Vivekachudamani (extracts)
Extracts about important topics related to the
eunas, ego, desires, realization, liberation
Three
Gunas (Sattva, Rajas, Tamas)
174.
The mind is the only cause that brings about man’s bondage or Liberation. When
the mind is tainted by the effects of Rajas (and Tamas) it leads to bondage,
and when is pure (Sattvic) and freed from the Rajas and Tamas qualities it
leads to Liberation.
119.
The characteristics of pure Sattva are joy, contentment, self-realization,
supreme peace, bliss and constant devotion to the Self (Atman, Consciousness),
whereby the aspirant enjoys eternal bliss.
Discernment
and Dispassion
374.
Know, O wise man, that dispassion and discernment are like the two wings of a
bird to an aspirant. Unless both are there, no one can, with the help of either
one, attain Liberation.
375.
Only the extremely dispassionate man has Samadhi, and only the man of Samadhi
gets steady realization; the man who has realized the Truth is alone free from
bondage, and the free soul only experiences eternal Bliss.
Forgetfulness of the Self and
dispassion
Forgetfulness of our true Self
(Atman) is like to be death. All our problems are due to forgetfulness and
identification with the egoic self.
80. He who has killed the shark known as
sense-objects with the sword of mature dispassion crosses the ocean of Samsara,
free from all obstacles.
81. Know that death quickly overtakes the stupid one
who walks the dreadful path of sense-pleasures; while he who walks according to
the instructions of a worthy and well-wishing Guru, as well as his own
reasoning, achieves his end, -know this to be true.
82. If you really have a yearning for Liberation,
avoid sense objects from a good distance as if it were poison, and always
carefully cultivate the nectar-like virtues of contentment, compassion,
forgiveness, straightforwardness, calmness and self-control.
If we are careless and
abandon our practice before the complete dissolution of the egoic tendencies
and our establishment in Consciousness, the ego and the desires can grow and
become strong again and cover our true Self. Great masters like Sankaracharya have
warned us about this.
142.
As layers of clouds generated by the sun's rays cover the sun and appear only
them in
the
sky, so egoism generated by the Self (Atman, Consciousness), covers the reality
of the Self and appears only itself.
324.
As sedge, even if it is removed, does not stay away for a moment, but covers the water again, so Maya or Ignorance
also covers even a wise man, if he is reluctant to his meditation on the Self.
325.
If the mind deviates slightly from the Ideal (Atman, silence within) and
becomes extroverted, then it
descends more and more,
just as a ball inadvertently dropped on the staircase descends from one step to another.
Repeated
328. Through inadvertence (regarding to concentration on the Self, -Atman) a
man deviates from his true Self (Atman), and the man who has deviated from his
Self falls. The fallen man comes to ruin and is hardly seen to rise again.
The
dissolution of the ego
299. So long as one has any relation to this wicked
ego, there should not be the least talk about Liberation, which is unique.
301. That which has been created by the extremely
deluded by Ignorance Buddhi (intellect), and which is perceived in this body as
"I am so and so" - when that ego is totally destroyed, one achieves
an unobstructed identity with Brahman.
302. The treasure of Brahman’s Bliss is coiled round
by the mighty and dreadful serpent of ego, guarded for its own use by means of
its three fierce hoods consisting of the three Gunas (Sattva, Rajas, Tamas).
Only the wise man, who, with the great sword of realization -in accordance with
the teachings of the Shrutis-, has destroyed the ego by cutting off its three
hoods (the three Gunas), can enjoy Brahman’s treasure which confers bliss.
303. As long as a trace of poisoning remains in the
body, how can recovery be expected? Similar is the effect of ego on Yogi’s
Liberation.
304. Through the complete cessation of ego and the
stoppage of the diverse mental waves as a result of the cessation of the ego,
and through the discrimination of Reality (of the silent space of
Consciousness), one realizes that Reality as himself, as ‘I am That’.
305. Give up immediately your identification with
ego, the agent, which is by its nature a modification (a product of the gunas)
and is endowed with a reflection of the Self (Consciousness), which diverts you
from being established in the Self. Although you are the Witness, the Essence
of Knowledge and Absolute Bliss by identifying yourself with the ego, you have
come through this relative existence, full of the miseries of birth, decay and
death.
306. But on account of your identification with that
ego, there can never be any transmigration for You (the real You, -Atman,
Consciousness), who are immutable and eternally the same, the Absolute
Knowledge, omnipresent, the Absolute Bliss and the unstained glory.
307. Therefore, destroying this ego, your enemy, who
appears like a thorn stuck in the throat of a man who takes food, with the
great sword of realization, enjoy directly and freely the bliss of your own
empire, the majesty of the Atman.
308. Controlling the activities of ego, etc., and
giving up all attachment through the realization of the Supreme Reality, be
free from all duality through the enjoyment of the Bliss of the Self and remain
quiet in Brahman, for you have reached your infinite nature.
309. Even though completely uprooted, this terrible
ego, 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, ego, not a moment’s respite should be given to it by
thinking on the sense-objects. Because thinking on
the sense-objects is indeed what causes ego’s come back to life, like water
does to a citron that has almost dried up.
300. Free from the clutches of ego, like the
moon from those of Rahu, man realizes fully and establishes himself into his
real Self (Atman) and becomes pure, infinite, always blissful and self-luminous
Self-awareness and detachment from the sense-objects
321. One should never be careless in his
steadfastness to Atman (Consciousness). Bhagavan Sanatkumara, who is the son of
Brahma, has said that inadvertence (regarding to concentration on the Self) is
death itself.
322. There is no greater danger for the Jnani (he
who knows the Self) than carelessness about his own true Self. Form
carelessness comes delusion, thence ego, this is followed by bondage and then
comes misery.
323. Finding even a wise man who yearns for the
sense-objects, oblivion torments him through the evil propensities of the Buddhi
(intellect), as a woman does with her doting paramour.
Repeated 324. As sedge, even if it is removed, does not stay away for a moment, but covers the water again, so Maya or Ignorance
also covers even a wise man, if he is reluctant to his meditation on the Self.
Repeated 325. If the mind deviates slightly from the Ideal
(Atman, silence within) and becomes extroverted, then it descends more and more, just as a ball inadvertently dropped on the staircase descends from one step to another.
326. The mind that is attached to sense-objects
reflects on their qualities; from mature reflection arises desire, and after
desiring, a man sets about having that thing.
Repeated
327. Therefore, to the discriminating knower of the Atman there is no worse
death than inadvertence regarding to concentration (on the Self). But the
concentrated man achieves complete success. (Therefore) carefully concentrate
your mind (on the Self, Atman, the silence within).
Repeated
328. Through inadvertence (regarding to concentration on the Self, -Atman) a
man deviates from his true Self (Atman), and the man who has deviated from his
Self falls. The fallen man comes to ruin and is hardly seen to rise again.
329. Therefore, one should stop reflecting on the
sense-objects, which is the root of all mischief (evil). Only he who is
completely aloof even while living, is aloof after the dissolution of the body.
The Yajur-Veda declares that there is fear for those who see the slightest distinction.
330. Whenever the wise sees the slightest difference
in the infinite Atman, what he sees as different through mistake becomes at
once 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, because he does something
forbidden.
332. He who has devoted himself to meditating on the
Reality (Atman) and is free from Ignorance, attains the eternal glory of Atman.
But he who dwells on the unreal (sense-objects) is destroyed. That this is so,
is evidenced in the case of one who is not a thief and one who is a thief.
The dissolution of desires and liberation
267. Even after the Truth has been realized, there
remains that strong, beginningless, persistent impression that one is the agent
and experiencer, which is the cause of transmigration. It has to be carefully
removed by living in a constant state of identification with the Supreme Self.
The sages call that Liberation which is the attenuation of Vasanas (tendencies
and desires) here and now.
268. The wise man must put an end to the
superpositions ‘I and mine’ in relation to the body, organs, by identifying
with the Atman.
269. By realizing your own Inmost Self, the Witness
of the Buddhi and its modifications, and constantly revolving the positive
thought, ‘I am That’ (Atman), conquer this identification with the non-self
(the five sheaths, body, vital).
275. The desire for Self-realization is obscured by
innumerable desires for things other than Self (Atman). When they have been
destroyed by constant identification with the Atman (the silent space of
Consciousness), Atman clearly manifests by itself.
276. As the mind becomes gradually established in
the Inmost Self, it proportionately gives up desires for sensory objects. And
when all those desires have been eliminated, there takes place the unobstructed
realization of the Atman.
313. Through the increase of desires selfish actions
increase, and when selfish actions increase, desire also increases. And thus,
the man’s transmigration never ends.
314. In order to break the chain of transmigration,
the Sannyasin (renouncer) should reduce these two to ashes; for thinking about
sense-objects and doing selfish actions leads to increased desires.
315-316. The desire increased by these two (thinking
about sense-objects and doing selfish actions), produce one’s transmigration.
The way to destroy these three (1. desire, 2. thinking about sense-objects, 3.
selfish actions), however, lies in looking upon everything, under all
circumstances, always, everywhere and in all respects, as Brahman and Brahman
alone. By strengthening the yearning to be one with Brahman, those three are
annihilated.
317. With the cessation of selfish actions, stops
brooding on the sense-objects, which is followed by the destruction of desires.
The destruction of desires is Liberation, and this is considered Liberation while
living in the body.
321. One should never be careless in his
steadfastness to Atman (Consciousness). Bhagavan Sanatkumara, who is the son of
Brahma, has said that inadvertence (regarding to concentration on the Self) is
death itself.
322. There is no greater danger for the Jnani (he
who knows the Self) than carelessness about his own true Self. Form
carelessness comes delusion, thence ego, this is followed by bondage and then
comes misery.
323. Finding even a wise man who yearns for the
sense-objects, oblivion torments him through the evil propensities of the
Buddhi (intellect), as a woman does with her doting paramour.
Repeated 324. As sedge, even if it is removed, does not stay away for a moment, but covers the water again, so Maya or Ignorance
also covers even a wise man, if he is reluctant to his meditation on the Self.
Repeated 325. If the mind deviates slightly from the Ideal
(Atman, silence within) and becomes extroverted, then it descends more and more, just as a ball inadvertently dropped on the staircase descends from one step to another.
326. The mind that is attached to sense-objects
reflects on their qualities; from mature reflection arises desire, and after
desiring, a man sets about having that thing.
Repeated
327. Therefore, to the discriminating knower of the Atman there is no worse
death than inadvertence regarding to concentration (on the Self). But the
concentrated man achieves complete success. (Therefore) carefully concentrate
your mind (on the Self, Atman, the silence within).
Repeated
328. Through inadvertence (regarding to concentration on the Self, -Atman) a
man deviates from his true Self (Atman), and the man who has deviated from his
Self falls. The fallen man comes to ruin and is hardly seen to rise again.
329. Therefore, one should stop reflecting on the
sense-objects, which is the root of all mischief (evil). Only he who is
completely aloof even while living, is aloof after the dissolution of the body.
The Yajur-Veda declares that there is fear for those who see the slightest
distinction.
330. Whenever the wise sees the slightest difference
in the infinite Atman, what he sees as different through mistake becomes at
once 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, because he does something
forbidden.
332. He who has devoted himself to meditating on the
Reality (Atman) and is free from Ignorance, attains the eternal glory of Atman.
But he who dwells on the unreal (sense-objects) is destroyed. That this is so,
is evidenced in the case of one who is not a thief and one who is a thief.
342. Even wise men cannot destroy at once the ego
after it has once become strong, except those who are perfectly calm through
Nirvikalpa Samadhi. Desires are indeed the effect of innumerable births.
362. When finally, the purified by constant practice
mind, merges into Brahman, then Samadhi passes from the Savikalpa stage to the
Nirvikalpa, and leads directly to the realization of the Bliss of Brahman, the
One without a second.
363. Through this Samadhi (Nirvikalpa) all the
desires that are like knots are destroyed, all work comes to an end, and inside
and outside, everywhere and always takes place the spontaneous manifestation of
one's real nature or true Self (Atman, Brahman, Consciousness).
364. Reflection (on teachings) should be considered
a hundred times superior to hearing them and meditation (on the Self, - Atman)
a hundred thousand times superior even to reflection, but Nirvikalpa Samadhi is
infinite in its results.
365. Through Nirvikalpa Samadhi, the truth of
Brahman is clearly and definitely realised, but not otherwise. Because the mind
being unstable by nature, when isn’t in Nirvikalpa Samadhi, tends to mix with
other perceptions.
The
nature of a Jivanmukta (Liberated one while in body).
423. If the heart’s knot of
ignorance is totally destroyed, what natural cause can there be to induce such
a man to selfish action, since he is averse to the sense-pleasures?
424. The pinnacle of dispassion
is reached when the sense-objects excite no more desire. The extreme perfection
of knowledge (of the Self) is the complete absence of any impulsion of the
ego-sense. And the limit of withdrawal is reached when the mind-functions that
have been merged no longer appear.
425. Freed from all sense of
reality of external sense objects on account of his uninterrupted merging in Brahman;
only seemingly enjoying such sense-objects offered by others, like one sleepy,
or like a child; regarding this world as one is seen in dreams, and being aware
of it at chance moments, - rare indeed is such a man, who enjoys the fruits of
endless merit, and he alone is blessed and esteemed on earth.
426. Steady illumination has got the sannyasin who, having his self (soul)
completely merged in Brahman, enjoys eternal bliss, is immutable and free from
activity.
427. That kind of mental
function which only knows the identity of the Self (Atman) and Brahman,
purified of all adjuncts (five sheaths), which is free from duality and which concerns
itself only with Pure Intelligence, is called illumination. One who has this
perfectly stable is called a man of steady illumination.
428. One whose illumination is
steady, who enjoys constantly bliss, and who has almost forgotten the
phenomenal universe, is accepted as a liberated man in this very life.
429. One who, even having his
mind merged in Brahman, is nevertheless quite alert, but at the same time free
from the characteristics of the waking state, and whose realization is free
from desires, is accepted as a liberated while in the body.
430. One whose preoccupations
with the phenomenal state have been appeased, who, though he possesses a body consisting
of parts, he has no parts (since he identifies with and lives as the partless
Atman), and whose mind is free from anxiety, is accepted as a liberated while
in the body.
431. The absence of the ‘Iness’
and ‘Mineness’ while living in this existing body that follows like a shadow,
is a characteristic of someone liberated while in the body.
432. Not dwelling about the
pleasures and enjoyments of the past, taking no thought for the future and
looking indifferently at the present, are characteristics of someone liberated while
in the body.
433. Looking everywhere in this
world with an eye of equality, a world that is full of elements possessing merits
and demerits, and distinct by nature one another, is a characteristic of one
who is liberated while in the body.
434. Remaining in the presence
of pleasant or painful situations with an unruffled mind, through the equality
of attitude, is a characteristic of the liberated while in the body.
435. The absence of all ideas of
interior or exterior of a Sannyasin, because his mind is absorbed in savoring
the bliss of Brahman, is a characteristic of someone liberated while in the
body.
436. He who lives carefree,
devoid of all ideas of ‘I’ and ‘mine’ with regard to the body, organs, etc., as
well as to his duties, is known as a liberated while in the body.
437. One who has realized his
Brahmanhood aided by the Scriptures, and is free from the bondage of
transmigration, is known as a liberated while in the body.
439. He who through his illumination
never differentiates Jivaatman and Brahman, nor the universe and Brahman, is
known as a liberated while in the body.
440. He who feels just the same
when his body is either worshiped by the good or tormented by the wicked, is
known as a liberated while in the body.
441. The Sannyasin in whom sense-objects
directed by others are engulfed like flowing rivers in the sea and don’t
produce any change, due to his identity with the Absolute of Existence, is indeed
liberated.
442. For one who has realized
the Truth of Brahman, there is no more attachment to the sense-objects as before: if there is, that man
has not realized his identity with Brahman, but he is one whose senses are outgoing in their tendency.
443. If it is insisted that he
is still attached to sense-objects through the momentum of his old desires, the
reply is: no, for desires get weakened through the realisation of one’s
identity with Brahman.
444. The propensities of even a
confirmed libertine are checked in the presence of his mother; just so, when
Brahman, the Bliss Absolute, has been realised, the man of realisation has no
longer any worldly tendency.’
After that profound realisation the jivanmukta spoke
as follows:
488. Blessed I am; I have attained the consummation
of my life and I am free from the clutches of transmigration; I am the Essence
of eternal Bliss, I am infinite, all through your mercy!
489. Unattached I am, disembodied I am, free from
the subtle body I am and without decay, I am serene, I am infinite, I am taintless
and eternal.
490. I am not the doer, I am not the experiencer, I
am immutable and beyond activity; I am the essence of Pure Knowledge; I am
Absolute and identified with the Eternal Good.
493. Verily, I am Brahman, the One without a second
(non-dual, - Advaita), incomparable, the Reality that has no beginning, beyond
such imagination like ‘you’ 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 play of the wind of Maya.
499. …. I am always motionless like the mountain; I
am limitless like the ocean. "
~ Adisankarcharya Vivekachudamani