Vivekachudamani 33 The Sword of Viveka - By Swami Tattwamayananda
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Vivekachudamani 33 The Sword of Viveka - By Swami Tattwamayananda
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147th verse: “Ine the tree of samsara, our ignorance of our true nature is the seed. The idea that we are the body is the shoot, which becomes a tender sprout. Our actions to go after desires are represented by water. The body is represented by the trunk. The senses are the branches. Sense objects are flowers. Suffering from different actions is represented by the fruits. Our experience in the world is represented by the bird.”
The tree of life is a poisonous tree when we are driven by desires of the material world. Shankaracharya uses examples from the animal kingdom to explain how one reaches destruction when guided by the senses - Deer (sense of hearing), Elephant (sense of touch). Moth (sense of seeing), Fish (sense of taste), Bee (sense of smell). Each of these creatures reaches death as they are guided by one of their senses. What to speak of humans who have five senses active all the time.
At the same time, human life is a golden opportunity and human birth is rare. It is the means to spiritual liberation. Even gods have to become human beings to reach the highest spiritual goal.
148th verse: “This identification with the body is a result of our ignorance of our true nature. It happens due to our samskaras. These samskaras are without beginning and end. Being born, falling sick, old age, death – this endless stream of suffering continues.”
This state of suffering is to be transcended. Great personalities such as Buddha sought higher meaning of life. Without a transcendental outlook, this is not possible.
The 149th verse answers the 4th question from the student: “How do we come out of bondage?”
149th verse: “This bondage cannot be destroyed by any means other than Viveka – the discrimination between what is real and what is unreal. This Viveka is compared to a sword that cuts the chains of bondage. Weapons, fire, water, cannot destroy this bondage.”
In the rope-snake analogy, the rope is correctly perceived when light is brought in. Similarly, when we have a correct understanding of our true nature, bondage is destroyed.
Per Vedanta, the method is Sadhana Chatushtaya Sampatti. We have to have the right sense of priorities. First, we must use our discerning wisdom to determine what is real and what is unreal. Second, we must hold on to what is real and disregard what is unreal. Third is Śamādi ṣatka Sampatti. It lists six traits: Sama, Dama, Uparati, Titiksa, Shraddha, Samadhana. Fourth is Mumukṣutvam, a strong desire for spiritual liberation.
Per Yoga Sutras, the method is Yamas and Niyamas. Per Buddhism, one should follow the four noble truths and the noble eightfold path.
Dukkha is the feeling of incompleteness or imperfection in life that any cultured, evolved, human being feels.
150th verse: “What comes to our rescue are the teachings of the sages. Our mind should be purified by the thoughts and teachings of the great sages who have laid out the road for us to follow.”
Devotion gives us the ability to discriminate properly. Per Shankaracharya, the highest devotion and highest jnana are the same.
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