The following are quotes from Shankara’s Vivekachudamani on the Mind, samadhi (stillness of mind), manonasa (destruction of mind) and it’s relationship to moksha (liberation). I hope you find these teachings to be helpful and instructive.
Vivekachudamani is one of the most important in the Advaita Vedanta tradition. Attributed to Shankara, for centuries it has traditionally been used as a practice manual for seekers of spiritual liberation. Many mahatmas (great souls) have considered this text to contain all that is required to know in order to attain liberation.
Swami Chinmayananda, that great Sanskrit scholar and teacher of Advaita Vedanta, said Vivekachudamani contained the distilled wisdom from the Upanishads and Bhagavad Gita and presents it in a systematic readable form for a seeker of liberation, in which both ‘the goal and path are exhaustively dealt with’. He wrote of Vivekachudamani that ‘no other help is needed’ other than this text on the quest to liberation.
A very young (and already enlightened) Sri Ramana Maharshi also translated the entire text into Tamil for the benefit of his companions and devotees who were unable to read Sanskrit, in what was perhaps Ramana’s first spiritual work. The fact that Ramana wrote very little yet bothered to translate this in its entirely, that this was the first scripture he chose to translate, and that this is the longest of the scriptures he ever translated (to my knowledge) perhaps gives you an indication of the significance of this text. Ramana himself wrote an introduction to his own translation and in it he said that Vivekachudamani explained ‘in detail the points that have to be grasped by those who seek liberation, and thereby directing them to the true and direct path’.
So here is some of what Shankara says about Mind and Liberation, my comments are in italicised red:
First Shankara equates mind with ignorance, saying they are one and the same, hinting the mind must be destroyed (manonasa), a theme that is taken up again later on:
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.
Then he states the world is but an illusion projected by the mind, like a dream:
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.
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.
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.
Shankara warns the seeker to stay away from the mind:
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.
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.
Shankara in the next two verses repeats that mind is synonymous with ignorance and the cause of bondage or suffering.
179. Man’s transmigration is due to the evil of superimposition, and the bondage of superimposition is created by the mind alone.
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.
Shankara teaches us that the mind eventually must die, and the method of how to do this:
277. The Yogi’s mind dies, being constantly fixed on his own Self.
What happens when we do not follow this teaching?
309. Even though completely rooted out, this terrible egoism, if revolved in the mind even for a moment, returns to life and creates hundreds of mischiefs, like a cloud ushered in by the wind during the rainy season.
325. If the mind ever so slightly strays from the Ideal and becomes outgoing, then it goes down and down, just as a play-ball inadvertently dropped on the staircase bounds down from one step to another.
326. The mind that is attached to the sense-objects reflects on their qualities; from mature reflection arises desire, and after desiring a man sets about having that thing.
327. Hence to the discriminating knower of Brahman there is no worse death than inadvertence with regard to concentration. But the man who is concentrated attains complete success. (Therefore) carefully concentrate thy mind (on Brahman).
328. Through inadvertence a man deviates from his real nature, and the man who has thus deviated falls. The fallen man comes to ruin, and is scarcely seen to rise again.
335. When the external world is shut out, the mind is cheerful, and cheerfulness of the mind brings on the vision of the Paramatman. When It is perfectly realised, the chain of birth and death is broken. Hence the shutting out of the external world is the stepping-stone to Liberation.
The mind must be stilled:
344. …But the victory is undoubtedly (complete and) free from obstacles when there is no oscillation of the mind due to the unreal sense-objects.
The term Samadhi refers to a state of mind that is stilled but also aware and not asleep:
360. The truth of the Paramatman is extremely subtle, and cannot be reached by the gross outgoing tendency of the mind. It is only accessible to noble souls with perfectly pure minds, by means of Samadhi brought on by an extraordinary fineness of the mental state.
361. As gold purified by thorough heating on the fire gives up its impurities and attains to its own lustre, so the mind, through meditation, gives up its impurities of Sattva, Rajas and Tamas, and attains to the reality of Brahman.
Nirvikalpa Samadhi refers to the complete absence of ‘mind waves’ or modifications of consciousness, in which there is only pure awareness or consciousness present devoid of thoughts and perceptions:
362. When the mind, thus purified by constant practice, is merged in Brahman, then Samadhi passes on from the Savikalpa to the Nirvikalpa stage, and leads directly to the realisation of the Bliss of Brahman, the One without a second.
363. By this Samadhi are destroyed all desires which are like knots, all work is at an end, and inside and out there takes place everywhere and always the spontaneous manifestation of one’s real nature.
364. Reflection should be considered a hundred times superior to hearing, and meditation a hundred thousand times superior even to reflection, but the Nirvikalpa Samadhi is infinite in its results.
Shankara continues to stress the importance of the thoughtless aware state of samadhi, or, to put it more simply, being still of mind:
365. By the Nirvikalpa Samadhi the truth of Brahman is clearly and definitely realised, but not otherwise, for then the mind, being unstable by nature, is apt to be mixed up with other perceptions.
Drowning the mind implies its death, meaning the death of ignorance:
366. Hence with the mind calm and the senses controlled always drown the mind in the Supreme Self that is within, and through the realisation of thy identity with that Reality destroy the darkness created by Nescience, which is without beginning.
398. When the mind-functions are merged in the Paramatman, the Brahman, the Absolute, none of this phenomenal world is seen
Again, Shankara says we must end the mind:
407. This apparent universe has its root in the mind, and never persists after the mind is annihilated. Therefore dissolve the mind by concentrating it on the Supreme Self, which is thy inmost Essence.
408. The wise man realises in his heart, through Samadhi, the Infinite Brahman, which is something of the nature of eternal Knowledge and absolute Bliss, which has no exemplar, which transcends all limitations, is ever free and without activity, and which is like the limitless sky, indivisible and absolute.
409. The wise man realises in his heart, through Samadhi, the Infinite Brahman, which is devoid of the ideas of cause and effect, which is the Reality beyond all imaginations, homogeneous, matchless, beyond the range of proofs, established by the pronouncements of the Vedas, and ever familiar to us as the sense of the ego.
410. The wise man realises in his heart, through Samadhi, the Infinite Brahman, which is undecaying and immortal, the positive Entity which precludes all negations, which resembles the placid ocean and is without a name, in which there are neither merits nor demerits, and which is eternal, pacified and One.
411. With the mind restrained in Samadhi, behold in thy self the Atman, of infinite glory, cut off thy bondage strengthened by the impressions of previous births, and carefully attain the consummation of thy birth as a human being.
480. Concentrating the mind for some time on the Supreme Brahman, he rose, and out of supreme bliss spoke as follows.
Manonasa, a synonym for moksha, is declared by this scripture:
481. My mind has vanished, and all its activities have melted, by realising the identity of the Self and Brahman; I do not know either this or not-this; nor what or how much the boundless Bliss (of Samadhi) is
502. How can there be merits and demerits for me, who am without organs, without mind, changeless, and formless – who am the realisation of Bliss Absolute? The Shruti also mentions this in the passage “Not touched”, etc.!
Here Shankara repeats the line found in Guadapada’s Karika, which itself is a repetition of the Upanishadic verse:
574. There is neither death nor birth, neither a bound nor a struggling soul, neither a seeker after Liberation nor a liberated one – this is the ultimate truth.
This is the true vedanta:
575. I have today repeatedly revealed to thee, as to one’s own son, this excellent and profound secret, which is the inmost purport of all Vedanta, the crest of the Vedas