Section 2 93
सब कुछ सच्चिदानन्द ब्रह्म मात्र है | Everything is merely Sat-Chit-Ananda Brahman
Summary (in English)
These verses from the Vivekachudamani elucidate the principle of Advaita Vedanta, emphasizing the non-dual nature of Brahman. They describe how the self, or *ātman*, is both immanent and transcendent, existing beyond the confines of space and time. The imagery of water and clay illustrates that all forms and appearances are mere illusions, masking the unitary reality of consciousness (*cit*). Only by transcending dualistic perceptions, the ego, and attachment can one recognize their true nature as the infinite, pure, and blissful Brahman. The scriptures assert that liberation comes when one internalizes this truth, viewing themselves not as a temporary body but as an eternal, changeless reality—pure consciousness itself.
सारांश
ये श्लोक विवेकचूडामणि से लिए गए हैं, उनमें अद्वैत वेदान्त के सिद्धांत को स्पष्ट किया गया है, जिसमें ब्रह्म की अद्वैत प्रकृति पर जोर दिया गया है। वे बतलाते हैं कि आत्मा या *आत्मन्* स्थान और समय के सीमाओं से परे, इमैनेंट और ट्रांसेंडेंट दोनों ही रूप में विद्यमान है। जल और मिट्टी की कल्पना इस बात को स्पष्ट करती है कि सब रूप और प्रकटन मात्र माया हैं, जो एकात्मक चेतना (*चित्*) की वास्तविकता को छिपाते हैं। द्वैतवादी धारणाओं, अहंकार, और आसक्ति से परे जाकर ही कोई अपनी सच्ची प्रकृति को अनंत, शुद्ध और आनंदमय ब्रह्म रूप में पहचान सकता है। शास्त्र कहते हैं कि जब कोई इस सत्य को आत्मसात करता है और स्वयं को केवल एक अस्थायी शरीर नहीं बल्कि शाश्वत, अचल वास्तविकता यानी शुद्ध चेतना के रूप में देखता है, तो मुक्ति प्राप्त होती है।
Important Concepts (महत्वपूर्ण अवधारणाएँ)
- sarva-vyāpi (सर्वव्यापी)
- ātman (आत्मन्)
- advaita (अद्वैत)
- māyā (माया)
- cit (चित्)
- nirvikalpa (निर्विकल्प)
- śuddha (शुद्ध)
- śivākāra (शिवाकार)
- mukti (मुक्ति)
- nirāsa (निरास)
Topics
- Nature of Self (Ātman) in Vedanta
- Non-dualism (Advaita) principle
- Concept of Illusion (Māyā) in perceptions
- Realization of True Self as Brahman
- Liberation through Self-Knowledge
Categories (वर्गीकरण)
- Teaching the nature of reality
- Defining Self-concept in Vedanta
- Methods for spiritual liberation
- Illustrating non-dualism in philosophy
S-V-O Tuples or Propositions as Text
| Subject | Verb | Object |
|---|---|---|
| Self | is | within and without |
| Everything | is | pure and homogeneous consciousness |
| World | is | manifestation of Existence |
| Enlightened minds | live | as Brahman |
| Person | renounces | attachments born out of ignorance |
| Perception | shifts | towards pure self |
| Individual | realizes | indivisible and actionless Brahman |
Slokas & Translations
Sloka 389
अन्तः स्वयं चापि बहिः स्वयं च स्वयं पुरस्तात्स्वयमेव पश्चात् । स्वयं ह्यावाच्यां स्वयमप्युदीच्यां तथोपरिष्टात्स्वयमप्यधस्तात् ॥ ३८९ ॥
Translation: The Self is both within and without, in front and behind, in the lower and upper directions, as well as in the north and south.
Sloka 390
तरङ्गफेनभ्रमबुद्बुदादि सर्वं स्वरूपेण जलं यथा तथा । चिदेव देहाद्यहमन्तमेतत् सर्वं चिदेवैकरसं विशुद्धम् ॥ ३९० ॥
Translation: Just as the waves, foam, mirage, bubbles, etc., are essentially water, similarly, everything from body and ego to the end is essentially pure and homogeneous consciousness.
Sloka 391
सदेवेदं सर्वं जगदवगतं वाङ्मनसयोः सतोऽन्यन्नास्त्येव प्रकृतिपरसीम्नि स्थितवतः । पृथक्किं मृत्स्नायाः कलशघटकुम्भाद्यवगतं वदत्येष भ्रान्तस्त्वमहमिति मायामदिरया ॥ ३९१ ॥
Translation: This entire world, known to speech and mind, is truly nothing but Existence; apart from Existence, there is nothing beyond the primal boundary. Just as there is no real difference in pot and clay, this deluded one speaks of "I" and "you," intoxicated by māyā (illusion).
Sloka 392
क्रियासमभिहारेण यत्र नान्यदिति श्रुतिः । ब्रवीति द्वैतराहित्यं मिथ्याध्यासनिवृत्तये ॥ ३९२ ॥
Translation: The scripture declares non-duality to eradicate false superimpositions through coordinated actions.
Sloka 393
आकाशवन्निर्मलनिर्विकल्पं निःसीमनिःस्पन्दननिर्विकारम् । अन्तर्बहिःशून्यमनन्यमद्वयं स्वयं परं ब्रह्म किमस्ति बोध्यम् ॥ ३९३ ॥
Translation: What else is there to know when one's own Self is the supreme, pure, non-conceptual, limitless, motionless, changeless, internal, external, solitary, non-dual Brahman?
Sloka 394
वक्तव्यं किमु विद्यतेऽत्र बहुधा ब्रह्मैव जीवः स्वयं ब्रह्मैतज्जगदाततं नु सकलं ब्रह्माद्वितीयं श्रुतिः । ब्रह्मैवाहमिति प्रबुद्धमतयः संत्यक्तबाह्याः स्फुटं ब्रह्मीभूय वसन्ति सन्ततचिदानन्दात्मनैतद्ध्रुवम् ॥ ३९४ ॥
Translation: What need is there to speak of it? The jīva is many times revealed as Brahman itself. This entire world is pervaded by Brahman, which is non-dual, according to the scriptures. The enlightened minds, having renounced the external, clearly live as Brahman with the eternal nature of consciousness and bliss. This is certain.
Sloka 395
जहि मलमायाकोशेऽहंधियोत्थापिताशां प्रसभमनिलकल्पे लिङ्गदेहेऽपि पश्चात्। निगमगदितकीर्तिं नित्यमानन्दमूर्तिं स्वयमिति परिचीय ब्रह्मरूपेण तिष्ठ ॥ ३९५ ॥
Translation: Renounce attachments born out of ignorance housed in the illusory sheath, transcending even the subtle body; recognize yourself as the eternally blissful form praised by the scriptures and abide in the form of Brahman.
Sloka 396
शवाकारं यावद्भजति मनुजस्तावदशुचिः परेभ्यः स्यात्क्लेशो जननमरणव्याधिनिलयः । यदात्मानं शुद्धं कलयति शिवाकारमचलम् तदा तेभ्यो मुक्तो भवति हि तदाह श्रुतिरपि ॥ ३९६ ॥
Translation: As long as a person identifies with the form of a corpse, he remains impure, afflicted by the pains of birth, death, and disease. When he perceives his own self as pure, stable, and embodying Shiva, he attains liberation from those afflictions, as the scriptures also affirm.
Sloka 397
स्वात्मन्यारोपिताशेषाभासर्वस्तुनिरासतः । स्वयमेव परं ब्रह्म पूर्णमद्वयमक्रियम् ॥ ३९७ ॥
Translation: Upon negating all false projections on the self, one realizes oneself as the ultimate, indivisible, and actionless Brahman.