[Advaita-l] Vivekachudamani - Summary - Part IV
kuntimaddisada at yahoo.com
Fri Nov 7 01:35:39 CST 2014
continuation from part III
V – The fifth topic deals with jnaana nishTa phalam
That is enjoying the fruits of the self-knowledge and is discussed from V417-478. What do I gain by this knowledge – is always a question to be answered. The phalam or fruit of this self-knowledge is mukti or liberation, freedom from bondage. Bondage is dependence on something other than myself for my happiness. Liberation is recognition that I am ever free and the very source of all happiness, that I have been longing for in all my pursuits. Hence, liberation involves recognition that I was never bound even when I thought I was bound. Thus jiivan mukti is recognition that I am Brahman while BMI is still functioning. Hence a realized soul plays as jiiva in the world of transactions, while knowing that I am not a jiiva. It is him that a seeker is advised to approach for knowledge. Jiivamukta recognizes that he was never born and therefore never dies – no janma or punarjanma. The body mind continues as long as the cause its origin is there i.e. as
long as praarabda is there.
VI. The sixth topic involves the disciple’s expression of gratitude towards his teacher for providing this highest teaching. These are covered from V 488-516.
Although the teaching involves knowledge that I am the total, that is aham brahmaasmi and therefore there is nothing other than myself, that understanding does not apply at the transactional level. At the transactional level, the teacher is a teacher and the disciple is discipline. The perceptual plurality still continues as long as BMI is there to perceive. Even Shankara in the end prostrates to this teacher Govinda bhagavat paada. Hence he says advaita involves bhaavaadviatam na tu kriyaadvaitam, that is, it is clear cognitive understanding that there is nothing other than I, but this understanding is not at the transactional level, but at intellectual level. Hence viveka is emphasized as primary requirement for spiritual knowledge. In these slokas the student provides the essence of his understanding. These versus are important for nidhidhyaasana.
VII. The seventh topic involves blessings of the Guru to the disciple V522-575.
The teacher is pleased that the teaching has been successful. He blesses the disciple and directs him to go and serve in the society doing loka kalyaNam or that which benefits the totality. The life is determined by praarabda of the disciple but how he directs the remaining life is up to him. He has as per the scriptures the obligation to his teacher called AchArya RiNa. That obligation is fulfilled only when he imparts this knowledge to the worthy disciples who approach him seeking such knowledge. In the Tai. Up. the prayer of the disciple includes a statement that – Oh! Lord! When I gain the knowledge, let many seekers come to me from all directions so that I can pass on this knowledge. The guru, in essence, instructs him to live in the binary format (Atma- anAtma) from his point and live in triangular format (jiiva-jagat-Iswara) when dealing with the world.
With this the dialogue between the teacher and disciple is over.
VIII The last topic is upasamhaara in V571-580.
Here Shankara prostrates to his teacher expressing his gratitude for the successful completion of the text.
Vivekchudamani Is not an original text like all prakarana granthas but depicts the quintessence of all Upanishads.
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