Is Detachment key to Liberation

[Guest guest]

Shanti Madathil Nair and thank you,

 

I would like to set myself down and defer to Sankara's Vivekacudamani:

 

195.

Between the Self, which is free, devoid of activity and of form,

and the world of objects there can be rapport only on the plane

of illusion, similarly to what happens when the color blue is

attributed to the sky.

 

196.

Jiva's existence, that appears as atman, which is the true

enlightened Witness, unqualified (nirguna) and devoid of

activity, is non-real, as it is just an illusion created by the bhuddi.

It si precisely when this illusion is resolved that it [jiva]

ceases to exist.

 

197.

This [jiva] subists until the illusion caused by non-knowledge

(ajnana) persists. The idea of the rope mistaken for the snake

persists until there is error, but the snake will no longer be there

when the illusion will have vanished. So it is in our case.

 

 

And further:

 

202.

The solution of the superimpositions takes place with

right knowledge (samyaginanena) and not in any another way.

According to the sruti, realization-knowledge of the identity

of atman and Brahman takes place with right knowledge

(brahmatmaikatvavijnanam samyagjnanam).

 

203.

This you have through the right discernment-discrimination

between atman and non-atman (tadatmanatmanoh samyagviveke-

naiva). On must therefore discern the individual jivatman from

the true atman (vivekah pratyagatmasadatmanoh).

 

...........

 

205.

When the superimpositions are removed the sudden (sphutam)

unveiling of the true atman (sadatmana) takes place. Therefore, all

things, like the sense of self, etc., must be removed from the true

atman.

 

 

 

Shanti,

 

Carlo Frua

 

 

Meditation on

Gaudapada's MANDUKYAKARIKA at:

 

http://www.vidya-ashramvidyaorder.org

 

 

 

[Guest guest]

Namaste Shri Frua and all.

 

Yes. You are right. When the superimposed blueness is removed, the

sky alone exists in its natural state. When the error of the snake

is removed, the rope alone exists without creating delusion. These

are physical examples existing around us that are unfortunately

conditioned by upAdhis.

 

Whereas in the case of duality that is immediately apparent to us in

this universe, there is no need for a separation or removal. We only

see through the trick by a shift of focus bestowed by chittasuddhi

gained through abhyAsa. Then, the non-dual vision emerges even as we

operate normally. My attempt, therefore, was to tell you this basic

vision and point out that the personages listed in my post possibly

had/have accomplished the non-dual vision. I can't find any other

reason to explain the detached manner in which they acted/act.

 

When the magician's trick is seen through, the magician, the trick

and all the paraphernalia that went into making it effective are

still there. But, the trick of the trick is gone. Our experienced

duality is the trick of the trick and that goes without return when

the advaitic vision is realized even as the universe remains right in

front of our eyes.

 

As an aside, there are many scholars who have reasons to think that

Viveka Chudamani was not authored by Sanakara. There is an

interesting discussion on this topic in our archives. Stigji had

posted a very illuminating mail on the subject and, if I remember

right, had concluded that many masters still contend that Viveka

Chudamani is a very helpful work at the initial stages of spiritual

development despite the fact that certain portions of it do not truly

conform to Sankara's other teachings.

 

I don't know where you obtained your translation from. However, I am

of the opinion that there are more helpful and less ambiguous

translations available on-line. Perhaps, Sunderji can help us to the

best one that is perfectly or mostly in line with the message of

advaita.

 

Pranams.

 

Madathil Nair

[Guest guest]

advaitin, "Madathil Rajendran Nair

<madathilnair>" <madathilnair> wrote:

>>

> I don't know where you obtained your translation from. However, I

am

> of the opinion that there are more helpful and less ambiguous

> translations available on-line. Perhaps, the

> best one that is perfectly or mostly in line with the message of

> advaita.

 

 

Namaste,

 

Of the on-line translations, perhaps that by John Richards is

the best:

 

http://lavanya.aros.net/sanskrit/all_pdf/viveka_2.pdf

 

http://uarelove1.tripod.com/Crest.htm

 

This one is by Charles Johnston, of The Theosophical Society:

 

http://www.theosociety.org/pasadena/crest/crest-1.htm

 

This is a 'compilation' by Jay Mazo - sources not disclosed:

 

http://www.gita-society.com/section3/VIVEKACHUDAMANI.htm

 

 

Despite the academicians' wrangling over the authorship, both

Ramana Maharshi, and Sw. Chandrashekhara Bharati (Sringeri Math) had

no doubt of its authoritativeness of Shankara's stamp [which would

mean that if doubts persist, one has to approach a guru to clear them

up].

 

Ramana even wrote a Preface to a translation by S. Krishna

[pp. 315-318 - Talks ], and Sw. Chandrasekhara wrote a whole

commentary on it :

Chandrasekhara Bharati (Sringeri Mathadhpati - 1912-1954) - Author of

a commentary on Vivekachudamani. An English translation has been

published from the Bharatiya Vidya Bhavan (LC Call No.: B133.S4 V47

1973).

 

[Nanda Chandran has just started a series on Advaita-L list.]

 

 

 

Regards,

 

Sunder

[Guest guest]

Namaste Sunderji:

 

Sri Nanda would be posting the same series in this list also. Let me

thank him advance for his efforts.

 

regards,

 

Ram Chandran

 

advaitin, "Sunder Hattangadi <sunderh>"

<sunderh> wrote:

> ....

> a commentary on Vivekachudamani. An English translation has been

> published from the Bharatiya Vidya Bhavan (LC Call No.: B133.S4 V47

> 1973).

>

> [Nanda Chandran has just started a series on Advaita-L list.]

>