by Nityananda Atman
Commentaries by Nityananda Atman
on verses of the advaita book “Vivekachudamani” written by Sri Adisankaracharya
on verses of the advaita book “Vivekachudamani” written by Sri Adisankaracharya
What is the cause of our bondage?
Egoism and desires for sense
objects are the cause of suffering and bondage for the human beings.
In vivekachudamani
Adisankaracharya mentions that the root of all miseries and suffering for men
is the egoism which is the first modification of Nescience (ignorance).
Adisankaracharya mentions that if egoism
exists in our psych even in a very subtle state there is not talking about
liberation.
 |
| Adisankaracharya |
verse 299 So long as one has any relation to this wicked ego, there should not be the least talk about Liberation, which is unique.
verse 303. As long as there is a trace of poisoning left in the body, how
can one hope for recovery ? Similar is the effect of egoism on the Yogi’s
Liberation.
“Vivekachudamani”
Only with the complete cessation of egoism we can realize fully our identity with the universal Consciousness (Brahman or Paramatman) and become a Jivanmukta (Liberated soul).
verse 304. Through the complete cessation of egoism, through the stoppage of the diverse mental waves due to it, and through the discrimination of the inner Reality, one realises that Reality as "I am This".
“Vivekachudamani”
Later he says that
the destruction of desires is Liberation, and this is considered as
Liberation-in-life.
verse 317. With the cessation of selfish action the
brooding on the sense-objects is stopped, which is followed by the destruction
of desires. The destruction of desires is Liberation, and this is considered as
Liberation-in-life.”
“Vivekachudamani”
From the above becomes clear that with the destruction
of egoism or the destruction of desires we are liberated from the samsaric
wheel of pleasures and pains and this 3D illusory physical world.
Egoism and desires go hand by
hand. Both egoism and desires are created in us because we are thinking the
sense objects and do selfish actions to possess and enjoy them. In reality the desire and the ego is one and the same thing appearing as two. Therefore the destruction of the one leads to the destruction of both.
When we forget our Self
within, the mind easily runs again towards sense objects. By thinking of
sense-objects egoism and desires sprout again in our mind and cover the space
of consciousness which is our real Self.
Verse 314.. For the sake of breaking the chain of
transmigration, the Sannyasin should burn to ashes those two; for thinking of
the sense-objects and doing selfish acts lead to an increase of desires.
Verse 310. “ Overpowering this enemy, egoism, not a moment’s respite should
be given to it by thinking on the sense-objects. That is verily the cause of
its coming back to life.”
“Vivekachudamani”
How can we be liberated from the egoism and the
worldly desires?
Adisanakaracharya declares
that we have to abandon the attachment and identification with the body and
sense objects and fix our mind in our innermost self, the Atman (pure
consciousness).
Of course to fix the mind on
Atman by meditation, self enquiry and Samadhi is very difficult and possible
only for those who have prepared themselves by intense sadhana for many years.
Meditation and self-enquiry are the last steps in the process to realize our
Divine nature.
Only very rare souls prepared
from previous lives are ready to start their sadhana relatively easily with
meditation and self enquiry. All the rest we have step by step to fulfil all
the requisites and develop all the qualities that are necessary for deep
meditation, self enquiry and Samadhi.
 |
| ~Sri Ramana Maharshi |
763
Only to such a mind which has gained the inner strength of one-pointedness,
Self-enquiry will be successful. But a weak mind will be like wet wood put into
the fire of jnana-vichara.
764 Those advanced souls who have given up all
desires, knowing that increasing misery alone is the fruit of desires, will
attain the eternal bliss of Self by taking to the direct path of Self-enquiry.
~Sri Ramana Maharshi
I will remind you here the classification in patanjali yoga which is accepted also in all other yoga with some differences.
1. Yama
2. Niyama
3. Asana
4. Pranayama
6. concentration
7. Meditation
8. Samadhi
For a brief knowledge about the eight limbs of yoga click here: RAJA YOGA by Swami Sivananda
For a deep analysis and a better understanding of the eight limbs of yoga read the book:
The path of blessdness.pdf - Swami Chitananda
For a deep analysis and a better understanding of the eight limbs of yoga read the book:
The path of blessdness.pdf - Swami Chitananda
We see that meditation and samadhi are the two last steps of the ladder. If we don’t fulfill the previous ones meditation and Samadhi are not possible.
In jnana yoga is required from
the aspirant to equip himself with the four means of salvation. This is known as Sadhana Chatushtaya. There is a brief description of the four means in vivekachudamani but
for a better understanding you can read an essay of Swami Sivananda (Read more). There is written also by Swami Sivananda a small booklet
about the four means named “Sadhana Chatushtaya”.
When the aspirant is qualified
with the four means then has the necessary foundation to do meditation or self
enquiry effectively. Then alone self-realization is possible.
 |
| ~ Swami Sivananda |
“A student who treads the path of Truth must, therefore, first equip himself with Sadhana Chatushtaya - the "four means of salvation". They are discrimination, dispassion, the sixfold qualities of perfection, and intense longing for liberation - Viveka, Vairagya, Shad-Sampat and Mumukshutva. Then alone will he be able to march forward fearlessly on the path. Not an iota of spiritual progress is possible unless one is endowed with these four qualifications.”
~ By Swami Sivananda a Jnani yogi and devotee of Adisankracharya
The elimination of egoism and
desires is not an easy task but is
possible for those who dedicate their life in this endeavour.
Adisankaracharya declares also
that even for the wise is not easy to root out completely egoism and desires.
Verse 342. Even wise men cannot suddenly destroy egoism after it has once
become strong, barring those who are perfectly calm through the Nirvikalpa
Samadhi. Desires are verily the effect of innumerable births.
“Vivekachudamani”
The desire for self realization, which is one of the most important qualifications, if it becomes strong enough will reduce gradually all other desires and the purified mind will remain steadily fixed in the Atman within the heart.
318. When the desire for realising Brahman has a marked manifestation, the
egoistic desires readily vanish, as the most intense darkness effectively
vanishes before the glow of the rising sun.
275. The desire for Self-realisation is obscured by
innumerable desires for things other than the Self. When they have been
destroyed by the constant attachment to the Self, the Atman clearly manifests
Itself of Its own accord.
276. As the mind becomes gradually established in the
Inmost Self, it proportionately gives up the desires for external objects. And
when all such desires have been eliminated, there takes place the unobstructed
realisation of the Atman.
277. The Yogi’s mind dies, being constantly fixed on his own Self. Thence
follows the cessation of desires. Therefore do away with thy superimposition.
“Vivekachudamani”
Never forget that we have
always to be very careful, even when we are very skilful in meditation and
self-enquiry, because it is possible due to inattention to lose our control
causing the rebirth of egoism and desires creating bondage and suffering again.
verse 321. One should never be careless
in one’s steadfastness to Brahman. Bhagavan Sanatkumara, who is Brahma’s son,
has called inadvertence to be death itself.
“Vivekachudamani”
This carelessness can cause a
fall even to a wise man.
verse 324. As sedge, even if removed,
does not stay away for a moment, but covers the water again, so Maya or
Nescience also covers even a wise man, if he is averse to meditation on the
Self.
“Vivekachudamani”
Finally Adisankaracharya says
that by fixing constantly the mind in the Atman within and by Nirvikalpa
Samadhi egoism and desires will vanish totally and the realization of our true
nature will be clear and steady.
363. By this Samadhi are destroyed all desires which are like knots, all
work is at an end, and inside and out there takes place everywhere and always
the spontaneous manifestation of one’s real nature.
365. By the Nirvikalpa Samadhi the truth of Brahman is clearly and
definitely realised, but not otherwise, for then the mind, being unstable by
nature, is apt to be mixed up with other perceptions.
“Vivekachudamani”
When by intense meditation or
self-enquiry and deep Nirvikalpa Samadhi egoism and all desires, vasanas and
samskaras dissolve for ever we become Jivanmuktas, (libeated souls). Without
ego or desires we remain always in Sahaja Samadhi enjoying the bliss of our
true Self (Pure consciousness).
“After that profound realization the jivanmukta spoke as follows:
488. Blessed am I; I have attained the consummation of my life, and am free
from the clutches of transmigration; I am the Essence of Eternal Bliss, I am
infinite – all through thy mercy !
489. I am unattached, I am disembodied, I am free from the subtle body, and
undecaying, I am serene, I am infinite, I am taintless and eternal.
490. I am not the doer, I am not the experiencer, I am changeless and beyond activity; I am the essence of Pure Knowledge; I am Absolute and identified with Eternal Good.493. I am indeed Brahman, the One without a second, matchless, the Reality that has no beginning, beyond such imagination as thou or I, or this or that, the Essence of Eternal Bliss, the Truth.
490. I am not the doer, I am not the experiencer, I am changeless and beyond activity; I am the essence of Pure Knowledge; I am Absolute and identified with Eternal Good.493. I am indeed Brahman, the One without a second, matchless, the Reality that has no beginning, beyond such imagination as thou or I, or this or that, the Essence of Eternal Bliss, the Truth.
496. In me, the ocean of Infinite Bliss, the waves of the universe are
created and destroyed by the playing of the wind of Maya.
499. I am beyond contamination like the sky; I am distinct from things
illumined, like the sun; I am always motionless like the mountain; I am
limitless like the ocean.”
“Vivekachudamani”
I quote here the verses of vivekachudamani about egoism, desires, sense objects, selfish actions.
298. Other obstacles are also observed to exist for men, which lead to transmigration. The root of them, for the above reasons, is the first modification of Nescience called egoism.
299. So
long as one has any relation to this wicked ego, there should not be the least
talk about Liberation, which is unique.
300.
Freed from the clutches of egoism, as the moon from those of Rahu, man attains
to his real nature, and becomes pure, infinite, ever blissful and
self-luminous.
301.
That which has been created by the Buddhi extremely deluded by Nescience, and
which is perceived in this body as "I am such and such" – when that
egoism is totally destroyed, one attains an unobstructed identity with Brahman.
302.
The treasure of the Bliss of Brahman is coiled round by the mighty and dreadful
serpent of egoism, and guarded for its own use by means of its three fierce
hoods consisting of the three Gunas. Only the wise man, destroying it by
severing its three hoods with the great sword of realisation in accordance with
the teachings of the Shrutis, can enjoy this treasure which confers bliss.
303. As
long as there is a trace of poisoning left in the body, how can one hope for
recovery ? Similar is the effect of egoism on the Yogi’s Liberation.
304.
Through the complete cessation of egoism, through the stoppage of the diverse
mental waves due to it, and through the discrimination of the inner Reality,
one realises that Reality as "I am This".
305.
Give up immediately thy identification with egoism, the agent, which is by its
nature a modification, is endued with a reflection of the Self, and diverts one
from being established in the Self – identifying thyself with which thou hast
come by this relative existence, full of the miseries of birth, decay and
death, though thou art the Witness, the Essence of Knowledge and Bliss
Absolute.
306.
But for thy identification with that egoism there can never be any
transmigration for thee who art immutable and eternally the same, the Knowledge
Absolute, omnipresent, the Bliss Absolute, and of untarnished glory.
307.
Therefore destroying this egoism, thy enemy - which appears like a thorn
sticking in the throat of a man taking meal – with the great sword of
realisation, enjoy directly and freely the bliss of thy own empire, the majesty
of the Atman.
308.
Checking the activities of egoism etc., and giving up all attachment through
the realisation of the Supreme Reality, be free from all duality through the
enjoyment of the Bliss of Self, and remain quiet in Brahman, for thou hast
attained thy infinite nature.
309. Even though completely rooted out, this terrible egoism, if revolved in the mind even for a moment, returns to life and creates hundreds of mischiefs, like a cloud ushered in by the wind during the rainy season.
309. Even though completely rooted out, this terrible egoism, if revolved in the mind even for a moment, returns to life and creates hundreds of mischiefs, like a cloud ushered in by the wind during the rainy season.
310.
Overpowering this enemy, egoism, not a moment’s respite should be given to it
by thinking on the sense-objects. That is verily the cause of its coming back
to life, like water to a citron tree that has almost dried up.
311. He
alone who has identified himself with the body is greedy after sense-pleasures.
How can one, devoid of the body-idea, be greedy (like him)? Hence the tendency
to think on the sense-objects is verily the cause of the bondage of
transmigration, giving rise to an idea of distinction or duality.
312.
When the effects are developed, the seed also is observed to be such, and when
the effects are destroyed, the seed also is seen to be destroyed. Therefore one
must subdue the effects.
313.
Through the increase of desires selfish work increases, and when there is an
increase of selfish work, there is an increase of desire also. And man’s
transmigration is never at an end.
314.
For the sake of breaking the chain of transmigration, the Sannyasin should burn
to ashes those two; for thinking of the sense-objects and doing selfish acts
lead to an increase of desires.
315-316.
Augmented by these two, desires produce one’s transmigration. The way to
destroy these three, however, lies in looking upon everything, under all
circumstances, always, everywhere and in all respects, as Brahman and Brahman
alone. Through the strengthening of the longing to be one with Brahman, those
three are annihilated.
317. With the cessation of selfish action the brooding on the sense-objects is stopped, which is followed by the destruction of desires. The destruction of desires is Liberation, and this is considered as Liberation-in-life
317. With the cessation of selfish action the brooding on the sense-objects is stopped, which is followed by the destruction of desires. The destruction of desires is Liberation, and this is considered as Liberation-in-life
318.
When the desire for realising Brahman has a marked manifestation, the egoistic
desires readily vanish, as the most intense darkness effectively vanishes
before the glow of the rising sun.
319.
Darkness and the numerous evils that attend on it are not noticed when the sun
rises. Similarly, on the realisation of the Bliss Absolute, there is neither
bondage nor the least trace of misery.
320.
Causing the external and internal universe, which are now perceived, to vanish,
and meditating on the Reality, the Bliss Embodied, one should pass one’s time
watchfully, if there be any residue of Prarabdha(the karma of the present life)
work left.
321.
One should never be careless in one’s steadfastness to Brahman. Bhagavan
Sanatkumara, who is Brahma’s son, has called inadvertence to be death itself.
322.
There is no greater danger for the Jnanin than carelessness about his own real
nature. From this comes delusion, thence egoism, this is followed by bondage,
and then comes misery.
323.
Finding even a wise man hankering after the sense-objects, oblivion torments
him through the evil propensities of the Buddhi(intellect), as a woman does her
doting paramour.
324. As
sedge, even if removed, does not stay away for a moment, but covers the water
again, so Maya or Nescience (Ignorance) also covers even a wise man, if he is
averse to meditation on the Self.
325. If
the mind ever so slightly strays from the Ideal and becomes outgoing, then it
goes down and down, just as a play-ball inadvertently dropped on the staircase
bounds down from one step to another.
326.
The mind that is attached to the sense-objects reflects on their qualities;
from mature reflection arises desire, and after desiring a man sets about
having that thing.
327.
Hence to the discriminating knower of Brahman there is no worse death than
inadvertence with regard to concentration. But the man who is concentrated
attains complete success. (Therefore) carefully concentrate thy mind (on Brahman).
328.
Through inadvertence a man deviates from his real nature, and the man who has
thus deviated falls. The fallen man comes to ruin, and is scarcely seen to rise
again.
329.
Therefore one should give up reflecting on the sense-objects, which is the root
of all mischief. He who is completely aloof even while living, is alone aloof
after the dissolution of the body. The Yajur-Veda declares that there is fear
for one who sees the least bit of distinction.
330.
Whenever the wise man sees the least difference in the infinite Brahman, at
once that which he sees as different through mistake, becomes a source of
terror to him.
331. He
who identifies himself with the objective universe which has been denied by hundreds
of Shrutis, Smritis and reasonings, experiences misery after misery, like a
thief, for he does something forbidden.
332. He
who has devoted himself to meditation on the Reality (Brahman) and is free from
Nescience, attains to the eternal glory of the Atman. But he who dwells on the
unreal (the universe) is destroyed. That this is so is evidenced in the case of
one who is not a thief and one who is a thief.