Author Topic: Viveka Chudamani - Sri Sankara:  (Read 13981 times)

Subramanian.R

  • Hero Member
  • *****
  • Posts: 43574
    • View Profile
Re: Viveka Chudamani - Sri Sankara:
« Reply #60 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.
     

Subramanian.R

  • Hero Member
  • *****
  • Posts: 43574
    • View Profile
Re: Viveka Chudamani - Sri Sankara:
« Reply #61 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.

Subramanian.R

  • Hero Member
  • *****
  • Posts: 43574
    • View Profile
Re: Viveka Chudamani - Sri Sankara:
« Reply #62 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.       

Subramanian.R

  • Hero Member
  • *****
  • Posts: 43574
    • View Profile
Re: Viveka Chudamani - Sri Sankara:
« Reply #63 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.         

Subramanian.R

  • Hero Member
  • *****
  • Posts: 43574
    • View Profile
Re: Viveka Chudamani - Sri Sankara:
« Reply #64 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.
   
   

Subramanian.R

  • Hero Member
  • *****
  • Posts: 43574
    • View Profile
Re: Viveka Chudamani - Sri Sankara:
« Reply #65 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.     

Subramanian.R

  • Hero Member
  • *****
  • Posts: 43574
    • View Profile
Re: Viveka Chudamani - Sri Sankara:
« Reply #66 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.

Subramanian.R

  • Hero Member
  • *****
  • Posts: 43574
    • View Profile
Re: Viveka Chudamani - Sri Sankara:
« Reply #67 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.     

Subramanian.R

  • Hero Member
  • *****
  • Posts: 43574
    • View Profile
Re: Viveka Chudamani - Sri Sankara:
« Reply #68 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.

Subramanian.R

  • Hero Member
  • *****
  • Posts: 43574
    • View Profile
Re: Viveka Chudamani - Sri Sankara:
« Reply #69 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.       

Subramanian.R

  • Hero Member
  • *****
  • Posts: 43574
    • View Profile
Re: Viveka Chudamani - Sri Sankara:
« Reply #70 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.     

Subramanian.R

  • Hero Member
  • *****
  • Posts: 43574
    • View Profile
Re: Viveka Chudamani - Sri Sankara:
« Reply #71 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.   

Subramanian.R

  • Hero Member
  • *****
  • Posts: 43574
    • View Profile
Re: Viveka Chudamani - Sri Sankara:
« Reply #72 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.   

Subramanian.R

  • Hero Member
  • *****
  • Posts: 43574
    • View Profile
Re: Viveka Chudamani - Sri Sankara:
« Reply #73 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.               

 

Subramanian.R

  • Hero Member
  • *****
  • Posts: 43574
    • View Profile
Re: Viveka Chudamani - Sri Sankara:
« Reply #74 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.