Author Topic: Viveka Chudamani - Sri Sankara:  (Read 12302 times)

Subramanian.R

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Re: Viveka Chudamani - Sri Sankara:
« Reply #75 on: March 13, 2016, 10:15:32 AM »
Verse  363:

By this Samadhi, all desires and the knots of the heart, are destroyed, as well as all actions, internally
and externally.  And without any effort on the part of the individual comes the manifestation of the Self.
Simultaneously comes the destruction of the mind and desires, and the realization of the Self.

Verse 364:

Hearing of Brahman is good, but thinking is one hundred times better than  hearing. Millions of times
greater is this meditation.  And when one becomes free from doubt in that meditation that is endlessly
greater.

Verse 365:

Only by that meditation which is free from all doubt, (nirvikapa samadhi), one realizes the Self. Otherwise,
other thoughts will come in the unstable mind which will get mixed up with them.

Verse 366:


Therefore, attain Samadhi by controlling all the senses, remain  always in peace.  And by attaining Samadhi,
destroy the darkness that arises from ignorance by the practice of seeing oneness always and everywhere.

contd.,

Arunachala Siva.
 

         

Subramanian.R

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Re: Viveka Chudamani - Sri Sankara:
« Reply #76 on: March 14, 2016, 09:30:27 AM »
Verse  367:

This is the first door to  Yoga: the control of speech (not talking too much), then control of the mind.
Practice non receiving in the mind.  Then give up all expectation, then all desire, and always be alone.

Verse 368:

To stay alone is the cause of controlling the senses, and the mind.  By controlling the senses, you control
thought, and the mind becomes peaceful.  By doing this, the ego vanishes. And by the destruction of this
ego, changeless blissfulness is felt by the Yogi, which belongs to Brahman alone.  Therefore, this --
controlling of the mind constantly should be the first duty of the practitioners of concentration.   

Verse  369:

First, join word with the mind.  Everything seen is the word -- names), then mind with the intellect,
intellect with the ego, ego with the witness, and that witness with the Brahman who is the Soul of all.
And by joining that way, enjoy the eternal bliss.

Verse 370:

The Yogi, when he joins himself with the body, prana, senses, mind and intellect, and all other upadhis
he becomes one with them.

Verse 371:

And by removing that contact, he enjoys the Blissfulness Eternal which comes from giving up things.

contd.,

Arunachala Siva. 
         

Subramanian.R

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Re: Viveka Chudamani - Sri Sankara:
« Reply #77 on: March 15, 2016, 10:39:58 AM »
Dispassion:

Verses  372 & 373:


This giving up of the external and internal is possible for him alone who has been freed from all attachments.
How?  External giving up is achieved by giving up the gross things, and the internal renunciation by giving
up the ego.

One can give up external things by force, but how can one give up the ego?  It is possible only by desiring
liberation, and only by identifying one's self with Brahman.

Verse  374:

Renunciation and discrimination are the two wings of a bird.  Know this, O expert, that rising to the top
of the house of liberation cannot be accomplished without these two.

Verse  375:

Samadhi comes to him alone who is full of the spirit of renunciation.  Those who practice Samadhi become
established in the understanding of Brahman; and from that established understanding comes the freedom
from all bondage.  One who becomes free from all bondage feels eternal Bliss.         

Verse 376:

For one who has controlled his senses, I do not see any better cause of happiness than renunciation.
That renunciation, with the help of pure knowledge of the Atman, brings the kingdom of Self to the individual.
This is the door to liberation.  Therefore, make sure of renunciation and be established in the Atman  for good.

contd.,

Arunachala Siva.       

Subramanian.R

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Re: Viveka Chudamani - Sri Sankara:
« Reply #78 on: March 16, 2016, 10:05:48 AM »
Verse 377:

Cut of all expectations in the objects of senses, which are like poison.  They are the cause of death.
Give up all thoughts of caste, color, and creed, which you have taken as your own;  and from a distance,
give up all selfish endeavors.  Give up, all selfish endeavors.  Give up, abandon, identification with the body,
seer of all these -- the One without a second, which is Reality Itself.

Method of Meditation:

Verse  378:

This is the attainable, the target which you are to strike.  Keep your mind firmly fixed on Brahman and
rest the external senses in their own places.  Stay quiet, indifferent to this body, and, by that one
thought of Brahman, become one with Brahman, -- undivided.  Constantly drink the essence of bliss
that is Brahman.  What is there in things which are empty and void?

Verse  379:

Giving up all that is non Self, which is the cause of all misery, think only of that Atman, which is blissful
and the cause of all freedom.

Verse  380:

It is self effulgent, the Witness of all, who is manifested in the sheath of intellect (Vijnamaya Kosa).
Keeping in view that which is separate from the manifested and unmanifested, by the one undivided
thought think of that always.

Verse 381:

Thus, thinking always uniformly of that Brahman-- without any break and without any separate thought--
one knows Brahman completely as one's own Self.

Verse  382:

By establishing his own self in this Atman and giving up all ego, he stays there,  being indifferent to the
body, etc., as one becomes indifferent to broken pitchers, etc., made of clay and which are insignificant. 

contd.,

Arunachala Siva.                     

Subramanian.R

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Re: Viveka Chudamani - Sri Sankara:
« Reply #79 on: March 17, 2016, 10:15:17 AM »
Perceiving the Self:

Verse  383:

With a pure heart, establishing the self in the Atman, which is the Witness of all -- pure consciousness --
slowly and gradually be quiet and see the fullness of the Atman everywhere.

Verse  384:

Body, senses, vital forces, mind, ego and all other names and forms that come from ignorance of the Self
--    know the Atman, separate from these, as indivisible, perfect, and permeating all like the firmament.

Verse  385:

The sky that remains in different pots of different names and forms is in reality not different from the sky itself,
though it appears different from the sky itself, though it appears different; so the Atman, which is pure
and One without a second, seems to be many in different bodies.

Verse 386:

From Brahma down to a blade of grass, all these upadhis are unreal.  Therefore, by being one with the
Atman, see the Atman which fills everywhere.

contd.,

Arunachala Siva.       

Subramanian.R

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Re: Viveka Chudamani - Sri Sankara:
« Reply #80 on: March 18, 2016, 09:52:13 AM »
Verse 387:

What appears in ignorance as true does not remain so after discrimination.  But it becomes one with the
Reality -- not separate from it; so this world is nothing but Atman, just as we do not find the snake in rope
when we know the real nature of the rope.

Verse 388:

I am the Creator, I am the Preserver.  I am Indra, the Enjoyer.  I am the Destroyer.  All this I am.
There is nothing except my own Self.

Verse  389:

Internally, I am, externally I am;  I am before, I am after;  I am above, I am below.

Verse  390:

Wave, foam, bubble --all these are nothing but water in reality. So this body and all are nothing but
consciousness.

Verse  391:

All this is but Existence Itself, which is beyond word and mind.  There is nothing beyond pure existence
in what is seen in Nature.  Is there anything separate from this pitcher, jar etc., which are made from
the earth?  If anyone says it is separate, he is deluded, like one drunk with the wine of Maya.  And one
drunk with of Maya sees 'thou', 'I' etc.,

contd.,

Arunachala Siva.     
         

Subramanian.R

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Re: Viveka Chudamani - Sri Sankara:
« Reply #81 on: March 19, 2016, 12:29:41 PM »
Verse  392:


The Sruti commands to do away with the false belief of separation and says that there is nothing but One
-- Brahman alone.

Verse  393:

Like the sky, -- pure, changeless, limitless, immovable, without form, bereft of external or internal aspects,
One without a second --know this Brahman as thine own Self.   What more is there to understand than this?

Verse  394:

What more shall I speak than this - that this Jiva is Brahman?  This world is Brahman because there is
One, Brahman alone.  This is the decision of the scriptures. I am that Brahman. He that realizes that.
giving up everything, and being and becoming Brahman, remains in Brahman and enjoys Blissfulness
Eternal.  This is sure and certain.

Verse  395:

Give up the idea of the self in this sheath of food, (Annamaya Kosa_, the in the subtle body which is
composed of the Prana (Pranamaya Kosa), and the mind, (Manomaya Kosa).  And recognize thine
own Self in Brahman, which is full of blissfulness, -- whose glory has been extolled in the scriptures --
and say as Brahman.

Verse  396:

As long as one thinks of this corpse as his own Self, so long is he impure and subject to birth, death,
disease, old age, and all other sufferings and pain.  Therefore, know thyself as pure Blissfulness,
unchanging.  In that way, being free from the change-full body and mind, enjoy the blissfulness once and for all.

contd.,

Arunachala Siva.

 

Subramanian.R

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Re: Viveka Chudamani - Sri Sankara:
« Reply #82 on: March 20, 2016, 09:38:41 AM »
No Diversity:


Verse 397:


Reducing everything that appears before you in the Atman, the Supreme Self, free from all changes,
one does not see any change which is seen now. What remains is Brahman alone.

Verse  398:

When the mind is completely absorbed in the Supreme Being, -- the Atman, the Brahman, the
Absolute -- then the world of appearances vanishes.  Its existence is no more than an empty word.

Verse 399:

These changes are unreal.  In the formless, changeless Atman, where is there any separation?

Verse 400:

Where there is neither the seer, the seen, nor the seeing, but the One without a second -- changeless,
formless  -- where is there separation in that?

Verse  401:

As in the flood, there is nothing to be seen but a vast sheet of water, so, in the one changeless,
formless Atman, where is the separation?

contd.,

Arunachala Siva.       

Subramanian.R

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Re: Viveka Chudamani - Sri Sankara:
« Reply #83 on: March 21, 2016, 09:38:48 AM »
Verse 402:

As in the light all darkness subsides, so when the cause of all error disappears, where then is there
diversity in that One without a second, the Supreme Self, which alone is real?

Verse  403:

In the one Brahman, the Supreme Self, how can there be any world of diversity, (even) as in Sushupti
(the deep sleep), where no diversity is experienced?

Verse 404:

There are no such things as world or anything in that realization of the Supreme, the Eternal.  There cannot
be seen a snake in the rope or water in the mirage, either in the present, past, or future; so, there is no
world in that Atman even when it is seen.  It is only seen through ignorance.

Verse 405:

It is all Maya - this world which is the substance of delusion.  But in reality, it is all One without a second.
This is the direct declaration of the scriptures, and one can realize it in the example of Sushupti, (deep sleep).
(We do not feel anything in Sushupti.  This proves that the world is unreal.)

Verse  406:

It is our delusion which superimposes the universe upon Brahman.  But the wise know that this universe has
no separate reality.  It is identified with Brahman, its ground.  The rope may appear to be a snake, but the
apparent difference between rope and snake lasts only as long as delusion persists.

contd.,

Arunachala Siva.               
     

Subramanian.R

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Re: Viveka Chudamani - Sri Sankara:
« Reply #84 on: March 22, 2016, 08:45:06 AM »
Mode of contemplating the Self:

Verse  407:

The root of all these different feelings is in Chitta, the mind.  In the absence of the mind, there is no feeling
of change at all, nor of duality.  Therefore, merge this mind in the Atman, Supreme, which is self evident.

Verse 408:

Those who have had realization know the consciousness of all blissfulness -- incomparable, limitless,
ever-free, without any desires, endless like the sky, without parts, changeless. Only the knower sees
such Brahman in his own Heart in Samadhi.

Verse 409:

Bereft of all changes that are caused through nature,  beyond all comprehension, uniform but unique,
free from all mental bondages too, and declared in the scriptures  -- only the knower sees such Brahman
in his own Heart.

Verse 410:

He who never becomes old, never dies, in whom all changes set (end as the sun sets), like the sheet of
water in the ocean, free from the waves, quiet, without any name, where all changes from the qualities
(gunas) subside -- only the knower knows such Brahman in his own Heart.

Verse 411: 

Now, with the Heart bent upon Samadhi, see your own Self, which is the source of all wealth (possession
or power). Cut off the bondage where there is even the smell of birth;  and in that way, carefully make
your birth as a human being fruitful.

Verse 412:

Free from all names and forms -- even existence, knowledge and bliss, One without a second --
think this in your own Self and be free from being born again.

contd.,

Arunachala Siva.                       

Subramanian.R

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Re: Viveka Chudamani - Sri Sankara:
« Reply #85 on: March 23, 2016, 01:17:14 PM »
Ignoring the seen:

Verse  413:

Like the shadow of a man is this body, which is the result of past actions. 
Give it up as a corpse, and take no notice of it again.  O thou, the great.

Verse 414:

Realize the Atman. Pure Blissfulness - such is the nature of the Atman. Give up this
insentient name and form from a distance and never again think of that, as you do not
think of food that has been vomited.

Verse 415:

It cannot be done by talking.  You must burn this, root and all, in the fire of the Atman,
and then rest in that Atman, becoming thus ever pure knowledge and bliss - the best of
the knower of the Brahman.

Verse 416:

This body is bound by the actions done in the past.  If it remains or goes, take no notice.
One who knows the truth will not look back to this body, as one will not see the blood of
a cow. (A Hindu will not look at the blood of a cow.) All his mind rests in the ever blissful
Brahman.

Verse 417:

One who has known the true, indivisible Blissfulness in his own Self --really and truly realizing
that -- for what reason will he support this body?

contd.,

Arunachala Siva.     

Subramanian.R

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Re: Viveka Chudamani - Sri Sankara:
« Reply #86 on: March 24, 2016, 11:12:51 AM »
Fruit of Self Knowledge:


Verse  418:

This is he result of that knowledge:  one becomes free even in this body, externally and internally,
always enjoying the ever blissfulness in the Atman.

Verse 419:

Knowledge is the result of the non attachment.  The result of knowledge is renunciation, and the result
of renunciation is peace that comes from the enjoyment of blissfulness in the Self.

420:   

If you do not take the succeeding steps,  you may be sure the preceding steps are futile.  The result of
the freedom is to feel the blissfulness without cause.

421:

This is the direct effect of knowledge-- not to get disturbed even when in difficulty.  The different
kinds of things that one does in ignorance that are awkward and ugly, when one is illumined,
how can he do them?

422:


This is the effect of wisdom -- to refrain from taking unreal things, or, if taking, to take them as the work
of ignorance.  We have seen that in the mirage.  What better example is there than this for the wise one?

423:

If the knots of the heart (desires), which are nothing but the effects of ignorance, are totally rent asunder,
then having no desire, how can the objects of senses be incentives to action?

424:

Know, then, that when the rising of desires for objects of senses has ceased, not attachment has become
complete.  The culmination  of knowledge is the end of the rise of the sense of 'I' of the ego.  And the
culmination of renunciation is when the desires that have already subsided will not rise again.

contd.,

Arunachala Siva.       

Subramanian.R

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Re: Viveka Chudamani - Sri Sankara:
« Reply #87 on: March 25, 2016, 09:50:14 AM »
Hallmark of Jivan Mukta:

Verse  425:

In the consciousness of Brahman, staying there for ever, free from external desires, enjoying the blessedness
unknown by others (as in sleeping, or as a child), seeing this world as in his dream, and yet full in established
understanding  -- surely he is the enjoyer of endless merits.  He is blessed indeed.  He is to be followed in
this world.

Verse 426:

Only he whose understanding is established enjoys, because he is always merged in Brahman which is
changeless and actionless.

Verse  427:

The Self in Brahman -- that purified consciousness of the Self,  always uniform - is what is called established
understanding. And when this understanding is constant in one, he is called "One of established understanding."

Verse  428:

He is of such established understanding who feels the blessed state always and has almost forgotten
duality.  He is called a Jivan Mukta -- free even in this world.

Verse  429:

He whose intellect is merged in Brahman, who though wakeful, is yet free from the effects of wakefulness,
and whose knowledge is free from desire  -- he is called a Jivan Mukta, free even in this world.

contd.,

Arunachala Siva.     
     

Subramanian.R

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Re: Viveka Chudamani - Sri Sankara:
« Reply #88 on: March 26, 2016, 09:51:46 AM »
Verse  430:

The noise of the world is pacified in him.  Though with part, yet is he without part; whose heart is without
anxiety ( it receives no impression), he is called a Jivan Mukta, free even in this body.

Verse 431:

He who follows the body as one follows a shadow, and yet with no idea of 'me' or 'mine' in this body --
he is called a Jivan Mukta, free even in this world.

Verse 432:

He who does not inquire about things past, does not take thought for the future, and in the present
remains indifferent and unattached -- that is the sign of a Jivan Mukta, free even in this body.

Verse 433:

In this nature that is composed of good and evil, one who sees the sameness everywhere -- he is a
Jivan Mukta, free even in this body.

Verse  434:

He who remains unchanged in pleasure or pain, -- that is the sign of a Jivan Mukta, free even in this body.

contd.,

Arunachala Siva.
     

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Re: Viveka Chudamani - Sri Sankara:
« Reply #89 on: March 27, 2016, 12:33:11 PM »
Verse  435:

He whose heart is filled with the blissfulness of Brahman, regardless of internal and external things --
that is a sign of Jivan Mukta, free even in this body.

Verse 436:

In body and in senses, free from the idea of 'me' and 'mine', who remains here as the witness only -
that is the sign of a Jivan Mukta, free even in this life.

Verse 437:

He who has known his own Self by the power of the scriptures, who has become free from the bondage
of the world- he is a Jivan Mukta, free even in this body.

Verse 438:

He who does not feel his identification with the body or senses or with any objects of the world  --
he is a Jivan Mukta, free even in this life.

Verse 439:

He that knows no difference between the world and  Brahman, in his real consciousness  -- he is
a Jivan Mukta, free even in this life.

Verse 440:

Being worshipped by the good or ill treated by the wicked, who remains the same always -- he
is a Jivan Mukta, free even in this body.

Verse 441:

He in whom the enjoyments enter like the rivers into the ocean, yet cannot disturb it -- he is a
Jivan Mukta, free even in this world.

Verse 442:

He who has known the reality of Brahman cannot be like one of the world, and he cannot do things
as before.  If he does, he has not known the Reality.  He is deluded.

Verse 443:

He cannot engage again in his old habits, because he sees the oneness for all time.  His desires
cannot be felt.

Verse 444:

Even a very lustful man feels no desire when he is in the presence of his mother.  In the same manner
a man freed from worldliness if he has realized Brahman, the infinite bliss.

contd.,

Arunachala Siva.