Vivek Chudamani

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

Page 42

xxxviii
VIVEKACŪDĀMAŅI
is subject to change, is of the nature of grief, is directed to senseobjects and is the 'seen' (185).
iv. The Vijñānamayakośa Made up of buddhi and the jñānendriyas, of the nature of determination, compacted of knowledge, desire and action, cause of sam. sāra (186) —reflects the cit or pure intelligence, modification of mula-praksti, characterised by knowledge and action, makes for identification of the ātman with body etc., producing the sense of 'I' (187)—how it is associated with action (188)—and with enjoyment (189)—its locus nearest to the ātman; so, the most proximate upādhi of the ātman (190)—the consequences thereof; kartstva, bhoktstva and identification with the qualities of the upādhis (191-193).
A doubt of the sișya:
If the upādhi which is the cause of jīvahood is beginningless, jīvahood too must be without beginning. As what has no beginning cannot have an end, jivahood too must be eternal. So, mokşa which is liberation from jīvahood will be impossible (194-195).
The Guru's reply:
(a) False imaginations due to delusion cannot be real (196)— jivahood is the product of delusion; it is not real; it vanishes with the removal of the delusion (197-200). (b) What is beginningless can have an end as in the case of anterior non-existence (prāgabhāva) (201). (c) Whatever is the product of upādhi will vanish when samyak-jñāna dawns (202-203)—the meaning of samyak-jñāna (204) —the need to acquire it to clearly discern the ātman (205-207).
non-exis
(202-200 product
The Vijñānamayakośa cannot be the ātman as it is subject to change, is insentient, is limited, is the 'seen' and is liable to become non-existent (208).
v. The Anandamayakośa
Is a reflection of the bliss of the Paramātman, modification of the ātman wrought by tamas or avidyā, shines when fruits of punya are experienced without effort (209)-evidenced in full in suşupti and partially in svapna and jāgrat states (210)-not the ātman as (a) during svapna and jāgrat it depends on getting what is desired, (b) during suşupti it is modification of avidyā, (c) is an effect of good deeds, and is associated with the assemblage of other modifications (211).