Sankara also composed several sub-texts in simple Sanskrit, called example, finds the style of the verses of Vivekachudamani to be ―highly poetic‖ in. 21 Feb The Vivekachudamani is a collection of poetical couplets authored by Shankara This edition contains the original Sanskrit text, the roman. Swami Tadatmananda’s lectures on Adi Shankaracharya’s Vivekachudamani are available online. Click on the date link below to listen or download MP3.

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Restrain speech in the Manas, and restrain Manas in the Buddhi; this again; restrain in the Witness of Buddhi, andj merging that also in the Infinite Absohite Self, attain to snpreme Peace. The word ‘ Pramana ‘ can be translated also as ‘proofs ‘ or ‘authority. This exclusion of sense- objects from the mind should be carefully practised by the sages who have renounced all kinds of duties and actions and objects, who are passionately devoted to the eternal Atman, and who wish to possess an undying bliss.

Profound sleep is the cessation of all kinds of perception, in which the mind remains in a subtle, seed-like form. Who is the Paramaatmaa?

According to John Grimes, a professor of Hinduism and Buddhism known for his translation of Vivekachudamani”modern scholars tend to reject that Adi Shankara composed Vivekachudamani, while traditionalists tend to accept it”, and there is an unending “arguments and counter-arguments” about its authorship. The teacher’s address is finished here. Each of these terms is explained below. The Prarabdha can be maintained only so long as one lives identified with the body.


When all the five Sheaths have been eliminated by the reasoning upon Sruti passages, what remains as the culmi- nating point of the process, is the Witness, the Knowledge Absolute, — the Atman.

After that the learned one attains the supreme Nirvikalpa vivekachudamabi and realises the bliss of Nirvana even in this life. Search the history of over billion web pages on the Internet. The Sanskrit terms for these are, respectively, upakramopasamhaara, abhyaasa, apoorvataa, phala, arthavaada, and upapatti.


Vivekacūḍāmaṇi | Open Library

Neither by Yoga, nor by Sankhya, nor. Hearing these words of the Guru, the disciple out of reverence prostrated liimself before him, and with his permis- vsiou went his way, freed from bondage. Relative existence — Samsara or transmigration. The Witness of Buddhi — all actions that we seem to be doing are really sanekrit by Buddhi, while the Self ever stands aloofthe only Absolute Entity.

viveakchudamani Sheaths five of the Atman— should be discriminated to reveal the Atman vivekachduamani, Subtle body — is merely an instrument of the Atman which is unaffected Superimposilion and liovv to remove it Teacher: Dualistic conceptions in the Atman, the Infinite Knowledge, the Absolute, are like imagining castles in the air. It subjects one to the long train of miseries such as birth and death, disease and decrepitude and so forth.

How can we distinguish between the two?

Through inadvertence a man deviates from vivekachydamani real nature, and the man who has thus deviated falls. Listen, — this subtle body, called also Linga body, is produced out of the elements before their subdividing and combining with each other, is possessed, of desires and causes the soul to experience the fruits of its actions.

He who is free from the terrible fetters of the hankering for the sense- objects so very difficult to get rid of, is alone fit for liberation, and none else. Verily, there remains no other independent entity in the state of realisation of the highest Truth.

It is verily through the touch of Ignorance that thou who art the Supreme Self, findest thyself under the bondage of non-Self, whence alone proceeds the round of births and deaths.

The Sannyasin should give up dwelling on the unreal which causes bondage, and should vivkachudamani fix his thoughts on the Atman as ‘ I myself am This. Pleasure or pain, as well as good or evil, affects only him who has connec- tions with the gross body etc. Not so the man of the world. Hence this body has its fullest play in the waking state. Though the Self of everything that exists, this Atman, Itself assuming the limitations of the Buddhi vivekkachudamani wrongly identifying Itself with this totally unreal entity, looks upon Itself as something dif- terent, — like earthen jars from the earth of which they are made.



Who is this non-Self? Similarly, what is there except Brahman to engage the intellect of a man of reali- sation? The Guru should be well-versed in the scriptures, sinless, free from desires. For thou art really the Witness, the Brahman, unshackled by the rnind, the One without a second, and Supreme. For one who has realised their state of Oneness, is there sanskrkt seed left for future transmigration? He whose illumination is steady, who has constant bliss, who has almost forgot the phenomenal universe, is accepted as a man liberated in this very life.

Listen attentively, O learned one, to what I am going to say.

The bearing of all afflictions without caring to redress them, being free at the same time from anxiety or lament on their score, is called Titiksha or forbearance. The vievkachudamani of this is the universal verdict that I did not know anything then. It is primarily a pedagogical treatise, as an aid to an Advaitin’s spiritual journey to liberation rather than “philosophy for the sake of philosophy”. Wiihout end — Relatively speaking, that is.