Sankara also composed several sub-texts in simple Sanskrit, called example, finds the style of the verses of Vivekachudamani to be ―highly poetic‖ in. 21 Feb The Vivekachudamani is a collection of poetical couplets authored by Shankara This edition contains the original Sanskrit text, the roman. Swami Tadatmananda’s lectures on Adi Shankaracharya’s Vivekachudamani are available online. Click on the date link below to listen or download MP3.
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Because this body, the organs, and egoism etc. The mind that is attached to the sense-objects reflects on their qtiahties; from mature reflection arises desire, and after desiring a man sets about having that thing.
Untoward lot — the aggregate of bad deeds done in one’s past incarnations, which bring on the evils of the present life. But I am Illumined. In reality, however, he rests dis- carding the body, like vivekachudajani snake its slough ; and the body is moved hither and thither by the wind of Prana, just as it listeth.
Let there be changes in Prakriti in ten, hundred, or a thousand ways, what have I — the unattached Knowledge Abso- lute — got to do with them? The best Uparati or self-with- drawal consists in the mind-function ceasing to act by means of external objects. Cease to identify thyself with family, lineage, name and form which per- tain to the body, which is like a rotten corpse to a Jnanin. Identifying itself with this form the individual soul, though separate, enjoys gross objects, such as garlands and sandal- paste etc.
By reflection, reasoning and instructions of teachers, the truth is known, Not by ablutions, not by making donations, nor by performing hundreds of breath control exercises. Other editions viivekachudamani been the basis of a few Indian translations. Whea this identification caiised by the mind is given up, there is asnskrit more chance for rebirth.
With the ripening of Knowledge the two birds coalesce into one, the Self alone remains, and life is known to be a dream. He who has under no circum- stances the idea of ‘I’ with regard to the body and the organs etc.
Rernmciation — of the Non-self.
Each of these is explained below. This superimposition, in the case of Isvara the Lordis Maya or Nescience, which is the cause of Mahat and the rest, — and in vivelachudamani case of the Jiva the individual soullisten, — the five Sheaths, which are the effects of Maya, stand for it.
Moksha Moksha Anubhava Turiya Sahaja. The term has been already explained.
Sri Sankara says in his Bhashya on the Mundakopanishad that no one should undertake the enquiry about Brahman without the help of a Guru.
As Itsdf — in Its own essence. And the rest — the grosser manifestations that proceed from Mahat.
Thus the purpose of hearing, reflection and meditation is the removal of obstacles in the form of doubts and wrong notions that stand in the way of the origination of Self-knowledge.
Owing to the desire to walk after society, the passion for too much study of the Scriptures and the desire to keep the body comfortable, people cannot at- tain to proper Realisation. The mind is Avidya,’ the cause of the bondage of transmigra- tion. Sample copy 4 as.
High-souled Sannyasins who have got rid of all attachment, and sanskriit ail sense-enjoyments, who are purified and perfectly restrained, realise this Supreme Truth and at the end attain the Supreme Bliss through their Self-realisation. Easy reach — for tliis Mine of Bliss is tkeir very ntttuie. It criticizes attachment to the body and goes to explain the various Sareeras, KosasGunasSenses and Pranas which constitute the Anatman.
Tliesc three bodies make up the five Koshas or sheaths:: Worshipping that Guru with vivekachhudamani, and approaching him, when he is pleased with prostration, humility and service, he should ask him what he has got to know: Revelation also merely hints at It.
Vivekachudamani – Arsha Bodha Center
Similarly, ignorant people look upon the perfect vivekachufamani of Brahman, who is wholly rid of bondages of the body etc, as possessed of the body, seeing but an appearance of it. These are explained below. For one who has been sanskri by the serpent of Ignorance the only remedy is the knowledge of Bra’hman; of what avail are the Vedas and Scriptures, Mantras and vivekachudamanii to such a one?
As a piece of wood is drifted on to a high or low ground by the current, so is his body carried on by the momentum of past actions to the vivekachudamanni of their fruits as they present themselves in due course.
Others merely guess at them through signs. Power of the Lord. Such imaginations as ‘Thou,’ ‘I’ or ‘ This’ take place through the defects of Buddhi. This work has been repeatedly translated into various languages, often accompanied by a commentary in the same language. Even after the Truth has been realised, there remains that strong begin- ningless, obstinate imprcssioti that one i5 the agent and experiencer, givekachudamani is the” cause of one’s transmigration.
It is Brahman which is always considered as this universe, where- as that which is superimposed on the Brah- man, viz. Brahman is Itself Its- own support. When we say a thing comes into l eing at a definite point of lime, we imply also that there was non-existence of that particular thing prior to the moment of its birth. Therefore all this phenomenal universe is the projection of the mind.
The Supreme Brahman vviekachudamani, like the sky, pure, absohite, iiifniile, motionless and clian ,cless, devoid of interior or ex- terior, tlie One Jix’slcnce, without a second, and is one’s own EcH.
When -this is purified, Vivekacchudamani is as easy of access as a fruit on the palm of one’s hand. Neither this gross nor this subtle universe is the Atman. The cessation of that superimposi- tion takes place through perfect knowl- edge, and by no other means.
The Witness of Buddhi — all actions that we seem to be doing are really done by Buddhi, while the Self ever stands aloofthe only Absolute Entity. There is only Brahman, the Une without vivekachudamni second, whose real nature is in- comprehensible, and which is beyond the range of mind and speech ; there is no duality whatsoever in It.
This page was last edited on 22 Octoberat This exclusion of sense- vivwkachudamani from the mind should be carefully practised by the sages who have renounced all kinds of duties and actions and objects, who are passionately devoted to the eternal Atman, and who wish to possess an undying bliss.
But none of the three at all affects those who realising their identity with Brah- man are always living absorbed in that idea.