11 7 Part 7 Jivanmukti - Liberation
11 7 Part 7 Jivanmukti - Liberation
11 7 Part 7 Jivanmukti - Liberation
VIVEKA CHOODAMANI
PART 7 of 9
Reflections by
TEXT SWAMI GURUBHAKTANANDA
11.7 star
Sandeepany’s Vedanta Course
List of All the Course Texts in Chronological Sequence:
Text Text
TITLE OF TEXT TITLE OF TEXT
No. No.
1 Sadhana Panchakam 24 Hanuman Chalisa
2 Tattwa Bodha 25 Vakya Vritti
3 Atma Bodha 26 Advaita Makaranda
4 Bhaja Govindam 27 Kaivalya Upanishad
5 Manisha Panchakam 28 Bhagavad Geeta (Discourse -- )
6 Forgive Me 29 Mundaka Upanishad
7 Upadesha Sara 30 Amritabindu Upanishad
8 Prashna Upanishad 31 Mukunda Mala (Bhakti Text)
9 Dhanyashtakam 32 Tapovan Shatkam
10 Bodha Sara 33 The Mahavakyas, Panchadasi 5
11.7 Viveka Choodamani – Part 7/9 34 Aitareya Upanishad
12 Jnana Sara 35 Narada Bhakti Sutras
13 Drig-Drishya Viveka 36 Taittiriya Upanishad
14 “Tat Twam Asi” – Chand Up 6 37 Jivan Sutrani (Tips for Happy Living)
15 Dhyana Swaroopam 38 Kena Upanishad
16 “Bhoomaiva Sukham” Chand Up 7 39 Aparoksha Anubhuti (Meditation)
17 Manah Shodhanam 40 108 Names of Pujya Gurudev
18 “Nataka Deepa” – Panchadasi 10 41 Mandukya Upanishad
19 Isavasya Upanishad 42 Dakshinamurty Ashtakam
20 Katha Upanishad 43 Shad Darshanaah
21 “Sara Sangrah” – Yoga Vasishtha 44 Brahma Sootras
22 Vedanta Sara 45 Jivanmuktananda Lahari
23 Mahabharata + Geeta Dhyanam 46 Chinmaya Pledge
Text
11.7
|| ÌuÉuÉåMücÉÔQûÉqÉÍhÉÈ ||
VIVEKA CHOODAMANI – Part 7
“Jivanmukti – Liberation While Living”
Composed by Sri Adi Shankaracharyaji
Reflections by
SWAMI GURUBHAKTANANDA
on the 109 Lectures by Swami Advayanandaji & Swami Nikhilanandaji
at the 15th Vedanta Course, Sandeepany Sadhanalaya, Powai, Mumbai
from January 28th to July 3rd , 2012
Declaration by the Author: The material in this series is under inspiration of the Sandeepany
Vedanta Course, but largely consists of the Author’s reflections on the Course. He is
deeply indebted to the Chinmaya Mission for its excellent presentation of the Course
by their renowned and dedicated Acharyas.
Personal Dedication
1. To my Parents, Smt Sharadaben & Sri Ratilalbhai Kapitan
who inspired me to study in life, to stick to the path of Dharma and pursue the
highest ideals; and swamped me with their abundant Love;
*****
VIVEKA CHOODAMANI
CONTENTS OF THE WHOLE BOOK
PART 1: The PURPOSE of Human Life (Verses 01 – 66, 66 no.) 001
# DESCRIPTION OF CONTENT Verses No. Page
1.1 Invocation & Overview 1–2 2 1
1.2 Preciousness of Human Birth 3–5 3 4
1.3 The Essential Means to Liberation 6 – 16 11 6
1.4 Qualifications of Disciple & Guru 17 – 32a 15 12
1.5 Approaching One’s Guru 32b – 40 9 21
1.6 Loving Advice of the Guru 41 – 47 7 28
1.7 The Disciple’s Questions 48 – 55 8 33
1.8 Freedom from Bondage? 56 – 61 6 38
1.9 Direct Experience of Self 62 – 66 5 42
PART 3: MANANA – Reflection on the Teaching (Verses 147 – 224, 78 no.) 099
# DESCRIPTION OF CONTENT Verses No. Page
3.1 Discriminating Self from Not-Self 147 – 153 7 99
3.2 The Annamaya Kosha 154 – 164 11 105
3.3 The Pranamaya Kosha 165 – 166 2 111
3.4 The Manomaya Kosha 167 – 183 17 113
3.4.1 What is MIND? 167 – 171 5 113
3.4.2 Bondage & Liberation 172 – 176 5 117
3.4.3 “It’s All in the MIND” 177 – 183 7 120
3.5 The Vijnanamaya Kosha 184 – 206 23 125
3.5.1 The Intellect Sheath 184 – 191 8 125
Discussion on Vijnanamaya Kosha:
3.5.2 Jiva’s Confusion with Self 192 – 206 15 132
PART 7: JIVANMUKTI – Liberation While Living (Verses 426 – 479, 54 no.) 303
# DESCRIPTION OF CONTENT Verses No. Page
7.1 Signs of a Realised Seer 426 – 445 20 303
7.1.1 Four Aspects of a Jivanmukta 427 – 431 5 305
7.1.2 The “Jivanmukta Lakshana” Verses 432 – 442 11 309
7.1.3 Dispassion – the Acid-Test of Jivanmukti 443 – 445 3 314
7.2 How a Saint Handles Karma 446 – 464 19 317
7.2.1 Sanchita Karma – Past Karma 448 – 449 2 319
7.2.2 Agama Karma – Future Karma 450 – 451 2 320
7.2.3 Prarabdha Karma – Present Karma 452 – 464 13 321
7.3 “Brahman Alone is There” 465 – 471 7 331
7.4 Conclusion of the Teaching 472 - 479 8 334
PART 8: FEEDBACK – From the Disciple (Verses 480 – 520, 41 no.) 341
# DESCRIPTION OF CONTENT Verses No. Page
8.1 Introduction to Feedback 480 – 481 2 341
8.2 Feedback from Personal Standpoint 482 – 489 8 343
8.3 Feedback from World’s Standpoint 490 – 500 11 349
8.4 Feedback from Upadhis’ Standpoint 501 – 512 12 355
8.5 Feedback from Absolute Standpoint 513 – 517 5 363
8.6 Conclusion of Feedback 518 – 520 3 367
PART 9: CONVERSATION of Two Saints (Verses 521 – 581, 61 no.) 369
# DESCRIPTION OF CONTENT Verses No. Page
9.0 Introduction - - 369
9.1 Glory of Realisation 521 – 530 10 370
9.2 On the Means of knowledge 531 – 536 6 377
9.3 A Riddle in Simplicity 537 – 550 14 382
9.4 The Attitude of a Saint 551 – 554 4 391
9.5 Videhamukti – Dropping the Body 555 – 567 13 395
9.6 Transmigration & Liberation 568 – 575 8 403
9.6.1 Transmigration & Rebirth 568 – 569 2 403
9.6.2 Bondage & Liberation 570 – 575 6 406
9.7 Conclusion to the Whole Book 576 – 581 6 412
*****
GENERAL INTRODUCTION
PUJYA SWAMI CHINMAYANANDAJI writes the following in his Introduction to his
book on the Viveka Choodamani:
“Vedanta is truly the Science of Life. Sri Shankara, the great interpreter of Vedanta,
not only gave us his commentaries on the Upanishads, the Brahma Sutras and the Bhagavad
Gita, but also many primary texts which introduce the seeker to the joys of Vedanta. One of
the greatest texts he has written as an introduction to Vedanta, is the Viveka Choodamani,
which means, ‘The Crest-Jewel of Discrimination’.
“A careful study of these verses with the full freedom to enquire will give any
student a correct understanding of the entire theory of Vedanta and he can, even without a
very serious study of the scriptures, start his daily practices with tremendous benefits.
“There are hundreds of seekers who, without understanding the fundamentals, are
aimlessly struggling along a so-called spiritual path. Naturally, they suffer agonies of painful
disappointment, although they have behind them years of painstaking practices. An
exhaustive and careful study of this text helps to avoid all the pitfalls on the way to
progress. It is my intention to bring forth from every verse not only its obvious meaning, but
also its hidden import which gives out a wealth of information and helpful suggestions to
ensure a steady progress.”
*****
VIVEKA CHUDAMANI – Part 7
Verses 426-479, 54 Verses
WE NOW HAVE WHAT promises to be the ‘Guided Tour’ of our lives. We are about
to visit the hallowed grounds of Sainthood. It is the lighthouse that attracts all spiritual
seekers to the sacred, divine path. No spiritual aspirant would want to miss joining
Bhagavan Shankaracharyaji on the tour he is about to take us.
In the next 20 verses, we get a comprehensive idea of what we are all striving for in
the spiritual life. Sri Shankaracharyaji clarifies all misconceptions we may have of the
supreme state of Sainthood. In these verses we realise how lofty a state it is, and what a
grand goal Vedanta places before us.
All that has been said about the Reality so far, and the Path by which it may be
reached, is to be recalled as we begin this tour. This entire chapter has to be seen as the
culmination of the 425 verses which precede it. It is the grand teaching contained in all the
prior verses that has made this state possible.
It is the toil and struggle of the dark night that has to be remembered before we can
appreciate the beauty and majesty of the rising sun! Sainthood is the sun that arises out of
that darkness. Unless we see this as the background of the state of a realised saint, we will
never fully appreciate the signs we are about to be shown of his life.
Sainthood is something we all have to strive hard to earn. It does not come without
paying the full price for it. That hard struggle is to be seen in every verse prior to this one.
We are now seeing the fruits of that struggle. The very first line of the first verse reminds us
of the Source of Sainthood – being anchored in the Truth.
303
brahmaakaaratayaa On account of absorption in Brahman,
1 sadaa sthitatayaa, on account of the constancy of that abidance,
nirmuktabaahyaarthadheeh freed from the sense of reality of external objects;
anyaaveditabhogya- When objects are offered by others,
2 bhogakalanah, the saint only seemingly enjoys them –
nidraaluvat baalavat; i) like one who is sleepy; ii) like a baby;
svapnaalokita-lokavat or, iii) as though the world were just a dream –
3 jagat idam, pashyan this is how he perceives the world to be,
kvachit labdhadheeh recognizing that it is now here and now not;
aaste kashchit Such a man is rare indeed.
4 ananta-punya-phala-bhuk, Being the enjoyer of fruits of untold merits,
dhanyah sah maanyah bhuvi. he is truly blessed and most revered on earth.
Absorption in Brahman
1 At the outset, we are given the foundation of the saint’s experience. He is rooted
through and through in the Reality, Brahman. Absorption in Him is the foundation of the life
of a saint. That is the sole source of the saint’s extraordinary life. Whatever description
follows of his life, should be seen against this basic fact.
Sainthood does not come in any other way. There is no “easy way” to Divinity. When
all the Sravana, Manana and Nididhyasana is done to perfection, the reward is Sainthood.
What is the price we have to pay for it? That is also stated at the outset. The price is
to renounce something most difficult for the ordinary man. We are asked not to see the
objects of the world as being real.
304
The Ephemeral World
3 Kvachit: “now and then”. There is a reason why the saint is able to have such an
attitude towards the world. We already know that he sees the world as being unreal. But
why is it considered to be unreal? The reason is now given – it is because it is ephemeral.
The world and its objects come and go. Wealth comes today and goes tomorrow.
Nothing remains with us forever. The most dear object decays and dies one day.
This verse is of the nature of a “CONTENTS” page for the whole Chapter. Each Pada
covers an aspect of a liberated person. There are four aspects:
i) 1 Sthithaprajnah: “firmly established”. This word is used in the Bhagavad Gita
where it refers to the sage of steady wisdom, firmly established in God-consciousness. (428)
ii) 2 Sadaanandam: “always in bliss”. He is immersed in undying divine Bliss. This is
the hallmark of the state of liberation. (429)
iii) 3 Vileenaatmaa: “the dissolution of individuality”, the God-intoxicated state
wherein there is no individuality or ego left. It has merged completely in Universality. (430)
iv) 4 Nirvikaarah: “free of all modifications”, where there are no fluctuations of
thoughts in the mind. The mind has completely dissolved. (431)
Then, we have the well-known eleven “Jivanmukta Lakshana” verses (432-442),
followed by three verses (443 – 445) that emphatically conclude on the most important
qualification for Jivanmukti – namely, Dispassion.
305
Verse 428: 1. The Man of STEADY WISDOM
oÉë¼ÉiqÉlÉÉåÈ zÉÉåÍkÉiÉrÉÉåUåMüpÉÉuÉÉuÉaÉÉÌWûlÉÏ |
ÌlÉÌuÉïMüsmÉÉ cÉ ÍcÉlqÉɧÉÉ uÉ×̨ÉÈ mÉë¥ÉåÌiÉ MüjrÉiÉå |
xÉÑÎxjÉiÉÉÅxÉÉæ pÉuÉå±xrÉ ÎxjÉiÉmÉë¥ÉÈ xÉ EcrÉiÉå || 428||
brahmaatmanoh Between Brahman and the Self,
1
shodhitayoh a thorough differentiation or analysis
2 eka bhaava avagaahinee; brings one to see the Oneness between them.
nirvikalpaa Free from limitations and duality,
3
cha chit maatraa and concerned only with pure knowledge –
vrittih such a state of mind
4
prajnaa iti kathyate; is defined as “Illumination”.
5 susthitaa saa bhavet yasya One who is steady in this state of illumination –
6 sthitaprajnah sa uchyate. such a one is known as “a man of steady wisdom”.
It is very rare to find a verse such as this in which the Master has crammed so much
information on the loftiest part of Vedanta, describing the very fundamental characteristics
of a Sthithaprajna within the space of a single verse.
1-2 Eka Bhaava: “single idea”. The first condition to be a Sthitaprajna is to attain the
Knowledge that admits only the identity of the Self with Brahman. This is the highest state
possible in a man. In the mind of an ignorant man, every thought contains the Ahamkara
Vritti or the thought of the Ego. In the mind of a God-realised sage, every thought contains
the Brahmakara Vritti, the thought that “I am Brahman”. This thought is the opposite of the
Ego-thought.
3 Nirvikalpa: “free from all duality or limitations”. The Knowledge of Brahman is
unique compared to all other knowledge, and hence it is usually written with a capital letter.
Nothing else is as all-inclusive as Brahman. When one has this thought in his mind, then
nothing can be left out of it, since Brahman is all that exists.
Chinmaatra (Chit + Maatra): “Pure Knowledge”. This is not knowledge about
something; it is Knowledge itself – it includes the knower, the object to be known and the
means of knowing it. It is the solution to all the differences we see in the world. When every
thought processed in the mind passes through this thought, a unified, integrated thought
emerges. The sage alone has the ability to integrate all castes, sects, religions, etc.
4 Vritti: Although it literally means “thoughts or mental activity”, here it has to be
taken to mean “the state of mind” which enshrines only Prajna, the thought or Knowledge
whose sole object is Brahman. This is a single thought which is also called the Brahmakara
Vritti. The Knowledge referred to here has been described in the earlier lines of the verse.
5 Susthitaa: “steadiness”. One more condition has to be added to the above. The
state described has to be steadily maintained for a long period. Only then can it be said that
it has been perfectly established. The sign of its steadiness is that the sage who possesses it
is always at equilibrium under all conditions. He never wavers from Truth.
6 Sthithaprajna: When all the above conditions are met, the person can be given the
description of being a Sthithaprajna, the sage of steady wisdom.
306
Verse 429: 2. Experiencer of ENDLESS BLISS
1-2 Being immersed in unending Bliss is the main point of this verse. The condition
for this experience is to be firmly established as a Sthitaprajna.
3-4 The Bliss is so intoxicating that the world is ‘as good as forgotten’. That it is not
completely forgotten is to our benefit. Otherwise how would we have got the knowledge of
Vedanta? How will the Parampara have continued to this day if the realized sages had
completely forgotten this world?
This verse describes the third aspect seen in a Jivanmukta, namely, the complete
absorption of the intellect in Brahman. How can such a state be identified by others?
1-2 Always the previous aspects are to be included in the present one, i.e. the four
aspects are not independent of each other but one in essence. The third characteristic
under focus is that the sage gets totally dissolved or merged in God-Experience.
Absorption in Brahman is usually considered possible while one is in deep
meditation. It is true that meditation is where this aspect is best nurtured. However, there
comes a stage when the Jivanmukta remains absorbed in Brahman even when he is not
meditating. Even in the waking state, he is fully aware of being in Brahman. This is an
unusual occurrence not seen in normal experience.
3-4 Such absorption brings about the following three changes in one’s personality:
i) End of Individuality. Firstly, individuality does not exist any longer. It is like a salt
crystal that completely dissolves in water and cannot be traced again. All sense of
individuality vanishes beyond any trace by the Jivanmukta’s absorption in Brahman.
307
ii) End of Egoism. Secondly, we know that Egoism arises from individuality. The
destruction of individuality means that Egoism dies a natural death also.
iii) End of Desire. Thirdly, from Egoism arises Desire. Desire also dies when ego is
destroyed. Desire lies at the head of a long chain that leads all the way to Sorrow. The whole
chain simply disappears.
All this is the result of being totally merged in God-consciousness, the third aspect.
Up to this point, it may be misunderstood that the realized sage is not interested in
the world and its progress at all, that he becomes useless to the world, perhaps even a
burden to the world. This is certainly not so. The verses on “Jivanmukta Lakshana” that soon
follow, give precise clarification on that point.
Finally, we come to the fourth aspect of a sage – the fact that he is free of all the
modifications, especially those that relate to his mind, i.e. the thought modifications.
1 Here it is important to note that externally, nothing is expected to change for the
sage. He encounters the same world and objects that we do. The only difference lies in his
attitude towards the world. The sage’s mind is calm and still. Hence he reacts differently to
worldly concerns from the way we do. He is calm even when the world around him is
buzzing with activities, problems, trials and difficulties.
2 Kalaa: “the various parts of the body”. The body is introduced here as a simile for
the sage’s attitude. The way the sage looks upon the world is compared to how we look
towards our own body. Our body has many parts, but we do not feel that they are in conflict
with each other. If our teeth bite the tongue, we do not get upset with them.
The sage sees the world as his Body. He sees all the happenings in the world with
perfect balance of mind. He remains cool and calm whatever comes to him from the world.
Kalaavan: The word can also mean “someone who has many Kalas” or rays which
emanate from the Prana or Life principle. The more rays one manifests, the more semblance
there is to the full power of the cosmic life-force. More Kalas means more talent, wisdom
and intelligence. The Jivanmukta is seen as a very talented magnetic personality with many
Kalas in him. In spite of that, because he has no ego he does not take the credit for these
talents. He feels that the Lord is manifesting them through him.
3 The broad attitude towards the world frees the sage from all anxiety. He is not
anxious about his own security, nor is he anxious about the world. In a deep way, he knows
that everything will happen for the best. He remains unperturbed by worldly events.
308
The Sage in General
From the four aspects we have looked at, we can come to the following overall
assessment of a sage in relation to the world.
With his mind rooted in the Lord, the sage is still alert to the needs of those who are
interested in what he stands for in the field of spirituality. He does not pay attention to the
world in the way that a worldly-minded person does – that is the main difference. His
attention is focused on the presence of God in the world, and thus he is able to truly help
improve the world. He assists others who are striving to reach the spiritual height that he
has already scaled.
As Acharyaji said, “Because his mind is on Brahman, we must not think that we can
make a fool of him. His Jagrat state is a thousand times more intense than ours. Others walk
on the two legs of Raga and Dwesha (likes and dislikes) in their worldly business. The sage
barely ‘touches’ the world when he walks – it is as if he walks on air! This means he does not
disturb or agitate the world by his actions, nor is he agitated or disturbed by the world.”
The sage’s action does not add Vasanas to his mind. He does not judge others into
categories the way we do.
The following eleven verses JL-1 to JL-11 (JL = Jivanmukti Lakshana) describe the
sage from the standpoint of the world. They form one of the most well-known groups of
verses in the book. They point out the key characteristics found in a sage.
Comments are kept to a minimum since most of these qualities have already been
dealt with elaborately earlier in the text.
uÉiÉïqÉÉlÉåÅÌmÉ SåWåûÅÎxqÉgNûÉrÉÉuÉSlÉÑuÉÌiÉïÌlÉ |
AWûliÉÉqÉqÉiÉÉÅpÉÉuÉÉå eÉÏuÉlqÉÑ£üxrÉ sɤÉhÉqÉç || 432||
The Body-idea is not associated with ‘I’ and ‘mine’. The body is a mere shadow – like
a printout from a computer which does not affect the files in the computer.
AiÉÏiÉÉlÉlÉÑxÉlkÉÉlÉÇ pÉÌuÉwrÉSÌuÉcÉÉUhÉqÉç |
AÉæSÉxÉÏlrÉqÉÌmÉ mÉëÉmiÉÇ eÉÏuÉlqÉÑ£üxrÉ sɤÉhÉqÉç || 433||
309
1 ateeta ananusandhaanam Having no thoughts of enjoyments of the past,
2 bhavishhyat avichaaranam; no thought of anticipation of the future;
3 audaaseenyam api praaptam and indifference to present accomplishments –
4 jeevanmuktasya lakshhanam. This is an indication of the state of a Jivanmukta.
aÉÑhÉSÉåwÉÌuÉÍzɹåÅÎxqÉlxuÉpÉÉuÉålÉ ÌuÉsɤÉhÉå |
xÉuÉï§É xÉqÉSÍzÉïiuÉÇ eÉÏuÉlqÉÑ£üxrÉ sɤÉhÉqÉç || 434||
1 The defects in objects lie in the fact that they are transitory, not permanent. In a
world where everything comes and goes, joys and sorrows also come and go.
2 The differences lie in one’s circumstances. They are tailor-made for us by our
Karma. In God’s eyes there is no injustice in varying the circumstances for different people.
Just as no two thumb prints are alike, so also no two persons have the same circumstances.
3 The sage, however, sees both – objects and his circumstances – with Equanimity,
and remains unaffected by them.
C¹ÉÌlɹÉjÉïxÉqmÉëÉmiÉÉæ xÉqÉSÍzÉïiÉrÉÉÅÅiqÉÌlÉ |
EpÉrɧÉÉÌuÉMüÉËUiuÉÇ eÉÏuÉlqÉÑ£üxrÉ sɤÉhÉqÉç || 435||
ishhta anishhta artha Whether things are pleasing or painful –
1
sampraaptau when confronted with either of these,
2 samadarshitayaa aatmani; he maintains in his mind an equal attitude to both;
3 ubhayatra avikaaritvam and remains unperturbed in both cases –
4 jeevanmuktasya lakshhanam. This is an indication of the state of a Jivanmukta.
310
1-3 The quality of Equipoise is glorified here. Praise and censure, heat and cold, joy
and sorrow – the pairs of opposites – have no power to perturb the sage of balanced mind.
This is the most outstanding characteristic of a Sthithaprajna. He is able to remain calm and
steady under the most fluctuating circumstances. This indicates how well-rooted he is in the
Self.
These descriptions do not mean that he is an inert statue. This attitude arises from
the fact that his mind is ever fixed on higher things, so much so that petty things of the
world cannot disturb his peace of mind. His mind is anchored beyond their reach.
oÉë¼ÉlÉlSUxÉÉxuÉÉSÉxÉ£üÍcɨÉiÉrÉÉ rÉiÉåÈ |
AliÉoÉïÌWûUÌuÉ¥ÉÉlÉÇ eÉÏuÉlqÉÑ£üxrÉ sɤÉhÉqÉç || 436||
1-3 The Jivanmukta is “soaked” in Bliss – Bliss that totally satisfies, the Bliss of God.
Only such a person can be a master of his senses. Only such a person is able to see no
distinctions, either within himself or in others.
1 deha indriya aadau kartavye Concerning the body, sense organs and one’s duty,
2 mama-aham-bhaava varjitah; he is free of the idea of “I” and “mine”;
3 audaaseenyena yah tishhthet he remains with an attitude of indifference.
4 sa jeevanmukta lakshhanah. This indicates the state of a Jivanmukta.
1-3 Whilst fully conscious and acting with perfection, yet the liberated sage is free
from any sense of doership or enjoyership. He puts in his best, but the motivation is not
selfish; rather, it is a selfless Detachment.
311
1 vijnaatah aatmanah yasya He has deep-rooted knowledge in respect of the Self;
brahmabhaavah He feels that he is identical with Brahman,
2
shruteh balaat; which is in accordance with scriptural assertions;
3 bhava-bandha-vinirmuktah he is completely free from the bondage of rebirth.
4 sa jeevanmukta lakshhanah. He indicates the state of a Jivanmukta.
1-3 The keynote of the Upanishads (Shrutis) is the attainment of Oneness with
Brahman. The sage is defined as one who is One with God. Such a person has all his Karmas
annulled as a result of this Oneness. Hence, there is no rebirth for him hereafter.
SåWåûÎlSìrÉåwuÉWûqpÉÉuÉ CSqpÉÉuÉxiÉSlrÉMåü |
rÉxrÉ lÉÉå pÉuÉiÉÈ YuÉÉÌmÉ xÉ eÉÏuÉlqÉÑ£ü CwrÉiÉå || 439||
deha indriyeshhu With regard to the body and sense organs,
1
aham-bhaavah having a sense of “I”-ness;
idam-bhaavah Or having a sense of “this”-ness
2
tadanyake; with regard to other things;
3 yasya no bhavatah kvaapi he for whom both these feelings are always absent –
4 sa jeevanmukta ishhyate. he indicates the state of a Jivanmukta.
1-3 Here the facet we consider is the sense of “I”-ness or Individuality. He who has
no trace of this sense of Individuality, is a sage.
312
Verse 441: JL-10: Receiving Worship or Torture Alike
1-3 Worship and torture are two extremes in one’s experience. By choosing these
extremes, Equanimity is taken to rare heights in this verse. The sage does not see people as
being wicked or virtuous. Those are labels the world puts on people.
313
Verse 442: JL-11: True Sannyasa & Liberation
This is the last verse of “Jivanmukta Lakshana”. After baking the cake, Sri Shankara-
charyaji now places a cherry at the top! He finds the perfect simile that sums up the sage. In
addition, Equanimity emerges as the ‘winner’ among all the Jivanmukta’s qualities.
1-2 The waters of rivers are like sense objects. They flow ceaselessly towards the
ocean. The ocean represents the Jivanmukta. The ocean is unaffected by the rivers that
empty themselves into it. So also, the Jivanmukta is unaffected by the objects which are
offered to him by those who take care of him. He is also unaffected by the insults that are
hurled on him by others. In the face of both he maintains his serenity.
3 The lesson is, of course, Equanimity: The saint is so firmly anchored in the Truth
that he is unshaken by whatever he encounters on the surface of life. Whether waves are
dashing upon him, or flowers are being offered to him – it is all the same to him.
The absence of ‘I’ makes him internally independent; the absence of ‘mine’ makes
him externally independent. He is always anchored in the Truth that never fluctuates. He
sees himself as this changeless Truth, his very essence. This is called ‘Brahma Bhava’.
Thus, we come to the end of the description of a realized saint as seen from the
standpoint of the world. The characteristics described are identical to those given in the
Bhagavad Geeta. Shankaracharya has always stood in support of the scriptures; these verses
stand together as a pillar upholding the scriptures.
In these final three verses, Sri Shankaracharyaji sums up the state of Jivanmukti. In
unambiguous terms he holds aloft the most essential qualification of Dispassion.
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1 vijnaata-brahma-tattvasya For him who has realized the Essence of Brahman,
yathaa poorvam na as explained above, there is no
2
samsritih; reaching out for the sense objects;
3 asti chet na sa vijnaata In the case where there is, know that there is no
4 brahmabhaavo bahirmukhah. realisation of Brahman, but just its outer show!
1-2 The Sthithaprajna does not hanker after sensual pleasures anymore. An amateur
musician may find it hard to play the correct note; the professional musician will find it hard
to play the wrong note! A realized saint will find it impossible to enter into sensual grooves
that have been renounced.
3-4 If he still does, then he is not a realized sage. This is categorically clear with
Bhagavan Shankara. If there is still the outgoing tendency in the person, then it means he is
not a Jivanmukta, but only pretending to be one. There is no second opinion on this matter.
1-2 If the person trots out the typical explanation – “It is only my Prarbdha which is
playing itself out, nothing more serious,” – know that to be merely another excuse. It is a
product of his self-delusion, his resistance to transform his inner nature.
3-4 There can be no possibility of returning to sense gratification for one who has
attained Liberation. On the contrary, one’s desires should be getting weaker, certainly not
stronger.
315
1-2 Sri Shankaracharyaji gives a strong example to illustrate his point. He takes the
case of a “down-right rake”, one given totally to carnal lust, and tells us that even such a one
feels ashamed of indulging in lust in the presence of his mother. If such is the case with the
most lusty person, then what to speak of a “realized saint”; what excuse can he have for not
checking himself!
3-4 Brahman is surely superior to one’s mother. If a mother’s presence is a strong
enough deterrent for the most lustful person, how much more deterred would a “sage” be
who is in the presence of Brahman! The shamefulness of returning to worldly ways for one
who considers himself a sage, is clearly brought out, perhaps with the sting of intentional
sarcasm.
To cross over Samsara is no mean task. There should be no ups and downs in the
mind. The mind should remain equipoised under all circumstances.
These observations are given not for us to judge others, but to judge ourselves to
see how far we have reached. It is impossible to judge another. For example, Swami
Chinmayanandaji used to express ‘anger’ when people came in late to the class. Some
people would then foolishly judge this and say, “See, he is not a Mahatma!” A saint operates
under many parameters, particularly in running an organization. He has to see that
organizational discipline is not flouted. If he does not do his duty in this manner, he will be
failing his organization.
From one saint to another there are certainly differences, but these are not due to
Vasanas. Each saint has his own operating limitations. A Krishna is not a Rama. A Shiva
cannot be a Narayana. A Ramana Maharshi cannot be a Ramakrishna Paramahansa. But
their differences have nothing to do with Vasanas. There are other reasons which
differentiate one saint from another. When it comes to Vasanas, there is no leeway for
differences. All saints are uniformly free from attachment to sense pleasures.
In the next section, we shall examine the main reason for such differences. It forms
an interesting subject in its own right.
*****
316
7.2 HOW A SAINT HANDLES KARMA
(Verses 446-464, 19 No.)
THE SCRIPTURES RECOGNIZE that in the case of some saints, their nature to do work
draws them to outer associations. Karma Yoga is welcomed by the scriptures. The Geeta
also says that performance of such actions should not be abandoned. In general, one’s
actions and interactions with the world are attributed to “Prarabdha Karma”.
Actions due to one’s Karma and actions due to desire for sensual indulgence are two
very different sources of actions. The previous Chapter drew the curtains on actions
performed with a desire to indulge. In this Chapter, we consider the valid and approved
actions of sages who may feel the compulsion to act in the world in the spirit of Karma Yoga,
with all moral rules and restraints being followed thoroughly.
For example, Swami Vivekananda felt a divine call to spearhead a movement to
spread Vedanta in the West and to work towards the freedom of India. Nothing could stop
him from the dynamic work he undertook. The results of his activity speak for themselves.
The whole country salutes him for laying the foundation of its freedom struggle. And the
whole world salutes him for what he has done to share India’s age-old wisdom. Were it not
for the work he did, Hindus within India would not have mobilised themselves to unite for
the common cause. His was a truly nation-building task done to perfection.
xÉÑZÉɱlÉÑpÉuÉÉå rÉÉuɨÉÉuÉimÉëÉUokÉÍqÉwrÉiÉå |
TüsÉÉåSrÉÈ Ì¢ürÉÉmÉÔuÉÉåï ÌlÉÎw¢ürÉÉå lÉ ÌWû MÑü§ÉÍcÉiÉç || 447||
317
THE GENERAL LAW OF KARMA
The Law is universal and applies to all mankind. There are no exemptions to the Law
of Karma. We are talking of people in general, but even realised sages are not exempt from
the Law. Only an extremely self-willed person will not believe that such a law exists.
Vedanta urges us to uphold and obey the Law at all times. It guides us as a mother
and advises us to live within the moral parameters of the Law. We may do whatever we like;
the Law sees to it that we get what is fitting and deserving!
We begin with the verse 447 that lays out the basics of the Law in three Rules:
Rule 1. Joy and Sorrow: How do we know we still have Karma in us? By the
experience of these two. These are the fruits of Karmic reactions. As long as we experience
them, know for certain that Karma is active, that it is still present and working itself out.
Rule 2. Preceding Cause: Every effect must have a Preceding Cause. This is a very
powerful part of the Law. It tells us that nothing happens by chance, bad luck or good luck.
There’s a reason behind every occurence.
Rule 3. Personal Responsibility: The preceding cause lies in us, not somebody else.
We are fully responsible for what we experience in life. Everything that comes our way is
well deserved. We have earned it, good or bad. Others are only the instrumental causes.
[From this point, readers can refer to the diagram “Karma in Different Stages” on the
next page, which depicts the one full lifespan of a human being, from birth to death.]
A. Karma as it Operates in Common Man
The full Karmic History, known as Sanchita Karma, is not shown in the diagram. We
do not know this history, but it extends over an unknown period which may be numerous
births. The joy or sorrow of today was produced at some distant unknown time in the past.
More on Sanchita Karma in a saint’s life is covered later.
Prarabdha Karma is the portion of Sanchita which has been allotted to this birth by
the wisdom of the Creator, Ishwara. It is the producer of this birth. We are all born with a
Prarabdha, which is the height of point A.
Ideally, if we lead a simple life of innocence and obedience to the Law, we move
straight from point A to B – this is the “Prarabdha Line”. By doing only Nitya and Naimittika
Karmas, our prescribed Duties, we go down this line. However, in practice, due to the
performance of actions that are not in line with our spiritual purpose of life, we incur new
Karma. The actual passage of our life goes through three phases, and is described as follows.
1. WORLDLY LIFE: [the green phase] Worldly Life is life lived in ego-centredness. In
practice, we do Kamya and Nishiddha Karmas also, prompted by Desire and Greed. These
are Karma-producing actions that make us follow line A-C. At the time of death, instead of
departing at point B, we depart much higher on the Karma scale. That height is the Agami
Karma we have gathered in this birth and which gets carried forward into Sanchita.
2. SPIRITUAL LIFE: [the yellow phase] If we are fortunate, then at some point C we
come to realise that we are just getting worse day by day, life by life; we have accumulated
Karma that has taken us far above the “Prarabdha Line”. This is the “Turning Point” in life.
We then begin living a good, pure life, by eliminating selfish desire. We start doing Sadhana
to get back to line A-B. This change brings about our spiritual evolution.
318
WORLDLY LIFE SPIRITUAL LIFE REALISED LIFE
C “Turning
Point”
D
E “Moment of
DEATH
BIRTH
Realisation”
PRARABDHA KARMA
319
B. Karma as it Operates in the Realised Sage
3. REALISED LIFE: [the blue phase] Saints have eliminated Desire. They have closed the
tap on new, fresh Karma. Saints accept both Joy & Sorrow with Equanimity. They live on the
“Prarabdha Line” A-B. In addition to this, they acquire Knowledge of the Self by direct
experience. This is the most essential ingredient of sainthood or God-realisation.
4. ALL THREE COMBINED: [the fourth or combined phase] We have seen three phases,
representing Worldly life (green), Spiritual life (yellow), and Realised life (blue). However,
the same person can be in all three in one lifetime. Two other factors about Karma help us
to understand a saint’s life, and compel us to look at it differently:
320
Verse 449: The Validity of Sanchita Karma
The realm of relevance for Sanchita Karma is the relative phenomenal plane, this
world, where it was earned. It has nothing to do with the Absolute Reality. To the
overwhelming majority of us, every bit of Sanchita is valid.
However, the case is different for the rare soul who gets out of the phenomenal
plane and identifies himself with the Absolute plane. His frame of Reality shifts to the
Paramarthic level. He is no longer in this Vyavaharic plane of reality in which we live. As far
as this world of experience is concerned he is ‘dead’. The person responsible for all those
Karmas does not exist. His files have to be closed!
To anyone who may think that this is unjust, that the saint is getting away ‘scot-free’,
let him undergo the Sadhana that frees him from his Ego, which is the entity responsible for
all that Karma. Then he will understand whether it is fair or unfair!
321
Verse 451: Unaffected by Agama Karma
5 na nabhah ghatayogena The sky, by its contact with the jar, is not
6 suraagandhena lipyate; affected by the smell of any liquor in the jar.
7 tathaa aatma upaadhi yogena Even so, the Self, by its contact with the Upadhis,
8 tat dharmaih na eva lipyate. can never be affected by the latter’s properties.
322
jnaanah udayaat puraa The Karma done before the dawn of Knowledge (realisation),
1
aarabdham karma due to which this very birth is conjured up,
2 jnaanaat na nashyati; does not get destroyed as a result of that Knowledge
adatvaa svaphalam without yielding its fruits (i.e. Prarabdha has to work out).
3
lakshhyam uddishya The target that is aimed at
4 utsrishhta baanavat. when an arrow is released, has to be reached by it.
These three verses tell us what happens in the case of Prarabdha Karma.
1 We are concerned here with the results of all actions done prior to the point of
reference, the ‘moment of realisation’. By definition it is that portion of the total Sanchita
Karma which is responsible for the present birth.
2 The knowledge of the Self does not destroy this Karma as it does the other two.
3 Prarabdha has to run its full course. It cannot be retracted. It will have to take its
course, whether one is realized or not.
323
4 Example 1: It is like an arrow that has already left the bow. It is destined to hit the
target aimed at before it gets exhausted of all its power.
5-8 Example 1 Extended: A reason is given for the above example. When the arrow
is released, I think that the target is a tiger. Seconds after releasing the arrow, I realise that
it is actually a cow. I regret having shot the arrow, and wish I can pull it back. But it’s too late
for that. I have to accept that the arrow will hit the ‘tiger-cow’ in spite of my wish to stop it.
Only after hitting the cow will its force be exhausted and it will stop.
9 So also is it with our Prarabdha Karma. It is an ‘arrow’ that has been shot and will
stop only when this body dies. The very purpose of this body is to work out the Prarabdha.
10 However, we have seen that the knowledge of the Self has the enormous power
to annul Sanchita and Agami Karmas, i.e. past and future actions, but not present Karmas.
11 The above annulment of Karma is solely dependent on the attainment of Oneness
with Brahman. That identity has to be established. That is where the difficulty lies.
12 However, the sage is so totally fixed in the Self, that all three types of Karmas –
past, present and future – have no effect on him whatsoever. What we learn here is that the
realized saint raises himself to a realm in which Karmas have no effect.
Up to verse 454, Sri Shankaracharyaji has placed himself in the shoes of the ordinary
man to make him understand the workings of Prarabdha Karma. The position we end with
is: “Prarabdha cannot be avoided; it has to be exhausted through the body.”
EmÉÉÍkÉiÉÉSÉiqrÉÌuÉWûÏlÉMåüuÉsÉ-
oÉë¼ÉiqÉlÉæuÉÉiqÉÌlÉ ÌiɸiÉÉå qÉÑlÉåÈ |
mÉëÉUokÉxÉ°ÉuÉMüjÉÉ lÉ rÉÑ£üÉ
xuÉmlÉÉjÉïxÉqoÉlkÉMüjÉåuÉ eÉÉaÉëiÉÈ || 455||
upaadhi taadaatmya viheena Being free from the limitations of all conditionings,
1
kevala- brahma aatmanaa eva being absorbed in the non-dual Brahman alone –
2 aatmani tishhthatah muneh; in such a sage, individuality remains only in name.
praarabdha sadbhaava Regarding the existence of Prarabdha Karma,
3
kathaa na yuktaa there is no question of having any relation to it.
svapnaartha sambandha It is like one’s relationship to dream objects –
4
kathaa iva jaagratah. where is the question when the man gets up?
324
na hi prabuddhah Indeed, he who has awakened from sleep, is not,
5
pratibhaasa dehe with respect to his dream-body,
deha upayogini api cha very much connected; nor, for that matter
6
prapanche; with respect to the dream-world,
karoti ahantaam does he entertain any idea of “I”-ness, or
7
mamataam idantaam “mine”-ness, or “this”-ness;
kintu svayam tishhthati for then (i.e. after realisation), he himself ever lives
8
jaagarena. as the ‘waker-Self’, i.e. fully awake to his own Self.
lÉ iÉxrÉ ÍqÉjrÉÉjÉïxÉqÉjÉïlÉåcNûÉ
lÉ xÉXçaÉëWûxiÉ‹aÉiÉÉåÅÌmÉ SØ¹È |
iɧÉÉlÉÑuÉ×̨ÉrÉïÌS cÉålqÉ×wÉÉjÉåï
lÉ ÌlÉSìrÉÉ qÉÑ£ü CiÉÏwrÉiÉå kÉëÑuÉqÉç || 457||
na tasya mithyaa-artha- The dream-objects of him who has just awakened,
9
samarthana ichchhaa are not in need of being proven to be real.
na sangrahah tat jagatah So, too, is the continued maintenance of the dream-
10
api drishhtah; world also observed to be (in no need of any proof).
tatra anuvrittih yadi chet If however, there is any attempt to hold on
11
mrishhaarthe to the dream-objects as being real,
na nidrayaa mukta iti then, “Not yet free from sleep”
12
ishhyate dhruvam. is he emphatically declared to be!
325
1 The shift begins by moving away from the Upadhis, the body-mind complex, which
is so vital for the Vyavaharic experience. Long before becoming a realised sage, the spiritual
seeker has already begun working on freeing himself from these limitations.
2 As this negation of the Upadhis progresses, we see the first results in the
diminishing of the ego-sense which dominated the earlier standpoint. Individuality starts
thinning out. That is the sure sign of spiritual progress.
3 The Prarabdha may be in operation, but what does it matter to the seeker who is
fast heading towards the the state of realisation? “Let Prarabdha have its say,” says the
seeker. “I have little to do with its play. I have no relation with it. I am detached from it.”
4 “It is like a Dream to me.” In this way, Shankaracharyaji shifts us away from the
Vyavaharic and towards the Paramarthic.
All that has been said so far is only to appease the ‘pestering critic’ who keeps asking
what the saint’s experience must be like. A man rooted in the Vyavaharic level, needs a
Vyavaharic explanation. However, we now move on and raise our standpoint further.
Clearly, Shankaracharyaji seems intent on teaching us something very precious.
327
1 karmanaa nirmitah dehah The Body has been fashioned by Prarabdha Karma
2 praarabdham tasya kalpyataam; so its Prarabdha, relating to it, may be accepted.
3 na anaadeh aatmanah yuktam But, for the beginningless Self, it is not reasonable
4 naiva aatmaa karma nirmitah. because the Self is never the result of earlier works.
Firstly, in a philosophic sense the word ‘Body’ (with a capital B) stands for all the
Upadhis, i.e. the gross body and the subtle mind, intellect and egoism.
Shankaracharyaji now feels he has done enough to appease the ignorant, and he
now has to take the serious student ahead to the Truth, which he does very speedily. The
new position is: “From giving Prarabdha just a dream-like reality, he withdraws even that
and gives it no reality as far as the realized saint is concerned.”
328
7-8 Body-identification and Self-identification are two opposites. They cannot co-
exist. The sage lives in Self-identification. Prarabdha does not apply to him.
9-10 Prarabdha pertains only to the body. It is valid only for one who lives in Body-
consciousness. “Give to Caesar what belongs to Caesar” – Prarabdha belongs to body.
11-12 What has the realized saint to do with Prarabdha? He lives his life fully
immersed in the Atman alone.Why should he now bother about any Prarabdha? In his case,
the attitude towards Prarabdha is quite clear – he should give it no recognition at all as
something that pertains only to the body, and he has no business with it!
329
Verse 464: Prarabdha – Only a Means to Point Out Reality
“ABSOLUTE” BRILLIANCE!
The Great Master now drives home the absolute Truth in crystal clear terms. All
previous theories that were presented step by step to this point get jettisoned. They yield in
order to make way for the uncompromised standpoint of Truth. Now, without mincing his
words, the Master lays out the bare fact of the matter.
Acharyaji added some spice to the argument, too, saying, “If we are true students of
Sandeepany, then for none of these questions will we answer a ‘Yes’. They are rhetorical
questions, begging us to see the Absolute for ourselves. This is the mark of a great Teacher –
he takes us from the known to the Unknown.”
Acharyaji was at the peak of his own role as an outstanding Teacher. He placed
before us the following imaginative flood of words coming to us from Shankaracharyaji. If
we were physically in his presence, this is what he would have wanted to tell us:
“The body is not there. Why are you counting the stripes on a false snake? – First
Sanchita, then Agami, then Prarabdha – what is all this? What makes you do this to me? You
are merely seeing castles in the air!
“Where is birth and death for an unreal, non-existent body? So how can there be any
Prarabdha for such a body, if the body itself is not there? Come, my dear students, open your
eyes. What are you interested in – stories or the Truth? What is it? Let’s mean business.
Forget all about Prarabdha.Get down to something serious.”
This is how Shankaracharyaji came alive to us through the brilliant effort of
Acharyaji. It really was a fitting grand finale that we were approaching as we neared the end
of the teaching portion of the book, Part VII. There are many in the class who would have
liked that moment to have got frozen and etched into their memories. It was unforgettable
to be in the class at that moment! Vedanta had come alive!
1 When one goes to the mountain top, even huge trucks appear as ants crawling up
and down the freeway. In the same way, as we rise to higher standpoints, the concept of
Prarabdha changes. It began as a refined philosophical concept to resolve the mystery
surrounding man’s destiny. The first change was to see it dwindle down to a “dream”. Next
it was relegated to the level of no recognition. Now, from the mountain-top of Absolute
Reality, even that is considered too generous. The new position is “Prarabdha is now
refused even an existence; it is given a status no higher than illusionary imagination”!
330
3-6 A series of searching questions are posed. They do not wait for an answer to
come from us. It is almost as if we dare not say “Yes” to these questions; that is the spirit
that comes forth from their tone. The Master has no time now to make us linger undecided
about the Absolute Truth. He has been yearning to deliver this from the very outset. Now
his moment has come.
*****
331
7.3 “BRAHMAN ALONE IS THERE”
(Verses 465-471, 7 No.)
WE ARE ALMOST AT the end of the Teachings presented in Viveka Choodamani. Sri
Shankaracharyaji enters the concluding mode in this monumental work. He now presents
seven exquisite verses pointing the way to Unity, which is the climax of his spiritual message
to the world. Yul Bruyner and his team may well call it the “Magnificent Seven” of Vedanta!
The Upanishads have only one purpose – to take us from the Plurality
that we see, to the Unity that is actually the only thing that is there!
mÉËUmÉÔhÉïqÉlÉɱliÉqÉmÉëqÉårÉqÉÌuÉÌ¢ürÉqÉç |
LMüqÉåuÉɲrÉÇ oÉë¼ lÉåWû lÉÉlÉÉÎxiÉ ÌMügcÉlÉ || 465||
1 paripoornam anaadi antam Infinite, full and complete, without beginning or end,
2 aprameyam avikriyam; incomparable and changeless –
3 ekam eva advayam brahma such is the one and only Non-dual Reality (Brahman);
4 na iha naanaa asti kinchana. in It there is no duality whatsoever.
332
Verse 467: The Subject Within All
1 pratyag ekarasam poornam The subject within all is homogenous and infinite;
2 anantam sarvatah mukham; It is endless and all-pervading;
3 ekam eva advayam brahma there is only the one Non-dual Reality (Brahman);
4 na iha naanaa asti kinchana. in It there is no duality whatsoever.
AWåûrÉqÉlÉÑmÉÉSårÉqÉlÉÉSårÉqÉlÉÉ´ÉrÉqÉç |
LMüqÉåuÉɲrÉÇ oÉë¼ lÉåWû lÉÉlÉÉÎxiÉ ÌMügcÉlÉ || 468||
1 nirgunam nishhkalam sookshhmam Free from qualities and parts; very subtle;
2 nirvikalpam niranjanam; free from disturbances and taintless;
3 ekam eva advayam brahma there is only the one Non-dual Reality (Brahman);
4 na iha naanaa asti kinchana. in It there is no duality whatsoever.
333
Verse 471: Self-existing, Self-evident
*****
334
7.4 CONCLUSION OF THE TEACHING
(Verses 472-479, 8 No.)
IN THIS THE LAST Chapter of Part 7, Sri Shankaracharyaji brings the teaching to a
conclusion. He rounds off the Guru’s instructions to his student in eight compact verses.
These contain the gist of what he has been teaching in the book.
ÌlÉUxiÉUÉaÉÉ ÌuÉÌlÉUxiÉpÉÉåaÉÉÈ
zÉÉliÉÉÈ xÉÑSÉliÉÉ rÉiÉrÉÉå qÉWûÉliÉÈ |
ÌuÉ¥ÉÉrÉ iɨuÉÇ mÉUqÉåiÉSliÉå
mÉëÉmiÉÉÈ mÉUÉÇ ÌlÉuÉ×ïÌiÉqÉÉiqÉrÉÉåaÉÉiÉç || 472||
nirasta-raagaah Noble-hearted renunciates who are rid of attachments,
1
vinirasta-bhogaah who have very well given up all sense enjoyments;
shaantaah sudaantaah who are of calm mind and well-controlled,
2
yatayah mahaantah; masters of their senses, identified with the inner Self;
vijnaaya tattvam having fully realised the Truth principle
3
param etat ante which is Supreme – such people at the end of this life
praaptaah paraam gain that Supreme One (become Him themselves).
4
nirvritim aatmayogaat. Complete happiness is the result of their realisation.
335
All the Yoga Sadhanas taught by the Guru are outlined in this verse as a reference:
pÉuÉÉlÉmÉÏSÇ mÉUiɨuÉqÉÉiqÉlÉÈ
xuÉÃmÉqÉÉlÉlSbÉlÉÇ ÌuÉcÉÉrÉï |
ÌuÉkÉÔrÉ qÉÉåWÇû xuÉqÉlÉÈmÉëMüÎsmÉiÉÇ
qÉÑ£üÈ M×üiÉÉjÉÉåï pÉuÉiÉÑ mÉëoÉÑ®È || 473||
bhavaan api idam You, too, O glorious seeker, can attain this
1
paratattvam aatmanah the inner Self which is the Truth unsurpassed;
svaroopam aananda-ghanam whose very nature is full of Absolute Bliss.
2
vichaarya; By the application of thorough Discrimination,
vidhooya moham you can shake off the primal Delusion,
3
svamanah prakalpitam which you have created within your own mind.
muktah kritaarthah Thus, being liberated and totally fulfilled in life,
4
bhavatu prabuddhah. O glorious one, may you remain ever illumined!
1-2 Each of the six Yogas listed in the previous verse has to have one common factor
in order to make it successful. That factor is Viveka or “Discrimination”. This is what the
Guru has been teaching consistently in this text, Viveka Choodamaani.
3-4 And what is the object of applying discrimination to every Sadhana we practise?
It is to remove the deep-seated Moham or “Delusion” from every corner of our personality,
at all levels and facets of our being.
Thus is the Purpose of Human Life (Part 1) attained. By discrimination alone, the
student can be totally fulfilled and liberated from all worldly misery, as he had sought in his
seven questions in verse 49.
xÉqÉÉÍkÉlÉÉ xÉÉkÉÑÌuÉÌlɶÉsÉÉiqÉlÉÉ
mÉzrÉÉiqÉiɨuÉÇ xTÑüOûoÉÉåkÉcɤÉÑwÉÉ |
ÌlÉÈxÉÇzÉrÉÇ xÉqrÉaÉuÉåͤÉiɶÉå-
cNíÓûiÉÈ mÉSÉjÉÉåï lÉ mÉÑlÉÌuÉïMüsmrÉiÉå || 474||
336
samaadhinaa saadhu Become thoroughly absorbed in the Self
1
vinishchala aatmanaa by rendering your mind steady and quiet.
pashya aatma-tattvam sphuta Perceive clearly the nature of the Self
2
bodha-chakshhushhaa; with the “Eye of Knowledge”.
nihsamshayam If, without a trace of doubt
3
samyag avekshhitah chet and with perfect understanding,
shrutah padaarthah the declarations of the scriptures are grasped, then
4
na punah vikalpyate. never again will there be any more scepticism.
Parts 2, 3, and 4 are covered in this verse – namely, Sravana, Manana and
Nididhyasana.
1 Absorption in the Self is achieved through Nididhyasana.
2 Through Sravana, the “eye of knowledge” is opened and the nature of the Self is
understood.
3-4 Through Manana, all doubts are cleared and understanding is rendered perfect.
The Guru is saying, “Well, I have given you everything you need to know. Now you
have to work on it and make it your own experience. Destroy all the lurking Vasanas that
stand between you and Liberation.”
xuÉxrÉÉÌuɱÉoÉlkÉxÉqoÉlkÉqÉÉå¤ÉÉ-
ixÉirÉ¥ÉÉlÉÉlÉlSÃmÉÉiqÉsÉokÉÉæ |
zÉÉx§ÉÇ rÉÑÌ£üSåïÍzÉMüÉåÌ£üÈ mÉëqÉÉhÉÇ
cÉÉliÉÈÍxÉ®É xuÉÉlÉÑpÉÔÌiÉÈ mÉëqÉÉhÉqÉç || 475||
svasya avidyaa bandha i) The bondage of ignorance related to oneself –
1
sambandha mokshhaat when one is permanently released from that bondage;
satya jnaana aananda ii) Existence, Knowledge and Bliss – when, in these
2
roopa aatma labdhau; three forms the Self is fully realised;
shaastram yuktih deshika iii) The scriptures, logical reasoning and the teacher’s
3
uktih pramaanam utterances – when these are the means followed; and
cha antah siddhaah sva iv) The accomplishment in one’s own mind, the
4
anubhootih pramaanam. subjective experience of Self - this is the final means.
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highest Pramana or authority to clear your doubts. Ultimately, it is your own experience that
really matters. You taste it, and see what it is like! You are the final proof that is needed.
“Now you take the scriptures as your umbrella. When you realize the Truth, you will
become the umbrella for the scriptures.”
This verse impresses on the disciple the importance of relying on his own
experience, rather than the reports of others. “The proof of the pudding is in the eating.”
1-2 Liberation is a personal experience. Other personal experiences which are
accepted beyond doubt are: feeling of contentment, being free from anxiety, being free
from afflictions.
3 All four of the above are in the category of direct personal experiences. No one
else is needed to tell us we are experiencing them.
4 What others think or say abour own experience is just indirect knowledge. It does
not have to be given value in our spiritual journey.
Acharyaji said: “Only you can tell when you are feeling sick. Only you can tell when
you are hungry. Whether you are contented or anxious is known only to you, not others.
Even so only you will know whether you are still in bondage or have become free.That is all
that matters to you.”
1 taTasthitaah bodhayanti From the shore across, giving directions & knowledge,
2 guravah shrutayah yathaa; stand the Gurus and even the scriptures (with help).
prajnayaa eva But only by his own efforts and desire for illumination,
3
taret vidvaan does the true seeker cross over (to the other side),
4 eeshvara anugriheetayaa. invoking all the time the Grace of the Lord.
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Another key point to remember throughout our spiritual journey is that our own
effort is most important. When we put in our best, then God responds with the necessary
Grace to give us a little push.
1-2 Grace of God: The actual figure of speech describes the Guru as “standing on
the other bank” and calling out to the disciple the instructions on how to steer past the
obstacles in the river of Samsara. Help from the Guru and the scriptures are to be
considered as signs of God’s Grace. Grace of God is there, but it works commensurate with
the self-effort of the disciple.
3-4 With all the help he gets, it is the disciple who has to make the effort to get
across the troubled waters of Life. Of course, it is granted that the effort to call on God for
His Grace is also a form of self-effort. But that is not the only form we should use. It has to
be accompanied by more concrete forms as well.
Acharyaji remembered Gurudev’s well-known dictum: “From the alone to the Alone
– all alone!” He added, “This is a private enterprise, not a collective endeavour. Here we
cannot delegate Vairagya to one person, Viveka to another, reasoning to a third, and
surrender to God to a fourth! All the Sadhana has to be done by the seeker himself. Grace is
there, but we have to co-operate fully.”
The closeness to oneself is emphasised beautifully in this simple verse. We are called
upon to let go of all our pet ideas and mental dogmas, and stand with a blank mind before
God within.
1-2 This consolidates the ideas on Grace and self-effort of the previous verse.
3-4 How does one know that he has realised the Self? It is like asking how do I know I
am myself? I look into the mirror. The seeker does the same – he stands “face to face”
before his own Atman!
There is a more impersonal way offered by Shankaracharyaji. It gives us a second
opinion. It is this: We observe the mind carefully and see if it can remain free of all thoughts,
free of all concepts. It requires only honesty to oneself to do that. In case we are not sure,
one clue to find out is to examine how much we are still in duality. If we see the slightest
difference between our Self and any other object or being, then we can conclude that we
are in duality. More Sadhana is needed to be totally in Non-duality or Oneness.
339
Verse 479: The Conclusion: Be Rooted in Brahman!
uÉåSÉliÉÍxÉ®ÉliÉÌlÉÂÌ£üUåwÉÉ
oÉë¼æuÉ eÉÏuÉÈ xÉMüsÉÇ eÉaÉŠ |
AZÉhQûÃmÉÎxjÉÌiÉUåuÉ qÉÉå¤ÉÉå
oÉë¼É̲iÉÏrÉå ´ÉÑiÉrÉÈ mÉëqÉÉhÉqÉç || 479||
vedaanta siddhaanta Of all Vedantic and philosophical discussions
1
niruktih eshhaa the final opinion is this:
brahma eva jeevah i) Brahman alone is the individual entity
2
sakalam jagat cha; as well as the entire manifested world;
akhanda-roopa sthitih ii) To be ever rooted in the indivisible entity
3
eva mokshhah alone is called Liberation;
brahma adviteeye iii) The statement that Brahman is Non-dual
4
shrutayah pramaanam. has its authority in the scriptures.
And so the Guru comes to his final sentence to the disciple. With all the strength at
his command, he gives the final push to the disciple’s boat and sends it away on its journey
to the other shore. He does not fail to impart to it the only direction it needs – the Truth.
The push is accompanied by the famous Mantra Tat Twam Asi, “That Thou Art”.
A personal touch is added: “That is the route, my dear son. Keep going straight and
don’t look here and there. Especially don’t turn around and look backwards with longing at
what you are leaving. You will surely get there soon. God bless you, O brave one!”
Thus, with tears of joy in his eyes and confidence in his voice, the Guru bids the
disciple God-speed in this venture of all ventures. In the next Part, we shall hear a report
from the disciple on his adventure along this journey.
END OF PART 7
*****
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