VIVEKACHOODAMANI – “The Crest-Jewel of Discrimination" - Vol. 1. PART-1, - "The PURPOSE of Human Life" - (Verses 1-66, 66 No.), INVOCATION & OVERVIEW : (Verses 1-2, 2 No.), Invocation (verse 1), - Swami Chinmayananda

18/05/2019

*VIVEKACHOODAMANI – “The Crest-Jewel of Discrimination" - Sri Swami Adi Sankaracharya

*Vol. 1. PART-1, - "The PURPOSE of Human Life" - (Verses 1-66, 66 No.),

*INVOCATION & OVERVIEW : (Verses 1-2, 2 No.),

*Invocation (verse 1) :

“Namaskara Mangalacharana”

"sarva vedaanta siddhaanta  gocharam tam agocharam;
govindam paramaanandam  sadgurum pranato’smyaham."

1 sarva vedaanta siddhaanta = Only through the Upanishads, is the essence of
2 gocharam tam agocharam; = That perceived, not through any other means;
3 govindam paramaanandam = To Govinda, who is of the nature of Bliss Absolute,
4 sadgurum pranato’smyaham. - who is my Sad-Guru, I offer my salutations!

How is the Truth Known?

1-2 ( First line of the mantram )

The Vedas have many messages, for all stages of growth observed in mankind. There is something in it for everyone. Its final message, however, is to be found in the Upanishads. The philosophy of the Upanishads is called Vedanta.

Gocharam: “acquired”. The only means to acquire this knowledge, other than direct experience of it, is the Shrutis, also called Upanishads.

Agocharam: There are no other means to know the Truth. What are these other means? There are six Pramanas or means by which we obtain knowledge. This will be explained later in the text.

Here we simply summarise those means:

i) Pratyaksha, direct perception;
ii) Anumana, inference;
iii) Upamana, similarity or comparison with other knowledge;
iv) Aarthapatti, postulation;
v) Anupalabhdhi, known by the absence of something; and
vi) Shabda or Agama, an accepted authority in a particular field. In the case of spiritual or metaphysical knowledge, the sole authority is the scriptures.

To know the Self we need means beyond the realm of perception through the
senses. This is what is meant by Agocharam. Knowledge always moves forward “from the
known to the Unknown”.

The “Namaskara Mangalacharana”

3-4 ( Second line of the mantram )

This comprises an Ishtha-Devata, Namaskara-Roopa Mangalacharana (seeTattwa Bodha, where three types of Invocations are defined). All three words – Govindam Paramaanandam Sadgurum – are in the same case, the 3rd case, placing them all at the same level. This is called Saamaanaadi Karanam in philosophy. All these words have the same locus.

Namah is actually ‘Na Mama’ or ‘not mine’. It indicates dissociation with body, mind and senses. That which is beyond these known instruments is saluted. This is the highest form of Namaskara. The hands are placed together at the chest to represent this Advaitic salutation, telling the other person “We are One.”

Each person studying this text, should offer his salutations to his preceptor, Acharya, Teacher or Guru, and ask for his blessings.

Next :

Verse 2 : Overview of the Whole Book.

To be continued ... Swami Chinmayananda