The Forum dedicated to Arunachala and Bhagavan Sri Ramana Maharshi

Ramana Maharshi => The teachings of Bhagavan Sri Ramana Maharshi => Topic started by: Subramanian.R on December 29, 2015, 05:19:43 PM

Title: Viveka Chudamani - Sri Sankara:
Post by: Subramanian.R on December 29, 2015, 05:19:43 PM
Invocation:

1.  I prostrate myself before Govinda*, the perfect teacher, who is absorbed always in the highest state
of bliss.  His true nature cannot be known by senses or the mind.  It is revealed only through knowledge
of the scriptures.

(*Govinda Bhagavadpata, Sri Sankara's Guru)


Greatness of Abiding in Brahman: 

2.  It is hard for any living creature to achieve birth in a human form.  Strength of body and will
are even harder to obtain.  Purity is even harder still.  Harder even than these is the desire to live
a spiritual life.  And an understanding of the scriptures is hardest of all.  As for discrimination between
the Atman and the non Atman, for direct perception of the Atman itself, for continuous union with
Brahman, and final liberation - these cannot be obtained except through the merits of a hundred
billion well lived lives.

3. Only through God's grace, may we obtain those three rarest advantages -- human birth, the longing
for liberation, and disciple-ship to an illumined teacher.

contd.,

Arunachala Siva.       
Title: Re: Viveka Chudamani - Sri Sankara:
Post by: Subramanian.R on December 30, 2015, 03:34:02 PM
4.  Nevertheless , there are those who somehow manage to obtain this rare human birth, together
with bodily and mental strength, and an understanding of the scriptures -- and yet are so deluded
that they do not struggle for liberation.  Such men are suicides. They clutch at the unreal and destroy
themselves.

5.  For, what greater fool can there be than the man who has obtained this rare human birth together
with bodily and mental strength and yet fails, through delusion, to realize his own highest good?

6. Men may recite the scriptures and sacrifices to the holy spirits, they perform rituals and worship
deities -- but, until a man wakes to the knowledge of his identity with the Atman, liberation can never
be obtained.  No, not even at the end of many hundreds of Brahma's years.

7. The scriptures declare that immortality cannot be gained through work or progeny or riches, but
by renunciation alone.  Hence it is clear that work cannot bring us liberation.

contd.,

Arunachala Siva.       
Title: Re: Viveka Chudamani - Sri Sankara:
Post by: Subramanian.R on December 31, 2015, 03:16:40 PM
Means of Knowledge:


8.   Therefore, let the wise man give up craving for pleasure in external things, struggle hard for
liberation.  Let him seek out a noble and high-souled teacher, and become absorbed wholeheartedly
in the truth which is taught by him.

9.  Through devotion to right discrimination he will climb to the height of union  with Brahman.
By this power of the Atman, let him rescue his own soul which lies drowned in the vast waters
of worldliness.


10.  Let the wise, who have grown tranquil and who practice contemplation of the Atman, give up
all worldly activities, and struggle to cut the bonds of worldliness.

11.  Right action helps to purify the heart, but it does not give us direct perception of the Reality.
The Reality is attained through discrimination, but not in the smallest degree of even by ten million
acts.

contd.,

Arunachala Siva.             
Title: Re: Viveka Chudamani - Sri Sankara:
Post by: Subramanian.R on January 01, 2016, 11:04:12 AM
12.  Correct discernment shows us the true nature of a rope, and removes the painful fear caused
by our deluded belief that it is a large snake.


13.  Sure knowledge of the Reality is gained only through meditation upon the right teaching,
and not by sacred abulations, or alms giving, or by the practice of hundreds of breathing exercises.

Who is competent?

14.  Success in attaining the goal depends chiefly upon the qualifications of the seeker. Suitable time,
place and other such circumstances are aids to its attainment. 

15. Therefore, let him who would know the Atman, which is the Reality, practice discrimination.
But first he must approach a teacher who is a perfect knower of Brahman, and whose compassion
is as vast as the ocean itself.

16.  A man should be intelligent and learned, with great powers of comprehension, and able to overcome
doubts by the exercise of his reason.  One who has these qualifications is fit for the knowledge of Atman.


contd.,

Arunachala Siva.     
Title: Re: Viveka Chudamani - Sri Sankara:
Post by: Subramanian.R on January 02, 2016, 12:43:59 PM
17.

He alone is qualified to seek Brahman who has discrimination, whose mind is turned away from
all enjoyments, who possesses tranquility and the kindred virtues, and who feels a longing for
liberation.

18.


In this connection, the sages have spoken of four qualifications for attainment.  When these are
present, devotion to the Reality will become complete. When they are absent, it will fail.

19.

First is mentioned discrimination  between the eternal and the non eternal. Next comes renunciation
of the enjoyment of the fruits of action, here and hereafter. Then comes the six treasures of virtue,
beginning with tranquility.  And last, certainly, is the longing for liberation.

20.

Brahman is real; the universe is unreal.  A firm conviction that this is so, is called discrimination between
the eternal and the non eternal.


21.

Renunciation is the giving up of all the pleasures of eyes, the ears, and the other senses, the giving
up of all objects of transitory enjoyment, the giving up of the desire for a physical body as well as
for the highest kind of spirit-body of a god.

contd.,


Arunachala Siva.
                 
Title: Re: Viveka Chudamani - Sri Sankara:
Post by: Subramanian.R on January 03, 2016, 04:26:30 PM
Verse 23:


To detach the mind from all objective things by continually seeing their imperfection, and to direct it
steadfastly toward Brahman, its goal - this is called tranquility.

Verse 23(a):

To detach both kinds of sense organs - those of perception and those of action  - from objective things,
and to withdraw them to rest in their respective centers -- this is called self control.

Verse 23(b):

True mental poise consists in not letting the mind react to external stimuli.

Verse 24:

To endure all kinds of afflictions without any reaction, complaint or lament, --   this is called forbearance.

Verse 25:

A firm conviction, based upon the intellectual understanding that the teachings of the scriptures
and one's  Master are true -  this is called by the sages the faith which leads to the realization of
the Reality.

Verse 26:

To concentrate the intellect always upon the pure Brahman and to keep it fixed there always -- this
is called self surrender. This does not mean -- this is called self surrender. This does not mean soothing
the mind, like a baby, with idle thoughts.


Verse 27:

Longing for liberation is the will to be free from the fetters of ignorance -- beginning with the ego sense
and so on, down to the physical body itself -- through the realization of one's true nature.

contd.,

Arunachala Siva.     
Title: Re: Viveka Chudamani - Sri Sankara:
Post by: Subramanian.R on January 04, 2016, 10:34:40 AM
Verse 28:

Even though this longing for liberation may be present in a slight or moderate degree, it will grow
intense through the grace of the Teacher,  and though the practice of renunciation and of virtues
such as tranquility, etc., And it will bear fruit.


Verse 29:

When renunciation and the longing for liberation are present to an intense degree within a man,
then the practice of tranquility  and the other virtues will bear fruit and lead to the goal.


Verse 30:

Where renunciation and longing for liberation are weak, tranquility and other virtues are a mere
appearance, like mirage in the desert.

Verse 31:

Among all means of liberation, devotion is supreme.  To seek earnestly to know one's real nature,
--this is said to be devotion.

Verse 32:

In other words, devotion can be defined as the search for the realty of one's own Atman.
The seeker after the reality of the Atman, who possesses the above mentioned qualifications,
should approach an illumined teacher from whom he can learn the way to liberation.

contd.,

Arunachala Siva.
Title: Re: Viveka Chudamani - Sri Sankara:
Post by: Subramanian.R on January 05, 2016, 12:46:25 PM
HALL MARKS OF THE GURU:

Verse 33:

A teacher is one who is deeply versed in the scriptures, pure, free from lust, and a perfect knower
of Brahman.  He is established continually in Brahman, calm like the flame when its fuel is consumed,
the ocean of the love that know no ulterior motive, and a friend to all good people who humbly entrust
themselves to him.

Verse 34:

Let the seeker approach the master, with reverent devotion.  Then, when he has pleased him by
his humility, love and service, let him ask for whatever is to be known about the Atman.

Verse 35:


O Master, friend of all devotees, I bow down before you, O Ocean of boundless compassion, I have
fallen into the sea of the world -- save me with those steadfast eyes which shed grace, like nectar,
never ending.   

Verse 36:

I am burning in the blaze of the world-forest, with no man can extinguish. Evil deeds out of the past
drive me like huge winds, hither and thither.  I am full of fear, I have taken refuge in you.  Save me
from death.  I know no other shelter.       

Verse 37:

There are pure souls who have attained peace and greatness.  They bring good to mankind like the
coming of the spring.  They themselves have crossed the dreadful ocean of this world.  Without
any selfish motive, they help others to cross it. 

Verse 38:

It is the very nature of these great souls to work, of their own accord, to cure the troubles of others.
Just as the moon, of its own accord, cools the earth, when it is scorched by the fierce rays of the sun.

contd.,

Arunachala Siva. 
Title: Re: Viveka Chudamani - Sri Sankara:
Post by: Subramanian.R on January 06, 2016, 12:56:14 PM
Verse 39:


The vessel of your lips has been dipped in and filled with the sweetness of the bliss of Brahman.
Pour words from it like drops of nectar upon me.  They are purifying, soothing and delightful
to the ear.  Master, I am consumed by the scorching of heat of this worldly life, as by flames of a
forest fire. Blessed are they on whom your eyes rest even for a moment -- it is thus that you accept
them and make them your own. 

Verse 40:

How should I cross the ocean of this world?  What should be my goal?  What way should I take?
I know of none.  Be gracious, Master.  Save me. Tell me how to end the miseries of this earthly life.
Withhold nothing. 

Method of Instruction:

Verse 41:

Scorched by the fierce flames of the world-forest, the disciple speaks of these words.  The great soul
looks at the disciple who thus seeks refuge in him, and his eyes are wet with tears of mercy.  Immediately,
he frees his disciple from his fear. 

Verse 42:

This disciple, who has sought his protection, is one who thirsts for liberation, who has properly fulfilled
his duties, whose heart has become tranquil and who has attained calmness of the mind.  The wise
and holy man, out of compassion, begins to instruct him in the truth.

contd.,

Arunachala Siva.                   
Title: Re: Viveka Chudamani - Sri Sankara:
Post by: Subramanian.R on January 07, 2016, 11:20:46 AM
Verse 43:

The Master Speaks:

O prudent One, do not fear.  For you there is no danger. There is a way to cross the ocean of worldly
life.  I shall reveal to you that very method by which sages have reached the other shore.

Verse 44:

There is a certain potent method of putting an end to the horror of this worldly life.  By it, you
may cross the world ocean and reach the highest bliss.

Verse 45:

Meditation on the meaning of the truth as it is taught in Vedanta leads to the highest illumination.
By this means, the misery of worldly life is altogether destroyed. 

Verse 46:

Faith, devotion, and constant communion with God through prayer, -- these are declared with God
through the prayer -- these are declared by the sacred scriptures to be the seeker's
direct means of liberation.  To him who abides by them comes liberation from that bondage of physical
consciousness which has  been forged by ignorance.

Verse 47:

Because you are associated with ignorance, the supreme Atman within you appears to be in bondage
to the non Atman.  This is the sole cause of the cycle of births and deaths.  The flame of illumination,
which is kindled by discrimination between Atman and non Atman, will burn away the effects of ignorance,
down to their very roots.

contd.,

Arunachala Siva. 
Title: Re: Viveka Chudamani - Sri Sankara:
Post by: Subramanian.R on January 08, 2016, 02:52:16 PM
Disciple's Questions:

Verse 48:

The disciple speaks:

Master, please listen to the question I am about to ask. I shall feel blessed if I may hear an answer
from your lips.

Verse 49:

What, in reality, is this bondage?  How did it begin?  In what is it rooted?  How is a man set free from it?
What is the non-Atman?  What is the supreme Atman?  How can one discriminate between them? 
Please answer me.


Congratulating the Disciple:


The Master speaks:

You are blessed indeed?  You are drawing near to the goal.  Through you, your whole family has become
purified, because you long to get free from bondage of ignorance and reach Brahman.

contd.,

Arunachala Siva. 

Title: Re: Viveka Chudamani - Sri Sankara:
Post by: Subramanian.R on January 09, 2016, 03:53:53 PM
Verse 51:

Children may free from their father from his debts, but no other person can free a man from
his bondage.  He must do it himself.

Verse 52:

Others may relieve the suffering caused by a burden that weighs upon the head; but the suffering
which comes from hunger and the like can only be relieved by one's self.

Verse 53:

The sick man who takes medicine and follows the rules of diet is seen to be restored to health --
but not through the efforts of another.

Verse 54:

A clear vision of the Reality may be obtained only through our own eyes, when they have been
opened by spiritual insight  -- never through the eyes of some other seer.   Through our own eyes
we learn what the moon looks like how could we learn this through the eyes of others?

Verse 55:

Those cords that bind us, because of our ignorance, our lustful desires, and the fruits of our Karma
--how could anybody but ourselves untie them, even in the course of innumerable ages?

contd.,

Arunachala Siva.


Title: Re: Viveka Chudamani - Sri Sankara:
Post by: Subramanian.R on January 10, 2016, 01:03:30 PM
Greatness of Self Knowledge:

Verse 56:

Neither by the practice of Yoga or of Sankhya philosophy, nor good works, nor by learning, does liberation
come. But only through the realization that Atman and Brahman are one -- in no other way.

Verse 57:

It is the duty of a king to please his people, but not everybody who pleases the people is fit to be a king.
For the people can be pleased by the beauty of a Vina's form, and the skill with which its strings are plucked.

Verse 58: 

Erudition, well articulated speech, a wealth of words, and skill in expounding the scriptures, --  these
things give pleasure to be the learned, but they do not bring liberation.

Verse 59:

Study of the scriptures is fruitless as long as Brahman, has not been experienced, it is useless to read
the scriptures. 

Verse 60:

A network of words is like a dense forest which causes the mind to wander hither and thither.
Therefore, those who know this truth should struggle hard to experience Brahman.


contd.,

Arunachala Siva.     
Title: Re: Viveka Chudamani - Sri Sankara:
Post by: Subramanian.R on January 11, 2016, 12:43:08 PM
Verse 61:

When a man has been bitten by the snake of ignorance, he can only be cured by the realization of
Brahman.  Of what use are Vedas and scriptures, charms and herbs?

Need for Self Experience:

Verse 62:

A sickness is not cured by saying the word 'medicine'.  You must take the medicine.  Liberation does
not come by merely saying the word 'Brahman.'  Brahman must be actually experienced.

Verse 63:

Until you allow this apparent universe to dissolve from your consciousness -- until you have experienced
Brahman -- how can you find liberation just by saying the word 'Brahman'?  The result is merely a noise.

Verse 64:

Until a man has destroyed his enemies and taken possession of the splendor and wealth of the kingdom,
he cannot become a king by simply saying: 'I am a king.'

Verse 65:

A buried treasure is not uncovered by merely uttering the words: 'Come forth.'  You must follow the
right directions, dig, remove the stones and earth, from above it, and then make it your own.
In the same way, the pure truth of the Atman, which is buried under Maya and the effects of Maya,
can be reached by meditation, contemplation and other spiritual disciplines such as a knower of
Brahman may prescribe   - but never by subtle arguments.

contd.,

Arunachala Siva.       
Title: Re: Viveka Chudamani - Sri Sankara:
Post by: Subramanian.R on January 12, 2016, 11:53:03 AM
Verse 66:

Therefore, the wise must personally exert all their powers to get liberation from the bondage
of the world, just they would personally take remedies against physical ailments.

Verse 67:

The question you have asked today is a very good one.  It is relevant to the teachings of the scriptures.
Its meaning is hidden deep, as within an aphorism.  It should be asked by all who seek liberation.

Verse 68:

Listen attentively, O prudent one, to what I say.  By listening you shall certainly be liberated from the
bonds of the world.

Verse 69:

Of the steps to liberation, the first is declared to be complete detachment from all things which are
non eternal.  Then comes the practice of tranquility, self control, and forbearance.  And then the entire
giving up of all actions which are done from personal and selfish desire.

Verse 70:

Then the disciple must hear the truth of the Atman, and reflect upon it, and meditate upon it constantly,
without pause, for a long time.  Thus the wise man reaches that highest state, in which consciousness
alone remains -- and he knows the bliss of Nirvana while still living on earth.

contd.,

Arunachala Siva.                 
Title: Re: Viveka Chudamani - Sri Sankara:
Post by: Subramanian.R on January 13, 2016, 03:20:15 PM
Verse 71:

I will not tell you very clearly and distinctly of discrimination.  Hearing this, decide for yourself.
Take what is real and reject what is unreal.

Verse 72, 73, and 74:

The body is the first thing that deludes you. It is composed of five gross elements, ether, air,fire,
water, and earth, and five subtle elements (sound, touch, sight, taste, and smell). These combine
and become the objects of senses and conduce to the happiness of the experiencer, the Jiva.

Verse 75:

Those deluded beings who are tied to the objects they experience by the strong cord of desire,
so hard to break, remain subject to birth and death.  They travel upward and downward, impelled
by their own Karma, that inescapable law.

Verse 76:

Any one of these five senses is quite sufficient to cause death, as it does with the moth, deer,elephant,
fish, and bee -- what then to speak of a man, who has these five in full!


Verse 77:

Sense objects are more fearful than the poison of the cobra, which is fatal only when taken, but
these -- on mere sight -- can cause death.

Verse 78:

Only he who is free from the entanglement of these strings of objects of senses, -- hard to avoid --
is fit for liberation; none else, even if he knows the six philosophies and all the scriptures.       

Verse 79 and 80:

One who tries to cross this ocean meets the great crocodile of desire,and must kill that by the sword
of non attachment.


contd.,

Arunachala Siva.   
Title: Re: Viveka Chudamani - Sri Sankara:
Post by: Subramanian.R on January 14, 2016, 01:14:08 PM
Verse 81:

A spoilt intellect will try to go through the path of the objects of the senses, and dies at every step.

He only succeeds who follows the instruction of the kind, wise teacher, along with the use of his own
intuition and discretion.

Verse 82:

If you have desire for liberation, give up like poison from a long distance the objects of senses;
and takes to contentment, kindness, forgiveness, straightforwardness and peace.   

Attachment to the Body denounced:

Verse 83:

One who tries to make this body the all all - to have pleasure in it -- kills himself by the act.

Verse 84:

One who wants to gratify the body and still see the Atman, is like he man who takes hold of a
crocodile to cross a river, thinking it a log, and is thus destroyed.

Verse 85:

For the aspirant, this body is the great object of delusion. One who can conquer that, attains to
liberation.

Verse 86:

Kill this deadly attachment to the body, wife, children and others.  The seers who have overcome
it go to that high dwelling place, of Vishnu, the all pervading.

contd.,

Arunachala Siva.     
Title: Re: Viveka Chudamani - Sri Sankara:
Post by: Subramanian.R on January 15, 2016, 01:09:26 PM
Gross Body:

Verse 87:

This body, which is made up of skin, flesh, blood, arteries, veins, fat, morrow, and bones is full
of waste matter and filth.  It deserves our contempt.

Verse 88:

Previous action created by this body, by combination and permeation of the five elements, as an
instrument of enjoyment.  It created also these three states, -jagrat, svapana, and sushupti.
The Jivatman (individual soul) created Jagrat, the wakeful state, to enjoy gross things.

Verse 89:

In the waking state of consciousness, man finds his fullest activity in the body.  In this state,
he identifies himself with his body, although he is really separate from it.  Through the external
senses, he enjoys gross objects, such as garlands, perfumes, and so forth, as well as other objects
of sense pleasure.

Verse 90:

Therefore, know the body as the house of the Purusha. In it are all gross enjoyments.

Verse 91:

The states of the body are existence, birth, growth, change and decay, and death.  Corpulence or
thinness, caste, color, creed, ignorance or learning, different diseases, respect, insult etc., --
all these belong to the body.

contd.,

Arunachala Siva.
     
Title: Re: Viveka Chudamani - Sri Sankara:
Post by: Subramanian.R on January 16, 2016, 01:34:08 PM
The Ten Indriyas:

92:

The five senses of feeling are sight, hearing, taste, touch and smell.  The five organs of action are tongue,
legs, hands, and organs of secretion and generation.

Verse 93 & 94:

There are four internal organs -- the buddhi (determinative faculty), ahamkara (ego), mind, and
chitta (that which takes impressions).

The Five Pranas:

95:

There are five pranas, (vital breaths). One prana is given five names, according to its different functions,
just as gold is made into different ornaments, or water in different colors takes the different names.
This is the gross body.

contd.,

Arunachala Siva.     

   
Title: Re: Viveka Chudamani - Sri Sankara:
Post by: Subramanian.R on January 17, 2016, 09:46:16 AM
Verse 96:

The subtle body is made of five organs of feeling, five of action, five pranas, five subtle elements,
the buddhi, avidya (ignorance), kama (desire) and karma (work), created from the five subtle elements.

Verse 97:

It is with desire and it feels action done, because it is ignorant of its real nature.

Verses 98, 99 & 100:

Svapna (dream) belongs to the subtle body.  It enjoys subtle objects and sees only what has been
done in the wakeful state. The Atman is the Supreme Being.  The intellect is His minister, but things
done by the intellect do not touch Him.  He is unattached.  It is His instrument.  As the chisel is to the
carpenter, so is the intellect to the Atman.

Verses 101 & 102:

The subtle body-changes belong to avidya, blindness, deaftness, dumbness, etc., belong to the
subtle body -- to the senses - but not to the Atman, though we apply it to Atman.

So, breathing in and breathing out, yawning, all secretions, all functions belong the organs only --
to the pranas. And the functions of pranas are hunger and thirst also.

contd.,

Arunachala Siva.       

           
Title: Re: Viveka Chudamani - Sri Sankara:
Post by: Subramanian.R on January 18, 2016, 11:24:03 AM
The Ego:

Verse 103:

In the upadhi (limiting adjunct) is that shadow of the Atman which lives in the heart, -- the four
states of mind. It enjoys or suffers, as the case may be.

Verse 104:

The three qualities (gunas) belong to the ego, not to the Atman.

Verse 105:

When all is favorable, the ego becomes happy. When not favorable, unhappy.

Nature of Love:

Verse 106:

The objects of the senses are dear, not for themselves,  but for their use to the Atman, because
the Self is naturally always dear to us. (The suicide even tries to please the Atman).

Verse 107:

In Sushupti (dreamless deep sleep), when there is no object at all, no pleasure or pain, the Atman
shines in its own glory. When that soul goes into the consciousness of its Jagrat, it becomes conscious of seeing, hearing etc.,  (direct perception, etc.,)

contd.,

Arunachala Siva. 
Title: Re: Viveka Chudamani - Sri Sankara:
Post by: Subramanian.R on January 19, 2016, 10:41:24 AM
Maya:

Verse 108:

There is One - undifferentiated and undivided. Nobody  can define what it is, but it has the power of God.
Beginningless and, yet, also called ignorance, it has three qualities: sattva, rajas, and tamas.  It cannot
be understood except by its activities and that, only by the illumined ones. It has created all this universe
- produced it all.  It is Maya.

Verse 109:

If you ask of its form, it cannot be stated.  It is beyond description.  It is neither real nor unreal;
neither is it is the mixture of the two.

Is it separate  from the Atman?  It is neither separate, nor yet non separate; nor part of the Atman,
yet neither can you say it is not part.  It is not the body. It is most wondered and beyond all description.

Verse 110:

It is real and unreal; unreal because it changes, and not unreal because it is. It is not separate, because
you see Atman alone (if separate, there must be two) and you cannot say not separate (as you cannot say
that the snake is not separate from the rope).

Knowledge of Brahman, -- the One, pure, without a second -- destroys it, as the illusion of the snake
in the rope is destroyed when the nature of the rope is known.

contd.,

Arunachala Siva.                 
Title: Re: Viveka Chudamani - Sri Sankara:
Post by: Subramanian.R on January 20, 2016, 10:29:54 AM
Rajo Guna:

Verse 111:

Its three qualities (gunas) are famous for their own actions.  The power of decentralizing (projection)
is rajas, from which all the desires spring. What are its effects?  Constant attachment and all the disturbances
of the mind, sorrow, and pain.  It is the cause of the bondage.

Verse 112: 

The properties of Rajas are desire for enjoyment, anger (from obstruction of enjoyment), greed, pride,
envy, egoism and jealousy.

Tamo Guna: 

Verse 113:

The property of Tamas is to cover, as scattering is the property of Rajas. It makes things appear to
be what they are not, and that is the cause of bondage, and even of decentralization (projection).
It is really one quality, appearing in different actions. We call it by different names.  It is one force.
In Tamas lies dormant the power that is manifested in Rajas - decentralization.

Verse 114:

What a tremendous power this Tamas has!  Even he who has knowledge of the Atman, who is versed
in scriptures, very intelligent, who has very keen insight -- even such a person, engrossed in Tamas,
-- cannot understand the Atman, even when explained in many different ways. But he takes the attributes
of Maya, as the Atman.

Verse 115:

Falseness, thinking the opposite of the Atman -- the impossibility of things -- these do not leave him
who is engrossed in Tamas. The scattering power makes him restless.

Verse 116:

And he remains in ignorance, dullness, sleep, or thinking impossible things, like a pillar without any
understanding.

contd.,

Arunachala Siva.           
Title: Re: Viveka Chudamani - Sri Sankara:
Post by: Subramanian.R on January 21, 2016, 10:06:59 AM
Sattva Guna:

Verse 117:

Sattva is pure.  It becomes useful for liberation.  Therein is reflected the shadow of the Atman.  Sattva
manifests the Atman, as the sun manifests the whole of the universe.  It is light.  Light, scattering,
and darkness are the three qualities of sattva, rajas, and tamas.

Verse 118:

Sattva becomes mixed with rajas and tamas, and the traits of mixed sattva are as follows  - declining
to take anything upon oneself (absence of pride),  denial of things (yamas), observance of the niyamas
(purification, mortification, study, contentment, and worship of God), control of the organs, faith, devotion,
desire for liberation, a divine nature, and cessation from things that are not good, for self purification,
harmlessness, truthfulness, freedom from greed, continence, and absence of acquisitiveness. 
         
Verse 119:

Pure sattva is blissfulness, realization of Self, supreme peace of attainment, cheerfulness, and an
abiding quality in the Self, by which one becomes ever-blissful.

contd.,

Arunachala Siva.   
Title: Re: Viveka Chudamani - Sri Sankara:
Post by: Subramanian.R on January 22, 2016, 10:22:31 AM
Causal Body

Verse 120:

Beyond these three qualities, there is the undifferentiated, the avyaktam, where the three gunas
remain in a germ state before creation.  That is the cause of these two bodies.  Sushupti (dreamless
sleep) is the state of that causal body. In this state, the intellect remains in sleep.


Verse 121:     

In dreamless sleep, there is no cognition of any kind.  But the mind continues to exist in its subtle form,
like a seed.  The proof of this can be found in everybody's experience -- that the mind, when we wake up,
remembers:  'I knew nothing.'


contd.,

Arunachala Siva.   
Title: Re: Viveka Chudamani - Sri Sankara:
Post by: Subramanian.R on January 23, 2016, 10:00:55 AM
The Non-Self:

Verse  123:

The body, organs, pranas, mind, ego, all the modifications and objects of senses, all pleasure and pain,
the five elements, all the universe, and avyakam - these are all non-Self.

Verse 123:

It is all Maya from avyaktam to the individual body; it is unreal, and non Self. Know this is as water in a
mirage.

The Self:

Verse 124:

Now, I shall speak about the nature of your real Self, knowing which, one becomes free from all
bondage and enjoys the state of isolation of being alone, of oneness.

Verse 125:

There is One - self existent, eternal, who is the base of all belief that 'I am', and who is the witness
of the three states of consciousness, -- jagrat, svapna and sushupti -- and who is separate, from the
five sheaths.

Verse 126:

Who knows everything in the three states (jagrat, svapna, and sushupti),who knows the intellect and its
action, when it is present and what it is absent.

Verse 127:

Who sees everything, but whom none sees; who enlightens the intellect, but whom nothing can enlighten.

Verse 128:

Who permeates the whole universe, but whom nothing can permeate; who shining, everything shines
after Him.

Verse 129:

From whose nearness, the intellect, mind, senses, and body work, as if engaged by Him.

Verse 130:

Who knows all, from  body to ego, but whom none knows;

Verse 131:

This is the Atman -- indivisible, eternal, blissful knowledge, ever-uniform  -- understood in the understanding
only; and engaged by whom, all the senses and organs work.

Verse 132:

Here, in this cave of the heart  -- but not in all hearts, -- in the heart of one established  in the sattva
quality, in that heart alone, as the sun shines in the sky, dwells the Atman.

Verse 133:

He is the knower of the Self, the mind and its transformations, of the body, the senses, the pranas,
and their actions.  As the fire in the iron, He works in all these, and does not undergo any change.

Verse 134:

He is never born; he never dies.  He neither increases, nor decreases, nor changes. He is the eternal.
Even when the body dissolves, He remains, like the sky in the broken pitcher.

Verse 135:

Beyond all transformations of nature, pure intelligence is His nature. Existence and non existence
come from Him. Beyond all specifications, such is the Paramatman, who shines as the witness in
jagrat, svapna, and sushupti.

Verse 136:

'I am He'. Know this by the purification of your heart.  By the controlled mind, know thine own Self.
Birth and death are the waves of that shore-less ocean. Cross it safely, dwell in your real state as
Brahman.

Contd.,

Arunachala Siva.   
   
Title: Re: Viveka Chudamani - Sri Sankara:
Post by: Subramanian.R on January 24, 2016, 10:28:53 AM
Super Imposition:


Verse 137:

This is the bondage of the individual -- to take the non Self as the Self;  and from that bondage comes
birth, death, and myriads of different sufferings due to ignorance, -- the ignorance by which one takes
this unreal body as real, and nourishes it and tries to preserve it by the objects of senses, as the silk
worm preserves its cocoon.

Verse 138:

Covered by tamas, the food who has no discrimination through darkness, thinks that what really is
not, is.  Just when one takes the rope as the serpent, different kinds of disturbances arise.  Therefore,
taking the unreal as the real -- that is the bondage.

Verse 139:

That One, indivisible, eternal knowledge who is full of endless glory, is veiled by this quality of tamas
as the dragon swallows the sun.

Verse 140:

When the pure, effulgent Atman is covered by tamas, -- when that light is taken away -- being
deluded, the fool takes the body as the Self. Then comes desire, anger (from non gratification of
desire), and then rajas, whose name is scattering.  This decentralizing forces comes and brings pain.

Verse 141:

When the Atman is situated thus, the fool is in the mouth of the great crocodile of delusion in the
shore-less ocean of the world, where the objects of senses are the water that is poison.  First sunk
and then raised, he is full of ignorance and suffers pain.

contd.,

Arunachala Siva.           
Title: Re: Viveka Chudamani - Sri Sankara:
Post by: Subramanian.R on January 25, 2016, 09:49:39 AM
Verse 142:

The sun creates the cloud,  and then cloud hides the sun;  so egotism takes the rise from the Atman
and then veils it.

Verse 143:

And as in the day, when the clouds hide the sun and it becomes dark, there comes a heavy cold wind and
makes it worse, so the fool who is covered with tamas, this scattering quality, rajas, becomes the cause of
various sufferings.

Verse 144:

With these two forces, rajas and tamas, comes bondage to the individual, deluded by which (thinking this
body to be the Self) the fool wanders.

The tree of samsara:

Verse 145:

Taking this world as a tree, the seed of this tree of the world is tamas.  The idea of the Self as the body
is the sprout of that tree; attachment is the twig; and the actions the water; the pranas (body) the trunk;
the different senses are the different branches; the objects of the senses are the flowers; pain is the fruit;
and the human soul is the bird that lives on this tree and eats the fruits of various sufferings from different
kinds of actions.

contd.,

Arunachala Siva.         
Title: Re: Viveka Chudamani - Sri Sankara:
Post by: Subramanian.R on January 26, 2016, 09:27:20 AM
Nature of Bondage:

Verse 146:

Ignorance is the root of this bondage -- natural, but beginning-less and endless.  Birth, death, sickness,
disease, old age, pain -- ignorance creates these for the enjoyer - the ego.     

Discrimination between Self and non Self

Verse 147:

Neither by weapons, by any scripture, by fire, nor by water, can this tree be hewn down. Nor by
millions of different kinds of works can it be hewn down. Only the great sword of discrimination can
cut down this Maya, and the sword should be whetted by the grace of the Lord.

Verse 148:

From faith in the scriptures comes fidelity to one's own duty; and by the performance of that duty comes
the purification of the heart.  There only is the knowledge of the Supreme Self, and by that knowledge
comes the destruction of the tree of the world -- root and all.

Verse 149:

Being enveloped by five different sheaths, the Atman does not manifest.  As water is covered by the moss
which rises from it, so the Atman is covered by these five sheaths. 

Verse 150:

But if you remove the moss, you can see the pure water completely, and it removes the pain of thirst
and gives immediate relief to the individual.

Verse 151:

So if these five sheaths are taken away, the Atman will manifest itself  -- pure, eternal bliss, unchangeable,
direct, and self luminous.

Verse 152:

Therefore, the wise man should discriminate between the Self and the non Self in order to be free;
for by discrimination alone and knowing one's own Self -- knowing one's own intelligence, knowledge
and bliss  - he becomes ever peaceful.

Verse 153:

As the blade of grass is separated from its sheath, you must separate the seer from the seen and reduce
everything to the Atman (directly -- not by imagination).  And one who dwells in that Atman is free.

contd.,

Arunachala Siva.     
Title: Re: Viveka Chudamani - Sri Sankara:
Post by: Subramanian.R on January 27, 2016, 11:57:39 AM
The Material Sheath:

Verse 154:

The body is the first sheath. It is a transformation of food.  It lives by food and dies, without it.
Therefore, its name is the 'food sheath' (Annamaya Kosa).

Verse 155:

It is insentient as a jar, and how different are its aspects! It is the object of your senses and
cannot be enjoyer of them.  It cannot be the Atman, the enjoyer of all changes.

Verse 156:

The body has hands and feet, etc., whereas the Atman is spirit.  The body lives, but undergoes
change. The Atman is the real life, whereas the body's life is borrowed. The body can be controlled,
but the Atman is always the controller.

Verse 157:

The body cannot live without food, and food is the cause of the body.  So it has a cause , the Atman
has no cause, but is self existent.  The heap of bones, smeared with blood and flesh, filled with impure
things -- very, very impure  --how can it be the knower of bliss? The Self is separate from it.   

contd.,

Arunachala Siva.
   
Title: Re: Viveka Chudamani - Sri Sankara:
Post by: Subramanian.R on January 28, 2016, 10:30:56 AM
Verse 158:


The body cannot live without food, and the food is the cause of the body. So it has a cause; the
Atman has no cause, but is self existent.  The heap of bones, smeared with blood and flesh,
filled with impure things -- very, very impure  - how can it be the knower of bliss?  The Self is
separate from it.

Verse 159:

It is only a fool who says 'I am this', this heap of bone,marrow, etc.,

Verse  160:

The ignorant man thinks he is the body. The learned man thinks, 'I am the jiva (individual soul),
the sentient in this body.'  But the sage, who is full of discrimination and knowledge, thinks
that he is always the Atman.

Verse 161:

Therefore, O fool (thou whose intellect is darkened), give up the idea of the Self as the body -
this heap of skin, bone, etc.,  -- and make your idea of the Self in the Self of the Soul of all souls,
Brahman, the Changeless One.  Be steadfast in the idea of your own Self and have Eternal Bliss.

Verse 162:

As long as one does not give up this idea of the Self as the body (which comes from ignorance),
there is no hope of liberation for him, though he be the knower of all the philosophies and logic.

contd.,

Arunachala Siva.                     
Title: Re: Viveka Chudamani - Sri Sankara:
Post by: Subramanian.R on January 29, 2016, 09:58:49 AM
Verse  163:


Do not take this body as the Self, just as you do not take the shadow or reflection as the real object
or the body that you see in dream or in imagination to be your self.

Verse 164:

This knowledge of the Self as the body -- this wicked desire (which is unreal) that 'I am the body'-
this is the root of birth and different sufferings.

The Vital Sheath:

Verse 165:

Then there is the 'prana sheath' (Pranamaya Kosa).  The five organs of action, together with the five
vital forces, make the sheath of prana.  In the first sheath- this heap of skin, bone, blood, etc.,  - this
sheath of prana lives and engages itself in all sorts of works.

Verse 166:

And this second sheath also is not the Atman.  It cannot be, because it is the transformation of prana.
(The Atman is unchangeable.)  It moves like the wind inside and outside, so it cannot be the Atman,
which is changeless.  It does not know what is good or bad for it; it is not the knower of itself or anybody
else.  Therefore, it is always subject to something else.  So it cannot be the Atman..

contd.,

Arunachala Siva.       
Title: Re: Viveka Chudamani - Sri Sankara:
Post by: Subramanian.R on January 30, 2016, 09:35:51 AM
The mental sheath:

Verse 167:

The organs of feeling and the mind  - these make the third or 'mental sheath' (Manomaya Kosa).
This mind thinks of its separation from others and fills the other two sheaths.

Verse 168:

This mind knows everything by the five senses -- making them the givers of oblations, the objects
of senses form the butter, and desire the fuel.     

Verse 169:

I have told you about avidya.  Know that there is no avidya other than this mind.  It is the cause of all
bondage.  By its death, everything is destroyed but when it is manifested, everything (the phenomenal
universe) is there.

Verse 170:

In the dream state where there is no object, this mind, by its own power, creates everything; and so
also it has created all we see in jagrat (waking state).   There is no difference between svapna (dream)
and jagrat (waking state).  Everything we see is the creation of the mind.

Verse 171:

In the time of sushupti (dreamless sleep), when the mind is absorbed in Maya, - when there is no mind --
there is nothing.  Therefore, everything is created by the mind.

contd.,

Arunachala Siva.       
Title: Re: Viveka Chudamani - Sri Sankara:
Post by: Subramanian.R on January 31, 2016, 09:44:32 AM
Verse 172:


As the wind creates the clouds and again destroys them, so this bondage is the creation of the mind,
and it is the mind also that destroys that bondage.

Verse 173:

By creating attachment to the body and objects of senses, the mind binds the Purusha by quality
(guna), just as any animal is bound by a rope (guna); and by creating non attachment, it releases
the Purusha.  He who thinks the objects of senses are all poison, becomes free; but taking them as
nectar, he is bound.

Verse 174:

Therefore, the mind is the cause both of bondage and the release of individuals.  Impure rajas
is the cause of bondage; and pure sattva, free from rajas, and tamas is the cause of release.

Verse 175:

By the increase of viveka (discrimination) and vairagya (renunciation) the mind becomes purified
and is ready for liberation.  Therefore, one who is intelligent and desirous of liberation should have
these two qualities (discrimination and renunciation) well established in him. 


contd.,

Arunachala Siva. 
Title: Re: Viveka Chudamani - Sri Sankara:
Post by: Subramanian.R on February 01, 2016, 11:12:31 AM
Verse 176:

A great tiger, whose name is the mind, wanders in this world.  The objects of the senses are the forest
where this great tiger wanders.  Therefore, one who is desirous of liberation should not go there.

Verse 177:

The mind produces for the enjoyer different kinds of objects of senses, either gross or subtle.
Body, color, caste, asrama, (these are four - student, householder, retirement into the forest,
and sannyasin), are also the qualities, actions, and their results -- these are all the creations of the mind.

Verse 178:

Consciousness is never touched by anything; yet with this body, senses, pranas, qualities, and all
these things, the mind deludes the Consciousness and creates for him (the enjoyer) the knowledge
that 'I am' -- the knowledge of 'me' and 'mine'  -- and deludes him again and again; and he (the
Jiva) enjoys or suffers.

contd.,

Arunachala Siva.         
Title: Re: Viveka Chudamani - Sri Sankara:
Post by: Subramanian.R on February 02, 2016, 09:47:13 AM
Verse  179:


Identification with the unreal is the cause of this world for the Purusha.   The mind is the creator of this
identification of the soul with the unreal body.  He who is without discrimination and full of rajas and tamas
-- his mind creates bondage;  and he who is in the sattva quality, his mind cannot create bondage.

Verse 180:

Therefore, the sages who know the reality of things, call this mind the cause of all ignorance, by which the
whole universe is driven, as the wind drives the clouds.

Verse 181:

Therefore, the duty of one who desires liberation should be to purify the mind, and then freedom
appears to him like an apple is his hand.

Verse 182:

I tell you this:  Have desire for liberation alone not for anything else.  Be resolute for liberation.
Root out the attachment for the objects of senses.  Give up all works in that direction.  Be steadfast
in faith and intent in hearing, contemplating, and meditating upon great words of the scriptures.
He alone who does this, gets rid of the rajas and tamas qualities of intellect and gains the sattva
quality.

Verse 183:

This third sheath (Mano maya kosa) is not the Atman.  It cannot be, because it has a beginning and
an end. The mind undergoes change,and the Atman is changeless.  So it cannot be the Atman.  The
mind has pain.  The Atman is Blissfulness Itself. The mind has causes to be happy and miserable
(due to the objects of senses), but the Atman has no cause for its Blissfulness.  It is its nature.
The mind is not the seer;  you can see the mind. And what is seen cannot be the seer.  The Atman
is the seer.

contd.,

Arunachala Siva.           
     
Title: Re: Viveka Chudamani - Sri Sankara:
Post by: Subramanian.R on February 03, 2016, 10:10:14 AM
The Knowledge Sheath:

184:

Then, the fourth sheath is the buddhi and the organs of feeling, with their actions, and the idea of
'I am the doer and the seer.'  This is the 'sheath of intellect'  (Vijnanamaya Kosa); and it is the cause
of the world for the Purusha (embodied being).

185:

This intellect is the reflection of Consciousness, but it is the transformation of Prakrti; so it cannot
be the Atman. It works as 'I'.  it feels 'I do see, and hear.'  These are all the works of the intellect;
it feels in the body and in the senses.

186:

Beginningless, from time immemorial it has been doing all the works in the world.  Following the
desires in the past, it engages itself in works -- good and bad -- and enjoys their results.


187:

It takes different kinds of bodies in different planets. And the three states which you see  --
jagrat. svapna, and sushupti -- all belong to this sheath of intellect, as also pleasure and pain.

188:

The reflection of the Atman is here more than anywhere else, because it is very near to the Atman.
And it is the upadhi (superimposed adjunct) of the Atman.  In this sheath, the Atman manifests
itself as the doer, though it is the anvil that gives shape to all, but takes no shape - being all the time
same.

contd.,

Arunachala Siva.       
Title: Re: Viveka Chudamani - Sri Sankara:
Post by: Subramanian.R on February 04, 2016, 10:28:04 AM
The Non-attachment of the Self:

Verse 189:

The mind or buddhi, creates everything, but remaining in the Upadhis (super imposed adjuncts),
the Atman appears as the doer, enjoyer, etc.,

Verse 190:

The Atman, through the Atman of all, sees itself separate.  Identifying itself with this intellect, it
becomes as that which is cut off from the whole limited, as a pitcher is cut off from the earth.

Verse 191:

Only because of that contact with the upadhis (super imposed adjuncts) does this Atman manifest
qualities which are in name -- as the fire from the contact with the iron takes the qualities that are
in the iron -- and yet does not change its nature. Therefore, this Atman  is always uniform.  Its nature
is beyond everything.

The Path of Liberation:

Verse 192 & 193:

The disciple said:

So far I have understood, but if this is so, liberation is impossible.  You say that through ignorance
the Atman has become bound, and you say that there is no beginning to these upadhis.  If it is so,
how can it end?  There cannot be an end to what has no beginning, and therefore, this state of egoism
must be endless.  So how can there be any liberation?  Kindly tell me that O Savior of mankind.   

Verse 194 & 195:

The Master said:

You have questioned rightly and fully, O learned one.  Now listen attentively and carefully. The
imagination that one has through delusion, (through ignorance), can never be an established fact.

And without ignorance there can never be any contact with the objects  - with the upadhis of that
Atman -- who is alone, actionless, and formless, as the blueness of the sky.

contd.,

Arunachala Siva.                     
Title: Re: Viveka Chudamani - Sri Sankara:
Post by: Subramanian.R on February 05, 2016, 11:00:38 AM
Verse 196:

The seer, beyond all qualities, all actions -- the blissful Atman -- has taken this state of being 'I'
through ignorance only.  It is not real.  When the ignorance comes to naught, it does not remain.

Verse 197:

As long as ignorance remains, so long does this state of being 'I' exist, which rises from the false
knowledge. You see the snake in the rope only when you are in ignorance. When the ignorance
is gone, the snake is not there.

Verse 198 & 199:

That avidya is beginningless, but when vidya takes rise, then this is avidya disappears, just as in
the wakeful state the dream comes to naught; with root and all it dies.  So when it is merged in tne
Atman, this intellect also comes to an end like previous non existence.

contd.,

Arunachala Siva.           
Title: Re: Viveka Chudamani - Sri Sankara:
Post by: Subramanian.R on February 06, 2016, 10:24:07 AM
Verse 200 & 201:


We see that a previous state of non existence may come to an end, even though it is beginning-less.
It is the same with the semblance of an individual self. This semblance is due to a false identification
of the Atman with the intellect and other coverings.  The Atman by its very nature, is essentially
distinct and separate from them. The identification of the Atman with the intellect, etc., is caused by
ignorance.

Verse 202:

Real knowledge is the cause of its destruction. Real knowledge is that:   Brahman and Atman are
one and the same.  This is the sure decision of the scripture.

Verse  203:

And that oneness of Atman only exists through discrimination between this self and the real Self.

Verse 204:

There is water mixed with mud; and when the mud subsides the water remains clear, or when the
mud is separated from the water,you see the clear water.  But the water, when mixed with its
upadhi (the mud), does not appear clear.  So also, when you separate this (the Atman from its
upadhi, the non Self), the Atman shines in its glory.

contd.,

Arunachala Siva.         
Title: Re: Viveka Chudamani - Sri Sankara:
Post by: Subramanian.R on February 07, 2016, 10:32:55 AM
Verse  205:

When you have done away with the unreal -- then manifests the real;  and one comes face to face
with the real.  Therefore, it is meet to day away with the unreal, by identifying one's self with the
real Self.

Verse  206:

Thus ego, which is the result of the fourth sheath, cannot be the Atman because it is transformed,
insentient, limited, and it can be seen.  It undergoes change, therefore it is impermanent.

The Blissful  Sheath:

Verse 207:

The fifth sheath is the Anandamaya Kosa, the 'blissful sheath,' the reflection in the tamas quality of
Maya, and one feels it only under favorable circumstances.  It comes from good actions and appears
without any effort on one's own part.

Verse 208:

This is the fifth sheath.  It can be seen only in Sushupti.  In dream and in the wakeful state you can get
a glimpse of it when you meet with favorable conditions or the fulfillment of desires.

Verse  209:

This is not the Atman, because it has something to depend on; and the Atman shines in its own glory.
Then also it is the transformation of nature.  It requires good actions to be blissful, so it has a cause.
Therefore, it is not the Atman. It remains with the body, which is the result of the gunas.  Therefore,
it is not the Atman.


contd.,

Arunachala Siva.             
Title: Re: Viveka Chudamani - Sri Sankara:
Post by: Subramanian.R on February 08, 2016, 10:21:22 AM
Verse 210 & 211:

If you can do away with these five sheaths through the instructions of the scriptures, what remains?
The witness, the consciousness -- that is the Atman -- self effulgent, free from the five sheaths,
the witness of the three states (jagat, svapna, and sushupti), never changing, pure ever blissful.
Know this as thine own Self.  That is the Atman.

Nature of the Self:

Verse 212:

The pupil said:

I do not understand.  You ask me to do away with all the five sheaths, and when I do away with
all these five sheaths, and when I do that, I see nothing remains.  I see nothing but the void
of all.  Therefore, tell me what is to be known there.
           
Verse 213:

The Master said:

O learned One, you have told the truth.  You are quick to understand things.  That is the Atman,
because, 'I' and everything else are only the transformation, and want of that change is the Atman.

Verse 214:

By whom everything is understood, but who is understood by none, that is the Atman, the knower
of all, known only by very keen understanding -- pure intellect.

contd.,

Arunachala Siva.           
Title: Re: Viveka Chudamani - Sri Sankara:
Post by: Subramanian.R on February 09, 2016, 10:35:21 AM
Verse  215:


You become the witness of that which you see.  When there is nothing to be seen, the concept
of a witness becomes irrelevant.

Verse  216:

But of one who can never be comprehended -- who can be the witness of that?  Therefore,
the Atman is the witness of Himself, because He knows Himself.

Verse 217:

Therefore, this Atman which you have understood is that void -- not separate from it.  In the jagart,
in svapna, in sushupti, He manifests in these three states in the form of consciousness and never
forgets that He is uniform.  And He remains the witness of all transformations, ever blissful, ever intelligent.
Know Him in your own heart.

contd.,

Arunachala Siva.     
Title: Re: Viveka Chudamani - Sri Sankara:
Post by: Subramanian.R on February 10, 2016, 09:43:42 AM
Verse  218:


There is a pitcher of water, and there is the reflection of the sun in the water.  Seeing that reflection,
the fool thinks that that is the sun. So in the upadhis (ego), the reflection of the Atman is ignorance.
The fool thinks that that is the Atman.

Verse  219:

By giving up the reflection in the water, one sees the real sun in the sky. So one should give up these
three states - jagrat, svapna, and sushupti -- and see that anvil-like Atman, which is the cause of all
manifestations and is self effulgent.

Verse 220 & 221:

Giving up this body, intellect, and the reflection of consciousness in the intellect,  and resting in
the cave of the heart, the seer -- the Atman, indivisible consciousness, the manifester of all,
separated from the manifested and unmanifested, ever existent, and beyond all, all permeating,
very minute, with neither inside nor outside, the One without a second -- knowing Him, the real
Self of all, the individual becomes free from birth and death.

contd.,

Arunachala Siva.           
Title: Re: Viveka Chudamani - Sri Sankara:
Post by: Subramanian.R on February 11, 2016, 09:50:57 AM
Verse 222:


Knowing that blissfulness beyond all description, he is never afraid of anything.  And  there is no
other way to be free from the bondage of this birth and death, except knowing that as one's own
Self.

Verse 223:

This is the cause of liberation from the world  -  the consciousness, the knowledge of the
non separaeness of the self from the Supreme. By this knowledge, one attains that Bliss
Eternal.

Verse 224:

One who becomes Brahman does not come back to this ignorance. Therefore, this oneness
should be realized.

Verse 225:

The knowledge of the eternal as pure, supreme, self existent, self evident, ever blissful, uniform,
not separate from this consciousness - this consciousness itself, shines eternal.

contd.,

Arunachala Siva.               
Title: Re: Viveka Chudamani - Sri Sankara:
Post by: Subramanian.R on February 12, 2016, 10:01:07 AM
Everything is Brahman:

Verse  226:


This is all  - the real, One without a second -because there is no other except the Atman when
one realizes the Atman.

Verse 227, 228, & 229:


When different kinds of thoughts enter into the Atman, all things become one, just as what comes
out of the earth is not separate from the earth, but earth itself.  The earth (clay) is real.  The pitcher
is imagination, existing in name only and not separate from the earth (clay).

Verse 230:

Brahman alone is real, and whatever comes out from Brahman is real.  The real cannot produce what is
unreal.  It is That.  There is nothing except That.  He that says there is something separate, his delusion
has not yet vanished.  He is as one speaking in his sleep.

contd.,

Arunachala Siva.   
Title: Re: Viveka Chudamani - Sri Sankara:
Post by: Subramanian.R on February 13, 2016, 11:04:36 AM
Verse 231:


The scripture (Atharva Veda) says this world is Brahman.  All  is  Brahman.  Therefore, all this world
is nothing but Brahman.  Therefore, all this world is nothing but Brahman.  What you impute to a thing
(superimpose) is not separate from that to which you impute (the substratum). The basis of all is Brahman.
The basis of all is Brahman. Therefore, what you call the world is not the world, but Brahman.

Verse 232:

If this world is real, the scripture becomes worthless, there remains no basis of truth, and the evidence
of men of realization, who have realized the Atman, becomes untrue.

Verse 233:

He (the Lord), who knows the reality of things, said, 'I am not in the elements, neither are the elements
in Me'.  And this world is nothing but the composition of the elements.  Therefore, the world is not real.

Verse 234:

Where is the world?

If the world is real, let it be perceived when you are in deep sleep also. You cannot comprehend anything
then.  Therefore, it is not.  It is like a dream.

contd.,

Arunachala Siva.               
Title: Re: Viveka Chudamani - Sri Sankara:
Post by: Subramanian.R on February 14, 2016, 10:53:25 AM
Verse  235:

What appears cannot be real.  The basis is the real thing, and the appearance  is only through ignorance.

Verse  236:

As in the mother of pearl,  silver appears; so in the Atman, appears everything.  Though it is ignorance,
the basis is the Atman.

Nature of Brahman:

Verse 237:

Therefore,  the Supreme Soul is alone real -- One without a second, pure consciousness, without
any blemish, quiet,  beginningless, endless, beyond all actions, always Blissfulness itself.

Verse  238:

Dispelling all the distinctions that are created by Maya, it ever exists, -- unchangeable,  without parts,
not to be measured, without form, without name, endless, self conscious, -- and manifest alone 

Verse 239:

Beyond these three - knower, known, and knowledge, where there is no change at all, one Consciousness,
exits the Supreme.  The sages alone know such Atman.

Verse  240:

That which cannot be avoided, better than all, beyond the conception of mind, and words, that which
cannot be defined, perfect --know that as thine own Self.   

contd.,

Arunachala Siva.       
Title: Re: Viveka Chudamani - Sri Sankara:
Post by: Subramanian.R on February 15, 2016, 09:53:25 AM
The Mahavakyas:


Verse  241:

These two - 'Thou' and 'That' -- become one when the 'Thou" has been purified according to the dictates
of the scriptures.

Verse 242:


What inconsistency do you speak of?  "That"  is like a great mountain, and 'Thou'  is like a great mountain,
and 'Thou' like an atom, if compared.  One is like a glow worm, the other like the sun. 'Thou' is so finite,
and when you call 'That' is infinite.  How can there be oneness?

Verse 243:

Though they are of different natures, yet in the proper essence, they are equal.  What difference you see
is only in Upadhi, or qualification.   The upadhi of God is Maya, which is the cause of mahat and its works.
And the upadhi of the jiva is the five sheaths and their works.

Verse 244:

Both are one substance.  This substance plus Maya and mahat is God, and the same substance plus
the five sheaths is the Jiva. Take away the upadhis of both, what is the same thing.  One man on a throne
is a king.  Again, the same man with a shield in hand is a warrior;  and if you take away both the throne
and the shield, he is neither the king nor the warrior.

contd.,

Arunachala Siva.           
Title: Re: Viveka Chudamani - Sri Sankara:
Post by: Subramanian.R on February 16, 2016, 10:39:46 AM
Verse  245:

But the Supreme Soul is free from all  Upadhis. Therefore, by the method of the Sruti, one should do
away with all upadhis.

Verse 246:

The Sruti says, 'Not this, not this', because they are all attributes and, therefore not real.  As
you see the snake in a rope, and as you see things in a dream -- both are unreal  - therefore,
practice 'not this, not this.' 

Verse 247:

They are not real. So by wise meditations -- doing away with the upadhis  - should be known
that the thing which is common to both.
 
Verse 248:

When we say:  'This man is  the same Devadatta whom I have previously met', we establish a
person's identity by disregarding those attributes superimposed upon him by the circumstances
of our former meeting.  In just the same way, when we consider the scriptural teaching, 'That are
Thou' we must disregard those attributes which have been superimposed upon 'That' and 'Thou'.

Verse 249:

The subject of That and This Atman is one.  'That thou art'.  Hundreds of great words (scriptural
texts) prove that the jiva is one with Brahman.

contd.,

Arunachaa Siva.
Title: Re: Viveka Chudamani - Sri Sankara:
Post by: Subramanian.R on February 17, 2016, 09:37:06 AM

Meditation on Brahman:

Verse 250:

Giving up the unreal notion - what you have taken as your own self -- take instead that what is
real, self evident, beyond all argumentation.  'I am Brahman' - by this pure thought, know thine
own Self, which is indivisible consciousness.

Verse  251:

As a pitcher and other things made of earth are nothing but earth, likewise, all this is from the Atman,
the real.  Therefore, everything is real. 'Thou art That' - quiet, free from the blemish, One, Brahman
alone, the Supreme.   As there is no other than Atman  - the only real thing - therefore, thou art That -
quiet, pure, One without a second, the Supreme.

Verse 252:

As the places and things that you see in dream are unreal, so is this wakeful state.  There is no difference
between them (waking and dream).  As in dream, the mind creates, so Maya creates everything  -
this body, senses, pranas, and ego.  Everything is unreal.  So thou art That -- quiet, pure, One without
a second, the Supreme.         

Verse  253:

Because of delusion, you may mistake one thing for another.  But, when you know its real nature, then
that nature alone exists, there is nothing else but that.  When the dream breaks, the dream universe
has vanished.  Does it appear, when you wake, that you are other than yourself?

contd.,

Arunachala Siva.   
Title: Re: Viveka Chudamani - Sri Sankara:
Post by: Subramanian.R on February 18, 2016, 10:30:43 AM
Verse  254:


Caste, laws, family -- beyond all these; name, form, qualification, defects --free from all these;
beyond time and space is Brahman.  - thou art That. Think of That in thy Self.

Verse 255:


That which is beyond all words, and which can be known only by pure understanding, is concretized
consciousness.  It is beginningless substance -  Brahman -- know that as thine own Self in thy self.


Verse 256:

Untouched by these conditions of decay, death, hunger, thirst, grief, and delusion, which can be
thought of by the Yogis alone, whom the senses cannot know, and the intellect cannot comprehend
-- that glorious One, Brahman -- think of Him within thine own self as thy Self. Thou art That.

Verse 257:

This world which is produced from ignorance, remains based on that Brahman, who is the basis
of all.  He, the self existent, different from manifested and unmanifested, without parts, incomparable
-- know Him in thy self. Thou art That.

contd.,

Arunachala Siva.               
Title: Re: Viveka Chudamani - Sri Sankara:
Post by: Subramanian.R on February 19, 2016, 09:33:14 AM
Verse 258:

Birth, growth, transformation, decay, disease, decease  -- free from all these, and who is the
cause of creation and its destruction -- Thou art That.  Think this in thine own self.

Verse  259:

In whom all difference ceases, like a vast sheet of water without any waves, ever free, undivided,
One, Brahman -- Thou art That.  Think this in thine own self.

Verse  260:

Who is one, the cause of many, but who has no cause, and is separate from cause and effect, self
existent, Brahman, -- Thou art That.  Think this in thine own self.

Verse 261:

Free from all change, without any doubt, which is different from destructible and indestructible,
the Supreme, ever blissful Brahman -- Thou art That. Think this in thine own self.

contd.,

Arunachala Siva.     
Title: Re: Viveka Chudamani - Sri Sankara:
Post by: Subramanian.R on February 20, 2016, 09:42:31 AM
Verse  262:

That which manifests in different things by name and form, and yet remains in its own pristine glory,
like gold in different ornaments  -- always Brahman-- Thou art That.  Think this in thine own self.

Verse 263:

To whom there is no superior, the superior of all, one blissfulness, truth, knowledge and bliss, eternal
and immortal -- that is Brahman.  Thou art That .  Think this in thine own self.

Verse 264:

After all these that have been said, he who sees within his own self according to the dictates of the scriptures,
and becomes free from all doubts, knows this Atman as definitely as water in the hand.

Verse  265:

Only the consciousness free from all doubts know that, as the king among the soldiers. Taking your stand
in that Self always, reduce everything to the Atman.

Verse  266:

In the cave of the heart, separate from the manifested and the unmanifested, Brahman exists -  the Truth,
Supreme, the One. He who knows Brahman within his own soul and abides in Him, for him there is no
entering a body.  (rebirth).

contd.,

Arunachala Siva.       
Title: Re: Viveka Chudamani - Sri Sankara:
Post by: Subramanian.R on February 21, 2016, 10:08:20 AM
Removal of Impressions:

Verse  267:

Even after knowing that substance (the Atman), powerful desire, which is beginningless (in the form of
'I am the doer and enjoyer'), which is the cause of this world, does not die. It remains there.  What can be
done with that?'  You must do away with that desire carefully, because that is freedom - the lessening of desire. That should be done even after realization.

Verse  268:

The idea of 'me' and 'mine' remains in the body and in other things that are non-Self.  This is called 'adhyasa',
and should be given up by the sage by identifying himself with the Atman.

Verse  269:

Knowing the real Self, which is the witness of the intellect and its actions, by this thought, 'I am That',
conquer the false idea of  'I am' in the non Self.

Verse  270:

First, give up following the world,  then following the body, and then following the scriptures, and in that
way, do away with your ignorance of identifying the Self with the non Self.           

contd.,


Arunachala Siva.
Title: Re: Viveka Chudamani - Sri Sankara:
Post by: Subramanian.R on February 22, 2016, 10:00:37 AM
Verse 271:

As long as you have the desire of following the world, the ceremonies of the scriptures, or to satisfy
your body, you cannot have the true knowledge.

Verse  272:

The sages who have known the truth, tell us that these three desires are the strong iron chains
that keep one bound in this world;  so he who wants to get out of this prison of the world must
get rid of these.

Verse 273:

When the odor of sandalwood ceases, it does away with all bad odors; so when the desire for the real
is established, all other desires go away.   

Verse  274:

But that sandalwood fragrance comes not without friction in water.  So, all the desires that are within
have kept the desire for the real covered with dirt and dust.  When you have cultivated that desire
for the Self, which is hidden in you, it comes up like the odor of sandalwood.

Verse  275:

The net of desires for the non Self has kept back the desire for the real Self.  So by desiring constantly
the real, the desire for the unreal goes, and the real (i.e. the Atman) shines in its own glory.

Verse  276:

Wherever the mind is bound, there give up external desire. And when you have given up all external desires,
then comes the realization of the Atman, free from all impediments.

contd.,

Arunachala Siva.         
Title: Re: Viveka Chudamani - Sri Sankara:
Post by: Subramanian.R on February 23, 2016, 09:36:27 AM
Removal of Super imposition:

Verse  277:


How? Only by staying always in the Atman, the mind of the yogi dies and desires cease to exist
-- not all at once.

Verse 278:

By increasing the Sattva  and Rajas qualities, kill Tamas; and by increasing Sattva, kill Rajas. 
When that Sattva is purified, it dies of itself.

Verse 279:

'What will become of my body?'  -- do  not be afraid in this way. Your works done in the past, your
Prarabdha (karma), will sustain your body.  Be sure of this, and be steady, be patient, and carefully
do away with your ignorance of identifying the Self with the non Self.

Verse 280:

Think, 'I am not the Jiva. I am the Supreme Soul, deathless and birth-less.'  Only through desire
you have got this body. Think of this, and carefully do away with your ignorance of identifying the
Self with the non Self.

contd.,

Arunachala Siva.
Title: Re: Viveka Chudamani - Sri Sankara:
Post by: Subramanian.R on February 24, 2016, 09:23:10 AM
Verse  281:


Practice according to the scriptures, reason, and one's realization of the Self -- by these three
means, know thine own self, as the Self of all, and that way, do away with your ignorance of
identifying the Self with the non Self.


Verse  282:

The wise man has not the least concern with getting and spending.  Therefore strive to destroy
this illusion, through constant and single minded devotion to Brahman.

Verse 283:

Knowledge that arises from the great utterance 'Thou art That' is oneness with the Self, the
Supreme. Knowing that for certain and firmly establishing yourself in the Supreme, do away
with your ignorance of identifying the Self with the non Self.

Verse  284:

As long as the knowledge of the self remains in the body, very carefully do away with your
ignorance of identifying the Self with the non Self.

contd.,

Arunachala Siva.             
Title: Re: Viveka Chudamani - Sri Sankara:
Post by: Subramanian.R on February 25, 2016, 09:29:40 AM
Verse  285:

As long as this world and the Jiva appear even as a dream to you, go on with the practice
and carefully do away with your ignorance of identifying the Self with the non Self.


Verse  286:

In sleep, in talking with the others, in hearing music, etc., one is apt to forget the thought of
oneness with the Atman. Give them (these distractions) no opportunity, but carefully do away
with your ignorance of identifying the Self with the non Self.

Verse  287:

Think of the Soul in the soul, not in the body or mind.  This body, which has sprung from the dirt of
father and mother, give up as something filthy, but be established in the real Self.  Be and become
Brahman.  Be perfect.

Verse 288:

As the space in the pitcher can be made one with the space outside, so this Atman which is in
this body, make one with that Supreme.  And becoming one, undivided whole, be quiet.

contd.,

Arunachala Siva.           


Title: Re: Viveka Chudamani - Sri Sankara:
Post by: Subramanian.R on February 26, 2016, 11:25:08 AM
Verse  289:

Self effulgent, the basis of all - become that and give up this universe (both microcosm and the
macrocosm) as insignificant.

Verse 290:

In the consciousness that is ever blissful, put your consciousness that is in this body.  Give up
this gross and subtle body and be one, universal Whole.

Verse 291:

The Atman, the mirror in which this world is reflected, -- know that as thine own Self and be perfect.

Verse 292;

That is Reality Itself. That is your own real Self. That is pure consciousness, One without a second,
Blissfulness Itself, without form and without actions. Take that and give up this unreal body as the
actor gives up his dress after the play.     

contd.,

Arunachala Siva.
Title: Re: Viveka Chudamani - Sri Sankara:
Post by: Subramanian.R on February 27, 2016, 01:08:57 PM
Meaning of 'I':

Verse 293:

All that you see is unreal, changing every minute. I cannot be that. I am an unchangeable something.
I am the knower of all these changes.  There is this awareness in me -- that I am the knower of everything.
These things (the ego sense and other perceptions) cannot know anything.

Verse 294:

The real Self is the witness of 'I'. even in deep sleep in the absence of all knowledge; therefore, it is
eternal.  The scripture says it is never born and is ever existent.  That is your real Self, which is
different from the manifested or unmanifested (coverings).

Verse 295:

He who is the knower of all changes never undergoes any change.  We have seen over and over again
the unreality of these things in imagination, dream, and sushupti (dreamless sleep).

Verse 296:

Therefore, give up the sense of 'I' in this heap of flesh, and bones, etc.,  and in that which thinks
'I am the intellect -- the ego.' And knowing that one, undivided Consciousness that is beyond time
and space, as your own Self, gain peace.

contd.,

Arunachala Siva.
     
Title: Re: Viveka Chudamani - Sri Sankara:
Post by: Subramanian.R on February 28, 2016, 09:46:51 AM
Verse 297:

Again, give up the sense of 'I' in your family and lineage, in your name and in your form.  All these
rest in this rotten corpse.  And the sense of 'I' in the subtle body   -- the idea of doer and enjoyer --
that also give up, and become one, universal whole - Blissfulness Itself.

Denunciation of Egoism:

Verse 298:

There are so many distractions for the individual, which are the cause of worldliness, but of them
all, the first and the root is egoism.

Verse 299:

So long as one has any connection with the wicked ego, there is not any possibility of liberation.

Verse  300:

As the moon, free from the dragon, shines in her own glory, so one being free from this ego,
attains his real Self.

Verse 301:

That which exists in this body, identifying itself with intellect, appears as 'I am', and with the complete
destruction of that, shines the real Self, free from all distractions.           

contd.,

Arunachala Siva.
Title: Re: Viveka Chudamani - Sri Sankara:
Post by: Subramanian.R on February 29, 2016, 09:06:49 AM
Verse 302:


Blissfulness is like a jewel on the head.  This jewel of blissfulness is protected by this great serpent
of the ego, with his three heads of the qualities (the three gunas.)  One must cut off these three heads
by the great sword of discrimination -- the discrimination that is prescribed in the scriptures. And
not only that, these three heads will come out again, such is the nature of this serpent.  So you must
root the serpent out.  Then you can get possession of that gem.  Only the steady and thoughtful can
take possession of it.


Verse 303:

As long as there is a tinge of poison in the body, how can you expect any ease, any comfort?

Verse 304:

So when you have done away with this ego completely and destroyed the different kinds of distractions.
that arise from this ego, then by discrimination of 'I am That'  you can attain to the Truth.

Verse  305:

Therefore, give up by force this ego, -- the idea of 'I am the doer and enjoyer' (which is the cause of
all these bondage and troubles). Evil, error, this world, death, birth, and old age -- all these you have
got by identifying yourself with this ego, though in reality you are the blissful Pure Consciousness.

contd.,

Arunachala Siva.       
Title: Re: Viveka Chudamani - Sri Sankara:
Post by: Subramanian.R on March 01, 2016, 10:31:23 AM
Verse  306:

You are Blissfulness Itself, ever conscious, always uniform, the conscious Lord of all, ever glorious.
For Him, how can there be any change or error, except by identifying with the ego, which is the cause
of this world?

Verse  307:

This ego -- this enemy of the Self, concealed like a thorn in the throat, -- take it out with the instrument
of discrimination, and enjoy the blissfulness of your own kingdom, to your heart's content.

Verse 308:

Then doing away with the actions of this ego, etc., giving up all desires other than obtaining the real
Self,  and attaining eternal Bliss by the knowledge of the Self, remain in that changeless Brahman in full.

Verse  309:

Even when this great ego has been cut down to its root  - if it attended to, even for a moment, --
it revives again and causes hundreds of distractions, as the clouds in the rainy season, dispersed
after a short time, again collect.

contd.,

Arunachala Siva.         
Title: Re: Viveka Chudamani - Sri Sankara:
Post by: Subramanian.R on March 02, 2016, 09:06:08 AM
Verse  310:

Therefore, after subduing this enemy of the ego, you should not give it any respite at all, by
thinking of the objects of senses, because that is the cause of its revival,  as water is the cause
of the revival of the lemon tree.

Verse 311:

He that remains in the body (as we are now - full of desires), how can he be purified of all desires?
Therefore, without seeking after the pleasures of senses  -- one must give that up. The seeking after
pleasure arises from the sense of separation from the Self.

Verse 312:

By selfish work, we increase the seed of desire and if we stop selfish actions, we stop the seed.
Therefore, one should stop all selfish action.

Verse  313:

By the increase of selfish work, one increases desires; and by the increase of desires, one increases
selfish work.  And that way the world by entanglement goes on.  It never ceases.

Verse 314:

Therefore, one who would like to do away with the bondage of the world must burn these two fully.
How?  By giving up internal thought and external work that are selfish in nature.

contd.,

Arunachala Siva.
   
   
Title: Re: Viveka Chudamani - Sri Sankara:
Post by: Subramanian.R on March 03, 2016, 09:30:52 AM
Verse 315  & 316:


The ego is increased by these two, so one should seek the destruction of these (the ego and its two causes)
by meditating on the real Self, seeing Brahman everywhere.  And these three go only by increasing the
desire for being good to others.

Verse  317:

If you stop selfish work, you stop the internal desire.  By stopping the internal desire, you stop the selfish
thought.  And the stopping of desire is what is called freedom even in this life itself - Jivan Mukti.   

Verse  318:

With that desire for being good to others increases the desire for selfish fulfilments subside.  As when
the sun rises, all the darkness subsides.

Verse  319:

Darkness and its actions (different kinds of mistakes that come from the darkness) are not seen when
sun, the Lord of the day, rises.  So, when that one, eternal Blissfulness is felt, there is no more bondage,
neither is there the scent of sorrow.

contd.,

Arunachala Siva.     
Title: Re: Viveka Chudamani - Sri Sankara:
Post by: Subramanian.R on March 04, 2016, 10:30:08 AM
Denunciation of Inadvertence:


Verse  320:


Reduce the world, which you see, in Brahman by thinking of that one Reality, the solidity of all
blissfulness; and the internal and external both being one, think of the blissfulness, pass your time
and be free from all bondage.


Verse  321:

To be always in Brahman should not be neglected, for that neglect is death, says Brahma's son
Sanatkumara.

Verse 322:

To the knower, there is no more danger than this neglect of remaining in Brahman. For then comes
delusion. From that delusion comes ego and from ego comes bondage, or error.  So that neglect is
the great enemy of the knower.

Verse 323:

This delusion will distract  even the knower immediately, if he is intent upon the objects of senses.         

Verse 324:

As the moss removed from the water, comes back again, so this Maya covers the intellect of even
the learned one who is not careful.

contd.,

Arunachala Siva.
Title: Re: Viveka Chudamani - Sri Sankara:
Post by: Subramanian.R on March 05, 2016, 09:38:38 AM
Verse 325:

If the mind once forgets its own object, it goes out and out;  just as a ball if it falls, rolls down
and down (the stairs) and does not stop until it reaches the lowest step.

Verse 326:

When once you think of the objects of senses, you want to enjoy them;  and from that comes desire.
That desire engages you to possess, and that engagement takes you away from your real Self.

Verse 327:

Therefore, with all care, one should try to keep himself recollected and should not be negligent.
For the knower of Brahman, there is no greater death than negligence.  One who is careful in
remaining in Brahman becomes successful very soon.  Therefore, be careful and stay in Brahman
all the time.

Verse 328:

Once you fall back from your real Self, you have fallen down.  When one has fallen down, there is no
hope for him.

contd.,

Arunachala Siva.     
Title: Re: Viveka Chudamani - Sri Sankara:
Post by: Subramanian.R on March 06, 2016, 10:03:54 AM
Removal of Reflection:

Verse  329:

He who is free even in this body, he is free without a body also.  He who cannot make himself free
in this body  -- how can he be ever free when there is no body?  So try to be free in this body itself.

Verse 330:

When this wise man, the knower of Brahman, sees a little difference from Brahman then comes fear for
him,  because that difference is nothing but the outcome of ignorance.

Verse 331:

Therefore, if after the instruction of the scriptures, laws, and logic -- when all these deny this separateness
-- yet, one sees separateness from Brahman and thinks this separateness as his own self, then he is subject
to pain and sorrow over and over again, like one who does wrong things, such as stealing, etc.,

Verse 332:

The seeker of truth becomes free and finds his own eternal glory, but he who follows after falsehood
binds himself, as in the case of non thief and a thief.

Verse 333:

So, one who wants liberation must give up following after what is false, -- the cause of all bondage --
and must live in that Eternal Self knowing that his own Self;  because to stay in Brahman makes one
blissful and takes away the ignorance which is the cause of all pain and sorrow.           

contd.,

Arunachala Siva.
Title: Re: Viveka Chudamani - Sri Sankara:
Post by: Subramanian.R on March 07, 2016, 09:29:02 AM
Verse 334:

Therefore, do not take much notice of external things, because they increase desires that lead on and
on to bondage.  Therefore, know by discrimination what is the world. Give up the external and seek
the real Self always.

Verse 335:

If you stop the search after external things, the mind  becomes cheerful, and the cheerful mind can
see the Atman, the Supreme.  When you have seen the Supreme, then comes the destruction of all
bondage of birth and death.

Verse  336:

Who is such a child that shall follow after unreal things (even while knowing what is real and unreal
and being well versed in the scriptures) to bring his own fall?  No one desirous of liberation can do this.

Verse  337:

There is no liberation for one who is attached to his body.  One who is asleep cannot have wakefulness,
and he who is awake can have no sleep, because these actions (wakefulness and sleep) are contradictory. 


contd.,

Arunachala Siva.       
Title: Re: Viveka Chudamani - Sri Sankara:
Post by: Subramanian.R on March 08, 2016, 09:37:02 AM
Method of Abiding in Brahman:

Verse  338:

Internally, externally, in sentient, in insentient -- everywhere, knowing himself as the basis of all,
and who has given up all names and forms and become one,  undivided Self -- one who stays in that
state is surely a liberated one, a free soul.

Verse  339:

In every way, there is no better state than seeing one's own Self everywhere, in order to make oneself
free.  One can be free partially, but if you want perfect freedom, you must see yourself everywhere;
and it comes when you do not take appearance staying in that state of oneness all the time, comes
this perfect freedom.

Verse  340:

But how is it possible for one who is in this body to give up all the appearances, because the mind
must be in external things part of the time?  The answer is:  not all at once.  Those who want to have
the blissfulness should carefully try to bring that state by staying as much as possible in the state of
Brahman and by giving up the whole attempt for external enjoyments.

Verse 341:

In order to have perfect oneness with the Supreme, after hearing the scriptures and giving up all external
attempts, he must practice samadhi in order to become one with Brahman.         

Verse  342:

This idea of 'I am' is so strong that it cannot be broken in a day.  Even the wise cannot do away with
this sense of ego, in a day.  Because it is so strong, you should try all the more, and be very careful
to attain nirvikalpa samadhi.

Verse  343:

This sense of ego, by its power of delusion and power of distraction, unsettles the Purusha.

contd.,

Arunachala Siva.     
Title: Re: Viveka Chudamani - Sri Sankara:
Post by: Subramanian.R on March 09, 2016, 09:08:42 AM
Verse 344:


Two powers the ego has -- of covering and of distracting.  To cure the power of distraction is very hard.
It cannot be done unless you have the power to do away with the covering.  The snake in the rope first
covers and then deceives.  When you can separate the seer and the seen, as the swan separates milk
from water,  then naturally the power of covering goes away.

Verse 345:

When the appearance cannot distract  you anymore, then comes the sure knowledge of the Atman.
And what is the cause?  Complete discrimination of the real and the unreal is the cause of that settled
knowledge  --  understanding the separateness of the seer and the seen.  That breaks the bondage caused
by Maya from which, if one is once free, bondage never comes again.   


Verse  346:

The knowledge that we are Brahman is like a fire which altogether consumes the thick forest of ignorance.
When a man has realized his oneness with Brahman, how can he harbor any seed of death and rebirth?

Verse  347:

When the vision of Reality comes, the veil of ignorance is completely removed.  As long as we perceive
things falsely,  our false perception distracts us and makes us miserable.  When our false perception is
corrected, our misery ends.

contd.,

Arunachala Siva.   
Title: Re: Viveka Chudamani - Sri Sankara:
Post by: Subramanian.R on March 10, 2016, 09:47:54 AM
Nature of Substratum:

348.

For example, you see a rope and think it is a snake.  As soon as you realize that the rope is a rope,
your false perception of a snake ceases, and you are no longer distracted by the fear which it inspired.
Therefore, one who wants to liberate himself must know the nature of the real Self and the unreal Self.

349:


Like the union of the fire with the iron, by the union of the Reality with the intellect, all these appearances
come into existences.  Their actions are unreal, as we have seen in these three states - in dream, in
error, and in imagination.

350:

So all these changes of nature, from egoism down to body, are unreal because of their transient
nature.  But the seer, the Self, is always unchanging and, therefore, real - the Atman.

351:

Eternal, One without a second, indivisible consciousness, the witness of the intellect, separate from
the manifested and unmanifested, the subject of 'I',  the ever blissful  --  that is the Supreme.         

352:

Knowing in this way one's own Self, which is separated from the manifested and unmanifested,
ascertaining one's own oneness with the Self -- the one eternal consciousness --one becomes
peaceful in the Self.

contd.,

Arunachala Siva.   
Title: Re: Viveka Chudamani - Sri Sankara:
Post by: Subramanian.R on March 11, 2016, 09:28:47 AM
Samadhi:

Verse  353:

When one sees his own Self in Samadhi, which is the Self of all, then all the knots of the heart are
rent asunder once and for all.

Verse 354:

In that one inseparable Self, 'thou',  'I' and all these imaginations come only from the defect of the
intellect.  In Samadhi again, that intellect becomes one with the Supreme and loses its impurities.
So, the changes of 'thou', 'I' and all vanish from one's knowing the real nature of external things and
the Self.

Verse 355:

Peaceful, quiet, controlled, one who has given up all desires, and who is full of endurance   -- he alone
can attain Samadhi, and in that Samadhi feel the oneness with all.  By that feeling of oneness with all,
he does away with the darkness that comes from ignorance and its results -- fear, etc., It (Samadhi)
burns all;  and being Brahman,  he remains at peace, free from all imaginations and actions.

Verse  356:

So, by those who are engaged in Samadhi, they alone, by reducing the externals (the senses, thoughts,
ego, and all) in Consciousness, being free from the bondage of birth and death, attain the Supreme Bliss,
-- not those who only talk of the Atman.

Verse  357:

It is through the difference of the upadhis that the Atman is seen to be different.  So this Samadhi is
only to take away the name and form  One who is learned tries to do this only for this reason.

contd.,

Arunachala Siva.               

 
Title: Re: Viveka Chudamani - Sri Sankara:
Post by: Subramanian.R on March 12, 2016, 09:40:36 AM
Verse  358:


Giving up all other desires, the Yogi, thinking of that Supreme Being only, becomes the Supreme,ug
as the worm becomes the wasp by thinking of the wasp.

Verse  359:

When deeply engaged in thought, one loses his individuality and becomes one with that thought.   If one
remains in it for a long, long time, he becomes that.  But it must be one, uniform thought for a long,
long time.

Verse  360:

So very, very subtle is the truth of the Paramataman, that nobody can see that with the naked eye
(gross intellect).  Therefore,  with keen perception and only in Samadhi can it be known by a great
and very pure intellect.

Verse 361:

As gold when purified loses its dross and attains the own pure state, so this mind, giving up the three
qualities of sattva, rajas, and tamas, through dhyana, attains the pure state of the Atman.

Verse 362:

The habit of meditation must be practiced without any break.  When the matured (ripe, or experienced)
mind is absorbed in Brahman, then comes the state that is free from all doubts.  And then naturally
one becomes the enjoyer of eternal bliss.

contd.,

Arunachala Siva.         
Title: Re: Viveka Chudamani - Sri Sankara:
Post by: Subramanian.R on March 13, 2016, 10:15:32 AM
Verse  363:

By this Samadhi, all desires and the knots of the heart, are destroyed, as well as all actions, internally
and externally.  And without any effort on the part of the individual comes the manifestation of the Self.
Simultaneously comes the destruction of the mind and desires, and the realization of the Self.

Verse 364:

Hearing of Brahman is good, but thinking is one hundred times better than  hearing. Millions of times
greater is this meditation.  And when one becomes free from doubt in that meditation that is endlessly
greater.

Verse 365:

Only by that meditation which is free from all doubt, (nirvikapa samadhi), one realizes the Self. Otherwise,
other thoughts will come in the unstable mind which will get mixed up with them.

Verse 366:


Therefore, attain Samadhi by controlling all the senses, remain  always in peace.  And by attaining Samadhi,
destroy the darkness that arises from ignorance by the practice of seeing oneness always and everywhere.

contd.,

Arunachala Siva.
 

         
Title: Re: Viveka Chudamani - Sri Sankara:
Post by: Subramanian.R on March 14, 2016, 09:30:27 AM
Verse  367:

This is the first door to  Yoga: the control of speech (not talking too much), then control of the mind.
Practice non receiving in the mind.  Then give up all expectation, then all desire, and always be alone.

Verse 368:

To stay alone is the cause of controlling the senses, and the mind.  By controlling the senses, you control
thought, and the mind becomes peaceful.  By doing this, the ego vanishes. And by the destruction of this
ego, changeless blissfulness is felt by the Yogi, which belongs to Brahman alone.  Therefore, this --
controlling of the mind constantly should be the first duty of the practitioners of concentration.   

Verse  369:

First, join word with the mind.  Everything seen is the word -- names), then mind with the intellect,
intellect with the ego, ego with the witness, and that witness with the Brahman who is the Soul of all.
And by joining that way, enjoy the eternal bliss.

Verse 370:

The Yogi, when he joins himself with the body, prana, senses, mind and intellect, and all other upadhis
he becomes one with them.

Verse 371:

And by removing that contact, he enjoys the Blissfulness Eternal which comes from giving up things.

contd.,

Arunachala Siva. 
         
Title: Re: Viveka Chudamani - Sri Sankara:
Post by: Subramanian.R on March 15, 2016, 10:39:58 AM
Dispassion:

Verses  372 & 373:


This giving up of the external and internal is possible for him alone who has been freed from all attachments.
How?  External giving up is achieved by giving up the gross things, and the internal renunciation by giving
up the ego.

One can give up external things by force, but how can one give up the ego?  It is possible only by desiring
liberation, and only by identifying one's self with Brahman.

Verse  374:

Renunciation and discrimination are the two wings of a bird.  Know this, O expert, that rising to the top
of the house of liberation cannot be accomplished without these two.

Verse  375:

Samadhi comes to him alone who is full of the spirit of renunciation.  Those who practice Samadhi become
established in the understanding of Brahman; and from that established understanding comes the freedom
from all bondage.  One who becomes free from all bondage feels eternal Bliss.         

Verse 376:

For one who has controlled his senses, I do not see any better cause of happiness than renunciation.
That renunciation, with the help of pure knowledge of the Atman, brings the kingdom of Self to the individual.
This is the door to liberation.  Therefore, make sure of renunciation and be established in the Atman  for good.

contd.,

Arunachala Siva.       
Title: Re: Viveka Chudamani - Sri Sankara:
Post by: Subramanian.R on March 16, 2016, 10:05:48 AM
Verse 377:

Cut of all expectations in the objects of senses, which are like poison.  They are the cause of death.
Give up all thoughts of caste, color, and creed, which you have taken as your own;  and from a distance,
give up all selfish endeavors.  Give up, all selfish endeavors.  Give up, abandon, identification with the body,
seer of all these -- the One without a second, which is Reality Itself.

Method of Meditation:

Verse  378:

This is the attainable, the target which you are to strike.  Keep your mind firmly fixed on Brahman and
rest the external senses in their own places.  Stay quiet, indifferent to this body, and, by that one
thought of Brahman, become one with Brahman, -- undivided.  Constantly drink the essence of bliss
that is Brahman.  What is there in things which are empty and void?

Verse  379:

Giving up all that is non Self, which is the cause of all misery, think only of that Atman, which is blissful
and the cause of all freedom.

Verse  380:

It is self effulgent, the Witness of all, who is manifested in the sheath of intellect (Vijnamaya Kosa).
Keeping in view that which is separate from the manifested and unmanifested, by the one undivided
thought think of that always.

Verse 381:

Thus, thinking always uniformly of that Brahman-- without any break and without any separate thought--
one knows Brahman completely as one's own Self.

Verse  382:

By establishing his own self in this Atman and giving up all ego, he stays there,  being indifferent to the
body, etc., as one becomes indifferent to broken pitchers, etc., made of clay and which are insignificant. 

contd.,

Arunachala Siva.                     
Title: Re: Viveka Chudamani - Sri Sankara:
Post by: Subramanian.R on March 17, 2016, 10:15:17 AM
Perceiving the Self:

Verse  383:

With a pure heart, establishing the self in the Atman, which is the Witness of all -- pure consciousness --
slowly and gradually be quiet and see the fullness of the Atman everywhere.

Verse  384:

Body, senses, vital forces, mind, ego and all other names and forms that come from ignorance of the Self
--    know the Atman, separate from these, as indivisible, perfect, and permeating all like the firmament.

Verse  385:

The sky that remains in different pots of different names and forms is in reality not different from the sky itself,
though it appears different from the sky itself, though it appears different; so the Atman, which is pure
and One without a second, seems to be many in different bodies.

Verse 386:

From Brahma down to a blade of grass, all these upadhis are unreal.  Therefore, by being one with the
Atman, see the Atman which fills everywhere.

contd.,

Arunachala Siva.       
Title: Re: Viveka Chudamani - Sri Sankara:
Post by: Subramanian.R on March 18, 2016, 09:52:13 AM
Verse 387:

What appears in ignorance as true does not remain so after discrimination.  But it becomes one with the
Reality -- not separate from it; so this world is nothing but Atman, just as we do not find the snake in rope
when we know the real nature of the rope.

Verse 388:

I am the Creator, I am the Preserver.  I am Indra, the Enjoyer.  I am the Destroyer.  All this I am.
There is nothing except my own Self.

Verse  389:

Internally, I am, externally I am;  I am before, I am after;  I am above, I am below.

Verse  390:

Wave, foam, bubble --all these are nothing but water in reality. So this body and all are nothing but
consciousness.

Verse  391:

All this is but Existence Itself, which is beyond word and mind.  There is nothing beyond pure existence
in what is seen in Nature.  Is there anything separate from this pitcher, jar etc., which are made from
the earth?  If anyone says it is separate, he is deluded, like one drunk with the wine of Maya.  And one
drunk with of Maya sees 'thou', 'I' etc.,

contd.,

Arunachala Siva.     
         
Title: Re: Viveka Chudamani - Sri Sankara:
Post by: Subramanian.R on March 19, 2016, 12:29:41 PM
Verse  392:


The Sruti commands to do away with the false belief of separation and says that there is nothing but One
-- Brahman alone.

Verse  393:

Like the sky, -- pure, changeless, limitless, immovable, without form, bereft of external or internal aspects,
One without a second --know this Brahman as thine own Self.   What more is there to understand than this?

Verse  394:

What more shall I speak than this - that this Jiva is Brahman?  This world is Brahman because there is
One, Brahman alone.  This is the decision of the scriptures. I am that Brahman. He that realizes that.
giving up everything, and being and becoming Brahman, remains in Brahman and enjoys Blissfulness
Eternal.  This is sure and certain.

Verse  395:

Give up the idea of the self in this sheath of food, (Annamaya Kosa_, the in the subtle body which is
composed of the Prana (Pranamaya Kosa), and the mind, (Manomaya Kosa).  And recognize thine
own Self in Brahman, which is full of blissfulness, -- whose glory has been extolled in the scriptures --
and say as Brahman.

Verse  396:

As long as one thinks of this corpse as his own Self, so long is he impure and subject to birth, death,
disease, old age, and all other sufferings and pain.  Therefore, know thyself as pure Blissfulness,
unchanging.  In that way, being free from the change-full body and mind, enjoy the blissfulness once and for all.

contd.,

Arunachala Siva.

 
Title: Re: Viveka Chudamani - Sri Sankara:
Post by: Subramanian.R on March 20, 2016, 09:38:41 AM
No Diversity:


Verse 397:


Reducing everything that appears before you in the Atman, the Supreme Self, free from all changes,
one does not see any change which is seen now. What remains is Brahman alone.

Verse  398:

When the mind is completely absorbed in the Supreme Being, -- the Atman, the Brahman, the
Absolute -- then the world of appearances vanishes.  Its existence is no more than an empty word.

Verse 399:

These changes are unreal.  In the formless, changeless Atman, where is there any separation?

Verse 400:

Where there is neither the seer, the seen, nor the seeing, but the One without a second -- changeless,
formless  -- where is there separation in that?

Verse  401:

As in the flood, there is nothing to be seen but a vast sheet of water, so, in the one changeless,
formless Atman, where is the separation?

contd.,

Arunachala Siva.       
Title: Re: Viveka Chudamani - Sri Sankara:
Post by: Subramanian.R on March 21, 2016, 09:38:48 AM
Verse 402:

As in the light all darkness subsides, so when the cause of all error disappears, where then is there
diversity in that One without a second, the Supreme Self, which alone is real?

Verse  403:

In the one Brahman, the Supreme Self, how can there be any world of diversity, (even) as in Sushupti
(the deep sleep), where no diversity is experienced?

Verse 404:

There are no such things as world or anything in that realization of the Supreme, the Eternal.  There cannot
be seen a snake in the rope or water in the mirage, either in the present, past, or future; so, there is no
world in that Atman even when it is seen.  It is only seen through ignorance.

Verse 405:

It is all Maya - this world which is the substance of delusion.  But in reality, it is all One without a second.
This is the direct declaration of the scriptures, and one can realize it in the example of Sushupti, (deep sleep).
(We do not feel anything in Sushupti.  This proves that the world is unreal.)

Verse  406:

It is our delusion which superimposes the universe upon Brahman.  But the wise know that this universe has
no separate reality.  It is identified with Brahman, its ground.  The rope may appear to be a snake, but the
apparent difference between rope and snake lasts only as long as delusion persists.

contd.,

Arunachala Siva.               
     
Title: Re: Viveka Chudamani - Sri Sankara:
Post by: Subramanian.R on March 22, 2016, 08:45:06 AM
Mode of contemplating the Self:

Verse  407:

The root of all these different feelings is in Chitta, the mind.  In the absence of the mind, there is no feeling
of change at all, nor of duality.  Therefore, merge this mind in the Atman, Supreme, which is self evident.

Verse 408:

Those who have had realization know the consciousness of all blissfulness -- incomparable, limitless,
ever-free, without any desires, endless like the sky, without parts, changeless. Only the knower sees
such Brahman in his own Heart in Samadhi.

Verse 409:

Bereft of all changes that are caused through nature,  beyond all comprehension, uniform but unique,
free from all mental bondages too, and declared in the scriptures  -- only the knower sees such Brahman
in his own Heart.

Verse 410:

He who never becomes old, never dies, in whom all changes set (end as the sun sets), like the sheet of
water in the ocean, free from the waves, quiet, without any name, where all changes from the qualities
(gunas) subside -- only the knower knows such Brahman in his own Heart.

Verse 411: 

Now, with the Heart bent upon Samadhi, see your own Self, which is the source of all wealth (possession
or power). Cut off the bondage where there is even the smell of birth;  and in that way, carefully make
your birth as a human being fruitful.

Verse 412:

Free from all names and forms -- even existence, knowledge and bliss, One without a second --
think this in your own Self and be free from being born again.

contd.,

Arunachala Siva.                       
Title: Re: Viveka Chudamani - Sri Sankara:
Post by: Subramanian.R on March 23, 2016, 01:17:14 PM
Ignoring the seen:

Verse  413:

Like the shadow of a man is this body, which is the result of past actions. 
Give it up as a corpse, and take no notice of it again.  O thou, the great.

Verse 414:

Realize the Atman. Pure Blissfulness - such is the nature of the Atman. Give up this
insentient name and form from a distance and never again think of that, as you do not
think of food that has been vomited.

Verse 415:

It cannot be done by talking.  You must burn this, root and all, in the fire of the Atman,
and then rest in that Atman, becoming thus ever pure knowledge and bliss - the best of
the knower of the Brahman.

Verse 416:

This body is bound by the actions done in the past.  If it remains or goes, take no notice.
One who knows the truth will not look back to this body, as one will not see the blood of
a cow. (A Hindu will not look at the blood of a cow.) All his mind rests in the ever blissful
Brahman.

Verse 417:

One who has known the true, indivisible Blissfulness in his own Self --really and truly realizing
that -- for what reason will he support this body?

contd.,

Arunachala Siva.     
Title: Re: Viveka Chudamani - Sri Sankara:
Post by: Subramanian.R on March 24, 2016, 11:12:51 AM
Fruit of Self Knowledge:


Verse  418:

This is he result of that knowledge:  one becomes free even in this body, externally and internally,
always enjoying the ever blissfulness in the Atman.

Verse 419:

Knowledge is the result of the non attachment.  The result of knowledge is renunciation, and the result
of renunciation is peace that comes from the enjoyment of blissfulness in the Self.

420:   

If you do not take the succeeding steps,  you may be sure the preceding steps are futile.  The result of
the freedom is to feel the blissfulness without cause.

421:

This is the direct effect of knowledge-- not to get disturbed even when in difficulty.  The different
kinds of things that one does in ignorance that are awkward and ugly, when one is illumined,
how can he do them?

422:


This is the effect of wisdom -- to refrain from taking unreal things, or, if taking, to take them as the work
of ignorance.  We have seen that in the mirage.  What better example is there than this for the wise one?

423:

If the knots of the heart (desires), which are nothing but the effects of ignorance, are totally rent asunder,
then having no desire, how can the objects of senses be incentives to action?

424:

Know, then, that when the rising of desires for objects of senses has ceased, not attachment has become
complete.  The culmination  of knowledge is the end of the rise of the sense of 'I' of the ego.  And the
culmination of renunciation is when the desires that have already subsided will not rise again.

contd.,

Arunachala Siva.       
Title: Re: Viveka Chudamani - Sri Sankara:
Post by: Subramanian.R on March 25, 2016, 09:50:14 AM
Hallmark of Jivan Mukta:

Verse  425:

In the consciousness of Brahman, staying there for ever, free from external desires, enjoying the blessedness
unknown by others (as in sleeping, or as a child), seeing this world as in his dream, and yet full in established
understanding  -- surely he is the enjoyer of endless merits.  He is blessed indeed.  He is to be followed in
this world.

Verse 426:

Only he whose understanding is established enjoys, because he is always merged in Brahman which is
changeless and actionless.

Verse  427:

The Self in Brahman -- that purified consciousness of the Self,  always uniform - is what is called established
understanding. And when this understanding is constant in one, he is called "One of established understanding."

Verse  428:

He is of such established understanding who feels the blessed state always and has almost forgotten
duality.  He is called a Jivan Mukta -- free even in this world.

Verse  429:

He whose intellect is merged in Brahman, who though wakeful, is yet free from the effects of wakefulness,
and whose knowledge is free from desire  -- he is called a Jivan Mukta, free even in this world.

contd.,

Arunachala Siva.     
     
Title: Re: Viveka Chudamani - Sri Sankara:
Post by: Subramanian.R on March 26, 2016, 09:51:46 AM
Verse  430:

The noise of the world is pacified in him.  Though with part, yet is he without part; whose heart is without
anxiety ( it receives no impression), he is called a Jivan Mukta, free even in this body.

Verse 431:

He who follows the body as one follows a shadow, and yet with no idea of 'me' or 'mine' in this body --
he is called a Jivan Mukta, free even in this world.

Verse 432:

He who does not inquire about things past, does not take thought for the future, and in the present
remains indifferent and unattached -- that is the sign of a Jivan Mukta, free even in this body.

Verse 433:

In this nature that is composed of good and evil, one who sees the sameness everywhere -- he is a
Jivan Mukta, free even in this body.

Verse  434:

He who remains unchanged in pleasure or pain, -- that is the sign of a Jivan Mukta, free even in this body.

contd.,

Arunachala Siva.
     
Title: Re: Viveka Chudamani - Sri Sankara:
Post by: Subramanian.R on March 27, 2016, 12:33:11 PM
Verse  435:

He whose heart is filled with the blissfulness of Brahman, regardless of internal and external things --
that is a sign of Jivan Mukta, free even in this body.

Verse 436:

In body and in senses, free from the idea of 'me' and 'mine', who remains here as the witness only -
that is the sign of a Jivan Mukta, free even in this life.

Verse 437:

He who has known his own Self by the power of the scriptures, who has become free from the bondage
of the world- he is a Jivan Mukta, free even in this body.

Verse 438:

He who does not feel his identification with the body or senses or with any objects of the world  --
he is a Jivan Mukta, free even in this life.

Verse 439:

He that knows no difference between the world and  Brahman, in his real consciousness  -- he is
a Jivan Mukta, free even in this life.

Verse 440:

Being worshipped by the good or ill treated by the wicked, who remains the same always -- he
is a Jivan Mukta, free even in this body.

Verse 441:

He in whom the enjoyments enter like the rivers into the ocean, yet cannot disturb it -- he is a
Jivan Mukta, free even in this world.

Verse 442:

He who has known the reality of Brahman cannot be like one of the world, and he cannot do things
as before.  If he does, he has not known the Reality.  He is deluded.

Verse 443:

He cannot engage again in his old habits, because he sees the oneness for all time.  His desires
cannot be felt.

Verse 444:

Even a very lustful man feels no desire when he is in the presence of his mother.  In the same manner
a man freed from worldliness if he has realized Brahman, the infinite bliss.

contd.,

Arunachala Siva.                   
Title: Re: Viveka Chudamani - Sri Sankara:
Post by: Subramanian.R on March 28, 2016, 10:36:23 AM
Nature of Prarabdha:

Verse  445:

The scriptures say, even the meditative are conscious of the externals, because of prarabdha, the result
of past actions.

Verse  446:

As long as one feels pleasure and pain, so long prarabdha remains.

Verse 447:

But 'I am He, I am Brahman' -- this knowledge does away with all past actions done in millions
and millions of births.

Verse 448:

Whatever one does  -- good or bad - in the state of dream, which is the result of ignorance, does that affect
him when awakened?

Verse 449:

One who has seen his own Self, which is always free from all contact, indifferent to everything --
knowing Him, he is never attached by action, whether past, present, or future, as the sky is
never attached to anything.

Verse  450:

In a pitcher of wine, the sky is not affected by the smell of that wine. So the Atman is not affected
by name and form or by their actions.

contd.,

Arunachala Siva.     
Title: Re: Viveka Chudamani - Sri Sankara:
Post by: Subramanian.R on March 29, 2016, 10:32:44 AM
Verse  451:

The pupil speaks:

Good, I understand.  After knowledge, all actions vanish.  But things done before the attainment of
knowledge, what of them?  Knowledge cannot destroy them without giving their effect, like the arrow
which has been shot already.

Verse 452:

There was a cow, and you thought it was a tiger,  and you shot; and now you know it is a cow and
not a tiger, yet the arrow stops not, but strikes the cow.

Verse 453:

The Guru speaks:

Yes, you are right.  Prarabdha is surely very powerful.  Even to the knower, it will bring effects,
because the fire of knowledge destroys that which has been stored up and what one has yet to do,
but which is done, it cannot destroy.  But those who stay in the consciousness of oneness with
Brahman are never affected by these three.  They are Brahman without qualities.

Verse 454:

Therefore, it is not proper to speak of Prarabdha, which belongs to the upadhis, for him who remains
in Brahman alone, as it is not proper to impute the things of a dream to a man who is awake.

Verse 455:

One who is awake does not identify himself with the body or the senses of actions of dreams, but stays
in his own wakeful state; so also, one awake in Brahman identifies himself with Brahman, and this body
becomes just as the body seen in dreams.

Verse 456:

Therefore, he does not try to support what is unreal, nor to acquire the things of the world; but
if one acquires and follows the unreal, then we say he has not freed himself from sleep yet. 

contd.,

Arunachala Siva.           
Title: Re: Viveka Chudamani - Sri Sankara:
Post by: Subramanian.R on March 30, 2016, 10:46:13 AM
Verse  457:

So, he who stays in the Supreme always, sees nothing else.  Yet, you say he remains in the world.
Yes, as is the memory of things seen in dream, so are his actions in this world.

Verse 458:

This body is made of actions.  Imagine Prarabdha for the body.  It belongs to it.  But this Atman is
beginningless.  It is not proper to imagine Prarabdha for the Atman.  The Atman is not made by action.

Verse 459:

It is unborn, eternal, and universal.  Thus says the scripture, which never speaks of falsehood.

Verse 460:

When one lives in the body, you can imagine Prarabdha for him, but to live in the body is not desirable.
Therefore, give up the Prarabdha.

Verse 461:

Again, to think of Prarabdha even for the body is ignorance.  It is error, because where is the reality
of the thing imputed?  When it is unreal in its very nature, how is it born?  And how can what is not
born, die?

Verse 462 & 463:

If you can once destroy ignorance, with all its actions, by knowledge, then where is death, where is
birth, and where is the reality of that which is only darkness?  If you can realize the true nature of the
rope, where is the snake, and where is fear?

The Pupil may say: 'This moment you told me about Prarabdha -- what is self contradiction!'  No,
the Sruti speaks about Prarabdha, only for the sake of the dull minded who cannot understand the
Atman and are afraid of their body, and not for the learned.


contd.,

Arunachala Siva.                       
Title: Re: Viveka Chudamani - Sri Sankara:
Post by: Subramanian.R on March 31, 2016, 11:59:09 AM
Verse  464:

This Atman fills all.  Beginning-less, endless, that which cannot be measured, changeless, and One
without a second -- is Brahman.   There are not many in this world. 

Verse 465:

The consolidation of existence, of knowledge, the eternal essence of blissfulness, without actions, and 
One without a second is Brahman.  There are not many in this world.

Verse 466:

Always uniform, ever full, endless, omnipresent, and One without a second is Brahman.  There are not
many in this world.

Verse 467:

Unavoidable, superlative, it cannot be handled;  and without any receptacle (being the receptacle of all)
and One without a second is Brahman.  There are not many in this world.

Verse 468:

Attribute-less, part-less, ever free, subtle, changeless, spotless, and One without a second is Brahman.
There are not many in this world.

Verse 469:

You cannot ascertain any form of Brahman.  Beyond mind and speech and One without a second is
Brahman.  There are not many in this world.

Verse 470:

Reality Itself, established in its own glory, pure, intelligent, incomparable, and One without a second
is Brahman.  There are not many in this world.

contd.,

Arunachala Siva.               
Title: Re: Viveka Chudamani - Sri Sankara:
Post by: Subramanian.R on April 01, 2016, 10:28:43 AM
Experience of the Self

Who can know Brahman?

Verse 471.  Those ascetics and great souls, whose desires have been fully fulfilled, who have become
full of peace, who have made themselves fully controlled, knowing this Supreme Truth, and uniting themselves
with That, attain this blissful state of freedom. 

Verse 472.  Thou, O great One, knowing this pure state of thine own Self, which is the consolidation of
blissfulness, wash off the attachments that are the creations of your own mind.  Be conscious, be free,
and be successful.

Verse 473.  I have told you enough.  Now try to realize it by attaining Samadhi. With unshaken faith,
attain Samadhi.  Realize it.  The things heard, when realized, will not produce any doubt again   
         
Verse 474. Whether you are free from your ignorance or not, you alone know.  To know one's own freedom
from the bondage that comes from contact with ignorance and the attainment of the state of pure existence,
knowledge, and bliss, the scriptures,reason, and the words of the Guru are the proofs.  But one's own
conviction felt within is the greatest of all.

Verse 475.  Bondage or freedom, attainment or otherwise, anxiety or peace, pleasure or pain -- one
knows these in one's own self.  Others can only guess.

Verse 476.  Masters may direct from the shore, but the disciple must cross the ocean by his own sure
knowledge.  The Guru only show from a distance.  Teachers and scriptures awaken the disciple from a
distance, but the learned should know the Atman by his own  self through the grace of the Lord.

Verse 477.  But one's own inward knowledge -- knowing one's own indivisibility, the One Atman --
be identified with that unchangeable Atman. Remain in the Atman, free from all change.

Verse 478.  This is the sure decision of Vedanta:  Brahman is all -- the Jiva and the world. To stay in
that state constantly is what is called freedom. And Brahman is One without a second. The scripture
is the testimony.

contd.,

Arunachala Siva.                     
Title: Re: Viveka Chudamani - Sri Sankara:
Post by: Subramanian.R on April 02, 2016, 12:02:33 PM
Attaining Self Awakening:

Verse  479:

According to the direction of the Master, and following the scriptures, knowing the real state of his own
Self by his own reasoning, controlling all his senses, and by his mind being intent upon his own soul,
the disciple for a time became still like a rock -  immovable and fixed in the Atman.

Verse 480:

And after staying there for some time, with his whole mind in the Supreme Brahman, he came
back to his consciousness, and with the great delight expressed these ideas:

Verse 481:

The ego is gone. Desires have melted away by attaining oneness with the Supreme.  Now I do not
know this or that, or what or where is the end of this Eternal Bliss.

Verse 482:

I cannot express by words, nor even contemplate by mind, this wealth that I have found in this ocean
of the Supreme Brahman, which is full of the nectar of bliss.  Only by tasting a particle of that, my mind has
become merged in that ocean of bliss and is at rest.       

Verse 483:

Where is it gone? Who has taken away this world of duality?  I saw it this moment.  Is there no world?
Has it come to naught?  It is most wonderful indeed.

Verse 484:

What to avoid, what to accept, what is separate from me, what is different in this ocean of  Brahman
which is filled with the nectar of indivisible bliss?

contd.,

Arunachala Siva. 
Title: Re: Viveka Chudamani - Sri Sankara:
Post by: Subramanian.R on April 03, 2016, 11:08:36 AM
485.  Now I am filled with the ever blissful Atman.  I see nothing;  neither do I hear nor know anything
separate from me.

486.  I bow down to thee, O great Soul, my Master, who art free from all attachment and the best of the
learned and good, who art the embodiment of eternal Blissfulness, the shore-less ocean of mercy.

487. Whose glance, like the consolidated rays of the moon, washes away the weariness resulting from
the labor of birth and death. Now in the twinkling of an eye, I have attained that indivisible and inexhaustible
treasure, the blissful Self.

488.  By thy mercy I have become blessed, successful, and free from the grasp of the dragon of birth
and death.  Now I have become ever blissful and filled entirely.

489.  Yes, I am unattached, I am without a body.  I am without all signs  - subtle body and all.
I am indivisible, whole, ever peaceful, endless, pure and eternal.

490. I am neither he who acts nor he who experiences the result of action. I am beyond action and
changeless.  My nature is pure consciousness.  I am absolute reality, eternal goodness.

contd.,

Arunachala Siva.             
Title: Re: Viveka Chudamani - Sri Sankara:
Post by: Subramanian.R on April 04, 2016, 10:27:19 AM
Verse  491:

Yes.  I am separate from the seer, the hearer, the speaker, the doer, the enjoyer;  I am without all actions,
without limit, without any contact. I am One - eternal Consciousness Itself.

Verse 492:

I am neither this nor that but the manifester of both - the Supreme, ever pure, and free from anything
external or internal.  I am Brahman, One without a second.

Verse 493:

Incomparable, the beginning-less substance (Reality); free from all imaginations of 'I', 'thou',
'this' or 'that', free from all doubts;  ever blissful, one uniform truth - I am  Brahman, One without
a second.

Verse 494: 

I am That.  I am the Lord. I am the Refuge of all.  I am the Destroyer of all sins.  I am the Purusha.
I am the Supreme.  I am the indivisible consciousness, the controller of all, without any other controller,
and without egoism or the idea of 'me' and 'mine'.

Verse 495

In all creatures, I exist in the form of Consciousness and the Self, being the refuge of both the external
and the internal.  I am the enjoyer.  I am the enjoyable.  I am all that I saw separately before.

contd.,

Arunachala Siva.               
Title: Re: Viveka Chudamani - Sri Sankara:
Post by: Subramanian.R on April 05, 2016, 10:45:46 AM
Verse 496:

Yes, it is only by the wind of Maya that these different waves of the world are created in me through
ignorance, and they dissolve in me through ignorance, and they dissolve in me, the ocean of one,
indivisible consciousness.

Verse 497.

The people in ignorance impute to me these different states - gross, or subtle but they are not real,
only imputed, as they impute to Eternity cycles, years, seasons, months, weeks, days, etc.,
But Eternity is without parts and unchanged.

Verse 498.

So let the people talk.  What is imputed cannot affect the substance in which it is imputed.  Imputing
the serpent to the rope does not change the real nature of the rope. Does the ground of the desert
become wet by the water of the mirage?

Verse 499.

I am like the sky, beyond all limitations. I am like the sun, separate from the things it manifests.
I am ever fixed and immovable like the great mountain, and I am like the ocean without shores.

Verse 500.

I have no connection whatever with the body, as the sky has no connection with the clouds;
as the sky has no connection with the clouds;  and, therefore, where can there be any of the
properties of the body in me  -- the Jagrat, Svapna, and Sushupti, the states of waking, dream,
dream and deep sleep?

contd.,

Arunachala Siva.                 
Title: Re: Viveka Chudamani - Sri Sankara:
Post by: Subramanian.R on April 06, 2016, 12:14:38 PM
Verse 501:

The Upadhi comes and goes, does all actions, and suffers or enjoys.  That Upadhi decays and dies.
I am always like that great mountain, immovable and fixed.

Verse 502:

I have neither desire nor cessation of desires, because I am always uniform, One without parts.
He that is One, eternal, universal, whole like the sky filled on all sides, how shall he work?

Verse 503:

Therefore, how can there be any actions, merit or demerit, virtue or vice, for him who is without organs,
without form, without mind, without changes and is one, indivisible, blissful consciousness?

Verse 504:

That which touches the shadow -- heat or cold, good or bad, -- these cannot touch the Purusha,
because He is separate from it.

Verse 505:

So the property of things do not affect the witness, who is separate from them;  as the things in a room
do not affect the lamp which reveals them and yet remains separate from them.

contd.,

Arunachala Siva.     
   
Title: Re: Viveka Chudamani - Sri Sankara:
Post by: Subramanian.R on April 07, 2016, 11:28:26 AM
Verse  506:

As the Sun is the witness of all actions, as fire has the power of burning, and as is the connection of the rope
with serpent, so is the connection (of everything) with me, the Pure Intelligence, the changeless Atman.

Verse 507:

I am neither the doer nor the enjoyer; neither do I make others enjoy.  I am neither the seer, nor do
I make others see.  I am that self effulgent, indefinable Atman.

Verse  508:

Only fools, when the upadhi moves,  think that the subject is moving.  The subject is actionless like the
sun.  Only the fools think: ' I am born and I die', etc.,

Verse 509:

In water or on land, let this insentient mass (body) fall. I am never touched by its properties, as the sky
is never touched by the properties of a pitcher.

Verse  510:

The state of being the doer, the enjoyer, and having meanness, dullness, freedom, and bondage --
all these are the signs of intellect.  Really they do not exist in me, the Supreme Brahaman, One
without a second.


contd.,

Arunachala Siva.         
Title: Re: Viveka Chudamani - Sri Sankara:
Post by: Subramanian.R on April 08, 2016, 10:51:46 AM
Verse 511:

Let there be transformations of nature in hundreds, thousands, and millions of ways -  what is that
to me, who is not attached to them?  The clouds never touch the vast sky.

Verse 512:

From the unmanifested down to this gross world - in me everything appears as a shadow.  I am
that  Brahman, One without a second, free from beginning or end like the sky.

Verse  513:

The basis of all, the manifester of all things, the giver of all forms, all pervading and free from all,
ever existent, pure immovable, changeless, One without a second -- I am That.

Verse 514:

Maya with its manifold appearances subsides in me, who is the substance of this 'I';  but only understood
by consciousness can it be attained in consciousness and through consciousness.  Truth, Knowledge,
Bliss - Brahman, One without a second -  I am That.

Verse 515:

I am action-less;  I am changeless;  I am part-less;  I am without purpose;  I am eternal.  I do not
require any prop.  I am One without a second.           

Verse 516:

I am the Soul of all.  I am all.  I am beyond all.  I am One without a second.  I am one universal
consciousness.  I am perpetual Blissfulness Itself.

contd.,

Arunachala Siva.
Title: Re: Viveka Chudamani - Sri Sankara:
Post by: Subramanian.R on April 09, 2016, 11:13:13 AM
Verse 517:

This acme of blissfulness that is within me (my own property).  I have become heir to now by the
thy grace and mercy, O benevolent One, I bow down to thee.  I bow down.

Verse 518:

Oh, I have been dreaming all this time a great dream and traveling in a great forest created by Maya,
where birth and death and  all kinds of troubles and pain afflicted me all the time, and the tiger of ego
afflicted me immensely.  Thou, O Master, awakening me from that dream. save me forever.

Verse  519:

I bow down to thee, O prince of Teachers, who art the only Reality, who art pure Consciousness.
It is He alone who shines in His own glory in the form of this world.

contd.,

Arunachala Siva.   
   
Title: Re: Viveka Chudamani - Sri Sankara:
Post by: Subramanian.R on April 10, 2016, 11:35:00 AM
Benediction:

Verse  520:

Now, looking unto his disciples who had attained the blissfulness of Samadhi and had awakened
for ever in the consciousness of the Self, the great Master with his heart full of joy, addressed these
words to him:

Verse 521:

This world is nothing but Brahman, because Brahman is the only Reality.  See this always with your
spiritual eye, with unruffled mind, and in all circumstances.  What is there to be seen by the eyes
except only the objects of sight?  In like manner, to him who knows Brahman, what is there -
wherever his intellect may play -- except the Reality?

Verse 522:

Who is there that would like to give up the enjoyment of the Supreme Blissfulness and be satisfied  with 
emptiness?  When the full moon is shining in the sky to gladden the hearts of all,who cares to see a
picture of the moon?

Verse 523:

By the thought of things unreal, there is no happiness whatever, nor the cessation of pain.
Therefore, by the thought of that One, indivisible Bliss, live in the Eternal by being constantly watchful
of the Atman.

Verse 524:

Seeing your own Self everywhere -- knowing thine own Self to be one everywhere -- enjoy
blissfulness in the Self and so pass your time, O great Soul!           

contd.,

Arunachala Siva.
Title: Re: Viveka Chudamani - Sri Sankara:
Post by: Subramanian.R on April 11, 2016, 10:38:30 AM
Verse  525:

To see many in that one, indivisible, changeless, Self is like building castles in the air. So, being one,
full of that blissfulness, and attaining the supreme peace, be quiet forever.

Verse 526:

This quiet state is the state of great peace, where the intellect ceases to think about the unreal
and where the knower of Brahman -- the great soul - enjoys the blissfulness of oneness always
by being one with Brahman.

Verse 527:

For one who has realized his own Self, there is no further state more pleasant than this quietness,
which comes from the absence of all desires.

Verse 528:

He feels delight in his own Self, and though he may be walking, standing, sitting, or lying on his back,
or in any state whatever, he remains satisfied in his own Self -- always thoughtful.

Verse 529:

He who has known the Truth, for him there can be no rule as to place, time, position, direction,
purpose, or anything.  There have no control over him.

Verse 530:

Knowledge does not require any medium to know that 'this is a pitcher';  what rule is required
except the real nature of the thing?  To know one's own Self, what rules  -- what conditions --
are necessary?

contd.,

Arunachala Siva.       
Title: Re: Viveka Chudamani - Sri Sankara:
Post by: Subramanian.R on April 12, 2016, 11:12:06 AM
Verse  531:

This Atman is ever established in its own glory;  that is proof by itself.  To establish it, neither time,
place, nor purification is necessary.

Verse 532:

To know that 'I am Devadatta' does not require any proof; so, for a knower of Brahman, the knowledge
that 'I am Brahman' does not require any proof.

Verse 533:

What?  You are impertinent.  Do you ask for proof of the Atman by worse self effulgence as by that
of the sun, everything is manifested?  That which is non Self -- insignificant, unreal, insentient --
how can that be a manifester of  That?

Verse 534:

The scriptures and all the sacred books and all the teachers of the world have their existence through
His existence. How can they manifest Him who is the Knower of all?

Verse 535:

This Atman is self effulgent, of illimitable power, incomparable, the consciousness of all, knowing whom one
becomes free from all bondage and is glorified.

contd.,

Arunachala Siva.                   
Title: Re: Viveka Chudamani - Sri Sankara:
Post by: Subramanian.R on April 13, 2016, 11:03:53 AM
Verse  536:


He laments not nor rejoices in the enjoyment of the senses;  he neither attaches nor detaches himself.
He stays always in his own Self, content in perpetual blissfulness within.

Verse 537:

The child, forgetting hunger and pain, plays with toys.  In like manner, the knower of Brahman,
forgetting 'me' and 'mine', rejoices in the Atman forever.

Verse 538:

He eats food but is free from all anxiety.  He drinks the water of Truth from the Guru.  He sleeps anywhere,
in a sepulchre or in a forest, alone.  His clothes do not require to be washed or dried.  The ground is his
bed.  Does he walk?  Yes, in the streets of Vedanta.  Does he play?  Yes -- his play is in the Supreme
Brahman.

Verse 539:

The body may be in a coach and may enjoy he comforts that come to it;  but the knower of the Self
enjoys them at the will and desires of others, like a child, without any manifest signs of renunciation,
but unattached within.

contd.,

Arunachala Siva.   
       
Title: Re: Viveka Chudamani - Sri Sankara:
Post by: Subramanian.R on April 14, 2016, 11:25:44 AM
Verse  540:

Sometimes the signs of a knower of Brahman are his clothes --sometimes precious clothes, sometimes
clothes of deer or tiger skin, and sometimes clothes of knowledge.  Sometimes he behaves like a mad man,
and sometimes like a child.  Thus he wanders in this world.

Verse 541:

Ever desire-less in all the enjoyments, alone, always without a companion, thoughtful, always satisfied
in the Self, living always in all, he wanders in this world.

Verse 542:

Sometimes he appears like a fool, sometimes like a wise man, sometimes as a king -- full of possessions
-- sometimes as an ignorant man, sometimes quiet, sometimes as that great snake that attracts with its
mesmeric power, sometimes like a worthy man very much respected, sometimes in servitude, sometimes
unknown -- the wise one wanders thus, always delighted in the Bliss Supreme,

Verses 543, 544 and 545:

Without riches, yet always content; helpless, yet full of power; without enjoyment, yet ever content;
not like others (he cannot be compared to ordinary people), but seeing equality everywhere; engaged
in actions, yet enjoying not; living in the body and yet without identifying with the body;  and though
finite, yet all pervading -- this knower of Brahman is never affected by pleasure or pain, good or evil.

contd.,

Arunachala Siva.                 
       
Title: Re: Viveka Chudamani - Sri Sankara:
Post by: Subramanian.R on April 15, 2016, 10:36:30 AM
Verse  546:

He who has false knowledge (the knowledge of connection with this gross body), feels pleasure and pain,
good and evil; but he who has broken all connections with the body and has identified himself with the Self,
(one who is thoughtful), where there is any good or evil or their results for him?

Verse 547:

It is the shadow of the earth that falls upon the sun, but the ignorant who do not know the real nature
of the thing,  say the sun is swallowed by the dragon, although it is never swallowed.

Verse 548:

In like manner, the fool, seeing this knower of Brahman, thinks he is of the body, though he is free from
the bondages of body and all.

Verse 549:

He remains with the body just as the cast off skin of a snake, taken here and there by the vital forces.
(prana).

Verse 550:

As a log is taken along the course of water in places high and low, so the body of this knower of Brahman
is led in the enjoyment of things by the will of the Lord, according to his actions done in the past.


contd.,

Arunachala Siva.         
Title: Re: Viveka Chudamani - Sri Sankara:
Post by: Subramanian.R on April 16, 2016, 11:06:09 AM
Verse 551:

Why does he do all these things?  This free soul, according  to the desires of Prarabdha Karma, enjoys
objects like a man of the world;  but always established in Brahman, he remains quiet as the witness,
like the pivot of a potter's wheel, free from motion.

Verse 552:

This knower of Brahman neither engages his senses in their objects of enjoyment nor disengages them,
but remains as the witness; nor does he enjoy any results whatever of their actions, being always
intoxicated with the drink of that nectar of perpetual blissfulness.

Verse 553:

He who gives up all aims and ends, pains and pleasures, and remains in the Supreme always, is the
direct personification of Siva, the best of the knowers of Brahman.

Verse 554:

Living in this body, always free, perfect, the best of men, at the destruction of the Upadhis, being one
with Brahman all along, he is said to become Brahman, the non dual.

contd.,

Arunachala Siva.             
Title: Re: Viveka Chudamani - Sri Sankara:
Post by: Subramanian.R on April 17, 2016, 11:22:17 AM
Verse 555:

It is only the presence or absence of dress that makes the different characters assumed by the actor
(the man remains the same always); so this knower of Brahman is always Brahman (not separate from
Him.), no matter in what name or form.

Verse 556:

A leaf falling from the tree becomes dry; so the body of this knower of Brahman is burnt in the fire
of Knowledge before he becomes Brahman.

Verse 557:

For the thoughtful who remains always in his own Self, Brahman -- always filled with the one,
eternal Blissfulness -- there should not be any consideration whatever of time, place, or circumstances
in giving up this body -- this lump of skin, flesh, bones, and filth.

Verse 558:

The giving up of this body is not liberation, nor is giving up of the Danda and Kamanadalu (staff and
water pot), but the breaking of the knots of the heart caused by avidya is liberation.

contd.,

Arunachala Siva. 
         
Title: Re: Viveka Chudamani - Sri Sankara:
Post by: Subramanian.R on April 18, 2016, 11:34:36 AM
Verse  559:

In ditch or in river, in Siva Khstera or in the field -- whatever the leaf may fall, what is that to the tree?

Verse 559:

Like the destruction of a leaf, a flower, or a fruit is the destruction of the body, senses, vital forces,
mind, intellect, and all -- but not of the Atman of him who stays always in the ever blissful state.
He remains like a tree.

Verse 561:

The consolidation of consciousness is the distinguishing feature of the Atman. That is true. The Upadhis
that are generated from the nescience die.

Verse 562:

"Oh, this Atman is immortal".  This is the declaration of the scriptures as to the immortality of the Atman
even in the midst of everything that undergoes change. 

contd.,

Arunachala Siva.   
Title: Re: Viveka Chudamani - Sri Sankara:
Post by: Subramanian.R on April 19, 2016, 11:25:01 AM
Verse  563:

No, the stone, tree, grass, paddy, husk etc., when burnt, become one form -- ashes; so the body,
senses, vital forces, mind and all other appearances, on being consumed in the fire of Knowledge,
become Brahman.

Verse 564:

As the darkness (apparently separate) merges in the rays of the Sun, so all the appearances subside
in Brahman.

Verse 565:

As when the pitcher is broken, the sky in the pitcher becomes one with the sky outside, so with the
destruction of the Upadhis, the knower of Brahman becomes Brahman Himself.

Verse 566:

As milk poured into milk, oil into oil, and water into water mix up and become one, so the knower of
Brahman (the contemplative) becomes one with Brahman.

contd.,

Arunachala Siva.     

   
Title: Re: Viveka Chudamani - Sri Sankara:
Post by: Subramanian.R on April 20, 2016, 10:17:18 AM
Verse  567:

In this way, the sage, attaining the oneness with Brahman which is free from the body --
one, universal whole and the Absolute Reality - never comes back again.

Verse 568:

He who comes back surely is not the Atman.  That is the Upadhi.  Recognizing his identity with Brahman
always, and, that way, burning the seed of avidya, he becomes Brahman.  So how can there be any
birth for Brahman?

Verse  569:

And again, what do you say?  This bondage and liberation -- they all belong to Maya. Virtually they
do not exist in the Atman; as in the case of the rope -- free from change -- there is no coming or going
of the snake super imposed on the rope.

Verse 570:

They may speak of bondage or freedom according to presence or absence of the covering entity.
But again there can be no covering for Brahman, for want of a second.  It is always uncovered.
If you say there is any covering for Brahman, then you injure the scriptural truth of Advaita.
The Sruti cannot bear duality.

contd.,

Arunachala Siva.       
Title: Re: Viveka Chudamani - Sri Sankara:
Post by: Subramanian.R on April 21, 2016, 10:58:53 AM
Verse  571:

(I will show you an example).  This bondage or liberation -- both of them are false, the qualities of the
intelect.  Fools attribute them to the Atman, as we impute to the sun the covering of the eyes by the clouds;
because the Atman is One without a second -- unattached, uniform, unconscious, unchangeable.

Verse  572:

'This exists' or 'This does not exist'  are the two qualities of the intellect.  Really, they do not exist
in the Atman, which is beyond them both.

Verse  573:

Therefore, these two -- bondage and freedom -- are both in Maya and not in the Atman, which is part-less,
action-less, quiet, free from impurities, spotless, without defect, and stainless.  How can there be any
imagination in Him who is non dual, supreme, and universal like the sky?

Verse 574:

There is no birth nor death, neither bondage nor aspirant, neither one who desirous of liberation nor one
liberated.  This is the ultimate Truth.

contd.,

Arunachala Siva.
             
Title: Re: Viveka Chudamani - Sri Sankara:
Post by: Subramanian.R on April 22, 2016, 11:53:28 AM
Verse  575:

I have shown you today the secret of the highest decision of all the scriptures and my own realization.
This is the supreme and most mysterious indeed.  Thou, too, must speak this unto one who is desirous
of liberation, convinced that he has fulfilled all his duties and is bereft of all defects   -- whose mind has
become free from all desires.

Verse 576:

Hearing this word of the Master and bowing down to him with all reverence, with his permission and
blessing, the disciple departed, free from all bondage.

Verse 577:

And the Master too, with his mind always merged in the ocean of bliss, went away in order to purify
the world.

contd.,

Arunachala Siva.
     
 
Title: Re: Viveka Chudamani - Sri Sankara:
Post by: sam cope on April 22, 2016, 12:08:11 PM
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Title: Re: Viveka Chudamani - Sri Sankara:
Post by: Subramanian.R on April 23, 2016, 11:40:40 AM
Verse 578:

The Four-fold Criteria:

Thus the realization of the Atman is established in the form of a dialogue between the Master and disciple
for the easy  realization of those who are desirous of liberation.  This teaching is God-like indeed.

Verse  579:

May those who have been absolved from all the impurities of their hearts by those performance of their
duties, who have ceased to find pleasure in sense enjoyments, whose minds have become pacified, who
take delight in the spirit of the scriptures, who have control over the senses, who desire liberation -- may
they take delight in it.  Surely this teaching is God-like indeed.

In Praise of the Text:

For those who are suffering very much from the effect of the heat of the sun's rays on the road of this world,
wandering in the desert in the expectation of water  -- weary -- this book is the nearest ocean of nectar (very
pleasant) that shows the non dual Brahman.  May the instruction of Sankara, which is the way to the bliss
of Nirvana, be successful.

concluded.

Arunachala Siva.