Verses 451-500

INVOCATION

Om May no harm be done Here, May the vessels of the great Seers continue in Salvation, May these movements be in accord with Divine Will, May this desire be motivated by Love, May what is not beneficent wither to obscurity.
I prostrate.

Viveka-Cudamani or CREST-JEWEL OF WISDOM

VIVEKA-CUDAMANI OR

CREST-JEWEL OF WISDOM

OF SRI SAMKARACARYA

Translation by

Mohoni M. Chatterji, F.T.S.

second edition 1947 (with updates from later editions added)

(451) Just as the space is unaffected by form or odour, 1 , so also the atman remains unaffected by connection with upadhi and its functions.

1 Literally “the space within the pot or the odour of spirituous liquors”.

(452) The Karma incurred before the attainment of knowledge is not destroyed by knowledge without producing its effect, like a well-aimed arrow discharged at a target.

(453) An arrow discharged at what seems to be a tiger does not stop when it is seen that the object is a cow, but quickly and forcibly pierces the object aimed at.

(454) Prarabdha (Karma already incurred in a previous incarnation) is indeed very powerful. In the wise it is exhausted with cheerful endurance. Samchita (Karma incurred during the present incarnation) and agami (future Karma), are destroyed by the fire of perfect knowledge. Those, who having realized the identity of atman with Brahman always abide in that union, are never (affected) by the three kinds of Karma (prarabdha, samchita and agami), for they become Brahman without attributes.

(455) To the ascetic who is devoid of (the influence of) upadhi and its functions, and who abides in the atman alone, realizing its identity with Brahman, prarabdha does not exist even in name, but is like dream-objects to one awake.

(456) The wise man does not make such distinctions as “I”, “mine”, “this”, with respect to this illusory body and the world to which it belongs, but remains wakeful (conscious as the higher self).

(457) In him there is no desire strengthening illusory objects, nor does he perceive any advantage in this world. If he pursues illusory objects he certainly cannot be regarded as having awakened from the sleep of ignorance.

(458) Similarly he who ever abides in the atman and thus in Parabrahman, sees nothing else. Eating, sleeping, etc, are to a wise man but as the recollection of objects seen in dream.

(459) The body is created by Karma. Regard prarabdha as belonging to it (body). It (prarabdha) cannot be attributed to the atman which is without beginning. The atman is not created by Karma.

(460) The unerring text of the sruti says: (the atman) is not born, is indestructible and eternal”. How can prarabdha exist in one abiding in atman?

(461) So long as the notion continues that body is the self, prarabdha exists. When that notion is not cherished (any longer), prarabdha is abandoned. Even the notion that prarabdha belongs to body is a delusive one.

(462) Whence is the reality of what is supposed and whence is the origin of unreality? Whence is then destruction of what is not born? Whence is there prarabdha of what is unreal?

(463) If the effects of ignorance are completely destroyed by knowledge, how can this body exist? To clear up this doubt of ignorant people, the sruti speaks of prarabdha from an eternal point of view, but not in order to teach the reality of the body to the wise.

(465) Brahman is all-pervading, without beginning and without end, immeasurable, unchangeable, the only one, non-dual, and no differentiation whatever exists therein.

(466) Brahman is absolute existence, absolute consciousness, eternal, absolute bliss, actionless, the only one, non-dual; and no differentiation whatever exists therein.

(467) Brahman is uniform, unalloyed bliss, all-pervading, endless, boundless, the only one, non-dual; and no differentiation whatever exists therein.

(468) Brahman can neither be abandoned, taken hold of nor received, and is independent, the only one, non-dual; and no differentiation whatever exists therein.

(469) Brahman is without attributes, indivisible, subtle, unconditioned, stainless, the only one, non-dual; and no differentiation whatever exists therein.

(470) Brahman, whose form is indestructible, who is incomprehensible to speech and mind, is the only one, non-dual; and no differentiation whatever exists therein.

(471) Brahman is perfect truth, wisdom self-existing, pure, incomparable, the only one, non-dual; and no differentiation whatever exists therein.

(472) The great ascetics, who have abandoned desires and discarded enjoyments, who have subdued their minds and senses, knowing the supreme truth, attain at last paranirvana through union with the atman.

(473) Having investigated this supreme truth and the nature of the atman who is full of bliss, having shaken off the delusion created by your own mind, become wise and free, and thus attain the end.

(474) With a pure, steady mind, know the nature of the atman by clear spiritual perception in samadhi. If the (one real) substance be perceived without error and understood, it will be no more subject to doubt.

(475) On realizing the atman who is truth, wisdom and bliss, through freedom from connection (with upadhi) created by the bond of ignorance, neither sastras, argument, nor the teachings of the guru, but only self-acquired experiences are of any authority. 1

1 See Life in Freedom by J. Krishnamurti.

(476) Freedom from bondage, contentment, anxiety, health, hunger, must be experienced by oneself. Knowledge (derived) from others is inferential.

(477) Equal-minded gurus teach, as the Vedas do, that the learned will be saved only by wisdom derived from Isvara (the Logos).

(478) Having known the indestructible atman through one’s own experience, being perfected, one should abide in the atman happily and with steady mind.

(479) The Vedanta doctrine sets forth that the whole universe and (all) jivas (egos) are but Brahman, that mokshha is abiding in the indestructible essence (which is the atman) and the srutis are the authority for the non-duality of Brahman.

(480) Thus comprehending-through the guru’s teaching, through the authority of the srutis, and through his own reasoning-the supreme truth, he (the disciple) with organs of sense controlled, with composed mind and motionless body, remained (for a time) intent on the atman.

(481) Having fixed his mind for a time on Parabrahman, he then got up (from meditation) and said, with much ecstasy, these words:

(482) Through the realization of the atman with Brahman, (my) understanding is utterly lost and mental activity has vanished. I know neither this nor that, nor what this bliss is, its extent, nor its limit.

(483) The greatness of Parabrahman, like an ocean completely filled with the nectar of realised bliss, can neither be described by speech nor conceived by mind, but can be enjoyed. Just as a hailstone falling into the sea becomes dissolved therein, so my mind becomes merged (even) in the least part of this (Parabrahman). Now am I happy with spiritual bliss.

(484) Where is this world gone? By whom was it carried away? When did it disappear? A great wonder! That which was perceived but now exists no longer.

(485) In the great ocean of Brahman, filled with the ambrosia of perfect bliss, what is then to be abandoned or accepted? No other thing exists therein, nor is there any distinguishing quality.

(486) Here (in the state) I neither see, nor hear, nor know anything. I am different from every other thing-the atman who is true bliss.

(487) I bow before thee, O guru, who art good, great, free from attachment, the embodiment of eternal, non-dual bliss, lord of the earth, the boundless reservoir of compassion.

(488) The weariness produced by the burning heat of changing existence being removed by drinking the sweet moonlight of thy glance, I attained, in a moment, the imperishable abode of atman whose glory and bliss are indestructible.

(489) By the grace I am happy and have attained my object, I am freed from the shark of changing existence, and have gained the state of eternal bliss and am perfect.

(490) I am without attachment and without limbs. I am sexless and indestructible. I am calm and endless. I am without stain and ancient.

(491) I am not the doer, nor am I the enjoyer, I am without change and without action. I am pure intelligence, one, and eternal bliss.

(492) I am other than the seer, hearer, speaker, doer and enjoyer, but I am eternal, constant, actionless, without attachment and limitless, all-pervading wisdom.

(493) I am neither this nor that; but I shine forth in both of them and am pure and supreme. I am neither within nor without, but I am all-pervading and non-dual Brahman.

(494) I am the non-dual Brahman which is incomparable, beginningless truth; devoid of such notions as “you”, “I”, “this” and “that”, and eternal bliss and reality.

(495) I am Narayana, I am the destroyer of the giant Naraka, and the slayer of Pura, I am Purusa and Lord, I am indestructible wisdom and the witness of all. I am without Isvara nor am I aham (egoism) and I am free from mama (mine, selfishness).

(496) Being the support within and without, I alone abide in all beings as the wisdom self (jnanatman). Whatever was perceived before (the attainment of knowledge) as different, such as the enjoyer and the thing enjoyed, this am I alone.

(497) In me, the ocean of indestructible bliss, are produced and dissolved, like waves, many worlds through the swirling motion of the gale (called) maya.

(498) Such states as grossness and the like are imagined (to exist) in me and attributed to me by people through error and want of clear comprehension; just as the divisions of time, such as Kalpa, 1 year, half-year, rtu (a period of two months) are made in indivisible and changeless time.

1 Kalpa-4,320,000,000 years.

(499) That which is attributed (to me by the ignorant, polluted by many sins, can never pollute me, even as the great flood of mirage water cannot wet the barren land.

(500) Like space I go further than thought (am all-pervading). Like the sun I am different from what is made visible (by it). Like a mountain I am eternally immovable. Like the ocean I am boundless.