Ethical ValuesfromSankar's VivekaChudamani: "That Thou Art" - Explanation(241-249)

"That  Thou Art"- Explanation(241-249)

v That  Thou Art- Explanation(241-249)

v  If  Shruti in  her  maxim ”That Thou Art”, repeatedly establishes  the  identity of Brahman and Jeeva, indicated  by  the term ‘That”(Tat)  and “Thou”(Twam) respectively, then  stripping these  terms of their relative associations, their implied … meanings  are to be  inculcated. For  they are of contradictory attributes…  like the sun and  the  glow-worm, the  king  and the   servant, the  ocean  and the  well, mount  Meru and the atom(241-42) Tat and  Twam  words are the famous maxims(Mahavakya )of the Vedas. There Is a Consciousness which is illumining   all our thoughts. That Consciousness in  us is the Consciousness every where is the  meaning  of the pregnant statement, Tat Twam  Asi .This Upanishadic declaration indicates  the  identity(Ekattwam)of  Atman  and  Brahman.

v  The difference between them is only created by   superimposition and is not real. The conditioning in the case of Ishwara is Maya, or Mahat, etc.--and the  conditionings in  the  case of jeeva are the five sheaths.(243) When   the mind and the  intellect are transcended, the jeeva merges into Ishwara. God is the Reality  functioning through the  total vasanas or Maya. Brahman, the Reality,, after taking the physical body, it moves from environment to environment   in  order to exhaust its most powerful vasanas. Any conscious act…physical, mental, or intellectual…creates vasanas. Vasanas create   the world, and   the  world around us creates vasanas. Brahman functioning  through   the  total vasanas is called  God(Ishwara),  and  functioning  through  individual vasanas  is  called the  jeeva. Hence, when  the  individual  vasanas  are  exhausted,  the  individual concept also ends,  and  the jeeva  is  no more. Thus the  oneness of the jeeva and Ishwara---  the  individual ego and the  God--  is  realised, which  is called God realisation.

v  These   two   are  superimpositions   of Ishwara   and  jeeva, but   when they  are completed  eliminated, there is  neither Ishwara nor jeeva. When   the  kingdom of the  king and the  shield of the   soldier are   taken  away,  there  can   neither  be king nor  a  soldier(244) One must  certainly eliminate these  two superimpositions by  means  of direct Realisation(245)

v  “Neither  this(gross) nor this(subtle)”…  like the snake seen   in   the  rope and  like  dreams, are not  real, being  products  of the  imagination. By  a  perfect   elimination  of the  objective  world by  reasoning, one must   realise the  oneness  underlying  the jeeva and the Ishwara.(246) What  is  delusorily  projected cannot be  an  actual  fact.  A  spiritual  seeker(Sadhu)having  eliminated   the world   within  and   without by  rational thinking(Yukti)  will  realise  that “I, who experienced the  objects, motions  and  thoughts   through the  body, mind and  intellect, am  the One, the Substratum, the  pure consciousness”

v  Therefore,  the  two terms (Ishvara and Jeeva) should be carefully considered through  their indicative meanings   in  order   to establish their absolute identity. Neither ”the method of total rejection”,   nor “ the methods  of complete retention”  will suffice. One must reason by a   combined process of both (247).

v  Men  of  wisdom should give up contradictory elements on  both  sides and   recognise the  identity  of  Ishvara and jeeva, carefully noting  that  the  essence  of both  is  Knowledge Absolute.  In  such   wise, hundreds of scriptures  declare the  oneness and  identity  of Brahman and  the jeeva.(248-249) Wise men having  understood the One Essence both  in man  and  the God say   that  the  essential  core  in God is the essential  core  in  man.

Vedprakash

Sankara's Vivek Chudamani::Brahman- Its Nature

Ø Brahman – Its  Nature(237-240)

Ø  Therefore, whatever Is manifested Is the Supreme Brahman Itself…Real, Non-dual, extremely pure, the essence of Knowledge Absolute, taintless, supremely  peaceful. without beginning or end, beyond all activity,always of the  nature of Bliss Absolute, transcending all diversities created by Maya, Eternal, the essence e of joy, Indivisible, Immeasurable, Formless, Unmanifest,Nameless,Immutable and Self-effulgent(237-238)

v  According  to Swami Chinmayananda , “Sankara  has  given  here  twenty adjectival  phrases  which  are  indicative  of   Brahman  or  Atman, the Self,  which  is  ever-present  in  each one  of  us.  These  may be  considered  as   twenty   exercises  in  deep meditation  for  developed  sadhaks  None  of  them, fact,  defines  Reality. But  each   one  of  them  suggests,  and  all  of  them  in  their  totality, directly  point   out the  essential  Self  behind  the  mind  and   its  agitations”

• Sages  realise the  Supreme Truth  in  whichthereare nodistinctions  such  as the knower, the knowledge  and the known,  which  is  Infinite,Transcendental and   which  is  of  the  essence  of Knowledge  Absolute(239)
• v That  which neither   can  be   thrown  away  nor taken  up, that  which  lies  beyond  the   limit  of  mind  and speech, which  is  immeasurable,,  which  is  without  beginning  and end,  which is  whole  and  one’s  own  Self,  which  is of  outshining   glory…that is  the  Self(240)

Ved  Prakash

Sankara's Vivek Chudamani::AllManifestations Absolute

Ø All  Manifestations Absolute(226-236)

Ø  The Absolute Oneness  alone  is Real   since there  is  nothing  other  than  the Self.  Truly, there  is no  other  independent  entity  in  the  state  of realisation  of the  supreme  Truth(226)

Ø  The  entire  universe  which,because  of ignorance, appears  tobe of infinite  forms, is, in fact, Brahman,  which  is  free from  all limitations of thought(227)

Ø  Truly, the entire   universe   is Brahman..  this is the declaration  of the Atharva  Veda.  Therefore,  this universe  is Brahman  alone, for a superimposition  has no existence independent of its  substratum(231)

Ø  If  the  universe, as  it  is, Real, the  Atman  would not be  infinite, the  scriptures  would  not  be  false,  the Lord  Himself  would be  guilty  of having  spoken  an untruth. None  of these three  ( loss of the Atman’s Infinitude, ,falsification of scriptural  declarations, the  Lord  becoming  a liar)is considered   either  desirable or  wholesome  by  the  pure-minded  ones(232)

Ø  The  Lord,  who knows the secret  of things,  has  expressly  supported   this view  In  His  words…”But  I  donot  live  in them…”Nor do  Ibeings  exist in Me”(233)

Ø  If  the  universe  were  true, it  would  have  been  perceived  even  in  the  deep  sleep  state.Since  it  is  not  at  all  perceived, it  must  be, like dreams,  false and  unreal(234)

Ø  Therefore,  the world  does  not  exist  independent  of the Supreme Self and,  like “qualities”  the  notion  of  its separateness  is false.  Can a   superimposition  have  any  meaning  apart  from its  own  substratum?  Through  delusion,  it  is the substratum  itself  which  appears  like  that(235)

Ø  Through  error  of  judgement  whatever  a deluded  man  perceives  can  only  be  Brahman and  Brahman  alone.The  silvery  sheen  perceived  is  nothing but  a  mother-of-pearl.  Brahman  is  ever-present as “this”  universe and  that  which  is  superimposed  on Brahman  can  only  be  a  mere  name(236).

Ved   Prakash

Ethical Values in Sankara's VIIVEKA CHUDAMANI: Atman -Other than five kosas

Ethical  Values in Sankara's VIIVEKA CHUDAMANI:
 Atman  -Other   than  five  kosas

• The Atman is  self - effulgent  and   distinct  ftom  the  five sheaths.  it  is   witness  of   the   three   states,  is  Real, without modifications, is  unsullied and bliss  everlasting.  The  wise man  should  realise  It  as   his  own  Self(211)
• Through an  extreme  subtle  intellect  realise   this  Atman,  the  Knower,  to  be that  by  which  all modifications  like ego, as   well as  their absence  during  deep  sleep, are  perceived,  but  which  itself  is not  perceived(214)
• This Atman  is  witness  of  Itself, for  it is  realised only  by  Itself.  Hence,  the Atman  Itself  is the  Supreme  Brahman  and  nothing  else(216)
• That  which  clearly  manifests  Itself in  the  waking, dream  and  deep  sleep  states that   which  is  perceived  inwardly  in various  forms  by  the mind  as  a  series  of  unknown  impressions  of   the  ego; which  witnesses   the  ego, the  intellect, etc.  which  are  of  different  forms  and  modifications, which  is  felt as Existence  Knowledge  Absolute,  know   this  Atman, within  your  heart(217)

 

Ø  The   fool,  on  seeing   the reflection  of the sun  in the   water in a ,jar, considers  it  to be the sun  itself. So too,  the fool through  delusion, identifies  himself with  the   reflection  of the Chit  caught  in  the   intellect  and considers  it to be “I”  his own  identity(218)

Ø  The  intelligent   man leaves   aside  the jar,  the  water  and   the reflection of the   sun  in  it  and  sees the self-luminous sun. So too, the wise realise  the  Self-luminous  Reality  which illumines  “ these three”  and  recognise It  as independent  of them all(219)

Ø  So  too, leaving  aside the  body,  the  intellect and  the  reflection  of Chit in  it, and  realising the  cave of the  intellect,  the Witness, the Self, which  is Knowledge Absolute,  which  is  the  cause  of  everything,  which  is distinct from  the  gross  and the  subtle, which  is Eternal and  Omnipresent  All-pervading  and supremely  subtle,  which  is  without exterior  or interior, which  is the one  Self;  by  fully  realising this, one becomes free from sin, blemish, death and  grief and becomes the ocean  of Bliss.  Being illumined,   he   is   not afraid of  any  one. For him  who  seeks liberation, there is no other path to break away from the bonds of transmigration than  realising  the Truth of his own Self (220-222)Ø  The   cause   for   liberation from transmigration   is   the   realisation of   one’s   identity   with Brahman. By  means  of   this,  wise men  attain  Brahman,  the  one-without-a-second,  the Bliss  Absolute(223)

Ø  Brahman is  Existence-Knowledge-Absolute, extremely    Pure, Transcendental,  Self-existing, Eternal, Indivisible-Bliss, not  essentially  different  from  the individual jeeva, and   with  no difference within  or without.  It is   ever-victorious!(225)

Ved  Prakash

Sankara's Vivek Chudamani:: Anandamaya-kosa(Bliss-sheath)

Sankara's Vivek Chudamani:: 
Anandamaya-kosa(Bliss-sheath)(207-211)

• Anandamaya-kosa(Bliss-sheath)  isthat modification of Nescience which  is kissed  by  reflection  of the Atman,  which  is  Bliss  Absolute.Pleasure,etc.are the  attributes and  it springs  into expression  when  an  object  agreeable to  it  presents   itself.   The  fortunate feel  it spontaneously  when  the  fruits  of their  good actions  manifest.   Every being,  without the  least effort, derives great joy  from it.(207)Anandamaya-kosa is  also  a vritti(thought), a mental disturbance.These vritties  can  be said to be  bliss-thoughts (Andnada vritti). Happiness  experienced in  a man's bosom is inversely proportional to the amount  of agitation in  his mind.Sankara  says," The  ripples  of thoughts waves arising out of the    Tamas  in  our mind,kiss  the reflection   of the bliss  of infinititude.    This  is   the  characteristic of the  Anandamaya-kosa.
• Anandamaya-kosa  is fully manifest in the  deep-sleep  state.While in  the dream-state and waking states it is only  partially manifest  depending upon the sight  of the  pleasing objects  etc.(208) 
• Nor can the Anandamaya-kosa  be the supreme Self because  it  has  attributes   which are ever-changing.It is a modification  of Prakriti, is created as  the  result of good actions of the past,and it has  embedded  in the  other  sheaths which  are in themselves all modifications (209).When  the  five sheaths  have been  negated  through  reasoning  based   upon  authoritative  scriptural  texts,  then  at the acme of the  process  what  remains is  the Witness,Knowledge Absolute,the Self(210)

Ved   Prakash

Sankara's Vivek Chudamani:: Self Knowledge gives Liberation

Sankara's Vivek Chudamani:: 
Self Knowledge  Gives Liberation(194-206)

• For the  Self,which is unattached,without activity and formless, there can be no connection with the world of objects other than delusion,just like the blueness   etc.  seen in the sky((195)
• Jeeva-hood of Atman which  is the witness,which  is beyond all qualities and activities,and  which  is subjectively   experienced  as Bliss and Knowledge Absolute,  is unreal and is but a delusion  caused  by  the  intellect.  Since by nature it(jeewa-hood)  is unreal, it ceases to exist once the  delusion had been lifted(196)
• Having  been  caused   by  an  error  of judgement and  false understnading,  the jeeva-hood can   exist only as long as the  delusion  lasts.The  rope is mistaken to be the snake  only when there is an illusion.Once the illusion  is destroyed,there can  be  no s nake. So,too,in this case(197)
• So too, avidya and  its effects are said to be beginningless. But when there is rise of vidya, then avidya, even though it is beginningless,is destroyed, root and branch, just as  dreams are destroyed on  waking up.The phenomenal universe is not eternal, it is evident,like the "former non-existence"( (Prak-abhava)(199)
• Although  it  is beginningless,"former non-existence"is  found  to have an end. So too,the jeeva-hood which  is  imagined to be  in   the Atman, through  its  apparent conditioning  in the super-imposed attributes like the   intellect, is not  real.But  the  other, (the Self) is intrinsically   different  from it(jeeva-hood).  The  relation between   the Atman and the  intellect is due to the "false  knowledge"(200-201)
• The  superimposition  will cease  to function at the  dawn  of right knowledge and  in  no other way.  According to the  scriptures, realisation  oft he identity  oft he  soul  and the Brahman is  right knowledge(202)
• This   realisation comes only through   right discrimination  made  between  the Self and the not Self. That is why  one must strive  to discriminate between  the individual  Self within  and  the Eternal  Self everywhere.(203)
• Water  which  is  extremely muddy  appears  as  transparent  water when   the  mud has  been removed.   So  too,the Atman manifests Its clear  lustre  when   the impurities  have been  removed(204)
• The  very  individual Self is  clearly  realised   as   the Eternal Self  when   the unreal ceases   to  exist.  So onemust  strive    to  remove the  ego etc.  from  the Eternal Self(205)
•   For the  following   reasons,  the intelletual-sheath  which  we  have   so far spoken cannot be supreme  Self.  It  is  subject   to change, it  is  inert and insetient, it is limited .  It  is an  object of the  senses and  it  is not constant.  A mortal, perishable  thing,indeed, cannot be said to be immortal,imperishable Atman)206)

Ved Pprakash

Sankara's Vivek Chudamani:: Atman - Unattached

Sankara's Vivek Chudamani::
 Atman - Unattached(189-91)

• The  Atman, which  is  knowledge Absolute,  shines   within   the  Pranas,  in  the  heart.Though it  is  immutable, It becomes the doer  and  the  experiencer  because of its   superimposition (the intellectual-sheath) (189)
• The  Atman, although it is the Self in  every   existing thing, assumes  the  limitations of the intellect  and  wrongly  identifying  with   this entirely  false  entity,  It considers Itself  as  something different..  like the  mud- pots  from the  mud of which  they  are made(190)
• Even  though the supreme Self is by  nature perfect and ever unchanging, due to the  relationship  with  superimpositions,It assumes the characteristics of these superimpositions and  seems   to act just as the  equipment tdo...  like the changeless fire assuming the  forms of the iron-pieces which   it turns  red-hot(191)

Ved  Prakash

Ethical Values in Sankara's Crest Jewel of Wisdom: -Vignanamaya-kosa(Intellectual-sheath)

(d)Ethical  Values in Viveka Chudamani :

Vignanamaya-kosa(Intellectual-sheath)(184-188)

• The  intellect   with  its modifications  along with  the  organs of perception  form the Vignanamaya-kosa(Intellectual-sheath.  It has  the characteristic  of "the agent"  for the doer,  which  is the  cause of transmigration(184) This intellectual-sheath in  man veilsthe  Infinite  Reality and  is   the  cause  of samsar.  The modificationsofthe  intellect  are the  awareness  of "doing",and the concept of"I   am  the doer",  creating more and  more vasanas,  to exhaust  which  the  individual  has  to move  from one field of enjoyment to another,  resulting  in  repeated   births and  deaths.
• 
  
• Accompanied by a reflection of the light of Chit, the intellectual-sheath  is a  modification  of  Prakirti. It is endowed   with  the  function of  knowledge and  is  always completely  identified  with  the  body, sense-organs,  etc.(185) Consciousness  reflected  in  the  intellect  is intelligence, just  like electricity  reflected in, or functioning in  the bulb is  light
    It  is  without beginning,  is of the  nature of ego and  is called the  jeeva,  which   carries out the  entire range of activities  on  the  relative  plane   It  performs  good and evil actions  according  to its previous vasanas,  and  experiences  their   results.  It comes and goes up and down, taking birth in  various bodies.  The waking, dream   and   other states,  and the  experiences of joy and sorrow,  belong to this  intellectual-sheath.(186-87).
  

  
  
  
  
  Identifying   with   the   attributes   of the order-of life, their duties  and  functions,  which  actually  belong   to the  body, it considers  them as its own. The  Vignanamaya-kosa  is  extremely  radiant because of its nearnesss  to  the Supreme  Self.  It  is a superimposition  on  the Self, which, when  it  identifies  with  it, suffers  transmigration  through  delusion(188)
• Vedprakash

Sankara's Vivek Chudamani:: Negation of the Five Sheaths (Koshas)

Sankara's Vivek Chudamani::

Negation  of the  Five  Sheaths (Koshas)
In the following verses Acharya Sankara addresses the seekers directly, taking up the   five  sheaths(Pancha-kosa)  one by  one,showing  how they  can be  transcended one by one,and how one can ultimately reach the   experience of subjective  Self, through negation  process.

Annamaya  Kosha(Food  Sheath)(154-164)

• The  body  isa  product of  food.  It constitutes the  food sheath It  exists because of  food and dies  without it. It is a bundle of skin,  flesh, blood, bones and  filth. Never it can be self-existing, the eternally pure Atman (154)The   physical  body  is the most powerful attraction for the  majority  of living beings, and most  of us are  aware of nothing nobler  and diviner than the  body.  However,  this body when carefully analyse d is  nothing but c omposed of skin,etc.and filled with  faecal matter. Therefore, this filthy, unholy body can’t be the ever-pure and resplendent  Atman because the pats constituting the body are finite.
• The  body does  not  exist before its birth,  nor does it to be after its  death,  lasting   for ashort  periodof of  our  worldly  existence  Its qualitie sare also fleeting  and by nature  subject   to change.  It  is diversified and  inert  like  a jar, is  a  sense-object. How  then   can it   be  the Self…  the  witness of all changes in   How then  can  this body   be  the Conscious,  which is the knower of  all  thoughts and thought-modifications all things?(155)

• Ø   It  is self-evident that the Atman is the enduring  Reality,that It  is different  from the body and  Its characteristics,Iits states  sand activities  that It  is witness of them all(157)
  Ø  The foolish man identifies  himself  with this skin,flesh,fat,bones and filth. But the man of discrimination   knows  that the Self is  distinct from   body,unique and   the only  Reality(159)
  Ø   “I am the body” thus thinks a foolish man.A man of mere book-knowledge considers himself to be a combimation of body  and the jeewa. But the realised sage, due   to his discrimination,knows  that :” I am Brahman”, and looks upon the Eternal as his Self.(160) 
  
  
  
  
  Ø   Cease to identify yourself with this packet of skin, flesh, fat, bones and filth, O foolish one. Instead, identify yourself with  the Absolute Brahman,the Self of all,and gain the   experience of  Supreme Peace(161)

  
  

  Ø  There is no liberation  for a man of  mere book-knowledge,even if he be very well-read in the  philosophy of Vedanta, as long as he does not   give up  his  false  identification   with the body, sense-organs, etc., which  are unreal(162)
  
  

  Ø  Just as you  would  not  identify  yourself with your  shadow, your reflection. Your dream-body  or thebody  in  your heart’s imagination,so too,  you should not identify yourself with your living body(163)

  
  

  Ø  For those who are attached to the unreal, Identification   with  the  body  is the seed from which the  misery  of-birth  etc. stems forth. Therefore, put in  your  effort s to destroy  it.  There can  be no chance of   rebirth if  this identification  caused  by   the 

         mind is renounced (164)
  Ø (b)Pranamaya-kosa(VitalAir-sheath)(165-166)
  

  Ø The Prana along with the five organs of  action, constitutes  the vital air-sheath, pervaded by   which the  food-sheath (physical body) performs all its activities as though it were living.(165)  The manifestation  of life as the  activities of the  five organs the  of action (hands, feet,  and  the organs of   speech, of reproduction and  of evacuation)  is  called  the vital-air-sheath. The food-sheath is completely pervaded by this vital-air-sheath, without   which  that particular portion of the body becomes paralysed. Owing   to the  vital  air-sheath and  its  dynamism alone all the activities of the  body  take   place,  and  is considered   as  the  soul  of the   annamaya-kosa.

  Ø The  vital-air-sheath cannot be  the Self because of its modification  of air(vayu) Like  air   it  enters   the  body and  goes  out  of  iut,never   knowing its joys   and  sorrows  or  those  of  others It  is ever-  dependent  on  the  Self(166) The  Atman, the  Seelf,  is Eternal, All-pervasive and  Omniscient,  having  no modifications  Therefore, Pranamaya-kosa cannot be Atman.  

  
  

  Ved  Prakash
  
  

  Ø Manomaya-kosa(Mental-sheath)(167-183)

  The organs of perception along with the mind form the mental-sheath, which is the sole cause for the  ”I” and” mine” diversity  of things.  It has  the   essential faculty  of creating differences of names,  etc.  and it is powerful  It  pervades the  sheath  preceding  it… the vital-air- sheath(167) The mind along with its sense-centres constitute the mental-sheath.If the mind  is not available, no  perception  is possible.  The  theory  of perception  in Vedanta is   that Consciousness  riding  on the mind as Chitta flows  out through  the  sense-organs  to reach the  pot(place of Ghatadesa)  and contacts the  existence(Sat)  of the  pot.”I-ness” amd “my-ness” are born in and maintained by this Manomaya-kosa. Manomaya-kosa  is that   powerful force which  creates  all the  apparent   differences  in  the  world of pluralistic experience.
  
  

  Ø The  five sense-organs  act   as  priests who  feed  the fuel of numerous  desires into the mental-sheath, which  is   the sacrificial  fire  This fire(mental-sheath) brings about and maintains  the  entire phenomenal world when  it is set ablaze by the  sense-objects which  act  as a   continuous  stream of  oblations(168) Manomaya-kosa  is kept blazing because of the fuel of the vasanas

  
  

  Ø Apart from the mind there is no  ignorance(avidya).The mind itself  is the ignorance which  is the cause of the bondage  of rebirth. When  the  mind  is  destroyed, everything  else is destroyed. When the mind manifests, everything  else manifests(169) Therefore, in  order   to go beyond the  world of  becoming, the mind  has  to  be  controlled and  transcended, which  is  possible only when  the sense-organs  are   controlled When  the  non-apprehension of  Reality and  the consequent  mis-apprehensions  of  plurality,  are removed, the  mind becomes  predominantly   filled with Sattwa(Sattawa-guna pradhana) maya  is then dispelled  and  one  comes to apprehend  one’s  own  Real Nature.
  
  

  Ø In  the dream-state, even though there is no contact with the outside world, the mind   alone  projects  the entire dream-universe of enjoyer  etc. Similarly, the waking   state is no different.  All this world of pluralistic phenomenon,is but the  projection  of the  mind(170)

  
  
  In  the  deep-sleep,  the  mind  is  reduced  to  its  causal  state and  nothing perceivable  exists as  is  provided by  the universal  experience  of all people.  Therefore, man's  world of change is  just the  creation  of  his  own mind and  has no  objective  Reality(171)
  
  

  Ø  The  wind  gathers  the  clouds  together  and  it itself  scatters  them. So,  too, the mind is  responsible  for bondage  and  also for liberation(172)

  
  

  Ø  The mind causes man’s   attachment for  the  body and  the  sense-objects.  These  attachments  bind him  like an  animal  that Is bound  by  ropes.  Thereafter,  the  same mind   creates  a distance  for the  very  same sense-objects  as though they  were  poison  and  liberates  man from the bondage(173)

  Ø  Therefore, the mind is the  cause of both  liberation  as  well as bondage.  When   it  is  blemished   with  the  effects of Rajas, it causes bondage.  When  it  is free from Rajas and  Tamas  qualities,  it  paves the  way   for  liberation(174)

  Ø  When   the  mind has  been  made  pure   due  to  predominance  of   discrimination  and   dispassion,it turns  to  liberation. These  two must be  strengthened by  one  who  is an  intelligent   seeker ofl iberation(175) A huge  tiger called “mind "prowls in  the  thick  jungle  of sense-  pleasures. Let not those  virtuous  people  who have  a deep aspiration  for  liberation  ever wander therein(176)”
  The mind continuously delivers  for the  experience,(1)  all  sense-objects, gross and  subtle, without  exception,(2)  distinctions based  upon  body,caste, orderØ  of  life and creed,  as  well as(3(  the  difference of qualities,actions,motives and  results(177)
  
  

  Ø  Unattached  pure   intelligence  is  the   essence  of  the jeeva,  but  the mind beguiles it and binds   it   by   the   ties   of   the   body, sense-organs  and  Pranas  It  causes   this  jeeva   to  wander with   the  idea  of “I”  and “mine”  in  the  varied  experience  of “results”:  gathered  by  it.(178)

  
  

  Ø  The  evil  of  superimposition causes  man’s  transmigration and   the  mind  alone  is responsible for   the  bondage   of  superimposition.  For  a  man  who  is  tainted   with  Rajas  and  Tomas and   who  lacks   discrimination,  this  causes   the  misery   of  birth,  etc. (179)
  
  

  Ø  Hence the mind  is  considered  to be  the avidya  by   the  sages who  have  discovered   its  secret.  By  this alone  the   universe   of  experience  is  tossed  around like  the  clouds   by  the  wind(180)
  
  

  Therefore, the mind must  be   diligently  purified by one  who seeks liberation. When  the   mind  has been  purified liberation becomes as  readily  available as a  fruit  in one’s  own  hand(181)

  
  

  With single-pointed devotion for liberation,  he who roots   out   hi sattachments  for sense-objects,  renounces   all actions  and faith  in  Truth,  constantly  hears   the   Truth, etc, he can  purge the Rajsic nature in    his intellect(182)The mental-sheath cannot be  supreme Self  either, for  it   has  a  beginning  and  an  end It  is  subject   to modifications; pain  and  suffering  characterise  it and  it  is  an “object”of  cognition.  The subject can  never be identified with the ”object of knowledge”.(183)

  
  

  Ved  Prakash