Author Topic: Viveka Chudamani - Sri Sankara:  (Read 13980 times)

Subramanian.R

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Re: Viveka Chudamani - Sri Sankara:
« Reply #15 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.   

Subramanian.R

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Re: Viveka Chudamani - Sri Sankara:
« Reply #16 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.     

Subramanian.R

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Re: Viveka Chudamani - Sri Sankara:
« Reply #17 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.
     

Subramanian.R

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Re: Viveka Chudamani - Sri Sankara:
« Reply #18 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.     

   

Subramanian.R

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Re: Viveka Chudamani - Sri Sankara:
« Reply #19 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.       

           

Subramanian.R

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Re: Viveka Chudamani - Sri Sankara:
« Reply #20 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. 

Subramanian.R

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Re: Viveka Chudamani - Sri Sankara:
« Reply #21 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.                 

Subramanian.R

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Re: Viveka Chudamani - Sri Sankara:
« Reply #22 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.           

Subramanian.R

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Re: Viveka Chudamani - Sri Sankara:
« Reply #23 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.   

Subramanian.R

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Re: Viveka Chudamani - Sri Sankara:
« Reply #24 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.   

Subramanian.R

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Re: Viveka Chudamani - Sri Sankara:
« Reply #25 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.   
   

Subramanian.R

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Re: Viveka Chudamani - Sri Sankara:
« Reply #26 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.           

Subramanian.R

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Re: Viveka Chudamani - Sri Sankara:
« Reply #27 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.         

Subramanian.R

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Re: Viveka Chudamani - Sri Sankara:
« Reply #28 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.     

Subramanian.R

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Re: Viveka Chudamani - Sri Sankara:
« Reply #29 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.