Talk On Vivek Chudamani

Author(s): Chinmayanand Swami
Publisher: Chinmay Publications Trust

Page 42

•
35
When intellectually we are once convinced, through our discrimination, of the fallacy of a way of thinking, detachment is the fructification of that discrimination and it automatically takes place to the degree we have been convinced by our own discrimination. When I am convinced that my shadow is a false representation of me, it does not take an iota of my energy to get myself rid from the sorrows of my shadow. Even if ten thousand elephants were to pass over my shadow, I shall still smile and be happy; for I know that any amount of crushing my shadow cannot bring pain unto myself.
When I have discovered the post, it is not at all difficult for me to detach myself from the fear or pain or sorrows caused by the delusory idea of the ghost.
'Sama'-calmness, etc. These will again be taken up by Sankara in the coming stanzas and we shall be thoroughly going into each one of them. For the time being, it is sufficient if we understand that these are the mental values of life which any healthy man of creative urge should have in himself. Success of any creative thinking will be directly proportional to the amount of these qualities in an individual. Even in the material world, an individual's constructive success can be raised if only he develops these qualities in himself.
Last but not the least of the four qualifications enumerated hereunder is 'Mumuksutva' a burning desire for liberation. This word, again, in its old drapery may have an ugly look of an impracticable idea. Liberation is generally understood as a post mortem gain which the individual seeker would come to enjoy "after his death." This is not a sufficient guarantee to the modern man of impatience and unquenchable thirst for practical gains.
These are days when we want immediate gains. None of us seems to be ready to invest anything in the expectation of a promised immense gain on a future date. This being the attitude of the age we find that the promise of Vedanta, if explained in the old style, does not tell. On the other