Author Topic: Viveka Chudamani - Sri Sankara:  (Read 13907 times)

Subramanian.R

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Re: Viveka Chudamani - Sri Sankara:
« Reply #105 on: April 12, 2016, 11:12:06 AM »
Verse  531:

This Atman is ever established in its own glory;  that is proof by itself.  To establish it, neither time,
place, nor purification is necessary.

Verse 532:

To know that 'I am Devadatta' does not require any proof; so, for a knower of Brahman, the knowledge
that 'I am Brahman' does not require any proof.

Verse 533:

What?  You are impertinent.  Do you ask for proof of the Atman by worse self effulgence as by that
of the sun, everything is manifested?  That which is non Self -- insignificant, unreal, insentient --
how can that be a manifester of  That?

Verse 534:

The scriptures and all the sacred books and all the teachers of the world have their existence through
His existence. How can they manifest Him who is the Knower of all?

Verse 535:

This Atman is self effulgent, of illimitable power, incomparable, the consciousness of all, knowing whom one
becomes free from all bondage and is glorified.

contd.,

Arunachala Siva.                   

Subramanian.R

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Re: Viveka Chudamani - Sri Sankara:
« Reply #106 on: April 13, 2016, 11:03:53 AM »
Verse  536:


He laments not nor rejoices in the enjoyment of the senses;  he neither attaches nor detaches himself.
He stays always in his own Self, content in perpetual blissfulness within.

Verse 537:

The child, forgetting hunger and pain, plays with toys.  In like manner, the knower of Brahman,
forgetting 'me' and 'mine', rejoices in the Atman forever.

Verse 538:

He eats food but is free from all anxiety.  He drinks the water of Truth from the Guru.  He sleeps anywhere,
in a sepulchre or in a forest, alone.  His clothes do not require to be washed or dried.  The ground is his
bed.  Does he walk?  Yes, in the streets of Vedanta.  Does he play?  Yes -- his play is in the Supreme
Brahman.

Verse 539:

The body may be in a coach and may enjoy he comforts that come to it;  but the knower of the Self
enjoys them at the will and desires of others, like a child, without any manifest signs of renunciation,
but unattached within.

contd.,

Arunachala Siva.   
       

Subramanian.R

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Re: Viveka Chudamani - Sri Sankara:
« Reply #107 on: April 14, 2016, 11:25:44 AM »
Verse  540:

Sometimes the signs of a knower of Brahman are his clothes --sometimes precious clothes, sometimes
clothes of deer or tiger skin, and sometimes clothes of knowledge.  Sometimes he behaves like a mad man,
and sometimes like a child.  Thus he wanders in this world.

Verse 541:

Ever desire-less in all the enjoyments, alone, always without a companion, thoughtful, always satisfied
in the Self, living always in all, he wanders in this world.

Verse 542:

Sometimes he appears like a fool, sometimes like a wise man, sometimes as a king -- full of possessions
-- sometimes as an ignorant man, sometimes quiet, sometimes as that great snake that attracts with its
mesmeric power, sometimes like a worthy man very much respected, sometimes in servitude, sometimes
unknown -- the wise one wanders thus, always delighted in the Bliss Supreme,

Verses 543, 544 and 545:

Without riches, yet always content; helpless, yet full of power; without enjoyment, yet ever content;
not like others (he cannot be compared to ordinary people), but seeing equality everywhere; engaged
in actions, yet enjoying not; living in the body and yet without identifying with the body;  and though
finite, yet all pervading -- this knower of Brahman is never affected by pleasure or pain, good or evil.

contd.,

Arunachala Siva.                 
       

Subramanian.R

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Re: Viveka Chudamani - Sri Sankara:
« Reply #108 on: April 15, 2016, 10:36:30 AM »
Verse  546:

He who has false knowledge (the knowledge of connection with this gross body), feels pleasure and pain,
good and evil; but he who has broken all connections with the body and has identified himself with the Self,
(one who is thoughtful), where there is any good or evil or their results for him?

Verse 547:

It is the shadow of the earth that falls upon the sun, but the ignorant who do not know the real nature
of the thing,  say the sun is swallowed by the dragon, although it is never swallowed.

Verse 548:

In like manner, the fool, seeing this knower of Brahman, thinks he is of the body, though he is free from
the bondages of body and all.

Verse 549:

He remains with the body just as the cast off skin of a snake, taken here and there by the vital forces.
(prana).

Verse 550:

As a log is taken along the course of water in places high and low, so the body of this knower of Brahman
is led in the enjoyment of things by the will of the Lord, according to his actions done in the past.


contd.,

Arunachala Siva.         

Subramanian.R

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Re: Viveka Chudamani - Sri Sankara:
« Reply #109 on: April 16, 2016, 11:06:09 AM »
Verse 551:

Why does he do all these things?  This free soul, according  to the desires of Prarabdha Karma, enjoys
objects like a man of the world;  but always established in Brahman, he remains quiet as the witness,
like the pivot of a potter's wheel, free from motion.

Verse 552:

This knower of Brahman neither engages his senses in their objects of enjoyment nor disengages them,
but remains as the witness; nor does he enjoy any results whatever of their actions, being always
intoxicated with the drink of that nectar of perpetual blissfulness.

Verse 553:

He who gives up all aims and ends, pains and pleasures, and remains in the Supreme always, is the
direct personification of Siva, the best of the knowers of Brahman.

Verse 554:

Living in this body, always free, perfect, the best of men, at the destruction of the Upadhis, being one
with Brahman all along, he is said to become Brahman, the non dual.

contd.,

Arunachala Siva.             

Subramanian.R

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Re: Viveka Chudamani - Sri Sankara:
« Reply #110 on: April 17, 2016, 11:22:17 AM »
Verse 555:

It is only the presence or absence of dress that makes the different characters assumed by the actor
(the man remains the same always); so this knower of Brahman is always Brahman (not separate from
Him.), no matter in what name or form.

Verse 556:

A leaf falling from the tree becomes dry; so the body of this knower of Brahman is burnt in the fire
of Knowledge before he becomes Brahman.

Verse 557:

For the thoughtful who remains always in his own Self, Brahman -- always filled with the one,
eternal Blissfulness -- there should not be any consideration whatever of time, place, or circumstances
in giving up this body -- this lump of skin, flesh, bones, and filth.

Verse 558:

The giving up of this body is not liberation, nor is giving up of the Danda and Kamanadalu (staff and
water pot), but the breaking of the knots of the heart caused by avidya is liberation.

contd.,

Arunachala Siva. 
         

Subramanian.R

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Re: Viveka Chudamani - Sri Sankara:
« Reply #111 on: April 18, 2016, 11:34:36 AM »
Verse  559:

In ditch or in river, in Siva Khstera or in the field -- whatever the leaf may fall, what is that to the tree?

Verse 559:

Like the destruction of a leaf, a flower, or a fruit is the destruction of the body, senses, vital forces,
mind, intellect, and all -- but not of the Atman of him who stays always in the ever blissful state.
He remains like a tree.

Verse 561:

The consolidation of consciousness is the distinguishing feature of the Atman. That is true. The Upadhis
that are generated from the nescience die.

Verse 562:

"Oh, this Atman is immortal".  This is the declaration of the scriptures as to the immortality of the Atman
even in the midst of everything that undergoes change. 

contd.,

Arunachala Siva.   

Subramanian.R

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Re: Viveka Chudamani - Sri Sankara:
« Reply #112 on: April 19, 2016, 11:25:01 AM »
Verse  563:

No, the stone, tree, grass, paddy, husk etc., when burnt, become one form -- ashes; so the body,
senses, vital forces, mind and all other appearances, on being consumed in the fire of Knowledge,
become Brahman.

Verse 564:

As the darkness (apparently separate) merges in the rays of the Sun, so all the appearances subside
in Brahman.

Verse 565:

As when the pitcher is broken, the sky in the pitcher becomes one with the sky outside, so with the
destruction of the Upadhis, the knower of Brahman becomes Brahman Himself.

Verse 566:

As milk poured into milk, oil into oil, and water into water mix up and become one, so the knower of
Brahman (the contemplative) becomes one with Brahman.

contd.,

Arunachala Siva.     

   

Subramanian.R

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Re: Viveka Chudamani - Sri Sankara:
« Reply #113 on: April 20, 2016, 10:17:18 AM »
Verse  567:

In this way, the sage, attaining the oneness with Brahman which is free from the body --
one, universal whole and the Absolute Reality - never comes back again.

Verse 568:

He who comes back surely is not the Atman.  That is the Upadhi.  Recognizing his identity with Brahman
always, and, that way, burning the seed of avidya, he becomes Brahman.  So how can there be any
birth for Brahman?

Verse  569:

And again, what do you say?  This bondage and liberation -- they all belong to Maya. Virtually they
do not exist in the Atman; as in the case of the rope -- free from change -- there is no coming or going
of the snake super imposed on the rope.

Verse 570:

They may speak of bondage or freedom according to presence or absence of the covering entity.
But again there can be no covering for Brahman, for want of a second.  It is always uncovered.
If you say there is any covering for Brahman, then you injure the scriptural truth of Advaita.
The Sruti cannot bear duality.

contd.,

Arunachala Siva.       

Subramanian.R

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Re: Viveka Chudamani - Sri Sankara:
« Reply #114 on: April 21, 2016, 10:58:53 AM »
Verse  571:

(I will show you an example).  This bondage or liberation -- both of them are false, the qualities of the
intelect.  Fools attribute them to the Atman, as we impute to the sun the covering of the eyes by the clouds;
because the Atman is One without a second -- unattached, uniform, unconscious, unchangeable.

Verse  572:

'This exists' or 'This does not exist'  are the two qualities of the intellect.  Really, they do not exist
in the Atman, which is beyond them both.

Verse  573:

Therefore, these two -- bondage and freedom -- are both in Maya and not in the Atman, which is part-less,
action-less, quiet, free from impurities, spotless, without defect, and stainless.  How can there be any
imagination in Him who is non dual, supreme, and universal like the sky?

Verse 574:

There is no birth nor death, neither bondage nor aspirant, neither one who desirous of liberation nor one
liberated.  This is the ultimate Truth.

contd.,

Arunachala Siva.
             

Subramanian.R

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Re: Viveka Chudamani - Sri Sankara:
« Reply #115 on: April 22, 2016, 11:53:28 AM »
Verse  575:

I have shown you today the secret of the highest decision of all the scriptures and my own realization.
This is the supreme and most mysterious indeed.  Thou, too, must speak this unto one who is desirous
of liberation, convinced that he has fulfilled all his duties and is bereft of all defects   -- whose mind has
become free from all desires.

Verse 576:

Hearing this word of the Master and bowing down to him with all reverence, with his permission and
blessing, the disciple departed, free from all bondage.

Verse 577:

And the Master too, with his mind always merged in the ocean of bliss, went away in order to purify
the world.

contd.,

Arunachala Siva.
     
 

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Re: Viveka Chudamani - Sri Sankara:
« Reply #116 on: April 22, 2016, 12:08:11 PM »
Hey , I sent you a PM
Mindfulcentering.org

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Re: Viveka Chudamani - Sri Sankara:
« Reply #117 on: April 23, 2016, 11:40:40 AM »
Verse 578:

The Four-fold Criteria:

Thus the realization of the Atman is established in the form of a dialogue between the Master and disciple
for the easy  realization of those who are desirous of liberation.  This teaching is God-like indeed.

Verse  579:

May those who have been absolved from all the impurities of their hearts by those performance of their
duties, who have ceased to find pleasure in sense enjoyments, whose minds have become pacified, who
take delight in the spirit of the scriptures, who have control over the senses, who desire liberation -- may
they take delight in it.  Surely this teaching is God-like indeed.

In Praise of the Text:

For those who are suffering very much from the effect of the heat of the sun's rays on the road of this world,
wandering in the desert in the expectation of water  -- weary -- this book is the nearest ocean of nectar (very
pleasant) that shows the non dual Brahman.  May the instruction of Sankara, which is the way to the bliss
of Nirvana, be successful.

concluded.

Arunachala Siva.