Vivekachudamani - 5 - Sri Adi Sankara Bhagavatpada

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Here are a few more shlokas from the book Vivekachudamani

written by Sri Sri Adi Sankara Bhagavatpada.

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sADhanAnyathra chathvAri kaThithAni manIShiBhi: |

yeShu sathsveva sanniShTA yadhBhAve na siDhyathi || 18 ||

 

Regarding this, sages have spoken of four means of

attainment, which alone being present, the devotion to

Brahman succeeds, and in the absence of which, it fails.

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Adhau nithyAnithyavasthuviveka: parigaNyathe |

ihAmuthraphalaBhogavirAgasthadhanantharam |

shamAdhiShatkasampaththirmumukshuthvamithi sphutam || 19 ||

 

First is enumerated discrimination between the Real and

the unreal; next comes aversion to the enjoyment of fruits

(of one's actions) here and hereafter; (next is) the group

of six attributes, viz. calmness and the rest; and (last)

is clearly the yearning for liberation.

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brahma sathyam jaganmiThyethyevamrUpo vinishchaya: |

so-ayam nithyAnithyavasthuviveka: samudhAhrutha: || 20 ||

 

A firm conviction of the mind to the effect that Brahman

is real and the universe unreal, is designated as

discrimination (viveka) between the Real and the unreal.

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thadvairAgyam jihAsA yA dharshanashravaNAdhiBhi: |

dhehAdhibrahmaparyanthe hyanithye Bhogavasthuni || 21 ||

 

Vairagya or renunciation is the desire to give up all

transitory enjoyments (ranging) from those of an (animate)

body to those of Brahmahood (having already known their

defects) from observation, instruction and so forth.

[From those etc. -- Brahma is the highest being in the

scale of relative existence. The seeker after Freedom

has to transcend this scale undetained by enjoyments

implying subject-object relation, and realize his Self

as Existence-Knowledge-Bliss-Absolute.

[Having etc. -- dharshanashravaNAdhiBhi: may also be

rendered as, '(the giving up being effected) through

all the enjoying organs and faculties'.]

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virajya viShayavrAthAdhdhoShadhruShtyA muhurmuhu: |

svalakshye niyathAvasThA manasa: shama uchyathe || 22 ||

 

The resting of the mind steadfastly on its Goal (viz.

Brahman) after having detached itself from manifold

sense-objects by continually observing their defects,

is called Sama or calmness.

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viShayeBhya: parAvarthyA sThApanam svasvagoloke |

uBhayeShAmindriyANAm sa dhama: parikIrthitha: |

bAhyAnAlambanam vruththereShoparathiruththamA || 23 ||

 

Turning both kinds of sense-organs away from

sense-objects and placing them in their respective

centers, is called Dama or self-control. The best

Uparathi or self-withdrawal consists in the

mind-function ceasing to be affected by external

objects.

[both kinds etc. -- viz. the organs of knowledge and

those of action.]

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sahanam sarvadhu:KhAnAmprathIkArapUrvakam |

chinthAvilAparahitham sA thithikshA nigaDhyathe || 24 ||

 

The bearing of all afflictions without caring to

redress them, being free (at the same time) from anxiety

or lament on their score, is called Titiksha or forbearance.

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shAsthrasya guruvAkyasya sathyabudhDhyavaDhAraNam |

sA shradhDhA kaThithA sadhBharyayA vasthUpalaBhyathe || 25 ||

 

Acceptance by firm judgement as true of what the

scriptures and the Guru instruct, is called by sages

Sraddha or faith, by means of which the Reality is

perceived.

[Acceptance etc. -- Not to be confused with what is

generally called blind acceptance. The whole mind must

attain to that perfect state of assured reliance on the

truth of instructions received, without which a

whole-hearted, one-pointed practice of those instructions

is not possible.]

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sarvadhA sThApanam budhDhe: shudhDhe brahmaNi sarvadhA |

thathsamADhAnamithyuktham na thu chiththasya lAlanam || 26 ||

 

Not the mere indulgence of thought (in curiosity) but

the constant concentration of the intellect (or the

affirming faculty) on the ever-pure Brahman, is what is

called Samadhana or self-settledness.

 

[Not etc. -- That is, not the mere intellectual or

philosophical satisfaction in thinking of or studying

the Truth. The intellect must be sought to be resolved

into the higher activity of concentration on the Truth.]

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ahamkArAdhidhehAnthAn banDhAnagyAnakalpithAn |

svasvarUpAvaboDhena mokthumichChA mumukshuthA || 27 ||

 

Mumuksha or yearning for freedom is the desire to free

oneself, by realizing one's true nature, from all bondages

from that of egoism to that of the body -- bondages

superimposed by Ignorance.

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Vivekachudamani of Sri Sankaracharya, Text with

English Translation, Notes and Index by Swami Madhavananda,

© Advaita Ashrama, 5 Dehi Entally Road, Calcutta - 700 014.