Vivek Chudamani

Author(s): Chandrashekhar Bharti Swami, P Sankaranarayan
Publisher: Bharatiya Vidyabhavan

Page 41

ANALYSIS OF VIVEKACUDAMAŅI
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out absolutely, but limited to purifying the mind to be the instrument of ātmajñāna (150).
(Earlier the Guru referred to the great sword of viveka-vijñāna implying that jñāna arises from viveka or discrimination between the ātman and the anātman. The sişya asked: "Please instruct me in the process of this viveka or discrimination". The Guru proceeds to convey in detail what was said in brief relating to sthūla, sūkşma and kāraṇa śarīras and teaches the analysis and rejection of Pañcakośas).
DETERMINATION OF THE "TVAM PADARTHA BY ANALYSIS
OF PANCAKOŚAS The process of unveiling the ātman hidden by the five kośas (151-159).
i. The Annamayakośa
Its nature and constitution; cannot be the ātman, because born of and sustained by food and decaying without it (156)-impermanent, many, insentient, the 'seen' (157)-subsists even if a limb is removed, is the controlled, not the controller (158)ātman different from the body and its constituents (159-160)--how the fool and the wise man look on the body (161)—the ways in which the ordinary man, the mere scholar and the man of wisdom understand the 'I' (162)—advice to identify the 'I' with Brahman (163)—no mukti otherwise (164)—how to look on the physical body: like the body's shadow, like one seen in a dream or in imagination (165)-dehātmabuddhi, prime cause of samsāra (166).
ii. The Prānamayakośa
Made up of the five prānas and the five karmendriyas, permeates the Annamayakośa and makes it act (167)-not the ātman (168).
. iii. The Manomayakośa Made up of the jñānendriyas and the mind, the cause of the sense of 'T' and 'my'-pervades the Prānamayakośa (169)-how it makes for bondage, and for liberation (170-176)-warning to the mumuksu not to yield to the enticements of the mind (177-179)how it entices and plunges one into grief (180-182)—the duty of the mumukṣu to cultivate purity of the mind (183)—how to do it (184) --Manomayakośa not the ātman as it has a beginning and an end,