Viveka Chudamani: Prarabadha for Saints?

Acharya Sankara's Viveka Chudamani(Crest Jewel of Wisdom)

Ø Prarabadha   for  Saints?(446-464)

Ø  “I  am Brahman”—with   this   Realisation, the   actions   of   a  hundred   crore   cycles   come   tonought,  like    the   actions   in   the    dream   on   waking   up(448)

Ø  Being  unattached  and indifferent like sky,  one   who   is   Realised  is neverc oncerned in   the  least about actions yet  to be  performed(450)

Ø    The   sky,because of its contact  with the jar, is not affected by    the smell  of the  liquor  in  it.So too,  the  Atman is not affected by   the  properties, the conditionings because of  its   contact  with   them(451)

Ø  That   work   which   was   performed before  thedawn  ofKnowledge and because  of  whichthis   body   is  conjured  up,  is notdestroyed by   the  Self-Knowledge   without yielding   its   fruits---just  likem  an  arrow  shot atan object(452)  Thinking  it  to be a  tiger if an  arrow is shot at an  object,it doe snot   then   stop because it  turns out    to be a  cow.It still pierces it   with   full  force(453)

Ø  Prabadha   is very   powerful  for  the   Realised man and becomes nought  only   through   the  exhaustion   of  its  fruits;while  the sanchit aand agami are   destroyed  in  the fire  of perfect Knowledge.But   none   of these   three affects   them  who have  realised   Brahman  and  always   live  identified   with   it.They  are only   the Transcendental Brahman(454)

Ø  The  sage   who is   ever  absorbed in his   own Self  as  Brahman,Non-dual,and free  from limitations--- the  question  of  Praraadha  is  meaningless, just   as   the  question   of   a   man  having   anything todo   with  dream-objects  is meaningless when  he   has   awakened(455)

Ø  He  who has  awakened from sleep has no  idea of “I” and”mine”  with   respect to the dream body,nor for the dream objects related to it.He lives  ever awake as his  own  Self(456)

Ø  The   Atman is”Birthless,Eternal and Undeaying”—such is  the  absolute declaration of  Sruti.How each  prarabadha be   attributed   to him who lives ever-identified with  That?(460)

Ø  If   the   effects of  ignorance   are destroyed,  root and  all,by  Knowledge,  how  does   the body    continue   to live? Sruti,from a relative   stand  point,hypothesises   the   work of prarabadha   for those  who  entertain such  doubts(463)

Ø  The   idea  of  prarabadh  has  been   expounded   by   the  Upanishads not   for  proving    the   reality   of    the  body   etc., for  the   man  of   Realisation—because    the  Upanishads   are   without   exceptions striving    to point  out  the  one  Supreme Reality(464)

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Viveka Chudamani: Signs of a Realised Seer

        Acharya Sankara's Viveka Chudamani(Crest Jewel of Wisdom)

          Signs  of a  Realised Seer(426-445)

Ø  On account  of constant   absorption in  Brahman,  freed  from the  sense   of  reality  of external   objecs, only  seemingly  enjoying   them  when  offered   by   others,like   one  sleepy  or   like   a   baby, pereiving   the   wrld as   one  seen  in   a  dream   and recognising  it   only now  and   then,  such  a   man  is   indeed   rare. He  is  the  enjoyer  of  the   fruits  of  untold   merit  and   is   truly  held  blessed  and  revered  on  earth(426)

Ø  That  man  of  steady   wisdom,having   merged   himself  in  Brahman  enjoys   everlasting  Bliss,without  modification  or  activity(427)

Ø  The   sort   of  mental   activity  which   admits   only  the   identity of   the  Self  and  Brahman,free   from all limitations  and  devoid  of  duality,  which   is  only   concerned   with   pure Kknowledge, is  called  the illumination. One  who has   this  steady  illumination  is   known  as  a   man  of steady  wisdom(428)

Ø  He  who has  steady   wisdom, who   experiences  endless  Bliss,  who  has forgotten   the  phenomenal   world ,he   is  considered  a jeevan-mukta(429)

Ø  He   who has   merged   hmself  in  Brahman,yet  alert,but   wihout  the   charcteristics  of wakefulness,  whose  Knowedge  s   free  from desire, he   is  considered  a jeevan-mukta(430)

Ø  He  whose  cncern  about  the  world  has   been   stilled wh,o has   a  body   cnsisting  of  parts  yet  he   is  without  parts, whose  mind   is   from anxiety, he   is  considered  a jeevan-mukta(431)

Ø  The absence of  the  “I”  and”mine” concepts even   in   this  body  which persists  like   a   shadow—this   is  an  indication  of  a jeevan-mukta(432)

Ø  No thought of enjoyment of   the   past, no thought for   the  future  and   indifference   for  the present--  this   is  an  indication  of  a jeevan-mukta(433)

Ø  Looking  every  where   with   an  equal   eye on   this   world riddled   wth   elements  posessing   merit   nd   demerit, characteristically   different  one   from  the   other-- this   is the  indication  of  a jeevan-mukta(434)

Ø  When   confrnted  w ith   thngs  pleasing   or   painful,  to be  unpurturbrd   in   both   cases,  by   maintaining  an   equal   attitude-- this   is  the  indication  of  a jeevan-mukta(435)

Ø  Constantly   engaged  in  tasting   the  Bliss  of  Brahman, a  Sanyasin  entertains   no   disinctions  of   within and   without-- this   is the  indication  of  a jeevan-mukta(436)

Ø  Having no idea of  “I”  and”mine  with  regard   to   the body,  sense-organs  etc.   nor   to   duties,living   with   an  attitude   of indifference--- this   is the  indication  of  a jeevan-mukta(437)

Ø  Deep-rooted Knowledge  that  the Self  is Brhman, affirmed by   the  scriptures,  and   free   from  the   bondage   of   tansmigration-- this   is the  indication  of  a jeevan-mukta(438)

Ø  H  who   has  no   ego   with   regard   to  body,sense-organs  etc., nor  the   concept  of  “this”  with   regard   to   other   things, he  is  considered   a jeevan-mukta(439)

Ø  Through  Knowledg, he  who never distinguishes between   the jeeva  and Brahman  and  between    the uninverse  and Braman,is   inicated as  jeevan-mukta(440)

Ø  He  who  feels  the  same  when his   body   is  worshipped  by   the   virtuous  or   tortured  by   the   wicked, he   is  considered  a jeevan-mukta(441)

Ø  The   Sanyasin   to   whom  the   sense-objects  chanelled   by   others  are   received   like  flowing   rivers   into   the   ocean,   producing   no  change  because   of  his   absorption  in  Existence   Absolute,  is   truly   liberated(442)

Ø  For   him who has   realised the   Essence   of  Brahman,  there  is   no reaching  out       for sense- objects  . If  there  is  then  he  has  not  realised Brahman. His senses  still  have   outgoing  tendency(443)

Ø  If    it  is   asserted  that   still   there is   attachment   for   sense-objects  because   of the moentum  of past vasanas,the  reply  is  “NO”. For the vasanas get   weakened  when   there   is   realisatin  of   oneness with Brhaman.(444)

Ø  The propensties  of  even downight rake  ae checked  in   the   presence   of  his   mother.  So   too, there  are no more   any   worldly  propensities  in  one  who  has   realised the Knowledge of Brahman, the Bliss  solute(445)

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Viveka Chudamani:The Science of Reality:Its Benefits

Acharya Sankara's Viveka Chudamani(Crest Jewel of Wisdom)
The   Science of Reality:Its Benefits (419-425)

• The   perfected   Yogi who  is  jeevanmuktah,  gets  this as a  result--  within   and   without  he   enjoys   eternal Bliss(419)
• The   fruit  of dispassion  i sKnowledge, that   of   Knowledge  is   withdrawal  from  sense-pleasures.  The   fruit   of   this   withdrawal  is   the   experience  of   te  Blissful  Self, and  peace   is    the   result  of  this   experience(420)
•  when   there   are no succeding   stages,  the   preceding  ones are   useless(in  a  perfect   series),automatic  cessation  of   the   objective   world,  supreme   satisfaction and unequalled  Bliss  follow   as   a     matter   of  course(421)
• The result of Knowledge  is, non-chalance   towards   worldly   sorrows.How   can he who performs  vile   deeds  in  delusion,  perform   them   again when  he   possesses   discrimination?(422)
• Turning  away   from  the unreal  should be   the   result  of Knowledge;attachment   to   the   unreal  is   the  result  of  "ignorance".  Such  is  seen  to be   the  case   of  one   who knows   a  mirage   etc.  and   one   who  does   not. Else,what palpable  result  do  the Knowers-of-Reality  gain?(423)
• When  the knots   of  ignorance   in   the  heart  have   been  totally destroyed,  what   natural   cause   can  prompt   a  man  who   is   averse  to  sense-pleaures,   to  e go-centric   action?(424)
• The   culmination   of   dispassion  is  when   the sense-objects  do  not  excite   any   more   desire.  Supreme  perfection   of  Knowledge  is   when   there is  no  egoistic  feeling.  The peak   of  self-withdrawal  is   reached  when   the   thoughts  which   have   been  merged  manifest   no more(425)

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Viveka Chudamani:Atma-vichaara: Contemplation

Acharya Sankara's Viveka Chudamani(Crest Jewel of Wisdom)
Viveka  Chudamani:Atma-vichaara: Contemplation(407-413)

• The wise  have   observed  that  the  superimposition  is  identical  with  its  sub-stratum--  just  as  the   rope  and   the   snake.  The   difference  exists   only  because   of   delusion(407)
• The  apparent universe   has   its   roots in   the mind  and  cannot   exist  once   the  mind  is annihilated.  Therefore, dissolve   the   mind by   fixing   it  on  the  most   subjective  Supreme  Self(408)
• Through  Samadhi,  the   wise  man  realised   the  infinite  Brahman   in   his   heart  as   something( ineplicably)  of   the   essence   of eternal Knowledge  and   complete   Bliss,  which  is  unparalleled,  which   is   beyond   all   limitations,  which   is   ever-free,  which   has  no  activity  and  which   is   indivisible  and absolute  like   the   limitless   sky(409)
• Through  Samadhi,  the   wise  man  realises  the infinite  Brahman   in   his   heart  as  undecaying  and   immortal, as   the   positive  Entity  which   debars   allnegations, which   is   like a    calm  ocean,,  which   has   no name,  in   which   there   are neither   merits  nor  demerits,  which   is   eternal,tranquil  and  One(411)
• With   a  controlled   mind,  in  Samadhi,see   in   your   own  Self,  the  Atman  of undying  splendour.  Cut   of   your   bondages  which   have   bee  strengthened  by   the   impressions   of  your  previous   births  and  successfully  strive   to   realise  the  fulfilment   of   a  human birth(412)
• Meditate   upon  that  Atman  whichis your Self,which  is beyond all limitations which is  Existence-Knowledge-Bliss Absolute, and Non-dual.Never  will you come under   the  sway  of  births   and  deaths(413)

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Viveka Chudamani:No Diversity in Reality

Acharya Sankara's Viveka Chudamani(Crest Jewel of Wisdom)

Viveka  Chudamani:No Diversity  in  Reality(398-406)

• When   the apparent existence super-imposed on  the Self are removed,then what  remains is the  Supreme Brahman,the Infinite,Non-dual,that which is beyond  all activities,alone, all by itself(398)
• When the   functionsof   the mind, the  thoughts,have  merged  in Paramatman, the  Brahman,  the  Absolute  then  this  phnomenal  world is   not   perceived.  Then  all becomes  mere   talk.(399)
• In   the  One  Reality,  the  concept   of  the  universe  is  a  mere  facy.  How  can  there   be   any  diversity  in  the  Changeless,  the  Formless,  the Absolute?(400)
• In  the One  Reality, which  is  without  the seer, the seeing and  the  seen  etc.,which  is Changeless, Formless,Absolute,  How  can  there   be   any  diversity?(401)
• In the One Reality which  is All-pervading andMotionless,likethe oceanafterthedissolutionof theuniverse,  which  is Changeless, Formless,Absolute?(402)
•  How  can  there   be   any  diversity   in  the  Supreme  Reality  which  is  Non-dual  and  Absolute,  where   the   very  root  of  delusion  dissolves,  like  darkness  into   light?(403)
• The scriptures   directly  declare  that  all  duality  is nothing  but Maya,  ( and   that ) the  Reality   alone  is   the  Absolute  Truth.  Such  also is  the  experience  in  deep sleep(406)

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Viveka Chudamani:Continuous Attention To Self

Acharya Sankara's Viveka Chudamani(Crest Jewel of Wisdom):

Viveka Chudamani:Continuous  Attention   To Self((384-397)

• By   fixing   the  purified  inner   equipment  upon the  Self  which  is   thw Witness  and Knowledge  Absolute,and  little  by  littlemakingit quiet,onemust try   to  realise  one's  infinite  Self(384)
• Free from all limitations like the  body,sense-organs,Pranas,mind  andego,which   are    the  projections  of one's   ignorance , let one   come   to  realise  the  Atman,  the Indivisible and Infinite, like the great  endless sky(385)
• The  Self  is Brahma, the  Self   is   Vishnu, the  Self   is  Indra,  the  Self   is Siva,  the  Self   is   the  entire  universe. Indeed,  nothing  exists except   the  Self(389)
• The Self is within,the Self  is without,the Self is in front,the Self is behind,the Self is to the South,the Self is   to  the North; so too,It is above and below(390)
• Like  the sky, the  Supreme  Brahman  is  untainted absolute,  limitless,motionlessand   without modifications;  It   has  neither  an  inside nor  an  outside.  It   is  One  Existence  and  Non-dual  and  is  one's   own  Self Is   there  any  other  " thing   to be  known"/(394)
• The jeeva is nothing but Brahman, the   whole expanse of this universe is nothing but Brahman.Sruti points out Brahman as  being non-dual,and  it is an  undeniable fact that those who are enlightened,who have  established  their identity  with Brahman and who have given  up  their associations   with the outside world, live ever in  union  with Brahman, Eternal Knowledge and Bliss(395)
• Annihilatethe hopes  raisedby  the ego in  the gross body,a bundle of filth,then,with force, do the same with the air-like subtle body. Realising Brahman, the personification of eternal  Bliss,which  the scriptures eulogise-- as your own  Self, live as Brahman(396)

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Viveka Chudamani:Meditation - the Techniques

Acharya Sankara's Viveka Chudamani(Crest Jewel of Wisdom)
Meditation - the Techniques(379-383)

• Fixing   the   mind  firmly   on  Brahman, the   point   of   concentration, restraining   the   sense-organs  in  their   respective  centres, holding   the   body  steady   and   giving  up  all  thought  for   its   maintenance,  attaining   identity   with    Brahman  and   being   One   with   It, continuously   drink   the  Bliss   of  Brahman  to  your   own  Self.(379)
• Having  renounced  all  thought  of   the  not-Self, which  is evil  and   productive   of   misery,   think   of   the  Self, the  Bliss Absolute, which   conduces   to  liberation(380)
• Eternally  shines  this  Atman,  the  Self-effulgent   Witness   of all  things,  which   has   the  intellect   for   its  seat.  Making   this  Atman  which  is   distinct  from the  unreal,your point  of contemplation,meditate   upon It as your own  Self, eliminating   all other   thoughts(381)
• Contemplating   continuously  upon   this  Atman,  with   no   intervention  of  any   other   thought,  one  must  distinctly  realise  It  as  one's own  Real  Self(382)
• By   strengthening one's   identification  with   this  Self,  and   by   renouncing   all   identifications   with   ego  etc. One must  live with   no  concern  for   them,  as   if  they were   trifleslike a  broken   pot  or  the  like(383)

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