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

Vivekachudamani 41 Getting Out of Samsrtih By Swami Tattwamayananda

181st 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 causes us to stay in Samsrtih (Samsara) – the cyclic rotation of birth, death and rebirth. Samsara is not a desirable state for someone who is evolved. We can counteract this superimposition with viveka – realizing that the body and worldly enjoyments are impermanent. Intellectually, we understand the impermanence of worldly experiences. However, we are not able to apply it in our daily life experiences. An evolved soul like Buddha is aware of this truth all the time. Enjoyment of worldly pleasures is inherently painful. We cannot have a succession of only happy experiences. At some point, when happy experiences end, it becomes painful. Even an experience of less happiness becomes an experience of unhappiness. Hindu scriptures say that the thought at the time of death influences our next life. Some people may think: let me enjoy all the worldly pleasures – at time of death I will have pure, holy thoughts. The problem with this line of thinking is that the mind does not play diplomacy. Our natural tendencies will come to surface at the last moment – we cannot fake it. The preparation has to be done during the entire lifetime to leave the body with a smile on the face. Bhagavata Purana is the story of King Parikshit who has seven days left to live because of a curse. The entire Purana is a response to his question to Sage Suka – “What should a dying man do? How should he live the rest of his life?” Suka says: “One should be able to live life in such a way that he can leave the body with a smile on his face and with holy thought in his mind.” One is able to depart in such a manner only if sattva guna predominates in him, through lifetime of spiritual practices. When this happens, Samsrtih comes to an end. Buddha taught the world how to get out of Samsara by following the four noble truths and the noble eightfold path. 185th verse: “The mind cannot be the Atman. The mind can be experienced as an object – we know when the mind is happy or unhappy. Atman (as the seer) cannot be the object of any experiences. Mind changes from waking state to dream state to deep sleep state – it if were to be Atman and absolutely real, it needs to be the same in the past, present and future and in the three states of consciousness (which it is not). Mind has a beginning and an end – Atman has neither of these. Therefore, mind cannot be Atman.” In this section of the book, 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. He establishes that Atman, the Absolute Reality, is beyond the five sheaths. In the last several verses, he establishes that Atman is beyond the Manomaya Kosha. In the 186th verse onwards, he establishes that Atman is beyond the Vijnanamaya Kosha. 186th verse: “The Vijnanamaya Kosha (together with Manomaya Kosha), is the reason for our transmigratory journey. We collect samskaras in our Antahkarana (constituted by mind, intellect, chittam and ahamkara) through actions involving the senses and the mind. We are born again with the Antahkarana in a new body and with the baggage of past samskaras (tendencies).

Vivekachudamani 40 The Mind From Bondage to Liberation By Swami Tattwamayananda

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. Mind can be our friend or enemy. It does not remain quiet. Therefore, it should be directed towards something positive, by having a higher ideal in life. It should not be allowed to choose its own focus. When we feel inner joy from our activities, it is a sign that the mind is becoming our friend. Bondage is the creation of the mind. Liberation is also a function of the mind. 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. 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. What we experience depends on various factors: bodies (example, animal vs human), our profession and position in society (varnas and asrama. For example, the experience of a musician may be different from that of a doctor in dreams.” 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. 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.” There are two chains that bind us. (1) Our identity with the physical body when we say, “I am this or that” (2) Our sense of possessiveness by identifying with mine “This is mine”. They both cause the mind to be obsessively attached to worldly enjoyments. To detach, we must realize the impermanence of the physical body and worldly enjoyments. 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. It is caused by superimposition created by the mind. We can counteract this superimposition with viveka – realizing that the body and worldly enjoyments are impermanent. 182nd verse: “Great sages consider the mind as avidya – lack of discerning wisdom. “ Everything in this world is a creation of avidya. According to commentators, mind is avidya. It creates the illusion that worldly enjoyments are permanent. Vidya is the realization that these are impermanent. 183rd verse: This verse is meant for saints such as St. Augustine, just before they embarked in their higher spiritual journey. “This obsession for worldly enjoyments can be destroyed only with a strong desire for spiritual enlightenment. At that point, all activities should be stopped. One should live the rest of their lifetime with full focus on Brahman – the thought of God.” Shankaracharya never tells us to give up worldly activities. During his time, vedic rituals for long life, progeny, wealth, name and fame were popular. In this verse, he refers to the stoppage of such activities. When we do so, our concentration and focus is refined, and we can direct it towards higher spiritual pursuits.

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.