The following verses are from Viveka Chudamani by Sri Sankaracharya:
THE FOUR PERFECTIONS
(Verses 16 - 34)
"Four perfections are numbered by the wise. When they are present there is success, but in their absence is failure."
"First is counted the Discernment between things lasting and unlasting (Viveka). Next Dispassion (Vairagya), the indifference to self-indulgence here and in paradise. Then the Six Graces, beginning with Restfulness. Then the longing for Freedom. (Mumukshatva)"
"A certainty like this — the Eternal is real, the fleeting world is unreal; — this is that Discernment (Viveka) between things lasting and unlasting."
"And this is Dispassion (Vairagya) — a perpetual willingness to give up all sensual self-indulgence — everything lower than the Eternal, through a constant sense of their insufficiency."
"Then the Six Graces: a steady intentness of the mind on its goal; — this is Restfulness."
"And the steadying of the powers that act and perceive, each in its own sphere, turning them back from sensuality; — this is Self-control."
"Then the raising of the mind above external things; — this is the true Withdrawal."
"The enduring of all ills without petulance and without self-pity; — this is the right Endurance."
"An honest confidence in the teaching and the Teacher; — this is that Faith by which the treasure is gained."
"The intentness of the soul on the pure Eternal; — this is right Meditation, but not the indulgence of fancy."
"The wish to untie, by discernment of their true nature, all the bonds woven by unwisdom, the bonds of selfishness and sensuality; — this is the longing for Freedom."
"Though at first imperfect, these qualities gradually growing through Dispassion, Restfulness, and the other graces and the Teacher's help will gain their due."
"When Dispassion and longing for Freedom are strong, then Restfulness and the other graces will bear fruit.
But when these two — Dispassion and longing for Freedom — are lacking, then Restfulness and the other graces are a mere appearance, like water in the desert."
"Chief among the causes of Freedom is devotion, the intentness of the soul on its own nature. Or devotion may be called intentness on the reality of the Self."
"Let him who possesses these Perfections and who would learn the reality of the Self, approach the wise Teacher, from whom comes the loosing of bonds; who is full of knowledge and perfect; who is not beaten by desire, who really knows the Eternal; who has found rest in the Eternal, at peace like a fuelless fire; who is full of selfless kindness, the friend of all that lives. Serving the Teacher with devotion and aspiration for the Eternal, and finding harmony with him, seek the needed knowledge of the Self."
THE FOUR PERFECTIONS
(Verses 16 - 34)
"Four perfections are numbered by the wise. When they are present there is success, but in their absence is failure."
"First is counted the Discernment between things lasting and unlasting (Viveka). Next Dispassion (Vairagya), the indifference to self-indulgence here and in paradise. Then the Six Graces, beginning with Restfulness. Then the longing for Freedom. (Mumukshatva)"
"A certainty like this — the Eternal is real, the fleeting world is unreal; — this is that Discernment (Viveka) between things lasting and unlasting."
"And this is Dispassion (Vairagya) — a perpetual willingness to give up all sensual self-indulgence — everything lower than the Eternal, through a constant sense of their insufficiency."
"Then the Six Graces: a steady intentness of the mind on its goal; — this is Restfulness."
"And the steadying of the powers that act and perceive, each in its own sphere, turning them back from sensuality; — this is Self-control."
"Then the raising of the mind above external things; — this is the true Withdrawal."
"The enduring of all ills without petulance and without self-pity; — this is the right Endurance."
"An honest confidence in the teaching and the Teacher; — this is that Faith by which the treasure is gained."
"The intentness of the soul on the pure Eternal; — this is right Meditation, but not the indulgence of fancy."
"The wish to untie, by discernment of their true nature, all the bonds woven by unwisdom, the bonds of selfishness and sensuality; — this is the longing for Freedom."
"Though at first imperfect, these qualities gradually growing through Dispassion, Restfulness, and the other graces and the Teacher's help will gain their due."
"When Dispassion and longing for Freedom are strong, then Restfulness and the other graces will bear fruit.
But when these two — Dispassion and longing for Freedom — are lacking, then Restfulness and the other graces are a mere appearance, like water in the desert."
"Chief among the causes of Freedom is devotion, the intentness of the soul on its own nature. Or devotion may be called intentness on the reality of the Self."
"Let him who possesses these Perfections and who would learn the reality of the Self, approach the wise Teacher, from whom comes the loosing of bonds; who is full of knowledge and perfect; who is not beaten by desire, who really knows the Eternal; who has found rest in the Eternal, at peace like a fuelless fire; who is full of selfless kindness, the friend of all that lives. Serving the Teacher with devotion and aspiration for the Eternal, and finding harmony with him, seek the needed knowledge of the Self."
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