Vivek Chudamani

SR No.: 007022
Original Sutra Author: N/A
Author: Chandrashekhar Bharti Swami, P Sankaranarayan
Publisher: Bharatiya Vidyabhavan
Publication Year: 1988
Total Pages: 552
Language: English
Classification: Book_English
File Size: 14 MB

Page 255

VIVEKACŪĻĀMANI
207
viṣayeşu rāgam nirmülya: completely uprooting attachment to the body etc., in the false belief that they would give happiness; giving them up completely by rooting out the egoistic sense.
samnyasya ca sarvakarma: sarvakarma: i.e., the niṣkāma (actions without desire for the results), the nitya (the obligatory) and the naimittika (seasonal) duties. Giving up the niṣkāma, the nitya and naimittika karmas; samnyasya: giving them up absolutely; svarupato'pi parityajya.
sacchraddhaya: by earnestness for (dedication to) to Brahman, that sadvastu which cannot be sublated in any of the three periods of time; or, unswerving earnestness in the Sat, by faith in the words of the guru and Vedānta.
to hearing,
śravanadiniṣṭhaḥ: one continuously habituated meditation and reflection (śravaņa, manana and nididhyasana).
rajassvabhāvam sa dhunoti buddheḥ: completely eradicates the rajas nature of the buddhi which is a power of distortion. Where there is attachment to the body etc., one does actions. When there is karma (action), there is deflection of the buddhi. By eradicating attachment, all actions are given up and for an earnest person directing his mind inward, there will be no occasion for deflection of the mind. Hence it follows that śravana etc., must be done by a samnyasin who is free of all attachments, with earnestness for getting rid of the defects to which the buddhi is prone.
dhunoti: kṣālayati, nitarām naśayati: completely destroys.
185
Now the anatma-nature of the manomaya (kośa) is concluded. मनोमयो नापि भवेत्परात्मा
ह्याद्यन्तवत्वात् परिणामिभावात् । दुःखात्मकत्वात् विषयत्वहेतोः
न
zoer fe gruichaur A JOS: 11 964 11 manomayo napi bhavet parātmā
hyādyantavattvāt pariņāmibhāvāt | duḥkhātmaktvāt viṣayatvahetoḥ
draṣṭā hi dṛśyātmatayā na dṛṣṭaḥ ||
The manomaya kosa cannot be the Paramātmā as it has a beginning and an end, as it is subject to modifications, as it is of the nature of suffering, as it is an object. The seeing subject cannot be the seen object.