Section 1 12

Brahma- Swarupam, Bhavana, Dhyana

Summary (in English)

This series of verses from the Vivekachudamani explores the profound nature of Brahman and the self's relation to it in Vedantic philosophy. It details the attributes of Brahman as non-dual, pure knowledge, eternal, beyond form and description, and the ultimate source of bliss. The texts emphasize the illusory nature of perceived duality and worldly distinctions created by māyā (illusion) and how through enlightened realization these distinctions dissolve, revealing the oneness of Brahman and Ātman. The famous phrase from the Upaniṣads, "Tat Tvam Asi" (Thou art That), is central to understanding this oneness. The seeker is encouraged to meditate on this truth and see beyond superficial differences, dissolving perceived duality and realizing the immutable self within. The slokas also address the role of vāsanā (latent tendencies) in keeping one bound in saṁsāra (worldly existence) and suggest that liberation is achieved by diminishing these tendencies through sustained internal contemplation and realization of the self’s ultimate unity with Brahman.

सारांश

विवेकचूडामणि के इन श्लोकों में वेदांत दर्शन के ब्रह्म और आत्मा के संबंध का गहन वर्णन किया गया है। यह ब्रह्म के गुणों को निरद्वंद्व, शुद्ध ज्ञान, शाश्वत, रूप और विवरण से परे तथा अनंत आनंद के स्रोत के रूप में प्रस्तुत करता है। पाठ माया (भ्रम) द्वारा उत्पन्न द्वैत और सांसारिक भेदों की काल्पनिकता को दर्शाता है और यह बताता है कि ज्ञानी व्यक्ति द्वारा इन भेदों के विलीन होने पर ब्रह्म और आत्मा की एकता प्रकट होती है। उपनिषदों के प्रसिद्ध वाक्यांश "तत्त्वमसि" (तू वह है) के माध्यम से इस एकता को समझाया गया है। साधक को इस सत्य पर ध्यान करने और सतही भिन्नताओं से परे देखकर द्वैत की काल्पनिकता को दूर करने तथा अपने भीतर स्थायी आत्मा को पहचानने की प्रार्थना की जाती है। श्लोक वासनाओं की भूमिका का भी उल्लेख करते हैं जो संसार में बाँधे रखने का कारण बनते हैं, और यह सुझाते हैं कि इन वासनाओं को कम करने के लिए निरंतर आंतरिक चेतना और आत्मा की ब्रह्म के साथ अंतिम एकता की प्राप्ति अनिवार्य है।

Important Concepts (महत्वपूर्ण अवधारणाएँ)

Topics

Descriptions of Brahman and its attributes
Non-duality (Advaita) and realization of self as Brahman
Illusion and reality in Vedantic philosophy
The role of vāsanā in worldly existence
Methods for realizing oneness with Brahman

Categories (वर्गीकरण)

Definitions and descriptions (of Brahman)
Teaching a method (meditation and self-realization)
Illusion versus reality (as perceived by Maya)
Diminishing latent tendencies (for liberation)

S-V-O Tuples or Propositions as Text

Subject-Verb-Object (S-V-O) Tuples
Subject	Verb	Object
Brahman	is	non-dual and eternal
Sages	understand	the supreme reality as pure consciousness
The Upaniṣads	convey	the oneness of Brahman and the self
Duality	is	imagined due to adjuncts
Seeker	should	meditate on oneness with Brahman
Vāsanā	creates	doer-enjoyer identity
Liberation	requires	removal of tendencies (vāsanā)

Slokas & Translations

Sloka 237

अतः परं ब्रह्म सदद्वितीयं
विशुद्धविज्ञानघनं निरञ्जनम् ।
प्राशान्तमाद्यन्तविहीनमक्रियं
निरन्तरानन्दरसस्वरूपम् ॥ २३७ ॥

Translation: The ultimate Brahman is ever non-dual, pure concentrated knowledge, stainless, profoundly peaceful, devoid of beginning and end, inactive, and of the nature of continuous bliss.

Sloka 238

निरस्तमायाकृतसर्वभेदं 
नित्यं सुखं निष्कलमप्रमेयम् ।
अरूपमव्यक्तमनाख्यमव्ययं 
ज्योतिः स्वयं किंचिदिदं चकास्ति ॥ २३८ ॥

Translation: This light, which is devoid of all distinctions created by illusion, eternally blissful, indivisible, immeasurable, formless, unmanifest, indescribable, and immutable, shines of its own accord.

Sloka 239

ज्ञातृज्ञेयज्ञानशून्यमनन्तं निर्विकल्पकम् ।
केवलाखण्डचिन्मात्रं परं तत्त्वं विदुर्बुधाः ॥ २३९ ॥

Translation: Sages understand the supreme reality as devoid of knower, known, and knowledge, infinite and without alternative, purely undivided consciousness.

Sloka 240

अहेयमनुपादेयं मनोवाचामगोचरम् ।
अप्रमेयमनाद्यन्तं ब्रह्म पूर्णमहं महः ॥ २४0 ॥

Translation: The Brahman, full and effulgent, is indescribable, not subject to abandonment or acceptance, beyond mind and speech, immeasurable, without beginning or end.

Sloka 241

तत्त्वंपदाभ्यामभिधीयमानयोः 
ब्रह्मात्मनोः शोधितयोर्यदीत्थम् ।
श्रुत्या तयोस्तत्त्वमसीति सम्यग् 
एकत्वमेव प्रतिपाद्यते मुहुः ॥ २४१ ॥

Translation: The Upaniṣads repeatedly convey the oneness of Brahman and the self through the phrase "Tat Tvam Asi" after thorough analysis.

Sloka 242

अइक्यं तयोर्लक्षितयोर्न वाच्ययोः 
निगद्यतेऽन्योन्यविरुद्धधर्मिणोः । 
खद्योतभान्वोरिव राजभृत्ययोः 
कूपाम्बुराश्योः परमाणुमेर्वोः ॥ २४२ ॥

Translation: Unity between those with opposing qualities is never spoken of, like the glow-worm and the sun, king and servant, well and ocean, or atom and mountain.

Sloka 243

तयोर्विरोधोऽयमुपाधिकल्पितो<br />न वास्तवः कश्चिदुपाधिरेषः । <br />ईशस्य माया महदादिकारणं<br />जीवस्य कार्यं शृणु पञ्चकोशम् ॥ २४३ ॥

Translation: The opposition between them is imagined due to adjuncts, not real. Maya is the adjunct for Ishvara, and the five sheaths are for the jiva.

Sloka 244

एतावुपाधी परजीवयोस्तयोः सम्यङ्निरासे न परो न जीवः ।
राज्यं नरेन्द्रस्य भटस्य खेटक् तयोरपोहे न भटो न राजा ॥ २४४ ॥

Translation: When the adjuncts of the supreme and the individual self are removed, neither the supreme nor the individual remains, just as when the kingdom and shield are dismissed, neither the king nor the soldier remains.

Sloka 245

अथात आदेश इति श्रुतिः स्वयं
निषेधति ब्रह्मणि कल्पितं द्वयम् ।
श्रुतिप्रमाणानुगृहीतबोधात्
तयोर्निरासः करणीय एव ॥ २४५ ॥

Translation: Therefore, the scripture itself negates the duality imagined in Brahman. Based on understanding supported by scriptural evidence, their removal is indeed to be undertaken.

Sloka 246

नेदं नेदं कल्पितत्वान्न सत्यं
रज्जुदृष्टव्यालवत्स्वप्नवच्च ।
इत्थं दृश्यं साधुयुक्त्या व्यपोह्य
ज्ञेयः पश्चादेकभावस्तयोर्यः ॥ २४६ ॥

Translation: This is not real as it is imagined, like the snake seen in a rope or a dream; thus by proper reasoning, one should discard the seen and realize the single reality behind them.

Sloka 247

ततस्तु तौ लक्षणया सुलक्ष्यौ
तयोरखण्डैकरसत्वसिद्धये ।
नालं जहत्या न तथाजहत्या
किन्तूभयार्थात्मिकयैव भाव्यम् ॥ २४७ ॥

Translation: Therefore, those two are discernible by indirect indication; for the realization of their indivisible singular essence, neither the abandoning nor the non-abandoning alone is suitable, but rather an understanding of both meanings is necessary.

Sloka 248

स देवदत्तोऽयमितीह चैकता
विरुद्धधर्मांशमपास्य कथ्यते ।
यथा तथा तत्त्वमसीतिवाक्ये
विरुद्धधर्मानुभयत्र हित्वा ॥ २४८ ॥

Translation: The oneness of "This is Devadatta" is expressed by ignoring contradictory attributes, just as in the statement "You are That", contradictory attributes are disregarded on both sides.

Sloka 249

संलक्ष्य चिन्मात्रतया सदात्मनोः 
अखण्डभावः परिचीयते बुधैः ।
एवं महावाक्यशतेन कथ्यते 
ब्रह्मात्मनोरैक्यमखण्डभावः ॥ २४९ ॥

Translation: The indivisible nature of Brahman and the self is realized by the wise as purely consciousness, and this unity is proclaimed by hundreds of great statements.

Sloka 250

अस्थूलमित्येतदसन्निरस्य
सिद्धं स्वतो व्योमवदप्रतर्क्यम् ।
अतो मृषामात्रमिदं प्रतीतं
जहीहि यत्स्वात्मतया गृहीतम्
ब्रह्माहमित्येव विशुद्धबुद्ध्या
विद्धि स्वमात्मानमखण्डबोधम् ॥ २५० ॥

Translation: Reject the unreal as not gross and recognize yourself as the indivisible consciousness, pure and beyond speculation, understanding “I am Brahman.”

Sloka 251

मृत्कार्यं सकलं घटादि सततं मृन्मात्रमेवाहितं
तद्वत्सज्जनितं सदात्मकमिदं सन्मात्रमेवाखिलम् ।
यस्मान्नास्ति सतः परं किमपि तत्सत्यं स आत्मा स्वयं
तस्मात्तत्त्वमसि प्रशान्तममलं ब्रह्माद्वयं यत्परम् ॥ २५१ ॥

Translation: Just as all earthenware like pots are essentially clay, everything born of existence is essentially existence itself. There is nothing beyond existence, and that truth is the self. Therefore, you are that peaceful, pure, non-dual supreme Brahman.

Sloka 252

निद्राकल्पितदेशकालविषयज्ञात्रादि सर्वं यथा
मिथ्या तद्वदिहापि जाग्रति जगत्स्वाज्ञानकार्यत्वतः ।
यस्मादेवमिदं शरीरकरणप्राणाहमाद्यप्यसत्
तस्मात्तत्त्वमसि प्रशान्तममलं ब्रह्माद्वयं यत्परम् ॥ २५२ ॥

Translation: Just as the objects, time, and space known in a dream are false, so also, in wakefulness, the world is false due to being a product of one's ignorance. Therefore, this body, senses, life-force, ego, etc., are also unreal. Hence, you are that serene, pure, non-dual supreme Brahman.

Sloka 253

यत्र भ्रान्त्या कल्पित तद्विवेके
तत्तन्मात्रं नैव तस्माद्विभिन्नम् ।
स्वप्ने नष्टं स्वप्नविश्वं विचित्रं
स्वस्माद्भिन्नं किन्नु दृष्टं प्रबोधे ॥ २५३ ॥

Translation: In the discernment where illusions are perceived, they are not distinct from their essence; just as the diverse dream-world vanishes upon awakening and is not seen apart from oneself.

Sloka 254

जातिनीतिकुलगोत्रदूरगं
नामरूपगुणदोषवर्जितम् ।
देशकालविषयातिवर्ति यद्
ब्रह्म तत्त्वमसि भावयात्मनि ॥ २५४ ॥

Translation: Meditate on the Brahman within yourself, which transcends caste, creed, family, name, form, qualities, defects, and surpasses space, time, and objectivity.

Sloka 255

यत्परं सकलवागगोचरं
गोचरं विमलबोधचक्षुषः ।
शुद्धचिद्घनमनादि वस्तु यद्
ब्रह्म तत्त्वमसि भावयात्मनि ॥ २५५ ॥

Translation: Meditate on the concept that you are Brahman, which is beyond words, perceptible only to the pure intellect, an eternal, pure consciousness.

Sloka 256

षड्भिरूर्मिभिरयोगि योगिहृद्
भावितं न करणैर्विभावितम् ।
बुद्ध्यवेद्यमनवद्यमस्ति यद्
ब्रह्म तत्त्वमसि भावयात्मनि ॥ २५६ ॥

Translation: That which is contemplated by yogi hearts and is not realized by the senses, known by intellect and flawless, is the Brahman. Meditate on this as your true self.

Sloka 257

भ्रान्तिकल्पितजगत्कलाश्रयं
स्वाश्रयं च सदसद्विलक्षणम् । 
निष्कलं निरुपमानवद्धि यद्
ब्रह्म तत्त्वमसि भावयात्मनि ॥ २५७ ॥

Translation: Contemplate within yourself that Brahman which is beyond attributes and incomparable, the support of the world imagined by illusion and one's own support, distinct from existence and non-existence.

Sloka 258

जन्मवृद्धिपरिणत्यपक्षय
व्याधिनाशनविहीनमव्ययम् ।
विश्वसृष्ट्यवविघातकारणं
ब्रह्म तत्त्वमसि भावयात्मनि ॥ २५८ ॥

Translation: Understand in yourself the imperishable Brahman, which is devoid of (birth, growth, maturity, and decay), untouched by (disease, destruction), and the cause (of uninterrupted creation of the universe).

Sloka 259

अस्तभेदमनपास्तलक्षणं
निस्तरङ्गजलराशिनिश्चलम् । 
नित्यमुक्तमविभक्तमूर्ति यद्
ब्रह्म तत्त्वमसि भावयात्मनि ॥ २५९ ॥

Translation: Contemplate within yourself that you are the Brahman, which is ever-free, undivided, without opposition, still as a waveless ocean, and whose nature never changes.

Sloka 260

एकमेव सदनेककारणं
कारणान्तरनिरास्यकारणम् ।
कार्यकारणविलक्षणं स्वयं
ब्रह्म तत्त्वमसि भावयात्मनि ॥ २६० ॥

Translation: Realize in yourself: "You are Brahman, the one ultimate cause, distinct from cause and effect."

Sloka 261

निर्विकल्पकमनल्पमक्षरं
यत्क्षराक्षरविलक्षणं परम् ।
नित्यमव्ययसुखं निरञ्जनं
ब्रह्म तत्त्वमसि भावयात्मनि ॥ २६१ ॥

Translation: Contemplate on the Self as the limitless, imperishable Brahman which is beyond the perishable and imperishable, eternal, immutable, blissful, and untainted.

Sloka 262

यद्विभाति सदनेकधा भ्रमान्
नामरूपगुणविक्रियात्मना ।
हेमवत्स्वयमविक्रियं सदा
ब्रह्म तत्त्वमसि भावयात्मनि ॥ २६२ ॥

Translation: What appears with multiple illusions as names, forms, qualities, and transformations, like gold, is truly immutable; meditate within as "Thou art That", the essence of Brahman.

Sloka 263

यच्चकास्त्यनपरं परात्परं
प्रत्यगेकरसमात्मलक्षणम् ।
सत्यचित्सुखमनन्तमव्ययं
ब्रह्म तत्त्वमसि भावयात्मनि ॥ २६३ ॥

Translation: Contemplate within yourself: You are the Brahman, the ultimate truth, consciousness, and bliss, beyond the pairs of opposites, infinite and changeless.

Sloka 264

उक्तमर्थमिममात्मनि स्वयं
भावयेत्प्रथितयुक्तिभिर्धिया ।
संशयादिरहितं कराम्बुवत्
तेन तत्त्वनिगमो भविष्यति ॥ २६४ ॥

Translation: One should contemplate this stated meaning within oneself using well-established reasoning; then, being free of doubts, realization of the truth will ensue.

Sloka 265

संबोधमात्रं परिशुद्धतत्त्वं
विज्ञाय सङ्घे नृपवच्च सैन्ये ।
तदाश्रयः स्वात्मनि सर्वदा स्थितो
विलापय ब्रह्मणि विश्वजातम् ॥ २६५ ॥

Translation: Understanding the pure essence of mere consciousness, like a king among his army, remain always established in yourself and dissolve the entire universe in Brahman.

Sloka 266

बुद्धौ गुहायां सदसद्विलक्षणं
ब्रह्मास्ति सत्यं परमद्वितीयम् ।
तदात्मना योऽत्र वसेद्गुहायां
पुनर्न तस्याङ्गगुहाप्रवेशः ॥ २६६ ॥

Translation: In the cave of the intellect exists the distinct Brahman, the ultimate non-dual truth. Those who dwell in this cave with the self, do not again enter the bodily cave.

Sloka 267

ज्ञाते वस्तुन्यपि बलवती वासनानादिरेषा
कर्ता भोक्ताप्यहमिति दृढा यास्य संसारहेतुः । 
प्रत्यग्दृष्ट्यात्मनि निवसता सापनेया प्रयत्नान्
मुक्तिं प्राहुस्तदिह मुनयो वासनातानवं यत् ॥ २६७ ॥

Translation: Even with the realization of truth, the beginningless tendencies are strong, which firmly establish the doer-enjoyer identity and are the cause of worldly existence. With effort, these should be removed by dwelling in the Self with inward vision, for sages declare liberation as the diminishment of tendencies.