Wednesday, September 03, 2014
VIVEKACHOODAMANI-BY ADI SANKARA
Sri Mahaganapathye Nama:
Excerpts from Sri Sankara’s
Vivekachoodamani - Reference: - from
commentary published by Central Chinmaya Mission.
Vedanta is truly is science of Life. Sri Adi Sankara is a great interpreter of Vedanta. His commentaries on Upanishad, Brahma Sutra, and Bhagavat Geetha are the main ones. Vivekachoodamani is also one of the other great texts. The article on Vivekachoodamani deals with development of discrimination between the Real and the Unreal. Vivekachoodamani means “The crest Jewel of Discrimination.”
In
77 chapters consisting of 581
verses- Sri Sankara has brought out
the details of how to
discriminate the Real
from the unreal.
Durlabam
tryametat Devanugraha hethukam- Manushyatwam- Mumukhatwam- Mahapurusha samasrya:
To
be born
as a human being; second
to employ in life a deep
discriminative understanding-
and to
perceive the ultimate
futility of all the
ordinary mundane pursuits of life and
thereby seek a
nobler path of
Self redemption. Thirdly to find a right master (guru).
So
manhood‘s burning desire for liberation and the capacity to surrender
completely to a man of wisdom. All the
above three are very rare. But if found they are due to the Lord’s own Grace.
Amrutatwam - Immortality - is
not a state
or condition that comes to us
after our departure
from this world.
It is a perfection that can be lived here and now. A state of continuous
existence.
Sustained self- effort
by yoga is
required to elevate the mind
to rise from low
values of its present
existence to a healthier and
diviner scheme of
living. Understanding the Real Self is itself the route to Moksha.
Any
amount of knowledge by
study of scriptures
or invoking of God
through various sacrifices; or doing elaborate rituals – yet without the
experience of one’s Identity with
the Self ( Atman and
Self are one)- there shall be
no liberation for
the individual.
Selfless work
and charitable acts
help to purify the mind but they
do not by
themselves contribute to
the perception of Reality.
The discovery of
the Self is
brought about only
by discriminative analysis. Therefore, a
true seeker of
the Self should
learn to enquire
and meditate after
duly approaching a
Guru, who is himself established
in the experience of the Self. He
alone is considered
qualified to enquire after the
Supreme Reality, who is
able to discriminate ( between
the Sat and
Asat); detachment; qualities
of calmness and
burning desire for
liberation.
The
required qualification for realisation of
Real Self are
:
:
1. Ability to discriminate real from unreal.
2. Spirit of detachment
from the enjoyment
of the fruits of actions.(
Vairagya born out of
Viveka is called detachment)
3. Burning desire for liberation.
4. Six essentials like Dama- Sama-
Titiksha-Sradha-Samadhana and Uparathi.
Dama: -Self-control
–control of sense organs
Sama: sama is condition experienced by the
mind when it
does not function
in worldly activities but
quietly settled upon
the contemplation of the
Supreme Lord- calmness.
Titiksha:- Titiksha is
forbearance -That is
the capacity to
endure all sorrows –sufferings-
without struggling for
redress or revenge and
also free from anxiety over them.
Shraddha: - Faith in Self, Sastras,
and in Reality. Shraddha is by
which one understands import of the scriptures as well as
the pregnant words
of advice of
the preceptor.
Samadhana:- Tranquility:-
This is that
condition when the mind is
constantly engaged in the total contemplation of
the Supreme Reality. It
is mental attitude
of individual with
hardened out-look and grown
in sensible - mental equilibrium.- Contentment with
what one has been
blessed with.
Uparathi: - Mind withdrawn from all
objects- emotions- thoughts.
With above mentioned
requirements un alloyed faith-devotion- and the
practice of meditation are mentioned
in the Sruti as
chief factors that helps
a seeker to attain liberation.
Anthakarana - Sudhi is the other requirement. This consists of Manas- Budhi- Ahamkara and Chitha. These four inner equipment’s
play through organs of perceptions and actions
make it
possible for a person to come in contact with the
world around him.
The Supreme Reality- Atman- Self- is said to be covered
with five sheaths. i.e. Food Sheath-
Vital Air Sheath- Mental sheath- Intellectual sheath- and Bliss sheath.
They
apparently cover the
Atman from direct vision and
are born out of the
Atman’s own power- divine- called
Maya. When all the above
sheaths have been negated the Self
can be apprehended
as being the
essence of everlasting
Bliss - as the
indwelling- Self effulgent-
Spirit Supreme.
To achieve liberation very well read bookish knowledge
in philosophy of Vedanta is not enough. He
has to give
up his false
identification with his body-sense organs etc.- which are
unreal. Avidhya or spiritual ignorance is
the cause of
one’s delusory identification
with the
matter and the
effect of such identification
is “Bondage”. Mind must be
diligently purified by one who seek’s liberation from bondage. Avidhya ends
only when true
wisdom comes and then
liberation of self
is possible.
Delusion
or non-apprehension of Reality give rise to
mis- apprehension- that I am the
body- I am the mind etc. To achieve realisation one should be
able to discriminate the
Self – The Real from the
non-self- Non real. Atman
itself is the Supreme Brahman and nothing else.
The following Mahavakyas from
the Vedas confirm this statement. Prakjnanam
Brahma- Aham Brahmasmi- Tat Twam
Asi- Ayam atma Brahma. It is said that one which illumines everything is your
own Self.
Atman –Brahman-
Reality- Self-has the following attributes:-
Transcendental (para) 2. Real (Sat) 3. One without
second (adwiteeyam)4.Extremely pure (
Visudham) 5. Absolute –mass of pure knowledge . 6. Without any taint (Niranjanam)
7. Supremely peaceful ( Prasantham) 8. Devoid of beginning and
end ( Aadi antha Viheenam) 9. Beyond activity
10. In nature of eternal Bliss 11.
Transcending all diversities created by Maya (Mayaadheetha) 12. Eternal (Nithyam) 13. Essence of all
pleasures ( sukam) 14. Without any parts (Nishkalam) 15. Immeasurable (Aprameyam) 16. Form less
(Aroopam) 17. Unmanifest (Avyaktham)
18. Nameless 19. Immutable-irreducible (Avyayam)
20. Self-Luminous (Jyhothiswayam).
It is also
fact that Brahmam- Atman- The Truth- is beyond the triple
factors of the
knower, the knowledge, the known.
That the same is pure consciousness (Kevalam Akhandam Chinmatram).
To know the
Atman within you
one should develop
the study of scriptures and feeling
for God; increased by bhakti or
devotion. Knowledge and devotion are the methods to understand the God’s
nature. Neither of them
by itself is cable
of realising the
Truth; because it is beyond
the mind and
the intellect. Where the
mind and
the intellect merge- so forged is
called the heart in all the spiritual
literature. Understanding the Jnana is function of the intellect
and feeling-Bhakti is the function of the
mind. Contemplation -Bhavana is the
function of the heart. Constantly
meditate in the heart
that “ I
am the Brahman”-
contemplate steadily upon
it. Ultimately understand
to apprehend your inner
most Self is
Brahman- pure
consciousness-pure illumination.
Negative
vasanas which is
called sin or
papa create agitation in the
mind. Even good vasanas should
be got rid
of to know the
Brahman- the Reality-the
Truth. The Body, the Mind, the Intellect
are the three cancerous ulcers that put forth the sorrow into life. When these three are transcended there can be
no more agitations or disturbances.
Theoretical
book knowledge is called Jnanam where as full subjective experience
is called direct knowledge Vignanam. The
personal experience of one’s ability
with Brahman; the experience
that the Self
in me is the Self everywhere is
cause for liberation. From the phenomenon
of becoming - The experience of the
merger of the Life with
the life universal alone
can remove the bondage of
transmigration. Brahman; the
life’s spark in each one of us is one without a second and is of the nature of all Bliss. Sathyam Jnanam Anantam Brahma.
That
which remains the same
in the three periods
of time past present and future is called Truth- Sathyam The
consciousness because of which all other knowledge are
possible is called Jnanam. Because it is endless-eternal it is
called Anantam.
Brahman
is untouched by six waves of sorrows: They are Hunger-Thirst-Attachment for
objects producing sorrows-Delusory fascination for pleasurable objects- Old Age
-and Death. That which is not conquered and has no contact with these six waves of
sorrows in life is the infinite – consciousness-Brahman-The Reality-The
Truth. The Brahman is pure consciousness and is not made of Maya (Nirvikalpam). It is beyond all
agitations of mind and intellect which are created by the Vasanas.
The three stages for Self Realisation are:
The three stages for Self Realisation are:
1. Discrimination between the
Self and the not-Self.
2. Subjective experience of
the Self within
3. Getting established in the
oneness of Brahman and
Atman.
Atman.
I
and mine notion in the body –sense organ etc. are not self. This super
imposition with the body must end- by identification of the Real Self within
his own self. Blindly following (Anu vartanam) - Like Deha is self- Sastra
Anuvartanam etc. Should end to know the
Truth.
The Vasanas of every individual fall under
three categories- Tamas-Rajas- Satwa-according to balance of Sanchitha
–Prarabdha-Aagami Karmas. The fruits of our
actions linger in us as Vasanas. Vasanas
act through our - doership and enjoyer-ship called Ego. Karta-Bhokta entitity
is also the same Ego.
From
desire starts attachment- from attachment to anger-from anger delusion- from
delusion destruction of discrimination- the end is he perishes. Saint Narada is his Bhakthi Soothra states
that having dedicated all activities to Him one should turn all one’s desire,
anger, pride etc. towards Him alone. This is best way to control the mind. Whenever the seeker feels very lustful or
other evil thoughts arise in him-without encouraging such thoughts- maintain the
attitude of mear witness towards it. –with full consciousness by chanting God’s
names. Vasanas increased by thoughts and action cause transmigration. Vasanas- Chinta- Karma is the three
factors which are closely interred connected.
With the end of Selfish actions brooding over sense objects ends. This would be
followed by destruction of Vasanas.Distruction of the Vasanas is Liberation
or Moksha. Santkurmara-Brahma’s son says that the forgetfulness of the
essential divinity in us and our sense of holiness is itself is Death (Spiritual
death) because thereafter that person can live only as animal.
Non
apprehension of the Reality would create mis-apprehension –which is the root
cause of all sorrows. It happens
in the following sequence- From forgetfulness starts delusion
– from delusion ( moha) comes the Ego- Ego sense leads to Bondage( Bhanda). Finally
bondage breeds misery.
The
self-existent Brahman created the senses with outgoing tendencies. Therefore,
man beholds the external universe and not internal Self (Atman). Wise man by
turning away his senses –and sensual objects-and desirous of immortality sees the
“Atman within.” So if the mind ever so slightly strays from the ideal and
becomes outgoing; then it goes down and down- just like ball inadvertently
dropped on a flight of stairs bounces down from one step to another.
When
the objective world is shut out, the mind becomes quiet and in such mind arise
the vision of the “PARAMATMAN.” When
that is perfectly realized the chain of births and deaths can be broken. Hence shutting
out of the external world is the initial step for reaching Liberation. To
recognise the entire universe as the Self is the means of release from all
sense of bondage. One realizes this state by excluding the objective world
through steady fastness in the external Atman.
As long as the veiling power (Avarana
Sakthi) is not completely removed, so long the projecting power (Vikshepa
Sakthi) will naturally make the individual dance. As long as there is non-apprehension
of the Reality the mis-apprehension will continue; until the Reality- Truth is experienced
the Vasanas will remain.
An
Aspirant in order to be successful in his meditation should have the following
fundamental qualities:-
1. Serenity (Santha Bhava)
His mind is well trained not to run after sense objects with the false notion
that there is happiness in them.
2. Control of sense organs
3. Total withdrawal from mental pre-occupation
4. Forbearance.
Such
seeker in his meditation realizes ultimately that the one Self is everywhere-
nearer to Samadhi state is attained. Once he realizes that self is everywhere
the bondage born out of spiritual blindness are all burnt down. Thereafter he lives ever content and blissful
and life himself up to the state of Brahman and verily becomes Brahman. The first gateway of Yoga consists of control
of speech. 2. Non acceptance of possessions. 3. Non entertainment of expectations.
4. Freedom from activity. 5. Living
always in retired mood.
It
has to be understood that dispassion (
Vairagya) and discrimination in an aspirant are
like the two wings of a bird- unless both are active no one can
take the help of just one and fly to the creeper of liberation which grows as it where at
the top of the building)
Sri Sankara’s saying is
Brahma Satyam Jagat Mithya Jeevo
Brahmmaeva napara:
Brahman
alone is real. The phenomenal world is
an illusion- the individual ego is nothing other than Brahman.
The
fruit of dispassion is knowledge. That of Knowledge is withdrawal from sense
pleasures. Fruit of this withdrawal is the experience of the Blissful Self
and peace is result of this experience. Again it is stated that he who
has steady wisdom; who experience endless Bliss –who has forgotten the
phenomenal world- he is considered as Jeevan Muktha.
All
our activities are called Karma. Karma is of three types. It is classified with
reference to past present and future.
Accumulated at the unconscious level of the mind are called Sanchitam
(acquired). Large number of vasanas within is this karma. Out of which few of
them become frutified and surge forth to express. Due to such vasanas we
express ourselves the way we do. This is called Prarabdha Karma. (Which has started yielding fruits?) Some of
the vasanas which are awaiting maturity and are yet to become effective are
called Aagami. Once realisation is achieved his Sanchitha and Aagami karmas are
destroyed. But this body being of
Prarabdha Karma that which is
result of past actions; which have already started yielding fruits; has to
continue existence till it exhaust by itself.
This body is the arrow which has already started from the mother’s womb
and has been aimed at the tomb. A
journey is from the Womb to Tomb. In that flight has started its career nobody
can stop it. All the three karmas leave only when the Ego is completely dead.
Vasanas affect Ego. The Ego is liquidated in the transporting experience of the
Infinite.
It
is said that the highest knowledge arises from the sincere contemplation upon
the meaning of the Upanishad mantras. By this knowledge immediately a total
annihilation of all sorrows born of “perception of change” take place. Shraddha-unalloyed faith-devotion and practice
of meditation are the four factors mentioned in the Sruti that help a seeker to
attain Liberation.
When the
sense objects are conducive the situation is happy but when not conducive it is
miserable. Hence happiness and misery are the dharmas of the Ego and not related
to Atman- which is ever Blissful.
Invisible
with all the three Gunas (Satwa Rajas Tamas) without a beginning is Avidhya-
Maya which is power of the Lord. This is different from Prakruthi- Prapancham
and superior to their effect. It is the Avidhya which projects the entire
Universe.
Desire-anger-greed-hypocrisy-arrogance-jealousy-egoism-
envy etc. are the attributes of Rajas
from which the worldly tendencies of man
are produced. Rajas is therefore, the cause
for bondage in life.
The
veiling power –Maya- is the power of Tamas-which makes things appear to be
other than what they are actually are. Hence Tamas veils Reality and Rajas create agitation in
the mind. As a combination of
these two we see things which are not really
there.
Ignorance,
Laziness, dullness, sleep, inadvertence, stupidity etc. are the attributes of Tamo Guna.
Pure
Satwa is like clear water. – The light of self-get reflected in Satwa alone
like the sun it reveals the entire world of matter. Cheerfulness, the
experience of one’s own self. Supreme peace,
contentment, Bliss, supreme devotion to the Supreme Self are the attributes of
Satwa Guna.
He
who has deep devotion to the Sruti and who is established in his Swadharma is able
to attain purity of his mind. With pure
mind realizes the Supreme Self. By this knowledge alone is samsara is destroyed
root and branch. The Atman is to the extent the mind becomes steadily
established in the subjective Self; to
that extent it leaves its desires for the objects of the world. When all such
desires completely end then there is the clear unimpeached realisation of the
Self. Thus purified by constant practice when the mind merges with Brahman;
then Samadhi passes from the savi Kalpa
to Nirvi Kalpa stage- leading directly to the experience of the Bliss of
Brahman- the Non Dual. Therefore, with serene mind- the sense controlled-ever-drowning
the mind in the subjective Supreme Self; and by realising your identity with
the Reality-destroy the darkness created by the beginning –less nescience (Avidhya).
Living
in solitude helps to control the sense organs. Control of senses serves to
control the mind and by controlling the mind the Ego is destroyed. This gives
the person an absolute Realisation of the Bliss of Brahman.
A person with the following
qualifications are
eligible to attain
the Bliss and would be able to
know the Reality-Truth- the Brahman.
1. Those who have completely
purged of all impurities of mind by
following prescribed methods like
Sama, Dama, Uparathi, Titiksha, Shraddha and Samadhana.
2. Those who are averse to
the pleasures of the world which are ever changing.
3. Those who minds are quiet
calm because of the reduction of vasanas.
4. Those who take delight in
the study of the scriptures
5. Those who are putting
forth the efforts and are striving to realise what they have understood.
Those who have a burning desire for liberation-
M
