Guest guest Posted February 3, 2003 Report Share Posted February 3, 2003 Shanti Madathil Nair, I do thank you for prompting indications of valuable translations of the Vivekacudamani, and I have already seen on yesterday's digest a wealth of websites which I will look into. And thank you Sunder Hattangadi for your immediate generosity with your "web-bibliography", and with your indication of the Sringeri and Ramana's conclusion with regards to the work. Our view conicides with it. As a translation from Sanskrit into English I tend to refer to the one by Swami Gambhiranada of the Ramakrishna Order. The verses in my e-mail to you and the group of the other day, are from the Vivekacudamani translated directly into Italian from Sanskrit by Raphael. As the transmission in Italian is unmistakable, the dilution you sensed in the quotation is possibly due to the re-translation into English, which was, alas, by carlo. Your "trick of the trick" example is ideed fitting with our projecting the conviction that what appears should be real. The "trick of the trick" is also represented by the image of the actor and the extent to which we identify in the part we have come to perform in this life. The difference being that in the "trick of the trick" we look to the outside world, in the one of the actor to the inner one. The unveiling of the essence of the outside world can only be done by the essence of the inner one, thus the relationship between the two examples. Here is a quotation: «««« .... The mind of an actor projects the image of Julius Caesar (whose part he is playing), the actor-ego (i.e. the jiva-individual) identifies with its mental image to such an extent that he says: I am Julius Caesar.This creates a scission between the true and what we might call the illusory entity. As long as the division lasts we find ourselves in the existential condition of... dreaming. And it is from this very condition that we must awaken. The true Awakened are those who have solved all the scissures and have discovered themselves to be unconditioned. Therefore, on the backdrop of the Absolute in us we have superimposed a series of images and of non-realities to the point that we mistake these dream images for the Absolute. This is what Sankara wants to say when he states that we mistake the rope for a snake. The snake is simply our thought modification, a harmless image-projection with which the jiva-ego merges and falls into avidya-ignorance. »»»» Shanti, Carlo Frua Quotation from: Raphael At the Source of Life Ch., Man's ideal Aurea Vidya, New York 2001 MEDITATION on: Gaudapada's MANDUKYAKARIKA at: http://www.vidya-ashramvidyaorder.org/ advaitin wrote: > Discussion of Shankara's Advaita Vedanta Philosophy of nonseparablity of Atman and Brahman. > Advaitin List Archives available at: http://www.eScribe.com/culture/advaitin/ > To Post a message send an email to : advaitin > Messages Archived at: advaitin/messages > > ------ > > There is 1 message in this issue. > > Topics in this digest: > > 1. Re: Is Detachment key to Liberation > "Madathil Rajendran Nair <madathilnair" <madathilnair > > ______________________ > ______________________ > > Message: 1 > Fri, 31 Jan 2003 10:08:30 -0000 > "Madathil Rajendran Nair <madathilnair" <madathilnair > Re: Is Detachment key to Liberation > > 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 > > ______________________ > ______________________ > > Your use of is subject to Quote Link to comment Share on other sites More sharing options...
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