Author Topic: Viveka Chudamani - Sri Sankara:  (Read 12298 times)

Subramanian.R

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Re: Viveka Chudamani - Sri Sankara:
« Reply #45 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.   

Subramanian.R

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Re: Viveka Chudamani - Sri Sankara:
« Reply #46 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.               

Subramanian.R

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Re: Viveka Chudamani - Sri Sankara:
« Reply #47 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.       
« Last Edit: February 14, 2016, 10:55:46 AM by Subramanian.R »

Subramanian.R

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Re: Viveka Chudamani - Sri Sankara:
« Reply #48 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.           

Subramanian.R

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Re: Viveka Chudamani - Sri Sankara:
« Reply #49 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.

Subramanian.R

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Re: Viveka Chudamani - Sri Sankara:
« Reply #50 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.   

Subramanian.R

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Re: Viveka Chudamani - Sri Sankara:
« Reply #51 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.               

Subramanian.R

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Re: Viveka Chudamani - Sri Sankara:
« Reply #52 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.     

Subramanian.R

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Re: Viveka Chudamani - Sri Sankara:
« Reply #53 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.       

Subramanian.R

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Re: Viveka Chudamani - Sri Sankara:
« Reply #54 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.

Subramanian.R

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Re: Viveka Chudamani - Sri Sankara:
« Reply #55 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.         

Subramanian.R

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Re: Viveka Chudamani - Sri Sankara:
« Reply #56 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.

Subramanian.R

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Re: Viveka Chudamani - Sri Sankara:
« Reply #57 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.             

Subramanian.R

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Re: Viveka Chudamani - Sri Sankara:
« Reply #58 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.           



Subramanian.R

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Re: Viveka Chudamani - Sri Sankara:
« Reply #59 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.