Vivekachudamani - Crest Jewel of Wisdom

Vivekachudamani 39 The Mind, Adhyāsa, and Mistaken Identity - By Swami Tattwamayananda

Title: The Mind, Adhyāsa, and Mistaken Identity Verse: 177, 178, 179, 180, 181 177th verse: “Vedanta recommends two tools to purify the mind and make it ready for liberation. These tools are: (1) Viveka – a discerning wisdom to make proper use of our resources and knowledge and resist the temptation to make improper use (2) Vairagya – ability to renounce what is harmful to us.” 178th verse: This verse compares the mind to a mighty tiger, an enemy. This mighty tiger wanders about in the forest of sense objects – filled with ambitions, desires, extreme likes and dislikes. Spiritual seekers, desirous of liberation, should not go near such a negative mind. Shankaracharya uses graphic illustrations from the animal kingdom on how the mind turns into our worst enemy and leads us to destruction when we are guided by the senses. Deer (sense of hearing), Elephant (sense of touch). Moth (sense of seeing), Fish (sense of taste), Bee (sense of smell) - each of these creatures reaches death as they are guided by one of their senses. What to speak of humans who have five senses active all the time. First step in spiritual life is to purify the mind by giving it good food. All our tendencies have background in what we have deposited in the mental system. Toxic food makes the mind sick. Healthy food increases the percentage of healthy tendencies and begins to turn the mind into our friend. With a friendly mind, eventually, one day, we can say goodbye to the mind itself – this is what is meant by “going beyond the mind.” 179th verse: “The mind creates different types of objects of enjoyments in the waking and dream states. Objects in waking state are gross. Objects in dream state are subtle. We experience different types of bodies, varnas and asrama.” The seeds for what we experience in dream state are sown in the waking state. Dream state experiences cannot be completely disconnected from waking state. The differences between waking and dream state are with respect to time, space and gross vs subtle. We interpret our experiences in both states based on our level of evolution. For a dreamer, dream objects are as real as waking state objects are to the one who is awake. Only when we come out of a dream, we realize that what we experienced in dream state was a subtle, mental projection, and not real. 180th verse: “Our real identity is not the physical body or the mind or the intellect. However, we often identify with these when we use the word “I” or “Mine”. Our true identity is the spiritual reality that is present everywhere and in everything.” To realize our true identity, we must evolve further from the body-mind complex. Eventually, we identify with the reality that is beyond all these. When we identify with this reality, we realize that we are neither the enjoyer nor the doer. In that state, our actions and sense objects do not bind us. 181st verse: This verse explains Adhyasa as the reason for the mid-identification in the 180th verse. Adhyasa means superimposition of the absolute reality on things that are not the absolute reality, the superimposition of permanence on what is inherently impermanent. Such superimposition is due to the dominant presence of rajo guna and tamo guna, and causes us to stay in Samsrtih – the cyclic rotation of birth, death and rebirth. Samsrtih is not a desirable state for someone who is evolved. This is what happened to Buddha, who felt dukkha (incompleteness) with such a state. Sri Ramakrishna describes two types of Maya. Vidya-Maya, which creates the desire to do good deeds and liberates us. Avidya-Maya, which creates the desire to selfish deeds and binds us. Maya functions at the level of three gunas. When dominated by sattva guna, it is vidya-maya. When dominated by rajo and tamo guna, it is avidya maya.

Vivekachudamani 38 The Mind Alone Binds and Liberates - By Swami Tattwamayananda

Verse: 171, 174, 175, 176, 326 171st verse: “There is no ignorance (avidya) apart from the mind. The mind is the cause of all bondage and problems in the world. When we transcend the mind, everything becomes calm and quiet. When the mind vibrates again, everything (bondage and problems) reappears.” Everything depends upon the mind. Our emotions, thoughts and ideas are the guiding force of all our activities. When the thoughts and emotions are objectified and transcended, we experience them but remain unaffected. This verse is studied with Vyasa’s classification of the human mind in the Patanjali Yoga Sutras. Vyasa classifies the human mind into five categories: (1) Kshipta (scattered) (2) Mudha (dull) (3) Vikshipta (partially focused, swaying like a pendulum) (4) Ekagra (one-pointed) (5) Niruddha (fully focused). A normal person is in the Vikshipta  state. The Niruddha state is called “going beyond the mind.” 174th verse: “When a strong wind blows, it brings together a cluster of clouds. The same wind disperses the clouds and makes the sky clear. Similarly, we get deluded and feel bondage due to the mind. But the same mind is the instrument with which we go beyond bondage.” Bondage is the creation of the mind. It is also removed by the mind. To do so, we have to make the mind our best friend by giving it good food. We can detect whether our mind is a friend or enemy. If it is a friend, it won’t create obstacles when we undertake activities that are good for us (similar to a good friend). Vedanta prescribes Sadhana Chatushtaya Sampatti as the four disciplines to turn the mind into our best friend (19th  verse of Vivekachudamani). First, we must use our discerning wisdom to determine what is real (nitya) and what is unreal (anitya). Second, we must hold on to what is real and disregard what is unreal. Third is Śamādi ṣatka Sampatti. It lists six traits: Sama, Dama, Uparati, Titiksa, Shraddha, Samadhana. Fourth is Mumukṣutvam, a strong desire for spiritual liberation. Vedanta is not life negating. The term mithya is jagad-mithya is often misunderstood. It means that all the things that we experience around us are relatively real, and not eternal (nitya). In modern times, Mumukṣutvam can also be interpreted as a desire for higher transcendental values. When we develop a higher ideal, we can live life intelligently and look upon our activities and problems from a higher perspective. 175th verse: “A bull is tied by a rope and dragged around – it has no freedom. Similarly, the mind drags us into all sorts of worldly enjoyments. The same mind can be a door to spiritual liberation and can be used to transcend itself.” 176th verse: “Mind is the cause of both bondage and liberation. It gets dirty and filthy with rajo-guna, which causes bondage. It gets purified with sattva-guna, which liberates.” In human life, unless we hold on to a higher value, a single mistake can be the beginning of a disastrous journey. For example, a single click on the internet can be the beginning of such a downward journey. Shankaracharya illustrates this in the 326th verse: “Imagine a child playing with a ball at the top of a staircase. If the ball falls, it does not stop until it reaches the bottom. Similarly, in spiritual life, we should be very vigilant not to make mistakes.”  177th verse: “Vedanta recommends two tools to purify the mind and make it ready for liberation. These tools are: (1) Viveka – a discerning wisdom to make proper use of our resources and knowledge and resist the temptation to make improper use (2) Vairagya – ability to renounce what is harmful to us.

Vivekachudamani 37 Going Beyond the Mind - By Swami Tattwamayananda

Title: Going Beyond the Mind Verse: 162, 171, 173 We are discussing components of the body-mind-complex, which constitutes the impermanent. Vivekachudamani analyzes the eternal divine spark within all of us. One of the seven questions asked by the student is: What is the Absolute Reality? To answer this, the teacher does not define the Absolute Reality. He explains what is the non-absolute. What remains is the Absolute Reality. Absolute Reality cannot be defined. Even Meister Eckhart conveyed this. To define the non-absolute, the teacher explains the five sheaths of the body-mind-complex. The five sheaths are: Anamaya Kosha, Pranamaya Kosha, Manomaya Kosha, Vijnanamaya Kosha and Anandamaya Kosha. The Absolute Reality is beyond the five sheaths. Spiritual evolution reflects our progression of identifying from gross (Anamaya Kosha) to the most subtle sheath (Anandamaya Kosha). 162nd verse: The person who is least spiritually evolved, thinks: “I am this body”. Such a person is jadasya-buddhi (spiritually inert). Those who are more evolved think: “I am the jeeva existing in this body.” The most highly evolved sage thinks: “I am the divine reality that is present everywhere.” There is a journey that the spiritual seeker goes through from the upadesa mahavakya to the anubhuti mahavakya. The four mahavakyas are: (1) Tat Tvam Asi, which is an upadesa vakya (2) Prajnanam Brahma, which is a lakshana vakya (3) Ayam Atma Brahma, which is a siddhanta vakya (4) Aham Brahma Asmi, which is an anubhuti vakya. Aham Brahma Asmi is only an approximation of the highest experience of one’s identity with Brahman. If one is spiritually fit, and his mind is fully ready to realize the identity with Brahman, then upon hearing the upadesa mahavakya, immediately he will realize its true meaning (Shabda-aparoksha-vada) – that the divine spark within him is his true nature. This is what happened to Sri Ramakrishna when he received instruction from Totapuri – he immediately went into samadhi. Others will take more time for such realization and will have to pursue spiritual practices (Prasankhya vada). As they evolve, they go through the identification with the five koshas. 171st verse: “There is no ignorance (avidya) apart from the mind. The mind is the cause of all bondage and problems in the world. When we transcend the mind, everything becomes calm and quiet. When the mind vibrates again, everything (bondage and problems) reappears.” We don’t just go beyond the mind. It means realizing the fact that the mind is a thought system that  does not have real existence. When the mind is absorbed in Atman, we go beyond the mind. Mind goes in search of external objects drawn by the five senses – it takes the form of that external object. If the mind goes beyond the draw of the senses, it has nowhere to go but turn inward towards itself. Then it disappears. Ramana Maharshi said: “When the mind is turned inward, it is Atman. When turned outward, it is mind.” Sri Ramakrishna was able to immediately go into samadhi upon receiving spiritual instruction because his mind was fully focused on the transcendental. He had gone beyond mind. 173rd verse: “In deep sleep, there is no mind, no world, no external objects, no external experiences. A man who is in bondage, for him, this world is nothing but a creation of his own imagination by his mind. In reality, the world does not exist.” We live human life in three states of consciousness: waking state, dream state and deep sleep state. In deep sleep, the mind is completely shut down. We transcend the mind in deep sleep. Our ability to feel the presence of the external world is atrophied. However, this does not represent spiritual progress. When we feel the absence of external objects because of our conscious spiritual practices, then we make true spiritual progress. The world exists only due to the mind. This is the view of the subjective idealists of Berkeley and Vijnanavada school. According to Vijnanavada, Vijnana is the platform where we feel the sensation and existence of whatever we experience. When we do not feel such a sensation, the thing/experience does not exist for us. Transcending mind means realizing the fact that the mind does not really exist. Mind does not exist except as a cluster of ideas.

Vivekachudamani 36 Anamaya Kosha: The Outermost Sheath - By Swami Tattwamayananda

151st verse: “A lake has pure water underneath but is covered by moss, grass and leaves at the top. The pure water is hidden. Similarly, our true nature stays hidden by five sheaths. The five sheaths are: Anamaya Kosha, Pranamaya Kosha, Manomaya Kosha, Vijnanamaya Kosha and Anandamaya Kosha.” 153rd verse: “When the five sheaths are taken away, we identify with our true dimension, which is self-effulgent, directly experienced and the source of eternal bliss.” 155th verse: “There is a type of grass whose core is covered by leaves. When the outer layers of the leaves degenerate, the core comes out. Similarly, we should be able to separate the five sheaths and identify with our inner divinity.” The 156th verse describes Anamaya Kosha, the outermost layer. 156th verse: “The body is the outermost layer and is a result of the food that we eat. It comes into existence by food, lives by food and dies without food. This body is like a skin bag that contains all that we eat. If anything were to come out of this skin bag and touch our hands, we instinctively wash our hands, as we consider the contents of the skin bad as impure. This body is made of skin, flesh, blood and bones. Every cell in the body changes every single moment. Therefore, it cannot be our true identity, Atman, which is unchanging. “ While there is nothing remarkable about the physical body physically, it is important as it helps us go beyond body consciousness. Having a healthy body is not the goal of life. It is a means for higher realization. We often define ourselves with our physical body. This is similar to a billionaire behaving like a beggar. People who only identify with their physical body are quickly forgotten. Many great personalities, such as Lincoln, Gandhi and Stephen Hawking, were not physically remarkable but achieved great things by identifying with higher dimensions of their personality. Buddha reflected on the sufferings of the physical body - the miseries of birth, death, sickness and old age. He went to Bodh Gaya, sat under a tree and took a vow to not leave his seat until he realized the spiritual truth. Everyone intellectually knows that the physical body will be gone one day. However, at an emotional level, we live in delusion forgetting this truth. Even a crematorium manager, who sees dead bodies every day, lives under similar delusion. Yaksha posed a question to Yudhishthira – “What is the most mysterious fact of life?” In answer, Yudhishthira said – “Every minute and second, we see so many creatures moving towards the abode of death. Still, we believe that we will not have to join this procession. This is the most mysterious fact of life.” The 157th verse explains the impermanence of the physical body. 157th verse: “This body did not exist some time ago, and it will cease to exist some time in the future. It only appears to exist in the present. Every split second, it changes and becomes old. It is like a pot that is insentient. It is not eternal, and therefore, not our true nature, which is Atman.” If we become slightly introspective, we can infer the higher dimensions of our personality. When we say: “I am happy” without being aware of it, we identify with the mind, which is beyond the physical body. The body, which is skin bag, cannot be happy or unhappy. That state belongs to the mind. Our true nature is as the seer or witness, which is aware of all the changes happening to the body. When we observe our anger or anxiety, we objectify them, thereby reducing their effect on us. 158th verse; “This body has hands and feet. Even if we lose our hands or feet, we continue to live. This body cannot be our true nature, which is permanent. “ These physical parts do not define us. Our true nature can only be experienced. It cannot be verbalized. When we remove all wrong notions, what is left behind is our true nature.

Vivekachudamani 35 Identifying Ourselves Beyond the Five Sheaths - By Swami Tattwamayananda

151st verse: “A lake has pure water underneath but is covered by moss, grass and leaves at the top. The pure water is hidden. Similarly, our true nature stays hidden by five sheaths. The five sheaths are: Anamaya Kosha, Pranamaya Kosha, Manomaya Kosha, Vijnanamaya Kosha and Anandamaya Kosha.” Anamaya Kosha is the grossest and represents our physical being. Anandamaya Kosha is the most subtle. We identify ourselves with what we can connect with through our senses and mind. This is akin to weeds growing on the lake. Shankaracharya uses examples from the animal kingdom to explain how one reaches destruction when guided by the senses - Deer (sense of hearing), Elephant (sense of touch). Moth (sense of seeing), Fish (sense of taste), Bee (sense of smell). Each of these creatures reaches death as they are guided by one of their senses. What to speak of humans who have five senses active all the time. We often define ourselves with our physical identity. This is similar to a billionaire behaving like a beggar. Many great personalities, such as Lincoln, Gandhi and Stephen Hawking, were not physically remarkable but achieved great things by identifying with higher dimensions of their personality. 155th verse: “There is a type of grass whose core is covered by leaves. When the outer layers of the leaves degenerate, the core comes out. Similarly, we should be able to separate the five sheaths and identify with our inner divinity.” Swami Vivekananda said: “Religion is the manifestation of divinity already in man.” We can manifest this divinity by being good human beings. Vedanta prescribes Sadhana Chatushtaya Sampatti as the disciplines to manifest this divinity. We have to have the right sense of priorities. First, we must use our discerning wisdom to determine what is real and what is unreal. Second, we must hold on to what is real and disregard what is unreal. Third is Śamādi ṣatka Sampatti. It lists six traits: Sama, Dama, Uparati, Titiksa, Shraddha, Samadhana. Fourth is Mumukṣutvam, a strong desire for spiritual liberation. Divine discontent is the feeling of incompleteness or imperfection in life that any cultured, evolved, human being feels. Great personalities such as Buddha felt this discontent and sought higher meaning of life.  Shankaracharya emphasizes the importance of restraining the mind in the 326th verse. “Imagine a child playing with a ball at the top of a staircase. If the ball falls, it does not stop until it reaches the bottom. Similarly, in spiritual life, we should be very vigilant not to make mistakes. We should give our mind proper direction.” 153rd verse: “When the five sheaths are taken away, we identify with our true dimension, which is self-effulgent, directly experienced and the source of eternal bliss.” Body is not supposed to remain intact for a very long time. We should not be unhappy when we get old or sick. The body is designed by God to become dysfunctional after a while. We spent most of our lifetime confronting the problem of death – we may be able to postpone it, but we cannot avoid it. Yaksha posed a question to Yudhishthira – “What is the most mysterious fact of life?” In answer, Yudhishthira said – “Every minute and second, we see so many creatures moving towards the abode of death. Still, we believe that we will not have to join this procession. This is the most mysterious fact of life.”