Author Topic: Final Part -- Important Couplets From Adi Sankaracharya's VIVEKACHUDAMANI  (Read 1490 times)

ramana_maharshi

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Translated by Swami Madhavananda And Published by Advaita Ashram, Kolkatta

234. If the universe be true, let it then be perceived in the state of deep sleep also. As it is not at all perceived, it must be unreal and false, like dreams.

258. That which is free from birth, growth, development, waste, disease and death; which is indestructible;which is the cause of the projection, maintenance and dissolution of the universe – that Brahman art thou,meditate on this in thy mind.

266. In the cave of the Buddhi there is the Brahman, distinct from the gross and subtle, the Existence Absolute, Supreme, the One without a second. For one who lives in this cave as Brahman, O beloved, there is no more entrance into the mother’s womb.

268. The idea of "me and mine" in the body, organs, etc., which are the non-Self – this superimposition the wise man must put a stop to, by identifying himself with the Atman.

271. Owing to the desire to run after society, the passion for too much study of the Scriptures and the desire to keep the body in good trim, people cannot attain to proper Realisation.

276. As the mind becomes gradually established in the Inmost Self, it proportionately gives up the desires for external objects. And when all such desires have been eliminated, there takes place the unobstructed realisation of the Atman.

300. Freed from the clutches of egoism, as the moon from those of Rahu, man attains to his real nature, and becomes pure, infinite, ever blissful and self-luminous.

309. Even though completely rooted out, this terrible egoism, if revolved in the mind even for a moment,returns to life and creates hundreds of mischiefs, like a cloud ushered in by the wind during the rainy season.

311. He alone who has identified himself with the body is greedy after sense-pleasures. How can one,devoid of the body-idea, be greedy (like him) ? Hence the tendency to think on the sense-objects is verily the cause of the bondage of transmigration, giving rise to an idea of distinction or duality.

317. With the cessation of selfish action the brooding on the sense-objects is stopped, which is followed by the destruction of desires. The destruction of desires is Liberation, and this is considered as Liberation-in-life.

322. There is no greater danger for the Jnanin than carelessness about his own real nature. From this comes delusion, thence egoism, this is followed by bondage, and then comes misery.

359. Just as the cockroach, giving up the attachment to all other actions, thinks intently on the Bhramara and becomes transformed into that worm, exactly in the same manner the Yogi, meditating on the truth of the Paramatman, attains to It through his one-pointed devotion to that.

368. Living in a retired place serves to control the sense-organs, control of the senses helps to control the mind, through control of the mind egoism is destroyed; and this again gives the Yogi an unbroken realisation of the Bliss of Brahman. Therefore the man of reflection should always strive only to control the mind.

373. It is only the dispassionate man who, being thoroughly grounded in Brahman, can give up the external attachment to the sense-objects and the internal attachment for egoism etc.

388. The Self is Brahma, the Self is Vishnu, the Self is Indra, the Self is Shiva; the Self is all this universe.Nothing exists except the Self.

431. The absence of the ideas of "I" and "mine" even in this existing body which follows as a shadow, is a characteristic of one liberated-in-life.

471. High-souled Sannyasins who have got rid of all attachment and discarded all sense-enjoyments, and who are serene and perfectly restrained, realise this Supreme Truth and at the end attain the Supreme Bliss through their Self-realisation.

500. I have no connection with the body, as the sky with clouds; so how can the states of wakefulness,dream and profound sleep, which are attributes of the body, affect me ?

536. A child plays with its toys forgetting hunger and bodily pains; exactly so does the man of realisation take pleasure in the Reality, without ideas of "I" or "mine", and is happy.

574. There is neither death nor birth, neither a bound nor a struggling soul, neither a seeker after Liberation nor a liberated one – this is the ultimate truth.

Source: http://www.celextel.org/adisankara/vivekachudamani.html

Subramanian.R

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Verse 266:

Sri Sankara says "buddhou guhaaya satasatvilakshana brahmaasti
satyam..."  He says that Brahman is inside the cave of intellect.
The cave of intellect is vijnananamaya kosa.  Though, the source
of mind, intellect, ego and mind stuff are only the Heart, Sri
Bhagavan mentioned Heart as the seat of Brahman and from the
same source, mind, intellect, ego and mindstuff jump out.

Bhagavan Ramana always mentioned the Heart and He described
this in Verse 8 of Sad Darsanam, Supplement. Sri Kavyakanta also included this in his Sri Ramana Gita.

In the center of the Heart-Cave there shines alone the one Brahman, as "I-I", the Atman. Reach the Heart, by diving deep in quest of the Self or by controlling the mind with breath, and stay established in the Atman.

The Verse 266 [Verse 309 of Tamizh version of Ulaganatha Swamigal] has been recommended by Sri Bhagavan for daily
parayana.  In the earlier years, the Sanskrit and Tamizh versions were chanted in the Asramam in the fortnightly cycle of parayana.



Arunachala Siva.