of attachment to it. Hence, there will be no possibility of being born again. Vide what will be said infra: ahambhavasya dehe'smin niscesavilayavadhi lisavadhanena yuktatma svadhyasapanayam kuru (sl. 285). Also, dehatmajnanavaj jnanam dehatmajnanabadhakam atmanyeva bhavedyasya sa hivannapi mucyate (Sutra Bhasya): "He who has in the

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VIVEKACUDAMANI 191 atman the same idea which he ordinarily firmly holds that the body is the atman, and which cuts at the root of this false identification, such a person is liberated even if he still lives in the world." 167 Having shown that the annamaya-kosa (the gross material body) is not the atman, the guru, following the order of the sruti, goes to show that the pranamaya kosa, the sheath of the vital airs also is not the atman. karmendriyaiH paJcabhiraJcito'yaM prANo bhavet prANamayastu koshH| yenAtmavAnannamayo'nupUrNaH pravartate'sau sakalakriyAsu // 167 // karmendriyaih pancabhirancito'yam prano bhavet pranamayastu kosah 1 yenatmavan annamayo'nupurnah pravartate sau sakalakriyasu 11 This prana in.combination with the five organs of action constitutes the pranamaya-kosa. Permeated by it, the annamaya kosa gets its life by the prana entering into it and engages in all kinds of action. karmendriyaih pancabhih: by the five karmendriyas: organs of action called the speech, hands, feet, the excretary organs and the genitals which are responsible respectively for speaking, taking, moving about, excretion and sexual pleasure. These are born of the rajoguna of the five elements beginning with akasa. ancitah: made up of. The effect of the combination of the five elements in their rajasaspect is prana or breath. It is the wind (vayu) which moves about inside the body. The pranamayakosa is named after it. kosah: sheath. Covering the atman with the urges (dharmas) of hunger and thirst, it is the obstacle for the awareness of the atman which is ever free from hunger and thirst. It makes the man feel: I am thirsty; I am hungry. (i.e., instead of realising that thirst or hunger are prana-dharmas, he attributes them to the 'I', the atman). yenatmavan annamayo'nupurnah: Here the guru refers to the meaning of the sruti: tenaisa purnah, sa va esa purusavidha eva, tasya purusavidhatam, anvayam purusavidhah (Taitt.): The annamaya, pranamaya, manomaya, vijnanamaya and anandamaya-kosas

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VIVEKACULAMANI 192 form a successive series. Whatever happens in the annamaya-kosa is wrongly identified as belonging to the atman by reason of its being pervaded by the pranamayakosa. So too with each successive kosa by reason of the kosa next to it pervading it. By the sruti: tasmadva etasmad annarasamayat anyo'ntara atma pranamayah (Taitt.): The pranamaya kosa is different from the annamayakosa, but its atma is imbedded in it. It is by pranamayakosa that the annamayakosa becomes atmavan; if the prana envelops the body fully, the atma too is said to envelop it likewise. tasya purusavidhatam anvayam purusavidhah: so enveloping the body, the prana assumes the form of purusa and the atma too is said to be likewise. atmavan: atmapratiphalanavan: reflects the atman, making the man identify it with the atman. The ground for this is that the pranamayakosa is anupurnah: i.e., it fills the preceding annamayakosa being accessory to it. Vide the sruti sa esa iha pravista a nakhagrebhyah, i.e., it has here entered into every part of it, from the nails. Being of that nature, it embarks on all actions for getting what is good and for avoiding what is evil. For the unintelligent (the acetana) always functions by its being acted on by what is intelligent (the cetana). If there is no connection with prana in any part of the body, as is well known, it ceases to function as a normal limb. In a dead body, as there is a total disconnection with prana, it becomes non-sentient. The prana as a whole is a collective combination; while it functions in the elements which constitute the body it is a distributive pervasion. But, both cases are effects of the action of rajoguna which goes to prove that the organs of action, karmendriyas are moved by the pranamaya-kosa. 168 Now, that the pranamayakosa is not the atman is explained. naivAtmAyaM prANamayo vAyuvikAro gantAgantA vAyuvadantarbahireSaH / yasmAtkicitkvApi na vettISTamaniSTaM svaM vAnyaM vA kiMcana nityaM paratantraH / / 168 / / naivatmayam pranamayp vayuvikaro gantaganta vayuvad antarbahiresah yasmat kincit kvapi na vettistamanistam svam vanyam va kincana nityam paratantrah 11

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VIVEKACUDAMANI 193 This pranamaya kosa can never be the atman. It is the effect of the wind. Like wind it goes in and comes out. As it is not aware of good or evil anywhere or at any time, either of itself or of others, and as it is dependent (on something also), it cannot be the atman. vayuvikarah: This pranamayakosa is the effect of the activity of vayu: so it is not the atman. That is the conclusion of the argument, what is to be proved. Reason for it: Like vayu, this pranamaya kosa goes in and out. When there is inhalation, it goes in; when there is exhalation it goes out. This is like the wind outside. This vayu which is the pranamayakosa is characterised by activity and is delimited. It cannot be the atman which is all-pervasive and actionless. The reason is: because it is active and delimited. The example is: like vayu, which is outside. By the latter half of the sloka it is conveyed that, its being nonintelligent and extra-dependent are similarly the reasons pranamayakosa not being the atman. For, it does not apprehend anything dear or otherwise, joy or sorrow at any time or place, itself or any other. Hence it is always dependent on something else. It is also well known that the breath is controlled at the time of pranayama. Therefore, as the pranamayakosa is characterised by activity, is delimited, is non-intelligent and is extradependent, it cannot be the atman which is different from these features. If the pranamaya kosa were the atman, as it is 'awake' in dreamless sleep, it must be aware of the intrusions of thieves etc. The atman is supreme above all. To say that it is awake when its servants like the eyes etc., are asleep is improper. Therefore, this pranamayakosa can never be the @tman. 169 Now the manomayakosa is explained. jJAnendriyANi ca manazca manomayaH syAt ___ kozo mamAhamiti vstuviklphetuH| saMjJAdibhedakalanAkali to balIyAna tatpUrvakozamanupUrya vijRmbhate yH||169 // jnanendriyani ca manasca manomayah syat koso mamahamiti vastuvikalpahetuh samjnadibhedakalanakalito baliyan tatpurvakosamanupurya vijrmbhate yah 11 V.C.-14

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194 VIVEKACUDAMANI The organs of knowledge and the mind form the manomaya kosa which is the cause of the sense of the 'I' and of the 'mine' and of the varying conceptions. It creates differences of name etc. It is powerful. It manifests itself as what pervades the previous pranamaya kosa. jnanendriyani: the organs that perform the actions of hearing, seeing etc., the eye, the ear, the skin, the tongue and the nose. manah: the organ with which is associated desire, purpose, doubt, fervour etc. manomayah: the kosa called by that name. It is called manomaya and not srotramaya etc., as the activities of all organs are dependent on (determined by) the mind, and because during the dream state, the mind is active even though the sense-organs are not functioning. Further, as each of the organs functions by virtue of the sattva guna in its particular manifestation while the mind functions by the collective manifestation of that guna, it is to be understood that they are all included in the same kosa. A man says: I hear; I desire; I see; I touch; I taste; I smell; I desire; I determine etc. In all this, there is the sense of the atman which is said to do these things. The sruti also says: tasmadva etasmat pranamayat anyatara atma manomayah (Taitt.): "The manomaya functions as if it were the atman beyond this pranamaya." So this manomaya kosa too appears as if it were the atman. Hence, the name kosa to it. mamahamiti vastuvikalpahetuh: The effect of this is described. It is the cause of speaking of things and of itself as 'mine' and 'I'. It produces the sense of the 'I' in the body and the sense-organs, and the sense of the 'my' in the house, land etc. The mind is of the nature of determination and doubt. samjnadibhedakalanakalitah: The form that this sense takes is referred to here. samjna means 'name.' adi: includes form. Things are distinguished variously by their names and forms. A thing is called ghata, kalasa, kumbha depending on its size. Colour is black, green etc. Thus, this distinction of form and colour pertains to all objects. All modifications relating to sound (name), and object depend on the mind. In the world there is no object devoid of name and form. Hence the world is dependent on the mind for its activity. baliyan: Powerful because bondage and liberation depend on the mind. Jnana-sakti is not found in the annamaya or the pranamaya kosa. Hence, manomaya kosa is said to be powerful. In the

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VIVEKACUDAMANI 195 absence of connection with this, there is no connection with the atman, too. tatpurvakosam anupurya vijrmbhate: Its earlier kosa is pranamaya kosa. The manomaya kosa pervades the pranamayakosa, itself pervaded by the vijnanamaya kosa. So pervading, it does all actions. Vide the sruti: sa va esa purusavidha eva tasya purusavidhatam anvayam purusavidah (Taitt.), which says the same thing. . 170 How the manomaya kosa makes for bondage is explained. paJcendriyaiH paJcabhireva hotabhiH pracIyamAno vissyaajydhaaryaa| jAjvalyamAno bahuvAsanendhanaiH manomayo'gniH dahati prapaJcam // 170 // pancendriyaih pancabhireva hotybhih praciyamano visayajyadharaya i * jajvalyamano bahuvasanendhanaih manomayognih dahati prapancam 11 The manomaya kosa is the sacrificial fire. The five organs are the sacrificing priests. They pour into the fire the oblations of the sense-objects. The various vasanas are the fuel. With these the manomaya kosa burns out the world. . The manomaya kosa is explained by the analogy of a sacrifice for getting sense-pleasures. It is stated to be a sacrificial fire. The organs like the ear are the sacrificers. The objects which come again and again are the oblations of ghee in the fire. The residual impressions of sense-pleasures (visaya-vasanah) are the fuel. The five organs, the ear, the skin, the eye, the tongue and the smell are the hotTs or the sacrificers. They perform the action of throwing the havis (the oblation) into the fire. Sound, touch, colour, taste and smell are the sense-objects (visayah). They are the clarified butter whose continuous flow feeds the fire. Each particular organ throws its particular visaya in the fire of the mind. If the fuel is present, the flow of the clarified butter increases the flame produced on the fuel of the various vasanas; praciyamanah: made to grow. Vasana is defined thus: drdhabhavanaya tyaktapurvaparavicaranam yadadanam padarthasya vasana sa prakirtita: "That is called vasana which makes for spontaneous

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196 VIVEKACUDAMANI recall of an object in the mind by previous intense thought of it and without reflection of its antecendent and consequent." Though the visayas are binding agencies, they are wrongly thought of as giving pleasure and they are sought after. The vasanas are the dry fuel. If there is no fuel, mere flow of clarified butter will not produce a lasting flame. So too, in the absence of vasanas, the visayas will not make for bondage. Flaming brightly and without break by the fuel of vasanas, the fire of the manomayakosa burns the world; it reduces it to ashes, i.e., makes all men undeserving to attain their objective (of moksa). 171 That the manas is the cause of bondage is explained affirmatively and negatively (by the methods of anvaya and vyatireka.) na hyasyavidyA manaso'tiriktA mano hyavidyA bhvbndhhetuH| tasmin vinaSTe sakalaM vinaSTaM vijRmbhite'smin sakalaM vijRmbhate // 171 // na hyastyavidya manaso'tirikta mano hyavidya bhavabandhahetuh, tasmin vinaste sakalam vinastam vijrmbhite'smin sakalam vijrmbhate 11 There is no avidya apart from the mind. The mind clearly is avidya, the cause of the bondage of samsara. When that is lost (stilled), everything is lost (stilled). When it (reappears and) grows, everything reappears and grows (into consciousness). In dreamless sleep there persists the primal avidya (mula or karana-avidya). Yet, there is no bondage at the time. For the mind alone which is the effect of that avidya makes for bondage. In dreamless sleep the mind is stilled. So there is no avidya apart from the mind. Hence, the cause of the bondage of samsara is avidya and, being its effect, the mind only. If the mind is functioning, there is bondage in the shape of identification with the body etc. If it is not functioning, this identification does not exist. Thus, both by the method of anvaya (accordance) and of vyatireka (divergence), manas is seen to be the cause of the bondage of samsara. The same idea is explained in the second half of the sloka: when the mind is lost, i.e., stilled, everything is stilled. For, it is well known that there is no (awareness of the) world in dreamless sleep.

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VIVEKACUDAMANI 197 When the mind reappears and grows into functioning, everything acquires growth (i.e., as one gradually regains full consciousness after dreamless sleep, the world grows into one's consciousness). hi in the first line indicates conclusiveness: niscitam. hi in the second line means yatah: because. vinaste: visesena nirvasanam naste: when it is lost (stilled) with no vasanas or residual tendencies. 172 The same is explained more fully: svapne'rthazUnye sajati svazaktyA bhoktrAdi vizvaM mana eva sarvam / tathaiva jAgratyapi no vizeSaH tatsarvametanmanaso viz2ambhaNam // 172 // svapne'rthasunye syjati svasaktya bhoktradi visvam mana eva sarvam! tathaiva jagratyapi no visesah tat sarvametan manaso vijrmbhanam 11 In the absence of external objects in the dream, the mind alone creates everything, i.e., the enjoyer etc., by its power. So, too, there is no difference in the waking state. All that is only an expansion of the mind. It is first dealt with by the amvaya method. The sruti teaches that the activity of the mind in the absence of (external) objects is the dream state. At that time, in the minute tubular fibres of the body more slender even than a hair, mountains, rivers, oceans etc., are 'seen.' This is not possible as such, as the sense-organs like the eye are not functioning. Hence the mind cannot go out through them. So the objects existing outside the body cannot be perceived. But, they appear to have their locus outside due to the vasanas (residual tendencies) persisting in the mind. Really, they do not exist as such. Hence the expression arthasunye: in the absence of (material) objects. In dream state of such kind, the mind creates by its own power, i.e., by the reflection in itself by its tendencies, all the objects of the world of (dream) experience. The question may be raised: If the jiva is the experiencer, how can it also be the experienced object? In the absence of experienced object, there can be no enjoyer. The mind is the cause of the creation of experienced objects; it implies the experiencer, and it must be taken that it creates the experiencer; for, the experiencer and the experienced objects are correlatives. When there is no

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198 VIVEKACUDAMANI experienced, there can be no experiencer and (conversely) in the same way, as in the dream state, in the waking state also the mind alone creates everything. There is no difference. Hence the whole universe is the expansion of the mind. vij?mbhanam: expansion, activity. 173 The same meaning is confirmed by the vyatireka or negative method. suSuptikAle manasi pralIne navAsti kiMcit sklprsiddhH| ato manaHkalpita eva puMsaH saMsAra etasya na vastuto'sti // 173 // susuptikale manasi pratine najvasti kincit sakalaprasiddheh 1 ato manahkalpita eva pumsah samsara etasya na vastuto'sti 11 It is well known that there is nothing in dreamless sleep when the mind is stilled. Hence the samsara is a creation of the mind. It does not exist in reality. In the state of dreamless sleep, the mind is bereft of its changes and remains in its bare causal form. At that time there is no (experience of the) world. This is well known to everyone. For a man waking from dreamless sleep says: "I was not aware of anything while I was sleeping." Hence this samsara of this man in bondage is only a creation of the mind. vastutah: paramarthatah: from an ultimate standpoint, it does not exist. For when the mind is active, the world-objects are 'perceived' in dream and waking states. When the mind is not (functioning) in dreamless sleep, they are not 'perceived'. When the clay is there, there is the pot; when the clay is not, there is no pot. Even so, in the absence of the mind there is no samsara. Thus what was said in the previous sloka: tasmin vinaste...... is further explained here. 174 By the example of the cloud it is explained that the mind has these two opposite effects. vAyunA nIyate meghaH punastenaiva liiyte| manasA kalpyate bandhaH mokSastenaiva kalpyate // 174 // vayuna niyate meghah punas tenaiva liyate manasa kalpyate bandhah moksas tenaiva kalpyate 11

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VIVEKACUDAMANI 199 The clouds are brought together by the wind, and they are again dispersed by it. Bondage is created by the mind and liberation is also brought about by itself. The meaning is clear. 175 In the subject of the illustration, the causes of bondage and of liberation are explained. dehAdisarvaviSaye parikalpya rAgaM badhnAti tena puruSaM pazuvad guNena / vairasyamatra viSavat suvidhAya pazcA denaM vimocayati tanmana eva bandhAt // 175 // dehadisarvavisaye parikalpya ragam . badhnati tena purusam pasuvad gunena 1 vairasyamatra visavat suvidhaya pascad enam vimocayati tanmana eva bandhat 11 Producing attachment to objects like the body etc., it (mind) binds a man with a rope as if he were an animal. Later, the same creates aversion for them and liberates him from that self-same bondage. dehadisarvavisaye: In the body and objects of sense perception like sound, touch, sons, etc., The attachment to sound etc., is originated in the body. Hence it is said: the body etc. tasmin: In all sense-objects commencing from the body. ragam parikalpya: creating strong attachment. By that rope of attachment, binds the man as if he were an animal. badhnati: binds i.e., makes him unfit to attain the supreme state that he desires. Then, later, the same mind that caused the bondage produces aversion to the objects commencing with the body as if they were poison. This it does by reminding him of their injurious propensities. Producing this aversion firmly, it liberates the man effectively from the bondage symbolised by objects like the body etc. It brings about a state of being established in Brahman whereby never more will arise attachment to the body etc. 176 The Guru concludes the discussion on the cause of bondage and liberation.

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200 VIVEKACUDAMANI tasmAnmanaH kAraNamasya jantoH bandhasya mokSasya ca vA vidhAne / bandhasya hetuH malinaM rajoguNaiH mokSasya hetuH virajastamaskam // 176 // tasman manah karanamasya jantoh bandhasya moksasya ca va vidhane | bandhasya hetuh malinam rajogunaih moksasya hetuh virajastamaskam || So the mind is what produces bondage or liberation in a person. The mind being fouled by the rajogunas is the cause of bondage. Its being free of rajas and tamas is the cause of lberation. For the aforesaid reason, of this person, the mind alone is the cause of the production of bondage or liberation; vide: mana eva manusyanam karanam bandhamoksayoh. vidhane: utpadane: in producing. Replying to the objection as to how the same thing may be the cause of opposite effects, it is said: the effects of rajoguna are diverse. They make one an extrovert (bahirmukha). The rajodharmas are kama, krodha, lobha, i.e., desire, anger, avarice, etc., The plural form "rajogunaih" is used to indicate the several rajogunas or to show that actions effected by rajoguna are of various kinds. A mind fouled by these is the cause of bondage. The pure mind is devoid of rajas and tamas. A mind completely free from rajas and tamas is the cause of liberation. Hence, though the mind is identical, due to differences in the qualities, opposed causations arise in different times. So this is not a contradiction. 177 The Guru gives the reply to the question how purity of mind as cause of moksa is to be attained. viveka vairAgya-guNAtirekAcchuddhatvamAsAdya mano vimuktyai / wacuat gfzuat gguitaivai qeivai <Page #249
VIVEKACUDAMANI 201 By attaining purity through the cultivation of firm discrimination and uncompromising renunciation, the mind gets qualified for liberaton. So, a seeker for liberation must first be firmly established in them. vivekavairagyagunatirekat: Discrimination and renunciation are qualities that will yield beneficent results. atireka or atisayah in them means firmness in discrimination and supreme unyielding renunciation. By such firm discrimination and austere renunciation, by the conviction that Brahman is the only truth and the world is mithya, desire will not arise for the worldly objects which are all mithya. So detachment from everything upto Brahmaloka is hailed as praiseworthy. suddhatvamasadya: attaining purity; only he who is not subject to desire (kama) is said to be pure. The mind qualified by those two virtues, attaining such purity and absence of defilement; it helps to get rid absolutely of all traces of bondage; for it ceases to be extrovert (bahirmukha) and is firmly set cn Brahman. Thus, the mind of firm discrimination and uncompromising renunciation is the cause of liberation. So the buddhiman i.e., the intelligent man who understands the means (to liberation), perfectly, who desires the end-result of liberation must be unswerving in the possession of these virtues. For with reference to desire for means, the desire for fruit is the cause. If the person who desires liberation at first acquires with effort discrimination and renunciation, it is as good as declaring that the end-result (of liberation) is not denied, that it is inescapable. 178 After stating that discrimination and renunciation are the means to withdraw the mind from sense-objects, the Guru proceeds to show that an object which produces a sense of danger makes for withdrawal from it. For, if a man mistakes a diamond for a mere bit of glass, he is not attracted to it and does not go to pick it. So too a fearful object produces fright and hinders approach. So, with great compassion, the Guru turns the mind from sense-objects by producing the sense of fear for them. mano nAma mahAvyAghraH viSayAraNyabhUmiSu / caratyatra na gacchantu sAdhabo ye mumukSavaH // 178 // mano nama mahavyaghrath visayaranyabhuminu i caratyatra na gacchantu sadhavo ye mumuksavah 11

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202 VIVEKACUDAMANI A terrible tiger called the mind wanders in the vast forest of sense-objects. Let not the good persons who seek salvation go there. The sense-objects themselves are the forest. For, they are the combination of numberless evil effects. Vide the srutis: visayamstesu gocaran (Katha.). In those forests a fierce tiger called the mind wanders at will. In accord with the sruti: paranci khani...... (Katha) sliding towards sense-objects is natural to the mind as water flows to a lower level. By the sruti bandhaya visayasaktamthe attachment to sense-objects makes for bondage a great calamity then befalls the jiva. Hence has it been declared in the Gita: sangat sanjayate kamah kamat krodho'bhijayate i krodhat bhavati sammohah sammohat smrtivibhramah smrtibhramsat buddhinasah buddhinasat pranasyati 11 : "From attachment arises desire, from desire arises anger, from anger arises delusion; from delusion loss of memory; that leads to extinction of buddhi which ends in destruction." Hence those who are sadhus, good persons, those who desire liberation, should beware of straying into the forest of sense-objects. To attain liberation, let them restrain the mind from sense-pleasures. Vide the sruti: kascit dharah pratyagatmanamaiksat avsttacaksuramytatvamicchan: (Katha.). "A wise (brave) man desiring immortality, turning his eyes inward, saw the inner atman." 179 Previously, it was said there is no avidya apart from the mind (nahyastyavidya manaso'tirikta). Further explaining it, its binding nature is described in these four slokas. manaH prasUte viSayAnazeSAn sthalAtmanA sUkSmatayA ca bhoktuH| zarIravarNAzramajAtibhedAn guNakriyAhetuphalAni nityam // 179 // manah prasute visayanasesan sthulatmana suksmataya ca bhoktuh sariravarnasramajatibhedan gunakriyahetuphalani nityam 11 It is the mind which always produces for the jiva (who is the enjoyer) the experiences of all sense-objects in the gross and subtle form. The distinctions of body, varna, asrama and caste, qualities, actions, causes and effects are always mind-produced. The mind creates the objects of experience. In the person's waking state, in their gross form, this creation is effected through the experience produced with reference to objects through the sense

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VIVEKACUDAMANI 203 organs presided over by their respective deities. In the dream state, when the sense organs cease to be active, all objects of experience are created in a subtle form that can be apprehended only by the pure witnessing consciousness. Answering the question what are these objects, it is replied: the mind creates the manifold distinctions of kind like the body, the varna, the asrama and the caste. Distinctions of body refer to the differences of divine, animal and human forms. The varna distinctions refer to those of brahmana, ksatriya, vaisya and sudra. The asrama distinctions refer to the brahmacarya, garhasthya, vanaprastha and samnyasa. It also creates distinctions of body like deva and manusya and of jati like devatva etc. As in dreamless sleep,33 i.e., susupti, the mind does not exist (i.e., does not function), these differences are not there. So, it follows that these distinctions are all creations of the mind. So too are the qualities, sound, etc., actions like throwing forth, which pertain to those effects. Their objects like pot etc., their actions, all these are always created by the mind. There is no other cause; for in the absence of the mind, nothing exists. sarira...... bhedah may also be understood in two ways: as differences of body, varna, asrama and jati or as differences in the body. prasute: utpadayati: originates; creates. bhedah: prakarah: modifications. 180 asaMgacidrUpamamuM vimoha dehendriyaprANaguNanibadhya / ahaM mameti bhramayatyajatraM manassvakRtyeSu phalopabhuktiSu // 18 // asangacidrupamamum vimohya dehendriyapranagunair nibadhya , aham mameti bhramayatyajasram manassvakytyesu phalopabhuktisu 11 The atman (jiva) is pure intelligence unattached to anything. Binding him by the cords of the body, senseorgans and vital airs, disabling him from understanding his real nature, the mind leads him up and down with a sense of agency and possession ('I' and 'mine') among the objects produced by his actions. The manas is the subject of action. The atman is asanga cit; it is devoid of all attachment; its form is infinite intelligence. This atman is deluded by the qualities of the body, the sense-organs and 33 and in samadhi.

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204 VIVEKACUDAMANI the vital airs. It is made incapable of comprehending its real nature. It is made to identify itself with the body, sense-organs and vital airs, and to think of their properties by the sense of 'my'. Then it is led up and down always in the process of agency and enjoyment of secular and vaidika actions performed by it. As it is said: a person acts to enjoy; and to be able to act, he enjoys (eats). The sruti says: atmanam ced vijaniyat ayamasmiti purusah kimicchan kasya kamaya sariramanusamjvaret (Mund). "If a person realises that he is the Paramatman, desiring what and for whose benefit will he suffer pains in the body?" Hence one who has realised his essential nature as unattached and as cidananda, desires nothing, nor does he do any action. For, agency and enjoyment are bound up with attachment to the body and the sense-organs. That attachment to the body is to be traced to the mind. For, it is not seen in dreamless sleep as the mind is stilled and does not function then. Avidya by itself in its own nature cannot be the cause of bondage except in association with the mind. Hence, the cause of bondage is to be traced to the mind only. 181 Now is explained that through bondage, the manas is the cause of sorrow and suffering. adhyAsayogAtpuruSasya saMsRtiH adhyAsabandhastvamunaiva klpitH| rajastamodoSavato'vivekino tifaq:atu faremaa 1196911 adhyasayogat purusasya samsytih adhyasabandhastvamunaiva kalpitah rajastamodosavato'vivekino janmadiduhkhasya nidanametat 11 A man's involvement in samsara is due to super-imposition. The bondage of super-imposition is created by the mind only. It is the primal cause of the griefs of birth and death for the man of non-discrimination caught up in rajas and tamas. rajastamodosavatah: of the aviveki who is characterised by the two defects of rajas and tamas, which are the cause of avarana and viksepa (concealment and projection) who is devoid of the sense to discriminate between the atman and the non-atman.

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VIVEKACUDAMANI 205 adhyasayogat: by mistaking the things which are anatman for the atman. samsytih: the succession without intermission of birth and death. By the term adhyasabandha it is conveyed that the adhyasa (super-imposition) which is the cause of samsara is to be traced to the mind. The bondage itself is of the form of adhyasa. By the text: manah prasute, it is said that the body with the senses is born of the mind. The import is that adhyasa is the creation of the mind. Through the adhyasa which is the cause of the succession of birth and death and the flow of samsara by them, the mind is the primal cause of all kinds of griefs constituted by birth, death, oldage, disease etc. nidanam: adi karanam: primal cause 182 ataH prAhurmano'vidyAM pnndditaastttvshinH| yenaiva bhrAmyate vizvaM vAyunevAbhramaNDalam // 182 // atah prahurmano'vidyam panditastattvadarsinah, yenaiva bhramyate visvam vayunevabhramandalam 11 So the wise who know the truth have declared that the mind itself is avidya. It is by it that the universe is tossed about like the clouds by the wind. tattvadarsinah: those who are given to realise the truth. panditah: those who have learnt the Vedanta; the great scholars. Therefore, as the mind is the cause of samsara, they call the mind itself avidya. For, the mind is the effect of avidya. Also, mere avidya by itself cannot be the cause of samsara. pra in prahuh: is to show that it is appropriate to say that manas alone is avidya. The reason for that is stated. By the manas, the entire universe, i.e., all the jivas are tossed about, i.e., by wrong apprehension they are led up and down. Illustration for this: even as the clouds in the sky are scattered by wind in all directions. Now what should be done by a seeker for liberation is stated.

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206 VIVEKACUDAMANI 183 tanmanazzodhanaM kArya prayatnena mumukssunnaa| vizuddhe sati caitasmin muktiH karaphalAyate // 183 // tanmanassodhanam karyam prayatnena mumuksuna visuddhe sati caitasmin muktih karaphalayate 11 Therefore, the man who earnestly desires liberation must purify his mind. If the mind is purified, liberation is as easily realised as a fruit in the palm of one's hand. tat: for the reason stated earlier, i.e., as samsara arises through adhyasa to a person affected by rajo - and tamo-gunas. mumuksuna: by one who desires liberation. prayatnena: by great effort; prakrsta-yatnena. manasiodhanam: removal of rajo- and tamo-gunas which affect the mind. ca in caitasmin indicates the reason: yatah iti. etasmin: in this mind bereft of rajo- and tamo-gunas and which is predominantly of sattva nature. muktih karaphalayate: liberation becomes visible as clearly as fruit in the palm of the hand. 184 The method of purifying the mind is explained. mokSakasaktyA viSayeSu rAgaM nirmulya saMnyasya ca srvkrm| sacchaddhayA yazzravaNAdiniSTho rajassvabhAvaM sa dhunoti buddhH||184 // moksaikasaktya visayesu ragam nirmulya sarnyasya ca sarvakarma sacchraddhaya yassravanadinistho rajassvabhavam sa dhunoti buddheh 11 By concentrated dedication to the desire for liberation, if one gets rid of all attachment to objects, renounces all actions and is firmly given to sravana (hearing from a competent teacher) etc., with faith in Brahman (Sadvastu), he completely destroys rajas-nature of the intellect. moksaikasaktya: By supreme dedication to liberation only, i.e., tiuramumuksaya: sakti: asakti: strong attachment.

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VIVEKACULAMANI 207 visayesu ragam nirmulya: completely uprooting attachment to the body etc., in the false belief that they would give happiness; giving them up completely by rooting out the egoistic sense. samnyasya ca sarvakarma: sarvakarma: i.e., the niskama (actions without desire for the results), the nitya (the obligatory) and the naimittika (seasonal) duties. Giving up the niskama, the nitya and naimittika karmas; samnyasya: giving them up absolutely; svarupato'pi parityajya. sacchraddhaya: by earnestness for (dedication to) to Brahman, that sadvastu which cannot be sublated in any of the three periods of time; or, unswerving earnestness in the Sat, by faith in the words of the guru and Vedanta. to hearing, sravanadinisthah: one continuously habituated meditation and reflection (sravana, manana and nididhyasana). rajassvabhavam sa dhunoti buddheh: completely eradicates the rajas nature of the buddhi which is a power of distortion. Where there is attachment to the body etc., one does actions. When there is karma (action), there is deflection of the buddhi. By eradicating attachment, all actions are given up and for an earnest person directing his mind inward, there will be no occasion for deflection of the mind. Hence it follows that sravana etc., must be done by a samnyasin who is free of all attachments, with earnestness for getting rid of the defects to which the buddhi is prone. dhunoti: ksalayati, nitaram nasayati: completely destroys. 185 Now the anatma-nature of the manomaya (kosa) is concluded. manomayo nApi bhavetparAtmA hyAdyantavatvAt pariNAmibhAvAt / duHkhAtmakatvAt viSayatvahetoH na zoer fe gruichaur A JOS: 11 964 11 manomayo napi bhavet paratma hyadyantavattvat parinamibhavat | duhkhatmaktvat visayatvahetoh drasta hi drsyatmataya na drstah || The manomaya kosa cannot be the Paramatma as it has a beginning and an end, as it is subject to modifications, as it is of the nature of suffering, as it is an object. The seeing subject cannot be the seen object.

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208 VIVEKACUDAMANI Paratma: Paramatma. The manomayakosa cannot be the Paramatma. The reasons for this are given together here. (1) adyantavattvat: As it has a beginning and an end; it attains extinction (laya) in dreamless sleep and arises in waking etc. So it cannot be the atman which has neither beginning nor end. (2) parinamibhavat: as it is subject to modifications viz., kama, sankalpa, vicikitsa, sraddha, asraddha, dhrtih, adhytih, hrih, bhah, dhih. So, it cannot be the atman which is avikarin, not subject to modification. (3) duhkhatmakatvat: Its nature is compacted of duhkha, grief. Hence it is controlled and purified. It has been shown that all grief arises from adhyasa. Therefore the manomayakosa cannot be the atman which is of the nature of bliss. (4) visayatvahetoh: The sruti says: anyatramana abhuvam nadraksam anyatramana abhuvam nasrausam (Brh.)' "My mind was elsewhere; I did not see; my mind was elsewhere, I did not hear." Because it is an object of cognition by the witnessing consciousness and as it is the visaya, a cognised object, it cannot be the atman which is the universal witness. drsta hi drsyatmataya na dystah: The seeing subject is nowhere known to be the seen object. Hence, both when it is functioning and otherwise, the mind is perceived by the witness as existing or nonexisting. The seen and the seer cannot coexist in the same thing. The mind is the seen. So, it cannot be the atman which is of the nature of the seer. Thus, that the mind is anatma is established. 186 Now the vijnanamaya kosa is explained. buddhirbuddhIndriyaH sAdhaM savRttiH kartRlakSaNaH / vijJAnamayakozaH syAt puMsaH saMsArakAraNam // 186 // buddhirbuddhandriyaih sardham savrttih kartylaksanah 1 vijnanamayakosas syat pumsah samsarakaranam 11 Buddhi with its organs of knowledge and its actions having the characteristics of an agent is known as the vijnanamayakosa. This vijnanamayakosa is the cause of samsara.

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VIVEKACUDAMANI buddhindriyaih sardham: With the five jnanendriyas namely the ear etc. sardham: saha: along with. savrttih: With vrtti, i.e., with the modification of the mind that makes for determinate knowledge. kartrlaksanah: Which has the quality of a karta i.e., which is of the nature of knowledge, desire and action. vijnanamayakosassyat: it is called by the name of vijnanamaya kosa. By pumsah etc., its effect is stated. It is the cause of samsara of the person. Vide the sruti: sa samanassannubhau lokavanusancarati, sadhih svapno bhutva dhyayativa lelayativa (Brh.) The same antahkarana when it is subject to doubt is called the manas. When it is modified in the form of determinate knowledge it is called buddhi. There the mind functions as the instrument and the buddhi as the agent. For one does an action only after deciding. The relation between the mind and buddhi is of precedence and succession. Hence the vijnanamayakosa is spoken of separately after speaking about the manomaya kosa. Otherwise, as the five jnanendriyas function in both, the difference between the two cannot be apprehended. Vide the sruti: tasmad va etasman manomayat anyo' ntara atma vijnanamayah (Taitt.) Therefore, the vijnanamaya atma is different from the mano-maya. Here too the same idea is conveyed. anuvrajaccitpratibibazaktiH "vijJAnasaMjJaH prakRte vakAraH / jJAnakriyAvAn ahamityajatraM 209 187 dehendriyAdiSvabhimanyate bhRzam // 187 // anuvrajaccitpratibimbasaktih vijnanasamjnah prakrter vikarah | jnanakriyavan ahamityajasram dehendriyadisvabhimanyate bhrsam 11 This vijnanamayakosa has power of reflection of the caitanya which it accompanies. It is a modification of prakrti (avidya). It is characterised by knowledge and action and always identifies itself with the body, the organs etc.

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210 VIVEKACUDAMANI Buddhi is the effect of the action of the aggregate of the five elements. The cit is reflected in it in its place. It is the reflection of the Paramatma in immediate consecution (or pervasion). Its sakti (or power) is of the nature of illumination. For, the reflection of a luminous body is also luminous. The reflection of the sun in a mirror etc., illumines dark places like clefts in the ground which the sun's rays cannot penetrate. anuvrajaccitpratibimbasaktih: buddhi is endowed with cit sakti by the pervasion of the cit. vijnanasamjnah: Hence, that whose name is vijnana. Vide the sruti: vijnanam yajnam tanute (Taitt.): It is buddhi that is the doer of actions like yajnas and yagas. prakrtervikarah: modification of the mulaprakrti, i.e., of avidya. This kosa is the effect of avidya as the suksmabhutapancaka (the five subtle elements) is the product of the combination of sattva elements and this suksmabhuta-pancaka is the effect of avidya. So, this kosa is the effect of avidya in a successive series. jnanakriyavan: jnana and kriya which are its modifications; of the form of inquiry into objects, contemplation and going to other worlds; that which has such jnana (knowledge) and kriya (action). dehendriyadisu: in the body and the organs. It was declared previously: antahkaranametesu caksuradisu varsmani ahamityabhimanena tisthatyabhasatejasa || (sl. 105). The attachment of the jiva with the body etc., cannot take place without buddhi. The jiva too is compacted of the upadhi of buddhi. The caitanya acquires a sameness with the buddhi. Hence it is that the caitanya is spoken of as non-distinct from jiva. In consequence, in waking and dream states it is always considered as 'I'. This leads to the expressions: I am a man: I am stout; I go; I stand; I cross over; I see; I hear; I breathe in; I breathe out. Thus, by the identification (of the atman) with the vijnanamaya kosa, the fact of that kosa being endowed with the jnana is explained. 188 & 189 The kriyavattva (agency) of vijnanamayakosa is explained. anAdikAlo'yamahaM svabhAvo jIvassamastavyavahAravoDhA / arifa anfouggaanina: gour-agoonfa a accifa 11 966 11 gaa fafaarrafa alfag asa enunfa faufzur zeno: 1 asyaiva vijJAnamayasya jAgratsvapnAdyavasthAH sukhaduHkhabhogaH / / 189 / /

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VIVEKACUDAMANI anadikalo'yamahamsvabhavah jivassamastavyavaharavodha | karoti karmanyanupurvavasanah punyanyarunyani ca tatphalani || bhunkte vicitrasvapi yonisu vrajan ayati niryatyadha urdhvamesah asyaiva vijnanamayasya jagrat svapnadyavasthah sukhaduhkhabhogah || This sense of the 'I' is without beginning. It is called the jiva and carries on all activities itself. By previous vasanas, it also performs actions and experiences good and evil and their effects. Born in various bodies, it comes and goes, below and above. To this vijnanamaya kosa belong the waking and dream states and the experiences of joy and sorrow. 211 In the previous sloka it was said that the vijnanamayakosa is a modification of prakrti (avidya) (prakrtervikarah). Being a modification of prakrti, it may be argued that it must be said to have a beginning. Yet, in mahapralaya, vijnana remains in the causal subtle form. Buddhi has the tendencies of previous karmas as its locus. If it is totally destroyed, re-creation will not be possible. At the time of creation in accordance with the declaration of the sruti: "anena jivenatmana", Isvara said in the iksana-sruti that "He should enter into the world and create names and forms." Moreover, till videhakaivalya (release after death) arises, there is no complete destruction of buddhi. Hence, buddhi too which is the cause of samsara must be said to be anadi (beginningless). The attachment to the present body and its organs should also be said to be beginningless. For, in the previous embodiment there was a like attachment to the body and organs then existing and so on in infinite regress. anadikalah: that about which it cannot be stated when it began. ahamsvabhavah: that jiva i.e., the buddhi in which the cit is reflected that identifies itself with body, indriyas, etc., as 'I'. It is the instrument of all worldly activities. In accordance with the sruti: vijnanam yajnam tanute, karmani tanute'pi ca (Taitt.), it is the agent of all secular and religious activities. That is further explained by the word anupurvavasanah: whom purvavasanas, the tendencies of former lives accompany. Vide the srutis: tam vidyakarmani samanvarabhete purvaprajna ca; punyo vai punyena karmana bhavati papah papena (Brh.); punyakarmas are those ordained in

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VIVEKACULAMANI 212 The jiva per the sastra. apunya karmas are prohibited karmas. forms actions prescribed in the sastras and those prohibited by it and the neutral karmas like eating and sleeping. bhoktrtvam is then explained. tatphalani: the effects of the prescribed and prohibited karmas. The jiva becomes the experiencer of joy and sorrow being born out of the 84 lakhs of wombs of gods, creatures and men. For that purpose, he goes down to hell etc., goes forth to heaven etc. He speaks of his atman which does not act in any manner (which is quality-less, nirdharmaka) in the words: I am awake, I sleep, I slept, I am happy, I am unhappy, attributing to it the qualities due to wrong identification (of the atman with the vijnanamaya kosa). jagratsvapnadyavasthah: of this vijnanamayakosa, the states of waking, dream, etc.; adi (etc.) is intended to include susupti and samadhi. sukhaduhkhabhogah: experience (anubhavah); the experience of joy and grief. etc. 190 dehAdiniSThAzrama-dharma-karma - guNAbhimAnaH satataM mameti / vijJAnakozo'yamatiprakAzaH prakRSTasAnnidhyavazAt parAtmanaH // ato bhavatyeSa upAdhirasya yadAtmadhIH saMsarati bhrameNa // 190 // dehadinisthasrama-dharma-karma gunabhimanah satatam mameti vijnanakoso'yamatiprakasah prakrstasannidhyavasat paratmanah || ato bhavatyesa upadhirasya yadatmadhih samsarati bhramena 11 This vijnanamayakosa always considers as its own the qualities of the body pertaining to the nature, acts and qualities of the several asramas. It is very luminous as it is in exceedingly close proximity to the Paratman. Therefore, it is the upadhi of the atman, deluded by which it (the atman) is subject to samsara. dehadi: adi is to include the indriyas like the eye, the prana dehadinisthasrama-dharma-karma-gunabhimanah: The asrama etc., which pertain to the body etc., dehadi: by adi etc., (body etc.), are signified the sense-organs like the eye and also the breath.

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VIVEKACUDAMANI 213 asramah: brahmacarya etc., dharma: being a man, being a brahmana etc., karmani: secular actions like standing or moving; religious actions like utterances of mantras; gunah: being short or tall, or being of good or evil qualities. In all these there is a sense of 'mine' when the buddhi in which the effulgence of the atma is reflected combines with indriyas, the deha etc.; then it super-imposes on itself the functions and qualities of the deha etc. paratmanah: of the nature of the inner atman. The buddhi by itself is acetana, jada. Why then is the expression paratmanah used with reference to it? The answer is by the sruti 'cetanascetananam': the buddhi being like cetana is extremely close to the Paramatman which is of the nature of cit which is alone (without a second), free from impurity and unattached. In the case of other indriyas there is no direct contact with the caitanya. As there is special direct proximity with the supreme caitanya, this kosa does not depend on anything else for the reflection (of the atman) ir it. The idea is that in the case of the other organs there is no direct and immediate proximity to the atman. Hence this vijnanamayakosa which is of the form of buddhi is very effulgent and this upadhi is the cause of the distinction as jiva. It is the primal cause of agency for action and enjoyment which qualities reside in the jiva. Hence, the atman with the ser.se of the "I" undergoes the afflictions of agency for action etc., and gets involved in samsara due to delusion. 191 The same itself is further explained. yo'yaM vijJAnamayaH prANeSu hadi sphuratsvayaMjyotiH / kUTasthassannAtmA kartA bhoktA bhvtyupaadhisthH||191|| yo'yam vijnanamayah pranesu hydi sphurat svayamjyotih kutasthah sannatma karta bhokta bhavatyupadhisthah 11 This atma which is compacted of vijnana which is selfeffulgent and shines in the heart near the pranas, being immutable, becomes a doer and enjoyer in the midst of the upadhis. pranesu hTdi sphurat svayamjyoti": pranesu does not mean 'in the pranas'. It is 'samipya saptami', like the pasane vrksah: tree in a stone, i.e., tree near a stone. pranesu means near the eye etc. As the reference of 'I' is attached to many things, in the context of King Janaka's question to the sage Yajnavalkya: 'Which of these

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214 VIVEKACUDAMANI is the atma?' and the answer to it: "Prana stands for indriyas and the vital airs and the atman is not said to be any of these which are near it.' Similarly, the buddhi too is near the prana etc. But there is a difference which is referred to by the expression: hsdi sphurat svayamjyotih. Buddhi is what envelops the caitanya jyotis which shines in the lotus of the heart, which, while not capable of being illumined by anything else, itself illumines everything. This vijnanamaya caitanya is never found to exist in the jiva apart from buddhi since from the beginning till the moment of release it is known as vijnanamaya. Or, by the rule that 'mayat' also indicates one's own self it may be spoken of as the form of vijnana (vijnanasvarupa). Such an atma is said to be kutastha i.e., it stands for ever like an anvil without undergoing any modification. It is without change. Yet, getting identified with buddhi with its function of knowing and action, it becomes tainted by avidya and becomes an actor and an experiencer, even as due to delusion, a crystal appears red by contact with a red colour. kutasthassan: api is to be added as kutasthassannapi: though it is kutastha. 192 The same is made clear: svayaM paricchedamupetya buddheH tAdAtmyadoSaNa paraM mRSAtmanaH / sarvAtmakassannapi vIkSate svayaM svataH pRthaktvena mRdo ghaTAniva // 192 // svayam paricchedam upetya buddheh tadatmyadosena param mosatmanah 1 sarvatmakah sannapi viksate svayam svatah prthaktvena mrdo ghataniva 11 By the defect of adhyasa (false identification) of the mithyatman, namely buddhi, the atman, which is the all, attains limitation and looks upon itself as different like pots from the clay. mrsatmanah: of buddhi which is of the nature of mithya. By wrong identification with buddhi which is of the nature of mithya by virtue of adhyasa and not by its real nature, though by itself it is of the nature of all (Vide the srutis: idam sarvam yadayamatma (Mund.); sarvam khalvidam brahma (Chand.), it seems to attain

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VIVEKACUDAMANI 215 diminution. Clay is the material of all mud pots. There is no mud pot apart from clay. Yet, they are seen (spoken of) as if different from clay. So too, the one universal atma seems disparate by virtue of association with buddhi as 'I', 'he', 'this', 'you' etc., though, being the material cause of all, there is nothing different from it. 193 This meaning is explained with reference to the (apparent) changing nature of what is changeless and the expression kutasthassannatma (being unmoving and unchanging like the anvil). upAdhisaMbandhavazAt parAtmA pyupAdhidharmAnanubhAti tdgunnH| ayovikArAnavikArivahnivat sadaikarUpo'pi paraH svabhAvAt // 193 // upadhisambandhavasat paratma pyupadhidharmananubhati tadgunah 1 . ayovikaranavikarivahnivat sadaikarupo'pi parah svabhavat 11 Though of the same form, and without any change, by virtue of association with upadhis, the real atman too, as if of the nature of the upadhis, acquires its qualities even as the fire which has no form appears in the form of iron When a piece of iron is heated red hot in a smithy, it is beaten into different shapes as long, round etc. The fiery heat and the iron become so intimate that people attribute to the fire the different forms of the iron and say, the fire is long or round. This is due to delusion which confuses the fire with the iron. So too, the Paramatma getting conjoined with the upadhis, attributes to itself the qualities of the upadhi, like acting, and enjoying. Vide srutis: dhyayativa, lelayativa (Brh.). When the buddhi thinks or changes, the atman thinks that it changes. It appears as if it has qualities of the upadhi in the forms 'I do', 'I am happy,' 'I am unhappy etc. In real fact, it is by its own nature, by virtue of its saccidanandasvarupa, nityasuddhabuddhamuktasvabhava, eternal, pure omniscient, and free. In the example of fire and in what is exemplified the Paratman, being of the same nature, devoid of change is the common factor. At the beginning of the sloka, the words ekarupo'pi vikarasunyo'pi: 'though always of the same nature and devoid of change' should be prefixed.

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216 VIVEKACUDAMANI 194 and 195 ziSya uvAcabhrameNApyanyathA vAstu jIvabhAvaH parAtmanaH / tadupAdheranAditvAt nAnAdernAza iSyate // 194 // raise taatsfa facut safa dgfa: 1 na nivarteta tanmokSaH kathaM me zrIguro vada // 195 // Sisya uvaca: bhramenapyanyatha va'stu jivabhavah paratmanah | tadupadher anaditvat nanader nasa isyate 11 ato'sya jivabhavo'pi nityo bhavati samsrtih | na nivarteta tanmoksah katham me sriguro vada The sisya said: Let the assumption of jivahood by the Paramatma under the influence of the upadhis be due to delusion or otherwise. That upadhi is beginningless. Of what is beginningless, there can be no destruction. Then, the atman's jivahood will be eternal. How then can there be freedom from samsara? Teach me this, O Guru! Let the jivabhava (jivahood) of the Paramatma which is not a samsarin, and super-eminent be due to delusion or as a matter of fact. By the limitation it is subject to, it is known as the vijnanamaya. kosa. But it is said 'anadikalo'yam ahamsvabhavah' (sl. 188) "this sense of 'I'ness (jivahood) is without beginning". By this, it becomes beginningless like the atman itself. What is beginningless cannot be destroyed. As the upadhi which is responsible for jivahood is beginningless, its destruction cannot take place. So, the jivahood of the Paramatma will be eternal; it will not be annihilated. When the jivahood is eternal, samsara will be eternal. Then, how will I attain freedom from samsara? Oh Guru! teach me this. vada: upadisa; instruct me. 196 zrIgururuvAca samyakpRSTaM tvayA vidvan sAvadhAnena tacchRNu / prAmANikI na bhavati bhrAntyA mohitakalpanA / / 196 // Sri Gururuvaca: samyak prstam tvaya vidvan savadhanena tacchrnu pramaniki na bhavati bhrantya mohitakalpana 11

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VIVEKACUDAMANI 217 The Guru said: Learned one! You have asked a good question. Listen to my answer with attention. The imagination (of samsaritva to what is asamsari) cannot be valid as it is due to delusion. Oh intelligent One! You have asked a good question. Listen to the answer to it attentively, i.e., without your mind straying to other subjects. srnu: srutva avadharaya, i.e., listen and determine. mohah: the absence of the knowledge which must be acquired. bhrantya mohitakalpama: The false imagination that has arisen due to delusion, tamasa quality. Really, the atman is of the nature of pure (untainted) intelligence. Due to the strong delusion born of ajnana of the individual, there is the imagination (attribution) of being a samsarin to what is not a samsarin. This cannot be valid. For it arises out of the ajnana which generates the delusion and relates to a condition of the impossibility of right knowledge to one under the spell of moha (delusion): 197 bhrAnti vinA tvasaGgasya niSkriyasya niraakRteH| na ghaTetArthasaMbandho nabhaso nIlatAdivat // 197 // bhrantim vina tvasangasya niskriyasya nirakrteh 1 na ghatetarthasambandho nabhaso nilatadivat 11 The atman is unattached, actionless and formless. Without delusion there can be no connection of it with the objects of the world even as blueness has no connection with the sky. 'tu' is for emphasis. asangasya of what is really devoid of any sanga (association). The sruti says: asango hyayam purusah (Bsh.): "the atma is unattached". That it is so unattached is verified in the state of dreamless sleep. Again, the sruti says: niskalam niskriyam (Svet.) indicating that the atma is actionless and unchanging. The smrti avyakto'yam acintyo'yam avikaryo'yamucyate (B. G.): "This is said to be unmanifested, this is said to be beyond thought, this is said to be unchangeable", is to the same purport. It has no form as indicated by the sruti na tasya karyam karanam ca vidyate; asthulam ananu (Brh.): "It has no effect or cause. It is not big nor small." Without delusion, i.e., without the wrong identification of the atman in the sthula, suksma and karana sariras, the atma

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218 VIVEKACUDAMANI can neither be said to be a thing or object of perception. It is ever unattached, non-acting like the sky which, being without form, is wrongly said to be of blue colour. The same is conveyed by Sri Samkara in his bhasya: apratyakse' pi hyakase balastalamalinatadyadhyasyanti: "Boys (people) without discrimination superimpose black, yellow, blue etc., on the invisible sky". Even as blueness etc., are not true, so too are all these predications about the atman caused by delusion and are not valid. It is to be understood that the sky does not become blue merely by imagination. 198 Making the same clear, by the next two slokas, the annulment of samsara is explained. The real nature of the atman is explained in two ways through sruti and the realisation of the wise; this is done to prove mithyatva (appearential or phenomenal) character of the jiva. svasya draSTunirguNasyAkriyasya pratyagbodhAnandarUpasya buddheH| bhAntyA prApto jIvabhAvo na satyo mohApAye nAstyavastu svabhAvAt // 198 // svasya drasturnirgunasyakriasya pratyagbodhanandarupasya buddheh bhrantya prapto jivabhavo na satyo mohapaye nastyavastu svabhavat 11 This atman (the seer or saksin) is quality-less and actionless and is realised within as Knowledge and Bliss Absolute. The jivahood of this atman is an imagination by the delusion of buddhi'and is not true. As it is by nature untrue, it vanishes with the annulment of the delusion. drastuh: of the drasta or the witness (saksin.) nirgunasya: of what is devoid of any quality. akriyasya: of what is actionless, devoid of any change. pratyagbodhanandarupasya: that which is of the nature of bliss of inmost knowledge. Of such an atman, the jivabhava is imagined by wrong identification of the atman. It is not true, i.e., it is not that it is impossible of sublation. The delusion is destroyed by the realisation of one's real nature.

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VIVEKACUDAMANI mohapaye: by the destruction of ajnana by the realisation of the truth arrived at by study of sruti and by listening to the upadesa of the acarya. When truth is realised, the ajnana is destroyed and the delusion born of it also is destroyed. Upon the annihiliation of this moha, the imagined objects which are super-imposed too cease to appear as before. 199 The fourth quarter of the previous sloka is explained. anag enfaranaeartu am mithyAjJAnojjRmbhitasya pramAdAt / rajjvAM sarpo bhrAntikAlIna eva bhrAntena naiva sarvo'sti tadvat / / 199 // yavad bhrantistavadevasya satta mithyajnanojjrmbhitasya pramadat rajjvam sarpo bhrantikalina eva bhranter nase naiva sarpo'sti tadvat 11 219 Its (jivabhava) satta (existential character) persists so long as there is delusion as it is born of mithyajnana. The serpent in the rope endures only during the pendency of the delusion. When the delusion is destroyed, there is no serpent. So, too, here. To explain the mithyatva (phenomenal) character of any effect, the reason is explained. This avastu (what is not real object) is the product of ajnana. This ajnana can be destroyed by the correct perception of the basis on which the super-imposition is made, i.e., of the adhisthana. As long as there is delusion arising from non-discrimination between the adhisthana and aropita (the basis on which the super-imposition is made and that which is super-imposed on it), the existential character (satta) of the super-imposition remains. An example for it is given. The serpent in the rope. Due to ignorance of the rope, due to delusion which will vanish by perception of rope, what is seen in front is not understood in the form of the words 'this is not a serpent.' It is only during the pendency of such delusion that the mistaken notion 'this is a serpent', persists. When there is clear and distinct perception leading to the awareness: 'this is not a serpent, but a rope', the delusion in the form 'this is a serpent' is destroyed. Then there appears no serpent. So, too, till the realisation of the truth, 'I am Brahman', the delusion of samsara persists due to the influence of the primordial ajnana (mulajnana). As a

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220 VIVEKACUDAMANI matter of fact, there is no samsara at any time. It appeared due to delusion like the serpent in the rope. When the truth is known, the apprehension of that appearance too vanishes. Brahman alone remains by itself. Upon the realisation of one's real nature, ajnana and its effects-all are destroyed. For, it is said: adhisthanavaseso hi nasah kalpitavastunah: "Upon destruction of an imagined object, there remains only the basis on which the super-imposition has been made." 200 & 201 In sloka 194, the sisya expressed a doubt in the words: tadupadheranaditvat na anadernasa isyate: "As the upadhi is beginningless, its destruction cannot be affirmed." The guru felt that the answer to this doubt had not been clearly understood by the sisya. Taking up that topic, the guru provides the answer to it in the following two and a half slokas. anAditvamavidyAyAH kAryasyApi tatheSyate / / utpannAyAM tu vidyAyAM AvidyakamanAdyapi // 200 // prabodhe svapnabatsarva sahamUlaM vinazyati / anAdyapIdaM no nityaM prAgabhAva iva sphuTam // anAderapi vidhvaMsaH prAgabhAvasya viikssitH||201|| anaditvam avidyayah karyasyapi tathesyate 11 utpannayam tu vidyayam avidyakamanadyapi prabodhe svapnavat sarvam sahamulam vinasyati anadyapidam no nityam pragabhava iva sphutam 11 anaderapi vidhvamsah pragabhavasya viksitah 11 The beginninglessness of avidya and its effect is declared. When right knowledge arises, though beginningless, the effect of avidya vanishes along with its root cause even as dream and its cause vanish on waking. Though avidya is beginningless, it is not eternal, even as antecedent non-existence is not eternal. For though it is beginningless, the destruction of antecedent non-existence is seen. What was told by you that upadhi is beginningless is even so. Beginninglessness is affirmed, as of avidya, also of the vijnanamaya kosa which is the effect of avidya. Avidya is one. But the objects of creation are manifold. This manifoldness requires a like manifoldness in the upadhi responsible for it. God is common to all beings and is supremely merciful. For His manifold creation. He

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VIVEKACUDAMANI 221 needs a variegated upadhi. Therefore, whether one likes it or not, buddhi too which is its cause must be held to be beginningless. Now, the guru speaks about its cessation. This effect of avidya is destroyed along with its root cause when correct knowledge dawns. This knowledge arises from the Upanisads, and is of the nature of prama (as opposed to bhrama), which is the direct intuitive perception of the adhisthana or substratum. The word tu in the second line of sloka 200 is intended to negate the opposite view that there is no destruction to what is beginingless. avidyakam: means 'the result of avidya'. anadyapi: though beginningless, i.e., though postulated to be beginningless to account for the activities of creation etc., it gets destroyed along with its root cause sleep. On waking all dream objects disappear. Not only do the dream objects disappear, but the root cause, namely, sleep too entirely disappears on waking. So too on waking to samyag-jnana, the primordial avidya disappears with its associations. Like light and darkness, vidya and avidya are opposed to each other. Likewise sleep and waking. When avidya is destroyed by vidya, then buddhi which is the effect of avidya is also destroyed (avidya is the cause of the perception of plurality; vidya gives the perception of oneness). Therefore, the srutis declare: tatra ko mohah kassokah ekatvamanupasyatah (isa.): "Whence is grief or delusion for him who sees oneness?" yatra sarvam atmaivabhut tat kena kam pasyet (Chand.): "Where everything is the atman, what can be perceived and by whom?" yatra nanyat pasyati nanyat srnoti nanyat vijanati sa bhuma (Chand.): "Where one does not see any other thing, does not hear any other thing, does not know any other thing, that is infinite". When that all-inclusive knowledge arises, the avidya which is the cause of the variegated samsara is destroyed from its roots. Like the tree withering away when the roots are destroyed, when avidya is destroyed, its effects buddhi etc., also fade away. When sleep is lost, pleasure and pain experienced (reflected) in it do not attach to the man who has awakened. Even so, to the man of true wisdom do not attach the experiences of samsara which arose during the pendency of avidya: for their ground has disappeared. By the expression anadyapi etc., the guru gives an illustration from the standpoint of the opponent who contradicts the view that even for what is beginningless there is an end.

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VIVEKACULAMANI idam: this avidya with its effect, though without beginning is not eternal, i.e., it is not the non-counter-entity of destruction (na nasapratiyogi). The logicians (Tarkikas) accept antecedent nonexistence of an object (pragabhava) as being without beginning. But this pragabhava is destroyed by its counter-entity when the object is produced. This too is accepted by the logicians. So, too, here. 222 Here it may be argued: ajnana may not be destroyed though it is beginningless and a positive entity. In the example given, antecedent non-existence (pragabhava) though beginningless, is not a positive entity. It is abhava. What I refer to is what is both beginningless and positive. Ajnana is beginningless and positive; not beginningless and non-existent. It is anadi-bhava. Therefore, antecedent non-existence cannot be the example to prove that what is anadi-bhava is liable to destruction. It is replied: When the pragabhava (anterior non-existence) of a pot is spoken of, it does not refer to the total non-existence as such of the pot, but is the antecedent state (avastha) of the pot. pragabhava means pragavasthabhava, anterior condition before production or, in the case of the pot, its purvavastha. Though beginningless and positive, when its effect, the pot appears, this pragavastha vanishes. So it can be given as an example. Even logicians have agreed that the antecedent state (avastha) is not abhava, a negative entity, but bhava, a positive entity. The Gita also says that what is truly existent cannot disappear: nabhavo vidyate satah. Bhava or existence is of two kinds. It may have either trikala badhyatva-bhavatvam and arthakriyakaritva-bhavatvam. One is what cannot be sublated in any of the three periods of time; the other relates to that kind of existence which has a pragmatic value, i.e. is useful to bring about an effect. Avidya and its effects are liable to destruction; they need not have sattvarupabhavatvam or an existence which is of the nature of absolute sat. Avidya is bhavarupa, a positive existential entity in the sense that it produces effects. Avidya and its products are accepted to be beginningless relying on the declaration of sruti. There is no point in referring to experience what can be known only from sruti. Apart from sruti, it cannot be learnt that a thing is without beginning and without an end. In respect of the example, namely the atman, this character is learnt only from sastra. In respect of avidya etc., the srutis say: jivesavabhasena karoti, 'the jiva and Isvara are the products of the reflection caused by avidya. Maya avidya ca svayameva bhavati: Maya and

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VIVEKACUDAMANI 223 avidya are unproduced i.e., they shine by themselves. Thus it is declared that avidya is anadi, beginningless. bhuyascante visvamayanivsttih (svet): "Again, at the end the cosmic maya disappears." Thus, the destruction of avidya too is learnt from sruti. Hence the beginninglessness of avidya and its destruction are declared by sruti. There is no occasion for any doubt in respect of this. Moreover, when a man says: "Till now this was not known by me; now it is known,' there can be no question as to since when it was unknown. Thus the beginninglessness of ajnana and its destruction by jnana are established by experience. Of what is beginningless and endless, there is no example apart from atman. Therefore, there is no occasion for any comparison. The common statement is that the pot does not exist before its production in the shreds which are the indispensable cause of the pot. This is called the antecedent non-existence of the pot (pragabhava). This antecedent non-existence is destroyed on the production of the pot. Thus the non-existence which was beginningless before the pot was produced disappears upon the production of the pot. So, too, on the springing up of jnana, ajnana though beginningless, is destroyed. When that ajnana itself is destroyed, where will its effects remain ? 202 In the next sloka it is shown that when the upadhi is destroyed, jivatva, the effect of the upadhi, too, vanishes. yabuddhayupAdhisaMbandhAt parikalpitamAtmani / jovatvaM na tato'nyattu svarUpeNa vilakSaNam // 202 // yadbuddhyupadhisambandhat parikalpitamatmani * jivatvam na tato'nyattu svarupena vilaksanam 11 Jivahood which is imagined in the atman due to association with the upadhis is not real; for the atman is really different from it in its essential nature. atmani: here means in the Paramatman. buddhyupadhisambandhat: by association with the upadhi which is the effect of the connection of avidya with the atman. Buddhi itself is the upadhi. This identification of the atman with that with which it is associated is brought about by ajnana. This association is of the nature of mithya.

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VIVEKACUDAMANI tatah anyat: what is other: what is satya, real. svarupena vilaksanam: As the atman is by nature asamsarin, not subject to samsara etc., it is different. na tu: not at all. In sloka 194, the sisya raised the doubt: bhramenapyanyathaassociation of vastu javabhavah paratmanah meaning "Let the jivahood with the atman be due to bhrama or false idea or for some other reason. Jivahood, however, is a reality even as the combination of lime and turmeric produces redness which is real. To dispel this idea in the sisya's mind, the guru says that jivatva itself is imagined in the atman due to the association of upadhi and that, apart from it, there is nothing which is by nature different from it. 224 203 It is now pointed out that by virtue of the sruti asango hyayam purusah (Brh.): "This purusa is unattached", this association with buddhi should be said to be unreal. saMbandhaH svAtmano buddhyA mithyAjJAnapurassaraH / fafaqfataaza arqsanAa Afg21 11. 203 !! sambandhah svatmano buddhya mithyajnanapurassarah vinivrttir bhavet tasya samyajjnanena nanyatha || This association of one's atman with the buddhi is preceded by incorrect knowledge. Its disappearance will arise by correct knowledge; not otherwise. One's atman is without parts. So association etc., cannot be predicated of it. Where two things. are associated, the qualities of either cannot be apprehended in the other. (e.g., where an object is placed on the table, there is association or samyoga between the table and the object. But the qualities of the table or the object are not by that association apprehended on the object or the table respectively.) When the iron and fire are associated, we say the iron burns, the fire is long. This arises by the super-imposition of the quality of the one on the other. Between the buddhi which has the quality of kartrtva (doership). and the atman which has the quality of caitanya (intelligence), the identification arises from superimposition of the qualities of one on the other. The super-imposition which leads to a wrong sense of the identity between the bearers of the respective qualities arises from the super-imposition of the qualities of one on the other. (dharmadhyasat dharmyadhyasah). This identification is to be traced to ajnana which is of the nature of mithya.

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VIVEKACUDAMANI This association arising from ajnana is removed by correct knowledge. The identification of the serpent with the rope etc., is annulled by the correct knowledge of the rope. There is no other method for the removal of the product of ajnana. mithyajnanapurassarah: This may be split into either mithya ajnana purassarah or mithya-jnana purassarah. In the former case it means that this connection arises due to the causal agency of ajnana which is mithya (mithyn ca tat ajnanam ca). Hence, the ultimate cause of this connection is the primordial ajnana (mulajnana) which is mithya. In the latter case, it means that this connection has for its causal agency delusion or bhranti jnana which arises from wrong identification (tadatmya) between atma and buddhi. Such bhrantijnana or mithyajnana is the cause of this connection. Both meanings are in order. 204 The person tainted by bhrama (delusion) and pramada (carelessness) cannot determine what is samyag-jnana or true knowledge. The nature of samyag-jnana is shown in accordance with sruti which is free from any defect. brahmAtmaikatvavijJAnaM samyajjJAnaM zrutermatam // 204 // brahmatmaikatvavijnanam samyajjnanam sruter matam || 225 The opinion of sruti is that the knowledge of oneness of Brahman and atman is samyagjnana. ekatvam here means non-difference. (tasya) vijnanam: anubhavah: experience. The experience of this non-difference between the two, Brahman and atman, is samyagjnana. This is affirmed by the sruti texts: tattvamasi (Chand.): aham brahmasmi (Brh.); ayamatma brahma (Mund), prajnanam brahma (Ait.); sa etameva purusam brahma tatamapasyat (Ait.); sa yascayam puruse yascasavaditye sa ekah (Taitt.); esa ta atma antaryamyamrtah; esa ta atma sarvantarah nanyo'to'sti drasta nanyo'to'sti srota nanyo'to'sti mantananyo'to'sti vijnata, sa va esa mahanaja atma yo'yam vijnanamayah pranesu hrdyantarjyotih purusah (Brh.). These texts deny the difference between jiva and Brahman. 205 V.C.-16 How this sense of non-difference will arise is explained next. tadAtmAnAtmanoH samyagvivekenaiva siddhayati / tato vivekaH kartavyaH pratyagAtmAsadAtmanoH // 205 //

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226 VIVEKACUDAMANI tadatmanatmanoh samyagvivekenaiva siddhyati i tato vivekah kartavyah pratyagatmatmasadatmanoh 11 That samyajjnana (referred to in sloka 204) arises by discrimination betwixt atman and anatman. Therefore, discrimination must be made between the inner atman (pratyagatman) and the non-real (asat) atman. vivekena (by discrimination) by understanding the difference between the two in the same way as milk is understood to be different from water. When the knowledge that two things are different arises, the non-understanding of difference which is the cause of super-imposition will not exist. As super-imposition is annulled or does not exist, the mind is not affected by projection or viksepa. Then the mind ceases to be extrovert. It turns inside and by the processes of sravana, manana, and nididhyasana, intuitively perceives (gets the saksatkara) of Brahman which is the innermost reality, viveka being the cause of samyag-jnana." asadatma means mithyabhuta-atma, the atma which is mithya. pratyagatma: the atma which is inside all the sheaths; sarvantarah atma. The asadatma and the pratyagatma should be distinguished from each other by thinking of their distinction, with the help of sruti and of reasoning taught by the acarya which thought subserves the process of knowledge and is of the form of cogitation. 206 That, when that is done, the pratyagatman shines clearly is explained with the help of an example. jalaM paGkavadaspaSTaM paGkApAye jalaM sphuTam / yathA bhAti tathAtmApi doSAbhAve sphuTaprabhaH // 206 // jalam pankavadaspastam parkapaye jalam sphutam yatha bhati tathatmapi dosabhave sphutaprabhah 11 As water which is associated with mud is not clear, but becomes clear when the mud is removed, similarly, when what affected it is removed, the atman too shines clearly. Muddy water is not clear as it is mixed with mud which is foreign to it. When the clay is removed, unmixed with what is different from it, water appears clear. So, the atman too i.e., the

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VIVEKACUDAMANI 227 Paramatman too, in the absence of what tainted it, appears clear and bright as the limitless intelligence (akhanda-caitanya-prakasa). In accordance with the sruti "salila eko drasta" (Bph.), like water free from impurities, unaffected by any trace of the anatman, it shines by itself. prabha: prakrsta bha: pre-eminent effulgence. 207 S Making the same clear to convey that one should strive for shining (by oneself) unaffected by the anatman, the guru says: asannivRttau tu sadAtmanaH sphuTapratItiretasya bhvetprtiicH|| tato nirAsaH karaNIya evAsadAtmanaH saadhvhmaadivstunH||207|| asannivrttau tu sadatmanah sphutapratiretasya bhavet praticah 1 tato nirasah karaniya evasadatmanah sadhvahamadivastunah 11 Only on the disappearance of what is not real will there be the ascertainment of this, the pratyagatman. Therefore, . the expulsion of the unreal atman (asadatman) made up of aharkara and other things must be completely effected. etasya: 'of this' in the sloka, indicates the absolute nearness of the pratyagatman. praticah: sarvantarasya: of what is inmost of all. sadatmanah: of the pratyagatman or the Paramatman which is unsublatable in any of the three periods of time (The words Pratyagatman and Paramatman are interchangeable from the Advaitic standpoint). sphutapratitih: its shining unmixed by anything other than itself. asannivittau: when the annamaya and other sheaths have ceased to appear to consciousness. tu: means eva: only; i.e., the pratyagatma will not shine when the annamaya kosa etc., appear to consciousness. tatah: therefore. asadatma: mithyatma, what is not the atma. ahamadivastunah: from all things beginning with ahamkara. For, all things from ahamkara to the body are the cause of delusion about the nature of the atman. They conceal the true nature of the atman. Till this anatma ceases to appear on the basis of (as)

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228 VIVEKACUDAMANI ahamkara etc., covered by them, by stern discrimination, every one of the sheaths should be expelled from consciousness with the conviction: this is not my atman. It has been said earlier in the work: pancanamapi kosanam apavade vibhatyayam suddhah nityanandaikarasah pratyagrupah parah svayam jyotih 11 (sl. 153). "When the five sheaths are removed, this (atman) appears in all its purity, of the nature of eternal bliss, inmost in one, supreme and selfeffulgent." Out of the feeling that the sisya should attain complete liberation, the guru who is the ocean of compassion explains this in many ways. There water covered over with moss was given as an example; here is the example of water mixed with mud which is totally different from it. This is intended to bring about in all ways the awareness of the difference of the anatman. 208 Now is concluded the proposition that the vijnanamaya kosa is not the atman. ato nAyaM parAtmA syAt vijJAnamayazabdabhAk / . vikAritvAjjaDatvAcca pricchinntvhetutH| dRzyatvAd vyabhicAritvAnnAnityo nitya iSyate // 208 // ato nayam paratma syat vijnanamayasabdabhak vikaritvatjadatvacca paricchinnatvahetutah drsyatvad vyabhicaritvannanityo nitya isyate 11 This which is called by the name vijnanamaya cannot . be the Paramatman. Because, it is liable to change, it is insentient, it is limited, it is an object of perception, and it is not constantly present. The non-eternal is not said to be eternal. atah: for the reasons, that are to be told. Because of its liability to change, its insentience, its limited character, its perceptibility and its inconstancy, this kosa which is referred to by the name vijnanamaya kosa cannot be the Paramatma or mukhyatma. Like a mirage, it is only seemingly real. It is distanastasvabhavah: It appears, but does not abide as it appears. Vide the sruti: nityo nityanam (Katha.); and the sutra; nityatvacca tabhyah: "By the reason that ii gets eternal liberation, the atman which is nitya cannot be the vijnanamaya kosa as the latter by its changeability is anitya (non-permanent)." Vijnanamayakosa is different from the atman because like the gross body it changes, it is insentient, it is limited; it is perceived, bet is perceived

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VIVEKACUDAMANI 229 it is not constant. The plurality of reasons is for the production of deep conviction that it is not the atman. They are given again and again in indifferent ways to produce firm awareness of its anatmata (not being the atman) seeing that, though there are all these reasons, yet, people attribute atmatva to it by their delusion. vikaritvam: destructibility. jadatvam: not being self-luminous. paricchinnatvam: not being all-pervasive. drsyatvam: being an object of consciousness. vyabhicaritvam: here liability to become non-existent; being .the counter-entity of non-existence. 209 Now the anandamayakosa is explained. ___ AnandapratibimbacumbitatanuH vRttistamojRmbhitA syAdAnandamayaH priyAdiguNakaH sveSTArthalAbhodayaH / puNyasyAnubhave vibhAti katinAmAnandarUpaH svayaM bhUtvA nandati yatra sAdhu tanubhRnmAtraH prayatnaM vinA // 209 // lanamdaptatibimbacumbitatamuh orttistamolymbhita syadanandamayah priyadigunakah svestarthalabhodayah i punyasyanubhave vibhati kstinamanandarupah svayam bhutva nandati yatra sadhu tanubhrnmatrah prayatnam vina 11 The anandamayakosa is the modification of avidya and appears as a reflection of the atman which is compacted of absolute bliss. Its attributes are pleasures etc. It arises on the obtaining of a desired object. It shines by itself as joy to those people on the fruition of their merit, when, without any effort on their part, creatures experience a feeling of joy. anandapratibimbacumbitatanuh: the body (here, svarupa, nature) of a person modified by the reflection of the ananda which is the nature of the Paramatman. tamasa: by avidya, tamojrmbhita: produced by tamas or avidya. The modification (of the atman) which is wrought by avidya will be the anandamayakosa. For making it clear the guru carries it to the mind by

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230 VIVEKACUDAMANI the words 'priyadigunaka' in accordance with the sruti: tasya priyameva sirah, modo daksinah paksah, pramoda uttarah paksah, ananda atma, brahma pucham pratistha (Taitt.). The meaning is: that modification which has for its parts the pleasure of seeing, getting and enjoying of seen objects, ranging from the dear to the delightful. By the word svestah the temporary nature of the attributes is indicated. svestarthah: an object desired by (dear to) a person; sons, friends, sounds, etc., are included. labha: getting. It includes seeing and enjoyment. udayah: production. The kosa which arises by the getting etc., of an object desired by one is referred to as svestarthalabhodayah. kytinam: of wise persons (i.e., those who have wisely done meritorious deeds.) punyasyanubhave: One the experiencing of the effect of meritorious deeds which are poised for the production of their fruits. vibhati: It shines specially at this time. (The idea is: the anandamayakosa is a modification of the atman by avidya. Its parts are what is dear etc. It is produced by the seeing, getting and en-, joyment of a desired object which may include sons, friends, 'sounds, tastes, etc. It arises on the fruition of meritorious deeds done by a wise man). The same is elaborated further. tanubhrnmatrah: sarvo'pi: All embodied persons. prayatnam vina: without effort at the time. punyasyanubhavah: indicates that the act should have been done earlier. When being of the nature of ananda (or enjoyment), the person enjoys well, then his connection with anandamayakosa is to be understood. It will be said in sl. 371: dehapranendriya manobudhyadibhirupadhibhih 1 yairyair vrttessamayogah tattadbhavo'sya yoginah 11 "As the yogin is conjoined with the upadhis, the body, the breath, the mind and the intellect, he is modified accordingly."

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VIVEKACUDAMANI 231 Thus the modification of avidya of the form of sukha which arises in the state of waking and dream by reason of punya is called the anandamayakosa. Of that also, certainly there is a veil, or concealment of one's true nature. For, when that arises, there is no untainted and permanent sukha free from upadhis. This is clear. Therefore, the following statements declare that it is to be discarded: na prahrsyet priyam prapya: "One should not go into ecstacies on getting what is desired." atmanam harsasokabhyam satrubhyamiva narpayet: "One should not give oneself to joy and sorrow as to enemies." hrsto-dTpyati drpto dharmam atikramati: "The happy man is proud; the proud man transgresses dharma"; harsamarsabhayodvegaih mukto Yassa ca me priyah: "He is dear to Me who is free from joy, anger, fear and excitement." (B.G.) . By the word punya here is to be understood the remote consequence of an act (done in this or previous lives) for the sake of a desired result (kamyakarma). When it is said: Mukti is not obtained without merit of actions done in hundreds of crores of lives, the reference is to the yogins. In the case of ordinary mortals, their actions are a mixture of punya and papa. Those of the yogins are asuklam and akrsnam, neither of the nature of punya nor of papa. In respect of others, it is of three kinds: punya only, or papa only, or a mixture of the two. vrttinam anuvrttistu prayatnat aprathamadapi adestadva sakrdabhyasa samskarasacivad bhavet (Yoga Sutra), which means "the modifications of the mind may be successive to the actions that we originally performed or it may be due to the repeated practice of our actions in previous lives aided by the residuary impressions (samskaras) and the adnsta based on it." Punya acquired by karma will not lead to liberation. Yogajapunya reveals by the power of jnana the bliss (ananda) which is uncovered by ajnana by destroying the concealing agency, namely ajnana. Such an ananda is not of the nature of a kosa (sheath) as the modification is without any contamination by tamas or ajnana. 210 Having said that the modification in the form of bliss which is contaminated by tamas or ajnana is called the anandamaya kosa, its abundance in dreamless sleep is then shown. For the sukha experienced in susupti is not the result of punya. (The effects of punya are experienced either in jagrat or svapna). It is the bliss of the essential nature of the atman modified by avidya. When the punya begun to be experienced every day vanishes (from consciousness), then arises the daily pralaya (the cessation of waking or dream con

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232 VIVEKACUDAMANI sciousness functions which means susupti). For, it is said in the Sutra Bhasya: adrstamapi bhogaprasiddhyartham na pralayaprasiddhyartham. Anandamayakozasya suSaptau sphatirukatTA / svapnajAgarayorISadiSTasaMdarzanAdinA // 210 // @mamdamagakosasua spuptau sphirtirutkata | svapnajagarayorisadistasandarsanadina 11 The anandamayakosa is fully manifested in dreamless sleep. In the waking and dream states it is evidenced a ilttle due to the seeing etc., of desired objects. utkata: high manifestation. At that time (in susupti) there is no admixture of duhkha. But it is not essential bliss (mukhyananda) as it is covered by ajnana. In waking and dream, there is a little manifestation due to seeing etc., of desired objects. The 'etc.' here includes getting, enjoyment and possession. During waking and dream, the mental modification is subject to destruction as it is directed to different objects of perception. But in susupti there is no other object to produce a mental modification. Hence the sukha is abundantly experienced in it. 213 The guru proceeds to expound that even this anandamayakosa is not the atman. naivAyamAnandamayaH parAtmA sopAdhikatvAt prakRvikArAt / kAryatva hetoH sukRtakriyAyA vikArasaMghAtasamAhitatvAt // 211 // naivayamanandamayah paratma sopadhikatvat prakrter vikarat karyatvahetoh sukrtakriyaya vikarasanghatasamahitatvat 11 This anandamayakosa is not the supreme atman. Because, it is produced by limitations (it is connected with upadhis); it is modification of praksti, it is an effect of good deeds; it is associated with groups of other modifications. This anandamayakosa is not at all the mukhyatma. The reasons for it are given. sopadhikatvat: as it is conditioned being produced by the sight of desired objects. prakstervikarat: as it is a modification of avidya which is the primordial (mula) praksti, the modification brought about by tamas (ajnana) being of that nature.

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VIVEKACUDAMANI 233 sukrtakriyayah: of good deeds. sukrtakriyayah karyatvahetoh: as it is the effect of good deeds (done previously). In sloka 209 it was said: punyasyanubhave vibhati: it appears when the effect of punya is experienced. It must be taken that the modification by avidya in the form of sukha during jagrat and svapna is the result of punya. vikarasanghatasamahitatvat: as indicated in sloka 209 by the word 'priyadigunaka': of the nature of priya etc., and in accordance with the sruti: 'tasya priyameva sirah' (Taitt.) it is produced by the combination of the elements of seeing, getting, enjoying, all making for sukha. "sukhakaravrtti' means the modification (of the atman) arising from the mixture of tamas and sattva when, due to punya, the desired object is seen and obtained. It expresses itself in the form 'I am happy'. During enjoyment it is of the form: 'Who other is equal to me? I sacrifice; I give; I enjoy' etc. Or, it may be because it is produced by the modifications of meritorious desired objects. 212 The next sloka refers to what ought to be done after the analysis and discrimination of the five kosas. paJcAnAmapi kozAnAM niSedhe yuktitaH kRte / taniSedhAvadhi : sAkSI bodharUpo'vaziSyate // 212 // pancanamapi kosanam nisedhe yuktitah krte tannisedhavadhih saksi bodharupo'vasisyater Upon the elimination by analysis of five kosas, on the culmination of such elimination, the witness of the form of pure intelligence remains. pancanamapi kasanam nisedhe: When each kosa is successively eliminated saying, 'this is not the atman,' the end or what remains after these negations as the substratum of all negation is the witness. avadhih: that until which the negation is made; the extreme limit. tannisedhavadhih: until the saksi, witness that is the sustratum of all is reached. saksi: the word 'witness' implies that there is something which is witnessed. But when everything is negated there is no object to witness. So saksi is an 'as if'. Really it is an objectless subject.

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234 VIVEKACUDAMANI bodharupah: Kevala nirvisaya-jnana-svarupah; the lone pure intelligence without any object. 213 It is now said that that alone is the mukhyatman (essential atman). .. yo'yamAtmA svayaMjyotiH paJcakozavilakSaNaH / avasthAtrayasAkSI sannivikAro nirnyjnH|| sadAnandaH sa vijJeyaH svAtmatvena vipazcitA // 213 // yo'yamatma svayamjyotih pancakosavilaksanah avasthatrayasaksi san nirvikaro niranjanah sadanandah sa vijneyah svatmatvena vipascita 11 This atman which is self-effulgent, distinct from the five kosas, the witness of the three states without change, un tainted, which is always of the nature of ananda, that is to be known by the wise as one's true atman. "That which remains is this atman' (yah avasisyate ayamatma) is the connection with the previous sloka. The explanation of the nature of the Paramatman is finalised by the identity between the beginning and the end of this discussion (the upakrama and upasamhara). Previously in sloka 122 it was said: asti kascit svayam nityam ahampratyayalambanah 1 avasthatrayasaksi san pancakosavilaksanah 11 What was begun by this and the succeeding slokas there, is now explained by the process of the negation of the five kosas and the affirmation that the atman is distinct from them. It (the atman) is the witness of the waking and other states, it cannot be sublated; it is devoid of modification; it is undefiled; it is always of the form of ananda. This ought to be understood by the person skilled in discrimination as being his own essential nature. It is the substratum which remains after the negation of all those on which the atma (atmatva) was imagined. In accordance with the sruti 'brahmapucchampratistha', its true nature is that it is as the supreme Brahman." Therefore, it has been said in the sruti: "If a person thinks that Brahman is not, he himself becomes non-existent. If he knows: Brahman is, he is known to exist really": asanneva sa bhavati asadbrahmeti veda cet . asti brahmeti cedveda santamenam tato viduh

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VIVEKACUDAMANI 235 When Brahman is one's own nature, if one thinks it is not existent, he himself becomes asat. If he thinks differently, i.e., if he thinks that he is not Brahman, but identifies himself with the kosas, when the kosas are negated as above, then the result will be a state of nairatmya for him, i.e., he will have nothing to call his atman. 214 ziSya uvAca / mithyAtvena niSiddheSu kozeSvatesu paJcasu / sarvAbhAvaM vinA kiJcit na pazyAmyatra he guro // vijJeyaM kimu vastvasti svAtmanAtra vipazcitA // 214 // slsya uvaca: mithyatvena nisiddhesu kosesvetesu pancasu i sarvabhavam vina na pasyamyatra he guro || vijneyam kimu vastvasti svatmanatra vipascita 11 The sisya said: Oh Guru! When these five kosas are negated as being mithya, I do not see anything except absolute void. What then is there to be known by the wise man as his atman? The meaning is clear. 215 & 216 shriigururuvaac| satyamuktaM tvayA cidvana nipuNo'si vicaarnne| ahamAdivikArAste tadabhAvo'yamapratha // 215 // sarve yenAnubhUyante yassvayaM nAnubhUyate / * tamAtmAnaM vaiditAraM viddhi budhyA susUkSmayA // 216 // Sri Gururuvaca: satyamuktam tvaya vidvan nipuno'si vicarane 1 ahamadivikaraste tadabhavo'yamopyatha 11 sarve yenanubhuyante yah svayam nanubhuyate ! tamatmanam veditaram viddhi buddhya susuksmaya 11 The Guru said: ___Learned one! You have spoken truly. You are clever in enquiry. He by whom the modifications of the ahamkara (the ego) etc., and also their negations are perceived, but who is not himself perceived, learn that by your sharp

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236 VIVEKACUDAMANI intellect, as the knower who is the atman. satyamuktam: You have spoken according to your understanding. You are clever in enquiry. You have analysed in such a way that whatever appeared more or less do not now appear, i.e., have been negated by you as not being the atman. Thus praising the pupil and commending his intelligence, the Guru proceeds to convey the subtle truth. ahamadivikaraste tadabhavo'yamapyatha: te ahamadivikarah: those modifications earlier in the form of ahamkara etc. atha: Now. tadabhavo'pi: The absence of what were cognised earlier. sarve yenanubhuyante: All the modifications, namely ahamkara etc., that were experienced previously, and now the negation of all of them, i.e., those that were experienced previously (by false) identification and are now experienced separately as their negation. yassvayam nanubhuyate: that which is not itself an object of experience. Know that to be the knower, the witness of all, the atman by your subtle one-pointed intellect, which has no other object. 217 The same is further explained for better understanding. tatsAkSikaM bhavettattadya dya yenaanubhuuytte| kasyApyananubhUtArthe sAkSitvaM nopapadyate // 217 // tatsaksikam bhavet tattadyad yad yenanubhuyate i kasyapyananubhutarthe saksitvam nopapadyate 11 Whatever is experienced by any one has that person as the witness to it (saksikam). In respect of an object which is not experienced by any one, there is no meaning in speaking of a witness who perceives. Whatever becomes an object of experience (perception) by another has that other as its witness (saksi). You have said: I do not perceive anything except absolute nothing (sarvabhava). That means that you perceive 'absolute nothing'. So the sarvabhava that you perceive becomes saksikam for you. That saksi (who perceive absolute nothing) is yourself or the atman. The reason for this is

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VIVEKACUDAMANI 237 given. Where there is no perception, one cannot be said to be the witness (saksi). For, a witness is one who merely looks on without doing anything. 218 Having enunciated this general rule, the guru applies it to the present context. asau svasAkSiko bhAvo yatassvanAnubhUyate / ataH paraM svayaM sAkSAt pratyagAtmA na cetrH||218|| asau svasaksiko bhavo yatah svenanubhuyate atah param svayam saksat pratyagatma na cetarah 11 This non-existence is self-witnessed. For, it is perceived by the self. Hence, the self that witnesses is itself the supreme Self, not anything else. . This non-existence (abhava) of all the modifications beginning with the ahamkara is self-witnessed. Svasaksikah means that of 'which the self is the witness. The reason for that is this: because even after the negation of the five kosas by one's self, it (sarvabhava, total non-existence) is perceived by the self which remains after the negation. The criterion for it is urged: I do not perceive ng except complete non-existence (sarvabhava). When it is said 'except non-existence of everything, I do not perceive anything', it means: 'I perceive non-existence of everything.' That nonexistence becomes the object of perception. You', says the guru addressing the sisya, 'are its seer'. Hence the inner self (pratyagatma) is the direct eternal seer. Vide the sruti: yat saksadaparoksat brahma (Brh.). That is the param Brahma, supreme Brahman; na ca itarah: not anything else, i.e., it is not other than Brahman, not at all. 219 The same meaning is further clearly explained at lengtu. jAgratsvapna suSuptiSu sphuTataraM yo'sau samujjRmbhate pratyagrupatayA sadAhamahamityantaH sphurgnekdhaa| nAnAkAravikArabhAjina ImAn pazyannahaMdhImukhAna nityAnandacidAtmAnA sphurati taM viddhi svametaM hRdi // 219 // jagratsvapnasusuptisu sphutataram yo`sau samujjrmbhate pratyagrupataya sadahamahamityantah sphurannekadha 1 nanakaravikarabhajina imam pasyannahamdhimukhan nityanandacidatmana sphurati tam viddhi svametam hrdi u

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238 VIVEKACUDAMANI Know that in thy heart as thy Self which very clearly manifests itself in the states of waking, dream and dreamless sleep, which shines always in the same form inside leading to the awareness of 'l' which perceives these modifications of various forms like ahamkara and the intellect and which is self-effulgent as the eternal blissful consciousness. pratyagrupataya: being the absolutely innermost. sada ekadha: always in the same identical form. ahamahamiti: as 'I', 'l' (as distinguished from the perceived things and modifications which are refferred to as 'this, this': idam, idam). sphuran: svayamprakasamanah: self-effulgent. ahamdhimukhan kosan: the kosas beginning with ahamkara etc., ending with the body. nanakaravikarabhajinah: those modifications which are of different kinds relating to the organs and their location. They are subject to these vikaras; so nanarupa; of various forms. vikarabhajinah: the modifications (vikarah) refer to birth, existence, change, growth, decay and death. As the ahamkara which is spoken of as antahkarana is transformed into the body etc., it also is included in the group of nanakaravikaras, various modifications. iman: these objects which belong to the category of the seen. iman pasyan: making them objects of perception. That which shines clearly in the three states of jagrat, svapna and susupti characteristic of all creatures. sphutataram: very clearly. yo'sau: asau: is used to indicate distant reference in the sloka. samujjrmbhate: shines independently of anything else. nityanandacidatmana sphurati: shines in the heart as the selfeffulgent, permanent and blissful. pratyaktaya: Though it is distant for the unlearned, know this as what is very close to thee. viddhi: know.

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VIVEKACUDAMANI 239 220 The guru next proceeds to answer the question why the witness of all states, the atman cannot be thus distinctly and clearly known and proceeds to show with an example that delusion is the cause. ghaTodake bibitamabibima AlokyamaDho ravimeva mnyte| tathA cidAbhAsamupAdhisaMsthaM bhrAntyAhamityeva jaDobhimanyate // 220 // ghatodake bimbitamarkabimbam alokya mudho ravimeva manyate tatha cidabhasamupadhisamstham bhrantyahamityeva jaoobhimanyate 11 The fool, looking at the reflection of the sun in the water contained in a jar, thinks that it is the sun itself. Even so, the stupid man, by his delusion, imagines that the reflection of the cit in the" upadhi is his atman. The fool looking at the reflection of the sun in the water thinks that it is the sun itself. He has not the knowledge that the sun is different and that this is its reflection. So too, the reflection of the cit in the upadhis like buddhi etc., is thought to be the atman due to aviveka i.e., it is understood differently from its nature. 221 But really, ghaTaM jalaM tadgatamarkabimba vihAya sarva divi viikssyte'rkH| taTasthitastattritayAvabhAsakaH svayaMprakAzo viduSo yathA tathA // 221 // ghatam jalam tadgatamarkabimbam vihaya sarvam divi viksyate'rkah 1 tatasthitah tattritayavabhasakah svayamprakaso viduso yatha tatha 11 Apart from the pot, the water and the sun's form in it, the real sun is seen by the learned in the sky indifferent to these three and illumining them. So too here. The sun is reflected in the water contained in a pot. There are three things here: the pot, the water in the pot, and the re

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240 VIVEKACUDAMANI flection of the sun in the pot. The sun shines beyond all these, is self-effulgent and is seen in the sky. tatasthitah: indifferent to them all (udasinah) who remains beyond these three; beyond the pot, the water in it and the reflection in the water. Reason for this: tattritayavabhasakah: illumining those three, namely the pot, the water in it and the reflection in the water. svayamprakasah: what cannot be illumined by anything other than itself. yatha divi viksyate: as is seen in the sky. tatha: so. 222 & 223 dehaM dhiyaM citpratibimbametaM visRjya buddhau nihitaM guhAyAm / draSTAramAtmAnamakhaNDabodhaM sarvaprakAzaM sadasadvilakSaNam // 222 // nityaM vibhuM sarvagataM susUkSma antarbahizzUnyamananyamAtmanaH / vijJAya samyaGa nijarupametat pumAn vipApmA virajA vimRtyuH // 223 // deham dhiyam citpratibimbametam vissiya buddhau nihitam guhayam drastaramatmanam akhandabodham sarvaprakasam sadasadvilaksanam 11 nityam vibhum sarvagatam susuksmam antarbahissunyam ananyam atmanah vijnaya samyan nijarupametat puman vipapma viraja vimrtyuh 11 Discarding the body, the buddhi and the reflection of the cit in it and realising well the real nature of the atman which is the seer, which is unlimited consciousness that is hidden in the buddhi, which is all-luminous, different from sat* and from asat,* which is eternal, infinite, omnipresent, extremely subtle, which has neither interior nor exterior and which is not other from Brahman, a man becomes sinless, free from rajoguna, and immortal. * In the special sense explained in the commentary.

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VIVEKACUDAMANI 241 deham: The gross body which is like the pot in the illustration. dhiyam: the buddhi which in its pure state and in a subtle form is seen inside like the water in the illustration. * guhayam citpratibimbam: this reflection of the consciousness (cit) which appears as 'I' in the buddhi, which is like a cave by reason of its concealing power and its liability to many wrong ideas and actions. visrjya: abandoning it; abandoning the reflection of the cit which appears as 'I' due to delusion. drastaram: as in the example of sun's reflection in the potwater, him who is indifferent to the three, but illumines them. atmanam: the atman who is inmost to all these, who illumines those three and is the witness of all. akhandabodham: who is of the nature of unlimited knowledge. Therefore svaprakasam: self-effulgent: for, he is the illuminer of everything sadasadvilaksanam: sat means what is perceived (pratyaksam: fire, water and earth-tejah, apah and annam). asa't not perceived: apratyaksam, namely air and space, vayu and akasa. etadvilaksanam, different from these. sadasad may mean vyaktam (patent) and avyaktam (not patent). So sadasadvilaksanam would then mean different from the patent and the latent. nityam: devoid of limitation by time. vibhum: devoid of spatial limitation. sarvagatam: associated with all as their upadana (material). suksmam: yet subtle i.e., difficult to comprehend as it is devoid of form etc. Vide the sruti: esa sarvesu bhutesu gudho'tma na prakasate (Katha): "This atman does not shine being concealed in all objects.' antarbahissunyam: without anything inside or outside. Vide the sruti: anantaramabahyam (Brh.) ananyamatmanah: not cther than the atman, i.e., Brahman. Vide the sruti. ayamatma brahma (Mand.): "This atman is Brahman". Also on account of the reasons stated earlier. Or, that from which there is nothing different, i.e., without a second. vijnaya samyak nijarupametat: understanding the real form (the nature) of the atman. V. C.--17

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242 VIVEKACUDAMANI puman: he who earlier understood differently. vipapma: he from whom sin has gone away. Vide the Gita: jnanagnih sarvakarmani bhasmasat kurute'rjuna: "Oh Arjuna, the fire of jnana reduces all karmas to ashes". The reason for that is given: virajah: devoid of rajoguna. Being established in the qualityless Brahman and being of the nature of Brahman bereft of rajoguna which is the cause of grief. vipapma: sinless: sin (papa) includes also merit (punya). Punya too by its making for bondage is an obstacle for liberation. (For, another birth is necessary to enjoy the result of punya). Hence, being devoid of karma which is the cause of birth. . vimstyuh: deathless, i.e., being devoid of samsara associated with death. That means not liable to fall from one's true nature. bhavati is to be understood at the end. vide the statement in the Sanatsujatiya: pramadam vai mTtyum aham bravimi: "I speak of inadvertence (wrong idea) as death". 224 Therefore, vizoka anAndaghano vipazcita __ svayaM kutazcinna bibheti kazcit / nAnyo'sti panthA bhavabandhamukteH vinA svatattvAvagamaM mumukSoH / 224 // visoka anandaghano vipascit svayam kutascinna bibheti kascit, nanyo'sti pantha bhavabandhamukteh vina svatattvavagamam mumuksoh 11 A wise man, free from grief, compacted of bliss is not himself afraid of anything from anywhere. To the seeker of liberation there is no path for freedom from bondage of samsara other than the realisation of one's true nature. visokah: without grief. Hence anandaghanah: he whose whole frame is bliss, i.e., of the nature of untainted bliss. vipascit: one who knows everything. kutascit na bibheti: As he realises Brahman which is the all, he has no fear from any quarter; for there is no second object to cause fear.

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VIVEKACUDAMANI 243 Therefore, for one who desires release (moksa) which is the realisation of permanent incomparable bliss, untained by grief, there is no way for liberation from the bonds of samsara apart from understanding one's own real nature, i.e., as one essentially is. 225 ye Having thus determined the nature of what is designated as 'Thou' Tvam as the witness of three states of consciousness, as distinct from the five kosas and as unattached, the guru proceeds to determine the nature of what is designated by 'That' Tat and to explain at length in the traditional method the identity between the two which is the main thesis of all the Upanisads. To this end, he makes the following introduction. brahmAbhinnatvavijJAnaM bhavamokSasya kaarnnm| yenAdvitIyamAnandaM brahma saMpadyate budhaH // 225 // brahinabhinnatvavijnanam bhavamoksasya karanami yenadvitiyamanandam brahma sampadyate budhah 11 The realisation of one's non-difference from Brahman is the cause for liberation from samsara. By that the wise man attains (becomes) Brahman which is without a second and is supreme bliss. brahmabhinnatvavijnanam: direct intuition of the truth 'I am Brahman'. bhavamoksasya: of liberation from samsara. karanam: by that realisation the wise man attains or becomes Brahman without a second, without difference, and blissful. Vide the srutis: brahmavidapnoti param (Taitt.), brahmavid brahmaiva bhavati (Prasna). The knower of Brahman (he who has immediate knowledge, aparoksa jnana of Brahman) attains the Supreme. The knower of Brahman is Brahman only. In accordance with the sruti: asato ma sad gamaya, motyurva asat, sad amstam, mrtyorma amrtam gamaya, amytam ma kuru ityevaitadah (Byh.). "Lead me from non-being to being; death is non-being; being is immortality; lead me from death to immortality, make me immortal; being Brahman itself is liberatitn." . 226 To the one who doubts how liberation from samsara can arise from being Brahman, it is replied:

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244 VIVEKACUDAMANI brahmabhUtastu saMsRtya vidvAnnAvartate punaH / vijJAtavyamataH samyag brahmAbhinnatvamAtmanaH // 226 // brahmabhutastu samsrtyai vidvan navartate punah vijnatavyamatah samyag brahmabhinnatvamatmanah One who has become Brahman does not again return to samsara. Therefore, the atman's non-difference from Brahman has to be well realised. He who has realised Brahman does never return to samsara. Vide the sruti: na sa punaravartate (Chand.): "He does not return again." Therefore, the atman's non-difference from Brahman must be realised firmly. tu in sloka is used in affirmation. 227 By speaking of the mithya-character of the world, the guru proceeds to explain the nisprapancatva of Brahman, being the antithesis of the world. satyaM jJAnamanantaM brahma vizuddhaM paraM svatassiddham / / nityAnandaikarasaM pratyagabhinnaM nirantaraM jayati // 227 // satgam manam amamtam brahma oikuddham param svatassiddham nityanandaikarasam pratyagabhinnam nirantaram jayati 111 Brahman is absolute existence and knowledge. It is infinite, pure, supreme, self-established, compacted of eternal bliss, non-different from the inner atman, and remains absolutely without parts. It is not sublated in any of the three periods of time. It is selfeffulgent. It is not limited by space, time or another object; for, it is all-pervasive, eternal and without a second. visuddham: free of impurities, native or acquired. param: beyond maya. svatassiddham: self-existent. In the abundance of its reality, it does not need to be established by anything else. nityanandaikarasam: it is of the nature of eternal bliss untainted by any duhkha (grief).

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VIVEKACUDAMANI 245 jivabhinnam: non-different from jiva. nirbhedam: undivided (akhandam). jayati: such Brahman exists in its superlative excellence. Thus the Real has been clearly indicated. 228 One aspect of infinitude, being devoid of limitations by any object is expounded. sadidaM paramAdvaitaM svasmAdanyasya vastuno'bhAvAt / na hyanyadasti kiMcit samyakparatattvabodhasudazAyAm // 228 // sadidam paramadvaitam svasmadanyasya vastuno'bhavat / na hyanyadasti kincit samyakparatattvabodhasudasayam 11 This Sat is the supreme non-dual reality as there is no other object different from it. In the high state of realisation of the supreme Truth properly there is nothing which is other (to it.). This Brahman that we speak of exists; hence it is called sat. It is absolutely non-dual. The absoluteness of non-duality means that it is devoid of even the identity of quality and the bearer of the quality (guna and gunin). dvayorbhavah dvita; dvita eva dvaitam; na vidyate dvaitam yatra, tat bhedasunyam: The being two is dvita; dvita itself, duality itself, is dvaita. Where dvaita is non-existent, that is bereft of difference. The absence of two-ness means being devoid of difference. svasmad: The reason is the absence of an object which is other to it. If there were an other, then difference will arise. Hence nondual (advaitam). It may be asked: How can difference be denied when there are several jivas in the world, some higher and some lower? It is reminded by the use of the word vastu (what exists) that they have no absoluteness from the point of view of real existence. For, being imagined, there can be no difference. The rope cannot be said to have a second object with itself in view of the imagined serpent. 'If the world objects etc., were absolutely real, then they must shine (be found to exist) for ever. Since they are not so, they are not ultimately real. Hence it is said in the sloka: "In the state of the perfect realisation of the supreme Truth". The word 'samyak': 'perfectly' is used since till now it is understood to be otherwise by ajnana, i.e., in that perfect condition of illumination of the supreme Truth. Vide the sruti: yatra nanyat pasyati, etc., (Chand): "where one does not see another, etc."

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246 VIVEKACUDAMANI "hi' in the sloka means, because there is not anything which is an other, as there is absence of an object different from itself, this which exists is absolutely non-dual. 229 That even in the state of ajnana, this world is not other than Brahman is explained as determined by the dictum: tadananyatvamarambhanasabdadibhyah: "The non-difference of them (i.e., of the cause and effect) results from such term as 'Origin' and the like. (B. S. II, i.14)" 34 yadidaM sakalaM vizvaM nAnArUpaM pratItamajJAnAt / tatsarva brahmaiva pratyastAzeSabhAvanAdoSam // 229 // yadidam sakalam visvam nanarupam pratitamajnanati tatsarvam brahmaiva pratyastasesabhavanadosam 11 This entire universe which, due to ajnana appears to be of many forms, all that is Brahman only freed of all defects of understanding. This world which, due to ajnana appears of various forms is what is imagined. All that is only Brahman free from all kinds of imaginings. 230 Through mud etc., it is explained with an example. mRtkAryabhUto'pi mRdo na bhinnaH kumbho'sti sarvatra tu mRtsvruupaat| na kumbharUpaM pRthagasti kumbhaH kuto mRSAkalpitanAmamAtraH // 230 // mrtkaryabhuto'pi mado na bhinnah kumbho'sti sarvatra tu mitsvarupati na kumbharupam prthagasti kumbhah kuto mrsa kalpitanamamatrah 11 Though a modification of clay, the pot is not different from clay as it is of that substance all over. There is no separate entity of the form of pot apart from the clay. Therefore where is the pot which is merely an imagined name? Though an effect of clay, the pot is not different from clay; for, it is of the nature of clay everywhere at the bottom, at the 34 "The effect is the universe diversified in space etc., and the cause is the supreme Brahman. In reality, it is known that the effect has non-difference from, i.e., non-existence in isolation from that cause" --Sri Samkara Bhasya.

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VIVEKACUDAMANI 247 top, at the sides. In fact, everywhere, clay of the form of a bulging belly etc., is called pot. The form of the pot as black etc., does not exist separately from clay. Apart from the form of the clay, there is no special form for the pot. The clay possessing a certain form is called pot; there is no separate form for the part apart from the clay. According to the sruti: vacarambhanam vikaro namadheyam (Chand.) (the name is only a matter of speech), the 'pot' is only an imagined name. Therefore, where is the form in the pot different from the form of clay? The word 'pot' has reference to what is only imagined. Even as Devadatta is one individual only whether he has contracted his hands and legs or has extended them, and is not different in the two cases, so too the pot does not differ from clay. 231 For clear understanding, the same is explained again: kenApi mRdbhinnatayA svarUpaM ghaTasya saMdarzayituM na zakyate / . ato ghaTa: kalpita eva mohAt mRdeva satyaM paramArthabhUtam / / 231 // kenapi mrdbhinnataya svarupam * ghatasya samdarsayitum na sakyate ato ghatah kalpita eva mohat mrdeva satyam paramarthabhutam || It is not possible for anyone to show the form of the pot apart from the clay. Hence, the pot is imagined only due to delusion. Clay alone is the abiding reality of the pot. kenapi: by any one. Or, even by Brahma ('kah' standing for Brahma). The real nature of the pot cannot be shown apart from the clay. Therefore, (what is called) a pot is imagined as different only by delusion. Therefore, clay alone is the primary meaning of pot. Vide the sruti: mrttiketyeva satyam (Chand): "truth is that it is clay only". It exists before the pot came into existence and will subsist after it is destroyed. 232 Having shown by the illustration of the clay and the pot that the form does not exist apart from the matter, that is applied to the subject for which this is the illustration.

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1 248 VIVEKACUDAMANI sadbrahmakAryaM sakalaM sadaiva sanmAtramatanna tato'nyadasti / astIti yo vakti na tasya moho vinirgato nidritavatprajalpaH // 232 // sadbrahmakaryam sakalam sadaiva sanmatrametanna tato'nyadasti | astiti yo vakti na tasya moho vinirgato nidritavatprajalpah I All that is the effect of Sat. Brahman is Sat (Brahman) always. It is pure Existence; there is nothing apart from it. If one says there is (something different), his delusion has not vanished, and he prattles like one in sleep. Brahman is of the form of pure Existence. All its effects beginning with the sky are always Brahman. According to a different view, the pot is said to be the effect (of the combination) of potshreds etc. That is, though the pot is an effect and though it is different from the potshreds, it is said to be an independent real refuting the received view that the effect has no reality apart from the cause. It is said that the case is not like that. This is brought out by the use of the word matram in sanmatrametat. The word is used to show that the pot is only clay ultimately whatever might have led to it in the intervening stages. Even as the pot is clay only, so too the sky etc., are Brahman only, not different from it. Nothing which is an effect has reality apart from its material cause and as Brahman is the material of everything, different from it nothing has existence. Hence in the sruti mrttiketyeva satyam, stress is laid on the word iti; i.e., the pot is real only as clay, not by its form. Similarly, going further, clay is the effect of its material, the quintuplicated (pancikrta) elements. It is not existent apart from them. It is true only in virtue of them. The sruti says: yadagneh rohitam rupam tejasastadrupam, yacchuklam tadapam, yat krsnam tadannasya, apagadagneragnitvam vacarambhanam vikaro namadheyam trini rupanityeva satyam' (Chand.) "In the case of fire, what is red in it is by virtue of the tejas element in it; what is white in it is by virtue of the water element; what is black is by virtue of the earth element. The composite character of fire has disappeared in its constituent elements. The name fire is merely a matter of words; the truth is that it has three forms." So the elements (fire, water, earth ctc.) are so called in the non-quintuplicated (apancikrta) state. When they are separated ultimately earth exists as water; water as fire; it (fire) as air; that again (air) as sky; and that again (sky) as sat. Hence, nothing is real apart from Brahman which is of the

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VIVEKACUDAMANI 249 nature of sat. Hence, the expression "sanmatram'.35 Hence also it is clearly stated tato'nyannasti: 'than it there is is nothing which is other.' When this is the fact, of him who says that the universe beginning with the sky etc., exists as real, delusion (ajnana) has not vanished. It is like the prattling of a sleeping man. It is even as one in sleep speaking something or other unconnected. Therefore, to say that effect exists apart from its material is to speak without the knowledge which can be produced only after careful enquiry. 233 The meaning conveyed in accordance with the chandogya Upanisad is shown as having an identity with the Atharva-sruti. brahmavedaM vizvamityeva vANI zrautI brUte'tharvaniSThA vrisstthaa| tasmAdetad brahmamA hi vizvaM nAdhiSThAnAd bhinnatAropitasya // 233 // brahmaivedam visvamityeva vani srauti brute'tharvanistha varistha tasmadetad brahmamatram hi visvam . nadhisthanad bhinnataropitasya 11 That all this universe is Brahman is the supreme declaration of the Atharva sruti. Therefore, this universe is Brahman only. There is no difference of the superimposed from the substratum. srauti: Pertaining to sruti. Generally it means the word of the Vedas. Here it refers to what is stated in Atharva Veda. Or, it may mean what is told by Atharva to his eldest son. This supreme pronouncement of the Veda of the form: brahmaivedam visvamidam varistham: "This universe is the Supreme Brahman", says that this entire universe is Brahman only. By the particle 'eva', 'only', the existence of anything separate is denied. Therefore, it is said: 'all this universe is Brahman only.' hi indicates conclusiveness, certainty. The super-imposed imagined object is not different from the substratum. But it may be doubted that Brahman and the world 35 In the Taittiriya Upanisad the process is spoken of pancikarana as earth, water, fire, air and sky. In the Chandogya Upanisad, it is referred to as trivstkarana (triplication) as earth, water and fire. The two are synonymous, the purpose being to express the breaking up of a composite whole into its elements.

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250 VIVEKACUDAMANI are different, as ajnana etc. being beginningless, there is no cause and effect relation between Brahman and ajnana and according to the Advaitin the effect alone is the same as the cause. But by the rule that aropita is non-different from the adhisthana, this doubt is dispelled.36 234 Having negated the reality of the world on the basis of sruti, it is further negated on the basis of accordant reasoning. satyaM yadi syAjjagadetadAtmano__'nantatvahAninigamApramANatA / asatyavAditvamapozituH syAt naitattrayaM sAdhu hitaM mahAtmanAm // 234 // satyam yadi syajjagadetadatmano' nantatvahanirnigamapramanata asatyavaditvam apisituh syat naitattrayam sadhu hitam mahatmanam 11. If this world were real, the infinitude of the atman will be affected; the Vedas will be rendered unauthoritative; Isvara will be proclaimed a speaker of untruth. These three are neither good nor desirable to the great. If this visible world is real and not imagined, then the infinitude of the atman will be impaired. For, the atman is devoid of limitation by another object (It is vastupariccheda-sunya). If the world is not imagined, but real, then the atman will be delimited (by the world) and will not be unlimited or infinite If it is contended: 'Well, let the infinitude of the atman go, the Veda will become invalid. The Veda says: satyam jnanam anatam brahma (Taitt.): "Brahman is existence, intelligence and infinitude". What it conveys will be negated. If it is said: 'Let this happen; this is not unwelcome', then God who is supremely dear, who is omniscient, will be associated with speaking what is not true.37 If it is further said: 'Let that happen', this will not be acceptable to the mahatmas, the astikas. The mahatmas are those who, by virtue of their knowledge of sruti and instruction by a guru, have 36 Jiva, isa, visuddha cit, the distinction between jiva and isa, avidya and its connection with cit are beginningless. Jivah, isah, visuddha cit tatha jivesayorbhida avidya taccitoryogah sadasmakam anadayah 11 37 For the Vedas are said to be the very breath of God. He is said to have declared them at the beginning of each kalpa.

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VIVEKACUDAMANI 251 abandoned the idea that the atman is the body composed of by the five kosas, and who, by their direct intuition of Brahman, have their antahkarana conditioned by the expansive consciousness of Brahman. These three (namely, the impairing of the infinitude of the atman, the invalidation of sruti and the attribution of false speech to isvara) are not desirable. The idea that the world is real will contradict the experiences of realised souls. 235 The Bhagavad Gita is quoted as authority for the mithyatva of the world. Izvaro vastutattvajJo "na cAhaM tessvvsthitH| na ca matsthAni bhUtAnI" tyevameva vyacIkathat // 235 // isvaro vastutattvajno "na caham tesvavasthitah, na ca matsthani bhutani" tyemeva vyacikathat 11 Isvara who knows the truth about things declared: 'I am not in them nor are the beings in Me.' Isvara knows the truth of things by virtue of absence of ajnana in Him and as He is free of the defects of delusion etc. By the words: matsthani sarvabhutani na caham tesvasthitah; na ca matsthani bhutani pasya me yogamaisvaram: 'All things are in Me and I am not in them; the things are not in Me; see My divine maya,' If it is doubted that the two are contradictory ideas, the Lord reconciles the seeming contradiction by saying: "See my divine maya'. Maya here means the power to make what does not exist as if it exists and vice versa. This capacity itself is what is called mithya. The nature of mithya consists in a thing not being where it appears and in appearing where it is not. This is the meaning of the two expressions 'exist in Me' and 'do not exist in Me.' 38In this context, the Bhagvan said: maya tatamidam sarvam jagadavyaktamartina: "By Me all this world is pervaded, My form unmanifested form. "All this world is pervaded by Me having the unmanifested form. This world is pervaded by Me as its adhisthanam (substratum). In the sruti, sage Yajnnavalkya was asked: 'In what is the Supreme established?': sa bhagavah kasmin pratisthita iti. The answer was given: svamahimni: 'in its own excellence', yadi va na mahimni: 'or not in (its) excellence'. Thus is indicated that 38 What follows is a free summary of this portion of the commentary on this sloka as it is couched in technical language.

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252 VIVEKACUDAMANI the Supreme is supportless. Thus, by saying na caham tesvavasthitah: "I am not established in them", the delusion that the Supreme has the world as its support is removed. maya tatamidam sarvam appears to be like the statement dhumena vyaptam grham: In that statement grha will be the adhara (the support) and dhuma the adheya (that which is supported). In the same way Bhagavan's statement would mean that the jagat is the adhara and He is its adheya. But maya tatamidam sarvam is not to be understood that way. For, He can have no adhara save Himself, as conveyed by the aforesaid sruti. From all this it follows that Brahman is the adhisthana and the world is the aropita. The aropita is not different from the adhisthana. Hence the world (as it appears) is declared to be mithya only. 236 The reason for holding that the world is mithya is conveyed in this sloka. yadi satyaM bhavedvizvaM suSuptAvupalabhyatAm / yanopalabhyate kiJcidato'sat svapnavanmRSA / / 236 // yadi satyam bhaved visvam susuptavupalabhyatam | yannopalabhyate kincid ato'sat svapnavanmrsa || If the world is real, let it appear in the state of dreamless sleep also. As it is not at all perceived in dreamless sleep, it is false like a dream. What is real must shine (must be perceived) always, like the atman. If the world is real, let it appear also in dreamless sleep. According to the remembrance, 'I did not know anything', nothing at all is perceived in the condition of sleep. As dream which is not perceived in waking state is unreal, so too here. 'asat' here means mrsa, false, unreal, not non-existent like the horns of a hare. But as it is of the nature of what is perceived and later disappears, it is mithya or non-real. 237 Now that the world does not exist apart from Brahman is con clusively stated. ataH pRthaGanAsti jagatparAtmanaH quasafata gogonizad | AropitasyAsti kimarthavattA 'dhiSThAnamAbhAti tathA bhrameNa / / 237 //

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VIVEKACUDAMANI 253 atah prthan nasti jagat paratmanah pethakpratitistu mina gunahivat | aropitasyasti kim arthavatta adhisthanamabhati tatha bhramena 11 Therefore, the world does not exist separate from Brahman. The appearance of separateness is false, like a serpent appearing on a rope. What is the reality of the super-imposed? It is that the substratum appears like it due to delusion. As, like the dream, the world too is not perceived always, it is not real, separate from Brahman. Like the rope-serpent, it appears in the state of worldly experience as separate like the pot etc. Even as the serpent superimposed on the rope is false, so the world too (super-imposed on Brahman) is false. That what is superimposed is false is proved also by its inability to produce its appropriate effect, arthavatta. Does the super-imposed have the quality of producing its appropriate effect? No. (That is, the rope-serpent is false also for the reason that it will not sting). Then how does it appear? It is the substratum (rope or Brahman) that appears due to delusion (as serpent or the world). In the case of a delusion, seeking for its appropriate effect is a futile attempt. 238 That the world is not different from Brahman is further confirmed by another example. bhAntasya yadyad bhramataH pratotaM brahmaiva tattadrajataM hi zuktiH / idaMtayA brahma sadeva rUpyate * care for at for THATCH 1173611 bhrantasya yadyad bhramatah pratitam brahmaiva tattad rajatam hi suktini idamtaya brahma sadeva rupyate tvaripitam brahmani namamatram 11 Whatever appears to a deluded man under the influence of delusion is Brahman only. For, the silver is really the mother-of-pearl. Whatever is referred to as "this", is the reality (substratum) that is Brahman. Whatever is superimposed on Brahman is only a matter of name. Whatever appears to a deluded man in his delusion is only the

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VIVEKACULAMANI substratum that is Brahman. For, the 'silver' that is seen to shine on the seeming mother-of-pearl from ignorance of the mother-ofpearl, is only the mother-of-pearl. Similiarly, what is super-imposed on Brahman turns out on inquiry to be Brahman only which appears as 'this' and that too is a matter of words as taught by the 'vacarambhana' sruti (Chand). 254 239-242 ataH paraM brahma sadadvitIyaM vizuddha vijJAnadhanaM niraJjanam / prazAntamAdyantavihInamakriyaM nirantarAnandarasasvarUpam / / 239 / / nirastamAyAkRtasarvabhedaM nityaM dhruvaM niSkalamaprameyam / arUpamavyaktamanAkhyamavyayaM jyotiH svayaM kiJcididaM cakAsti / / 240 // jJAtRjJAnajJeyazUnyamanantaM nirvikalpakam / kevala khaNDacinmAnaM paraM tattvaM vidurbudhAH / / 241 // ahe yamanupAdeyaM manovAcAmagocaram / aprameyamanAdyantaM brahma pUrNa mahanmahaH / / 242 // atah param brahma sadadvitiyam visuddhavijnanaghanam niranjanam prasantamadyantavihinam akriyam nirantaranandarasasvarupam / / nirastamayakrtasarvabhedam nityam dhruvam niskalamaprameyam | arupamavyaktamanakhyam avyayam jyotih svayam kincid idam cakasti || jnatrjnanajneyasunyam anantam nirvikalpakam | kevalakhandacinmatram param tattvam vidur budhah || aheyamanupadeyam manovacamagocaram / aprameyamanadyantam brahma purnam mahanmahah 11 Therefore, the Supreme Brahman is the real; without a second; compacted of pure intelligence; free from defect; serene; without beginning and end; actionless; of the nature of unremitting bliss; free from all differences wrought by maya; permanent ; unchanging; pure; beyond the faculty of reasoning; formless; subtle, without name; immutable; such an effulgence, Brahman, shines.

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VIVEKACUDAMANI The wise know it to be devoid of the trichotomy of the knower, knowledge and the known; limitless; without variety; as pure infinite intelligence; as the supreme Truth. 255 It can be neither thrown away nor taken up; it is beyond mind and speech, immeasurable without beginning or end; it is Brahman which is superlatively full, the Light of all lights. As the world has no separate reality, as it is only a name by virtue of its being a super-imposition, therefore, the supreme Brahman is unsublatable not having a second of a different kind. It is pure knowledge without an object, untouched by ajnana. It is without change having neither birth nor destruction. It is without form being all compacted of limitless bliss. nirastamayakrtasarvabhedam: That from which, or that in which all differences wrought by maya have been cast off. Therefore, without difference i.e., devoid of like or internal differences. nityam: permanent having no beginning or end. Being actionless, it is permanent, unchanging; firm; taintless; partless; beyond (ordinary) knowledge; devoid of anything being needed to illumine It; formless (Vide the sruti: asabdam asparsam arupam avyayam (Katha.) "not liable to sound or touch, formless, and undecaying" and also the teaching: "it is not apprehended by sight" (na caksusa grhyate): therefore subtle. By the word anakhyam, it is conveyed that It is beyond speech: devoid of name; for a genus (jati), a quality (guna) or an action (karma) or relation (sambandha) cannot be predicated of It to warrant any activity respecting It (and to justify Its being given a name). avyayam: undecaying. jyotih svayam: self-effulgent; not illuminable by any other thing. This something which cannot be spoken of in words shines. In order to firmly establish the conviction of the sisya in It, the guru repeats Brahman's characteristics quoting sruti. It is devoid of the trinity of the knower, knowledge and the object of knowledge. That is because It is limitless, without the three kinds of limitation of time, space, and object. It is nirvikalpa, that is, not admitting varying conceptions. It is pure limitless intelligence only, free from association with all kinds of upadhis, unlimited, pure jnana only. The wise know It as such a supreme truth. As It is one's own atman, It can neither be discarded nor taken up. It is

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256 VIVEKACUDAMANI unattainable by mind and speech. Vide the sruti: yato vaco nivartante aprapya manasa saha (Taitt.). "That from which words return, without attaining It along with the mind." aprameyam: incomprehensible to the ordinary intelligence; but enveloped (attainable) by a mind modified (disciplined) by hearing the scriptural texts and the words of the guru (sravana), reflection (manana) and profound meditation (nididhyasana). anadyantam: without the limitations of time and place; therefore the full or plenary and big; which makes the sun etc., shine (mahah means lustre; jyotin which is Brahman). Thus the Tatpadartha has been clearly analysed. 243 After examining and determining the significance of the two padarthas, Tvam and Tat, the guru proceeds to deal with the meaning of the sentence: tat tvam asi. tattvaMpadAbhyAmabhidhIyamAnayoH brahmAtmanoH zodhitayoH yadittham / zrutyA tayostatvamasIti samya gekatvameva pratipAdyate muhuH // 243 // tattvampadabhyam abhidhiyamanayoh brahmatmanoh sodhitayor yadittham srutya tayostattvamasiti samyak ekatvameva pratipadyate muhuh 11 Of Brahman and atman (Jiva) thus indicated by the words Tat and Tvam and whose meanings have been thus examined and determined, the oneness alone is repeatedly well established by the Sruti-Tattvamasi. In the sentence Tattvamasi, by the word 'tat Brahman as qualified by creatorship etc. (preservation and dissolution) of the world is conveyed. By the word tvam the atman as qualified by the mental states of waking etc. (dream and dreamless sleep) is indicated. As such they are the isvara and the jiva. These two terms, tat and tvam have been examined as aforesaid and they are found to be of the nature of pure intelligence. By the expression Tattvamasi, as there is no difference, absolute identity between them is affirmed clearly nine times in the Chandogyopanisad.

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VIVEKACUDAMANI 257 pratipadyate: is affirmed in the succeeding sloka; uttarena: 'by what follows' is understood. 244 aikyaM tayorlakSitayorna vAcyayoH nigdyte'nyonyviruddhrminnoH| khadyotabhAnvoriva rAjabhatyayoH kUpAmburAzyoH paramANumervoH // 244 // aikyam tayor laksitayor na vacyayoh nigadyate 'nyonyaviruddhadharminoh | khadyotabhanvoriva rajabhytyayoh kupamburasyoh paramanumervoh 11. These two (Jiva and isvara) are of mutually opposed qualities like the glow-worm and the sun, like the servant and the king, like the well and the ocean and like the atom and the earth. By the sentence tattvamasi identity is affirmed between them taking, not their literal meaning, but their implied meaning. In the matter of limited knowledge and omniscience, the examples of the glow-worm and the sun are given as the one is of very limited brightness and the other is of unlimited splendour. In the matter of one who is ordered and the one who orders, the example of the servant and the king is given. Vide the sruti, bhusasmat vatah pavate. "By fear of him the wind blows" etc. In the matter of limited joys and unlimited bliss, the examples of well and ocean are given. In the matter of being particular and universal, the examples of atom and the earth are given. Taken in their literal meaning, as they are of opposed natures, there cannot be any identity between Jiva and Isvara. But in their implied meaning, their identity is understood in accordance with the canons for determinin purport of a sentence like the beginning etc., of a discourse. 245 The reason for their mutual opposition is given. tayorvirodho'yamupAdhikalpito na vAstavaH kshcidupaadhiressH| Izasya mAyA mahadAdikAraNaM jIvasya kArya zRNu paJca kozAH // 245 // V.C.-18

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258 VIVEKACODAMANI tayorvirodho'yam upadhikalpito na vastavah kascidupadhiresah asasya maya mahadadikaranam jivasya karyam srnu pancakosah 11 The opposition between them is imagined on account of their upadhis (limitations). This upadhi is not real. Listen! Maya which is the cause of mahat etc., is the upadhi of isvara; the five sheaths which are the effects of Maya are the upadhi of jiva. This opposition between the two words in their literal sense which militates against their identity is imagined as a l'esult of upadhi. It is not real, i.e., not inherent. By the expression 'upadhiresah' the nature of the upadhi is given. Maya is given as the upadhi of the tatpadartha, viz., isvara. It is the cause of the entire world compacted of mahat, ahamkara, the five tanmatras etc. The five sheaths constitute the upadhi of the tvampadartha, the jiva; vide' the sruti: karyopadhirayam jivah karanopadhirisvarah (Svet).: is jiva has the effect for his upadhi; isvara has the cause for His upadhi." srnu: listen. 246 etAvupAdhI parajIvayostayoH samyaGanirAse na paro na jIvaH / rAjyaM narendrasya bhaTasya kheTakaH tayorapohe na bhaTo na rAjA // 246 // etavupadhi parajivayostayoh samyan nirase na paro na jivah rajyam narendrasya bhatasya khetakah tayorapohe na bhato na raja 11 When these upadhis of the isvara and the jiva are effectively removed, there is no isvara and no jiva. A kingdom is the symbol of a king, and a shield, of a warrior. When they are removed, there is no king or warrior. These two, maya and the five kosas are the upadhis of Isvara and the jiva respectively; vide the srutis: natra kacana bhidasti, neha nanasti kincana (Katha.); asango hyayam purusah; asango nahi sajjate (Brh.), etc. "There is no difference here; there is no manifoldness here; connectionless, it does not attach to anything etc."

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VIVEKACUDAMANI 259 When, as conveyed by these srutis, which deal with the tat and tvam padarthas, their respective upadhis are completely removed, then there is no isvara or jiva. Both are of the nature of pure intelligence and there is no differentiating mark between them. The examples for these are given. The kingdom is the upadhi or differentiating ark of the king, the shield of the warrior. When they are taken off, in their absence there is no warrior or king. 247 To the question, how the removal of the upadhi is to be effected it is answered: athAta Adeza iti zrutissvayaM niSedhati brahmaNi kalpitaM dvayam / zrutipramANAnugRhItayuktyA tayornirAsaH karaNIya ityam // 247 / / athata adesa iti srutissvayam nisedhati brahmani kalpitam dvayam , 'srutipramananugrhitayuktya * tayornirasah karaniya ittham 11 By the words "Now, this is the injunction", the sruti by itself forbids the imposition of imagined duality in Brahman. The removal of the two (upadhis) is to be thus effected by reasoning supported by sruti texts. By the words athata adesah neti neti (Bph): "this is the injunc. tion as not (this), as not (this)," the sruti forbids the attribution of duality in Brahman. The meaning of the word iti is idam, 'this'. Duplication (in the form neti neti) is to prohibit the attribution of reality to all perceived objects. Whatever is apprehended as 'this' is not existent being different from the substratum-not being selfexistent. As the sruti itself forbids the super-imposition in this manner, the elimination of the upadhis of the form of maya (in respect of isvara) and the five kosas (in respect of jiva) must be done by reasoning supported by the declarations of sruti. The negation must be effected in the manner to be explained presently. 248 nedaM nedaM kalpitatvAnna satyaM __ rajjau dRSTavyAlavat svapnavacca / itthaM dRzyaM sAdhuyuktyA vyapohya jJeyaH pazcAdekabhAvastayoryaH // 248 //

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260 VIVEKACUDAMANI nedam nedam kalpitatvanna satyam rajjau drstavyalavat svapnavacca, ittham drsyam sadhuyuktya vyapohya jneyah pascad ekabhavastayor yah 11 This is not (real), this is not (real), because it is imagined like the serpent in the rope and like (objects seen in a) dream. Thus eliminating by proper reasoning (everything) seen, their identity must be understood. By the first 'idam' in 'nedam' (na idam) is to be understood maya which is the upadhi of isvara; by the second 'idam' the upadhi of jiva, namely, the five kosas. The negative is used twice to indicate that each of them must be eliminated. Maya is the cause, the fivefiold sheaths are the effects because they are the imagined. So neither is real. The sruti: bhuyascante visvamayanivrttih (Svet.) "again at the end there is an extinction of cosmic maya", declares that maya is subject to destruction. That the five-fold sheaths are liable to perception and vanishing (drstanastasvabhava) has already been explained as they are not continuous and persisting in the three states of consciousness. The Gita also says: mameva ye prapadyante mayametam taranti te: "Those who take refuge in Me only cross this maya." That maya belongs to the perceptible category is declared by the sruti: te dhyanayoganugata apasyan devatmasaktim svagunair nigudham (Svet.): "Those who have pursued the dhyana yoga perceived the sakti of the Supreme concealed by His qualities". Hence, it is clear that the upadhi in the form of maya does not really exist. For, if it were real, it will not disappear; vide the Gita which says: nabhavo vidyate satah: "That which is sat (real) will not become non-existent". Even so, the five-fold kosas too are not real if properly examined. For, the intelligent pupil said earlier, 'I do not see anything except universal void'. Therefore, like the serpent seen (imagined) in the rope and like objects seen in a dream, neither of the aforesaid upadhis is real. Thus, having eliminated by proper reasoning based on sruti all that is seen, then, the oneness (identity) or non-difference of the two limitational aspects of pure intelligence is to be known. Sadhu yuktya: Sruti-anusarinya yuktya: by reasoning in accordance with sruti. ekabhavah: bhedabhavah: absence of difference. 249 tatastu tau lakSaNayA sulakSyau tayorakhaNDakarasatvasiddhaye / nAlaM jahatyA na tathA'jahatyA kintUbhayArthakatayaiva bhAvyam // 249 //

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VIVEKACUDAMANI 261 tatastu tau laksanaya sulaksyau tayorakhandaikarasatvasiddhaye 1 nalam jahatya na tathajahatya kintubhayarthaikatayaiva bhavyam11 Therefore the two terms (That and Thou) are to be properly understood by their implied meanings in order to to obtain the import of absolute identity between them. This is to be done neither by total rejection (of the literal meaning) nor by total non-rejection; but by a combination of both. tatah: therefore i.e., Because after the rejection of what is merely seen (namely the apparent duality), the identity between them (the tatpadartha and the tvampadartha) is to be known only from sastra. These two being thus thoroughly examined (all upadhis liminated from them), they should be properly understood by reference to the appropriate implied meaning (laksana), by a proper understading of the word and its meaning in the context of the import aided by memory. laksnaya sakyasambandhah laksana; taya: by the secondary or implied meaning. sulaksyau: must be clearly established. In this connection, the following definition of laksana is given in Sri Sankara's Svatmanirupana: manantaroparodhat mukhyarthasyaparigrahe jate/mukhyavinakrte'rthe ya vrttissaiva laksana prokta|| This means: If, by reason of its contradicting some other criterion, the literal meaning is not to be accepted, that mental modification (understanding) which is connected with the literal meaning is called laksana. i.e., when the literal meaning cannot be adopted due to its being contradictory to other criteria of truth, and when by itself it does not make sense, the mental modification by the words not in dissonance with primary meaning is called laksana. In the present context the identity between the qualified substantives ('that' and 'thou') is contradicted. Therefore, two atmans (tha Jivatman and the Paramatman) should be understood divested of their qualities and then, there will arise the identity of the respective substantives. This is further explained as follows in the Svatmanirupana: "The literal meaning of the word tvam 'thou' relates to the imposition of the features of the body, the senses etc., on the jivatman and to the attribution of doership (kartrtva) etc., to it. That understanding of the witness of the body and the senses and which is distinct from them is the implied meaning of 'thou'. That which is to be understood by the words of the Vedanta, that

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262 VIVEKACODAMANI which is the material cause of the entire universe and which is endowed with omniscience is the literal meaning of the word tat "That,' the Intelligence (caitanya) which is free from all kinds of limitations, which transcends the universe, which is ever pure and nondual, which is indestructible and which is to be known by realisation is the implied meaning of the word 'tat'." It is also said: "One is an object of perception; the other is beyond perception. One has a second; the other is all-comprehensive. The two are opposed to each other. Therefore they are to be reconciled by their implied meanings." The word 'thou' refers to what is an object of perception and the word 'that' refers to what is beyond perception since the sense of the 'I' is absent in respect of it. Similar is the case with the universality of isvara, and duality and particularity of jiva. It may be argued: "Thus the two are mutually opposed. How can they be reconciled into an identity? This is not warranted by other canons of reasoning'. In this situation, the two words are to be understood divested of their accretions and with reference to their implied meanings in consonance with their import as indicated by the six criteria for determining it. Laksanas are of three kinds: jahallaksana, ajahallaksana and jahadajahallaksana. In the present context, the third is to be adopted. tayorakhandaikarasatvasiddhaye: For the proper understanding of the combination of words so as to comprehend the unlimited unitary significance. The Vakya Vrtti says: samsargo va visisto va vakyartho natra sammatah; akhandaikarasatvena vakyartho vidusam matah: "The meaning of a sentence is not to be apprehended by the mere combination of meanings (padartha) or the meanings of words taken separately and then combined. The wise interpret it on the basis of unlimited identical significance." [In the one case, the connection of the meaning of the two words (padartha-sambandha) is the meaning of the sentence. For example, in the sentence 'ghatam anaya': bring the pot, its meaning may be either 'ghatakarmakam anayanam', bringing has the pot for its object of activity, or ghata-anayanayoh karmakriyabhavah', the relation of the pot and bringing, corresponds to the object of action and the process of action.] (The idea is that the words in a sentence may be understood from the point of view of the combination of meanings or from the point of view of connected meanings. The former is samsarga and

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VIVEKACUDAMANI 263 the latter is visista. This interpretation of a sentence does not, however, apply in the case of 'tat tvam asi'. Here there is neither combination between the meanings of 'tat' and 'tvam' nor is it a case of connected meanings of 'tvam' and 'tat'). Jahallaksana is thus explained in Svatmanirupana: Rejecting the literal meaning in its entirety, some other meaning consistent with it is to be understood. Jahati laksana (or Jahallaksana) is as in gangayam ghosah, a hamlet on the Ganga. Here it is not proper to say that the hamlet of the cowherds indicated by the word 'ghosah' is on the floods indicated by the word 'Ganga'. So the word 'ganga' has to be understood as meaning the bank of the Ganga. But if it is said that it is to be understood as 'Gangatire ghosah', 'hamlet on the Ganga bank,' then it will become ajahallaksana. If it is said to mean 'tire ghosah (omitting the word Ganga), the literal meaning with reference to Ganga will not be conveyed and so it will be jahallaksana. In the present context, it is said in the sloka 'nalam jahatya', that it is not to be understood on the basis of jahallaksana. For, one part of the literal meaning is adopted. That means that the rule of jahallaksana, that the literal meaning is to be entirely rejected, is not fulfilled. . In the same way, ajahallaksana too will not apply here for the understanding of the unlimited unitary essence. Ajahallaksana has for its import both the literal meaning and the implied meaning. Hence it is said that which conveys another meaning without discarding the literal sense is called ajahati laksana (or ajahallaksana) as in the red gallops'. Red, understood literally as merely a colour cannot be said to gallop. So, it is to be understood in its implication as referring to a horse which is red. In the object qualified by the word 'red', the quality 'red' is taken without being discarded. Therefore it is ajahati i.e., the literal meaning is not discarded. In the present context (of tat tvam asi) the literal meaning is rejected. So, it is not to be understood on the basis of ajahallaksana; but it is to be understood as conveying both jahad and ajahallaksana in order to get the sense of absolute identity between them. The character is thus explained: Where one part of the literal meaning is rejected, and the other part is conveyed, that is jahadajahallaksana as in so'yam dvijah: "He is this twice-born". Here 'he' (sah) refers to what is not now seen, but was previously seen; 'this'

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264 VIVEKACUDAMANI (ayam) refers to what is now seen. The distinctions of 'that and 'this' are omitted and the reference is made to the remaining feature 'twice-born' which is identical in the two cases. In the expression 'tattvamasi' what is now seen (pratyaksa) and what is not seen (paroksa) are to be discarded and the sense understood after such rejection. Indicating the 'cidvastu', i.e., the pure intelligence, by the word 'asi' (art), the identity between them is conveyed. Thus jahadajahallaksana refers to an understanding which rejects one part of it and retains another. In this context, this is to be adopted for the proper understanding of the combination of the words tat (that) and tvam (thou). 250 & 251 The same is explained prefacing it by an illustration. sa devadatto'yamitIha cakatA viruddhadharmAzamapAsya kthyte| yathA tathA tattvamasIti vAkye viruddhadharmAnubhayatra hitvA // 250 // saMlakSya cinmAvatayA sadAtmanoH akhaNDabhAvaH paricIyate budhaiH| evaM mahAvAkyazatena kathyate brahmAtmanorakyamakhaNDabhAvaH // 251 // . sa devadatto'yamitiha caikata viruddhadharmamsam apasya kathyate yatha tatha tattvamasiti vakye viruddhadharman ubhayatra hitva 11 samlaksya cinmatrataya sadatmanoh akhandabhavah pariciyate budhaih evam mahavakyasatena kathyate brahmatmanoraikyam akhandabhavah 11 As in the sentence 'This is that Devadatta,' the identity is stated rejecting the opposed qualities, so too in the sentence "That thou art', rejecting the opposed qualities in both words, the character of the real atman as being limitless intelligence is experienced by the wise. Thus the identity between Brahman and the atman and their unlimitedness is conveyed by a hundred great scriptural declarations. In the sentence "This is that Devadatta', the word 'that refers to being qualified by another place and past time. The word 'this' refers to being qualified by this (present) place and time. As the qualifying epithets are quite different, the identity of the qualified terms does not seem to stand to reason. The sentence conveys that

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VIVEKACUDAMANI 265 Devadatta seen in some other place and time in the past has now come here. This being understood, the purport of the sentence is to indicate that it was the same person who was seen there and then that is seen here and now. Therefore, the opposite qualities of 'there' and 'then', and 'here' and 'now' implicit in the words that and 'this' in "This is that Devadatta' are discarded, the substantive 'Devadatta' alone is retained. Even as identity between the two ('that' Devadatta and 'this' Devadatta) is affirmed denying the difference, so too, in the sentence, 'That thou art' (Tattvamasi), the causal upadhi of "that" (referring to isvara being the cause of the origination etc. of the world) and the effect-upadhi of "thou" (referring to the adventitious qualities of the jiva), the perceivability of the jiva and the imperceivability of the Paramatman, the universality, that is paripurnatva of Isvara and the duality i.e. having another beside it-sadvitiyatva of jiva,-all these opposed features are discarded. The jiva and Isvara are apprehended as pure intelligence; their limitlessness, i.e. their being devoid of limitation by other objects is experienced by the wise. Having thus taught the identity of the two (Brahman and jiva) with the aid of one text, it is said that the same is conveyed by a hundred great scriptural declarations (mahavakyasatena). pariciyate: anubhuyate: is experienced. 252 After stating the identity between the jiva and Brahman affirmatively, the statement conveying the same idea negatively is now explained. asthUlamityetadasannirasya siddhaM svato vyomavadaprataya'm / ato mRSAmAtramidaM pratItaM jahIhi yatsvAtmatayA gRhItam / - brahmAhamityeva vizuddhabuddhyA viddhi svamAtmAnamakhaNDabodham // 252 // asthulam ityetadasannirasya siddham svato vyomavadapratarkyam ato mrsamatramidam pratitam jahihi yatsvatmataya grhitam ! brahmahamityeva visuddhabuddhya viddhi svamatmanam akhandabodham 11. After rejecting this unreal in accordance with the scriptural texts 'not gross' etc., realise your atman, which is self-established and which, like the sky, is indeterminable. Therefore, reject this (body) which you think to be the

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266 VIVEKACUDAMANI atman, as a mere mithya. Know your own atman, which is limitless cit by your purified intelligence. The texts asthulam ananu ahrasvam, adirgham (not gross, not minute, not short, not long), make the sisya get over his wrong identification of the atman with the gross body, and teach the nature of Brahman. Therefore, the guru said: discarding all this seen gross body (by the criterion that the atman is not gross etc.), this self-established Brahman which is like the sky, is indeterminable, i.e., which cannot be understood except by sastra, is to be experienced as the atman, atarkyam: Except by sastra, by mere reasoning its nature cannot be understood. siddham svatah: svatah siddham: being self-established as the witness of all rejections. vyomavat apratarkyam: impossible to be reasoned like the sky. For, it cannot be reasoned what is the limit of the sky. . vieuddhabuddhya: by intellect disciplined by reflection and meditation (manana and nididhyasana). svam atmanam akhandabodham viddhi: know your atman to be limitless intelligence. Therefore, the gross body etc., understood to be the atman on account of ajnana are mere mithya. Discard that. mesabhutam: what is mithya-non-existent. jahini; discard. 253 For easy understanding, the guru instructs the sisya briefy in the upadesa made by the Rsi Uddalaka to his son svetaketu in the sixth chapter of the Chandogyopanisad. mRtkArya sakalaM ghaTAdi satataM mRNmAnamevAbhitaH tadvatsajjanitaM sadAtmakamidaM sanmAnamevAkhilam / yasmAnAsti sataH paraM kimapi tatsatyaM sa AtmA svayaM tasmAt tatvamasi prazAntamamalaM brahmAdvayaM yatparam // 253 // mitkaryam sakalam ghatadi satatam minmatramevabhitah tadvat sajjanitam sadatmakam idam sanmatramevakhilam

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VIVEKACUDAMANI yasmannasti satah param kimapi tat satyam sa atma svayam tasmat tattvamasi prasantamamalam brahmadvayam yatparam 11 Whatever is made of clay like the pot, etc., is all through clay only always. Similarly, all that is the effect of Sat (Brahman) is of the nature of Sat and is entirely Sat only. Because there is nothing apart from Sat, that is the True, that is itself the atman. Therefore, That thou art, the Supreme, the peaceful, the defectless, the non-dual Brahman. 267 mrtkaryam: that which is effectuated out of clay; that which has clay as its material cause; ghatadi: pot, spoon, pail etc., everything made of clay. satatam: In all the three periods of time, before it is made, after it is made and after it is destroyed. abhitah entirely, in front, on top, behind, below and on the sides. mrnmatrameva: there is nothing in it apart from clay. This has been explained earlier in slokas 230 and 231. Similarly, sruti texts beginning with sadeva somya idamagra asit, ekamevadvitiyam, tadaiksata tattejo'srjata tadapo'srjata tadannam asrjata (Chand.): "That sat, existence alone, dear one, was in the beginning, one only without a second; it saw (thought); it created fire, it created water, it created food;" and ending with sanmulah somyemah sarvah prajah sadayatanah satpratisthah (Chand.): "Dear one! All these are rooted in Sat, are based on and established in Sat; teach that whatever is said to be 'sat' (exists) as in the words 'ghatassan' (ghatah san) 'patassan' (patah san), (the pot exists, the cloth exists), in all of the nature of sat is only Sat. This follows by the rule of samanadhikaranya (of common reference to two words.) 39 Because, apart from Sat namely the Supreme Brahman, there is nothing else as the material cause of anything in the world, the true, i.e., unsublatable in any of the three periods of time, that is the atman, your essential nature. As it is self-luminous, it is not dependent on anything. Therefore, it is non-dual i.e., devoid of any existential factor apart from its own existence. It is peaceful (prasanta), abiding in itself, i.e., unchanging. It is amala, untouched by taint of ajnana etc. Thou art that Supreme Brahman. 39 See Note on Samanadhikaranyam at the end.

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268 VIVEKACUDAMANI 254 nidrAkalpita dezakAlaviSayajJAttrAdi sarvaM yathA mithyA, tadvadihApi jAgrati jagatsvAjJAnakAryatvataH / yasmAdevamidaM zarIrakaraNaprANAhamAdyapyasat tasmAt tattvamasi prazAntamamalaM brahmAdvayaM yatparam / / 254 / / nidrakalpitadesakalavisayajnatradi sarvam yatha mithya tadvadihapi jagrati jagat svajnanakaryatvatah | yasmadevam idam sarirakaranapranahamadyapyasat tasmat tattvamasi prasantam amalam brahmadvayam yat param.11 The place, time, objects and their knower etc., projected in a dream during sleep are all mithya. So too, here, in the waking state, the world that is seen is a projection by one's own ajnana. Likewise, this body, the senses, the breath, the ego etc., are all unreal. Therefore, That thou art, the peaceful (prasanta), defectless, supreme, non-dual Brahman. The Sruti says: na tatra ratha na rathayoga na panthano bhavanti, atha rathan rathayogan pathah srjate: (Brh.): "There are no chariots there, or the horses or paths of the chariots. Hence, it, i.e. maya projects the chariots, their movements and horses." Induced by the power of sleep, place, time and objects etc., which appear in dream, the bodies and organs, all these are not apprehended on waking. They are the effects of the defective condition of sleep. Though seen (in dream), they are lost (on waking). Whatever is seen and lost, drstanasta, is mithya. Similarly, they are mithya here too in the waking state. The reason for this is that they are all effects of one's own ajnana which hides the true nature of the atman as nisprapanca, i.e., as the lone reality without the taint of the universe. Such ajnana is called mulajnana, the primordial ajnana which conceals Brahman and projects the world. The world is the effect of this mulajnana. For it is said: 'yadabodhad idam bhati, yadbodhad vinivartate': "That by reason of Its not being known, this (world) appears; and which being known, this (world) disappears". Vide also the texts: yatra tvasya sarvam atmaivabhut tat kena kam pasyet (Brh.): "Where to him everything was the atman, then what can be seen and by whom?" yadajnanaprabhavena drsyate sakalam jagat yajjnanallayamapnoti tasmai jnanatmane namah "Obeisance to that jnanatman as a result of not knowing which the entire universe is seen, and upon which being known it disappears". The Mandukya Karika also says: 'jnate dvaitam na vidyate': "If

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VIVEKACUDAMANI That (Supreme Reality) is known, then there is no place for duality". The entire universe being thus mithya, the body, the senses, the breath, the ahamkara etc., which you previously identified with the atman, being subject to sublation, are all mithya. So, as before, it is repeated, Thou art the peaceful, defectless, non-dual supreme Brahman. 255 For continuous meditation on Brahman as indicated in sruti, the guru explains the truth about Brahman in ten verses and intimates the identity between the jiva and Brahman. jAtinItikulagotra dUragaM nAmarUpaguNadoSavajitam / dezakAlaviSayAtirvAta yat brahma tattvamasi bhAvayAtmani / / 255 / / jatinatikulagotraduragam namarupagunadosavarjitam | desakalavisayativarti yat brahma tattvamasi bhavayatmani || Meditate in your mind that you are that Brahman which is far from caste and family and lineage, which is free from the limitations of name and form and is beyond space, time and objects of sense. 269 jatinatikulagotraduragam: jati: castes like Brahmana etc., nitih: established proper order; kula: race or family. Brahman transcends the distinctions of castes like Brahmana etc., of family, of gotra etc., as they pertain to the gross and the subtle bodies. Vide the Mundaka text: yattadadresyam agrahyam agotram avarnam. namarupagunadosavarjitam: vide the Sruti: 'akaso ha vai nama namarupayornirvahita te yadantara tad brahma' and 'kevalo nirgunasca' (Chand.). The ca in the second text: 'nirgunasca' indicates that it is also 'nirdosa' free from any taint. The word 'ananta' in the sruti 'satyam jnanamanantam brahma' shows that It (Brahman) is devoid of the three kinds of paricchedas or limitations pertaining to desa, (place), kala (time), and vastu (other objects). Brahman transcends desa, kala and visaya. Hence It is said to be 'desakalavisayativarti'. Thou art that Brahman which is like this. Meditate on That in thy intellect as identical with thyself. atmani: buddhau: in the intellect. 256 yatparaM sakalavAgagocaraM gocaraM vimalabodhacakSuSaH / yefaconneife arg ug wg azanfa mautcafa 11 248 11

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270 VIVEKACUDAMANI yatparam sakalavagagocaram gocaram vimalabodhacaksusah suddhacidghanam anadivastu yad brahma tattvamasi bhavayatmani 11 That Brahman which is absolutely superior, beyond all speech, but which is within reach to the eye of intelligence, free from every defect, which is compacted of pure cit and is beginningless, That thou art. Realise That in thy mind. yat param: that which is superior to everything. sakalavagagocaram: beyond the reach of all speech. vide the sruti yato vaco nivartante (Taitt.): Because even the Upanisads explain it only by implication (laksana). gocaram vimalabodhacaksusah: attainable by that eye of wisdom which is free from defect; i.e., attainable only by jnana; vide sruti: jnanaprasadena visuddhasattvah tatastu tam pasyate niskalam dhyayamanah (Mund.). suddha cidghanam: suddha: nirvisaya: that cit which does not refer to sense-objects. Or, that which is both pure (suddha) and compacted of cit (cidghana); of the nature of jnana free from every limitation (upadhi). anadi vastu: that which is that eternal true Being. Thou art that Reality. Meditate on It in the mind. 257 asfretafazaifa alfng gifaci a vifamfaan 1 buddhya vedyamanavadyabhUti yad brahma tattvamasi bhAvAtmani / / 257 / / sadbhirurmibhirayogi yogihrd bhavitam na karanairvibhavitam | buddhyavedyam anavadyabhuti yad brahma tattvamasi bhavayatmani || That which is not affected by the six waves, which is meditated on in the minds of the yogins, which cannot be apprehended by the sense-organs, which is unknowable by the intellect, which is flawless excellence, thou art That. Meditate on It in thy mind. The six waves: hunger, thirst, grief, delusion, old age and death. other, they are called As they arise again and again, one upon the waves. Brahman is unconnected with these. relate to prana, sorrow and delusion to the death to the body. For, hunger and thirst mind, and old age and

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VIVEKACUDAMANI 271 yogihrdbhavitam: yogins are those who have restrained the mind from sense-objects. Meditated on by their hearts, i.e., their minds, with reverence and concentration. na karanairvibhavitam: not apprehended by the sense-organs. Vide the srutis: na caksusa (Mund.); na tatra caksur gacchati; na vag gacchati (Kena): "It is not attained by the eye, not even by speech; not by the mind can It be attained." "There the eye does not go; speech does not go." buddhayavedyam: not knowable by the (ordinary) intellect, for it is devoid of sound, touch, form etc.; impossible to be comprehended by an intellect which is not sharp. anavadyabhuti: of an excellence which is untainted by any defect; vide the Brahmasutra: vaisamyanairghrnye na, sapeksatvat: "Inequality (of dispensation) and cruelty (the Lord can) not (be reproached with), owing to the consideration of other factors,"40 and the sruti, niravadyam (Svet.). Thou art that Brahman which is of this nature, Meditate on It in thy mind. 258 bhrAntikalpitajagatkalAzrayaM svAzrayaM ca sadasadvilakSaNam / . niSkalaM nirupamAnamRddhimat brahma tattvamasi bhAvayAtmani // 258 // bhrantikalpitajagatkalasrayam svasrayam ca sadasadvilaksanam | niskalam nirupamanam rddhimat brahma tattvamsi bhavayatmani || That Brahman which is the substratum of the part which is the universe superimposed on it, which is established in Itself, which is distinct from the sat and asat, which has no parts, which is incomparable and magnificent -That thou art. Meditate on That in thy mind. Brahman is the substratum of that part which is projection of delusion and which is of the form of the world; vide the sruti: pado'sya sarvabhutani: (Purusa Sukta): "all creatures are a fourth of Him". svasrayam: established in itself: vide the sruti: "sa bhagavah kasmin pratisthita iti; sve mahimni" (Chand.): 40 To the question if God is tainted with partiality and cruelty in dispensing the happiness and misery of creatures, it is replied that it is not so as inequality among men arises from their merit and demerit.

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272 VIVEKACUDAMANI "In what, Oh Great One, is that established? In its own excellence." The truth is That itself, It has no support. sadasadvilaksanam: which is different from the five elements, i.e., pratyaksa-paroksa-pancabhutavilaksanam (pratyaksa elements are earth, water, and fire; paroksa-elements are air (vayu) and space (akasa)]. niskalam: without parts. nirupamanam: without anything like it; vide the sruti: na tatsamascabhyadhikasca drsyate: "nothing is seen equal or superior to it". "ddhimat: magnificient; vide the sruti: esa sarvesvarah (Mand.) etc.: "He is Lord of all" and satyakamah satyasamkalpah: "He whose purposes are achieved i.e., has no purpose to achieve" (Chand.). That Brahman which is of this nature That thou art; meditate on It in thy mind. 259 janmavRddhipariNatyapakSayavyAdhinAzanavihInamavyayam / vizvasRSTacavanaghAtakAraNaM brahma tattvamasi bhAvayAtmani // 259 // janmavrddhiparinatyapaksayavyadhinasanavihinam avyayam 1 visvasystyavanaghatakaranam brahma tattvamasi bhavayatmani 11. That Brahman is without birth, growth, change, decay, disease and death; indestructible. It is the cause of the creation, preservation and dissolution of the universe. That thou art. Meditate on It in thy mind. janma: origination. Includes existence ensuing upon origination. vyddhih: growth of the limbs. parinatih: change, i.e., formation of another form by cooking etc., in fruits like mango etc. apaksayah: decay of limbs. vyadhih: disease. nasanam: final change. tair vihinam: devoid of them, i.e. devoid of the six forms of transformation.

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VIVEKACUDAMANI 273 Therefore avyayam: indestructible, either of its own accord or by the action of another, i.e., eternal. visvasystyavanaghatakaranam: cause of the creation, preservation and dissolution of the universe. Vide the sruti: yato va imani bhutani jayante, yena jatani jivanti, yat prayantyabhisamvi (Taitt.): "That from which all these beings originate; that by which all that are born live; that into which at the end they enter"; idam sarvamasijata (Taitt.): "He created all this''; akasah parayanam (Taitt.); akasam pratyastam yanti (Ch.): "akasa i.e., (here) the Paramatman is the substratum of the entire universe. The entire universe attains its dissolution in akasa, i.e. the Paramatman". That which is the cause of the creation, preservation and dissolution of the entire universe. Thou art that Brahman. Meditate on It in thy mind. 260 astabhedamanapAstalakSaNaM nistaraGgajalarAzinizcalam / nityamuktamavibhaktamUti yad brahma tattvamasi bhAvayAtmani // 260 // astabhedam anapastalaksanam nistarangajalarasiniscalami nityamuktamavibhaktamurti yad brahma tattvamasi bhavayatmani 11 That Brahman from which all difference has disappeared, which is inseparably characterised by the features (of sat, cit and ananda), which is unmoving like a waveless ocean, which is ever free and which is of undifferentiated form-thou art That. Meditate on That in thy mind. astabhedam: that from which all differences have disappeared. Vide the srutis: ekamevadvitiyam (Chand.): "One only without a second"; idam sarvam yadayam atma (Mand.). "all that is this is the atman." anapastalaksanam: having the nature of sat, cit and ananda as its inseparable marks always. Ocean free nistarangajalarasiniscalam: nistarangajalarasi: from waves -- like that, niscalam: unmoving. nityamuktam: free from bondage always. V.C.-19

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274 VIVEKACUDAMANI avibhaktamurti: Though spoken of as having its three features of sat, cit and ananda, as there is no internal difference in the implied meaning of that which is expansive, that which has an undifferentiated nature, i.e., without differentiating parts, or having no limbs or parts. That Brahman thou art. Meditate on This in thy mind. 261 ekameva sadanekakAraNaM kAraNAntaranirAsakAraNam / kAryakAraNavilakSaNaM svayaM brahma tattvamasi bhAvayAtmani // 261 // ekameva sadanekakaranam karanantaranirasakaranam karyakaranavilaksanam svayam brahma tattvamasi bhavayatmani ) That being one only, is the cause of the multiplicity, superimposed. Itself it is not caused by anything else. It is distinct both from the effect and the cause and exists by Itself. That Brahman thou art. Meditate on This in thy mind. ekam sad anekakaranam: That which exists as one only is the cause as the substratum of the many that are sumperimposed on It. karanantaranirasakaranam: In accordance with the sruti parasya saktirvividhaiva sruyate (svet.): "its supreme power is heard of variously"; not depending on a cause different from It; being the witness of the negation of everything that is seen, the cause (ground) of the negation of akasa etc., by the expressions 'neti neti'. karyakaranavilaksanam: By the sruti: tadetad brahmapurvam anaparam (Brh.): "This supreme Purusa is another spoken of as the Paramatma." Different from Karyam, the effect and from Karanam, the cause. Karyam is the world; Karanam is maya -- distinct from them. Also vide the Gita: uttamah purusastavanyah paramatmetyudahrtah: But distinct from these is the Highest Spirit spoken of as the Supreme Self. Though it is said in this bloka that it is the cause of the many (anekakaranam), yet, since the effect has been shown to be mithya, the causation too should be considered to be mithya. The attribution of the qualities of origination, preservation and dissolution are to be understood only as indicative qualities (tatasthalaksanas)

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VIVEKACUDAMANI 275 distinct from constituent qualities (svarupalaksanas).41 262 nivikalpakamanalpamakSaraM yatkSarAkSaravilakSaNaM param / nityamavyayasukhaM niraJjanaM brahma tattvamasi bhAvayAtmani // 262 // nirvikalpakamanalpamaksaram yatksaraksaravilaksanam param nityamavyayasukham niranjanam brahma tattvamasi bhavayatmani 11 Without any internal variety, not small, imperishable, distinct from perishable and imperishable, the transcendent, the eternal, of undiminishing bliss, free from the darkness (of ajnana).--That Brahman thou art. Meditate on This in thy mind. nirvikalpakam: without variety; for, all variety is the result of maya. So, devoid of any variety. analpam: not small, superlatively big. Vide the srutis: yo vai bhuma jyayan akasat (Chand.); "that which is infinite; vaster than the sky". aksaram: undecaying or all-enveloping. yat ksaraksaravilaksanam: Vide the Gita, dvavimau purusau loke ksarascaksara , eva ca k sarassarvani bhutani kutastho'ksara ucyate 11 There are these two beings in the world, the perishable ar the imperishable; the perishable comprises all creatures; the immutable is called the imperishable." Previously it was said to be karyakaranavilaksanam: different from the effects and their cause. The same is now differently expressed as distinct from the perishing world and immutable maya. Therefore, param: super-excellent, superior to everything. 41 That which does not continue as long as its indicated object and is different from it, is tagasthalaksana or indicative quality. A lamp-post in front of a house or a crow sitting on its roof is the tatasthalaksana of the house. The house will continue even though the lamp-post is removed or the crow flies away. The lamppost and the crow are different from it and do not constitute the essential quality of the house; they are its tatasthalaksanas or indicative qualities. They are not svarupalaksanas of the house, its essential qualities. The colour of man's skin is his svarupalaksana, 'being inseparable from him. Similarly, creatorship etc. are God's tatasthalaksanas; Sat, Cit and Ananda are His svarupalaksanas. In fact, sat, cit and ananda are not three; they are one in essence. Sat is cit and ananda. Cit and ananda are also one with sat. Satcid-anandasvarupa is an integral whole, a three-in-one.

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VIVEKACULAMANI nityam: eternal as it is undecaying. Vide the sruti: nityo nityanam (Katha). Or it may be taken to mean the transcendent eternal (param nityam). 276 avyayasukham: of undiminishing bliss. Vide the sruti: yo vai bhuma tat sukham; nalpe sukham asti (Chand.): "that which is infinite, that is bliss; there is no bliss in the finite"; of the nature of unlimited bliss. niranjanam: devoid of darkness (of avidya). That Brahman thou art. Meditate on That in thy mind. 263 yadvibhAti sadanekadhA bhramAnnAmarUpaguNavikriyAtmanA / hemavatsvayamavikriyaM sadA brahma tattvamasi bhAvayAtmani / / 263 / yad vibhati sadanekadha bhramat namarupagunavikriyatmana | hemavat svayamavikriyam sada brahma tattvamasi bhavayatmani || That Brahman which due to delusion appears variously in the manner of name, form, quality and action and which like gold is itself unchanging, know That to be thyself. Meditate on That in thy mind. Even as the one gold appears differently as a bracelet, earring etc., and is in itself of an identical form, but seems different in its effectuation, so too Brahman is in itself unchanging. But, due to delusion, it appears as various in the form of changes in name, form and transformation. That Brahman thou art. Meditate on, That in thy mind. 264 yaccakAstyanaparaM parAtparaM pratyagekarasamAtmalakSaNam // satyacitsukhamanantamavyayaM brahma tattvamasi bhAvayAtmani // 264 // yaccakastyanaparam paratparam pratyag ekarasam atmalaksanam satyacitsukham anantam avyayam brahma tattvamasi bhavayatmani || That which shines without any activity beyond Itself, which is beyond even the supreme, the inmost Self, of unitary character, of the nature of the Supreme Atman, of Existence-Knowledge-Bliss absolute, endless (infinite), Meditate on. That in undecaying-such Brahman art thou. thy mind.

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VIVEKACUDAMANI 277 yat anaparam: In accordance with the sruti: tadetad brahmapurvam anaparam (Brh.): "This Brahman has nothing before or after", i.e., without cause or effect: that which has nothing to effectuate beyond Itself, i.e., devoid of any activity pertaining to any object. anaparam: na vidyate param karyam yasya: vastubhutakaryasunyam. parat param: beyond the supreme i.e., Hiranyagarbha or beyond ajnana which is the cause of all effectuation. Vide the sruti: aksarat paratah parah (Mund.): "Supreme beyond all maya." By the word 'para', Hiranyagarbha too may be understood in accordance with the sruti: sa etasmat jivaghanat parat param purisayam purusamiksate (Prasna): "He sees the Supreme Purusa residing in the heart, the most Supreme beyond all jivas." pratyak: non-different from jiva, the inmost substance of all. ekarasam: of unitary character. atmalaksanam: By the sruti: yaccapnoti yadadatte yaccatti visayan ihal yaccasya santato bhavah tasmadatma prakirtitah 11 "That which attains, takes, which eats the sense-objects, that of which this is constant nature is therefore called the atman"; possessed of such character of the atman. satyacitsukham: which is of the nature of Existence, Knowledge and Bliss. anantam: unlimited. avyayam: undecaying, eternal. That Brahman thou art. "Meditate on That in thy mind. 265 uktamarthamimamAtmani svayaM bhAvaya prthityuktibhidhiyaa| saMzayAdirahitaM karAmbuvat tena tattvanigamo bhaviSyati // 265 // uktamartham imamatmani svayam bhavaya prathitayuktibhir dhiya i samsayadirahitam karambuvat tena tattvanigamo bhavisyati 11 Meditate in thy mind with approved reasonings on this teaching which has been conveyed to you, free from doubt etc., like water in the palm of the hand. By that thou wilt get ascertainment of the established truth. uktamartham: This teaching (of identity between the jivatman and the Paramatman).

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278 VIVEKACUDAMANI prathitayuktibhih: by famous reasonings: the famous character of reasoning relates to its being in accord with sruti. dhiya: in the antahkarana free from blemish. atmani: in the intellect. svayam bhavaya: meditate thyself. By that meditation, like water in the palm of the hand, it becomes clear, free from doubt. evam tattvanigamah: the ascertainment of the truth arises thus. samsayadirahitam: free from doubt etc., including misapprehension, and sense of improbability. The word 'bhavisyati' is to be understood as modified by the adverb: samsayadirahitam. 266 svaM bodhamAna parizuddhatattvaM vijJAya saGaghe nRpavacca sainye / taTAtmanaivAtmani sarvadA sthito vilApaya brahmaNi dRzyajAtam // 266 // svam bodhamatram parisuddhatattvam vijnaya sanghe nrpavacca sainye tadatmanaivatmani sarvada sthito vilapaya brahmani drsyajatam in Realising thyself in the assemblage (of body, sense organs ahamkara, form etc.) as pure intelligence, free from all wrong ideas, like the king in the army, being ever established in thy own self, merge everything that is seen (the entire universe) in Brahman. Like the king who is identified in the army which is made up of many soldiers by the emblems of the umbrella etc., realising the atman by your understanding in this combination of the body, the senses, the breath and the ego-sense, as purified truth, as pure intelligence which illumines everything and as unconnected with whatever is seen, be securely established always in that cit which is your atman. brahmani drsyajatam vilapaya: merge all that is seen in Brahman in accord with the declaration: "Merge the earth in water, the water in fire, fire in the wind (vayu), the wind in the sky, the sky in the unmanifest, that again in pure atman. I am that Hari, the Pure":.

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VIVEKACUDAMANI 279 "prthivyapsu payo vahnau vahnir vayau nabhasyasau nabho'pyavyakrte, tacca suddhe suddho'smyaham harih" Thus making sure that every effect has no reality apart from its cause, know that everything has no existence apart from the cause of all, namely Brahman. tattvam: real nature, yathatmyam. bodhamatram: sarvavabhasaka jnanamatram: as pure intelligence that illumines everything. vijnaya: Vivekena anubhuya: realising by your discrimination. 267 buddhau guhAyAM sadasadvilakSaNaM brahmAsti satyaM prmdvitiiym| tadAtmanA yo'tra vased guhAyAM punarna tsyaanggguhaaprveshH||267 // buddhau guhayam sadasadvilaksanam brahmasti satyam paramadvitiyam tadatmana yo'tra vased guhayam punarna tasyangaguhapravesah 11 In the cave of the buddhi, there is the Supreme non-dual Brahman which is the ultimate truth and distinct from the perceivable and the unperceivable. For one who lives in this cave as that Brahman, there is no more entry for him in the cave of the body. sadasadvilaksanam: distinct from the gross which can be perceived and the subtle which cannot be perceived. Such secondless Supreme Brahman which is the ultimate truth exists in the cave of buddhi. Vide the srutis: yo'yam vijnanamayah pranesu hTdyantarjyotih purusah; sa va esa atma hrdi. (Brh). As conveyed in the srutis: pratibodhaviditam and drsyate tvagryaya buddhya suksmaya (Katha), this Brahman cannot be known without the aid of the subtle buddhi. As a face is reflected in a mirror which acts as the medium of reflection, though Brahman is everywhere, it is said to be in buddhi as the buddhiyrtti alone removes the concealment and receives Brahman in itself. For, in dreamless sleep, its nature cannot be comprehended as buddhi is inoperative in it. The expression buddhau guhayam is metaphorical; and the locative here means nearness: samipyasaptami, i.e., in the nearhood of the intellect-cave

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280 VIVEKACUDAMANI as in pasane vrksah 'the tree on the stone' which means really 'the tree near the stone'. Even though the word guha applies to all the five sheaths, yet, as the mental and other sheaths are connected with the atman through buddhi and as the sheath of bliss (anandamayakosa) cannot be clearly known except by buddhi, therefore, the primacy is given to the buddhi which is predominantly of sattva nature. tadatmana... ...guhapravesah: For that person who lives as Brahman in the guha which is the gross and subtle body there is no further entrance into the physical body, i.e., he will not be born again. Or, the word 'anga' in the text may be taken as apostraphising the sisya. pravesah: false identification with the body. Such an identification will not arise again. Vide the sruti: na sa punaravartate (Chand). and, atmanam cet vijaniyat ayamasmiti purusah kimicchan kasya kamaya sariramanusamjvaret (Mund): "He (the liberated one) does not come back (to samsara)'. If a person knows the atman in the manner of 'I am (Brahman)', then desiring what and for whom does he identify himself with the body?" 268 In the second sloka reference was made to atmanatmavivecanam: discrimination between the atman and the anatman and svanubhavah: perfect realisation. Both these have been explained. thus far. Then reference was made to brahmatmana samsthitir muktih: liberation is of the form of permanent establishment as Brahman. The guru proceeds to explain at length what was spoken of tersely in that sloka. and argrafo amant atgarsaifezon kartA bhovatA'pyahamiti dRDhA yA'sya saMsArahetuH / pratyagdRSTyA''tmani nivasatA sA'paneyA prayatnAt mukti prAhustadiha munayo vAsanAtAnavaM yat / // 268 // jnate vastunyapi balavati vasananadiresa karta bhoktapyahamiti drdha yasya samsarahetuh pratyagdrstyatmani nivasata sapaneya prayatnat muktim prahustadiha munayo vasanatanavam yat 11 Even after the atman is known, these impressions etc., as, I am the doer, I am the enjoyer, which are the cause of samsara are very strong. This has to be removed with effort by living in a state of turning the eyes inward.

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VIVEKACUDAMANI 281 The sages call this attenuation of impressions mukti, liberation. jnate vastunyapi: Even after the atman is known from scripture and by reasoning as distinct from the five sheaths and as nondifferent from Brahman. ya vasana asya samsarahetuh: That residual impression which is the cause of this samsara leading to the statements: I am the doer; I am the enjoyer. drdha: strong, not easily breakable. anadih: accompanying since a long time in the past. For. esa vasana balavati: This residual impression is strong. it is seen that one who has experienced great fear in a dream does not feel composed even after waking from it. atah atmani pratyagdrstya: turning the eyes inward toward Brahman, i.e., completely abandoning the process of looking outward, looking in, by the practice of nirvikalpasamadhi. atmani: brahmani: in (towards) Brahman. sapaneya prayatnat: It should be removed by one who is wholly established in the knowledge of non-difference; it should be destroyed with effort. yatah vasanatanavam yat, tadiha munayah muktim prahuh: Therefore that attenuation of the impressions, i.e., their being rendered ineffectual, that itself is said to be liberation by the sages (the munis i.e., sastrarthamanana-silah, those who are given to reflection on the meaning of sastra). atah brahmatmana samsthitih: being firmly established in Brahman without negligence. 1 This also means that even those Brahmajnanis who have attained to that state, not through the firm acquisition of the fourfold sadhanas for Brahmajnana, but as a result of good deeds done in previous births, they too should strive in the form of uninterrupted samadhi to attain the attenuation of the impressions and the extinction of the mind. 269 To show that one cannot remain in the atman with an inward vision when there are obstructions to it, the guru who is the ocean of mercy explains the means to get over it.

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282 VIVEKACULAMANI ahaM mameti yo bhAvo dehAkSAdAvanAtmani / 38urets facecent fagor zatenfassuT || RES !! aham mameti yo bhavo dehaksadavanatmani adhyaso'yam nirastvayo vidusa svatmanisthaya 11 This false identification with the body and the organs leading to a sense of the 'I' and the 'Mine' should be stopped by the wise by being firmly established in the atman. dehaksadau: in the body, sense organs, etc. Here 'etc.' includes the breath (prana), the mind (manas) and the intellect (buddhi) etc., which are the anatman. aham mama iti bhavah: egoism and the sense of possession (ahamta and mamata). This super-imposition must be completely stopped by the superior person given to listening (to the words of the guru) and reflecting on the same and who is ever established in his atman, i.e., Brahman. nirastavyah: must be destroyed right from the roots. 270 The method for this is explained. jJAtvA svaM pratyagAtmAnaM buddhitadvRttisAkSiNam / aisefarda aggersenen-area$?fa afz 11 200 11 jnatva svam pratyagatmanam buddhitadvrttisaksinam so'hamityeva sadvrttya'natmanyatmamatim jahi 11 Knowing (realising) thy inmost atman, the witness of the buddhi and its modifications, get over the idea of the atman in the anatman by the proper understanding in the form 'I am He'. sadvrttya: by the knowledge of non-difference from that which cannot be sublated in any of the three periods of time. anatmani atmamatim jahi: conquer, (get over the sense of the atman in the buddhi etc., which are the alatman). 271 The guru removes the delusion by the removal of the cause of the series of delusion.

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VIVEKACUDAMANI mtengecici zuccar zoaza azigadag | Meangadzi zaqzan fateutanqad ze 11 209 11 lokanuvartanam tyaktva tyaktva dehanuvartanam | sastranuvartanam tyaktva svadhyasapanayam kuru 11 Relinquishing the habit of following the world, of pandering to the body and of sticking to scripture, accomplish the destruction of super-imposition which characterises you. lokanuvartanam: following the ways of the world; vide in the Sadhanapancaka: janakrpanaisthuryamutsrjyatam. Be indifferent to the sympathies and the antipathies of men. dehanuvartanam: Vide in the Sadhanapancaka: dehe ahammatistyajyatam: give up the sense of the 'I' in the body. sastranuvartanam tyaktva: giving up the reading etc., of books other than those which will be useful to the attainment of liberation. Or, in accordance with the instruction: drdhataram karma asu samtyajyatam: (Sadhanapancaka). Let all karmas be firmly and completely renounced; sastra may mean books relating to Karmasastra. Giving up these three, destroy the super-imposition on the atman. 283 272 The why of it is explained. lokavAsanayA jantoH zAstravAsanayApi ca / dehavAsanayA jJAnaM yathAvannaiva jAyate / / 272 // lokavasanaya jantoh sastravasanayapi ca dehavasanaya jnanam yathavannaiva jayate || True wisdom never arises to a person who acts in consonance with what the people of the world will say or to a person who is concerned about his knowledge of the sastras or who is subject to delusion about his body. lokavasana: Being intent on the idea: 'I shall always act in such a way that men do not censure me, but praise me.' This vasana is a great obstruction as no one can abide by it. This has been elaborated at length by Sri Vidyaranyasvamin in the section dealing with Vasanaksaya in his work entitled 'Jivanmukti Viveka'. He says: ko lokamaradhayitum samarthah? Who is expert in

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284 VIVEKACUDAMANI pleasing the world? vidyate na khalu kascidupayah sarvalokaparitosakaro yah sarvatha svahitam acaraniyam kim karisyati jano bahujalpah 11 "Verily, there is no means to please all people of the world. One should act by all means to secure one's own good; what can the people do who speak meaninglessly?" Hence it has been said in the Gita that the devotee of the Lord treats censure and praise alike: tulyanindastutih. sastravasana: This is of three kinds relating to the difficulty of learning, the incompetency for sastra and the difficulty of observance. These are illustrated respectively by Bharadvaja, Durvasas and Dasura. This has been well explained in the 'Jivanmukti Viveka."42 dehavasana: This is of three kinds, namely mistaking the body for the atman, the ignoring of its evil qualities, and delusion. Due to these tendencies, true wisdom never dawns. 273 By reference to authoritative statements, it is shown that these three alone are obstruction to true knowledge. saMsArakArAgRhamokSamicchoH ayomayaM pAdanibaddha zRGkhalam / vadanti tajjJAH paTuvAsanAtrayaM yo'smAdvimuktaH samupaiti muktim // 273 // samsarakaragshamoksamicchoh ayomayam padanibaddhasrokhalam vadanti tajjnah patuvasanatrayam yo'smad vimuktah samupaiti muktim 11 Those who have attained knowledge of Brahman say that for those who wish to obtain release from the prison of samsara, these three strong vasanas are iron fetters binding their legs. He who is freed from them attains liberation. 42 Bharadvaja learnt many Vedas in three lives and finding his study incomplete, he obtained a further lease of a fourth life. When even then he could not complete his study of the Vedas, he was diverted from it to the worship of the Saguna Brahman. This illustrates pathavyasana. A muni Durvasas by name went to Sri Paramesara's presence, with a load of books, to make obeisance to Him. Narada who was there at the time compared him to an ass carrying a load signifying that atmavidya does not accrue to one merely by study if he has not inward vision and the grace of the guru. This illustrates sastravyasana. Dasura was so attached to the rigours of anusthana that, go where he would in the world, he could not find a spot pure enough for his austerities. This is anusthanavyasana.

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VIVEKACUDAMANI 285 tajjnah: brahmavidah: Those who have known (realised) Brahman. patuvasanatrayam: the three vasanas, i.e., the loka, sastra and deha-vasanas which have not been attenuated. samsarakaraglha: samsara (life in the world subject to succession of birth and death) is itself a karagsha, prison. moksamicchoh: for the person who desires release from it. ayomayam padanibaddhasrnkhalam: the iron fetters tied round the legs. Even as one fettered in his legs will not be able to move, so too one who is characterised by these three vasanas can never reach the state of the Supreme. He who is freed from the aforesaid vasanas, i.e., he whose vasanas have got attenuated, attains liberation. yathavat-jnanena, 'by true knowledge' is to be added at the end of the sloka. 274 That in the matter of getting rid of the vasanas which are obstructions to liberation, the culture of atmavasana is the effective means is explained with an example. jalAdisaMparkavazAt prtidurgndhdhuutaagrudivyvaasnaa| saMgharSaNenaiva vibhAti samyaka vidhUyamAne sati bAhyagandhe // 274 // jaladisamparkavasat prabhuta durgandhadhutagarudivyavasana, sangharsanenaiva vibhati samyak vidhuyamane sati bahyagandhe 11 The fragrance of agaru which has got hidden by (long) contact with water etc. appears well only when that external odour is removed by rubbing. Intense foul smell arises in the agaru by contact with water etc. By that its natural aroma is suppressed. Only when the external odour is removed by rubbing (against something else), its own fragrance appears in full measure. This is the example (to the foregoing). 275 antazzritAnantadurantavAsanAdhUlIviliptA paramAtmavAsanA / prajJAtisaMgharSaNato vizuddhA pratIyate candanagandhavat sphuTA // 275 //

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286 VIVEKACUDAMANI antasiritanantadurantavasana dhulivilipta paramatmavasana prajnatisanghajamato viouddha pratiyate candanagandhavat sphuta 11 The fragrance of the Paramatman is hidden by the dust of vasanas productive of evil. When it is purified by being rubbed against prajna it is clearly perceived like the smell of sandalwood. antassrita: imbedded inside. ananta: of various kinds. duranta: productive of evil effects. That is the anatmavasana which is the dust on the Paramatmavasana which is smeared over and covered by it. vilipta: abhibhuta: covered over. prajnaya: by wisdom. Vide the sruti: tameva dhiro vijnaya prajnam kurvita brahmanah (Mund.): "Let the wise man knowing it obtain the awareness of Brahman". Also by the statement (sloka 428) brahmatmanoh sodhitayoh ekabhavavagahini nirvikalpa ca cinmatra vrttih prajneti kathyate "Prajna (wisdom) is that modification (of the mind) which understands the identity of Brahman and the atman purified of their respective upadhis (limitations), which is changeless and is of the nature of cit (intelligence) all over." Fixing the mind without contamination by the sheaths is likened to the process of rubbing of the sandalwood. Then, so purified, uncontaminated by the anatmavasanas (the residual impressions of the anatman), the atman is seen clearly like the fragrance of the sandal. This is the subject of illustration (darstantika) to the previous example. 276 The meaning conveyed is stated briefly.' anAtmavAsanAjAlaiH tirobhuutaatmvaasnaa| nityAtmaniSThayA teSAM nAze bhAti svayaM sphuTA // 276 // anatmavasanajalaih tirobhutatmavasana, nityatmanisthaya tesam nase bhati svayam sphuta 11 The atmavasana which has been obscured by the hordes of the anatmavasanas shines clearly when they are destroyed by steady concentration on the atman.

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VIVEKACUDAMANI 287 anatmavasanah: The vasanas which have reference to the objects coming under the anatman; i.e., the loka, deha, sastra - vasanas; the mental vasanas which are exhibited by the demonaical nature (asuri sampat) as indicated in the Gita text: dambho darpo'bhimanasca krodhah parusyameva ca: "ostentation, arrogance and self-conceit, as also insolence and ignorance." tasam jalaih: by their combination. tirobhutatmavasana: the atmavasana which has been obscured. tesam: of the crowd of anatmavasanas. nityatmanisthaya: (when destroyed) by the condition of finding anchorage in Brahman. svayam sphupa: shines clearly by itself. 277 In accordance with the srutis: asmallokat pretya etam annamayam atmanam upasankramati (Taitt.): "Rising above this world one gives up the identification of the atman with the annamaya" kosa, and with the Gita: sanaih sanairuparamed buddhya dhTtigshitaya i atmasamstham manah kstva na kincidapi cintayet il "One must withdraw gradually with a steadfast mind fixing it on the atman and should think of nothing else", the guru conveys the means to bring about the attenuation of the vasanas. yathA yathA pratyagavasthitaM manaH tathA tathA maJcati baahaavaasnaaH| nizzeSamokSe sati vAsanAnAM AtmAnubhUtiH pratibandhazUnyA // 277 // yatha yatha pratyagavasthitam manah tatha tatha muncati bahyavasanah 1 nissesamokse sati vasananam atmanubhutih pratibandhasunya 11 To the extent to which the mind is turned and established inward, it gives up the external vasanas. When all the vasanas are completely extinguished, the experience of the atman (Brahman) is free from all obstacles. To the extent that the mind is established inside by the aid of practice and detachment, to that extent all external vasanas like the sense of 'my' in sons etc., and the sense of 'I' in the annamaya - kosa etc. are given up. vasananam niscesamokse: when the nirvikalpasamadhi preceded by inquiry into the meaning of the Vedanta texts is practised unin

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288 VIVEKACUDAMANI terruptedly, then, in accordance with the Gita raso'pyasya param drstva nivartate: "his desires, too, go (are destroyed) when the Supreme has been seen (experienced)," there arises complete extinction of vasanas without even a minute particle of them remaining. nissesamokse sati: with their extinction along with the mulajnana (primordial nescience). When that is destroyed, the experience of the atman is void of every obstruction.. 278 By the succeeding nine slokas it is taught that by the prevention of the operation of the effect, the cause must be destroyed. Delusion is the effect of vasanas. When delusion is rendered nugatory, the vasanas disappear. svAtmanyeva sadA sthityA mano nazyati yoginaH / vAsanAnAM kSayazcAtaH svAdhyAsApanayaM kuru // 278 // svatmanyeva sada sthitya mano nasyati yoginah, vasananam ksyayascatah svadhyasapanayam kuru 11 By unceasing establishment in the atman, there arises manonasa (stilling of the mind) for the yogins and the decline of the vasanas. Hence, bring about the removal of the super-imposition (of other things) on you. yoginah: those who control the rajasic and tamasic propensities of the mind, i.e., those who are pre-eminently established in their mind by the preponderance of sattva by continuous contemplation. mono nasyati: The mind which is transformed by a succession cf its operations giving up its current of activities like the continuous flame of a lamp controlled. Then, by the strength of proximity to Brahman, the pure vasanas in the form of santi and danti get confirmed. When that happens, even in the presence of external provocations, anger etc., do not arise, which means that the rajasic and tamasic vasanas have been extinguished. For, vasana means the propensity of the mind as a result of the transformation in the form of anger etc., which arises suddenly without consideration of the before and after. Therefore svadhyasapanayam kuru: destroy all wrong impressions. After careful and complete inquiry, totally give up the idea of the atman in the five kosas.

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VIVEKACUDAMANI 289 279 Yoga in the form of control of rajasic and tamasic propensities is now explained. tamo dvAbhyAM rajaH sattvAt sattvaM zuddhena nazyati / tasmAtsatvamavaSTabhya svAdhyAsApanayaM kuru // 279 // tamo dvabhyam rajah sattvat sattvam suddhena nasyati 1 tasmat sattvam avastabhya svadhyasapanayam kuru Tamas is destroyed by the two (sattva and rajas); rajas by sattva; and sattva is destroyed by the suddha (nirguna) Brahman. Therefore keeping hold of the sattva, effect the removal of your super-imposition. By the two, by rajas and sattva, tamas is destroyed. It is well known that the tamasa qualities like sloth and sleep are destroyed by exercise etc., and by engaging the mind in poetic works or study of sastras or in entertainment. Rajas is destroyed by sattva in the form of activities involving concentration of the mind. That sattva itself is destroyed by the pure nirguna; for when the nirguna is attained, even jnana which is a transformation brought about by sattva is destroyed. Therefore, taking hold of sattva, get rid of the delusions wrought by super-imposition which is of the form of projection of rajas arising simultaneously upon the concealment effected by tamas. 280 If it is objected that concern for the body is necessary as it is the means for the attainment of jnana, it is replied. prArabdhaM puSyati vapuriti nizcitya nishclH| dheyaMmAlambya yatnena svAdhyAsApanayaM kuru // 280 // prarabdham pusyati vapuriti niscitya niscalah, dhairyamalambya yatnena svadhyasapanayam kuru li Be unswerving and brave in the firm conviction that prarabdha-karma will sustain the body, and with effort try to get rid of your super-imposition. Convinced that the prarabdha karma will protect the body, with a mind which is not affected even when there is cause for it, and with courage strive to bring about the removal of your super-imposition. V.C.-20

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290 VIVEKACUDAMANI 281 The manner of it is explained. nAhaM jIvaH paraM brahmatyeta vyAvRttipUrvakam / vAsanAvegataH prAptasvAdhyAsApanayaM kuru // 281 // naham jivah param brahmetyetadvyavsttipurvakami vasanavegatah praptasvadhyasapanayam kuru 11. Preceded by the elimination (of the jiva) as 'I am not the jiva, but the supreme Brahman,' get rid of your superimposition wrought by the force of the vasanas. naham hvah: I am not the jiva. param brahma: (I am) the Supreme Brahman. na tat: atat: what is different from Brahman. Distinguishshing yourself from everything which is not Brahman like the intellect, the mind, the breath, the body etc. Vide: naham deho nendriyanyantarangam nahamkarah pranavargo na buddhih 11 darapatyaksetravittadidurah saksi nityah pratyagatma sivo'hamil (Sri Samkara: Advaitastakam). "I am not the body, not the inner organs, not the ahamkara, nor the series of breaths; not the intellect. I am far from the wife, the sons and wealth; I am the eternal witness, the inner atman, of the nature of Siva, ever auspicious." ninating all these, get rid of all super-impositions wrought earlier by the force of vasanas. Or, by the word vasana may be understood the anatmavasanas (i.e., the wrong identification of the atman with the anatman which are operating from time without beginning). By the elimination of what is not the atman and by continuous contemplation of 'I am Brahman', remove your super-imposition which resulted by the power of the anatmavasanas. 282 zrutyA yuktyA svAnubhUtyA jJAtvA sArvAtmyamAtmanaH / kvacidAbhAsataH prAptasvAdhyAsApanayaM kuru // 282 // Srutya yuktya svanubhutya jnatva sarvatmyam atmanah, kvacid abhasatah praptasvadhyasapanayam kurull Understanding the universality of the atman by sruti, by reasoning and by your own realisation, effect the removal of your super-imposition which appears anywhere by the reflection (of the caitanya).

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VIVEKACUDAMANI 291 srutya: by the sruti which says: atmaivedam sarvam (Chand.): All this is the atman. yuktya: by reasoning in conformity with sruti which says: That without whose cognition nothing else is cognised like the pot (not being cognised) without the clay; like the drum, the conch, the vina being cognised as species of the genus sound. svanubhutya: by one's own realisation in conformity with all this. Or again by the sruti: tameva bhantamanubhati sarvam, tasya bhasa sarvamidam vibhati (Katha.): "there is nothing other than the atman as everything shines by the light of the atman'; by reasoning that the super-imposed is not different from the substratum; and by self-realization in conformity with these; understanding the universality of the atman, knowing it as the real nature of everything that is imagined, get rid of your super-imposition shining in some particular kosa purely by the reflection of the caitanya in it; destroy your ego sense: ahamtam nasaya. 283 annAdAnavisargAbhyAm ISannAsti kriyA munaH / tadekaniSThayA nityaM svAdhyAsApanayaM kuru // 283 // annadanavisargabhyam isannasti kriya muneh tadekanisthaya nityam svadhyasapanayam kuru il To the sage, there is not the least activity other than taking of food or expulsion. Being solely concentrated in the Paramatman, effect the removal of your super-imposition. muneh : to one who is ever habituated to meditate on the Paramatman, there is not even the slightest activity other than the taking of food or ejection. Therefore by being fully established permanently in the Paramatman without distraction by anything else (or being established in It alone), effect the removal by that means, of your super-imposition. . 284 tattvamasyAdivAkyotthabrahmAtmaikatvabodhataH / brahmaNyAtmatvadADhayAya svAdhyAsApanayaM kuru // 284 // tattvamasyadivakyottha-brahmatmaikatva-bodhatah brahmanyatmatvadardhyaya svadhyasapanayam kuru il

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292 VIVEKACUDAMANI Effect the removal of your super-imposition for strengthening the sense of the atman in Brahman through the knowledge of the oneness of Brahman and atman declared in the statements like tat tvam asi. uttha: that has arisen or is produced. dardhyaya: for strengthening: to attain the knowiedge of the atman being Brahman as strongly as an ordinary person firmly believes that his body is his atman. For obtaining this strong conviction that the atman is Brahman alone, effect the removal of your super-imposition. For, during the delusion of the anatman (i.e., mistaking the anatman for the atman), knowledge from the mahavakyas is not produced. 285 If it is asked how long should one endeavour to get rid of the delusion, it is replied: ahaMbhAvasya dehe'smin nishshessvilyaavdhi| sAvadhAnena yuktAtmA svAdhyAsApanayaM kuru // 285 // ahambavasya dehe'smin niscesavilayavadhi savadhanena yuktatma svadhyasapanayam kuru il Endeavour to effect the removal of your super-imposition with great care and circumspection of mind till the identification of the atman with this body completely disappears without a trace. dehe'smin: in this gross body. niscesavilayavadhi: Until the sense of the "I" is destroyed along with the vasanas. savadhanena: with care or attention. 286 pratItirjIvajagatoH svapnavadbhAti yaavtaa| tAvanirantaraM vidvan svAdhyAsApanayaM kuru // 286 // pratitirjivajagatoh svapnavadbhati yavata tavannirantaram vidvan svadhyasapanayam kuru 11 Learned One! endeavour to effect the removal of your super-imposition without a break till the awareness of the jiva and the jagat (the self and the world) appears like a dream.

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VIVEKACUDAMANI Till the time when the awareness of the jiva and the jagat appears as a dream to one who has awakened from sleep, i.e., till its mithya character appears convincingly, till then, without a break, learned One! strive to effect the removal of your super-imposition. 287 Having thus by these nine slokas taught the removal of the delusion of the anatman (being mistaken for the atman), for the reason that no quarter should be given for forgetfulness which is the cause of the destruction (unawareness) of the atman, the guru instructs about the cause of forgetfulness. nidrAyA lokavArtAyAH zabdAderapi vismateH / kvacinnAvasaraM dattvA cintayAtmAnamAtmani // 287 // nidraya lokavartayassabdaderapi vismrteh | kvacinnavasaram datva cintayatmanamatmani || Without giving any quarter to foregetfulness (of the atman) arising from sleep, worldly talk and objects of (music) sound etc., meditate in your mind on the atman. vismrtih atmavismaranam: forgetting of the atman. 293 nidrayah lokavartayah, sabdadeh Ablative case: from sleep, gossip, music, etc. Without giving any room for forgetfulness ever arising either from sleep, or worldly talk, or music, etc., meditate on the nature of the Supreme in (by) your intellect. For, it has been said: dadyannavasaram kincit kamadinam managapi: "Not even the slightest room should be given to desire etc." Or, it may be understood in the possessive case to mean, do not give any quarter to sleep, worldly concerns, sense-objects and forgetfulness. It has been said in Moksadharma: aprasanam asamsparsam asandarsanam eva ca purusasyaisa niyamo manye nissreyasam varam || "Not eating, not touching, and not seeing attentively are the rules to be observed by a man. This makes for supreme moksa." 288 The guru says: Do not consider the gross body which is connected with all the defects of attachment, as your atman. mAtApitrormalodbhUtaM malamAMsamayaM vapuH / tyaktvA caNDAlavaddUraM brahmIbhUya kRtI bhava // 288 //

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294 VIVEKACUDAMANI matapitrormalodbhutam malamamsamayam vapuhi tyaktva candalavadduram brahmibhuya krti bhava 11 Abandoning far away like a candala (outcast) the body full of excreta and flesh, and born of impure excreticns of the mother and the father, become Brahman and attain your life-purpose. The body is produced by the combination of the sukra (semen) of the father and the sonita (crimson discharge) of the mother. It is also composed of excreta and flesh. Thus, both by its origin and its nature, it is repugnant. tyaktva candalavat: abandoning it far away as you do to a candala, i.e., not entertaining any attachment for it. rahmibhuya: giving up the sense of not being Brahman which is the result of ajnana, understanding that you are Brahman. krti bhava: attain your life-purpose (krtakrtyo bhava). Or krth bhava may also mean, be wise. 289 Giving up attachment to the gross body, says the guru, by the attenuation of its upadhis, attenuate the jiva too which appears separate by the separateness of the body. ghaTAkAzaM mahAkAza ivAtmAnaM parAtmani / vilApyAkhaNDabhAvena tUSNI bhava sadA mune // 289 // ghatakasam mahakasa ivatmanam paratmani vilapyakhandabhavena tusnim bhava sada mune 11 As the space in a pot dissolved marges in the universal space, dissolve the atman in the Paramatman and be silent. O sage! The universal space alone, enclosed in a pot, is called ghatakasa. So too, enclosed in (limited by the upadhis like the intellect etc., the Paramatman is said to be the jiva. When the walls of the pot are ignored by the mind the ghatakasa is only mahakasa. Thus, by the knowledge of all materials not being different from Brahman which is the substratum of all imagination and when thus all the upadhis are eliminated, as there is nothing to delimit what is infinite and unlimited, learned one, always be silent as that Infinite as there is nothing else for you to do. For, it is said in the Gita: etad buddhva buddhiman syat krtakrtyasca bharata: "Knowing this (a man) becomes wise, O Bharata! and all his duties are accomplished."

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Cit. VIVEKACUDAMANI 290 svaprakAzamadhiSThAnaM svayaMbhUya sadAtmanA / brahmANDamapi piNDANDaM tyajyatAM malabhANDavat // 290 // svaprakasam adhisthanam svayambhuya sadatmana | brahmandamapi pindandam tyajyatam malabhandavat || Being yourself the ever-existing Brahman which is the self-effulgent substratum of everything, give up (the sense of reality of) the universe and your body like a vessel filled with filth. svaprakasam: What is self-established as it is of the nature of adhisthanam: the substraturn of all that is imagined, of maya and avidya. svayambhuya sadatmana: being yourself as that Sat. brahmandam: which is made of fourteen worlds. pindandamapi: your own body also. malabhandavat: like a vessel filled with filth. tyajyatam: should be never thought of. 295 The rule is that on the destruction of an imagined object, the substratum is the sole remnant: adhisthanavaseso hi nasah kalpitavastunah. sadatmana tyagah means giving up as non-real; giving up the idea that it is real (sat). 291 cidAtmani sadAnande dehArUDhAmahaMdhiyam / nivezya liGgamutsRjya kevalo bhava sarvadA / / 291 // cidatmani sadanande deharudham ahamdhiyam nivesya lingam' utsrjya kevalo bhava sarvada 11 Resting the thought of the 'I' which is rooted in the body on the atman which is cit and ever blissful, casting off the subtle body, be ever alone. deharudham etc.: Resting the sense of the 'I' which has rooted itself on the body in the Paramatman which is self-luminous and of the nature of bliss.

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VIVEKACUDAMANI lingam utsrjya: not identifying yourself with the subtle body. 296 kevalo bhava: be unattached; or, be devoid of any difference of like or unlike or of internal differences. For (the sense of) difference arises from ajnana and is destroyed when it is realised that "the Paramatman is I" and liberation (kaivalya: the sense of being the lone Reality) is clearly seen as the natural condition. 292 yatreSa jagadAbhAsaH darpaNAntaH puraM yathA / ag zeugfafa arcat gegeut afadufa 11 292 11 yatraisa jagadabhasah darpanantah puram yatha | tad brahmahamiti jnatva krtakrtyo bhavisyasi || Where this reflection of the world is like a city (reflected) in a mirror, realising that you are that Brahman, you will remain in the equipoise of a fulfilled life. Even as a city, men, mountain, river, palace etc., are reflected in a whole unbroken mirror though they do not exist inside it, so too this world which is mithya is reflected in (super-imposed on) Brahman. Realise that you are that Brahman and then you will have achieved fulfilment. 293 yatsatyabhUtaM nijarUpamAdyaM cidadvayAnandamarUpamakriyam / tadetya mithyAvapurutsRjaitat zailUSa vadveSamupAttamAtmanaH / / 293 // yatsatyabhutam nijarupam adyam cid advayanandam arupam akriyam tadetya mithyavapurutsrjaitat pam. sailusavad vesamupattamatmanah || Attaining that which is the Real, which is your primordial nature, which is the non-dual intelligence, the blissful and actionless, reject like an actor throwing off his mask this mithya body which has accrued to the atman. satyabhutam nijarupam: Your true nature: vastavikam svaru etya: having attained; knowledge (realisation) itself is meant

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VIVEKACUDAMANI 297 here as attainment. Like the knowledge of gold-chain round one's neck.43 Reject the body which is mithya and realise your 'I', the real atman. Like the actor, giving up the mask which covered his body, so too in the case of the atman. 294 For producing firm conviction, the guru again distinguishes the atman which is signified by 'l' from the body etc. sarvAtmanA dRzyamidaM mUSava naivAhamarthaH kSaNikatvadarzanAt / jAnAmyahaM sarvamiti pratItiH kuto'hamAdeH kSaNikasya siddhyet // 294 // sarvatmana disyamidam misaiva naivahamarthah ksanikatvadarsanat janamyaham sarvamiti pratitih kuto'hamadeh ksanikasya siddhyet il In all ways this world of perception is unreal only. The sense of the ego too is unreal as it is observed to be momentary. How can the belief 'I know everything' be asserted of the ego etc., which are momentary? That which is signified by 'l' (i.e., the atman) is real and eternal. This perceived world is only unreal as it is momentary. ksanikatvadarsanat: At one moment, it says 'I see'; at another, 'I hear'. Similarly, it says 'I smell', 'I taste', 'I go' etc. Wherever there is a connection with the modification of the 'I', in all those cases, the expression 'I' is frequently used. But the 'I' (the atman) cannot attach to many things; for the atman is one only. Where there is connection with the modification of the 'T' (ahamvyttisambandhah), as the modifications of effulgence are momentary, the connected objects or activities too are momentary. There is no ground for the reality of the reflection. Hence this perceived world is in all ways unreal as it is jada, non-luminous and momentary. It is 43 The reference is to the story of the woman who suddenly thought that she had lost the gold-chain round her neck and went about looking for it everywhere outside. On being told by another that it was round her neck, she breathed a sigh of relief and said that she had 'recovered' her gold chain. The idea is she did not recover it; for she never 'lost' it. It was all along round her neck. So too says the guru to the sisya, "attain Brahman", i.e., realise that you are the Brahman which you have always been.

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298 VIVEKACUDAMANI not at all that 'I'. This is explained by saying: How can the belief 'I know everything' be true of the momentary ego etc. The eye does not know taste; the ear does not know form. Thus by the sruti: 'gandhaya ghranam,' etc., though they are capable of being modified as form etc., they cannot acquire the significance of 'I' (the atman). Nor can the mind know its own modification as it is jada and as the same thing cannot be both the agent of activity and the activity itself. 295 Therefore, the atma is different. That is made clear. ahaMpadArthastvahamAdisAkSI nityaM suSuptAvapi bhAvadarzanAt / brUte hyajo nitya iti zrutissvayaM / tatpratyagAtmA sadasadvilakSaNaH // 295 // ahampadarthastvahamadisaksi nityam susuptavapi bhavadarsanati brute hyajo nitya iti srutissvayam tatpratyagatma sadasadvilaksanah 11 That which is signified by the 'l' (the atman), is the witness of the ego etc. For, it is found to exist for ever even in sleep. The sruti itself says: it is unborn and eternal. That internal atman is different from the gross and the subtle. To the question if the ego etc., which are perceived are not to be understood by the word 'I' then what is the 'I'? it is replied: aham padarthastvahamadisaksi. ahampadarthastu: what is signified by the word aham 'I'. tu in this expression is to distinguish it from all that are seen. ahamadisaksi: witness of all that is seen beginning with the ego including ajnana. saksi: the witness of all; the eternal Being. susuptavapi bhavadarsanat: as it is found to exist even in sleep where the modification of the ego has attained laya, i.e., has disappeared, as seen in the statement: 'I slept happily.' If this is contested as a debatable experience, sruti says so. By the words ajo nityah sasvato'yam puranah, na hanyate hanyamane sarire (Katha.): "This atman which is unborn, eternal, permanent, efficient, is not killed when the body is killed," the sruti declares it is eternal.

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VIVEKACUDAMANI 299 tat: therefore, tasmat karanat. pratyagatma: the atma (which lies inside the kosas), which is compacted of existence, intelligence and bliss: sat-cit-ananda-rupah. sadasadvilaksanah: different from what is patent (the gross) and from what is latent (the subtle). 296 vikAriNAM sarvavikAravettA nityo'vikAro bhavituM samarhati / manorathasvapnasuSuptiSu sphuTaM punaH punaH dRssttmsttvmetyoH||296 // vikarinam sarvavikaravetta nityo'vikaro bhavitum samarhati manorathasvapnasusuptisu sphutam punah punah dTstamasattvametayoh 11 The knower of all changes of things that change should himself be eternal and changeless. The unreality of these two (the body and the person attached to it-pindatadabhimaninoh) is again and again seen in imaginations, dreams and dreamless sleep. vikarinam sarvavikaravetta: vikarinam: of the body etc. that undergo change always. sarvavikaravetta: one who knows all the changes from origination to destruction. It is but proper that he should be eternal and unchanging; for, if he is not eternal, he cannot be the knower of all the changes. If he is to be himself subject to change, due to the opposition between the agent and the act, the knowledge of the act will not arise. Also by reason of his being non-eternal, in the awareness of its own change, the atman cannot get the knowledge of change and changing object in respect of other things. Therefore, eternality and changelessness must be affirmed of the atman. By this it is indicated that the predication of eternality to the atman as understood by the Tarkika as possessing the qualities of sukha and duhkha is difficult to be substantiated.44 manoratha: imagination: It is said that being atman cannot be affirmed of the gross body and the mind in manoratha etc. In 44 Because what is liable to the changes of sukha and duhkha cannot be eternal: yad vikari tad anityam.

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300 VIVEKACUDAMANI imagination (day-dream), in dream and in dreamless sleep, the unreality of the gross body and of the mind is seen frequently. One lost in continuous uninterrupted imagination of the day-dream, is not conscious of the hardships of rain and sun. For, at that time there is no consciousness of the body. Even if such body-consciousness exists, as there is no attachment to it at that time, it should be understood that in the absence of attachment the object of attachment too does not exist. Thus in dream, another body is created in that experience; he who is attached to it is also another. Always the witness is one only. Hence it has been said: svapne'rthasunye srjati svasaktya bhoktradivisvam mana eva sarvam: "In the dream which is devoid of concrete objects, the mind creates by its power all the objects of experience." In dreamless sleep it is quite clear that there is non-existence (non-functioning) of the body and the mind. Hence it is said that the witness of whatever is present and whatever is absent is eternal and one only. 297 ato'bhimAnaM tyaja mAMsapiNDe piNDAbhimAninyapi buddhiklpite| kAlatrayAbAdhyamakhaNDa jJAtvA svamAtmAnamupaihi zAntim // 297 // ato'bhimanam tyaja mamsapinde pindabhimaninyapi buddhikalpite kalatrayabadhyam akhandabodham jnatva svamatmanam upaihi santim II Hence, give up your identification with this lump of flesh and also with the ego which is attached to it and is imagined by the inteliect. Attain peace realising your atman which is unlimited cit and which cannot be sublated in any of the three periods of time. atah mamsapinde: therefore in the lump of flesh as it is not eternal and is subject to change. pindabhimaninyapi buddhikalpite: the pratibimba or reflection of the cit in the buddhi. tyaja atmabuddhim: give up the sense of the atman; i.e., do not identify it with the atman. If you ask: then who am I? You are the atma who cannot be sublated in any of the three periods of time, the eternal cit.

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VIVEKACUDAMANI 301 Knowing yourself as such, attain peace of liberation which is characterised by complete negation of sorrow. 298 tyajAbhimAnaM kulagotranAma___ rUpAzrameSvAzavAzriteSu / liGgasya dharmAnapi kartRtAdI styaktvA bhavAkhaNDasukhasvarUpaH // 298 // tyajabhimanam kulagotranama mupasramesvardrasavasritesul lingasya dharman api kartytadin tyaktva bhavakhandasukhasvarupah 11 Give up identification with your family, your clan, your name, and station in life which are associated with your living body (which is really a corpse through which blood is coursing). Similarly, give up the qualities of the subtle body like agency etc., and remain in the form of unlimited bliss. The guru makes clear the meaning of the expression: remove your super-imposition. ardrasavasritesu: give up the sense of 'my' in the family, clan, name, form and station associated with the gross body. Similarly, give up the sense of agency and other qualities in the suksma - sarira and remain in the form of unlimited bliss. For the gross and the subtle bodies are not permanent and are subject to change. Remain in the form of unlimited (expansive) bliss. That is the instruction and the benediction. 299 santyanye pratibandhAH puMsaH saMsArahetavo dRssttaaH| teSAmeSAM mUlaM prathamavikAro bhvtyhNkaarH||299 // santyanye pratibandhah pumsah samsarahetavo drskah 1 tesamesam mulam prathamavikaro bhavatyahamkarah 11 There are other hindrances to man which are causes of samsara. Of these, ahamkara is the root and the first modification. M

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VIVEKACUDAMANI (aham-kara: the sense of the aham or the 'I', the ego delimited by the upadhis, the intellect, mind, body etc., and producing the sense of individuality). samsarahetavah: the causes of samsara, attachment, aversion 302 etc. anye: other than ahamkara. pratibandhah: hindrances; those which hinder the arising of atmajnana. Of these, the source is ahamkara which is the first modification of ajnana. 300 ulaczula zazu zacetsgantor getchan | anaa avemensfq gfaanaf fameron 11 300 II yavat syat svasya sambandho'hamkarena duratmana tavanna lesamatrapi muktivarta vilaksana || So long as there is any connection of oneself with the wicked ahamkara (ego-sense), there cannot be any talk, even in the least, of liberation, which is unique. duratmana: of evil nature; as it is the cause of all the forms of bondage. vilaksana: bandhaviruddha nitya niratisaya sukha svarupa: which is opposed to bondage and is of the form of exquisite eternal bliss. So long as there is connection of a person with ahamkara, there cannot be any talk of mukti which is of the form of exquisite eternal bliss and which is the opposite of bondage. Such talk does not arise even in the least. The idea is that one who is affected by egoity which is the source of all bondage does not ever deserve to speak about liberation. 301 That, when that does not exist, mukti arises is stated in this sloka. ahaMkAragrahAnmuktaH svarUpamupapadyate / accafeum: qui: attaca: zavgn: 11 309 11

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VIVEKACUDAMANI 303 ahamkaragrahat muktah svarupam upapadyate 1 candravad vimalah 'purnah sadanandah svayamprabhah He who is released from the grip of ahamkara attains his real nature and shines in his native effulgence free from blemish like the moon off the eclipse. ahamkara itself is the grip, because, it grips (as the planet Rahu to moon). Like the moon released from the concealment of its native lustre, one attains one's real nature. What is one's real nature? It is being free from defect, being pure; full, not limited; ever blissful, of the nature of eternal joy; self-luminous, being of the nature of cit. These four qualities can also be seen in the moon freed from the eclipse by Rahu. In the case of the moon, 'sadananda must be understood as sada anandah yena, that by which ananda is for ever obtained. As attainment of one's true nature is itself liberation, it is said that liberation ensues when ahamkara disappears. 302 As it is what is imagined, its destruction is affirmed. yo vA puraSo'hamiti pratItaH buddhyaa'viviktstmsaatimddhyaa| tasyaiva nizzeSatayA vinAze brahmAtmabhAvaH pratibandhazUnyaH // 302 // yo va puraiso'hamiti pratitah buddhya aviviktas tamasatimudhaya tasyaiva niscesataya vinase brahmatmabhavah partibandhasunyah 11 Only when that (ahamkara) which before (the dawn of jnana) is believed to be the 'I' by the ununderstanding intellect clouded by the darkness of ajnana is destroyed without a trace, the sense of the identity between Brahman and the atman is devoid of any hindrance. tamasa: by ajnana. atimudhaya: which does not have the capacity to know the nature of the atman by discrimination and analysis. buddhya aviviktah: which was not distinguished from buddhi. pura esah aham iti pratitah: what was known earlier as 'I'. va: here indicates what is well-known. pratitah: understood as limited.

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304 VIVEKACUDAMANI tasya niscesataya vinasa eva: its complete destruction only even without a trace. eva in tasyaiva should go with vinasa as vinasa eva, destruction only. Then. brahmatmabhavah, the idea that the atman is Brahman, is free from hindrance. TL Otherwise, so long as there is wrong understanding the realisation of the atman as the unlimited Brahman is not easy. 303 To the question: how to bring about the destruction of that ahamkara, it is replied: brahmAnandanidhiH mahAbalavatA'haMkAraghorAhinA saMveSTyAtmani rakSyate gunnmyshcnnddaistribhirmstkaiH| vijJAnAkhyamahAsinA dyutimatA vicchidya zIrSavayaM nirmUlyAhimimaM nidhi sukhakaraM dhIro'nubhoktuM kssmH||303 // brahmanandanidhir mahabalavata'hankaraghorahina samvestyatmani raksyate gunamayaiscandaistribhir mastakaihi vijnanakhyamahasina dyutimata vicchidya sirsatrayam nirmulyahimimam nidhim sukhakaram dhiro'nubhoktum ksamah 11. The treasure of the bliss of Brahman is guarded by a very powerful terrible serpent called ahamkara coiling round it with its three fierce hoods. The brave (wise) one should cut asunder the three heads with the great and sharp sword of wisdom and, destroying this serpent, enjoy this treasure which makes for bliss. For easy understanding, a dramatic illustration is given. Brahmananda itself is a treasure like a treasure of gold. mahabalavata: of great strength which has been acquired firmly by drinking the milk of sense-objects. ahamkara itself is the fierce serpent. guramayaih candaih tribhih mastakain: by the three terrible heads (hoods) forming the three gunas of sattva, rajas and tamas. atmani: existing in itself. samvestya: having coiled round.

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VIVEKACUDAMANI raksyate: is safeguarded (by rendering it incapable of enjoy ment). dyutimata: which is shining (being sharp). Sharpness here has reference to having for its object the self-luminous atman. vijnanakhyamahasina: by the great sword of realisation born of contemplation (nididhyasana). sirsatrayam: the three heads of sattva, rajas and tamas. vicchidya: completely destroying the serpent of ahamkara, by making it totally non-existent. sukhakaram imam nidhim: this treasure of the bliss of Brah man. dhirah: one who has brought his mind under control: vasyatma. anubhoktum ksamah: has the capacity to enjoy. By this has been declared the destructibility of ahamkara as a result of vijnana born of proper discrimination. 304 mani afafafaqatorey facfen dje i kathamArogyAya bhavet tadvadahaMtApi yogino muktyai // 304 // yavadva yatkincid visadosasphurtirasti ceddehe kathamarogyaya bhavet tadvad ahamtapi yogino muktyai || How can one be healthy if there is even a trace of poison in the body? So also is ahamkara in respect of the liberation of the yogin. 305 It was indicated by the previous sloka that ahamkara should not remain even as a mere tendency. The instruction 'cutting asunder' in the previous sloka is here expanded. dehe: in the body. yatkincit: even a small particle. Even if there is a minute remnant of the poison, how can one enjoy health? So too, so long as the ahamkara remains even as a natural tendency, it is an obstacle to liberation for the yogin. Thus: 305 aguiscurafaqzur acgernenfacereigeun I pratyaktattvavivekAdayamahamasmIti vindate tattvam // 305 // V.C.-21

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306 VIVEKACUDAMANI ahamo'tyantanivrttya tatkrtananavikalpasamhrtya | pratyaktattvavivekadayam ahamasmiti vindate tattvam || One realises that Supreme Truth 'I am this (Brahman),' by the total negation of ahamkara, destroying the various wrong ideas produced by it, and discerning the inner reality. ahamah: of ahamkara. atyanta-nivrttya: by completely destroying so that it will not rise again. tatkrtananavikalpasamhrtya: by the word tatkrta; produced by it, it is shown that when the cause is removed, the effect will vanish. It is said that this entire delusion will be destroyed when the first modification namely ahamkara which is the source of various kinds of attachment like family, clan, name, form and status is destroyed. Then, by the discrimination of the reality inside, by the knowledge arising after examining the real character of the atman and as there is no admixture of the anatman in jnana, one has direct realisation (aparoksa-jnana) of the truth, 'I am this (Brahman)'. 306 ahaMkartaryasminnahamitirmAta muJca sahasA vikArAtmanyAtmapratiphalajuSi svasthitimuSi / yadadhyAsAtprAptA janimRtijarAduHkha bahulA untafkarya: na geant: ?qfafzum 113OE IU ahamkartaryasmin ahamiti matim munca sahasa vikaratmanyatmapratiphalajusi svasthitimusi | yadadhyasat prapta janimrtijaraduhkhabahula praticascinmurteh tava sukhatanoh samsrtiriyam 11 Quickly get rid of your identification with the ahamkara which, being a modification perceives (only) the reflected image of the atman and steals away its (atman's) real or original state. It is by such identification that you, who are the cit of blissful nature, have come to be involved in this samsara full of the miseries of birth, death, old age and sorrow. praticah: which is inside. cinmurteh: having jnanasarira: which is inside the jnanasarira.

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VIVEKACUDAMANI 307 sukhatanou: compacted of bliss. tava: of you, the atman. yadadhyasat: by the delusion of (wrong identification of) your self with which. jani-mrti-jara-duhkha-bahula: full of the miseries of birth, death, old age and sorrow. iyam samsytih: this samsara which is a fact of experience. prapta: appears as acquired: prapta iva bhati. asmin aharkartari: in this ahamkara, 'the modification of suksma sarira and which is actually anatman. atmapratiphalajusi: which captures the reflection of the atman. svasthitimusi: that which diverts (lit: steals) the native condition of cidananda by making one look outward. * aham iti matim sahasa munca: quickly give up the sense of the 'I' (in this ahamkara). This is the supreme instruction. 307 For efficiently conveying the aforesaid meaning to the mind, the guru says with great concern: sadaiparUkasya cidAtmano vibhoH aanndmuurternvdykorteH| naivAnyathA kvApyavikAriNaste vinAhamadhyAsamamuSya sNsRtiH||307 // sadaikarupasya cidatmano vibhor anandamurter anavadyakirteh naivanyatha kvapyavikarinaste vinahamadhyasamamusya samsytih 11 Without (the operation of the super-imposition there cannot be this (subjection to) samsara for you who are always of the same form, who are Absolute Knowledge, who are infinite, who are all bliss in constitution, of unimpeachable glory, and absolutely unchanging--never otherwise. All the adjuncts given here are very significant and purposive effectively suggesting the effects of the superimposition of ahamkara,

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308 VIVEKACUDAMANI being quite reverse, i.e., being of many forms, of non-intelligent character, being limited, subjection to sorrow and bad report. sadaikarupasya: of the same form always. In case of different reading as 'sadekarupasya,' then it means: of the form of Sat or Existence Absolute, i.e., of the same form which is not sublated in any of the three periods of time. cidatmano vibhoh anandamurteh anavadyakirteh: being infinite, constituted of Intelligence, undelimited, of the form of bliss and of untarnished glory, i.e., by being eternally pure, intelligent and free and unchanging as Supreme Brahman in accord with the teaching of the Upanisads. te: of you. amusya: of the ahamkara which is external (to the atman), of this externally functioning ahamkara. ahamadhyasam vina: without the delusion of false identifica. tion, i.e., without the belief of 'l' (the atman) in ahamkara. amusya may also be taken in the possessive case as referring to samsara of this person which is made up of birth, death, old age and grief. Such samsara never arises without this adhyasa. 308 tasmAdahaMkAramimaM svazavaM bhokturgale kaNTakavat pratItam / vicchidya vijJAnamahAsinA sphuTaM bhuGa kSvAtmasAmrAjyasukhaM yatheSTam // 308 // tasmadahamkaramimam svasatrum bhokturgale kantakavat pratitam vicchidya vijnanamahasina sphutam bhunksvatmasamrajyasukham yathestam 11 Therefore, destroying this ahamkara which is your enemy and is considered as a thorn in eater's throat, by the great sword of jnana, enjoy as much as you please the felicity of the empire of the atman. imam ahamkaram etc.: this ahamkara which is directly experienced, which appears like a thorn in the throat of one who eats his food, which is one's own enemy as it is an impediment to enjoying the bliss of one's real nature.

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VIVEKACUDAMANI 309 tasmat: as it brings about samsara even to one who is not a samsarin, hence. vijnana-mahasina: by the sharp sword of knowlegde born of analysis of the five sheaths. vicchidya: uprooting so that it does not spring to life again, atmasamrajyasukham: unlimited felicity caused of independent atman realisation without break or obstacles. yathestam: to heart's 'content. sphutam: like the myrobalan (amalaka) fruit in the palm. bhunksva: enjoy. 309 The guru instructs about what has to be done next. tato'hamAvinivartya vRtti saMtyaktarAgaH paramArthalAbhAt / tUSNIM samAssvAtmasukhAnu bhUtyA pUrNAtmanA brahmaNi nirvikalpaH // 309 // tato'hamader vinivartya vrttim santyaktaragah paramarthalabhati tusnam samassvatmasukhanubhutya parnatmana brahmani nirvikalpah 11 Therefore, turning your mind from the ahamkara etc., giving up attachment, attaining the Supreme, remain quiet in Brahman in the enjoyment of the bliss of atman without changes. tatah: after the false identification of the atman with ahamkara etc., has been destroyed. ahamadeh: Ablative case: from ahamkara etc. ahamade" vrttim vinivartya: directing the mind away from proximity to ahamkara etc. paramarthalabhat: by attaining the supreme benefit of the form of eternal self-luminous bliss. (bahih) santyaktaragah: turning the mind away from the (external) sense-objects. atmasukhanubhutya purnatmana nirvikalpah: remaining unchanging in the full enjoyment of the bliss of atman. brahmani tusnam samassva: remain in brahman silent.

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VIVEKACUDAMANI 310 The reason for repeating the same instruction again and again is given: 310 samUlakRtto'pi mahAnahaM punaH vyullekhitaH syAdyadi cetasA kSaNam / saMjIvya vikSepazataM karoti nabhassvatA prAvRSi vArido yathA / / 310 // samulakrtto'pi mahanaham punah vyullekhitassyadyadi cetasa ksanam | sanjivya viksepasatam karoti nabhassvata pravrsi varido yatha 11 Like the cloud brought in by the wind in the rainy season, even though completely rooted out, if this ahamkara is awakened in the mind even for a moment, coming to life again, it creates hundreds of perplexities. mahan aham: the ahamkara which has grown grotesque or colossal for a long time into numberless branches. samulakrtto'pi: though cut asunder along with its root, ajnana, (by discriminative knowledge). punascetasa yadi ksanam vyullekhitah: if allowed to sprout again by the mind even for a moment, it will strike terror like a terrible dream remembered by one just awakened from it. Sprouting again, it will be cause of hundreds of wrong projections. An example for this is given. In the autumn season there is no cloud at all. But, gathered by the wind in (at the end of) the rainy season, it pours heavily, again. So, too, here. 311 If it be asked how the ahamkara which has been destroyed will again come to life, it is replied that, like the dead reviving by the sprinkling of amrta, thinking of the sense-objects is the cause therefor. fanizi neizgaisamini: zafar aut facongfaraon | sa eva saMjIvana heturasya prakSINajambIratarorivAmbu / / 311 / / nigrhya satrorahamo'vakasah kvacinna deyo visayanucintaya sa eva sanjivanaheturasya praksinajambiratarorivambu 11

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VIVEKACUDAMANI Vanquishing the enemy namely ahamkara, no quarter should be given to it by thinking of sense-objects. Like water sprinkled on a lime tree, it is the agent of rejuvenation. destruction. 311 nigrhya: vanquishing. satrorahamah: of ahamkara which is the cause of universal visayanucintaya avakaso na deyah: no chance should be given to it by thinking of sense-objects to come back to life. Thinking of the sense-objects is the cause of reviving it. It will be said in sloka 323: na pramadadanartho'nyo jnaninah svasvarupatah | tato mohstato' hamdhis tato bandhas tato vyatha || A grammatical point: What is known is called the uddesya and what is not known is called vidheya. In a sentence prominence is to be given to the vidheya. Though the pronoun here in the second line referring to visayanucintaya should be in the feminine gender sa, as the word sanjivanahetuh is the vidheya, sah in the masculine gender is used. An example is given of the sprouting out of what has (apparently) decayed. To a decayed lemon tree that comes to life again, water becomes the cause of its revival and growth. Thus, though ahamkara is destroyed by discriminatory knowledge, it comes back to life if one indulges in the thought of sense-objects and that makes for samsara. But, if it be asked how the destroyed ahamkara will come back to life by even thinking of sense-objects, it is replied: visayesvavisaccetah samkalpayati tadgunan | samyaksamkalpanat kamah, kamat pumsah pravartanam || tatah svarupavibhramsah vibhrastastu patatyadhah patitasya vina nasam punar naroha isyate || sls. 327, 328. "The mind that has entered into sense-objects thinks of them. By firm thought on them, desire for them arises. From such desire arises action for a man. From that arises delusion about one's real nature and the man thus deluded falls down. One who has fallen down suffers destruction; for him there is no rising again." Thus successively desire for sense-objects arises by thought of them. The thought about them meant that they are good and can give joy. That joy relates to objects and belongs only to the mind (not to the atman). Therefore, when one is established in one's essential nature, where is thinking of sense

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VIVEKACULAMANI objects, where is the judging thereof as good and where arises desire for them? 312 Hence, by thought of sense-objects forgetfulness of one's true nature arises. When the true nature is forgotten, one thinks that the ahamkara is the atman; for without the sense of the ahamkara, desire will not arise in respect of objects appearing merely by reason of bodily connection. Then through the ahamkara, one thinks of the mind, the breath and gross body etc., as the atman and, as before, desiring sense-objects gets one involved in samsara. This has been already said in the aphoristic sloka 268: jnate vastunyapi balavati vasananadiresa karta bhoktapyahamiti drdha ya sya samsara-hetuh pratygdrstyatmani nivasata sapaneya prayatnat muktim prahustadiha munayo vasanatanavam yat 11 The succeeding sloka is only explanatory of it, and confirms the purusa being permanently established in Brahman. 312 The meaning of 'ya atra samsarahetuh': that which is the cause of samsara is explained. Egicam eifera ga ant fameru: anafuen ze zana i ato'rthasandhAnaparatvameva bhedaprasaktyA bhavabandhahetuH / / 312 / / dehatmana samsthiat eva kami vilaksanah kamayita katham syat | ato'rthasandhanaparatvameva bhedaprasaktya bhavabandhahetuh || One who is subject to dehatmabuddhi (identifying the atman with the body) alone is subjected to desire. How can one who is different be afflicted by desire? Hence, being concerned with sense-objects is the cause of the bondage of samsara caused by a sense of difference. One who identifies his atman with the body, he alone is a kami, one who is subject to desires. For, how will one who is always firm in the condition of uninterrupted bliss have desire for things which can produce only a momentary pleasure? By this has been conveyed fall from one's nature. Hence the question: How can one who is different (i.e., who does not identify the atman with the body) be afflicted by desire? vide the sruti: atmanam ced vijaniyat ayamasmiti purusah | kimicchan kasya kamaya sariramanusamjva(Mund): "If one knows himself as 'I am Brahman', de ret 11

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VIVEKACUDAMANI 313 siring for what and for whom will he propitiate the body?" Hence the expressions aptakamam atmakamam akamam sokantaram (Brh.): "One who has obtained all his desires, one who desires to realise his atma only, one who has no desires (for external objects), one who is beyond all grief." Hence, being attached to sense-objects, constantly thinking of them produces the sense of the 'l' in the body etc., through fall from one's true nature and, producing the idea of difference, it is the cause of the bondage of samsara. Otherwise, how will there be the difference of what is desired, of what makes one to desire, and of desires in one who is firmly established in (the realisation of) his atman? 313 To the question how will the ahamkara so destroyed revive again, it is replied: kAryapravardhanAdvIjapravRddhi H pridRshyte| kAryanAzAdvIjanAzastasmAtkArya nirodhayet // 313 // karyapravardhanat bujapravrddhih paridrsyate i karyanasat bijanasas tasmat karyam nirodhayet il It is seen that when the effect is developed, its seed also is developed. When the effect is destroyed its source also is destroyed. Therefore, one should subdue the effect. In the world, by the luxuriant growth of the effect like the shoot in the form of the stem, trunk and branches, the growth of the seed too is seen. For in the absence of the seed, the growth of the shoot will not arise. The shoot will not grow in the seed eaten up by worms. Hence, it is seen that when even a single seed is well developed by the association of the soil and water and dohada,45 i.e., the desire of plants at budding time, it grows into luxuriance in the form of shoot, leaves, trunk, branches, flowers and fruits and creates thousands of seeds. By the destruction of the effect (the shoots, leaves etc.,), the seed also is destroyed. If the seed itself which is the cause of the shoot is destroyed, the effect of the seed namely the full grown fruit will not arise. When that is destroyed, how will the seed arise? (For, the seed is to be obtained from the full grown fruit). Hence, if the effect, the thought of the sense 45 dohada, means the desire of plants at budding time as for instance the Asoka to be kicked by young ladies, of the Bakula to be sprinkled with mouthfuls of liquor.

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314 VIVEKACUDAMANI objects arises, it will never be without ahamkara which is the first of the modifications. By the growth of the thought of the senseobjects, it should be understood that ahamkara, which is its seed, also grows. Thus, even though destroyed by discriminative knowledge, when sprinkled by vasanas which have arisen from time without beginning, ahamkara will grow in the mind and lead to samsara in the absence of concentration on the atman by the mind turned inwards. So, one will not be affected by "vasanas as there will be no occasion for thinking etc., on sense-objects if one is continuously established in Brahman without negligence. Therefore, one should subdue the effect, i.e., one should not engage in thinking about sense-objects. 314 How it brings about involvements in samsara is further explain ed. vAsanAvRddhitaH kArya kAryavRddhyA ca vAsanA / vardhate sarvathA puMsaH saMsAro na nivartate // 314 // vasanavsddhitah karyam karyavrddhya ca vasana vardhate sarvatha pumsah samsaro na nivartate ! The effect grows by the growth of vasana and by the growth of the effect, the vasana also grows. For such a person, samsara increases; there is no cessation. Even as a spark of fire, however small it may be, growing by contact with dry grass becomes a big blaze and burns out a whole forest. Even so ahamkara, though in the form of vasana, by reason of thinking constantly on objects makes the atman slip down from its true state. By the strength of its own reflection, the atman gets modified in many forms, destroys the discrimination that has arisen, produces the succession as before the dawn of discrimination, of desire and action, grows itself and restarts the course of samsara that has ceased. Therefore, one is cautioned by this sloka to exercise great care. karyam: thought of sense-objects. By forgetfulness of the native ananda, there is effort for acquiring the sense-objects. If they are not attained, grief arises. If they are secured, there ensues joy Joy produces pride. When pride arises, there is transgression of dharma. By it comes about the fouling of the intellect. That produces the inability to realise the

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VIVEKACUDAMANI 315 atman. That results in the identification always of the atman with the body. Thence the unbroken continuity of samsara characterised by old age, death, and further birth. Thus samsara never ends for such a person. 315 Therefore: saMsArabandhavicchittyai tadvayaM prdhedytiH| vAsanA preryate hyantaH cintayA kriyayA bahiH // 315 // samsarabandhavicchittyai tad dvayam pradahed yatih 1 vasana preryate hyantah cintaya kriyaya bahih 11 The yati should burn these two completely for breaking the bond of samsara. Vasana is impelled by thought inside and by action outside. yatih: prayatnasilah: a person who is given to effort. samsarabandhavicchittyai: for the complete destruction of all kinds of shackles like identifying the atman with the body which are the cause of samsara. tad dvayam: both the vasana and its effect. pradahet: should completely turn to ashes, that is, even as a seed burnt to ashes does not sprout, so should he do. vasana etc.: with great compassion, the guru explains how it arises and the method to destroy it. Vasana is stimulated by internal thought and by external action. So it should be burnt away. hi: because. What was said by the word 'effect' is here made clear as by the mental longing and the external (physical) act. Longing is inside the mind); outside is action by the body etc. In the absence of the strength of the reflection of cit, the mind which lacks luminosity does not have the longing which ensues in action. The reflection of cit is through the ahamkara only. Even the capacity of the insentient: body to perform action is only by the pervasion of the cit through the mind etc. Therefore, it must be understood that the ahamkara, which is subtle, affects the intellect through internal longing and external act. 316 & 317 tAbhyAM pravardhamAnA sA sUte saMsRtimAtmanaH / trayANAM ca kSayopAyaH sarvAvasthAsu sarvadA // 316 //

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316 VIVEKACUDAMANI sarvatra sarvataH sarvaM brahmamAttrAvalokanam / sadbhAvavAsanAdADharyAt tattrayaM layamaznute / / 317 // tabhyam pravardhamana sa sute samsrtimatmanah | trayanam ca ksayopayassarvavasthasu sarvada || sarvatra sarvatah sarvam brahmamatravalokanam sadbhavavasanadardhyat tattrayam layamasnute 11 Growing by these two, the vasana produces one's transmigration. The means to bring about the destruction of these three vasanas tendency, thought and action-is to see everything as Brahman under all conditions, always, everywhere and in all ways. By the strengthening of the vasana of being Brahman, those three are annihilated. tabhyam pravardhamana sa vasana: That vasana which grows by those two, namely thought and action. atmanah samsmrtim sute: produces one's (involvement in) samsara. As stated earlier, the way to bring about annihilation, namely tendency, thought and action is to see everything as Brahman. sarvavasthasu etc. sarvavasthasu: in all the (mental) states. sarvada: always; sarvatra: everywhere. sarvatah: by all means, in places, in all objects, in waking, dream and sleep states there is nothing other than Brahman. According to the sruti: idam sarvam yadayamatma (Mand.); brahmaivedam visvam (Mund.): "All this is this atman, all this universe is Brahman only", and according to the Sutra: prakrtisca pratijnadrstantanuparodhat: ."(Brahman is) the material cause also, on account of (this view) not being in conflict with the promissory statements and the illustrative instances", and tadananyatvamarambhanasabdadibhyah: "The non-difference of them (i.e., of cause and effect) results from such terms as 'origin' and the like"; and by the examples of clay, iron and drums, etc., and the cognitions: what appeared as thief is a pillar, what appeared as silver is shell, annulling (the super-imposition) everywhere and in everything, seeing (realising) that there is nothing other than Brahman which is the substratum of everything, all this will lead to sarvam brahmamatravalokanam, perception of all as Brahman only.46 If this jnana 46 The former sutra refers to Brahman being the material cause of the universe according to the promissory statement of everything being known if one is known (ekavijnanena sarvavijnanam) and the example of pots and pans being of the same substance as clay. The latter sutra refers to the non-difference between the cause and the effect.

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VIVEKACUDAMANI 317 arises: by the sruti: Yatra tvasya sarvamatmaivabhut tat kena kam pasyet (Brh.): "Where for him everything is atman which can be seen by what?"; and by the Gita text: raso'pyasya param drstva nivartate: "Seeing the Supreme, all his tastes (tendencies) turn back", where will be the sense-objects? Where more will be thought of them and where, most of all, will be external action? When the vasana of thinking oneself as Brahman becomes strong, all the three made up of tendency, longing and action get annihilated. asnute: prapnoti: attains. 318 For one who is not able to see everything as Brahman, the guru gives out a method by saying that the cause should be subdued by the subjugation of the effect. kriyAnAze bhaveccintAnAzo'smAdvAsanAkSayaH / vAsanAprakSayo mokSaH sa jIvanmuktiriSyate // 318 // kriyanase bhaveccintanaso'smadvasanaksayah | vasanapraksayo moksassa jivanmuktirisyate 11 When the action is destroyed, longing ceases; that will lead to annihilation of vasana. The annulment of vasana is itself liberation. That is called jivanmukti. Jivanmukti: liberation while alive. Each previous factor recalls the suceeding one. There will be no longing without vasana, and there will be no action without longing; the destruction of the cause is to be inferred from the destruction of the effect. Thus, effort should be made by a person till the state of 'no action' arises. Then, there arises complete destruction of vasanas; that itself is liberation. Such a state is said to be jivanmukti, liberation even while alive. For it is said: muktim prahuh tadiha munayah vasanatanavam yat: "The munis say what is called mukti is attenuation of vasana." Vasana is the subtle condition of a thing. Its attenuation means destruction. After isyate: is desired or meant, brahmavibhih, 'by those who know (have realised) Brahman' is understood. 319 That those three get annihilated when the vasana of being Brahman (sadbhava vasana) gets strengthened is explained with an illustration.

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318 VIVEKACODAMANI sadvAsanAsphUtivijRmbhaNe sati hyasau vilInA tvhmaadivaasnaa| atiprakRSTApyaruNaprabhAyAM vilIyate sAdhu yathA tamisrA // 319 // sadvasanasphurtivijrmbhane sati hyasau vilina tvahamadivasana, atiprakrstapyarunaprabhayam viliyate sadhu yatha tamisra 11 Upon the manifestation of the vasana of thinking oneself as Brahman, the vasanas of ahamkara etc., all melt away, even as the most intense darkness disappears in the morning twilight. sadvasanasphurtivijrmbhare sati: When the mind cultivated by hearing, contemplation and meditation develops into a gleam of the perfection that is Brahman by thinking oneself as Brahman always and everywhere. asau (viprakrsta) ahamadivasana: this long-established vasana relating to ahamkara etc. Under adi (etc.) in ahamadi are to be included the body, the senses and the sense-objects. hi: surely. vilina: completely lost. 'bhavati' (becomes) is understood... Example for this is given. Though the night is very dark as on new moon nights etc., that darkness is destroyed in the gleam of the dawn: arunaprabhayam. Reference is here is to arunodaya (the morning twilight) before full sunrise. Aruna is the charioteer of the Sun. sadhu viliyate: nasyati: is destroyed, disappears. With yatha, 'as', tatha 'so' is to be supplied to complete the construction. 320 Then, tamastamaHkAryamanarthajAlaM na dRzyate satyudite dineshe| tathA'dvayAnandarasAnubhUtau naivAsti bandho na ca duHkhgndhH||20|| tamastamahkaryamanarthajalam na drsyate satyudite dinese tatha'dvayanandarasanubhutau naivasti bandho na ca duhkhagandhah 11.

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VIVEKACUDAMANI 319 When the sun has arisen, darkness and its baneful consequences are not seen. So too, when the nectar of nondual bliss is enjoyed, there is no bondage, nor even a trace of misery. As, when the sun has risen in the sky after dawn, the darkness of the night and all the group of evils attending it like affliction of eye-sight, the danger from thieves and the straying from the proper road are not seen (experienced), so too, when the nectar of non-dual Brahman is experienced, by the growth of the vasana of being Brahman, as a result of the inner realisation of the Brahman which is of the nature of sat, cit and ananda, there will be no bondage, i.e., the identification of the atman with the anatman. Nor even a trace of grief. The reason is the annihilation of adhyasa which is cause of grief. Vide the sruti: tatra ko mohah kassokah ekatvamanupasyatah (Isa.): "Where is delusion or sorrow to him who sees oneness?" 321 If the world appears as a result of prarabdhakarma (past actions begun to bear fruit), even then dRzyaM pratItaM pravilApayan svayaM . sanmAtramAnandaghanaM vibhAvayan / samAhitaH san bahirantaraM vA kAlaM nayethAH sati karmabandhe // 321 // disyam pratitam pravilapayan svayam sammatram @namdaghanam oibhaoangan | samahitassan bahirantaram va kalam nayethassati karmabandhe 11 Causing the perceived objects of sense to vanish, meditating on the Reality which is the embodiment of bliss, you spend your time, if there is a residual prarabdhakarma, in external and internal concentration. It has been said that so long as wrong understanding has not ceased completely, and the gleam of one's real nature does not arise without let or hindrance, one should spend one's days in the practice, without intermission, of the six disciplines of sama and the rest. By the annulment of the consciousness of name and form, annihilating the perceived world, and meditating on Brahman which is the residual substratum of the things, perceived, and also oneself as that Reality which is compacted of bliss, with due concentration

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320 VIVEKACULAMANI -both external and internal-, one should spend one's days. External concentration: Concentration by elimination of outside objects as not being the atman. Vide: iyam bhur na sannapi toyam na tejo na vayur na kham napi tatkaryajatam i yedesamadhisthanabhutam visuddham sadekam param yattadevahamasmi || "This earth is not the Reality, not even water; not fire, not wind, not the sky, not even their products. I am that Supreme One Reality which is pure and the substratum of them all." Internal concentration: na deho na caksani na pranavayur mano napi buddhir na cittam hyahamdhih yadesamadhisthanabhutam visuddham sadekam param yattadevahamasmi || "I am not the body, not sense organs; not the breath, not the intellect, not the mind, not the ahamkara. I am that Supreme One Reality which is pure and the substratum of them all." Till the bonds of karma due to prarabdha are destroyed, lead your life with your equanimous mind being undisturbed by external as well as internal influences, in the experience of the savikalpaka and the nirvikalpaka states of con sciousness. 322 Out of deep concern that the sisya should not get into misery at any time in any manner, the guru repeats the occasion for the possibility of sorrow even to one in whom discrimination (viveka) has arisen. pramAdo brahmaniSThAyAM na kartavyaH kadAcana / pramAdo mRtyurityAha bhagavAn brahmaNassutaH / / 322 / / pramado brahmanisthayam na kartavyah kadacana ramado mrtyurityaha bhagavan brahmanas sutah || In respect of Brahmanistha (being firmly established in Brahman), one should not be guilty of negligence. The divine son of Brahma spoke of negligence as death. kadacana: at any time. brahmanisthayam: in the matter of being absorbed in the contemplation of Brahman. pramadah: neigligence; carelessness; fall. na kartavyah: should not be adopted: one should not be guilty of it.

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VIVEKACUDAMANI 321 For, divine and omniscient Sanatsujata, the son of Brahma and who was a realised soul from birth told Dhstarastra: pramadam vai mrtyumahambravimi: "I call negligence itself death." Hence negligence is said to be death. 323 That is further explained: na pramAdAdanartho'nyo jJAninaH svsvruuptH| tato mohastato'haMdhIH tato bandhastato vyathA // 323 // na pramadas anartho'nyo jnaninah svasvarupatah, tato mohastato'hamdhih tato bandhastato vyatha 11 There is no greater danger than negligence for a jnanin. From it arises delusion; from it, ahamkara and from it, bondage and misery in succession. There is no danger to the jnanin other than fall by negligence. For, when there is a fall from one's real nature, then forgetfulness arises. Then ensues the sense of the 'T' (the atman) in the anatman (what is not the atman). From it arises super-imposition of the atman on the body etc. Thence arises the misery produced by old age, death etc. 324 To the question: "This may be so for the ajnanin; will it be also for the jnanin?" it is replied: viSayAbhimukhaM dRSTvA vidvAMsamapi vismtiH| vikSepayati dhIdoSaiH yoSA jAramiva priyam // 324 // visayabhimukham dustva vidvamsam api vismrtih viksepayati dhidosaih yosa jaram iva priyam 11. * Finding him inclined to sense-objects, forgetfulness confounds even a learned man through defects of the intellect like a damsel distracting a paramour. yosa priyam jaram iva: may be understood in two ways. Either as a damsel dotes on her beloved as she would on a paramour, or, as a damsel dotes on a paramour inclined to another as she would on her own husband. vismrtih: act of forgetting Brahman. vidvamsamapi: even a man with discrimination. visayabhimukham drstva: seeing that he is intent on external sense-objects. Vide the sruti: paranci khani (Katha.) (the sense organs perceiving outward). V.C.-22

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322 VIVEKACUDAMANI dhidosain: by the evil propensities to be referred to in sloka 326. viksepayati: makes him lose the knowledge of his atman; makes him fall completely; drags him far away; confounds him. 325 For proper understanding, the same idea is conveyed by another illustration. yathApakRSTaM zaivAlaM kSaNamAtraM na tiSThati / AvaNoti tathA mAyA prAjJaM vApi parAGmukham // 325 // yathapakrstam saivalam ksanamatram na tisthati avrnoti tatha maya prajnam vapi paranmukham 11 . As moss that has been removed (by the hand from water) does not stay away even for a moment, but covers it again, so maya also covers a man however wise he may be, if his senses are outward bent. Previously in sloka 152, that the five sheaths cover the atman, was taught on the analogy of the moss and that when the moss is removed, water appears clear was conveyed. As moss covering water removed only for the moment does not remain away from water, but covers it again, so too maya covers a man who is outward-bent even if he has annulled the five kosas. avrnoti: makes him such that his real nature is hidden. 326 The meaning of 'there is no other calamity greater than carelessness' is made clear by another example. lakSyacyutaM syAdyadi cittamoSad bahirmukhaM sanipatettatastataH / pramAdataH pracyutakelikandukaH sopAnapaGaktau patito yathA tathA // 326 // laksyacyutam syadyadi cittamisad bahirmukham sannipatet tatastatah pramadatah pracyutakelikandukah sopanapanktau patito yatha tatha 11. If the mind, outward bent, strays away even in the least from its ideal, it will fall continuously down like a ball dropped inadvertently at the top falls down the stairs. laksyacyutam: slipped from the ideal, i.e., Brahman.. bahirmukham: glides into what are not the atman, i.e., into the ahamkara, buddhi, manas, pranas, the body and the sense-objects.

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VIVEKACUDAMANI 323 pramadatah: of one who plays even in the absence of his intention, inadvertently. pracyutakelikandukah: the sport ball that has fallen from the hand. sopanaparktau patitah: which has fallen down the stairs, goes down and down and cannot be caught. yatha tatha: 'in the same way' and 'so' to go with the illustration and the illustrated. 327 & 328 By the next two and a half slokas, the fatal character of carelessness is clearly explained. faqubanfaxidani: zimequfa agyong i samyaksaMkalpanAtkAmaH kAmAtpuMsaH pravartanam // 327 // tataH svarUpavibhraMzo vibhraSTastu patatyadhaH / patitasya vinA nAzaM punarnAroha IkSyate / saMkalpaM varjayettasmAt sarvAnarthasya kAraNam / / 328 // agenta fe atafa aifanent agizgaa 11 visayesvavisaccetah samkalpayati tadgunan samyak samkalpanat kamah kamat pumsah pravartanam || tatah svarupavibhramso vibhrastastu patatyadhah patitasya vina nasam punar naroha iksyate | samkalpam varjayet tasmat sarvanarthasya karanam || apathyani hi vastuni vyadhigrasto yathotsrjet || The mind attached to sense-objects thinks of their qualities; by such strong thinking about them, desire for them arises; desire leads to action in regard to them. Due to that a man gets deflected from his real nature; thus deflected, he falls down. One who has fallen down comes to ruin and for him there is no going up. Therefore, one should give up thinking of sense-objects which is the cause of all undoing even as a sick man would avoid baneful diet. visayesu: in the sense-objects like sound etc. cetah: the mind. avisat sat: getting attached. tadgunan: qualities of producing pleasure etc., as they make for enjoyment. samkalpayati: thinks about. samyaksankalpanat: by deep thinking about them. kamah: desire for them (arises). pravartanam: effort to acquire them; a man exerts himself due

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324 VIVEKACUDAMANI to desire. Vide the smrti: yadyaddhi kurute jantuh tattat kamasya cestitam (Mahabharata): "Whatever a creature does is the product of desire." tatassvarupa-vibhramsah: then fall from one's true nature. 'Fall' here means forgetting one's true nature. One who has thus fallen slides into the kosas which are anatman and, through it, goes to the sense-objects which are all far removed from his nature. patitasya: to one who has been led away to a great distance. nasam vina: apart from ruin: nasa (ruin) is not realising one's true nature (svarupa). When one's true nature is not realised, death ensues to such a one who always looks on his body etc., as the atman. By the delusion that the body is all, there arises continual involvement in samsara. punar narohah: there is no rising again: there is no attainment of Brahman. Therefore, as a man in the grip of disease will avoid unwhole some diet, one should avoid thinking about sense-objects which is the cause of all evil. There is great loss if one slides from one's true nature, and it ends in ruin. 329 ataH pramAdAna paro'sti mRtyuH vivekino brahmavidaH smaadhau| samAhitaH siddhimupaiti samyak samAhitAtmA bhava sAvadhAnaH // 329 // atah pramadanna paro'sti motyuh vivekino brahmavidah samadhau, samahitah siddhimupaiti samyak samahitatma bhava savadhanah 11 For the man of discrimination who is a Brahmavit and is in deep concentration (on Brahman), there is no other death than inadvertence. The one who is in deep concentration attains liberation. Therefore, remain very carefully in perfect concentration. samyak samahitah: firmly established in Brahman (brahmasamsthah). siddhim upaiti: attains mukti or liberation. savadhanah: free from inadvertence. samahitatma bhava: remain with your antahkarana resting on Brahman. tvamapi: you, too -- understood.

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VIVEKACUDAMANI 325 330 jIvato yasya kaivalyaM videhe ca sa kevlH| yatkicit pazyato bhedaM bhayaM brUte yjushshrutiH||330|| jivato yasya kaivalyam videhe ca sa kevalah yatkincit pasyato bhedam bhayam brute yajussrutih One who remains alone (unattached) while alive, is also alone after the fall of the body. The Yajussruti speaks of fear to one who sees even the least difference. jivatah: one who breathes, i.e., is alive. kaivalyam: being free from connection with every upadhi. sah: that brave man. videhe ca: even after the fall of the body. kevalah: is free, is released. The Yajussruti (The Taittiriya Upanisad), speaks of fear for him who sees even the least difference: 'yada hyevaisa etasminnudaram antaram kurute atha tasya bhayam bhavati': ut: even; aram antaram: the smallest difference; kurute: pasyati: sees; atha: then; tasya bhayam bhavati: fear arises in him. To him who causes (sees) any (the least) difference in the atman, there is fear. The ground of kaivalya (being alone) is being continuously established in nirvikalpa-samadhi, a non-differentiating concentration. See infra sloka 358. Therefore, for the disappearance of upadhi, the wise man should stand steadfast in nirvikalpa-samadhi. 331 The meaning of the Yajussruti ending with tattveva bhayam viduso'manvanasya (Taitt.) is explained in this sloka. yadA kadA vApi vipazcideSaH brahmaNyanante pyaNumAtrabhedam / pazyatyathAmuSya bhayaM tadeva yadIkSitaM bhinnatayA pramAdAt // 331 // yada kada vapi vipascidesah brahmanyanante'pyanumatrabhedami. pasyatyathamusya bhayam tadeva yadiksitam bhinnataya pramadat 11 If at any time, this wise man sees even the minutest difference in the infinite Brahman, that itself seen by inadvertence as difference becomes to him the source of fear esa vipascit: this man of discrimination who is a Brahmavit. anante: in the infinite Brahman which is devoid of the three kinds of delimitations. anumatrabhedamapi: even the least difference. yada: used in the sense yadi, i.e. if.

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VIVEKACULAMANI kada vapi: at any time. yadi pasyati: if he sees. yadiksitam bhinnataya pramadat: whatever is seen as difference on account of inadvertence. That itself becomes the source of fear for this negligent though intelligent person. Vide the sruti: dvitiyad vai bhayam bhavati (Brh.): "Verily from a second, there is fear". Also: sarvam tam paradat yo'nyatratmanah sarvam veda, ye'nyathato viduh anyarajanah te ksayyaloka bhavanti (Brh.): "He who sees all this as other than the atman is made to fall from the path making for spiritual excellence. They who understand differently are subject to other matters (who control them) and fall down into the worlds that make for decay." 326 / 332 yfacqfa-urundfifore grusa a: Falchufa greifa i upaiti duHkhopari duHkhajAtaM niSiddhakartA sa malimluco yathA / / 332 / / srutismrtinyayasatair nisiddhe drsye'tra yah svatmamatim karoti 1 upaiti duhkhopari duhkhajatam nisiddhakarta sa malimluco yatha 11 He who sees or conceives Self in the perceived objects which are condemned by the sruti, the smrtis and hundreds of reasonings experiences misery after misery like one with guilty conscience of having committed a prohibited act. The srutis like: neti neti (Brh.); neha nanasti kincana; natra kacana bhidasti (Katha): "Not (this), not (this); there is not the least multiplicity here; there is not the least difference here', and the smrtis like: anadimat param brahma na sattannasaducyate (B.G.): "The Supreme Brahman is without beginning; it is not said to be sat (gross), nor asat (subtle)." These srutis and smrtis, and the hundreds of reasonings expounded in the context of the analysis of the five kosas have denied that anything from the body to the antahkarana is the atman. That being so, whoever identifies the atman with these prohibited things, viz. the body etc., is one who does a forbidden act, i.e., he is a sinner. malimlucah: (ordinarily, a thief); here malinantahkaranah: one whose antahkarana has been fouled, one who is a fool not knowing what should be done. Even as one who is ignorant of what is to be done goes through a succession of griefs, he also is subject to

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VIVEKACUDAMANI 327 grief after grief due to thinking that what is not real, merely material and source of sorrow is the atman. 333 This is made clearer: acunferecangzeit fagani ngramientaygfa facum 1 mithyAbhisaMdhAnaratastu nazyed dRSTaM tadetadyadacora-corayoH // 333 // satyabhisandhanarato vimukto mahattvamatmiyam upaiti nityam | mithyabhisandhanaratastu nasyet drstam tadetad yad acora-corayoh 11 He who is intensely established in truth is liberated. He attains the eternal greatness of the atman. He, however, who is addicted to falsehood perishes. This is seen in the case of a thief and of one who is not a thief. satyabhisandhanaratah: one who is completely constant to truth. atmiyam mahattvam: the state of mind which is not subject to any change and the state of being adored by all. upaiti: attains. mithyabhisandhanaratah: He who is inclined to falsehood will come to ruin; for his support is falsehood only. How will he be said to exist? He will come to ruin only. That is seen in the story narrated in the sixth chapter of the Chandogyopanisad which employed the illustration of the heated axe. The palm of the man of truth who is accused of theft and who clasps the heated axe in the court is not burnt as he is constant to truth. Hence, he is acquitted. The real thief says: 'I am not a thief.' He does not give up the falsehood and he is burnt up by the heated axe which is placed in his hand and is convicted. That is the meaning of the reference to the thief. Stealing itself is prohibited. To it are added a series of prohibited actions like speaking a lie etc. To one who does like this and is given to falsehood, how will there be compliance with truth? Hence, it is said, that he is subject to a series of sorrows as he suffers a downfall in both worlds (in this world while alive and in the other world after death). 334 Therefore: yatirasadanusandhi bandhahetuM bihAya svayama yamahamasmItyAtmadRSTyaiva tiSThet /

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328 VIVEKACUDAMANI sukhayati nanu niSThA brahmaNi svAnubhUtyA harati paramavidyAkAryaduHkhaM pratItam // 334 // yatirasadanusandhim bandhahetum vihaya svayamayamahamasmityatmadrstyaiva tisthet sukhayati nanu nistha brahmani svanubhutya harati paramavidyakaryaduhkham pratitam 11 Giving up all thoughts of asat (what is not real) which is the cause of bondage, the samnyasin should take his stand on the contemplation of the atman in the form 'I am this (Brahman)'. Then surely, steadfast contemplation on Brahman gives rise to bliss by self-realisation and removes. the previously experienced intense misery by avidya. yatih: the samnyasin, to him alone can arise the state of being established in Brahman. asadanusandhim: thinking about what is not Brahman, which is bandhahetuh: the cause of bondage. vihaya: giving up. The sarnyasin should give up thinking of whatever is not Brahman as all that will make for bondage in samsara. Looking into himself, he must for ever remain in the contemplation: I am the Paramatma. The supreme advantage of such contemplation is stated. brahmani nistha: remaining steadfast in contemplation of Brahman unattached to anything else. svanubhutya: by the experience of one's real nature as selfeffulgent and ever-blissful. sukhayati: causes happiness. pratitam: experienced previously. avidyakarya-duhkham: avidya and the grief caused by it, or the grief that is the result of avidya. param: intense, extreme. harati: destroys. Vide sruti: tarati sokam atmavit: "The knower of (one who has realised his atman crosses over all the grief." Also: yatra nanyat pasyati . . . . . . . . . . . . . .sa bhuma; yo vai bhuma tat sukham (Chand.): "Where one does not perceive anything different (from oneself)........ that is the infinite; that which is infinite is bliss." For one who is always established in such Brahman, where will avidya arise? How can misery which is caused by it ever come to be? 335 Being an extrovert (sense-organs turned outward) is condemned

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VIVEKACUDAMANI 329 in order to uproot all this grief and to be firmly established in Brahman. bAhyAbhisandhiH parivardhayet phalaM durvAsanAmeva tatastato'dhikAm / jJAtvA vivekaiH parihRtya bAhya svAtmAnusandhi vidadhIta nityam // 335 // bahyabhisandhih parivardhayet phalam durvasanameva tatas tato'dhikam jnatva vivekaih parihTtya bahyam svatmanusandhim vidadhita nityam 11 Attachment to external objects will only increase more and more their fruits in the form of evil tendencies. Therefore, the wise should avoid for the aforesaid reasons whatever is external and should ever engage in the contemplation of the atman. bhahyabhisandhih etc.: attachment to sense-objects. This attachment to sense-objects will only foster more and more the evil propensities which will lead to future births. As has been stated in sloka 314, action ensues by developed vasanas and vasanas are increased by actions: vasanaveddhitah karyam karyavrddhya ca vasana. Knowing this, the wise should abandon all that is the nonatman for the reasons which intimate the great dangers of attachment to sens-objects and which have been stated in the context of death (ruin) caused by inadvertence and should constantly engage in svatmanusandhih: continuous uninterrupted contemplation of Brahman (which is equated with one's atman). 336 After stating the binding effects of external attachment, the supreme benefit arising in due order by its restraint is conveyed. bAhye niruddha manasaH prasannatA manaHprasAde paramAtmadarzanam / tasmin sudRSTe bhavabandhanAzaH bahirnirodhaH padavI vimukteH // 336 // bahye niruddhe manasah prasannata manahprasade paramatmadarsanam tasmin sudrste bhavabandhanasah bahirnirodhah padavi vimukteh When the external is controlled, the mind becomes peaceful. When the mind is peaceful, there arises the soulsight of the Paramatman. When that is well realised, there is annihilation of the bonds of samsara. So, external control is what helps to secure the state of liberation.

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330 VIVEKACODAMANI Though involved very much in worldly activity, the mind of a man who has got up from sound sleep is very clear. Hence susupti (dreamless sleep) is said to be what makes for composure. It is called a state of samprasada, serenity; for there are no external objects in susupti, the state of deep sleep. When that is so as a matter of course, what needs to be said to tranquility produced by bliss when external bonds are controlled with effort? When the mind is tranquil and clear, in accordance with the Gita text: prasade sarvaduhkhanam hanirasyopajayate prasannacetasohyasu buddhih paryavatisthate / "The destruction of all griefs arises when there is tranquillity always. Of the man with a tranquil mind, the intellect is firm everywhere", freed from grief, void of all that is evil, the mind becomes subtle and one-pointed and acquires the capacity for soul-sight of the Paramatman. Vide the sruti: manasaivedamaptavyam, manasaivanudrastavyam dusyate tvagryaya buddhya suksmaya (Katha): "This must be attained (realised) only by the mind; this must be 'seen' (realised) only by the mind; it is 'seen' by the sharp subtle intellect". tasmin sudrste: when it is realised as non-different from one's self, without intermission. bhavabandhanasah: the complete destruction of the bonds of samsara by uprooting of all super-impositions which are their cause. bahirnirodhah: the absence of any mental modification by anything external Therefore, the absence of connection of the mind with anything external will help to attain liberation, 337 Having thus shown in many ways the evils of thinking about sense-objects, in order to turn one completely from them and to produce revulsion from them, the guru reviles them. kaH paNDitaH sana sadasadvivekI zrutipramANaH paramArthadarzI / jAnanhi kuryAdasato'valambaM svapAtahetoH zizuvanmumukSuH // 337 // kah panditassan sadasadviveki srutipramanah paramarthadarsi 1 janan hi kuryad asato'valambam svapatahetoh sisuvanmumuksuh 11 Being learned, able to discriminate between the real and the unreal, believing in the authority of the Vedas, qualified to realise the Paramatman, who, seeking liberation, will knowingly, like a child, go in for the support of the unreal which would bring in his downfall?!

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VIVEKACUDAMANI 331 paramarthadarsi: one who has the qualification to see the Para srutipramanah: the one for whom the sruti alone is the ground of knowledge and authority, the same being the only means of knowing what is beyond sense-perception. sadasadviveki: one who knows, by the sruti: yo vai bhuma tadamrtam ato'nyadartam (Chand.): "That which is infinite, that is immortal; what is different is perishable", that Brahman is the reality and that jagat is mithya. panditah: he for whom panda, jnana has arisen; that is, one who knows the real nature of a thing. matman. mumuksuh: one who desires the cessation of bondage. janan hi: knowing surely (that the asat is svapatahetu cause for his downfall). kah kuryat: who will do. avalambam: going in for support. asatah: of the unreal, the anatman. svapatahitoh: which is (as aforesaid) the cause of his down fall. An example for it is given by saying sisuvat; for, without knowing the consequence, due to ajnana a child falls down from an elevated place or clasps a serpent or a flame. But this person is a jnanin, a wise man. Hence, it is said that a man of discrimination should remain established in Brahman without yielding to inadvertence. 338 In the same way as sleep and waking which are characterised respectively by opposed qualities of unawareness and awareness of the objects of the world cannot pertain to the same time, so too is the case with attachment to the body etc., and liberation. agifeciafaamat a gfan: muktasya dehAdyabhimatyabhAvaH / suptasya no. jAgaraNaM na jAgrataH svapnastayorbhinnaguNAzrayatvAt / / 338 // dehadisamsaktimato na muktih muktasya dehadyabhimatyabhavah | suptasya no jagaranam na jagratah svapnas tayorbhinnagunasrayatvat || One who is attached to the body etc., is not released. To one who is released there is no attachment to the body etc. One who is asleep cannot be said to be awake. There

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332 VIVEKACUDAMANI is no dream for him who is awake as these two refer to two different states. By the sruti: na sa punaravartate: (Chand.) "He does not return again", attachment to the body etc., never arises to the liberated person. If it should arise, he is not liberated. It will be said in sloka 440 infra: vijnatabrahmatattvasya Yatha purvam na samsstih i asti cenna sa vijnatabrahmabhavo bahirmukhah 11 one who has 'known' (realised) (the truth of) Brahman, there is no samsara as before. If it (samsara) is (persists), he is not one who has 'known' (realised) Brahman. He is one who looks outside." 339 The nature of one who is liberated is stated. antarbahissvaM sthirajaGgameSu jJAnAtmanAdhAratayA vilokya / tyaktAkhilopAdhirakhaNDarUpaH pUrNAtmanA yasthita eSa muktaH // 339 // antarbahissvam sthirajangamesu jnanatmanadharataya vilokya tyaktakhilopadhirakhandarupah purmatmana yassthita esa muktah 11 He is a liberated one who looks on his atman as the intelligence only (as of the nature of jnana only), as the substratum of all that is unmoving and moving -- both internal and external - and who, abandoning all limitations, remains in an unlimited and plenary state. sthirajangamesu: in objects which do not move and move. tanatmana:. (jnanamatra-svarupena): inside and outside as being of the nature of jnana only. vilokya: saksatkrtya: realising. upadhayah: limitations which are of the form of ajnana and its effects. tyaktakhila-upadhih: who has renounced (is divested of) all limitations. Hence akhandarupah: of undivided (limitless) form; for he is not subject to limitations (upadhis), i.e., he is devoid of the limitations of space, time and objects; he is of the nature of absolute sat, cit and ananda. parnatmana: of unlimited nature. One who is like this is a liberated person. It means that if there is attachment to the delimiting body etc., there cannot be the state of being a purnatma; that is, he is not a liberated person.

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VIVEKACUDAMANI 333 340 The means to liberation and the means to those means are stated. sarvAtmanA bandhavimuktihetuH sarvAtmabhAvAnna paro'sti kazcit / dRzyAgrahe satyupapadyate sau sarvAtmabhAvo'sya sadAtmaniSThayA // 340 // sarvatmana bandhavimuktihetuh sarvatmabhavanna paro'sti kascit, drsyagrahe satyupapadyate'sau sarvatmabhavo'sya sadatmanisthaya 11 There is no means for complete liberation from bondage other than identifying oneself with the whole universe. This identification arises upon the rejection of the perceptible world by continuous practice of meditation on the atman. . It has been said: yato yato nivartate tatastato vimucyate, nivartanat 'hi sarvato na vetti duhkhamanvapi. To the extent that one gets liberated by complete withdrawal from everywhere, one does not feel even an iota of grief. Accordingly, the means for the complete freedom from bondage is identifying oneself with everything (cultivation of sarvatmabhava). Than it there are no other means. It has been said: aham brahmasmi yo veda sa sarvam bhavati tvidam i nabhutya asate devah tesamatma bhaveddhi sah 11 "He who knows (realises) 'I am Brahman', he becomes all this; the devas endeavour to thwart the seeker of Brahman; hence, he should become themselves."47 That which is a bond (like a rope) will bind only what is other than itself, not itself, on account of the impossibility of the same thing being the binder and the bound. For, it has been said in the Sutra Bhasya: However well trained, a dancer cannot get up on his own shoulders. Fire does not burn itself. Therefore, when identification with everything (sarvatmabhava) has been attained, what is considered as a source of bondage, becomes inseparable from one's self, and then, where is bondage? The Kaivalyopanisad says: sarvabhutesu catmanam sarvabhutani catmani sampasyan brahma, paramam yati nanyena hetuna; 11 "One attains the supreme Brahman seeing the atman in all creatures and all creatures in the atman; not by any other method." It means: one sees the atman as the material and the substratum of all creatures as the rope is in the rope-snake example, and also sees all creatures 47 The ideas is that the devas do not countenance men seeking Brahmajnana lest they should then give up yajnas causing loss of oblation to the devas. To counteract this, the seeker of Brahmajnana is counselled to get an attitude of looking on all this including the devas as himself.

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334 VIVEKACUDAMANI in the atman as imagined in it as the snake is on the rope. By reason of being freed from all limitations (upadhis), being alone (Kevalibhava) is itself being all (Sarvatmabhava). For, sarvatmatva will not arise in respect of what is limited by association with upadhi. Though, by reason of maya enveloping everything, it is right to say that it is the substratum of everything qualified by it, yet, as maya cannot exist by itself except as an adjunct, its substratum is only the pure unlimited caitanya or the sole Brahman. Such Kaivalya is sarvatmabhava. (The Alone is the All.) The reason for this is given by Sri Bhagavatpada: asau sarvatmabhavah asya sadatmanisthaya: The sarvatmabhava of this jnanin is due to his remaining in continuous contemplation of his atman without obstruction. This arises when the mind does not conceive visible objects. 341 That the non-apprehension of objects of perception will arise only upon the contemplation of the atman, not otherwise, is explained. dRzyasyAgrahaNaM kathaM nu ghaTate dehAtmanA tiSThato bAhyArthAnubhavaprasakta-manasaH tattattriyAM kurvataH / saMnyastAkhila-dharma-karma - viSayaiH nityAtmaniSThAparaiH acas: gzoitamenfa aciardogfa: umd: 11389 11 drsyasyagrahanam katham nu ghatate dehatmana tisthato bahyarthanubhavaprasakta-manasah tattatkriyam kurvatah samnyastakhila-dharma-karma-visayaih nityatmanistha-paraih tattvajnaih karaniyam atmani sadanandecchubhir yatnatah || How will the non-apprehension of the perceptual world be possible for one who ever identifies his atman with the body, to one whose mind is given to enjoyment of external objects and acts accordingly? It can be effected with great effort by the seers of truth desiring bliss who have renounced all actions relating to sense-objects and who are always established in their atman. dehatmana tisthatah: One who is in a state of identifying the atman with the body. Hence, bahyarthanubhavaprasaktamanasah having a mind inclined to enjoyment of external objects. The samasa here is sasthibahuvrihi: ...prasaktam manah yasya tasya. By this are conveyed thinking of sense-objects, purpose and desire.

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VIVEKACUDAMANI 335 tattatkriyam kurvatah: doing the specific actions according to the dictates of the mind exercised for the getting etc., of senseobjects. drsyasyagrahanam: non-receiving, that is exclusion of perceptible world. katham nu ghatate: how will it be possible? (atah) samnyastakhiladharmakarmavisayaih: (therefore) by those who have renounced all dharmas, karmas and sense-objects. dharmah: vaidikadharmah: what is prescribed in the sastras; karma: laukikakarma worldly activity; visayah: sabda etc. nityatmanisthaparaih: by those whose atmanistha is nitya; who are intensely devoted to permanent contemplation on Brahman or for whom such contemplation is para or absolute. It may mean either nitya ya atmanistha tasyam paraih or sa para pradhanaabhuta yesam taih. So, such exclusion of the perceptible world has to be done by great effort by seers of truth longing for bliss. * The order is sadanandecchubhih tattvajnaih Yatnatah drsya grahanam karaniyam. 342 The sruti is quoted in support of the statement that permanent establishment in the atman is the means for effecting universal identification (sarvatmya-siddhi). sArvAtmyasiddhaye bhikSoH kRtazravaNakarmaNaH / samAdhi vidadhAtyeSA zAnto dAnta iti zrutiH // 342 // sarvatmyasiddhaye bhiksoh kytasravanakarmanah 1 samadhim vidadhatyesa santo dasta iti srutih 11 The sruti beginning with santo dantah' prescribes concentrated contemplation for the sarnyasin who has performed the action of hearing (the sruti-texts) for the accomplishment of universal identification. bhiksoh krta-sravanakarmanah: to the samnyasin who has engaged himself in listening to the words of the Vedanta-texts and their meanings from the lips of a guru who is well-established in Brahman (brahma-nistha). sarvatmyasiddhaye: for the perfection of sarvatmabhava of the form of kaivalya, which is the mark of emancipation. esa: this sruti beginning with santo dantah': tasmadevannvit santo danta uparatah titikyuh samuahitah oraddhaoitto bhutoa ntmanyevatmanam pasyet (Bih.): "Therefore, one who knows thus, who has controlled his internal and external organs, who has withdrawn

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336 VIVEKACUDAMANI his mind from objects, who is patient, who has concentration and faith, let him realise himself in his atman." samadhim vidadhati: It (the sruti) teaches (preaches) samadhi, (deep concentration). It is indicated that deep concentration should be practised by shutting off the mind from attachment to external propensities for the realisation of the atman. vidadhati: kartavyatvena bodhyati: teaches as what should be done. 343 That this stands to reason is stated. ArUDhazakterahamo vinAzaH kartuM na zakyaH sahasA'pi paNDitaiH / ye nivikalpAkhyasamAdhinizcalAH tAnantarA'nantabhavA hi vAsanAH // 343 // arudhasakterahamo vinasah kartum na sakyah sahasapi panditaih 1 ye nirvikalpakhyasamadhiniscalah tanantara 'nantabhava hi vasanah 11 The destruction of the ahamkara which has been strong cannot be effected quickly even by the learned except by. those who are firm and unmoving in nirvikalpa samadhi. For, vasanas are long-rooted or variously produced. ye nirvikalpakhya-samadhi-niscalah: Those who are unmoving (steadfast) in nirvikalpa samadhi. Samadhi is of two kinds: savikalpaka and nirvikalpa. The resting of mental activity in the pure Brahman in that form without the merging of the distinctions of the knower, the known and knowledge is called savikalpaka samadhi. As the clay elephant is seen though the clay alone is seen, even if the sadvastu, the Reality is seen, the triple distinction (of knower, known and knowledge) remains. Hence, this kind of samadhi is called savikalpaka. Giving up the consciousness of the triple distinctions, being firmly established in the known only is the nirvikalpaka samadhi of the mind as stated in Yoga Sastra. Salt that is mixed with water remains indistinguishable from water; it does not appear separately. It appears one with the water. Even so, the state of the mind in nirvikalpaka samadhi is that it remains as the lone Brahman. It does not shine separately; Brahman alone shines without a second. As there is no thought of the knower etc., this is called nirvikalpaka samadhi. The difference between the two, savikalpaka and nirvikalpaka is the presence or absence of the mental modifica

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VIVEKACUDAMANI 337 tion. Thus it has been declared with respective examples. niscalah: unmoving in it or unmoving on account of it. tan antara: except by them. arudhasakten: with the power grown strong, i.e., which is capable of producing various kinds of delusions. ahamah vinasah: the destruction of the ahamkara. panditairapi: even by those who have listened to (learnt) the Vedantic texts. sahasa kartum na sakyah: impossible to effect quickly. hi: yasmat; for. vasanah: anatmasamskarah: tendencies relating to the anatman. anantabhavah: those which have numberless births or those produced by many objects: anantah asankhyakah bhavah janmani yasam tah or anantaih bahubhih padarthaih bhavah utpannah. Therefore, for the extinction of all kinds of vasanas, nirvikalpasamadhi alone should be resorted to. 344 How the viksepa sakti (power of projection) which has not been completely uprooted makes for bondage is explained. ahaMbuddhyaiva mohinyA yojayitvA''vRterbalAt / vikSepazaktiH puruSaM vikSepayati tadguNaiH // 344 // ahambuddhyaiva mohinya yojayitvavrterbalat, viksepasaktih purusam viksepayati tadgunaih 11 Aided by the concealing power, the projecting power connects a man with the sense of the ahamkara and distracts him by the qualities of that ahamkara. When one invests the non-atman with the idea of the atman, then one's real nature gets concealed. Vide the previously given example of the water covered over by moss. mohinya: which brings about fall from one's real nature. ahambuddhyaiva yojayitva: connecting with the sense of the ego, by its concealing power which makes for the real nature of the atman not shining. purusam: panditamapi: even a learned man. tadbalat: by samkalpa etc., produced by it. viksepasaktih: projecting power which produces a series of delusions and mental modifications of purpose, desire etc. viksepayati: leads in many ways far off from the atman. V.C.-28

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338 VIVEKACUDAMANI 345 vikSepazaktivijayo viSamo vidhAtaM nizzeSamAvaraNazaktinivRttyabhAve / dRgdRzyayoH sphuTapayojalavadvibhAge nazyet tadAvaraNamAtmani ca svabhAvAt // nissaMzayena bhavati pratibandhazunyo nikSepaNaM yadi tadA na bhavenmRSArthe // 345 // viksepasaktivijayo visamo vidhatum niscesamavaranasaktinivyttyabhave 1 drgdrayayoh sphutapayojalavadvibhage nasyet tadavaranamatmani ca svabhavat 11 nissamsayena bhavati pratibandhasunyo niksepanam nahi tada yadi cen mrsarthe 11 Without the total removal of the concealing power, it is difficult to get over the projecting power. That concealing power will get destroyed naturally only if the seer and the seen are distinguished clearly like milk and water. This conquest over the projecting power will be surely effected without any obstacle if there is no resting (of the mind) in the false things (of the world). Unless the concealing power is completely overcome, conquest over the projecting power is difficult to accomplish. drgdrsyayoh: between the atman which is drk and non-atman which is the drsya: drk used in the sense seer. sphutam: clearly. payojalavat: like milk and water; if the distinction between them is done by the beak that is the mind of the Paramahamsas, then the concealment will be destroyed of itself in the atman without effort.48 There is nothing more to be done after the destruction of concealment ensuing upon discrimination (between the atman and non-atman). Then, if there is no resting of the mind in the non-atman which is mithya, the victory over the projecting power will arise without doubt, void of any obstruction. 346 That clear understanding is the cause of this kind of discrimination is stated. 48 Even as the mythical hamsa (swan) separates the milk from the water in the mixture of the two, the Paramahamsas separate the atman from the anatman.

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VIVEKACUDAMANI samyagvivekaH sphuTabodhajanyaH vibhajya dRgdRzyapadArthatatvam / chinatti mAyAkRtamohabandhaM gefagane gaa dgfa: 11388 11 samyagvivekah sphutabodhajanyah vibhajya drgdrsya-padartha-tattvam chinatti mayakrtamohabandham non-atman. yasmad vimuktasya punar na samsrtih || Perfect discrimination is the offspring of clear understanding separating the nature of the seer and of the seen. It then cuts asunder the bond of delusion caused by maya. From that arises liberation (vimukti), and there is no entanglement in samsara again. sphutabodhah: understanding which is free from doubt and is not incorrect. janyah: produced by the realisation of the mahavakyas learnt from sruti and by the grace of the guru; the perfect understanding upon that of the form 'brahma satyam jagan mithya'. drgdrsyapadarthatattvam: the real nature of the atman and the vibhajya: separating like milk and water. mayakrtamohabandham: bondage arising from the concealment of one's real nature caused by moha or avidya, i.e., the sense of the atman in the non-atman. 339 chinatti: completely destroys by the roots. The ground for that is stated by saying that for such a one there is no samsara again. Vide the sruti: na sa punaravartate (Chand.). The ghee extracted from milk does not become milk again; even so, the mind that has attained the state of self-effulgent bliss does not get attached again to things that are the non-atman. 347 The meaning of the fourth quarter of the sloka 346 is explained. parAvaraikatvaviveka vahniH dahatyavidyAgahanaM hyazeSam / kiM syAt punassaMsaraNasya bIjam advaitabhAvaM samupeyuSo 'sya // 347 // paravaraikatvavivekavahnih dahatyavidyagahanam hyasesam kim syat punah samsaranasya bijam advaitabhavam samupeyuso'sya |

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340 VIVEKACUDAMANI For, the fire of the knowledge of the oneness of Brahman and the jiva totally destroys the forest of avidya. To him who has attained the sense of this oneness, what will be there of the seed of samsara? hi: for the reason that. paravaraikatvavivekavahnih: para-avara-ekatva-vivekavahnih: parah is Isvara; avarah is jiva; ekatva viveka: the knowledge that relates to the oneness of both of them; the knowledge resulting from isquiry. That knowledge itself is fire. asesam: along with all its products. avidyagahanam: the forest that is avidya; avidya itself is the forest. dahati: converts into ash. vide: vibhedajanake'jnane nasamatyantikam gate atmani brahmano bhedam asantam kah karisyati || "When the ajnana which is the cause of the sense of difference is totally destroyed, who will make the non-existent distinction of Brahman from the atman?" To this great soul (mahatma) who attains the advaitabhava, the sense of the differenceless Brahman, who unceasingly realises it, what will remain of the seed of samsara, of the delusion of the atman in the body etc.? Not in the least, is the meaning. 348 The manner in which destruction of samsara is brought about by perfect knowledge of the real (the atman) is stated. AvaraNasya nivRttirbhavati ca samyakpadArthadarzanataH / frensicfazim: arfgeiqsfang:efagfa: 11 386-11 avaranasya nivrttir bhavati ca samyak padarthadarsanatah mithyajnanavinasah tadvadviksepa janita-duhkha-nivrttih 11 By proper understanding of an object arises the cancellation of concealment, i.e., of mithyajnana of the object. So too the removal of the grief produced by wrong projection. It has been said in sloka 146, that the bondage of a person arises by these two powers. So, when these two, concealment and projection (avarana and viksepa) are destroyed, whence will the bondage of samsara arise?

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VIVEKACUDAMANI 341 349 By clear and proper understanding of an object, arise removal of concealment and destruction of mithyajnana, false knowledge. Similarly, the removal of the grief produced by the projection which takes the form of incorrect understanding also arises. This truth is explained with the aid of an illustration. etattritayaM dRSTaM samyagrajjusvarUpavijJAnAt / tasmAdvastu satattvaM jJAtavyaM bandhamuktaye viduSA // 349 // etat tritayam drstam samyagrajjusvarupavijnanit tasmad vastu satattvam jnatavyam bandhamuktaye vidusa 11 These three are seen by the proper knowledge of the the rope-snake. Therefore, the truth about a thing must be known by the wise man for release from bondage. etat tritayam: these three; removal of the concealment of the rope; the destruction of the delusion of the snake, the removal of the grief ensuing on fear and trembling caused by the projection of the snake on the rope. drstam: these three are seen. tasmad vidusa: therefore, by him who knows this. bandhamuktaye: for the destruction of the concealment and projection which are the cause of bondage. vastu satattvam: an object in its true nature. jnatavyam: should be understood. 350 The mithya character of everything other than the atman is stated with supporting reason. ayo'gniyogAdiva satsamanvayAt mAtrAdirUpeNa viz2ambhate dhIH / tatkAryameva tritayaM yato mRSA dRSTaM bhramasvapnamanoratheSu // 350 // ayo'gniyogadiva satsamanvayat matradirupena vijrmbhate dhih 1 tatkaryameva tritayam yato mrsa drstam bhramasvapnamanorathesul Like the coming together of iron and fire, the intellect manifests itself, by the inherence of Brahman as the knower etc. As a result of it, these three are falsely seen in delusion, dream and imagination. Even as heated iron appears as fire by the reason of its contact with fire, so too by combination with Brahman in the form of a

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342 VIVEKACUDAMANI reflection, the intellect appears differently in the threefold forms of knower, knowing and known. dhin: the intellect. matradirupena: in the three-fold form, of mata, mitih and meya', the pramata, pramitih and prameya, the cogniser, the cognition and the cognised. vijrmbhate: takes various forms. The jiva too, who is the cogniser is an imagined entity as it is qualified by the intellect. anvestavyatmavijnanat prak pramatstvamatmanah i anvistassyat pramataiva papmadosadivarjitah 11 "Before the atmajnana is sought and secured, the atman is spoken of as pramata, cogniser, with the distinction of cognising and cognition. Upon the atman being known (realised), there is only the cogniser (i.e., objectless subject) bereft of sins, defects etc. (arising from the trinity of knower, known and knowing). bhrama-svapna-manorathesu: In delusion, dream and imagination, this trinity (of cogniser, cognising and cognition) is seen. tatkaryam: the effect of the intellect associated with the Real (satsamanvayayukta-dhikaryam). yatah mrsa drstam: for which reason that which is seen is mithya.49 351 tato vikArAH prakRterahamukhAH __ dehAvasAnA viSayAzca sarve / kSaNe'nyathAbhAvina eSa AtmA nodeti nApyeti kadApi nAnyathA // 351 // tato vikarah prakrter ahammukhah dehavasana visayasca sarve, ksane'nyathabhavina esa atma nodeti napyeti kadapi nanyatha 11 Therefore, all the modifications of Praksti from the ahamkara to the body and all sense-objets are subject to change in a moment. But, this atman is never originated nor is destroyed, nor becomes different. 49 In the same way as what is seen in bhrama, svapna and manoratha, delusion, dream and imagination marked by the trinity (triputi) of seer, seeing and seen are mithya, so too what is experienced in jagrat which is subject to a like trinity, is mithya.

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VIVEKACUDAMANI Therefore, as effects of the intellect are unreal, the modifications of avidya from the ahamkara to the body, all objects of sense, sound etc., and pots etc., change in a moment. Though they appear to be real, when carefully examined, they turn out to be non-real49a. As they are of the nature of being seen and getting destroyed, drstanasta-svarupa, i.e., as all that is seen is liable to destruction, they are not real. This atman, however, is never born; nor does it ever die. It is never of a different nature, i.e., it has no modification like the intellect. It is always of the same form. It remains as it is always. Hence it is real. 352 nityAdvayAkhaNDa cidekarUpo buddhyAdisAkSI sadasadvilakSaNaH / ahaMpadapratyayalakSitArthaH pratyak sadAnandaghanaH parAtmA / / 352 / / nityadvayakhandacidekarupo buddhyadisaksi sadasadvilaksanah 343 ahampadapratyayalaksitarthah pratyak sadanandaghanah paratma || The Paramatman is eternal, non-dual, unlimited consciousness, ever of the same form, the witness of the intelligence, etc., different from the gross and the subtle, the meaning indicated by the word 'I', the inmost self, ever compacted of bliss. nitya: without beginning and end. advaya: devoid of any object other than itself. Hence akhanda: unlimited; without the three limitations (of desa, kala and vastu). cit: the pure intelligence. nityadvayakhandacidekarupah: whose form is the eternal, unlimited pure intelligence. The ground for this is stated in the words: buddhyadi-saksi: the witness of the intellect etc.; vide sloka 296 supra: vikarinam sarvavikaravetta 1. nityo'vikaro bhavitum samarhati || Hence sadasadvilaksanah: vide the Gita text: anadimat param brahma na sat tannasad ucyate: i.e., the beginningless supreme Brahman, different from avidya and its effects. 49a The real is Sat, the ever existent, trikala-abadhyam, unsublated in any of the three periods of time. The unreal is what is never existent like the son of a barren woman. The non-real is the false that is projected by the concealment of the true. It appears, but is not real. -

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344 VIVEKACUDAMANI ahampratyayalaksitarthah: By implication, being the subject of the cognition which arises immediately when the word aham ('I') is heard. pratyak: pratilomyena ancati iti pratyak: i.e., when the sight is turned inward. sadanandaghanah: being different from the unreal, the insentient, grief and ahamkara, shining in the form of sat, cit and ananda; of bliss which cannot be sublated in any of the three periods of time. paratma: the supreme atman. Thus the truth about the atman has been declared. 353 itthaM vipazcita sadasadvibhajya nizcitya tattvaM nijabodhadRSTyA / jJAtvA svamAtmAnamakhaNDabodhaM tebhyo vimuktaH svayameva zAmyati // 353 // ittham vipascit sadasad vibhajya niscitya tattvam nijabodhadrstya i jnatva svamatmanam akhanda-bodham tebhyo vimuktah svayameva samyati 11 Thus discriminating the real and the unreal, determining the truth by the eye of his own experience, knowing his atman to be of the nature of infinite intelligence, freed from the things which are the non-atman, the wise man attains peace by himself. ittham: thus: as detailed earlier. vipascit: one who goes by sruti, who has the soul-sight of the supreme goal, who is seeker of liberation sadasat: sat is Brahman; asat is avidya and its effects. vibhajya: distinguishing as satya and mithya. nijabodhadrstya: by the eye of his '(-super-sensuous) experience born of inquiry. tattvam viniscitya: knowing for a certainty the exact nature of a thing (here the atman). svamatmanam akhandabodham jnatva: knowing (realising) his atman as infinite intelligence. tebhyah vimuktah: being completely freed from things from avidya to the body, from sense-objects like sabda etc., to the length of the extinction of all vasanas.

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VIVEKACUDAMANI 345 vimuktah: visesena muktah; vasanayah api abhavah visesah: The absence of any vasanas is visesa in mukti. svayameva samyati: remains as unconcealed pure effulgence. 354 When does one remain like this? This must be known. So it is said: ajJAnahRdayagrantheH nizzeSavilayastadA / samAdhinA'vikalpana yadAdvaitAtmadarzanam // 354 // ajnanahrdayagranther niscesavilayastada samadhina'vikalpena yadadvaitatmadarsanam 11 When there is experience of the non-dual atman by means of nirvikalpa-samadhi, then there is complete destruction of the knot of ajnana. samadhina avikalpena: by nirvikalpa-samadhi as described earlier. yadadvaitatmadarsanam: when there is direct experience of the non-dual Paramatman. tada: then there arises. ajnanahrdayagrantheh: of the knot produced by ajnana which makes for the identification of the sentient atman with the insentient non-atman. niscesavilayah: 'destruction along with the vasanas. 355 tvamahamidamitIyaM kalpanA buddhidoSAt prabhavati paramAtmanyadvaye nirvizeSe / ' pravilasati samAdhAvasya sarvo vikalpaH vilayanamupagacched vastutattvAvadhRtyA // 355 // tvam aham idamitiyam kalpana buddhidosat prabhavati paramatmanyadvaye nirvisesei pravilasati samadhavasya sarvo vikalpah vilayanam upagacchet vastutattvavadhrtya 11 By the flaw of the intellect, the imagination of the distinction in the form of 'you', 'I' and 'this' arises in the qualityless non-dual Paramatman. When this (atman) shines forth in samadhi, all these wrong understandings will vanish by reason of the knowledge of the truth of Brahman.

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346 VIVEKACUDAMANI buddhidosat: through the defect of the nature of rajas and tamas, there arises wrong imagination as 'you', and 'I' and 'this' in the Paramatman which is non-dual and, therefore, qualityless. When this (atman) shines forth in samadhi, by the clear knowledge of the truth, all imagination will attain complete destruction. vastutattvavadhrtya: by the firm knowledge of the real nature of the atman. sarvah vikalpah: all doubts, wrong understanding. vilayanam: complete destruction. upagacchet: will attain. 356 In a single sloka, the guru conveys the nature of samadhi with its means and its fruit. zAnto dAntaH paramaparataH kSAntiyuktassamAdhi __ kurvannityaM kalayati yatiH svasya sarvAtmabhAvam / / tenAvidyAtimirajanitAn sAdhu dagdhvA vikalpAn brahmAkRtyA nivasati sukhaM niSkriyo nirvikalpaH // 356 // santo dantah paramuparatah ksantiyuktassamadhim kurvan nityam kalayati yatih svasya sarvatmabhavam tenavidyatimirajanitan sadhu dagdhva vikalpan brahmakrtya nivasati sukham niskriyo nirvikalpah 11. Calm and perfectly controlling the external propensities of the sense-organs, ceasing from all external activity, patiently bearing the dualities, practising samadhi daily, the yati experiences his oneness with everything. By that, completely burning the wrong ideas caused by the darkness of avidya, he remains in the beatific state of Brahman, actionless and bereft of doubts and grief. santah: nigrhitamanah: with his mind held under check. dantah: niruddhabahyendriyah: with his external organs controlled. param uparatah: completely ceasing from all external activity. ksantiyuktah: bearing the dualities of heat and cold, pain and pleasure etc., with fortitude. samadhim kurvan nityam: permanently establishing his mind in the qualityless Brahman. yatih: the samnyasin. svasya sarvatmabhavam: his loneness (and therefore allness).

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VIVEKACUDAMANI kalayati: experiences. tena: by that nirvikalpa-samadhi. avidyatimirajanitan sadhu dagdhva: avidya itself is the darkness. By completely burning away the wrong ideas generated by it, totally destroying, turning to ashes. brahmakrtya niskriyah nirvikalpah sukham nivasati: actionless and rid of doubts, etc. he lives blissfully in the state of Brahman. By this it is affirmed that when action is destroyed, thought is destroyed. From that ensues extinction of vasanas. The extinction of vasana is liberation. Such a one is called jivanmukta. kriyanase bhaveccintanasah, asmad vasanaksayah | vasanapraksayo moksah jivanmuktih sa isyate (sl. 318). For it, two qualities, niskriya and nirvikalpa are stated, actionless and having no wrong ideas, etc. 357 For the effect of samadhi leading to liberation, the means is the destruction of the awareness of the world inside and outside. Liberation does not arise merely from external sounds. This is declared in the next sloka. aufger a afamru argi starfa ancang facicufa i 347 ta eva muktA bhavapAzabandhaiH nAnye ta pArokSyakathAbhidhAyinaH / / 357 // tu samahita ye pravilapya bahyam srotradi cetassvamaham cidatmani | ta eva mukta bhavapasabandhaih nanye tu paroksyakathabhidhayinah || They alone are freed from the bonds of samsara who merge the external things like the ear etc., their mind and their ahamkara in the atman which is of the nature of cit, not others who just talk of a thing not experienced by them. ye: those persons. bahyam srotradi: the external things like ear, etc. By this the merging of the space (akasa) etc. in the cidatman is conveyed. A man says 'I hear' etc., due to super-imposition of the atman on the sense-organ activity. Hence the expression: srotradi. cetah: the mind inside. svam aham: one's ahamkara.

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348 VIVEKACUDAMANI cidatmani pravilapya: firmly determining that apart from the cidatman there is nothing internal or external. ye samahitah: those whose minds are firmly set on the cidatman. ta eva: te eva: they only. bhavapasabandhaih: from the delusion of samsara which are like binding ropes. muktah: are freed. anye tu na: not others at all. paroksyakathabhidhayinah: those who merely indulge in bluff of what they have not directly seen (realised). anye: others, akstapravilapanah: those who have not made the laya or extinction of non-atman. 358 With the firm conviction that upon the liquidation of the world by reason of there remaining nothing else other than Brahman which is the substance of everything and the substratum of all that is imagined, and that by the extinction of the mind, kaivalya or liberation ensues without obstruction, nirvikalpa samadhi must be practised without intermission. This is stated in the next sloka. upAdhiyogAt svayameva bhidyate copAdhyapohe svayameva kevalaH / tasmAdupAdheH vilayAya vidvAn vaseta sadA'kalpasamAdhiniSThayA // 358 // upadhiyogat svayameva bhidyate copadhyapohe svayameva kevalah tasmadupadheh vilayaya vidvan vaset sada'kalpasamadhinisthaya 11 By association with upadhi, one is (considers oneself as) different. When the upadhi is removed, one remains alone (liberated). Therefore, a learned man should ever engage himself in nirvikalpaka-samadhi for the liquidation of the upadhi. The Paramatma which is diversely sung (described) as ekamevadvitiyam (Chand.): "one only without a second", neha nanasti kincana: "there is no multiplicity here"; natra kacana bhidasti (Katha): "there is no difference here", is differentiated only by conjunction with upadhi.

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VIVEKACUDAMANI 349 upadhyapohe: when the upadhi of the form of maya and the five sheaths is destroyed. svayameva kevalah: svayam kevala eva: is itself alone. tasmat: therefore, for the total liquidation of the ahamkara which is the cause of the differentiation-the upadhi. sada: without intermission, for ever. vaset sada'kalpasamadhinisthaya: one should remain for ever in nirvikalpaka-samadhi. 359 An example is given for one who is thus established in samadhi being of the form of Brahman. sati sakto naro yAti sadbhAva hokaniSThayA / koTako bhramaraM dhyAyana bhramaratvAya kalpate // 359 // sati sakto naro yati sadbhavam hyekanisthaya 1 kitako bhramaram dhyayan bhramaratvaya kalpate 11 A man intensely concentrating on the Real attains the Real. The kitaka, (a worm of a particular kind) thinking of the particular type of bee becomes that bee itself. ekanisthaya: with undivided concentration. sati: on the Reality, the Brahman, saktah: with the mind resting on it. sadbhavam yati: becomes Brahman. hi: niscayah: indicates certainty. An illustration for this. kitakah:. a small worm. ekanisthaya bhramaram dhyayan: thinking of the bee, with concentration. bhramaratvaya kalpate: becomes able to attain the form of the bee, though different from it. When a worm which is different from the bee becomes the bee, what needs be said of the jiva who is really Brahman itself by nature, but imagines himself as different from Brahman due to the super-imposition of ajnana? Thinking of Brahman always, by such Brahmadhyana, he becomes' Brahman itself; i.e., he becomes conscious of his ever being Brahman.

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350 VIVEKACUDAMANI 360 Making the idea clear in the illustration, it is connected with the object of the illustration. kriyAntarAsaktimapAsya koTako dhyAyan yathAli hyalibhAvamRcchati / tathaiva yogI paramAtmatattvaM ___dhyAtvA samAyAti tadekaniSThayA // 360 // kriyantarasaktimapasya kitako dhyayan yathalim hyalibhavamscchati tathaiva yoga paramatmatattvam dhyatva samayati tadekanisthaya 11 As the worm, giving up attachment to any other activity and always thinking of the bee becomes the bee, so the yogi too concentrating on the Truth which is the Paramatman, attains that Truth. Giving up attachment to any other activity, always thinking with fear only of the bee that it (the bee) would kill it (the worm), the worm itself attains the form of the bee. In the example, there is difference from the beginning itself. Later too, this (worm) 'becomes' a bee. But it does not become the same bee that it was thinking about. Here, however, (the sense of) difference (in the beginning) is due to ajnana. When the ajnana disappears by the realisation produced by non-differentiated contemplation, there is no room for difference. Thinking about the Truth that is the Paramatman, like the worm without attachment to anything else, absolute identity with it ensues. When the difference that arose due to ajnana disappears, one becomes established in one's real nature That is the idea. Hence the preposition sam to the verb samayati in the sloka. When by thinking of another, the nature of that other is attained, what is the obstacle to realise one's own real nature thinking of one's self only? So far alone is the limited application of the bhramarakitakanyaya, the analogy of the bee and the worm. 361 atIva sUkSma paramAtmatattvaM ___na sthUladRSTyA pratipattumarhati / samAdhinA'tyantasusUkSmavRttyA jJAtavyamAH atizuddhabuddhibhiH // 361 //

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VIVEKACUDAMANI 351 ativa suksmam paramatmatattvam na sthuladrstya pratipattumarhati samadhina'tyantosusuksmavrttya jnatavyam aryair atisuddhabuddhibhih 11 The Truth that is the Paramatman is very subtle. It cannot be understood by superficial mind. It has to be known by great personages of very pure intellect by samadhi through very subtle mentle state. ativa suksmam: very subtle as it is nirguna, qualityless; different from the five sheaths. The atmatattva is devoid of the three kinds of limitations. The real nature of the atman which is self-effulgent and ever of the nature of bliss, does not lend itself to be known by the superficial sight of the modification of the antahkarana which has for its objects gross things like the body etc. atisuddhabuddhibhih: by people of very pure intellect, free from impurities as indicated in the text: jnanamutpadyate pumsam ksayat papasya karmanah: "Jnana arises for men by extinction of sinful karmas"; kasaye karmabhih pakve tato jnanam pravartate: "When karma fructifies into niskama, then jnana arises"; drsyate tvagryaya buddhya suksmaya suksmadaraibhih (Katha): "It is seen by the seers of the subtle by their fine intellect" etc. aryaih: by those who pursue the paths spoken of in sruti and smrti and whose antahkarana is void of blemish. atyantasuksmavrttya: very subtle as it has not the world for its object, by the modification which is of infinite form samadhina: by the meditation of the limitless form which is extremely subtle and not oriented to the world. jnatavyam: must be made the object of cognition. 362 That meditation is the cause of purity of mind is stated with an example. yathA suvarNa puTapAkazodhitaM tyaktvA maleM svAtmaguNaM samRcchati / tathA manaH sattvarajastamomalaM dhyAnena saMtyajya sameti tattvam // 362 // yatha suvarnam putapakasodhitam tyaktva malam svatmagunam samrcchati , tatha manas sattvarajastamomalam dhyanena samtyajya sameti tattvam 11

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352 VIVEKACUDAMANI As gold heated in a fire gives up its impurities and attains its own lustrous nature, so too does the mind discard its impurity of sattva, rajas and tamas and attains the Real. suvarnam putapakasodhitam: this refers to a process for the removal in a crucible of the impurities which conceal the real nature of an object. putapaka: connection with fire along with red clay in a crucible. (tena) sodhitam: its impurities separated (by it). tyaktva malam svatmagunam samrcchati yatha: as such gold giving up impurities, attains its real nature of brightness. So too, in respect of the mind, i.e., the antahkarana which is impure on account of sattva, rajas and tamas. Though in accord with the statements: "effect the removal of your super-imposition by taking hold of native sattva" (see sl. 279 above), and with the Gita text: nirdvandvo nityasattvastho bhava: "be free from duality, ever established in sattva", it is difficult to speak of the impurity of the sattvaguna not vitiated by rajas or tamas; yet, by the statement sattvam suddhena nasyati: "sattva is destroyed by the cognition of the Suddha (Brahman)" and by the Gita text: sa gunan samatityaitan brahmabhuyaya kalpate; nistraigunyo bhavarjuna: "Transcending these gunas, he qualifies for Brahmanhood"; "O! Arjuna, be devoid of the three gunas", for the destruction of the rajas and tamogunas, the mind discards its affiliation of the sattvaguna also, belonging as that does to the realm of mithya, the sattva also should be considered as impure. This is supported by the following text: nasvadayet rasam tatra nissangah prajnaya bhavet (Gaudapada): "One should not taste any essence there, one should remain in one's consciousness absolutely unattached", which means even the tasting of the (pure) or (sattvic) rasa should be given up. As it is said: yena tyajasi tat tyaja (Mahabharata): "That by which you renounce, renounce that too." bhuyascante visvamayanivrttih: "At the end there will arise the cessation of the cosmic maya", and as maya which is only of the nature of suddha sattva is said to disappear, the suddha sattva too being mithya, must be deemed to be sullied. neha nanasti kincana: "there is no plurality here even in the least" which emphasises the non-appropriatenes (in the atman) of the realisation of the guna and the gunin, the qualification and the qualified. dhyanena samtyajya sameti tattvam: "discarding all gunas by dhyana on the nirguna Brahman, one attains Brahman". For, Brah

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VIVEKACUDAMANI 353 man is nirguna. If there is sattvaguna, then, to that extent, there will not be nirgunatva, qualitylessness. If there is the remnant of sattvaguna, the attainment of truth will not arise. If the akhandakaravrtti (the modification as infinite form) of the antahkarana which is sattvic by nature, and which destroys the mulajnana gets extinguished, the adhisthana or substratum (i.e., Brahman) alone remains. 363 nirantarAbhyAsavazAt taditthaM __pakvaM mano brahmaNi lIyate yadA / tadA samAdhiH sa vikalpavarjitaH svato'dvayAnandarasAnubhAvakaH // 363 // nirantarabhyasavasat tadittham pakvam mano brahmani liyate yada 1 tada samadhih sa vikalpavarjitah svato'dvayanandarasanubhavakah 11 When the mind thus purified by continuous practice merges in Brahman, then arises the samadhi free from vikalpa and in which there is the experience of the nectar of non-dual bliss. Thus, when by force of continuous practice, the mind free from the defects of wrong understanding etc., merges in Brahman, is without any modification and is purely the residual Brahman, then, svatah, even without effort, it becomes the experiencer of the nectar of non-dual bliss. Being of the form of Brahman is itself the nectar or rasa; vide the sruti 'raso vai sah' (Taitt.) It is of the nature of rasa also as it is the cause of supreme endearment.. Productive of that experience, without any blemish, that is the nirvikalpa-samadhi which is the cause of the dissolution of all universal. vasanas beginning with ahamkara. 364 The fruit of it is explained in full. samAdhinAnena samastavAsanA granthevinAzo'khilakarmanAzaH / antarbahiH sarvata eva sarvadA svarUpavisphUrtirayatnataH syAt // 364 // samadhinanena samastavasana granther vinaso'khilakarmanasah, V.C -24

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354 VIVEKACUDAMANI antarbahih sarvata eva sarvada svarupavisphurtir ayatnatah syat 11 By this samadhi there arises the destruction of the knots of all vasanas and of all karmas. There will be the manifestation without effort of one's nature within and without and for ever. samadhinanena: by this nivikalpaka-samadhiyoga. samastavasanagrantheh: of all the vasanas which are, like a knot, not possible to be cut asunder, and which are the product which are the products of mithya-jnana. vinasah: total destruction. akhilakarmanasah: destruction of all sancita (accrued). kar. mas; vide the sruti: bhidyate hrdayagranthih, ksiyante casya karmani (Katha): "the knot of the heart is broken, all his karmas wane away". antar bahih: inside and outside, everywhere. Always the manifestation of the real nature arises without effort -- ayatnatah. 365 Therefore, zruteH zataguNaM vidyAnmananaM mananAdapi / nididhyAsaM lakSaguNam anantaM nirvikalpakam // 365 // sruteh satagunam vidyan mananam mananadapi nididhyasam lakisagunam anantam nirvikalpakam 11 : Reflection is hundred times superior to hearing; meditation is hundred thousand times superior to reflection; nirvikalpaka samadhi is infinitely superior. sruteh: sravanat: than (mere) hearing. The meaning is clear. 366 nirvikalpakasamAdhinA sphuTaM brahmatattvamavagamyate dhruvam / nAnyathA calatayA manogateH pratyayAntaravimizritaM bhavet // 366 // nirvikalpakasamadhina sphutam brahmatattvamavagamyate dhruvam nanyatha calataya manogateh pratyayantaravimisritam bhavet 11 .

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VIVEKACUDAMANI 355 The Truth that is Brahman is surely realised by nirvikalpaka samadhi. Not by any other method. Otherwise, due to the inconstancy of mind, it will be mixed up with other modifications. sphutam: like the myrobalan fruit in the palm of one's hand dhruvam: surely. nanyatha: It is not understood (realised) by any other method. The reason for that is told: pratyayantara-vimisritam bhavet: it will get mixed up with other modifications. 367 ataH samAdhatsva yatendriyaH san nirantaraM zAntamanAH pratIci / vidhvaMsaya dhvAntamanAdyavidyayA kRtaM sadekatvavilokanena // 367 // atassamadhatsva yatendriyassan nirantaram santamanah praticii vidhvamsaya dhvantamanadyavidyaya krtam sadekatvavilokanena 11 * Hence, remain in samadhi with your sense-organs under control, with a tranquil mind ever turned inward, by realisation of your identity with Brahman, and destroy the darkness of beginningless avidya. atah: therefore, i.e., for understanding (realising) clearly the Brahma-tattva. yatendriyah san: having controlled sense organs like the ear. nirantaram: always. santamanah: having mental control/tranquil. By yatendriya and santamanas, dama and sama are signified. samadhatsva: rest the mind. pratici: in the pratyagatman, the inmost atman. By the perception of the oneness generated by the realisation of Brahman bereft of all difference, destroy the darknes of beginningless avidya which is the source of all samsara. dhvantam: which hinders the self-effulgence. vidhvamsaya: destroy. 368 The aids.to nirvikalpaka-samadhi are listed seriatim. yogasya prathamaM dvAraM vAGanirodho'parigrahaH / nirAzA ca nirIhA ca nityamekAntazIlatA // 368 //

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356 VIVEKACUDAMANI yogasya prathamam dvaram van-nirodho'parigrahah nirasa ca niriha ca nityamekantasilata 11 The first means to yoga is control of speech, then, not acquiring anything more than what is barely necessary, absence of desire, freedom from activity and ever living by oneself (in secluded place). The first means to yoga which is restraint of all external modifications is silence. For, by speech all forms of mental modificational activity grow. aparigrahah: Not acquiring any object of utility beyond what is absolutely necessary for living; for, if more than what is needed is acquired, the mind will be engaged in safe-guarding it etc., and restraint of mental modification will not arise, nirasa: freedom from desire. If there is desire, the mind is subject to agitation. Hence nirasa i.e. vairagya. niriha: niacesta: cessation of all karmas.. nityam ekantasilata: living in an uninhabited place. These are the means to yoga. 369 How living in a secluded place helps yoga is explained. ekAntasthitirindriyoparamaNe hetuH damazcetasaH ___ saMrodhe karaNaM zamena vilayaM yaayaadhvaasnaa| tenAnandarasAnubhUtiracalA brAhmI sadA yoginaH tasmAccittanirodha eva satataM kAryaH prayatnAnmuneH // 369 // ekantasthitirindriyoparamane hetur damascetasah samrodhe karanam samena vilayam yayad ahamvasana i tenanandarasanubhutiracala brahmi sada yoginah . tasmaccittanirodha eva satatam karyah prayatnat muneh 11 Living alone (in an uninhabited place) is the means of dama, the cessation of sense organ activity. The (dama) is the means to sama, the control of the mind. By such sama the tendency of the ego-sense is attenuated. By it accrues to the yogin the unceasing blissful experience of Brahman. Therefore, one given to meditation should always control the mind with effort. ekantasthitih: living in an uninhabited place.

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VIVEKACUDAMANI 357 indriyoparamane: in the immobilisation of the external organs. Dama is cessation of activity of external organs. It is the instrument to control the cetas, the antahkarana. Vide the Gita: indriyani pramathini haranti prasabham manah: "The wayward senseorgans distract the mind with great force." As there are no sound (here human speech), etc., and as the ear etc. are not externally oriented, the antahkarana gets turned inward towards the atman. That is sama or mind-control. By sama, the vasana of the ahamkara gets stilled. By that, the yogins whose minds are turned from whatever is non-atman are always experiencing the nectar of Brahmananda. anandarasanubhutih: the springing of the bliss of Brahman unconcealed (by maya). acala: not moving, not liable to fall down or decline. Therefore, the muni (mananasila) given to contemplation should always engage in controlling the mind. For, when the mind is withdrawn from what is external to it, and the vasana of the ahamkara wanes, the experience of Brahmananda is free from obstruction. It means the nirvikalpaka-samadhi should be incessantly practised. 370 It was said that the first step to yoga is restraint of speech. The authority for this is the Kathopanisad which says: yacched van manasi prajnah tadyacchet jnana atmani i jnanamatmani mahati niyacchet tadyacchet santa atmani 11 "Let the wise man restrain the speech in the mind; let that be restrained in the (vyasti) buddhi; let that buddhi be restrained in the mahat (samasti) buddhi; let that be restrained in the atman which is of the nature of santi". That meaning is conveyed in this sloka. vAcaM niyacchAtmani taM niyaccha buddhau dhiyaM yaccha ca buddhisAkSiNi / taM cApi pUrNAtmani nirvikalpe vilApya zAMnti paramAM bhajasva // 370 // vacam niyacchatmani tam niyaccha buddhau dhiyam yaccha ca buddhisaksini tam capi purnatmani nirvikalpe vilapya santim paramam bhajasva 11

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358 VIVEKACUDAMANI Control the speech in the mind; control that in the intellect; control the intellect in the witness of the intellect; merging that again in the infinite Purnatman, attain supreme Peace. vacam: the organ of speech. atmani: in the mind. niyaccha: restrain, control. Give up all speech activity; in the beginning remain purely in the region of the mind. When silence becomes as strong as in the case of animals, restrain the mind in its twin aspects of determination and doubt in the buddhi characterised only by firm conviction. Then the mind will become still and silent, unable to act like the carpenter bereft of his tools. That silent intellect should be merged in the caitanya limited by buddhi; destroy the upadhi of the buddhi and restrain it in the pure cognition which is the witness - consciousness, saksi-caitanya, i.e., realise the meaning of 'thou' (tvam) after careful analysis. Merge that again in the plenary atman, which is void of the three kinds of limitations (of space, time and object), and which is changeless and qualityless. Unify the meaning of Thou and That, and experience peace of the form of moksa. 371 & 372 That the control of vrttis (modifications of the mind) reveals the bliss of (the experience of) one's real nature is explained with appropriate reason. dehaprANendriyamano- buddhyAdibhirupAdhibhiH / zuga: anulu: angiaisza alfun: 11 309 11 tannivRttyA muneH samyak sarvoparamaNaM sukham / saMdRzyate sadAnandarasAnubhavaviplavaH / / 372 / / dehapranendriyamano-buddhyadibhirupadhibhih yair yair vrtteh samayogah tattadbhavo'sya yoginah 11 tannivrttya munessamyak sarvoparamanam sukham sandrsyate sadanandarasanubhavaviplavah || The yogin's mind is modified according to its identification with the various upadhis, namely the body, the prana, the sense-organs, the buddhi etc. When the mind is completely withdrawn from these, then is seen immersion in the experience of supreme bliss.

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VIVEKACUDAMANI 359 Though by itself colourless, by juxtaposition with a black cloth etc., a crystal looks black etc., being all the while pure and white; so also is it in the case of this atman in juxtaposition with the upadhis namely body, the breath, the sense-organs and the mind etc. By 'etc.' is included the anandamaya-kosa. The atman appears modefied into the nature of the vrtti with which it is conjoined, whether it is internal or external. The respective affections are of the nature of avidya (persisting in the anandamaya-kosa), asmita (characteristic of ahamkara), raga (desire), and dvesa (hatred) (arising by contact of the mind with sense-objects), and abhinivesa (which is fear of death even by the learned: viduso'pi maranad bhitih), and consequent clinging to worldly objects. samayogah: connection of form (akaratakhya-sambandhah). tattadbhavah: tattadatmyam: identification with all that. tena: by its qualities. asya yoginah: of him who controls the external modes. The reason for it is given: muneh: by him who discards them as the anatman for the reasons detailed in the context of the description of the five kosas supra. To him who does not have the sense of the 'I' in respect of them, by its disappearance, i.e., by the disappearance of the upadhis like the body etc., arises the stilling of everything (sarvoparamana), i.e., the stilling of all the factors of the anatman that make for sorrow. When thus every upadhi is stilled, there ensues perfect bliss. samyak bhavati must be added after the first line of sloka 371. The evidence of that is that there is seen the inundation of the bliss of the blissful experience of the Sat. viplavah: being immersed in or being full of. Like the experience of joy within and without by a man who plunges into the expanse of the Ganga after being scorched by the excessive heat is the experience of unlimited bliss by a man who is kevala, i.e., freed from every kind of upadhi. 373 & 374 In the matter of the nirvikalpa-yoga, it was stated in the form of an aphorism in sloka 368, that for the extinction of all upadhis which is the cause of such yoga, vairagya is the first step. This was referred to by the word nirasa. This was also stated in sloka 177 adding that one should be firm in the two, namely viveka and vairagya. This is now shown as the two very intense internal sadhanas.

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360 VIVEKACUDAMANI smczunt afgecunt faceaeda youa 1 tyajatyantarbahissaGgaM viraktastu mumukSayA / / 373 / / afgeg faqutein: aurarganfafa: 1 facem ga nemifa zuei agfor fafosa: 11 398 11 antastyago bahistyago viraktasyaiva yujyate. tyajatyantarbahissangam viraktastu mumuksaya || bahistu visayaissangah tathantarahamadibhih | virakta eva saknoti tyaktum brahmani nisthitah || To the man of detachment pertain both internal detachment and external detachment. For the sake of getting moksa, the detached person gives up both internal and external attachments. The detached one alone firmly established in Brahman is able to give up external attachment to sense-objects and likewise internal attachment to ahamkara etc. The renunciation of all that is internal and external which are the anatman is possible only for the detached person. The reason for it is that he alone, prompted by the desire for moksa, gives up everything internal and external. That is, he does not develop the sense of the 'I' and the 'mine'. This attachment is distinguished into internal and external. The external is the attachment to the sense-objects, sons etc., sound etc. The internal is identification with the 'I' etc., i.e., including the body, the manas and the buddhi. This identification with these is unreal. Both these detachments are possible only for a virakta, for one who has no desires for them. viraktastu: virakta eva: only a detached person; one who is always dwelling in Brahman without his mind straying anywhere else, i.e. 'tu' is used in sense of 'eva'. tyaktum saknoti: is able to abandon. The seed (source) of this giving up is said to be being established in Brahman (brahmani nisthitah), having a mind which does not falter or stray away. 375 In the matter of remaining as Brahman, understanding of one's true nature is said to be a cause like vairagya.

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VIVEKACUDAMANI vairAgyabodhau puruSasya pakSivat pakSau vijAnIhi vicakSaNa tvam / vimuktisaudhAgratalAdhirohaNaM arrat faci arcuar faqeufa 11 304 11 vairagyabodhau purusasya paksivat paksau vijanihi vicaksana tvam vimuktisaudhagrataladhirohanam tabhyam vina nanyatarena siddhyati || Learned one! know that vairagya and bodha (understanding) are two means like the wings of a bird. The ascent to the upper storeys of the palace of vimukti (liberation) is not secured by either of them singly. he vicaksana: Oh! learned one, who desires to attain liberation. vairagyabodhau: vairagya and bodha: vairagya has been explained already. bodhah: the experience of the true nature of the atman produced by the discrimination of the atman and the nonatman. 361 paksivat: as of a bird: suffix 'vat' meaning simile is used on 'paksin' in genitive case - - paksinah iva. paksau vijanihi: know to be the two wings. The reason for that is given in the third and fourth lines. vimuktisaudhagrataladhirohanam: Ascending to the top storey of a mansion of the form of vimukti or liberation. tabhyam vina: without those two together, i.e., it is not to be attained by one of the two, vairagya or bodha, by itself. For a bird cannot soar in the sky with one wing alone; so also here. 376 That is further explained. atyantavairAgyavataH samAdhiH samAhitasyaiva dRDhaprabodhaH / aganzazu fa arugfazi: gealernt.frugergyfa: 11 308 11 atyantavairagyavatassamadhih samahitasyaiva drdhaprabodhah

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362 VIVEKACUDAMANI prabuddhattavasya hi bandhamuktih muktatmano nityasukhanubhutih il Only he of intense vairagya can attain samadhi. Only he in samadhi can have unflinching experience of Brahman. It is only he who has such experience of the Truth that will be liberated from bondage. Only he who is thus freed can experience eternal bliss. atyantavairagyavatah : He whose mind does not get attached to the things that are non-atman again i.e., a tivra-vairagyavan, a man of absolute vairagya, i.e., one who has complete aversion to the anatman. (tasya) samadhih (sambhavati): To him accrues Brahmanistha, the state of being firmly established in Brahman. samahitasyaiva: to him alone whose mind is firmly set on Brahman. drdhaprabodhah: the firm knowledge born of realisation unmixed with any other idea. prabuddhatattvah: he by whom the Truth has been realised. bandhamuktin: the non-recurrence of the sense of the atman in things that are not the atman. muktatmanah: the man in whose antahkarana does not arise the false impression of a thing in what is not that thing. nityasukhanubhutih: the experience of a bliss that is eternal; the enjoyment of bliss without any obstruction as it springs from jnana, devoid of concealment of the true or projection of the false. 377 na sukham devarajasya na sukham cakravartinah yadssam vitaragasya muner ekantasilinah 11 yacca kamasukham loke yacca divyam mahat sukham trsnaksayasukhasyaite narhatah sodasim kalam | "Devendra's happiness or that of an emperor are nothing compared to that of a muni devoid of all attachment and living alone. The joy of sense-desires or even the high celestial joys cannot approach even the sixteenth part of the joy of a man in whom all desires have disappeared."

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VIVEKACUDAMANI yavanartha udapane sarvatah samplutodake tavan vedesu sarvesu brahmanasya vijanatah 1150 363 "Whatever use there is in a limited store of water (like a pond, well or tank etc.), all that is included in whatever benefit we get in all-pervading expanse of water. So too, whatever use there is in all the Vedas is included in the benefit obtained by one who has realised Brahman." (B.G.) That is, all the benefit that accrues in practice of the karmakanda portion of the Vedas is included in the benefit accruing from Brahmajnana. The same meaning is conveyed in these texts and in the srutis: srotriyasya ca akamahatasya: "of one learned in the srutis and who is not the victim of kama"; and so'snute sarvan kaman (Taitt.): "He enjoys everything". The fruit of vairagya and bodha affirmed by these texts and verified in personal experience are extolled: azirana qi geru Geci qrunfa aruncHET: taccecchuddha tarAtmabodhasahitaM svArAjyasAmrAjyadhuk / etaddvAramajasramuktiyuvateH yasmAttvamasmAtparaM adarcyzan azrafa azi aai ge siua 11 300 11 vairagyanna param sukhasya janakam pasyami vasyatmanah taccecchuddhataratmabodhasahitam svarajyasamrajyadhuk | etad dvaramajasramuktiyuvateh yasmat tvamasmat param sarvatrasprhaya sadatmani sada prajnam kuru sreyase || For a person of self-control, I do not see anything else which can generate bliss like vairagya. Given that along with the realisation of the highly pure atman, it is productive of soverignty and overlordship. This is the gateway to the everlasting excellent condition of eternal bliss. Therefore, beyond this without desire for everything everywhere, cultivate nirvikalpa-samadhi in the Real that is Brahman for your spiritual benefit. vasyatmanah: he whose nature is made up of causal and the effectuated elements under control. Even if by bodily postures (asana) and breathing exercises (pranayama) etc., the body and its organs are controlled, there is no happiness without vairagya. Even 50 This sloka is to be understood as under. udapane yavan arthah tavan sarvatah samplutodake (yrvan tavan eva)-sarvesu vedesu yavan arthah tavan vijanatah brahmanasya (yavan tavan eva).

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364 VIVEKACUDAMANI yu. those who enjoy the excellences like animasi etc., do not escape from bondage. It is clear from the Puranas etc., that though they practised extreme penance, Hiranyakasipu and others became involved in samsara due to absence of vairagya. Even if their tapas went to the length of worms eating into their bones, it could not prevent them from fall for want of self-control. Hence, it is said that even for those whose bodies are under control, there will be no spiritual happiness without vairagya. For those whose body etc., are not under control, there can be no vairagya; hence the reference to self-control. Similarly, I do not see any source of spiritual happiness even for those who control themselves by hathayoga. suddhatarah atmabodhah: the understanding of the nature of the atman produced by the analysis of the five kosas. If this vairagya is combined with such suddhatara-atmabodha, it yields svarajya and samrajya. svarajya: the state of svarat: lordship over oneself. When there is attachment, the mind is conditioned by sense-objects. When there is vairagya, it is not so conditioned by anything external to itself. The state of the mind not being dependent on anything else is svarajya or sovereignty or the state of not being ordered by anything else (itara-aniyamyatvam). Samrajya is the state of ruling over everything (sarva-niyamakatvam). For, the Brahmajnanin is higher than even God Himself.52 Such a vairagya of the man of self-control leads to svarajya and samrajya. Hence this vairagya is the door to the excellence that is liberation, i.e., it leads to the eternal blissful enjoyment of mukti. Vide the previous sloka where it has been said: atyantavairagyavatah samadhih: "Samadhi accrues to one of extreme vairagya." Hence, you should cultivate complete non-attachment to senseobjects. sadatmani: in Brahman which is of the nature of Sat. sada: always, without intermission. . sreyase: for mukti. prajnam kuru: practise nirvikalpa-samadhi which is the means for the realisation of the Truth. Jnana is vastutantra i.e., it is ob 51 One of the eight siddhis or supernatural powers. anima: minuteness, making the body very light or subtle, anima mahima caiva garima laghima tatha praptih prakamyam isitvam vasitvam castabhutayah: Becoming the most minute, becoming the most mighty, becoming stout, becoming slender, reaching to the farthest from where one stands, obtaining whatever is desired, overlordships and obtaining control are the eight bhutis or siddhis. 52 Isvara is sopadhika, bound up by upadhis. He is the aupadhika-edition of the nirguna Brahman while the Brahmavit realises the nirupadhika condition.

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VIVEKACUDAMANI 365 ject-dependent and not karmatantra: action-dependent; so, it is not what is to be done or produced. Hence, samadhi born of awareness of true nature is its cause. 378 AzAM chindhi viSopameSu viSayeSveSeva mRtyoH sRtiH ___ tyaktvA jAtikulAzrameSvabhimati muJcAtidUrAt kriyAH / dehAdAvasati tyajAtmadhiSaNAM prajJAM kuruSvAtmani tvaM draSTA'syamalo'si nirdayaparabrahmAsi yadvastutaH // 378 // asam chindhi visopamesu visayesvesaiva mrtyossytih tyaktva jatikulasramesvabhimatim muncatidurat kriyah dehadavasati tyajatmadhisanam prajnam kurusvatmani tvam drastisyamalo'si nirdvayaparabrahmasi yadvastutah 11 Cut asunder your desire for sense-objects which are like poison. The desire itself is the gateway to death. Abandon from a great distance all actions giving up the attachment to caste, family and asrama. Give up sense of the atman in the body etc., which are unreal (asat). Be filled with the awareness of your atman; for you are really the seer, pure, the non-dual Parabrahman. Cut away all desires for sense-objects which are like poison. motyoh: for this desire is of the nature of mrtyu (death), it is the cause of fall from one's true nature and is of the form of carelessness (pramada). sytih: margah: path leading to. tyaktva..... kriyah: Giving up the attachment to caste, family and station in life, abandon from a great distance actions prompted by them. dehadavasati: asati: mithyabhute, on the body, etc. which is of the nature of mithya - unreal. atmadhisanam: the idea of atman. tyaja: ma karsih: do not do (do not acquire). yat: yasmat karanat: for. tvam drastasi: you are the seer of the body etc., which are the seen. amalo'si: you are pure in contrast to the body etc., which are impure. nirdvayaparabrahmasi: nirdvayam: that from which duality has gone away or advayam. You are that non-dual Brahman.

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VIVEKACUDAMANI Therefore, acquire the knowledge of Brahman in the atman, in the form "I am Brahman", by means of nirvikalpa-samadhi, 366 379 lakSye brahmaNi mAnasaM dRDhataraM saMsthApya bAhyendriyaM zarena fafnaru fazzmagraiueu azfufan I brahmAtmaikyamupetya tanmayatayA cAkhaNDavRttyA'nizaM brahmAnandarasaM pibAtmani mudA zUnyaiH kimanyairbhramaiH / / 379 / / laksye brahmani manasam drdhataram samsthapya bahyendriyam svasthane vinivesya niscalatanuscopeksya dehasthitim brahmatmaikyamupetya tanmayataya cakhandavrttyanisam brahmanandarasam pibatmani muda sunyaih kimanyair bhramaih 11 Establishing the mind firmly in the goal that is Brahman, resting the external organs in their respective spheres, keeping your body unmoving, unmindful of safeguarding the body, attaining the identity of Brahman and the atman, becoming one with it in the infinite expanse of your mind, in the plenitude of your bliss drink within yourself the nectar of Brahmanubhava. What will the futile delusions avail you? Knowing full well that the body is nourished by prarabdhakarma, giving up all thought of the state of the body and its nourishment, with an unmoving body in accord with the Yoga aphorism 'sthirasukhamasanam', sitting firmly in a comfortable posture, resting the sense-organs (jnanendriyas) and the motor organs (karmendriyas) in their respective spheres; vide the text of the Kaivalyopanisad: viviktadese ca sukhasanasthah sucissamagrivasirassarirah atyasramasthah sakalendriyani nirudhya bhaktya svagurum pranamya || hrtpundarikam virajam visuddham vicintya madhye visadam visokam acintyam avyaktam anantarupam sivam prasantam amrrtam brahmayonim 11 tadadimadhyantavihinam ekam vibhum cidanandam arupam adbhutami umasahayam paramesvaram prabhum trilocanam nilakantham prasantam ||

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VIVEKACUDAMANI 367 dhyatva munir gacchati bhutayonim samastasaksim tamasah parastat 11 In accordance with the above, resting the mind firmly on the goal which is Brahman, realising the oneness of Brahman and the atman, by the expansive mode of your consciousness, with the awareness of yourself as Brahman, incessantly drink the nectar of Brahman with great joy. sunyaih: void of any fruit, and giving rise to great evil. anyaih: having the non-atman for their objects. bhramaih: by untrue ideas. kim: of what avail are the other fruitless delusions? 380 From the abundance of compassion, the guru further explains the state of being centered in the atman. anAtmacintanaM tyaktvA kazmalaM duHkhakAraNam / cintayAtmAnamAnandarUpaM yanmuktikAraNam // 380 // anatmacintanam tyaktva kasmalam duhkhakaranami cintayatmanam anandarupam yanmuktikaranam 11 Giving up all thought of the non-atman which is evil and the cause of grief, contemplate on the atman which is of the nature of bliss and which leads to liberation. kasmalam: impure due to having impure things for its objects; therefore, duhkhakaranam: cause of sorrow. anatmacintanam tyaktva: abandoning all thought of what is not the atman. muktikaranam: which brings about complete cessation of all grief. anandarupamatmanam: the atman which is of the form of ananda or bliss. cintaya: contemplate. 381 The method of contemplation is taught. The meaning of dhiyam yaccha ca buddhisaksini is explained. eSa svayaMjyotirazeSasAkSI vijJAnakoze vilasatyajatram / lakSyaM vidhAyanamasadvilakSaNam akhaNDavRttyAtmatayAnubhAvaya // 381 //

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368 VIVEKACUDAMANI esa svayamjyotirasesasaksi vijnanakose vilasatyajasram laksyam vidhayainam asadvilaksanam akhandavrttyatmatayanubhavaya || This (atman) is self-luminous, the witness of everything and ever shines in the vijnanakosa. Resting your mind on it which is different from the unreal, enjoy it with your expansive unlimited consciousness. esah: this atman. svayamjyotih: self-luminous; it cannot be revealed by other things. asesa-saksi: the witness of everything. vijnanakose: in the buddhi. vilasati: fully shines. asadvilaksanam: different from the asat or the unreal, for it is the sat which accompanies all states (of the mind); it is drk: the seer, svayamjyotih: self-effulgent; it is sarvasaksi: witness to everything; it is prakasanam: what illumines other things. Hence it is different from the insentient (jada), the seen (drsya) and the intellect (buddhi which acts only by the reflection of the cit on it). enam laksyam vidhaya: resting your mind on this atman, as the target of your contemplation. akhandavrttya: by being unlimited; unmixed by other awareness; dharavahikaya: like continuous downward flow of oil. atmataya: as your own self (nature). anubhavaya: realise. 382 The expansiveness of the mental modification (akhandakaravrtti) is explained. etamacchinayA vRttyA pratyayAntarazUnyayA / ullekhayan vijAnIyAt svasvarUpatayA sphuTam / / 382 // etamacchinnaya vrttya pratyayantarasanyaya | ullekhayan vijanayat svasvarupataya sphutam 11 One should realise this as one's own real nature, contemplating on it continuously without any other contrary thought. pratyayantarasunyaya: rejecting all contrary ideas. acchinnaya: like the flame of a defectless wick and oil; with a consciousness flowing uninterruptedly like a stream of oil poured downwards.

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VIVEKACUDAMANI etam: this atman. ullekhayan: visayikurvan: making it the object of consciousness. svasvarupataya vijaniyat: one should know (realise) as one's own real nature. sphutam: clearly. 383 anAtmatvaM dRDhIkurvan ahamAdiSu saMtyajan / udAsInatayA teSu tiSThed ghaTapaTAdivat / / 383 // atratmatvam drdhikurvan ahamadisu santyajan udasinataya tesu tisthed ghatapatadivat || Confirming the sense of the atman here in Brahman, and abandoning it in the ahamkara etc., one should remain indifferent to them as in the case of pot, cloth, etc. atra: in the Paramatman. atmatvam: .svasvarupatvam, the sense of one's own real nature. drdhikurvan: confirming; firmly convinced of. ahamadisu santyajan: rejecting the sense of the atman in the ahamkara etc. ghatapatadivat tesu tisthet: Even if the sense of the atman appears in them at any time, one should remain indifferent to them as with reference to a pot or a cloth. 369 udasinataya: without the sense of the 'I' in respect of them. (The idea is that we do not associate the sense of the 'I' with a pot or a cloth). 384 It was said earlier: 'restraining speech in the mind.' That that too (i.e., the mind) should be merged in the plenary atman is clearly explained. vizuddhamantaHkaraNaM svarUpe nivezya sAkSiNyavabodhamA / zanaizzanairnizcalatAmupAnayan pUrNatvamevAnuvilokayettataH // 384 // visuddhamantahkaranam svarupe nivesya saksinyavabodhamatre | sanaih sanair niscalatamupanayan purnatvamevanuvilokayettatah || Resting the pure antahkarana in one's true self which is the witnessing consciousness, which is of the nature of V.C.-25

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370 VIVEKACUDAMANI bare understanding, gradually one should attain to a state of being unmoving. After that, one should remain continuously in the soul-sight of the fullness (of Brahman). visuddham: devoid of tamas and rajas. avabodhamatre: in the saksin (which is one's real nature) unaffected by upadhis, i.e., in the cit which is designated as the saksi. nivesya: samsthapya: establishing; resting, sanaissanaih niscalatam upanayan: gradually attaining the state of unmovingness; endeavouring to be established in it. tatah purnatvameva anuvilokayet: then one should experience the state of being purna; obtain plenary experience of the atman which is kevalajnanasvarupa. When a mirror is removed, the reflection lapses into the original; so too, when all the vrttis (modes) are eliminated, the reflection of the cit (cidabhasa) too automatically be. comes the original which is Brahman, 385 When the concealment wrought by ajnana is annulled by the expansive consciousness (of akhandakaravstti), all the projections produced by it are cancelled. This is the idea conveyed in this sloka. dehendriyaprANamano'hamAdibhiH svaajnyaanklptrkhilrupaadhibhiH| ... vimuktamAtmAnamakhaNDarUpaM pUrNa mahAkAzamivAvalokayet // 385 // dehendriya-prana-mano'hamadibhih svajnanakiptair akhilair upadhibhih | vimuktam atmanam akhandarupam purnam mahakasam ivavalokayet 11 One should look at the atman as full and of unlimited nature like the sky, freed from all the upadhis namely the body, the sense-organs, the mind, and the ahamkara imagined on account of ajnana. The meaning is clear. 386 Explaining the fourth quarter of the previous sloka, the object of the illustration is clarified. ghaTa-kalaza-kusUla-sUcimukhyaiH gaganamupAdhizataiH vimuktamekam / bhavati na vividhaM tathaiva zuddha paramahamAdivimuktamekameva // 386 //

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VIVEKACUDAMANI 371 ghata-kalasa-kusula-sucimukhyaih gaganam upadhisatair vimuktam ekam bhavati na vividham tathaiva suddham param ahamadivimuktam ekameva il Freed from the thousands of upadhis of a pot, a pitcher, a granary, a needle etc., the space is one only and not diverse. So too, is the Paramatman one only when divested of the upadhis like ahamkara. kusulah: a great storehouse of grains, of great dimension, sucin: needle with a very minute hole. by the minute as well as the mighty. mukhyaih: 'etc.' here is intended to include the rope turned into a noose, well and other things. upadhieataih: by the innumerable upadhis, small and big referred to differently as the space in a needle-hole (sucyakasa) and noose-hole (pasakasa). vimuktam: freed (of the upadhis, the containers). ekam bhavati: the space in all these diverse holes and containers is said to be mahakasa. It is not really different in each case. So too the pure supreme Brahman, unlimited by the upadhis like the ahamkara, is one only. 387 As the upadhis are unreal in the object of illustration, the understanding of oneness becomes easy. That is conveyed here. brahmAdyAH stambaparyantA mRSAmAtrA upAdhayaH / tataH pUrNa svamAtmAnaM pazyedekAtmanA sthitam // 387 // brahmadyah stambaparyantah mrsamatra upadhayah 1 tatah purnam svamatmanam pasyed ekatmana sthitam 11 All the upadhis from Brahma to the minutest worm are unreal. Therefore, one should realise one's nature which is infinite as the eternal one and single. Brahmadyah: Brahma: the presiding deity of the collective causal bodies (lingasariras). The Lord of the fourteen worlds beginning with Him: the upadhis beginning with Brahma. stambah: a most minute worm. stamba-paryantah: ending with a minute worm.

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372 VIVEKACUDAMANI upadhayah: differentiating bodies. mrsamatrah: merely imagined (super-imposed) on Brahman which is the substratum of every super-imposition; not real; liable to sublation. tatah: vimtsyamane tesam apratiyamanatvat: as, when they are examined, they are not cognised. ekatmana: as one full like the vast deluge in pralaya. purnam: devoid of the three kinds of limitations, space, time and object: desa-kala-vastu pariccheda. svamatmanam: one's essential nature. pasyet: one should realise. 388 It is now conveyed with reason that there is really nothing other than Brahman which is thought of as differentiated. yatra bhrAntyA kalpitaM yadviveke tattanmAtraM naiva tasmAdvibhinnam / bhrAnte ze bhrAntidRSTAhitattvaM rajjustasmAdvizvamAtmasvarUpam // 388 // yatra bhrantya kalpitam yadviveke tattanmatram naiva tasmad vibhinnam bhranter nase bhrantidrstahitattvam rajjus tasmad visvam atmasvarupam 11 That which is imagined on something due to delusion is, on discrimination, not different from that something. When the delusion vanishes, the serpent seen through the delusion vanishes and the rope appears as the truth. Hence, the world is truly the atman. yatra: in that substratum (in that adhisthana). bhrantya: by erroneous perception. kalpitam: imagined - super-imposed. * When something is super-imposed on a substratum, that in rea. lity is the substratum only when it is properly examined. When, upon inquiry being made, by the cancellation of the wrong idea by the discovery, 'this is not a serpent', the idea 'this is a serpent' is got rid of, the truth of the serpent that it is only rope is discovered. So here also. By the knowledge of the negative texts like athata adeso neti neti: "By then, therefore, the instruction, as not, as not"

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VIVEKACUDAMANI 373 and other texts, the entire universe is seen to be of the nature of the atman which is the substratum of it all and is not seen as such after that like the rope-snake. (The idea is that the sense of the serpent will continue only so long as the delusion lasts. When that vanishes, the serpent will vanish from view and the rope alone which is the reality will be seen). 389 svayaM brahmA svayaM viSNuH svayamindraH svayaM zivaH / svayaM vizvamidaM sarva svasmAdanyanna kiJcana // 389 // svayam brahma svayam visnuh svayamindrah svayam sivah 11 svayam visvamidam sarvam svasmadanyanna kincana 11 The atman itself is Brahma; the atman itself is Visnu; the atman itself is Indra; the atman itself is Siva. The atman itself is this universe. There is nothing else apart from the atman. By the srutis: taddhaitad pasyan rsir vamadevah pratipede, aham manur abhavam suryasca: (Brh.): "Verily seeing it, rsi Vamadeva said: "I was Manu, and also the Sun", and, sa yascayam puruse yascasavaditye sa ekah: "He who is this Purusa and He who is this Sun; He is one only (in both)", the caitanya which is one only is spoken of, due to difference of upadhis, as Brahma, Visnu, siva and Indra. As the same rope is imagined to be the serpent, the stick, the waterline, and as the cleft on the ground, so too this entire universe is by itself Brahman only; it is nothing other than itself. All predicative qualifications are attributed to the noun which are common to them. In the statements: I myself see; you yourself see; he himself saw, in 'myself', 'yourself' the self accompanies all these predicates; all predicates are imagined in the object designated by *self'; they have no existence apart from it. This is the idea. 390 & 391 A Mundakopanisad sruti says: brahmaivedam amrtam purastat brahma pascat brahma daksinatascottarena: "This immortal Brahman is in front, Brahman is behind, Brahman is in the south and in the north." A Chandogya sruti says: ahamevadhastat atmaivadhastat: "I alone am below; the atman alone is below". This meaning is taught for the stabilisation of the contemplation and for securing the unlimited mode, akhandakaravrtti, of the mind.

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374 VIVEKACUDAMANI antassvayaM cApi bahissvayaM ca svayaM purastAt svayameva pazcAt / svayaM hyavAcyAM svayamapyudIcyAM tathopariSTAt svayamapyadhastAt // 390 // taraGgaphena bhramabudbudAdi savaM svarUpeNa jalaM yathA tathA / cideva dehAdyahamantametat sarvaM cidevaikarasaM vizuddham / / 391 // antassvayam capi bahissvayam ca svayam purastat svayameva pascat svayam hyavacyam svayamapyudicyam tathoparistat svayampyadhastat || taranga-phena-bhrama-budbudadi sarvam svarupena jalam yatha tatha / cideva dehadyahamantametat sarvam cidevaikarasam visuddham It is itself inside; itself outside; itself in front; itself behind; itself in the south; itself in the north; similarly itself is above and below. As all things in the form of a wave, a whirlpool and a bubble are essentially water only, so, too, the cit itself is everything from the body to the antahkarana. All this is the unitary and pure cit. bhramah: avartah, a whirlpool. That which cannot be cognised without the cognition of another' thing is not different from that thing like the rope-serpent etc., vide the sruti: tameva bhantamanubhati sarvam: "Everything shines by virtue of Its (Brahman's) splendour." There can be no effulgence apart from the effulgence of the atman; hence, everything is atman only. 392 sadevedaM sarvaM jagadavagataM vAGmanasayoH sato'nyannAstyeva prakRtiparasomni sthitavataH / pRthak kiM mRtsnAyAH kalazaghaTakumbhAdyavagataM vadatyeSa bhAntastvamahamiti mAyAmadirayA / / 392 // sadevedam sarvam jagadavagatam vanmanasayoh sato'nyannastyeva prakrtiparasimni sthitavatah | prthak kim mrtsnayah kalasaghatakumbhadyavagatam vadatyesa bhrantas tvam aham iti mayamadiraya ||

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VIVEKACUDAMANI 375 This entire universe apprehended by speech and mind is the Sat (Brahman) only. There is nothing other than this Sat for one who stands beyond the boundary of Prakrti. Are the pot, the jug, the pitcher, etc., known to be separate from clay? This deluded man inebriated by the wine of maya speaks in terms of 'I' and 'you'. When we say 'pot exists', 'cloth exists', 'well exists', the words are to be understood in terms of 'samanadhikaranyam' which means the identical import of words which separately have each a different meaning:53 Those who are experts in determining the meaning of words say: "In respect of words which have different references, the meaning in the same context is called samanadhikaranyam." Thus in the Svatmanirupana it is said:: ekatra vrttirarthe sabdanam bhinnavrttihetunami samanadhikaranyam . bhavatiyevam vadanti laksanikah54 11 By the mind and by the idea generated by different words used in common mode of expression, this entire universe is understood as being of the nature of Sat only. The locative case in vanmanasayoh is used in instrumental sense - vanmanasabhyam. In grammar this usage is called nimittasaptami i.e., locative used in the sense of the instrumental case. Or, varmanasayoh may be understood in another way also: vak refers to the sruti: aitadatmyamidam sarvam; vacarambhanam vikaro namadheyam (Chand.): "All this is (of the nature of) the atman; the modifications are only a matter of speech". manah refers to the mental process of discarding the elements of the world regressively from the gross to the subtle; janiviparitakramato buddhya pravilapya pancabhutani i parisistamatmatattvam pasyannaste munissantah | The meaning is, the five primordial elements have evolved out in the order of the akasa, vayu, agni, ap and prthvi. When the order of evolution is reversed by the process of involution, then each goes back to the preceding involute. When the mind goes through this process of involution to the end, it will be found that what remains is the atman. The muni at peace with himself remains comprehending it with his mind. Then the mind will assume the mode of the akhandakaravstti, co-expansive with the infinite atman which is the ultimate adhisthana of this entire universe. This ultimate substratum will be comprehended when the empirical 53 The common reference of all these words is to Sat, Existence, which is their primary import. 54 See Note on Samanadhikaranyam at the end.

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376 VIVEKACUDAMANI things which are super-imposed on it are negated even as when the perception of the thief superimposed on the pillar is negated, the pillar is seen clearly. So too, when the world is sublated, what was apprehended as the world is now apprehended as Brahman in accord with the sruti brahmaivedam visvam; aitadatmyam idam sarvam: "This world is Brahman only; all this is this Paramatman." This has been explained earlier in this work. sato'nyat.......... the meaning conveyed in vanmanasayoh is explained. prakrtiparasimni: in the ultimate boundary of the prakstis, i.e., the upadanas: the place where all the upadhis lie at rest. The idea is that Brahman is the ultimate material origin (sarvopadana) of everything. Or, the extreme limit of maya which is the mulaprakyti, primordial matter. The ground of its imaginative super-imposition is the nirguna Brahman. tatra sthitavatah: of one who is established there. sato'nyannastyeva: there is nothing else other than the Sat (Brahman). Vide the sruti: yatra sarvamatmaivabhut tat kena kam pasyet: (Brh.): "When all is atman only, by what can anything be seen?" By this is conveyed the sublation of everything. When the upadana, namely ajnana, is destroyed, then the destructitn of everything wrought by it is also affirmed. prthak kim.... This is clarified by an illustration. What was earlier apprehended in this distinctness as pot, jug etc., are they not upon examination found to be merely clay only? This is supported by the vacarambhanasruti quoted earlier. This has been explained by Sri Bhagavatpada previously in the slokas like mrtkaryabhuto'pi etc., sl. 230. The fool who is deluded by the wine of maya speaks of the one Reality as 'I' and 'you'. Maya itself is wine as it makes for wrong comprehension. 393 That the non-dual substance must be meditated on for the destruction of the delusion is conveyed on the strength of sruti. kriyAsamabhihAreNa yatra nAnyaditi zrutiH / bravIti dvaitarAhityaM mithyAdhyAsanivRttaye // 393 // kriyasamabhiharena yatra nanyaditi srutih 1 braviti dvaitarahityam mithyadhyasanivsttaye il

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VIVEKACUDAMANI The sruti beginning with 'nanyat' again and again speaks of the absence of duality for the removal of the super-imposition of what is mithya. The sruti: yatra nanyat pasyati, nanyacchrnoti nanyad vijanati sa bhuma (Chand.): "Where one does not see another, does not hear another, does not know another, that is the infinite", asserts again and again the non-existence of duality. kriyasamabhiharena: paunahpunyena: again and again. dvaitarahityam: dvayorbhavah dvita, saiva dvaitam: being two is 'dvita'; that is 'dvaitam' which indicates difference. The absence of difference is 'dvaitarahityam'. 377 For what purpose? For the removal of the mithyadhyasa, of the false super-imposition. Or, by the word adhyasa may be understood the adhyasa having reference to the prapanca, the visible world. tasya nivrttaye: for its sublation, leaving behind the adhisthana. For it has been said: adhisthanavaseso hi nasah kalpitavastunah: "Destruction of an imagined (super-imposed) object leaves the adhisthana (substratum) behind". This is seen in the case of the rope-snake. When the superimposed snake is sublated, the rope, the adhisthana remains. If the world were real, how will it not be truly the object of seeing, hearing and comprehension? As the world does not appear to the person who rests in Brahman, it is said to be mithya. 394 For purpose of contemplation, the nature of Brahman is well conveyed to the mind. AkAzavat nirmalanirvikalpanissImanisspaMdananirvikAram / antarbahizzUnyamananyamadvayaM svayaM paraM brahma kimasti bodhyam // 394 // akasavannirmalanirvikalpa nissima-nisspandana-nirvikaram | antarbahissunyam ananyam advayam svayam param brahma kimasti bodhyam 11 This self-subsistent supreme Brahman is pure like the sky, unchanging, infinite, motionless, not subject to modification, without inside or outside, always itself non-dual. What else is there to know on Knowing Brahman?

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VIVEKACUDAMANI In the series of descriptions, there is similarly of nature between the sky and Brahman from nirmalam to antarbahissunyam. ananyam and advayam are characterisations of Brahman. 378 akasavat nirmalam: the sky is not affected by the dust thrown on it. So too is Brahman really untouched by ajnana etc. nirvikalpam: not changing, of the same nature. nissimam: endless. nisspandanam: actionless. nirvikaram: devoid of originations, destruction, growth, dimi nution etc. antarbahissunyam: It is only what is limited in space that can have an inner and outer. Being full, it is devoid of the in and out, i.e. without internal differences (svagatabhedarahitam). ananyat: not different from the pratyagatman. advayam: advitiyam; that for which there is no second (na vidyate dvayam yasya). Without an object of a different kind (vijatiyabhedarahitam). svayam: self-established (svatassiddham). When that supreme Brahman is known (realised), what else is there to be known? When one is known, everything becomes known. When the Paramatman which is the all is known, nothing remains to be known. Or, ananyat, not other, i.e., the all. Therefore advayam, without a second apart from it. That Param Brahman itself is (svayam jivah) the atman. Hence what is there anything else that is to be known? akasavat: Here the example akasa is inferior to that which is exemplified, Brahman. This is like saying that the sun speeds like an arrow. The arrow which is the example is inferior to the sun which is the exemplified. This is for the sake of facility of understanding by the hearer. For, there is no object which is similar to Brahman; vide the sruti: na tatsamah etc. By the Brahma Sutra: pratijna'haniravyatirekacchabdebhyah:" "The (Vedic) assertion (that "all things become known if one is known') can remain unaffected only if all the effects are non-different from Brahman; and this is confirmed by the Vedic texts" affirms the origination of akasa. But it is said of the Brahman: akasavat sarvagatasca nityah: "all-pervading and eternal like akasa"; because in the

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VIVEKACULAMANI 379 The Brahman is world the origination etc., of akasa is not seen. compared to akasa and is said to be unchanging like it because its origin cannot be seen. 395 aqncu fany faunsa agan aga cita: zad brahmaitajjagadAparANu sakalaM brahmAdvitIyaM zruteH / brahmavAhamiti prabuddhamatayaH saMtyaktabAhyAH sphuTaM brahmabhUya vasanti santatacidAnandAtmanaiva dhruvam / / 395 / / vaktavyam kimu vidyate'tra bahudha brahmaiva jivassvayam brahmaitajjagadaparanu sakalam brahmadvitiyam sruteh brahmaivahamiti prabuddhamatayah samtyaktabahyah sphutam brahmibhuya vasanti santatacidanandatmanaiva dhruvam|| What is there to expatiate on this? The jiva is itself Brahman only. This entire world upto the minutest atom is Brahman. The sruti declares Brahman to be without a second. Most clearly, those who have awakened to the consciousness: 'I am Brahman', giving up all external attachments, surely live always in unitary experience of Brahman realising themselves as sat, cit and ananda. Is there anything to be said in diverse ways on the subject of the unitary nature of Brahman? For proper and full comprehension, the meaning of the Vedanta has been conveyed with various illustrations. That is here given in brief. A meaning conveyed at length and in brief is well-comprehended. Vide: slokardhena pravaksyami yaduktam granthakotibhih brahma satyam jaganmithya jivo brahmaiva naparah 11 "I shall tell you in half a sloka what has been taught through crores of books: Brahman is real; the world is mithya; the jiva is Brahman only, not any other." brahmaiva jivassvayam: jivata, being jiva, is due to association of Brahman with the upadhis. Brahmatva, being Brahman, is the real nature of what is understood as jiva, as the rope is the real nature of the snake. Hence the jiva is itself Brahman, not different from it. aparanu: until the minutest atom, all this world from akasa onward is Brahman only. tajjatvat, tallatvat, tadanatvat: as it (the world) is originated by it (i.e., Brahman), as it lapses into it, and as it breathes (is sustained) by it; vide the sruti: sarvam khalvidam brahma, tajjalaniti santa upasita (Chand.).

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380 VIVEKACUDAMANI A point of grammar is noticed here. It must be tajjalanam. The omission of the final syllable is archaic as in 'parame vyoman' which should really be 'parame vyomani'. The beginningless ajnana etc. too is imagined in it and is not apart from it. brahma advitiyam: devoid of any object different from it. Vide the srutis: tattvamasi (Chand.); ayamatma brahma (Mand.); idam sarvam yadayam atma; atmaivedam sarvam; brahmaiva sarvam ekam evadvitiyam, etc.: "That Thou art; this atman is Brahman; all that is this is atman; all this is atman only; all is Brahman; one only without a second" etc. brahmaivahamiti prabuddhamatayah: those whose intellect has awakened to the awareness: 'I am Brahman only.' prabuddhamatayah: those who have understood what has to be understood through sruti and instruction of the guru. sphutam samtyaktabahyah: those who have given up the externals from ahamkara onwards with the accompanying vasanas. brahmibhuya: becoming Brahman. It is not as if they were not Brahman previously and that they 'became' Brahman now. Their supposed 'not being' Brahman is imaginary due to ajnana. By virtue of this explanation, i.e. that their abrahmatva (not being Brahman earlier) which is implied by the usage of 'cvi' *suffix in the word 'brahmibhuya' is kalpanika due to ajnana, the unwanted grammatical implication is avoided justifiably. What is referred to here is the experience of the learned, that by continuously dwelling on the atman which is sat, cit and ananda they delight in the soul-sight (saksatkara) of Brahman. dhruvam: this is certain. Or, it may be construed that they rest in Brahman unmoved. 396 afg #mualais-fautenfunzi prasabhamanilakalpe liGgadehe'pi pazcAt / nigamagaditakati nityamAnandamUrti zaufafa afzatu aequ fass 11398.11 jahi malamayakose'hamdhiyotthapitasam prasabhamanilakalpe lingadehe'pi pascat nigamagaditakirtim nityamanandamurtim svayamiti pariciya brahmarupena tistha 11 Suffix 'cvi' is used to show 'it was not so originally, but later made so': abhutatadbhave cvih.

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VIVEKACUDAMANI Destroy the desire aroused by the sense of the 'I' in the gross body compacted of filth; then with great persistence do the same later with the subtle body which like the air is invisible. Realising yourself as the ever blissful spoken of in the Vedas, remain as Brahman. 381 'pracuryarthe malamayakose: In accord with the dictum: mayat', particle 'mayat' (maya) is used to indicate abundance of filth in the gross body. utthapita: generated. asam: the reference is to the asa (attachment) to the gross body and to all things which nourish it. prasabham: with great force. jahi: destroy. malamaya iti hetugarbha-visesanam: a qualification containing the reason for the destruction of the sense of 'I' (one will be inclined to destroy it only if one is told that it is malamaya, filthy). For it was said earlier: pindandam tyajyatam malabhandavat: "let gross body be abandoned like a vessel of filth." pascat: after the destruction of the attachment relating to the gross body. anilakalpe: which is almost like air. lingadehe api: also in the suksma-sarira (subtle body) made up of seventeen limbs (namely, the five jnanendriyas, the five karmendriyas, the pancapranas, manas and buddhi). Destroy the desire for objects congenital to the mind and aroused by the sense of 'I'. The advice to destroy the desire for the subtle body is stated subsquent to that relating to the gross body on the principle that the abandonment at first of what is subtle is difficult and that the abandonment of the subtle which is close is easy after the abandonment of the distant gross objects. Hence the advice in the beginning to abandon the desire for the objects which are gross. The reason for this is given by saying 'ahamdhih', the idea of 'I'. For, it is indicated that when the sense of 'I' is absent in what is seen to be frightening, desire never arises as there is no cause for it. The sruti also speaks to the same effect when it says: asmallokat pretya etamannamayam atmanam upasamkramati: "Going away from (giving up) the external objects, one gets out of the annamaya (gross) body of the atman." By this it is meant that one should shed the sense of 'I' in sons and friends etc., first who are outside the gross body. One should

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382 VIVEKACUDAMANI think of the body alone as the atman. Then giving up the sense of 'I' in the body, one thinks of the prana as the atman, and so on. The identification of the atman recedes successively and this is stated for the easy comprehension of the learners. By the same order, is the abandonment of desire in respect of first the body, wealth, sons, sense-objects etc. When it is said that desire itself should be abandoned what needs to be said of the abandonment of the sense of I'? Then comes the abandonment of the sense of 'l' in respect of the gross body and the desires pertaining to it. Then the sense of 'I' and the desire resulting from it should be abandoned, in accordance with the methods detailed in the context of Pancakosavivarana, in the subtle body compacted of the pranamaya, manomaya and vijnanamaya-sariras. For every one is intensely attached to the 'I'. One always says to oneself: "May I not not be; may I always be': ma na bhuvam hi bhuyasam: This desire is difficult to destroy as for everybody the sense of the 'I' persists in the gross body and the desire pertaining to it is difficult to destroy. When the sense of 'l' is gradually abandoned, as a result of discrimination born of reasoning in the gross and subtle bodies, the sense of 'l' never arises in the anandamayakosa with its two ,limbs of priya and moda54a as by reason of its having parts and subject to upadhi, it is ascertained to be impermanent. Thus, determining the five sheaths as being the anatman, one should remain as Brahman extolled in the Vedas. nigamagadita-kirtim: nigamaih: by the Vedas. kirtim: The extollation of Brahman in the Vedas relates to its sarvajnatva (omniscience), sarvasaktatva (omnipotence), sarvapranipranayitytva (making all creatures breathe), sarvaprasastytva (ruling over everything), 'visistasagunadhisthanatva (being th stratum of saguna Brahman), saccidanandaghanatva (being compacted of sat, cit and ananda), vanmanasagocaratva (being beyond the reach of speech and mind), niradharatva (being without support), nirgunatva (being qualityless), niskalatva (being without parts) niranjanatva (being unattached), suksmatamatva (being most subtle), nitya-suddha-mukta-buddha-satyananda-svabhavatva (being eternally pure and free, and of the nature of pure intelligence, the true and blissful). nityam anandamurtim; that which is eternal and blissful. By this the anandamayakosa too is negated as it is not eternal. 54a The reference to any object priya arises when it is simply seen, moda arises when it is got and pramoda when it is enjoyed. The two parts of anandamayakosa are priya and moda. Whatever has parts is not finally true.

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VIVEKACUDAMANI 383 paratmanam: the Paramatman. svayamiti: svasvarupam iti: as being one's own real nature. pariciya: niscitya, anubhuya: determining, realising. brahmarupena tistha: remain as such Brahman. 1 the person is not counselled thus to 'remain' as such Brahman, when all the five sheaths have been negated, and as a man is said to be made of these five sheaths only, one may be led to conclude that there is nothing else substantial thereafter. This might lead to anatmavada if it is not accepted that the Brahman alone is atman. Hence the admonition brahmarupena tistha: remain as Brahman. Hence the sruti says: asanneva sa bhavati: asad brahmeti veda cet. 397 zavAkAraM yAvadbhajati manujastAvadazuciH parebhyaH syAt klezo jnnmrnnvyaadhiniryaaH| yadAtmAnaM zuddhaM kalayati zivAkAramacalaM tadA tebhyo mukto bhavati hi tadAha zrutirapi // 397 // savakaram yavad bhajati manujastavadazucih parebhyah syat kleso janana-marana-vyadhi-nirayah yadatmanam iuddham kalayati sivakaramacalam tada tebhyo mukto bhavati hi tadaha srutirapi il As long as a man thinks of the atman as of the form of a corpse (i.e., physical body), he becomes impure and there will ensue grief from enemies in the form of birth, death, disease and hell. When he realises the atman as pure, of auspicious form and as unmoving, then, for certain, he becomes free from those griefs. This is also borne out by sruti. yavat: yavatkalam: as long (as man identifies the atman with the gross body). savakaram bhajati: since it is declared to be a corpse as it is devoid of caitanya (as long as) man regards the body from the feet to the head as his self saying 'I am it only'. For the reason that it is filthy and hence impure, he himself, though pure being the atman, becomes impure by wrong identification.

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384 VIVEKACUDAMANI parebhyah syat klesah: then there will be grief from enemies, tigers, etc., outside him. janana-marana-vyadhi-nirayah: In this world the griefs relate to birth, death and disease. As sin attaches to him who thinks of the body as the atman, and by the smrti 'yo'nyatha santam atmanam', hell ensues on the fall of the body. Hence such a one is for ever consigned to grief. This is also borne out by the sruti: na ha vai sasarirasya satah priyapriyayor apahatirasti: "There is no annulment of priya and apriya (pleasant and painful) for one who is with the body (consciousness)", and also by Yama's words in the Kathopanisad: "na samparayah pratibhati balam pramadyantam vittamohena mudhami ayam loko nasti para iti mani punah punarvasamapadyate me il "For the childish one deluded by attachment to wealth, a hereafter (paraloka) does not appear as a reality. He thinks: "This is the only world; there is no world beyond'. Such a one gets into my grasp again and again." When a person endowed with the fourfold qualificational means (sadhanacatustaya), humbly approaches the guru in the prescribed manner, and by virtue of the declarations of Vedanta-texts flowing from the lotus of his mouth supported by accordant reasons understands the atman as pure, beyond the three (gross, subtle and causal) bodies, of auspicious form, of the nature of bliss, unmoving and free from troubles caused by others, then he becomes free from the aforesaid griefs and from birth, death, disease and hell. kalayati: janati; knows, realises. tebhyah: from these griefs. hi: signifies niscaya: certainty. tat srutirapyaha: it may mean either tat srutirapyaha or tadapi srutiraha: Either that is declared by sruti also, or that also is declared by sruti. In the latter meaning by the word 'api' are included along with sruti, anubhava and the words of the guru. The sruti says: asariram vava santam na priyapriye sprsatah: "The pleasant and the unpleasant do not affect one who is unattached to the body"; anandam brahmano vidvan na bibheti kutascana: "The wise one who knows (who has realised) the ananda of Brahman does not fear with reference to anything anywhere"; tarati sokam atmavit: "The knower of-one who has realised the atman crosses all sorrow"; jnatva devam mucyate sarvapasaih: "Knowing -realising the resplendant One, one is freed from all bonds"; tame

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VIVEKACUDAMANI 385 vam vidvan amrta iha bhavati: "Knowing Him-Brahman-thus, one becomes immortal here"; ksinah klesaih janmamTtyuprahanih: "On the cessation of all griefs there is destruction of birth and death"; jnatva sivam santim atyantameti (Chand.): "Knowingrealising--the auspicious, one attains infinite peace" etc. Also: samane vrkse puruso nimagno'nasaya socati muhyamanah justam yada pasyatyanyamasam asya mahimanamiti vitasokah 11 (Mund.): "Immersed in the body and deluded by it, one grieves helplessly. When one sees the lord--the atman-other than the anatman-extolled by the great, one attains eminence getting rid of all grief." By this sloka the meaning conveyed in the previous sloka is proved by the reference to the fruit, namely, that the knowledge of the true nature of the atman results in absolute and complete removal of sorrow while knowledge of the anatman is bad fruit. 398 To the question how the form of pure auspiciousness accrues to the atman, it is replied: svaatmnyaaropitaashessaabhaasvstuniraastH| svayameva paraM brahma pUrNamadvayamakriyam // 398 // svatmanyaropitasesabhasavastunirasatah, svayameva param brahma purnam advayam akriyam 11 By the removal of all impure features super-imposed on the atman, one remains as the supreme Brahman, the infinite, non-dual and non-acting. svatmani aropitani: imagined, super-imposed by mere ajnana. asesabhasavastuni: all the things of the nature of the anatman and with impure qualities. nirasatah: by being destroyed by sruti, yukti and nididhyasana, scripture, reasoning and contemplation, svayameva param brahma purnam advayam akriyam: one is oneself the supreme Brahman, the plenal, secondless and actionless. This is supported by a statement of the wise: anvestavyatmavijnanat prak pramatatvamatmanah 1 anvistassyat pramataiva papmadosadivarjitah | gaunamithyatmano'sattve putradehadibadhanati sadbrahmatmahamityevam bodhe karyam katham bhavet 11 : "The atman is known as a pramata, knower, before the knowledge of the atman which has to be sought arises. When it has been sought and attained, it is free from the taint of knowership etc. When this is cancelled by the realisation 'I am the Reality which is Brahman', V.C.-26

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386 VIVEKACUDAMANI the identification of the atman with sons etc., and the body etc., being annulled, where will there be any occasion for action?55 The sruti also says, 'athayamasariro 'motah prano brahmaiva teja iva: "Then this atman, unembodied, is immortal, the giver of life-breath for all, Brahman only, effulgent". 399 It is said in this sloka that if samadhi is practised with effort annihilating the seen world in the beginning, for him so established in samadhi, the perceived world, though cognised earlier, becomes like the horns of a hare. samAhitAyAM sati cittavRttau parAtmani brahmaNi nirviklpe| na dRzyate kazcidayaM vikalpaH prajalpamAtraH pariziSyate tataH // 399 // samahitayam sati cittavrttau paratmani brahmani nirvikalpe na drsyate kascidayam vikalpah prajalpamatrah parisisyate tatah 11 If the mental functions are established in the true, unchanging, Higher Self, Brahman, this awareness of the phenomenal world is not experienced. What remains thereafter is merely a matter of meaningless word. If the mental functions are established unwaveringly in the true and real non-sublatable Paramatman which is unchanging, this phenomenal world is not seen in the least. Then it remains a matter of words. sabdajnananupati vastusunyo vikalpah (Yogasutra): "Vikalpa means indicating by a sound without a corresponding object". As the ajnana has been completely uprooted, the imagined wrong identification of the atman with the anatman does not survive; for such wrong identification is the result of ajnana. What remains is only the infinite saccidananda Brahman. As what is asat (non-existent) like a sky-flower cannot lead to activity, the world that previously aroused joy, sorrow, desire, fear, anger, etc., does not-like a serpent whose fangs have been removed-induce the Brahmanistha to action. 400 By the preceding, the anatmavasanas in the mind of the sisya have been annulled and it is now inclined to the perception of the 55 The atman identified with sons etc., is called 'gaunatma'; that identified with the body is called 'mithyatma'; that which is the inmost core of one's being is called 'mukhyatma'. It is also known as 'pratyagatma'.

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VIVEKACUDAMANI 387 advaita truth. The guru then instructs him in the purport of all Vedanta, namely absolute unreality of duality (dvaita), and he does this by recourse to experience, reasoning, example and sruti-texts. asatkalpo vikalpo'yaM vizvamityekavastuni / nivikAre nirAkAre nivizeSe bhidA kutaH // 400 // asatkalpo vikalpo'yam visvamityekavastuni, nirvikare nirakare nirvisese bhida kutah in This variegated world imagined in the one Entity (namely Brahman) is asatkalpa.* Where can be any difference in that unitary Reality which is unchanging, unembodied and qualitiless? A point of grammar is noticed here: visvam is noun in the neuter gender. It must be referred to as 'idam visvam'. But the expression 'ayam visvam' is used. This is due to the rule of the primacy of vidheyam over uddesyam. (apurvarthabodhanam vidheyam,' avagatarthanuvadah uddesyam. That which intimates what is not known previously is vidheya; that which signifies what is known is uddesya). vikalpah is vidheyam, what is not known so far. It being masculine, it has primacy over visvam which is known already which is neuter. Hence the use of the masculine ayam. vikalpah: what is variously imagined: vividham kalpyate. It means it is imagined by ajnana; there is no real object corresponding to it. asatkalpa: isadasamaptau kalap-pratyayah: the particle 'kalpap' (kalpa) is attached to show that it is a little less than the complete (i.e., the world is not absolutely non-existent [atyantasat] like a sky-flower, but it appears, but is not real). So it is asatkalpa: all but unreal. Yet, to those who are ever concentrating on Brahman in the seventh storey of spiritual heights Sa the world does not even appear and so it is only like the horns of a hare, absolutely unreal. But for others, it is of the nature of drstanasta, i.e., it is seen in the state of ajnana and sublated on the dawn of jnana, and like silver imagined in a shell, it is only pratibhasika (reflectional). So it is not declared to be 'asat', absolutely unreal, but it is said to be "asatkalpa'. Therefore, as duality is of the nature of mithya, as there is really no second to Brahman, in that single Reality which is devoid of change, form and quality, of the distinctions of qualification and the qualified, part and whole, of class and individual To be explained in the commentary. 55a Which is called turyaga. See the account of the saptabhumikas in Appendix I.

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388 VIVEKACUDAMANI and as they are not related even in the tadatmya relation of inherence, how can there be difference? 401 draSTadarzanadRzyAdibhAvazUnyaikavastuni / nivikAre nirAkAre nivizeSe bhidA kutaH // 401 // drastr-darsana-drsyadibhavasunyaikavastuni, nirvikare nirakare nirvisese bhida kutah 11 How can there be difference in the unitary Reality which is devoid of the distinctions of seer, seeing and seen, which is unchanging, unembodied and qualityless? drasta: pramata: knower; darsanam: pramitih; knowledge; drsyam: prameyam: object known. The word adi: 'etc. is to include the pramanas, the grounds of knowledge. Or drasti-darsana-drsya may mean karty-karana-karyani: doer, instruments and action. All these pertain to the state of avidya. As a matter of fact, by the sruti: yatra tvasya sarvamatmaivabhut tat kena kam pasyet (Brh.): "Where of this everything was the atman, then by. whom can anything be perceived?", in the unchanging, pure, infinite caitanya, in the state of jnana, ajnana is destroyed. Hence, the distinctions of a seer, seeing and seen traced to it simply do not exist. These distinctions being absent in that supreme single entity, where can difference subsist? It means it does not exist. It is also indicated that there is no occasion for difference as there is no distinction of means (karana) and action (karya). There is no possibility of difference as there is no change of nature. nirvikare: in what is devoid of change. nirakare: in what has no limbs or parts or no form. . 402 kalpArNava ivAtyantaparipUrNekavastuni / nirvikAre nirAkAre nivizeSe bhidA kutH||402|| kalparnava ivatyantaparipurnaikavastuni 1 nirvikare nirakare nirvisese bhida kutahil How can there be any difference in the one Reality which is of superlative plenitude like the ocean at the time of cosmic deluge, and which is unchanging, unembodied and qualityless?

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VIVEKACUDAMANI 389 The Puranas say that at the time of the general deluge, the four oceans combine. All land will be submerged. The world becomes a vast sheet of water. Then everywhere there is water only; no speck of land is seen as there are no demarcations. A point of grammar: arnava must be in the plural. But, as the oceans divided by land into four now become one, the singular is used. Even in this deluge, there is still the sky different from the ocean, which means then the ocean is not all. However, for conveying the infinite fullness to the hearer, the oneness of the ocean is given as in the example. It is like saying: "The sun speeds forth like an arrow". Obviously the speed of the sun is infinitely greater than that of an arrow. But the arrow is the speediest which the mind of man can ordinarily comprehend. Hence the comparison of the sun with it. So too here, notwithstanding the existence of the sky, the union of the four oceans into one is mentioned as an example of the paripurna-eka-vastu, plenary single object to enable comprehension by the sisya. It is to bring out the significance of atyantapurna, of what is superlative full. By the srutis jyayanakasat jyayanantariksat jyayanebhyo lokebhyah: "Greater than the sky, greater than the middle region, greater than these worlds"; and pado'sya sarva bhutani tripadasyamrtam divi (Purusa Sukta): "All the creatures are one quarter of Him, three quarters of Him are immortal in the sky", where can be any difference in the incomparably excellent Paramatman which is a unitary substance, unchanging, unembodied and qualityless? 403 Earlier too, though there was no difference, there was ajnana which was the cause of the delusion of difference. As that has been completely uprooted, there is not even the delusion of difference. That is conveyed in this sloka. tejasIva tamo yatra vilInaM bhrAntikAraNam / advitIye pare tattve nivizeSe bhidA kutaH // 403 // tejasiva tamo yatra vilinam bhrantikaranam, advitiye pare tattve nirvisese bhida kutah 11 How can there be difference when the ajnana which is the cause of delusion is dissolved, like darkness in light, in the Supreme Truth which is without a second and qualityless? tamah: means both ajnana and darkness. Where in the Paramatman, the darkness of ajnana which is the cause of delusion is

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390 VIVEKACUDAMANI dissolved like darkness in the light of the sun etc., in that non-dual supreme Truth, how can any difference arise? As has been said: vibhedajanake 'jnane nasamatyantikam gate, atmano brahmano bhedam asantam kah karisyati 11 "When the ajnana which produces sense of difference has been completely destroyed, who will make the non-existent difference between the atman and Brahman?" 404 ekAtmake pare tattve bhedavArtA kathaM bhavet / suSuptau sukhamAtrAyAM bhedaH kenAvalokitaH // 404 // How can there arise any talk of difference in the Supreme Reality which is unitary? Who has experienced difference in the state of dreamless sleep characterised by pure bliss? The sruti says: yadvai tanna pasyati, pasyan vai tanna pasyati, natu taddvitiyamasti tato'nyad vibhaktam yat pasyet (Brh.): "He who says that (in dreamless sleep) he does not see anything, says so even while seeing. There is none other than and distinct from him which he could see". The fact that one does not see the world in dreamless sleep is not to be understood in terms of the Tarkika theory that the atman does not see anything then as it is non-sentient (jada). For in dreamless sleep there is the self-effulgence of the atman which is ever of the nature of jnana. But the truth is that the atman will see something only if there is an other to it; but a second does not exist in that condition. Even if ajnana exists in dreamless sleep, yet, it does not exist as an entity distinct from the atman as there is identity between the sakti and the saktimat, the power and its possessor. Hence the two words as 'anyat': other, and 'vibhaktam': separate, in the sruti. It is only the caitanya which is affected by the upadhi or ajnana that can be the witness (saksi) in dreamless sleep. Ajnana is imagined on its substratum itself and there is no difference between the imagined super-imposition and the substratum of that super-imposition. Though this feature of the negation of the world (nisprapancatva) is common to the states of waking and dreamless sleep, yet, in the latter, all the factors making for effectuation get merged. Therefore, the negation can be better understood in it and it is taught in relation to dreamless sleep to convey it better to the hearers.

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VIVEKACUDAMANI 391 If, while in the waking state, a person examines the nature of the caitanya in dreamless sleep and separates the ajnana from the atman, then his antahkarana-vrtti characterised by jnana is destructive of ajnana. His mind becomes void of prapanca (nisprapanca) and of the form of Brahman (Brahmakara). That condition is the state of jnana; then the pure state of infinite Brahman is attained by the mind. That this is the conclusion is the purport of sruti, Between the dreamless sleep and samadhi states there is similarity in that the viksepa sakti, the power of projecting the phenomenal world is absent in both. They differ in the point that there is avarana or concealment of Reality in dreamless sleep while it is absent in samadhi. Hence it is said by Sri Appayya Diksita (in his Atmarpana Stotra), 'nidra samadhisthitih': "My sleep is the state of samadhi (as I am then unconscious of the world)." This is intended to show that if a waking person thinks long about the blissful mental condition in the state of dreamless sleep, that itself leads him to a state of samadhi. So, when it is said in the sloka: ekatmake pare tattve bhedavarta katham bhavet: "When the supreme Truth is one only, how can there be any talk of difference?", it means there is no difference at all; how then can one speak of difference? For there is no form of change to justify difference. The sruti says: "yadahyevaisa etasminnadysye anatmye'nirukte' nilayane'bhayam pratistham vindate atha so'bhayam gato bhavati (Taitt.). "When one attains the state of samadhi making for fearlessness in this (Brahman) which is imperceivable, unembodied, unqualified and unsupported (by anything else), then he attains fearlessness: "yatra nanyat pasyati nanyat srnoti nanyat vijanati sa bhuma (Chand.): "Where one does not see another, does not hear another, does not know another, that is the infinite." If difference is real it must be seen in dreamless sleep. If it ued that the affirmation in respect to dreamless sleep: 'I did not know anything' indicates the reality of ajnana in that condition, we reply that it is completely burnt away in the state of samadhi. Therefore there is no reality to ajnana or its products as they are totally destroyed. Also by the reasoning: adavante'pi yannasti vartamane'pi tattatha: "That which is not in the beginning and at the end, is also so in the intervening present," the phenomenal world of difference is not, was not and will not ever be, i.e., it is of the nature of mithya. Thus being mithya, which is the counter-part of negation in all the three periods of time (traikalikanisedha-pratiyogitvam) is established.

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392 VIVEKACUDAMANI 405 That is explained further. agufta fara geacaciand sadAtmani brahmaNi nirvikalpe / cer arrufetferat qui Hangfarg: quafough 114 11804 11 nahyasti visvam paratattvabodhat sadatmani brahmani nirvikalpe 1 kalatraye napyahiriksito gune nahyambubindur mrgatrsnikayam || By the realisation of the Truth about Reality, the world does not exist in the unchanging Brahman which is of the nature of Real. In any of the three periods of time the (wrongly) seen serpent does not exist in the rope, nor do water particles exist in the mirage. It is perfect and correct knowledge that is the cause of realisation of an object. Earlier, the mind was afflicted by delusion. Upon proper inquiry, the true atman shines like a lamp, ajnana disappears like darkness, and the world is found not to exist at all in Brahman. nahyasti: naiva asti: never exists. The ground for it is stated: paratattvabodhat: by the realisation of the truth about the Supreme Brahman, i.e., its nisprapancatva: its being devoid of any connection with the world which is taught by sruti. For, there can be no doubt or wrong idea about a thing understood by the canons of knowledge. Therefore (as a matter of fact), the world does not at all exist. Example for it: For, the serpent is not seen in the rope in all the three periods of time. Likewise the drops of water are never seen in the mirage. So too, the object appearing previously due to ajnana is not real. This is supported by the Gita text: nabhavo vidyate satah: 'Negation cannot pertain to what is real". That is also the experience of the wise. It is the shell that appears like silver; the single moon appears like two. These are matters of ordinary experience in the world. So there can be no difference of opinion about the mithya-character of what is super-imposed. Hence the sruti also: yatra hi dvaitamiva bhavati taditara itaram pasyati (Brh.); mrtyossa mrtyum apnoti ya iha naneva pasyati (Katha): "Where one sees duality as it were, then one sees another; he who sees here as if many, he goes from death to death."

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VIVEKACUDAMANI 393 In the sruti, 'by the addition of the word 'iva' (as it were, or as if) the mithya-character of dvaita is indicated. 406 To clarify the same, the sruti is quoted. mAyAmAtramidaM dvaitam advaitaM paramArthataH / iti brUte zrutiH sAkSAt suSuptAvanubhUyate // 406 // mayamatram idam dvaitam advaitam paramarthatah iti brute srutissaksat susuptavanubhuyate 11 The sruti itself says: this duality is only an appearance wrought by maya; the ultimate truth is non-duality (advaitam). This is realised in dreamless sleep. mayamatram: mayaya miyate pratiyate, anubhuyate; it appears by maya and is experienced on account of it. idam (drsyam): i.e., whatever is perceived by the senses. dvaitam: difference, duality. paramarthatah: in reality-i.e. the truth. advaitam: differenceless Brahman. This is said in so many words by sruti. It is experienced by everybody in dreamless sleep; therefore, there is no scope for discussion here; for experience is in accord with sruti which is free from any blemish; for it is not man-made; it is apauruseya. 407 ananyatvamadhiSThAnAdAropyasya nirIkSitam / paNDitai rajjusAdau vikalpo bhrAntijIvanaH // 407 // ananyatvam adhisthanad aropyasya niriksitam panditai rajjusarpadau vikalpo bhrantijivanah 11 The non-otherness of the super-imposed from the substratum is seen by the learned. The sense of difference between the rope and the serpent etc., is on account of delusion. It may be argued on the basis of the Kaivalyopanisad susuptikale sakale viline tamo'bhibhutah sukharupameti: "When everything has merged in the state of dreamless sleep, enveloped by tamas, one attains bliss; the expression tamo'bhibhutah speaks of factual existence of tamas (darkness). It is replied that it does not actually exist there; it is imagined. Further, it is absent in

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394 VIVEKACUDAMANI samadhi; hence it is said to be not real. Of what is super-imposed, its non-existence as a separate entity apart from the substratum as in the case of the rope-serpent, is clearly seen by the learned. vikalpah: the sense of difference. bhrantijivanah: It subsists by delusion; i.e., it is to be traced to bhranti: When there is no delusion, no difference is seen due to the absence of any apprehension making for difference. 408 The method of getting over the delusion is next explained. cittamUlo vikalpo'yaM cittAbhAve na kazcana / atazcittaM samAdhehi pratyagrUpe parAtmani // 408 // cittamulo vikalpo'yam cittabhave na kascana atas cittam samadhehi pratyagrupe paratmani 11 The mind is the source of this sense of difference; when the mind does not exist (function), there is none. Therefore concentrate the mind on the innermost supreme atman. cittam: the extrovert mind, the mind going outward. cittamulam: has the extrovert mind as its source. cittabhave: when there is no (functioning of the) mind as in dreamless sleep, even the nominal avidya is not capable of translating itself to action. That avidya transforms itself in the form of the mind in the waking and dream states and originates the world. Therefore, firmly establish your mind in the Paramatman which is your real nature. By that, all differences vanish along with the avidya also. 409, 410 & 411 To establish the mind firmly in the Supreme atman the following are affirmed with emphasis. kimapi satatabodhaM kevalAnandarUpaM nirupamamativelaM nityamuktaM nirIham / niravadhi gaganAbhaM niSkalaM nirvikalpaM hRdi kalayati vidvAn brahma pUrNa samAdhau // 409 // prakRtivikRtizUnyaM bhAvanAtItabhAvaM samarasamasamAnaM mAnasaMbandhadUram / nigamavacanasiddhaM nityamasmatprasiddhaM hRdi kalayati vidvAn brahma pUrNa samAdhau // 410 //

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VIVEKACUDAMANI 395 ajaramamaramastAbhAsavastusvarUpaM stimitasalilarAziprakhyamAkhyAvihInam / zamitaguNavikAraM zAzvataM zAntamekaM hRdi kalayati vidvAn brahma pUrNa samAdhau // 411 // kimapi satatabodham kevalanandarupam nirupamam ativelam nityamuktam niriham 1 niravadhi gaganabham niskalam nirvikalpam hsdi kalayati vidvan brahma purnam samadhau ll prakoti-pikrtioungam bhaoanatitabhaoam samarasam asamanam mana-sambandhadurami nigamavacanasiddham nityam asmatprasiddham hsdi kalayati vidvan brahma purnam samadhau 11 ajaram amaram astabhasavastusvarupam stimitasalilarasiprakhyam akhyavihinam samitagunavikaram sasvatam santamekam hrdi kalayati vidvan brahma purnam samadhau 11 The vidvan realises in his heart during samadhi an indefinable plenary Brahman of the nature of eternal knowledge and of pure bliss, incomparable, beyond all bounds, ever free without desire, like the sky, without parts and indivisible. The vidvan realises in his heart during samadhi an indivisible, plenary Brahman bereft of cause and effect relation, of unvarying nature, incomparable and incomprehensible, beyond all canons of knowledge, established by the words of sruti, eternal and perceived in the realisation of the wise. The vidvan realises in his heart during samadhi an indivisible, plenary Brahman which never decays, which is immortal, free from the taint of ajnana and its effects, like an unmoving vast expanse of water, that has no name, which is nirguna, eternal, ever identical (not changing) and unitary. 409 kimapi: a certain; indescribable-beyond words. satata-bodham: who is verily the eternal and infinite knowledge. kevalanandarupam: of the nature of bliss uncontacted by sorrow and free from all upadhis. By virtue of its being self-efful

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396 VIVEKACUDAMANI gent and of the nature of eternal bliss, it is indicated that it is the ultimate object of human aspiration and endeavour, paramapurusartha. nirupamam: incomparable; vide the sruti: na tasya pratimasti (Brh.): there is no other like it. sky. ativelam: transcending bounds, i.e., beyond the universe. nityamuktam: ever free: free from bondage, at any time. niriham: without desire or without activity. niravadhi: without end in respect of time, space or object. gaganabham: (unattached and free from impurities) like the niskalam: without parts. nirvikalpam: bereft of any kind of wrong idea. purnam brahma vidvan samadhau kalayati: the vidvan realises such a plenary Brahman in samadhi. The idea is to convey the instruction: 'you too realise, thus.' 410 prakrtivikrtisunyam: by reason of its being eternal and without parts, and by virtue of the sruti: tadetad brahma apurvam anaparam (Brh.): "This that Brahman (is) without a before and an after," devoid of any cause and effect relation. bhavanatitabhavam: whose nature is beyond the imagination. or comprehension without the aid of the Upanisadic texts. samarasam: ekarupam, of an identical nature. asamanam: beyond compare. manasambandhaduram: beyond connection with any means of knowledge, beyond all pramanas. For, even sruti can only speak of it by implication (laksanaya). As Sri Suresvaracarya observed: pramata ca pramanam ca prameyam pramitistatha | yasya prasadat siddhyanti tatsiddhau kim apeksyate "What else can be required when That is realised by whose grace are established the knower, the ground, what is to be known and the knowledge itself?" When the pratyagatman (the inner atman) becomes selfrealised, even the srutis which convey the annulment of the distinctions of knowing, knower and knowledge are indifferent. Or, it may mean: manam: i.e., the canons of knowledge like pratyaksa, direct sense-perception; tatsambandhaduram: devoid of any connection with it, i.e., incomprehensible by any of the canons of knowledge.

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VIVEKACUDAMANI 397 nigamavacanasiddham: established on the basis of the words of the Vedas. nityam asmatprasiddham: sada (brahmaham asmiti) vidvadanubhavagocaram: always the object of realisation (as 'I am Brahman') by the learned. 411 ajaram: devoid of decay. amaram: devoid of destruction. astabhasavastusvarupam: that from which all differences (wrought by ajnana) have been extinguished. stimita-salilarasiprakhyam: unmoving like an expanse of water without waves. akhyavihinam: namarahitam: without name, because it cannot be classified as belonging to any class or group, as indicated by a name, or quality or an action and as casual relations cannot be associated with it. Vide the sruti: akase ha vai nama namarupayor nirvahita te yadantara tat Brahma (Chand.): Akasa is the container of everything. That which includes the container and the contained is Brahman." samitagunavikaram: qualityless and changeless. sasvatam: anadisiddham: existing without any beginning. santam: undisturbed by anything. ekam: without a second. hydi kalayati vidvan: as before. 412 samAhitAntaHkaraNaH svarUpe vilokayAtmAnamakhaNDavaibhavam / vicchindhi bandhaM bhavagandhagandhilaM yatnena puMstvaM saphalIkuruSva // 412 // samahitantahkaranah svarupe vilokayatmanam akhandavaibhavam | vicchindhi bandham bhavagandhagandhilam yatnena pumstvam saphalikurusva 11 Clearly see the atman of infinite glory in the Paramatman with the mind steadied in concentration; cut off the bonds fashioned by the vasanas of samsara and make your birth as a man fruitful.

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398 VIVEKACODAMANI svarupe: paramatmani: in the Paramatman which is your real nature. samahitantahkaranah: with your mind firmly and unmovingly made to rest. akhanqavaibhavam: of limitless glory; being the substratum even of the expansive akasa. vilokaya: realise. bhavagandhagandhilam: contaminated by the vasanas of samsara. . bandham: ajnanam. vicchindhi: destroy; vide: avidyastamayo moksas sa ca bandha udahrtah: "Moksa is the extinction of avidya and that (avidya) is spoken of as bondage." yatnena: with effort; vide the srutis: yallabhannaparo labho yatsukhanna param sukhami yadbodhannaparo bodhas tad brahmetyavadharaya | "That than gaining which there is no higher gain; that than the bliss of which there is no higher bliss; that than by knowing which there is no higher knowledge, understand that to be Brahman." atmalabhanna param kincidasti: "There is not anything beyond the getting (realisation) of the atman"; atmanamanviccha guham pravistam: "Inquire about the atman embedded in the inmost cave of your being". Vide the Gita text: etad buddhva buddhiman syat krtakrtyasca bharata: "Knowing this, one becomes wise and of fulfilled purpose, Oh Arjuna!"; vide also the sruti: atma va are drastavyah etavadare khalvamytatvam (Brh): 'The atman must be 'seen'; that verily is immortality". All these show that the realisation of the atman (atmasaksatkara) alone is fruitful. By effort towards it make your birth as man secured by the many merits of previous births purposeful. Do not get into samsara again. 413 sarvopAdhivinirmuktaM saccidAnandamadvayam / bhAvayAtmAnamAtmasthaM na bhUyaH kalpase'dhvane // 413 // sarvopadhivinirmuktam saccidanandam advayam bhavayatmanam atmastham na bhuyah kalpase'dhvane 11 Meditate on the atman which is in you, free of all upadhis, of the nature of Pure Existence, Knowledge, and Bliss and non-dual, and you will not be entangled in samsara again.

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VIVEKACUDAMANI 399 atmanam bhavaya: meditate on the atman. How? Vinirmuktam: completely freed of all upadhis; freed of the forms of the gross, subtle and causal bodies; freed even of the vasanas. saccidanandam advayam: of the nature of sat, cit and ananda and non-dual. atmastham: existing in you; by this it is shown that the atman is not far away. vide the sruti: atravava kila sat saumya na nibhalayase: "Verily the atman is here, dear one; do you not see?" The meaning is that it reveals itself to the subtle intellect. na kalpase'dhvane: being established in your own excellence, you do not get again into the path of samsara; vide the sruti: na sa punar avartate (Chand.): "He does not come back again", and the Gita text: mam upetya tu kaunteya punarjanma na vidyate: "There is no rebirth after attaining Me". 414 * The negation of rebirth is explained. chAyeva puMsaH paridRzyamAnamAbhAsarUpeNa phalAnubhUtyA / zarIramArAt zavavannirastaM punarna saMdhatta idaM mahAtmA // 414 // chayeva pumsah paridusyamanam abhasarupena phalanubhutya i sariramarat savavannirastam punar na' sandhatta idam mahatma 11 The great one (who has had Brahman-experience), by reason of his realisation of the expansive consciousness, does not attach himself again to the body which is visible as a shadow when once it has been cast off like a corpse. mahatma: brahmabhavam praptah purusah: one who has attained Brahmanhood. phalanubhutya: by reason of experiencing the attainment of expansive consciousness: akhandakara-vrtti: the natural caitanya not being concealed by ajnana and hence revealed in its effulgence as svarupa-caitanya. abhasarupena: by reason of its being only an appearance like a slough cast off by a serpent appearing to others' eyes as a real serpent, or like the shadow of a person, this body which is seen till the moment of death, does not induce the sense of 'I' as before, being (mentally) cast away to a far distance, like a corpse.

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VIVEKACUDAMANI idam sariram punarna sandhatte: does not attach the atmanhood etc. (ahamtadikam) to this body. Even if it appears, he is indifferent to it (as something external to him) as he would be to a pot etc. 400 415 satatavimalabodhAnandarUpaM svametya tyaja jaDamalarUpopAdhimetaM suduure| atha punarapi naiva smaryatAM vAntavastu smaraNaviSayabhUtaM kalpate kutsanAya // 415 // satatavimalabodhanandarupam svametya tyaja jadamalarupopadhimetam sudure atha punarapi naiva smaryatam vantavastu smaranavisayabhutam kalpate kutsanaya || Realising your true nature which is eternal, pure, intelligent and blissful, throw this sentiment, impure upadhi that is the body, far away. Let it not be thought of again; for the vomit only brings disgust when it is remembered. satatavimalabodhanandarupam svam: the Brahman which is eternal, free from impurity, effulgent and blissful. etya: (pratyaktaya) prapya: attaining it (as the inmost self). jada-malarupam upadhim etam: This body which is insentient, impure and of the nature of an upadhi. sudure tyaja: fling far off. smaranavisayabhutam: smrtam: remembered. kutsanaya: causing disgust to oneself or censure by others. After realising that one is the pure intelligence and bliss that is Brahman, after this jnana, the body should not be thought of again. It must be cast away from he mind like an impure object. An example is provided for it. The vomit is a matter for disgust and revulsion. An impure object should not be thought of again as it will foul the mind. People also censure one who thinks of an evil object, which has been abandoned. 416 samUlametaM parivahnau sadAtmani brahmaNi nirvikalpe / an: zari frcufareCGTUT Arecent favofa faefroo: 11898 11

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VIVEKACUDAMANI 401 samulametam paridahya vahnau sadatmani brahmani nirvikalpe tatas svayam nityavisuddhabodha nandatmana tisthati vidvaristhah 11 The highest of knowers remains firmly established as the eternal, pure, intelligent and blissful atman after burning this body outright in the fire of unchanging Brahman which is the ever existent atman. sadatmani: in one's real nature which is unsublatable in any of the three periods of time. paridahya samulam vahnau sadatmani Brahmani nirvikalpe: Burning this body from its roots along with ajnana in the fire of the unchanging Brahman. vidvaristhah: those who know are vidah; tesam varisthah: the superior among vidvans is vidvaristhah. For one who remains as eternal, pure, intelligent and blissful, never will there be reflection of the anatman in him. 417 prArabdhasUtragrathitaM zarIraM . prayAtu vA tiSThatu goriva lak / na tatpunaH pazyati tattvavettA ''nandAtmanA brahmaNi lInavRttiH // 417 // prarabdha-sutra-grathitam sariram prayatu va tisthatu goriva srak! na tat punah pasyati tattvavetta "nandatmana brahmani linavyttih 11 Let this body fashioned by prarabdha-karmas go away or remain like the garland round the neck of a cow. The knower of Truth does not care for it again, his mental functions being merged in Brahman which is compacted of bliss. prayatu tisthatu va: let it go or remain, the cow is unconcerned about it. prarabdha-sutra-grathitam sariram: the prarabdha itself is the string; the physical body made with it. A simile is given to this: sutragrathita srakiva: like a garland tied in a rope (round the neck of a cow as an adornment). The cow has no attachment to it; but others consider it an adornment to it. Before Brahmasaksatkara arises, the body is made V.C.--27

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402 VIVEKACUDAMANI for the experience of joy and sorrow. After Brahmasaksatkara, let this body go or stay; let it be dead or remain alive. The knower of Truth does not see it after realising that he is Brahman. tattvavetta: atmayathatmyadarsi: who realises the true nature of the atman. Tinavrttih: The reason for it is given. All his mental modes are merged in Brahman in a blissful state. The vrttis do not project outward because they are blissful internally and are not outward-oriented. When the mind is immersed in the bliss of Brahmanubhava from which it does not turn, how or why would it be directed outward? It has attained that state where it sought unending bliss. Then having attained the eternal and surpassing state of bliss and become immersed in it, it does not rise (project itself) outward. As it will be said hereafter in the work (sl. 523): "Who that is a learned one, will delight in the void giving up the enjoy. ment of supreme bliss? Who will wish to see the painted moon when there is the real moon giving intense delight?" . 418 The second half of the previous sloka which says the knower of the truth does not perceive it' is explained further. akhaNDAnandamAtmAnaM vijJAya svasvarUpataH / kimicchan kasya vA hetoH dehaM puSNAti tattvavit // 418 // akhandanandam atmanam vijnaya svasvaripatah, kimicchan kasya va hetor deham pusnati tattvavit il. After realising the blissful infinite atman as his real nature, desiring which and for whose sake will the knower of Truth nourish the body? kimicchan: desiring which, i.e. for attaining what that has not been attained, will he make effort; and as effort cannot be made without the body, will he nourish the body, he being knower of the truth and having understood the blissful atman? The sruii too says: atmanam ced vijaniyad ayamasmiti purusah, kimicchan kasya kamaya sariram anusanjvaret (Mund.). 419 The mark of Truth properly known is spoken about. saMsiddhasya phalaM tvetajjIvanmuktasya yoginaH / bahirantaH sadAnandarasAsvAdanamAtmani // 419 // samsiddhasya phalam tvetat jivanmuktasya yoginah 1 bahirantas sadanandarasasvadanam atmani il

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VIVEKACUDAMANI 403 This is the result that accrues to the yogin who has attained perfection and is a jivanmukta. It is the permanent enjoyment of bliss in his mind both internally and externally. This is the fruit that accrues to that yogin who adopting the preliminary means of sadhanacatustaya, approaches a guru, listens to the Vedanta-texts from his lips, reflects and meditates on them with concentration and translates them into facts of his own experience, and, who by reason of his mind being anchored in the Paramatman is a jivanmukta, that is, one who is free of connection with every upadhi. The fruit is the enjoyment of bliss both outside and inside in the atman, i.e., the antahkarana. Even when the yogin comes to the vyutthana dasa, i.e., when he relapses into world-consciousness from his samadhic state, there is no eclipse of his joy; for the akhandakara-vitti of his mind has destroyed the concealment of the atman. Hence, he experiences joy externally also. Others too, when they see him are able to infer from his smiling and plea. sant countenance etc., that he experiences plenary bliss. The uninterrupted joy of moksa which is a state of the destruction of avidya becomes possible of perception by others due to these marks of a jivanmukta's countenance. 420 In this matter, if the especial effect of the several means are known either directly or in succession, the seeker of liberation . (mumuksu) will be able to attain perfection in a full measure. For that purpose, the fruits of vairagya (detachment), bodha (knowledge) and uparati (abstinence) are given in that order. vairAgyasya phalaM bodhaH bodhasyoparatiH phalam / svAnandAnubhavAt zAntireSaivoparateH phalam // 420 // vairagyasya phalam bodhah bodhasyoparatih phalam svanandanubhavat santir esaivoparateh phalam 11 The fruit of detachment is knowledge; of knowledge abstinence (from sense-pleasure) is the fruit. That leads to the experience of the bliss of the true self which, in turn, leads to peace. Sri Bhagavatpada said earlier: vairagyanna param sukhasya janakam pasyami vasyatmanah, taccecchuddhataratmabodhasahitam svarajyasamrayadhuk (sl. 377), that ascending the topmost floor of mukti does not accrue by any other means than vairagya and bodha,

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VIVEKACUDAMANI non-attachment and knowledge. By that is to be understood that they are both equally means to moksa. 404 Earlier, in respect of vairagya, it was said: etad dvaramajasramuktiyuvateh: (sl. 377). "This is the entrance for the perpetual state of mukti". Yet, it was also said in the latter half of the sloka: sarvatrasprhaya sadatmani kuru prajnam nijasreyase: "Turn your mind to the Real that is the atman by non-desire everywhere for your spiritual benefit". This does not show clearly the cause and effect relation between vairagya and knowledge. Therefore, it is made clear that though, amidst the means for liberation, namely, viveka (discrimination), vairagya (non-attachment), samadisatka (the six disciplines beginning with sama) and mumuksutva (the desire for liberation), vairagya and uparati (withdrawal from senses) are included, yet, as those means are internal in nature it may be that they are not strongly marked at the time of inquiry (into Brahman). They would acquire excellence by the adoption of the means to jnana like sravana and manana (hearing the words of the guru and thinking about them). Hence it has been said: bahyanalambanam vrtteh eso'paratiruttama: "Non-attachment to externals is the pre-eminent condition of uparati." In the stage of inquiry, without nididhyasana it will not be possible to get over wrong ideas (viparitabhavana). Hence, it will be impossible to secure bahyanalambanatva, the state of non-attachment to external objects. Yet, it must be said that the mental state secures the capacity to inquire by non-attachment to sense-objects like sound etc. Now, however, preceded by the elimination of the five sheaths, when one's own direct experience has been secured by nididhyasana, the non-liability to be attracted by things which are the anatman can be effectively declared. That is why it is said that uparati (abstinence) is the fruit of bodha (knowledge). Previously in the midst of the six disciplines beginning with sama, uparati was said to be the effect of sama and dama. This is a preliminary state of uparati. It is only after the superior type of uparati as aforesaid has been attained that the sama defined as 'svalaksye niyatavastha manasassama ucyate: "The state of mind, not sliding from its goal is called sama" that is described as santi in the expression: svanandanubhavacchantiresaivoparateh phalam: "This santi alone that arises from one's own experience of bliss is the fruit of uparati." This means the sadhanas that had been acquired previously by one's effort and by listening to the words of good persons who are concerned in one's welfare, attain excellence by inquiry and they become broadened and deepened. So too, the truth: 'Brahman is the Real, the

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VIVEKACUDAMANI 405 world mithya,' is said to be of the form of discrimination between the eternal and the transient (brahma satyam jaganmithyetyevamrupo viniscayah, so'yam nityanityavastuvivekah samudahrtah). This which was a matter of indirect knowledge previously (paroksajnana) acquires directness after inquiry. Similarly, by the Gita text: raso'pyasya param drstva nivartate: "On seeing the Supreme, his taste too ceases", desire for sense-objects does not remain even as a tendency. Hence, vairagya of the form of absolute absence of desire for objects is established in its fullness. Therefore, if, when inquiry is made by steadying the mind in practice of vairagya, bodha which must necessarily arise does not arise, then it must be concluded that the means, namely vairagya, is not complete. Hence, for its stabilisation, endeavour must be made. Thus, upon the direct realisation of the atman arising from the knowledge of the Upanisadic texts, or when the direct knowledge free from doubt or wrong ideas arises, uparati becomes the fruit of that bodha. Even after this knowledge has been acquired, if the withdrawal of the mind from the external objects is absent, it must be understood that the mind has not acquired firm knowledge. The reason for this is the incompleteness of vairagya. If vairagya is not complete, and if the conviction about the truth of the atman is not firm, what then is the distinctive feature of those who have acquired vidya? How will there be abstinence from sense-pleasure for those who have knowledge? Of an abstinent mind, peace from experience of the bliss of the atman and remaining inactive--these alone are the fruits. For, it has been said: jnanamtena trptasya kytakrtyasya yoginah naivasti kincit kartavyam asti cenna sa tattvavit 11 : "For the yogin who is satisfied (who has deeply drunk) the nectar of jnana and who has achieved his purpose, there is nothing to be done; if there is, then he is not a knower of the Truth," If the succeeding things do not arise, it means that the preceding things have been infructuous (yadyuttarottarabhavah purvapurvam tu nisphalam). So until the determined effect of each is attained, it means that the practice of the respective preceding means is not complete. That knowing this, the aspirant should endeavour properly is conveyed for the perfection of the means. 421 The fruit of Brahmavidya is conveyed. nivRttiH paramA tRptiH Anando'nupamaH svataH / dRSTaduHkheSvanudvegaH vidyAyAH prastutaM phalam // 421 //

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406 VIVEKACUDAMANI nivrttih parama taptih anando'nupamah svatah drstaduhkhesavanudvegah vidyayah prastutam phalam 11 Withdrawal (from all activity), absolute satisfaction, incomparable natural bliss and absence of regret over the perceived miseries--these constitute the pre-eminent fruit of knowledge. nivsttih: withdrawal from all actions; non-activity, the state of nothing remaining to be done. parama tiptih: absolute satisfaction of the form, 'what has to be done has been done; what has to be attained has been attained; hereafter there is nothing to do or to attain'. One's peculiar selfsatisfaction in this manner. anando'nupamah: anupamah: incomparable. anandah: permanent superlative bliss that is not dependent on sense-objects. drstaduhkhesvanudvevgah: absence of regret over sorrows suffered as a result of prarabdha-karmas. When sorrows arise, the ajnanin wails in regret: 'I am a sinner; fie on me, the evil one' etc. Though these appear to be words of wisdom, yet, if this man had acted in his previous life as a deterrent against sinful action, it would have been purposeful. Now it avails little. Such delusion regarding what might have been is a modification of tamas. This is udvega or regret. Grief is a mental mode of anguish brought about by rajoguna due to attachment etc., at present. That is the difference between grief and regret. There is no occasion for such regret in the case of a jnanin on account of the four features of cessation from activity, absolute satisfaction, incomparable bliss, non-dependence on sense-objects and absence of regret for sufferings experienced. This is the perceived pre-eminent fruit of the knowledge which is synonymous with realisation of the truth about the atman. 422 & 423 Among these, the nature of withdrawal (from activity) is explained. When this is the difference between the unwise and the wise person, what needs be said in respect of vidya relating to the Paramatman which is the result of viveka? These slokas expand this idea. yatkRtaM bhrAntivelAyAM nAnAkarma jugupsitam / / pazcAnnaro vivekena tatkathaM kartumarhati // 422 //

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VIVEKACUDAMANI 407 vidyAphalaM syAdasato nivRttiH pravRttirajJAnaphalaM yadIkSitam / tajjJAjJayoryanmagataSNikAdau noced vido dRSTaphalaM kimasmAt // 423 // yatkrtam bhrantivelayam nanakarma jugupsitam, pascannaro vivekena tat katham kartum arhati 11 vidyaphalam syadasato nivsttih pravittirajnanaphalam yadaksitami tajjnajnayor yanmrgatrsnikadau noced vido drstaphalam kimasmat 11 How can a man who did various loathsome deeds during a state of delusion do them later after the dawn of viveka? The result of knowledge will be withdrawal from what is unreal. Action is the result of ajnana. This distinction between jnanin and ajnanin is seen in the case of the mirage etc. Else, how will the direct fruit of one who knows be withdrawal from this? Even as a man of discrimination will withdraw later from the loathsome actions which he did earlier due to delusion before the dawn of viveka, so too arises the state of complete cessation from all actions on the part of the man of knowledge as there is nothing for him to obtain and as he is ever established in Brahman. That this is a matter of general experience is conveyed in the next sloka. mrgatrsnikadau: in the mirage etc. Etc. is intended to include the case of the shell-silver. The wise man does not go in quest of water knowing it to be a mirage. The ignorant man who does not know that a hot place appears with water due to the rays of the sun, goes there for water, but does not get it; his effort becomes fruitless. It is shown that the fruit of knowledge is turning back from the unreal and the fruit of ajnana is going towards it. This is clear. Otherwise, what is the fruit of a jnanin who knows it thus? What else is the perceived effect of withdrawal from the unreal? asmat: asannivrttirupat: from the withdrawal from the un real. In this context, in the matter of Brahmavidya, by the word asat, the anatman is understood, i.e., everything that is not Brahman. Previously in the state of ajnana there was action towards

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408 VIVEKACUDAMANI it (the unreal), as then the svarupananda, the bliss of self realisation had not been attained. Now, however, to one who has known (realised) his atman, as everything else is understood to be mithya, there is no occasion for any action at all. Thus the fruit of knowledge is withdrawal from the asat, from what is not real. 424 That withdrawal arises also because there is no impulse to action. By the word anicchoh in the sloka supreme satisfaction is conveyed. ajJAnahRdayagrantheH vinAzo yadyazeSataH / afrostfaga: fang ugai: ahtevi zaa: 11828 11 ajnanahrdayagranther vianaso yadyasesatah anicchor vidusah kinnu pravrtteh karanam svatah 11 When the knot of ajnana in the heart has been completely cut off, what can induce the wise man to act who has no desire of his own to satisfy? The knot of the heart is wrought by ajnana. It is the result of the super-imposition leading to (wrong) identification of the saksi-caitanya in the buddhi. When, by the akhandakara-vrtti of the mind, the ajnana which is the cause of that knot is destroyed from its roots including the vasanas, then what can be the impuls to action to a wise man who has no desires? For, everywhere, desire is the cause of action. When that does not exist, there can be no action. For, it is said: without thought of a benefit even a fool does not embark on an action. Hence is the desire for moksa included among the sadhanacatustaya (the fourfold means to liberation). Desire is a quality of the antahkarana; vide the sruti: kamas sankalpo vicikitsa sraddha asraddha dhrtir adhrtir hrir dhir bhir ityetat sarvam mana eva (Brh.). "Desire, purpose, doubt, faith, lack of faith, courage, absence of courage, bashfulness, intelligence and fear are all only qualities of the mind." The desire of the mind for external objects is due to non-realisation of the blissful atman. Due to perception of defects in the external objects and his desire for mukti, the wise man is drawn to sastraic pursuits through sravana, manana and nididhyasana in respect of the atman which is of the nature of supreme bliss. There is no more any desire when the atman has been realised; for the objective has been achieved. Even during inquiry, external desires do not at all exist as the supreme means of vairagya has been prac

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VIVEKACODAMANI 409 tised. As no desire exists for such a one, it must be said that the witness-consciousness too (saksi) has no desire arising from the super-imposition of a (false) identity. Even the desire for (knowledge of) the atman is there only so long as there is ajnana of the atman. When the ajnana is destroyed, the super-imposition caused by the identification of the sentient with the insentient produced by it is also destroyed and there is complete withdrawal (from action). So, in all ways, there is nothing to induce activity externally or internally. Thus, the meaning of withdrawal from action is remaining in a state of actionlessness. This is the direct fruit of Brahmavidya. 425 When are vairagya, bodha and uparati (detachment, awakening and abstinence) to be known as having arisen in full? The question is answered by the guru for the benefit of the pupil. vAsanAnudayo bhogye vairAgyasya parAvadhiH / ahaMbhAvodayAbhAvo bodhasya paramAvadhiH / lInavRtteranutpattiH maryAdoparatestu sA // 425 // vasananudayo bhogye vairagyasya paravadhih | ahambhavodayabhavo bodhasya paramavadhih 11 Tinavstter anutpattir maryadoparatestu sall The supreme limit of detachment is the non-springing of vasanas in respect of enjoyable objects. The non-springing of the sense of the 'I' (in the things which are the anatman) is the extreme limit of bodha. The non-springing again of the modifications which have ceased is the extreme limit of uparati. bhogye vasana-anudayah: When there is absence of excitement even in their presence by sense-objects once experienced, that is the limit of detachment. Such a mind is dead to sense-objects. How will there be any attachment to them? Thus has been shown the ultimate in detachment. ahambhavasya udaya-abhavah: This may be explained in two ways. It may mean the cancellation of the sense of l' (aham) in the cognition 'I am Brahman': aham brahmasmi, after the manner

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410 VIVEKACUDAMANI 56 of 'badhayam samanadhikaranyam'.s So too here when it is said: 'aham brahma asmi', 'I am Brahman,' the sense of 'I' (aham) is cancelled like the idea of the thief, and Brahman remains like the idea of the pillar in the other case. Thus the non-springing of the sense of the 'I' in the plenary experience of Brahman is the ultimate limit of bodha. For, in Brahman which is the all, there is no place for the delimiting sense of the 'I'. Hence it was said earlier in sloka: vadatyesa bhrantastvamahamiti mayamadiraya: One deluded by the wine of maya speaks in the language of 'you' and 'I'. The meaning is that which was cognised as 'I' in the assertion 'aham brahmasmi': "I am Brahman", is Brahman only, like 'yah corah sa sthanuh': "He who was (appeared as) a thief, is a pillar". Or, ahambhavodayabhavah may be taken to mean the nonarising of the sense of the 'I' in the (five) sheaths covering the atman. linavrtteh anutpattih uparateh maryada: the limit of uparati (abstinence) is the non-springing again of the mental modifications which have been extinguished. It is the non-revival of the mental modification which has merged in the bliss of atman-realisation. Even as ghee which has come from milk will not lapse back into the state of milk, so too, is the case with incomparable bliss. From it arises supreme sense of fulfilment. Hence there will be withdrawal from everything. Thus is shown the cause-and-effect relation between these. 426 Now the guru explains the incomparable bliss of the jnanin. brahmAkAratayA sadA sthitatayA nirmuktabAhyArthadhIH anyAveditabhogyabhogakalano nidrAluvad bAlavat / paricifaemiaaconfad qsuq qafacmourant: Aste kazcidanantapuNyaphalabhuk dhanyaH sa mAnyo bhuvi // 426 // 56 'Samanadhikaranyam' means two different words having reference to the same object. In the case of 'badhayam samanadhikaranyam', the same object is referred to by two words as when an object which is really a pillar is spoken of in ignorance caused by darkness, as a thief. "This is a pillar' is the truth, "This is a thief,' is the opposite of it. Both words cannot apply to the same object. One of them should be cancelled. Here the knowledge about the object will take the form: "This which appeared as a thief is really a pillar.' What. was cognised as a thief is a pillar. By virtue of 'badhayam samanadhikaranyam,' in the cognition 'aham Brahmasmi', the sense of 'aham' becomes badhita and the consciousness of Brahman alone remains.

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VIVEKACUDAMANI 411 brahmakarataya sada sthitataya nirmuktabahyarthadhih anyavedita-bhogya-bhogakalano nidraluvad balavati svapnalokitalokavat jagadidam pasyan kvacillabdhadhih aste kascid anantapunyaphalabhug dhanyah sa manyo bhuvi 11 Freed from awareness of any external object by reason of his ever being Brahman, consuming only what is needed for bodily sustenance proferred to him by others like one in sleep or like a child, looking at this world when he comes to external sight like one seen in a dream, remains the blessed one enjoying infinite merit. He is to be honoured on earth. The reason why the mind of the blessed one is freed from all awareness of external objects is his being always anchored in Brahman. There is not any other kind of awareness. He remains for ever in the realisation of the Paramatman which is of the nature of the infinite sat, cit and ananda which is the ultimate objective of all human effort. nirmukta...: completely freed (from all worldly attachments) along with the vasanas. The word is to be understood as nastah bahyarthah yasyam': not 'yaya', 'by which'. Mind in which all sense of external objects has been destroyed. For, tendencies get nullified of their own accord without needing any effort for their removal. As the Gita says, raso pyasya param drstva nivartate: "Even the mental tendencies of such a person withdraw when the Supreme is realised." Thus, when Brahman is realised, the absence of necessity for effort to withdraw from sense-objects is clearly seen. So nimuktabayarthadhih means he whose awareness of the external objects has been destroyed. kascit: a rare person: adjective to this is anyavedita-bhogyabhoga-kalanah: "He whose means of subsistence-food and drinkare provided by others." That is, swallowing the food and drink put into his mouth. As one asleep automatically swallows what is put into his mouth by another, or as a child is fed by its mother (with no effort by the person or the child), so too, in the absence of the condition of being extrovert, there is no mental affiliation with anything external and there is an automatic swallowing (like a reflex action) of the objects making for physical sustenance. The idea is that even the inevitable experience of the effect of the prarabdhakarmas for the sustenance of the body accrues only through others.

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VIVEKACUDAMANI kvacit: paramatmani, labdhadhih: that some one whose mind is established in the Paramatman. Or, kvacit: kadacit, labdhadhih: when at any time he lapses back to the world-awareness, he looks as one seen in a dream, as mere mithya. 412 kascit: brahmavidvarah: that superior brahmavit, the knower of Brahman. idam jagat svapnalokitalokavat (mithyatvena)' pasyan: seeing this world as mithya as seen in a dream. anantapunyaphalabhuk: the experiencer of the bliss of liberation which is the fruit of the good deeds done in hundreds of crores of previous lives. aste sa dhanyah bhuvi manyah: such a blessed one exists on earth esteemed by all. By this has been declared that the fruit of atmajnana is incomparable bliss without dependence on sense-objects. Vide the sruti: so'snute sarvan kaman saha (Taitt.); the Gita text: yavanartha udapane sarvatas samplutodake tavan sarvesu vedesu brahmanasya vijanatah and also the sruti: etasyaivanandasya anyani bhutani matramupajivanti (Brh): "He enjoys all his desires together; even as the benefits of limited reservoirs of water are fulfilled in an infinite expanse of water, all purposes of prescribed duties are achieved by one who has acquired knowledge (realisation) of Brahman" and, "of this bliss itself other joys are an infinitesimal fraction". Or, it may mean that he who knows the infinitely great and the infinitely small; i.e., the Brahmajnanin by virtue of his Brahmabhava which is like the ocean, experiences together at the same time all the joys which accrue to men of the world by the extent of their meritorious deeds and the pleasures ensuing upon them. anantapunyaphalabhuk: The Brahma Gita explaining the Taittiriya idea says: so'snute sakalan kaman akramena surarsabhah viditabrahmarupena jivanmukto na samsayah 11: "Oh ye best of gods! by reason of his knowledge of the nature of Brahman, the jivanmukta enjoys all pleasures at the same time (not in succession)." All the pleasures arising from sense-objects are but a drop in the vast ocean of Brahmananda. When it is said: 'He whose mind is given to Brahmavicara even for a moment, has bathed in all the holy waters; the whole earth has been gifted away by him; a thousand sacrifices have been performed by him; all his gods have been propitiated; his ancestors have been rescued from samsara; he is deserving of adoration even in the three worlds,' what needs to

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413 be affirmed of him who is always established in Brahman? For, it is said: Of him whose mind is ever immersed in the ocean of knowledge of the supreme Brahman, his lineage has got purified, his mother has realised her purpose and the earth has been sanctified by him. The sruti also says: tasmadatmajnam hyarcayet bhutikamah (Brh.): "Therefore let him who desires prosperity worship him who has known (realised) his self (the atmajna)." VIVEKACUDAMANI 427 With the idea that if the qualities of a jivanmukta are known, the aspirants will be able to endeavour to attain that state, for the benefit of those who desire liberation, the guru begins to detail those qualities. sthitaprajJo yatirayaM yaH sadAnandamaznute / ama facie fafant fafafa: 1182011 sthitaprajno yatirayam yassadanandam asnute | brahmanyeva vilinatma nirvikaro viniskriyah || This yati who enjoys bliss for ever with his mind resting in Brahman only, unchanging and inactive is a sthitaprajna (man of steadfast wisdom), whose mind is firmly anchored in Brahman. brahmanyeva vilinatma: he whose antahkarana has merged in Brahman. Hence, nirvikarah: devoid of the changes of the mind due to joy, sorrow, etc. viniskriyah: devoid of all external activities of the body etc. Or, changelessness may be said to be due to actionlessness as stated in Sri Bhagavatpada's commentary on Brahmasutra (Samanvayadhikarana): kriya svasrayamavikurvati naivatmanam labhate: "An action subsists only by the change which affects its locus; it never attains the atman." This yati who enjoys this bliss always is a sthitaprajna, man of steadfast wisdom. This sloka is in the form of an aphorism. 428 In that context, the quality of being a sthitaprajna is explained. brahmAtmanoH zodhitayorekabhAvAvagAhinI / nirvikalpA ca cinmAtrA vRttiH prajJeti kathyate / sA sarvadA bhavedyasya sa jIvanmukta iSyate // 428 //

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VIVEKACUDAMANI brahmatmanoh sodhitayor ekabhavavagahini i nirvikalpa ca cinmatra vrttih prajneti kathyate 11 sa sarvada bhaved yasya sa jivanmukta isyate 11 The mental modification which comprehends the identity of Brahman and the atman after analysing them is called prajna. He who possesses this type of prajna always is said to be a jivanmukta. Sthitaprajna means, sthita satatam vartamana prajna yasya sah: he whose prajna is rooted (in Brahman) always. The meaning of prajna is given. brahmatmanoh sodhitayoh ekabhavavagahini vrttih prajneti kathyate: By th in the context of the explanation of the mahavakya, Brahman is the Paramatman; the atman is the inner (pratyak) atman. Brahman is indicated by the word 'Tat'; the atman by the word 'tvam'. When they are shorn of their upadhis, they have an identical reference. The modification of the mind as such infinite cit, unchanging and not related to the mithya-objects and brought about by hearing (the words of the guru), thinking and firm reflection on them, sravana, manana and nididhyasana, is said to be prajna. sa sarvada bhaved yasya: if it subsists always. Such a one is called a jivanmukta. For, it is the idea of a thing in what is not that thing (atasmin tadbuddhih) which is the cause of bondage. When one is for ever in the experience of such infinite consciousness, there is not any trace of bondage at all. 429 yasya sthitA bhavet prajJA yasyAnando nirntrH| prapaJco vismRtaprAyaH sa jIvanmukta iSyate // 429 // yasya sthita bhavet prajna yasyanando nirantarah, prapanco vismstaprayah sa jivanmukta isyate 11 He is said to be a jivanmukta whose prajna is firmly established, whose bliss is continuous, and to whom the world is as a thing forgotten. This is the explanation of the two expressions in the sloka 427 which is in the form of a sutra, namely, yassadanandamasnute and brahmanyeva vilinatma. Here everything is his form or svarupa. Therefore, there is no question of exclusion by qualifications. Or, it may be understood to mean: he whose prajna (consciousness) is firmly established (in Brahman) is a jivanmukta. Similarly, he

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VIVEKACUDAMANI 415 whose bliss is uninterrupted is a jivanmukta; he for whom the world is as if forgotten is a jivanmukta. The suffx 'prayah' in 'vismotaprayah is used to indicate that, according to the Gita utterance: upadeksyanti te jnanam jnaninas tattvadarsinah: "The men of wisdom who are seers of the truth will instruct you in that wisdom", the world is remembered as it were by the guru when he comes out of his samadhi for the instruction of the sisya, by the good fortune of the sisya. 430 The difference from the state of dreamless sleep is conveyed. lInadhIrapi jAgati yo jAgraddharmavajitaH / bodho nirvAsano yasya sa jIvanmukta iSyate // 430 // linadhirapi jagarti yo jagraddharmavarjitah bodho nirvasano yasya sa jivanmukta isyate 11 He is said to be a jivanmukta who is awake though his mind has merged in Brahman, but without the features of the waking state and whose awareness is free from desire In dreamless sleep the mind is merged in ajnana. Now in the case of a jivanmukta it has got merged in Brahman which is pure cit. As there is no occasion for tamas (darkness) there, though his mind is merged, he is awake. It means that he is free from the sleep of avidya. Or, as all objects are connected with the atman uncovered by avidya everything is apprehended as not distinct from oneself. The character of the waking state is the association of senseorgans with objects: indriyairarthopalabdhih jagaritamiti; jagraddharmavarjitah: Even in such waking state, there is no attachment as before, to the gross body; hence, the jivanmukta is said to be devoid of the qualities of the waking state, jagraddharmavarjitah. In accordance with the Gita text: ragadvesaviyuktaistu visayan indriyaiscaran 1 atmavasyair vidheyatma prasadamadhigacchati il "He attains peace, who, self-controlled, approaches objects with the senses devoid of love and hate and brought under his control". Effort is made for such peace even during the pendancy of adhyasa (i.e., before the dawn of enlightenment). bodho nirvasano yasya: he whose bodha (mind) though it pertains to objects is free from vasana (residual tendencies). i.e., is devoid of the power to induce action. In accordance with the Vasistha text yadrcchopanatesvaksi-digdravyesu yatha punah, nira

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416 VIVEKACUDAMANI gameva patati tadvad bhogyesu dhriradhah "The man of courageous (steadfast) mind is unattached to objects of enjoym even as he is indifferent again to objects of vision, hearing etc., which merely occur before him", is devoid of the sense to discard or to take up. Or, linadhirapi jagarti may mean that the man whose mind has merged in Brahman is yet awake because the eye and the sense-organs do not still cease to function. Though the senseorgans are awake, he does not experience their objects; so he is free from the qualities and activities of the waking state; he is jagraddharmavarjitah. Though they are experienced occasionally, due to steadfastness of his viveka, he is devoid of love and hate and his mind is free from vasanas. By this, nirvikaratva mentioned in the aforesaid aphoristic sloka is explained. 431 By the following twelve slokas, the un nchanging character of the mind of the jivanmukta is primarily explained. For, when the prajna is thus firmly established in Brahman, bliss is always secured without effort. zAntasaMsArakalanaH kalAvAnapi niSkalaH // yaH sacitto'pi nizcittaH sa jIvanmukta iSyate // 431 // santa-samsara-kalanah kalavanapi niskalah yassacitto'pi niscittah sa jivanmukta isyate il He is called a jivanmukta, whose afflictions of samsara are appeased, who, though learned, yet, is without learning (as it were) and who, though possessed of a mind, is yet free from the mind. isyate means is (desired to be) declared: he is called or said to be santa-samsara-kalanah: he whose cares and anxieties relating to samsara have been stilled. This adjective is the reason for calling him niscittah. kalavanapi: though adept in all vidyas. niskalah: as he is devoid of all mental modifications other than that as Brahman. Or, though possessing the sixteen kalas enumerated in the Mundaka Upanisad, till the time of liberation without attachment to them as they are looked on as elements foreign to oneself.57 57 These kalas are enumerated in Prasnopanisad (6th prasna) as explanatory of the Mundaka-text. They are said to refer to: prajna, sraddha, akarsa, vayu, jyotih, apah, prthvi, indriyam, manah, annam, viryam, tapas, mantrah, karma, loka and nama.

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VIVEKACUDAMANI 417 sacitto'pi niscittah: though possessed of a mind, enveloped by his atman, is without a mind; i.e., by reason of absence of external actions, he is as one stupefied. Or, he may be said to be a niscittah as he has no attachment etc. 432 vartamAne'pi dehe'smizchAyAvadanuvatini / ahaMtAmamatAbhAvo jIvanmuktasya lakSaNam // 432 // vartamane'pi dehe'sminschayavadanuvartini 1 ahamta-mamata-abhavo jivanmuktasya laksanam 11 The mark of a jivanmukta is the absence of the sense of the 'l' or 'my' in this body though it is with him like a shadow. . chayavad, anuvartini: Though they exist in this gross body, the senses of 'I' and 'my' are as if they relate to another body. The character of a jivanmukta is being without the sense of the 'l' or 'my' in his body as all modifications, love, hate etc., old age, death etc., are to be traced to the gross body. When the source is nonexistent, changelessness becomes a matter of course. 433 atItAnanusandhAnaM bhaviSyadavicAraNam / audAsInyamapi prApte jIvanmuktasya lakSaNam // 433 // atitananusandhanam bhavisyadavicaranami audasinyamapi prapte jivanmuktasya laksanam ni The mark of a jivanmukta is not pondering over what has been, not worrying about what is to be and indifference about the present. ananusandhanam: not remembering. bhavisyadavicaranam: not thinking about the future. prapte: about the present. audasinyam: indifference; being without attachment. 434 guNadoSaviziSTe'smin svabhAvena vilkssnne| sarvatra samazitvaM jIvanmuktasya lakSaNam // 434 // gunadosavisiste'smin svabhavena vilaksane sarvatra samadarsitvam jivanmuktasya laksanam 11 V.C.-28

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418 VIVEKACUDAMANI The mark of a jivanmukta is seeing with an equal eye all this of the world which by nature is very peculiar, being endowed with good and evil qualities. Sokam ahilam iti the belief that it is nie as he does, Because they are endowed with good and evil qualities, they are, by nature, peculiar. In the Atma Vidya Vilasa, Sri Sadasivendra says: na nisedhati dosadhiya gunabuddhya va na kuncidadatte avidyakam ahilam iti jnatva-udaste yatih ko'pi in "A yati does not reject anything in the belief that it is evil, nor does he accept anything in the belief that it is good, knowing, as he does, that everything is the product of avidya". Accordingly, samadarsitva is, being without rejection or acceptance. Or, samadarsitva may mean seeing Brahman everywhere according to the smrti: nirdosam hi samam brahma (B. G.): "The Brahman is without blemish, the same everywhere". 435 iSTAniSTArthasaMprAptau samadarzitayA''tmani / ubhayatrAvikAritvaM jIvanmuktasya lakSaNam // 435 // istanistarthasampraptau samadarsitaya"tmani , ubhayatravikaritvam jivanmuktasya laksanam 11 The mark of Jivanmukta is being without change in oneself by reason of seeing with an equal eye both the cases of the accrual of what is favourable or unfavourable For, the jivanmukta has no sense of distinction between the favourable and the unfavourable. ubhayatra avikaritvam: being changeless in respect of both; being without joy or sorrow for either. istanista: favourable and unfavourable from the point of view of worldly persons; to the jivanmukta, nothing is ista or anista. 436 brahmAnandarasAsvAdAsaktacittatayA yateH / antarbahiravijJAnaM jIvanmuktasya lakSaNam // 436 // brahmananda-rasasvadasaktacittataya yateh antarbahir-avijnanam jivanmuktasya laksanam 1. The mark of a jivanmukta is unawareness of the interior or the exterior as his mind is wholly engrossed in the experience of the bliss that is Brahman.

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VIVEKACUDAMANI 419 This is clear. 437 dehendriyAdau kartavye mamAhaMbhAvajitaH / audAsInyena yastiSThet sa jIvanmukta iSyate // 437 // dehendriyadau kartavye mamahambhavavarjitah audasinyena yastisthet sa jivanmukta isyate 11 He is said to be a jivanmukta who is free from the sense of the 'my' or 'l' in the actions of the body and its organs and remains indifferent to them. dehendriyadau: the adi, 'etc, is used to include the breath, mind, intellect and the ego-sense. kartavye: in the discharge of duties'. mamahambhavavarjitah: being free from the sense of 'my' as 'this has to be done by me' or 'this is done by me' and of superimposition (adhyasa) in body and sense organs which expresses itself as aham manusyah: I am a man; aham pasyami: I see; mama caksuh: my eye, etc. audasinyena yah tisthet: he who remains indifferent or unattached due to absence of false identification to be traced to adhyasa. 438 vijJAta Atmano yasya brahmabhAvaH zrutarbalAt / bhavabandhavinirmuktaH sa jIvanmukta iSyate // 438 // vijnata atmano yasya brahmabhavah sruterbalati bhavabandhavinirmuktah sa jivanmukta isyate it He is said to be a jivanmukta who has realised the Brahmanhood of his atman on the authority of sruti and is (thereby) liberated from the bonds of samsara. sruter balat: by the force of the Vedanta-texts like tattvamasi. (svasya) brahmabhavah: his Brahmatva; being inherently Brahman. vijnatah: has been realised by the destruction of the primordial ajnana (mulajnana) and hence devoid of all kinds of delusion. 439 Being liberated from the bond of samsara is further explained clearly.

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420 VIVEKACUDAMANI dehendriyeSvahaMbhAvaH idaMbhA vastadanyake / aeg at wan: zanfq a sitaryan zoua 11839 || dehendriyesvahambhavah idambhavastadanyake yasya no bhavatah kvapi sa jivanmukta isyate || He is said to be a jivanmukta to whom there does not ever arise the sense of the 'I' in the body and its organs and the sense of 'this' in other things. anyake: in other things like pot etc. kvapi: at any time. The body and its organs, and the pot etc., agree in their character being non-atman and are therefore viewed in equal measure. The sense of the 'I' and 'this' in them is to be traced merely to previous vasanas. Therefore, it will not ever arise to a jivanmukta whose understanding is free of all vasanas. 440 scurazoitwa mersfa wajariat: 1 prajJayA yo vijAnAti sa jIvanmukta iSyate // 440 // na pratyagbrahmanor bhedam kadapi brahmasargayoh | prajnaya yo vijanati sa jivanmukta isyate 11 He is said to be a jivanmukta who is not ever aware of (who does not make) any difference between the inner (pratyak) atman and Brahman, and between Brahman and the world. By virtue of the following text, awareness of difference does not pertain to one who ever abides in Brahman that makes for fearlessness. vibhedajanake'jnane nasamatyantikam gate atmano brahmano bhedam asantam kah karisyati (Manu) "When the ajnana which produces the sense of difference has got completely destroyed, who will make the non-existent distinction of Brahman and the atman?" pratyagbrahmanoh: between the jiva and Brahman. brahmasargayoh: srjyate iti sargah: world is called sarga as it is created; between Brahman and the world.

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VIVEKACUDAMANI 421 brahma-sargayoh na bhedam: vide the sruti: brahmaivedam sarvam (Mund.). The world is imagined by super-imposition on Brahman like the rope-snake. So, there is no difference between the superimposed and the substratum. Also by the srutis: yatra tvasya sarvamatmaivabhut tat kena kam pasyet (Brh.): "Where everything for him was the atma, then by what can one perceive and whom?;" nanyat pasyati (Brh.) etc: "He does not see another" etc. And by the sruti: yada hyevaisa etasminnudaram antaram kurute, atha tasya bhayam bhavati (Taitt.): "When he makes a difference in it, then there arises fear for him", for the jivanmukta established in Brahman which makes for fearlessness there is no awareness of difference. So, by the absence of difference only, there is no awareness of such difference. For like the horn of a hare, it is subject to sublation in all the three periods of time. One is said to be of little knowledge only in respect of what exists, not in respect of what does not exist at all. For, to the yogins who are all-knowing, their character as all-knowing will not be affected by their not knowing impossible things like the horns of a hare. Therefore, the jivanmukta is not aware of difference by his unchanging consciousness which has been disciplined by a mind fashioned by the study of the several sastras. The only criterion of a sastra is that it intimates what is purposeful, not known previously and what cannot be sublated (at any point of time): "sastrasya prayojanavadanadhigata-abadhitartha-bodhakatvenaiva pramanyat." How can difference which pertains to the ajnana of men, which is purposeless, and which is cancelled along with its material become the object of cognition, in the infinite mode of Brahman-consciousness? As said earlier in the sloka 286: pratitir jivajagatoh svapnavad bhati yavata itavannirantaram vidvan svadhyasapanayam kuru 1. When all delusion has been removed, there will be no awareness of difference. One of such quality is said to be a jivanmukta. 441 sAdhubhiH pUjyamAne'smin poDyamAne'pi durjanaH / samabhAvo bhavedyasya sa jIvanmukta iSyate // 441 // sadhubhih pujyamane'smin pidyamane'pi durjanaih samabhavo bhaved yasya sa jivanmukta isyate in

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422 VIVEKACUDAMANI He is said to be a jivanmukta who is equanimous whether adored by the good or affiicted by evil persons. samabhavah: being free from joy, anger etc. 442 Why expatiate at length? To put it briefly: yatra praviSTA viSayAH pareritAH __ nadIpravAhA iva vArirAzau / linanti sanmAvatayA na vikriyAM utpAdayantyeSa yativimuktaH // 442 // yatra pravista visayah pareritah nadipravaha iva varirasau ! linanti sanmatrataya na vikriyam utpadayantyesa yatir vimuktah 11 Such a yati is said to be a jivanmukta in whom the sense-objects directed by others are merged by reason of his being pure Brahman, like the rivers flowing into the sea (and getting merged in it) and do not cause any change. pareritah: paraih: anyaih: by others; iritah: induced: by this it is said that there is no orientation to sense objects on the part of the jivanmukta who has 'seen' Brahman; praise, censure, etc., made by others are good or bad from their point of view. (The jivanmukta does not distinguish them so). yatra pravistah: the person towards whom they were uttered. They merge losing their character as rivers lose their identity in the ocean into which they flow. linanti: liyante: merge: disappear. na vikriyam utpadayanti: do not produce any change in the form of joy or anger or humiliation as river waters in ocean, too. The reason for this is given: sanmatrataya. How can praise and censure etc., which relate to the body etc., affect one who remains in the firm consciousness that he is the infinite Brahman? Those who remain in Brahman void of guna or dosa are free from all kinds of changes. In this matter, all that others do is futile like cutting the sky with a sword. Such a yati who is not affected by whatever is directed towards him is said to be liberated, as all his vasanas have been extinguished and his mind too is inactive.

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VIVEKACUDAMANI 423 443 The sruti says: tasya tavadeva ciram yavanna vimokzye atha sampatsye (Chand.): "For him there is delay only so long as he is not delivered (from the body); then he will become one with Brahman". The Brahma Sutra says: bhogena tvitare ksapayitva sampadyate: "Having destroyed by fruition two other (sets of work), he becomes one with Brahman". By these it follows that the experience of the fruits of prarabdha-karmas also by the jnanins has to be conceded. If that is so, it may be doubted: since such experience is of the form of joy and grief, how can there be changelessness? This doubt is removed by the following sloka: vijJAtabrahmatatvasya yathApUrvaM na saMsRtiH / asti cenna sa vijJAtabrahmabhAvo bahirmukhaH // 443 // vijnatabrahmatattvasya yathapurvam na samsrtih asti cenna sa vijnatabrahmabhavo bahirmukhah 11 There is no samsara as before for one who has known (realised) the truth of Brahman. If such samsara still persists, it means that he is not one who has realised Brahman; but he is an extrovert. vijnatabrahmatattvasya: to him who has known, i.e., experienced Brahmatattva. yathapurvam na samsstih: by reason of destruction of all mithyajnana, the attachments due to it do not exist as they did earlier, i.e., before the experience of Brahmatattva. na samsstih: there is no experience of joy or grief as there is no desire or fear; vide the Gita: duhkhesu anudvignamanah sukhesu vigatasprhahi vitaragabhayakrodhah sthitadhir munirucyate il : "He whose heart is not distressed by calamities, from whom all longing for pleasure has departed, who is free from attachment, he is called a sage, a man of steady knowledge". For others, it is not like this. They are excited by griefs; they desire pleasures. They are attached; they fear; they get angry. So, it is said: asti cet .... If he experiences longing, desire etc., he is not one who has realised Brahman; his mind is directed outward. bahirmukhah: He is one who is attached to his sheaths in the belief that they are his atman.

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424 VIVEKACUDAMANI 444 prAcInavAsanAvegAdasau saMsaratIti cet / at waarafa itata pretvafa arhat 11888 11. pracinavasanavegad asau samsaratiti cet , na sadekatvavijnanat mandibhavati vasana 11 If it is said that this knower of Brahman is again bound to samsara by the force of the past vasanas, it is not so; for the vasana becomes dull on the realisation of the one true Sat. pracinavasana: the vasana that has been acquired from time immemorial prior to realisation of Brahmanubhava. If it is said that, by its force, this Brahmavit, knower of Brahman, gets into samsara, acquires bondage, no. Reason for it is: sadekatva-vijnanat: because of realisation of oneness with Brahman which is eternal, infinite, self-effulgent and blissful. mandibhavati vasana: the vasana born of the delusion of the non-perception of the difference between the anatman and one's own atman becomes tiny, becomes ineffectual, is dispersed like darkness at dawn. 445 An illustration is given for this. __ atyantakAmukasyApi zaktiH kuNThati maatri| tathaiva brahmaNi jJAte pUrNAnande manISiNaH // 445 // atyantakamukasyapi saktih kunthati matari, tathaiva brahmani jnate parnanande manisinah in Even the mind of one given to extreme lust is restrained before his mother. So too is the case with men who enjoy the plenary bliss of the knowledge of Brahman. purnanande jnate: When Brahman which is of the nature of infinite bliss is realised. manisinah: vivekinah: of the wise man. 'vasana kunthati''modifications deminish'-is understood after 'manisinah. kunthati: gets dried up. Vide what will be said later: "When the actual moon is shining giving great joy, who will want to look at a painted moon?'

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VIVEKACUDAMANI 446 faftezregrisez alisincuu geua i bravIti zrutiretasya prArabdhaM phaladarzanAt / / 446 // nididhyasanasilasya bahyapratyaya iksyate braviti srutiretasya prarabdham phaladarsanat 11 One who is given to nididhyasana (meditation) is found to have external awareness. The sruti speaks of it and it is confirmed with reference to results. 425 nididhyasana-silasya: Either he who practises nididhyasana for the removal of wrong impressions or he whose nature is nididhyaHe is found to have external awareness as he is continuously exerting himself to establish his mind in his atman. sana. phaladarsanat: as such, one who meditates is found to experience pleasure and pain. srutih etasya prarabdham braviti: For such a one sruti affirms the functioning of prarabdha. Also because whatever is of the nature of an anterior action is of the form of duhkha, and because the attachment to body appears in the intervals of meditation. Or, it may be said that as meditation is of the form of savikalpakasamadhi, the sukha and duhkha acquired by previous karmas appear. Hence it has been said (sls. 365 and 366): sruteh satagunam vidyat mananam mananadapi nididhyasam laksagunam anantam nirvikalpakam nirvikalpakasamadhina sphutam brahmatattvam avagamyate dhruvam nanyatha calataya manogateh pratyayantara-vimisritam bhavet 11: "Thinking (manana) is hundred times better than hearing; a lakh of times better than thinking is reflection (nididhyasana); infinitely better than that is nirvikalpaka. By nirvikalpaka-samadhi, the truth that is Brahman, is clearly apprehended; not otherwise; for, the fickle mind gets mixed with other cognitions." Hence it is said: bahyapratyayah iksyate: "there is external awareness". So long as there is external awareness, then there is experience of sukha or duhkha accruing from prarabdha. That is confirmed by the sruti: na ha vai sasarirasya priyapriyayor apahatirasti (Chand.): "There is no cessation of the pleasant and painful to him who is with the body (i.e., who has body-consciousness)." One is said to be with the body (i.e., to have body-consciousness) as then the direct experience of Brahman (Brahmasaksatkara) has not arisen. The super-imposition (adhyasa) has not been annulled and there is a super-imposition of the body and the mind. The same is affirmed by the sruti: tasya tavadeva ciram

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426 VIVEKACODAMANI yavanna vimoksye'tha sampatsye (Chand): "For him there is delay only so long as he is not delivered (from the body); then he will become one with Brahman;" and the Brahma Sutra: bhogena tvitare ksapayitva sampadyate: "But, having destroyed by fruition (experience) the two other (sets of work, meritorious and otherwise) he becomes one with Brahman". Prarabdha etc., are qualities of the anatman. It does not accrue to the knowers of nirgunaBrahman. 447 What is conveyed in the sloka is further explained. sukhAdyanubhavau yaavttaavtpraarbdhmissyte| phalodayaH kriyApUrvo niSkriyo na hi kutracit // 447 // sukhadyanubhavo yavat tavat prarabdhamisyate i phalodayah kriyapurvo niskriyo nahi kutracit il So long as there is experience of pleasure etc., till then prarabdha is said to persist. Every effect is preceded by an action generating it. There is nowhere an effect that happens without an antecedent action. sukhadi: pleasure etc. adi: 'etc'. is intended to include duhkha: pain. So long as there is experience of sukha etc., so long prarabdha is said to operate. The reason for that is stated. For, every effect is preceded and produced by an action. There is nowhere an effect without a causal action. Sukha and duhkha are to be traced to the operation of good and evil deeds. The connection with the effect of action associated with the anatman will not ensue without the super-imposition of the anatman on the atman. Hence, it is shown that experience of karma arises in the case of one who, though given to meditation, has external awareness (bahyapratyaya). 448 In order to remove the doubt of the unlearned in respect of the aforesaid sruti and Brahma Sutra, and in accordance at first with the Sutra: 'tadadhigama uttara-purvaghayor aslesavinasau' (which means, when Brahman is comprehended-realised--there is no contact of future sins and destruction of past sins) and in accordance with the sruti: ksiyante casya karmani (all his karmas are liquidated), it is implied that reference is to karmas other than prarabdha. So, the destructibility of sancita-karmas (accumulated actions), by Brahmasaksatkara is conveyed.

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VIVEKACUDAMANI ahaM brahmeti vijJAnAt kalpakoTizatAjitam / faci fam unfa satang zamandag 11886 || aham brahmeti vijnanat kalpakotisatarjitam sancitam vilayam yati prabodhat svapnakarmavat 11 Even as actions done in a dream disappear on waking, the accumulated (sancita) karmas which have accrued through hundreds of crores of eons get extinguished upon the dawn of knowledge: "I am Brahman". sancitam: the past karmas whose fruits have not begun to take effect. kalpakotisatarjitam: acquired through hundreds of crores of eons due to the non-realisation of the non-difference from Brahman which is actionless. prabodhat: on waking. vilayam: destruction. yati: attains. 449 The illustration is explained. yatkRtaM svapnavelAyAM puNyaM vA pApamulbaNam / suptotthitasya kiM tat syAt svargAya narakAya vA / / 449 // yatkrtam svapnavelayam punyam va papamulbanam | suptotthitasya kim tat syat svargaya narakaya va || 427 Will even the greatest punya or papa done during a dream make for heaven or hell for one who has awakened from the dream? The meaning is clear. The idea is that there is no fructification of karmas done due to avidya and during sleep to one who has awakened to realisation of his lone residual atman, whose avidya has been destroyed and who is free from agency for action brought about by upadhis. 450 Having spoken about the destruction of accumulated (sancita) karmas by the annulment of the super-imposition of the anatman, Sri Bhagavatpada speaks about the dissolution of future (agami) karmas. Previously, due to the super-imposition of the anatman

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428 VIVEKACUDAMANI which was the locus of karma, the person imagined himself to be the doer. These actions done during the imagination of doership get destroyed when the sense of doership goes away. Now, however, upon the realisation of Brahman which is not a doer (which is akarta), that there is no connection at all with future action is conveyed in this sloka. svamasaGgamudAsonaM parijJAya nabho yathA / na zliSyate yatiH kiMcitkadAcid bhAvikarmabhiH // 450 // svamasangam udasinam parijnaya nabho yatha , na slisyate yatih kincit kadacid bhavikarmabhih 11 Knowing himself as unattached and as indifferent like the sky, the yati (the man of self-realisation), is not affected by future actions even in the least at any time. svam: svatmanam: his atman. asangam: ekam: lone. udasinam: as not acting-indifferent. parijnaya: experiencing perfectly. nabho yatha: as the sky is untouched by water, fire and air. So too, the yati who is an atmavit (the knower of the atman) is not ever affected even in the least by future actions, i.e., by actions posterior to atmanubhava (realisation of the atman) even if they take place in the body etc. For there is no connection with them in the form of attachment. According to the rule dharmadhvasa-purvakah dharmyadhyasah: "The quality (dharma) of a serpent is first super-imposed on the quality (dharma) of a rope; thereupon ensues the super-imposition of the dharmin, the serpent on the rope", when there is a super-imposition of the qualities of the body on the atman, then there arises affection by the accordant karmas. When that super-imposition vanishes by the destruction of primordial ajnana (mulajnana), there will then be no affection by the qualities of the anatman. 451 The aforesaid meaning is illustrated in the example and connected with the object of illustration. na nabho ghaTayogena surAgandhena lipyate / tathAtmopAdhiyogena taddhamaH naiva lipyate // 451 // abho ghatayogena suragandhena lipyate , tathatmopadhiyogena taddharmair naiva lipyate 11

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VIVEKACUDAMANI By reason of its connection with the jar, the sky is not tainted by the odour of the liquor in it. So too, the atman is not affected by the qualities of the upadhi with which it is connected. The sky (space) is co-extensive with the universe. It looks limited by reason of its being enclosed in a jar. But it is pure and formless. It is not tainted by the smell of the liquor in the limited space of the jar. Even so the atman is not affected by the connection with upadhis of the form of gross and subtle bodies like worship of the gods and meditation on the divinities in the stars etc., which continue to be associated with it till videhamoksa (release after death). 452 Now is taught the meaning of the Brahma Sutra: bhogena tvitare ksapayitva sampadyate: "But having destroyed by fruition (experiencing their effects) the two other (sets of work, punya and papa), he becomes one with Brahman." jJAnodayAt purArabdhaM karma jJAnAnna nazyati / adattvA svaphalaM lakSyamuddizyotsRSTabANavat / / 452 // jnanodayat purarabdham karma jnananna nasyati adattva svaphalam laksyam uddisyotsrstabanavat || Like an arrow released towards its target, the karma begun before the dawn of jnana is not destroyed by jnana. 429 The action which has started effectuation before the rise of the realisation:-'I am Brahman'-does not get destroyed like sancita (accumulated) karma without issuing out its fruit as sukha or duhkha, i.e., pleasure or pain, as the case may be, like an flung at a target. (This is explained in the next sloka.) arrow jnanat: by the realisation of the atman as akarta, non-doer. 453 The illustration of the arrow and the target is explained. anggadur fafmjant am: gang ninat i na tiSThati cchinattyeva lakSyaM vegena nirbharam // / 453 // vyaghrabuddhya vinirmukto banah pascattu gomatau na tisthati chinattyeva laksyam vegena nirbharam 11 The arrow which is released from the bow under the impression that the target is a tiger does not tarry upon the

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430 VIVEKACUDAMANI realisation that it is a cow, but surely pierces its target with great speed. Under the belief "this cruel tiger should be killed", if an arrow drawn up to the ear is released and if after the release, it is known that the animal in front is a cow, it does not tarry in its course; but it goes with great speed and surely pierces the target in front. So too, the prarabdha-karma, having begun to bear fruit wears out only after producing its results even at the time when Brahman-realisation springs. The good and evil actions that have begun to bear fruit are spent by the experience of their fruits and the person then attains videha-mukti, liberation on disembodiment. That is the meaning of the sutra. Thus, to the jnanin, the delay is only so long as he is not released from the body due to the operation of the prarabdha-karmas. After the fall of the body, he attains liberation after disembodiment (videha-mukti). That is the meaning of the sruti. 454 In the first half of this bloka, the meaning of the sruti and sutra given above is summarised and in the second half the supreme truth is conveyed. prArabdhaM balavattaraM khala vidAM bhogena tasya kSayaH samyajjJAnahutAzanena vilayaH prAsaMcitAgAminAm / brahmAtmaikyamavekSya tanmayatayA ye savadA saMsthitAH teSAM tattritayaM nahi kvacidapi brahmava te nirguNam // 454 // . prarabdham balavattaram khalu vidam bhogena tasya ksayah samyajjnanahutasanena vilayah prak sancitagaminam brahmatmaikyamaveksya tanmayataya ye sarvada samsthitah tesam tat tritayam nahi kvacidapi brahmaiva te nirgunam 11 Prarabdha is very strong indeed; for those of wisdom it is liquidated only by experience (of its effects). Of the sancita (accumulated) and agami (future) karmas the liquidation takes place in the fire of jnana. But, to those who perceive the identity of the atman with Brahman, and who ever remain engrossed in it, these three do not obtain anywhere. They are verily the qualityless Brahman. Though jnana is of an identical nature, yet, due to difference in the content of samadhi, those who have attained Brahman-realisation are distinguished as Brahmavit, Brahmavidarah, Brahmavid

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VIVEKACUDAMANI 431 variyan and Brahmavidvaristhah on the basis of the distinctions of levels called sattvapatti (abiding in the sattvaguna, or in the sadvastu), asamsakti (non-attachment to anything external), padarthabhavana (obliviousness to all objects), and turyaga (going to the transcendent). Among these, he who has reached the level of turyaga, who is a Brahmavidvaristha, is one of the nature of the qualityless Brahman. He is not even responsive when awakened by others. To such a one, the three kinds of karma do not pertain. The Brahmavidvariyan awakes to the world when so stimulated by others. Then he is connected with the prarabdha. This is like Prahlada getting out of his samadhi upon hearing the sound made by the Pancajanya conch of Mahavisnu. Brahmavidvara, who is a sthitaprajna, gets out of his samadhi of his own accord by the force of his own karma, and sukha and duhkha pertain to him. This is clear from the query of Arjuna made to Krsna: sthitaprajnasya ka bhasa: "What is the language of the man of steadfast wisdom?" Brahmavits are those like the sage Yajnavalkya who adopted samnyasa for the fruition of his jnana and induced Brahmanrealisation to King Janaka and others by his instruction.57(a) vidam: to the jnanins. To such people, as between jnana and prarabdha, prarabdha is more powerful. This is well known. Of such prarabdha-karma, liquidation is effected by experience (of its fruits). hutasanah: fire; samyag-jnana: right and perfect knowledge itself is the fire. By such fire, karmas accumulated in the past, and those which may come about after the dawn of jnana get destroyed and become unattached respectively. brahmatmaikyam aveksya: realising the identity of atman with Brahman; (aveksya: seeing, i.e., realising: saksatkrtya.) tanmayataya: by the rule of svarthe mayat, maya is used to indicate that a thing is wholly compacted of it. The meaning is, being of the form of Brahman itself: brahmarupataya.58 cinmatra: compacted whole and entire of cit. 57(a) Vide at the end for this distinction of the four kinds of Brahmavits in the context of bhumikas in Yogavasistha quoted in Sri Vidyaranya Svamin's Jivanmuktiviveka. 58 The suffix mayat is used in three senses: (1) vikararthe: to indicate modification of material as in mrnmayah ghatah: the pot of clay. (2) pracuryarthe: to indicate abundance as annamayah yajnah: the sacrifice was full of food; and (3) svarthe: to indicate the entire nature of a thing. jnananandamayah devah: God of the nature of knowledge and bliss.

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432 VIVEKACUDAMANI To those who remain thus having attained to the stage of turya, which is the topmost and fourth, none of these three kinds of karma, operates anywhere and at any time. Such persons are the qualityless Brahman itself. That means that in their case, there is no occasion for the operation of the sattva and other gunas. 455 That is further clarified. upAdhitAdAtmyavihInakevala brahmAtmanaivAtmani tiSThato muneH| prArabdhasadbhAvakathA na yuktA svapnArthasaMbandhakatheva jAgrataH // 455 // upadhitadatmya-vihina-kevala brahmatmanaivatmani tisthato muneh prarabdha-sadbhava-katha na yukta . svapnartha-sambandhakatheva jagratah 11 For the sage who remains solely established in himself as Brahman devoid of identification with upadhis, it is not appropriate to speak of the existence of prarabdha even as a man who has awakened from a dream has no concern with objects seen in it. In the state of ajnana, there was the identification of the individual with the upadhis as a result of super-imposition. Now, however, by the knowledge of sruti and the grace of the guru, in full measure the sense of the oneness of the infinite Brahman and the finite jiva has been acquired. The identification (with the body etc.) wrought by the upadhis like ahamkara has disappeared. He (the sage) is now the sole Brahman, free from the three kinds of limitations of space, time and object. He remains established in himself as such Brahman. Vide the sruti; sa bhagavah kasmin pratisthita iti; sve mahimni (Chand): "Oh! Worshipful One! in what is it established? In its own excellence". Previously, the jiva was established in the upadhis; to show that it is not the case now, it is said: atmani tisthatah: remaining established in his own atman. To the sage thus established in his atman, there is no relevance in speaking of the existence of prarabdha. That is likened to the impropriety of an awakened person to talk of the objects he saw in a dream.

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VIVEKACUDAMANI 422 456 & 457 na hi prabuddhaH pratibhAsadehe dehopayoginyapi ca prapaJce / karotyahatAM mamatAmidaMtA kiMtu svayaM tiSThati jAgareNa // 456 // na tasya mithyArthasamarthanecchA na saMgrahastajjagato'pi dRSTaH / tavAnuvRttiyadi tanmRSArthe na nidrayA mukta itoSyate dhruvam // 457 // na hi prabuddhah pratibhasadehe dehopayoginyapi ca prapance i karotyahamtam mamatamidartam kirtu svayam tisthati jagarena 11 na tasya mithyartha-samarthaneccha na sangrahah tajjagato'pi distah 1 tatranuvrttiryadi tanmrsarthe na nidraya mukta itisyate dhruvam 11 - For, the man who has awakened from a dream does not entertain feelings of 'I', my' and 'this' with reference to the dream-body and the objects seen in it; but he remains awake distinct (from the dream-body etc.) He is not interested in affirming the reality of the false objects seen in the dream, nor does he act by them. If he still abides by those false objects, it surely means that he has not yet awakened from the dream. prabuddhah: he who has awakened from a dream. pratibhasadehe: in the body which appeared during dream. He does not have the feeling of 'T' in his dream body, nor does he have the sense of 'my' and 'this' in the dream objects. hi shows certainty. kintu svayam jagarena tisthati: he remains himself as the awakened one. For, seeing oneself as a herbivorous animal in a dream, waking up, one does not proceed to eat grass abandoning one's usual nature. He does not have the desire to substantiate the dream or the objects like the body which appeared in the dream. tajjagat: the world that appeared in the dream (svapnikam jagat: dream-world). sangrahah: acceptance. na drstah: is not seen. V.C.-29

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434 VIVEKACUDAMANI If there is accord of the mind with the body and the world seen in the dream as with objects experienced in the waking state, it has to be said that such a one has not surely awakened from his dream. 458 tadvatpare brahmaNi vartamAnaH sadAtmanA tiSThati nAnyadIkSate / smRtiryathA svapnavilokitArthe tathAvidhaH prAzanamocanAdau // 458 // tadvat pare brahmani vartamanah sadatmana tisthati nanyadiksate smrtiryatha svapnavilokitarthe tathavidhah prasanamocanadau 11 So too, a man absorbed in Brahman remains for ever in tune with his atman and sees nothing else. As is the remembrance of objects seen in dream, so are his reactions to eating, expulsion etc. tadvat: as one who has awakened from sleep. pare brahmani vartamanah: being with the mind firmly established in Brahman. sadatmana tisthati: remains in the form of cit which is not sublated and is unattached. anyat neksate: does not see anything other; for such other is non-existent to him. Vide the srutis yatra nanyat pasyati (Chand.): "does not see any other"; yatra sarvam atmaivabhut tat kena kam pasyet (Brh.): "where one does not see another, where everything is the atman, then what can one see and by what?" It may be doubted by the dull-witted that even the Brahmavits, those who have known (realised) Brahman perform the action of taking food and ejecting. This is answered by the second half of the sloka. Even as one who has awakened from a dream remembers the objects seen in the dream without the belief that they are real, so too is the reaction of the jnanin with reference to eating and ejecting. Vide the Pancadasc: napratitistayorbadhah kintu mithyatvaniscayah: "It is not that the jnanin is not conscious of them; but he knows that they are mithya." Every one who thinks of himself as a tiger in a dream, does not take it to be true on waking; but there will be memory of it. Previously he thought of the body

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VIVEKACUDAMANI 435 which ate and ejected as 'I'; now, however, having realised his true nature the body which performed the actions of eating etc., appears as separate without the identification as 'I' even on getting up from samadhi. 459 & 460 That prarabdha-karma does not pertain to the atman is proved by reasoning. karmaNA nirmito dehaH prArabdhaM tasya kalpyatAm / nAnAderAtmano yuktaM naivAtmA karmanirmitaH / / 459 // art free iti brUte zrutireSA tvamoghavAk / tadAtmanA tiSThato'sya kutaH prArabdhakalpanA // 460 // karmana nirmito dehah prarabdham tasya kalpyatam | nanader atmano yuktam naivatma karmanirmitah || ajo nitya iti brute srutiresa tvamoghavak | tadatmana tisthato'sya kutah prarabdhakalpana || The body is fashioned out of karma; prarabdha may be imagined with reference to it. And it is not appropriate with reference to the atman, which is beginningless, for the atman is not fashioned out of karma. Sruti of infallible speech says that this (atman) is unborn and eternal. How then can there be the imagination of prarabdha to one who remains as such atman? The proof of the atman being beginningless is conveyed in the words: ajo nityah: unborn and eternal. The Kathopanisad says: ajo nityah sasvato'yam puranah na hanyate hanyamane sarire: "This (atman) is unborn, permanent, eternal and ancient; it is not killed when the body is killed," abadhitartha vak: that distinguished speech whose words are uncontradicted. amoghavak tu: tadatmana tisthato'sya: of him who remains as that Atman which is verily his true nature. prarabdha-kalpana kutah: For such a one, where can there be any imagination of prarabdha-karma? If one remains in the belief that his body is his atman by the super-imposition of the body on the atman due to prarabdha-karma, there could be identification with its qualities. That does not apply to jnanin.

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436 VIVEKACUDAMANI 461 That is further clarified. prArabdhaM siddhyati tadA yadA dehAtmanA sthitiH| . dehAtmabhAvo naiveSTaH prArabdhaM tyjytaamtH| zarIrasyApi prArabdhakalpanA bhrAntireva hi // 461 // prarabdham siddhyati tada yada dehatmana sthitih, dehatmabhavo naivestah prarabdham tyajyatamatah 11 sarirasyapi prarabdhakalpana bhrantireva hi 11 Prarabdha is relevant so long as there is identification (of the atman) with the body. But the sense of the body being the atman is not valid; hence the prarabdha has to be rejected. The attribution of prarabdha to the body, too, is the product of imagination. So long as one identifies one's atman with the body, then the prarabdha, which is a character of the body accrues to the atman by imagination. But such identification of the atman with the body is not valid as the primordial nescience (mulajnana) has been destroyed. atah prarabdham tyajyatam: therefore, the association of prarabdha with the atman should be abandoned. On careful inquiry, it will be found that the attribution of prarabdha to the body, too, is a delusion.58(a) hi: shows certainty. 462 That is explained with reason. adhyastasya kutassattvam asattvasya kuto janiH / ajAtasya kuto nAzaH prArabdhamasataH kutaH // 462 // adhyastasya kutassattvam asattvasya kuto janih 1 ajatasya kuto nasah prarabdham asatah kutah 11 How can anything that is super-imposed be said to exist really? How can what is not real, be said to be born? How can what is unborn be destroyed? Whence then is prarabdha ? 5a For the body is acetana, insentient. If prarabdha is to pertain to it, it should be a karty and bhoktr, doer and enjoyer. It cannot be a kartr or bhoktr in dissociation with the mind. Body being acetana means it is inert, not active.

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VIVEKACODAMANI 437 asattvasya: of what does not have sattva, i.e., existence, i.e., of what is non-existent. kutah: How or whence: intended to negate. ajatasya nasah kutah: Whence is destruction of the unborn? That too is not. Prarabdha is accepted for origination (or birth); otherwise the differences of devas, creatures and men cannot be produced. When it has been determined that everything other than Brahman is mithya, then there can be no operation of karma with reference to what is the product of super-imposition due to ajnana like a shell-silver. The sruti like sthanumanye 'nusaryanti yathakarma yathasrutam (Katha.): "Others attain sub-human forms according to their karmas and upasanas," should be considered to have been stated only from a vyavaharika point of view. 463 Now is stated the meaning of the sruti: tasya tavadeva ciram yavanna vimoksye atha sampatsye: "For him there is delay only so long as he is not delivered (from the body); then he will become one with Brahman." jJAnenAjJAnakAryasya samUlasya layo yadi / tiSThatyayaM kathaM deha iti zaGkAvato jaDAn / samAdhAtuM bAhyadRSTyA prArabdhaM vadati zrutiH // 463 // jnanenajnanakaryasya samulasya layo yadi tisthatyayam katham deha iti sankavato jadan 11 samadhatum bahyadsstya prarabdham vadati srutih 11 In reply to the fools who asked if whatever is the result of ajnana is liquidated along with its root by jnana, then how does the body live, the sruti speaks of prarabdha from an empirical point of view. ajnanakaryasya: of the universe beginning with the sky etc., to whatever begins with ahamkara and ends with the body; of whatever is caused by the mind. samulasya: mula here is ajnana; associated with it. jnanena: by realisation of Brahman. yadi layah: if there is annulment, cancellation. ayam dehah: this body made of five elements. There may be doubt about how it remains.

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438 VIVEKACUDAMANI jadan: the fools. samadhatum: to reply (to them). bahyadrstya: vyavahara-ritya: from an empirical point of view. srutih vadati: sruti declares by saying: 'yavanna vimoksye' etc. 464 One should not ever be deluded into thinking that the body etc., which is karma-born is not an appearance like the shell-silver, but is real. na tu dehAdisatyatvabodhanAya vipazcitAm / va: safa9a: qTHPTIT: 118811 natu dehadisatyatvabodhamaya vipascitam yatah sruter abhiprayah paramarthaikagocarah 11 Not for teaching to the learned the reality of the body etc., (the said sruti is to be interpreted). The import of the sruti relates to the transcendental only. (Note: The last line of sloka 463 should be taken along with sloka 464). na tu vipascitam bodhanaya: not to teach the jnanins, the learned. The sruti does not speak to convey the reality of the body etc., to the jnanins. For, the learned entertain no such doubts as are referred to in the previous sloka in respect of fools who alone are prone to do so: not the learned. As darkness is destroyed by light, even if the ajnana which is the material cause of the world is destroyed, it is said that the body will be destroyed on the liquidation of prarabdha by the statement "tavan vilambah". That will lead to the conclusion that the body is not the result of ajnana, but that it is true, being the product of karma. This is not right. According to the Tarkika theory the cloth which has the threads as its material, continues for a moment after the threads are destroyed.59 Sri Vidyaranya writing 59 The reference here is to the theory of causation according to the Tarkikas. The cause according to Tarka is that it is the niyatapurvavrtti of the effect, i.e. the invariable antecedent and that there is a time interval, however short, between the origination (and destruction) of the cause and the origination (and destruction) of the effect. If there is such a time interval, it means that after the destruction of the threads which are the cause of the cloth, the cloth exists, and only later it gets destroyed. The interval may be very small; but that is not of significance. What is significant is that even for a short period after the destruction of the cause (the threads), the effect (the cloth) abides.

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VIVEKACUDAMANI 439 in the Citradipika says: "Even after the material cause goes away, the effect remains for an instant. If this, i.e., the continuance of the effect even after the disappearance of the cause can happen in the case of a causal nexus of a short duration like that of the threads and the cloth, why should it not be true of what is the product of a delusion operating for countless eons?" Hence it is possible to predicate the survival for some time of the body which is the effect of the operation of ajnana from time immemorial, after the destruction of ajnana. But for the satisfaction of those who wish to know the truth we say: from the paramarthika-point of view, there is no destruction or origination; there is no one bound or who is an aspirant; none who seeks liberation or is liberated: na nirodho na cotpattih, na baddho na ca sadhakah 1 na mumuksur na vai mukta ityesa paramarthata II For, Brahman alone is the supreme truth. To resolve the doubt of the dull-witted who may ask: if there is complete destruction of the effect of ajnana by jnana, how will one continue to be in the body, the sruti speaks of the operation of prarabdha. The purport of sruti has reference to the paramarthika which cannot be known by other instruments of knowledge, which is not known so far, which is purposeful and uncontradicted. For, that the body persists for some time even after the destruction of ajnana till the working out of karma is of no significance to the jnanins (for they have no body-consciousness). The sruti: tasya tavadeva ciram is only to satisfy those of inferior understanding. 465 The supreme truth which is the import of sruti is conveyed now in seven slokas. paripUrNamanAdyantam aprameyamavikriyam / ekamevAdvayaM brahma neha nAnAsti kiMcana / / 465 // paripurnam anadyantam aprameyam avikriyam | ekamevadvayam brahma neha nanasti kincana || Brahman is plenary, without beginning or end, beyond comprehension, changeless; one only without a second. There is no manifold here. paripurnam: devoid of spatial limitation. anadyantam: without origination or destruction.

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440 VIVEKACUDAMANI aprameyam: phalavyapti-sunyam; what cannot be illumined by any other illumined object. avikriyam: unchanging. ekam eva: without internal and like difference (svagatabhedarahitam and sajatiya-bhedarahitam). advayam: without unlike difference (vijatiya-bhedarahitam). iha: in Brahman. kincana: even a little. nana: difference. The sruti declares the absence of all kinds of difference. Vide the Brh.: manasaivanu drastavyam neha nanasti kincana mrtyossa mrtyumapnoti ya iha naneva pasyati : "The atman must be perceived (realised) only by the infinitised consciousness of the antahkarana. He who sees difference here goes from death to death". The Chandogya Upanisad says: ekamevadvitiyam: "one only without a second;" which means ekamevadvayam, one only, not two. 466 The supreme truth is told in the words of sruti and in the guru's own words: saddhanaM ciddhanaM nityamAnandaghanamakriyam / ekamevAdvayaM brahma neha nAnAsti kiJcana / / 466 // sadghanam cidghanam nityam anandaghanam akriyam ekamevadvayam brahma neha nanasti kincana 11 Of the nature of existence and cit whole and entire, permanent, compacted of bliss, inactive, Brahman is one only, not dual. There is no manifold here. sadghanam: ghanam: form: with a body which is of the nature of sat, existent eternally. cidghanam: of cit, i.e. intelligence as the body. anandaghanam: of ananda, i.e. bliss as the body i.e., which is sat, cit and ananda in its nature. akriyam: without the activity of creation etc. 467 pratyagekarasaM pUrNam anantaM sarvatomukham / ekamevAdvayaM brahma neha nAnA'sti kiMcana / / 467 //

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VIVEKACUDAMANI pratyagekarasam purnam anantam sarvatomukham ekamevadvayam brahma neha nanasti kincana || Internal (to every one), homogeneous, full, endless, facing everywhere, Brahman is one only, not dual. There is no manifold here. sarvatomukham: because it is sarvatmabhutam, pervading everything; indestructible, it inheres in everything. Vide sruti: tvam jato bhavasi visvatomukhah: "thou that art born hast thy face everywhere". 468 aheyamanupAdeyam anAdheyamanAzrayam / ekamevAdvayaM brahma neha nAnA'sti kiMcana / / 468 // aheyam anupadeyam anadheyam anasrayam ekamevadvayam brahma neha nanasti kincana || Not one to be discarded or accepted; not one resting on another, nor having any support or base, Brahman is one only, not dual. There is no manifold here. aheyam: As it is one's own (jiva's) nature, it cannot be discarded, and it is not as if it is taken. Being unattached to the world, it is without support. 441 Or, it may be taken to mean: aheyam: without blemish (nirdosam); anupadeyam: qualityless (nirgunam). 469 & 470 nirguNaM niSkalaM sUkSmaM nirvikalpaM niraJjanam / ekamevAdvayaM brahma neha nAnAsti kiMcana / / 469 // anirUpyasvarUpaM yanmanovAcAmagocaram / ekamevAdvayaM brahma neha nAnAsti kiMcana / / 470 // nirgunam niskalam suksmam nirvikalpam niranjanam ekamevadvayam brahma neha nanasti kincana || anirupyasvarupam yanmanovacamagocaram ekamevadvayam brahma neha nanasti kincana || Qualityless, without parts, subtle, without change, without blemish, Brahman is one only, not dual. There is no manifold here.

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442 VIVEKACUDAMANI Of undemonstrable nature, beyond mind and speech, Brahman is one only, not dual. There is no manifold here. Because it is beyond mind and speech, hence of undemonstrable nature. It is to be known only by realisation. Later on through the pupil, it is said: vaca vaktum asakyameva manasa mantum: "Impossible to be spoken by words or to be thought of by the mind." '471 sat samRddhaM svatassiddhaM zuddhaM buddhamanIdRzam / ekamevAdvayaM brahma neha nAnAsti kiMcana / / 471 // sat samrddham svatassiddham suddham buddhamanidrsam | ekamevadvayam brahma neha nanasti kincana || Of plenary existence, infinitely blissful, self-subsistent, pure, of the nature of jnana, without compare, Brahman is one only, not dual. There is no manifold here. sat: abadhyam: uncontradicted. samrddham: of the nature of infinite bliss. svatassiddham: self-subsistent as it is the cause of all canons of proof. suddham: untouched by any defect. buddham: of the nature of jnana. anidrsam: 'seen like this' is idrsam. Not idrsam is anidrsam, i.e., incomparable. As the endeavour is to convey to the mind the subtle purport of sruti, the repetition of the same idea here is not a defect. 472 nirastarAgA nirapAstabhogAH Micallegatan gaat Agica: 1 vijJAya tattvaM parametadante anan: qei fagfamcarima. 11 892 11 nirastaraga nirapastabhogah santassudanta yatayo mahantah | vijnaya tattvam parametadante praptah param nirvrtimatmayogat || The great yatis who have discarded all attachments and pleasures, perfectly restraining themselves and at peace

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VIVEKACUDAMANI 443 realising the highest truth, at the end attained supreme bliss by their realisation of the atman. nirastaragah: who have banished from their minds all desires for sense-objects. nirapastabhogah: hence, they have abandoned all pleasures, i.e., satisfied with what chance brings them. It is only when there is desire that there will be enjoyment, as has been said supra: anyavedita-bhogya-bhogakalano nidraluvad balavat: "Enjoying objects of experience offered by another like one in sleep or like a child". Or, it may mean those who endure the dualities of cold and heat etc. santah: those who have made their mind rest in Brahman. sudantah: those whose external organs are restrained. yatayah: prayatnasilah: those given to effort (in their spiritual quest). mahantah: when the mind goes out through the external organs, it gets transformed into the size of the limited object. The caitanya so delimited becomes small. But that does not happen to those who are santa and danta. Greatness is natural to those whose minds are always turned inward. Such great outstanding men realise the absolutely supreme truth conveyed in the words: paripurnam anadyantam, by their atmayoga or nirvikalpa-samadhi and they attain the super-excellent bliss that is liberation upon the dawn of jnana. atmayogah: nirvikalpa-samadhi. nirvstim: niratisaya-ananda-rupam muktim: the liberation which is of the nature of incomparable bliss. ante: jnanaprapti-anantaram: upon the attainment of jnana. praptah: attained. ante: may mean, at the end of prarabdha-karma, or, after the fall of the body when they attain videha-kaivalya realising the supreme by atmayoga. 473 What was said earlier in sl.45 in the words: mabhaista vidvan tava nastyapayah, samsara-sindhostarane'styupayah yenaiva yatah yatayo'sya param tameva margam tava nirdisami 11 "Learned one, don't be afraid. There is no danger to you; there is a means to cross the ocean of samsara; I shall teach you the way by which the vatis reached the other shore", is completed here.

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444 VIVEKACODAMANI bhavAnapIdaM paratattvamAtmanaH svarUpamAnandaghanaM nicAyya / vidhUya mohaM svamanaHprakalpitaM muktaH kRtArtho bhavatu prabuddhaH // 473 // bhavanapidam paratattvamatmanah svarupamanandaghanam nicayya vidhuya moham svamanahprakalpitam muktah kytartho bhavatu prabuddhah 11 You too realising this supreme truth of the nature of the atman which is compacted of bliss, discarding the delusion which is the product of your mind's imagination, wake up, become free and fulfil the purpose of your life. bhavanapi: you too. atmanah: bhavatah svarupam: your real nature as Brahman, the supreme Reality compacted of bliss. nicayya: saksatkstya: realising. svamanaaprakalpitam: imagined by your own mind. moham: the delusion of imagining the anatman as your @tman. vidhuya: destroying from the root. prabuddhah: awakened from the sleep of avidya. muktah: freed from the bondage in the form of the superimposition. kytartho bhavatu: attain your life's purpose. This is the benedictory instruction of the teacher. 474 samAdhinA sAdhu sunizcalAtmanA pazyAtmatattvaM sphuTabodhacakSuSA / nissaMzayaM samyagavekSitazcet zrutaH padArtho na puvikalpate // 474 // samadhina sadhu suniscalatmana pasyatmatattvam sphutabodhacaksusa, nissambayam samyagaveksitascet srutah padartho na punarvikalpate 11 Through samadhi in which the mind has been perfectly stilled, perceive the truth of the atman by the clear eye

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VIVEKACUDAMANI 445 of understanding. If it is so seen well, beyond any doubt, the meaning of the words of the sruti do not cause any doubt again. suniscalatmana samadhina: by samadhi in which the atman (here antahkarana) is perfectly still, rendering it nirvikalpaka. sphuta-bodhacaksusa: by clear perception of the truth that is the atman, free from any doubt or distortion as you see the external objects with your physical eyes. bodharupam caksuh: the eye of understanding. Vide supra: nirvikalpaka-samadhina sphutam brahmatattvam avagamyate dhruvam inanyatha calataya manogateh pratyayantara-vimisritam bhavet 11 (sl. 366). pasya: saksatkuru: realise directly.' srutah: heard from an apta, one who is beneficent. nissamsayam: free from every doubt, so that it is not the object of doubt. aveksitascet: if it has been made to attain the state of direct experience. punar na vikalpate: does not become different again. 475 svasyAvidyAbandhasaMbandhamokSAt satyajJAnAnandarUpAtmalabdhau / zAstraM yuktirdezikoktiH pramANaM cAntaHsiddhA svAnubhUtiH pramANam // 475 // svasyavidyabandha-sambandha-moksat satyajnananandarupatmalabdhau * sastram yuktir desikoktih pramanam cantassiddha svanubhutih pramanam 11 In the matter of the attainment of the atman which is of the form of satya, jnana and ananda by getting from the bondage of one's avidya, the proofs are scripture, reasoning and the words of the guru. In addition, is one's own experience got by internal realization. svasya: of oneself. avidya-bandha-sambandha-moksat: by freedom from the bonds wrought by avidya from ahamkara to the body.

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VIVEKACUDAMANI sambandhah: identity to be traced to super-imposition; moksah: freedom from such sense of identity by knowledge of one's true nature. 446 pramanam: authority; proof. In this matter of the attainment (realisation) of one's nature as satya, jnana and ananda, the following are proofs: (a) sastra: texts like asya mahimanam iti vitasokah: (Munda.): "Bereft of sorrow, he attains excellence;" brahmavidapnoti param: "The knower of Brahman attains the highest"; (b) reasoning: the example of the ornament round the neck; (c) the utterance of the guru: the understanding of the identity of Brahman with the atman as conveyed in tattvamasi (Chand): "That thou art"; and brahmaniatmatva-dardhyaya svadhyasapanayam kuru: "For the firm conviction of the identity of the atman with Brahman, bring about the extinction of your super-imposition". The ground is experience in oneself in accord with sastra, reasoning and words of the teacher. 476 In the idea declared, for illustration, other things in experience are stated. arui siasa aftava farazituguncu: 1 svenaiva vedyA yajjJAnaM pareSAmAnumAnikam // 476 // bandho moksasca trptisca cintarogyaksudhadayah | svenaiva vedya yajjnanam paresamanumanikam || Bondage, liberation, satisfaction, anxiety, health, hunger etc., are to be known by oneself only. The knowledge of these by others is inferential. bandhah: avidya. moksah: the extinction of avidya. trptih: alambuddih: contentment. arogyam: health. ksut: hunger. adayah: etc., includes pipasa: thirst, disease, stomach-ache etc. svenaiva vedyah: have to be known only by one's experience. yat: yasmat: because. paressam jnanam: knowledge by others. anumanikam: paroksam: indirect: seen from external factors: so, liable to delusion.

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VIVEKACUDAMANI 447 477 taTasthitA bodhayanti guravaH zrutayo yathA / prajJayava taredvidvAn IzvarAnugRhItayA // 477 // tatasthita bodhayanti guravassrutayo yatha prajnayaiva tared vidvan asvaranugrhitaya 11 The gurus like the scriptures teach, themselves remaining on the shore. The learned one must cross (samsara) by his own intellect backed by the grace of God. The man standing on the shore teaches one in the boat who is not an adept in rowing: "Thus and thus must you row with your oar". So too, the gurus and the Upanisads standing on the shore can only produce paroksa-jnana (indirect knowledge) and thus merely show the way. The learned should cross the ocean of samsara only by their own intellect reinforced by the grace of God. Such intellect being a cinmatravrtti is indicated by the expression: brahmatmanossodhitayoh (sl. 428): by the analysis of Brahman and the atman. 478 svAnubhUtyA svayaM jJAtvA svamAtmAnamakhaNDitam / saMsiddhaH susukhaM tiSThenirvikalpAtmanA''tmani // 478 // svanubhutya, svayam jnatva svamatmanamakhanditam | samsiddhah susukham tisthennirvikalpatmanatmani 11 Realising oneself as the unlimited atman by one's own experience, let one be established blissfully in the atman by the nirvikalpa-state. . The prose order is: svatmanam akhanditam svayam svanubhutya jnatva, samsiddhah atmani nirvikalpatmana susukham tisthet. The meaning is clear. 479 vedAntasiddhAntaniruktireSA brahmaiva jIvaH sakalaM jagacca / akhaNDarUpasthitireva mokSaH brahmAdvitIyaM zrutayaH pramANam // 479 // vedanta-siddhanta-niruktiresa brahmaiva jivah sakalam jagacca akhandarupasthitireva moksah brahmadvitiyam srutayah pramanam 11

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448 VIVEKACUDAMANI The conclusive assertion of Vedanta-siddhanta is that the jiva and the whole universe are Brahman only. Liberation is abiding in the form of the infinite. The srutis declare that Brahman is one without a second. vedanta-siddhanta-niruktih: the conclusion established by Vedanta is Vedantasiddhanta. niruktih: nirnayah: conclusive assertion, the brief sound which produces it in the mind. The conclusion is this: The jiva is Brahman only; the entire world too is Brahman only. Moksa is abiding in infinitude; that is, being as Brahman. Brahman is without a second. For all this the srutis are the ground. It is said 'pramanam' in the singular because though the srutis are many, the knowledge generated by them all is identical. vedanta-siddhanta-niruktiresa may be understood in two ways. It means either the compact statement of the conclusion established by Vedanta, or the exposition of the conclusive meaning in the midst of the different interpretations by many people. The srutis under reference are those like tattvamasi, sarvam khalvidam brahma, brahmaivedam sarvam, ekamevadvitiyam, etc.: "That thou art; verily all this is Brahman; all this is Brahman only; one only without a second" etc. 480 iti guruvacanAcchrutipramANAta, paramavagamya satattvamAtmayuktyA / prazamitakaraNaH samAhitAtmA kvacidacalAkRtirAtmaniSThito'bhUt // 480 // iti guruvacanat srutipramanat paramavagamya satattvamatmayuktya | prasamitakaranah samahitatma kvacidacalakrtir atmanisthito'bhut 11 Having thus understood the supreme truth on the authority of the sruti, the instruction by the guru and by his own reasoning, with his senses stilled, and the mind controlled, the sisya became motionless in a lonely place, established in his own atman. guruvacanat: thus by the words of the guru uttered so far at length and in brief.

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VIVEKACUDAMANI 449 srutipramanat: by the srutis which were the ground of the guru's instructions. Or, as sastra is mentioned separately, it may mean on the authority of the sastra in the form of sruti. Vide: sastram yuktih desikoktih pramanam cantassiddha svanubhutih prama"The pramanas (grounds of proof) are sastra, reasoning, the words of a guru and inner self-experience." nam: atmayuktya: by meditating on the substance got from the guru as well as srutis. param satattvam: avagamya: the supreme truth namely Brahman. on understanding. prasamitakaranah: he whose sense-organs like the eye etc., have been perfectly controlled. Or, taking yukti to refer to yoga and by the definition of yoga as cittavrttinirodha: control of the mental modifications, atmayuktya may mean with the external organs well-controlled by the restraint of the mind's modifications. samahitatma: samyagahitah brahmani atma yasya: by whom or whose antahkarana is thus well-established in Brahman. Even after control of the eyes etc., by the restraint of the mind, atmanistha, establishment in the atma may not happen; hence the reference to samahitatma. kvacit: in a lonely place. acalakrtih: immovable like a mountain. atmanisthitah: Brahmanisthah: established in Brahman. Or one to whom atmanistha has arisen. abhut: became. 481 kaMcitkAlaM samAdhAya pare brahmaNi mAnasam / vyutthAya paramAnandAdidaM vacanamabravIt // 481 // kamcitkalam samadhaya pare brahmani manasam vyutthaya paramanandad idam vacanam abravit || V.C.-30 Establishing his mind for a while in the Supreme Brahman, he got up and spoke as follows out of the abundance of his joy. afstander afmer safa: brahmAtmanorekatayAdhigatyA / 482

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450 VIVEKACULAMANI idaM na jAne'pyanidaM na jAne kiM vA kiyadvA sukhamasya pAram // 482 // buddhir vinasta galita pravrttih brahmatmanor ekatayadhigatya | idam na jane'pyanidam na jane kim va kiyadva sukhamasya param 11. By the understanding of oneness of Brahman and the atman my mind has ceased to function; its modifications have been stilled. I know neither the this nor the yonder. I am not able to fathom the nature or the extent of the bliss (which I enjoy ). brahmatmanor ekatayadhigatya: by the direct realisation of the identity of Brahman and the atman. idam na jane: idam: what is perceptible by the senses. anidam: what is paroksa beyond the senses. That is, previously there was the distinction of pratyaksa and paroksa, that what is in front is pratyaksa and what is not so is paroksa. Now, however, that distinction has vanished. kim va of what nature is sukham. kiyat: what is its extent. The idea is that the sukha of samadhi experienced so far was infinite, unlimited by space, time or object. By idam na jane anidam na jane, that the experience is not limited by objects is stated. By kimva, kiyadva, it is conveyed that there is no limitation by time or space. 483-486 vAcA vaktumazakyameva manasA mantuM na vA zakyate svAnandAmRta - pUrapUrita - parabrahmAmbudhervaibhavam / ambhorAzivizIrNa- vArSikazilAbhAvaM bhajanma manaH yasyAMzAMzalave vilInamadhunA''nandAtmanA nirvRtam // 483 // 1 kva gataM kena vA nItaM kutra lInamidaM jagat adhunaiva mayA dRSTaM nAsti kiM mahadadbhutam // 484 // kiM heyaM kimupAdeyaM kimanyat kiM vilakSaNam / akhaNDAnanda pIyUSapUrNa brahmamahArNave // 485 // na kiMcidatra pazyAmi na zRNomi na vedmyahaM / svAtmanaiva sadAnandarUpeNAsmi vilakSaNaH // 486 //

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VIVEKACUDAMANI 451 vaca vaktum asakyameva manasa mantum na va sakyate svanandamrta-purapurita-parabrahmambudher vaibhavam, * ambhorasivisirnavarsikasilabhavam bhajan me manah yasyamsamzalave vilinamadhuna'nandatmana nirvytamil kva gatam kena va natam kutra linamidam jagat adhunaiva maya drstam nasti kim mahadadbhutam 11 kim heyam kimupadeyam kimanyat kim vilaksanam, akhandananda-piyusapurne brahmamaharnave 11 na kincid atra pasyami na srnomi na vedmyaham | svatmanaiva sadanandarupenasmi vilaksanah 11 483 The magnificence of the ocean of the supreme Brahman filled with the nectar of the realisation of the atman cannot be adequately expressed in words, nor thought of by the mind. My mind which has attained the state of a block of hailstone, and merged in a minute fraction of that ocean, is now contented by the enjoyment of that bliss. varsikasila: hailstone. Vide Amara: "varsopalastu karakah". 484 Where has this universe gone? By whom has it been taken away? Where has it merged? It was seen by me just now; or, wasn't it? what a wonder! 485 What is to be discarded or what is to be accepted and what is different or what is distinct in the great ocean filled with the nectar of infinite bliss? 486 I do not see anything here; I hear nothing; I do not know anything. I simply abide as distinct in the form of my atman in continued enjoyment of bliss. vilaksanah: distinct from the five kosas. 487 The sisya's ajnana has been burnt away. He has become one of fulfilled purpose. He makes obeisance to his guru. For the precept is: bhavadvaitam sada karyam kriyadvaitam na kutracit

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452 VIVEKACUDAMANI advaitam trisu lokesu nadvaitam guruna saha 11 (Tattvopadesa): "In thought one should cultivate advaita (non-difference); not in action anywhere. Advaita is (permitted) in the three worlds, but not in respect of the guru."00 namo namaste gurave mahAtmane vimuktasaGgAya saduttamAya / nityAdayAnandarasasvarUpiNe bhUmne sadApAradayAmbudhAmne // 487 // namo namaste gurave mahatmane vimukta--sangaya saduttamaya nityadvayananda-rasasvarupine bhumne sadapara-dayambudhamne 11 My obeisance to Thee again and again, Thou great One, free from all attachment, the best among Brahmajnanins, who are the embodiment of eternal non-dual essence of bliss, the infinite, the everlasting supreme reservoir of mercy. saduttamaya: brahmavidvaristhaya: the superlatively best amongst those who have known (realised) Brahman. bhumne: One who is devoid of seeing, hearing about and knowing any object other than Brahman. sada apara-dayambudhamne: the reservoir of the everlasting waters of mercy. 488 yatkaTAkSa-zazi-sAndracandrikA-pAtadhUta-bhavatApajazramaH / prAptavAnahamakhaNDavaibhavAnandamAtmapadamakSayaM kSaNAt // 488 // yatkataksa-sasi-sandracandrika patadhuta-bhavatapajasramah praptavanaham akhandavaibhava nandam atmapadam aksayam ksanat 11 By the bestowal of whose gracious glance like the compact rays of the cool moon all my afflictions of samsara have been removed, and I have acquired in a moment the undecaying state of the atman which is of the nature of infinite bliss (is my obeisance to such guru). The guru's kataksas (gracious glances) produce joy to the world by the continuous flow of the nectar of bliss. They do so by reason 60 The idea is, even after advaitanubhava, the duality of Guru and sisya must persist and the latter must make obeisance to his Guru.

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VIVEKACUDAMANI 453 of the mind being merged in the supreme Brahman which is niskala (impartible), niskriya (actionless), santa (peaceful), niravadya (free from blemish), niranjana (unmixed). They are compared to the cool rays of the moon. Or, it may be taken to mean they themselves are the compacted light of moon-beams. patena: by unobstructed flow. dhutah: banished; warded off. samsaratapajasramah: the affliction springing from the heat of samsara. akhandavaibhavanandam: incomparable bliss of self-effulgence. aksayam: not decaying, eternal. atmapadam: visnuparamapadam: the superlative state of the Supreme. I bow to such a guru (construed with previous stanza). 489 The sisya describes his experience acquired by the grace of the guru. dhanyo'haM kRtakRtyo'haM vimukto'haM bhavagrahAt / nityAnandasvarUpo'haM pUrNo'haM tvadanugrahAt // 489 // dhanyo'ham kytakrtyo'ham vimukto'ham bhavagrahati nityanandasvarupo'ham purno'ham tvadanugrahat 11 I am blessed; I have attained my purpose; I have been liberated from the clutches of samsara; I am of the nature of the eternal bliss; I am plenary by your grace. 490 asaGgo'hamanaGgo'hama aliGgo'hamabhaGaguraH / prazAnto'hamananto'ham atAnto'haM ciraMtanaH // 490 // asango'ham anango'ham alingo'ham abhangurah 1 prasanto'ham ananto'ham atanto'ham cirantanah 11 I am unattached; I am disembodied (I am not the body); I am not the subtle or the gross body; I do not perish; I am all peace; I am the infinite; I am free from weariness; I am eternal.

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454 VIVEKACUDAMANI atantah: asrantah: who is not tired. 491 Graafspuntaansgy arfagneisgufaru: 1 zuddhabodhasvarUpo'haM kevalo'haM sadA zivaH / / 491 // akartaham abhoktaham avikaro'ham akriyah suddhabodhasvarupo'ham kevalo'ham sada sivah || I am not the doer; I am not the enjoyer; I am not subject to change; I am not the agent of action; I am of the nature of pure knowledge; I am alone (what alone remains on analysis), ever auspicious. 492 20: wigdag: astagfafua yangu, 1 nityanirantara - niSkriya - nissImAsaGga pUrNabodhAtmA // / 492 / / drastuh srotur vaktuh kartur bhoktur vibhinna evaham | nityanirantara-niskriya-nissimasangapurnabodhatma || I am distinct from the seer, the hearer, the speaker, the doer and the enjoyer. I am of the nature of what is permanent, uninterrupted, actionless, boundless, unattached plenary intelligence. 493 nAhamidaM nAmado'pyubhayoravabhAsakaM paraM zuddham // bAhyAbhyantarazUnyaM pUrNa brahmAdvitIyamevAham // 493 // nahamidam nahamado'pyubhayor avabhasakam param suddham bahyabhyantarasunyam purnam brahmadvitiyamevaham || I am not this which I see; I am not that which I do not see directly; I am the illuminer of both, the Supreme and pure. I am only Brahman devoid of anything external or internal, the full, without a second. invisible. It means free from contact with every kind of upadhi. In what is beyond limitation of three kinds, how can there be imagination of anything external or internal in Brahman? They may be imagined from the point of view of the body, but not from the point of view of the atman. ubhayoh: of both-the pratyaksa and paroksa, the visible and

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VIVEKACULAMANI 494 nirupamamanAditattvaM tvamahamidamada iti kalpanAddUram / nityAnandaikarasaM satyaM brahmAdvitIyamevAham // 494 // nirupamam anaditattvam tvam aham idam ada iti kalpanaduram nityanandaikarasam satyam brahmadvitiyamevaham 11 I am the non-dual Brahman which is without anything like it, the beginningless truth, beyond all imagined distinctions of 'thou', 'I', 'this' and 'that', of the nature of uniform permanent bliss and the supreme Truth. 495 nArAyaNo'haM narakAntako'haM purAntako'haM puruSo'hamIzaH / akhaNDabodho'hamazeSasAkSI nirIzvaro'haM nirahaMmamazca / / 495 / / narayano'ham narakantako'ham purantako'ham puruso'hamisah akhandabodho'hamasesasaksi nirisvaro'ham nirahammamas ca 11 I am Narayana; I am the slayer of Naraka; I am the slayer of Tripurasura; I am the supreme Purusa, the Lord; I am the infinite Intelligence; I am the witness of all; I am not subject to a higher ruler; I am without the sense of 'I' or the 'mine'. nirisvaro'ham: I have no (higher) Ruler: vide the Brahma Sutra: ata eva cananyadhipatih: "And for this very same reason (the released soul is) without another lord." 496 sarveSu bhUteSvahameva saMsthitaH jJAnA (vA) tmanAntarbahirAzrayaH san / bhoktA ca bhogyaM svayameva savaM ( yad) tadyatpRthagdRSTamidaMtathA purA / / 496 // sarvesu bhutesvahameva samsthitah jnana (tra) tmanantarbahirasrayah san | bhokta ca bhogyam svayameva sarvam (yad)tadyat prthagdrstamidamtaya pura || 455 I alone abide in all beings, in the form of knowledge (or the knower) as their internal support. I am myself

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456 VIVEKACUDAMANI the enjoyer and all that is enjoyed of whatever is seen in front distinctly as 'this', earlier. I alone reside in the form of jnana (or the knower) as the support inside and outside of all created things from the sky onwards. The pramatr-caitanya (the cit which is knower) reaches out to the object through its upadhi, the antahkarana. It then illumines it. In doing so, it becomes one with the caitanya that governs the object. Consequently, the pramaty-caitanya itself becomes the substratum (adhisthana) of that object. Identical is the case in the apprehension of all objects inside or outside. [So, the jivanmukta makes the exclamation in this bloka that, as jnana, he is the support (adhisthana) of everything inside or outside). By the rule: nadhisthanat bhinnata aropitasya: "The super-imposed is not different from the substratum", whatever was previously seen as separate has not a state or existential character distinct from the substratum. The enjoyer, the object of enjoyment, sound etc.-all are oneself only. Vide the case of shell-silver and rope-serpent. 497 mayyakhaNDasukhAmbhodhau bahudhA vizvavIcayaH / utpadyante vilIyante mAyAmArutavibhramAt // 497 // mayyakhanda-sukhambhodhau bahudha visvavicavah, utpadyante viliyante mayamarutavibhramat 11 By the play of the winds of maya, the various waves of the universe arise and are merged in me, the infinite ocean of bliss. In the work Svatmanirupana of Sri Bhagavatpada it is said: mayi sukhabodhapayodhau mahati brahmandabudbudasahasram mayamayena maruta bhutva bhutva muhustirodhatte 11 "In the great milky ocean of blissful knowledge that is myself, thousands of bubbles of the world raised by the wind of maya arise again and again and disappear". 498 sthUlAdibhAvA mayi kalpitA bhramAt AropitAnusphuraNena lokaiH / kAle yathA kalpakavatsarAyana RtvAdayo niSkalanirvikalpe // 498 //

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VIVEKACUDAMANI 457 sthuladibhava mayi kalpita bhramat :aropitanusphuranena lokaih1 kale yatha kalpakavatsarayana rtvadayo niskalanirvikalpe il The idea of the gross etc., are imagined in me by people by the manifestation of what is super-imposed in me by delusion even as in Time which has no parts or difference, distinctions are made of Kalpa, i.e., a unit of 432 millions of years, year, half-year, season etc. "Eighteen moments are known as a kastha and thirty of them as a kala". By such' divisions, in the one infinite Time which is without parts, difference or measures like kala and kastha, people imagine differences of moment, day, month, rtu, half-year, year and kalpa. Even so, merely by what is seen by their imagination ideas like gross, subtle, causal bodies, forms etc., are imagined in me by * men through delusion. . sthuladi-bhavah: objects in the form of the gross, the subtle and causal bodies. Really, however, the atman which transcends the divisions of nada, bindu and kala, does not apprehend Time or its differences. Similarly, I who am conscious of the Infinite which is devoid of limitations of space, time and object (desa-kala-vastu-paricchedas), have liquidated ajnana entirely and so for me, there is no apprehension of what is super-imposed, as delusion of any kind has been uprooted. 499 AropitaM nAzrayadUSakaM bhavet kadApi mUDhamati doSaSitaiH / nA karotyUSarabhUmibhAga marIcikAvArimahApravAhaH // 499 // aropitam nasrayadusakam bhavet kadapi mulhair matidosadusitaih 1 nardrikarotyusarabhumibhagam maricikavarimahapravahah 11 That which is super-imposed by those subject to delusion of the mind cannot affect the substratum. The flood of waters seen in a mirage do not wet the desert sands. matidosadusitaih: affected by defects of the mind; mudhaih: by fools (subject to avidya, karma and kama).

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458 VIVEKACUDAMANI na asraya-dusakam bhavet: will not affect the substratum, lacking such substratum itself. For, as has been said in the Adhyasabhasya of the Brahma Sutras by Sri Bhagavatpada: tatraivam sati yatra yadadhyasah tatkrtena gunena dosena va anumatremapi sa na sambadhyate: "As it is so, that on which the super-imposition is made is not affected in the least by the good or bad qualities of the super-imposed thing." That is made clear by an example. The water of a mirage does not wet the desert. The desert is the substratum of the super-imposition of the great flood of the mirage. 500 AkAzavat kalpavidUrago'ham Adityavad bhAsyavilakSaNo'ham / ahAryavat nityavinizcalo'ham ambhodhivat pAravijito'ham // 500 // . akasavat kalpavidurago'ham adityavad bhasyavilaksano'ham aharyavat nityaviniscalo'ham ambhodhivat paravivarjito'ham 11 Like the sky I am beyond all the imagined divisions; like the sun I am different from the illumined; like the immovable mountain, I am permanent and unmoving; like the ocean I am without a shore. By the sruti: akasavat sarvagatasca nityah, this is a matter of one's own experience. kalpaviduragah: unlimited by time. adityavat .... : the sruti says: svayamjyotih: self-effulgent. Its meaning is stated: bhasya-vilaksano'ham: I am different from what is illumined. (The illuminer cannot be the illumined). aharyavat: like the mountain. 501 na me dehena sambandho meghaneva vihAyasaH / ataH kuto me taddharmAH jAgratsvapnasuSuptayaH // 501 // na me dehena sambandho megheneva vihayasah atah kuto me taddharmah jagrat-svapna-susuptayah 11

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VIVEKACUDAMANI 459 As the sky is not connected with the clouds, so too I am not connected with the body. How then will its qualities like waking, dream and dreamless sleep affect me? Kalidasa says: dhuma-jyotis-salila-marutam sannipatah kva meghah: "Where is the cloud that is the result of the combination of smoke, light, water and wind?" Even as the sky is not touched by the cloud which is the effect of the combination of earth, water, fire and wind nor is made wet by the downpour of water particles by reason of its uncontaminability and formlessness, so too there is no connection of my atman with the body composed of the five elements by virtue of the stated reason only. Hence, as there is no connection with the bearer of the qualities (dharmin), how will the dharmas like waking, dream and dreamless sleep attach to me? 502 . upAdhirAyAti sa eva gacchati __sa eva karmANi karoti bhuGakte / sa eva jIvan mriyate sadAhaM kulAdrivannizcala eva saMsthitaH // 502 // upadhirayati sa eva gacchati . sa eva karmani karoti bhunkte sa eva javan mriyate sadaham kuladrivanniscala eva samsthitah 11 It is upadhi (super-imposed quality) only that comes; it alone goes; it alone does actions and enjoys; it is that which lives and dies. Like the Kuladri (mountain called Kula) I stand unmoving. 503 na me pravRttiH na ca mai nivRttiH sadaikarUpasya niraGakuzasya / ekAtmako yo nibiDo nirantaro vyomevaM pUrNaH sa kathaM na ceSTate // 503 // na me pravsttir na ca me nivrttih sadaikarupasya nirankusasya ekatmako. yo nibido nirantaro vyomeva purnah sa katham nu cestate 11 For me, ever of the same form and without parts, there is no activity nor withdrawal. How will anything act which

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460 VIVEKACUDAMANI is ever identical, compact and undifferentiated? These ideas are discussed in the following Brahma Sutras seriatim. utkranti-gatyagatinam (II. iii.1): "on account of the spiritual declarations of (the soul's) passing out, going and returning (the soul is of atomic size). tadgunasaratvat tadvyapadesah prajnavat (I1.iii. 29): "But it is designated thus (i.e., as atomic), on account of its having for its essence the qualities of that (i.e., the buddhi), as in the case of the intelligent Self (i.e. Brahman)." karta sastrarthavattvat (II. iii.33:) "(The soul is) an agent on account of scripture having a purport." yatha ca taksobhayatha (11.iii.40): "(thereby) and as the carpenter, in double fashion." caracaravyapasrayastu syat tadvyapadeso bhaktas tadbhavabhavitvat (II. iii. 16): "But the designation (as being born and dying) abides in the (bodies of beings) moving and non-moving; it is secondary (metaphorical) if applied to the soul, as the existence (of those terms) depends on the existence of that (i.e., the body)."61 (All these sutras state the purvapaksa (opponent's views) about the soul which are considered and refuted by the author of the Brahma Sutras in the sequel). I am ever unmoving like the Kula mountain. Activity and withdrawal cannot pertain either together or in succession to what is always one. What is without parts or limbs cannot change. How will what is one through and through closely compacted and without intervening space like the sky ever act? 504 puNyAni pApAni nirindra yasya nizcetaso nivikRteH nirAkRtaH / kuto mamAkhaNDasukhAnubhUteH brUte hyananvAgatamityapi zrutiH // 504 // 61 The Sutras discuss the questions about the size of the atman, whether it is an agent (karta) of action and if it is capable of motion and decide that it is infinite (vibhu), that it is not an agent (akarta) and that it is not subject to motion. For elucidation of the sutras the reader is referred to the excellent translation by Swami Gambhirananda of sri Samkara's Commentary on them in the edition of the Brahmasutra Bhasya, published by the Advaita Asrama, Ramakrsna Mission.

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VIVEKACUDAMANI 461 punyani papani nirindriyasya niscetaso nirvikyter niraksteni kuto mamakhanda-sukhanubhuteh brute hyananvagatamityapi srutih 11 How can there be for me merits and demerits (punyas and papas) who am without organs, without mind, without change and without form? How can these pertain to me who enjoy infinite bliss? The ananvagatasruti also declares that these will not attend on me. Punya is what arises from doing what is prescribed. Papa arises from doing what is prohibited. Karma is of three kinds: pertaining to the body, to the mind, and to speech. Vide the Gita: sariravanmanobhir yat karma prarabhate narah nyayyam va viparitam va: "Whatever karma a man begins to do, proper or otherwise by the body, the mind and speech". The bodily punyas are: bathing in the great sacred rivers, and circumambulating gods and brahmanas. The oral punyas are: mutterance of the great mantras and singing the names of God and talking about His glories. The mental punyas are thinking of God and reflecting on what is good to oneself and to others. Going to prohibited places, speaking ill of others and uttering falsehoods and thinking of forbidden things are respectively the bodily, oral and mental papas. It is said: sarirajaih karmadosair yati sthavaratam narah, vacikaih paksimygatam manasair antyajatitam 11 : "One is born as an immobile by the bodily sins, as a bird or an animal by oral sins and is born very low by mental sins." When reference is made to speech, it is to include the eye, the ear etc. Or, by vak (speech), it may be taken to refer to motor organs enabling action, and manah (mind) may be taken to refer to sense-organs like the eyes giving knowledge of objects. The distinction of good and bad with reference to the process of acting, seeing and hearing make for punya and papa respectively. All these relate either to the mind or to the body with form. Says the sruti respecting what is without indriyas or organs: na tasya karyam karanam ca vidyate (svet.): "to it does not pertain either action or its instrument". The sruti also says: sacaksur acaksuriva sakarno'karna iva samana amana iva saprano'prana iva: "With eyes but as if without eyes, with ears as if without ears, with mind as if without mind, with breath as if without breath". As a matter of fact, though really an acaksu (without sight for external objects), the jivanmukta appears to others as sacaksu as if with eyes looking at the world. But he remains with

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462 VIVEKACUDAMANI out the connection of super-imposition. Similarly, being with organs, being with mind, being with the body are products of mithya and ajnana (wrong knowledge). Possession of these things is due to the false identification born of attachment. For one whose ajnana has been burnt by direct intuitional realisation (Brahma-saksatkara), where will attachment arise, where again identification? Therefore, by the use of the three words: nirindriyasya (of one without organs), niscetasah (of one without the mind, i.e., without the mind operating outward), nirakrteh (of one without the sense of the body) has been declared that the jivanmukta is bereft of the means of acquiring punya and papa through speech, the mind and the body. Tarkikas predicate punya and papa of the atman only. nirviksten: of what is unchanging. If what is nitya (eternal) is associated with anitya in the event of being subject to punya and papa due to prescribed and prohibited karmas, the atman will become anitya. Hence the atman is said to be vikrtisunya: devoid of change. For, it has been declared by Sri Totakacarya in his Sruti Samuddharana: na hi nityam anityagunena guni: "By reason of its association with a quality which is non-eternal, what is so qualified is not eternal". 62 In the Brahma Sutras, in the Viyadadhikarana, it has been said that the sky is anitya (non-eternal) by its association with sabda (sound) which is anitya. So, I am in essence unchanging; my mulajnana (primordial nescience) has been destroyed; I am not connected with the upadhis of the form of the body, the organs, and the mind; my experience (of the atman) is infinite: I am of the nature of self-effulgence which is unlimited and unconcealed. Then how will punyas attach to me? How again will papa affect me? Sri Bhagavatpada quotes sruti in support of this by saying: brute hyananvagatamityapi srutih: "The sruti declares that he is not accompanied (by punya and papa). Vide ananvagatam punyena ananvagatam papena tirno hi sada sarvan sokan hrdayasya bhavati (Brh.): "Unaccompanied by punya, unaccompanied by papa, he becomes one who has crossed all griefs of the heart." By this it has been taught that in dreamless sleep, though there is then the operation of primordial nescience (mulajnana), there is no super-imposition wrought by it, and one is un 62. The idea is that what is qualified by a guna cannot be said to be nitya, eternal. Having a guna is a mark of the anitya, for guna itself is anitya.

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VIVEKACUDAMANI 463 touched by punya and papa and unaffected by any grief of the heart. That is the actual experience of everybody. In this context (i.e., in the case of the jivanmukta), even the causal ajnana (karanajnana) having been destroyed, that there is no connection at all of punya, papa or sorrow is declared by the use of the word 'kutah' (whence or how) after the manner of the sruti: ko mohah kassokah (where is the delusion or the grief?). Their existence is effectively denied by an interrogative. If punya and papa pertain to the atman, then it must accompany the state of dreamless sleep also. At that time there is the transcendental experience of bliss of one's real nature; the effect of punya is not experienced as a limited sukha. For, that sukha is not generated by connection with sense-objects. At that time, there is no grief either; for, the sruti says: eso'sya parama anandah: "this is this person's supreme bliss". And this is also a matter of experience by the jivanmukta. Therefore, there is no accompaniment of papa. By the expression: hrdayasya sokan: the griefs of the heart, it is conveyed that no grief signified by the word soka is a quality of the atman. Waking and dream are conditions of super-imposition; hence they are imagined. Here, however, there is no super-imposition and so no imagination (by super-imposition). That is the meaning of the sruti. 505 The meaning of the above is explained clearly with the aid of an illustration in two slokas. chAyayA spRSTamuSNaM vA zItaM yA suSThu duSThu vA / na spRzatyeva yatkicit puruSa tadvilakSaNam / / 505 // chayaya sprstam usnam va sitam va susthu dusthu va na sprsatyeva yatkincit purusam tadvilaksanam 11 If heat or cold, good or evil touches the shadow of a man, it does not affect the man who is different from the shadow. Even as there is no connection of a body with cold or heat etc., by contact of the body's shadow with cold or heat, or good or evil, so too the upadhi reflected in the buddhi (which is the pratibimba) does not touch the atman which is the original (bimba) different from it and plenary in nature, after it has got over its jivatva (quality of being a jiva) upon the destruction of ajnana. In the case of purusa here, the body is to be understood in the place of the shadow.

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464 VIVEKACUDAMANI tadvilaksanam: chayavilaksanam: distinct from the shadow. The qualities of what is witnessed do not ever affect the witness. 506 avikAramudAsInaM gRhadharmAH pradIpavat / El Unataf: Harari FINEUET 11 40EUR II. avikaram udasinam grhadharmah pradipavat dehendriya-manodharmah naivatmanam sprsantyaho 11 The qualities of the body, the organs and the mind do not affect the atman even as the qualities of the objects of a house will not affect the lamp that illumines them. As the objects in a room do not affect the lamp that illumines the room, so too the qualities of what is witnessed i.e., qualities of the buddhi, indriya and sarira which are the drsya (the seen), do not ever affect what is different from them, which is of the nature of the drk (seer), self-effulgent, unchanging and indifferent and which is the witness. By saying this with the example of the light, the meaning of the sloka referring to punya and papa is made clear. 507 The unattached character of the atman is explained by three slokas. rabaryathA karmaNi sAkSibhAvo vahnaryathA vA'yasi dAhakatvam / rajjoryathA'ropitavastusaGgaH tathaiva kUTasthacidAtmano me // 507 // raver yatha karmani saksibhavo vahner yatha va'yasi dahakatvami rajjor yatha'ropitavastusangah tathaiva kutasthacidatmano me ll As the sun is a mere witness of an action, as the fire makes for the burning quality of iron, as the rope is associated with the object super-imposed on it, so too is what pertains to me who am the cidatman in my inmost being. Known as karmasaksi (the witness of all actions), jagaccaksuh (the eye of the universe), the sun is the witness of actions of all creatures. But it is not connected with any of these actions. So too I am the witness of all actions being the inmost unchanging cidatman. As the burning character of fire is imagined in the iron when it is said that the (heated) iron burns, the agency for action

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VIVEKACUDAMANI 465 which pertains to buddhi is attributed to me. So too, as the serpent imagined in the stick, or the waterline or the cleft in the ground, the connections with body etc., are imagined in me, the unchanging cit. In fact, being unattached applies in all the three illustrations. 508 From his own experience the sisya proclaims his being qua lityless. kartA'pi vA kArayitA'pi nAhaM bhoktA'pi vA bhojayitA'pi nAham / draSTA'pi vA darzayitA'pi nAhaM atsg zazzatfaccitamet || 406 11 kartapi va karayitapi naham bhoktapi va bhojayitapi naham 1 drastapi va darsayitapi naham so'ham svayamjyotiranidrgatma il I am neither the doer nor one who makes others do; I am neither the enjoyer nor one who makes others enjoy; I am neither the seer nor one who makes others see. I am the self-effulgent atman indescribable by qualities. As the sruti says: vijnanam yajnam tanute; esa hyeva sadhu karma karayati (Brh.): "Vijnana or the caitanya which has buddhi as its upadana performs action; it itself causes good actions to be performed" etc., it is only to the vijnana subject to the upadhi of buddhi and maya respectively that acting and causing to act, enjoying and causing to enjoy can be attributed. As seerhood is dependent on the seer, in the non-dual atman that too is imagined; it is not real. The induction of the eye etc. (towards objects) is only in vyavaharika stage, not really. Therefore, I am not he who causes to see. I am beyond compare. Vide Svetasvatara-sruti: saksi ceta kevalo nirgunasca: "The witnessing consciousness, the lone without qualities". The atman is self-effulgent, shining without dependence on anything else. V.C.-31 509 calatyupAdhau pratibimbalaulyam aupAdhikaM mUDhadhiyo nayanti / zafarandi faafafafan afsfer wigansfer gaisfen ?fa 11 409 11

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466 VIVEKACUDAMANI calatyupadhau pratibimbalaulyam aupadhikam mulhadhiyo nayanti svabimbabhutam ravivad viniskriyam kartasmi bhoktasmi hato'smi heti il When the upadhi (water) is moving, the movement of the reflection due to it is ascribed by the ignorant to the original, like the sun which is unmoving. So too, the atma is neither actor nor enjoyer, but due to upadhis in which it is reflected, it appears as such, and the ignorant exclaim: I am doer; I am enjoyer; I am lost, alas! etc. The sruti says: dhyayativa lelayativa (Brh.): "appears, as if thinking and shaking". By their delusion fools attribute to the reflection of the sun the agitation which pertains to the water in which the sun is reflected and they say the sun moves hither and thither. The atman is the original (bimba). Its reflection is seen in the upadhis like buddhi, sarira, etc. When these upadhis shake, seeing the reflection (pratibimba) shake, by "wrong super-imposition with buddhi with which the atman is wrongly thought to be identical, the ignorant exclaim: I am karta, bhokta, i.e. doer, enjoyer, etc., attributing to the atman what happens to the jiva bound by upadhi. Even in the reflection, the qualities of the upadhi do not exist. For the pratibimba is not really agitated. It is the water that is agitated giving a false impression of the agitation of the reflection. When that is so, it follows that these dharmas do not at all pertain to the atman. But still the fools believe so. Thus there is no contradiction to the established nirguna-character of the atman considering sruti, yukti and anubhava. 510 By the illustration of the space enclosed in the pot, it is shown that the qualities of the gross body do not pertain to the atman. jale vApi sthale vApi luThatveSa jaDAtmakaH / nAhaM vilipye taddhamaH ghaTadhamanabho yathA // 510 // jale vapi sthale vapi luthatvesa jadatmakah 1 naham vilipye taddharmaih ghatadharmair nabho yatha 11 Let this insentient body wallow on water or land; I am not affected by their qualities as the space in a pot is not affected by the qualities of the pot. nabhah: akasa; space.

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VIVEKACUDAMANI 467 As the space is not affected by the impermanent qualities of a pot like bigness, stoutness, and colours like black etc., I am not affected by the qualities of grossness etc., like cold and heat arisin from contact with water and from old age and death. 511 kartRtvabhoktRtvakhalatvamattatA jaDatvabaddhatvavimuktatAdayaH / bujhevikalpA na tu santi vastutaH svasmin pare brahmaNi kevaleddhaye // 511 // kartstva-bhoktatva-khalatva-mattata jadatva-baddhatva-vimuktatadayah. | buddher vikalpa na tu santi vastutah ... svasmin pare brahmani kevale'dvaye il Agency, enjoyment, cunning, inebriation, insentience, bondage and liberation, etc., are imagined on buddhi; they do not exist in reality in one's atman or in the supreme Brahman which is without a second. In the sole secondless Brahman as in one's atman, all qualities from agency to liberation are wrought by super-imposition on buddhi and they are variously imagined. Really they do not exist. . 512 santu vikArAH prakRterdazadhA zatadhA sahasradhA vApi / taiH kiM me'saGgaciteH na hyambudaDambaro'mbaraM spRzati // 512 // santu vikarah prakrter dasadha satadha sahasradha vapi taih kim me'sangaciteh na hyambudadambaro'mbaram spraati il Let there be changes in Prakrti in tens, hundreds or thousands. What is my connection with them? I am un connected cit. For, the thunder of the cloud does not touch the sky. The entire universe is born of the primordial Prakrti in succession. Let these changes of primordial Prakrti be in tens, hundreds or thousands. I am asanga cit, unattached intelligence; what are they to me? An illustration is given. ambuda-dambarah: the roar etc., of the cloud. ambaram: the sky.

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468 VIVEKACUDAMANI The thunder does not affect the sky. The sky is for ever changeless, is not affected by the arising of the cloud, its thunder or its destruction. 513 The sisya clarifies the experience of non-duality (advaitanubhava) that has accrued to him in accord with the instruction by the Guru. avyaktAdi sthUlaparyantametad vizvaM yatrAbhAsamAnaM pratItam / vyomaprakhyaM sUkSmamAdyantahInaM brahmAdvaitaM yattadevAhamasmi // 513 // avyaktadi sthulaparyantametad visvam yatrabhasamatram pratitam vyomaprakhyam suksmamadyantahinam brahmadvaitam yattadevahamasmi | I am that Brahman itself which is without a second, which is like the sky, subtle, without beginning or end in which the whole universe from the unmanifested to the gross appears as a projection. This is clear. 514 sarvAdhAraM sarvavasta prakAzaM sarvAkAraM sarvagaM sarvazUnyam / nityaM zuddhaM niSkalaM nirvikalpaM brahmAdvaitaM yattadevAhamasmi // 514 // sarvadharam sarvavastuprakasam sarvakaram sarvagam sarvasunyami nityam suddham niskalam nirvikalpam brahmadvaitam yattadevahamasmi li I am that Brahman itself, which is without a second, which is the support of all, which illumines all objects, which has all forms, which is omnipresent, which has no modifications, eternal, pure, without parts, changeless. sarvavastu-prakasam: illuminating all objects. Vide the sruti: tasya bhasa sarvamidam vibhati (Mand.): "By its effulgence all this shines". That from which all things get their luminosity is sarvavastuprakasam. sarvakaram: extended everywhere, i.e., aparicchinnam: not limited in any way. Vide the sruti: idam sarvam yadayam atma: "all this is the atma." (Mand.)

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VIVEKACUDAMANI 469 sarvasunyam: as there is nothing apart from it, i.e., it is not available for other modifications than the akhandakara-vftti, modification of the antahkarana as infinite. 515 yatpratyastA (yasminnastA)zeSamAyAvizeSa pratyagrUpaM pratyayAgamyamAnam / satyajJAnAnantamAnandarUpaM brahmAdvaitaM yattadevAhamasmi // 515 // yat pratyasta (yasminnasta) sesamayavisesam pratyagrupam pratyayagamyamanam satyajnananantam anandarupam :.. brahmadvaitam yattadevaham asmi 11 I am that Brahman itself, which is without a second, in which have set all distinctions of maya, which is the inmost entity, which cannot be comprehended by the mere intellect, and which is of the nature of satya, jnana and ananta (infinity), and of the form of ananda (bliss). 516 niSkriyo'smyavikAro'smi niSkalo'smi nirAkRtiH / nirvikalpo'smi nityo'smi nirAlambo'smi nirdvayaH // 516 // niskriyo'smyavikaro'smi niskalo'smi nirakrtih | nirvikalpo'smi nityo'smi niralambo'smi nirdvayah 11 I am actionless, unchanging, without parts, without form, without difference; I am eternal; I have no other support. I am without a second. 517 sarvAtmako'haM sarvo'haM sarvAtIto'hamadvayaH / kevalAkhaNDabodho'hamAnando'haM nirantaram // 517 // sarvatmako'ham sarvo'ham sarvatito'ham advayah | kevalakhandabodho'ham anando'ham nirantaram 11. I am universal; (lit. I am of the nature of all). I am everything; I am beyond everything; I am non-dual; I am the sole infinite intelligence; I am bliss; I am indivisible.

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470 VIVEKACUDAMANI 518 svArAjya - sAmrAjya - vibhUtireSA bhavatkRpAzrImahitaprasAdAt / prAptA mayA zrIgurave mahAtmane namo namaste'stu punarnamo'stu // 518 // svarajya-samrajya-vibhutiresa bhavatkrpasrimahitaprasadat prapta maya srigurave mahatmane namo namaste'stu punar namo'stu 11 It is by your grace and your benediction that I have attained the splendour of this self-sovereignty and lordship over everything. My obeisance to you, my noble Guru, my obeisance to you again and again. 519 mahAsvapne mAyAkRtajanijarAmRtyugahane bhramantaM klizyantaM bahulataratApairanukalam / ahaMkAravyAghravyathitamimamatyantakRpayA prabodhya prasvApAtparamavitavAn mAmasi guro / / 519 // mahasvapne mayakrta-jani-jara-mrtyugahane bhramantam klisyantam bahulataratapair anukalam ahamkaravyaghra-vyathitam imam atyantakrpaya prabodhya prasvapat param avitavan mamasi guro || In my great dream, in the forest of birth, old age and death wrought by maya, I had got exhausted by various afflictions which affected me every moment. I was tormented by the tiger of ahamkara. By your infinite grace, my Guru! you have awakened me from the sleep and saved me. 520 namastasmai sadekasmai namazcinmahase muhuH / yadetadvizvarUpeNa rAjate gurUrAja te / / 520 // namas tasmai sadekasmai namascinmahase muhuh yadetadvisvarupena rajate gururaja te || Obeisance to you, King among Gurus, who are always one; obeisance again to you, whose effulgence of cit shines as this entire universe.

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VIVEKACUULAMANI 521 iti natamavalokya ziSyavaryaM samadhigatAtmasukhaM prabuddhatattvam / pramuditahRdayaH sa dezikendraH punaridamAha vacaH paraM mahAtmA / / 521 // iti natamavalokya sisyavaryam samadhigatatmasukham prabuddhatattvam pramuditahrdayah sa desikendrah punaridamaha vacah param mahatma 11 Perceiving this best among pupils who made obeisance to him and who has perfectly realised the bliss of the atman and who has awakened to the Truth, with a happy heart, the best of Gurus, the noble soul, uttered these wise words again. 522 brahmapratyayasantatirjajagadato brahmaiva satsarvataH pazyAdhyAtmadRzA prazAntamanasA sarvAsvavasthAsvapi / rUpAdanyadavekSituM kimabhitazcakSuSmatAM vidyate tadvad brahmavidaH sataH kimaparaM buddhavihArAspadam / / 522 // brahmapratyayasantatir jagadato brahmaiva sat sarvatah pasyadhyatmadrsa prasantamanasa sarvasvavasthasvapi | rupadanyadaveksitum kimabhitascaksusmatam vidyate tadvad brahmavidah satah kimaparam buddherviharaspadam || The universe is a continuous stream of cognition of Brahman; hence it is totally Brahman only. See this'in all your states by the soul-sight of the atman with your mind at perfect peace. For those with eyes, is there anything to see other than forms? So too, for those who have known (realised) Brahman, is there anything other than it to engage their intellect? 523 471 kastAM parAnandarasAnubhutim utsRjya zUnyeSu rameta vidvAn / candre mahAhlAdini dIpyamAne citrendumAlokayituM ka icchet / / 523 //

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472 VIVEKACUDAMANI kastam parananda-rasanubhutim utsrjya sunyesu rameta vidvani candre mahahladini dipyamane citrendum alokayitum ka icchet 11 Which wise man will indulge in the void (the unreal) abandoning the experience of supreme bliss? When the moon is shining giving infinite delight, who will desire to look at the painted moon? 524 asatpadAnubhavena kiMcit na hasti tRptinaM ca duHkhahAniH / tadadvayAnandarasAnubhUtyA tRptaH sukhaM tiSTha sadAtmaniSThayA // 524 // asatpadarthanubhavena kincit nahyasti typtir na ca duhkhahaniki tadadvayananda-rasanubhutya trptah sukham tistha sadatmanisthaya 11 In the enjoyment of unreal things, there is no satisfaction or annulment of grief. So, remain satisfied and happy in self-realisation enjoying the non-dual bliss. 525 svameva sarvataH pazyan manyamAnaH svamadvayam / . svAnandamanubhujAnaH kAlaM naya mahAmate // 525 // svameva sarvatah pasyan manyamanah svamadvajam | svanandam anubhunjanah kalam naya mahamate 11 Noble soul! Spend your days seeing yourself everywhere, thinking yourself as non-dual, enjoying atmananda. 526 akhaNDabodhAtmani nibikalpe vikalpanaM vyomni puraH prakalpanam / tadadvayAnandamayAtmanA sadA zAnti parAmetya bhajasva maunam // 526 // akhandabodhatmani nirvikalpe vikalpanam vyomni purahprakalpanam tadadvaganandamayatmana sada santim parametya bhajasva maunam 11

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VIVEKACULAMANI The attribution of difference in the impartible infinite intelligence is like imagination of a city in the sky. Hence, observe silence attaining supreme peace by the contemplation of your non-dual atman. 527 gooitzaren gegIqenfa: buddherasatkalpavikalpahetoH / brahmAtmanA brahmavido mahAtmanaH yattrAdvayAnandasukhaM nirantaram / / 527 // tusnimavastha paramopasantih buddher asatkalpa-vikalpa-hetoh brahmatmana brahmavido mahatmano yatradvayanandasukham nirantaram || To the mahatma who is the knower of Brahman, the mind which is the cause of imagination of the unreal, remains silent by reason of his being Brahman (having realised Brahman) in the enjoyment of permanent bliss of non-dual experience. 528 nAsti nirvAsanAt maunAt paraM sukhakRduttamam / vijJAtAtmasvarUpasya svAnandarasapAyinaH // 528 // nasti nirvasanat maunat param sukhakrduttamam vijnatatmasvarupasya svanandarasapayinah 11 To one who has known (realised) his atman and drinks the nectar of the bliss of the atman, there is no other higher source of joy than silence free from every desire. 529 gacchaMstiSThannupavizan zayAno vA'nyathApi vA / yathecchayA vasedvidvAn AtmArAmaH sadA muniH / / 529 // gacchamstisthannupavisan sayano vanyathapi va | yathecchaya vased vidvan atmaramah sada munih 11 Delighting in his atman, the muni always lives as he pleases, going, standing, sitting, lying down or otherwise as he pleases. 473

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474 VIVEKACUDAMANI 530 na dezakAlAsanadigyamAdilakSyAdyapekSA pratibaddhavRtteH / saMsiddhatattvasya mahAtmano'sti svavedane kA niyamAdyavasthA / / 530 / / na desakalasana-digyamadi laksyadyapeksa pratibaddhavrtteh samsiddhatattvasya mahatmano'sti svavedane ka niyamadyavastha || The mahatman whose mental modifications have been rendered ineffective, does not depend on place, time, posture, direction, mental disciplines and objects of meditation. To the mahatman what regulations can there be in the knowledge of himself? 531 ghaTosyamiti vijJAtuM niyamaH ko nvapekSyate / vinA pramANasuSThutvaM yasmin sati padArthadhIH // 531 // ghato'yamiti vijnatum niyamah ko nvapeksyate vina pramanasusthutvam yasmin sati padarthadhih || What restriction or rule is needed (just) to know 'this is a jar,' in the existence of which (rule) (alone) there can be perception of an object without the authenticity of the ground (of perception)? This means nothing of the sort is needed. 532 ayamAtmA nityasiddhaH pramANe sati bhAsate / na dezaM nApi vA kAlaM na zuddhi vA'pyapekSate // 532 // ayamatma nityasiddhah pramane sati bhasate na desam napi va kalam na suddhim vapyapeksate || This atman is eternal and shines when apprehended by proper canons of knowledge. It does not need a place or a time or purity. 533 devadatto'hamityetadvijJAnaM nirapekSakam / tadvad brahmavido'pyasya brahmAhamiti vedanam / / 533 // devadatto'hamityetadvijnanam nirapeksakam tadvad brahmavido'pyasya brahmahamiti vedanam 11

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VIVEKACUDAMANI The knowledge "I am Devadatta" does not depend on anything else. Likewise is the cognition: 'I am Brahman' for the Brahmavit (for one who has known i.e., realised Brahman). 534 bhAnuneva jagatsarvaM bhAsate yasya tejasA / anAtmakamasattucchaM kiM nu tasyAvabhAsakam // / 534 // bhanuneva jagat sarvam bhasate yasya tejasa | anatmakam asat tuccham kim nu tasyavabhasakam 11 What can be there to manifest that by whose lustre, as of the sun, shines all that is the anatman, asat ( unreal) and insignificant? 535 vedazAstrapurANAni bhUtAni sakalAnyapi / yenArthavanti taM kiM nu vijJAtAraM prakAzayet // 535 // vedasastrapuranani bhutani sakalanyapi | yenarthavanti tam kim nu vijnataram prakasayet || What can illumine that supreme Knower by whom the Vedas, the Puranas and all the things that are originated become significant? 536 eSa svayaMjyotiranantazaktiH AtmA'prameyaH sakalAnubhUtiH / yameva vijJAya vimuktabandha : jayatyayaM brahmaviduttamottamaH // 536 // esa svayamjyotir anantasaktir atma prameyah sakalanubhutih / yameva vijnaya vimuktabandhah jayatyayam brahmaviduttamottamah || This is self-effulgent atman, of infinite power, beyond intellectual comprehension, yet experienced by every one. Realising it, freed from bondage lives happily the superlatively eminent Brahmavit. 475

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476 VIVEKACUDAMANI 537 na khidyate no viSayaH pramodate na sajjate nApi virajyate ca / svasmin sadA krIDati nandati svayaM nirantarAnandarasena tRptaH // 537 // na khidyate no visayaih pramodate ___na sajjate napi virajyate ca / svasmin sada krudati nandati svayam nirantaranandarasena typtah 11 He is not grieved, he is not pleased by objects; he is not attached, nor is he detached. He sports and delights in his self ever content in the elixir of incessant bliss. 538 kSudhAM dehavyathAM tyaktvA bAlaH krIDati vstuni| . tathaiva vidvAn ramate nirmamo nirahaM sukhI // 538 // ksudham dehavyatham tyaktva balah krucati vastuni 1 tathaiva vidvan ramate nirmamo niraham sukhi 11 Unmindful of the bodily affliction or hunger, the child sports with its playthings. So too, the realised man delights without the sense of the 'my' and 'I', and is happy. . 539 cintAzUnyamadanyamaikSamazanaM pAnaM saridvAriSu svAtantryeNa niraGakuzA sthitirabhonidrA zmazAne vne| vastraM kSAlanazoSaNAdirahitaM digvA'stu zayyA mahI saMcAro nigamAntavIthiSu vidAM krIDA pare brahmaNi // 539 // cintasunyam adainyabhaiksam asanam panam saridvarisu svatantryena nirankusa sthitir abhir nidra smasane vane vastram ksalanasosanadirahitam digvastu sayya mahi sancaro nigamantavithisu vidam krada pare brahmani 11 Feeding carefree on alms got without humiliation, drinking the waters of rivers, remaining in freedom without restraint, sleeping without fear in the cremation ground or in the forest, clad in clothes unwashed and undried as such or even undressed, sleeping on the ground and wandering

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VIVEKACUDAMANI 477 in the highways of the Upanisads, the wise sport in the Supreme Brahman. 540 vimAnamAlambya zarIrametat bhunaktyazeSAn viSayAnupasthitAn / parecchayA bAlavadAtmavettA yo'vyaktaliGgo'nanuSaktabAhyaH // 540 // vimanamalambya sarirametat bhunaktyasesan visayanupasthitani parecchaya balavadatmavetta yo'vyaktalingo'nanusaktabahyah 11 Without any marked features, or any external attachment, the knower of Brahman experiences all sense-objects through this body like a child, as they come to him by the wish of others, but without identification with them. 541 digambaro vA'pi ca sAmbaro vA tvagambaro vA'pi cidmbrsthH| * unmattavadvA'pi ca bAlavadvA pizAcavadvA'pi caratyavanyAm // 541 // digambaro vapi ca sambaro va tvagambaro vapi cidambarasthah unmattavad vapi ca balavadva pisacavad vapi caratyavanyam !! Remaining in the plane of the cit, he wanders on the earth without any clothing, or normally clad, or clad in skins, like one mad or like a child or like a ghoul. 542 kAmAnI kAmarUpI saMzcaratyekacaro muniH| svAtmanaiva sadA tuSTaH svayaM sarvAtmanA sthitaH // 542 // kamanni kamarupi samscaratyekacaro munih svatmanaiva sada tustah svayam sarvatmana sthitah 11 The muni wanders by himself, apparently enjoying everything remaining as the all, always satisfied in his atman.

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478 VIVEKACUDAMANI 543 kvacinmUDho vidvAn kvacidapi mahArAjavibhavaH __ kvacid bhAntaH saumyaH kvacidajagarAcArakalitaH / kvacitpAtrIbhUtaH kvacidavamataH kvApyaviditaH / caratyevaM prAjJaH satataparamAnandasukhitaH // 543 // kvacinmudho vidvan kvacidapi maharajavibhavah kvacid bhrantah saumyah kvacid ajagaracarakalitah kvacit patribhutah kvacidavamatah kvapyaviditah caratyevam prajnah satataparamanandasukhitah 11 This wise man, always enjoying bliss, goes sometimes like a fool, sometimes as one learned, sometimes with royal magnificence, sometimes as mad, sometimes auspicious, sometimes unmoving as a python, sometimes evoking respect, sometimes derided and sometimes unknown to anybody. 544 nirdhano'pi sadA tuSTo'pyasahAyo mahAbalaH / nityatRpto'pyabhujAno'pyasamaH samadarzanaH // 544 // nirdhano'pi sada tusto'pyasahayo mahabalah, nityatypto'pyabhunjano'pyasamah samadarsanah 11 Though devoid of wealth, he is ever content; strong though helpless; though not eating, ever satisfied; though seeing all with an equal eye, still beyond compare. 545 api karvannakurvANazcAbhoktA phalabhogyapi / zarIryapyazarIryeSa paricchinno'pi sarvagaH // 545 // api kurvannakurvanascabhokta phalabhogyapi sariryapyasariryesa paricchinno'pi sarvagah 11 Inactive though acting; experiencing fruits of actions, yet not enjoying them; though embodied yet not afflicted by the body; he is everywhere though localised. 546 azarIraM sadA santamimaM brahmavidaM kvacit / priyApriye na spRzatastathaiva ca zubhAzubhe // 546 //

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VIVEKACUDAMANI 479 asariram sada santamimam brahmavidam kvacit i priyapriye na sprsatas tathaiva ca subhasubhe in Neither the pleasant nor the unpleasant ever affect the Brahmavit who remains unattached to the body, nor do the good or the evil. 547 sthUlAdisaMbandhavato'bhimAninaH ___ sukhaM ca duHkhaM ca zubhAzubhe ca / vidhvastabandhasya sadAtmano muneH kutaH zubhaM vA'pyazubhaM phalaM vA // 547 // sthuladisambandhavato'bhimaninah sukham ca duhkham ca subhasubhe ca 1 vidhvastabandhasya sadatmano muneh , kutah subham gapgasubham phalam ba || Joy and sorrow, good and evil, pertain to one who is connected with the gross body etc., and is attached to it. To the muni who has broken the bonds and has realised the atman, how will there arise the fruits of good or of evil? 548 tamasA grastavaddhAnAdagrasto'pi ravirjanaiH / grasta ityucyate bhrAntyA hyajJAtvA vastulakSaNam // 548 // tamasa grastavadbhanad agrasto'pi ravir janaih 1 grasta ityucyate bhrantya hyajnatva vastulaksanam 11 The sun is said by people to be swallowed, its brightness being hidden by darkness without knowing the truth and due to delusion. 549 tadvaddehAdibandhebhyo vimuktaM brahmavittamam / pazyanti dehivanmUDhAH zarIrAbhAsadarzanAt // 549 // tadvad dehadibandhebhyo vimuktam brahmavittamam pasyanti dehivan mudhah sarirabhasadarsanat 11 Similarly, merely seeing the appearance that is the body, fools see the eminent Brahmavit, who is free from the bonds of the body etc., as one possessing the body.

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480 VIVEKACUDAMANI 550 ahinirbayanIvAyaM muktadehastu tiSThati / itastatazcAlyamAno yatkicit prANavAyunA // 550 // ahinirlvayanivayam muktadehhastu tisthati i itastatas calyamano yatkincit pranavayuna 11 The body of the released one moves here and there slightly moved by the breath just as the slough of a serpent (moving by the wind). 551 srotasA nIyate dAru yathA nimnonnatasthalam / devena nIyate deho yathAkAlopabhuktiSu // 551 // srotasa niyate daru yathi nimnonnatasthalami devena niyate deho yathakalopabhuktisu il A log of wood is tossed up and down by the floods. The body is led here and there according to destiny as may be determined by the fruits of previous actions. 552 prArabdhakarmaparikalpitavAsanAbhiH __ saMsArivaccarati bhuktiSu muktadehaH / siddhaH svayaM vasati sAkSivadana tUSNI cakrasya mUlamiva kalpavikalpazUnyaH // 552 // prarabdhakarma-parikalpita-vasanabhih samsarivaccarati bhuktisu muktadehah siddhah svayam vasati saksivadatra tusnim . cakrasya mulamiva kalpavikalpasunyah 11 Without attachment to the body, the jivanmukta moves about amidst objects of enjoyment like a samsarin due to the vasanas wrought by the fruition of prarabdhakarmas. He lives dumb like a witness and unmoving like the nave of a wheel. 553 navandriyANi viSayeSu niyukta eSa __naivopayukta upadarzanalakSaNastha H / naiva kriyAphalamapISadapekSate saH svAnandasAndrarasapAnasumattacittaH // 553 //

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VIVEKACULAMANI naivendriyani visayesu niyunkta esa naivopayunkta upadarsanalaksanasthah naiva kriyaphalamapisadapeksate sah svananda-sandra-rasapana-sumattacittah || His mind full of the ecstasy of drinking the elixir of his bliss, he does not direct his organs towards senseobjects, nor does he use them (for anything else) he being merely an unconcerned spectator, and he does not care even in the least for the fruits of actions. 554 meumeunfa zuccai aftaca famicHAT I fna ya zaxi mena szi zwfagan: 11 448 11 laksyalaksyagatim tyaktva yastisthet kevalatmana siva eva svayam saksadayam brahmaviduttamah 11 Giving up all thought of what should be known or not, he who remains as the sole atman is verily Siva Himself, and he is the superior Brahmavit indeed. 555 Giaaa aal yea: garei ayfaan: 1 upAdhinAzAd brahmaiva sadbrahmApyeti nirdvayam / / 555 / / jivanneva sada muktah krtartho brahmavittamah upadhinasad brahmaiva sadbrahmapyeti nirdvayam || Even while alive, he is ever free; he is a Brahmavittama having realised his life's purpose; by the destruction of the upadhis, he is Brahman alone; and he attains (experiences) the non-dual Reality that is Brahman. 556 sigot aquslarimazisa zen gara i tathaiva brahmavicchreSThaH sadA brahmaiva nAparaH / / 556 // sailuso vesasadbhavabhavayosca yatha puman | tathaiva brahmavicchresthah sada brahmaiva naparah || The actor is always the same man whether he puts on the attire of his part or does not. So, too, the pre-eminent Brahmavit is always Brahman and not anything else. V.C.-32 481

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482 VIVEKACUDAMANI 557 yatra kvApi vizIrNa parNamiva tarorvapuH patanAt / brahmIbhUtasya yateH prAgeva hi taccidagninA dagdham // 557 // yatra kvapi visirnam parnamiva taror vapuhpatanati brahmibhutasya yateh prageva hi taccidagnina dagdham 11 Let his body fall anywhere like the leaf of a tree. Of the yati who is Brahmibhuta (one who has realised Brahman) the body has already been burnt by his fire of Intelligence (cidagni).. 558 sadAtmani brahmaNi tiSThato muneH pUrNAdvayAnandamayAtmanA sadA / na dezakAlAdhucitapratIkSA tvaGamAMsavipiNDavisarjanAya // 558 // . sadatmani brahmani tisthato muneh parnadvayanandamayatmana sada na desakaladyucitapratikna tvanmarsavitpindavisarjanaya 11 To the muni who remains in the continuous experience of the bliss of the full non-dual atman (Brahman). there is no consideration of space, time, or appropriateness in discarding the body consisting of skin, flesh or refuse. 559 dehasya mokSo no mokSo na daNDasya kmnnddloH| avidyAhRdayagranthimokSo mokSo yatastataH // 559 // dehasya mokso no mokso na dandasya kamandaloh , avidyahrdayagranthimokso mokso yatastatah 11 The abandoning of the body or of the staff or the water-pot is not liberation. The giving up of the knot of ajnana in the heart is real liberation. 560 kulyAyAmatha nadyAM vA zivakSetre'pi catvare / parNa patati cettena taroH kiM nu zubhAzubham // 560 //

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VIVEKACUDAMANI 483 kulyayamatha nadyam va sivaksetre'pi catvare parnam patati cet tena taroh kim nu subhasubham 11 Whether a leaf of a tree falls in riverlet or river or in the holy place dedicated to Siva, or where four roads meet, what does it matter, good or evil, to the tree? 561 patrasya puSpasya phalasya nAzavat dehendriyaprANadhiyAM vinAzaH / naivAtmanaH svasya sadAtmakasyA . Tralga: aperta ga: 1149 11. patrasya puspasya phalasya nasavat dehendriyapranadhiyam vinasah, naivatmanah svasya sadatmakasya nandakster vsksavadasta esah 11 The destruction of the body, the sense-organs, the breath and the buddhi are like the destruction of the leaf, the flower and the fruit. It does not mean the destruction of one's true nature as the blissful atman which survives like the tree. 562 prajJAnaghana ityAtmalakSaNaM satyasUcakam / anudyaupAdhikasyaiva kathayanti vinAzanam // 562 // prajnanaghana ityatmalaksanam satyasucakam 1 anudyaupadhikasyaiva kathayanti vinasanam 11 The nature of the atman is truly indicated by saying it is compacted of prajna (higher wisdom). Having said that it is the Real, the upadhi only is spoken of as subject to destruction. 563 avinAzI vA are'yamAtmeti zrutirAtmanaH / prabravItyavinAzitvaM vinazyatsu vikAriSu // 563 // avinasi va are'yamatmeti srutiratmanah 1 prabravityavinasitvam vinasyatsu vikari su 11 The sruti speaking of the atman says: 'Verily, my dear, the atman is indestructible', and declares its indes

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484 VIVEKACUDAMANI tructibility amidst the changing things liable to destruction 564 pASANavRkSatRNadhAnyakaTAmbarAdyAH dagdhA bhavanti hi madeva yathA tathaiva / dehendri yAsumanaAdisamastadRzyaM jJAnAgnidagdhamupayAti parAtmabhAvam // 564 // pasanavyksatinadhanyakatambaradyah dagdha bhavanti hi mrdeva yatha tathaiva! dehendriyasu-mana-adi-samastadysyamn jnanagnidagdham upayati paratmabhavam ll. Even as, when burnt, the stone, the tree, the grass, the grain, the mat and the cloth turn into clay, so too, all that is the object of sense-perception like the body, the organs, the breath, the mind etc., burnt by the fire of jnana, becomes the Paramatman (attains paramatmahood). 565 vilakSaNaM yathA dhvAntaM lIyate bhAnutejasi / tathaiva sakalaM dRzyaM brahmaNi pravilIyate // 565 // vilaksanam yatha dhvantam liyate bhanutejasi tathaiva sakalam drsyam brahmani praviliyate il As darkness which is distinct (from sunshine) vanishes in the lustre of the sun, similarly all that is perceptible merges in Brahman. 566 ghaTe naSTe yathA vyoma vyomava bhavati sphUTam / tathaivopAdhivilaye brahmaiva brahmavit svayam // 566 // ghate naste yatha vyoma vyomaiva bhavati sphutami tathaivopadhivilaye brahmaiva brahmavit svayam || As when the pot is broken, the space in it becomes one with the outer space, so too the Brahmavit becomes Brahman when the upadhi vanishes. 567 kSIraM kSIre yathA kSiptaM tailaM taile jalaM jle| saMyuktamekatAM yAti tathA''tmanyAtmavinmuniH // 567 //

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VIVEKACUDAMANI 485 ksiram ksire yatha ksiptam tailam taile jalam jale i tamyuktam ekatam yati tathatmanyatmavit munih 11 The muni who is the knower of (who has realised) the atman, attains oneness with the atman as milk poured into milk, oil into oil and water into water becomes identical with milk, oil or water respectively. 568 evaM videhakaivalyaM sanmAtratvamakhaNDitam / brahmabhAvaM prapadyeSa yati vartate punaH // 568 // evam videhakaivalyam sanmatratvamakhanditam! brahmabhavam prapadyaisa yatir navartate punah 11 Attaining Brahmanhood marked by liberation upon the falling off of the body and being the pure infinite Sat, the yati does not come back again (is not born again). 569 sadAtmakatvavijJAnadagdhAvidyAdivarmaNaH / amuSya brahmabhUtatvAd brahmaNaH kuta udbhvH|| 569 // sadatmaikatvavijnana-dagdhavidyadivarsmanah amusya brahmabhutatvad brahmanah kuta udbhavah 11 His body constituted of avidya etc., having been burnt (having vanished from consciousness) by the realisation of the ever-existing sole atman, he becomes Brahman here and now. Whence will there be birth for him again? 570 * mAyAklaptau bandhamokSau na staH svAtmani vstutH| yathA rajjo niSkriyAyAM sabhAsavinirgamau // 570 // mayaklptau bandhamoksau na stah svatmani vastutah 1 yatha rajjau niskriyayam sarpabhasavinirgamau 11 Bondage and liberation are imaginations due to maya; they do not pertain to the atman. It is like the appearance and disappearance of the serpent in the inactive rope. 571 AvRteH sadasattvAbhyAM vaktavya bandhamokSaNe / nAvRtibrahmaNaH kAcidanyAbhAvAdanAvRtam // yagrastyadvaitahAniH syAd dvaitaM no sahate zrutiH // 571 //

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486 VIVEKACULAMANI avrteh sadasattvabhyam vaktavye bandhamoksane navrtir brahmanah kacid anyabhavadanavrtam yadyastyadvaitahanih syad dvaitam no sahate srutih 11 When there is presence or absence of concealment bondage and liberation may be spoken of. But there can be no concealment of Brahman; for, there is no second thing to conceal it. If there is such a thing, advaita will be disrupted, and duality is not supported by sruti. 572 bandhazca mokSazca mRSaiva muDhA : buddherguNaM vastuni kalpayanti / dugAvRtiM meghakRtAM yathA ravau yato'dvayAsaGgacidekamakSaram / / 572 / / bandhasca moksasca mrsaiva mudhah buddher gunam vastuni kalpayanti drgavrtim meghakrtam yatha ravau yato'dvayasargacidekamaksaram Bondage and liberation are both false. Fools imagine the qualities of buddhi on the atman, as covering of the sight caused by the cloud is attributed to the sun (saying 'sun is covered by cloud'). But the cit is non-dual, unattached intelligence, one only and indestructible. 573 astIti pratyayo yazca yazca nAstIti vastuni / buddhereva guNAvetau na tu nityasya vastunaH // 573 // astiti pratyayo yasca yasca nastiti vastuni | buddhereva gunavetau na tu nityasya vastunah || The expressions 'is' and 'is not ' ( that bondage exists and that it has been removed) are only qualities of buddhi; they do not pertain to the eternal Sat, i.e., Brahman. 574 atastau mAyayA klRptau bandhamokSau na cAtmani / niSkale niSkriye zAnte niravadye niraJjane // advitIye pare tattve vyomavat kalpanA kutaH // 574 // atastau mayaya klptau bandhamoksau na catmani |

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VIVEKACULAMANI niskale niskriye sante niravadye niranjane advitiye pare tattve vyomavat kalpana kutah 11 So, these two, bondage and liberation are imaginations wrought by maya; they do not pertain to the atman. Where can be any imagination of (i.e., how can any imagination affect) the partless, actionless, peaceful, defectless, taintless non-dual supreme Reality which is (infinite) like the sky? 575 na nirodho na cotpattiH na baddho na ca sAdhakaH / na mumukSuH na vai muktaH ityeSA paramArthatA / / 575 // na nirodho na cotpattir na baddho na ca sadhakah | na mumuksur navai muktah ityesa paramarthata || The transcendental Truth is that there is no death, no origination, no one bound, no seeker, no aspirant for liberation, none liberated. 576 sakalanigamacUDAsvAntasiddhAntaguhyaM paramidamatiguhyaM darzitaM te mayAdya / squaefmeta: anafanjangfa: tadatulamasakRttvaM bhAvayedaM mumukSuH / / 576 / / sakalanigamacudasvanta-siddhantaguhyam paramidamatiguhyam darsitam te mayadya i apagatakalidosah kamanirmuktabuddhih tadatulamasakrt tvam bhavayedam mumuksuh || Oh you who seek liberation! I have now shown to you the secret doctrine which is the crest-jewel of all srutis. Rendered free from the defects of (the) kali (age), and, with your mind freed from all desires, meditate always on this incomparable Truth. 577 iti zrutvA gurorvAkyaM prazrayeNa kRtAnatiH / a aa anganat uut farjancran: 11 400 11 iti srutva guror vakyam prasrayena krtanatih sa tena samanujnato yayau nirmuktabandhanah 487

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488 VIVEKACUDAMANI Having listened to these words of the Guru with reverence, and having prostrated before him, with his gracious permission, the sisya went away freed from bondage. 578 gurureva sadAnandasindhau nirmagnamAnasaH / pAvayan vasudhAM sarvA vicacAra nirantaraH / / 578 // gururesa sadanandasindhau nirmagnamanasah | pavayan vasudham sarvam vicacara nirantarah 11 With his mind immersed always in the ocean of bliss, the Guru roamed along sanctifying the entire world completely. 579 ityAcAryasya ziSyasya saMvAdenAtmalakSaNam / nirUpitaM mumukSUNAM sukhabodhopapattaye / / 579 / / ityacaryasya sisyasya samvadenatmalaksanam nirupitam mumuksunam sukhabodhopapattaye || For facilitating the understanding of the aspirants to liberation, this dialogue between the Guru and the sisya on the nature of the atman has been expounded. 580 hitamimamupadezamAdriyantAM fafgafarcanscafancion: 1 wagefagen: suimfter: zrutirasikA yatayo mumukSavo ye // 580 // hitamimam upadesam adriyantam vihitanirasta-samastacittadosah | bhavasukhavimukhah prasantacittah srutirasika yatayo mumuksavo ye || May the yatis (prayatnasilah, those given to spiritual effort) who desire liberation, who have been purged of all defects of the mind by the prescribed disciplines, who turn their faces against pleasures of samsara, who have a placid mind and find pleasure in srutis, look on this good instruction with deferential regard.

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VIVEKACUDAMANI 489 581 saMsArAdhvani tApabhAnukiraNaprodbhUtadAhavyathA khinnAnAM jalakADakSayA marubhuvi bhAntyA paribhrAmyatAm / atyAsannasudhAmbudhiM sukhakaraM brahmAdvayaM darzaya ntyeSA zaMkarabhAratI vijayate nirvANasaMdAyinI // 581 // samsaradhvani tapabhanukiranaprodbhutadahavyathakhinnanam jalakanksaya marubhuvi bhrantya . paribhramyatami atyasannasudhambudhim sukhakaram brahmadvayam darsayan tyesa sarkarabharati vijayate nirvanasandayini il For those who are afflicted by the scorching rays of the paths of samsara, who wander forth in quest of water in the mirages of desert sands, may this auspicious message of Samkara point out in close proximity the blissful ocean of non-dual Brahman which dowers one with the surpassing joy of liberation. __iti zrImatparamahaMsaparivrAjakAcAryasya zrIgovindabhagavatpUjyapAdaziSyasya zrImacchaMkarabhagavataH kRtau vivekacUDAmaNiH zRGgagiri-jagadguruzrIcandrazekharabhAratIsvAmyanugRhItavyAkhyAsanAthaH smaaptH| iti srimatparamahamsa-parivrajakacaryasya srugovindabhagavatpujyapadasisyasya srimacchamkarabhagavatah krtau vivekacudamanih srngagiri-jagadguru-sricandrasekharabharati svamyanugrhitavyakhya sanathah samaptah Thus ends the Vivekacudamani written by Sri Sajakacarya Bhagavatpada, the pupil of Srimat Paramahamsa Pa Sri Govinda Bhagavatpujyapada along with the Commentary on fekhara Bharati graciously dowered by the Jagadguru Sri Car Svaminah of srngagiri. Om Tat Sat

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APPENDIX I Note on bhumikas mentioned in the commentary to sloka 2 and sloka 454 and on the distinctions of Brahmavits mentioned in the commentary to sloka 454. (Source: Jivanmuktiviveka of Sri Vidyaranya Svamin) A. The seven stages of yoga (Yogabhumayah): 1. Subheccha, 2. Vicarana, 3. Tanumanasa, 4. Sattvapatti, 5. Asansakti, 6. Padarthabhavini, 7. Turyaga. 1. subheccha: When a man involved in the world about him begins to reflect and tells himself: "What a fool am I to be thus involved! Should I not study the sastras and be dowered with the saving glance of good persons who have the experience of the Truth?" Such a desire preceded by a sense of detachment (vairagya) is called subheccha. 2. Vicarana is active inquiry into the nature of Reality preceded by study of the sastras, association with the good and wise, vairagya and meditation. 3. Tanumanasa arises when the attachment to sense-objects gets tenuous as a result of subheccha and vicarana. 4. Sattvapatti is the stage of the establishment of the mind in the atman characterised by pure sattva-guna by virtue of the previous three stages and by non-attachment to sense-objects. 5. Asamsakti is the stage in which the effect of attachment to the world is negated by the practice of the previous four stages and which is characterised by being rooted in the Real. 6. Padarthabhavina: When by the practice of the aforesaid five stages, a person delights in his atman as nothing else - internal or external appears to him, and he is awakened only by long effort of others -- that is the stage of padarthabhavini. 7. Turyaga: By long practice of these six stages, when the sense of difference vanishes and one is completely absorbed in one's self, that is the goal of turyaga. B. The distinction of Brahmavit, Brahmavidvara, Brahma vidvariyan and Brahmavidvaristha: The first three bhumikas are only means (sadhanas) to Brahmavidya and are part of the effort to acquire vidya. For, in these three the sense of difference among things is not annulled. Hence, it is called the waking state (jagarana). Then the intellectual realisation from the Vedanta text of the oneness of Brahman and the jivatman freed of upadhis is the fourth stage and is the result of the previous three. It is called Sattva

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APPENDIX I 491 patti. Brahman which is the material cause of the entire universe is known to be the non-dual Reality. Name and form which are the features of the universe and which are super-imposed on Brahman are understood to be mithya in this stage. This stage is like unto a dream (svapna) to the seeker of salvation compared to the waking state mentioned earlier. For, the objects of experience are felt to have only as much reality as those in a dream. In that state all sense of duality disappears and one becomes steadfast in the non-dual, seeing oneself and others as the Real only. One who has this fourth bhumika is said to be a Brahmavit. The three bhumikas beginning with the fifth are the distinctions among the jivanmuktas. These distinctions arise due to relative effectiveness of nirvikalpa samadhi and to the strength and duration of absorption in Brahman. In the fifth stage, one wakes of one's own accord from nirvikalpa-samadhi. Such a yogin is Brahmavidvara. This is likened to sleep (susupti). In it all determinants are stilled and one has the awareness of only the non-dual. Though prone to external activity when awake, being introvert and enjoying supreme tranquillity, one appears as one in sleep. In the sixth stage, the yogin gets up awakened by persons who are near him. Such a one is called Brahmavidvariyan. This is likened to very deep sleep (gadhanidra). One attains it after practising the fifth bhumika and getting rid of the residual tendencies (vasanas). There is no consciousness of sat or asat, no sense of the 'I' or the ahamkara. All mental activities vanish. Like a pot in space, there is nothing inside or outside, and again like a pot immersed in the ocean there is a fullness inside and outside. The former state arises as the mind of one in nirvikalpa-samadhi is left only with remnants of sarskaras of duality and cannot function to indulge in any imagination or to receive impressions of external objects. The latter is to be traced to the fact that one in that condition is lost in the plenum of the experience of Brahman which is self-effulgent and is sat, cit and ananda whole and entire. He sees both within himself and outside all things only as Brahman. The one makes for sunyatva, and the other for purnatva. To the yogin who has attained the seventh bhumika, there is no getting up either by oneself or induced by others. The yogasastras which explain asamprajnata-samadhi culminate in this. Such a yogin is called Brahmavidvaristha.

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APPENDIX II A NOTE ON SAMANADHIKARANYAM Samanadhikaranya may be defined as a common reference of two words in an expression each by itself applying to a different object. bhinnapravrttinimittanam sabdanam ekasmin arthe vrttih samanadhikaranyam This is of four kinds: (i) badhayam samanadhikaranyam (ii) adhyase samanadhikaranyam (iii) visesane samanadhikaranyam (iv) aikye samanadhikaranyam. (i) badhayam samanadhikaranyam: This relates to bhranti or delusion arising from error of perception. In the darkness of a night in which visibility has not been completely obstructed, a person mistakes a tree-stump for a thief and he cries in fright. Upon this, another with a better vision tells him, "this 'thief' is a tree-stump" coro'yam sthanuh. Both these words thief (corah) and tree-stump (sthanuh) which ordinarily apply to different objects, are used by two different persons with reference to the same object. The first man calls it a thief' and the second man calls it a 'tree-stump'. But the same object cannot be both a thief and a tree-stump. If it is the one, it cannot be the other. The truth is that it is a tree-stump and not a thief. On being enlightened by the second man, the delusion (bhranti-jnana) in the mind of the first man that what he saw was a thief is annulled. It becomes badhita. The two ways of underestanding, one wrong, and the other right, had an identical reference, that is, they had samana-adhikarana. One of them which is the product of delusion is cancelled on the dawn of right knowledge. This is called badhayam samanadhikaranyam. The 'coratva' (being a thief) is cancelled and 'sthanutva' is affirmed. badhyamanatadatmya-upalaksita-adhisthanasya bodhakam. (ii) adhyase samanadhikaranyam: This applies to the common reference of the super-imposed (aropita) and the substratum (adhisthana). Adhyasa is defined as "atasmin tadbuddhih", the idea of a thing in what is not that thing. This may arise in some places from external defects and in others from one's own supposition. Generally, it is a delusion from defective perception as where a person mistakes a rope for a serpent. Upon the dawn of correct knowledge either by his own clearer perception or being corrected by another, he says 'this is not a serpent but a rope'. (nayam sarpah kintu rajjuh). The object about which it was said that it is a serpent or a rope is referred to in both cases by the same word, namely, 'this' (ayam). Rope and serpent have a common reference, namely 'this object', 'ayam'. This object is the substratum, adhisthana and serpent is the super-imposed, aropita or adhyasta. The wrong identification of what is signified by adhyasta with the adhisthana is

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APPENDIX II 493 adhyase samanadhikaranyam. It is called vyavaharikapratibhasikayoh tadatmyabodhah. The difference between badhayam samanadhikaranyam and adhyase samanadhikaranyam is that the former refers to the state of mind after the delusion has been removed and which affirms "yah corah sah sthanuh" (that which appeared as a thief is really a tree-stump). But adhyase samanadhikaranam refers to the state of mind during the pendency of the delusion, when it says, looking at a rope, ayam sarpah: "This is a serpent'. (iii) visesane samanadhikaranyam: This arises when an object designated by a common noun is particularised by qualifying the noun by an adjective as when it is said: nilah ghatah (the black pot) or dandi purusah (the man with a stick). The blackness inheres in the same object as is designated by the word 'pot'. Similarly, carrying a stick goes with the man. If 'pot' or 'man' only is uttered the reference may be to a pot of any colour or to any kind of man. The adjective 'nila' or dandi' restricts the reference to a particular kind of pot or a particular man. Being nila and being ghata go together. Similarly, being dandi and being purusa go together 'This is the identical reference or samanadhikaranya of the two terms. While the badhayam and adhyase samanadhikaranyams relate to the pratibhasika-satta, this one is a vyavaharika-tadatmyam. . This visesana-visesya relation, that is, the relation between the adjective and the substantive may be of various kinds as follows: (a) between guna and guni (the quality and the bearer of the quality as in nilah ghatah). (b) between kriya and dravya (the action and the actor as in calan puman). (c) between jati and vyakti (the genus and the species as in ayam gajah). (d) between visesana and visista (the qualification and the qualified as in dandi purusah). (e) between avayava and avayavin (the part and the whole as in sakalakalah candrah). (iv) aikye samanadhikaranyam: Two words are used in juxtaposition indicating an identity between their references. When the words are understood literally, that is by their vacyartha, the juxtaposition seems to be a contradiction which is removed when they are understood in their true reference (laksyartha). In the expression, so'yam devadattah (this Devadatta is he), the samanadhikaranya is between the man seen elsewhere and at past time and he who is seen now and here and the two are identified to be the same Devadatta. The apparent contradiction between the two individuals is got rid of by removing the irrelevant features of 'then' and 'now', and 'there' and 'here'. The Devadatta then and else

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494 VIVEKACUDAMANI where was young and strong; the Devadatta seen now and here is old and weak. These are adventitious to Devadatta. Ignoring them, their identical reference is established when it is said 'so'yam devadattah. Similarly, when it is said tattvamasi (That thou art), "That' (tat) refers to the caitanya delimited by maya and 'thou' (tvam) to the caitanya delimited by avidya or antahkarana. The former refers to isvara who is infinite, omniscient, omnipresent and who is the creator and sustainer of the world and in whom finally the world merges; and the latter is the jiva who is finite, of little knowledge and who is restricted in time and place. These are the literal meanings, vacyarthas of 'tat' and 'tvam'. When it is said 'tattvamasi' (That art thou), it would mean, according to vacyartha, that jiva is isvara, which makes no sense. So, to rightly understand the expression, a portion of the literal meaning has to be rejected for the implied meaning of laksyartha. Omitting the adventitious limitations (upadhis) of maya which is responsible for the functions of creation, preservation and dissolution, and of avidya which causes the wrong identification of the atman with the series extending from the antahkarana to the body respectively, what remains in both cases is the caitanya and the identity between them is established. One is mayopahita-caitanya, the other is avidyopahitacaitanya. When the maya and avidya are negated, what remains is the caitanya in both cases and then, the 'tat' and 'tvam' become identical. This way of understanding tattvamasi is on the principle of jahadajahallaksana or bhagalaksana as it is called. This is aikye samanadhikaranyam or the identity of reference of the words by virtue of their common nature. This is referred to as "vyaktisvarus pamatrabodhah'.

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akartAhamabhoktAham akRtvA dRzyavilayam akRtvA zatrusaMhAram akhaNDaficiar causatdhAtmani akhaNDAnandamAtmAnam ajaramamaramastA ajo nitya iti brUte ajJAnamAlasyajaDatva ajJAnamUlo'yamanAtma ajJAnayogAt ajJAna ajJAnahRdayagranthanizzeSa ajJAnahRdayagranthavinAzo ataH paraM brahma ataH pRthaGa nAsti ataH pramAdAnna paro ataH prAhurmano'vidyAM ataH samAdhatsva atastau mAyayA artAsmastadbuddhiH atItAnanusaMdhAnam atIva sUkSmaM ato nAyaM parAtmA ato'bhimAnaM tyaja ato vicAra: ato vimuktyai ato'sya jIvabhAvo'pi atyantakAmukasyApi INDEX TO SLOKAS (The Numbers Indicate the Pages) atyanta vairAgyavataH anAtmatvaM dRDhIkurvan artichamiti racebuddhi yaja atrAbhimAnAdaham 454 79 80 166 472 402 395 435 137 174 64 78 345 408 254 252 324 205 355 486 165 417 350 228 300 27 14 216 424 atraiva sattvAtmani atha te saMpravakSyAmi athAta Adeza iti adhikAriNamAzAste abhyastasya kutaH sattvaM adhyAsayogAtpuruSasya ananyatvamadhiSThAnAt anAtmacintanaM tyaktvA anAtmavAsanAjAlaiH anAdikAlo'yamahaM anAditvamavidyAyAH anAderapi vidhvaMsaH anirUpyasvarUpaM yat anukSaNaM yatparihRtya anuvrajaccitpratibimba antaHkaraNameteSu antaHzritAnantaduranta antaH svayaM cApi antarbahiH svaM antatyAgo bahi andhatvamandatva annAdAnavisargAbhyAm api kurvannakurvANaH abhAvanA vA viparIta amRtatvasya nAzAsti : : : : 361 369 163 187 110 158 152 259 25 436 204 393 367 286 210 220 220 441 101 209 122 285 374 332 360 121 291 478 137 12

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496 ayaM svabhAvaH ayamAtmA nitya ayosgniyogAdiva arthasya nizcayo avikAramudAsInaM avijJAte pare tattve avidyAkAmakarmAdi avinAzI vA are avyaktanAmnI parameza avyaktametat guNai avyaktAdi sthUla azarIraM sadA santaM asaGgacidrUpama asaGgo'hamanaGgo'ham asatkalpo vikalpo'yaM asatpadArthAnubhavena nivRtta asau svasAkSiko astabhedamanapAsta asti kazcitsvayam astIti pratyayo yazca astyupAyo mahAn asthUlamityetat ahaMkartaryasminnahamiti ahaMkAraH sa vijJeyaH ahaMkAragrahAnmuktaH ahaMkArAdidehAntAH ahaMkArAdidehAntAn ahaMpadArthastvamAdi ahaMbuddhayaiva mohinyA ahaM brahmeti vijJAnAt ahaMbhAvasya dehe'smin ahaM mameti prathitaM ahaM mameti yo bhAvo ahamo'tyantanivRttyA VIVEKACULAMANI 54 474 341 24 464 77 72 483 127 148 468 478 203 453 387 472 227 237 273 152 486 62 265 306 123 302 156 42 298 337 427 292 90 282 305 ahiniyIvAyaM ahetuka dayAsindhuH aheyamanupAdeyamanAdheyaM anupAdeyaM mano AkAzavatkalpa AkAzavannirmala AtmAnAtmavivekaH' AtmArthatvena ha Adau nityAnitya Anandapratibimba Anandamaya kozasya ApAta varAgyavato Aptokti khananaM Akrama AropitaM nAzrayadUSakaM AvaraNasya nivRttiH AvRteH sadasattvAbhyAM AzAM chindhi itaH konvasti iti guruvacanAt iti natamavalokya iti zrutvA gurorvAkyaM itthaM vipazcit ityAcAryasya ziSyasya idaM zarIraM zRNu iSTAniSTArtha saMprApto Izvaro vastutattvajJo uktamarthanamAtmani ukta sAdhana sampannaH ucchvAsaniHzvAsa uddharedAtmanA upasadguruM prA upAdhitAdAtmya upAdhiyogAtsvayameva upAdhirAyAti sa eva 480 50 441 254 458 377 179 124 33 229 232 96 81 336 457 340 485 365 12 448 471 487 344 488 113 418 251 277 47 121 17 47 432 348 459

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upAdhisaMbandhavazAt ubhayeSAmindriyANAM RNamocanakartAraH ekameva sadaneka ekAtmake pare tattve ekAntasthitirindriyopa etattritayaM dRSTaM etamacchinnayA vRttyA etayormandatA yatra etAbhyAmeva zaktibhyAM etAvupAdhI parajIvayoH evaM videhakaivalyaM eSa svayaMjyotiranantazaktiH eSa svayaMjyotirazeSasAkSI eSAvRtirnAma eSo'ntarAtmA puruSaH aikyaM tathorlakSitayonaM kaMcitkAlaM samAdhAya kaH paNDitaH san kathaM tareyaM bhava kabali dinanAthe kartApi vA kArayitA kartRtvabhoktRtvakhalatva karmaNA nirmito dehaH karmendriyaiH paJcabhiH kalpArNava ivAtyanta kastAM parAnanda kAmaH krodho lobha kAmAnI kAmarUpI kAryapravardhanAdbIja ki heyaM kimupAdeyaM kimapi satatabodhaM kulyAyAmatha nadyAM kRpayA zrUyatAM kenApi mRdbhinnatA INDEX TO SLOKAS 215 38 69 274 390 356 341 368 45 172 258 485 475 367 134 157 257 449 330 58 171 465 467 435 191 388 471 133 477 313 450 394 482 65 247 ko nAma bandhaH kozarannamayAdyaiH kriyAnAze bhaveccintA kriyAntarAsaktim kriyAsamabhihAreNa kva gataM kena vA nItaM kvacinmUDho vidvAn kSIraM kSIre yathA kSiptaM kSudhAM dehavyathAM yatvA gacchaMstiSThan guNadoSaviziSTe'smin gurureSa sadAnanda ghaTaM jalaM tadgatamarka ghaTakalazakusUla ghaTAkAzaM mahAkAza ghaTe naSTe yathA vyoma ghaTodake bimbitamarka ghaTo'yamiti vijJAtu calatyupAdhau pratibimba cittamUlo vikalpo'yaM cittasya zuddhaye cidAtmani sadAnande cintAzUnya dainya chAyayA spRSTamuSNaM vA chAyAzarIre chAyeva puMsaH jantUnAM narajanma janmavRddhipariNatyapakSaya jalaM paGkavaspaSTaM jalAdisaMparkavazAt jale vApi sthale vApi jahi malamayakoze jAgratsvapnasuSuptiSu jAtinItikulagota jIvato yasya kaivalyaM 497 66 177 317 350 376 450 478 484 476 473 417 488 239 370 294 484 239 474 465 394 23 295 476 463 189 399 3 272 226 285 466 380 237 269 325

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498 VIVEKACUDAMANI 315 168 473 389 301 186 104 345 477 319 334 474 240 185 358 jIvanneva sadA muktaH jJAtA mano'haMkRti jJAtRjJAnajJeyazUnya jJAte vastunyapi balavatI jJAtvA svaM pratyagAtmAnaM jJAnenAjJAnakAryasya jJAnendriyANi ca jJAnodayAtpurArabdhaM tacchavAlApanaye taTasthitA bodhayanti tata AtmA sadAnando tataH zrutistanmananaM tataH svarUpavibhraMzo tatastu to lakSaNayA tato vikArAH tato'hamAdevinivartya tattvaMpadAbhyAmabhidhIya tattvamasyAdivAkyottha tatsAkSikaM bhavettattat tathA vadantaM zaraNAgataM tadAtmAnAtmanoH tadvatpare brahmaNi tadvaddehAdibandhebhyo tadvarAgyaM jugupsA yA tanivRttyA muneH samyak tanmanaHzodhanaM kArya tamasA grastavabhAnAt tamastamaHkArya tamArAdhya guruM tamo.dvAbhyAM rajaH tayovirodho'yamupAdhi taraGgaphenabhramabudbuda tasmAtsarvaprayatnena tasmAdahaMkArasimaM tasmAnmanaH kAraNamasya 481 tAbhyAM pravardhamAnA sA 159 smanyamala 254 tUSNImavasthA 280 tejasIva tamo yatra . 282 tyajAbhimAnaM kula 437 tvaGmAMsamedo'sthi 193 tvaGmAMsarudhirasnAyu 429 tvamahamidamitIyaM 178 digambaro vApi ca durlabhaM trayamevaitat 125 durisaMsAra 86 dRzyaM pratItaM 323 dRzyasyAgrahaNaM 260 devadatto'hamityetat 342 dehaM dhiyaM citpratibimba 309 dehataddharmatatkarma 256 dehaprANendriyamano 291 dehasya mokSo no dehAtmadhIreva 58 dehAtmanA saMsthita 225 dehAdiniSThAzrama 434 dehAdibrahmaparyante 479 dehAdisaMsaktimato . 36 dehAdisarvaviSaye 358 dehendriyaprANamano'hamAdayaH 206 dehendriyaprANamano'hamAdibhiH 479 dehendriyAdAvasati 318 dehendriyAdI kartavye 51 dehendriyeSvahaMbhAvaH 289 deho'yamanabhavano 257 deho'hamityeva 374 doSeNa tIvro viSayaH ___83 draSTuH zroturvaktuH / 308 draSTradarzanadRzyAdi 200 dhanyo'si kRtakRtyo'si 236 482 .190 312 212 36 331 199 150 370 188 419 420 182 186 94 454 388 67

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dhanyo'haM kRtakRtyo'haM dhImAtra kopAdhi na kiMcidana pazyAmi na khidyate no viSayaH ma gacchati vinA na jAyate no mriyate na tasya mithyArtha na tu dehAdisatyatva na dezakAlAna ma nabho ghaTayogena na nirodho na cotpattiH na pratyagbrahmaNorbhedaM. na pramAdAdanurtho'nyo nabhonabhasvat namastasma sadekasma na me dehena saMbandha: na me pravRttirna ca me namo namaste gurave na yogena na sAMkhyena na hi prabuddhaH pratibhAsa tahyasti vizvaM na hyasyavidyA nArAyaNo'haM narakAntako'haM nAsti nirvAsanAt nAstra zastrairanilena nAhaM jIvaH paraM brahma nAhamidaM nAmado nigadyate'ntaHkaraNaM nigRhya zatrorama nityaM vibhu sarvagataM nityadvayAkhaNDacidekarUpo nididhyAsanazIlasya nidrAkalpita deza nidrAyA lokavArtAyA niyamitamanasAma .. INDEX TO SLOKAS 453 119 430 476 79 150 433 438 474 428 487 420 321 91 470 458 459 452 73 433 392 196 455 473 175 290 454 110 310 240 343 425 268 293 162 nirantarAbhyAsavazAt nirastamAyAkRta nirastarAgA nirapAsta nirupamamanAditattvaM nirguNaM niSphalaM sUkSmaM nirdhano'pi sadA nirvikalpakamanalpam nirvikalpakasamAdhinA nivRttiH paramA tRptiH niSkriyo'smyavikAro'smi nedaM nedaM kalpitatvAnna naivAtmAyaM prANa naitrAyamAnandamayaH naivendriyANi viSayeSu paJcAnAmapi kozAnAm paJcAnAmapi kozAnAM niSedhe paJcIkRtebhyo bhUtebhyaH paJcendriyaiH paJcabhireva paThantu zAstrANi patasya puSpasya pathyamauSadhasevA parasparAMzamilitAni parAvakatvaviveka paripUrNamAntaM pANipAdAdimAn pASANavRkSatRNa puNyAni pApAni pUrva janerapi mRteH prakRtivikRtibhinnaH prakRtivikRtizUnyaM prajJAnadhana ityAtma prajJAvAnapi paNDito'pi pratItirjIvajagatoH pratyayekarasaM pUrNa prabodhe svapnavatsarvam 499 353 254 442 455 441 478 275 354 405 469 259 192 232 480 179 233 104 195 12 483 70 91 339 439 184 484 460 183 161 394 483 135 292 440 220

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500 pramAdo brahmaniSThAyAM prAcInavAsanAvegAt prANApAnavyAnodAna prArabdhaM puSyati vapuH prArabdhaM balavattaraM prArabdhaM siddhyati tadA prArabdhakarmaparikalpita prArabdhasUtragrathitaM bandhazca mokSazca bandho mokSazca tRptizca bahistu viSayaiH saGgaH bAhyAnAlambanaM bAhyAbhisaMdhiH pari bAhyaM niruddhe manasaH bAhyendriyaiH sthUla bIjaM saMsRti bhUmijasya buddhirbuddhIndriyaiH buddhiniSTA galitA buddhIndriyANi zravaNaM buddhI guhAyAM sadasad brahmaNyuparataH zAnto brahmapratyayasaMtatiH brahmabhUtastu saMsRtya brahma satyaM brahmAkAratayA brahmAtmanoH zodhitayoH brahmAtmaikatvavijJAnaM brahmAdyAH staMmbaparyantAH brahmAnandanidhi : brahmAnandarasAnu brahmAnandarasAsvAda brahmAbhinnatvavijJAnaM brahmaivedaM vizvamityeva bhavAnapIdaM paratattvamAtmanaH bhAnuneva jagat :: VIVEKACULAMANI 320 424 111 289 430 436 480 401 486 446 360 39 329 329 106 bhAnu prabhAsaM janitAmra bhuGkte vicitAsvapi bhrameNApyanyathA vAstu bhrAntasya yadyadbhramataH bhrAnti vinA tvasaGgasya bhrAntikalpitajagat majjAsthimedaH pala manaH prasUte viSayAnazeSAn mano nAma mahAvyAghraH manomayo nApi bhavet mandamadhyamarUpApi mayyakhaNDasukhAmbhodhI mastakanyastabhArAdeH mahAmogrAha mahAsvapne mAyAkRta mAtApitrormalodbhUtaM mAtrAstadIyA: mA bhaiSTa vidvan 173 208 449 109 279 48 471 244 35 410 413 225 371 304 56 418 243 moha eva mahAmRtyu: 249 mohaM jahi mahAmRtyuM 444 yaH pazyati svayaM 475 yaSu mUDhAviSayeSu bandhamokSau mAyAmAtamidaM dvaitaM mAyA mAyAkAryaM mithyAtvena niSiddheSu mizrasya sattvasya muJjAdiSIkAmiva mRtkAryaM sakalaM ghaTAdi mRtkAryabhUto'pi mRdo medhAvI puruSo mokSakAraNasAmagrayAM mokSasya kAGkSA yadi mokSasya hetuH prathamo mokSaikasaktyA viSayeSu 170 210 216 253 217 271 90 202 201 207 44 456 70 169 470 293 92 61 485 393 151 235 139 180 266 246 29 4.6 99 86 206 102 103 154 92

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INDEX TO SLOKAS 501 481 366 327 12 415 283 283 yaccakAstyanaparaM yatirasadanusaMdhi yatkaTAkSazazi yatkRtaM bhrAntivelAyAM yatkRtaM svapnavelAyAM puNyaM yatparaM sakalavAgagocaraM yatpratyastA (yasminnastA) yatra kvApi vizIrNa yatra praviSTA viSayAH yatra bhrAntyA kalpitaM yauSa jagadAbhAso yatsatyabhUtaM nijarUpa . yathApakRSTaM zaivAlaM yathA yathA pratyaga yathA suvarNa puTapAka yadA kadA vApi yadidaM sakalaM vizvaM yadi satyaM bhavedvizvaM yabuddhayupAdhisaMbandhAt yadvoddhavyaM tavedAnIM yadvibhAti sadanekapA yastvayAdya kRtaH yasya saMnidhimAneNa yasya sthitA bhavet yAvat syAt svasya yAvadbhrAntistAvadeva yAbadvA yatkicidviSa yana vizvamidaM vyAptaM . yogasya prathamaM dvAraM yo'yaM vijJAnamayaH yo'yamAtmA yo vA puraSo'hamiti yo vijAnAti sakalaM raveryathA karmaNi lakSyacyutaM syAdyadi 276 lakSyAlakSyagati lakSye brahmaNi mAnasaM 452 labdhvA kathaMcinnarajanma 406 lInadhIrapi jAgati 427 lokavAsanayA jantoH 269 lokAnuvartanaM tyaktvA 469 vaktavyaM kimu vidyate 482 vartamAne'pi dehe'smin 422 ___ vastusvarUpaM sphuTa 372 vAgAdipaJca zravaNAdi 296 vAgvaikharI zabdajharI 296 vAcaM niyacchAtmani 322 vAcA vaktumazakyameva 287 vAyunA nIyate.meghaH 351 vAsanAnudayo bhogya 325 vAsanAvRddhitaH kArya 246 vikAriNAM sarva 252 vikSepazaktivijayo 223 vikSepazaktI rajasaH 89 vijJAta Atmano 276 vijJAtabrahmatattvasya vidyAphalaM syAdasato 155 vidvAn sa tasyA 414 vimAnamAlambya 302 virajya viSayavAtAt 219 vilakSaNaM yathA dhvAntaM 305 vivekavairAgya 154 vivekino viraktasya 355 vizuddhamantaHkaraNaM 213 vizuddhasattvasya guNAH 234 vizoka Anandaghano 303 viSamaviSayamArge 153 viSayAkhyagraho yena 464 viSayANAmArI viSayANAmAnukUlye 322 viSayAbhimukhaM dRSTvA 379 417 71 112 76 357 450 198 409 314 299 338 131 419 84 423 407 58 477 37 484 200 29 369 147 242 97 97 123 321

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VIVEKACODAMANI 284 315 489 402 487 460 349 138 44 244 502 viSayAzAmahApAzAt viSayebhyaH parAvartya viSayeSvAvizaccetaH vINAyA rUpasaundarya vedazAstrapurANAni vedAntasiddhAnta vedAntArthavicAreNa vairAgyaM ca mumukSutvaM vairAgyabodhau puruSasya vairAgyasya phalaM bodhaH vairAgyAnna paraM sukhasya vyAghrabuddhayA vinirmuktaH zabdajAlaM mahAraNyaM zabdAdibhiH paJcabhireva zamAdiSaTka zarIrapoSaNArthI zalyarAzimA'salipto zavAkAraM yAvadbhajati zAntasaMsArakalanaH zAntA mahAnto zAnto dAntaH paramaparataH zAstrasya guruvAkyasya zuddhAdvayabrahma zRNuSvAvahito zailUSo veSasadbhAva zraddhAbhaktidhyAna zrutipramANa kamateH zrutismRtinyAya zruteH zataguNaM vidyAt zrutyA yuktyA svAnubhUtyA zrotriyo'vRjino SaDbhirUmibhirayogi saMnyasya sarvakarmANi saMbandhaH svAtmano saMlakSya cinmAnatayA ': : : : : : : : :: : : : : : : : : : : : : : : : : : : : : : : : : 95 saMsArakArAgRhamokSa 38 saMsAra saMsArabandhavicchittya 323 saMsArAdhvani tApa 76 saMsiddhasya phalaM 475 sakalanigamacUDA 447 satatavimalabodhAnanda 62 sati sakto naro / sattvaM vizuddha jala 361 satyaM jJAnamanantaM 403 satyaM yadi syAt 363 satyamuktaM tvayA vidvan 429 satyAbhisandhAnarato 78 satsamRddhaM svataHsiddha 93 sadAtmani brahmaNi 33 sadAtmakatvavijJAna 102 sadidaM paramAdvaitaM 185 sa devadatto'yamitIha 383 sadevedaM sarva jagadavagataM 416 sadaikarUpasya cidAtmano 54 sadvanaM ciddhanaM nityaM 346 sadbrahmakArya sakalaM sadvAsanAsphUrtivijRmbhaNe 130 santu vikArAH prakRteH 85 santyanye pratibandhAH 481 sannApyasannA samAdhinAnena 176 samAdhinA sAdhu 326 samAhitAntaHkaraNaH 354 samAhitAyAM sati samAhitA ye pravilApya 48 samUlakRtto'pi 270 samUlametaM paridahya 20 samyakpRSTaM tvayA 224 samyagAsthApanaM 264 samyagvicArataH 250 235 327 442 482 485 245 264 374 307 440 248 318 40 467 63 301. 128 353 444 397 386 347 310 400 216 290 41

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503 456 479 480 278 197 116 295 428 472 214 samyagvivekaH sphuTa . sarvatra sarvataH sarva sarvaprakArapramiti sarvavedAnta sarvavyApatikaraNaM sarvAtmako'haM sarvo'haM sarvAtmanA dRzyamidaM sarvAtmanA bandha sarvAdhAraM sarvavastu sarve yenAnubhUyante sarveSu bhUteSvahameva sarvopAdhivinirmuktaM. sarvo'pi bAhyaH saMsAra: . sahanaM sarvaduHkhAnAm sAdhanAnyatra catvAri sAdhubhiH pUjyamAne'smin sArvAtmyasiddhaye sukhAdyanubhavo yAvat suSuptikAle manasi so'yaM nityAnitya sthitaprajJo yatirayaM sthalasya saMbhavajarA INDEX TO SLOKAS : ___339 sthUlAdibhAvA mayi ____316 sthUlAdisaMbandhavato 149 srotasA nIyate dAru svaM bodhamAnaM parizuddha 120 svapne'rthazUnye sRjati 469 svapno bhavatyasya 297 svaprakAzamadhiSThAnaM 333 svamasaGgamudAsInaM 468 svameya sarvataH pazyan 235 svayaM paricchedamupetya 455 svayaM brahmA svayaM viSNuH 398 svalakSya niyatA 107 svasya draSTuH svasyAvidyAbandha 31 svAtmatattvAnusandhAnaM 421 svAtmanyAropitAzeSa 335 svAtmanyeva sadA sthityA 426 svAnubhUtyA svayaM 198 svAminnamaste 35 svArAjyasAmrAjya 413 hitamimamupadezam 108 373 38 218 39 445 47 385 288 447 51 470 488

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ERRATA 12 79 89 (There being practically no errors in English matter, corrections in Sanskrit matter alone are given here. The figures under Column 'Line' refer to the lines of Sanskrit matter on the respective page.) Page Line Correct Reading 10 sidhyati / 63 saakssaacchuute!H| 72 vimocitum / phalairnRNAm // samthakacchrutvA 90 karaGgarUpA 110 rahaMkRti 112 all tbe four qas 149 na venIti 153 tadvatti162 saMsArasindhu 193 kalito 203 asaGgaci 209 pratibimba 220 vidyAyAm Avi 232 tirutkaTA 235 dhveteSu 236 nAnubhUyate 237 svapnaMsuSu / imAn 239 bimbitamarkabimbam Alokya maDho 240 nijarUpame 242 vizoka Anandaghano 248 sanmAtrametanna 257 viruddhardhAmaNoH 307 sadaikarUpasya 345 'vikalpena 360 viSayaH saGgaH 361 bandhamuktiH 377 nisspandanani 380 korti .. matiM 385 niraastH| 419 shruterblaat| .. 471 santatirjagadato