Study Class on
5th to 9th September 2005
at 7:30 p.m.*
Conducted by Dr. N. C.
of the important and Original Texts of Sri Sankaracharya on Vedanta (Occult
Science) running over to 581 Slokas (verses) in Sanskrit.
Viveka-Chudâmani was translated for the Theosophist by
Mohini M. Chatterji, one of the early members of the T. S., as “Crest
Jewel of Wisdom” in 1886. To understand the importance of
Viveka-Chudâmani one has to realize the significance of its author, Sri
Sankaracharya, the greatest Vedântic teacher of India, H. P. B. writes in
the Secret Doctrine (Vol. I, p. 271):
Sri Sankaracharya, the greatest Initiate living in the
historical ages, wrote many a Bhâshya on the Upanishads. But
his original treatises, as there are reasons to suppose, have not yet fallen
into the hands of the Philistines, for they are too jealously preserved in
his maths (monasteries, mathams). And there are still
weightier reasons to believe that the priceless Bhâshyas (Commentaries) on
the esoteric doctrine of the Brahmins, by their greatest expounder, will
remain for ages yet a dead letter to most of the Hindus, except the
Smârtava Brahmins. This sect, founded by Sankaracharya, (which
is still very powerful in Southern India) is now almost the only one to
produce students who have preserved sufficient knowledge to comprehend the
dead letter of the Bhashyas. The reason of this is that they alone,
I am informed, have occasionally real Initiates at their head in their
mathams, as for instance, in the “Sringa-giri,” in the Western Ghauts of
On the other hand, there is no sect in that desperately
exclusive caste of the Brahmins, more exclusive than is the Smârtava; and
the reticence of its followers to say what they may know of the Occult
sciences and the esoteric doctrine, is only equalled by their pride and
Sankaracharya was an exponent and commentator of the three basic
presentations of Vedanta viz. Brahma-sutras, Upanishads and Bhagavad-Gita;
and one who revived Sanatana Dharma (Ancient Wisdom-Religion). He is
esteemly considered in Hindu tradition as a descendant of Sanatana, the
third associate of Sanat-Kumara who arrived on the Earth globe from that of
Venus taking upon himself a sacred vow to remain here till the last of the
human-souls is redeemed or liberated. Thus, the Occult Science came to be
known as Sanatana-Vidya of Aryavarta. He was the disciple of Govinda Yati, a
name according to immemorial custom, assumed by Patanjali at the time of his
Initiation into the Monastic Order.
realize how lofty a Being is being alluded to here. The occult tradition
talks of him as the incarnation of one of the four Kumâras—Sanat Kumâra,
Sananda, Sanaka, and Sanâtana. These august Beings have been called the
“Lords of the Flame” and the “Children of the Fire-mist”, and They have
produced a wonderful effect upon our evolution. They are also referred to as
the King and His three pupils. The King, of course, refers to the current
Lord of World, Sanat Kumâra. We are told that there are three Lords of the
World in a World Period and that our current Lord of the World is the third
for this World Period and His three pupils will be the Lords of the World
for the next World Period, i.e. the next globe.
According to Tibetan and Indian Initiates, Sri Sankaracharya was born in 510
B.C. 51 years and 2 months after the Lord Buddha’s entrance into Nirvana, in
a south Indian state now known as Kerala. After his work was accomplished,
Sri Sankaracharya retired to a cave in the Himālayas, permitting none of his
disciples to follow him, and disappeared therein forever from the sight of
the profane. To know more about Sri Sankaracharya and his interrelation with
the Lord Buddha, you may wish to read
Mystery of Buddha (H. P. Blavatsky Collected Writings, Volume
XIV, pp. 388-399).
Sankara details Discrimination and Dispassion (Viveka and Vairagya ) as the
two wings of a Human-soul-bird. Viveka, meaning Discrimination, is the first
step on the Path leading to Wisdom; the first step is also the last step.
The import of the Teaching can be epitomized thus: Human being has 3
distinct stages in the course of Spiritual Journey, viz. Individualization,
Growing into Aspiration to Divinity and Attaining the Association of The
Great Ones. It provides an opportunity to an aspirant in treading the Path
of Holiness; in carefully understanding the nature of the Individual Soul,
Supreme or Universal Soul and the Proper Preparation needed for Ultimate
comprehensive understanding of the Text becomes possible, to an aspirant in
the modern age, by enriching him/herself with the theosophical philosophy.
This philosophy asserts that practices of Viveka and Vairagya lead one to
the Path Proper, forming a bridge between Humanity and Divinity.
The text taken for
presentation by Dr. N. C. Ramanujachary in a series of 5 talks, viz.