Вивекачудамани: Авторство и философское содержание

Sanskrit poem ascribed to Adi Shankara

The Vivekachudamani is a philosophical treatise within the Advaita Vedanta tradition of Hinduism, traditionally attributed to the Vedāntic philosopher Adi Shankara, though this attribution has been questioned and mostly rejected by scholarship. 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. 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.

According to Reza Shah Kazemi the authorship of Shankara is doubtful, 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". 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". 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". According to Natalia Isayeva, a scholar of Advaita Vedanta, it is "far less probable" that Adi Shankara authored the Vivekachudamani. 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. 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. 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. 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.

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. The earliest original Sanskrit manuscript of the Vivekachudamani was published from Srirangam (Tamil Nadu) by T. K. Balasubramania Iyer in 1910. 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).

The Vivekachudmani has been celebrated as a lucid introductory treatise to Advaita Vedanta. 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. 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. These texts are not attributed to Adi Shankara. Upadesasahasri, another Advaita teaching manual, is attributed to Adi Shankara.

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 repeatedly 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 and Swami Chinmayananda. Tamil translations and commentaries include those by Ramana Maharshi. Swami Jyotihswarupananda has translated the Vivekachudamani into Marathi. 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." Hundreds of commentaries in several languages are available on internet in the form of blog articles, videos etc.