nanda chandran vpcnk at HOTMAIL.COM
Sun Apr 13 20:00:19 CDT 2003

Method of abiding in Brahman

338. Internally and externally, in sentient, in insentient – everywhere
knowing himself as the basis of all and who has given up all names and forms
and become one, undivided self – one who stays in that state is surely a
liberated on, a free soul.

339. In every way there is no better state than seeing one’s own self
everywhere in order to make oneself free. One can be free partially but if
you want perfect freedom you must see yourself everywhere and it comes when
you do not take appearances as your own self. By giving up appearances and
staying in that state of oneness all the time, comes this perfect freedom.

340. But how is it possible for one who is in this body to give up all the
appearances because the mind must be in external things part of the time?
The answer is : not all at once. Those who want to have that blissfulness
should carefully try to bring that state by staying as much as possible in
the state of Brahman and by giving up the whole attempt for external

342. This idea of “I am” is so strong that it cannot be broken in a day.
Even the wise cannot do away with this sense of ego in a day. Because it is
so strong, you should try all the more and be very careful to attain
nirvikalpa samaadhi.

344. Two powers the ego has – of covering and of distracting. To cure the
power of distraction is very hard. It cannot be done unless you have the
power to do away with the covering. The snake in the rope first covers and
then deceives. When you can separate the seer and the seen, as the swan
separates the milk from water, then naturally the power of covering goes

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>From ADVAITA-L at LISTS.ADVAITA-VEDANTA.ORG Tue Apr 15 11:03:25 2003
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Date: Tue, 15 Apr 2003 11:03:25 +0000
Reply-To: List for advaita vedanta as taught by Shri Shankara
To: List for advaita vedanta as taught by Shri Shankara
From: nanda chandran <vpcnk at HOTMAIL.COM>
Subject: Vivekachoodaamani
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345. When the appearances cannot distract you anymore, then comes the sure
knowledge of the atman. And what is the cause? Complete discrimination of
the real and the unreal is the cause of that settled knowledge –
understanding the separateness of the seer and seen. That breaks the bondage
caused by maya from which, if one is once free, bondage never comes again.

349. Like the union of the fire with the iron, by the union of the reality
with intellect, all these appearances comes into existence. Their actions
are unreal as we have seen in these three states – in dream, in error and in

350. So all these changes of nature, from egoism, down to body, are unreal
because of their transient nature. But the seer, the self, is always
unchanging and therefore the real – the atman.

351. Eternal, one without a second, indivisible consciousness, the witness
of the intellect, separate from the manifested and unmanifested, the subject
of “I”, the ever blissful – that is the supreme.

353. When one sees his own self in samaadhi, which is the Self of all, then
all the knots of the heart are rent asunder once and for all.

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