Vivekachudamani – 4

 

Select verses 15 to 20

Verse 15

sastrasya guruvakyasya, satyabuddhyavadharaṇa |

sa sraddha kathita sadbhih, yaya vastupalabhyate ||25॥

That by which one understands the exact import of the scriptures as well as the pregnant words of advice of the preceptor is called Sraddha by the wise; by this alone does Reality become manifestly clear.

            Sraddha, fifth of the six virtues is described in this verse.  Sraddha means faith or conviction, the non-critical acceptance of the words of Guru and scriptures.  Sraddha enables one to listen to the words of Guru and scriptures with an open, alert mind  with ‘This is true’ attitude and work with determination towards the chosen goal to realize it.   The importance of Sraddha can be seen from these words of Lord Krishna in Bhagavad Gita (4-39): “The man with Sraddha and devotion, who has subdued the senses, attains Jnanam”

Verse 16

sarvada sthapanam buddheh, suddhe brahmani sarvatha |

tat samadhanamityuktam, na tu cittasya lalanam ||26॥

The placing of the mind always and in every manner in Brahman that is pure is said to be Samadhana; it is not the pacifying of the mind.

            This verse describes the sixth virtue, Samadhana. Samadhana is Chitha Ekagratha, single-pointedness of mind. This is the ability to have the goal in one’s sights always and be constantly focussed in one’s efforts to reach it.  As a bowman has an eye only for the target so must be the concentration of efforts to attain the goal. Here the goal is Moksha and so Samadhana is keeping the mind absorbed in Brahman, which is pure and free from all limitations, always and without wandering.

Verse 17

ahankaradidehantan, bandhanajnanakalpitan |

svasvarupavabodhena, moktumiccha mumukshuta ||27॥

Mumuksutva is the burning desire to free oneself, by realizing one‘s true Self—from all bondages from that of egoism to that of identification with the body—which are bondages imagined due to ignorance.

Sri Sankara describes the fourth qualification Mumukshutva in this verse. Mumukshutva is intense desire for Moksha. This desire for Moksha Swami Tejomayananda classifies into four categories

1.    Very dull (ati manda) – “It is Okay if I get it this life, otherwise there is always next life” attitude.  This is not true mumukshutva

2.    Dull (manda) – “I will start seeking liberation after discharging all my responsibilities” attitude.

3.    Middle (madhyama) – “I must get liberation soon.  The earlier the better” attitude

4.    Strong (theevra) – “I want liberation here and now” attitude.  This person’s intensity is comparable to the intensity of a drowning person for air. 

Mumukshu is one who has theevra Mumukshutva and to him Moksha is not one of the objectives but it is the only objective.  Moksha is defined as liberation from bondages born out of Self-ignorance and consequent Self – misapprehension that causes samsara due to mistaken identification of Self with ahamkara/ body-mind complex.  It is the theevra Mumukshuthva that enables one to reach the goal of Self-knowledge. 

Verse 18

uktasadhanasampannah, tattvajijnasuratmanah |

upasidedgurum prajnam, yasmadbandhavimokshanam ||32॥

One who has the above mentioned qualifications and is desirous to know the Truth of the Self should, therefore, approach an illumined guru for redeeming himself from bondage.

    The one who who has the four qualifications of Viveka, Vairagya, Samadhi shatka sampatti and Mumukshtva should approach a Guru who has got the knowledge as unfolded by the sastras.  He approaches the Guru seeking Self-knowledge for Moksha that is born of sastra-pramana.  The characteristics of the Guru is described in the next verse.

Verse 19

srotriyo’vṛjino’kama-hato yo brahmavittamah |

brahmanyuparatah santah, nirindhana ivanalah |

ahetukadayasindhuh, bandhuranamatam satam ||33II

Guru is one who is well-versed in the scriptures, pure, unafflicted by desires, a perfect knower of the Supreme, who continuously abides in the Supreme, who is as calm as the fire that has burnt up its fuel, who is a boundlesss ocean of mercy that needs no cause for its expression, an intimate friend to all good people who surrender to him.

    The Guru must no doubt have the full realisation but he must also have a complete grasp of the scriptures.  For a Self-realized Guru will be able to impart this profound knowledge to the disciple with teaching skills, only if he had studied the scriptures as a disciple under a realized Guru with the sound knowledge of the scriptures. Further the Guru must also have great self-control and also a heart overflowing with mercy for the disciple who has surrendered to him seeking Self-knowledge.  Guru is further described as avrjino, free from sin; akamahata, free from desire and greed; and nirandana iva analah, calm without likes and dislikes like the fire which does not have fuel any more i.e. bright without flames.

Verse 20

tamaradhya gurum bhaktya, prahvaprasrayasevanaih

prasannam tamanuprapya, prcchejjnatavyamatmanah ||34॥

Having worshipped the Guru with devotion, one must approach the Guru, who is pleased by the service(done to him), with a proper attitude and ask him what is to be known about One’s Self.

      Sri Sankara explains in this verse that a seeker should approach the Guru with love and devotion and later through love inspired service, establish an intimate rapport filled with reverence.  One may then ask the pleased Guru, what one wants to know. The pleased teacher is referred to as prasannam here.  The convinced teacher then acquaints the surrendered disciple with the knowledge of Self.

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