Vivek Chudamani (Abstract)
There have been questions on the existence and form of Brahma (God). In the first sutra of Brahmasutra (Uttar Mimamsa), Lord Vedavyas said “Athato Brahmajijyasa” i.e., the curiosity to know Brahma. Mimamsa means 'curiosity'.
There are many such schools of thought regarding the nature of Brahman such as Dvaita, Advaita, Vishishtadvaita, Keoladvaita, Dvaitadvaita etc. 'Aham Brahmasmi' or Advaita Vedanta is one of these. When the thorn pricks the foot, water comes from the eye and the hand goes to remove the thorn, this is a classic example of Advaita. We will try to understand this from the process of Advaita Vedanta.
First of all, male birth is rare for living beings, it is difficult to get even more rare masculinity and even more Brahmanism. Even after being a Brahmin, it is considered difficult to be a follower of Vedic religion and to have scholarship in it too. Not only this, even after all these things, conscience of soul and non-self, right experience, position and liberation from Brahmatma Bhava - these cannot be attained without the maturity of the good deeds done in crores of births.
Goswami Tulsidas ji has written
Get a large portion of human body.
Sur Rare Old Shruti Gava.
Get big portions of satsanga.
Without any effort, you may be disturbed.
Who would be more foolish than the one who indulges in selfish means, having found a rare human body and masculinity in it? Adi Shankaracharya has said so. He has clearly said that 'even if one interprets the scriptures, performs yajan of the deities, performs auspicious deeds or sends them to God, even after that, he does not realize the unity between Brahma and the soul, then he may wish for a hundred kalpas (one day of Brahma ji). There are fourteen Manvantaras or 1000 Chaturyugas (Satyyuga, Tretayuga, Dwaparayuga, Kaliyuga) in the Rupi Kalpa.
Moksha is attained neither by Yoga, nor by Sankhya, nor by Karma, nor by Vidya. That comes only through "brahmatmaikya-bodha" (knowledge of the oneness of Brahman and Atman) and not by any means. Just as the form of the veena and the beautiful way of playing it are the reason for the entertainment of human beings, no empire can be attained from it, similarly the skill of speech of the scholars, the seriality of words, the skill of scriptural lectures and scholarship are the only enjoyment of enjoyment. May be the reason, not the cause of salvation. Shankaracharya ji has said that just as the mere utterance of the word medicine does not cure a disease without drinking medicine, similarly, without aparokshan experience, one cannot be liberated by simply saying Brahma-Brahm.
Today, in modern-day practice, religion is believed to mean ringing of bells, offering flowers and garlands in the temple, religious scholars refer to Rama • chanting the name as a means of salvation, whereas in fact the incarnation of Rama and Krishna to bring their character into one's own life. was for.
First of all, salvation is said to be extremely disinterested in impermanent things, followed by sham, dama, titiksha and complete renunciation of all attachments. After that, the sage should listen, contemplate and meditate on the Self-Tattva continuously for a long time, then he attains the supreme state of nirvikalpa and attains nirvana - happiness (salvation).
- Vivek Chudamani 72
Acharya Shankar has said - Brahma is the only truth and is in the world; "All titles from Brahma to the pillar are false, You are Brahma, You are Vishnu, You are Indra and You are the whole universe. There is nothing other than You."
- Vivek Chudamani 387, 389
All other visible objects are in fact Maya. Now the question is what is Maya? In the words of Acharya Shankar, “The one who has the name of avyakt, the Trigunatmika, which is the supreme power of the eternal Avidya Parmeshwar, that is Maya, from which the whole world has arisen.” Maya in reality is neither real nor non-existent, neither different nor different, but extremely wonderful and indescribable form (that which cannot be known). From the knowledge of the rope, like a snake-illusion, from the knowledge of the unique pure Brahman. He is about to be destroyed. Because of his famous works, his three qualities - Sattva, Raja and Tama are famous.
The human body is made up of the five elements (earth, water, lightning, air and sky) and the medium of these forms (food, water, air etc.) Tanmatra of earth is smell, taste of water, fast or tanmatra of fire is visible, touch of air and tanmatra of sky is the word.) There are five subjects. Subsequently, a worldly or a foolish person, according to his nature, is bound and clinging to any subject or subjects in words and other five subjects.
If we consider according to the fault, then the body, the lust of the object, the ego and the illusion, all these are worth giving up. Acharya Shankara says about Dehashakti, the one who frees himself from the bondage of the beginningless, renounced this duty, keeps on nurturing this body every moment, he kills himself. Acharya is of the opinion that the subject is more intense than the venom of a black snake, because the poison kills only the one who eats it, but the object does not leave even the one who sees with the eyes. Here Acharya Shankar has said another important thing, "He who is free from the difficult bondage of objects, he is the partaker of salvation and no one, no matter how great a scholar or a knower of all the six darshans." - Vivek Chudamani 79,80
According to the process of Advaita Vedanta, there are three types of Jiva Avidya
Enveloped (bound and fastened) by forces is:
1. Cover - forgetfulness or ignorance.
2. Stool - Defects caused by the filth of the conscience. And
3. Distraction - mindfulness.
Because of the illusion in the rope, the snake appears (it is called in aadhyaas; the perception of the foresight in the form of memory in others, the same is aadhyas). As soon as there is accurate knowledge of the rope, ignorance of the rope (cover), snake (feces) due to ignorance and fear, trembling etc., misery (deflection) arising out of snake realization - all these three ends together in the same way. With the knowledge of the Self, the ignorance (cover) of the soul, the realization (Maal) of ignorance born of ignorance and the suffering (Viksha) caused by it are simultaneously removed. Destruction is destroyed by virtuous action, deflection by worship and cover by knowledge.
Self-realization takes place only through knowledge, and then in his eyes, due to the extreme absence of world and worldly bondage, there remains only one unbroken chidanand-ghan existence everywhere. After Self-realization, there is also liberation-in-life and Videha-mukti.
There is no question; he is constantly free. Thus, although the real means of salvation is knowledge, yet, being the one who exchanges the right of attainment of knowledge, deeds and worship are also
He definitely has his tools.
Even on the form of Brahma, Acharya Shankara says that like Shruti i.e. Vedas, Guru also gives realization of Brahma only neutrally, it is up to the learned disciple to use his God-appointed intellect.
Feel it and cross over the ocean of this world.
Here's the special:
No one can directly represent Brahman, because it is beyond the power of the word, the word cannot reach there. Its knowledge can only be obtained from symptoms. The existence and non-existence of the covering power of ignorance are called bandha and moksha respectively and there can be no cover of Brahman, because there is no other thing other than that, hence it is exposed. If Brahman is also considered a cover, then Advaita cannot be proved and duality is not acceptable to Shruti. In fact, both bondage and moksha are qualities of the intellect. Just as the sun is said to be covered when the vision is covered by clouds, so
In the same way, foolish people imagine them in the self-tattva in vain, because Brahman is always unique, asanga, in the form of consciousness, one and imperishable.
