Vivekachudamani 41 Getting Out of Samsrtih By Swami Tattwamayananda
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Vivekachudamani 41 Getting Out of Samsrtih By Swami Tattwamayananda
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著者：
Samsara is not a desirable state for someone who is evolved. We can counteract this superimposition with viveka – realizing that the body and worldly enjoyments are impermanent. Intellectually, we understand the impermanence of worldly experiences. However, we are not able to apply it in our daily life experiences. An evolved soul like Buddha is aware of this truth all the time.
Enjoyment of worldly pleasures is inherently painful. We cannot have a succession of only happy experiences. At some point, when happy experiences end, it becomes painful. Even an experience of less happiness becomes an experience of unhappiness.
Hindu scriptures say that the thought at the time of death influences our next life. Some people may think: let me enjoy all the worldly pleasures – at time of death I will have pure, holy thoughts. The problem with this line of thinking is that the mind does not play diplomacy. Our natural tendencies will come to surface at the last moment – we cannot fake it. The preparation has to be done during the entire lifetime to leave the body with a smile on the face.
Bhagavata Purana is the story of King Parikshit who has seven days left to live because of a curse. The entire Purana is a response to his question to Sage Suka – “What should a dying man do? How should he live the rest of his life?” Suka says: “One should be able to live life in such a way that he can leave the body with a smile on his face and with holy thought in his mind.” One is able to depart in such a manner only if sattva guna predominates in him, through lifetime of spiritual practices. When this happens, Samsrtih comes to an end.
Buddha taught the world how to get out of Samsara by following the four noble truths and the noble eightfold path.
185th verse: “The mind cannot be the Atman. The mind can be experienced as an object – we know when the mind is happy or unhappy. Atman (as the seer) cannot be the object of any experiences. Mind changes from waking state to dream state to deep sleep state – it if were to be Atman and absolutely real, it needs to be the same in the past, present and future and in the three states of consciousness (which it is not). Mind has a beginning and an end – Atman has neither of these. Therefore, mind cannot be Atman.”
In this section of the book, the teacher explains the five sheaths of the body-mind-complex. The five sheaths are: Anamaya Kosha, Pranamaya Kosha, Manomaya Kosha, Vijnanamaya Kosha and Anandamaya Kosha. He establishes that Atman, the Absolute Reality, is beyond the five sheaths. In the last several verses, he establishes that Atman is beyond the Manomaya Kosha. In the 186th verse onwards, he establishes that Atman is beyond the Vijnanamaya Kosha.
186th verse: “The Vijnanamaya Kosha (together with Manomaya Kosha), is the reason for our transmigratory journey. We collect samskaras in our Antahkarana (constituted by mind, intellect, chittam and ahamkara) through actions involving the senses and the mind. We are born again with the Antahkarana in a new body and with the baggage of past samskaras (tendencies).
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