Author Topic: Viveka Chudamani - Sri Sankara:  (Read 12300 times)

Subramanian.R

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Re: Viveka Chudamani - Sri Sankara:
« Reply #30 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.                     

Subramanian.R

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Re: Viveka Chudamani - Sri Sankara:
« Reply #31 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.       

Subramanian.R

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Re: Viveka Chudamani - Sri Sankara:
« Reply #32 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.       

Subramanian.R

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Re: Viveka Chudamani - Sri Sankara:
« Reply #33 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. 

Subramanian.R

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Re: Viveka Chudamani - Sri Sankara:
« Reply #34 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.         

Subramanian.R

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Re: Viveka Chudamani - Sri Sankara:
« Reply #35 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.           
     

Subramanian.R

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Re: Viveka Chudamani - Sri Sankara:
« Reply #36 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.       

Subramanian.R

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Re: Viveka Chudamani - Sri Sankara:
« Reply #37 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.                     

Subramanian.R

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Re: Viveka Chudamani - Sri Sankara:
« Reply #38 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.           
« Last Edit: February 06, 2016, 10:12:31 AM by Subramanian.R »

Subramanian.R

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Re: Viveka Chudamani - Sri Sankara:
« Reply #39 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.         

Subramanian.R

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Re: Viveka Chudamani - Sri Sankara:
« Reply #40 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.             

Subramanian.R

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Re: Viveka Chudamani - Sri Sankara:
« Reply #41 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.           

Subramanian.R

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Re: Viveka Chudamani - Sri Sankara:
« Reply #42 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.     

Subramanian.R

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Re: Viveka Chudamani - Sri Sankara:
« Reply #43 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.           

Subramanian.R

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Re: Viveka Chudamani - Sri Sankara:
« Reply #44 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.