Vivekacūḍāmaṇi

The Vivekachudamani (Sanskrit: विवेकचूडामणि, romanized: vivekacūḍāmaṇi, lit. 'Crest-jewel of discernment') is a philosophical treatise within the Advaita Vedanta tradition of Hinduism, traditionally attributed to the Vedāntic philosopher Adi Shankara,^[2] though this attribution has been questioned and mostly rejected by scholarship.^{[3][4][5][6][7][2][8]} It is in the form of a poem in the Shardula Vikridita metre.^[9]

Vivekacūḍāmaṇi
Written	8th century or later
Language	Sanskrit
Subject(s)	Hindu philosophy
Meter	Varies
Publication date	1910 (first print edition)[1]

The text discusses key concepts such as the viveka (discrimination or discernment) between real (unchanging, eternal) and unreal (changing, temporal), Prakriti and Atman, the oneness of Atman and Brahman, and self-knowledge as the central task of spiritual life and for Moksha.^[10][3][11] It expounds the Advaita Vedanta philosophy in the form of a self-teaching manual, with many verses in the form of a dialogue between a student and a spiritual teacher.

Author

The authorship of the Vivekachudamani has been questioned.^[3] According to Reza Shah-Kazemi the authorship of Shankara is doubtful,^[4] though it is "so closely interwoven into the spiritual heritage of Shankara that any analysis of his perspective which fails to consider [this work] would be incomplete".^{[4][note 1]} According to Michael Comans, a scholar of Advaita Vedanta, though the Hindu tradition popularly believes that Adi Shankara authored the Vivekachudamani, this is "most probably erroneous".^[5] Comans gives the following reasons for his doubts: the highly poetic style of the Vivekachudamani is not found in other genuine works of Adi Shankara; there is a lack of extensive commentaries (bhasya) on the Vivekachudamani which is unusual given the extensive commentaries on his other works; and unlike Shankara's other genuine works which give minimal importance to nirvikalpa samadhi practices, the Vivekachudamani gives special importance to it.^[5] Though the Vivekachudamani is a popular manual on Vedanta, it is probably the work of a later Shankara, and not Adi Shankara, states Comans.^[5] Yet another theory, states Berger, is that "rather than simply having been written or not written by [Adi] Shankara, the Crown Jewel of Discrimination may be a corporately authored work [of Advaita monasteries] that went through revisions".^[2]

According to Natalia Isayeva, a scholar of Advaita Vedanta, it is "far less probable" that Adi Shankara authored the Vivekachudamani.^[6] Sengaku Mayeda, another scholar of Indian Philosophy and Advaita Vedanta, states that though widely accepted as Shankara's work, the Vivekachudamani is likely not his work.^[7]

Paul Hacker, an Indologist and scholar of Advaita, set out a methodology for ascertaining authorship of Advaita texts and he concluded that though the Vivekachudmani is unusual in parts, it was likely authored by Adi Shankara.^[2][8] Hacker stated that the definitions of the key concepts, premises and ideas found in the Vivekachudmani match with those in Shankara's established authentic works.^[2] Daniel H. H. Ingalls Sr., another influential Indologist, rejected Hacker's conclusion by accepting Hacker's methodology and presenting evidence from its manuscripts that some of the ideas in the text do not fully agree with those of Adi Shankara.^[2][8]

According to John Grimes, a professor of Hinduism and Buddhism known for his translation of the Vivekachudamani, "modern scholars tend to reject that Adi Shankara composed Vivekachudamani, while traditionalists tend to accept it", and there is an unending "arguments and counter-arguments" about its authorship.^[12] Grimes states that his work strengthens the case that "there is still a likelihood that Śaṅkara is the author of the Vivekacūḍāmaṇi," ^[12] noting that "a strong case can be made that the Vivekacūḍāmaṇi is a genuine work of Shankara's and that it differs in certain respects from his other works in that it addresses itself to a different audience and has a different emphasis and purpose."^[13][2]

Irrespective of the attribution, the Vivekachudmani is a significant work of Advaita. According to Swami Dayananda Saraswati, a Vedanta teacher, "I do not think we lose anything even if the authorship is attributed to any other Sankaracharya of one of the various Sankara-mathas."^[14]

Manuscripts

Many historic manuscripts of the Vivekachudamani have been found in different monasteries of Advaita Vedanta. These have minor variations, and a critical edition of these has not been published yet.^[1] The earliest original Sanskrit manuscript of the Vivekachudamani was published from Srirangam (Tamil Nadu) by T.K. Balasubramania Iyer in 1910.^[1] This edition has attracted much of 20th- and 21st-century scholarship, and has been republished in 1983 after some revision and re-arrangement to reflect studies on it since 1910. Other editions have been the basis of a few Indian translations. The five most referred to manuscripts in Advaita scholarship have been published by Samata (Chennai), Advaita Ashrama (Kolkata), Sri Ramakrishna Math (Chennai), Bharatiya Vidya Bhavan (Mumbai), Chinmayananda Ashrama (Mumbai).^[1]

Contents

The Vivekachudamani consists of 580 verses in Sanskrit. These cover a range of spiritual topics and their answers according to the Advaita Vedanta tradition of Hinduism.

Vivekachudamani

Section	Verses	Topics[15]
1	1–31	Man's life and quest, spirituality, liberation: basic aspects
2	32–71	The need for a teacher, characteristics of a good teacher, characteristics of a good student
3	72–110	The physical, the body: discriminating the three essences
4	111–135	Nature and effects: five sheaths, three gunas
5	136–146	The goal of spirituality, the nature of bondage, the nature of confusion, the nature of sorrow
6	147–153	Atma and Anatma: discrimination, self-knowledge and bliss
7	154–225	The path to self-knowledge
	154–164	Annamaya kosha and its negation
	165–166	Pranamaya kosha and its negation
	167–183	Manomaya kosha and its negation
	184–188	Vijnanamaya kosha and its negation
	189–206	The free soul, what is freedom and liberation, why self-knowledge is necessary
	207–210	Anandamaya kosha and its negation
	211–225	Atman, what it is not? what is it?
8	226–240	The absolute Brahman, the atman, the oneness, and the Vedic precepts
9	240–249	That thou art: you are it!
10	250–266	Meditation, its purpose, the method, questions to ponder and reflect on
11	267–338	The method
	267–276	Understand and end vasanas (impressions, inertia, memorized beliefs and behavior)
	277–292	Understand and end svadhyasa (superimposed sense of self)
	293–309	Understand and end ahankara (false ego)
	310–319	Renounce egocentric work, craving and sense objects
	320–329	Be true to supreme self, be vigilant against delusion
	330–338	Cherish oneness, there is no duality, no plurality; dwell in the real, not the unreal
12	339–383	Spiritual growth and nirvikalpa samadhi, the entire universe is you, you are the self of all
13	384–406	Continuous attention to one's true nature
14	407–425	Atma-vichara: self-inquiry
15	426–445	Signs of a realized seer: jivanmukta
16	446–471	The saint without plurality
17	472–520	The disciple of knowledge and the experience of self-hood
18	521–575	Final words of advice from the teacher
	576–580	Epilogue: the liberated disciple and the innermost essence of Vedanta

The text begins with salutations to Govinda, which can be interpreted either as referring to God or to his guru Sri Govinda Bhagavatpada.^[16] It then expounds the significance of Self Realisation, ways to reach it, and the characteristics of a Guru. It criticises attachment to the body and goes to explain the various bodies (śarīra), sheaths (kośa), qualities (guṇa), senses, and energies (prāṇa) which constitute the Anatman.^[17] It teaches the disciple the ways to attain Self-realisation, methods of meditation (dhyana) and introspection of the Atman. The Vivekachudamani describes the characteristics of an enlightened human being (Jivanmukta)^[18] and a person of steady wisdom (Sthitaprajna) on the lines of Bhagavad Gita.^[19]

Significance

The Vivekachudmani has been celebrated as a lucid introductory treatise to Advaita Vedanta.^[2] It is, states Berger, not a "philosophical or polemical" text. It is primarily a pedagogical treatise, as an aid to an Advaitin's spiritual journey to liberation rather than "philosophy for the sake of philosophy". It is one of the texts of "spiritual sustenance" in the Advaita tradition.^[2]

The Vivekachudmani is one of several historic teaching manuals in the Advaita tradition, one of its most popular. Other texts that illustrate Advaita ideas in a manner broadly similar to the Vivekachudmani but are neither as comprehensive nor same, include Ekasloki, Svatmaprakasika, Manisapancaka, Nirvanamanjari, Tattvopadesa, Prasnottararatnamalika, Svatmanirupana, Prabodhasudhakara and Jivanmuktanandalahari.^[20] These texts are not attributed to Adi Shankara. Upadesasahasri, another Advaita teaching manual, is attributed to Adi Shankara.^[21][22]

Commentaries and translations

There are two Sanskrit commentaries on this work. Sri Sacchidananda Shivabhinava Nrusimha Bharati, the pontiff of Sringeri, wrote a commentary titled Vivekodaya (Dawn of Discrimination) on the first seven verses of this work. His disciple, Sri Chandrasekhara Bharathi, has written a Vyakhya or commentary on the first 515 verses of this work.

This work has been translated into various languages, often accompanied by a commentary in the same language. English translations and commentaries include those by Swami Prabhavananda and Christopher Isherwood, Swami Madhavananda, Swami Turiyananda, "Dravidācārya" Śrī Rāmakṛṣṇan Svāmīji^[23] and Swami Chinmayananda. Tamil translations and commentaries include those by Ramana Maharshi.^[24] Swami Jyotihswarupananda has translated the Vivekachudamani into Marathi.^[25]

A recent scholarly translation of the text was published in 2004 by John Grimes – a professor of Hinduism and Buddhism. His translation has been reviewed by Douglas Berger, who states, "the [Vivekachudmani] translation itself is a testament to Grimes' surpassing Sanskrit skills and thorough knowledge of Vedantic textual exegesis. The unusually lucid presentation of the Sanskrit slokas is rendered with exactness and eloquent clarity in the English. The accompanying Upanisadic cross-referencing and Sanskrit-English lexicon of key terms will prove themselves enormously helpful to lay readers, students, and scholars."^[26]

Hundreds of commentaries in several languages are available on internet in the form of blog articles, videos etc.

Famous verses

• ब्रह्म सत्यं जगन्मिथ्येत्येवंरूपो विनिश्चयः । सोऽयं नित्यानित्यवस्तुविवेकः समुदाहृतः ॥२०॥ (brahma satyaṃ jaganmithyetyevaṃrūpo viniścayaḥ | so'yaṃ nityānityavastuvivekaḥ samudāhṛtaḥ || 20 ||)

Translation: "A firm conviction of the mind to the effect that Brahman is real and the universe unreal, is designated as the discrimination (viveka) between the real and the unreal."^[27][28]

• अर्थस्य निश्चयो दृष्टो विचारेण हितोक्तितः | न स्नानेन न दानेन प्राणायमशतेन वा ||१३|| (arthasya niścayo dṛṣṭo vicāreṇa hitoktitaḥ | na snānena na dānena prāṇāyamaśatena vā ||13||)

Translation: "By reflection, reasoning and instructions of teachers, the truth is known, not by ablutions, not by making donations, nor by performing hundreds of breath control exercises."^[28]

See also

• Viprata

Notes

1. See also arshabodha.org, Sri Sankara's Vivekachudamani, p.3-4, The Question of Authorship of Vivekachudamani