VIVEKACHUDAMANI
Talks by Swami Shivaprakashananda Saraswati.
सर्ववेदान्तसिद्धान्तगोचरं तमगोचरम् ।
गोविन्दं परमानन्दं सद्गुरुं प्रणतोऽस्म्यहम् ॥ १ ॥
sarvavedāntasiddhāntagocaraṃ tamagocaram |
govindaṃ paramānandaṃ sadguruṃ praṇato'smyaham || 1 ||
We are discussing Manomaya Kosha. MANAS—is responsible for SAMSARA. In other words there is karya - karana bhaav between Manas and Samsara.
Karya-Karana Bhaav means –cause -effect relationship
Manas is the cause and Samasara is the effect. Manas is Karana and Samasara is Karya.
The author is establishing Karya=Karana Bhaav between Manas and Samsara with a logic.The logic is called Anvaya Vyatireka.
ANVAYA is the co-relation of the existence of two things. In this Manas is– sattva samsara sattvam. In the presence of Manas there is Samsara. This is observed in the waking and in the dream state. In the waking and in the dream states there is Manas and there is Samsara. The author discussed this in Shloka 170.
In waking and in the dream there is Manas and there is Samsara. This was discussed in Shloka 170 and therefore Shloka 170 is Anvaya and in Shloka 171 the author is stating Vyatireka.
The correlation between the absence of two. In this case manasa bahave---samsara abhavaha
In the absence of Manas there is the absence of Samsara. The author states this in Shloka 171 and thus in Shloka 171 is Vyatireka and where do you observe Vyatireka?
We observe it in Sushupti in deep sleep where there is no manas and hence there is no Samsara.
सुषुप्तिकाले मनसि प्रलीने
नैवास्ति किंचित्सकलप्रसिद्धेः ।
अतो मनःकल्पितेव पुंसः
संसार एतस्य न वस्तुतोऽस्ति ॥ १७१ ॥
suṣuptikāle manasi pralīne
naivāsti kiṃcitsakalaprasiddheḥ |
ato manaḥkalpiteva puṃsaḥ
saṃsāra etasya na vastuto'sti || 171 ||
सुषुप्तिकाले /suṣuptikāle ---in deep sleep.
In Sushupti /सुषुप्ति
manasi pralīne मनसि प्रलीन--the mind is resolved . the manas is resolved. There is no Manas in deep sleep and in the same time there is no Samsara also.
नैवास्ति किंचित् / naivāsti kiṃcit--means that Samsara does not exist in deep sleep. How do you know this? The author says it is everybody’s experience. It is a universal experience,
सकलप्रसिद्धेः / sakalaprasiddheḥ --It is everybody’s experience –This is Vyatireka and based on this Anvaya and Vyatireka we can arrive at a solution that the Samsara is caused by .
अत: Atha Therefore पुंसः संसार
puṃsaḥ / saṃsāra . The Samsara of an individual – मनःकल्पितेव पुंसः
संसार एतस्य न वस्तुतोऽस्ति ॥ १७१ ॥
अतः—therefore -- manaḥkalpiteva. It is Manah kalpitaha .It is caused by the mind and since it is caused by the mind it is not intrinsic to an individual. The Samsara is not the intrinsic nature of an individual
संसार एतस्य न वस्तुतोऽस्ति / saṃsāra etasya na vastuto'sti ---Samsara does not exist vastutaha ---intrinsically. It is not your nature. Because of the mind there is Samsara.
Shloka 172.
वायुनानीयते मेधः पुनस्तेनैव नीयते ।
मनसा कल्प्यते बन्धो मोक्षस्तेनैव कल्प्यते ॥ १७२ ॥
vāyunānīyate medhaḥ punastenaiva nīyate |
manasā kalpyate bandho mokṣastenaiva kalpyate || 172 ||
IF Manas causes Samsara, then how to put an end to Samsara? One may think that you destroy the Manas then the Samsara will also get destroyed but unfortunately, we cannot destroy the Manas. Some people tried destroying the Manas and in the process of destroying the Manas they only spoiled the Manas. The Manas can be spoiled but it cannot be destroyed because as long as there is ignorance there is Ajnana .Manas will continue to exist and it will continue to give problems also. Therefore, the solution is not to destroy the Manas. The solution is to destroy Ajnana , to destroy ignorance. How to destroy ignorance? There is only one way –knowledge!
There is no other way to destroy ignorance than Knowledge. In this case, it is Atma Jnana –Self Knowledge or Brahma Jnana . Both mean the same. There is no difference between Atma Jnana and Brahma Gyan. Brahma Jnana alone destroys the Ajnana which is responsible for Samsara. But to get Jnana you need MANAS because every Jnana happens in the MIND which is the instrument for all Jnana –for any Jnana!
For English Jnana, Samskrita Jnana, Chinese Jnana, Science Jnana, History Jnana .
All happens in the mind! Likewise, even Brahma Jnana takes place in the MIND only, therefore, you need the Manas and therefore the same Manas which causes Samasara also works as an instrument, to make one free from Samsara.
The mind favours Samsara and the same Mind favours Moksha also! Therefore, in Bhagwad Geeta chapter 6 Krishna says:-
आत्मैव ह्यात्मनो बन्धुरात्मैव रिपुरात्मनः ॥
ātmaiva hyātmanō bandhurātmaiva ripurātmanaḥ৷৷6.5৷৷
Manas-- Mind is a friend, as well as an enemy. The mind works as both -- as a friend and as an enemy depending on how you groom your mind. There is an Upanishad called ‘Amrita Bindu Upanishad’ . There is a very important statement in ‘ Amrita Bindu Upanishad’
मन एव मनुष्याणां कारणं बन्धमोक्षयोः |
mana eva manushyanam
karanam bandha-mokshayoh
Manas is the instrument for both Bandha and Moksha . Both Samsara and Moksha. The author conveys the same idea here with an example. How can the same thing be both favourable and unfavourable to Samsara?
How can the same mind cause Samsara and remove Samsara also ?
The author gives a beautiful example. The example is of the Wind.
Sometimes the wind brings the clouds if it blows in a favourable direction and in a favourable velocity.
The wind brings clouds and favours rains and sometimes the same wind if it blows in an unfavourable direction and in an unfavourable velocity the same wind can disperse the clouds and prevent the possibility of rain!
वायुनानीयते मेधः / vāyunānīyate medha—cloud --it is brought by the wind! If it blows in a favourable direction. Likewise, the same wind removes the cloud.
Punaha eve noyate
By the same wind the cloud is removed niyate –नीयते-taken away. Similarly ---
मनसा कल्प्यते बन्ध: / manasā kalpyate bandhah-
Bandhah --Samsara is caused by Manas.
Manas kalpyate =it is caused by Manas.
Mokhyate na kalpate
मोक्षस्तेनैव कल्प्यते /mokṣastenaiva kalpyate
Likewise, the same mind if it is favourable it can facilitate Moksha also.
Now the author explains what kind of Manas causes Samsara and what kind of Manas facilitates Moksha.
If the Manas is impure and full of undesirable emotions then it cause Samsara. It binds a person to Samsara and on the other hand if the Manas is pure filled with desirable qualities like Viveka, Vairagya, Sham-aadi shat Samapati , Mumushtava etc then it is conducive for Moksha.
Shloka 173.
देहादिसर्वविषये परिकल्प्य रागं
बध्नाति तेन पुरुषं पशुवद्गुणेन ।
वैरस्यमत्र विषवत्सुवुधाय पश्चाद्
एनं विमोचयति तन्मन एव बन्धात् ॥ १७३ ॥
dehādisarvaviṣaye parikalpya rāgaṃ
badhnāti tena puruṣaṃ paśuvadguṇena |
vairasyamatra viṣavatsuvudhāya paścād
enaṃ vimocayati tanmana eva bandhāt || 173 ||
The first half talks of the binding Manas. The Manas that causes Samsara. The mind when it is filled with Raga.
Attachment towards various objects and the objects start with our body. Deha aadi – देहादि
Attachment to our own body etc. Body onwards, everything related to the body like relatives, house etc.
देहादिसर्वविषये परिकल्प्य रागं
dehādisarvaviṣaye parikalpya rāgaṃ
Causing Raga-- Causing attachment /desire.
तेन पुरुषं बध्नाति / tena puruṣaṃ badhnāti
तेन / tena --With the same attachment the mind binds a person. Binds an individual to Samsara. Ties an individual down to Samsara. The author gives an example.
पशुवद्गुणेन / paśuvadguṇena --Like Animals are bound with the help of rope here the word guna गुण means rope. The word guna गुण has several meanings in Samskrita and we have to understand the meaning as per the context.
Like an animal is tied down to a rope पशुवद्गुणेन / paśuvadguṇena
The human beings are tied down to Samsara WITH THE ROPE OF ATTACHMENT.
My body ! My property My son ! So many ropes of attachments It is not easy to get out of them. It needs lot of Sadhana. Lot of Satsang, Vichara otherwise a person cannot make himself free from the ropes of attachment. They are very, very strong. Even among the spiritual seekers, even among the students of Vedanta we can see attachment because it is not so easy to get rid of them. One has to work them out!
When the mind becomes free from the ropes of attachment it facilitates Mokhsa because Jnana can take place in the mind which is
वैरस्यमत्र / vairasyamatra ==free from attachments.
Referring to various sense objects वैरस्यमत्र / vairasyamatra
वैरस्य सुवुधाय vairasya suvudhāya ---Creating Vairagya .Vairasya means—Vairagya. The mind has to be filled with Vairagya.
Vairagya means freedom from attachments.
पश्चाद् / paścād—then.
एनं विमोचयति तन्मन एव बन्धात् ॥ enaṃ vimocayati
The same Manas, the same mind, makes this person free from Samasara by facilitating Jnana.
Shloka 174.
तस्मान्मनः कारणमस्य जन्तोः
बन्धस्य मोक्षस्य च वा विधाने ।
बन्धस्य हेतुर्मलिनं रजोगुणैः
मोक्षस्य शुद्धं विरजस्तमस्कम् ॥ १७४ ॥
tasmānmanaḥ kāraṇamasya jantoḥ
bandhasya mokṣasya ca vā vidhāne |
bandhasya heturmalinaṃ rajoguṇaiḥ
mokṣasya śuddhaṃ virajastamaskam || 174 ||
Again , the author explains what kind of Manas is conducive for Moksha and what causes Samsara
Tasmad- तस्माद् —therefore, since the Manas with the desires, with the attachments causes Samsara and a mind free from attachments is favourable to Moksha the Manas is responsible for bandha and Moksha.
बन्धस्य मोक्षस्य च वा विधाने ।
bandhasya mokṣasya ca vā vidhāne |
In causing both Bandha and Moksha.
asya jantoḥ/ अस्य जन्तोः
मनः कारणम /manaḥ kāraṇamasya
--for this individual-Manas is the cause.
बन्धस्य हेतुर्मलिनं रजोगुणैः
bandhasya heturmalinaṃ rajoguṇaiḥ
The Mind which is impure with Rajo Guna. The impurity is caused by Tamo Guna as well as Rajo Guna. The author mentions Rajo Guna and we can include Tamo Guna. The Rajo Guna gives rise to raga- attachment, hatred etc and binds.
Likewise, Tamo guna also binds. Delusion laziness etc BUT the same mind when it becomes Sattvika when the Sattva because predominant in the mind then the same mind is conducive for Moksha.
Mokshasya hetusu / मोक्षस्य हेतुसु
Virajaasya – means free from Rajas and Tamas . That means Sattva Guna is predominant and Rajas and Tamas are not disturbing. That Kind of Manas facilitates Moksha because then it shuddha . It is pure when it is free from the effects of Rajas and Tamas.
Shoka 175.
विवेकवैराग्यगुणातिरेकाच्
छुद्धत्वमासाद्य मनो विमुक्त्यै ।
भवत्यतो बुद्धिमतो मुमुक्षोस्
ताभ्यां दृढाभ्यां भवितव्यमग्रे ॥ १७५ ॥
vivekavairāgyaguṇātirekāc
chuddhatvamāsādya mano vimuktyai |
bhavatyato buddhimato mumukṣos
tābhyāṃ dṛḍhābhyāṃ bhavitavyamagre || 175 ||
Now the author explains the indications of a pure mind.
When can you say that the mind is pure?
The author gives two indications:--Viveka and Vairagya.
When Vivek and Vairagya are considerably strong. reasonably strong then you can say that the mind is pure ! Therefore, a Mumukshu should make effort to strengthen his Viveka and Vairagya .
Viveka refers to Nitya-Anitya vastu vikeka . A clear understanding of the distinction between the permanent and impermanent. The world is impermanent. The body is impermanent. The relatives are impermanent, and any accomplishment in this world is impermanent! ANITYA-- then what is permanent?
There is only one permanent and that is BRAHMAN /ATMA. This clarity is called Viveka.
Then he understands that it is not worth spending one’s lifetime for accomplishing the impermanent and instead if I have to make my life meaningful, I should accomplish the permanent. When he understands this, he loses attraction towards the material objects.
He loses aversion to material enjoyment and material possession This is called Vairagya. A lack of attraction towards material objects. Lack of attachment to the material objects is Vairagya
Viveka nad Vairagya ! People may have little Viveka and little Vaiaraygay Some people get vairagya some time and that is not enough.
Vairagya has to be teevra तीव्र/ There are people with a little bit of Vairagya –mand /मंद Vairagya मंद वैराज्ञ and that is not enough.
Even if there is mand vairagya मंद वैराज्ञ it should be enhanced, amplified and it should become very strong. very intense.
How to enhance Vairagya? One has to keep being awake to the limitations of the material objects Be awake to the limitations of any given material object then the Vairagya increases.
THUS accomplish excellence in Vikeka and Vairagya.
विवेकवैराग्यगुणातिरेकाच / vivekavairāgyaguṇātirekā
With excellence in Viveka and Vairagya the mind becomes Shuddha.
छद्धत्वमासाद्य / Shuddtvam asadya== The mind become Shuddha . The Manas becomes Shuddha
Mansasya mukti eva bhavati
Then the Manas favours Moksha.
Ataha ==therefore a wise man should make effort to increase his Viveka and Vairagaya.
Buddhimato ho बुद्धिमतो buddhimato
A BUDDHIMAAN बुद्धिमान् a WISE MAN WHO IS A MUMKSHU . Who has chosen moksha as the goal of his life !
Agre-- in the beginning, before he tried to do anything else in spiritual pursuits --
ताभ्यां दृढाभ्यां भवितव्यमग्रे ॥
tābhyāṃ dṛḍhābhyāṃ bhavitavyamagre ---Tabahayam-- Vivek and Vaiaragya--These two should become Strong!
tābhyāṃ dṛḍhābhyāṃ
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