Section 1 2

Four types of Sadhanas, Need of the Guru

Summary (in English)

This collection of slokas from Vivekachudamani emphasizes the critical importance of spiritual practices leading to liberation, mandating a steadfast devotion to guru, scriptural wisdom, and the internal pursuit of knowledge. The verses underline the rarity and preciousness of a human life, deemed a unique opportunity for spiritual growth when guided by a *mahāntam deśikam* (great teacher) and the right set of virtues. The development of these virtues, including dispassion (*vairāgya*), discrimination (*viveka*), and the various instrumental spiritual disciplines like *śama* (calmness), *dama* (self-control), *uparati* (withdrawal), *titikṣā* (patience), *śraddhā* (faith), and *samādhi* (meditation), are highlighted as foundational for achieving liberation. The slokas critique the limitations of mechanical ritualistic practices in achieving liberation, emphasizing that realization of the self, transcending worldly attachments, is possible through true knowledge and the guru’s guidance. The importance of the guru as the beacon who transforms the seeker through a compassionate and enlightening presence is vital in this spiritual journey. The vilified power of *bhakti* (devotion) and the mechanism of divine grace are presented as transformative processes guiding individuals towards liberation, reflecting foundational Vedantic principles where one's spirit of inquiry can blossom into realization through the compassionate wisdom of great souls.

सारांश

विवेकचूड़ामणि के इन श्लोकों में मुक्त‍ि की ओर ले जाने वाले आध्यात्मिक अभ्यासों के महत्व को रेखांकित किया गया है, जिसमें गुरु, शास्त्रीय ज्ञान और आन्तरिक ज्ञान की खोज के प्रति दृढ़ समर्पण अपरिहार्य है। यह श्लोक एक मानवीय जन्म की दुर्लभता और मूल्यवानता को रेखांकित करते हैं, जिसे एक महान शिक्षक (*महान्तं देशिकं*) के मार्गदर्शन और उचित गुणों के साथ आत्मिक विकास के लिए एक अनोखा अवसर माना जाता है। इन गुणों का विकास, जिसमें वैराग्य (*वैराग्य*), विवेक (*विवेक*) और विभिन्न प्रमुख आध्यात्मिक अनुशासन जैसे शम (*शम*), दम (*दम*), उपरति (*उपरति*), तितिक्षा (*तितिक्षा*), श्रद्धा (*श्रद्धा*) और समाधि (*समाधि*) शामिल हैं, मुक्ति प्राप्त करने के लिए महत्वपूर्ण हैं। श्लोक कहते हैं कि केवल कर्मकांडी प्रवृत्तियों के माध्यम से मुक्ति संभव नहीं है, और आत्म-साक्षात्कार, जो कि सांसारिक आकर्षण से परे है, सच्चे ज्ञान और गुरु के मार्गदर्शन के बिना संभव नहीं है। गुरु की भूमिका एक प्रकाशस्तम्भ के रूप में होती है जो करुणा और प्रबुद्धता के माध्यम से साधक को परिवर्तित करता है। भक्ति (*भक्ति*) की वर्चस्व शक्ति और दिव्य अनुग्रह का यंत्र शाश्वत होते हुए, व्यक्तियों को मुक्ति की ओर ले जाता है, यह दर्शाता है कि कठिनाई के समय में महानात्मा की करुणामयी उपस्थिति ही उन्नति की राह है।

Important Concepts (महत्वपूर्ण अवधारणाएँ)

• guru (गुरु)
• viveka (विवेक)
• vairāgya (वैराग्य)
• śama (शम)
• dama (दम)
• śraddha (श्रद्धा)
• bhakti (भक्ति)
• ājñāna (अज्ञान)
• mokṣa (मोक्ष)
• ātman (आत्मा)
• brahman (ब्रह्मन्)

Topics

• Importance of human birth and spiritual journey
• Qualifications for spiritual pursuit
• Role and significance of a guru
• Discrimination and its power in enlightenment
• True understanding of rituals and devotion
• Realization of self and transcendence

Categories (वर्गीकरण)

• Teaching a method
• Listing characteristics (of a concept)
• Providing assurance and motivation
• Questions and inquiries into core concepts
• Explaining the role of a teacher
• Addressing dualities like self and non-self

S-V-O Tuples or Propositions as Text

Subject-Verb-Object (S-V-O) Tuples

Subject	Verb	Object
Human birth	Is	Rare and precious opportunity
Guru	Guides	Seeker towards enlightenment
Devotee	Approaches	Guru with humility
Śraddhā	Leads	To realization
Vairāgya and Mumukṣutva	Provide	Foundation for virtues
Fire of Wisdom	Burns	Effects of Ignorance
Wise teacher	Imparts	Knowledge of the truth
Meditation	Establishes	Intellect in pure Brahman

Slokas & Translations

Sloka 1

सर्ववेदान्तसिद्धान्तगोचरं तमगोचरम् ।
गोविन्दं परमानन्दं सद्गुरुं प्रणतोऽस्म्यहम् ॥ १ ॥

Translation: I bow to Govinda, the supreme blissful Guru, who is beyond the reach of darkness and comprehends all Vedantic truths.

Sloka 2

जन्तूनां नरजन्म दुर्लभमतः पुंस्त्वं ततो विप्रता ।
तस्माद्वैदिकधर्ममार्गपरता विद्वत्त्वमस्मात्परम् । 
आत्मानात्मविवेचनं स्वनुभवो ब्रह्मात्मना संस्थितिः ।
मुक्तिर्नो शतजन्मकोटिसुकृतैः पुण्यैर्विना लभ्यते ॥ २ ॥

Translation: Liberation is not attained without countless virtuous deeds, such as discerning the self from the non-self, self-experience, and abiding in the Self as Brahman.

Sloka 3

दुर्लभं त्रयमेवैतद्देवानुग्रहहेतुकम् ।
मनुष्यत्वं मुमुक्षुत्वं महापुरुषसंश्रयः ॥ ३ ॥

Translation: These three, which are rare and occur by the grace of the divine: human birth, the desire for liberation, and association with great souls.

Sloka 4

लब्ध्वा कथंचिन्नरजन्म दुर्लभं
तत्रापि पुंस्त्वं श्रुतिपारदर्शनम् ।
यस्त्वात्ममुक्तौ न यतेत मूढधीः
स ह्यात्महा स्वं विनिहन्त्यसद्ग्रहात् ॥ ४ ॥

Translation: Having somehow obtained the rare human birth, manhood, and the ability to discern the essence of the scriptures, if one does not strive for self-liberation, being deluded, one destroys oneself by holding onto the unreal.

Sloka 5

इतः को न्वस्ति मूढात्मा यस्तु स्वार्थे प्रमाद्यति ।
दुर्लभं मानुषं देहं प्राप्य तत्रापि पौरुषम् ॥ ५ ॥

Translation: Who indeed is more foolish than the one who neglects self-interest, having attained the rare human body and likewise, strength?

Sloka 6

वदन्तु शास्त्राणि यजन्तु देवान् 
कुर्वन्तु कर्माणि भजन्तु देवताः । 
आत्मैक्यबोधेन विनापि मुक्तिः 
न सिध्यति ब्रह्मशतान्तरेऽपि ॥ ६ ॥

Translation: Without the realization of the unity of the Self, even after hundreds of Brahma's years, liberation cannot be achieved.

Sloka 7

अमृतत्वस्य नाशास्ति वित्तेनेत्येव हि श्रुतिः ।
ब्रवीति कर्मणो मुक्तेरहेतुत्वं स्फुटं यतः ॥ ७ ॥

Translation: Indeed, the scriptures declare that immortality is not attained through wealth. It clearly explains the ineffectiveness of actions in achieving liberation.

Sloka 8

अतो विमुक्त्यै प्रयतेत्विद्वान्
संन्यस्तबाह्यार्थसुखस्पृहः सन् ।
सन्तं महान्तं समुपेत्य देशिकं
तेनोपदिष्टार्थसमाहितात्मा ॥ ८ ॥

Translation: Therefore, let the wise strive for liberation, renouncing desire for external pleasures, approaching a great and noble teacher, and focusing the mind on the teachings imparted by him.

Sloka 9

उद्धरेदात्मनात्मानं मग्नं संसारवारिधौ ।
योगारूढत्वमासाद्य सम्यग्दर्शननिष्ठया ॥ ९ ॥

Translation: Lift oneself from the ocean of worldly existence, having attained the state of being established in true vision through yoga.

Sloka 10

संन्यस्य सर्वकर्माणि भवबन्धविमुक्तये ।
यत्यतां पण्डितैर्धीरैरात्माभ्यास उपस्थितैः ॥ १० ॥

Translation: Renouncing all actions for liberation from the bondage of existence, let the wise and steadfast strive through the practice of self-discipline.

Sloka 11

चित्तस्य शुद्धये कर्म न तु वस्तूपलब्धये ।
वस्तुसिद्धिर्विचारेण न किंचित्कर्मकोटिभिः ॥ ११ ॥

Translation: Action is meant for the purification of the mind, not for the attainment of reality; reality is realized through discernment, not by countless actions.

Sloka 12

सम्यग्विचारतः सिद्धा रज्जुतत्त्वावधारणा ।
भ्रान्तोदितमहासर्पभयदुःखविनाशिनी ॥ १२ ॥

Translation: Correct comprehension of the rope's reality dispels the illusory fear and suffering caused by the imagined great snake.

Sloka 13

अर्थस्य निश्चयो दृष्टो विचारेण हितोक्तितः ।
न स्नानेन न दानेन प्राणायमशतेन वा ॥ १३ ॥

Translation: The truth of meaning is perceived through thoughtful analysis and beneficial sayings, not through bathing, giving, or hundreds of breathing exercises.

Sloka 14

अधिकारिणमाशास्ते फलसिद्धिर्विशेषतः ।
उपाया देशकालाद्याः सन्त्यस्मिन्सहकारिणः ॥ १४ ॥

Translation: The fruition of results especially depends on the competent individual, and means such as place and time are contributors in this.

Sloka 15

अतो विचारः कर्तव्यो जिज्ञासोरात्मवस्तुनः ।
समासाद्य दयासिन्धुं गुरुं ब्रह्मविदुत्तमम् ॥ १५ ॥

Translation: Therefore, inquiry into the true nature of the Self should be undertaken by the seeker, having approached a compassionate and supreme knower of Brahman (guru).

Sloka 16

मेधावी पुरुषो विद्वानुहापोहविचक्षणः ।
अधिकार्यात्मविद्यायामुक्तलक्षणलक्षितः ॥ १६ ॥

Translation: The intelligent and wise person, skilled in reasoning and analysis, is fit for the knowledge of the Self, being marked by the stated qualifications.

Sloka 17

विवेकिनो विरक्तस्य शमादिगुणशालिनः।
मुमुक्षोरेव हि ब्रह्मजिज्ञासायोग्यता मता॥ १७ ॥

Translation: Only one with discrimination, detachment, and virtues like calmness, who is also eager for liberation, is considered fit for inquiry into Brahman.

Sloka 18

साधनान्यत्र चत्वारि कथितानि मनीषिभिः ।
येषु सत्स्वेव सन्निष्ठा यदभावे न सिध्यति ॥ १८ ॥

Translation: The wise have mentioned four means here, upon which success rests solely; without them, it cannot be achieved.

Sloka 19

आदौ नित्यानित्यवस्तुविवेकः परिगम्यते । 
इहामुत्रफलभोगविरागस्तदनन्तरम्।
शमादिषट्कसम्पत्तिर्मुमुक्षुत्वमिति स्फुटम् ॥ १९ ॥

Translation: Initially, the discrimination between the eternal and non-eternal is understood, followed by dispassion for the fruits of actions here and hereafter; then the sixfold virtues like tranquility, and finally, the yearning for liberation clearly emerges.

Sloka 20

ब्रह्म सत्यं जगन्मिथ्येत्येवंरूपो विनिश्चयः ।
सोऽयं नित्यानित्यवस्तुविवेकः समुदाहृतः ॥ २० ॥

Translation: The discernment between the eternal and the transient is expressed as the knowledge that Brahman is true and the world is illusory.

Sloka 21

तद्वैराग्यं जिहासा या दर्शनश्रवणादिभिः ।
देहादिब्रह्मपर्यन्ते ह्यनित्ये भोगवस्तुनि ॥ २१ ॥

Translation: True dispassion is the desire to renounce transient objects of enjoyment, ranging from the body to Brahman, perceived through seeing, hearing, and other senses.

Sloka 22

विरज्य विषयव्राताद्दोषदृष्ट्या मुहुर्मुहुः ।
स्वलक्ष्ये नियतावस्था मनसः शम उच्यते ॥ २२ ॥

Translation: Renunciation of sensory pleasures repeatedly with awareness of their faults and the steady focusing of the mind on its true purpose is called tranquility.

Sloka 23

विषयेभ्यः परावर्त्य स्थापनं स्वस्वगोलके ।
उभयेषामिन्द्रियाणां स दमः परिकीर्तितः
बाह्यानालम्बनं वृत्तेरेषोपरतिरुत्तमा ॥ २३ ॥

Translation: Turning away from sense objects and establishing the senses in their respective spheres is renowned as self-control; the cessation of external reliance of the mind is considered supreme withdrawal.

Sloka 24

सहनं सर्वदुःखानामप्रतीकारपूर्वकम् ।
चिन्ताविलापरहितं सा तितिक्षा निगद्यते ॥ २४ ॥

Translation: Endurance of all sufferings without seeking remedies, free from anxiety and lamentation, is termed as patience.

Sloka 25

शास्त्रस्य गुरुवाक्यस्य सत्यबुद्ध्यवधारणम् ।
सा श्रद्धा कथिता सद्भिर्यया वस्तूपलभ्यते ॥ २५ ॥

Translation: Faith, as declared by the wise, is the firm conviction in the truth of scriptures and the teacher’s words, through which the ultimate reality is realized.

Sloka 26

सर्वदा स्थापनं बुद्धेः शुद्धे ब्रह्मणि सर्वदा ।
तत्समाधानमित्युक्तं न तु चित्तस्य लालनम् ॥ २६ ॥

Translation: The establishment of the intellect always in the pure Brahman is termed as its true resolution, not as the pampering of the mind.

Sloka 27

अहंकारादिदेहान्तान् बन्धानज्ञानकल्पितान् ।
स्वस्वरूपावबोधेन मोक्तुमिच्छा मुमुक्षुता ॥ २७ ॥

Translation: The desire to liberate oneself from the bonds, created by ignorance, from ego to the body, through the realization of one's true nature is called "mumukshuta".

Sloka 28

मन्दमध्यमरूपापि वैराग्येण शमादिना ।
प्रसादेन गुरोः सेयं प्रवृद्धा सूयते फलम् ॥ २८ ॥

Translation: Even those with modest or moderate capacities, by detachment, peace, and the grace of the Guru, can produce significant fruit when matured.

Sloka 29

वैराग्यं च मुमुक्षुत्वं तीव्रं यस्य तु विद्यते ।
तस्मिन्नेवार्थवन्तः स्युः फलवन्तः शमादयः ॥ २९ ॥

Translation: The virtues like peace and others are meaningful and fruitful only in one who possesses intense dispassion and desire for liberation.

Sloka 30

एतयोर्मन्दता यत्र विरक्तत्वमुमुक्षयोः ।
मरौ सलीलवत्तत्र शमादेर्भानमात्रता ॥ ३० ॥

Translation: Where the dispassion and longing for liberation are weak, calmness and similar virtues hold mere superficial appearance like water in a mirage.

Sloka 31

मोक्षकारणसामग्र्यां भक्तिरेव गरीयसी ।
स्वस्वरूपानुसन्धानं भक्तिरित्यभिधीयते ॥ ३१ ॥

Translation: Among the means to liberation, devotion alone is the supreme; the contemplation on one's own true nature is called devotion.

Sloka 32

स्वात्मतत्त्वानुसन्धानं भक्तिरित्यपरे जगुः ।
उक्तसाधनसंपन्नस्तत्त्वजिज्ञासुरात्मनः
उपसीदेद्गुरुं प्राज्ञ्यं यस्माद्बन्धविमोक्षणम् ॥ ३२ ॥

Translation: Some declare that true devotion is the inquiry into the nature of one's own self; a seeker of truth, endowed with prescribed means, should approach a wise guru for liberation from bondage.

Sloka 33

श्रोत्रियोऽवृजिनोऽकामहतो यो ब्रह्मवित्तमः ।
ब्रह्मण्युपरतः शान्तो निरिन्धन इवानलः
अहेतुकदयासिन्धुर्बन्धुरानमतां सताम् ॥ ३३ ॥

Translation: He who is learned in the scriptures, free from sin, unaffected by desires, supreme knower of Brahman, detached, peaceful, like a fire without fuel, is an uncaused ocean of compassion and a friend to the sincere surrenderers.

Sloka 34

तमाराध्य गुरुं भक्त्या प्रह्वप्रश्रयसेवनैः ।
प्रसन्नं तमनुप्राप्य पृच्छेज्ज्ञातव्यमात्मनः ॥ ३४ ॥

Translation: By worshiping the Guru through devotion, humility, and service, and after acquiring his grace, one should ask about the knowledge of the self.

Sloka 35

स्वामिन्नमस्ते नतलोकबन्धो
कारुण्यसिन्धो पतितं भवाब्धौ ।
मामुद्धरात्मीयकटाक्षदृष्ट्या
ऋज्व्यातिकारुण्यसुधाभिवृष्ट्या ॥ ३५ ॥

Translation: O Lord, friend of the humble, ocean of compassion, raise me from the ocean of worldly existence with your glancing eyes that shower the nectar of profound grace.

Sloka 36

दुर्वारसंसारदवाग्नितप्तं
दोधूयमानं दुरदृष्टवातैः ।
भीतं प्रपन्नं परिपाहि मृत्योः
शरण्यमन्यद्यदहं न जाने ॥ ३६ ॥

Translation: Save me, terrified and suffering in the inescapable forest fire of worldly existence, being tossed by misfortune, for I know no other refuge than you from death.

Sloka 37

शान्ता महान्तो निवसन्ति सन्तो
वसन्तवल्लोकहितं चरन्तः ।
तीर्णाः स्वयं भीमभवार्णवं जनान्
अहेतुनान् यानपि तारयन्तः ॥ ३७ ॥

Translation: The peaceful and great saints reside like the spring, working for the welfare of the world, and help people cross the formidable ocean of existence selflessly.

Sloka 38

अयं स्वभावः स्वत एव यत्पर
श्रमापनोदप्रवणं महात्मनाम् ।
सुधांशुरेष स्वयमर्ककर्कश
प्रभाभितप्तामवति क्षितिं किल ॥ ३८ ॥

Translation: It is the nature of the great souls to naturally tend to the removal of others' suffering, just as the moon cools the earth scorched by the harsh rays of the sun.

Sloka 39

ब्रह्मानन्दरसानुभूतिकलितैः पूर्तैः सुशीतैर्युतैः<br />युष्मद्वाक्कलशोज्झितैः श्रुतिसुखैर्वाक्यामृतैः सेचय । <br />संतप्तं भवतापदावदहनज्वालाभिरेनं प्रभो<br />धन्यास्ते भवदीक्षणक्षणगतेः पात्रीकृताः स्वीकृताः ॥ ३९ ॥

Translation: O Lord, shower upon me the nectarine words, enriched with the experience of bliss, fulfilling and refreshing, to quench the burning heat of worldly suffering. Blessed are those who become worthy of your glance, even for a moment.

Sloka 40

कथं तरेयं भवसिन्धुमेतं
का वा गतिर्मे कतमोऽस्त्युपायः ।
जाने न किञ्ज्चित्कृपयाव मां प्रभो
संसारदुःखक्षतिमातनुष्व ॥ ४0 ॥

Translation: O Lord, how can I cross this ocean of existence? What means or path is available to me? I know nothing; please, out of compassion, alleviate the suffering of worldly existence.

Sloka 41

तथा वदन्तं शरणागतं स्वं
संसारदावानलतापतप्तम् ।
निरीक्ष्य कारुण्यरसार्द्रदृष्ट्या
दद्यादभीतिं सहसा महात्मा ॥ ४१ ॥

Translation: The great soul bestows fearlessness upon the suffering seeker with a compassionate gaze.

Sloka 42

विद्वान् स तस्मा उपसत्तिमीयुषे
मुमुक्षवे साधु यथोक्तकारिणे ।
प्रशान्तचित्ताय शमान्विताय
तत्त्वोपदेशं कृपयैव कुर्यात् ॥ ४२ ॥

Translation: The wise one should compassionately impart knowledge of the truth to the seeker who approaches, desires liberation, acts rightly, is peaceful, and self-controlled.

Sloka 43

मा भैष्ट विद्वंस्तव नास्त्यपायः
संसारसिन्धोस्तरणेऽस्त्युपायः ।
येनैव याता यतयोऽस्य पारं
तमेव मार्गं तव निर्दिशामि ॥ ४३ ॥

Translation: Do not fear, learned one; there is no danger to you. There exists a means to cross the ocean of worldly existence. I direct you to the very path that the sages have traversed to reach the other shore.

Sloka 44

अस्त्युपायो महान् कश्चित्संसारभयनाशनः ।
तेन तीर्त्वा भवाम्भोधिं परमानन्दमाप्स्यसि ॥ ४४ ॥

Translation: There exists a great means that destroys the fear of worldly existence; by that, crossing the ocean of becoming, you shall attain supreme bliss.

Sloka 45

वेदान्तार्थविचारेण जायते ज्ञानमुत्तमम् ।
तेनात्यन्तिकसंसारदुःखनाशो भवत्यनु ॥ ४५ ॥

Translation: Through contemplation of Vedantic truths, supreme knowledge arises, resulting in the destruction of the absolute sorrow of worldly existence thereafter.

Sloka 46

श्रद्धाभक्तिध्यानयोगाम्मुमुक्षोः
मुक्तेर्हेतून्वक्ति साक्षाच्छ्रुतेर्गीः ।
यो वा एतेष्वेव तिष्ठत्यमुष्य
मोक्षोऽविद्याकल्पिताद्देहबन्धात् ॥ ४६ ॥

Translation: The teachings of the Vedas declare that faith, devotion, meditation, and yoga lead the seeker to liberation. Whosoever abides in these virtues gains liberation from the bondage of the body imagined by ignorance.

Sloka 47

अज्ञानयोगात्परमात्मनस्तव
ह्यनात्मबन्धस्तत एव संसृतिः ।
तयोर्विवेकोदितबोधवन्हिः
अज्ञानकार्यं प्रदहेत्समूलम् ॥ ४७ ॥

Translation: Due to the union with ignorance, one's bondage to the non-self arises, and this alone is the cause of worldly existence. The fire of wisdom kindled by discernment can completely burn the effects of ignorance.

Sloka 48

शिष्य उवाच<br />कृपया श्रूयतां स्वामिन् प्रश्नोऽयं क्रियते मया । <br />यदुत्तरमहं श्रुत्वा कृतार्थः स्यां भवन्मुखात् ॥ ४८ ॥

Translation: The disciple said, "Please listen, O Master. I am posing a question, and by hearing your answer, I shall be fulfilled."

Sloka 49

को नाम बन्धः कथमेष आगतः
कथं प्रतिष्ठास्य कथं विमोक्षः ।
कोऽसावनात्मा परमः क आत्मा
तयोर्विवेकः कथमेतदुच्यताम् ॥ ४९ ॥

Translation: What is bondage, how has it arisen, how does it continue, and how is liberation achieved? What is the non-self, what is the supreme self, and how is discrimination between them to be understood?