Vivek Chudamani Bhasha Tika Samet - Book Summary

This is a comprehensive summary of the provided Jain text, "Vivek Chudamani Bhasha Tika Samet" by Chandrashekhar Sharma, based on the provided pages:

Book Title: Vivek Chudamani Bhasha Tika Samet (Vivek Chudamani with a Vernacular Commentary) Author: Chandrashekhar Sharma Publisher: Chandrashekhar Sharma

Core Theme: The text, a commentary in vernacular on the philosophical work "Vivek Chudamani," emphasizes the paramount importance of self-inquiry (atma-vichara) and discrimination between the real (atma) and the unreal (anatma) for achieving liberation (moksha). It argues that true knowledge and salvation cannot be attained through mere rituals, scriptures, or external practices but through direct realization of one's true self as identical with Brahman.

Summary of Key Points from the Provided Pages:

Introduction (Bhumika):

The introduction sets a historical context, mentioning the decline of the Sanatana Dharma due to the propagation of atheistic and heterodox views.
It highlights the role of Bhagavan Shankar (Adi Shankaracharya) in reviving and re-establishing the Sanatana Dharma.
Adi Shankaracharya established four monasteries (mathas) in prominent pilgrimage sites to preserve and propagate the Vedic tradition.
The author, Chandrashekhar Sharma, explains his motivation for translating the "Vivek Chudamani" into vernacular. He aims to make its profound teachings accessible to a wider audience, including those with less Sanskrit knowledge, and as a service to a respected queen. He acknowledges potential imperfections in his translation due to the complexity of the subject.

Table of Contents (Vishaya Anukramanika): The detailed table of contents reveals the structured approach of the book, covering a vast range of topics related to Advaita Vedanta and spiritual practice. Key areas include:

The nature of the Self (Atma) and Not-Self (Anatma): Detailed discussions on the physical (sthula), subtle (sukshma), and causal (karana) bodies, the senses, the internal organs (antahkaran), and the vital forces (prana).
The Obstacles to Liberation: The text identifies ignorance (ajnana), desire (kama), ego (ahamkara), attachment (raga), and the three gunas (sattva, rajas, tamas) as primary impediments. Maya (illusion) is discussed as the fundamental cause of bondage.
The Means to Liberation: The core emphasis is on:
- Discrimination (Viveka): Differentiating the eternal (Atman/Brahman) from the temporary (body, senses, mind, world).
- Renunciation (Vairagya): Detachment from worldly pleasures and possessions.
- The Fourfold Means (Sadhana Chatushtaya): Viveka, Vairagya, Shama-Dama-Uparati-Tittiksha-Shraddha-Samadhana (the six virtues of mind and sense control, faith, and concentration), and Mumukshutva (intense longing for liberation).
- The Role of a Guru: The importance of seeking guidance from a qualified teacher is repeatedly stressed.
- Inquiry and Reflection: Deep contemplation on the teachings of the scriptures and the guru.
- Meditation and Contemplation: Sustained focus on the true Self.
- Devotion (Bhakti): While Advaita is central, devotion to the Self or a chosen deity is presented as a potent means.
The Nature of Brahman: The text describes Brahman as the ultimate reality – eternal, unchanging, all-pervading, beyond attributes, and the source of all existence.
The State of Liberation (Jivanmukti): The book elaborates on the characteristics of an individual liberated while still in the body – one who is free from desires, ego, and the illusion of duality, living with equanimity and experiencing continuous bliss.

Selected Slokas and Commentary Highlights (from pages 8 onwards):

Sloka 1-2 (Mangalacharan): Invocation to Lord Shiva (Brahman) and the Guru (Govinda) for auspicious beginnings.
Sloka 2: Highlights the rarity of human birth, the desire for liberation (mumukshutva), and the company of the great, emphasizing that even immense good deeds over many lifetimes are needed for liberation.
Sloka 3-6: Reinforces the difficulty of attaining these prerequisites and warns against wasting the precious human life. It asserts that liberation is impossible without the realization of the non-duality of the Self (Brahman) and that rituals, scripture study, or devotion without this knowledge are futile.
Sloka 7-11: Emphasizes that liberation is achieved through direct inquiry and reflection, not by performing actions (karma). Karma purifies the mind but does not lead to self-realization.
Sloka 12-15: The truth of reality is ascertained through right inquiry, not by mere acceptance, charity, or breath control. The importance of a qualified disciple and the supportive role of external aids like place and time are mentioned. Seeking a compassionate Guru is crucial.
Sloka 16-18: Defines the qualified disciple as intelligent, discriminative, detached, peaceful, and possessing the six virtues (Shama, Dama, etc.) and the desire for liberation. Four means are identified as essential for spiritual attainment.
Sloka 19-30: Elaborates on the four means: discrimination between the eternal and non-eternal, detachment from all desires, the six virtues (Shama, Dama, Uparati, Titiksha, Shraddha, Samadhana), and the intense desire for liberation. The importance of the intensity of detachment and desire is highlighted.
Sloka 31-36: States that Bhakti (devotion) is the greatest of all means to liberation, defined as the constant remembrance of the true Self. The path involves approaching a qualified Guru with humility and devotion and asking the right questions.
Sloka 37-47: Depicts the disciple's plea to the Guru for deliverance from the ocean of suffering and the Guru's compassionate reassurance. The Guru explains that the means to cross the ocean of existence is through the inquiry into the nature of the Self and the Non-Self. This knowledge destroys ignorance.
Sloka 48-61: The disciple asks about bondage and liberation. The Guru explains that the Self is ever-free and that bondage is due to ignorance. He stresses that liberation comes only through the realization of the oneness of Brahman and the Self, not through any other means. The futility of mere intellectual knowledge or scriptural study without self-realization is emphasized.
Sloka 62-72: The Guru further elucidates the obstacles caused by language, the importance of proper inquiry, and the necessity of distinguishing the Self from the non-Self. He outlines the steps of understanding the gross and subtle bodies, the role of the senses, the internal organs, and the vital forces, all of which are ultimately non-Self. The nature of Maya, with its powers of veiling and distraction, is discussed.
Sloka 73-99: A detailed analysis of the physical body (sthula sharira) and its components, the subtle body (linga sharira) and its connection to dreams and karma. The text enumerates the senses, the internal organs (mind, intellect, ego, memory), and the five vital breaths (prana, apana, etc.). The subtle body is identified as the vehicle of karmic impressions and experiences.
Sloka 100-111: Discusses the nature of the subtle body's presence in the dream state and how the Self, as the witness, remains unaffected. The text then explains Maya as the primeval cause of the universe, composed of the three Gunas (Sattva, Rajas, Tamas), and its workings.
Sloka 112-123: Elaborates on the properties of the Gunas and how they contribute to bondage. Sattva, when pure, reflects the Self. The causal body (karana sharira) and its manifestation in deep sleep are described.
Sloka 124-149: Declares that the entire universe, from the body to Maya, is Non-Self (anatma). The Self (Atman) is described as the eternal, unchanging witness, distinct from all modifications. The disciple expresses concern about the eternal nature of Maya and its bondage. The Guru clarifies that ignorance-born bondage is not real and is destroyed by knowledge. The nature of the Self as pure consciousness, the witness of all states, and distinct from the five koshas (sheaths) is expounded. The text then discusses the illusion of ego and the Self's transcendence of all empirical experiences.
Sloka 150-164: The author emphasizes that the destruction of ignorance, the root cause of bondage, is achieved through knowledge, which arises from right inquiry. The text repeatedly stresses the importance of discrimination and the illusory nature of the body and its attributes.
Sloka 165-224: A detailed analysis of the body (koshas) and their mistaken identification with the Self, followed by the discourse on the true nature of the Self as pure consciousness, the witness of all states, and its identity with Brahman. The role of the mind as the cause of bondage and liberation is highlighted.
Sloka 225-353: Focuses on the mahavakyas (Great Sayings) of the Upanishads, particularly "Tat Tvam Asi" (Thou art That), to establish the non-dual nature of the Self and Brahman. The text expounds on the process of negation (neti neti) to arrive at the ultimate truth and the importance of realizing the oneness of the individual soul and the Supreme Reality. The state of Jivanmukti (liberation while living) is described in detail, outlining the qualities and conduct of such an enlightened individual.
Sloka 354-579: The later part of the text provides practical guidance on meditation, detachment, overcoming desires, and the attainment of inner peace. It elaborates on the final stages of spiritual realization, the nature of the liberated state, and the ultimate identity with Brahman. The Guru's final teachings to the disciple and the disciple's profound realization are described.

Overall Significance: "Vivek Chudamani Bhasha Tika Samet" serves as a profound philosophical and practical guide for spiritual seekers. It demystifies the Advaita Vedanta philosophy, making complex concepts accessible through a vernacular commentary. The text offers a clear roadmap for self-realization, emphasizing the transformative power of knowledge, discrimination, detachment, and the unwavering pursuit of the ultimate truth. The ultimate message is that the individual self is identical with Brahman, and the realization of this truth leads to unconditional freedom and bliss.