Vivekachudamani – c) Manomaya kosa (Mental sheath) – Verses 167-183   «   »

Vivekachudamani – c) Manomaya kosa (Mental sheath) – Verses 167-183   «   »

ज्ञानेन्द्रियाणि च मनश्च मनोमायाः स्यात्
कोशो ममाहमिति वस्तुविकल्पहेतुः ।
संज्ञादिभेदकलनाकलितो बलीयांस्
तत्पूर्वकोशमभिपूर्य विजृम्भते यः ॥ १६७ ॥
jñānendriyāṇi ca manaśca manoMāyāḥ syāt
kośo mamāhamiti vastuvikalpahetuḥ |
saṃjñādibhedakalanākalito balīyāṃs
tatpūrvakośamabhipūrya vijṛmbhate yaḥ || 167 ||
167. The organs of knowledge together with the mind form the mental sheath – the cause of the diversity of things such as ‘I’ and ‘mine’. It is powerful and endued with the faculty of creating differences of name etc., It manifests itself as permeating the preceding, i.e. the vital sheath.
Notes: Organs of knowledge—The brain centres which control sight, hearing, smell, taste and touch. See Sloka 92.
पञ्चेन्द्रियैः पञ्चभिरेव होतृभिः
प्रचीयमानो विषयाज्यधारया ।
जाज्वल्यमानो बहुवासनेन्धनैः
मनोमयाग्निर्दहति प्रपञ्चम् ॥ १६८ ॥
pañcendriyaiḥ pañcabhireva hotṛbhiḥ
pracīyamāno viṣayājyadhārayā |
jājvalyamāno bahuvāsanendhanaiḥ
manomayāgnirdahati prapañcam || 168 ||
168. The mental sheath is the (sacrificial) fire which, fed with the fuel of numerous desires by the five sense-organs which serve as priests, and set ablaze by the sense- objects which act as the stream of oblations, brings about this phenomenal universe.
Notes: The sacrificial fire confers on the Yajamána, or the man who performs the sacrifice, the enjoyments of the heavenly spheres. So the mind also confers on the Jiva or individual soul the pleasures of the objective world.
It is the mind that projects the objective universe—this is the plain meaning. See Sloka 170, below.
न ह्यस्त्यविद्या मनसोऽतिरिक्ता
मनो ह्यविद्या भवबन्धहेतुः ।
तस्मिन्विनष्टे सकलं विनष्टं
विजृम्भितेऽस्मिन्सकलं विजृम्भते ॥ १६९ ॥
na hyastyavidyā manaso’tiriktā
mano hyavidyā bhavabandhahetuḥ |
tasminvinaṣṭe sakalaṃ vinaṣṭaṃ
vijṛmbhite’sminsakalaṃ vijṛmbhate || 169 ||
169. There is no Ignorance (Avidya) outside the mind. The mind alone is Avidya, the cause of the bondage of transmigration. When that is destroyed, all else is destroyed, and when it is manifested, everything else is manifested.
Notes: According to Vedanta, there is no actual change in the Self, which is by nature pure and perfect. It is Ignorance or Avidyâ that has covered Its vision, so to say and It appears as limited and subject to change. Now, this ignorance is imbed.
ded in the mind. When the mind is thoroughly purified through Sadhana or discipline, the glory of the Atman manifests itself. This is said to be
liberation.
Destroyed—in the highest or Nirvikalpa Samadhi.
स्वप्नेऽर्थशून्ये सृजति स्वशक्त्या
भोक्त्रादिविश्वं मन एव सर्वम् ।
तथैव जाग्रत्यपि नो विशेषः
तत्सर्वमेतन्मनसो विजृम्भणम् ॥ १७0 ॥
svapne’rthaśūnye sṛjati svaśaktyā
bhoktrādiviśvaṃ mana eva sarvam |
tathaiva jāgratyapi no viśeṣaḥ
tatsarvametanmanaso vijṛmbhaṇam || 170 ||
170. In dreams, when there is no actual contact with the external world, the mind alone creates the whole universe consisting of the experiencer etc. Similarly in the waking state also; there is no difference. Therefore all this (phenomenal universe) is the projection of the mind.
Notes: The enjoyer etc.—i. e., the enjoyer, the enjoyable and enjoyment: subject, object and their coming into relation.
सुषुप्तिकाले मनसि प्रलीने
नैवास्ति किंचित्सकलप्रसिद्धेः ।
अतो मनःकल्पितेव पुंसः
संसार एतस्य न वस्तुतोऽस्ति ॥ १७१ ॥
suṣuptikāle manasi pralīne
naivāsti kiṃcitsakalaprasiddheḥ |
ato manaḥkalpiteva puṃsaḥ
saṃsāra etasya na vastuto’sti || 171 ||
171. In dreamless sleep, when the mind is reduced to its causal state, there exists nothing (for the person asleep), as is evident from universal experience. Hence man’s relative existence is simply the creation of his mind, and has no objective reality.
Notes: Universal experience—The subject has been touched on already. See Sloka 121, ante.
वायुनानीयते मेधः पुनस्तेनैव नीयते ।
मनसा कल्प्यते बन्धो मोक्षस्तेनैव कल्प्यते ॥ १७२ ॥
vāyunānīyate medhaḥ punastenaiva nīyate |
manasā kalpyate bandho mokṣastenaiva kalpyate || 172 ||
172. Clouds are brought in by the wind and again driven away by the same agency. Similarly, man’s bondage is caused by the mind, and Liberation too is caused by that alone.
देहादिसर्वविषये परिकल्प्य रागं
बध्नाति तेन पुरुषं पशुवद्गुणेन ।
वैरस्यमत्र विषवत्सुवुधाय पश्चाद्
एनं विमोचयति तन्मन एव बन्धात् ॥ १७३ ॥
dehādisarvaviṣaye parikalpya rāgaṃ
badhnāti tena puruṣaṃ paśuvadguṇena |
vairasyamatra viṣavatsuvudhāya paścād
enaṃ vimocayati tanmana eva bandhāt || 173 ||
173. It (first) creates an attachment in man for the body and all other sense-objects, and binds him through that attachment like a beast by means of ropes. Afterwards, the selfsame mind creates in the individual an utter distaste for these sense-objects as if they were poison, and frees him from the bondage.
Notes: For the double meaning of the word Guna, see note on Sloka 76.
तस्मान्मनः कारणमस्य जन्तोः
बन्धस्य मोक्षस्य च वा विधाने ।
बन्धस्य हेतुर्मलिनं रजोगुणैः
मोक्षस्य शुद्धं विरजस्तमस्कम् ॥ १७४ ॥
tasmānmanaḥ kāraṇamasya jantoḥ
bandhasya mokṣasya ca vā vidhāne |
bandhasya heturmalinaṃ rajoguṇaiḥ
mokṣasya śuddhaṃ virajastamaskam || 174 ||
174. Therefore the mind is the only cause that brings about man’s bondage or Liberation: when tainted by the effects of Rajas it leads to bondage, and when pure and divested of the Rajas and Tamas elements it conduces to Liberation.
Notes: A reminiscence of the second Sloka of Amrita-bindu Upanishad
विवेकवैराग्यगुणातिरेकाच्
छुद्धत्वमासाद्य मनो विमुक्त्यै ।
भवत्यतो बुद्धिमतो मुमुक्षोस्
ताभ्यां दृढाभ्यां भवितव्यमग्रे ॥ १७५ ॥
vivekavairāgyaguṇātirekāc
chuddhatvamāsādya mano vimuktyai |
bhavatyato buddhimato mumukṣos
tābhyāṃ dṛḍhābhyāṃ bhavitavyamagre || 175 ||
175. Attaining purity through a preponderance of discrimination and renunciation, the mind makes for Liberation. Hence the wise seeker after Liberation must first strengthen these two.
Notes: Discrimination—between Self and Non-Self.
Renunciation—of the Non-self.
मनो नाम महाव्याघ्रो विषयारण्यभूमिषु ।
चरत्यत्र न गच्छन्तु साधवो ये मुमुक्षवः ॥ १७६ ॥
mano nāma mahāvyāghro viṣayāraṇyabhūmiṣu |
caratyatra na gacchantu sādhavo ye mumukṣavaḥ || 176 ||
176. In the forest-tract of sense-pleasures there prowls a huge tiger called the mind. Let good people who have a longing for Liberation never go there.
मनः प्रसूते विषयानशेषान्
स्थूलात्मना सूक्ष्मतया च भोक्तुः ।
शरीरवर्णाश्रमजातिभेदान्
गुणक्रियाहेतुफलानि नित्यम् ॥ १७७ ॥
manaḥ prasūte viṣayānaśeṣān
sthūlātmanā sūkṣmatayā ca bhoktuḥ |
śarīravarṇāśramajātibhedān
guṇakriyāhetuphalāni nityam || 177 ||
177. The mind continually produces for the experiencer all sense-objects without exception, whether perceived as gross or fine, the differences of body, caste, order of life, and tribe, as well as the varieties of qualification, action, means and results.
Notes: Gross or fine—in the waking and dream states respectively.
Action—to obtain desired results.
Means—for these actions.
Results—such as enjoyment or liberation.
असङ्गचिद्रूपममुं विमोह्य
देहेन्द्रियप्राणगुणैर्निबद्ध्य ।
अहंममेति भ्रमायात्यजस्रं
मनः स्वकृत्येषु फलोपभुक्तिषु ॥ १७८ ॥
asaṅgacidrūpamamuṃ vimohya
dehendriyaprāṇaguṇairnibaddhya |
ahaṃmameti bhraMāyātyajasraṃ
manaḥ svakṛtyeṣu phalopabhuktiṣu || 178 ||
178. Deluding the Jīva, which is unattached Pure Intelligence, and binding it by the ties of body, organs and Prāṇas, the mind causes it to wander, with ideas of ‘I’ and ‘mine’, amidst the varied enjoyment of results achieved by itself.
Notes: Binding…… Pranas—strictly speaking, it is our attachment for these that binds us.
अध्यासदोषात्पुरुषस्य संसृतिः
अध्यासबन्धस्त्वमुनैव कल्पितः ।
रजस्तमोदोषवतोऽविवेकिनो
जन्मादिदुःखस्य निदानमेतत् ॥ १७९ ॥
adhyāsadoṣātpuruṣasya saṃsṛtiḥ
adhyāsabandhastvamunaiva kalpitaḥ |
rajastamodoṣavato’vivekino
janmādiduḥkhasya nidānametat || 179 ||
179. Man’s transmigration is due to the evil of superimposition, and the bondage of superimposition is created by the mind alone. It is this that causes the misery of birth etc., for the man of non-discrimination who is tainted by Rajas and Tamas.
Notes: Superimposition—This is the favourite theme of the Vedanta Philosophy, to explain how the ever-free Self came to be bound at all. The whole thing is a mistaken identity’’, a self-hypnotism, it says, and the way out of it lies in de-hypnotising ourselves.
अतः प्राहुर्मनोऽविद्यां पण्डितास्तत्त्वदर्शिनः ।
येनैव भ्राम्यते विश्वं वायुनेवाभ्रमण्डलम् ॥ १८0 ॥
ataḥ prāhurmano’vidyāṃ paṇḍitāstattvadarśinaḥ |
yenaiva bhrāmyate viśvaṃ vāyunevābhramaṇḍalam || 180 ||
180. Hence sages who have fathomed its secret have designated the mind as Avidya or ignorance, by which alone the universe is moved to and fro, like masses of clouds by the wind.
तन्मनःशोधनं कार्यं प्रयत्नेन मुमुक्षुणा ।
विशुद्धे सति चैतस्मिन्मुक्तिः करफलायते ॥ १८१ ॥
tanmanaḥśodhanaṃ kāryaṃ prayatnena mumukṣuṇā |
viśuddhe sati caitasminmuktiḥ karaphalāyate || 181 ||
181. Therefore the seeker after Liberation must carefully purify the mind. When this is purified, Liberation is as easy of access as a fruit on the palm of one’s hand.
मोक्षैकसक्त्या विषयेषु रागं
निर्मूल्य संन्यस्य च सर्वकर्म ।
सच्छ्रद्धया यः श्रवणादिनिष्ठो
रजःस्वभावं स धुनोति बुद्धेः ॥ १८२ ॥
mokṣaikasaktyā viṣayeṣu rāgaṃ
nirmūlya saṃnyasya ca sarvakarma |
sacchraddhayā yaḥ śravaṇādiniṣṭho
rajaḥsvabhāvaṃ sa dhunoti buddheḥ || 182 ||
182. He who by means of one-pointed devotion to Liberation roots out the attachment to sense-objects, renounces all actions, and with faith in the Real Brahman regularly practices hearing, etc., succeeds in purging the Rājasika nature of the intellect.
Notes: All actions—that are done with selfish motives.
Hear big etc.—i. e. hearing (from the lips of the Guru), reflection and meditation, of the highest Vedantic truth—the identity of the Jiva and Brahman.
मनोमयो नापि भवेत्परात्मा
ह्याद्यन्तवत्त्वात्परिणामिभावात् ।
दुःखात्मकत्वाद्विषयत्वहेतोः
द्रष्टा हि दृश्यात्मतया न दृष्टः ॥ १८३ ॥
manomayo nāpi bhavetparātmā
hyādyantavattvātpariṇāmibhāvāt |
duḥkhātmakatvādviṣayatvahetoḥ
draṣṭā hi dṛśyātmatayā na dṛṣṭaḥ || 183 ||
183. Neither can the mental sheath be the Supreme Self, because it has a beginning and an end, is subject to modifications, is characterised by pain and suffering and is an object; whereas the subject can never be identified with the objects of knowledge.
Notes: Is an object—cognisable by the Self which is the eternal subject.

Vivekachudamani – Introduction
1: Devoted Dedication
2: Glory of Spiritual Life
3: Unique Graces in Life
4-7: Miseries of The Unspiritual Man
8-13: Means of Wisdom
14-17: The Fit Student
18-30: The Four Qualifications
31: Bhakti – Firm and Deep
32-40: Courtesy of Approach and Questioning
41-47: Loving Advice of the Guru
48-49: Questions of the Disciple
50: Intelligent Disciple – Appreciated
51-55: Glory of Self-Effort
56-61: Knowledge of the Self-Its Beauty
62-66: Direct Experience – Liberation
67-71: Discussion on Questions Raised
72-75: Gross Body
76-82: Sense Objects a Trap – Man Bound
83-86: Fascination for Body Criticised
87-91: Gross Body Condemned
92: Organs of Perception and Action
93-94: Inner Instruments
95: The Five Pranas
96-101: Subtle Body – Effects
102: Functions of Prāna
103-105: Ego Discussed
106-107: Infinite Love – the Self
108-110: Māyā – Pointed Out
111-112: Rajoguņa – Nature and Effects
113-116: Tamoguņa – Nature and Effects
117-119: Sattvaguņa – Nature and Effects
120-121: The Causal Body – Its Nature
122-123: Not-Self – Description
124-135: The Self – Its Nature
136: Advice for Self-control
137-142: What is Bondage – The Reply
143-144: The Powers – Agitation and Veiling
145-146: Bondage in Action
147-153: Ātman and Anātman – Discrimination
Negation of the Kośas
154-164: – Annamaya kośa (Food sheath)
165-166: – Prņamaya kośa (Vital air sheath)
167-183: – Manomaya kosa (Mental sheath)
184-188: – Vijnanamaya kośa (Intellectual sheath)
189-191: Ātman – Unattached
192-193: What is Liberation? – Disciple
194-206: Self-Knowledge gives Liberation
207-210: Anandamaya kośa (Bliss sheath)
211: Ātman – Other than the Five Kośas
212: What is Ātman? – Disciple
213-225: Nature of the Self – Discussion
226-236: All Manifestation Absolute
237-240: Brahman – Its Nature
241-249: That Thou Art – Explanation
250-253: Attitude in Meditation
254-266: Aids to Meditation
267-276: Give up Vāsanās – the Method
277-292: End Superimposition – The Means
293-297: The Perceived I’ Factor – False
298-309: Condemnation of the Ego
310-319: Actions, Thoughts and Vāsanās – Renounce
320-329: Total Vigilance – Its Price
330-338: In the One, No Plurality
339-348: Spiritual Growth – the Secret
349-353: Cause-Effect – False
354-372: Samadhi – Its Nature
373-378: Fully Detached – Samadhi Easy
379-383: Meditation – the Technique
384-397: Continuous Attention to Self
398-406: No Diversity in Reality
407-413: Ātma-vicāra – Contemplation
414-418: Give up Perceptions
419-425: The Science of Reality – Its Benefits
426-445: Signs of a Realised Seer
446-464: Prārabdha for a Saint
465-471: There is No Plurality
472-479: Experience of Selfhood
480-520: Practice of Knowledge – Disciple
521-575: Final Words of Advice
576-578: Blessed Disciple Liberated
579-581: The Glory of the Textbook

Sri Adi Sankaracharya

Links
Sri Adi Sankaracharya’s Vivekachudamani – Commentary by Swami Chinmayananda
Transcript of Swami Paramarthananda’s classes on Vivekachudamani

Vivekachudamani – Verses 167-183 – Vivekachudamani Verses 167-183 – By Adi Sankaracharya – In Sanskrit with English Meaning, Transliteration, Translation, Commenary, Lyrics, Audio – Vivekachudamani-167-183