tag:blogger.com,1999:blog-48743406946665252552024-03-06T09:51:56.673+05:30om tat tvam asiTasmayi Shri Guruve Namah
This blog is an humble attempt to spread the Divine Message of Pujya Bapuji & dedicated at Shri Paavan Charankamal of Bhagvan Shree Krishna. True Yogi of Sreemad Bhagvad Gita & Vishwa Guru Of the Age.Thathwamasihttp://www.blogger.com/profile/05897414650228182729noreply@blogger.comBlogger22125tag:blogger.com,1999:blog-4874340694666525255.post-63166074690723867922011-12-31T02:16:00.001+05:302015-04-03T21:34:42.850+05:30Namo Nama Shree Guru Padukabhyam Namah<div dir="ltr" style="text-align: left;" trbidi="on">
Tasmayi Shri Guruvae Namah<br />
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Guru Paduka Panchakam<br />
[The pentad praising sandals of Guru]<br />
By Adi Shankara Bhagawat Pada<br />
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Jagajjanisthe ma layalayabhyam,<br />
Aganya punyodhaya bhavithabhyam,<br />
Thrayee sirojatha nivedithabhyam,<br />
Namo nama Shri Guru padukabhyam. 1<br />
<br />
Vipathamasthamo vikarthanabhyam,<br />
Visishta sampathiha vivardhanabhyam,<br />
Nama janasesha visesham dhabhyam,<br />
Namo nama Shri Guru padukabhyam. 2<br />
<br />
Samastha dustharka kalanka banga,<br />
Panodhana prouda jalashayabhyam,<br />
Nirasrayabhyam nikhilasrayabhyam,<br />
Namo nama Shri Guru padukabhyam. 3<br />
<br />
Thaprayadhithya kararthithanam,<br />
Chayamayeebhyam aathiseethalbhyam,<br />
Aapanna samrakshana deekshithabhyam,<br />
Namo nama Shri Guru padukabhyam. 4<br />
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Yatho giro aaprapya diya samastha,<br />
Hriya nivrutha samameva nithya,<br />
Thabhyamajesachyutha bhavithabhyam,<br />
Namo nama Shri Guru padukabhyam. 5<br />
<br />
Ye paduka panchakamadarena ,<br />
Padanthi nithyam prayatha prabhathe,<br />
Thesham gruhe nithya nivasa sheela,<br />
Sri desikendrasya kadaksha Lakshmi. 6<br />
<br />
[These five verses was sung by the Bhagawat Pada when he went first to meet his Guru Sree Govinda Bhagawat Pada on the banks of Narmada. He has also written another stotra called Guru Paduka stotram.]<br />
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This Blog is an Humble attempt to spread the Divine Message of Pujjya BapuJi & Dedicated at SHRI CHARANKAMAL Of Bhagvan Shree Krishna
VishwaGuru Of the Age.<br />
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The essence of Bharata lies in Her culture of Self-realization. ParamAtman is not seen as something apart, but as our very essence, the one True Self that resides in the heart of us all. Raising ourselves from ordinary individuals to the heights of Supreme Consciousness is only possible with the guidance of one who is already in that transcendent state. Such a one is called a Satguru, a True Yogi, as in one who has gained mastery over the mind, one who is beyond the mind.<br />
From ancient times up to the present day, an unbroken succession of Self-realized Saints have incarnated in the Land of Yogis & Saints Bharata to lead seekers of Truth to the ultimate reality.</div>
Thathwamasihttp://www.blogger.com/profile/05897414650228182729noreply@blogger.comtag:blogger.com,1999:blog-4874340694666525255.post-44834648231491689172011-11-17T01:19:00.005+05:302011-11-17T01:53:54.057+05:30How to become a Yogi ?<div dir="ltr" style="text-align: left;" trbidi="on"><div dir="ltr" style="text-align: left;" trbidi="on"><div dir="ltr" style="text-align: left;" trbidi="on">Tasmayi Shri Guruve Namaha</div><img height="187" src="http://omshivam.files.wordpress.com/2010/02/omshivam2.jpg?w=283&h=133" width="400" /><br />
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गुरूर्ब्रह्मा गुरूर्विष्णुः गुरूर्देवो महेश्वरः।<br />
गुरूर्साक्षात परब्रह्म तस्मै श्री गुरवे नमः।।<br />
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Gururbrahma guruvishnuh gururdevo mahesvarah l<br />
Gurursaksat parabrahma tasmai shriguruve namah ll<br />
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Meaning: ‘Guru is Lord Brahma (the Creator), Lord Vishnu (the Protector) and Lord Shiva (the Destroyer). He is the eternal Brahman in flesh and blood. I bow down to that great Guru.’<br />
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ध्यानमूलं गुरोर्मूर्तिः पूजामलं गुरोः पदम्।<br />
मंत्रमूलं गुरोर्वाक्यं मोक्षमूलं गुरोः कृपा।।<br />
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Dhyanamulam gurormurtih pujamulam gurohpadam l<br />
Mantramulam gurorvakyam moksamulam guroh krpa ll<br />
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Meaning: ‘Guru’s body is the root of meditation. The feet of the Guru are the root of worship. The teaching of the Guru is the roots of all mantras. The Grace of the Guru is the root of Salvation.’<br />
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अखण्डमण्डलाकारं व्याप्तं येन चराचरम्।<br />
तत्पदं दर्शितं येन तस्मै श्रीगुरवे नमः।।<br />
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Akhandmandalakaram vyaptam yena caracaram l<br />
Tatpadam darsitam yena tasmai sri gurave namah ll<br />
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Meaning: ‘Prostrations to the Guru, Who shows the truth contained in the word ‘That’ (in the Supreme statement ‘That Thou Art’), who pervades the whole universe of moving and unmoving creation in the form of the Undivided Infinite.’<br />
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त्वमेव माता च पिता त्वमेव त्वमेव बन्धुश्च सखा त्वमेव।<br />
त्वमेव विद्या द्रविणं त्वमेव त्वमेव सर्वं मम देव देव।।<br />
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tvameva mata ca pita tvameva; tvameva bandhusca sakha tvameva l<br />
tvameva vidya dravinam tvameva; tvameva sarvam mama deva deva ll<br />
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Meaning: ‘You are my mother; You alone are my father. You are my kinsman; You alone are my friend. You are knowledge; You alone are wealth. O Satguru! O God of gods! You alone are my all in all.’<br />
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ब्रह्मानन्दं परमसुखदं केवलं ज्ञानमूर्तिं<br />
द्वन्द्वातीतं गगनसदृशं तत्त्वमस्यादिलक्ष्यम्।<br />
एकं नित्यं विमलमचलं सर्वधीसाक्षिभूतं<br />
भावातीतं त्रिगुणरहितं सदगुरूं तं नमामि।।<br />
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Brahmanandam paramsukhadam kevalam jnanamurtim<br />
Dvandvatitam gaganasdrsam tattvamasyadilaksyam l<br />
Ekam nityam vimalamacalam sarvadhisaksibhutam<br />
Bhavatitam trigunarahitam sadgurum tam namani ll<br />
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Meaning: ‘I offer my humble obeisances to Sri Satgurudeva Who personified the Bliss of Brahman; Who is the Giver of Supreme Happiness; Who is knowledge consciousness personified; Who is beyond the pairs of opposites (happiness and sorrow, heat and cold, etc.); Who is Subtle and All-pervading like the sky; Who is the One’ meant by the Supreme statements such as ‘तत्त्वमसि’ Tattvamasi (THOU ART THAT), ETC. Who is one and eternal, pure and constant; Who is a witness to all intellects. Who is above all mental conditions and beyond the three gunas (sattva, rajas and tamas).’<br />
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<img src="http://omshivam.files.wordpress.com/2010/02/yogi1.jpg?w=468&h=468" /><br />
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SHARIRA MADYAM KHALU DHARMA SADHANAM<br />
our Human Body is the medium to attain Dharma<br />
so Yoga is the Science of making human body able to reach final goal of Sanatana Dharma The Self Realization or Atma Sakshatkar.<br />
<br />
THE FIVE SHEATHS<br />
<br />
An individual’s personality consists of Panch Kosh or five sheaths. These five sheaths are:<br />
1. Annamaye Kosh or food sheath<br />
2. Pranamaye Kosh or vital-air sheath<br />
3. Manomayh Kosh or mental sheath<br />
4. Viganamayh Kosh or intellectual sheath<br />
5. Anandamaya Kosh or bliss sheath<br />
1. Annamaye Kosh or food sheath<br />
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As the name itself suggests, the first level to take into consideration is the physical body that subsists on gross food and drink. That includes the body and its physiological processes, as viewed from a Western perspective. From the Indian perspective, the human anatomy is viewed via the ayurvedic tridoshas. These describe both the overall body type of the individual as well as its current condition.<br />
The physical body is called the food sheath. As the name implies, the physical structure arises out of food, exists in food, after death goes back to become food for other living organisms. This sheath consists of the five organs of perception and five organs of action.<br />
2. Pranamaye Kosh or vital-air sheath<br />
The human being is an intricate network of energy, creativity and intelligence. Hence the need for a proper flow of energy to maintain good health. The Pranic or Energy Sheath, contains all the prana vayus (breaths of energy) in the system, the energy channels or nadis and the chakras or energy centers. Hence it is also called the “vital sheath” or “vital body”. Prana, the vital breath which man lives by, is the bridge between the gross and subtle bodies as well as between the other koshas. Amending one’s breathing patterns through pranayama, helps enhance the flow of energy in the right direction.<br />
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The vital-air sheath represents the internal physiological functions of the body. This sheath consists of five faculties:<br />
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(1) Prana or perception,<br />
(2) Apana or excretion,<br />
(3) Samana or digestion,<br />
(4) Vyana or circulation, and<br />
(5) Udana or thinking. This sheat controls and regulates the food sheath. With age, all five faculties become weaker.<br />
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3. Manomayh Kosh or mental sheath<br />
The third is the Mental or, here understood as the psycho-emotional sheath. It is the abode of all the dominant emotional and thought patterns that comprise one’s personality. Our feelings, stimuli and responses to situations, thoughts and actions spring from this sheath. The strength or weakness of this sheath decides whether a person is emotional or unemotional, easily or uneasily moved, gross or sensitive.<br />
Mental sheath controls and regulates the food sheath and the vital-air sheath. The mind is always in the state of flux. It is the source of emotions and feelings.<br />
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4. Viganamayh Kosh or intellectual sheath<br />
Then comes the fourth sheath, again the Mental, but here referred to as the Intellectual sheath. Whereas at the third level, the mind functions as a stimulus/response mechanism, in the fourth sheath, one is able to understand and discern. Further, personal understanding permits us to look beyond personal roles and perceive the larger picture. This is the level of cognition, conditioning or de-conditioning of one’s core beliefs, the most deeply rooted of which is the ‘I’ concept. In Sanskrit this is referred to as the ‘aham’, from which springs the word ‘ahamkara’. Little wonder then that this is the seat of the ego.<br />
The mental sheath is controlled by the intellectual sheath, which is the seat of judgment, decision, and directed thinking.<br />
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5. Anandamaya Kosh or bliss sheath<br />
The fifth level is least easily understood, but for reasons of explanation to the lay public is referred to as the sheath of bliss. Here the minds is said to rest in its intrinsic, natural state of bliss and ease. This is of vital understanding in relation healing since it refers to one’s health as essential nature, devoid of ‘chitta-vrittis’ or confusions and distraction<br />
The bliss sheath is the innermost or subtlest of the five sheaths, which regulates the intellectual sheath. It consists of Vasanas (innate tendencies or undogested desires) before they become manifest into thoughts and actions.<br />
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How the Five Koshas are affected<br />
<br />
1. Annamaya Kosha<br />
The physical body has been bestowed with, besides other things, the sympathetic and parasympathetic systems to cope with stress situations. Roughly translated into Western terminology this refers to the glandular system in our bodies. In any emergency situation, the sympathetic system is automatically activated, ensuring a quick and spontaneous flow of essential fluids to cope with the situation. When the stress response is engaged normally and healthily, the body adapts to stress situations with a steadily elevated blood pressure.<br />
Subsequently, it is the duty of the parasympathetic system to pull the sympathetic back to its original state. Unfortunately, down the years, and particularly in modern days, the frequency and intensity of stress situations have grown so much that the organs involved are subject to abnormal pressures. The parasympathetic system, after a while, can no longer bring its sympathetic counterpart back to normal and hence a failure in the endocrine and other vital systems of the body, leading to such psychosomatic syndromes as asthma, chronic constipation, blood pressure, high cholesterol, etc eventually resulting, in heart disease even.<br />
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2. Pranamaya Kosha<br />
The spasmodic dilations and contractions in the organs, veins and arteries of the physical body are a direct reflex response to cope with changing situations. This is what is happening in the energy body as well. In stress situations, the breath becomes short and rapid and, subsequently, the flow of energy is restricted. Over time, the breath becomes stifled, one starts to suffer from palpitation and shortness of the breath. Without being really aware of what’s happening, there is a rapid contraction and expansion in the entire energetic sheath. While, this may be helpful in emergencies, imagine what it will do to the system in the long run. Result, psychosomatic diseases like asthma.<br />
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3. Manomaya Kosha<br />
Actually, it happens both ways and here there’s no telling which came first, the chicken or the egg. Emotional upsets and disturbances send out stimuli to the other sheaths. Subsequently, dilations and contractions in the Annamaya and Pranamaya Koshas happen. But, in actual fact they start at the mental level. Over time it becomes a chronic syndrome. Love, hate, resentment, ambition, competition and hostility are only some of the characterizations.<br />
While in genuine situations, these emotions may be considered healthy response and create the necessary backups and reinforcements for survival, what happens when they become chronic and repetitive are translated into states of anguish, anxiety and depression. Subsequently, they perpetuate the physical stress response and man falls into the vicious cycle of coping with habitual stress. Extricating oneself from this is a trying and, sometimes, impossible process.<br />
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4. Vijnanamaya Kosha<br />
This is best illustrated in the Bhagavad Gita Chapter 2, verses 62 and 63:<br />
Man first contemplates on an object of desire. That develops in the mind attachment to it. From this attachment springs desire. Failure to satisfy desire leads to frustration. From frustration comes anger, leading to delusion. Continuous delusion results in loss of memory, resulting in destruction in the intellect. When the intellect is destroyed, everything is lost.<br />
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5. Anandamaya Kosha<br />
The above situation is precisely what prevents man from reaching his natural state of bliss. A constant state of being opposed to bliss is frustration, anger, disappointment and their attendant psycho-physiological strains, resulting in afflictions of the mind-body syndrome.<br />
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What is Kundalini ?<br />
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KUNDALINI INTRODUCTION<br />
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The almighty Shiva has combined and brought together all the forces that exist in and as Universe into a single lump called human body. But human being is not aware of it, for in common condition the triangular mouth of Sushumna naadi lies clogged at the middle of groin region. Beginning from here, it traverses the spinal cord and rises upward to reach the skull. But because of the clogging of its triangular mouth, it’s powers remain undeveloped, and breathing (Prana shakti) keeps on flowing in the body through Ida (the moon) and Pingla (the Sun) naadis. These Ida and Pingla naadis also rise from the triangular basal region. In this triangular groin region itself lies asleep a smaller naadi in spiral fashion with extreme charge and divine power. It is also called Sushma or Sarpini (serpent). Taking three and a half twists and with its tail in the mouth, this naadi lies asleep in conch shape. This is where the Divine * Super Natural Energy called Kundalini Shakti or Serpent power resides.<br />
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ELEMENT OF KUNDALINI<br />
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Muladhar Padma (the basal lotus). In the stalk of this basal, lotus lies Kundalini taking three and a half spirals. However, when it awakens, it rises and wakes up all the six Chakras (rings) in the way to annihilate in Sahastrar ultimately.<br />
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<div style="background-color: white; color: #333333; font-family: Arial, Helvetica, Georgia, sans-serif; font-size: 12px; line-height: 18px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 10px;">The seven major chakras</div><div style="background-color: white; color: #333333; font-family: Arial, Helvetica, Georgia, sans-serif; font-size: 12px; line-height: 18px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 10px;">1 Muladhara: Chakra</div><div style="background-color: white; color: #333333; font-family: Arial, Helvetica, Georgia, sans-serif; font-size: 12px; line-height: 18px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 10px;"><a href="http://omshivam.files.wordpress.com/2010/03/chakra01.gif" style="color: #105cb6;"><img alt="" class="aligncenter size-full wp-image-1742" height="120" src="http://omshivam.files.wordpress.com/2010/03/chakra01.gif?w=165&h=120" style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; border-bottom-width: 1px; border-color: initial; border-left-color: rgb(221, 221, 221); border-left-width: 1px; border-right-color: rgb(221, 221, 221); border-right-width: 1px; border-style: initial; border-top-color: rgb(221, 221, 221); border-top-style: solid; border-top-width: 1px; display: block; margin-left: auto; margin-right: auto; padding-bottom: 4px; padding-left: 4px; padding-right: 4px; padding-top: 4px;" title="Chakra01" width="165" /></a></div><div style="background-color: white; color: #333333; font-family: Arial, Helvetica, Georgia, sans-serif; font-size: 12px; line-height: 18px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 10px;">2 Svadhisthana: Chakra<br />
<a href="http://omshivam.files.wordpress.com/2010/03/chakra02.gif" style="color: #105cb6;"><img alt="" class="aligncenter size-full wp-image-1743" height="146" src="http://omshivam.files.wordpress.com/2010/03/chakra02.gif?w=165&h=146" style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; border-bottom-width: 1px; border-color: initial; border-left-color: rgb(221, 221, 221); border-left-width: 1px; border-right-color: rgb(221, 221, 221); border-right-width: 1px; border-style: initial; border-top-color: rgb(221, 221, 221); border-top-style: solid; border-top-width: 1px; display: block; margin-left: auto; margin-right: auto; padding-bottom: 4px; padding-left: 4px; padding-right: 4px; padding-top: 4px;" title="Chakra02" width="165" /></a></div><div style="background-color: white; color: #333333; font-family: Arial, Helvetica, Georgia, sans-serif; font-size: 12px; line-height: 18px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 10px;">3 Manipuras Chakra</div><div style="background-color: white; color: #333333; font-family: Arial, Helvetica, Georgia, sans-serif; font-size: 12px; line-height: 18px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 10px;"><a href="http://omshivam.files.wordpress.com/2010/03/chakra03.gif" style="color: #105cb6;"><img alt="" class="aligncenter size-full wp-image-1745" height="142" src="http://omshivam.files.wordpress.com/2010/03/chakra03.gif?w=165&h=142" style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; border-bottom-width: 1px; border-color: initial; border-left-color: rgb(221, 221, 221); border-left-width: 1px; border-right-color: rgb(221, 221, 221); border-right-width: 1px; border-style: initial; border-top-color: rgb(221, 221, 221); border-top-style: solid; border-top-width: 1px; display: block; margin-left: auto; margin-right: auto; padding-bottom: 4px; padding-left: 4px; padding-right: 4px; padding-top: 4px;" title="Chakra03" width="165" /></a></div><div style="background-color: white; color: #333333; font-family: Arial, Helvetica, Georgia, sans-serif; font-size: 12px; line-height: 18px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 10px;">4 Anahata Chakra<br />
<a href="http://omshivam.files.wordpress.com/2010/03/chakra04.gif" style="color: #105cb6;"><img alt="" class="aligncenter size-full wp-image-1744" height="142" src="http://omshivam.files.wordpress.com/2010/03/chakra04.gif?w=165&h=142" style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; border-bottom-width: 1px; border-color: initial; border-left-color: rgb(221, 221, 221); border-left-width: 1px; border-right-color: rgb(221, 221, 221); border-right-width: 1px; border-style: initial; border-top-color: rgb(221, 221, 221); border-top-style: solid; border-top-width: 1px; display: block; margin-left: auto; margin-right: auto; padding-bottom: 4px; padding-left: 4px; padding-right: 4px; padding-top: 4px;" title="Chakra04" width="165" /></a></div><div style="background-color: white; color: #333333; font-family: Arial, Helvetica, Georgia, sans-serif; font-size: 12px; line-height: 18px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 10px;">5 Vishuddha: Chakra</div><div style="background-color: white; color: #333333; font-family: Arial, Helvetica, Georgia, sans-serif; font-size: 12px; line-height: 18px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 10px;"><a href="http://omshivam.files.wordpress.com/2010/03/chakra05.gif" style="color: #105cb6;"><img alt="" class="aligncenter size-full wp-image-1746" height="147" src="http://omshivam.files.wordpress.com/2010/03/chakra05.gif?w=165&h=147" style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; border-bottom-width: 1px; border-color: initial; border-left-color: rgb(221, 221, 221); border-left-width: 1px; border-right-color: rgb(221, 221, 221); border-right-width: 1px; border-style: initial; border-top-color: rgb(221, 221, 221); border-top-style: solid; border-top-width: 1px; display: block; margin-left: auto; margin-right: auto; padding-bottom: 4px; padding-left: 4px; padding-right: 4px; padding-top: 4px;" title="Chakra05" width="165" /></a></div><div style="background-color: white; color: #333333; font-family: Arial, Helvetica, Georgia, sans-serif; font-size: 12px; line-height: 18px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 10px;">6 Ajna: Chakra<br />
<a href="http://omshivam.files.wordpress.com/2010/03/chakra06.gif" style="color: #105cb6;"><img alt="" class="aligncenter size-full wp-image-1747" height="127" src="http://omshivam.files.wordpress.com/2010/03/chakra06.gif?w=165&h=127" style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; border-bottom-width: 1px; border-color: initial; border-left-color: rgb(221, 221, 221); border-left-width: 1px; border-right-color: rgb(221, 221, 221); border-right-width: 1px; border-style: initial; border-top-color: rgb(221, 221, 221); border-top-style: solid; border-top-width: 1px; display: block; margin-left: auto; margin-right: auto; padding-bottom: 4px; padding-left: 4px; padding-right: 4px; padding-top: 4px;" title="Chakra06" width="165" /></a></div><div style="background-color: white; color: #333333; font-family: Arial, Helvetica, Georgia, sans-serif; font-size: 12px; line-height: 18px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 10px;">7 Sahasrara: Chakra<br />
<a href="http://omshivam.files.wordpress.com/2010/03/chakra07.gif" style="color: #105cb6;"><img alt="" class="aligncenter size-full wp-image-1748" height="145" src="http://omshivam.files.wordpress.com/2010/03/chakra07.gif?w=165&h=145" style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; border-bottom-width: 1px; border-color: initial; border-left-color: rgb(221, 221, 221); border-left-width: 1px; border-right-color: rgb(221, 221, 221); border-right-width: 1px; border-style: initial; border-top-color: rgb(221, 221, 221); border-top-style: solid; border-top-width: 1px; display: block; margin-left: auto; margin-right: auto; padding-bottom: 4px; padding-left: 4px; padding-right: 4px; padding-top: 4px;" title="Chakra07" width="165" /></a></div><div style="background-color: white; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 10px;"><div><br />
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AWAKENING OF KUNDALINI POWER<br />
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If some how this naadi (Kundalini) stretches out opening its spirals, and its mouth (or head) enters Sushumna naadi, the process is called as the awakening of Kundalini power.<br />
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METHOD FOR AWAKENING OF KUNDALINI<br />
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Asana – (Yoga Postures / positions) A stable and comfortable posture which helps attain mental equilibrium.<br />
Pranayama – (Yoga Breathing) Extension and control of breath.<br />
Pratyahara – (Withdrawal of Senses) A mental preparation to increase the power of mind.<br />
Dharana – (Concentration on Object) Concentration of mind on one object and its field.<br />
Dhyan – (Meditation) With drawing mind from all external objects and Focusing it on one point and meditating on it.<br />
Samadhi – (Salvation) State of Super bliss, joy and merging individual consciousness in to universal consciousness. Union between Jivatman and Paramatman. Union of Shiva and Shakti in Sahasrar Chakra (the top of the head). Realizing the Bramhan (pure consciousness) or Realization of God is the ultimate achievement of Human Birth.<br />
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Muladhar Chakra (the basal wheel) is known as the sleeping place of Kundalini. Ganapati (Ganesha) is the Lord of naadi. Hence in the basal wheel, Lord Ganapati is prayed at the trunk. Here a mantra – Gan Ganpataye NAMAH is recited<br />
TIME : Time Brahma Muhrata from 3 to 5 in the early morning is the best time to awaken Kundalini through exercise of Yoga.<br />
<img src="http://omshivam.files.wordpress.com/2010/06/lord-shiva-taandava.jpg?w=468&h=278" /><br />
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It is done as follows:<br />
Having performed your routine morning bath etc tasks in the morning<br />
Enter your Pooja Room or select a Permenant place for worship & meditation.facing North East Eshan Kon or East<br />
Light a lamp before a beautiful picture of Shri Guru dev or your Ishta Devi or Devata your fav deity or image of AUM .<br />
Burning Dhoop or Camphor is very good or Cowdung with Ghee as it produces fresh Oxygen in the Atmosphere ward away all negative energies making the Place itself full of Positive energy.<br />
Then Perform Pranayama at least for three times for internal purification Aantarik Shuddhi<br />
Now sit in Padmasana on a nonconductive aasan(a Pieice of woolen cloth) in front of the image. Rest both the hands on the knees and stretch straight your spine.<br />
Chant the pavitra omkar mantra “AUM ” atleast seven times .<br />
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while doing Dhyaan Yoga u have to chant mantra <br />
like Om Shanti Om or Om Shri Ram<br />
or any other mantra u like but Om or AUM is not be chanted alone by females<br />
Om or AUM must be chanted with some other names of God or Goddess<br />
like Om Shri Sitaram ,Om Shri Ram ...etc<br />
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there are some tasks that shouldbe done before starting Dhyaan Yoga<br />
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Perform Pranayama at least for three times for internal purification Aantarik Shuddhi<br />
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Pranayama: Breathing Techniques and Procedure<br />
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Prana breathed in through left nostril represents energy of the moon, which symbolizes peace, and has a cooling effect. Hence for purification of Nadis, beginning of this Pranayama has to be made by the left nostril. Close the right side nostril with the right hand thumb. Inhale slowly through the left nostril till the lungs are filled.wait for some time Then close the left nostril with the second and third fingers. Open the right nostril and exhale through it.then wait for some time this is . Repeat this exercise slowly starting with right one.Thus like this one pranayam cyle is over.om<br />
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Pranayama<br />
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The meaning of pranayama is prana+ayama. Prana means the life force and ayama is its control. So Pranayama means controlling the breathing process (the life force).<br />
In allopathy, ‘virus’ is considered to be the main cause of illness, in naturopathy, it is ‘antigens’ and in Ayurveda it is ‘ama rasa’ (the undigested chyle that remains in the body when the food is not properly digested). Similarly, in ‘Prana Therapy’, the chief cause of disease is considered to be a weak prana. A weak prana weakens the organs of the body and they fail to function properly. Blood circulation in the body depends on this prana; therefore, its weakening in turn slows down the process of blood circulation. With the blood supply becoming low, the body cells gradually become weak and die; and when the heart doesn’t get enough blood supply, toxic elements build up inside the body producing different diseases.<br />
Even in practical life one can see that a person with a strong life force is less prone to diseases as compared to one with a weak life force. By practicing pranayama, the yogis of India used to live healthy life over thousands of years, a fact mentioned in several scriptures of Sanatana Dharma. In yoga therapy, medicines are thought to be an external treatment, whereas pranayama is considered an internal treatment, and so is termed as the basic medicine.<br />
The Jabalyopanishad says that pranayama is the destroyer of all afflictions.<br />
The life force is present in different amounts in different parts of the body. A disease is cured by moving the life force from where it is high in the body to where it is low. Pranayama has a very important role in awakening the dormant powers in the body and in developing the life force.<br />
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v Benefits of Pranayama:<br />
(1) Deep inhalation during pranayama opens the closed pores of the lungs and increases resistance to diseases. It also helps purify the blood, the veins and the mind.<br />
(2) A regular practice of 10 pranayama during each of the three sandhyas for forty days increases cheerfulness, improves the health and also sharpens the memory.<br />
(3) The practice of pranayama destroys sins. As hard work destroys poverty, so also pranayama destroys sins.<br />
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v THE CHIEF PARTS OF PRANAYAMA<br />
(1) Rechaka : Exhalation<br />
(2) Puraka : Inhalation<br />
(3) Kumbhaka : Holding the breath. To hold the breath inside is called antarakumbhaka and to hold it outside is called bahirkumbhaka.<br />
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v Some useful pranayamas for students<br />
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(1) Anuloma Viloma Pranayama: Sit in Padmasana, Siddhasana or Sukhasana. First of all, exhale completely through both the nostrils. Then close the right nostril with the right thumb, and with ease, take a deep breath through the left nostril. Hold the breath inside for as long as you can. Close the left nostril with the middle finger and slowly exhale through the right nostril. Exhale completely, and then hold the breath outside for as long as you can comfortably do so by closing both the nostrils. Then inhale through the right nostril and after holding it in for some time exhale slowly through the left. Hold the breath outside for some time after exhaling completely. That completes one Pranayama.<br />
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§ In Pranayama, the time proportion for inhalation, retention, exhalation and staying without breath should be in the ratio of 1:4:2:2, i.e. if you take 5 seconds to inhale, then hold it in for 20 seconds, exhale over a period of 10 seconds, and stay with your lungs empty for 10 seconds. This is the ideal ration, which can gradually be attained through regular practice.<br />
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if ur find it difficult then Please only do deep breathing a few times<br />
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Now sit in Padmasana or any comfortable position on a nonconductive aasan(a Pieice of woolen cloth) this is important<br />
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One important thing about doing Sadhana (Spiritual karma )<br />
While doing any spiritual sadhana may itbe Dhyaana yoga meditation or chanting mantra, stotra ,stuti & reading any spiritual scriptures , the spiritual person must sit or stand in an comfortable position on a nonconductive aasan (a Pieice of woolen cloth) or kusha etc,like the great Rishis do,this is very important because when a spiritual person as he or she chants the mantra or stotra or does dhyaan yoga , A Spiritual energy is created in hisorher body so in the absence of any non conductive Aasan the energy is earthed and the person looses the valuable Spiritual energy.Therefore Always sit on a nonconductive Aasan like a Woolen Cloth while doing ur spiritual practices.<br />
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,now sit in front of the image.<br />
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Rest both the hands on the knees and stretch straight your spine.<br />
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First Chant the pavitra omkar mantra "AUM " atleast only for seven times .<br />
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<img src="http://omshivam.files.wordpress.com/2010/03/aum.jpg?w=348&h=439" /><br />
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Dhyaan Yoga METHOD FOR AWAKENING OF KUNDALINI<br />
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Now concentrate on Gurujis Sacred Image <br />
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<img height="188" src="http://shrikrishnagita.files.wordpress.com/2010/06/vishwa-guru-param-pujya-sant-shri-asaramji-bapu.jpg" width="320" /><br />
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for aleast 6 minutes without blinking eyes, sat first only 6 min then extend upto 24 minutes gradually.<br />
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Closing your eyes imagine that you are looking the Sree Guru dev ‘s image or The AUM between your eyebrows. . After practising for a few days, you will begin to feel different kinds of peace Shanti & power Shakti in yourself.<br />
In Dhyan yoga one can feel unknown powers working inside one self.<br />
. If one practises dhyan yoga in the presence of a Guru (Spiritual Teacher) the results will be better.<br />
Then the Final Process<br />
Chanting Guru Mantra ( A secret Mantra given by Sadh Guru Only) at Mantra Diksha awakes the Kunadalini Shakti and Provides all siddhis as the Yogi advances in the Sadhana and finaly leads to Self Realization “The Final Goal of the Yogi “<br />
Guru also means big so the Guru Mantra is the Biggest of All mantras in the whole world<br />
In Guru Gita Lord Shiva says to Goddess Paravati<br />
To the person who has the Guru Mantra on his tongue, all acts become<br />
fruitful but not for others. By the power of initiation disciples attains<br />
success in all actions.<br />
Sri Guru Gita 2.133<br />
Chanting Guru Mantra is considered as the Bhakti of the Fifth Kind by Vedas.<br />
Mantra Jaap Mam Drada Vishvasa<br />
Pancham bhakti Veda Prakassa<br />
Sri Ram Charitra Manas<br />
Ebooks from Ashram<br />
Dhyaan yoga with Mantra Anushthaan Sadhana is the best way to awake kundalini<br />
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Importance of Meditation, Tratak, Japa, Mauna, Sandhya and Mantra<br />
Significance of Meditation<br />
<img src="http://omshivam.files.wordpress.com/2010/01/adisankara.gif?w=180&h=266" /><br />
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नास्ति ध्यानसमं तीर्थम्। Meditation is the greatest pilgrimage.<br />
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नास्ति ध्यानसमं दानम्। Meditation is the greatest Jat.<br />
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नास्ति ध्यानसमं यज्ञम्। Meditation is the greatest (yajna).<br />
नास्ति ध्यानसमं तपम्। Meditation is the greatest penance.<br />
तस्मात् ध्यानं समाचरेत्। Therefor you must meditate daily without fail.<br />
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Get up before sunrise, complete the early morning routine and take your bath. Then sit in padmasana on a warn woolen or jute mat. Keep the picture of the Lord or the Guru in front of you. Light a lamp, and burn a dhoop or agarbatti. Then place both hands on the knees in jnana mudra. Do trataka for some time by concentrating on the Lord’s or the Guru’s picture. Then close the eyes and visualize the picture in the ajna chaktra. Take a deep breath and hold it in for some time, then exhale slowly while deeply chanting ‘हरि ॐ” While inhaling, feel that you are inhaling virtues, devotion, healthfulness, delight and happiness. And while exhaling practice auto-suggestion: ‘I am exhaling greed, worries, diseases, fear and the like.’ Do this seven times. Sit with a calm mind for five-seven minutes after the meditation.<br />
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Benefits: This makes the mind peaceful and calm, increases concentration and memory power, sharpens the intellect, keeps the body healthy, eradicates all affliction, one experiences supreme peace and can even establish contact with God.<br />
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Tratak<br />
Trataka helps improve concentration very much. Trataka means to keep looking at one object without distraction. Trataka is extremely useful in improving children’s memory. The method of doing trataka is as follows:<br />
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Paste a piece of white paper on a cardboard about one square foot in size. Mark a circle in its centre equal to the size of a rupee coin. Leave a small dot the size of a sesame seed in the centre of this circle. And colour the rest of the circle in black. Colour the dot in the centre yellow, and then place the cardboard on the wall so that the circle is in a straight line with your eyes. Sit before the cardboard at the same place and same time every day. The cardboard should be three feet away from your eyes. The eyes should be fixed on the yellow centre of the circle without blinking.<br />
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Sit for 5 to 15 minutes to start with. Initially you might feel a burning sensation in the eyes. But do not worry. With practice, you can gradually sit for half an hour at a stretch, which helps tremendously in improving concentration. Then you will be able to memorise whatever you read. Alternatively, you can also use the Moon, picture of the Lord or Guruji, Swastik, “ॐ” or the flame of a lamp as the object for trataka. Trataka on the picture of your tutelary deity or Guru is especially beneficial.<br />
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The importance of Japa<br />
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The meaning and Significance of ‘ॐ”<br />
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‘ॐ ‘ is composed of three syllables: A+U+M + the half syllable (…). The first syllable ‘A’ represents the material or cognitive world; ‘U’ stands for the subtle world and ‘M’ for the causal world. The half syllable (…) stands for the Supreme Consciousness That provides support to the three worlds without Itself being affected by them.<br />
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‘ॐ ‘ bestows spiritual power. The chanting of ‘ॐ ‘ drives the life force upwards. When chanted seven time, it helps eliminate disease causing germs from the body as well as sadness and dejection from the mind. That is why the scriptures praise ‘ॐ ‘ and the rishis have placed ‘ॐ ‘ at the beginning of every mantra, whether it is to worship Lord Shiva …..Om namah sivaya, Lord Ganapati ………om ganesaya namah. Lord Rama …………om ramaya namah and Lord Krishna ………om namo bhagavate vasudevaya or even for Goddess Gayatri ………om bhurbhuvah svah tatsavitruvarenyam bhargodevasya dhimahi dhiyo yo nah pracodayat. This “om” is placed at the beginning of every mantra.<br />
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Patanjalai Maharaj has said: …………”‘ॐ ‘” (the pranava) is the audio expression of the Supreme Soul, His natural sound.<br />
In the Gita, Lord Sri Krishna says: यज्ञानाम् जपयज्ञो अस्मि। ‘In all kinds of yajnas, I am the japayajna.’<br />
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The ‘Sri Ramacharitamanasa’ also says:<br />
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‘The Lord’s name is the only redeeming factor in this Kaliyuga. Those who do japa of the Lord’s name transcend the ocean of sansara.’<br />
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What does ‘Japa’ mean? Ja=Liberation from janmas (repeated births), Pa=Destruction of papas (sins).<br />
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That which destroys all our sins and frees us from the cycle of birth and death is called japa. Japa is the art of making contact with the Almighty Lord. Supreme peace is experienced in the gap between two thoughts. The longer the gap, the greater of peace. Japa is an extremely useful tool to attain that state. That is why it is said : अधिकम् जपं अधिकं फलम्। ’More the japa more the fruits.’<br />
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Tilaka Increases Intellectual and Spiritual Power<i></i></b><br />
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On the forehead between the eyebrows is the centre of discrimination and power. Yogis call this centre ‘ajna chakra’ i.e. the centre of dominion. It is also called the ‘shivanetra’ or the ‘centre of auspicious thoughts’. A tilaka of sandalwood paste or vermillion on this spot helps promote the power of discrimination-(right thinking) or the ajanashakti. Therefore, in Hindu religion, a tilaka is applied on the forehead before the performance of some auspicious rite. Millions of people have seen His Holiness Sant Sri Asaramji Bapu applying a tilaka of sandalwood paste to His forehead before delivering satsang. Women predominantly live in the world of emotions and implicit faith. Hence, in order to enhance their judgement, the rishis instituted this tradition of applying tilaka for women. Most women’s minds remain in svadhisthana and maniupura centre. These centres are associated with fear, emotions and imagination. The rishis have instructed that women should constantly keep a tilaka applied on their foreheads so that they are not carried away by these emotions and imaginations, and their shivanetra, the centre of thoughts or judgement, is developed. There have been several great women like Gargi, Shandili and Anasuya, to name just a few, in the Hindu religion. A woman represents a great source of power-the ‘Mother-Power’- which gives birth to brave heroes, great men, great thinkers and even saints who have the ability to lead people to God-realization. This Mother-Power is today being prohibited from applying tilaka to their foreheads by some schools in India. How long with the Indian continue to tolerate such oppression? How long will the Indians go on falling prey to such conspiracies after all?<br />
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<div align="LEFT" style="margin-bottom: 0in;"> KUNDALINI AWAKENING</div><div align="LEFT" style="margin-bottom: 0in;">SHARIRA MADYAM KHALU DHARMA SADHANAM</div><div align="LEFT" style="margin-bottom: 0in;">Meaning : Through this body all the religious duties can be performed.Without protecting the body,a human being can neither protect himself, nor his soul. How then he will protect his religion. Along with making the body strong, healthy and full of characters, one must strive to become spiritually strong too.</div><div align="LEFT" style="margin-bottom: 0in;">The purpose of the science is to perform everything with ease to save time, which could then be utilized in the upliftment of the self. Awakening of Kundalini has the same purpose.To awaken the Kundalini, control of the mind is the first and foremost part. It is said in Yoga Vashishtha about Kundalini that: RASAV VAI SAM ; that is jocularity sentiments etc. develops in many arts and in turn make the life full of pleasures.</div><div align="LEFT" style="margin-bottom: 0in;">Devibhagvat says : Bhu i.e. will power, Bhuvah action power and Swah knowledge power are the symbols of Tama, Raja and Satva births respectively, which are governed by Mahakali, Mahalakshmi and Mahasaraswati. Through the worship of these three deities, kundalini is awakened and all the luxuries are gained.</div><div align="LEFT" style="margin-bottom: 0in;">When Kundalini awakens, its effect begins to appear on the whole body, making the performer much more powerful. Rigaveda says about this power thus : I can convert anything in to anything. Renowned world over as serpent power, it is known in India as Kundalini, when one knows about it and awakens it, nothing remains impossible for him. As per the saying YAT PINDE TAT BRAHMANDE, whatever is in the universe is in the body, one can perform many sorts of miracles by awakening his Kundalini. And with the help of it one can achieve ASHTA SIDDHIS (eight perfection’s) viz :</div><div align="LEFT" style="margin-bottom: 0in;"><br />
</div><div align="LEFT" style="margin-bottom: 0in;">Anima : making the body extremely light.</div><div align="LEFT" style="margin-bottom: 0in;">Mahima : Increasing body or improving the personality.</div><div align="LEFT" style="margin-bottom: 0in;">Laghima : Lightening the body and fighting the disease.</div><div align="LEFT" style="margin-bottom: 0in;">Garima : Glorious personality.</div><div align="LEFT" style="margin-bottom: 0in;">Ishitwa : Attracting and alluring everybody.</div><div align="LEFT" style="margin-bottom: 0in;">Vashitva : Enchanting every body.</div><div align="LEFT" style="margin-bottom: 0in;">Prapti : Getting the ungettable things.</div><div align="LEFT" style="margin-bottom: 0in;">Prakamya : To get honour.</div><div align="LEFT" style="margin-bottom: 0in;">All these Siddhis (Perfections) can be achieved spontaneously with the awakening of Kundalini. After that all the excellence which have been described in Patanjali Yoga viz Panchatt Gyana (knowledge of the higher self), knowledge of the previous birth, knowledge of distant thing, knowledge of all the Lokas (worlds), knowledge of the stars and planets. Quenching of thirst and hunger, wandering in the sky, feeling of non-violence, sighting of the beloved one, knowledge of the gems on the earth etc. are also achieved spontaneously.</div><div align="LEFT" style="margin-bottom: 0in;">With the awakening of Kundalini via mantra yoga, cracking or opening of all the six rings is done. This in turn, leads to achievement of Siddhis (perfection). The awakened Kundalini reaches Brahmarandhra in the skull via sushumna naadi. Annihilating there with Shiva power.</div><div align="LEFT" style="margin-bottom: 0in;">It causes the nectar to flow out from the streams of the moon. This causes the body of the performer to glow.</div><div align="LEFT" style="margin-bottom: 0in;">But to achieve all of above mentioned, it is necessary that one should first get a Gurumantra from a SadhGuru and recite it in order to open his six wheels or rings and achieve perfection.</div><div align="LEFT" style="margin-bottom: 0in;">With awakening of Kundalini a human being gets complete control on his mind and body. He feels himself free from the entire curbs. He no longer remains a doer or the consumer, but becomes an onlooker. This state is called as Nishreyasa, that is a state even superior than the state of Salvation.</div><div align="LEFT" style="margin-bottom: 0in;">Kundalini is also called as the serpent power, because it has a snakelike winding motion. It moves in circular fashion in the body of the performer, with increasing speed. It is a fiery but latent-electric power. Its speed is more than the speed of the light. It is said to have a speed of 3,45,000 miles per second while the speed of lights is only 1,85,000 miles per second. With awakening of Kundalini humans have knowledge like</div><div align="LEFT" style="margin-bottom: 0in;">Vekhari Shabdochcharana.</div><div align="LEFT" style="margin-bottom: 0in;"><br />
</div><div align="LEFT" style="margin-bottom: 0in;">Appearance of supernatural thoughts.</div><div align="LEFT" style="margin-bottom: 0in;">Arrival of Madhyamavaka on the tongue.</div><div align="LEFT" style="margin-bottom: 0in;">Pashyanti- sounds become visible to the human eyes.</div><div align="LEFT" style="margin-bottom: 0in;"><br />
</div><div align="LEFT" style="margin-bottom: 0in;">Notable sage of the middle ages Santa Gyaneshwara, describes Kundalini in following words: Sit in Vajrasana and do Jallundhar bandha. Pull the abdomen to your back. Now you experience an Uddiyana bandha below the navel and around the privater egion . This posture stops the Apan Vaya to rise up in the abdomen, which then mixes the parts of the earth and the water elements together. At the same time the warmth of Vajrasana, causes Kundalini to awaken. When Kundalini awakens, it spreads its mouth upward with a great jerk. It appears that is has been hungry for many days and now upon awakening is eager to devour anything it meets. But it does not move from its place and devours whatever parts of the earth and the water that the body has.</div><div align="LEFT" style="margin-bottom: 0in;">Kundalini yoga is a divine pure spiritual science which relies upon a blessing called shaktipat that leads to enlightenment under the guidance of a Yogi spiritual master “Sadh Guru”.</div><div align="LEFT" style="margin-bottom: 0in;">Kundalini is a concentrated form of prana or life force, lying dormant in chakras in the body. It is conceptualized as a coiled up serpent (literally, ‘kundalini’ in Sanskrit is ‘That which is coiled.’ Sanskrit kund, “to burn”; kunda, “to coil or to spiral”). The serpent is considered to be Shakti or Mahamaya, coiled up three and a half times, with its mouth engulfing the base of the Sushumna nadi.</div><div align="LEFT" style="margin-bottom: 0in;">The first of these is as the universal energy or para-kundalini. The second of these is as the energizing function of the body-mind complex or prana-kundalini. The third of these is as consciousness or shakti-kundalini which simultaneously subsumes and intermediates between these two. Ultimately these three forms are the same but understanding these three different forms will help to understand the different manifestations of kundalini .</div><div align="LEFT" style="margin-bottom: 0in;">The path of Kundalini is said to proceed from the Muladhara Chakra at the lower end of the spinal column up to the Sahasara Chakra at the top of the head. According to Yogis, awakening of kundalini brings with it pure peace, pure knowledge and pure supernatural Bliss.</div><div style="margin-bottom: 0in;"><br />
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<span class="Apple-style-span" style="font-family: Georgia, 'Times New Roman', serif;">Silence (Mauna): An excellent way of conserving energy</span><br />
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Etymologically, “Mauna” consists of Ma+U+Na. Ma=Mana (the Mind), U=Utkanthita (intense desire) and Na=Nakara (negation). Thus, to negate the worldly desire of the mind and merge it with the true nature of God is what is really meant by Mauna.<br />
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Mauna is a great tool to practice restraint on speech. A man uses a lot of energy in his speech; just as much as he does when he uses his other sense organs.<br />
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By restraining his speech man can develop his power. Mauna helps a lot in the development of man’s hidden powers. It is necessary to practice Mauna to conserve the energy within. There is a saying that there are nine virtues in keeping silent. These nine virtues are as follow:<br />
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(1) You won’t speak ill of anybody. (2) You will be saved from telling lies. (3) You won’t make enemies. (4) You will not end up in a situation where you have to apologies to someone. (5) You won’t have to repent for your words. (6) You won’t waste time. (7) You won’t be bound by any task. (8) Your knowledge will remain a secret and your ignorance, hidden. (9) Your peace of mind will not be disturbed.<br />
<img height="200" src="http://omshivam.files.wordpress.com/2010/04/swami-vivekananda1.jpg?w=358&h=470" width="152" /><br />
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<a href="http://omshivam.wordpress.com/vedic-astrology-jyothish-light-of-knowledge/maha-kumbha/spiritual-hindu/raja-yoga/" target="_blank">Raja Yoga by Swami Vivekananda</a><br />
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mainly from Ashram ebook Baal Sanskar<br />
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</div>ॐ पूर्णमदः पूर्णमिदं पूर्णात् पूर्णमुदच्यते<br />
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पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते।<br />
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ॐ That is Absolute, and this too is Absolute. This Absolute emanates from the Absolute. On taking the Absolute from the Absolute, what remains is the Absolute.<br />
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Om Peace! Peace! Peace!</div>Thathwamasihttp://www.blogger.com/profile/05897414650228182729noreply@blogger.comtag:blogger.com,1999:blog-4874340694666525255.post-32299746002188218332011-05-31T12:22:00.000+05:302011-03-31T12:23:07.232+05:30Brahma Sutra :-The first Grantha on VedantaTasmayi Shri Guruve Namaha<br />
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Atho Brahma Jigyayasa<br />
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CHAPTER – I<br />
SAMANVAYA – RECONCILIATION THROUGH PROPER INTERPRETATION<br />
SECTION – I<br />
Topic-1: Deliberation on Brahman<br />
1. Hence (is to be undertaken) thereafter a deliberation on Brahman.<br />
Topic-2: Origin etc., of the Universe<br />
2. That (is Brahman) from which (are derived) the birth etc., of this (universe).<br />
Topic-3: Scripture as Source of Knowledge of Brahman<br />
3. (Brahman is omniscient) because of (Its) being the source of the scriptures. (Or) (Brahman is not known from any other source), since the scriptures are the valid means of Its knowledge.<br />
Topic-4: Upanishads Reveal Brahman<br />
4. But that Brahman (is known from the Upanishads), (It) being the object of their fullest import.<br />
Topic-5: The first Cause Possessed of Consciousness<br />
5. The Pradhana of the Samkhyas is not the cause of the universe, because it is not mentioned in the Upanishads, which fact is clear from the fact of seeing (or thinking).<br />
6. If it be argued that the seeing is in a secondary sense, we say, not so, owing to the use of the word Self.<br />
7. (Pradhana is not the meaning of the word “Self”), because liberation is promised for one who holds on to That.<br />
8. (Pradhana has not been spoken of even indirectly), because there is no subsequent mention of its rejection, and (because that militates against the assertion at the beginning).<br />
9. Because of the merger of the individual into his own Self.<br />
10. Because the knowledge (gathered from the various Upanishads) is the same (as regards Consciousness being the cause).<br />
11. And because (Brahman is) revealed (as such) in the Upanishads.<br />
Topic-6: The Blissful One<br />
12. The Blissful One is the supreme Self on account of repetition.<br />
13. If it be argued that (the Blissful One) is not Brahman, owing to the use of a word (suffix) denoting modification, we say no, for the word is used in the sense of abundance.<br />
14. For the further reason that Brahman is indicated as the source of Bliss.<br />
15. And the very Brahman spoken of in the mantra is declared in the Brahmana (portion explaining the mantra).<br />
16. The other is not the supreme Self, because that is illogical.<br />
17. And because of the assertion of the difference (between the individual soul and the supreme Self).<br />
18. There can be no reliance on inference (for arriving at Pradhana) owing to (the mention of) desire.<br />
19. Moreover, the scripture teaches the absolute identity of this one with this (One).<br />
Topic-7: The Being Inside<br />
20. The Being inside is God, His qualities having been taught.<br />
21. And God is different (from the individual being) owing to the mention of difference.<br />
Topic-8: Space<br />
22. Space (Akasa) is Brahman, for Brahman’s indicatory mark is in evidence.<br />
Topic-9: Prana<br />
23. On that very ground, Prana (is Brahman).<br />
Topic-10: Light<br />
24. Light is Brahman because of the mention of feet.<br />
25. If it be objected that Brahman is not spoken of, because the mention is about a metre, we say, no, for the dedication of the mind is taught in that way; for similar instances are found elsewhere.<br />
26. And this must be so, because this makes possible the representation of all the things etc., as a foot.<br />
27. If it be argued that Brahman (of the earlier text) is not referred to here on account of the difference in the instruction, we say: No, because there is no contradiction in either case.<br />
Topic-11: Pratardana<br />
28. Prana is Brahman, because it is comprehended thus.<br />
29. If it be argued that Prana is not Brahman, since the instruction is about the speaker’s own self, (then we say, no), for here is an abundance of reference to the inmost Self.<br />
30. But the instruction proceeds from a seer’s vision agreeing with scriptures, as in the case of Vamadeva.<br />
31. If it be argued that Brahman is not spoken of here on account of the indications of the individual soul and the chief vital force, then that cannot be so, since this will lead to a threefold meditation. (Besides, Prana) is accepted (elsewhere) as meaning Brahman (because of the presence of Brahman’s characteristics), (and these are) in evidence here.<br />
SECTION – II<br />
Topic-1: The Entity Known Everywhere<br />
1. (Brahman is the object to me meditated on), since that which is well known everywhere is taught (here in this Chandogya Upanishad – III-xiv-1,2).<br />
2. And this follows from the fact that the intended qualities are justifiable (in the case of Brahman).<br />
3. And the embodied individual soul is not surely meant, because the qualities do not fit in with it.<br />
4. And because there is reference to the object and subject.<br />
5. Owing to the difference in the (case-endings of the two) words.<br />
6. (This follows) from the Smriti also.<br />
7. If it be objected that the supreme Self is not taught here, because of the smallness of the abode and because of its being referred to as such, then we say: No, for this is done for the sake of contemplation, as is seen in the case of space.<br />
8. If it objected that God will be subject to the experience (of happiness and sorrow as a result of unity), we say, not so, for there is a difference.<br />
Topic-2: The Eater<br />
9. The eater (is God), on account of the appropriation of all that moves and does not move.<br />
10. And (this follows) from the context.<br />
Topic-3: The Two in the Cavity of the Heart<br />
11. The two who have entered into the cavity (of the heart) are the individual Self and the supreme Self, for that is what is seen (in other texts).<br />
12. And because there is a specification.<br />
Topic-4: The Person in the Eye<br />
13. The One inside (is God), for that is logical.<br />
14. And (this follows) from the mention of place etc.<br />
15. And this so for the further reason that the One possessed of bliss is referred to (in the Text, “The One that”).<br />
16. And because the course to be followed by one who has heard the secret teaching is spoken of.<br />
17. None other can be the Person in the eye on account of impermanence and impossibility.<br />
Topic-5: The Internal Ruler<br />
18. The internal Ruler in the divine and other contexts (is the supreme Self), since the characteristics of that (supreme Self) are spoken of.<br />
19. Neither Pradhana, known from the (Samkhya) Smriti, is the internal Ruler, for qualities that do not belong to Pradhana are spoken of.<br />
20. The embodied soul also (is not the internal Ruler); for the followers of both the recensions read of this one as different.<br />
Topic-6: The One That is Unseen etc.<br />
21. The entity, possessed of the qualities of not being seen etc., is Brahman, for Its characteristics are spoken of.<br />
22. And the other two (viz., the individual soul and Pradhana) are not meant, for there is the mention of the distinctive characteristics (of Brahman) and (Its) difference (from the two).<br />
23. And because there is a presentation of form.<br />
Topic-7: Vaisvanara<br />
24. Vaisvanara (the Cosmic Person) is the supreme Lord, for though the (two) words (Self and Vaisvanara) denote many things, they are used specifically.<br />
25. The form referred to in the Smriti is an indicatory mark (that Vaisvanara means the supreme Lord). Hence Vaisvanara is God.<br />
26. If it be objected that Vaisvanara is not the supreme Self because of the word used as well as other factors, and because of residence inside, then we say: not so, because the instruction is to conceive of Brahman as such, because the specification is inapplicable to others and because they mention Him even as a person (Purusha).<br />
27. For these very reasons (Vaisvanara is) neither the deity nor the element.<br />
28. According to Jaimini, there is no contradiction even in case of direct meditation.<br />
29. According to Asmarathya, it is from the point of view of manifestation (that God is referred to as spatially limited).<br />
30. According to Badari (God is spoken of as spatially limited) on account of being meditated on.<br />
31. According to Jaimini, the spatial limitation is (justifiable) because of the meditation based on superimposition; for this is shown (in another text).<br />
32. And they (the followers of the Jabala branch) remember (ie., read of) this One (ie., God) in this place (ie., in between the head and the chin).<br />
SECTION – III<br />
Topic-1: The Abode of Heaven, Earth, etc.<br />
1. The repository of heaven, earth, etc. (is the supreme Self) on account of the word denoting Itself.<br />
2. Because there is the instruction about (Its) attainment by the free.<br />
3. No inferential entity (is the repository), for there is no word of that import.<br />
4. A living creature also is not so.<br />
5. (And) because there is a mention of difference.<br />
6. On account of the context.<br />
7. And on account of the facts of staying on and eating.<br />
Topic-2: Bhuman (Infinite, Plenitude)<br />
8. Bhuman is the supreme Self, since He is taught as superior to samprasada (ie., Prana or vital force).<br />
9. And the characteristics of Bhuman are appropriate (for the supreme Self).<br />
Topic-3: Immutable<br />
10. Akasa is Brahman because of supporting all things up to (and including) space.<br />
11. And that act of supporting is possible for God only, owing to the mention of His mighty rule.<br />
12. And on account of the exclusion from being other entities.<br />
Topic-4: The Object of Seeing<br />
13. From the mention as the object of the act of seeing (iksana), it follows that the supreme Self is mean.<br />
Topic-5: Dahara (The Small Space)<br />
14. The small space (dahara akasa) is Brahman, on account of the subsequent reasons.<br />
15. From the facts of going and the use of the word (Brahma-loka), (it follows that the small Space is Brahman); likewise it is seen in other Upanishads and an indicatory mark is also present.<br />
16. And owing to the fact of holding (the worlds) in place, (the small Space must be God); for this glory is noticed (in other texts) as pertaining to Him.<br />
17. And because of familiar use.<br />
18. If it be argued that the other one (viz., the individual soul) should be the small Space, since it is alluded to (at the end), then not so, for that is impossible.<br />
19. If it be argued that the small Space is the individual soul, because of the subsequent reference to it (in the same chapter), then we say: rather it is spoken of there in its own revealed nature.<br />
20. Moreover, the reference (to the individual soul in the complementary passage) is meant for a different purpose.<br />
21. If it be argued that from the Upanishadic mention of smallness, (the small space must be the individual being), then this has been repudiated earlier.<br />
Topic-6: Acting in Accordance<br />
22. Because of the fact of acting (ie., shining) in accordance and because of the use of the word “His”, (the Light mentioned in the Mundaka Upanishad must be Brahman).<br />
23. Moreover, (this aspect) is mentioned in the Smriti.<br />
Topic-7: The Measured One<br />
24. From the term itself it follows that the measured One is the supreme Self.<br />
25. But the size is spoken of from the point of view of existence within the heart, the scripture being concerned with human beings.<br />
Topic-8: Gods<br />
26. Badarayana thinks that beings higher than those (men) (are also qualified for knowledge), for that is possible.<br />
27. If it be objected that this (corporeality of the gods) wilt give rise to a contradiction (in the matter of the gods being associated) in rites, then we reply: Not so, for in the Vedas are noticed the assumption of many bodies.<br />
28. If it be objected that this contradicts the validity of Vedic words, then not so, for the universe arises from this, which fact is proved by direct revelation and inference.<br />
29. And from this very fact follows the eternality (of the Vedas).<br />
30. And there is no contradiction, since similar names and forms are repeated even in the revolution of the world cycles, as is known from the Vedas and the Smriti.<br />
31. Jaimini asserts (that the gods and others have) no competence (for knowledge of Brahman), owing to the impossibility of their competence for Madhu-vidya etc.<br />
32. Because of the occurrence of the words in respect of a sphere of flight.<br />
33. But Badarayana upholds the existence of competence (for the gods); for (the requisite for competence) exists (in them).<br />
Topic-9: Pseudo-Sudra<br />
34. To him (ie., Janasruti) occurred grief on hearing his (ie., swan’s) disparaging utterance, as is evident from his (Janasruti’s) approaching him (Raikva), for this is hinted at (by Raikva by using the word Sudra).<br />
35. And because his Kshatriyahood is known later on from the indicatory mark of his mention along with a descendant of Citraratha.<br />
36. Because purificatory rites are mentioned (for others) and absence of these is declared (for the Sudra).<br />
37. And because (Gautama’s) inclination arose (to initiate and instruct Satyakama) when the absence of the (Sudrahood) had been ascertained.<br />
38. And because the Smriti prohibits for the Sudra the hearing, study and acquisition of the meaning (of the Vedas).<br />
Topic-10: Vibration<br />
39. (Prana is Brahman) because of (the mention of) vibration.<br />
Topic-11: Light as Declared in the Upanishad<br />
40. Light is Brahman, for it is met with as such (in the Upanishad).<br />
Topic-12: Space Is Brahman, Being Different from Name and Form<br />
41. Akasa (Space) is Brahman, because of the declaration of being something different and so on.<br />
Topic-13: Sleep and Death<br />
42. Because of the declaration of being different in sleep and at the time of departure, (the supreme Lord is the subject-matter of teaching).<br />
SECTION – IV<br />
Topic-1: The Inferred Entity<br />
1. If it be said that even the inferred entity (Pradhana) is revealed to the followers of some recension, we say, not so, for the word is cognized as occurring in a simile illustrating the body. And the Upanishad also shows this.<br />
2. Rather the subtle (causal state) is meant (by avyakta), for it deserves that epithet.<br />
3. (Avyakta is not Pradhana) because it is dependent on that (God); (but this avyakta has to be admitted as) it serves some purpose.<br />
4. And because (avyakta is) not mentioned as an entity to be known.<br />
5. If it be argued that the Upanishad does mention Pradhana (by the word avyakta), we say: No, for the conscious Self is understood from the context.<br />
6. And thus there is the presentation of three things alone and the question also is concerned with them.<br />
7. And like Mahat (avyakta does not signify any Samkhya category).<br />
Topic-2: The Bowl<br />
8. (The word aja does not refer to Pradhana), because special characteristics have not been stated as in the case of the bowl.<br />
9. The aja certainly consists of the elements counting from fire, for some read of them as such.<br />
10. And since this is an instruction in the form of an imagery, just as in the case of honey etc., therefore there is no incongruity.<br />
Topic-3: Statement of Number<br />
11. Not even on the strength of the mention of number can Pradhana have Vedic sanction, because the entities are disparate and they involve an excess.<br />
12. The vital force and the rest (are the panchajanah), (as is known) from the complementary passage.<br />
13. For the followers of some recension, the number five has to be made up with light in the absence of food.<br />
Topic-4: Causality<br />
14. (Brahman is presented by all the Upanishads); for as the cause of space and the rest, Brahman is spoken of in all the Upanishads just as It is in any one of them.<br />
15. (Non-existence does not mean void), because of its allusion (to Brahman).<br />
Topic-5: Balaki<br />
16. Because (the word “work” is) indicative of the universe, (He of whom this is the work must be Brahman).<br />
17. If it be contended that the supreme Self is not meant, owing to the presence of the indicatory marks of the individual soul and the chief Prana, then that has already been explained.<br />
18. But Jaimini holds the reference (to the individual soul) to be meant for a different purpose, as is known from the question and the answer. Moreover, some mention this clearly.<br />
Topic-6: Correlation of Passages<br />
19. (The Self to be realized, heard of, reflected on and profoundly meditated upon is the supreme Self), because (this is the meaning gathered) from the correlation of the passages.<br />
20. Asmarathya thinks this (statement of non-difference between the individual soul and supreme Self) to be a sign indicative of the fulfilment of the declaration.<br />
21. Audulomi says that (the statement about the identity of the individual soul and the supreme Self occurs in the beginning) since this state of identity comes to the soul when it departs from the body.<br />
22. Kasakritsna thinks (the statement about the identity in the beginning of the text is in order) because of the existence of the supreme Self as the individual soul.<br />
Topic-7: Brahman as Material Cause<br />
23. Brahman must be the material cause as well, so as not to contradict the proposition and the illustration.<br />
24. This is also understood from the teaching about the wilt to create.<br />
25. And because both (origin and dissolution) are taught directly (from Brahman).<br />
26. (Brahman is the material cause) because of action related to Itself by way of change of form.<br />
27. And because Brahman is declared to be the source (yoni).<br />
Topic-8: Explanation of Everything<br />
28. Hereby all (other theories of the cause of the universe) are explained. They are explained.<br />
CHAPTER – II<br />
AVIRODHA – NON-CONTRADICTION<br />
SECTION – I<br />
Topic-1: Conflict with Smriti<br />
1. If it be argued (that from the acceptance of Brahman as the cause of the universe) arises the defect of the (Samkhya) Smritis being left without any scope, then not so, for otherwise will arise the defect of other Smritis losing their scope.<br />
2. And (Pradhana is not the cause) since the others are not met with (in the Vedas and common experience).<br />
Topic-2: Refutation of Yoga<br />
3. Hereby is refuted Yoga.<br />
Topic-3: Difference in Nature<br />
4. Brahman is not the cause of the universe owing to the dissimilarity in the nature of this universe; and the fact of being so is known from the Vedas.<br />
5. But this is only a reference to the presiding deities, because of the mention of distinction (between the sentient deities and the insentient organs and elements) and the inherence (of these deities in them).<br />
6. But it is seen.<br />
7. If it be said that the effect (in that case) is non-existent (before creation), then not so; for it is merely a negation (without any object to deny).<br />
8. Since in dissolution there is the predicament of the cause becoming just like that effect, therefore this (theory that Brahman is the material cause) becomes incongruous.<br />
9. But that cannot be so on account of the existence of supporting illustration.<br />
10. And because the defects cling to your own point of view.<br />
11. If it be argued that although reasoning is inconclusive, still it has to be done in a different way, (so as to avoid this defect), then even so there will be no getting away from the defect.<br />
Topic-4: Non-acceptance by the Wise<br />
12. Hereby are explained all the (other) theories that are not accepted by the wise.<br />
Topic-5: Brahman Becoming an Experiencer<br />
13. If it be argued that the distinction between the experiencer (of happiness and sorrow) and the things experienced will cease when the (experienced) objects turn into the experiencer, then we say that such a distinction can well exist as observed in common experience.<br />
Topic-6: Origin<br />
14. There is non-difference of those cause and effect on account of the texts about origin etc.<br />
15. (Cause and effect are non-different) since the effect is perceived when the cause is there.<br />
16. And (cause and effect are non-different) because the posterior one has (earlier) existence (in the cause).<br />
17. If it be argued that the effect did not exist before creation, since it is declared (in the Upanishad) as “non-existent”, then we say, no, because from the complementary portion it is known that the word is used from the standpoint of a difference of characteristics.<br />
18. (The pre-existence and non-difference of the effect are established) from reasoning and another Upanishadic text.<br />
19. And the effect is non-different from the cause on the analogy of a piece of cloth.<br />
20. And this is so just as in the case of the outgoing breath etc.<br />
Topic-7: Non-performance of Good<br />
21. Since the other (individual soul) is mentioned (as identical with Brahman), faults like not doing what is beneficial and so on will arise.<br />
22. But (Brahman is) greater (than the embodied being) on account of the declaration of the difference (between the two).<br />
23. On the analogy of stone etc., as also for other reasons, that (opponent’s view) is untenable.<br />
Topic-8: Creation without Materials<br />
24. If it be said that (Brahman) cannot be the cause, since one is noticed to procure materials (for the production of an object), then we say, no, for it is possible on the analogy of milk.<br />
25. Also (Brahman can create without extraneous help) like gods and others (as is seen) in this world.<br />
Topic-9: Wholesale Transformation<br />
26. (If Brahman changes into the world, then) there will arise the contingency of either wholesale transformation or the violation of the texts about partlessness.<br />
27. But (this has to be accepted) on the authority of the Upanishad, for Brahman is known from the Upanishads alone.<br />
28. Because it occurs thus in the case of the individual soul as well and creation of diverse kinds occur in the cases of gods and others.<br />
29. And because the opponent’s own point of view is equally vitiated.<br />
Topic-10: Possession of All Powers<br />
30. Moreover (the Deity is) possessed of all (powers), it having been revealed thus (in the Upanishads).<br />
31. If it be argued that (Brahman cannot act) on account of absence of organs, that was answered earlier.<br />
Topic-11: Need of Motive<br />
32. (Brahman is) not the cause, owing to the need of some motive (for creation).<br />
33. But (creation for Brahman is) a mere pastime like what is seen in the world.<br />
Topic-12: Partiality and Cruelty<br />
34. No partiality and cruelty (can be charged against God) because of (His) taking other factors into consideration. For so the Vedas show.<br />
35. If it be argued that it is not possible (to take Karma – merit and demerit – into consideration in the beginning), since the fruits of work remain still undifferentiated, then we say, no, since the transmigratory state has no beginning.<br />
36. Moreover, this is logical and (so) it is met with (in the scriptures).<br />
Topic-13: Propriety of All the Characteristics<br />
37. And Brahman is the cause on account of the propriety of all the Characteristics (of a cause in It).<br />
SECTION – II<br />
Topic-1: Samkhya View Refuted (Impossibility of Design)<br />
1. The inferred one (Pradhana) is not (the cause) owing to the impossibility of explaining the design, as also for other reasons.<br />
2. And the inferred (Pradhana) cannot be the cause, since the tendency to create (cannot logically arise in it).<br />
3. If it be claimed (that Pradhana acts spontaneously) like milk and water, then even there (intelligence is the guide).<br />
4. And (Pradhana is not the cause) since (nothing extraneous to it exists, so that) it has nothing to rely on (for impulsion to or stoppage from action).<br />
5. And Pradhana cannot change (automatically) like grass etc., (into milk in a cow) for such a change does not occur elsewhere (e.g. in a bull).<br />
6. Even if (spontaneous modification of Pradhana be) accepted, still (Pradhana will not be the cause) because of the absence of any purpose.<br />
7. If it be argued that like a (lame) man (riding on a blind man) or a lodestone (moving iron), (the soul can stimulate Pradhana), even then (the defect will persist).<br />
8. Besides, Pradhana cannot act on account of the impossibility of (the existence of) any relationship of the principal and its subordinates (among the gunas constituting Pradhana).<br />
9. And even if the inference be pursued otherwise (still the defect will persist) owing to the absence of the power of intelligence (in Pradhana).<br />
10. And (the Samkhya doctrine is) incoherent because of the contradictions involved.<br />
Topic-2: Vaisesika Objection Refuted<br />
11. Rather (the universe may originate from Brahman) even as the great and long (triads etc.,) originate from the short (dyad) or the inextensive (atom).<br />
Topic-3: Atoms Not the Cause of Universe<br />
12. (Whether adrista leads the atoms or conjunction helps them), in either case no action is possible and hence there can be no creation or dissolution.<br />
13. And (there can be no creation or dissolution) by reason of assuming inherence, for this leads to an infinite regress on a parity of reasoning.<br />
14. (The atomic theory is inadmissible) for the further reason of (activity etc.,) persisting eternally.<br />
15. And on account of the possession of colour etc., there will be a reversal (of the nature of the atoms), for this accords with experience.<br />
16. And (the atomic theory is untenable) because it is defective from either point of view.<br />
17. This (theory of atom as the cause) is to be entirely ignored, since it is not accepted (by the worthy).<br />
Topic-4: Refutation of Buddhist Realists<br />
18. Even if the integration be supposed to arise from either of the causes, that will not be achieved.<br />
19. If it be argued that a combination becomes possible since (nescience and the rest) can be the causes of one another (in a successive series), then we say, no, (for nescience etc.,) can each merely be the cause of origin of another just succeeding.<br />
20. And because the earlier is negated when the later emerges, (therefore nescience and the rest cannot each be the cause of the next in the series).<br />
21. (If it be contended that the effect arises) even when there is no cause, then your assertion (of causation) will be stultified; else (if you contend that the entity of the earlier moment continues till the entity of the later moment emerges), the cause and effect will exist simultaneously.<br />
22. Neither pratisamkhya-nirodha (artificial annihilation) nor an apratisamkhya-nirodha (natural annihilation) is possible, for there can be no cessation (either of the current or of the individuals forming the current).<br />
23. And (the Buddhist view is untenable) owing to defect arising from either point of view.<br />
24. And (non-existence cannot be asserted) in the case of Akasa on account of the absence of (its) dissimilarity (with destruction).<br />
25. And (a permanent soul has to be admitted) because of the fact of remembrance (ie., memory).<br />
26. Something does not come out of nothing, for this does not accord with experience.<br />
27. And (if something can come out of nothing, then) on the same ground, success should come even to the indifferent people.<br />
Topic-5: Buddhist Idealism Refuted<br />
28. (External objects are) not non-existent, for they are perceived.<br />
29. And because of the difference of nature (the waking state is) not (false) like dream etc.<br />
30. (Tendencies) can have no existence since (according to you) external things are not perceived.<br />
31. And (the ego-consciousness cannot be the abode), for it is momentary.<br />
32. Besides (this view stands condemned), it being untenable from every point of view.<br />
Topic-6: Jaina View Refuted<br />
33. (The Jaina view is) not right since the presence (of contradictory attributes) in one and the same thing is impossible.<br />
34. Similarly also (arises the defect of) the soul having no all-pervasiveness (or having only a medium dimension).<br />
35. And the contradiction cannot be avoided even by an assumption of sequence (in the increase and decrease of parts), for still there will be the defects of mutability etc.<br />
36. The ultimate size attainable (by the soul) being permanent, the other two sizes also must be so; and hence there will be no distinction (among the sizes).<br />
Topic-7: God Is Not a Mere Superintendent<br />
37. For the Lord there can be no creatorship, for that leads to incongruity.<br />
38. And (the incongruity arises) because of the impossibility of a relationship.<br />
39. And (the position is untenable) because of the impossibility of (Nature) coming under (His) direction. (Or) And (God cannot be proved), since no physical support (adhisthana) is possible for Him.<br />
40. Should it be argued that God will direct Nature like (a man directing) the organs, then it cannot be so, for that will result in God’s having experiences (of happiness, sorrow etc.). (Or) If a body, equipped with sense-organs, be assumed for God, (we say that) this is not possible; because of (consequent) experiences etc.<br />
41. God will be subject to finitude or loss of omniscience.<br />
Topic-8: Bhagavata View Refuted<br />
42. (The Bhagavata view that Samkarsana and others originate successively from Vasudeva and others is wrong), since any origin (for the soul) is impossible.<br />
43. And (this view is wrong because) an implement cannot originate from its agent (who wields it).<br />
44. Alternatively even if (it be assumed that Vasudeva and others are) possessed of knowledge, (majesty etc.,), still the defect cannot be remedied.<br />
45. Besides, (in this scripture) many contradictions are met with and it runs counter to the Vedas.<br />
SECTION – III<br />
Topic-1: Origin of Space<br />
1. Space is not (a created thing), since this is not heard of in (some of) the Upanishads.<br />
2. But there is (a mention of the origin of space).<br />
3. (The Upanishadic passage about creation of space has) a secondary sense, for real creation is impossible.<br />
4. And (this is borne out) by Vedic texts.<br />
5. And it is possible for the same word (“originated”) to have (primary and secondary senses) like the word Brahman.<br />
6. The (Vedic) assertion (that “all things become known when the one is known”) can remain unaffected only if all the effects are non-different from Brahman; and this is confirmed by Vedic texts.<br />
7. But (space is a product); for separateness persists wherever there is an effect, as it is seen in the world.<br />
Topic-2: Origin of Air<br />
8. Hereby is explained air.<br />
Topic-3: Origin of Brahman Denied<br />
9. But (origin) for Existence (Brahman) is impossible on account of illogicality.<br />
Topic-4: Origin of Fire<br />
10. Fire originates from this one (ie., air); for the Upanishad says so.<br />
Topic-5: Origin of Water<br />
11. Water (was born from this fire).<br />
Topic-6: Origin of Earth<br />
12. (The word “food” means) earth on the strength of the topic, colour and other Vedic texts.<br />
Topic-7: Creation from God’s Deliberation<br />
13. It is He only, who through profound meditation on each thing (created it), as is known from His indicatory marks.<br />
Topic-8: Reverse Order of Dissolution<br />
14. But as compared with this order of creation, the order of dissolution proceeds in a reverse way. This is logical too.<br />
Topic-9: The Origin of Mind and Intellect<br />
15. If it be contended that the intellect and mind must find accommodation in some order in some intermediate stage, because indicatory marks of their existence are in evidence, then not so, because their presence creates no difference (ie., does not disturb the order of creation or dissolution).<br />
Topic-10: Birth and Death<br />
16. The mention of birth and death must be in the primary sense in relation to the moving and the motionless; in relation to the soul it must be in a secondary sense, the application (of such words) being possible when a body is present.<br />
Topic-11: Origin of the Soul<br />
17. The individual soul has no origin; because the Upanishads do not mention this, because its eternality is known from them and (because of other reasons).<br />
Topic-12: Eternally Conscious Soul<br />
18. The soul is eternally a cognizer for this very reason (of being free from origin and dissolution).<br />
Topic-13: Soul’s Dimensions<br />
19. (The individual soul must be atomic in dimension owing to the mention in the Vedas) of its departure from the body, going (to the next world by following a course) and coming back (from there).<br />
20. (The soul’s atomicity stands confirmed) owing to the relation of one’s own soul with the latter two facts (viz., following of a course and coming back).<br />
21. If it be objected that the soul is not atomic because its size is heard of as not being so, we reply, no, since that context relates to the other (ie., the supreme Self).<br />
22. And the individual soul is atomic because of the direct Upanishadic use of the word as well as mention of infinitesimality.<br />
23. (The soul’s atomicity and its feeling over the whole body involve) no contradiction, just as in the case (of a drop) of sandal paste.<br />
24. If it be objected that (the argument holds good in the case of sandal paste) owing to its peculiarity of position, (but that is not evident in the case of the soul), then we say, no, (a peculiar location) for the soul is admitted in the Upanishads, for it exists in the heart.<br />
25. Or on the analogy of what is seen in the world, (the soul may pervade the whole body) through its attribute (of sentience).<br />
26. (The quality of sentience can have) separate existence like smell.<br />
27. And the Upanishad also show this.<br />
28. (The soul and its intelligence are separate), since they are taught separately (in the Upanishads).<br />
29. But the soul comes to have such appellations because of the dominance of the modes of that intellect; this is just as in the case of the supreme Self.<br />
30. And because the contact between the soul and the intellect persists so long as the worldly state of the soul continues, there can be no defect, for this is what is met with in the scriptures.<br />
31. Rather because that contact (with the intellect etc.,) which remains latent (in sleep and dissolution) can become manifest (during waking and creation) like manhood etc., (from boyhood etc.,).<br />
32. Else (if the existence of the internal organ be not admitted) there will be the possibility of either constant perception or non-perception or it will have to be admitted that either of the powers (of the soul or of the organs) becomes (suddenly) debarred (or delimited or lost).<br />
Topic-14: Soul as Agent<br />
33. The individual soul must be an agent, for thus alone the scriptures become purposeful.<br />
34. (The soul is an agent) because there are teachings about its roaming.<br />
35. (The soul is an agent) because of its taking up (the organs).<br />
36. And the soul is an agent because of the mention (as such) in respect of action; were it not so, there would have been a contrary indication.<br />
37. As in the case of perception (there is no uniformity), so also there is no uniformity (in the case of action).<br />
38. (The soul must be an agent), for (if the intellect be so), it will lead to a reversal of power.<br />
39. And (the soul must be an agent) because (a contrary supposition will) lead to a negation of deep meditation (on God).<br />
Topic-15: The Soul under Two Conditions<br />
40. And (rather) this is like the carpenter existing under both conditions.<br />
Topic-16: Soul’s Agentship Derived from God<br />
41. But the agentship (of the individual soul) is derived from God, for that is what is stated in the Vedic texts.<br />
42. (God is), however, dependent on the efforts made, so that injunctions and prohibitions may not become meaningless and other defects may not arise.<br />
Topic-17: Relation of Soul and God<br />
43. (The individual souls are) parts of God because of the mention that they are different, also because some read otherwise of (Brahman’s) identity with fishermen, slaves, gamblers and others.<br />
44. This follows from the words of the mantras also.<br />
45. And this is also stated in the Smriti (Gita).<br />
46. The Supreme Self is not so (touched by the suffering of the individual soul), even as light etc., are not (affected by the things that condition them).<br />
47. They say so in the Smritis and (the Upanishads declare thus).<br />
48. Injunction and prohibition become effective owing to physical association, just as it is in the case of light etc.<br />
49. And there is no intermixture (of actions and results), since the soul has no connection with all (the bodies).<br />
50. And (the individual soul) is only a reflection (of the supreme Self) to be sure.<br />
51. (Even the unseen potential results of works cannot regulate individual allocation), since the unseen potential results (themselves) cannot be allocated thus.<br />
52. And the same (defect springs up) even in the case of resolves etc.,<br />
53. If it be said that this (individual allocation of pleasure and pain) can be possible in accordance with the separate part (of each soul in each body), then it cannot be so, because of all (the omnipresent souls) getting included in all (the bodies).<br />
SECTION – IV<br />
Topic-1: Origin of the pranas<br />
1. Similarly the organs (are produced from the supreme Self).<br />
2. (Origin of the organs has to be accepted) because of the impossibility of (the text about origin having) the secondary sense.<br />
3. Also because that term, (“is born”), is used earlier (in the primary sense) in the Upanishad (in connection with Prana).<br />
4. (Pranas must have originated from Brahman) since speech is preceded by them.<br />
Topic-2: Number of Pranas<br />
5. The pranas are seven in number because of being so known and because of such a specification.<br />
6. But the hands etc., are there; since (an excess is) established thus, therefore it is not so.<br />
Topic-3: Atomic Pranas<br />
7. And the organs are atomic (ie., subtle and limited in size).<br />
Topic-4: Chief Prana: Its Creation<br />
8. So also the foremost (Prana is a product of Brahman).<br />
Topic-5: Nature of Prana<br />
9. Prana is neither air nor a function, because it is taught separately.<br />
10. But Prana is not independent just like the organs of vision etc., because instruction is impared along with them and because of other reasons.<br />
11. No fault accrues, because Prana is not a sense-organ. For thus it is shown in the Upanishads.<br />
12. It is taught that Prana has five states like the mind.<br />
Topic-6: Prana Is Atomic<br />
13. And the chief Prana is atomic (ie., subtle and limited in size).<br />
Topic-7: Presiding Deities<br />
14. But there is the (fact of) presiding over by (the deities) Fire and others, for so it is taught in the scriptures.<br />
15. (The organs are) connected with the possessor of the organs, as is known from the Vedic texts.<br />
16. And on account of that soul’s constant relation (with the body).<br />
Topic-8: Prana and Pranas<br />
17. As distinguished from the chief Prana, the other pranas (eleven in number) are the organs, for they are so designated.<br />
18. Because of the (mention of) difference in the Upanishads.<br />
19. And (the organs are different from Prana) because of the dissimilarity in characteristics.<br />
Topic-9: Creation of Gross Objects<br />
20. The arrangement of designation and shape, however, is by Him who made the elements tripartite, for it is taught (in the Upanishad).<br />
21. Flesh etc., are produced from earth as it is shown in the Upanishads. From the other two as well (evolve other things).<br />
22. But owing to the preponderance (of any one) occurs the corresponding designation, occurs the corresponding designation.<br />
CHAPTER – III<br />
SADHANA – SPIRITUAL PRACTICE<br />
SECTION – I<br />
Topic-1: Departure from the Body<br />
1. In the matter of obtaining the next one (ie., body), the individual soul moves out enveloped (by the subtle elements), for so it is known from the question and its solution.<br />
2. But the soul is not enveloped by water alone, since water has three components; water is mentioned because of its pre-ponderance.<br />
3. And from the going out of the organs (it follows that the elements also move out).<br />
4. If it be objected (that the organs do not accompany the soul at the time of death) since the Upanishadic texts mention their entry into the (deities) Fire and others, then we say, not so, for that is said in a secondary sense.<br />
5. If it be objected (that water does not come to be known as man), since it is not heard of in the first instance, then not so, for on logical grounds, water itself is meant.<br />
6. If it be argued (that the soul does not depart enveloped by water) since it is not mentioned thus in the Upanishads, then not so, for it is perceived to be so in the case of those who perform sacrifices etc., (ie., it can be verified by what happens to the sacrificers).<br />
7. Or rather the statement (that the souls become the food of gods) is made in a metaphorical sense on account of their non-realization of the Self. For the Upanishad shows the same.<br />
Topic-2: Return of the Souls<br />
8. After the actions are exhausted, the soul returns together with (the residual) karma, as is known from the Upanishads and Smritis, along the path followed (by it) while going as also differently.<br />
9. If it be contended that (the soul gets its rebirth) owing to conduct (and not residual karma), then according to Karsnajini, it is not so, that (Upanishadic passage) being used suggestively (for residual karma).<br />
10. If it be objected that (in that case) conduct will cease to have any usefulness, then it is not so, because karma is dependent on that conduct.<br />
11. But (the teacher) Badari thinks that good and bad works themselves are meant (by the word carana).<br />
Topic-3: Fate of Evil-doers<br />
12. It is known from the Vedic texts that (the moon is the goal) even for the performers of unholy acts etc., as well.<br />
13. (Vedantin): But as for others (they have their descent) after suffering in the abode of Death; (thus occur their) ascent and descent, for their course is met with in the Upanishads.<br />
14. And they mention this in the Smritis.<br />
15. And (they are mentioned as) seven (hells in the Puranas).<br />
16. Since Death’s control extends even there, no contradiction can arise.<br />
17. But (by the expression “of these two paths”) what is meant is “of knowledge (ie., meditation) and action”, for that is the topic under discussion.<br />
18. (The specification about the number of oblations) is not applicable in the case of the third state, this being noticeable (in the Upanishad).<br />
19. Moreover, there are records in the Smritis (of birth without parentage) as also in the Mahabharata etc., and there is popular belief as well.<br />
20. Moreover, it is seen (that creatures are born without the five oblations).<br />
21. Life springing from moisture is included in the third term (plant life).<br />
Topic-4: Similarity with Space etc., during Descent<br />
22. (The descending soul) attains similarity (with space, air, etc.,); for that is reasonable.<br />
Topic-5: Intervening Period of Descent<br />
23. (The descent of the soul from one state to another takes place) not after long intervals, (as is known) on the authority of a specific statement (in the Upanishad).<br />
Topic-6: The Souls in Plants and Thereafter<br />
24. As in the earlier stages, so also (in the later stages) the soul merely resides in paddy etc., that are already inhabited by other souls, for so it is declared.<br />
25. If it be argued that rites (invoking killing of animals) are unholy, we say, no, since they are sanctioned by scriptures.<br />
26. Then (the soul) gets connected with an inseminator.<br />
27. From the womb (comes) a new body (for the descending soul).<br />
SECTION – II<br />
Topic-1: Dream State<br />
1. In the intermediate stage (of dream) occurs (real) creation; for the Upanishad says so.<br />
2. And some (following a particular branch) consider the Self to be a creator (of things desired); and sons and others (are the objects desired).<br />
3. But the dream creation is a mere Maya, because of its nature of not being a complete manifestation of the totality of attributes (found in the wakeful state).<br />
4. A dream is also an omen, for so it is known from the Upanishads and experts say so.<br />
5. From the meditation on the supreme Lord, however, becomes manifest that which remains obscured; because the soul’s bondage and freedom are derived from Him.<br />
6. Or rather that covering occurs also on account of connection with the body.<br />
Topic-2: The Soul in Deep Sleep<br />
7. The absence of that dream (ie., dreamless sleep) takes place in the nerves and the Self, as it is known to be so from the Upanishads.<br />
8. For the same reason, the soul’s waking up is from this supreme Self.<br />
Topic-3: The Same Soul Returns from Sleep<br />
9. But the very same soul returns from sleep because of the reasons of action, remembrance, scriptural authority and injunction.<br />
Topic-4: Soul in swoon<br />
10. In the case of one in swoon, there is only partial attainment (of the state of sleep), that being the last alternative.<br />
Topic-5: The Nature of Brahman<br />
11. Not even according to place can Brahman have a twofold characteristic, for everywhere (It is taught to be without attributes).<br />
12. If it be argued that (Brahman cannot have only one characteristic), on account of differences (met with in the scriptures), (we say that) it is not so, because the scriptures negate each of these differences individually.<br />
13. Moreover, the followers of certain branches declare thus.<br />
14. Brahman is only formless to be sure, for that is the dominant note (of the Upanishadic teaching).<br />
15. And like light, Brahman can (be assumed to) have different appearances, so that the scriptures may not become purportless.<br />
16. The Upanishad also declares Brahman to be Consciousness alone.<br />
17. Moreover, the Vedas reveal this; likewise this is mentioned in the Smritis also.<br />
18. Hence also are the illustrations of the sun’s reflection etc.<br />
19. But that kind of parallelism is inapplicable as nothing is perceived to be similar to water.<br />
20. Since Brahman has entered into the limiting adjuncts, It seems to participate in their increase and decrease. The illustration is apt since the illustration and thing illustrated have propriety from this point of view.<br />
21. And (this is also) in accordance with (the Vedic) revelation.<br />
Topic-6: Unconditioned Brahman and Soul<br />
22. The Upanishad certainly denies the limitation that is being dealt with and then speaks of something more.<br />
23. That Brahman is unmanifest, for the Upanishad says so.<br />
24. Moreover, Brahman is realized in Samadhi, as is known from direct revelation and inference.<br />
25. And the effulgent Self appears to be different during activity, as is the case with light etc.; yet (intrinsically) there is non-difference as is evident from repetition (of “That thou art”).<br />
26. Hence (the individual gets) unity with the Infinite; for such is the indicatory mark (in the Upanishad).<br />
27. But since both difference and non-difference are mentioned, the relationship (between the supreme Self and the individual is) as that between the snake and its coil.<br />
28. Or they are like light and its source, both being but effulgence.<br />
29. Or (the relationship between the individual and the supreme Self is) as already shown.<br />
30. And on account of the denial.<br />
Topic-7: Brahman One without a Second<br />
31. There is some entity superior to this Brahman, because of the mention of embankment, measure, connection and difference.<br />
32. But (the Self is referred to as an embankment) on account of similarity.<br />
33. For the sake of intellectual grasp (Brahman’s magnitude is spoken of) just like the feet (of the mind or of space), (or the quarters of the karsapana).<br />
34. (Connection and difference are mentioned about Brahman) from the point of view of limiting adjuncts, as in the case of light etc.<br />
35. And because (such a position alone is) logically justifiable.<br />
36. Similarly from the denial of everything else (it follows that there is nothing but Brahman).<br />
37. Hereby (is established) the omnipresence (of the Self), (as is known) on the strength of (Upanishadic) words like extension and other sources (ie., Smriti and logic).<br />
Topic-8: Fruits of Action<br />
38. The fruit of action is from Him, this being the logical position.<br />
39. (God is the ordainer of results) for the further reason that the Upanishads say so.<br />
40. For these very reasons Jaimini considers virtuous deeds to be the yielder of results.<br />
41. But Badarayana considers the earlier One (viz., God) (as the bestower of results), because He is mentioned as the cause of even action.<br />
SECTION – III<br />
Topic-1: Sameness of Meditation<br />
1. Any (particular) conception for meditation (vijnana) imparted in all the Upanishads is the same on account of the sameness of the injunction etc.<br />
2. If it be said that the vijnanas cannot be the same owing to the difference in details, then not so, for difference can occur even in the same vijnana.<br />
3. The rite of carrying fire on the head is an appendage of Vedic study, because it is stated to be so in the Samachara and also because of competence. And that regulation is like that about libations.<br />
4. Moreover, (the scripture) reveals (this fact).<br />
Topic-2: Combination of Traits<br />
5. And in similar meditations (all) the traits are to be combined, for there is no difference in application like the subsidiaries of an injunction.<br />
Topic-3: Difference of Meditations<br />
6. If it be said that the (Udgitha) meditations (in the Chandogya and Brihadaranyaka Upanishads) are different on account of the difference of (texts), then not so, for there is no difference.<br />
7. Rather not owing to a difference of subject-matter even as in such cases as (meditation on the Udgitha as) possessed of the quality of being higher than the high, (greater than the great).<br />
8. If from the sameness of name, (the two meditations are held to be the same), that has already been answered. But that (sameness of name) is met with (even with regard to things quite different).<br />
Topic-4: Specifications of Om<br />
9. Since Om pervades all the Vedas, it is appropriate to qualify it by the word Udgitha.<br />
Topic-5: Sameness of the Meditation on Prana<br />
10. All (the meditations on Prana) being the same, these traits (found here in one) are to be added elsewhere.<br />
Topic-6: Combination and Non-combination of Attributes of Brahman<br />
11. Bliss and other characteristics of the principal entity (ie., Brahman) are to be combined.<br />
12. Attributes such as having joy as the head and so on are not to be added everywhere, since (they have) degrees of intensity and feebleness, (which are) possible in a context of difference (ie., duality).<br />
13. But the other characteristics are to be understood everywhere on account of identity of purport.<br />
Topic-7: Purusha as the Highest in Katha<br />
14. What is mentioned in the Katha Upanishad is meant for deep meditation on Purusha, (and not for stating any gradation), as that serves no purpose.<br />
15. And (this must be the conclusion) on account of the use of the word Self.<br />
Topic-8: The Supreme Self in Aitareya<br />
16. The supreme Self is to be understood in the Aitareya Upanishad, just as elsewhere (in other texts about creation), on account of the subsequent qualification. (Or) The Self is to be understood (in the Chandogya Upanishad), just as in the other (Brihadaranyaka) Upanishad, because of the subsequent (instruction about identity).<br />
17. If it be objected that it follows from the trend of the sentences that the Supreme Self is not meant, (the reply is that) it must be so because of the definite statement (that the Self alone existed in the beginning). (Or) If it be argued that the rule about the conformity of the commencement and the conclusion leads to the idea that the Self is not meant, then we say that it must be so because of the definite statement.<br />
Topic-9: Acamana and Meditation on Prana<br />
18. Since acamana is mentioned as a duty already recognized, it occurs (in the Upanishad) in connection with a fresh injunction (of meditation on Prana).<br />
Topic-10: Same Meditation in the Same Branch<br />
19. (The meditations) in the same branch are similarly the same (and their traits are to be combined) because of the non-difference of the object.<br />
Topic-11: No Combination in Meditation on Satya-Brahman<br />
20. Elsewhere also (in the case of meditation on Satya-Brahman), (the attributes have to be combined) as here (in the case of Sandilya-Vidya), on account of the very fact of connection (with the same object of meditation).<br />
21. Rather they are not to be combined on account of a distinction.<br />
22. The scripture also indicates the same thing.<br />
Topic-12: Attributes of Brahman in Ranayaniya Not to be<br />
Combined Elsewhere<br />
23. And (the attributes of Brahman such as) possession of unchallenged powers and pervasion of heaven are also not to be added to other meditations for the same reason (of association with special abodes).<br />
Topic-13: Purusha-Vidya in Chandogya and Taittiriya<br />
24. And the characteristics of the Purusha-Vidya are not to be added to the Taittiriyaka because they have not been recited there as it is done in the course of the Purusha-Vidya in other branches.<br />
Topic-14: Non-combination of Disparate Traits<br />
25. Piercing etc., are not to be applied in meditation, since (the mantras of piercing etc., are) disparate in purport.<br />
Topic-15: Rejection and Reception of Merit<br />
26. But where only the rejection of virtue and vice is spoken of, the reception of these by others has to be inferred, on account of the term reception being a counter-correlative of rejection. And this is on the analogy of kusas, metres, praise and recitation, as has been explained (by Jaimini).<br />
Topic-16: Discarding Virtue and Vice at Death<br />
27. (A man of knowledge gets rid of virtue and vice) at the time of death, since nothing remains to be attained. For thus it is that others (ie., the followers of the other branches) state.<br />
28. As there is no conflict between the two (ie., two texts, or cause and effect) on the admission that destruction results from voluntary effort, (therefore such effort must take place before death).<br />
Topic-17: Paths of Those Who Know Or Do Not Know the<br />
Qualified Brahman<br />
29. The soul’s course after death must have purposefulness in two ways, for else it will lead to contradiction.<br />
30. This (differentiation) is reasonable, for facts indicative of a soul’s journey are met with (in the case of meditation on the qualified Brahman alone), just as (much as such a difference is) met with in common life.<br />
Topic-18: The Path of Gods Is for All Worshippers of<br />
Qualified Brahman<br />
31. (The journey of the souls along the path of the gods is) not restricted (to any particular meditation). It applies to all meditations (on the qualified Brahman). This involves no contradiction as is known from Upanishadic and Smriti texts (lit. direct text and inference).<br />
Topic-19: People with a Mission<br />
32. Those who have a mission to fulfil continue in the corporeal state as long as the mission demands it.<br />
Topic-20: Conception of the Immutable<br />
33. All the (negative) conceptions of the Immutable are to be combined, since the process of presentation is similar and the object dealt with is the same. This is just as it is in the case of the Upasad sacrifice, as has been shown by Jaimini.<br />
Topic-21: Same Conception in Mundaka and Katha<br />
34. The conceptions (in the Mundaka and Svetasvatara on the one hand and Katha on the other) are the same, on account of the mention of a particular limit.<br />
Topic-22: The Inmost Self in Brihadaranyaka<br />
35. (The conception of the Self is the same in Brihadaranyaka III-iv-1 and III-v-1, since) one’s own Self is declared to be the inmost of all as in the case of the aggregate of elements. (Or – since one’s own Self is declared to be the inmost of all, just as it is shown to be the Self of all in Svetasvatara VI-11).<br />
36. If it be argued that unless difference be admitted the separate statements become illogical, the reply is that this is not so, for it can be like another instruction of this kind.<br />
Topic-23: Reciprocity of Conceptions<br />
37. There should be a reciprocal interchange as in the case of other traits; for so the readers (of the scriptures) recite distinctly.<br />
Topic-24: Satya-Brahman in Brihadaranyaka<br />
38. Since the same Satya-Vidya is taught in both the places (of the Brihadaranyaka Upanishad), therefore traits like Satya have to be combined.<br />
Topic-25: Combination of Traits in Brihadaranyaka and Chandogya<br />
39. Traits like (true) desire etc., (mentioned in the Chandogya) are to be added to the other (viz., Brihadaranyaka) and those mentioned there are to be added here, because of the (sameness of) abode etc.<br />
Topic-26: Agnihotra to Prana<br />
40. There can be no omission (of the performance of the Agnihotra to Prana) on account of the respect shown (in the Upanishad).<br />
41. The Agnihotra is to be performed from that (food) itself when it is present, for such is the declaration (of the Upanishad).<br />
Topic-27: Meditations Connected with Rites Are Not Obligatory<br />
42. There is no obligatory rule about that (ie., the meditations becoming connected always with rites), for that is obvious from the Upanishad, inasmuch as a meditation has a separate result, consisting in the elimination of hindrance to a rite.<br />
Topic-28: Meditations on Prana and Vayu<br />
43. (The meditations on Prana and Vayu or Air are to be kept apart) exactly as in the case of offerings, as that has been stated by Jaimini.<br />
Topic-29: Fires in Agni-Rahasya Not Parts of Sacrifice<br />
44. The fires (of the mind, speech, etc., of Agni-rahasya) do not form parts of any rite, on account of the abundance of indicatory marks; for these marks are stronger than the context. That also was said by Jaimini.<br />
45. On the strength of the context, the conceptual fires are to be used alternatively for the actual fire enjoined earlier. They constitute some rite like the imaginary drinking (of Soma juice).<br />
46. And (this conclusion is supported) by the fact of extended application.<br />
47. The fires rather constitute only a meditation, for so it is determined (in the Vedas).<br />
48. And owing to the indicatory mark met with.<br />
49. Moreover, the view (that the fires constitute a meditation) cannot be set aside owing to the greater authority of express statement etc.,<br />
50. On account of being linked up with the mind and such other reasons, the mental fires are independent even as other meditations are. And it is seen that the sacrifices are treated as independent (irrespective of their context), as was pointed out by Jaimini.<br />
51. Not even on the ground of similarity can the mental fires become subservient to rites, since they are noticed to serve human needs, just as it is in the case of death; for the world does not become fire just because of a similarity.<br />
52. From the subsequent Brahmana text also it is known that the scripture has that (prescription of a meditation) in view; but the connection with fire occurs because of the abundance of the attributes of fire that have to be imagined here.<br />
Topic-30: The Self Distinct from Body<br />
53. Some deny the existence of the soul, its existence being dependent on the existence of the body.<br />
54. But this is not so; there is a distinction (between the soul and the body) because consciousness may not exist even when the body exists, as it is in the case of perception.<br />
Topic-31: Meditations Connected with Accessories of Rites<br />
55. But the meditations connected with the accessories of rites are not to be confined to the branches of the Vedas in which they obtain, for they are to be adopted in all the (branches of the) Vedas.<br />
56. Or rather (they are to be adopted in other branches) like the mantas; (and thus) there is no contradiction.<br />
Topic-32: Meditation on Vaisvanara as a Whole<br />
57. The meditation on the whole is of greater importance just as in the case of sacrifices. For so the Upanishad shows.<br />
Topic-33: When Meditations Differ<br />
58. The meditations are different when there is a difference in terminology etc.<br />
Topic-34: Alternative Meditations<br />
59. Any one meditation (can be accepted as) an alternative for other meditations, because their result is the same.<br />
Topic-35: Meditations Yielding Worldly Results<br />
60. As for the meditations (based on symbols and) undertaken for fulfilment of worldly desires, they may be either combined or not combined according to one’s option, since the previous reason (of sameness of result) does not exist.<br />
Topic-36: Meditations Based on Subsidiaries<br />
61. In the case of the meditations based on the subsidiaries (of rites), their position is the same as of their bases.<br />
62. (The meditations are to be combined), also because they are enjoined (in the Vedas).<br />
63. (The meditations are to be combined) because of the (indicatory mark of the) rectification (of one with the help of another).<br />
64. And from the Upanishadic declaration that Om, which is a accessory of the Vedic rites is common to all the Vedas, (it follows that the meditations based on it must co-exist).<br />
65. (The meditations are) rather not to be combined, since the Upanishads do not declare this.<br />
66. And (there is no obligation about combination) since the Upanishad shows (contrariwise).<br />
SECTION – IV<br />
Topic-1: Knowledge not a Subsidiary of Rites<br />
1. Badarayana thinks that liberation results from this (knowledge of the Self), (as presented in the Upanishads), because the Vedic texts declare so.<br />
2. Jaimini thinks that since the Self holds a subservient position in rites etc., the mention of the result of knowledge is (merely) in glorification of the agent, as is the case elsewhere.<br />
3. (This is confirmed) on the strength of what is revealed about the behaviour (of the knowers of Brahman).<br />
4. (This is so) because the Upanishad declares this.<br />
5. (This is so), because both knowledge and work follow the Self (when it transmigrates).<br />
6. (And this is so) because rites are enjoined for one who is possessed of that (knowledge of the Vedas).<br />
7. And (this follows) from the restrictive texts.<br />
8. But Badarayana’s view stands unshaken because of the instruction that the supreme Self is even greater (than the agent); for so it is revealed (by the Upanishads).<br />
9. But the Upanishadic declaration (of conduct) is equally in evidence (proving that knowledge is not subservient to religious acts).<br />
10. The declaration is not universal.<br />
11. Knowledge and action are to be divided like a hundred things.<br />
12. (Engagements in religious actions is prescribed) for him only who has merely recited the Vedas.<br />
13. (The restrictive texts) do not apply (to the man of knowledge), since the restrictions is made without any specification.<br />
14. Or rather the consent (accorded) for doing religious acts is meant for the glorification of knowledge.<br />
15. Moreover, some refrain from (religious) work according to personal predilection.<br />
16. Moreover, (from knowledge comes) the destruction (of the whole world).<br />
17. And knowledge belongs to the monks, for they are met with in the Vedas.<br />
Topic-2: Sannyasa Prescribed by Scriptures<br />
18. Jaimini thinks that to be an allusion to other stages and no injunction; and (this is so) since the scripture condemns them.<br />
19. Badarayana thinks that the other orders of life are also to be observed, since Vedic texts speak equally of all the stages of life.<br />
20. Or rather it is an injunction as in the case of holding the sacrificial fuel.<br />
Topic-3: Injunctions for Meditation Not Eulogistic<br />
21. If it be contended that texts (about Udgitha etc.) are merely eulogistic, because of having been accepted as subservient to ritual acts, then not so, because of the extra-ordinariness (of the texts).<br />
22. Moreover, (there must be injunctions) on account of the occurrence of words having an injunctional meaning.<br />
Topic-4: Upanishadic Stories<br />
23. If it be argued that they (the Upanishadic stories) are meant for the (ritualistic application called) Pariplava, (we say) that this not so, on account of the stories for the Pariplava having been specified.<br />
24. And because (the stories) become connected (with meditations) through unity of idea in that way, (therefore they are meant for illuminating the proximate knowledge).<br />
Topic-5: Sannyasins Free from Rituals<br />
25. For that very reason again, (the Sannyasin has) no need of “lightning fire”, and such other rites.<br />
Topic-6: Rituals etc., Needed for Knowledge<br />
26. On the strength of the Upanishadic sanction of sacrifices etc., all religious activities as well are necessary. This is the same as in the case of a horse (in matters of its adequacy).<br />
27. (Even though there be no injunction about sacrifices etc.,), still one must be endowed with self-control and the like, since these are enjoined as subsidiaries of knowledge; and hence have to be practised as a matter of course.<br />
Topic-7: Restrictions about Food<br />
28. All kinds of food are permitted only when life is in danger; for so it is revealed.<br />
29. And (this should be the interpretation) so that the scriptures (about permissible and forbidden food) may not be contradicted.<br />
30. Moreover, the Smritis support this view.<br />
31. Hence also occur the scriptural texts prohibiting license.<br />
Topic-8: Duties of Orders of Life should be Fulfilled<br />
32. At the same time the duties of the orders of life are to be performed (by one who does not want liberation), since these have been enjoined.<br />
33. And (these have to be performed, since these are enjoined as) being jointly the generators of knowledge.<br />
34. Considered either way, however, the very same religious duties are meant for performance, because of the indicatory marks of both kinds.<br />
35. The Vedas also show that one (equipped with Brahmacharya etc.,) is not overpowered.<br />
Topic-9: Knowledge for People outside Orders<br />
36. As a matter of fact, a person standing in between two stages is also entitled, such cases being met with (in the Upanishads).<br />
37. Moreover, the Smritis also mention this fact.<br />
38. And (in their case) there can be the favour of special factors (like Japa etc.,).<br />
39. But as compared with this, the other one is better, because of indicatory sign (in the Upanishad and Smritis) as well.<br />
Topic-10: Defection from Monasticism<br />
40. But for one who has become so, there can be no reversion from it, on account of restriction, absence of text sanctioning reversion and absence of good precedence. This is the view of Jaimini as well.<br />
Topic-11: Expiation for Transgression of Celibacy<br />
41. And even an expiation is not available for him, since his fall is known from the Smriti to be irremediable and he has no connection with it.<br />
42. Some, however, consider this to be a minor sin and concede expiation as in a case of eating forbidden food. So it is explained by Jaimini.<br />
Topic-12: They are to be Excommunicated<br />
43. (Whether their transgression constitutes a major or a minor sin), they are to be kept outside in either case in accordance with Smriti texts and behaviour of good people.<br />
Topic-13: Meditations Connected with Rites<br />
44. The teacher Atreya thinks that the agentship for meditation belongs to the master of the sacrifice, since the Upanishads mention their results.<br />
45. The (teacher) Audulomi says that it is the duty of the priest (to undertake such meditations), for he is retained for that.<br />
46. And from Vedic texts also (this stands confirmed).<br />
Topic-14: Injunction about Meditativeness<br />
47. In case of a partial application to knowledge by one possessed of (imperfect) knowledge, an injunction is implied in another auxiliary which is the third; this is like the main injunction being applied to the subsidiary acts.<br />
48. But the conclusion is made (in the Chandogya Upanishad) with the householder, since he has an all-inclusive life.<br />
49. Since there is injunction even about the others, just as much as of meditativeness.<br />
Topic-15: The Childlike State<br />
50. (The word ‘balya’ in the Brihadaranyaka means that a man of enlightenment should behave like a child) without displaying his parts, for so it fits in with the context.<br />
Topic-16: Time of Fruition of Knowledge<br />
51. The generation of knowledge takes place even in this life if there is no obstruction to the means adopted. For this is what is revealed (by the Upanishads).<br />
Topic-17: Liberation is Uniform Everywhere<br />
53. There is no rule of this kind with regard to the result called liberation, because that state has been definitely determined (to be the same), because that state has been definitely determined (to be the same).<br />
CHAPTER – IV<br />
PHALA – RESULT<br />
SECTION – I<br />
Topic-1: Repetition of Meditations etc.<br />
1. Repetition is necessary, since the Upanishads instruct repeatedly.<br />
2. And (this is so) on account of the indicatory mark.<br />
Topic-2: Identity of the Self with Brahman<br />
3. But the Upanishads acknowledge Brahman as the Self and cause It to be so understood.<br />
Topic-3: No Self-identity with Symbols<br />
4. (The aspirant is) not to identify (himself) with a symbol, for he cannot understand himself to be so.<br />
Topic-4: Superimposition of the Higher on the Lower<br />
5. The sun etc., are to be looked upon as Brahman because of the consequent exaltation.<br />
Topic-5: Subordinate parts of Rites As the Sun etc.<br />
6. And the ideas of the sun etc., are surely to be superimposed on the subsidiary parts of the rites, for that is reasonably maintainable.<br />
Topic-6: Meditation in a Sitting Posture<br />
7. One should adore mentally while having a sitting posture, since it is possible in that way alone.<br />
8. And because of (the possibility of) concentration (in that way).<br />
9. And (meditativeness is attributed) from the standpoint of motionlessness.<br />
10. Moreover, they mention (this) in the Smritis.<br />
Topic-7: No Restriction of Place<br />
11. Meditation is to be undertaken wherever the mind gets concentrated, because there is no specification.<br />
Topic-8: Meditation till Death<br />
12. (Meditation is to be repeated) up till the moment of death, for it is noticed in the scriptures that it is done so even then.<br />
Topic-9: Knowledge Destroys all Results of Actions<br />
13. On the realization of That, there occur the non-attachment and destruction of the subsequent and previous sins respectively, because it is declared so.<br />
Topic-10: No Remnant of Virtue Even<br />
14. In the very same way there is no attachment of the other (ie., of virtue) as well. Liberation must follow as soon as the body falls.<br />
Topic-11: Past Accumulated Results are Destroyed<br />
15. But only those past (virtues and vices) get destroyed which have not begun to bear fruit, for death is set as the limit of waiting for liberation.<br />
Topic-12: Agnihotra etc.<br />
16. But Agnihotra etc., conduce to the very same result, for so it is revealed (in the Upanishads).<br />
17. Besides these, there is also another kind of (good) action with regard to which some people (make the assignment), according to both Jaimini and Badarayana.<br />
Topic-13: Rites Unaccompanied by Meditation<br />
18. The Upanishadic text, “whatever is done with knowledge” surely indicates this.<br />
Topic-14: Experience of the Active Merit and Demerit<br />
19. But the (enlightenment) man merges in Brahman after exhausting the other two, (viz., merit and demerit that have started fruition), by experiencing (their results in the present life).<br />
SECTION – II<br />
Topic-1: At Death the Organs Merge in Mind<br />
1. The (function) of the organ of speech merges in the mind (at the time of death) for so it is seen and so the Upanishads say.<br />
2. And for the same reason all the functions of all the organs get merged in the mind.<br />
Topic-2: Mind Merges in Prana<br />
3. That mind merges in the vital force as is revealed in the subsequent text.<br />
Topic-3: Prana Merges into the soul<br />
4. That one (ie., the vital force) is (known to be) withdrawn into the ruler (ie., the individual Self) from such facts as approaching that (Self at the time of death).<br />
5. The soul comes to stay among the elements, it being so declared by the Upanishads.<br />
6. (The soul does) not (come to stay) amidst a single element, for both (the Upanishads and Smritis) show otherwise.<br />
Topic-4: Departure of the Enlightened and the Unenlightened<br />
7. And the mode of departure (at the time of death) is the same (for the knower of the qualified Brahman and the ignorant man) up to the beginning of the path (of the gods); and the immortality (that is spoken of) is the one that is attained without burning ignorance.<br />
Topic-5: Relative Merger of Fire etc.<br />
8. That group of elements (counting from fire) continues till complete liberation; for there is a declaration of the continuance of the transmigratory state till then.<br />
9. That fire (as also other elements) is minute in its nature, as also in size, because it is seen to be so.<br />
10. For this (very) reason the subtle body is not destroyed even when the gross one is.<br />
11. And this warmth belongs to this subtle body to be sure, for that stands to reason.<br />
Topic-6: No Departure for a Knower of Brahman<br />
12. If it be contended that the organs of the man of knowledge do not depart from the body because of the denial in the scripture, then (according to the opponent) it is not so, for the denial is about the departure from the individual soul.<br />
13. This is not so, for in case of the followers of one recension there is a clear denial of the soul’s departure.<br />
14. And the Smriti also says so.<br />
Topic-7: the Organs of the Knower Merge in Brahman<br />
15. Those organs get merged in the supreme Brahman, for such is the declaration of the Upanishad.<br />
Topic-8: Absolute Absorption of the Constituents<br />
16. (Absolute) non-distinction (with Brahman comes about) on the authority of the scriptural declaration.<br />
Topic-9: Departure of one who knows the Qualified Brahman<br />
17. (When the soul of the man who has realized the qualified Brahman is about to depart), there occurs an illumination of the top of the heart. Having that door illumined by that light, the soul, under the favour of Him who resides in the heart, departs through the hundred and first nerve, owing to the efficacy of the knowledge and the appropriateness of the constant thought about the course which is a part of that knowledge.<br />
Topic-10: The Soul follows the Rays of the Sun<br />
18. (The soul of the man of knowledge) proceeds by following the rays of the sun.<br />
19. If it be argued that the soul departing at night can have no progress along the rays, then it is not so, since the connection between the nerve and the rays continues as long as the body lasts; and this is revealed in the Upanishad.<br />
Topic-11: Soul’s Journey during the Sun’s Southern Course<br />
20. For the very same reason (the soul gets the result of knowledge) even when departing during the sun’s southern course.<br />
21. And these times etc., are mentioned in the Smriti for the Yogins; and these (paths of) Samkhya and Yoga are mentioned in the Smritis and not the Vedas.<br />
SECTION – III<br />
Topic-1: Only One Path to the World of Brahman<br />
1. The soul travels along the path starting from flame, that being well known.<br />
Topic-2: The Departing Soul Reaches Air after Year<br />
2. The soul of the knower of the qualified Brahman goes from the year to air, on account of the absence and presence of specification.<br />
Topic-3: The Soul proceeds from Lightning to Varuna<br />
3. Varuna is to be placed after lightning, because of their connection with water (ie., cloud).<br />
Topic-4: Guiding Deities<br />
4. (Flame etc., are) conducting deities, owing to the indicative mark to that effect.<br />
5. Because that stands established on account of both (the traveller and the path) being then unconscious.<br />
6. From there they are guided by the very same being who comes to lightning; for it is of him that the Upanishad speaks.<br />
Topic-5: The Path Leads to the Conditioned Brahman<br />
7. Badari thinks that the souls are led to the conditioned Brahman, for it (alone) can reasonably be the goal.<br />
8. And (the conditioned Brahman must be the goal) owing to the specific mention of this.<br />
9. But (the conditioned Brahman has) that designation owing to nearness (to the absolute Brahman).<br />
10. On the final dissolution of the world of the conditioned Brahman, they attain, along with the lord of the world, what is higher than this conditioned Brahman, as is known on the strength of the Upanishadic declaration.<br />
11. This is confirmed by Smriti as well.<br />
12. Jaimini thinks that they are led to the supreme Brahman, that being the primary meaning (of the word Brahman).<br />
13. And (this is so) because the Upanishad reveals (this fact).<br />
14. Moreover, the firm resolution about attainment is not concerned with the conditioned Brahman.<br />
Topic-6: Worship with and without Symbols<br />
15. Badarayana says that the superhuman being leads to Brahman only those who do not use symbols (in their meditation), since this twofold division involves no contradiction and one becomes what one resolves to be.<br />
16. And the Upanishad reveals a speciality about the results (of meditations with symbols).<br />
SECTION – IV<br />
Topic-1: Nature of Freedom<br />
1. Having reached the “highest Light”, the soul becomes manifest in its own real nature because of the use of the term “in its own” (in the Upanishad).<br />
2. The soul then attains liberation, that being the (Upanishadic) declaration.<br />
3. The Light is the Self as it is obvious from the context.<br />
Topic-2: Liberated Soul Inseparable from Brahman<br />
4. In liberation the soul exists in a state of inseparableness from the supreme Self, for so it is noticed in the Upanishad.<br />
Topic-3: Characteristics of the Liberated Soul<br />
5. Jaimini says that from references etc., (in the Upanishads) (it is evident that the liberated soul) becomes established in the attributes that Brahman has.<br />
6. Audulomi says that the liberated soul becomes established in consciousness as consciousness itself, that being its true nature.<br />
7. Badarayana says that even so, there is no contradiction, since the earlier nature exists according to Upanishadic reference.<br />
Topic-4: Fulfilment of Desire through Will<br />
8. (The fathers and others come) as a result of the will alone, because the Upanishad says so.<br />
9. And for that very reason (a man of knowledge has) no other lord (to rule over him).<br />
Topic-5: Body after Reaching Brahma-loka<br />
10. Badari asserts the absence of body and organs (for one who reaches the Brahma-loka – the world of Brahman), for the Upanishad says so.<br />
11. Jaimini asserts the existence of body and sense-organs (after the realization of the qualified Brahman), since the Upanishad speaks of option.<br />
12. Hence Badarayana considers the released souls to be of both kinds (ie., with or without bodies and senses) just as it is the case with the Dvadasaha (twelve-day) sacrifice.<br />
13. In the absence of a body, the fulfilment of desires is reasonably possible as in dreams.<br />
14. When the body exists, the fulfilment of the desires is just as in the waking state.<br />
Topic-6: Entry into many Bodies<br />
15. The released soul can animate different bodies like a lamp, for the scripture shows this to be so.<br />
16. (The declaration of the absence of particularized knowledge is made) from either of the two points of view, viz., deep sleep and absolute union; for this is made clear in the Upanishad.<br />
Topic-7: Acquisition of Divine Powers<br />
17. The released soul gets all the divine powers except that of running the universe (with its creation, continuance and dissolution), as is known from the context (which deals with God) and from the non-proximity (of the individual soul).<br />
18. If it be held (that the powers of the liberated soul are unlimited) owing to direct scriptural declaration, then it is not so, since it is (the attainment) of Him (ie., God) who appoints others as lords of the spheres and resides in those spheres that is spoken of (in the Upanishad).<br />
19. And there is another form of the supreme Lord that does not abide in the effect, for so has the Upanishad declared.<br />
20. And both the Upanishadic and Smriti texts show thus (that the supreme Light is beyond all changing things).<br />
21. Also from the indicatory mark in the Upanishads about the equality of experience alone (it is known that the liberated souls do not get unfettered powers).<br />
22. There is no return for the released souls on the strength of the Upanishadic declaration; there is no return for the released souls on the strength of the Upanishadic declaration.<br />
* * * * * * * * *<br />
Translated by Swami Gambhirananda<br />
Published by Advaita Ashram,Thathwamasihttp://www.blogger.com/profile/05897414650228182729noreply@blogger.comtag:blogger.com,1999:blog-4874340694666525255.post-81664778602050659912011-04-01T02:05:00.000+05:302011-03-31T02:05:56.869+05:30Who Am I?Tasmayi Shri Guruve Namaha<br />
<br />
The Teachings of Bhagavan Sri Ramana Maharshi<br />
<br />
<br />
INTRODUCTION<br />
<br />
"Who am I?" is the title given to a set of questions and answers bearing on Self-enquiry. The questions were put to Bhagavan Sri Ramana Maharshi by one Sri M. Sivaprakasam Pillai about the year 1902. Sri Pillai, a graduate in Philosophy, was at the time employed in the Revenue Department of the South Arcot Collectorate. During his visit to Tiruvannamalai in 1902 on official work, he went to Virupaksha Cave on Arunachala Hill and met the Master there. He sought from him spiritual guidance, and solicited answers to questions relating to Self-enquiry. As Bhagavan was not talking then, not because of any vow he had taken, but because he did not have the inclination to talk, he answered the questions put to him by gestures, and when these were not understood, by writing. As recollected and recorded by Sri Sivaprakasam Pillai, there were fourteen questions with answers to them given by Bhagavan. This record was first published by Sri Pillai in 1923, along with a couple of poems composed by himself relating how Bhagavan's grace operated in his case by dispelling his doubts and by saving him from a crisis in life. 'Who am I?' has been published several times subsequently. We find thirty questions and answers in some editions and twenty-eight in others. There is also another published version in which the questions are not given, and the teachings are rearranged in the form of an essay. The extant English translation is of this essay. The present rendering is of the text in the form of twenty-eight questions and answers.<br />
<br />
Along with Vicharasangraham (Self-Enquiry), Nan Yar (Who am I?) constitutes the first set of instructions in the Master's own words. These two are the only prose-pieces among Bhagavan's Works. They clearly set forth the central teaching that the direct path to liberation is Self-enquiry. The particular mode in which the enquiry is to be made is lucidly set forth in Nan Yar. The mind consists of thoughts. The 'I' thought is the first to arise in the mind. When the enquiry ' Who am I?' is persistently pursued, all other thoughts get destroyed, and finally the 'I' thought itself vanishes leaving the supreme non-dual Self alone. The false identification of the Self with the phenomena of non-self such as the body and mind thus ends, and there is illumination, Sakshatkara. The process of enquiry of course, is not an easy one. As one enquires 'Who am I?', other thoughts will arise; but as these arise, one should not yield to them by following them , on the contrary, one should ask 'To whom do they arise ?' In order to do this, one has to be extremely vigilant. Through constant enquiry one should make the mind stay in its source, without allowing it to wander away and get lost in the mazes of thought created by itself. All other disciplines such as breath-control and meditation on the forms of God should be regarded as auxiliary practices. They are useful in so far as they help the mind to become quiescent and one-pointed.<br />
<br />
For the mind that has gained skill in concentration, Self-enquiry becomes comparatively easy. It is by ceaseless enquiry that the thoughts are destroyed and the Self realized - the plenary Reality in which there is not even the 'I' thought, the experience which is referred to as "Silence".<br />
<br />
This, in substance, is Bhagavan Sri Ramana Maharshi's teaching in Nan Yar (Who am I?).<br />
<br />
T. M. P. MAHADEVAN<br />
University of Madras<br />
June 30, 1982<br />
<br />
Om Namo Bhagavathe Sri Ramanaya<br />
<br />
<br />
<br />
Who Am I? - (Nan Yar?)<br />
<br />
As all living beings desire to be happy always, without misery, as in the case of everyone there is observed supreme love for one's self, and as happiness alone is the cause for love, in order to gain that happiness which is one's nature and which is experienced in the state of deep sleep where there is no mind, one should know one's self. For that, the path of knowledge, the inquiry of the form "Who am I?", is the principal means.<br />
<br />
1 . Who am I ?<br />
<br />
The gross body which is composed of the seven humours (dhatus), I am not; the five cognitive sense organs, viz. the senses of hearing, touch, sight, taste, and smell, which apprehend their respective objects, viz. sound, touch, colour, taste, and odour, I am not; the five cognitive sense-organs, viz. the organs of speech, locomotion, grasping, excretion, and procreation, which have as their respective functions speaking, moving, grasping, excreting, and enjoying, I am not; the five vital airs, prana, etc., which perform respectively the five functions of in-breathing, etc., I am not; even the mind which thinks, I am not; the nescience too, which is endowed only with the residual impressions of objects, and in which there are no objects and no functioning's, I am not.<br />
<br />
2. If I am none of these, then who am I?<br />
<br />
After negating all of the above-mentioned as 'not this', 'not this', that Awareness which alone remains - that I am.<br />
<br />
3. What is the nature of Awareness?<br />
<br />
The nature of Awareness is existence-consciousness-bliss<br />
<br />
4. When will the realization of the Self be gained?<br />
<br />
When the world which is what-is-seen has been removed, there will be realization of the Self which is the seer.<br />
<br />
5. Will there not be realization of the Self even while the world is there (taken as real)?<br />
<br />
There will not be.<br />
<br />
6. Why?<br />
<br />
The seer and the object seen are like the rope and the snake. Just as the knowledge of the rope which is the substrate will not arise unless the false knowledge of the illusory serpent goes, so the realization of the Self which is the substrate will not be gained unless the belief that the world is real is removed.<br />
<br />
7. When will the world which is the object seen be removed?<br />
<br />
When the mind, which is the cause of all cognition's and of all actions, becomes quiescent, the world will disappear.<br />
<br />
8. What is the nature of the mind?<br />
<br />
What is called 'mind' is a wondrous power residing in the Self. It causes all thoughts to arise. Apart from thoughts, there is no such thing as mind. Therefore, thought is the nature of mind. Apart from thoughts, there is no independent entity called the world. In deep sleep there are no thoughts, and there is no world. In the states of waking and dream, there are thoughts, and there is a world also. Just as the spider emits the thread (of the web) out of itself and again withdraws it into itself, likewise the mind projects the world out of itself and again resolves it into itself. When the mind comes out of the Self, the world appears. Therefore, when the world appears (to be real), the Self does not appear; and when the Self appears (shines) the world does not appear. When one persistently inquires into the nature of the mind, the mind will end leaving the Self (as the residue). What is referred to as the Self is the Atman. The mind always exists only in dependence on something gross; it cannot stay alone. It is the mind that is called the subtle body or the soul (jiva).<br />
<br />
9. What is the path of inquiry for understanding the nature of the mind?<br />
<br />
That which rises as 'I' in this body is the mind. If one inquires as to where in the body the thought 'I' rises first, one would discover that it rises in the heart. That is the place of the mind's origin. Even if one thinks constantly 'I' 'I', one will be led to that place. Of all the thoughts that arise in the mind, the 'I' thought is the first. It is only after the rise of this that the other thoughts arise. It is after the appearance of the first personal pronoun that the second and third personal pronouns appear; without the first personal pronoun there will not be the second and third.<br />
<br />
10. How will the mind become quiescent?<br />
<br />
By the inquiry 'Who am I?'. The thought 'who am I?' will destroy all other thoughts, and like the stick used for stirring the burning pyre, it will itself in the end get destroyed. Then, there will arise Self-realization.<br />
<br />
11. What is the means for constantly holding on to the thought 'Who am I?'<br />
<br />
When other thoughts arise, one should not pursue them, but should inquire: 'To whom do they arise?' It does not matter how many thoughts arise. As each thought arises, one should inquire with diligence, "To whom has this thought arisen?". The answer that would emerge would be "To me". Thereupon if one inquires "Who am I?", the mind will go back to its source; and the thought that arose will become quiescent. With repeated practice in this manner, the mind will develop the skill to stay in its source. When the mind that is subtle goes out through the brain and the sense-organs, the gross names and forms appear; when it stays in the heart, the names and forms disappear. Not letting the mind go out, but retaining it in the Heart is what is called "inwardness" (antar-mukha). Letting the mind go out of the Heart is known as "externalisation" (bahir-mukha). Thus, when the mind stays in the Heart, the 'I' which is the source of all thoughts will go, and the Self which ever exists will shine. Whatever one does, one should do without the egoity "I". If one acts in that way, all will appear as of the nature of Siva (God).<br />
<br />
12. Are there no other means for making the mind quiescent?<br />
<br />
Other than inquiry, there are no adequate means. If through other means it is sought to control the mind, the mind will appear to be controlled, but will again go forth. Through the control of breath also, the mind will become quiescent; but it will be quiescent only so long as the breath remains controlled, and when the breath resumes the mind also will again start moving and will wander as impelled by residual impressions. The source is the same for both mind and breath. Thought, indeed, is the nature of the mind. The thought "I" is the first thought of the mind; and that is egoity. It is from that whence egoity originates that breath also originates. Therefore, when the mind becomes quiescent, the breath is controlled, and when the breath is controlled the mind becomes quiescent. But in deep sleep, although the mind becomes quiescent, the breath does not stop. This is because of the will of God, so that the body may be preserved and other people may not be under the impression that it is dead. In the state of waking and in samadhi, when the mind becomes quiescent the breath is controlled. Breath is the gross form of mind. Till the time of death, the mind keeps breath in the body; and when the body dies the mind takes the breath along with it. Therefore, the exercise of breath-control is only an aid for rendering the mind quiescent (manonigraha); it will not destroy the mind (manonasa).<br />
<br />
Like the practice of breath-control. meditation on the forms of God, repetition of mantras, restriction on food, etc., are but aids for rendering the mind quiescent.<br />
<br />
Through meditation on the forms of God and through repetition of mantras, the mind becomes one-pointed. The mind will always be wandering. Just as when a chain is given to an elephant to hold in its trunk it will go along grasping the chain and nothing else, so also when the mind is occupied with a name or form it will grasp that alone. When the mind expands in the form of countless thoughts, each thought becomes weak; but as thoughts get resolved the mind becomes one-pointed and strong; for such a mind Self-inquiry will become easy. Of all the restrictive rules, that relating to the taking of sattvic food in moderate quantities is the best; by observing this rule, the sattvic quality of mind will increase, and that will be helpful to Self-inquiry.<br />
<br />
13. The residual impressions (thoughts) of objects appear wending like the waves of an ocean. When will all of them get destroyed?<br />
<br />
As the meditation on the Self rises higher and higher, the thoughts will get destroyed.<br />
<br />
14. Is it possible for the residual impressions of objects that come from beginningless time, as it were, to be resolved, and for one to remain as the pure Self?<br />
<br />
Without yielding to the doubt "Is it possible, or not?", one should persistently hold on to the meditation on the Self. Even if one be a great sinner, one should not worry and weep "O! I am a sinner, how can I be saved?"; one should completely renounce the thought "I am a sinner"; and concentrate keenly on meditation on the Self; then, one would surely succeed. There are not two minds - one good and the other evil; the mind is only one. It is the residual impressions that are of two kinds - auspicious and inauspicious. When the mind is under the influence of auspicious impressions it is called good; and when it is under the influence of inauspicious impressions it is regarded as evil.<br />
<br />
The mind should not be allowed to wander towards worldly objects and what concerns other people. However bad other people may be, one should bear no hatred for them. Both desire and hatred should be eschewed. All that one gives to others one gives to one's self. If this truth is understood who will not give to others? When one's self arises all arises; when one's self becomes quiescent all becomes quiescent. To the extent we behave with humility, to that extent there will result good. If the mind is rendered quiescent, one may live anywhere.<br />
<br />
15. How long should inquiry be practised?<br />
<br />
As long as there are impressions of objects in the mind, so long the inquiry "Who am I?" is required. As thoughts arise they should be destroyed then and there in the very place of their origin, through inquiry. If one resorts to contemplation of the Self unintermittently, until the Self is gained, that alone would do. As long as there are enemies within the fortress, they will continue to sally forth; if they are destroyed as they emerge, the fortress will fall into our hands.<br />
<br />
16. What is the nature of the Self?<br />
<br />
What exists in truth is the Self alone. The world, the individual soul, and God are appearances in it. like silver in mother-of-pearl, these three appear at the same time, and disappear at the same time. The Self is that where there is absolutely no "I" thought. That is called "Silence". The Self itself is the world; the Self itself is "I"; the Self itself is God; all is Siva, the Self.<br />
<br />
17. Is not everything the work of God?<br />
<br />
Without desire, resolve, or effort, the sun rises; and in its mere presence, the sun-stone emits fire, the lotus blooms, water evaporates; people perform their various functions and then rest. Just as in the presence of the magnet the needle moves, it is by virtue of the mere presence of God that the souls governed by the three (cosmic) functions or the fivefold divine activity perform their actions and then rest, in accordance with their respective karmas. God has no resolve; no karma attaches itself to Him. That is like worldly actions not affecting the sun, or like the merits and demerits of the other four elements not affecting all pervading space.<br />
<br />
18. Of the devotees, who is the greatest?<br />
<br />
He who gives himself up to the Self that is God is the most excellent devotee. Giving one's self up to God means remaining constantly in the Self without giving room for the rise of any thoughts other than that of the Self. Whatever burdens are thrown on God, He bears them. Since the supreme power of God makes all things move, why should we, without submitting ourselves to it, constantly worry ourselves with thoughts as to what should be done and how, and what should not be done and how not? We know that the train carries all loads, so after getting on it why should we carry our small luggage on our head to our discomfort, instead of putting it down in the train and feeling at ease?<br />
<br />
19. What is non-attachment?<br />
<br />
As thoughts arise, destroying them utterly without any residue in the very place of their origin is non-attachment. Just as the pearl-diver ties a stone to his waist, sinks to the bottom of the sea and there takes the pearls, so each one of us should be endowed with non-attachment, dive within oneself and obtain the Self-Pearl.<br />
<br />
20. Is it not possible for God and the Guru to effect the release of a soul?<br />
<br />
God and the Guru will only show the way to release; they will not by themselves take the soul to the state of release. In truth, God and the Guru are not different. Just as the prey which has fallen into the jaws of a tiger has no escape, so those who have come within the ambit of the Guru's gracious look will be saved by the Guru and will not get lost; yet, each one should by his own effort pursue the path shown by God or Guru and gain release. One can know oneself only with one's own eye of knowledge, and not with somebody else's. Does he who is Rama require the help of a mirror to know that he is Rama?<br />
<br />
21. Is it necessary for one who longs for release to inquire into the nature of categories (tattvas)?<br />
<br />
Just as one who wants to throw away garbage has no need to analyse it and see what it is, so one who wants to know the Self has no need to count the number of categories or inquire into their characteristics; what he has to do is to reject altogether the categories that hide the Self. The world should be considered like a dream.<br />
<br />
22. Is there no difference between waking and dream?<br />
<br />
Waking is long and a dream short; other than this there is no difference. Just as waking happenings seem real while awake. so do those in a dream while dreaming. In dream the mind takes on another body. In both waking and dream states thoughts. names and forms occur simultaneously.<br />
<br />
23. Is it any use reading books for those who long for release?<br />
<br />
All the texts say that in order to gain release one should render the mind quiescent; therefore their conclusive teaching is that the mind should be rendered quiescent; once this has been understood there is no need for endless reading. In order to quieten the mind one has only to inquire within oneself what one's Self is; how could this search be done in books? One should know one's Self with one's own eye of wisdom. The Self is within the five sheaths; but books are outside them. Since the Self has to be inquired into by discarding the five sheaths, it is futile to search for it in books. There will come a time when one will have to forget all that one has learned.<br />
<br />
24. What is happiness?<br />
<br />
Happiness is the very nature of the Self; happiness and the Self are not different. There is no happiness in any object of the world. We imagine through our ignorance that we derive happiness from objects. When the mind goes out, it experiences misery. In truth, when its desires are fulfilled, it returns to its own place and enjoys the happiness that is the Self. Similarly, in the states of sleep, samadhi and fainting, and when the object desired is obtained or the object disliked is removed, the mind becomes inward-turned, and enjoys pure Self-Happiness. Thus the mind moves without rest alternately going out of the Self and returning to it. Under the tree the shade is pleasant; out in the open the heat is scorching. A person who has been going about in the sun feels cool when he reaches the shade. Someone who keeps on going from the shade into the sun and then back into the shade is a fool. A wise man stays permanently in the shade. Similarly, the mind of the one who knows the truth does not leave Brahman. The mind of the ignorant, on the contrary, revolves in the world, feeling miserable, and for a little time returns to Brahman to experience happiness. In fact, what is called the world is only thought. When the world disappears, i.e. when there is no thought, the mind experiences happiness; and when the world appears, it goes through misery.<br />
<br />
25. What is wisdom-insight (jnana-drsti)?<br />
<br />
Remaining quiet is what is called wisdom-insight. To remain quiet is to resolve the mind in the Self. Telepathy, knowing past, present and future happenings and clairvoyance do not constitute wisdom-insight.<br />
<br />
26. What is the relation between desirelessness and wisdom?<br />
<br />
Desirelessness is wisdom. The two are not different; they are the same. Desirelessness is refraining from turning the mind towards any object. Wisdom means the appearance of no object. In other words, not seeking what is other than the Self is detachment or desirelessness; not leaving the Self is wisdom.<br />
<br />
27. What is the difference between inquiry and meditation?<br />
<br />
Inquiry consists in retaining the mind in the Self. Meditation consists in thinking that one's self is Brahman, existence-consciousness-bliss.<br />
<br />
28. What is release?<br />
<br />
Inquiring into the nature of one's self that is in bondage, and realising one's true nature is release.<br />
<br />
SRI RAMANARPANAM ASTU<br />
<br />
<br />
<br />
<br />
<br />
<br />
<br />
<br />
Translated by Dr. T. M. P. Mahadevan from the original Tamil<br />
Published by Sri Ramanashramam, TiruvannamalaiThathwamasihttp://www.blogger.com/profile/05897414650228182729noreply@blogger.comtag:blogger.com,1999:blog-4874340694666525255.post-40566794617354992762011-03-31T02:00:00.003+05:302011-03-31T02:00:48.011+05:30Nirvana ShatkamTasmayi Shri Guruve Namaha<br />
<br />
Nirvana Shatkam<br />
<br />
By Adi Sankaracharya, Translated by P. R. Ramachander<br />
<br />
Mano budhyahankara chithaa ninaham,<br />
Na cha srothra jihwe na cha graana nethrer,<br />
Na cha vyoma bhoomir na thejo na vayu,<br />
Chidananada Roopa Shivoham, Shivoham.<br />
<br />
Neither am I mind, nor intelligence ,<br />
Nor ego, nor thought,<br />
Nor am I ears or the tongue or the nose or the eyes,<br />
Nor am I earth or sky or air or the light,<br />
I am Shiva, I am Shiva, of nature knowledge and bliss<br />
<br />
Na cha praana sangno na vai pancha vaayuh,<br />
Na vaa saptha dhathur na va pancha kosa,<br />
Na vak pani padam na chopastha payu,<br />
Chidananada Roopa Shivoham, Shivoham.<br />
<br />
Neither am I the movement due to life,<br />
Nor am I the five airs, nor am I the seven elements,<br />
Nor am I the five internal organs,<br />
Nor am I voice or hands or feet or other organs,<br />
I am Shiva, I am Shiva, of nature knowledge and bliss<br />
<br />
Na me dwesha raghou na me lobha mohou,<br />
Madho naiva me naiva matsarya bhava,<br />
Na dharmo na cha artha na kamo na moksha,<br />
Chidananada Roopa Shivoham, Shivoham.<br />
<br />
I never do have enmity or friendship,<br />
Neither do I have vigour nor feeling of competition,<br />
Neither do I have assets, or money or passion or salvation,<br />
I am Shiva, I am Shiva, of nature knowledge and bliss<br />
<br />
Na punyam na paapam na soukhyam na dukham,<br />
Na manthro na theertham na veda na yagna,<br />
Aham bhojanam naiva bhojyam na bhoktha,<br />
Chidananada Roopa Shivoham, Shivoham.<br />
<br />
Never do I have good deeds or sins or pleasure or sorrow,<br />
Neither do I have holy chants or holy water or holy books or fire sacrifice,<br />
I am neither food or the consumer who consumes food,<br />
I am Shiva, I am Shiva, of nature knowledge and bliss<br />
<br />
Na mruthyur na sankha na me jathi bhedha,<br />
Pitha naiva me naiva matha na janma,<br />
Na bhandhur na mithram gurur naiva sishyah,<br />
Chidananada Roopa Shivoham, Shivoham.<br />
<br />
I do not have death or doubts or distinction of caste,<br />
I do not have either father or mother or even birth,<br />
And I do not have relations or friends or teacher or students,<br />
I am Shiva, I am Shiva, of nature knowledge and bliss<br />
<br />
Aham nirvi kalpo nirakara roopo,<br />
Vibhuthwascha sarvathra sarvendriyanaam,<br />
Na chaa sangatham naiva mukthir na meyah<br />
Chidananada Roopa Shivoham, Shivoham.<br />
<br />
I am one without doubts , I am without form,<br />
Due to knowledge I do not have any relation with my organs,<br />
And I am always redeemed,<br />
I am Shiva, I am Shiva, of nature knowledge and blissThathwamasihttp://www.blogger.com/profile/05897414650228182729noreply@blogger.comtag:blogger.com,1999:blog-4874340694666525255.post-43236533765411527712011-03-31T02:00:00.000+05:302011-03-31T02:00:03.189+05:30Shiva Manasa Pooja :-The mental worship of ShivaTasmayi Shri Guruve Namaha<br />
<br />
Shiva Manasa Pooja<br />
The mental worship of Shiva<br />
<br />
By Sankaracharya<br />
Translated by P. R. Ramachander<br />
<br />
<br />
<br />
Aaradhayami mani sannibham athma lingam,<br />
Maayapuri hrudaya pankaja sannivishtam,<br />
Sradha nadhi vimala chitha jalabishegai,<br />
Nithyam samadhi kusmaira punarbhavai.<br />
<br />
I worship that Linga,<br />
Which is in me as my soul,<br />
Residing in the illusory lotus of my heart,<br />
Getting bathed by the clear water,<br />
Of the river of my devotion,<br />
And worshipped daily by the Lotus,<br />
Of my meditation for avoiding another birth.<br />
<br />
Rathnai Kalpitham asanam, Himajalai snanam cha divyambaram,<br />
Naana rathna vibhooshitham mruga madha modhanvitham Chandanam,<br />
Jathi champaka bilwa pathra rachitham, pushpam cha deepam Thada,<br />
Deepam deva dayanithe pasupathe, hrud kalpyatham gruhyatham.<br />
<br />
I offer you an imaginary throne made of precious jewels,<br />
I offer you bath in the water of melted snow from the Himalayas,<br />
I offer you holy silken cloth to wear,<br />
I adorn you with very many precious jewels,<br />
I offer you musk and sandal,<br />
I offer you Bilwa and Champaka flowers,<br />
And I offer you the holy lamp,<br />
But all these I offer in the portal of my mind,<br />
Please God who is merciful and who is the Lord of all beings,<br />
Accept my offerings and bless me.<br />
<br />
Souvarne nava rathna Ganda Rachithe, pathre Grutham Payasam,<br />
Bakshyam pancha vidam Payo dadhiyutham, rambha phalam panakam,<br />
Saaka namayutham jalam ruchikaram, karpoora gandojwalam,<br />
Thamboolam manasa maya virachitham Bhakthyo prabho sweekuru<br />
<br />
I offer you Ghee and the sweet payasam in golden vessel ,<br />
Decorated with nine type of precious gems,<br />
I offer you five different dishes made of curd and milk,<br />
I offer you panakam made of sweet fruits,<br />
I offer you tasty sweet scented water to drink,<br />
I offer you the lamp made of camphor along with tinkling bells,<br />
And I offer you betel leaf and nut,<br />
But these are offered by my mind with utter devotion to you,<br />
So Lord Kindly accept and bless.<br />
<br />
Chathram Chamarayoryugam vyajanagam, chaa darshakam nirmalam,<br />
Veena bheri mrudanga kahala kala geetha nruthyam thada,<br />
Sasthangam pranthi sthuthir bahu vidha, hyethat samastham maya,<br />
Sankalpena samapitham thava vibho , poojam gruhana prabho.<br />
<br />
I offer you a pretty stage,<br />
I offer you couple of decorative fans,<br />
I also offer you shining mirror,<br />
I offer you Veena, kettledrums, Mrudanga and a very big drum,<br />
I offer you song and dance,<br />
I offer you full prostration,<br />
I offer you several types of prayers,<br />
But all these I offer you my Lord, in my mind<br />
So Lord kindly accept this my worship.<br />
<br />
Aathma thwam Girija Mathi sahacharaa, prana sarreram gruham,<br />
Pooja theey vishayopa bhoga rachana, nidhra samadhi sthithi,<br />
Sanchara padayo pradakshina vidhi, , sthothrani sarva giraa,<br />
Yadyath karma karomi thathad akhilam, shambho thavaradhanam.<br />
<br />
My soul is your temple my lord,<br />
My activities are thine attendants,<br />
My body is thine home,<br />
My acts to please my senses are thine worship,<br />
My act of sleep is the deep meditation on thee,<br />
All my walks with my feet are thine perambulations,<br />
What ever falls from my mouth are thine prayers,<br />
Oh Lord, everything I say and do are thine forms of worship.<br />
<br />
Kara charana krutham vaak kayajam karmajam vaa,<br />
Sravana nayanajam vaa maanasam vaa aparadham,<br />
Vihithamavihitham vaa sarva methath Kshamaswa,<br />
Jaya Jaya katunabdhe sri Mahadeva Shambho.<br />
<br />
Please pardon Oh lord<br />
All those acts committed by me,<br />
By hands, by action, by body or<br />
By hearing, by my sight, or by my mind,<br />
Whether they are proper or improper..<br />
Victory oh victory, Oh, ocean of mercy,<br />
Oh, The greatest of Gods and Oh benevolent one.<br />
<br />
Matha cha Parvathy Devi,<br />
Pitha devo Maheswara,<br />
Bandhava Shiva Bakthamscha,<br />
Swadeso Bhuvana thrayam<br />
<br />
My mother is the goddess Parvathy,<br />
My father is the Lord Shiva,<br />
My friends are the devotees of Shiva<br />
And my native place is all the three worlds.Thathwamasihttp://www.blogger.com/profile/05897414650228182729noreply@blogger.comtag:blogger.com,1999:blog-4874340694666525255.post-20133204637057317572011-03-31T01:58:00.002+05:302011-03-31T01:58:51.533+05:30Bhaja GovindamTasmayi Shri Guruve Namaha<br />
<br />
<br />
Bhaja Govindam<br />
<br />
<br />
By Sri Adi Sankaracharya (and his disciples)<br />
<br />
The Acharya is believed to have composed the Bhajagovindam during his famous pilgrimage to Kashi (Benares). The fourteen disciples are said to have accompanied him. The story goes that when he was walking along the streets of Kashi, he was pained to observe an elderly man trying hard to learn Sanskrit grammar. At his advanced age, the remaining valuable little time of his life should have been used for worshipping the God, instead of wasting on learning a language. This prompted Sri Sankara to burst out this composition, a sort of rebuke to foolish way of living. The Acharya urges the man to turn towards God and sing His glory instead of trying to learn a language. A censure is implied when the Acharya calls the man a fool (Moodhamathe). It may be added here that the tone of Bhajagovindam is not at all soft, but somewhat striking, in spite of its exotic poetic beauty and perfection of composition. This is no wonder, because such a treatment is required to wake up man from his slumber. A milder approach would delay the matter. The matter is urgent, as the Acharya explains in the next verse, for, when the hour of death approaches without any forewarning, the hard-learned verses of grammar are not going to save the poor soul. Hence the song rightly starts without any preamble:<br />
<br />
<br />
<br />
bhajagovindaM bhajagovindaM<br />
govindaM bhajamuuDhamate .<br />
saMpraapte sannihite kaale<br />
nahi nahi rakshati DukRiJNkaraNe .. (1)<br />
<br />
Worship Govinda, Worship Govinda, Worship Govinda. Oh fool! Rules of Grammar will not save you at the time of your death.<br />
<br />
mUDha jahiihi dhanaagamatRishhNaaM<br />
kuru sadbuddhiM manasi vitRishhNaam.<br />
yallabhase nijakarmopaattaM<br />
vittaM tena vinodaya chittam. .. (2)<br />
<br />
Oh fool ! Give up your thirst to amass wealth, devote your mind to thoughts to the Real. Be content with what comes through actions already performed in the past.<br />
<br />
naariistanabhara naabhiideshaM<br />
dRishhTvaa maagaamohaavesham.<br />
etanmaaMsaavasaadi vikaaraM<br />
manasi vichintaya vaaraM vaaram. .. (3)<br />
<br />
Do not get drowned in delusion by going wild with passions and lust by seeing a woman's navel and chest. These are nothing but a modification of flesh. Do not fail to remember this again and again in your mind.<br />
<br />
naliniidalagata jalamatitaralaM<br />
tadvajjiivitamatishayachapalam .<br />
viddhi vyaadhyabhimaanagrastaM<br />
lokaM shokahataM cha samastam .. (4)<br />
<br />
The life of a man is as uncertain as rain drops trembling on a lotus leaf. Know that the whole world remains a prey to disease, ego and grief.<br />
<br />
yaavadvittopaarjana saktaH<br />
staavannija parivaaro raktaH .<br />
pashchaajjiivati jarjara dehe<br />
vaartaaM ko.api na pRichchhati gehe .. (5)<br />
<br />
So long as a man is fit and able to support his family, see the affection all those around him show. But no one at home cares to even have a word with him when his body totters due to old age.<br />
<br />
yaavatpavano nivasati dehe<br />
taavatpRichchhati kushalaM gehe .<br />
gatavati vaayau dehaapaaye<br />
bhaaryaa bibhyati tasminkaaye .. (6)<br />
<br />
When one is alive, his family members enquire kindly about his welfare. But when the soul departs from the body, even his wife runs away in fear of the corpse.<br />
<br />
baalastaavatkriiDaasaktaH<br />
taruNastaavattaruNiisaktaH .<br />
vRiddhastaavachchintaasaktaH<br />
pare brahmaNi ko.api na saktaH .. (7)<br />
<br />
The childhood is lost by attachment to playfulness. Youth is lost by attachment to woman. Old age passes away by thinking over many past things. But there is hardly anyone who wants to be lost in parabrahmam.<br />
<br />
kaate kaantaa kaste putraH<br />
saMsaaro.ayamatiiva vichitraH .<br />
kasya tvaM kaH kuta aayaataH<br />
tattvaM chintaya tadiha bhraataH .. (8)<br />
<br />
Who is your wife ? Who is your son ? Strange is this samsara. Of whom are you ? From where have you come ? Brother, ponder over these truths here.<br />
<br />
satsaNgatve nissN^gatvaM<br />
nissaNgatve nirmohatvam.h .<br />
nirmohatve nishchalatattvaM<br />
nishcalatattve jiivanmuktiH .. (9)<br />
<br />
From Satsangh comes non-attachment, from non-attachment comes freedom from delusion, which leads to self-settledness. From self-settledness comes Jeevan Mukti.<br />
<br />
vayasigate kaH kaamavikaaraH<br />
shushhke niire kaH kaasaaraH .<br />
kshiiNevitte kaH parivaaraH<br />
GYaate tattve kaH saMsaaraH .. (10)<br />
<br />
What good is lust when youth has fled ? What use is a lake which has no water ? Where are the relatives when wealth is gone ? Where is samsara when the Truth is known ?<br />
<br />
maa kuru dhana jana yauvana garvaM<br />
harati nimeshhaatkaalaH sarvam.h .<br />
maayaamayamidamakhilaM hitvaa<br />
brahmapadaM tvaM pravisha viditvaa .. (11)<br />
<br />
Do not boast of wealth, friends, and youth. Each one of these are destroyed within a minute. Free yourself from the illusion of the world of Maya and attain the timeless Truth.<br />
<br />
dinayaaminyau saayaM praataH<br />
shishiravasantau punaraayaataH .<br />
kaalaH kriiDati gachchhatyaayuH<br />
tadapi na muJNcatyaashaavaayuH .. (12)<br />
<br />
Daylight and darkness, dusk and dawn, winter and springtime come and go. Time plays and life ebbs away. But the storm of desire never leaves.<br />
<br />
dvaadashamaJNjarikaabhirasheshhaH<br />
kathito vaiyaakaraNasyaishhaH .<br />
upadesho bhuudvidyaanipuNaiH<br />
shriimachchhankarabhagavachchharaNariH .. (12a)<br />
<br />
This bouquet of twelve verses was imparted to a grammarian by the all-knowing Shankara, adored as the bhagavadpada.<br />
<br />
kaate kaantaa dhana gatachintaa<br />
vaatula kiM tava naasti niyantaa .<br />
trijagati sajjanasaM gatiraikaa<br />
bhavati bhavaarNavataraNe naukaa .. (13)<br />
<br />
Oh mad man ! Why this engrossment in thoughts of wealth ? Is there no one to guide you ? There is only one thing in three worlds that can save you from the ocean from samsara. Get into that boat of satsangha quickly. Stanza attributed to Padmapada.<br />
<br />
jaTilo muNDii luJNchhitakeshaH<br />
kaashhaayaambarabahukRitaveshhaH .<br />
pashyannapi cana pashyati muuDhaH<br />
udaranimittaM bahukRitaveshhaH .. (14)<br />
<br />
There are many who go with matted locks, many who have clean shaven heads, many whose hairs have been plucked out; some are clothed in saffron, yet others in various colors --- all just for a livelihood. Seeing truth revealed before them, still the foolish ones see it not. Stanza attributed to Totakacharya.<br />
<br />
aNgaM galitaM palitaM muNDaM<br />
dashanavihiinaM jataM tuNDam.<br />
vRiddho yaati gRihiitvaa daNDaM<br />
tadapi na muJNcatyaashaapiNDam.. (15)<br />
<br />
Strength has left the old man's body; his head has become bald, his gums toothless and leaning on crutches. Even then the attachment is strong and he clings firmly to fruitless desires. Stanza attributed to Hastamalaka.<br />
<br />
agre vahniH pRishhThebhaanuH<br />
raatrau chubukasamarpitajaanuH .<br />
karatalabhikshastarutalavaasaH<br />
tadapi na muJNcatyaashaapaashaH .. (16)<br />
<br />
Behold there lies the man who sits warming up his body with the fire in front and the sun at the back; at night he curls up the body to keep out of the cold; he eats his beggar's food from the bowl of his hand and sleeps beneath the tree. Still in his heart, he is a wretched puppet at the hands of passions. Stanza attributed to Subodha.<br />
<br />
kurute gaNgaasaagaragamanaM<br />
vrataparipaalanamathavaa daanam.h .<br />
GYaanavihinaH sarvamatena<br />
muktiM na bhajati janmashatena .. (17)<br />
<br />
One may go to gangasagar(ganes), observe fasts, and give away riches in charity ! Yet, devoid of jnana, nothing can give mukthi even at the end of a hundred births. Stanza attributed to Sureshwaracharya.<br />
<br />
sura ma.ndira taru muula nivaasaH<br />
shayyaa bhuutala majinaM vaasaH .<br />
sarva parigraha bhoga tyaagaH<br />
kasya sukhaM na karoti viraagaH .. (18)<br />
<br />
Take your residence in a temple or below a tree, wear the deerskin for the dress, and sleep with mother earth as your bed. Give up all attachments and renounce all comforts. Blessed with such vairagya, could any fail to be content ? Stanza attributed to Nityananda.<br />
<br />
yogarato vaabhogaratovaa<br />
saN^garato vaa saNgaviihinaH .<br />
yasya brahmaNi ramate chittaM<br />
nandati nandati nandatyeva .. (19)<br />
<br />
One may take delight in yoga or bhoga, may have attachment or detachment. But only he whose mind steadily delights in Brahman enjoys bliss, no one else. Stanza attributed to Anandagiri.<br />
<br />
bhagavad.h giitaa kiJNchidadhiitaa<br />
gaNgaa jalalava kaNikaapiitaa .<br />
sakRidapi yena muraari samarchaa<br />
kriyate tasya yamena na charchaa .. (20)<br />
<br />
Let a man read but a little from Gitaa, drink just a drop of water from the ganges, worship murari (govinda) just once. He then will have no altercation with Yama. Stanza attributed to dR^iDhabhakta.<br />
<br />
punarapi jananaM punarapi maraNaM<br />
punarapi jananii jaThare shayanam.h .<br />
iha saMsaare bahudustaare<br />
kRipayaa.apaare paahi muraare .. (21)<br />
<br />
Born again, death again, birth again to stay in the mother's womb ! It is indeed hard to cross this boundless ocean of samsara. Oh Murari ! Redeem me through Thy mercy. Stanza attributed to Nityanatha.<br />
<br />
rathyaa charpaTa virachita kanthaH<br />
puNyaapuNya vivarjita panthaH .<br />
yogii yoganiyojita chitto<br />
ramate baalonmattavadeva .. (22)<br />
<br />
There is no shortage of clothing for a monk so long as there are rags cast off the road. Freed from vice and virtue, onward he wanders. One who lives in communion with God enjoys bliss, pure and uncontaminated, like a child and as someone intoxicated. Stanza attributed to Nityanatha.<br />
<br />
kastvaM ko.ahaM kuta aayaataH<br />
kaa me jananii ko me taataH .<br />
iti paribhaavaya sarvamasaaram.h<br />
vishvaM tyaktvaa svapna vichaaram.h .. (23)<br />
<br />
Who are you ? Who am I ? From where do I come ? Who is my mother, who is my father ? Ponder thus, look at everything as essenceless and give up the world as an idle dream. Stanza attributed to surendra.<br />
<br />
tvayi mayi chaanyatraiko vishhNuH<br />
vyarthaM kupyasi mayyasahishhNuH .<br />
bhava samachittaH sarvatra tvaM<br />
vaaJNchhasyachiraadyadi vishhNutvam.h .. (24)<br />
<br />
In me, in you and in everything, none but the same Vishnu dwells. Your anger and impatience is meaningless. If you wish to attain the status of Vishnu soon, have samabhava always. Stanza attributed to medhaatithira.<br />
<br />
shatrau mitre putre bandhau<br />
maa kuru yatnaM vigrahasandhau .<br />
sarvasminnapi pashyaatmaanaM<br />
sarvatrotsRija bhedaaGYaanam.h .. (25)<br />
<br />
Do not waste your efforts to win the love of or to fight against friend and foe, children and relatives. See yourself in everyone and give up all feelings of duality completely. Stanza attributed to medhaatithira.<br />
<br />
kaamaM krodhaM lobhaM mohaM<br />
tyaktvaa.atmaanaM bhaavaya ko.aham.h .<br />
aatmaGYaana vihiinaa muuDhaaH<br />
te pachyante narakaniguuDhaaH .. (26)<br />
<br />
Give up lust, anger, infatuation, and greed. Ponder over your real nature. Fools are they who are blind to the Self. Cast into hell they suffer there endlessly. Stanza attributed to bharativamsha.<br />
<br />
geyaM giitaa naama sahasraM<br />
dhyeyaM shriipati ruupamajasram .<br />
neyaM sajjana saNge chittaM<br />
deyaM diinajanaaya cha vittam. .. (27)<br />
<br />
Regularly recite from the Gita, meditate on Vishnu [thro' Vishnu sahasranama] in your heart, and chant His thousand glories. Take delight to be with the noble and the holy. Distribute your wealth in charity to the poor and the needy. Stanza attributed to sumatira.<br />
<br />
sukhataH kriyate raamaabhogaH<br />
pashchaaddhanta shariire rogaH .<br />
yadyapi loke maraNaM sharaNaM<br />
tadapi na muJNchati paapaacharaNam.h .. (28)<br />
<br />
He who yields to lust for pleasure leaves his body a prey to disease. Though death brings an end to everything, man does not give up the sinful path.<br />
<br />
arthamanarthaM bhaavaya nityaM<br />
naastitataH sukhaleshaH satyam.<br />
putraadapi dhana bhaajaaM bhiitiH<br />
sarvatraishhaa vihiaa riitiH .. (29)<br />
<br />
Wealth is not welfare, truly there is no joy in it. Reflect thus at all times. A rich man fears even his own son. This is the way of wealth everywhere.<br />
<br />
praaNaayaamaM pratyaahaaraM<br />
nityaanitya vivekavichaaram.<br />
jaapyasameta samaadhividhaanaM<br />
kurvavadhaanaM mahadavadhaanam .. (30)<br />
<br />
Regulate the pranas, remain unaffected by external influences and discriminate between the real and the fleeting. Chant the holy name of God and silence the turbulent mind. Perform these with care, with extreme care.<br />
<br />
gurucharaNaambuja nirbhara bhakataH<br />
saMsaaraadachiraadbhava muktaH .<br />
sendriyamaanasa niyamaadevaM<br />
drakshyasi nija hR^idayasthaM devam. .. (31)<br />
<br />
Oh devotee of the lotus feet of the Guru ! May thou be soon free from Samsara. Through disciplined senses and controlled mind, thou shalt come to experience the Indwelling Lord of your heart !<br />
<br />
muuDhaH kashchana vaiyaakaraNo<br />
DukRiJNkaraNaadhyayana dhuriNaH .<br />
shriimachchhamkara bhagavachchhishhyai<br />
bodhita aasichchhodhitakaraNaH .. (32)<br />
<br />
Thus was a silly grammarian lost in rules cleansed of his narrow vision and shown the Light by Shankara's apostles.<br />
<br />
bhajagovindaM bhajagovindaM<br />
govindaM bhajamuuDhamate .<br />
naamasmaraNaadanyamupaayaM<br />
nahi pashyaamo bhavataraNe .. (33)<br />
<br />
Worship Govinda, worship Govinda, worship Govinda, Oh fool ! Other than chanting the Lord's names, there is no other way to cross the life's ocean.Thathwamasihttp://www.blogger.com/profile/05897414650228182729noreply@blogger.comtag:blogger.com,1999:blog-4874340694666525255.post-55110624807189267982011-03-31T01:57:00.002+05:302011-03-31T01:57:20.647+05:30The Song of the Self:- Siddhanta Tattva VinduTasmayi Shri Guruve Namaha<br />
<br />
The Song of the Self<br />
Siddhanta Tattva Vindu<br />
<br />
<br />
1. Nor earth nor water, fire nor liquid air, nor ether, nor the powers, nor these in one; undifferentiated, in dreamless perfect rest, that, the One, final, blest, alone, am I.<br />
<br />
2. Nor castes nor their divisions, rite nor rule, are mine, nor fixing mind and thought and mood; no longer dreaming things not Self art 'I' and 'mine,' that, the One, final, blest, alone, am I.<br />
<br />
3. Nor mother, father, nor the gods and worlds, nor Scriptures, offerings, shrines are there, they say, in dreamlessness abandoned by the lonely Self; that, the One, final, blest, alone, am I.<br />
<br />
4. Nor sectary of Cause or Lord or Life knows That, nor follower of Saint or Rite, in perfect union, pure of all but Self, that, the One, final, blest, alone, am I.<br />
<br />
5. Nor upward, downward, nor within, without; nor midward, backward, That, nor east nor west; all-present everywhere in partless unity, that, the One, final, blest, alone, am I.<br />
<br />
6. Nor white nor black nor yellow, That, nor red; nor small nor very great nor short nor long; formless, yet like a light, a star; that, the One, final, blest, alone, am I.<br />
<br />
7. Nor teacher, teaching, learner, what is learned; nor thou nor I nor this expanded world; conscious of its own form, from error free, that, the One, final, blest, alone, am I.<br />
<br />
8.Nor waking, mine, nor dream, nor dreamless sleep; nor fire of life or heart or seeing soul; these three are of unwisdom; but the fourth, that, the One, final, blest, alone, am I.<br />
<br />
9. Even expanded for the sake of Self -- Self, that, still perfect, on no other rests -- all the wide world besides is little worth. ahat, the One, final, blest, alone, am I.<br />
<br />
10. Nor is this first with any second to it; nor lonely this, nor yet has it compeers; nor is this secondless One void or filled with aught; how shall I tell this perfect wisdom's crowd?Thathwamasihttp://www.blogger.com/profile/05897414650228182729noreply@blogger.comtag:blogger.com,1999:blog-4874340694666525255.post-11384440200206156602011-03-31T01:56:00.002+05:302011-03-31T01:56:30.118+05:30Sadhana PanchakamTasmayi Shri Guruve Namaha<br />
<br />
By Sankaracharya<br />
Translated by Swami Chinmayananda<br />
Published by Chinmaya Mission, Mumbai<br />
<br />
<br />
1. <br />
Study the Vedas daily.<br />
Perform diligently the duties (karmas) ordained by them.<br />
Dedicate all those actions (karmas) as worship unto the Lord.<br />
Renounce all desires in the mind.<br />
Wash away the hoards of sins in the bosom.<br />
Recognise that the pleasures of sense-objects (samsar) are riddled with pain.<br />
Seek the Self with consistent endeavour.<br />
Escape from the bondage of ‘home’.<br />
<br />
2. <br />
Seek companionship with Men of Wisdom.<br />
Be established in firm devotion to the Lord.<br />
Cultivate the virtues such as Shanti etc.,<br />
Eschew all desire-ridden actions.<br />
Take shelter at a Perfect Master (Sat-Guru).<br />
Everyday serve His Lotus feet.<br />
Worship “Om” the Immutable.<br />
Listen in depth, the Upanishadic declarations.<br />
<br />
3. <br />
Reflect ever upon the meaning of the Upanishadic commandments, and take refuge in the Truth of Brahman.<br />
Avoid perverse arguments but follow the discriminative rationale of the Sruti (Upanishads).<br />
Always be absorbed in the attitude (bhav) – “I am Brahman”.<br />
Renounce pride.<br />
Give up the delusory misconception – “I am the body”.<br />
Give up totally the tendency to argue with wise men.<br />
<br />
4. <br />
In hunger diseases get treated.<br />
Daily take the medicine of Bhiksha-food.<br />
Beg no delicious food.<br />
Live contentedly upon whatever comes to your lot as ordained by Him.<br />
Endure all the pairs of opposites: heat and cold, and the like.<br />
Avoid wasteful talks.<br />
Be indifferent.<br />
Save yourself from the meshes of other peoples’ kindness.<br />
<br />
5. <br />
In solitude live joyously.<br />
Quieten your mind in the Supreme Lord.<br />
Realise and see the All-pervading Self every where.<br />
Recognise that the finite Universe is a projection of the Self.<br />
Conquer the effects of the deeds done in earlier lives by the present right action.<br />
Through wisdom become detached from future actions (Agami).<br />
Experience and exhaust “Prarabdha” the fruits of past actions.<br />
Thereafter, live absorbed in the bhav - “I am Brahman” !Thathwamasihttp://www.blogger.com/profile/05897414650228182729noreply@blogger.comtag:blogger.com,1999:blog-4874340694666525255.post-39514426591328736382011-03-31T01:55:00.002+05:302011-03-31T01:55:21.285+05:30Bhavani AshtakamTasmayi Shri Guruve Namaha<br />
<br />
<br />
By Sri Adi Sankaracharya, Translated by P. R. Ramachander<br />
<br />
This great Sthothra by Adhi Sankara would move any one who reads it to tears. If a great soul like Him, had to describe himself, thus, Imagine the state of an ignoramus like any one of us.<br />
<br />
<br />
Na thatho, na matha, na bandur na datha,<br />
Na puthro, na puthri , na bruthyo , na bartha,<br />
Na jayaa na Vidhya, na Vruthir mamaiva,<br />
Gathisthwam, Gathisthwam Thwam ekaa Bhavani.<br />
<br />
Neither the mother nor the father,<br />
Neither the relation nor the friend,<br />
Neither the son nor the daughter,<br />
Neither the servant nor the husband,<br />
Neither the wife nor the knowledge,<br />
And neither my sole occupation,<br />
Are my refuges that I can depend, Oh, Bhavani,<br />
So you are my refuge and my only refuge, Bhavani.<br />
<br />
Bhavabdhava pare , Maha dhukha Bheeru,<br />
Papaatha prakami , pralobhi pramatha,<br />
Kam samsara pasa prabadha sadaham,<br />
Gathisthwam, Gathisthwam thwam ekaa Bhavani.<br />
<br />
I am in this ocean of birth and death,<br />
I am a coward, who dare not face sorrow,<br />
I am filled with lust and sin,<br />
I am filled with greed and desire,<br />
And tied I am, by the this useless life that I lead,<br />
So you are my refuge and my only refuge, Bhavani.<br />
<br />
Na Janaami Dhanam, Na cha dhyana yogam,<br />
Na janami thathram, na cha sthothra manthram,<br />
Na janami poojam, na cha nyasa yogam,<br />
Gathisthwam, Gathisthwam thwam ekaa Bhavani<br />
<br />
Neither do I know how to give,<br />
Nor do I know how to meditate,<br />
Neither do I know Thanthra*,<br />
Nor do I know stanzas of prayer,<br />
Neither do I know how to worship,<br />
Nor do I know the art of yoga,<br />
So you are my refuge and my only refuge, Bhavani<br />
<br />
Na janami Punyam, Na janami theertham,<br />
Na janami mukthim, layam vaa kadachit,<br />
Na janami bhakthim, vrutham vaapi maatha,<br />
Gathisthwam, Gathisthwam, thwam ekaa Bhavani.<br />
<br />
Know I not how to be righteous,<br />
Know I not the way to the places sacred,<br />
Know I not methods of salvation,<br />
Know I not how to merge my mind with God,<br />
Know I not the art of devotion,<br />
Know I not how to practice austerities, Oh, mother,<br />
So you are my refuge and my only refuge, Bhavani<br />
<br />
Kukarmi, kusangi, kubudhi, kudhasa,<br />
Kulachara heena, kadhachara leena,<br />
Kudrushti, kuvakya prabandha, sadaham,<br />
Gathisthwam, Gathisthwam, thwam ekaa Bhavani.<br />
<br />
Perform I bad actions,<br />
Keep I company of bad ones,<br />
Think I bad and sinful thoughts,<br />
Serve I Bad masters,<br />
Belong I to a bad family,<br />
Immersed I am in sinful acts,<br />
See I with bad intentions,<br />
Write I collection of bad words,<br />
Always and always,<br />
So you are my refuge and my only refuge, Bhavani.<br />
<br />
Prajesam, Ramesam, Mahesam, Suresam,<br />
Dhinesam, Nisidheswaram vaa kadachit,<br />
Na janami chanyath sadaham saranye,<br />
Gathisthwam, Gathisthwam thwam ekaa Bhavani<br />
<br />
Neither Do I know the creator,<br />
Nor the Lord of Lakshmi,<br />
Neither do I know the lord of all,<br />
Nor do I know the lord of devas,<br />
Neither do I know the God who makes the day,<br />
Nor the God who rules at night,<br />
Neither do I know any other Gods,<br />
Oh, Goddess to whom I bow always,<br />
So you are my refuge and my only refuge, Bhavani<br />
<br />
Vivadhe, Vishadhe, pramadhe, pravase,<br />
Jale cha anale parvathe shatru madhye,<br />
Aranye, saranye sada maam prapahi,<br />
Gathisthwam, Gathisthwam, thwam ekaa Bhavani.<br />
<br />
While I am in a heated argument,<br />
While I am immersed in sorrow,<br />
While I am suffering an accident,<br />
While I am traveling far off,<br />
While I am in water or fire,<br />
While I am on the top of a mountain,<br />
While I am surrounded by enemies,<br />
And while I am in a deep forest,<br />
Oh Goddess, I always bow before thee,<br />
So you are my refuge and my only refuge, Bhavani<br />
<br />
Anadho, dharidro, jara roga yuktho,<br />
Maha Ksheena dheena, sada jaadya vakthra,<br />
Vipathou pravishta, pranshata sadhaham,<br />
Gathisthwam, Gathisthwam, thwam ekaa Bhavani.<br />
<br />
While being an orphan,<br />
While being extremely poor,<br />
While affected by disease of old age,<br />
While I am terribly tired,<br />
While I am in a pitiable state,<br />
While I am being swallowed by problems,<br />
And While I suffer serious dangers,<br />
I always bow before thee,<br />
So you are my refuge and only refuge, BhavaniThathwamasihttp://www.blogger.com/profile/05897414650228182729noreply@blogger.comtag:blogger.com,1999:blog-4874340694666525255.post-52360227707431729142011-03-31T01:54:00.001+05:302011-03-31T01:54:28.295+05:30Kanaka Dhara StotraTasmayi Shri Guruve Namaha<br />
<br />
<br />
By Sri Adi Sankaracharya, Translated by P. R. Ramachander<br />
<br />
<br />
Introduction<br />
<br />
Adi Sankara was one of the greatest philosophers of all time. He was born in a poor Brahmin family in Kerala. After brahmopadesa, as is usual during those times, he was asked to beg alms for his lunch. One day when he went to a Brahmin house, the lady of the house was so poor that she did not have anything to give him. She searched hard and found one small fruit of gooseberry, which she gave to Sankara, the boy. He was so touched by her gesture that he sang these 21 mellifluous hymns on Goddess Lakshmi, who poured golden goose berries as rain to the poor woman’s house. Even today it is believed that poverty would be banished by singing this hymn.<br />
<br />
1<br />
Angam hare pulaka bhooshanamasrayanthi,<br />
Bhringanga neva mukulabharanam thamalam,<br />
Angikrithakhila vibhuthirapanga leela,<br />
Mangalyadasthu mama mangala devathaya.<br />
<br />
To the Hari who wears supreme happiness as Ornament,<br />
The Goddess Lakshmi is attracted,<br />
Like the black bees getting attracted,<br />
To the unopened buds of black Tamala tree,<br />
Let her who is the Goddess of all good things,<br />
Grant me a glance that will bring prosperity.<br />
<br />
2<br />
Mugdha muhurvidhadhadathi vadhane Murare,<br />
Premathrapapranihithani gathagathani,<br />
Mala dhrishotmadhukareeva maheth pale ya,<br />
Sa ne sriyam dhisathu sagarasambhavaya.<br />
<br />
Again and again return ,those glances,<br />
Filled with hesitation and love,<br />
Of her who is born to the ocean of milk,<br />
To the face of Murari,<br />
Like the honey bees to the pretty blue lotus,<br />
And let those glances shower me with wealth.<br />
<br />
3<br />
Ameelithaksha madhigamya mudha Mukundam<br />
Anandakandamanimeshamananga thanthram,<br />
Akekara stiththa kaninika pashma nethram,<br />
Bhoothyai bhavenmama bhjangasayananganaya.<br />
<br />
With half closed eyes stares she on Mukunda,<br />
Filled with happiness , shyness and the science of love,<br />
On the ecstasy filled face with closed eyes of her Lord,<br />
And let her , who is the wife of Him who sleeps on the snake,<br />
Shower me with wealth.<br />
<br />
4<br />
Bahwanthare madhujitha srithakausthube ya,<br />
Haravaleeva nari neela mayi vibhathi,<br />
Kamapradha bhagavatho api kadaksha mala,<br />
Kalyanamavahathu me kamalalayaya<br />
<br />
He who has won over Madhu,<br />
Wears the Kousthuba as ornament,<br />
And also the garland of glances, of blue Indraneela,<br />
Filled with love to protect and grant wishes to Him,<br />
Of her who lives on the lotus,<br />
And let those also fall on me,<br />
And grant me all that is good..<br />
<br />
5<br />
Kalambudhaalithorasi kaida bhare,<br />
Dharaadhare sphurathi yaa thadinganeva,<br />
Mathu samastha jagatham mahaneeya murthy,<br />
Badrani me dhisathu bhargava nandanaya<br />
<br />
Like the streak of lightning in black dark cloud,<br />
She is shining on the dark , broad chest,<br />
Of He who killed Kaidaba,<br />
And let the eyes of the great mother of all universe,<br />
Who is the daughter of Sage Bharghava,<br />
Fallon me lightly and bring me prosperity.<br />
<br />
6<br />
Praptham padam pradhamatha khalu yat prabhavath,<br />
Mangalyabhaji madhu madhini manamathena,<br />
Mayyapadetha mathara meekshanardham,<br />
Manthalasam cha makaralaya kanyakaya.<br />
<br />
The God of love could only reach ,<br />
The killer of Madhu,<br />
Through the power of her kind glances,<br />
Loaded with love and blessing<br />
And let that side glance ,<br />
Which is auspicious and indolent,<br />
Fall on me.<br />
<br />
7<br />
Viswamarendra padhavee bramadhana dhaksham,<br />
Ananda hethu radhikam madhu vishwoapi,<br />
Eshanna sheedhathu mayi kshanameekshanartham,<br />
Indhivarodhara sahodharamidhiraya<br />
<br />
Capable of making one as king of Devas in this world,<br />
Her side long glance of a moment,<br />
Made Indra regain his kingdom,<br />
And is making Him who killed Madhu supremely happy.<br />
And let her with her blue lotus eyes glance me a little.<br />
<br />
8<br />
Ishta visishtamathayopi yaya dhayardhra,<br />
Dhrishtya thravishta papadam sulabham labhanthe,<br />
Hrishtim prahrushta kamlodhara deepthirishtam,<br />
Pushtim krishishta mama pushkravishtaraya.<br />
<br />
To her devotees and those who are great,<br />
Grants she a place in heaven which is difficult to attain,<br />
Just by a glance of her compassion filled eyes,<br />
Let her sparkling eyes which are like the fully opened lotus,<br />
Fall on me and grant me all my desires.<br />
<br />
9<br />
Dhadyaddhayanupavanopi dravinambhudaraam,<br />
Asminna kinchina vihanga sisou vishanne,<br />
Dhushkaramagarmmapaneeya chiraya dhooram,<br />
Narayana pranayinee nayanambhuvaha.<br />
<br />
Please send your mercy which is like wind,<br />
And shower the rain of wealth on this parched land,,<br />
And quench the thirst of this little chataka bird,<br />
And likewise, drive away afar my load of sins,<br />
Oh, darling of Narayana,<br />
By the glance from your cloud like dark eyes.<br />
<br />
10<br />
Gheerdhevathethi garuda dwaja sundarithi,<br />
Sakambhareethi sasi shekara vallebhethi,<br />
Srishti sthithi pralaya kelishu samsthitha ya,<br />
Thasyai namas thribhvanai ka guros tharunyai.<br />
<br />
She is the goddess of Knowledge,<br />
She is the darling of Him who has Garuda as flag,<br />
She is the power that causes of death at time of deluge,<br />
And she is the wife of Him who has the crescent,<br />
And she does the creation , upkeep and destruction at various times,<br />
And my salutations to this lady who is worshipped by all the three worlds.<br />
<br />
11<br />
Sruthyai namosthu shubha karma phala prasoothyai,<br />
Rathyai namosthu ramaneeya gunarnavayai,<br />
Shakthyai namosthu satha pathra nikethanayai,<br />
Pushtayi namosthu purushotthama vallabhayai.<br />
<br />
Salutations to you as Vedas which give rise to good actions,<br />
Salutation to you as Rathi for giving the most beautiful qualities,<br />
Salutation to you as Shakthi ,who lives in the hundred petalled lotus,<br />
And salutations to you who is Goddess of plenty,<br />
And is the consort of Purushottama.<br />
<br />
12<br />
Namosthu naleekha nibhananai,<br />
Namosthu dhugdhogdhadhi janma bhoomayai,<br />
Namosthu somamrutha sodharayai,<br />
Namosthu narayana vallabhayai.<br />
<br />
Salutations to her who is as pretty.<br />
As the lotus in full bloom,<br />
Salutations to her who is born from ocean of milk,<br />
Salutations to the sister of nectar and the moon,<br />
Salutations to the consort of Narayana.<br />
<br />
13<br />
Namosthu hemambhuja peetikayai,<br />
Namosthu bhoo mandala nayikayai,<br />
Namosthu devathi dhaya prayai,<br />
Namosthu Sarngayudha vallabhayai.<br />
<br />
Salutations to her who has the golden lotus as seat,<br />
Salutations to her who is the leader of the universe,<br />
Salutations to her who showers mercy on devas,<br />
And salutations to the consort of Him who has the bow called Saranga.<br />
<br />
14<br />
Namosthu devyai bhrugu nandanayai,<br />
Namosthu vishnorurasi sthithayai,<br />
Namosthu lakshmyai kamalalayai,<br />
Namosthu dhamodhra vallabhayai.<br />
<br />
Salutations to her who is daughter of Bhrigu,<br />
Salutations to her lives on the holy chest of Vishnu,<br />
Salutations to Goddess Lakshmi who lives in a lotus,<br />
And saluations to her who is the consort of Damodhara.<br />
<br />
15<br />
Namosthu Kanthyai kamalekshanayai,<br />
Namosthu bhoothyai bhuvanaprasoothyai,<br />
Namosthu devadhibhir archithayai,<br />
Namosthu nandhathmaja vallabhayai.<br />
<br />
Salutations to her who is light living in Lotus flower,<br />
Salutations to her who is the earth and also mother of earth,<br />
Salutations to her who is worshipped by Devas,<br />
And salutations to her who is the consort of the son of Nanda.<br />
<br />
16<br />
Sampath karaani sakalendriya nandanani,<br />
Samrajya dhana vibhavani saroruhakshi,<br />
Twad vandanani dhuritha haranodhythani,<br />
Mamev matharanisam kalayanthu manye.<br />
<br />
Giver of wealth, giver of pleasures to all senses,<br />
Giver of the right to rule kingdoms,<br />
She who has lotus like eyes,<br />
She to whom Salutations remove all miseries fast,<br />
And my mother to you are my salutations.<br />
<br />
17<br />
Yath Kadaksha samupasana vidhi,<br />
Sevakasya sakalartha sapadha,<br />
Santhanodhi vachananga manasai,<br />
Twaam murari hridayeswareem bhaje<br />
<br />
He who worships your sidelong glances,<br />
Is blessed by all known wealth and prosperity,<br />
And so my salutations by word, thought and deed,<br />
To the queen of the heart of my Lord Murari.<br />
<br />
18<br />
Sarasija nilaye saroja hasthe,<br />
Dhavalathamamsuka gandha maya shobhe,<br />
Bhagavathi hari vallabhe manogne,<br />
Tribhuvana bhoothikari praseeda mahye<br />
<br />
She who sits on the Lotus,<br />
She who has lotus in her hands,<br />
She who is dressed in dazzling white,<br />
She who shines in garlands and sandal paste,<br />
The Goddess who is the consort of Hari,<br />
She who gladdens the mind,<br />
And she who confers prosperity on the three worlds,<br />
Be pleased to show compassion to me.<br />
<br />
19<br />
Dhiggasthibhi kanaka kumbha mukha vasrushta,<br />
Sarvahini vimala charu jalaapluthangim,<br />
Prathar namami jagathaam janani masesha,<br />
Lokadhinatha grahini mamrithabhi puthreem.<br />
<br />
Those eight elephants from all the diverse directions,<br />
Pour from out from golden vessels,<br />
The water from the Ganga which flows in heaven,<br />
For your holy purifying bath,<br />
And my salutations in the morn to you ,<br />
Who is the mother of all worlds,<br />
Who is the house wife of the Lord of the worlds,<br />
And who is the daughter of the ocean which gave nectar.<br />
<br />
20<br />
Kamale Kamalaksha vallabhe twam,<br />
Karuna poora tharingithaira pangai,<br />
Avalokaya mamakinchananam,<br />
Prathamam pathamakrithrimam dhyaya<br />
<br />
She who is the Lotus,<br />
She who is the consort,<br />
Of the Lord with Lotus like eyes,<br />
She who has glances filled with mercy,<br />
Please turn your glance on me,<br />
Who is the poorest among the poor,<br />
And first make me the vessel ,<br />
To receive your pity and compassion.<br />
<br />
21<br />
Sthuvanthi ye sthuthibhirameeranwaham,<br />
Thrayeemayim thribhuvanamatharam ramam,<br />
Gunadhika guruthara bhagya bhagina,<br />
Bhavanthi the bhuvi budha bhavithasayo.<br />
<br />
He who recites these prayers daily,<br />
On her who is personification of Vedas,<br />
On her who is the mother of the three worlds,<br />
On her who is Goddess Rama (Lakshmi),<br />
Will be blessed without doubt,<br />
With all good graceful qualities,<br />
With all the great fortunes that one can get,<br />
And would live in the world,<br />
With great recognition from even the learned.Thathwamasihttp://www.blogger.com/profile/05897414650228182729noreply@blogger.comtag:blogger.com,1999:blog-4874340694666525255.post-45989311569117388782011-03-31T01:53:00.000+05:302011-03-31T01:53:19.990+05:30Nirguna Manasa PujaTasmayi Shri Guruve Namaha<br />
<br />
By Sri Adi Sankaracharya, Translated by Swami Yogananda Sarasvati<br />
<br />
<br />
<br />
<br />
The disciple asked:<br />
<br />
1. In the indivisible Satchidananda whose nature is only unconditioned, and which is also the non-dual state, how is worship prescribed?<br />
<br />
2. Where is the invocation (avahana) of the Fullness, and the seat (asana) of the All-supporting How is there washing of the feet (padya), offering of water (arghya) and sipping (achamana) for the limpid and Pure One?<br />
<br />
3. How is there bathing (snana) for the Immaculate, and clothing (vasa) for the womb of the universe? How is there a sacred thread (upavita) for Him who is without lineage and caste?<br />
<br />
4. How is there sandal paste (gandha) for the Unattached, and flowers (pushpa) for the Odorless? What is the jewel (bhusha) of the Undifferentiated? What ornament (alamkara) for the Formless?<br />
<br />
5. What use of incense (dhupa) for the Spotless, or of lamps (dipa) for the Witness of everything? What is here the food-offering (naivedyam) for Him who is satiated only with His own bliss?<br />
<br />
6-7. How does one prepare betel (tambula) for the Rejoicer of the universe? He whose nature is self-luminous consciousness, that Illuminator of the sun and other stars, who is sung by `shrutis', how is there for Him the light- waving ceremony (nirajana) What circumambulation (pradakshina) for the Infinite? What prostration (pranama) for the non-dual Reality?<br />
<br />
8. For Him who is unknowable by the words of the Vedas, what praise (stotra) is prescribed? How is there the ceremony of dismissal (udavasana) for Him who is established inside and outside?<br />
<br />
The Guru said:<br />
<br />
9. I worship the symbol of the Self (atmalinga) shining like a jewel and situated in the heart-lotus within the city of illusion, with the ablutions (abhisheka) of the unsullied mind from the river of faith, always, with the flowers of samadhi, for the sake of non-rebirth.<br />
<br />
10. `I am the One, the Ultimate'. Thus one should invoke (avahayet) Lord Siva. Then one should prepare the seat (asana) , that is thinking of the self-established Self.<br />
<br />
11. `I have no contact with the dust of virtue and sin.' Thus should the wise one offer washing of the fet (padya), that is such knowledge destroying all sins.<br />
<br />
12. One should pour forth tha handful of water which is the root- ignorance held from time without beginning. This is verily the water- offering (arghya) of the symbol of the Self.<br />
<br />
13. `Indra and other beings drink only the tiny fraction of a drop from the waves of the bliss ocean of Brahman.' That meditation is considered as the sipping (achamana).<br />
<br />
14. `All the worlds are bathed verily by the water of Brahma's bliss which is indivisible.' That meditation is the ablution (abhishechana) of the Self.<br />
<br />
15. `I am the light of Consciousness without any veil'. This thinking is the holy cloth (sad vastram) of the symbol of the Self. Thus should think the wise one.<br />
<br />
16. `I am the thread of the garland of all the worlds which are in the nature of the three gunas'. This conviction is verily considered here as the highest sacred thread (upavIta).<br />
<br />
17. `This manifold world mingled with numerous impressions is supported by me, and by no other'. This meditation is the sandal paste (chandana) of the Self.<br />
<br />
18. With the sesamum-flowers in the form of renunciation of the activity of sattva, rajas, and tamas, one should always worship (yajet) the symbol of the Self, for attaing liberation while living.<br />
<br />
19. With the non-dual Bel leaves devoid of the triple distinction between the Lord, the guru, and the Self, one should worship (yajet) Lord Siva that is symbol of the Self.<br />
<br />
20. One should think of His incense (dhupa) as the giving up of all impressions. The wise one should show the lamp (dipa) that is the realization of the luminous Self.<br />
<br />
21. The food-offering (naivedyam) of the symbol of the Self is the big rice pudding known as the egg-universe of Brahma. Do drink the sweet nectar of bliss that is the delightful beverage (upasechana) of Mrityu or Lord Siva.<br />
<br />
22. One should remember that cleansing the remnants of ignorance with the water of knowledge, is the washing of hands (hasta prakshalana) of the pure symbol of the Self.<br />
<br />
23. Giving up the use of the objects of passion, this is the chewing of betel (tambula) of Lord Siva, the supreme Self who is devoid of the attributes beginning with passion.<br />
<br />
24. Knowledge on one's own nature of Brahman, most shining, and burning to destruction the darkness of ignorance, that is here the waving of lights (nirajana) of the Self.<br />
<br />
25. The vision of the manifold Brahman is the ornament (alamkritam) with garlands. Then one should remember the vision of the all- blissful nature of the Self, as the handful of flowers. (pushpanjali).<br />
<br />
26. `Thousands of Brahma's mundane eggs revolve in me, the Lord, whose nature is immovable and steady like a heap.' This meditation is the circumambulation (pradakshina).<br />
<br />
27. `I am verily worthy of a universal salutation. Apart from my true Self, none is so worthy of salutation.' This reflection is verily here the salutation (vandana) of the symbol of one's own Self.<br />
<br />
28. The idea of the unreality of duties is termed as the saintly act (sat kriya) of the Self. Thinking of the Self as being beyond names and forms, this is the praise of his name (nama kirtana).<br />
<br />
29. The hearing (shravana) of that God is the thought of the unreality of things to be heard of. The reflection (manana) of the symbol of the Self is the thought of the unreality of things to be reflected on.<br />
<br />
30-31. Knowledge of the unreality of things to be contemplated upon, is the deep meditation (nididhyasana) of the Self. Devotedness to the Self by the absence of all delusion and distraction, is named the perfect steadiness (samadhi) of the Self; and not delusion of one whose mind rests on something else. This is called the eternal reposeof the mind (chitta vishranti) in Brahman itself.<br />
<br />
32-33. Thus performing till death or even for a moment this worship of the symbols of one's own Self, which is expounded according to Vedanta, one who is well concentrated should give up the illusion of all bad impressions, as dust from the feet. Having shaken off the mass of ignorance and pain, one attains the bliss of liberationThathwamasihttp://www.blogger.com/profile/05897414650228182729noreply@blogger.comtag:blogger.com,1999:blog-4874340694666525255.post-23575777617457474762011-03-31T01:51:00.000+05:302011-03-31T01:51:16.100+05:30Soundarya LahariTasmayi Shri Guruve Namaha<br />
<br />
By Adi Sankaracharya, Translated bY P. R. Ramachander<br />
<br />
Introduction<br />
<br />
Soundarya Lahari meaning waves of beauty consists of two parts viz. Ananda Lahari meaning waves of happiness (first 41 stanzas) and Soundarya Lahari (the next 59 stanzas). It is believed that Lord Ganesha himself has etched the Ananda Lahari on Mount Meru (Some people believe that Sage Pushpa Dhantha did the etching). It was read from there by Sage Goudapada who taught it to Adi Sankara. Adi Sankara himself added the rest of the 59 stanzas and completed it.<br />
<br />
These 100 stanzas are supposed to be the foremost among Mantra literature. It is also believed that by Making suitable Yantras and reciting particular stanzas and worshipping the yantras almost anything can be obtained in the world .There are more thn 36 commentaries to Soundarya Lahari written in Sanskrit itself. Of them the most famous is that written by Lakshmi Dhara alias Lalla, His commentary is used to understand the meaning of the different verses. Though there are large number of translations and commentaries of Soundarya Lahari available this is perhaps the first time an attempt is made by a mere novice to translate them in to English verse. The aim is to bring to the notice of the devotes who know English better than other languages , the majesty of the medium of worship called Soundarya Lahari. A transliteration in roman script is also given. May all those who read this be drenched forever by this “Wave of happiness”<br />
<br />
Part I - Ananda Lahari (The waves of happiness)*<br />
<br />
1<br />
Shivah shakthya yukto yadi bhavati shaktah prabhavitum<br />
Na chedevam devo na khalu kusalah spanditumapi;<br />
Atas tvam aradhyam Hari-Hara-Virinchadibhir api<br />
Pranantum stotum vaa katham akrta-punyah prabhavati<br />
<br />
Lord Shiva, only becomes able.<br />
To do creation in this world along with Shakthi<br />
Without her, Even an inch he cannot move,<br />
And so how can, one who does not do good deeds,<br />
Or one who does not sing your praise,<br />
Become adequate to worship you<br />
Oh , goddess mine, Who is worshipped by the trinity.<br />
<br />
2<br />
(Attracting all the world)&<br />
Taniyamsam pamsum tava carana-pankeruha-bhavam<br />
Virincih sanchinvan virachayati lokan avikalam;<br />
Vahaty evam Shaurih katham api sahasrena shirasaam<br />
Harah samksudy'ainam bhajati bhajati bhasito'ddhalama-vidhim.<br />
<br />
Lord Brahma ,the creator of yore,<br />
Selects a dust from your feet,<br />
And creates he this world,<br />
The great Adisesha* with his thousand heads,<br />
Some how carries a dust of your feet,<br />
With effort great,<br />
And the great Lord Rudra,<br />
Takes it and powders it nice,<br />
And uses it as the holy ash.<br />
<br />
3<br />
(Attainment of all knowledge)<br />
Avidyanam antas-timira-mihira-dweeppa-nagari<br />
Jadanam chaitanya-stabaka-makaranda-sruti jhari<br />
Daridranam cinta-mani-gunanika janma-jaladhau<br />
Nimadhanam damshtra mura-ripu-varahasya bhavati.<br />
<br />
The dust under your feet, Oh Goddess great,<br />
Is like the city of the rising sun,<br />
That removes all darkness , unfortunate,<br />
From the mind of the poor ignorant one,<br />
Is like the honey that flows ,<br />
From the flower bunch of vital action,<br />
To the slow witted one,<br />
Is like the heap of wish giving gems,<br />
To the poorest of men,<br />
And is like the teeth of Lord Vishnu<br />
In the form of Varaha,<br />
Who brought to surface,<br />
The mother earth,<br />
To those drowned in this sea of birth.<br />
<br />
4<br />
(Removal of all fears, Curing of diseases)<br />
Tvad anyah paanibhyam abhaya-varado daivataganah<br />
Tvam eka n'aivasi prakatita-var'abhityabhinaya;<br />
Bhayat tratum datum phalam api cha vancha samadhikam<br />
Saranye lokanam tava hi charanaveva nipunav..<br />
<br />
Oh, She who is refuge to all this world,<br />
All gods except you mother,<br />
Give refuge and grants wishes,<br />
Only by their hand.<br />
But only you mother<br />
Never show the world in detail,<br />
The boons and refuge that you can give,<br />
For even your holy feet will suffice,<br />
To remove fear for ever,<br />
And grant boons much more than asked.<br />
<br />
5<br />
(Mutual attraction between male and female)<br />
Haris tvam aradhya pranata-jana-saubhagya-jananim<br />
Pura nari bhutva Pura-ripum api ksobham anayat;<br />
Smaro'pi tvam natva rati-nayana-lehyena vapusha<br />
Muninam apyantah prabhavati hi mohaya mahatam.<br />
<br />
You who grant all the good things,<br />
To those who bow at your feet,<br />
Was worshipped by the Lord Vishnu,<br />
Who took the pretty lovable feminine form,<br />
And could move the mind of he who burnt the cities,<br />
And make him fall in love with him.<br />
And the God of love , Manmatha,<br />
Took the form which is like nectar,<br />
Drunk by the eyes by Rathi his wife,<br />
After venerating you,<br />
Was able to create passion ,<br />
Even in the mind of Sages the great.<br />
<br />
6<br />
(Getting sons as progeny)<br />
Dhanun paushpam maurvi madhu-kara-mayi pancha visikha<br />
Vasantaha samanto Malaya-marud ayodhana-rathah;<br />
Tatha'py ekah sarvam Himagiri-suthe kam api kripaam<br />
Apangat te labdhva jagadidam Anango vijayate<br />
<br />
Oh ,daughter of the mountain of ice,<br />
With a bow made of flowers,<br />
Bow string made of honey bees,<br />
Five arrows made of only tender flowers,<br />
With spring as his minister,<br />
And riding on the chariot of breeze from Malaya mountains<br />
The god of love who does not have a body,<br />
Gets the sideways glance of your holy eyes,<br />
And is able to win all the world alone.<br />
<br />
7<br />
(Seeing the Goddess in person, Winning over enemies)<br />
Kvanat-kanchi-dama kari-kalabha-kumbha-stana-nata<br />
Pariksheena madhye parinata-sarachandra-vadana;<br />
Dhanur banan pasam srinim api dadhana karatalaii<br />
Purastad astam noh Pura-mathitur aho-purushika.<br />
<br />
With a golden belt,<br />
Adorned by tiny tingling bells,<br />
Slightly bent by breasts like the two frontal globes<br />
Of an elephant fine,<br />
With a thin pretty form,<br />
And with a face like the autumn moon,<br />
Holding in her hands,<br />
A bow of sugar cane , arrows made of flowers,<br />
And the noose and goad,<br />
She who has the wonderful form,<br />
Of the ego of the God who burnt the three cities,<br />
Should please come and appear before us.<br />
<br />
8<br />
(Avoiding of birth and death)<br />
Sudha-sindhor madhye sura-vitapi-vati parivrte<br />
Mani-dweepe nipo'pavana-vathi chintamani-grhe;<br />
Shivaakare manche Parama-Shiva-paryanka-nilayam<br />
Bhajanti tvam dhanyah katichana chid-ananda-laharim.<br />
<br />
In the middle of the sea of nectar,<br />
In the isle of precious gems,<br />
Which is surrounded by wish giving Kalpaga trees,<br />
In the garden Kadamba trees,<br />
In the house of the gem of thought,<br />
On the all holy seat of the lap of the great God Shiva,<br />
Sits she who is like a tide<br />
In the sea of happiness of ultimate truth,<br />
And is worshipped by only by few select holy men.<br />
<br />
9<br />
(For return of people who have gone on journey,<br />
For getting eight types of wealth)<br />
Mahim muladhare kamapi manipure huthavaham<br />
Sthitham svadhistane hridi marutamakasam upari;<br />
Mano'pi bhruu-madhye sakalamapi bhittva kula-patham<br />
Sahasrare padme saha rahasi patyaa viharase.<br />
<br />
Oh Goddess mine,<br />
You live in seclusion with your consort,<br />
In the lotus with thousand petals,<br />
Reached after breaking through the micro ways,<br />
Of the power of earth in Mooladhara,<br />
Of the power of water of Mani poora,<br />
Of the power of fire of Swadhishtana,<br />
Of the fire of air in the heart,<br />
And of the power of ether in between the eyelids*<br />
<br />
· The Devotees who use Raja yoga believe that right below the back bone there exists a very micro nerve called Sushmna. Below this is the mooladhara chakra(The wheel which is the ultimate basis),and two inches above is the Swadishtana (ego wishes wheel) chakra and above that and opposite to the belly button is mani pooraka(the complete gem wheel) chakra and above that opposite to the heart is Anahatha chakra(deathless wheel) and above that opposite to the throat is the Vishuddhi chaka(wheel of ultimate cleanliness) and above that in between the eyelids is the Agna chakra(Wheel of order ) and in the bottom of the brain is the Sahasrara chakra(the wheel of thousand lotus),They belive that the malefic bad thoughts of men sleeps in the mooladhara chakra in the form of a snake called Kundalini..If the devotee can wake up this snake and lead it through each of the above wheels, step by step and make it reach the Sahasrara, he attains ultimate redemption and sees the ultimate truth behind everything.<br />
<br />
10<br />
(Getting a strong body, virility)<br />
Sudha-dhara-sarais carana-yugalanta vigalitaih<br />
Prapancham sinchanti punarapi ras'amnaya-mahasah;<br />
Avapya svam bhumim bhujaga-nibham adhyusta-valayam<br />
Svam atmanam krtva svapishi kulakunde kuharini<br />
<br />
Using the nectar that flows in between your feet,<br />
To drench all the nerves of the body,<br />
And descending from the moon with nectar like rays,<br />
Reaching back to your place,<br />
And coiling your body in to a ring like serpant,<br />
You sleep in the Kula Kunda* with a hole in the middle.<br />
<br />
11<br />
(Good progeny, Getting a meaning for life)<br />
Chaturbhih shri-kantaih shiva-yuvatibhih panchabhir api<br />
Prabhinnabhih sambhor navabhir api mula-prakrthibhih;<br />
Chatus-chatvarimsad vasu-dala-kalasra-trivalaya-<br />
Tri-rekhabhih sardham tava sarana-konah parinatah<br />
<br />
With four wheels of our Lord Shiva,<br />
And with five different wheels of you, my mother,<br />
Which are the real basis of this world,<br />
Your house of the holy wheel,<br />
Has four different parts,<br />
Of eight and sixteen petals,<br />
Three different circles,<br />
And three different lines,<br />
Making a total of forty four angles*.<br />
<br />
12<br />
(To attain Lord Shiva, To make a dumb man speak)<br />
Tvadiyam saundaryam Tuhina-giri-kanye tulayitum<br />
Kavindrah kalpante katham api Virinchi-prabhrutayah;<br />
Yadaloka'utsukyad amara-lalana yanti manasa<br />
Tapobhir dus-prapam api girisa-sayujya-padavim.<br />
<br />
Oh, daughter of ice mountain,<br />
Even the creator who leads ,<br />
An array of great poets,<br />
Fails to describe your sublime beauty.<br />
The heavenly maidens pretty,<br />
With a wish to see your pristine loveliness,<br />
Try to see you through the eyes your Lord , the great Shiva,<br />
And do penance to him and reach him through their mind.<br />
<br />
13<br />
(Victory in the matters of love)<br />
Naram varshiyamsam nayana virasam narmasu jadam,<br />
Thava panga loke pathitha manudhavanthi sathasa<br />
Gala dweni bhandha kuch kalasa visthrutha sichaya<br />
Hatath thrudyath kanchyho vigalidha dhukoola yuva thaya.<br />
<br />
With disheveled hair,<br />
With upper cloths slipping from their busts,<br />
With the lock of the golden belt getting open due to the haste,<br />
And with saris slipping away from their shoulders,<br />
Hundreds of young lasses,<br />
Run after the men,<br />
Who get your sidelong glance,<br />
Even though they are very old,<br />
Bad looking and not interested in love sports.<br />
<br />
14<br />
(Avoiding famine, dacoity and epidemic)<br />
Ksitau sat-panchasad dvi-samadhika-panchasadudake<br />
Hutase dva-sastis chatur-adhika-panchasad anile;<br />
Divi dvih-shatrimsan manasi cha chatuh-sashtir iti ye<br />
Mayukhastesham athyupari tava padambuja yugam.<br />
<br />
Your two holy feet are far above,<br />
The fifty six rays of the essence of earth of Mooladhara,<br />
The fifty two rays of the essence of water of Mani pooraka,<br />
The sixty two rays of the essence of fire of Swadhishtana,<br />
The fifty four rays of the essence of air of Anahatha,<br />
The seventy two rays of the essence of ether of Visuddhi,<br />
And the sixty four rays of the essence of mind of Agna chakra.<br />
<br />
15<br />
(Ability to write poems and ability to become scholar)<br />
Saraj-jyotsna-shuddham sasi-yuta-jata-juta-makutam<br />
Vara-traasa-traana-sphatika-ghutika-pustaka karaam;<br />
Sakrn na thva nathva katham iva sathaam sannidadhate<br />
Madhu-kshira-drakhsa-madhurima-dhurinah phanitayah.<br />
<br />
Sweetest words rivaling the honey, milk and grapes,<br />
Can only Come to the thoughts of the devotee,<br />
Who once meditates on your face,<br />
Which is like the white autumn moon,<br />
On your head with a crown with the crescent moon and flowing hair,<br />
And hands that shower boons and give protection,<br />
Which hold the crystal chain of beads and books.<br />
<br />
16<br />
(Mastery of Vedas)<br />
Kavindranam chetah-kamala-vana-baal'atapa-ruchim<br />
Bhajante ye santah katichid arunameva bhavatim;<br />
Virinchi-preyasyas tarunatara sringara-lahari-<br />
Gabhirabhi vagbhir vidadhati satam ranjanamami.<br />
<br />
She who is the purple luster of the dawn,<br />
To the lotus forest like mind,<br />
Of the kings of poets of the world,<br />
And thus called Aruna-the purple coloured one,<br />
Creates happiness in the mind of the holy,<br />
With tender passionate wave of words ,<br />
(Of Sarswathi the darling of Brahma,)<br />
Which are royal and youthful.<br />
<br />
17<br />
(mastery over words, Knowledge of science)<br />
Savitribhir vacham Chasi-mani-sila-bhanga-rucibhir<br />
Vasiny'adyabhis tvam saha janani samchintayati yah;<br />
Sa karta kavyanam bhavati mahatam bhangi-rucibhih<br />
Vacobhi vagdevi-vadana-kamal'amoda madhuraii..<br />
<br />
Oh, mother holy,<br />
He who worships you,<br />
Along with the goddess like Vasini,<br />
Who are the prime source of words,<br />
And you who are having the great luster,<br />
Got by breaking the moon stone,<br />
Becomes the author of great epics,<br />
Which shine like those written by great ones,<br />
And which have the sweet scent<br />
Of the face of the goddess of knowledge<br />
<br />
18<br />
(Victory in love)<br />
Thanuschayabhi sthe tharuna-tharuni –srisarinibhi<br />
Divam sarva-murvi-marunimani magnam smaranthi ya<br />
Bhavanthasya thrasya-dhwana-harina shaleena nayana<br />
Sahervasya vasya kathikathi na geervana Ganika<br />
<br />
He who meditates on,<br />
The luster of your beautiful body,<br />
Which is blessed by the rising sun,<br />
And which dissolves the sky and the world,<br />
In light purple hue,<br />
Makes celestial damsels like Uravasi and others,<br />
Who have eyes like the wild startled deer,<br />
Follow him like slaves.<br />
<br />
19<br />
(Victory in love)<br />
Mukham bindun kruthva kucha yuga mada sthasya thadha dho<br />
Harardha dhyayedhyo haramamahishi the manmathakalam<br />
Sa sadhya samkshebham nayathi vanitha inyathiladhu<br />
Thrilokimapyasu bramayathi ravindu sthana yugam.<br />
<br />
Hey, Mother who is Goddess of all universe,<br />
He who meditates on you ,<br />
As the crescent of love of our lord great,,<br />
On the dot of the holy wheel,<br />
Your two busts just below,<br />
And you as the half of Shiva our lord,<br />
Not only Creates waves of emotion in ladies,<br />
But charms the world, which has moon and sun as busts.<br />
<br />
20<br />
(Curing of all poisons and curing of all fevers)<br />
Kirantim angebhyah kirana-nikurumba'mrta-rasam<br />
Hrdi tvam adhatte hima-kara-sila murthimiva yah;<br />
Sa sarpanam darpam samayati sakuntadhipa iva<br />
Jvara-plustan drshtya sukhayati sudhadhara-siraya.<br />
<br />
He who meditates in his mind,<br />
On you who showers nectar from all your limbs,<br />
And in the form which resembles,<br />
The statue carved out of moonstone,<br />
Can with a single stare,<br />
Put an end to the pride of snakes,<br />
And with his nectar like vision,<br />
Cure those afflicted by fever.<br />
<br />
21<br />
(Attracting every one, Making everyone happy)<br />
Tatil-lekha-thanvim thapana-sasi-vaisvanara-mayim<br />
Nishannam shannam apy upari kamalanam tava kalaam;<br />
Maha-padma tavyam mrdita-mala-mayena manasa<br />
Mahantah pasyanto dadhati parama'hlada-laharim.<br />
<br />
Those souls great,<br />
Who have removed all the dirt from the mind,<br />
And meditate on you within their mind,<br />
Who is of the form of sun and moon,<br />
And living in the forest of lotus,<br />
And also above the six wheels of lotus,<br />
Enjoy waves after waves,<br />
Of happiness supreme.<br />
<br />
22<br />
(Getting of all powers)<br />
Bhavani tvam daase mayi vitara drishtim sakarunam<br />
Iti sthotum vanchan kadhayati Bhavani tvam iti yah;<br />
Tadaiva tvam tasmai disasi nija-sayujya-padavim<br />
Mukunda-brahmendra-sphuta-makuta-nirajita-padam.<br />
<br />
If any one has wish in his mind to pray.<br />
“You , Bhavani , my mother,<br />
Please shower on me, a part of your merciful look”,<br />
Even before he says, “You Bhavani”,<br />
You my goddess,<br />
Would give to him the water,<br />
Falling from the crowns ,<br />
Of Vishnu, Rudra and Brahma,<br />
At your feet,<br />
And grant him, the eternal life in your world.<br />
<br />
23<br />
(getting of all riches)<br />
Tvaya hrithva vamam vapur aparitripthena manasa<br />
Sarir'ardham sambhor aparam api sankhe hritham abhut;<br />
Yad ethat tvadrupam sakalam arunabham trinayanam<br />
Kuchabhyam anamram kutila-sadi-chuudala-makutam.<br />
<br />
Your form in my mind,<br />
Is the colour of red of the rising sun,<br />
Is adorned with three eyes,<br />
Has two heavy busts,<br />
Is slightly bent,<br />
And wears a crown with the crescent moon,<br />
And hence arises a doubt in me,<br />
That you were not satisfied ,<br />
By half the body of Shambu that he gave,<br />
And occupied all his body.<br />
<br />
24<br />
(Management of fear of Bhoothas, Prethas and Pishachas)<br />
Jagat suthe dhata harir avati rudrah kshapayate<br />
Tiraskurvan etat svam api vapurisastirayati;<br />
Sada-purvah sarvam tad idamanugrhnati cha Shiva-<br />
Stavajnam aalambya kshana-chalitayor bhru-latikayoh.<br />
<br />
Brahma creates the world,<br />
Vishnu looks after it,<br />
Shiva destroys it,<br />
Easwara makes them disappear,<br />
And also disappears himself,<br />
And Sadshiva blesses them all,<br />
By your order given to him,<br />
By a momentary move of your eyebrows.<br />
<br />
25<br />
(Getting higher posts and power)<br />
Trayanam devanam thri-guna-janitanam tava Sive<br />
Bhavet puja puja tava charanayor ya virachita;<br />
Tatha hi tvat-pado'dvahana-mani-pithasya nikate<br />
Sthita hy'ete sasvan mukulita-karottamsa-makuta<br />
<br />
Consort of Shiva,<br />
The worship done at the base of your feet,<br />
Is the worship done to the holy Trinity,<br />
Born based on your trine properties .<br />
This is so true, oh mother,<br />
Because don’t the trinity,<br />
Always stand with folded hands,<br />
Kept on their crown<br />
Near the jeweled plank,<br />
Which carries thine feet.<br />
<br />
26<br />
(Destruction of enemies)<br />
Virincih panchatvam vrajati harir apnoti virathim<br />
Vinasam kinaso bhajati dhanado yati nighanam;<br />
Vitandri mahendri vithathir api sammeelita-drsa<br />
Maha-samhare smin viharati sati tvat-patirasau.<br />
<br />
The creator reaches the dissolution,<br />
The Vishnu attains death,<br />
The god of death even dies,<br />
Kubera the lord of wealth expires,<br />
The Indras close their eyes one after one,<br />
And attain the wake less sleep,<br />
During the final deluge,<br />
But you my chaste mother,<br />
Play with your consort the Sadashiva<br />
<br />
27<br />
(Realisation of self and ultimate truth)<br />
Japo jalpah shilpam sakalam api mudra-virachana<br />
Gatih pradaksinya-kramanam asanady'ahuti-vidhih;<br />
Pranamah samvesah sukham akilam atmarpana-drsa<br />
Saparya-paryayas tava bhavatu yan me vilasitam.<br />
<br />
Let the mutterings that I do,<br />
With the sacrifice in my soul.<br />
Become chanting of your name,<br />
Let all my movements become thine Mudhras,<br />
Let my travel become perambulations around thee,<br />
Let the act of eating and drinking become fire sacrifice to thee,<br />
Let my act of sleeping becomes salutations to you ,<br />
And let all actions of pleasure of mine,<br />
Become parts of thine worship.<br />
<br />
28<br />
(Fear of poison, Untimely death)<br />
Sudham apy asvadya pratibhaya-jaraa-mrtyu-harinim<br />
Vipadyante visve Vidhi-Satamakhadya divishadah;<br />
Karalam yat ksvelam kabalitavatah kaala-kalana<br />
Na Sambhos tan-mulam tava janani tadanka-mahima.<br />
<br />
Oh, mother mine,<br />
Gods like Indra and brahma,<br />
Who have drunk deep the nectar divine,<br />
Which removes the cruel aging and death,<br />
Do die and disappear.<br />
But Shambu thy consort,<br />
Who swallowed poison that is potent,<br />
Does never die,<br />
Because of the greatness ,<br />
Of thine ear studs.<br />
<br />
29<br />
(Avoiding of abortions, Taming bad people)<br />
Kiritam vairincham parihara purah kaitabha bhidah<br />
Katore kotire skalasi jahi jambhari-makutam;<br />
Pranamreshwateshu prasabha mupayatasya bhavanam<br />
Bhavasy'abhyutthane tava parijanoktir vijayate.<br />
<br />
Yours escorts divine,<br />
Shout with concern at thee.<br />
“Avoid the crown of Brahma,<br />
You may hit your feet,<br />
At the hard crown of Vishnu,<br />
Who killed the ogre Kaidaba,<br />
Avoid the crown of Indra”,<br />
When you get up and rush in a hurry,<br />
To receive thine lord who comes to your place.<br />
<br />
30<br />
(Entering to another body)<br />
Sva-deh'odbhutabhir ghrnibhir animadyabhir abhito<br />
Nishevye nitye tvamahamiti sada bhavayati yah;<br />
Kim-ascharyam tasya tri-nayana-samrddhim trinayato<br />
Maha-samvartagnir virchayati nirajana-vidhim.<br />
<br />
It is not surprising to know, Oh mother,<br />
Who does not have birth and death,<br />
And who is most suitable to be served,<br />
That the destroying fire of the deluge,<br />
Shows prayerful harathi to the one.<br />
Who considers you,<br />
(Who is of the form of rays,<br />
And is surrounded on all four sides,<br />
By the angels of power called Anima,)<br />
As his soul always,<br />
And who considers the wealth of the three eyed God,<br />
As worthless and as equal to dried grass.<br />
<br />
31<br />
(Attraction of everything)<br />
Cautuh-shashtya tantraih sakalam atisamdhaya bhuvanam<br />
Sthitas tat-tat-siddhi-prasava-para-tantraih pasupatih;<br />
Punas tvan-nirbandhad akhila-purusarth'aika ghatana-<br />
Svatantram te tantram khsiti-talam avatitaradidam.<br />
<br />
The Lord of all souls, Pasupathi*,<br />
Did create the sixty four thanthras,<br />
Each leading to only one desired power,<br />
And started he his relaxation..<br />
But you goaded him mother,<br />
To create in this mortal world.<br />
Your thanthra called Sri vidya.<br />
Which grants the devotee,<br />
All powers that give powers,<br />
Over all the states in life.<br />
<br />
32<br />
(long life, Attracting of everything)<br />
Sivah saktih kamah kshitir atha ravih sithakiranah<br />
Smaro hamsah sakrastadanu cha para-mara-harayah;<br />
Amee hrllekhabhis tisrbhir avasanesu ghatitha<br />
Bhajante varnaste tava janani nam'avayavatham.<br />
<br />
She who is mother of us all,<br />
The seed letter “ka” of my lord Shiva,<br />
The seed letter “a” of goddess Shakthi,<br />
The seed letter “ee” of the god of love,<br />
The seed letter “la” of earth,<br />
The seed letter “ha” of the sun god,<br />
The seed letter “sa” of the moon with cool rays,<br />
The seed letter “ka” of again the god of love,<br />
The seed letter ”ha” of the sky,<br />
The seed letter “la” of Indra , the king of devas,<br />
The seed letter “sa” of Para,<br />
The seed letter “ka” of the God of love,<br />
The seed letter “la” of the Lord Vishnu,<br />
Along with your seed letters “Hrim”,<br />
Which joins at the end of each of the three holy wheels,<br />
Become the holy word to worship you.<br />
<br />
This stanza gives indirectly the most holy Pancha dasakshari manthra which consists of three parts viz., ka-aa-ee-la-hrim at the end of Vagbhava koota, ha-sa-ka-ha-la-hrin at the end of kama raja koota and sa-ka-la-hrim at the end of Shakthi koota.These parts are respectively called Vahni kundalini, Surya Kundalini and Soma kundalini.<br />
<br />
33<br />
(All benefits)<br />
Smaram yonim lakshmim trithayam idam adau tava manor<br />
Nidhay'aike nitye niravadhi-maha-bhoga-rasikah;<br />
Bhajanti tvam chintamani-guna-nibaddh'aksha-valayah<br />
Sivagnau juhvantah surabhi-ghrta-dhara'huti-sataih.<br />
<br />
Oh, mother who is ever present,<br />
Those who realize the essence ,<br />
Of the limitless pleasure of the soul you give,<br />
And who add the seed letter “Iim” of the god of love,<br />
The seed letter “Hrim” of the goddess Bhuavaneswaree,<br />
And the seed letter “Srim” of the goddess Lakhmi,<br />
Which are the three letter triad,<br />
Wear the garland of the gem of thoughts,<br />
And offer oblations to the fire in triangle of Shiva,<br />
With the pure scented ghee of the holy cow, Kamadhenu,<br />
Several times and worship you.<br />
<br />
34<br />
(Development of mutual liking)<br />
Sariram twam sambhoh sasi-mihira-vakshoruha-yugam<br />
Tav'atmanam manye bhagavati nav' atmanam anagham;<br />
Atah seshah seshityayam ubhaya-saadharana taya<br />
Sthitah sambandho vaam samarasa-parananda-parayoh.<br />
<br />
Oh goddess supreme,<br />
I always see in my minds eye,<br />
That your body with sun and moon,<br />
As busts is the body of Shiva,<br />
And his peerless body with nine surrounding motes,<br />
Is your body, my goddess.<br />
And so the relation of,” that which has”,<br />
And” he who has”,<br />
Becomes the one perfect relation of happiness,<br />
And becomes equal in each of you.<br />
<br />
35<br />
(Curing of Tuberculosis)<br />
Manas tvam vyoma tvam marud asi marut saarathir asi<br />
Tvam aastvam bhoomis tvayi parinathayam na hi param;<br />
Tvam eva svatmanam parinamayithum visva-vapusha<br />
Chidanand'aakaram Shiva-yuvati-bhaavena bibhrushe.<br />
<br />
Mind you are, Ether you are,<br />
Air you are, Fire you are,<br />
Water you are, Earth you are,<br />
And you are the universe, mother,<br />
There is nothing except you in the world,<br />
But to make believe your form as the universe,<br />
You take the role of wife of Shiva,<br />
And appear before us in the form of ethereal happiness.<br />
<br />
36<br />
(Curing of all diseases)<br />
Tavaagna chakrastham thapana shakthi koti dhyudhidharam,<br />
Param shambhum vande parimilitha –paarswa parachitha<br />
Yamaradhyan bhakthya ravi sasi suchinama vishaye<br />
Niraalokeloke nivasathi hi bhalokha bhuvane<br />
<br />
The one who worships Parameshwara,<br />
Who has the luster of billions of moon and sun<br />
And who lives in thine Agna chakra- the holy wheel of order,<br />
And is surrounded by thine two forms,<br />
On both sides,<br />
Would forever live,<br />
In that world where rays of sun and moon do not enter,<br />
But which has its own luster,<br />
And which is beyond the sight of the eye,<br />
But is different from the world we see.<br />
<br />
37<br />
(Removal of Bhootha , Pretha Pisacha and Brahma Rakshasa)<br />
Vishuddhou the shuddha sphatika visadham vyoma janakam<br />
Shivam seve devimapi siva samana vyavasitham<br />
Yayo kaanthya sasi kirana saaroopya sarane<br />
Vidhoo thantha dwarvantha vilamathi chakoriva jagathi<br />
<br />
I bow before the Shiva ,<br />
Who is of the pure crystal form,<br />
In thine supremely pure wheel<br />
And who creates the principle of ether,<br />
And to you my mother,<br />
Who has same stream of thought as Him.<br />
I bow before you both,<br />
Whose moon like light,<br />
Forever removes the darkness of ignorance,<br />
Forever from the mind,<br />
And which shines like the Chakora* bird ,<br />
Playing in the full moon light.<br />
<br />
38<br />
(Curing of sickness during childhood)<br />
Samunmeelath samvithkamala makarandhaika rasikam<br />
Bhaje hamsadwandham kimapi mahatham maanasacharam<br />
Yadhalapaa dhashtadasa gunitha vidhyaparinathi<br />
Yadadhathe doshad gunamakhila madhbhaya paya eva<br />
<br />
I pray before the swan couple,<br />
Who only enjoy the honey ,<br />
From the fully open,<br />
Lotus flowers of knowledge,<br />
And who swim in the lake ,<br />
Which is the mind of great ones,<br />
And also who can never be described.<br />
From them come the eighteen arts,<br />
And they differentiate the good from the bad,<br />
Like the milk from water.<br />
<br />
39<br />
(To see in the dream what we think about)<br />
Thava swadhishtane huthavahamadhishtaya niratham<br />
Thameede sarvatha janani mahathim tham cha samayam<br />
Yadhaloke lokan dhahathi mahasi krodha kalithe<br />
Dhayardhra ya drushti sishiramupacharam rachayathi<br />
<br />
Mother ,think and worship I ,of the fire,<br />
In your holy wheel of Swadishtana,<br />
And the Rudra who shines in that fire,<br />
Like the destroying fire of deluge,<br />
And you who shine there as Samaya.<br />
When that angry fire of look of Rudhra,<br />
Burns the world ,<br />
Then your look drenches it in mercy,<br />
Which treats and cools it down.<br />
<br />
40<br />
(Blessings from Lakshmi, realization of good dreams, Not seeing bad dreams)<br />
Thatithwantham shakthya thimira paree pandhi sphuranaya<br />
Sphuranna na rathnabharana pareenedwendra dhanusham<br />
Thava syamam megham kamapi manipooraika sharanam<br />
Nisheve varshantham haramihira thaptham thribhuvanam.<br />
<br />
I bow before that principle,<br />
Which is in your wheel of Manipooraka,<br />
Which as Parashakthi shines like the enemy of darkness,<br />
Which is with the streak of lightning,<br />
Which is with the shining jewels of precious stones of lightning,<br />
Which is also black as night,<br />
Which is burnt by Rudhra like the sun of the deluge,<br />
And which cools down the three worlds like a strange cloud.<br />
<br />
41<br />
(Seeing of the Goddess in person, curing of sexual diseases)<br />
Thavadhare mole saha samayaya lasyaparaya<br />
Navathmanam manye navarasa maha thandava natam<br />
Ubhabhya Methabhyamudaya vidhi muddhisya dhayaya<br />
Sanadhabyam jagne janaka jananimatha jagathidam.<br />
<br />
I pray in your holy wheel of Mooladhara,<br />
You who likes to dance,<br />
And calls yourself as Samaya,<br />
And that Lord who performs the great vigorous dance,<br />
Which has all the shades of nine emotions.<br />
This world has you both as parents,<br />
Because you in your mercy, wed one another,<br />
To recreate the world,<br />
As the world was destroyed in the grand deluge.<br />
<br />
<br />
<br />
*Part II Soundarya Lahari (The waves of beauty)*<br />
<br />
This stanza till the end describes the great mother Shakthi from head to foot.These are supposed to be composed by the Adhi Sankara himself.<br />
<br />
42<br />
(attracting everything, Curing diseases caused by water)<br />
Gathair manikyatvam gagana-manibhih-sandraghatitham.<br />
Kiritam te haimam himagiri-suthe kirthayathi yah;<br />
Sa nideyascchaya-cchurana-sabalam chandra-sakalam<br />
Dhanuh saunasiram kim iti na nibadhnati dhishanam.<br />
<br />
Hey daughter of the ice mountain,<br />
He who chooses to describe,<br />
Your crown ,bedecked with shining jewels,<br />
Which are but the transformed form,<br />
And arranged very close to one another,<br />
Of the twelve holy suns,<br />
Will see the crescent in your crown,<br />
In the dazzling light of those jewels,<br />
And think them as a rainbow,<br />
Which is but the bow of Indra.<br />
<br />
43<br />
(Victory over all)<br />
Dhunotu dhvaantam nas tulita-dalit'endivara-vanam<br />
Ghana-snigdha-slakshnam chikura-nikurumbham thava sive;<br />
Yadhiyam saurabhyam sahajamupalabdhum sumanaso<br />
Vasanthyasmin manye vala-madhana-vaati-vitapinam.<br />
<br />
Oh, Goddess , who is the consort of Shiva,<br />
Let the darkness of our mind be destroyed,<br />
By the crowning glory on your head,<br />
Which is of like the forest of opened blue lotus flowers,<br />
And which is soft , dense and shines with luster.<br />
I believe my mother,<br />
That the pretty flowers of Indra’s Garden,<br />
Are all forever there,<br />
To get the natural scent of thine hair.<br />
<br />
44<br />
(curing of all diseases)<br />
Tanothu kshemam nas tava vadhana-saundarya lahari<br />
Parivaha-sthrotah-saraniriva seemantha-saranih<br />
Vahanti sinduram prabala-kabari-bhara-thimira-<br />
Dvisham brindair bandi-krtham iva navin'arka kiranam;<br />
<br />
Oh mother, let the line parting thine hairs,<br />
Which looks like a canal,<br />
Through which the rushing waves of your beauty ebbs,<br />
And which on both sides imprisons,<br />
Your Vermillion , which is like a rising sun<br />
By using your hair which is dark like,<br />
The platoon of soldiers of the enemy,<br />
Protect us and give us peace.<br />
<br />
45<br />
(Blessing of Goddess of wealth, Your word becoming a fact)<br />
Aralaih swabhavyadalikalabha-sasribhiralakaih<br />
Paritham the vakhtram parihasati pankheruha-ruchim;<br />
Dara-smere yasmin dasana-ruchi-kinjalka-ruchire<br />
Sugandhau madhyanti Smara-dahana-chaksur-madhu-lihah.<br />
<br />
By nature slightly curled,<br />
And shining like the young honey bees<br />
Your golden thread like hairs,<br />
Surround your golden face.<br />
Your face makes fun of the beauty of the lotus.<br />
And adorned with slightly parted smile,<br />
Showing the tiers of your teeth,<br />
Which are like the white tendrils,<br />
And which are sweetly scented.<br />
Bewitches the eyes of God,<br />
Who burnt the god of love.<br />
<br />
46<br />
(Getting blessed with a son)<br />
Lalatam lavanya-dyuthi-vimalamaabhati tava yath<br />
Dvithiyam tan manye makuta-ghatitham chandra-sakalam;<br />
Viparyasa-nyasad ubhayam api sambhuya cha mithah<br />
Sudhalepa-syutih pareenamati raka-himakarah.<br />
<br />
I suspect oh, mother,<br />
That your forehead,<br />
Which shines with the beauty of the moon,<br />
Is but an imprisoned half moon,<br />
By your glorious crown,<br />
For If joined opposite<br />
To the inverted half moon in your crown,<br />
It would give out the nectar like luster,<br />
Of the moon on a full moon day.<br />
<br />
47<br />
(Victory in all efforts)<br />
Bhruvau bhugne kinchit bhuvana-bhaya-bhanga-vyasanini<br />
Tvadhiye nethrabhyam madhukara-ruchibhyam dhrita-gunam;<br />
Dhanur manye savye'tara-kara-grhitam rathipateh<br />
Prakoshte mushtau ca sthagayati nigudha'ntharam ume<br />
<br />
Oh Goddess Uma,<br />
She who removes fear from the world,<br />
The slightly bent eye brows of yours,<br />
Tied by a hoard of honey bees forming the string,<br />
I feel Resembles the bow of the god of love<br />
Held by his left hand .<br />
And having hidden middle part*,<br />
Hid by the wrist, and folded fingers.<br />
<br />
48<br />
(Removal of problems created by nine planets)<br />
Ahah sute savyam tava nayanam ark'athmakathaya<br />
Triyamam vamam the srujati rajani-nayakataya;<br />
Trithiya the drishtir dhara-dhalita-hemambuja-ruchih<br />
Samadhatte sandhyam divasa-nisayor antara-charim<br />
<br />
Right eye of yours is like the sun,<br />
And makes the day,<br />
Left eye of yours is like the moon,<br />
And creates the night,<br />
Thine middle eye,<br />
Which is like the golden lotus bud,<br />
Slightly opened in to a flower,<br />
Makes the dawn and the dusk.<br />
<br />
49<br />
(Victory in everything, Locating of treasures)<br />
Vishala kalyani sphuta-ruchir ayodhya kuvalayaih<br />
Kripa-dhara-dhara kimapi madhur'a bhogavatika;<br />
Avanthi drishtis the bahu-nagara-vistara-vijaya<br />
Dhruvam tattan-nama-vyavaharana-yogya vijayate<br />
<br />
The look from your eyes, Oh goddess<br />
Is all pervasive,<br />
Does good to every one,<br />
Sparkles everywhere,<br />
Is a beauty that can never be challenged,<br />
Even by blue lily flowers,<br />
Is the source of rain of mercy,<br />
Is sweetness personified,<br />
Is long and pretty,<br />
Is capable of saving devotees,<br />
Is in the several cities as its victory..<br />
And can be called by several names,<br />
According to which aspect one sees.<br />
<br />
50<br />
(Seeing afar, Curing of small pox)<br />
Kavinam sandharbha-sthabaka-makarandh'aika-rasikam<br />
Kataksha-vyakshepa-bhramara-kalabhau-karna-yugalam;<br />
Amunchantau drshtva tava nava-ras'asvada tharalau-<br />
Asuya-samsargadhalika-nayanam kinchid arunam.<br />
<br />
Thine two long eyes , Oh goddess,<br />
Are like the two little bees which want to drink the honey,<br />
And extend to the ends ,<br />
With a pretense of side glances,<br />
To thine two ears,<br />
Which are bent upon drinking the honey,<br />
From the flower bunch of poems.<br />
Presented by your devotees,<br />
And make thine third eye light purple,<br />
With jealousy and envy,<br />
<br />
51<br />
(Attracting all people)<br />
Shive sringarardhra tad-ithara-jane kutsana-paraa<br />
Sarosha Gangayam Girisa-charite'vismayavathi;<br />
Har'ahibhyo bhita sarasi-ruha-saubhagya-janani<br />
Sakhishu smera the mayi janani dristih sakaruna<br />
<br />
Mother of all universe,<br />
The look from your eyes,<br />
Is kind and filled with love, when looking at your Lord,<br />
Is filled with hatred at all other men,<br />
Is filled with anger when looking at Ganga,<br />
The other wife of your Lord,<br />
Is filled with wonder , When hearing the stories of your Lord,<br />
Is filled with fear , when seeing the snakes worn by your Lord,<br />
Is filled with red colour of valour of the pretty lotus fine,<br />
Is filled with jollity, when seeing your friends,<br />
And filled with mercy, when seeing me.<br />
<br />
52<br />
(Victory in love, Curing of diseases of ears and eye)<br />
Gathe karnabhyarnam garutha iva pakshmani dhadhati.<br />
Puraam bhetthus chitta-prasama-rasa-vidhravana-phale;<br />
Ime nethre gothra-dhara-pathi-kulottamsa-kalike<br />
Tav'akarn'akrishta-smara-sara-vilasam kalayathah.<br />
<br />
Oh , flower bud,<br />
Who is the head gear ,<br />
Of the king of mountains,<br />
Wearing black eye brows above,<br />
Resembling the feathers of eagle,<br />
And determined to destroy peace,<br />
From the mind of he who destroyed the three cities,<br />
Your two eyes elongated up to thine ears,<br />
Enact the arrows of the God of love.<br />
<br />
53<br />
(Attracting all the world, Seeing the Goddess in person)<br />
Vibhaktha-traivarnyam vyatikaritha-lila'njanathaya<br />
Vibhati tvan-netra-trithayam idam Isana-dayite;<br />
Punah strashtum devan Druhina-Hari-Rudran uparatan<br />
Rajah sattvam vibhrat thama ithi gunanam trayam iva<br />
<br />
Oh, Darling of God Shiva,<br />
Those three eyes of thine,<br />
Coloured in three shades,<br />
By the eye shades you wear,<br />
To enhance thine beauty,<br />
Wear the three qualities,<br />
Of satvam, rajas and thamas,<br />
As if to recreate the holy trinity,<br />
Of Vishnu, Brahma and Rudra,<br />
After they become one with you,<br />
During the final deluge.<br />
<br />
54<br />
(Destruction of all sins., Curing of eye diseases)<br />
Pavithrikarthum nah pasupathi-paradheena-hridhaye<br />
Daya-mithrair nethrair aruna-dhavala-syama ruchibhih;<br />
Nadah sono ganga tapana-tanay'eti dhruvamamum<br />
Trayanam tirthanam upanayasi sambhedam anagham.<br />
<br />
She who has a heart owned by Pasupathi,<br />
Your eyes which are the companions of mercy,<br />
Coloured red, white and black,<br />
Resemble the holy rivers ,<br />
Sonabhadra , which is red,<br />
Ganga which is white,<br />
Yamuna , the daughter of Sun, which is black,<br />
And is the confluence of these holy rivers,<br />
Which remove all sins of the world.<br />
We are certain and sure,<br />
That you made this meet and join,<br />
To make us , who see you , as holy.<br />
<br />
55<br />
(Power to protect, Curing of diseases of kidney)<br />
Nimesh'onmeshabhyam pralayam udayam yaati jagati<br />
Tave'ty ahuh santho Dharani-dhara-raajanya-thanaye;<br />
Tvad-unmeshaj jatham jagad idham asesham pralyatah<br />
Pari-trathum sankhe parihruta-nimeshas tava drusah.<br />
<br />
The learned sages tell,<br />
Oh , daughter of the king of mountain,<br />
That this world of us,<br />
Is created and destroyed,<br />
When you open and shut,<br />
Your soulful eyes.<br />
I believe my mother,<br />
That you never shut your eyes,<br />
So that this world created by you,<br />
Never , ever faces deluge.<br />
<br />
56<br />
(To get freed from imprisonment, Curing of eye diseases)<br />
Tav'aparne karne-japa-nayana-paisunya-chakita<br />
Niliyante thoye niyatham animeshah sapharikah;<br />
Iyam cha srir baddhasc-chada-puta-kavaiam kuvalayam<br />
Jahati pratyupe nisi cha vighatayya pravisathi.<br />
<br />
Oh, She who is begotten to none,<br />
It is for sure,<br />
That the black female fish in the stream,<br />
Are afraid to close their eyes.<br />
Fearing that thine long eyes,<br />
Resembling them all,<br />
Would murmur bad about them,<br />
In your ears to which they are close by.<br />
It is also for sure,<br />
That the Goddess Lakshmi,<br />
Enters the blooming blue Lilly flowers,<br />
Before your eyes close at night,<br />
And reenter in the morn when they open.<br />
<br />
57<br />
(All round luck)<br />
Drisa draghiyasya dhara-dhalita-nilotpala-rucha<br />
Dhaviyamsam dhinam snapaya kripaya mam api Sive;<br />
Anenayam dhanyo bhavathi na cha the hanir iyata<br />
Vane va harmye va sama-kara-nipaatho himakarah<br />
<br />
She who is the consort of Lord Shiva,<br />
Please bathe me with your merciful look,<br />
From your eyes which are very long,<br />
And have the glitter of slightly opened,<br />
Blue lotus flower divine.<br />
By this look I will become rich with all that is known,<br />
And you do not loose anything whatsoever,<br />
For does not the moon shine alike,<br />
In the forest and palaces great.<br />
<br />
58<br />
(Cure from all diseases, Victory in love)<br />
Araalam the paali-yugalam aga-rajanya-thanaye<br />
Na kesham adhatte kusuma-shara-kodhanda kuthukam;<br />
Tiraschino yathra sravana-patham ullanghya vilasann-<br />
Apaanga-vyasango disati sara-sandhana-dhisanam<br />
<br />
Oh goddess, who is the daughter of king of mountains,<br />
Who will not but believe,<br />
That the two arched ridges between your eyes and ears,<br />
Are the flower bow of the God of Love,?<br />
Side glances of your eyes,<br />
Piercing through these spaces,<br />
Makes one wonder as if the arrows have been ,<br />
Sent through thine ears.<br />
<br />
<br />
59<br />
(Attracting every one)<br />
Sphurad-ganddabhoga-prathiphalitha-thatanka yugalam<br />
Chatus-chakram manye thava mukham idam manmatha-ratham;<br />
Yam-aruhya druhyaty avani-ratham arkendhu-charanam<br />
Mahaviro marah pramatha-pathaye sajjitavate.<br />
<br />
I feel that thine face,<br />
With the pair of ear studs,<br />
Reflected in thine two mirror like cheeks.<br />
Is the four wheeled Charriot,<br />
Of the God of love.<br />
Perhaps he thought he can win Lord Shiva,<br />
Who was riding in the chariot of earth,<br />
With Sun and moon as wheels,<br />
Because he was riding in this chariot.<br />
<br />
60<br />
(Giving power of speech to dumb, Making your predictions come true)<br />
Sarasvatyah sukthir amrutha-lahari-kaushala-harih<br />
Pibanthyah Sarvani Sravana-chuluk abhyam aviralam;<br />
Chamathkara-slagha-chalita-sirasah kundala-gano<br />
Jhanatkarais taraih prati-vachanam achashta iva te.<br />
<br />
Oh Goddess , who is the consort of Lord Shiva,<br />
Your sweet voice which resembles,<br />
The continuous waves of nectar,<br />
Fills the ear vessels of Saraswathi,<br />
Without break,<br />
And she shakes her head hither and thither,<br />
And the sound made by her ear studs,<br />
Appear as if they applaud your words.<br />
<br />
61<br />
(Victory over mind, Getting of wealth)<br />
Asau naasa-vamsas tuhina-girivamsa-dhvajapati<br />
Thvadhiyo nedhiyah phalatu phalam asmakam uchitam;<br />
Vahathy anthar muktah sisira-kara-nisvasa galitham<br />
Samruddhya yat tasam bahir api cha mukta-mani-dharah<br />
<br />
Oh Goddess , who is the flag of the clan of Himalayas,<br />
Let your nose which is like a thin bamboo,<br />
Give us the blessings which are apt and near.<br />
I feel mother,<br />
That you are wearing a rare pearl,<br />
Brought out by your breath,<br />
Through your left nostril,<br />
For your nose is a storehouse,<br />
Of rarest pearls divine.<br />
<br />
62<br />
(Good sleep)<br />
Prakrithya'rakthayas thava sudhati dantha-cchada-ruchaih<br />
Pravakshye saadrisyam janayathu phalam vidhruma-latha;<br />
Na bimbam tad-bimba-prathiphalana-raagad arunitham<br />
Thulam adhya'rodhum katham iva bhilajjetha kalaya.<br />
<br />
Oh goddess who has beautiful rows of teeth,<br />
I tried to find a simile to your blood red lips,<br />
And can only imagine the fruit of the coral vine!<br />
The fruits of the red cucurbit,<br />
Hangs its head in shame,<br />
On being compared to your lips,<br />
As it has tried to imitate its colour.from you,<br />
And knows that it has failed miserably.<br />
<br />
63<br />
(Bewitching all)<br />
Smitha-jyothsna-jalam thava vadana-chandrasya pibatham<br />
Chakoranam asid athi-rasataya chanchu-jadima;<br />
Athas the sithamsor amrtha-laharim amla-ruchayah<br />
Pibanthi svacchhandam nisi nisi bhrusam kaanjika-dhiya.<br />
<br />
The Chakora* birds,<br />
Feel that their tongues have been numbed,<br />
By forever drinking,<br />
The sweet nectar like light emanating,<br />
From your moon like face,<br />
And for a change wanted to taste,<br />
The sour rice gruel during the night,<br />
And have started drinking,<br />
The white rays of the full moon in the sky.<br />
<br />
64<br />
(Getting of all knowledge)<br />
Avishrantam pathyur guna-gana-katha'mridana-japa<br />
Japa-pushpasc-chaya thava janani jihva jayathi saa;<br />
Yad-agrasinayah sphatika-drishad-acchac-chavi mayi<br />
Sarasvathya murthih parinamati manikya-vapusha.<br />
<br />
Mother mine,<br />
The well known tongue of yours,<br />
Which without rest chants and repeats,<br />
The many goods of your Consort, Shiva,<br />
Is red like the hibiscus flower.<br />
The Goddess of learning Saraswathi,<br />
Sitting at the tip of your tongue,<br />
Though white and sparkling like a crystal,<br />
Turns red like the ruby,<br />
Because of the colour of your tongue.<br />
<br />
65<br />
(Victory, Control over words)<br />
Rane jithva'daithyan apahrutha-sirastraih kavachibhir<br />
Nivrittais Chandamsa-Tripurahara-nirmalva-vimukhaih;<br />
Visakh'endr'opendraih sasi-visadha-karpura-sakala<br />
Viliyanthe maatas tava vadana-tambula-kabalah.<br />
<br />
Oh mother of the world,<br />
The lords subrahmanya, Vishnu and Indra,<br />
Returning and resting after the war with Asuras.<br />
Have removed their head gear,<br />
And wearing the iron jackets,<br />
Are not interested in the left over,<br />
After the worship of Shiva,<br />
Which belongs to Chandikeswara,<br />
And are swallowing with zest,<br />
The half chewed betel,<br />
From your holy mouth,<br />
Which has the camphor as white as the moon.<br />
<br />
66<br />
(Sweet words, Mastery in music)<br />
Vipanchya gayanthi vividham apadhanam Pasupathea<br />
Thvay'arabdhe vakthum chalita-sirasa sadhuvachane;<br />
Tadhiyair madhuryair apalapitha-tantri-kala-ravam<br />
Nijaam vinam vani nichulayati cholena nibhrutham.<br />
<br />
Oh mother of all,.<br />
When you start nodding your head,<br />
Muttering sweetly, “good,good”,<br />
To the Goddess Saraswathi,<br />
When she sings the great stories to you,<br />
Of Pasupathi our lord,<br />
With the accompaniment of her Veena,<br />
She mutes the Veena by the covering cloth,<br />
So that the strings throwing sweetest music,<br />
Are not put to shame,<br />
By your voice full of sweetness.<br />
<br />
67<br />
(Appearance in person of the Goddess)<br />
Karagrena sprustam thuhina-girina vatsalathaya<br />
Girisen'odasthama muhur adhara-pan'akulataya;<br />
Kara-grahyam sambhor mukha-mukura-vrintham Giri-sute<br />
Kadham-karam bramas thava chubukam aupamya-rahitham.<br />
<br />
Oh daughter of the mountain,<br />
How can we describe the beauty of your chin,<br />
Which was with affection caressed,<br />
By the tip of his fingers by your father Himavan:<br />
Which was oft lifted by the Lord of the mountain, Shiva,<br />
In a hurry to drink deeply from your lips;<br />
Which was so fit to be touched by his fingers;<br />
Which did not have anything comparable,<br />
And which is the handle of the mirror of your face.<br />
<br />
68<br />
(Attracting the king)<br />
Bhujasleshan nithyam Pura-damayituh kantaka-vathi<br />
Tava griva dhatte mukha-kamalanaala-sriyam iyam;<br />
Svatah swetha kaalaagaru-bahula-jambala-malina<br />
Mrinali-lalithyam vahati yadadho hara-lathika.<br />
<br />
Your neck appears full of thorns always,<br />
Due to the hairs standing out,<br />
By the frequent embrace of thy Lord,<br />
Who destroyed the three cities.<br />
And looks like the beauty of the stalk,<br />
Of your lotus like face.<br />
The chain of white pearls worn below,<br />
Is dulled by the incense and myrrh,<br />
And the paste of sandal applied there,<br />
And is like the tender stalk,<br />
Dirtied by the bed of mud.<br />
<br />
69<br />
(Mastery over music)<br />
Gale rekhas thisro gathi-gamaka-gith'aika nipune<br />
Vivaha-vyanaddha-praguna-guna-samkhya-prahibhuvah;<br />
Virajanthe nana-vidha-madhura-ragakara-bhuvam<br />
Thrayanam gramanam sthithi-niyama-seemana iva the.<br />
<br />
She who is an expert in Gathi, Gamaka and Geetha*,<br />
The three lucky lines on your neck,<br />
Perhaps remind one,<br />
Of the number of the well tied manifold thread,<br />
Tied during your marriage,<br />
And also remind of the place,<br />
In your pretty neck,<br />
Where originates the three musical notes,<br />
Of Shadja, Madhyama and Gandhara,<br />
<br />
70<br />
(Compensation for mistakes done to God Shiva)<br />
Mrinali-mridhvinam thava bhuja-lathanam chatasrinam<br />
Chaturbhih saundaryam Sarasija-bhavah stauthi vadanaih;<br />
Nakhebhyah samtrasyan prathama-madhanadandhaka-ripo<br />
Chaturnam sirshanam samam abhaya-hasth'arapana-dhiya.<br />
<br />
Brahma, the God born out of Lotus,<br />
Afraid of the nails Of Shiva,<br />
Who killed the Asura called Andhaka,<br />
Which has clipped of one of his heads,<br />
Praises with his four faces,<br />
Your four pretty , tender hands,<br />
Resembling the lotus flower stalk,<br />
So that he can ask for protection for his remaining four heads,<br />
By use of your four merciful hands at the same time.<br />
<br />
71<br />
(Getting of wealth)<br />
Nakhanam uddyotai nava-nalina-ragam vihasatham<br />
Karanam te kantim kathaya kathayamah katham Ume;<br />
Kayachid va samyam bhajatu kalaya hanta kamalam<br />
Yadi kridal-lakshmi-charana-tala-laksha-rasa-chanam.<br />
<br />
Oh Goddess Uma,<br />
You only tell us ,how,<br />
How we can describe,<br />
The shining of your hands,<br />
By the light of your nails,<br />
Which tease the redness of freshly opened lotus?<br />
Perhaps if the red lotus mixes,<br />
With the liquid lac adorning,<br />
The feet of Lakshmi,<br />
Some resemblance can be seen.<br />
<br />
72<br />
(Conquering fear of darkness, Getting grace from Goddess, Making slave of Yakshini)<br />
Samam devi skanda dwipa vadana peetham sthanayugam<br />
Thavedham na khedham harathu sathatham prasnutha mukham<br />
Yada loakakhya sankha kulitha hridayo hasa janaka<br />
Swa kumbhou herambha parisrusathi hasthena jhhaddithi<br />
<br />
Our Goddess Devi,<br />
Let your two cool breasts,<br />
Which have faces that always,<br />
Give out milk,<br />
And are simultaneously drunk deeply.<br />
By Skanda and the elepahant faced Ganesha,,<br />
Destroy all our sorrows.<br />
Seeing them and getting confused,<br />
The Herambha* feels for his two frontal globes,<br />
To see whether they are there,<br />
Making you both laugh.<br />
<br />
73<br />
(Production of milk, Redemption)<br />
Amuu theey vakshoja vamrutharasa manikhya kuthupou<br />
Na sadhehaspatho nagapathi pathake manasi na<br />
Pibhanthou thow yasma dhavadhitha bhadusangha rasikou<br />
Kumara vadhyapi dwiradhavadhana krouncha dhalanou<br />
<br />
Oh, Victory flag of the king of mountains,<br />
We never have any doubt in our mind,<br />
That your two breasts divine,<br />
Are the nectar filled pot made of rubies,<br />
For The elephant faced one,<br />
And he who killed Crownchasura*,<br />
Even today do not know the pleasure of women,<br />
And remain as young children.<br />
<br />
74<br />
(Good fame)<br />
Bahathyambha sthamberam dhanuja kumbha prakrithibhi<br />
Samaarabhdham muktha mamibhi ramalam haara lathikam<br />
Kuchabhogo bhimbhadara ruchibhi rathna saabhalitham<br />
Prathapa vyamishram puradamayithu keerthimiva thee<br />
<br />
Oh mother mine.<br />
The center place of your holy breasts,<br />
Wear the glittering chain ,<br />
Made out of the pearls,<br />
Recovered from inside the head of Gajasura,<br />
And reflect the redness of your lips,<br />
Resembling the Bimba fruits,<br />
And are coloured red inside.<br />
You wear the chain with fame,<br />
Like you wear the fame of our Lord.<br />
Who destroyed the three cities.<br />
<br />
75<br />
(Capacity to write poems)<br />
Twa stanyam manye dharanidhara kanye hridhayatha<br />
Paya paraabhaara parivahathi saaraswathamiva<br />
Dhayavathya dhattham dravida sisu raaswadhya thava yat<br />
Kaveenam proudana majani kamaniya kavayitha<br />
<br />
Oh daughter of the king of mountains,<br />
I feel in my mind,<br />
That the milk that flows from your breast,<br />
Is really the goddess of learning, Sarswathi,<br />
In the form of a tidal wave of nectar.<br />
For , milk given by you ,who is full of mercy,<br />
Made the child of Dravida*,<br />
The king among those great poets,<br />
Whose works stole one’s mind.<br />
<br />
76<br />
(Complete renunciation, Victory in love)<br />
Hara krodha jwalaavalibhir avaleedena vapusha<br />
Gabhire thee nabhisarasi kruthasangho manasija<br />
Samuthasthou thasmath achalathanaye dhoomalathika<br />
Janastham janithe thava janani romaavalirithi<br />
<br />
Oh daughter of the mountain,<br />
The God of love who is the king of the mind,<br />
Being lit by the flame of anger of Shiva,<br />
Immersed himself in the deep pond of thine navel.<br />
The tendril like smoke emanated from there,<br />
And mother, people think,<br />
That this is the line of hair,<br />
That climbs from your navel upwards.<br />
<br />
77<br />
(Gaining Micro sight, Attracting every one)<br />
Yadhethath kalindhi thanu thara ngaa kruthi shive<br />
Krushe mahye kinchid janani thawa yadbhathi sudheeyam<br />
Vimardha –dhanyonyam kuchakalasayo –ranthara gatham<br />
Thanu bhootham vyoma pravishadhiva nabhim kuharinim<br />
<br />
The mother of universe who is Shiva and Shakthi,<br />
In the narrow part of the middle of your body.<br />
The learned men seem to see a line,<br />
Which is in the shape of a small wave of the river Yamuna,<br />
And which shines and glitters, and appears like the sky ,<br />
Made very thin by thine dense colliding breasts,<br />
Entering your cave like navel.<br />
<br />
78<br />
(Attracting all the universe)<br />
Sthiro gangavartha sthana mukula romaa vali latha<br />
Kalaabhalam kundam kusuma sara thejo hutha bhuja<br />
Rathe leelamgaram kimapi thava nabhir giri suthe<br />
Bhila dwaram siddhe rgirisa nayananam vijayathe<br />
<br />
Oh daughter of the mountain,<br />
Is your navel a whirl pool in river Ganga,<br />
Which looks very stable!<br />
Or is it the root of the climber,<br />
Of the stream of your hair line,<br />
Which has two breasts of yours as buds,<br />
Or is it the Homa fire,<br />
Where the fire is the light from cupid,<br />
Or is it the play house of Rathi, the wife of God of love,<br />
Or is it the opening to the cave,<br />
In which Shiva’s tapas gets fulfilled,<br />
I am not able to make up my mind!<br />
<br />
79<br />
(Getting magical capability, Bewitching all others)<br />
Nisargha ksheenasya sthana thata bharena klamajusho<br />
Namanmurthe narree thilaka sanakaii –sthrutayatha eva<br />
Chiram thee Madhyasya thruthitha thatini theera tharuna<br />
Samavasthaa sthemno bhavathu kusalam sailathanaye<br />
<br />
Oh daughter of the mountain,<br />
You who is the greatest among women,<br />
Long live your pretty hips,<br />
Which look fragile,<br />
Which are by nature tiny,<br />
Which are strained by your heavy breasts,<br />
And hence slightly bent,<br />
And which look like the tree,<br />
In the eroded banks of a rushing river.<br />
<br />
80<br />
(Getting remarkablebeauty, Becoming expert in magic)<br />
Kuchou sadhya swidhya-sthata =ghatitha koorpasabhidurou<br />
Kasnthou dhormule kanaka kalasabhou kalayatha<br />
Thava thrathum bhangadhalamithi valagnam thanubhava<br />
Thridha naddham devi trivali lavalovallibhiriva<br />
<br />
Oh Goddess mine,<br />
Placed just below your shoulders,<br />
By Cupid , the God of love,<br />
Tearing your blouse which is attached ,<br />
To your body by the sweat,<br />
When you think of the greatness of your Lord,<br />
And resembling pots of Gold,<br />
Your breasts appear to be tied by him,<br />
Securely three times,<br />
By the three creeper like folds*.<br />
<br />
81<br />
(Stopping fire)<br />
Guruthvam vistharam ksithidharapathi paravathy nijaath<br />
Nithambha Dhhachhidhya twayi harana roopena nidhadhe<br />
Athasthe vistheerno guruyamasesham vasumathim<br />
Nithambha =praabhara sthagayathi lagutwam nayathi cha<br />
<br />
Oh, daughter of the mountain,<br />
Perhaps Himavan , the king of mountains,<br />
Gave readily as dowry to you,<br />
The density and breadth from his bottom,<br />
So that your behinds are broad and dense.<br />
And therefore they both hide all the world,<br />
And make the world light.<br />
<br />
82<br />
(Stopping flood, Getting powers like Indhra)<br />
Karrendranam sundan kanaka kadhali kaadapatali<br />
Umabhamurubhyam –mubhayamapi nirjithya bhavathi<br />
Savrithabhyam pathyu pranathikatinabham giri suthe<br />
Vidhigne janubhysm vibhudha karikumbha dwayamasi<br />
<br />
Oh daughter of the mountain,<br />
Who knows the rules of the Vedas,<br />
Using your two thighs,<br />
You have achieved victory over,<br />
The trunks of the elephant,<br />
And the Golden pseudo stem of group of Banana plants,<br />
And achieved victory over frontal globes,<br />
Of Iravatha* the divine elephant,<br />
By your holy round knees,<br />
Which have become hard,<br />
By repeated prostrations to your lord.<br />
<br />
83<br />
(Stopping of the army)<br />
Paraa jenu rudhram dwigunasara garbhoy girisuthe<br />
Nishanghou Unghe thee vishamavishikho bhada –maakrutha<br />
Yadagre drishyanthe dasa satra phalaa paadayugali<br />
Nakhagrachadhyan sura makuta sanayika nishitha<br />
<br />
Oh daughter of the mountain,<br />
The five arrowed cupid,<br />
To win , Rudhra your lord,<br />
Has made your legs,<br />
In to an arrow case,<br />
With ten arrows.<br />
In the end of the case,<br />
Are your two feet,<br />
Studded with ten of your so called nails,<br />
Which are the ten steel tipped arrows,<br />
Sharpened on the crowns of Devas.<br />
<br />
84<br />
(Getting redemption, Entering into another’s body)<br />
Sruthinam murdhano dadhati thava yau sekharathaya<br />
Mama'py etau Matah sirasi dayaya dhehi charanau;<br />
Yayoh paadhyam paathah Pasupathi-jata-juta-thatini<br />
Yayor larksha-lakshmir aruna-Hari-chudamani-ruchih<br />
<br />
Oh mother mine,<br />
Be pleased to place your two feet ,<br />
Which are the ornaments of the head of Upanishads,<br />
The water which washes them are the river Ganges,<br />
Flowing from Shiva’s head,<br />
And the lac paint adorning which,<br />
Have the red luster of the crown of Vishnu,<br />
On my head with mercy..<br />
<br />
85<br />
(Removing fear of ghosts)<br />
Namo vakam broomo nayana ramaneeyaya padayo<br />
Thavasmai dwandhaya sphuta ruchi rasalaktha kavathe<br />
Asooyathyantham yadhamihananaaya spruhyathe<br />
Passonamisana pramadhavana kamkhelitharave<br />
<br />
We tell our salutations,<br />
To thine two sparkling feet.<br />
Which are most beautiful to the eyes,<br />
And Painted by the juice of red cotton.<br />
We also know well ,<br />
That God of all animals, your consort,<br />
Is very jealous of the asoka trees in the garden ,<br />
Which yearn for kick by your feet.<br />
<br />
86<br />
(Removing fear of ghosts, Victory over enemies)<br />
Mrisha krithva gothra skhalana matha vailakshya namitham<br />
Lalate bhartharam charana kamala thadayathi thee<br />
Chiradantha salyam dhahanakritha –munmilee thavatha<br />
Thula koti kkana kilikilith –meesana ripuna<br />
<br />
In a playful mood,after teasing you,<br />
About you and your family,<br />
And at a loss to control your love tiff,<br />
When your consort does prostrations,<br />
Your lotus like feet touches his forehead,<br />
And the God of love , the enemy of your Lord, who was burnt,<br />
By the fire from his third eye,<br />
And was keeping the enmity with your lord,<br />
Like the ever hurting arrow,<br />
Makes sounds like Kili Kili*,<br />
From your belled anklets on the legs.<br />
<br />
87<br />
(Attracting of serpents)<br />
Himani-hanthavyam hima-giri-nivas'aika-chaturau<br />
Nisayam nidranam nisi charama-bhaghe cha visadau;<br />
Varam laksmi-pathram sriyam ati srijanthau samayinam<br />
Sarojam thvad-padau janani jayatas chitram iha kim.<br />
<br />
Oh mother mine,<br />
The lotus flower rots in snow,<br />
But your feet are aces in being in snow,<br />
The lotus flower sleeps at night,<br />
But your feet are wakeful night and after night,<br />
The lotus makes the goddess of wealth Lakshmi live in it,<br />
But your feet gives Lakshmi* to its devotees,<br />
And so your two feet always wins over the lotus,<br />
What is so surprising in this?<br />
<br />
88<br />
(Making wild beasts obey)<br />
Padham the kirhtinam prapadham apadham Devi vipadham<br />
Katham nitham sadbhih kutina-kamati-karpara-thulam;<br />
Katham vaa bahubhyam upayamana-kaale purabhida<br />
Yad adhaya nyastham drshadi daya-manena manasa.<br />
<br />
Oh, Goddess Devi,<br />
How did the poets compare,<br />
The foreside of your merciful feet,<br />
Which are the source of fame to your devotees,<br />
And which are not the source of danger to them ,<br />
To the hard shell of tortoise,<br />
I do not understand.<br />
How did he who destroyed the three cities,<br />
Take them in his hand,<br />
And place them on hard rock*,<br />
During your marriage?<br />
<br />
89<br />
(Getting rid of all diseases)<br />
Nakhair naka-sthrinam kara-kamala-samkocha sasibhi<br />
Tarunam dhivyanam hasata iva te chandi charanau;<br />
Phalani svah-sthebhyah kisalaya-karagrena dhadhatam<br />
Daridhrebhyo bhadraam sriyam anisam ahnaya dhadhatau.<br />
<br />
Your moon like nails,<br />
Oh mother who killed Chanda,<br />
Which makes the celestial maidens,<br />
Fold their hands in shame,<br />
Forever tease your two feet,<br />
Which unlike the holy trees in heaven,<br />
(Which by their leaf bud like hands,<br />
Give all they wish to the Gods,)<br />
Give the poor people wealth and happiness,<br />
Always and fast.<br />
<br />
90<br />
(Cutting of bad spells cast)<br />
Dhadhane dinebhyah sriyam anisam asaanusadhrusim<br />
Amandham saundharya-prakara-makarandham vikirathi;<br />
Tav'asmin mandhara-sthabhaka-subhage yatu charane<br />
Nimajjan majjivah karana-charanah sat-charanathaam.<br />
<br />
My soul with six organs,<br />
Is similar to the six legged honey bees,<br />
Which dip at your holy feet,<br />
Which are as pretty,<br />
As the flower bunch,<br />
Of the Celestial tree,<br />
Which always grant wealth to the poor,<br />
Whenever they wish,<br />
And which without break showers floral honey.<br />
<br />
91<br />
(Getting of land, Getting riches)<br />
Pada-nyasa-kreeda-parichayam iv'arabdhu-manasah<br />
Skhalanthas the khelam bhavana-kala-hamsa na jahati;<br />
Atas tesham siksham subhaga-mani-manjira-ranitha-<br />
Chchalad achakshanam charana-kamalam charu-charite.<br />
<br />
She who has a holy life,<br />
The swans in your house,<br />
Follow you without break,<br />
As if to learn ,<br />
Your gait which is like a celestial play.<br />
So thine lotus like feet,<br />
Taking recourse to the musical sound,<br />
Produced by gems in your anklets,<br />
Appears to teach them what they want.<br />
<br />
92<br />
(Getting ability to rule)<br />
Gataas the mancathvam Druhina-Hari-Rudr'eshavara-bhrutah<br />
Sivah svacchac-chaya-ghatita-kapata-pracchada-pata;<br />
Tvadhiyanam bhasaam prati-phalana-rag'arunathaya<br />
Sariri srungaro rasa iva dhrisam dhogdhi kuthukam.<br />
<br />
Brahma, Vishnu, Rudhra and Easwara,<br />
Who are the gods who rule the world,<br />
Become the four legs of your cot,<br />
So that they are able to serve you always.<br />
Sadhashiva who is white in colour.<br />
Becomes the bed spread on which you sleep,<br />
And appears red , because he reflects your colour.<br />
And to your eyes which are the personification,<br />
Of the feelings of love,<br />
He gives lot of happiness.<br />
<br />
93<br />
(Fulfillment of desires)<br />
Araala kesheshu prakruthi-saralaa manda-hasithe<br />
Sireeshabha chite drushad upala-sobha kucha-thate;<br />
Bhrusam thanvi madhye pruthur urasijh'aroha-vishaye<br />
Jagat trathum sambhor jayahti karuna kaachid aruna.<br />
<br />
Her mercy which is beyond.<br />
The mind and words of Our Lord Shiva,<br />
Is forever victorious in the form of Aruna,<br />
So as to save this world.<br />
That spirit of mercy is in the form of,<br />
Curves in her hairs,<br />
In the form of natural sweetness in her smile.<br />
In the form of pretty tenderness of a flower in her mind,<br />
In the form of firmness of a ruby stone in her breasts,<br />
In the form of thin seductiveness in her hips,<br />
In the form of voluptuousness in her breasts and back.<br />
<br />
94<br />
(Getting all desires)<br />
Kalankah kasthuri rajani-kara-bimbham jalamayam<br />
Kalabhih karpurair marakatha-karandam nibiditam;<br />
Athas thvad-bhogena prahti-dinam idam riktha-kuharam<br />
Vidhir bhuyo bhuyo nibidayathi nunam thava krithe.<br />
<br />
The moon that we know is thine jewel box,<br />
Filled with water of incense,<br />
The blackness we see in the moon,<br />
The musk put for thy use in this box,<br />
And the crescents we see of the moon<br />
Is thy canister of emerald,<br />
Full of divine camphor.<br />
And for sure,<br />
Brahma the creator refills these daily,<br />
After your use,<br />
So that they are always full.<br />
<br />
95<br />
(Getting of all desires)<br />
Pur'arather antah-puram asi thathas thvach-charanayoh<br />
Saparya-maryadha tharala-karananam asulabha;<br />
Thatha hy'ethe neetah sathamukha-mukhah siddhim athulam<br />
Thava dvar'opantha-sthithibhir anim'adyabhir amarah.<br />
<br />
You are Leading light of the home of Lord Shiva,<br />
Who destroyed the three cities,<br />
And so coming near you and worshipping at thine feet,<br />
Are not for those with weak mind.,<br />
Who do not have control of their senses.<br />
And that is why perhaps,<br />
Indra and other Gods,<br />
Stay outside your gates,<br />
And attain your sweet self,<br />
By practice of siddhis like Anima.<br />
<br />
96<br />
(Attainment of knowledge and wealth)<br />
Kalathram vaidhathram kathi kathi bhajante na kavayah<br />
Sriyo devyah ko va na bhavati pathih kairapi dhanaih;<br />
Mahadevam hithva thava sathi sathinam acharame<br />
Kuchabhyam aasangah kuravaka-tharor apyasulabhah.<br />
<br />
Many poets reach the Goddess of learning,<br />
The wife of the creaor,<br />
By composing soulfull poems.<br />
Many who search and attain riches,<br />
Are termed as the Lord of the Goddess of wealth.<br />
Oh, first among chaste woman,<br />
Except Lord Shiva your consort.<br />
Your breasts have not even touched,<br />
The holy henna* tree.<br />
<br />
97<br />
(Redemption of the soul)<br />
Giram aahur devim Druhina-gruhinim agaamavidho<br />
Hareh pathnim padhmam Hara-sahacharim adhri-thanayam;<br />
Thuriya kapi thvam dhuradhigama-niseema-mahima<br />
Maha-maya visvam bhramayasi parabhrahma mahishi.<br />
<br />
Oh , Parashakthi who is one with Parabrahma,<br />
Though those who have learned Vedas,<br />
Call you as Brahma’s wife Sarawathi,<br />
Or call you as Vishnu’s wife Lakshmi,<br />
Or call you as Shiva’s wife Parvathi,<br />
You are the fourth called Maha Maya,<br />
Who gives life to the world,<br />
And have attained all that is to attain.<br />
<br />
98<br />
(Mastery over words)<br />
Kadha kaale mathah kathaya kalith'alakthaka-rasam<br />
Pibheyam vidyarthi thava charana-nirnejana-jalam;<br />
Prakrithya mukhanam api cha kavitha-karanathaya<br />
Kadha dhathe vani-mukha-kamala-thambula-rasatham.<br />
<br />
Oh , mother mine,<br />
When shall I , who begs for knowledge<br />
Be able to drink, the nectar like water,<br />
Flowing from your feet,<br />
Mixed with reddish lac applied there?<br />
When shall that water attain,<br />
The goodness of saliva mixed with Thambola*,<br />
From the mouth of goddess of learning,<br />
Which made one born as mute,<br />
Into the king of poets?<br />
<br />
99<br />
(Attainment of ultimate bliss)<br />
Saraswathya lakshmya vidhi hari sapathno viharathe<br />
Rathe pathivrithyam sidhilayathi ramyena vapusha<br />
Chiram jivannehva kshapathi pasu pasa vyathikara<br />
Paranandabhikhyam rasayathi rasam twadjanavaan.<br />
<br />
Those who worship thee , oh mother,<br />
Are so learned and so rich,<br />
That even Brahma and Vishnu,<br />
Are jealous of them<br />
They are so handsome,<br />
That even the wife of Cupid, Rathi,<br />
Yearns for them.<br />
He unbound from the ties of this birth,<br />
Always enjoys ecstasic happiness,<br />
And lives for ever .<br />
<br />
100<br />
(Attainment of all occult powers)<br />
Pradhipa-jvalabhir dhivasa-kara-neerajana-vidhih<br />
Sudha-suthes chandropala-jala-lavair arghya-rachana;<br />
Svakiyair ambhobhih salila-nidhi-sauhitya karanam<br />
Tvadiyabhir vagbhis thava janani vacham stutir iyam.<br />
<br />
Oh Goddess who is the source of all words,<br />
This poem which is made of words,<br />
That you only made,<br />
Is like showing the camphor lamp to the Sun,<br />
Is like offering as ablation to the moon,<br />
The water got from the moon stone,<br />
And is like offering water worship,<br />
To the sea.Thathwamasihttp://www.blogger.com/profile/05897414650228182729noreply@blogger.comtag:blogger.com,1999:blog-4874340694666525255.post-74141944370963805762011-03-31T01:49:00.000+05:302011-03-31T01:49:05.353+05:30Shivananda LahariTasmayi Shri Guruve Namaha<br />
<br />
By Adi Sankaracharya, Translated by P. R. Ramachander<br />
<br />
<br />
[This is one of the greatest poetic prayer couched in an undercurrent of practical philosophy by Sri Adi Sankara Bhagawatpada. { Any one thos stotra reading this and understanding it would get peace, steadfast mind and knowledge of God and Philosophy.}<br />
<br />
<br />
Prayer to the teacher<br />
<br />
Imkara hrimkara rahasya yuktha<br />
Srimkara gudartha Maha vibhoothya<br />
Om kara marma prathi paadinibhyam,<br />
Namo nama Sri Guru Padukabyam<br />
<br />
I bow before the holy footwear of my teacher,<br />
Who taught me the meaning of “OM”,<br />
Which is the inner meaning of the sound “Srim”,<br />
Being a holy combination of the sounds “Im” and “Hrim”.<br />
<br />
Shivananda Lahari<br />
<br />
1<br />
Kalabhyam choodalankrutha sasi kalabhyam nija thapa<br />
Phalabhyam bhaktheshu prakatitha phalabhyam bhavathu me<br />
Shivabham sthoka thri bhuvana shivabhyam hridhi punar<br />
Bhavaabhyam ananda sphura dhanubhavabhyam natheeriyam<br />
<br />
Let my salutations be dedicated ,<br />
To those who are dedicated to art,,<br />
To them who wear the moon in their head,<br />
To them who are the personification of mutual penance,<br />
To them who teach devotees about the results of penance,<br />
To them who grant only good to the three worlds,<br />
To them whose every memory becomes newer and newer,<br />
To them who are supremely happy due to their great knowledge,<br />
And to the result of mystic union of Shiva and Shakthi.<br />
<br />
2<br />
Galanthi shambho twacharitha saritha khilbhisharajo<br />
Dganthi dho kulya saranishu pathanthi vijayatham<br />
Dhisanthi samsara bhramana parthapopa samanam,<br />
Vasanthi machedho hrid bhavathi Shivananda Lahari.<br />
<br />
Oh Lord Shambu who grants us happiness,<br />
Let these waves of ecstasy Of Lord Shiva,<br />
Flowing from the holy history of yours,<br />
Calming the dusts of sin for ever,<br />
Rushing from the canals of wisdom,<br />
Falling in to the whirl pool of life,<br />
Dousing the fires of sorrow,<br />
Living in my hearts as senses,<br />
Be always victorious.<br />
<br />
3<br />
Vrayi vedhyam tripura hara madhyam thrinayanam,<br />
Jata bharodharam chala dhoora gaharam mriga dharma<br />
Mahadevam devam mayi sadhata bhavam pasu pathim,<br />
Chidalambam sambham shiva mathi vidambam hridhi bhaje<br />
<br />
I pray with all my heart,<br />
Him who is known by the three Vedas,<br />
Him who is pleasant to the mind,<br />
Him who destroyed the three cities,<br />
Him who is first among every thing,<br />
Him who has all seeing three eyes,<br />
Him who carries the weight of matted lock,<br />
With eminence great,<br />
Him who wears the moving snake as necklace,<br />
Him who holds the jumping deer in his hand,<br />
Him who is greatest among devas,<br />
Him who shines with glitter,<br />
Him who has mercy on me,<br />
Him who is the lord of all beings,<br />
Him who is the only support to holy wisdom,<br />
Him who is always with my Goddess,<br />
And Him who is a great entertainer.<br />
<br />
4<br />
Sahasram varthanthe jagathi vibhutha kshudra phalada<br />
Na manye swapne vaa thadanusaranam that krutha phalam<br />
Hari brahmadeenamapi nikata bhaja masulabham<br />
Chiram yache shambho shiva thava padombhoja bhajanam<br />
<br />
Thousands of Gods abound,<br />
Offering trifling gifts to them who pray,<br />
And never even in my dreams would I pray.<br />
Or request gifts from them.<br />
To Shiva who is close to Vishnu, Brahma and other Gods,<br />
But who is difficult for them to near,<br />
I would beseech and beg always,<br />
For his lotus like feet.<br />
<br />
5<br />
Smruthou shasthre vaidhye shakuna kavitha gana phanithou<br />
Puranee manthre vaa sthuthi natana hasyeshwa chatura<br />
Kadham ragman preethirbhavathi mayi koo aham pasu pathe<br />
Pasum maam sarvagna pradhitha kripaya palaya vibho<br />
<br />
Ignoramus I am in the science of law,<br />
In the science of life,<br />
In the art of medicine,<br />
In interpretation of events,<br />
In the art of poems and song,<br />
In the difficult tomes of arty grammer,<br />
In the holy books of yore,<br />
In the psalms of Vedas.<br />
In singing about your great deeds,<br />
In the art of dance and in art of comedy,<br />
And so how can I get favour of Kings?<br />
Oh Lord of all beings,<br />
Oh all knowing one,<br />
Of most famous one,<br />
And Oh , all pervading one,<br />
Tell me who am I?<br />
And be pleased to protect me ,<br />
Showering on me your sea of mercy.<br />
<br />
6<br />
Ghato vaa mrithir pando apyaraunubhi cha dhoomogni rachala<br />
Pato vaa thanthurva pariharathi kim ghorasamanam<br />
Vridha kantakshebham vahasi tharasa tharka vachasa<br />
Padhambhojam shmbhor bhaja parama soukhyam vrijasudhi.<br />
<br />
This is the pot, no, this is only mud,<br />
This is the earth, no , it is only atom,<br />
This is the smoke, no, it is only fire,<br />
This is the cloth, no , it is only the thread,<br />
Can all this debate ever cure the cruel God of death?<br />
Vainly you give pain to your throat,<br />
By these torrent of words,<br />
Instead worship the lotus like feet of Shambu,<br />
Oh , intelligent one, and attain supreme happiness.<br />
<br />
7<br />
Manasthe padhabjhe nivasathu vacha sthothra phanithou<br />
Karou chabhyarchyam sruthirapi kadha karnana vidhou<br />
Thava dhyane budhir nayana yugalam moorthi vibhave<br />
Para grandhan kairvaa paramashiva janee para matha<br />
<br />
Let the mind dwell on your two lotus like feet,<br />
Let my words dwell on your praise,<br />
Let my two hands dwell on your worship,<br />
Let my ears dwell on hearing your holy stories,<br />
Let my mind dwell meditating on you,<br />
Let my two eyes dwell on your beauty,<br />
And after this I do not find any use,<br />
Of other great books to me, Oh supreme God?<br />
<br />
8<br />
Yadha bhuddhi ssakthou rajatha mithi kachasamani mani<br />
Rjale paishte ksheeram bhavathi mrigthrishnasu sallam<br />
Thadha deva branthya bhajathi bhavadanyam jada jano<br />
Maha devesam twam manasi cha na mathwa pasupathe.<br />
<br />
Similar to the intellect calling,<br />
The shell as silver,<br />
The stones of glass as precious gems,<br />
Water mixed with flour as milk,<br />
The mirage as water,<br />
Oh God of all beings,<br />
The foolish ones worship,<br />
Other gods than you,<br />
Without thinking of you,<br />
Who is the greatest God of all.<br />
<br />
9<br />
Gabheeram kaasare vimsathi vijane ghora vapine,<br />
Vishale shaile cha brahmathi kusumartha jada mathi<br />
Samarpaikam chetha sarasijamumanatha bhavathe,<br />
Sukhenawasthathum jana iha na janathi kimaho.<br />
<br />
Searches and hunts the dim witted one,<br />
In the deep dark lake,<br />
In the lonely dangerous forest,<br />
And in the broad high mountains<br />
For a flower to worship thee.<br />
It is a wonder,<br />
That these people do not know,<br />
To offer to you the single lotus,<br />
From the lake of ones own mind,<br />
Oh God who is the consort of Uma,<br />
And be happy at ones own place.<br />
<br />
10<br />
Narathwam devasthvam naga vana mrugathwam masakhatha,<br />
Pasuthwam keetathwam bhavathu vihagathwadi janananam<br />
Sada twadpadabja smarana paramananda lahari.<br />
Vihaarasaktham che dhugdhaya miha kim thena vapusha.<br />
<br />
Be it in a human form,<br />
Be it in the form of Gods,<br />
Be it in the form of animal,<br />
That wanders the forests and hills,<br />
Be it in the form of mosquito,<br />
Be it in the form of a domestic animal,<br />
Be it in the form of a worm,<br />
Be it in the form of flying birds,<br />
Or be it in any form whatsoever,<br />
If always the mind is engaged in play,<br />
Of meditation in thine lotus like feet,<br />
Which are the waves of supreme bliss,<br />
Then what does it matter,<br />
Whatever body we have.<br />
<br />
11<br />
Vaturva gehee va yathirapi jati va thadinari,<br />
Naro vaa ya kaschid bhavathu bhava kim thena bhavathi<br />
Yadeeyam hrith padmam bhavad adeenam pasu pathe,<br />
Thadeeya stwam shambho bhavasi bhava bhaaram cha vahasi<br />
<br />
Be it a celibate seeker of truth,<br />
Be it a man of the family,<br />
Be it a shaven headed seeker of truth,<br />
Be it the matted haired householder in the forest,<br />
Or be it one who is none of these,<br />
Hey, Lord of all beings,<br />
If his lotus heart is in your custody, Shambho,<br />
You would wholly become his,<br />
And help him to lift,<br />
This heavy burden of life.<br />
<br />
12<br />
Guhayam gehe va bahiapi vane va adri shikaram,.<br />
Jale va vahni va vasathu vasathe kim vada phalam,<br />
Sada yasyai va antha karana mapi sambho thava pade<br />
Sthitham chedyogosau sa cha parama yogi sa cha sukhi.<br />
<br />
Be it in a cave, Be it in house,<br />
Be it outside, Be it in a forest,<br />
Be it in the top of a mountain,<br />
Be it in water, Be it in fire,<br />
Please tell, What does it matter,<br />
Where he lives?<br />
Always, if his inner mind,<br />
Rests on the feet of Shambhu,<br />
It is Yoga and He is the greatest Yogi<br />
And he will be happy forever..<br />
<br />
13<br />
Asare samsare nija bhajana dhoore jada dhiya.<br />
Bramantham mamandham parama kripaya pathu muchitham<br />
Madanya ko dheena sthava kripana rakshaathi nipuna,<br />
Sthvadanya ko va me trijagathi saranya pasu pathe.<br />
<br />
In this useless worldly life,<br />
Which is unfit for real meditation,<br />
I the blind and foolish one am always on the move,<br />
And it is only right for you to protect me.<br />
Hey Lord of all beings,<br />
Who in this world is poorer,<br />
Than me to show your mercy?<br />
And which protector is there for me,<br />
In all these three worlds,<br />
Than you, who is an ace in protection of the poor?<br />
<br />
14<br />
Prabhu sthvam dheenanam khalu parama bhandhu pasu pathe,<br />
Pramukhyoham thesha mapi kimutha bhanduthva manoyo<br />
Twayaiwa kshanthawyo sisava mdhaparadascha sakala<br />
Prayathnath karthavyam madavana miyam bhandhu sarani.<br />
<br />
Lord and the only close relation, of the poor,<br />
You are, Oh Lord of all beings,<br />
And what more needs there to tell about the relation between us<br />
When I am the poorest among the poor.<br />
You have to pardon all my sins,<br />
And my protection is to be done by your effort,<br />
For it is the only way between those who are related..<br />
<br />
15<br />
Upeksha no cheth kinna harasi bhavadh dhyana vimukham<br />
Dhurasa booyishtam vidhi lipi masaktho yadi bhavath,<br />
Shira sthadvai dhathram na nakhalu savrutham pasu pathe,<br />
Kadam vaa niryathnam kara nakha mukhe naiva lulitham.<br />
<br />
Indifferent you are my Lord,<br />
For no effort did you put to wipe out,<br />
The letters of fate written on my head,<br />
Which makes me,<br />
Incapable of meditation on you,<br />
And filled with evil desires to the rim,<br />
Oh Lord, If you claim you cannot change these letters,<br />
How come you crushed the head of the creator,<br />
Which is very stable and can never be plucked,<br />
By the mere tip of your nails?<br />
<br />
16<br />
Virinchi dheergayushur bhavathu bhavatha that para sira<br />
Schathushkam samrakshyam sa khalu bhuvi dhainyam likhitavan,<br />
Vichara ko vaa maam vishdha kripaya paathi shivaa me,<br />
Kataksha vyaapara swayamapi na dheenavaan para.<br />
<br />
Long live Brahma the creator.<br />
Let his four remaining heads,<br />
Be under your charge for protection.<br />
For was he not the one,<br />
Who wrote poverty on my head?<br />
Is there any need to worry about this?..<br />
Oh , Lord who is crystal clear,<br />
And Lord who is all that is good,<br />
Your act of glancing which thirsts,<br />
At protecting the poor,<br />
Also tenderly protects me.<br />
<br />
17<br />
Phaladha punyanam mayi karunaya vaa twayi vibho,<br />
Prasannepi swamin bhava damala padabja yugalam,<br />
Kadham pasyeyam maam sthagayathi namarasambrama jusham<br />
Nirlepanam sreni nija kanaka manikya makutai.<br />
<br />
He who is omnipresent,<br />
As of result of deeds which are good,<br />
Or as a result of your mercy on me,<br />
Oh Lord, You have appeared before me,<br />
But how can I see your pure holy feet,<br />
For they are not visible to me,<br />
Because of the rubies studded crowns,<br />
Of the crowds of Devas,<br />
Who are intent on bowing and worshipping thine feet?<br />
<br />
18<br />
Twameko lokanam parama phalado divya padavim,<br />
Vahantha stwanmulam punarapi bajanthe hari mukha,<br />
Kiyadwa dhakshinyai twa shiva madhasaa cha kiyathi,<br />
Kadha vaa mad raksham vahasi karunaa pooritha drisha.<br />
<br />
You alone grant great blessings and holy status,<br />
To the common people of the world,<br />
But carrying the holy position,<br />
Granted by thy kindness great,<br />
Vishnu and others pray you always,<br />
For getting more and more such positions great .<br />
Your grace my Lord is immeasurable<br />
And my desire too is immeasurable,<br />
And so when are you taking up the job,<br />
Of protecting me by your merciful glance?<br />
<br />
19<br />
Dhurasaa bhooyishte dhuradhipa gruhadwara ghatake,<br />
Dhooranthe samsare dhuritha nilaye dhukka janake,<br />
Madayasam kim na vyapanayathi kasyopa krithaye,<br />
Vadeyam preethischeth tawa krithartha khalu vayam.<br />
<br />
I am caught in the whirlpool of life,<br />
Filled with desires that are evil,<br />
Taking one to the door of evil masters,<br />
That which always end in evil,<br />
That which is store house of sins,<br />
And that which always leads to sorrow.<br />
Are you not giving solace from my mire of sorrow,<br />
So that the letters written by Brahma are true,<br />
Ne pleased to tell, my Lord.<br />
If this is your grace and affection, Oh Lord,<br />
We indeed are more than fulfilled.<br />
<br />
20<br />
Sadaa mohatavyam charathi yuvatheenam kucha girou,<br />
Nata thyasha sakhasvatathi jhatithi swairamabhitha<br />
Kapaalin bhiksho me hridaya kapi matyantha chapalam,<br />
Dridam bhakthya bhaddha shiva bhavad dheenam kuru vibho.<br />
<br />
Oh Lord Shiva, who is every where,<br />
Wanders my mind always in the forest of evil desires,<br />
It dances ,always on the mountain of breasts of young maids,<br />
And it wanders at its will on all four directions,<br />
From the branches to branches of desires,<br />
Oh Lord who bears the skull for begging,<br />
Be pleased to take under your control,<br />
My mind that like a monkey,<br />
Wanders without control in all directions,<br />
And tie it with the rope of your affection.<br />
<br />
21<br />
Dhruthui sthambha daram drida guna nibhaddham sagamanam,<br />
Vichitram padmadyam prathi divasa sanmarga gaditham,<br />
Smarare macchetha sphuta patas kutim prapya vishuddham,<br />
Jaya swamin shakthya saha shiva ganai samsevitha vibho.<br />
<br />
Oh killer of the god of love,<br />
With courage as central pillars,<br />
Tied by the ropes of determination,<br />
This pretty ,lotus shaped,<br />
Mobile crystal clean white tent house of my mind,<br />
Which is built daily anew,<br />
In the good spotless path,<br />
May please be occupied by you with Shakthi,<br />
Oh All pervading one who is served by your Ganas,<br />
And oh , Lord, may you be victorious.<br />
<br />
22<br />
Pralobhadyai rarthaharana para thanthro dhani gruhe,<br />
Pravesadhya kthassan bramathi bahudha thaskarapathe,<br />
Imam chetaschoram katha miha sahe sankara vibho,<br />
Thavadeenam kruthva mayi niraparadhe kuru krupam.<br />
<br />
Filled with avarice and jealousy,<br />
Intent on stealing other’s wealth,<br />
Trying to enter the houses of the rich,<br />
This my mind in many ways is wandering,<br />
Oh lord of all thieves.<br />
How will I ever tolerate,<br />
This mind which is a thief,<br />
Sankara .who is every where?<br />
So take it under your control,<br />
And show mercy on this innocent one.<br />
<br />
23<br />
Karomi twapoojam sapadhi sukhadho me bhava vibho,<br />
Vidhitwam Vishnutwam dhisasi khalu tasya phalamithi,<br />
Punascha twam dhivi bhuvi vahan pakshi mrugatha<br />
Madrushtwa tat khedam kada miha sahe Sankara Vibho.<br />
<br />
Perform of I your worship,<br />
And you appear before me soon,<br />
And you become granter all pleasures to me ,<br />
Oh Lord who is everywhere.<br />
But if you grant the position of creator,<br />
Or the position of Lord Vishnu instead,<br />
As a reward for my worship,<br />
Then I would have to become a bird and fly in the sky,<br />
Or Become an animal and dig deep in the earth,<br />
To see you again my Lord.<br />
How can I bear this sorrow of not seeing you,<br />
Oh Lord Sankara who is everywhere.<br />
<br />
24<br />
Kadha vaa kailase kanaka mani soudhe saha ganai,<br />
Rvasan Shamboragre sphuta ghatitha moordhajali phuta<br />
Vibho sambha swamin paramashiva paheethi nigadhana<br />
Vidhaathrunam kalpan kshanamiva vineshyami sukhada,<br />
<br />
When would I live in Mount Kailas,<br />
Along with your attendants,<br />
In the stone studded golden mansion of yours,<br />
Oh God who is the giver of happiness<br />
With hands raised and clasped,<br />
In deference to you,<br />
Oh Lord, who is every where,<br />
Oh Lord Who is with Goddess,<br />
Oh God who is the master,<br />
Oh God who is above all,<br />
Oh God who is good,<br />
And chant with pleasure.<br />
“Oh God save me”,<br />
And spend the time,<br />
As if the creators Kalpa[1] is a second.<br />
<br />
25<br />
Sthavai rbrahmadeenam jaya jaya vachobhi niryaminam,<br />
Gananam kelibhir mada kala maksobhya kakudhi,<br />
Sthitham neelagreevam trinayana mumamslishta vapusham,<br />
Kadha twam pasyeyam kara drutha kkhanda prasum.<br />
<br />
When will I see Him,<br />
Who is praised by Brhama and other Gods,<br />
Who is surrounded by ascetics chanting “Victory, Victory”,<br />
Who is crowded by the jesting and playing attendants,<br />
Who Sits on the hump of the fat rutting bull,<br />
Who has blue neck and three eyes,<br />
Who is embraced by his consort Uma,<br />
And who has the deer and hatchet in his hand.<br />
<br />
26<br />
Kadha vaa drushtva gireesha thava bhavayangri yugalam,<br />
Griheethva hasthabhyam shirasi nayane vakshasi vahan,<br />
Samaslishya graya sphuta jalaja gandhan parimala,<br />
Nalabhyam brhmadourmudha manu bavishyami hrudhaye.<br />
<br />
When will I see thine holy pair of feet,<br />
Oh king of the mountains,<br />
And be able to hold it ,carry it on the head, eyes and chest,<br />
Embrace it, smell the scent of lotus flowers from it,<br />
And attain rapturous ecstacy,<br />
Which even Brahma and others do not get.<br />
<br />
27<br />
Karasthe hemadrou Gireesha nikatasthe dhana pathou,<br />
Gruhasthe sarvabujamara surabhi chinthamanir gane,<br />
Shirasthe sheetamsau charana yugalsthe akhila shubha,<br />
Kamartha dasyoham bhavathu bhavadarthe mama mana.<br />
<br />
In your hands is the Golden mountain,<br />
Near you is the Lord of Riches,<br />
In your house is the wish giving tree,<br />
The Cow which grants everything,<br />
The precious stone fulfilling ,<br />
Any wish that enters your mind,<br />
And such many others,<br />
On your head is the moon with cool rays,<br />
And all the good in the world is always on your feet,<br />
And so what can slave offer you my Lord,<br />
Except my mind which can be given as the offering.<br />
<br />
28<br />
Saaroopyam thava poojana shiva maha devethi samkeerthane,<br />
Saameepyam shiva bhakthi dhurya janatha sangathya sambhashane,<br />
Saalokyam cha characharathmaka thanu dyane bhavani pathe,<br />
Sayujyam mama siddha mathra bhavathi swamin kridharthosysmaham.<br />
<br />
The Mukthi of my becoming you is in thine worship,<br />
The Mukthi of my coming near you is in singing,<br />
About you and calling you “Hey , Shiva” and “Hey Madhava”<br />
The Mukthi of living with you is in sweet conversation,<br />
With thine devotees , who in their mind live with you,<br />
The Mukthi of forever mixing with you is in thinking,<br />
For ever of your moving and stable form which is the universe,<br />
And so I get all these in this birth itself,<br />
Oh God who is the consort of Bhavani,<br />
I am thankful to you for all these.<br />
<br />
29<br />
Twat padambuja marchayami paramam twam chintayamyaham<br />
Twameesam saranam vrijami vachasa twameva yache Vibho,<br />
Veeksham me disa chakshusheem sakarunam divyai schiram prarthitham<br />
Shambho loka guro maddeya manasa soukyopadesam kuru.<br />
<br />
I offer devotions to thine lotus like feet,<br />
I meditate on thee who is the greatest,<br />
I seek thy refuge, Oh my Lord,<br />
And by my words I beg from you, Oh Vibhu,<br />
To bless me with the merciful divine sight,<br />
Which is always sought by the Gods,<br />
Oh teacher of the universe,<br />
Teach me the way of the lesson happy living.<br />
<br />
30<br />
VasthroDhutrutha Vidhou sahasrakaratha pushparchane Vishnutha,<br />
Gandhe gandha vahatmathaanna pachane bahirmukadyakshatha,<br />
Pathre kanchagarbhatasthi mayi Chedbalendu chudamane,<br />
Sushrusham kara vani the pasupathe swamin triloki guro<br />
<br />
Like Sun I do not have,<br />
Thousand rayed hands to dress your holy icon,<br />
Like Vishnu I do not have ability ,<br />
To worship thee who is every where,<br />
Like God of Wind ,I don’t have ability,<br />
To spread incense of sandal and the like,<br />
And serve you in the most better way,<br />
Like Indra who presides over Fire, I don’t have the ability,<br />
To cook and offer you food,<br />
I don’t have the ability of Hiranya Grabha,<br />
To offer you vessels of Gold,<br />
Oh God, who wears the young crescent,<br />
Oh God of all beings,<br />
Oh God who is the Lord of us all,<br />
And Oh God who is teacher of all the three worlds,<br />
If only I had all these,<br />
I would have ability to serve you in a better way.<br />
<br />
31<br />
Nalam va paramopakaraka midham tvevam pasoonam pathe,<br />
Pasyan kukshigathan charachara ganan bahyastithan rakshithum,<br />
Sarvamarthya palayanoushadha mathijwalakaram bheekaram,<br />
Nikshiptham garalam na gilitham nodgeerna meva tvaya.<br />
<br />
Oh lord of all beings,<br />
Is not your one and only one great help sufficient?<br />
For with a view to give protection,<br />
To those beings which are movable and immovable,<br />
And which are placed inside thine belly,<br />
And also to those who are placed outside,<br />
The ultra fire producing and fearful herbal poison,<br />
Which makes all the devas flee in fright,<br />
Has been stopped by you in your neck itself.<br />
It is neither swallowed nor spit out!<br />
<br />
32<br />
Jwalogra ssakalamaraathi bhayada kshvela kadam vaa twaya,<br />
Drushta kincha kare dhrutha karathale kim pakwa jambu phalam,<br />
Jihwayam nihitascha siddha gutika vaa kanta dese bhrutha,<br />
Kim the neela mani vibooshana mayam shambho mahatman vada.<br />
<br />
How was the fierce flame like poison<br />
Which made, all the courageous devas fear,<br />
Seen by you , my Lord?<br />
Was that fire carried in your hand,<br />
Did it appear like the fully ripe plum fruit to you?<br />
Was it not kept on your tongue,<br />
Did it appear as pills from the Siddha doctor?<br />
Was it not worn in your neck,<br />
Did it appear like a blue gem ornament to you?<br />
Oh , Shmabhu the great one , be pleased to tell.<br />
<br />
33<br />
Naalam vaa sakrudeva bhavatha sseva nathirva nuthi,<br />
Pooja vaa smaranam kathasravana mapyaalokanam maadrusam,<br />
Swaminnasthira devathanusranaayasena kim labhyathe,<br />
Kaa vaa mukthi ritha kutho bhavathi chetha kim prarthaneeyam thada<br />
<br />
Is it not sufficient oh, God of Gods,<br />
For attaining liberation for people like me-,<br />
To do either service to you, Salutations to you,<br />
Singing about you, Worshipping you,<br />
Meditating on you, hearing your stories,<br />
Or seeing you once .<br />
What other liberation is there at all?<br />
If I can attain liberation by these,<br />
What else should I wish for?<br />
What would I get by getting tired,<br />
By following other unstable gods?<br />
<br />
34<br />
Kim broomasthwa sahasam pasupathe kasyasthi Shanbho bhava-<br />
Dairye chedasa –mathmana stithi –riyam chanyai kadaham labhyathe<br />
Brasyaddeva ganam trasan muni ganam nasyat prapancham layam<br />
Pasyan nirbhaya eka eva viharathyananda sandhro bhavan.<br />
<br />
Who can ever estimate thine valour, Pasupathe?<br />
Who has the courage that you have, Oh Shambhu?<br />
How can any one else attain thine state of mind?<br />
While all devas loose their stability,<br />
While all the crowd of sages tremble,<br />
When the world is destroyed.<br />
At the end of all-the great deluge,<br />
You in solitude , fearlessly carry on thine play,<br />
In intense rapture and pleasure.<br />
<br />
35<br />
Yoga Kshema durandarasya sakalaashraya –pradodhyogini,<br />
Drushta adrushta mathopadesha kruthino bayanthra vyapina,<br />
Sarvagnasya dhatakarasya bhavatha kim vedhitavyam maya<br />
Shmbho twam paramantharanga ithi me chitta smaramyanvaham.<br />
<br />
Engaged in gathering and preservation,<br />
And giving of all the good things in life,<br />
Teacher great of the known and the unknown,<br />
Who has spread within and without,<br />
Knower of all that is to be known,<br />
And doer of all possible mercies,<br />
What is there for me to tell you?<br />
I daily think in my mind,<br />
That you are very close to my mind,<br />
And you are doer of god to me. Oh Lord Shambhu.<br />
<br />
36<br />
Bhaktho bhakthi guna avruthai mudhamrutha purne prasanne mana,<br />
Kumbhe Sambha twamgri pallava yugam samsdhapya sawith phalam<br />
Sathvam manthra mudheeraya nnija sareeragara shuddhim vahan,<br />
Punyaham prakati karomi ruchiram kalyanas mapaa dhayan.<br />
<br />
Oh Lord , who is with your consort,<br />
I who am the devotee,<br />
Having tied the thread of devotion,<br />
Filled with water of happiness,<br />
In the pot of my mind which is golden clear,<br />
Have kept the mango leaves of your feet,<br />
And the coconut of real knowledge,<br />
And chant the holy peaceful five lettered Manthra<br />
And am purifying this body which carries my soul,<br />
And am searching good things which are pleasant to the mind,<br />
And thus performing this ceremony of purification..<br />
<br />
37<br />
Amnayambudhi madarena sumana ssangha ssamyan mano,<br />
Mandhanaam druda bakthi rajju sahitham kruthva madithva thatha,<br />
Somam kalpatharum suparva surabhim chintamanim dheematham,<br />
Nithyananda sudham niranthara rama sowbhagya mathanvathe.<br />
<br />
The crowd of good minded people,<br />
Are churning the ocean of Vedas with dedication,<br />
Using the rope of stable devotion ,<br />
And the churning stick of the attentive mind,<br />
And get from it , the Lord with Uma , his consort,<br />
Who is like the wish giving tree,<br />
Who is like the wish yielding Kamadhenu,<br />
Who is like the wish yielding gem , Chintamani,<br />
Who for the knowledgeable is like the stable nectar of happiness,<br />
And permanent granter of all luck given by Rema.<br />
<br />
38<br />
Prak punya chala marga darshitha sudha murthy prasanna shiva,<br />
Soma sad guna sevitho mruga dhara poorna sthamo mochaka,<br />
Chetha pushkara lakshitho bhavathi chedananda pado nidhi,<br />
Pragalbhyena vijrimbhitha sumanasam vrithistada jaayathe.<br />
<br />
THIS SLOKA HAS TWO MEANINGS AND COULD BE TAKEN TO MEAN LORD SHIVA OR THE MOON IN THE SKY. BOTH ARE GIVEN BELOW<br />
<br />
Obtained through the path of mountain like good deeds,<br />
Personification of happiness and nectar divine<br />
Doer of good, who holds deer in his hand,<br />
Who is complete and who removes the darkness of ignorance,<br />
Who is seen clearly by the mind and who is with his consort Uma,<br />
If he is then,<br />
Sea of happiness would raise royally within ourselves,<br />
And Good people like us will know how to live.<br />
<br />
Or<br />
<br />
Seen through the holy mountain in the east,<br />
Personification of clarity and white nectar,,<br />
Doer of good who is served by the stars,<br />
Who is full and who removes darkness of night,<br />
Who is Soma the moon and who is seen in the sky<br />
If he is then,<br />
The sea would be raised by him royally,<br />
And he would help the flowers to open.<br />
<br />
39<br />
Dharmo me chaduramdriga succharitha papam vinasam gatham,<br />
Kama krodha madadhayo vigalitha kalaa suswawishkritha,<br />
Gnananda mahoushadi suphalitha kaivalyanadhe sada,<br />
Maanye manasa pundaeeka nagare raja vatamse sthithe.<br />
<br />
Since the only emperor who is Lord Shiva,<br />
Who is respected and royal,<br />
Sits in the city of the lotus of mind,<br />
The four legged Dharma[2] is well observed,<br />
The Sins attain their last,<br />
Passion anger and arrogance have gone away,<br />
The seasons do only good,<br />
And the royal curative crop of happiness and knowledge gives good yield.<br />
<br />
40<br />
Dhee yantrena vacho gatena, kavitha kuyo upa kulya kramai,<br />
Raneethascha sadashivasya charitambhorasi divya amruthai.<br />
Hrit kedara yuthascha bhakthi kalama saphalya mathanvathe,<br />
Durbikshan mama sevakasya bhagavan viswesha bheethi krutha.<br />
<br />
Irrigated using the machinery of wisdom,<br />
Using the pot of words,<br />
Brought through the canals and sub canal of poems,<br />
The nectar like water of the story of Sadashiva,<br />
Would make the crop of devotion growing in the field of heart,<br />
Bloom.and give heavy yield.<br />
And so god of gods who is the god of universe,<br />
How can this servant of yours fear famine ever.<br />
<br />
41<br />
Papothpatha –vimochanaya ruchir aiswaryaya mrutyunjaya,<br />
Stotra, dhyana nathi pradkshina, saparya alokana akarnane,<br />
Jihwa, chittha, sirongri hastha nayana srothrairaham,<br />
Mam agnapaya thannirupaya muhur mameva maa me avacha<br />
<br />
To get released from the tragedy of sin,<br />
And to taste the immortal wealth,<br />
Oh Lord who has won over death,<br />
The Tongue, mind, head, legs , hands, eyes and ears of mine,<br />
Each request me respectively ,<br />
To do thine praise, to meditate on you,<br />
To bow before thy great self,<br />
To go round and round you,<br />
To see you soulfully and clearly,<br />
And to hear thine praise and stories,<br />
So please be kind to order me to do the above, Oh Lord,<br />
And also again and again remind me to do these,<br />
And please do not be mute with me for any reason.<br />
<br />
42<br />
Gambeerye pariswapadam dhanadruthi praakara uddhadguna,<br />
Sthomaschaaptha balam dhanedriya chayo dwarani dehe stitha,<br />
Vidhya vasthu samruddhi rithyakila samagri samethe sada,<br />
Durgadhi priya deva mamaka mano durge nivasam kuru.<br />
<br />
Oh Lord, who likes to live in an unapproachable fort[3],<br />
With fathomless mind as its moat,<br />
With strong determined courage as its walls,<br />
With outstanding good qualities as its friendly army,<br />
With the inlets of strong senses as its gates,<br />
With immeasurable knowledge as its wealth,<br />
And thus blessed with all that is needed,<br />
Is the fort of my mind,<br />
And so be pleased to live here forever.<br />
<br />
43<br />
Maa gacha twa mithasthatho Gireesa bho mayyeva vasam kuru,<br />
Swamin adhikaratha mama kamana kanthara seemanthare,<br />
Varthanthe bahuso mruga madha jusho matsarya mohadaya,<br />
Sthan hathva mrugaya vinodha ruchita labham cha samprapsyasi.<br />
<br />
Don’t go here and there, Oh God of mountains,<br />
And please my lord always live in me,<br />
For Oh primeval hunter, within the limits<br />
Of the dreary forest of my mind,<br />
Live many wild rutted animals like envy , delusion and others,<br />
And you can kill and play thine sport of hunting,<br />
And enjoy there yourself.<br />
<br />
44<br />
Kara Lagna Mruga Kareendra Bhango,<br />
Gana Shardula vikkhandaosthu Janthu,<br />
Giriso visadhakruthischa chetha Kuhare,<br />
Pancha mukhosthi me kutho bhi<br />
<br />
THIS SLOKA HAS TWO MEANINGS AND COULD BE TAKEN TO MEAN LORD SHIVA OR THE LION IN THE CAVE. BOTH ARE GIVEN BELOW<br />
<br />
He who has the deer in his hand,<br />
He who killed Gajasura,<br />
He who cut cruel Vyagrasura in to pieces,<br />
He who makes all beings to merge in Him,<br />
He who is the lord of the mountains,<br />
He who has a white body,<br />
And he who has five faces,<br />
Lives in the cave of my mind,<br />
And how will fear ever come to me?<br />
<br />
OR<br />
<br />
The being that holds the deer in its hand,<br />
The being that kills wild elephants,<br />
The being that can kill the ferocious tiger,<br />
The being that can kill all other beings,<br />
The being that is the Lord of the mountains,<br />
The being that has a bright body,<br />
The being that is called Lion,<br />
Lives in the cave of my mind,<br />
And how will fear ever come to me?<br />
<br />
45<br />
Chandha shaki sikhanvidai dwija varai samsevithe saswathe,<br />
Sowkhya padini kkheda bedhini sudha sarai phalai dhherpithe<br />
Chtha pakshi sikha manr tyaja vridha sanchara manyai ralam<br />
Nithyam sankara pada padma pugali neede viharam kuru<br />
<br />
Hey mind , which is the greatest bird,<br />
In the tree with parts of Vedas as branches,<br />
With Upanishads as its crown,<br />
Being served by learned Brahmins as birds,<br />
Which is indestructible,<br />
Which gives pleasure giving joy,<br />
Which destroys sorrow,<br />
Whose fruits give out nectar as its juice,<br />
And that which shines for ever,<br />
Exists the two lotus feet of Sankara as cage.<br />
Live in there iand daily play,<br />
And stop your wanderings forever.<br />
Suffice this wanderings of yours.<br />
<br />
<br />
46<br />
Aakeerne nakha raji kaanthi vibhavai rudhyat sudha vaibhavai,<br />
Radhouthepi cha padmaragha lalithe hamsa vrijairasrithe,<br />
Nithyam bhakthi vadhoo ganaischa rahasi swecha viharam kuru<br />
Sthithva manasa raja hamsa girija nathamgri soudhantharai.<br />
<br />
Oh mind , the king of swans,<br />
Live secretly along with damsels of devotion to God,<br />
In the house of lotus feet of the Lord of Girija<br />
Filled with the luster of rows of nails of the lord,<br />
Glistening with glorious tides of nectar ,<br />
Made pretty red by bright red rubies,<br />
Surrounded by ascetics who are like swans,<br />
And live as you like with peace.<br />
<br />
47<br />
Shambhu Dyana vasantha sangini hridayarame agajeernaschada,<br />
Strastha bakthi lalataschchataa vilasitha pushpa pravalasritha,<br />
Deepyanthe guna koraka japavacha pushpani sadvasana,<br />
Gnananda sudha marantha lahari samvit phalabyunnathi.<br />
<br />
In the season of spring of meditation on Shambhu,<br />
In the garden of the heart,<br />
The dried leaves of sin fall off,<br />
The throng of creepers of devotion glow,<br />
The leaf buds of good action appear,<br />
The flower bud of good character,<br />
The flowers of prayer,<br />
The heavenly scent of good deeds,<br />
The flow of honey like ambrosia of joy of knowledge,<br />
And the fruit of knowledgeable experience glow.<br />
<br />
48<br />
Nithyananda rasalayam suramuni swanthambhu jathasrayam,<br />
Swacham sad dwija sevitham kalupahrith sadvasana vishkrutham,<br />
Shambhu dyana sarovaram vruja mano hamsaavathamsa sthiram,<br />
Kim kshudralaya phalvala bramana sanjatha sramam prapsyasi.<br />
<br />
Filled with water of perennial happiness,<br />
Seat of the lotus like heart of sages and devas,<br />
Clear and approached by the birds of good people,<br />
That which removes the dirt of sins,<br />
Which emits the smell of goodness,<br />
And which is the lake of meditation of Shiva,<br />
May be reached permanently by you,<br />
Of mind which is the best of swans,<br />
Why instead go and reach,<br />
This small puddle of common world which is the resort of the mean,,<br />
And suffer the strains of aimless travel.<br />
<br />
49<br />
Anandamrutha pooritha harapadambhoja lavalodhyatha,<br />
Sthaiiryopagna mupethya bakthalathika sakhoupasakhonvitha,<br />
Uchaiirmanasa kayamana patali makramya nishkalmasha,<br />
Nithyabeeshta phalpradha bavathu me satkarma samvardhitha.<br />
<br />
Irrigated by the water of joy which is like nectar,<br />
And sprouted from the devotion to the lotus feet of Shiva,<br />
This creeper of devotion would catch on the branches of the firm character,<br />
And climb and spread on the high frame of mind<br />
Which has branches and sub branches,<br />
And grow luxuriantly with sinless actions and deeds of devotion,<br />
And give me daily for ever the sweet fruit of salvation,<br />
Which is sweet to the mind.<br />
<br />
50<br />
Sandharambha vijrumbitham shruthi shirasthananda raaadishtitham,<br />
Saprema bramarabhirama masakruth sadvasana shobitham,<br />
Bhogindrabharanam samastha sumana poojyam gunavshkrutham ,<br />
Seve srigiri mallikarjuna mahalingam shivalingitham.<br />
<br />
THIS SLOKA HAS TWO MEANINGS AND COULD BE TAKEN TO MEAN LORD SHIVA OR SWEET FLOWER OF JASMINE.BOTH ARE GIVEN BELOW<br />
<br />
He who enjoys dancing in the evening.<br />
He who lives in the Upanishads ,<br />
Which are in the end of Vedas,<br />
He who is very handsome,<br />
Because he is deeply in love with Bramarambika,[4]<br />
He who always has the scent of devotion of sages,<br />
He who wears king of snakes as ornament,<br />
He who is worshipped by all with good mind,<br />
He who is known for his good qualities,<br />
He who is in the embrace of Parvathy,<br />
And He , the Mallikarjuna[5] who lives atop the Srigiri[6],<br />
Would be served by me.<br />
<br />
OR<br />
<br />
That whose flower opens in the evenings,<br />
That which is worn on the head over the ears,<br />
That which is followed by sweet pretty bees,<br />
That which for ever has sweet scent,<br />
That which decorates the pleasure loving,<br />
That which is rated the best among flowers,<br />
That which glistens because of beauty and scent,<br />
That which is liked by Goddess Parvathy,<br />
And that which decorates the God Mallikarjuna,<br />
Who lives atop Srigiri ,<br />
Would be approached by me<br />
<br />
51<br />
Bhringischa natanothkata kari madha grahi sphuran madhava,<br />
Hladho nadayutho mahasitha vapu pancheshuna chaddhadha,<br />
Satpaksha sumano vaneshu sa puna sakshan madheeye mano,<br />
Rajeeve bramaradhipo viharatham srishailavasi vibhu.<br />
<br />
THIS SLOKA HAS TWO MEANINGS AND COULD BE TAKEN TO MEAN LORD SHIVA OR THE BEE. BOTH ARE GIVEN BELOW<br />
<br />
May he who likes to dance,<br />
As per the wish of sage Bhringi,<br />
May he who tamed Gajasura,<br />
May he whose joy increased,<br />
On seeing Vishnu in Mohini form,<br />
May he who is the holy sound,<br />
May he whose mien is crystal white,<br />
May he who was slaved by the arrow,<br />
Of the God of love,<br />
May he who is interested in saving good people,<br />
May he who lives in the Sri Shaila mountain,<br />
May he who is everywhere,<br />
And may he who is the consort of Goddess Bramarambika,<br />
Appear before me and play in the lotus of my mind.<br />
<br />
OR<br />
<br />
May that which likes to dance ,<br />
As per the wish of the female bee,<br />
May that which drinks the oozing rut from the elephant,<br />
May that that whose joy increased,<br />
On seeing the season of spring,<br />
May that which makes sound,<br />
May that with a jet black body,<br />
May that which is like by the God of love,<br />
May that which likes a flowering garden,<br />
May that which likes to live in pretty mountain,<br />
May that which can travel everywhere,<br />
And may that holy male bee,<br />
Appear and dance on seeing the lotus of my mind.<br />
<br />
52<br />
Karunyamritha varshinam ghanavishad greeshmachidha karmatam,<br />
Vidhya sasya phalodayaya sumana samsevya miccha krithim,<br />
Nrithyadbhaktha maadrinilayam chanchajjata mandalam,<br />
Shambho vanchathi neelakandhara sada twam me manaschataka.<br />
<br />
THIS SLOKA HAS TWO MEANINGS AND COULD BE TAKEN TO MEAN LORD SHIVA OR THE CLOUD. BOTH ARE GIVEN BELOW<br />
<br />
Hey Shambho , Hey God who has blue neck,<br />
Who showers the nectar like mercy,<br />
Who wants to cure painful aches of the mind,<br />
Which are like the trouble caused by heat in summer,<br />
Who is served by the good,<br />
Wishing for a heavy harvest of the plant of knowledge,<br />
Who can take any form,<br />
Who has devotees who dance like the peacock,<br />
Who lives on mountains,<br />
And who has the waving tuft of hair,<br />
My mind which is the Chataka bird,<br />
Desires for you always,<br />
<br />
OR<br />
Hey blue cloud , Hey harbinger of good,<br />
Who showers the nectar like rain laced with mercy,<br />
Who likes to cure the aches of hot summer,<br />
Who is loved by the farmers,<br />
Wishing for a heavy crop,<br />
Who can assume any form,<br />
Who has several peacocks dancing,<br />
Who is stopped by the mountains,<br />
And who has several waves of lightning,<br />
My mind which is the Chataka bird,<br />
Always desires for you.<br />
<br />
53<br />
Aakasena shikhi samastha phaninam nethra kalapi nathaa<br />
Anugraahi pranavopadesa ninadai kekeethi yo geeyathe,<br />
Syamam shaila samudbhavam ganaruchim drushtwa natantham mudha,<br />
Vedanthopavane vihara rasikam tham neelakantam bhaje.<br />
<br />
I serve and worship that Lord,<br />
Who has the blue sky as the plume,<br />
Who has thousands of eyes,<br />
Like Adisesha who is the lord of snakes,<br />
Who teaches Pranava to those who bow,<br />
With blessings and wishes,<br />
Who is sung about like the peacock,<br />
Which sings “Ke” –“Ki”,<br />
Who dances with joy,<br />
On seeing cloud coloured Goddess Parvathy,<br />
Who likes to play in the garden of Vedantha,<br />
And who has a blue neck like the peacock.<br />
<br />
54<br />
Sandhya dharma dinatyayo harikara gatha prabhoo thanka,<br />
Dhyano varidha garjitham divipadam drishticchatas chancnala,<br />
Bhakthanam parithosha bhashpa vithathir vrishtir mayuri shiva,<br />
Yasminnujwala thandavam vijayathe tham neelakantam bhaje<br />
<br />
I pray the blue necked God who is like a peacock.<br />
Whose glittering dance excels,<br />
Done in the dusk in the end of summer,<br />
With drum beats from the hands of Vishnu,<br />
Like the thunder of the clouds,<br />
With the shifting sights of Devas,<br />
Like the bright changing lightning,<br />
With the happy tears from eyes of devotees,<br />
Like the rainfall from the sky,<br />
And in front of Goddess Parvathy who is like the pea hen.<br />
<br />
55<br />
Aadhyayamithi tejase sruthipade vedhyaya sadhyaya the,<br />
Vidhyananthamayathmane trijagatha ssamrakskshanod yogine,<br />
Dhyeyakhila yogibhi ssuraganai mayavine,<br />
Samyak thandava sambramaya jatine seyam nathissabhave.<br />
<br />
To whom who is the first,<br />
To whom who has great luster,<br />
To whom who is known by the Vedas,<br />
To whom who is possible to be known,<br />
To whom who is of the form of knowledge and happiness,<br />
To whom who is interested in saving the three worlds,<br />
To whom who is meditated on by all Yogis,<br />
To whom who is sung about by Devas,<br />
To whom who keeps illusion with him,<br />
To whom who is interested in vigorous dance,<br />
To whom who has a matted lock,<br />
And to whom who is personification of good,<br />
Are my prostrations.<br />
<br />
56<br />
Nithyaya trigunatmane purajithe kathyayani sreyase<br />
Sathyaadhi kudumbhine munimana pratyaksha chinmuthaye<br />
Mayasrushta jagantrayaya sakalamnayantha sancharine<br />
Sayam thandava sambramaya jatine seyam nathissambhave.<br />
<br />
To whom who is forever,<br />
To whom who is the soul of the holy trinity,<br />
To whom who won over the three cities,<br />
To whom who is the fame of Kathyayani,<br />
To whom who is personification of truth,<br />
To whom who was the first to have family,<br />
To whom who appears before mind of sages,<br />
To whom who created the three worlds by illusion,<br />
To whom who is at the end of all Vedas,<br />
To whom who enjoys dancing in the evening,<br />
To whom who wears the matted lock,<br />
To whom who is lord Shambhu.,<br />
Are my prostrations.<br />
<br />
57<br />
Nithyam swodhara poshanaya sakalan uddhishya vithasaya,<br />
Vyartham paryatanam karomi bavath sevam na jane Vibho,<br />
Majjanmanthara pushyapaka balatha sthvam ssarva sarvanthara<br />
Sththshtisyeva hi thena vaa pasupathe the rakshaniyoaasyaham.<br />
<br />
Always For filling my stomach,<br />
And desirous of becoming rich.<br />
Many I have contacted,<br />
And have traveled without aim,<br />
But knew not service to you,<br />
Oh all pervading one.<br />
Oh, Lord of all beings,<br />
Oh . Lord who wipes away sin of his devotees,<br />
Because of the good that I did in my previous birth,<br />
Knew I, that you are within all beings,<br />
And so I become fit to be saved by you.<br />
<br />
58<br />
Eko varija bandhawa kshithi nabho vyaptham thamo mandalam,<br />
Bithwa lochana gocharabhi bhavathi twam koti surya prabha,<br />
Vedhya kinna bhavasyaho ghanatharam kee drug bhaven mathama,<br />
Sthatsarva vyapaneeya me paupathe sakshat prasanno bhava.<br />
<br />
The sun , the friend of the lotus,<br />
Tearing the darkness pervading in sky and earth.<br />
Becomes visible to the eye,<br />
But you having the luster of billions of suns,<br />
Are not known to me.<br />
Alas! the darkness of ignorance,<br />
Surrounding me must be very dense!<br />
Oh , Lord of all beings,<br />
Remove all that darkness,<br />
And become really visible to me.<br />
<br />
59<br />
Hamsa padmavanam samichchathi yadha neelambhudham chataka,<br />
Koka kokanadha priyam prathi dinam chandram chakorasthadha,<br />
Chetho vanchathi mamakam pasupathe chinmarga mrugyam vibho,<br />
Gowrinadha bhavath padabjha yugalam kaivalya soukhya pradam.<br />
<br />
Oh Lord of all beings, Oh Consort of Goddess Gowri[7],<br />
Oh all pervading one,<br />
Just like the swan desires the cluster of lotus flowers,<br />
Just like the Chataka[8] bird intensely longs for the blue dark cloud,<br />
Just like the Chakravaka[9] bird longs for Sun, the Lord of lotus flowers,<br />
And just like the Chakora[10] bird longs for the moon every day,<br />
My mind longs for thine pair of lotus like feet,<br />
Which can be searched only by path of knowledge,<br />
And which bestows the bliss of emancipation.<br />
<br />
60<br />
Rodha sthoya hrutha sramena padhika sschaya, tharor vrishtitha,<br />
Bheetha swastha gruham gruhasthamathithi deena prabhum dharmikam,<br />
Dheepam santhamasaakulasscha shikhinam shheetha vruthastham thadha,<br />
Chethassarva bhayapaham vruja sukham Shambho padambhoruham.<br />
<br />
Just like the man dragged by flood longs for the bank,<br />
Just like the tired traveler longs for the tree shade,<br />
Just like the one who is afraid of rain longs for a pleasant home,<br />
Just like the traveling guest longs for the sight of hospitable householder,<br />
Just like the poor longs for the charitable rich,<br />
Just like the one terrified by darkness longs for the light,<br />
And just like one suffering from biting cold longs for the open fire,<br />
Oh my mind, you long for the lotus feet of Shambhu.<br />
Which removes all fears and phobias and gives pleasure.<br />
<br />
61<br />
Ankolam nija beeja santhathi rayaskkantho soochika,<br />
Sadhvi naija vibhum latha kshithiruham sindhussaridvallabham,<br />
Prapnothiha yadha thadha pasupathe padara sindhu dwaiyam,<br />
Chetho vruthi roopethya thishtathi sada saa bhakthirithyuchyathe.<br />
<br />
Like the real seed progeny reaches for the mother ankola tree,<br />
Like the iron needle reaches for the load stone.<br />
Like the chaste woman reaches for her lord,<br />
Like the tender creeper reaches for near by trees,<br />
Like the river reaches for the sea,<br />
If the spirit of the mind,<br />
Reaches for the lotus feet of Pasupathi,<br />
And stays there always,<br />
Then that state is called devotion.<br />
<br />
62<br />
Anandashrubhi ratha nethi pulakam nairmalyadha schadanam,<br />
Vacha sankha mukhe sthidaischa jatara poorthi charithramruthai,<br />
Rudrakshai rbhasithena deva vapusho raksham bavad bhavanaa paryankhe,<br />
Vinivesya bakthi janani bhakthar bhakam rakshathi.<br />
<br />
Oh Lord, the mother called devotion,<br />
Bathes with tears of joy and feels enthralled,<br />
Dresses she using the clean and pure mind,<br />
Feeds and fills up the belly she with the nectar of your stories,<br />
Found in words at the tip of the conch like vessel,<br />
Protects she the body with Rudraksha and ash as amulets,<br />
And takes care of the devotee child,<br />
Placed in the cradle of Your memory.<br />
<br />
63<br />
Marga varthitha paduka pasupathe rangasya koorchayuthe,<br />
Gandoo shampoo nishechanam pura ripo divyabhishekaa yathe,<br />
Kinchid bhakshitha maams sesha kabalam navyopaharayathe,<br />
Bhakthi kim karoth yaho vana charo bhaktha vatam sayathe.<br />
<br />
The way faring sandals become the kusa crown of Pasupathi,<br />
The gargled mouthful of water become the holy water of bath ,<br />
To him who destroyed the three cities,<br />
The just tasted pieces of the remaining meat ,<br />
Become the holy offering to the Lord,<br />
And wonder of wonders,the hunter who lives in the forest<br />
Becomes the king of devotees.<br />
What is there in this world that devotion to the Lord cannot do?<br />
<br />
(This sloka refers to the devotion shown by Kannappa a hunter devotee of Lord Shiva.In the forest he used to remove his sandals and place it on the top of the idol, bring water in his mouth to bathe the idol and offer to the lord the meat pieces which he found were tasty.)<br />
<br />
64<br />
Vakshasthadanamathanthakasya katinapasmara sammardhanam,<br />
Bhoobrith paryatanam namasthsura shira koteera samgarshanam,<br />
Karbhedam mrudalasya thavaka pada dwandasya gowripathe,<br />
Machchetho mani paduka viharanam Shambho sadaam angikuru.<br />
<br />
Hey , Consort of Gowri,<br />
Your tiny tender pair of feet is engaged,<br />
In kicking at the chest of God of Death,<br />
In trampling over hard hearted Apasmara,<br />
In traveling on the mountains,<br />
And in being beside the crowns on the heads of Devas,<br />
Who prostrate before you.<br />
Oh, Lord Shambhu,<br />
Always recognize and be pleased to wear,<br />
The gem studded shoes of my mind and travel.<br />
<br />
65<br />
Vakshasthadana sankhaya vichalitho vaiwaswatho nirjara,<br />
Kotirojjwala rathna deepa kalika neeranjanam kurvathe.<br />
Drushtwa mukthi vadhu sthanothi nibhruthaslesham bavani pathe,<br />
Yacchedasthava pada padma bhajanam thasyeha kim durlabham.<br />
<br />
Nothing impossible is there to attain,<br />
For him who sings about your holy feet,<br />
Oh consort of Bhavani,<br />
For the god of death runs away,<br />
Afraid of the kick from the Lord’s feet,<br />
The lights shining in those jeweled tiara,<br />
Of all the devas shows the offering of the camphor light,<br />
And the pretty bride called liberation,<br />
Folds him in tight embrace,<br />
As soon as she sees him.<br />
<br />
66<br />
Kreedartham srujami prapancha makhilam krredamruga sthe jana,<br />
Yat karmacharitham maya cha bhavatha prethyai bhavatyeva that,<br />
Shambho swasya kuthuhalasya karanam macheshtitham nischitham,<br />
Tasmat mamaka rakshanam pasupathe karthavya meva twaya.<br />
<br />
Oh bestower of happiness,<br />
You create the world for your sport,<br />
All the people there are but animal toys to you,<br />
All that I do is for your pleasure,<br />
And it is true that all my actions are instrument fine.<br />
For the pleasure of your devotees,<br />
So, Lord of All beings,<br />
My protection should indeed be done by you.<br />
<br />
67<br />
Bahuvidha parithosha bashpa poora,<br />
Sphuta pulakamkitha charu bhoga bhumim,<br />
Chirapada phalakamkshi sevyamanam,<br />
Parama sada shiva bhavanam prapadye.<br />
<br />
I seek refuge in meditation on the eternal Sadashiva<br />
Which is the pretty land that can grow,<br />
Vivid types of joy, pleasure full copious tears,<br />
And real innate thrills in life,<br />
Which is also the eternal stable state,<br />
And which is sought by people searching for fruits,<br />
<br />
68<br />
Amitha mudha amrutham muhoordhahanthim,<br />
Vimala bhavadpada goshta mavasanthim,<br />
Sadaya pasupathe supunya pakaam,<br />
Mama paripalay bhakthi dhenu mkaam.<br />
<br />
Oh, store house of mercy, Oh, Lord of all beings,<br />
Please be kind enough to look after,<br />
The cow of my devotion to you,<br />
Which constantly yields the ambrosia of happiness,<br />
Which lives in the stable of your feet,<br />
And which is the result of great and good deeds.<br />
<br />
69<br />
Jadatha pasutha kalankitha,.<br />
Kutila charathwam cha naasthi mayi deva,<br />
Asthi yadi Raja moule,<br />
Bavathabharanasya naasmi kim pathram.<br />
<br />
Idiocy , irrationality , blemishes,<br />
And crooked gait , I do not have., Oh Lord,<br />
And if I had , Lord with moon as a crown,<br />
Perhaps I would be suitable as an ornament to you<br />
<br />
Or in more detail<br />
<br />
Inanimate skin of the tiger,<br />
The deer which is not rational,<br />
The moon which is blemished,<br />
The serpent which has a crooked gait,<br />
Are all worn by you as ornament,<br />
Oh Lord who wears the crown with moon,<br />
And by misfortune, I do not posses,<br />
Any quality such as this.<br />
If but I had, I may perhaps be,<br />
Suitable as your ornament.<br />
<br />
70<br />
Aarahasi rahasi swathanthra budhya,<br />
Varivasithum sulabha prasannamurthim,<br />
Aganitha phaladhayaka prabhur me,<br />
Jagat adhiko hridhi raja sekaarosthi.<br />
<br />
In public and in secret,<br />
And with independent intellect,<br />
You are suitable to be worshipped.<br />
Oh Lord ,who is pinnacle of graciousness,<br />
And oh my Lord ,who can grant countless blessings,<br />
So more than the impermanent world,<br />
You ,the lord with the moon,<br />
Is always in my heart.<br />
<br />
71<br />
Aarooda bakthi guna kunchitha bhava chapaa,<br />
Yukthai ssivasmarana bana ganai ramoghai,<br />
Nirjithya kilbisha ripoon vijayi sudeendra,<br />
Saananda mavahathi susthira rajalakshmim.<br />
<br />
With the bow string of peak devotion,<br />
With the bow of meditation,<br />
With memory of Shiva as the collection of arrows,<br />
Which never gets depleted,<br />
The best among the intellects,<br />
Becomes victorious after winning,<br />
Over the enemies called sin,<br />
And attains the stable kingdom of heaven.<br />
<br />
72<br />
Dhyananjanena samavekshya thama pradesham,<br />
Bithwa maha balibhi reeswara nama manthrai,<br />
Divyasritham bujaga bhooshana mudhvahanthi,<br />
Ye padapadma miha thee shiva thee krithartha.<br />
<br />
Having located with the magic collyrium of meditation,<br />
Having thrown light and destroyed darkness,<br />
Using the chanting of the name of the Lord,<br />
If any one can bring to the top,<br />
Your lotus feet with serpentine ornaments,<br />
Which is worshipped by devas by the great sacrifice,<br />
Of repetition of your great story,<br />
They attain the meaning of life.<br />
<br />
73<br />
Bhootharatha mudha vahad apekshaya sri,<br />
Bhoodara eva kimatha sumathe labhasva,<br />
Kedara makalitha mukthi mahoushadeenam,<br />
Padaravinda bhajanam parameshwarasya.<br />
<br />
Oh good mind of mine,<br />
Do the chanting of the names,<br />
Of the lotus feet of the God of universe,<br />
In search of which even lord Vishnu,<br />
Who has Lakshmi and Goddess Earth as consorts,<br />
Took the form of a wild boar,<br />
And which is the fertile land,<br />
In which the panacea giving salvation from life grows.<br />
What else great can you attain in this world?<br />
<br />
74<br />
Aasa pasa klesa dur vasanaadhi,<br />
Bhedho dyukthi divya gandhai ramandhai.<br />
Aasa saatikasya paadara vindam,<br />
Chetha petim vaasitham me tanothu.<br />
<br />
Engaged in removing by the ceaseless divine smell,<br />
The desire, bondage, suffering and bad conduct within us,<br />
Is the lotus feet of Him who wears the ether as garment,<br />
And so let the box of my mind may be bestowed with divine fragrance.<br />
<br />
75<br />
Kalyaninam sarasa chithra gathim savegam,<br />
Sarveingithagna managam dhruva lakashanadyam,<br />
Chethosthuraga madhi roodya chara smarare,<br />
Natha samastha jagatham vrushabahdhi rooda..<br />
<br />
Oh enemy of the cupid,<br />
Oh leader of the universe,<br />
Oh God who travels on a bull,<br />
Please mount and travel,<br />
My mind which is a horse,<br />
Which is auspicious,<br />
Which has varied charming gaits,<br />
Which moves with speed,<br />
Which is skilled in knowing gestures of others,<br />
Which does not have blemishes,<br />
And which has auspicious looks.<br />
<br />
76<br />
Bhakthir mahesa pada pushkara mavasanthi,<br />
Kadambiniva kuruthe parithosha varsham,<br />
Sampooritho bavathi sasya manas thataka,<br />
Sthajjanma sasya makhilam saphalam cha nanyam.<br />
<br />
The devotion to the great lord,<br />
Lives in the sky of the Lord’s feet,<br />
And like clusters of clouds gives out the sweet rain,<br />
And those whose lake of the mind,<br />
Gets filled up by this rain,<br />
The crop of his whole life,<br />
Becomes greatly profitable.<br />
How else could it be?<br />
<br />
77<br />
Buddhi sthira bhavithu meeswarapada padma,<br />
Sakthaa vadur virahaneeya sada smaranthi,<br />
Sadbhavana smarana darshana keerthanadi,<br />
Sammohitheva shiva mantra japena vinthe.<br />
<br />
My mind to get fixed on the lotus feet of the Lord,<br />
Resembles the sweetheart separated from her lover,<br />
And always remembers, has sweet dreams,<br />
Recollects of early meetings and sings about it,<br />
And in similar fashion chants the names of Lord Shiva,<br />
In a trance and gets worried.<br />
<br />
78<br />
Sadupachara vidish vanubodhitham,<br />
Savinayam suhrudham sadupashritham,<br />
Mama samuddhara buddhi mimama prabho,<br />
Varagunena navoda vadhoomiva.<br />
<br />
Teach me the etiquette of serving the great,<br />
With devotion, with clean mind and with attachment to the good,<br />
And exalt my intellect, Oh, my Lord,<br />
Like the noble groom leads his new bride.<br />
<br />
79<br />
Nithyam yogi mana ssaroja dhala samchara kshama stvath krama,<br />
Ssambho thena kadhe katora yamarang vaksha kavata kshathi.<br />
Atyantham mrudulam twadamgriyugalam haa me manaschintaya,<br />
Tyethllochana gocharam kuru vibho hasthena samvahaye.<br />
<br />
Daily used to move in soft lotus petalled mind of Yogis,<br />
Oh Lord who is bestower of happiness,<br />
How did it wound, the hard doors of the chest of God of death,<br />
My mind is worried about your pair of feet that are tender and soft,<br />
Oh God who is everywhere,<br />
Make them visible to my eye,<br />
And I will gently massage it with my hands.<br />
<br />
80<br />
Eshyathyesha janim mano asya katinam tasmin nata neethi ma,<br />
Drakshayai giri somni komalapada nyasa purabhyasitha,<br />
Noched divya gruhanthareshu sumana sthaleshu vedyadishu,<br />
Prayassathsu shila thaleshu natanam sambho kimartham Thava.<br />
<br />
This one will be born, his mind is hard,<br />
And I have to dance on it.<br />
So thinking my lord ,<br />
To save me ,you walked with your tender soft feet,<br />
On hard surfaced mountains,<br />
During yore and practiced and learnt.<br />
If it is not so instead of walking,<br />
In divine homes, beds of flowers,<br />
And well laid out paths.,<br />
You danced on rocky surfaces.<br />
Is it the meaning of that, Oh Shambhu?<br />
<br />
81<br />
Kanchit kala muma mahesa bhavatha padaravindarchanai,<br />
Kanchi dyana samadhibischa nathibni kanchit kadha karnanai,<br />
Kanchit kanchit vekshanaischa nuthibhi kanchid dasa meedrisim,<br />
Ya prapnodhi mudha twasarpitha manaa jivan sa muktha khalu.<br />
<br />
Hey , Lord who is with his consort Uma,<br />
He who can spend some time<br />
For worshipping your lotus feet,<br />
For doing meditation and mixing with you,<br />
For saluting you,<br />
For hearing your holy stories,<br />
For being in your prescence,<br />
For singing your fame,<br />
And being happy with his mind offered to you,<br />
Attains salvation even when he is alive.<br />
<br />
82<br />
Banasthwam , vrishabhastwam Ardha vapusha baryatwam,<br />
Gonithwam sakkhitha mridhangavahatha chetyadhiroopam dhadhow,<br />
Twat pade nayanarpanam cha kruthavan twad deha bhago hari,<br />
Poojyat poojyatharasya eva hi na chet ko vaa tadanyo adhika.<br />
<br />
Oh Lord of Arya[11],<br />
The lord Vishnu became your arrow[12] and bull[13],<br />
Occupied half your body,<br />
Became transformed to be your wife,<br />
Occupying half your body<br />
Became a boar to search for you,<br />
Became your lady friend to serve the nectar,<br />
Became the player of drum while you danced,<br />
And offered his eye in worship at your feet,<br />
He also took half the share of your body as Harihara,<br />
And so he becomes eminently suitable for worship,<br />
For who else is there greater than him.<br />
<br />
83<br />
Janana mruthi yuthanaam devathanaam,<br />
Na bhavathi sukha lesa samsayo nasthi.<br />
Ajani mamrutha roopam sambhameesam bhajanthe,<br />
Ya eha paramasoukhyam the hi dhanya labhanthe.<br />
<br />
There is no doubt that worship of mortal gods<br />
Subject to birth and death will ever give even little happiness,<br />
Worship of birthless Lord with Amba, who has deathless body,<br />
Leads to supreme pleasure and those who do are blessed.<br />
<br />
84<br />
Shiva thava paricharyaa sannidhanaaya gowrya,<br />
Bhava mama guna dhurya budhi kanyam pradhaasthe,<br />
Saka;a bhuvana bhandho sachidanana sindho,<br />
Sadya hrudaya gehe sarvada samvasa twam.<br />
<br />
Oh , Lord Shiva who rules all the world,<br />
And who is the friend of all the world,<br />
Oh Lord who is ocean of bliss,<br />
Oh store house of mercy,<br />
To serve you besides your consort Gowri,<br />
I am presenting you the maid of my intellect,<br />
Who has all good qualities,<br />
With a request to you.<br />
To live in the house of my mind.<br />
<br />
85<br />
Jaladhi madhna daksho naiva patala bhedi.<br />
Na cha mrigayayam naïve lubdha praveena,<br />
Asana kusuma bhoosha vastra mukhyam saparya,<br />
Kadhaya Kadamaham Kalpaya mindu moule.<br />
<br />
Ignorant I am , as to how to churn the ocean,<br />
Incapable I am of digging and going to Patala[14] ,<br />
Nor am I a skilled hunter of wild animals,<br />
So how will I ever arrange your worship,Lord who wears the moon,<br />
With food[15] , ornament[16] and cloths[17] that you like.<br />
<br />
86<br />
Pooja dravya samruddhayo virachitha poojam kadam kurmahe,<br />
Pakshitwam na cha vaa kitithwa mapi na praptham maya dhurlabham,<br />
Jane masthaka mangri pallavam mumajane na theham vibho,<br />
Na gnatham pithamahena harina tatwena that roopina.<br />
<br />
Oh Consort of Uma,<br />
Oh Lord who is everywhere,<br />
Heaps of material for thine worship is ready,<br />
But how will I ever worship thee?<br />
Neither I can become a swan nor a boar,<br />
And how will I ever find your crown and your tender feet,<br />
When even Brahma and Vishnu who took those forms ,<br />
Could not ever know about them.<br />
<br />
87<br />
Asanam garalam phani kalapo,<br />
Vasanam charma cha vahanam Mahoksha,<br />
Mama dasyami kim kimasthi shambho,<br />
Thava padambhuja bhakthimeva dehi.<br />
<br />
Oh Lord Shambhu, Your food is poison[18],<br />
Your ornaments are the snakes,<br />
Your clothes are thick hides,<br />
And your vehicle is the big , majestic bull.<br />
What are you ever going to offer me,<br />
That I need out of these?<br />
What else have you got?<br />
Please give me only devotion,<br />
To your lotus like feet.<br />
<br />
88<br />
Yadha krithambhonidhi sethu bandhana,<br />
Karasthaladha drutha parvatha adhipa,<br />
Bhavani the langitha padma sambhava,<br />
Thada shivarcha sthava bhavanaa kshama.<br />
<br />
How will I ever worship thee lord.<br />
For I have not built the bridge across the sea[19],<br />
I have not subdued the king of the mountain[20],<br />
By palm of my hands,<br />
And I am nor born out of lotus from the belly of Lord Vishn[21]u,<br />
If I ever do or attain these,<br />
Then I would become capable,<br />
Of offering flowers, singing your praise and meditating on you.<br />
<br />
89<br />
Nathibhir nuthibhir stva meesa pooja,<br />
Vidhibhir dhyana samadhibhir na thushta,<br />
Dhanusha musalena chasmabhir vaa,<br />
Vada they preethikaram thadha karomi.<br />
<br />
Hey, Lord, who rules over the universe,<br />
You seem to become more pleased,<br />
With bow or with pestle or with stones[22].<br />
Than with prostrations or singing of your praise or worship,<br />
Or meditation or Samadhi[23]<br />
Please tell me which you like most,<br />
And I will do the same.<br />
<br />
90<br />
Vachasa charitham vadami Shambho,<br />
Raha mudyoga vidhasu thee aprasaktha,<br />
Manasa ruthi meeswarasya seve,<br />
Shirasa chaiva sadashivam namammi.<br />
<br />
By words I would sing your story, Oh, Lord Shambhu.<br />
Because I am unsuited for the hard methods of Yoga,<br />
And I would worship thee with my mind, oh , Easwara,<br />
And also I would bow before you with my head, Oh Sadashiva..<br />
<br />
91<br />
Adhya avidhya hridgatha nirgathasid,<br />
Vidhya hrudhya hrudgatha twat prasadath,<br />
Seve nithyam srikaram twatpadambujam,<br />
Bhave mukther bhajanam raja moule.<br />
<br />
He who shines with the moon in his crown,<br />
The primeval ignorance that used to live in my heart ,<br />
From the beginning of time has disappeared by your grace.<br />
And that knowledge which solves problems is living there.<br />
And so I meditate on your lotus feet,<br />
Which gives only good and grants salvation.<br />
<br />
92<br />
Dhoorikruthani durithani dhuraksharani,<br />
Daurbhagya dhukka dhurahamkruthi durvachamsi,<br />
Saaram twadeeya charitham nidharaam pibantham,<br />
Gowrisha mamiha samuddhara satkadaksha.<br />
<br />
Bad events, bad fate, bad luck, sorrow,<br />
Bad egotism and bad words,<br />
Have been driven away from me.<br />
And uplift me ,who has been constantly drinking,<br />
The tasty stories of yours,<br />
Oh Lord of Uma with your looks of blessing.<br />
<br />
93<br />
Soma kaladhara moulou,<br />
Komala Ghana khandhara maha mahasi,<br />
Swamini girijanathe,<br />
Mamaka hrudhayam nirantharam ramatham.<br />
<br />
Oh Lord who wears the crescent of the moon,<br />
Oh Lord, who has a neck with the colour of black cloud,<br />
Oh Lord , who is the brightest light,<br />
Oh Lord, who owns every thing,<br />
Oh Lord, who is the consort of Girija,<br />
Let my heart be delighted without break.<br />
<br />
94<br />
Saa rasana , thee nayane, thaveva karou ,sa eva kritha kruthya,<br />
Ysa ye you yoo bharge vadathikshethe sadarchitha smarathi..<br />
<br />
That which speaks of Lord Shiva , is the tongue,<br />
That which see Him, are the eyes,<br />
That which worship Him , are the hands,<br />
And he who always remembers him, is the fulfilled man.<br />
<br />
95<br />
Athi mrudulou mama charana vathi katinam thee mano Bhavaneesa,<br />
Ithi vichikitsam santhyaja katha masseed girou thadha pravesa.<br />
<br />
Leave off such doubts Oh Lord of Bhavani, like,<br />
“My feet are tender and your mind is hard”<br />
For if that were so, how did you enter and live in the mountains hard ?<br />
<br />
96<br />
Dhairyankusena nibhrutham,<br />
Rabhasa thakkrushya bhakthi srungalam,<br />
Purahara charanalaane,<br />
Hrudhya madhebham bhadhana chid yanthrai.<br />
<br />
Oh Lord who destroyed the three cities,<br />
Control the rutting elephant of my mind,<br />
With the goad of courage,<br />
Pull it strongly with the chain of devotion,<br />
And tie it with the fetter of intellect ,<br />
To the post of your holy feet.<br />
<br />
97<br />
Pracharathyabhitha pragalbha vruthya,<br />
Madhavanesha mana karee gariyaan,<br />
Parigruhya nayeena bhakthi rajjwa,<br />
Parama sthanupadam drudam nayamum.<br />
<br />
This big rutted elephant of my mind,<br />
Wanders uncontrollably everywhere,<br />
Oh Lord tie it with tact with the rope of devotion,<br />
Hold it well and lead it to the ultimate stable state<br />
<br />
98<br />
Sarvalankara yuktham saralapadayutham sadhu vruttam suvarnam,<br />
Sadbhi samasthuyamanam sarasa gunayutham lakshitham lakshanadyam,<br />
Udyad bhoosha visesha mupa gatha vinayam dyotha manarth rekham,<br />
Kalyanim deva gowri –priya mama kavitha kanyakam twam gruhana.<br />
<br />
THIS SLOKA HAS TWO MEANINGS AND COULD BE TAKEN TO MEAN QUALITIES OF A GIRL ATTRIBUTED TO THE POEM OR QUALITIES OF A POEM ATTRIBUTED TO THE GIRL.<br />
<br />
Qualities of a girl<br />
<br />
Oh Lord, darling of Goddess Gowri,<br />
Please accept and marry my poem, which is like a girl,<br />
Who is well made up and ornamented,<br />
Who has a pretty lovable gait,<br />
Who is of very good character,<br />
Who is or pretty attractive colour,<br />
Who is being praised by all good people,<br />
Who has sweet pleasant behavior,<br />
Who is model among girls,<br />
Who possess all ideals,<br />
Who wears glittering ornaments,<br />
Who behaves with decorum,<br />
Who has the line of wealth in her palms,<br />
And who is store house of all that is good.<br />
<br />
Qualities of a poem<br />
<br />
Oh Lord, darling of Goddess Gowri,<br />
Please accept and marry my poem maid,<br />
Which has good figures of speech,<br />
Which is made up of simple lovable words,<br />
Which has musical meter,<br />
Which shines in well chosen letters,<br />
Which is being praised by intellectuals,<br />
Which has all good qualities,<br />
Which aims at propagating devotion,<br />
Which is a model poem,<br />
Which has attractive phrases,<br />
Which sounds soft and sweet,<br />
Which has glittering and attractive import,<br />
And which grants good to all<br />
<br />
99<br />
Idam the yuktham parama shiva karunya jaladhe,<br />
Gathou thiryak roopam thava pada-shiro darshana dhiya,<br />
Haribrahmanou thou divi bhuvi charanthou sramayuthou,<br />
Kadam shambho sawamin kadhaya mama vedhyosi puratha.<br />
<br />
Is it proper for you my Lord who is the ocean of mercy?<br />
That while Lord Vishnu and Brahma took the forms of boar and bird,<br />
With intention of seeing your head and feet,<br />
Searched in vain the earth and sky,<br />
Toiled and got tired but did not succeed.<br />
You appeared and made yourself known before me easily,<br />
Oh granter of all that is good, Oh my Lord.<br />
<br />
100<br />
Stothrenala maham pravachmi na mrusha deva virinchadaya,<br />
Sthutyanam gananaprasanga samaye twam agra ganyam vidhoo.<br />
Mahatmyagra vichaarana prakarane dhanathushasthomavath,<br />
Dhoothaas twam vidhuruthhamotham phalam shambho bavat sevaka.<br />
<br />
Oh Shambhu, all this praise I feel is enough,<br />
Though I never wrote anything that is false.<br />
When Lord Brahma and other Gods,<br />
List all the great Gods,<br />
They always put you as first.<br />
And when your devotees search for the greatest God,<br />
The other gods are moved away like the chaff from the grain,<br />
And you are reckoned as the best among best of all grains.<br />
<br />
Ithi Sree Paramahamsa pari vrujacharya Srimat Sankaracharya virachitha<br />
Shivananda lahari Samaptham.<br />
<br />
Thus ends Shivananda Lahari written by Sri Sankaracharya the Paramahamsa and Parvrijacharya.Thathwamasihttp://www.blogger.com/profile/05897414650228182729noreply@blogger.comtag:blogger.com,1999:blog-4874340694666525255.post-63996846073595904792011-03-31T01:45:00.002+05:302011-03-31T01:45:43.698+05:30PanchikaranamTasmayi Shri Guruve Namaha<br />
<br />
<br />
<br />
By Adi Sankaracharya<br />
<br />
<br />
1. AUM. . The VIRAT is said to be the sum total of all the quintuplicated five elements and their effects. This is called the gross body of the Atman (soul).<br />
<br />
Waking is that state, where the senses give rise to the knowledge of objects. The Atman, which identifies Itself with both the waking state and the gross body, is known as the VISHVA<br />
<br />
These three (the gross body, the waking state and the VISHVA) together are represented by the first letter 'A' in the syllable 'AUM'.<br />
<br />
2. The five unquintuplicated rudimentary elements and their effect, the subtle body, both together constitute what is called the HIRANYAGARBHA. The material subtle body has seventeen parts, viz. the five vital forces, the ten organs of perception and action, the mind and the intellect. This is said to be the subtle body of the Atman (soul).<br />
<br />
3. When the sense-organs are quiescent or withdrawn, the knowledge arising out of impressions of the waking state and the imaginary objects there perceived, are together called the dream state. The TAIJASA is the Atman which identifies Itself with both the dream state and the subtle body. These three, i.e. &endash; the subtle body, the dream state and the TAIJASA &endash; are represented by the second letter 'U' in 'AUM'.<br />
<br />
4. Bound up with reflection of Pure-consciousness, the Nescience, which hides the Atman and is the cause of both the gross and the subtle bodies, is called the 'AVYAAKRTA' or undifferentiated. This is the causal body of the Atman. This is neither existent nor non-existent, nor even both existent and non-existent; neither different from, nor identical with, nor both different from and identical with, the Atman. This Nescience is neither composite, nor non-composite, nor both composite and non- composite, but removable by the knowledge of the identity of Brahman and the Atman alone.<br />
<br />
When all thoughts cease and the determinative intellect, too, lapses into its causal condition, the state of deep-sleep appears. The personality appropriating these two, i.e., the causal-body and the deep- sleep state is described as 'PRAJNA'.<br />
<br />
These three (the causal-body Nescience, the deep-sleep state and the PRAJNA) are symbolised by the last letter 'M' in 'AUM'.<br />
<br />
Now, 'A' the waking-personality, should be resolved into 'U', the dream-personality, and the 'U' into 'M' i.e., the deep-sleep personality. Again, the 'M' should be reduced into 'AUM' and the 'AUM' into 'I'. I am, the Atman, the Witness of all, the absolute of the nature of Pure Consciousness; I am neither Nescience nor even its effect but I am Brahman alone, Eternally Pure, Ever Enlightened, Eternally Free and Existence Absolute. I am the Bliss Absolute, One without a second and the Innermost Consciousness.<br />
<br />
Remaining in this state of absolute identification is what is called 'SAMADHI' or the Super-conscious state.<br />
<br />
'Thou art That', 'I am Brahman', 'Consciousness-Bliss is Brahman', 'This Self is Brahman', etc. &endash; all these Srutis, i.e., the Upanisadic sayings (known as Mahavakyas or the great dictum) are direct evidences to the identity of the Atman, the individual soul, and Brahman. This is what is called 'PANCHKARANAM' or quintuplication.<br />
<br />
Here ends the small treatise named 'Panchikaranam' by Bhagavan Sri Sankaracharya.<br />
<br />
[Note: 'Quintuplicated': A particular process by which the five elementary constituents of the universe are said to be compounded with one another to form grosser entities that serve as units in the composition of the physical universe.]Thathwamasihttp://www.blogger.com/profile/05897414650228182729noreply@blogger.comtag:blogger.com,1999:blog-4874340694666525255.post-84656361466767711432011-03-31T01:44:00.000+05:302011-03-31T01:44:47.766+05:30Vakya VrittiTasmayi Shri Guruve Namaha<br />
<br />
By Adi Sankaracharya, Translated by Swami Chinmayananda<br />
Published by Chinmaya Mission<br />
<br />
<br />
An Exhaustive Explanation of the Upanishadic Mahaavaakya<br />
“That Thou Art” [Tat Tvam Asi]<br />
<br />
1. I bow down to that Pure Consciousness Divine – a shoreless ocean of happiness, which is All-pervading (Vishnu), the Beloved of Shri, the all-knowing Lord of the Universe, assuming endless forms and yet ever-free, having an inscrutable power to become (apparently) the Cause of creation, maintenance, and dissolution of the universe.<br />
<br />
2. Again and again I Prostrate at the feet of my Guru, by whose grace I have come to realise, “I alone am the All-pervading Essence (Vishnu)”, and that “the world of multiplicity is all a super-imposition upon myself.”<br />
<br />
3. Scorched by the blazing sun of the three miseries, a student – dejected with the world and restless for release, having cultivated all the means of liberation especially such virtues as self-control etc. – enquires of a noble teacher:<br />
<br />
4. “Merely out of your grace and mercy, holy Teacher, please explain to me briefly the means by which I may easily get liberated from the sorrows of this bondage-to-change”.<br />
<br />
5. The teacher said: “Your question is valid, and so very clearly expressed, I shall answer it exhaustively to make it as vivid to you as though you are seeing it near”.<br />
<br />
6. Direct knowledge of that total identity between the individual-Self and the Universal-Self, stemming forth from the Vedic statements such as “Thou art that”, etc., is the immediate means to liberation.<br />
<br />
7. The disciple said: “What is the individualised Self ? What, then, is the Universal Self ? How can they both be identical ? And, how can statements like “That thou art” discuss and prove this identity ?”<br />
<br />
8. The teacher said: “I shall answer your question. Who else can be the individual Self (Jiva) other than yourself, that asks me this question, “Who am I ?”. There is no doubt about it. You alone are the Brahman.<br />
<br />
9. The disciple said: Not even the word meaning do I fully grasp clearly; how can I then comprehend the significance of the sentence, “I am Brahman” ?<br />
<br />
10. The teacher said: “You have said the truth when you complained that the knowledge and understanding of the meaning of the words employed in a sentence are indeed the cause of the understanding of the full significance of the sentence. And there are no two opinions about it.”<br />
<br />
11. “Why do you not recognise your own Self, which is an embodiment of Eternal Bliss-Essence, the Witnessing Light that illumines the inner equipments and their functions ?”<br />
12. “Give up the intellectual misconception that the Self is the body, etc., and always meditate upon and think yourself to be the eternal Knowledge-Bliss – the Witness of the intellect – a sheer mass of Pure Knowledge”.<br />
<br />
13. “The body is not the Self, as like the pot, etc., the body also has form, etc., and again, the body is a modification of the great elements such as Akash, just like the pot”.<br />
<br />
14. The disciple said: “If, by the strength of these arguments, the gross-body is considered as “not-Self”, then please exhaustively explain and directly indicate the Self – as clearly as a fruit in hand”.<br />
<br />
15. The teacher said: “Just as the perceiver of a pot is ever distinctly different from the pot and can never be the pot – so too, you, the perceiver of your body, are distinct from your body and can never be the body – this you firmly ascertain in yourself.”<br />
<br />
16. “Similarly be sure in yourself that you, the seer of the senses, are not the senses themselves, and ascertain that you are neither the mind, not the intellect, not the vital air (Prana).”<br />
<br />
17. “Similarly be sure that you are not the complex of the gross and the subtle-bodies, and intelligently determine, by inference, that you, the ‘seer’, are entirely distinct from the ‘seen’.”<br />
<br />
18. “’I am He’, the One because of whose presence alone the inert entities like the body and the senses, are able to function through acceptance and rejection”.<br />
<br />
19. “’I am He’, the One changeless, Innermost Self that moves the intellect, etc., as a magnet does the iron filings.”<br />
<br />
20. “’I am He’, the One Entity in whose vital presence the body, senses, mind, and Pranas, though inert in themselves, appear to be conscious and dynamic, as though they are the Self.”<br />
<br />
21. “‘He am I’, the One Consciousness, which is the Self that illumines the modifications in my mind such as ‘my mind went elsewhere, however, it has been brought to rest now’, – ‘He am I’ (So’ham).”<br />
<br />
22. “’He am I’, the One Consciousness which is the Changeless Self that is directly cognised, that illumines the three states of waking, dream, and deep-sleep, and that which illumines appearance and disappearance of the intellect and its functions – ‘He am I’ (So’ham).”<br />
<br />
23. “Know yourself to be the One Self, a homogenous mass of Consciousness, which is the illuminator of the body and therefore quite distinct from it – just as a lamp that illumines a pot is always different from the pot illumined. ‘I am a mass of Consciousness’ (Aham bodhavigraha).”<br />
<br />
24. “Know yourself to be the One for whose sake beings and things such as children and wealth – are dear, who is the sole seer and dearest of all. ‘He am I’ – ascertain thus and realise, So’ham.”<br />
<br />
25. “Know yourself to be the One regarding whom there is always the anxiety, ‘May I ever be; never cease to be’, as this Seer is the dearest of all. ‘He am I’ – thus assert and realise.”<br />
<br />
26. “The Consciousness, the Self, which appears as the Witness, is that which is meant by the word ‘thou’. Being free from all changes even the witnessing is nothing but the illumining-power of the Self.”<br />
<br />
27. “Totally distinct from body, senses, mind, Prana and Ego is that which is the Self; therefore, It is absolutely free from the six-modifications, which all material things must necessarily undergo. This Self is the indicative meaning of the term “thou”.<br />
<br />
28. “Having thus ascertained the meaning of the term “thou” one should reflect upon what is meant by the word “that” – employing both the method of negation and also the direct method of scriptural assertion.”<br />
<br />
29. “’That’, which is free from all the impurities of the Samsara, ‘that’ which is defined by the Upanishads as: ‘Not large etc., having the qualities of imperceptible etc., that is beyond all darkness created by ignorance”.<br />
<br />
30. “Having no greater Bliss than Itself, a pure embodiment of External Consciousness, and having ‘existence’ for its specific definition, is the All-Pervading Being – is the meaning indicated by the term ‘that’; so, the scriptures declare in their songs.”<br />
<br />
31. “That which is proved in the Vedas as All-knowing, All-powerful and Supreme Lord, is Itself the Infinite Brahman… make sure of that Brahman in your own understanding.”<br />
<br />
32. “That which the scriptures have discussed through examples of mud etc., as that by knowing which all else will become known … make sure of that Brahman in your understanding.”<br />
<br />
33. “That which the scriptures propose to prove as a limitless, and in order to support that proposition, called the World of Plurality as Its effects .. make sure of that Brahman in your understanding.”<br />
<br />
34. “That which the Upanishads clearly establish as the sole object of deep contemplation for those who are sincere seekers of liberation – make sure of that Brahman in your understanding.”<br />
<br />
35. “That which is heard of in the Vedas ‘as having entered each creature as its individualised self’, and which is known, from the same sources, to be their controller – make sure of that Brahman in your understanding.”<br />
<br />
36. “That which the Upanishads declare as the sole paymaster for all action, and as the very agent (prompter) in all actions, performed by each individualised ego – make sure of that Brahman in your understanding.”<br />
<br />
37. “The meaning of the terms ‘that’ and ‘thou’ have been discussed and finally determined. Now we shall discuss the meaning of the commandment (Mahavakya) ‘That thou art’. In this, the total identity of the meanings of ‘that’ and ‘thou’ alone is shown.”<br />
<br />
38. “What is meant by the sentence (commandment ‘That thou art’) is not arrived at, either through its ‘sequence-of meaning’ or as ‘qualified-by-something’. An indivisible Being, consisting of Bliss only – this alone is the meaning of the sentence, according to the wise.”<br />
<br />
39. “What appears (anjati) as the Witnessing-Consciousness within, (the individual-Self), is of the nature of Bliss, One-without-a-second; and the one that is the Bliss within is none other than the individualised-Self the Witnessing Consciousness within.”<br />
<br />
40. “When, as explained above, the mutual identity between the two words ‘thou’ and ‘that’ is comprehended, then the idea ‘I am not Brahman’, entertained by ‘thou’, shall immediately end.”<br />
<br />
41. “If as said, the depth-meaning of the term ‘that’ is ‘Mass-of Bliss, without-second’, and ‘thou’ is the ‘Witnessing-Consciousness’, then what ? Listen: the Inner-self, the Consciousness, that illumines all thoughts, remains as the All-full, One-Mass-of Bliss, without-a-second.”<br />
<br />
42. “The great statements, like ‘That thou art’, established the identity of what is meant by the two terms ‘thou’ and ‘That’ in their deeper indicative-meaning.”<br />
<br />
43. “How great statement discards the two qualified-meanings, and reveals what it really means – this we have carefully commented upon already.”<br />
<br />
44. ‘That which shines, as the object of the idea and the word ‘I’, is Consciousness expressing in the inner equipments. This is the direct word-meaning of ‘thou’ (twam).”<br />
45. “The Consciousness that is expressed through Maya, which then becomes the ‘cause of the Universe’, which is described as omnipresent, etc.; that which is known only indirectly (meditate); and which is having the nature of existence, etc., -- that Eswara is the word-meaning of the term ‘That’.”<br />
<br />
46. “In case we insist upon the identity of ‘that’ and ‘thou’ based upon the word-meaning of these terms, then for one and the same factor we will have to attribute contrary nature; the quality of being mediately and immediately known – and also insist qualities of ‘existence of duality’ and also of ‘absolute oneness’, for one and the same factor. Identity between such contrariness is impossible hence suggestive-meaning, ‘explanation by implication’ has to be accepted.”<br />
<br />
47. “If the direct word-meaning throws up an inconsistency with what is pointed out by other proofs and evidences, the sense consistent with its word-meaning that is intelligently suggested by the term, is to be accepted – and this is its suggestive-meaning (lakshana).”<br />
<br />
48. “In the statements like ‘that thou art’ etc., the reject-accept method is to be employed as in the sentence ‘He is this man’. No other method can be applied.”<br />
<br />
49. “Until the direct personal experience of ‘I am Brahman’ is gained, we must live values of self-control, etc., and practice listening to teachers, or reading scriptures, and doing daily reflection and meditation upon those ideas.”<br />
<br />
50. “Through the grace of a spiritual teacher when a seeker gains a clear and direct experience of the Supreme Self as expounded in the scriptures, he, the realised, becomes free from all ‘ignorance’, which is the foundation for the entire experience of this world of plurality.”<br />
<br />
51. “No more conditioned by his gross and subtle bodies, free from the embrace of the gross and subtle elements, released from the charm of actions, such a man gets immediately liberated.”<br />
<br />
52. “The liberated-in-life, due to the compelling force of those actions that have begun to produce their results (Prarabdha), remains for some time to exhaust them”.<br />
<br />
53. “The liberated-in-life comes to gain the State of Absolute Oneness, the never-ending immeasurable Bliss, called the Supreme Abode-of-Vishnu, from wherein there is no return.”Thathwamasihttp://www.blogger.com/profile/05897414650228182729noreply@blogger.comtag:blogger.com,1999:blog-4874340694666525255.post-60012971940925143312011-03-31T01:43:00.000+05:302011-03-31T01:43:21.707+05:30Tattva Bodha (The Awakening to Reality)Tasmayi Shri Guruve Namaha<br />
<br />
Tattva Bodha (The Awakening to Reality)<br />
<br />
I<br />
<br />
To the Master, the World-Soul, the Master of seekers for union, obeisance; to the teacher, the giver of wisdom. To fulfill love for those who would be free, this Awakening to Reality is addressed to them.<br />
<br />
The Four Perfections<br />
<br />
We shall tell of the way of discerning reality, the perfection of freedom, for those who are fitted by possessing the Four Perfections.<br />
<br />
What are the Four Perfections?<br />
<br />
Viveka - The Discerning between lasting and unlasting things; <br />
Vyragya - No Rage for enjoying the fruit of works, either here or there; <br />
Sad Sampatti - the Six Graces that follow Peace; <br />
Mumukshutva - and then the Longing to be free.<br />
What is the Viveka - Discerning between lasting and unlasting things?<br />
<br />
The one lasting thing is the Eternal; all, apart from it, is unlasting.<br />
<br />
What is Vyragya?<br />
<br />
A lack of longing for enjoyments here and in the heavenly worlds.<br />
<br />
What is possession of the Perfections that follow Peace?<br />
<br />
Peace; Self-Control; Steadiness; Sturdiness; Confidence; Intentness.<br />
<br />
What is Peace?<br />
<br />
A firm hold on emotion.<br />
<br />
What is Self-Control?<br />
<br />
A firm hold on the lust of the eyes and the outward powers.<br />
<br />
What is Steadiness?<br />
<br />
A following out of one's own genius.<br />
<br />
What is Sturdiness?<br />
<br />
A readiness to bear opposing forces, like cold and heat, pleasure and pain.<br />
<br />
What is Confidence?<br />
<br />
Confidence is a reliance on the Voice of the Teacher and Final Wisdom.<br />
<br />
What is Intentness?<br />
<br />
One-pointedness of the imagination.<br />
<br />
What is the Longing to be free?<br />
<br />
It is the longing: "That Freedom may be mine."<br />
<br />
These are the Four Perfections. Through these, men are fitted to discern Reality.<br />
<br />
What is the Discerning of Reality?<br />
<br />
It is this: the Self is real; other than it, all is fancy.<br />
<br />
Self, Vestures (sariras), Veils (kosas), Modes (avasthaas)<br />
<br />
What is the Self?<br />
<br />
He who stands apart from the Physical, the Emotional, and the Causal Vestures; who is beyond the five Veils; who is witness of the three Modes; whose own nature is Being, Consciousness, Bliss -- this is the Self.<br />
<br />
The Three Vestures<br />
<br />
What is the Physical Vesture (shtula sarira) ?<br />
<br />
Being formed of the five creatures five folded, born through works, it is the house where opposing forces like pleasure and pain are enjoyed; having these six accidents: it is, is born, grows, turns the corner, declines, perishes; such is the Physical Vesture.<br />
<br />
What is the Emotional Vesture (sookshma sarira)?<br />
<br />
Being formed of the five creatures not five folded, born through works, the perfection of the enjoyment of opposing forces like pleasure and pain, existing with its seventeen phases: the five powers of knowing; the five powers of doing; the five lives; emotion, one; the soul, one; this is the Emotional Vesture.<br />
<br />
The five powers of knowing are: Hearing, Touch, Sight, Taste, Smell. Hearing's radiation is Space; Touch's, Air; Sight's, the Sun; Smell's, the Twin Physicians; these are the powers of knowing.<br />
<br />
Hearing's business is the seizing of sounds; Touch's business, the seizing of contacts; Sight's business, the seizing of forms; Taste's business, the seizing of tastes; Smell's business, the seizing of odors.<br />
<br />
The five powers of doing are: Voice, Hands, Feet, Putting-forth, Generating. Voice's radiation is the Tongue of Flame; Hands', the Master; Feet's, the Pervader; Putting-forth's, Death; Generating's, the Lord of Beings; thus the radiations of the powers of doing.<br />
Voice's business is speaking; Hands' business is grasping things; Feet's business is going; Putting-forth's business is removing waste; Generating's business is physical enjoying.<br />
<br />
What is the Causal Vesture (kaarana sarira)?<br />
<br />
Being formed through ineffable, beginningless unwisdom, it is the Substance and Cause of the two Vestures; though unknowing as to its own nature, it is yet in nature unerring; this is the Causal Vesture.<br />
<br />
The Three Modes<br />
<br />
What are the Three Modes?<br />
<br />
The Modes of Waking, Dreaming, Dreamlessness.<br />
<br />
What is the Mode of Waking?<br />
<br />
It is where knowledge comes through Hearing and the other knowing powers, whose business is sound and the other perceptions; this is the Waking Mode.<br />
When attributing itself to the Physical Vesture, the Self is called the Pervading.<br />
<br />
Then what is the Mode of Dreaming?<br />
<br />
The world that presents itself in rest, generated by impressions of what has been seen and heard in the Mode, Waking, is the Mode, Dreaming.<br />
<br />
When attributing itself to the Emotional Vesture, the Self is called the Radiant.<br />
<br />
What then is the Mode of Dreamlessness?<br />
<br />
The sense that I perceive outwardly nothing at all, that rest is joyfully enjoyed by me, this is the Mode, Dreamlessness.<br />
<br />
When attributing itself to the Causal Vesture, the Self is called the Intuitional.<br />
<br />
The Five Veils<br />
<br />
What are the Five Veils?<br />
<br />
The Food-formed (annamaya kosa) ; <br />
the Life-formed (pranamaya kosa); <br />
the Emotion-formed (manomaya kosa); <br />
the Knowledge-formed (vijnanamaya kosa); <br />
the Bliss-formed (anandamaya kosa).<br />
What is the Food-formed?<br />
<br />
Coming into being through the essence of food, getting its growth through the essence of food, in the food-formed world it is again dispersed, this is the Food-formed Veil -- the Physical Vesture.<br />
<br />
What is the Life-formed?<br />
<br />
The Forward-life and the four other Lives, Voice and the four other powers of doing; these are the Life-formed.<br />
<br />
What is the Emotion-formed Veil?<br />
<br />
Emotion, joining itself to the five powers of knowing -- this is the Emotion-formed Veil.<br />
<br />
What is the Knowledge-formed?<br />
<br />
The Soul, joining itself to the five powers of knowing -- this is the Knowledge-formed Veil.<br />
<br />
What is the Bliss-formed?<br />
<br />
This verily is the Substance not quite pure because of the avidya that gives birth to the Causal Vesture; in it are founded all joys; this is the Bliss-formed Veil.<br />
<br />
Thus the Five Veils.<br />
<br />
By saying: "Mine are the lives; mine is emotion; mine is the soul; mine is the wisdom"; these are recognized as possessions. And just as a bracelet, a necklace, a house and such things separated from one's self, are recognized as possessions, so the Five Veils and the Vestures, recognized as possessions, are not the Self (the Possessor).<br />
<br />
What then, is the Self?<br />
<br />
It is that whose own-nature is Being, Consciousness, Bliss.<br />
<br />
What is Being?<br />
<br />
What stands through the Three Times (Present, Past, Future) -- this is Being.<br />
<br />
What is Consciousness?<br />
<br />
The own-nature of Perceiving.<br />
<br />
What is Bliss?<br />
<br />
The own-nature of Joy.<br />
<br />
Thus let a man know that the own-nature of his own Self is Being, Consciousness, Bliss.<br />
<br />
<br />
II<br />
<br />
We shall speak now of the way the twenty four natures are developed.<br />
<br />
The Primitive Seven<br />
<br />
Dwelling together with the Evolver in maya, who is the very self of the three potencies: substance, force, and space.<br />
From this maya, shining ether came forth.<br />
From shining ether, breath came forth.<br />
From breath, fire came forth.<br />
From fire, the waters came forth.<br />
From the waters, earth came forth.<br />
Their Substantial Parts<br />
<br />
Now, among these five natures:<br />
<br />
From the substantial part of shining ether, the power of hearing came forth.<br />
From the substantial part of breath, the power of touch came forth.<br />
From the substantial part of fire, the power of seeing came forth.<br />
From the substantial part of the waters, the power of taste came forth.<br />
From the substantial part of earth, the power of smelling came forth.<br />
<br />
From the united substantial parts of these five natures, the inner powers -- mind, soul, self-assertion, imagination -- came forth.<br />
<br />
Mind is the very self of intending and doubting.<br />
Soul is the very self of affirmation.<br />
Self-assertion is the very self of attributing selfhood.<br />
Imagination is the very self of image-making.<br />
<br />
The regent of mind is the Moon.<br />
The regent of soul is the Evolver.<br />
The regent of self-assertion is the Transformer.<br />
The regent of imagination is the Pervader.<br />
<br />
Their Forceful Parts<br />
<br />
Now, among these five natures:<br />
<br />
From the forceful part of shining ether, the power of voice came forth.<br />
From the forceful part of breath, the power of handling came forth.<br />
From the forceful part of fire, the power of moving came forth.<br />
From the forceful part of the waters, the power of engendering came forth.<br />
From the forceful part of earth, the power of extruding came forth.<br />
From the united forceful parts of these natures, the five lives -- the upward-life, the forward-life, the uniting-life, the distributing-life, the downward-life -- came forth.<br />
<br />
Their Spatial Parts Of these five natures, from their spatial parts, the five-folded five elements come forth.<br />
<br />
What is this five-folding?<br />
<br />
It is this: taking the spatial parts of the five primitive natures -- one part of each -- these parts are each first divided in two; then one half of each part is left alone, on one side, while the other halves of each are each divided into four. Then to the half of each nature, is joined the fourth of the half [the eighth] of each of the other natures. And thus five-folding is made.<br />
<br />
From these five primitive natures, thus five-folded, the physical vesture is formed. Hence the essential unity between the clod and the Evolving Egg.<br />
<br />
The Life and the Lord<br />
<br />
There is an image of the Eternal, which attributes itself to the vestures, and is called the Life. And this Life, through the power of Nature, regards the Lord as separate from itself.<br />
When wearing the disguise of Unwisdom, the Self is called the Life.<br />
<br />
When wearing the disguise of Glamor, the Self is called the Lord.<br />
<br />
Thus, through the difference of their disguises, there is an appearance of difference between the Life and the Lord. And as long as this appearance of difference continues, so long will the revolving world of birth and death continue. For this reason the idea of the difference between the Life and the Lord is not to be admitted.<br />
<br />
But how can the idea of unity between the self-assertive, little-knowing Life, and the selfless, all-knowing Lord, be accepted, according to the famous words, that thou art; since the genius of these two, the Life and the Lord, is so opposite?<br />
<br />
This is not really so; for 'Life attributing itself to the physical and emotional vestures' is only the verbal meaning of thou; while the real meaning of thou is 'pure Consciousness, bare of all disguises, in dreamless life.'<br />
<br />
And so 'the Lord full of omniscience and power' is but the verbal meaning of that; while the real meaning of that is 'pure Consciousness stripped of disguises.' Thus there is no contradiction in the unity of the Life and the Lord, since both are pure Consciousness.<br />
<br />
The Free-in-Life (Jivanmukta)<br />
<br />
And thus all beings in whom the idea of the eternal has been developed, through the words of wisdom and the true Teacher, are Free-in-life.<br />
<br />
Who is Free-in-life?<br />
<br />
Just as there is the firm belief that 'I am the body,' 'I am a man,' 'I am a priest,' 'I am a serf,' so he who possesses the firm conviction that 'I am neither priest nor serf nor man, but stainless Being, Consciousness, Bliss, the Shining, the inner Master, Shining Wisdom,' and knows this by direct perception, he is Free-in-life.<br />
<br />
The Three Modes of Deeds<br />
<br />
Thus by the direct knowledge that 'I am the Eternal,' he is freed from all the bonds of his deeds.<br />
<br />
How many modes of these 'deeds' are there? If counted as 'deeds to come,' 'deeds accumulated,' and 'deeds entered on,' there are three modes.<br />
<br />
The pure and impure deeds that are done by the body of the wise, after wisdom is won, are called 'deeds to come.'<br />
<br />
And what of 'deeds accumulated'? The deeds that are waiting to be done, sprung from seeds sown in endless myriads of births, are 'deeds accumulated.'<br />
<br />
And what are 'deeds entered on'? The deeds that give joy and sorrow here in the world, in this vesture, are 'deeds entered on.' Through experiencing them they reach cessation; for the using-up of deeds entered on comes through experiencing them. And 'deeds accumulated' reach cessation through wisdom, the very self of certainty that 'I am the Eternal.' 'Deeds to come' also reach cessation through wisdom. For, as water is not bound to the lotus-leaf, so 'deeds to come' are not bound to the wise.<br />
<br />
For those who praise and love and honor the wise, to them come the pure 'deeds to come' of the wise. And those who blame and hate and attack the wise, to them come all the unspeakable deeds, whose very self is impurity, of the wise man's 'deeds to come.'<br />
<br />
The End<br />
<br />
Then the Knower of the Self, crossing over the circling world, even here enjoys the bliss of the Eternal. As the sacred books say: The Knower of the Self crosses over sorrow.<br />
And the sacred traditions say: Whether he leave his mortal form in Benares or in a dog-keeper's hut, if he has gained wisdom, he is free, his limitations laid aside.<br />
<br />
Thus the Awakening to Reality is completed.Thathwamasihttp://www.blogger.com/profile/05897414650228182729noreply@blogger.comtag:blogger.com,1999:blog-4874340694666525255.post-41311706020537858882011-03-31T01:41:00.002+05:302011-03-31T01:41:59.535+05:30Vakya Sudha The Essence of the TeachingTasmayi Shri Guruve Namaha<br />
<br />
The Essence of the Teaching<br />
<br />
Seer and Seen<br />
<br />
1. The form is seen, the eye is seer; the mind is both seen and seer. The changing moods of mind are seen, but the witnessing Self, the seer, is never seen.<br />
<br />
2. The eye, remaining one, beholds varying forms; as, blue and yellow, coarse and fine, short and long; and differences such as these.<br />
<br />
3. The mind, remaining one, forms definite intentions, even while the character of the eye varies, as in blindness, dullness, or keen-sightedness; and this holds also of hearing and touch.<br />
<br />
4. The conscious Self, remaining one, shines on all the moods of mind: on desire, determination, doubt, faith, unfaith, firmness and the lack of it, shame, insight, fear, and such as these.<br />
<br />
5. This conscious Self rises not, nor has its setting, nor does it come to wax or wane; unhelped, it shines itself, and illumines others also.<br />
<br />
The Personal Idea<br />
<br />
6. This illumining comes when the ray of consciousness enters the thinking mind; and the thinking mind itself is of twofold nature. The one part of it is the personal idea; the other part is mental action.<br />
<br />
7. The ray of consciousness and the personal idea are blended together, like the heat and the hot iron ball. As the personal idea identifies itself with the body, it brings that also a sense of consciousness.<br />
<br />
8. The personal idea is blended with the ray of consciousness, the body, and the witnessing Self, respectively -- through the action of innate necessity, of works, and of delusion.<br />
<br />
9. Since the two are bound up together, the innate blending of the personal idea with the ray of consciousness never ceases; but its blending with the body ceases, when the works wear out; and with the witnessing Self, through illumination.<br />
<br />
10. When the personal idea melts away in deep sleep, the body also loses its sense of consciousness. The personal idea is only half expanded in dream, while in waking it is complete.<br />
<br />
11. The power of mental action, when the ray of consciousness has entered into union with it, builds up mind-images in the dream-state; and external objects, in the waking state.<br />
<br />
12. The personal form, thus brought into being by the personal idea and mental action, is of itself quite lifeless. It appears in the three modes of consciousness; it is born, and so also dies.<br />
<br />
The Power of Maya<br />
13. For the Maya has two powers -- extension and limitation, or enveloping. The power of extension brings into manifestation the whole world, from the personal form to the universal cosmos.<br />
<br />
14. This manifesting is an attributing of name and form to the Reality -- which is Being, Consciousness, Bliss, the Eternal; it is like foam on the water.<br />
<br />
15. The inner division between the seer and the seen, and the outer division between the Eternal and the world, are concealed by the other power, limitation; and this also is the cause of the cycle of birth and death.<br />
<br />
16. The light of the witnessing Self is united with the personal form; from this entering in of the ray of consciousness arises the habitual life -- the ordinary self.<br />
<br />
17. The isolated existence of the ordinary self is attributed to the witnessing Self, and appears to belong to it; but when the power of limitation is destroyed, and the difference appears, the sense of isolation in the Self vanishes away.<br />
<br />
18. It is the same power which conceals the difference between the Eternal and the visible world; and, by its power, the Eternal appears subject to change.<br />
<br />
19. But when this power of limitation is destroyed, the difference between the Eternal and the visible world becomes clear; change belongs to the visible world, and by no means to the Eternal.<br />
<br />
20. The five elements of existence are these: being, shining, enjoying, form and name; the three first belong to the nature of the Eternal; the last two, to the nature of the visible world.<br />
<br />
21. In the elements -- ether, air, fire, water, earth; in creatures -- gods, animals, and men, Being, Consciousness, Bliss are undivided; the division is only of name and form.<br />
<br />
Six Steps of Soul Vision<br />
<br />
22. Therefore setting aside this division through name and form, and concentrating himself on Being, Consciousness, Bliss, which are undivided, let him follow after soul-vision perpetually, first inwardly in the heart, and then in outward things also.<br />
<br />
23. Soul-vision is either fluctuating or unwavering; this is its two-fold division in the heart. Fluctuating soul-vision is again two-fold; it may consist either in things seen or heard.<br />
<br />
24. This is the fluctuating soul-vision which consists in things seen: a meditating on consciousness as being merely the witness of the desires and passions that fill the mind.<br />
<br />
25. This is the fluctuating soul-vision which consists in things heard: the constant thought that "I am the self, which is unattached, Being, Consciousness, Bliss, self-shining, secondless."<br />
<br />
26. The forgetting of all images and words, through entering into the bliss of direct experience -- this is unwavering soul-vision, like a lamp set in a windless place.<br />
<br />
27. Then, corresponding to the first, there is the soul-vision which strips off name and form from the element of pure Being, in everything whatever; now accomplished outwardly, as it was before, in the heart.<br />
<br />
28. And, corresponding to the second is the soul-vision which consists in the unbroken thought, that the Real is a single undivided Essence, whose character is Being, Consciousness, Bliss.<br />
<br />
29. Corresponding to the former third, is that steady being, is the tasting of this Essence for oneself. Let him fill the time by following out these, the six stages of soul-vision.<br />
<br />
30. When the false conceit, that the body is the Self, falls away; when the Self supreme is known; then, whithersoever the mind is directed, there will the powers of soul-vision arise.<br />
<br />
31. The knot of the heart is loosed; all doubts are cut; all bondage to works wither away -- when That is known, which is the first and the last.<br />
<br />
The Three Selves<br />
<br />
32. The individual self appears in three degrees: as a limitation of the Self; as a ray of the conscious Self; and, thirdly, as the self imagined in dreams. The first alone is real.<br />
<br />
33. For the limitation in the individual self is a mere imagination; and that which is supposed to be limited is the Reality. The idea of isolation in the individual self is only an error; but its identity with the Eternal is its real nature.<br />
<br />
34. And that song they sang of "That thou art" is for the first of these three selves alone; it only is one with the perfect Eternal, not the other selves.<br />
<br />
35. The power of Maya existing in the Eternal, has two potencies: extension and limitation. Through the power of limitation, Maya hides the undivided nature of the Eternal, and so builds up the images of the individual self and the world.<br />
<br />
36. The individual self which comes into being when the ray of consciousness enters the thinking mind, is the self that gains experience and performs works. The whole world, with all its elements and beings, is the object of its experience.<br />
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37. These two, the individual self and its world, were before time began; they last till Freedom comes, making up our habitual life. Hence they are called the habitual self and world.<br />
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38. In this ray of consciousness, the dream-power exists, with its two potencies of extension and limitation. Through the power of limitation, it hides the former self and world, and so builds up a new self and a new world.<br />
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39. As this new self and world are real only so long as their appearance lasts, they are called the imaginary self and the imaginary world. For, when one has awakened from the dream, the dream existence never comes back again.<br />
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40. The imaginary self believes its imaginary world to be real; but the habitual self knows that world to be only mythical, as also is the imaginary self.<br />
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41. The habitual self looks on its habitual world as real; but the real Self knows that the habitual world is only mythical, as also is the habitual self.<br />
<br />
42. The real Self knows its real oneness with the Eternal; it sees nothing but the Eternal, yet sees that what seemed the unreal is also the Self.<br />
<br />
Freedom and Final Peace<br />
<br />
43. As the sweetness, the flowing, and the coldness, that are the characteristics of the water, reappear in the wave, and so in the foam that crests the wave;<br />
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44. So, verily, the Being, Consciousness, and Bliss of the witnessing Self enter into the habitual self that is bound up with it; and, by the door of the habitual self, enter into the imaginary self also.<br />
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45. But when the foam melts away, its flowing, sweetness, coldness, all sink back into the wave; and when the wave itself comes to rest, they sink back to the sea.<br />
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46. When the imaginary self melts away, its Being, Consciousness, Bliss sink back into the habitual self; and, when the habitual self comes to rest, they return to the Self supreme, the witness of all.Thathwamasihttp://www.blogger.com/profile/05897414650228182729noreply@blogger.comtag:blogger.com,1999:blog-4874340694666525255.post-36367931999347164212011-03-31T01:40:00.000+05:302011-03-31T01:40:06.936+05:30Atma Bodha<div dir="ltr" style="text-align: left;" trbidi="on">Tasmayi Shri Guruve Namaha<br />
<br />
</div><br />
By Adi Sankaracharya, Translated by Swami Chinmayananda<br />
Published by Chinmaya Mission, Mumbai <br />
<br />
1. I am composing the ATMA-BODHA, this treatise of the Knowledge of the Self, for those who have purified themselves by austerities and are peaceful in heart and calm, who are free from cravings and are desirous of liberation.<br />
<br />
2. Just as the fire is the direct cause for cooking, so without Knowledge no emancipation can be had. Compared with all other forms of discipline Knowledge of the Self is the one direct means for liberation.<br />
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3. Action cannot destroy ignorance, for it is not in conflict with or opposed to ignorance. Knowledge does verily destroy ignorance as light destroys deep darkness.<br />
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4. The Soul appears to be finite because of ignorance. When ignorance is destroyed the Self which does not admit of any multiplicity truly reveals itself by itself: like the Sun when the clouds pass away.<br />
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5. Constant practice of knowledge purifies the Self (‘Jivatman’), stained by ignorance and then disappears itself – as the powder of the ‘Kataka-nut’ settles down after it has cleansed the muddy water.<br />
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6. The world which is full of attachments, aversions, etc., is like a dream. It appears to be real, as long as it continues but appears to be unreal when one is awake (i.e., when true wisdom dawns).<br />
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7. The Jagat appears to be true (Satyam) so long as Brahman, the substratum, the basis of all this creation, is not realised. It is like the illusion of silver in the mother-of pearl.<br />
<br />
8. Like bubbles in the water, the worlds rise, exist and dissolve in the Supreme Self, which is the material cause and the prop of everything.<br />
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9. All the manifested world of things and beings are projected by imagination upon the substratum which is the Eternal All-pervading Vishnu, whose nature is Existence-Intelligence; just as the different ornaments are all made out of the same gold.<br />
<br />
10. The All-pervading Akasa appears to be diverse on account of its association with various conditionings (Upadhis) which are different from each other. Space becomes one on the destruction of these limiting adjuncts: So also the Omnipresent Truth appears to be diverse on account of Its association with the various Upadhis and becomes one on the destruction of these Upadhis.<br />
<br />
11. Because of Its association with different conditionings (Upadhis) such ideas as caste, colour and position are super-imposed upon the Atman, as flavour, colour, etc., are super-imposed on water.<br />
<br />
12. Determined for each individual by his own past actions and made up of the Five elements – that have gone through the process of “five-fold self-division and mutual combination” (Pancheekarana) – are born the gross-body, the medium through which pleasure and pain are experienced, the tent-of-experiences.<br />
<br />
13. The five Pranas, the ten organs and the Manas and the Buddhi, formed from the rudimentary elements (Tanmatras) before their “five-fold division and mutual combination with one another” (Pancheekarana) and this is the subtle body, the instruments-of-experience (of the individual).<br />
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14. Avidya which is indescribable and beginningless is the Causal Body. Know for certain that the Atman is other than these three conditioning bodies (Upadhis).<br />
<br />
15. In its identification with the five-sheaths the Immaculate Atman appears to have borrowed their qualities upon Itself; as in the case of a crystal which appears to gather unto itself colour of its vicinity (blue cloth, etc.,).<br />
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16. Through discriminative self-analysis and logical thinking one should separate the Pure self within from the sheaths as one separates the rice from the husk, bran, etc., that are covering it.<br />
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17. The Atman does not shine in everything although He is All-pervading. He is manifest only in the inner equipment, the intellect (Buddhi): just as the reflection in a clean mirror.<br />
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18. One should understand that the Atman is always like the King, distinct from the body, senses, mind and intellect, all of which constitute the matter (Prakriti); and is the witness of their functions.<br />
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19. The moon appears to be running when the clouds move in the sky. Likewise to the non-discriminating person the Atman appears to be active when It is observed through the functions of the sense-organs.<br />
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20. Depending upon the energy of vitality of Consciousness (Atma Chaitanya) the body, senses, mind and intellect engage themselves in their respective activities, just as men work depending upon the light of the Sun.<br />
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21. Fools, because they lack in their powers of discrimination superimpose on the Atman, the Absolute-Existence-Knowledge (Sat-Chit), all the varied functions of the body and the senses, just as they attribute blue colour and the like to the sky.<br />
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22. The tremblings that belong to the waters are attributed through ignorance to the reflected moon dancing on it: likewise agency of action, of enjoyment and of other limitations (which really belong to the mind) are delusively understood as the nature of the Self (Atman).<br />
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23. Attachment, desire, pleasure, pain, etc., are perceived to exist so long as Buddhi or mind functions. They are not perceived in deep sleep when the mind ceases to exist. Therefore they belong to the mind alone and not to the Atman.<br />
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24. Just as luminosity is the nature of the Sun, coolness of water and heat of fire, so too the nature of the Atman is Eternity, Purity, Reality, Consciousness and Bliss.<br />
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25. By the indiscriminate blending of the two – the Existence-Knowledge-aspect of the Self and the thought-wave of the intellect – there arises the notion of “I know”.<br />
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26. Atman never does anything and the intellect of its own accord has no capacity to experience ‘I know’. But the individuality in us delusorily thinks he is himself the seer and the knower.<br />
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27. Just as the person who regards a rope as a snake is overcome by fear, so also one considering oneself as the ego (Jiva) is overcome by fear. The ego-centric individuality in us regains fearlessness by realising that It is not a Jiva but is Itself the Supreme Soul.<br />
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28. Just as a lamp illumines a jar or a pot, so also the Atman illumines the mind and the sense organs, etc. These material-objects by themselves cannot illumine themselves because they are inert.<br />
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29. A lighted-lamp does not need another lamp to illumine its light. So too, Atman which is Knowledge itself needs no other knowledge to know it.<br />
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30. By a process of negation of the conditionings (Upadhis) through the help of the scriptural statement ‘It is not this, It is not this’, the oneness of the individual soul and the Supreme Soul, as indicated by the great Mahavakyas, has to be realised.<br />
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31. The body, etc., up to the “Causal Body” – Ignorance – which are objects perceived, are as perishable as bubbles. Realise through discrimination that I am the ‘Pure Brahman’ ever completely separate from all these.<br />
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32. I am other than the body and so I am free from changes such as birth, wrinkling, senility, death, etc. I have nothing to do with the sense objects such as sound and taste, for I am without the sense-organs.<br />
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33. I am other than the mind and hence, I am free from sorrow, attachment, malice and fear, for “HE is without breath and without mind, Pure, etc.”, is the Commandment of the great scripture, the Upanishads.<br />
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34. I am without attributes and actions; Eternal (Nitya) without any desire and thought (Nirvikalpa), without any dirt (Niranjana), without any change (Nirvikara), without form (Nirakara), ever-liberated (Nitya Mukta) ever-pure (Nirmala).<br />
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35. Like the space I fill all things within and without. Changeless and the same in all, at all times I am pure, unattached, stainless and motionless.<br />
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36. I am verily that Supreme Brahman alone which is Eternal, Pure and Free, One, indivisible and non-dual and of the nature of Changeless-Knowledge-Infinite.<br />
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37. The impression “I am Brahman” thus created by constant practice destroys ignorance and the agitation caused by it, just as medicine or Rasayana destroys disease.<br />
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38. Sitting in a solitary place, freeing the mind from desires and controlling the senses, meditate with unswerving attention on the Atman which is One without-a-second.<br />
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39. The wise one should intelligently merge the entire world-of-objects in the Atman alone and constantly think of the Self ever as contaminated by anything as the sky.<br />
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40. He who has realised the Supreme, discards all his identification with the objects of names and forms. (Thereafter) he dwells as an embodiment of the Infinite Consciousness and Bliss. He becomes the Self.<br />
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41. There are no distinctions such as “Knower”, the “Knowledge” and the “Object of Knowledge” in the Supreme Self. On account of Its being of the nature of endless Bliss, It does not admit of such distinctions within Itself. It alone shines by Itself.<br />
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42. When this the lower and the higher aspects of the Self are well churned together, the fire of knowledge is born from it, which in its mighty conflagration shall burn down all the fuel of ignorance in us.<br />
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43. The Lord of the early dawn (Aruna) himself has already looted away the thick darkness, when soon the sun rises. The Divine Consciousness of the Self rises when the right knowledge has already killed the darkness in the bosom.<br />
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44. Atman is an ever-present Reality. Yet, because of ignorance it is not realised. On the destruction of ignorance Atman is realised. It is like the missing ornament of one’s neck.<br />
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45. Brahman appears to be a ‘Jiva’ because of ignorance, just as a post appears to be a ghost. The ego-centric-individuality is destroyed when the real nature of the ‘Jiva’ is realised as the Self.<br />
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46. The ignorance characterised by the notions ‘I’ and ‘Mine’ is destroyed by the knowledge produced by the realisation of the true nature of the Self, just as right information removes the wrong notion about the directions.<br />
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47. The Yogi of perfect realisation and enlightenment sees through his “eye of wisdom” (Gyana Chakshush) the entire universe in his own Self and regards everything else as his own Self and nothing else.<br />
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48. Nothing whatever exists other than the Atman: the tangible universe is verily Atman. As pots and jars are verily made of clay and cannot be said to be anything but clay, so too, to the enlightened soul and that is perceived is the Self.<br />
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49. A liberated one, endowed with Self-knowledge, gives up the traits of his previously explained equipments (Upadhis) and because of his nature of Sat-chit-ananda, he verily becomes Brahman like (the worm that grows to be) a wasp.<br />
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50. After crossing the ocean of delusion and killing the monsters of likes and dislikes, the Yogi who is united with peace dwells in the glory of his own realised Self – as an Atmaram.<br />
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51. The self-abiding Jivan Mukta, relinquishing all his attachments to the illusory external happiness and satisfied with the bliss derived from the Atman, shines inwardly like a lamp placed inside a jar.<br />
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52. Though he lives in the conditionings (Upadhis), he, the contemplative one, remains ever unconcerned with anything or he may move about like the wind, perfectly unattached.<br />
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53. On the destruction of the Upadhis, the contemplative one is totally absorbed in ‘Vishnu’, the All-pervading Spirit, like water into water, space into space and light into light.<br />
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54. Realise That to be Brahman, the attainment of which leaves nothing more to be attained, the blessedness of which leaves no other blessing to be desired and the knowledge of which leaves nothing more to be known.<br />
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55. Realise that to be Brahman which, when seen, leaves nothing more to be seen, which having become one is not born again in this world and which, when knowing leaves nothing else to be known.<br />
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56. Realise that to be Brahman which is Existence-Knowledge-Bliss-Absolute, which is Non-dual, Infinite, Eternal and One and which fills all the quarters – above and below and all that exists between.<br />
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57. Realise that to be Brahman which is Non-dual, Indivisible, One and Blissful and which is indicated in Vedanta as the Immutable Substratum, realised after the negation of all tangible objects.<br />
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58. Deities like Brahma and others taste only a particle, of the unlimited Bliss of Brahman and enjoy in proportion their share of that particle.<br />
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59. All objects are pervaded by Brahman. All actions are possible because of Brahman: therefore Brahman permeates everything as butter permeates milk.<br />
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60. Realise that to be Brahman which is neither subtle nor gross: neither short nor long: without birth or change: without form, qualities, colour and name.<br />
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61. That by the light of which the luminous, orbs like the Sun and the Moon are illuminated, but which is not illumined by their light, realise that to be Brahman.<br />
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62. Pervading the entire universe outwardly and inwardly the Supreme Brahman shines of Itself like the fire that permeates a red-hot iron-ball and glows by itself.<br />
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63. Brahman is other than this, the universe. There exists nothing that is not Brahman. If any object other than Brahman appears to exist, it is unreal like the mirage.<br />
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64. All that is perceived, or heard, is Brahman and nothing else. Attaining the knowledge of the Reality, one sees the Universe as the non-dual Brahman, Existence-Knowledge-Bliss-Absolute.<br />
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65. Though Atman is Pure Consciousness and ever present everywhere, yet It is perceived by the eye-of-wisdom alone: but one whose vision is obscured by ignorance he does not see It; as the blind do not see the resplendent Sun.<br />
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66. The ‘Jiva’ free from impurities, being heated in the fire of knowledge kindled by hearing and so on, shines of itself like gold.<br />
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67. The Atman, the Sun of Knowledge that rises in the sky of the heart, destroys the darkness of the ignorance, pervades and sustains all and shines and makes everything to shine.<br />
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68. He who renouncing all activities, who is free of all the limitations of time, space and direction, worships his own Atman which is present everywhere, which is the destroyer of heat and cold, which is Bliss-Eternal and stainless, becomes All-knowing and All-pervading and attains thereafter Immortality.<br />
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<br />
Thus concludes Atma-Bodha.Thathwamasihttp://www.blogger.com/profile/05897414650228182729noreply@blogger.comtag:blogger.com,1999:blog-4874340694666525255.post-7449996689271482152011-03-31T01:38:00.000+05:302011-03-31T01:38:26.225+05:30AparokshanubhutiTasmayi Shri Guruve Namaha<br />
<br />
Aparokshanubhuti <br />
<br />
By Adi Sankaracharya, Translated by Swami Vimuktananda<br />
Published by Advaita Ashram, Kolkatta <br />
<br />
1. I bow down to Him – to Sri Hari (the destroyer of ignorance), the Supreme Bliss, the First Teacher, Ishwara, the All-pervading One and the Cause of all Lokas (the universe).<br />
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2. Herein is expounded (the means of attaining to) Aparokshanubhuti (Self-Realization) for the acquisition of final liberation. Only the pure in heart should constantly and with all effort meditate upon the truth herein taught.<br />
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3. The four preliminary qualifications (the means to the attainment of knowledge), such as Vairagya (dispassion) and the like, are acquired by men by propitiating Hari (the Lord), through austerities and the performance of duties pertaining to their social order and stage in life.<br />
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4. The indifference with which one treats the excreta of a crow – such an indifference to all objects of enjoyment from the realm of Brahma to this world (in view of their perishable nature), is verily called pure Vairagya.<br />
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5. Atman (the seer) in itself is alone permanent, the seen is opposed to it (ie., transient) – such a settled conviction is truly known as discrimination.<br />
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6. Abandonment of desires at all times is called Shama and restraint of the external functions of the organs is called Dama.<br />
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7. Turning away completely from all sense-objects is the height of Uparati, and patient endurance of all sorrow or pain is known as Titiksha which is conducive to happiness.<br />
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8. Implicit faith in the words of the Vedas and the teachers (who interpret them) is known as Shraddha, and concentration of the mind on the only object Sat (i.e., Brahman) is regarded as Samadhana.<br />
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9. When and how shall I, O Lord, be free from the bonds of this world (i.e., births and deaths) – such a burning desire is called Mumukshuta.<br />
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10. Only that person who is in possession of the said qualification (as means to Knowledge) should constantly reflect with a view to attaining Knowledge, desiring his own good.<br />
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11. Knowledge is not brought about by any other means than Vichara, just as an object is nowhere perceived (seen) without the help of light.<br />
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12. Who am I ? How is this (world) created ? Who is its creator ? Of what material is this (world) made ? This is the way of that Vichara (enquiry).<br />
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13. I am neither the body, a combination of the (five) elements (of matter), nor am I an aggregate of the senses; I am something different from these. This is the way of that Vichara.<br />
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14. Everything is produced by ignorance, and dissolves in the wake of Knowledge. The various thoughts (modifications of Antahkarana) must be the creator. Such is this Vichara.<br />
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15. The material (cause) of these two (i.e., ignorance and thought) is the One (without a second), subtle (not apprehended by the senses) and unchanging Sat (Existence), just as the earth is the material (cause) of the pot and the like. This is the way of that Vichara.<br />
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16. As I am also the One, the Subtle, the Knower, the Witness, the Ever-Existent, and the Unchanging, so there is no doubt that I am “That” (i.e., Brahman). Such is this enquiry.<br />
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17. Atman is verily one and without parts, whereas the body consists of many parts; and yet the people see (confound) these two as one ! What else can be called ignorance but this ?<br />
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18. Atman is the ruler of the body and is internal, the body is the ruled and is external; and yet, etc.,<br />
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19. Atman is all consciousness and holy, the body is all flesh and impure; and yet, etc.,<br />
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20. Atman is the (supreme) Illuminator and purity itself; the body is said to be of the nature of darkness; and yet, etc.,<br />
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21. Atman is eternal, since it is Existence itself; the body is transient, as it is non-existence in essence; and yet etc.,<br />
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22. The luminosity of Atman consists in the manifestation of all objects. Its luminosity is not like that of fire or any such thing, for (in spite of the presence of such lights) darkness prevails at night (at some place or other).<br />
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23. How strange is it that a person ignorantly rests contented with the idea that he is the body, while he knows it as something belonging to him (and therefore apart from him) even as a person who sees a pot (knows it as apart from him) !<br />
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24. I am verily Brahman, being equanimous, quiescent, and by nature absolute Existence, Knowledge, and Bliss. I am not the body which is non-existence itself. This is called true Knowledge by the wise.<br />
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25. I am without any change, without any form, free from all blemish and decay. I am not, etc.,<br />
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26. I am not subjected to any disease, I am beyond all comprehension, free from all alternatives and all-pervading. I am not, etc.,<br />
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27. I am without any attribute or activity, I am eternal, ever free, and imperishable. I am not, etc.,<br />
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28. I am free from all impurity, I am immovable, unlimited, holy, undecaying, and immortal. I am not, etc.,<br />
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29. O you ignorant one ! Why do you assert the blissful, ever-existent Atman, which resides in your own body and is (evidently) different from it, which is known as Purusha and is established (by the Shruti as identical with Brahman), to be absolutely non-existent ?<br />
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30. O you ignorant one ! Try to know, with the help of Shruti and reasoning, your own Self, Purusha, which is different from the body, (not a void but) the very form of existence, and very difficult for persons like you to realize.<br />
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31. The Supreme (Purusha) known as “I” (ego) is but one, whereas the gross bodies are many. So how can this body be Purusha ?<br />
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32. “I” (ego) is well established as the subject of perception whereas the body is the object. This is learnt from the fact that when we speak of the body we say, “This is mine.” So how can this body be Purusha ?<br />
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33. It is a fact of direct experience that the “I” (Atman) is without any change, whereas the body is always undergoing changes. So how can this body be Purusha ?<br />
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34. Wise men have ascertained the (real) nature of Purusha from that Shruti text, “(There is nothing) higher than He (Purusha),” etc. So how can this body be Purusha ?<br />
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35. Again the Shruti has declared in the Purusha Sukta that “All this is verily the Purusha”. So how can this body be Purusha ?<br />
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36. So also it is said in Brihadaranyaka that “The Purusha is completely unattached”. How can this body wherein inhere innumerable impurities be the Purusha ?<br />
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37. There again it is clearly stated that “the Purusha is self-illumined”. So how can the body which is inert (insentient) and illumined by an external agent be the Purusha ?<br />
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38. Moreover, the Karma-kanda also declares that the Atman is different from the body and permanent, as it endures even after the fall of the body and reaps the fruits of actions (done in this life).<br />
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39. Even the subtle body consists of many parts and is unstable. It is also an object of perception, is changeable, limited and non-existent by nature. So how can this be the Purusha?<br />
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40. The immutable Atman, the substratum of the ego, is thus different from these two bodies, and is the Purusha, the Ishwara (the Lord of all), the Self of all; It is present in every form and yet transcends them all.<br />
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41. Thus the enunciation of the difference between the Atman and the body has (indirectly) asserted, indeed, after the manner of the Tarkashastra, the reality of the phenomenal world. But what end of human life is served thereby ?<br />
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42. Thus the view that the body is the Atman has been denounced by the enunciation of the difference between the Atman and the body. Now is clearly stated the unreality of the difference between the two.<br />
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43. No division in Consciousness is admissible at any time as it is always one and the same. Even the individuality of the Jiva must be known as false, like the delusion of a snake in a rope.<br />
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44. As through the ignorance of the real nature of the rope the very rope appears in an instant as a snake, so also does pure Consciousness appear in the form of the phenomenal universe without undergoing any change.<br />
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45. There exists no other material cause of this phenomenal universe except Brahman. Hence this whole universe is but Brahman and nothing else.<br />
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46. From such declaration (of the Shruti) as “All this is Atman”, it follows that the idea of the pervaded and the pervading is illusory. This supreme truth being realized, where is the room for any distinction between the cause and the effect ?<br />
<br />
47. Certainly the Shruti has directly denied manifoldness in Brahman. The non-dual cause being an established fact, how could the phenomenal universe be different from It ?<br />
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48. Moreover, the Shruti has condemned (the belief in variety) in the words, “The person who”, being deceived by Maya, “sees variety in this (Brahman), goes from death to death”.<br />
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49. Inasmuch as all beings are born of Brahman, the supreme Atman, they must be understood to be verily Brahman.<br />
<br />
50. The Shruti has clearly declared that Brahman alone is the substratum of all varieties of names, forms and actions.<br />
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51. Just as a thing made of gold ever has the nature of gold, so also a being born of Brahman has always the nature of Brahman.<br />
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52. Fear is attributed to the ignorant one who rests after making even the slightest distinction between the Jivatman and the Paramatman.<br />
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53. When duality appears through ignorance, one sees another; but when everything becomes identified with the Atman, one does not perceive another even in the least.<br />
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54. In that state when one realizes all as identified with the Atman, there arises neither delusion nor sorrow, in consequence of the absence of duality.<br />
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55. The Shruti in the form of the Brihadaranyaka has declared that this Atman, which is the Self of all, is verily Brahman.<br />
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56. This world, though an object of our daily experience and serving all practical purposes, is, like the dream world, of the nature of non-existence, inasmuch as it is contradicted the next moment.<br />
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57. The dream (experience) is unreal in waking, whereas the waking (experience) is absent in dream. Both, however, are non-existent in deep sleep which, again, is not experienced in either.<br />
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58. Thus all the three states are unreal inasmuch as they are the creation of the three Gunas; but their witness (the reality behind them) is, beyond all Gunas, eternal, one, and is Consciousness itself.<br />
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59. Just as (after the illusion has gone) one is no more deluded to see a jar in earth or silver in the nacre, so does one no more see Jiva in Brahman when the latter is realized (as one’s own self).<br />
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60. Just as earth is described as a jar, gold as an ear-ring, and a nacre as silver, so is Brahman described as Jiva.<br />
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61. Just as blueness in the sky, water in the mirage, and a human figure in a post (are but illusory), so is the universe in Atman.<br />
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62. Just as the appearance of a ghost in an empty place, of a castle in the air, and of a second moon in the sky (is illusory), so is the appearance of the universe in Brahman.<br />
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63. Just as it is water that appears as ripples and waves, or again it is copper, that appears in the form of vessel so it is Atman that appears as the whole universe.<br />
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64. Just as it is earth that appears under the name of a jar, or it is threads that appear under the name of a cloth, so it is Atman that appears under the name of the universe. This Atman is to be known by negating the names.<br />
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65. People perform all their actions in and through Brahman, (but on account of ignorance they are not aware of that), just as through ignorance persons do not know that jars and other earthenwares are nothing but earth.<br />
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66. Just as there ever exist the relation of cause and effect between earth and a jar, so does the same relation exist between Brahman and the phenomenal world; this has been established here on the strength of scriptural texts and reasoning.<br />
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67. Just as (the consciousness of) earth forces itself upon our mind while thinking of a jar, so also does (the idea of) ever-shining Brahman flash on us while contemplating on the phenomenal world.<br />
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68. Atman, though ever pure (to a wise man), always appears to be impure (to an ignorant one), just as a rope always appears in two different ways to a knowing person and an ignorant one.<br />
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69. Just as a jar is all earth, so also is the body all consciousness. The division, therefore, into the Self and non-Self is made by the ignorant to no purpose.<br />
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70. Just as a rope is imagined to be a snake and a nacre to be a piece of silver, so is the Atman determined to be the body by an ignorant person.<br />
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71. Just as earth is thought of as a jar (made of it) and threads as a cloth, so is Atman, etc.,<br />
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72. Just as gold is thought of as an ear-ring and water as waves, so is the Atman, etc.,<br />
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73. Just as the stump of a tree is mistaken for a human figure and a mirage for water, so is the Atman, etc.,<br />
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74. Just as a mass of wood work is thought of as a house and iron as a sword, so is the Atman, etc.,<br />
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75. Just as one sees the illusion of a tree on account of water, so does a person on account of ignorance see Atman as the body.<br />
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76. Just as to a person going in a boat everything appears to be in motion, so does one, etc.,<br />
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77. Just as to a person suffering from a defect (jaundice) white things appear as yellow, so does one, etc.,<br />
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78. Just as to a person with defective eyes everything appears to be defective, so does one, etc.,<br />
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79. Just as a firebrand, through mere rotation, appears circular like the sun, so does one, etc.,<br />
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80. Just as all things that are really large appear to be very small owing to great distance, so does one, etc.,<br />
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81. Just as all objects that are very small appear to be large when viewed through lenses, so does one, etc.,<br />
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82. Just as a surface of glass is mistaken for water, or vice versa, so does one, etc.,<br />
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83. Just as a person imagines a jewel in fire or vice versa, so does one, etc.,<br />
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84. Just as when clouds move, the moon appears to be in motion, so does one, etc.,<br />
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85. Just as a person through confusion loses all distinction between the different points of the compass, so does one, etc.,<br />
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86. Just as the moon (when reflected) in water appears to one as unsteady, so does one, etc.,<br />
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87. Thus through ignorance arises in Atman the delusion of the body, which, again, through Self-realization, disappears in the supreme Atman.<br />
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88. When the whole universe, movable and immovable, is known to be Atman, and thus the existence of everything else is negated, where is then any room to say that the body is Atman?<br />
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89. O enlightened one, pass your time always contemplating on Atman while you are experiencing all the results of Prarabdha; for it ill becomes you to feel distressed.<br />
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90. The theory one hears of from the scripture, that Prarabdha does not lose its hold upon one even after the origination of the knowledge of Atman, is now being refuted.<br />
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91. After the origination of the knowledge of Reality, Prarabdha verily ceases to exist, inasmuch as the body and the like become non-existent; just as a dream does not exist on waking.<br />
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92. That Karma which is done in a previous life is known as Prarabdha (which produces the present life). But such Karma cannot take the place of Prarabdha (for a man of knowledge), as he has no other birth (being free from ego).<br />
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93. Just as the body in a dream is superimposed (and therefore illusory), so is also this body. How could there be any birth of the superimposed (body), and in the absence of birth (of the body) where is the room for that (i.e., Prarabdha) at all ?<br />
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94. The Vedanta texts declare ignorance to be verily the material (cause) of the phenomenal world just as earth is of a jar. That (ignorance) being destroyed, where can the universe subsist ?<br />
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95. Just as a person out of confusion perceives only the snake leaving aside the rope, so does an ignorant person see only the phenomenal world without knowing the reality.<br />
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96. The real nature of the rope being known, the appearance of the snake no longer persists; so the substratum being known, the phenomenal world disappears completely.<br />
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97. The body also being within the phenomenal world (and therefore unreal), how could Prarabdha exist ? It is, therefore, for the understanding of the ignorant alone that the Shruti speaks of Prarabdha.<br />
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98. “And all the actions of a man perish when he realizes that (Atman) which is both the higher and the lower”. Here the clear use of the plural by the Shruti is to negate Prarabdha as well.<br />
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99. If the ignorant still arbitrarily maintain this, they will not only involve themselves into two absurdities but will also run the risk of forgoing the Vedantic conclusion. So one should accept those Shrutis alone from which proceeds true knowledge.<br />
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100. Now, for the attainment of the aforesaid (knowledge), I shall expound the fifteen steps by the help of which one should practice profound meditation at all times.<br />
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101. The Atman that is absolute existence and knowledge cannot be realized without constant practice. So one seeking after knowledge should long meditate upon Brahman for the attainment of the desired goal.<br />
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102-103. The steps, in order, are described as follows: the control of the senses, the control of the mind, renunciation, silence, space, time, posture, the restraining root (Mulabandha), the equipoise of the body, the firmness of vision, the control of the vital forces, the withdrawal of the mind, concentration, self-contemplation and complete absorption.<br />
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104. The restraint of all the senses by means of such knowledge as “All this is Brahman” is rightly called Yama, which should be practiced again and again.<br />
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105. The continuous flow of only one kind of thought to the exclusion of all other thoughts, is called Niyama, which is verily the supreme bliss and is regularly practiced by the wise.<br />
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106. The abandonment of the illusory universe by realizing it as the all-conscious Atman is the real renunciation honored by the great, since it is of the nature of immediate liberation.<br />
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107. The wise should always be one with that silence wherefrom words together with the mind turn back without reaching it, but which is attainable by the Yogins.<br />
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108-109. Who can describe That (i.e., Brahman) whence words turn away ? (So silence is inevitable while describing Brahman). Or if the phenomenal world were to be described, even that is beyond words. This, to give an alternate definition, may also be termed silence known among the sages as congenital. The observance of silence by restraining speech, on the other hand, is ordained by the teachers of Brahman for the ignorant.<br />
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110. That solitude is known as space, wherein the universe does not exist in the beginning, end or middle, but whereby it is pervaded at all times.<br />
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111. The non-dual (Brahman) that is bliss indivisible is denoted by the word ‘time’, since it brings into existence, in the twinkling of an eye all beings from Brahman downwards.<br />
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112. One should known that as real posture in which the meditation on Brahman flows spontaneously and unceasingly, and not any other that destroys one’s happiness.<br />
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113. That which is well known as the origin of all beings and the support of the whole universe, which is immutable and in which the enlightened are completely merged … that alone is known as Siddhasana (eternal Brahman).<br />
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114. That (Brahman) which is the root of all existence and on which the restraint of the mind is based is called the restraining root (Mulabandha) which should always be adopted since it is fit for Raja-yogins.<br />
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115. Absorption in the uniform Brahman should be known as the equipoise of the limbs (Dehasamya). Otherwise mere straightening of the body like that of a dried-up tree is no equipoise.<br />
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116. Converting the ordinary vision into one of knowledge one should view the world as Brahman itself. That is the noblest vision, and not that which is directed to the tip of the nose.<br />
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117. Or, one should direct one’s vision to That alone where all distinction of the seer, sight, and the seen ceases and not to the tip of the nose.<br />
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118. The restraint of all modifications of the mind by regarding all mental states like the Chitta as Brahman alone, is called Pranayama.<br />
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119-120. The negation of the phenomenal world is known as Rechaka (breathing out), the thought, “I am verily Brahman”, is called Puraka (breathing in), and the steadiness of that thought thereafter is called Kumbhaka (restraining the breath). This is the real course of Pranayama for the enlightened, whereas the ignorant only torture the nose.<br />
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121. The absorption of the mind in the Supreme Consciousness by realizing Atman in all objects is known as Pratyahara (withdrawal of the mind) which should be practiced by the seekers after liberation.<br />
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122. The steadiness of the mind through realization of Brahman wherever the mind goes, is known as the supreme Dharana (concentration).<br />
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123. Remaining independent of everything as a result of the unassailable thought, “I am verily Brahman”, is well known by the word Dhyana (meditation), and is productive of supreme bliss.<br />
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124. The complete forgetfulness of all thought by first making it changeless and then identifying it with Brahman is called Samadhi known also as knowledge.<br />
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125. The aspirant should carefully practice this (meditation) that reveals his natural bliss until, being under his full control, it arises spontaneously, in an instant when called into action.<br />
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126. Then he, the best among Yogis having attained to perfection, becomes free from all practices. The real nature of such a man never becomes an object of the mind or speech.<br />
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127-128. While practicing Samadhi there appear unavoidably many obstacles, such as lack of inquiry, idleness, desire for sense-pleasure, sleep, dullness, distraction, tasting of joy, and the sense of blankness. One desiring the knowledge of Brahman should slowly get rid of such innumerable obstacles.<br />
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129. While thinking of an object the mind verily identifies itself with that, and while thinking of a void it really becomes blank, whereas by the thought of Brahman it attains to perfection. So one should constantly think of (Brahman to attain) perfection.<br />
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130. Those who give up this supremely purifying thought of Brahman, live in vain and are on the same level with beasts.<br />
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131. Blessed indeed are those virtuous persons who at first have this consciousness of Brahman and then develop it more and more. They are respected everywhere.<br />
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132. Only those in whom this consciousness (of Brahman) being ever present grows into maturity, attain to the state of ever-existent Brahman; and not others who merely deal with words.<br />
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133. Also those persons who are only clever in discussing about Brahman but have no realization, and are very much attached to worldly pleasures, are born and die again and again in consequence of their ignorance.<br />
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134. The aspirants after Brahman should not remain a single moment without the thought of Brahman, just like Brahma, Sanaka, Suka and others.<br />
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135. The nature of the cause inheres in the effect and not vice versa; so through reasoning it is found that in the absence of the effect, the cause, as such also disappears.<br />
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136. Then that pure reality (Brahman) which is beyond speech alone remains. This should be understood again and again verily through the illustration of earth and the pot.<br />
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137. In this way alone there arises in the pure-minded a state of awareness (of Brahman), which is afterwards merged into Brahman.<br />
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138. One should first look for the cause by the negative method and then find it by the positive method, as ever inherent in the effect.<br />
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139. One should verily see the cause in the effect, and then dismiss the effect altogether. What then remains, the sage himself becomes.<br />
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140. A person who meditates upon a thing with great assiduity and firm conviction, becomes that very thing. This may be understood from the illustration of the wasp and the worm.<br />
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141. The wise should always think with great care of the invisible, the visible, and everything else, as his own Self which is consciousness itself.<br />
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142. Having reduced the visible to the invisible, the wise should think of the universe as one with Brahman. Thus alone will he abide in eternal felicity with mind full of consciousness and bliss.<br />
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143. Thus has been described Raja-Yoga consisting of these steps (mentioned above). With this is to be combined Hatha-Yoga for (the benefit of) those whose worldly desires are partially attenuated.<br />
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144. For those whose mind is completely purified this (Raja-Yoga) alone is productive of perfection. Purity of the mind, again, is speedily accessible to those who are devoted to the teacher and the Deity.Thathwamasihttp://www.blogger.com/profile/05897414650228182729noreply@blogger.comtag:blogger.com,1999:blog-4874340694666525255.post-13417543996724778662011-03-31T01:35:00.000+05:302011-03-31T01:35:02.780+05:30Upadesa Sahasri (A Thousand Teachings)<div dir="ltr" style="text-align: left;" trbidi="on">Tasmayi Shri Guruve Namaha<br />
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Upadesa Sahasri (A Thousand Teachings)<br />
<br />
<br />
By Adi Sankaracharya, Translated by Swami Jagadananda<br />
Published by Sri Ramakrishna Math<br />
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<br />
Part - I [Prose]<br />
<br />
Chapter - I<br />
<br />
A method of enlightening the disciple<br />
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1. We shall now explain a method of teaching the means to liberation for the benefit of those aspirants after liberation who are desirous (of this teaching) and are possessed of faith (in it).<br />
2. That means to liberation, viz., Knowledge, should be explained again and again until it is firmly grasped, to a pure Brahmana disciple who is indifferent to everything that is transitory and achievable through certain means, who has given up the desire for a son, for wealth and for this world and the next, who has adopted the life of a wandering monk and is endowed with control over the mind and senses, with compassion etc., as well as with the qualities of a disciple well-known in the scriptures and who has approached the teacher in the prescribed manner and has been examined in respect of his caste, profession, conduct, learning and parentage.<br />
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3. The Sruti also says, “A Brahmana after examining those worlds which are the result of Vedic actions should be indifferent to them seeing that nothing eternal can be achieved by means of those actions. Then, with fuel in his hands he should approach a teacher versed in the Vedas and established in Brahman in order to know the Eternal. The learned teacher should correctly explain to that disciple who has self-control and a tranquil mind and has approached him in the prescribed manner, the knowledge of Brahman revealing the imperishable and the eternal Being”. For only when knowledge is firmly grasped, it conduces to one’s own good and is capable of transmission. This transmission of knowledge is helpful to people, like a boat to one who wants to cross a river. The scriptures too say, “Although one may give to the teacher this world surrounded by oceans and full of riches, this knowledge is even greater than that”. Otherwise there would be no attainment of knowledge. For the Srutis say, “A man having a teacher can know Brahman”, “Knowledge received from a teacher alone (becomes perfect)”, “The teacher is the pilot”, “Right Knowledge is called in this world a raft”, etc. The Smriti also says, “Knowledge will be imparted to you” etc.<br />
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4. When the teacher finds from signs that knowledge has not been grasped (or has been wrongly grasped) by the disciple he should remove the causes of non-comprehension which are: past and present sins, laxity, want of previous firm knowledge of what constitutes the subjects of discrimination between the eternal and the non-eternal, courting popular esteem, vanity of caste etc., and so on, through means contrary to those causes, enjoined by the Srutis and Smritis, viz., avoidance of anger etc., and the vows (Yama) consisting of non-injury etc., also the rules of conduct that are not inconsistent with knowledge.<br />
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5. He should also thoroughly impress upon the disciple qualities like humility, which are the means to knowledge.<br />
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6. The teacher is one who is endowed with the power of furnishing arguments pro and con, of understanding questions and remembering them, who possesses tranquillity, self-control, compassion and a desire to help others, who is versed in the scriptures and unattached to enjoyments both seen and unseen, who has renounced the means to all kinds of actions, who is a knower of Brahman and is established in it, who is never a transgressor of the rules of conduct and who is devoid of shortcomings such as ostentation, pride, deceit, cunning, jugglery, jealousy, falsehood, egotism and attachment. He has the sole aim of helping others and a desire to impart the knowledge of Brahman only. He should first of all teach the Sruti texts establishing the oneness of the self with Brahman such as, “My child, in the beginning it (the universe) was Existence only, one alone without a second”, “Where one sees nothing else” “All this is but the Self”, “In the beginning all this was but the one Self” and “All this is verily Brahman”.<br />
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7-8. After teaching these he should teach the definition of Brahman through such Sruti texts as “The self, devoid of sins”, “The Brahman that is immediate and direct”, “That which is beyond hunger and thirst”, “Not-this, not-this”, “Neither gross nor subtle”, “This Self is not-this”, “It is the Seer Itself unseen”, “Knowledge-Bliss”, “Existence-Knowledge-Infinite”, “Imperceptible, bodiless”, “That great unborn Self”, “Without the vital force and the mind”, “Unborn, comprising the interiorn and exterior”, “Consisting of knowledge only”, “Without interior or exterior”, “It is verily beyond what is known as also what is unknown” and “Called Akasa (the self-effulgent One)”; and also through such Smriti texts as the following: “It is neither born nor dies”, “It is not affected by anybody’s sins”, “Just as air is always in the ether”, “The individual Self should be regarded as the universal one”, “It is called neither existent nor non-existent”, “As the Self is beginningless and devoid of qualities”, “The same in all beings” and “The Supreme Being is different” – all these support the definition given by the Srutis and prove that the innermost Self is beyond transmigratory existence and that it is not different from Brahman, the all-comprehensive principle.<br />
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9. The disciple who has thus learnt the definition of the inner Self from the Srutis and the Smritis and is eager to cross the ocean of transmigratory existence is asked, “Who are you, my child ?”<br />
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10-11. If he says, “I am the son of a Brahmana belonging to such and such a lineage; I was a student or a householder and am now a wandering monk anxious to cross the ocean of transmigratory existence infested with the terrible sharks of birth and death”, the teacher should say, “My child, how do you desire to go beyond transmigratory existence as your body will be eaten up by birds or will turn into earth even here when you die ? For, burnt to ashes on this side of the river, you cannot cross to the other side”.<br />
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12-13. If he says, “I am different from the body. The body is born and it dies; it is eaten up by birds, is destroyed by weapons, fire etc., and suffers from diseases and the like. I have entered it, like a bird its nest, on account of merit and demerit accruing from acts done by myself and like a bird going to another nest when the previous one is destroyed I shall enter into different bodies again and again as a result of merits and demerits when the present body is gone. Thus in this beginningless world on account of my own actions I have been giving up successive bodies assumed among gods, men, animals and the denizens of hell and assuming ever new ones. I have in this way been made to go round and round in the cycle of endless births and deaths, as in a Persian wheel by my past actions and having in the course of time obtained the present body I have got tired of this going round and round in the wheel of transmigration and have come to you, Sir, to put an end to this rotation. I am, therefore, always different from the body. It is bodies that come and go, like clothes on a person”, the teacher would reply, “You have spoken well. You see aright. Why then did you wrongly say, ‘I am the son of a Brahmana belonging to such and such a lineage, I was a student or a householder and am now a wandering monk ?”<br />
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14-15. If the disciple says, “How did I speak wrongly, Sir ?”, the teacher would reply, “Because by your statement, ‘I am the son of a Brahmana belonging to such and such a lineage etc.,’ you identified with the Self devoid of birth, lineage and purificatory ceremonies, the body possessed of them that are different (from the Self)”.<br />
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16-17. If he asks, “How is the body possessed of the diversities of birth, lineage and purificatory ceremonies (different from the Self) and how am I devoid of them ?”, the teacher would say, “Listen, my child, how this body is different from you and is possessed of birth, lineage and sanctifying ceremonies and how you are free from these”. Speaking this he will remind the disciple saying, “You should remember, my child, you have been told about the innermost Self which is the Self of all, with its characteristics as described by the Srutis such as ‘This was existence, my child’ etc., as also the Smritis and you should remember these characteristics also”.<br />
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18. The teacher should say to the disciple who has remembered the definition of the Self, “That which is called Akasa (the self-effulgent one) which is distinct from name and form, bodiless and defined as not gross etc., and as free from sins and so on, which is untouched by all transmigratory conditions, ‘The Brahman that is immediate and direct’, ‘The innermost Self’, ‘The unseen seer, the unheard listener, the unthought thinker, the unknown knower’, which is of the nature of eternal knowledge, without interior or exterior, consisting only of knowledge, all-pervading like the ether and of infinite power – that Self of all, devoid of hunger etc., as also of appearance and disappearance, is, by virtue of Its inscrutable power, the cause of the manifestation of unmanifested name and form which abide in the Self through Its very presence, but are different from It, which are the seed of the universe, are describable neither as identical with It nor different from It and are cognized by It alone.<br />
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19. “That name and form though originally, unmanifested, took the name and form of ether as they were manifested from that Self. This element called the ether thus arose out of the supreme Self, like the dirt called foam coming out of transparent water. Foam is neither water nor absolutely different from it. For it is never seen apart from water. But water is clear and different from the foam which is of the nature of dirt. Similarly, the Supreme Self, which is pure and transparent, is different from name and form, which stand for foam. These – corresponding to the foam – having originally been unmanifest, took the name and form of the ether as they were manifested.<br />
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20. “Name and form, as they became still grosser in the course of manifestation, assumed the form of air. From that again they became fire, from that water and thence earth. In this order the preceding elements penetrated the succeeding ones and the five gross elements ending with earth came into existence. Earth, therefore, possesses the qualities of all the five gross elements. From earth, compounded of all five great elements, herbs such as paddy and barley are produced. From these, after they are eaten, are formed blood and the seed of women and men respectively. These two ingredients drawn out, as by a churning rod, by lust springing from ignorance and sanctified by Mantras, are placed in the womb at the proper time. Through the infiltration of the sustaining fluids of the mother’s body, it develops into an embryo and is delivered at the ninth or tenth month.<br />
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21. “It is born, or is possessed of a form and a name and is purified by means of Mantras relating to natal and other ceremonies. Sanctified again by the ceremony of investiture with the holy thread, it gets the appellation of a student. The same body is designated a house-holder when it undergoes the sacrament of being joined to a wife. That again is called a recluse when it undergoes the ceremonies pertaining to retirement into the forest. And it becomes known as a wandering monk when it performs the ceremonies leading to the renunciation of all activities. Thus the body which has birth, lineage and purificatory ceremonies different (from the Self) is different from you.<br />
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22. “That the mind and the senses are also of the nature of name and form is known from the Sruti, ‘The mind, my child, consists of food’.<br />
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23. “You said, ‘How am I devoid of birth, lineage and sanctifying ceremonies which are different (from the Self) ?’ Listen. The same one who is the cause of the manifestation of name and form and who is devoid of all connection with sanctifying ceremonies, evolved name and form, created this body and entered into it (which is but name and form) – who is Himself the unseen Seer, the unheard Listener, the unthought Thinker, the unknown Knower as stated in the Sruti text, ‘(I know) who creates names and forms and remains speaking.’ There are thousands of Sruti texts conveying the same meaning, for instance, ‘He created and entered into it’, ‘Entering into them He rules all creatures’. ‘He, the Self, has entered into these bodies’, ‘This is your Self’. ‘Opening this very suture of the skull He got in by that door’, ‘This Self is concealed in all beings’, ‘That Divinity thought – let Me enter into these three deities.’<br />
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24. “Smriti texts too elucidate the same truth; for example, ‘All gods verily are the Self’, ‘The Self in the city of nine gates’, ‘Know the individual Self to be Myself’, ‘The same in all beings’, ‘The witness and approver’, ‘The Supreme Being is different’, ‘Residing in all bodies but Itself devoid of any’, and so on. Therefore it is established that you are without any connection with birth, lineage and sanctifying ceremonies”.<br />
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25. If he says, “I am in bondage, liable to transmigration, ignorant, (sometimes) happy, (sometimes) unhappy and am entirely different from Him; He, the shining One, who is dissimilar in nature to me and is beyond transmigratory existence, is also different from me; I want to worship Him through the actions pertaining to my caste and order of life by making presents and offerings to Him and also by making salutations and the like. I am eager to cross the ocean of the world in this way. So how am I He Himself ?”<br />
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26. The teacher should say, “You ought not, my child, regard it so; because a doctrine of difference is forbidden.’ In reply to the question, “Why is it forbidden”, the following other Sruti texts may be cited: “He who knows ‘that Brahman is one and I am another’ does not know (Brahman)”, “He who regards the Brahmanical caste as different from himself is rejected by that caste.” “He who perceives diversity in Brahman goes from death to death”, and so on.<br />
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27. These Srutis show that transmigratory existence is the sure result of the acceptance of (the reality of) difference.<br />
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28. “That, on the other hand, liberation results from the acceptance of (the reality of) non-difference is borne out by thousands of Srutis; for example, after teaching that the individual Self is not different from the Supreme One, in the text, “That is the Self, thou art That”, and after saying, “A man who has a teacher knows Brahman”, the Srutis prove liberation to be the result of the knowledge of (the reality of) non-difference only, by saying, ‘A knower of Brahman has to wait only so long as he is not merged in Brahman’. That transmigratory existence comes to an absolute cessation, (in the case of one who speaks the truth that difference has no real existence), is illustrated by the example of one who was not a thief and did not get burnt (by grasping a heated hatchet); and that one, speaking what is not true (i.e., the reality of difference), continues to be in the mundane condition, is illustrated by the example of a thief who got burnt.<br />
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29. “The Sruti text commencing with ‘Whatever these creatures are here, whether a tiger or’ etc., and similar other texts, after asserting that ‘One becomes one’s own master (i.e., Brahman)’ by the knowledge of (the reality of) non-difference, show that one continues to remain in the transmigratory condition in the opposite case as the result of the acceptance of (the reality of) difference, saying, ‘Knowing differently from this they get other beings for their masters and reside in perishable regions’. Such statements are found in every branch of the Veda. It was, therefore, certainly wrong on your part to say that you were the son of a Brahmana, that you belonged to such and such a lineage, that you were subject to transmigration and that you were different from the Supreme Self”.<br />
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30. Therefore, on account of the rebuttal of the perception of duality, it should be understood that, on the knowledge of one’s identity with the Supreme Self, the undertaking of religious rites which have the notion of duality for their province and the assumption of Yajnopavita etc., which are the means to their performance, are forbidden. For these rites and Yajnopavita etc., which are their means, are inconsistent with the knowledge of one’s identity with the Supreme Self. It is only on those people that refer classes and orders of life etc., to the Self that Vedic actions and Yajnopavita etc., which are their means, are enjoined and not on those who have acquired the knowledge of their identity with the Supreme Self. That one is other than Brahman is due only on account of the perception of difference.<br />
<br />
31. “If Vedic rites were to be performed and not meant to be renounced, the Sruti would neither have declared the identity of oneself with the Supreme Self unrelated to those rites, their means, castes, orders of life, etc., which are the conditions of Vedic actions, in unambiguous sentences like ‘That is the Self, thou art That;’ nor would it have condemned the acceptance of (the reality of) difference in clauses such as ‘It is the eternal glory of the knower of Brahman’, ‘Untouched by virtue, untouched by sin’, and ‘Here a thief is no thief’, etc.”<br />
<br />
32. “The Srutis would not have stated that the essential nature of the Self was in no way connected with Vedic rites and conditions required by them such as a particular class and the rest, if they did not intend that those rites and Yajnopavita etc., their means, should be given up. Therefore, Vedic actions which are incompatible with the knowledge of the identity of oneself with the Supreme Self, should be renounced together with their means by one who aspires after liberation; and it should be known that the Self is no other than Brahman as defined in the Srutis”.<br />
<br />
33. If he says, “The pain on account of burns or cuts in the body and the misery caused by hunger and the like, Sir, are distinctly perceived to be in me. The Supreme Self is known in all the Srutis and the Smritis to be ‘free from sin, old age, death, grief, hunger, thirst, etc., and devoid of smell and taste’. How can I who am different from Him and possess so many phenomenal attributes, possibly accept the Supreme Self as myself, and myself, a transmigratory being, as the Supreme Self ? I may then very well admit that fire is coll ! Why should I, a man of the world entitled to accomplish all prosperity in this world and in the next and realise the supreme end of life, i.e., liberation, give up the actions producing those results and Yajnopavita etc., their accessories ?”<br />
<br />
34. The teacher should say to him, ‘It was not right for you to say, ‘I directly perceive the pain in me when my body gets cuts or burns’. Why ? Because the pain due to cuts or burns, perceived in the body, the object of the perception of the perceiver like a tree burnt or cut, must have the same location as the burns etc. People point out pain caused by burns and the like to be in that place where they occur but not in the perceiver. How ? For, on being asked where one’s pain lies, one says, ‘I have pain in the head, in the chest or in the stomach.’ Thus one points out pain in that place where burns or cuts occur, but never in the perceiver. If pain or its causes viz., burns or cuts, were in the perceiver, then one would have pointed out the perceiver to be the seat of the pain, like the parts of the body, the seats of the burns or cuts.<br />
<br />
35. “Moreover, (if it were in the Self) the pain could not be perceived by the Self like the colour of the eye by the same eye. Therefore, as it is perceived to have the same seat as burns, cuts and the like, pain must be an object of perception like them. Since it is an effect, it must have a receptacle like that in which rice is cooked. The impressions of pain must have the same seat as pain itself. As they are perceived during the time when memory is possible (i.e., in waking and dream, and not in deep sleep), these impressions must have the same location as pain. The aversion to cuts, burns and the like, the causes of pain, must also have the same seat as the impressions (of pain). It is therefore said, ‘Desire, aversion and fear have a seat common with that of the impressions of colours. As they have for their seat the intellect, the knower, the Self, is always pure and devoid of fear’.<br />
<br />
36. “’What is then the locus of the impressions of colours and the rest ?’ ‘The same as that of lust etc.,’ ‘Where again are lust etc., ?’ ‘They are in the intellect (and no where else) according to the Sruti – lust, deliberation, doubt’. ‘The impressions of colours and so forth are also there (and nowhere else) according to the Sruti – what is the seat of colours ? The intellect’. That desire, aversion and the like are the attributes of the embodiment, the object and not the Self, is known from the Srutis ‘Desires that are in the intellect’, ‘For he is then beyond all the woes of his heart (intellect)’. ‘Because It is unattached’, ‘Its form untouched by desires’ and from Smritis such as ‘It is said to be changeless’, ‘Because It is beginningless and without attributes’ and so on. Therefore (it is concluded that) impurity pertains to the object and not to the Self.<br />
<br />
37-38. “Therefore you are not different from the supreme Self in as much as you are devoid of impurities such as the connection with the impressions of colours and the like. As there is no contradiction to perceptional evidence etc., the supreme Self should be accepted as oneself according to the Srutis. ‘It knew the pure Self to be Brahman’, ‘It should be regarded as homogeneous’, ‘It is I that am below’, It is the Self that is below’, ‘He knows everything to be the Self’, ‘When everything becomes the Self’, ‘All this verily is the Self’, ‘He is without parts’, ‘Without the interior and exterior’, ‘Unborn, comprising the interior and exterior’, ‘All this verily is Brahman’, ‘It entered through this door’, ‘The names of pure knowledge’, ‘Existence, Knowledge, Infinite Brahman’, ‘From It’, ‘It created and entered it’, ‘The shining One without a second concealed in all beings and all-pervading’, ‘In all bodies Itself bodiless’, ‘It is not born and does not die’, ‘(Knowing) dream and waking, He is my Self, thus one should know’, ‘Who (knows) all beings,’ ‘It moves and moves not’, knowing It, one becomes worthy of being worshipped, ‘It and nothing but It is fire’, ‘I became Manu and the sun’, ‘Entering into them He rules all creatures’, ‘Existence only, my child,’ ‘That is real, That is the Self, thou art That’.<br />
<br />
“It is established that you, the Self, are the supreme Brahman, the One only and devoid of every phenomenal attribute, from the Smritis also such as ‘All beings are the body of One who resides in the hearts of all,’ ‘Gods are verily the Self’, ‘In the city of nine gates’, ‘The same in all beings’, ‘In a Brahmana wise and courteous’, ‘Undivided in things divided and ‘All this verily is Vasudeva (the Self).’”<br />
<br />
39. If he says, “If, Sir, the Self is ‘Without interior or exterior’, ‘Comprising interior and exterior, unborn’, ‘Whole’, ‘Pure consciousness only’ like a lump of salt, devoid of all the various forms, and of a homogeneous nature like the ether, what is it that is observed in ordinary usage and revealed in Srutis and Smritis as what is to be accomplished, its (appropriate) means and its accomplishers and is made the subject-matter of contention among hundreds of rival disputants holding different views ?”<br />
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40. The teacher should say, “Whatever is observed (in this world) or learnt from the Srutis (regarding the next world) are products of Ignorance. But in reality there is only One, the Self, who appears to be many to deluded vision, like the moon appearing more than one to eyes affected by amaurosis. That duality is the product of Ignorance follows from the reasonableness of the condemnation by the Srutis of the acceptance of (the reality of) difference such as ‘When there is something else as it were’, ‘When there is duality as it were, one sees another’, ‘He goes from death to death’, ‘And where one sees something else, hears something else, cognizes something else, that is finite and that which is finite is mortal’, ‘Modifications (i.e., effects e.g., an earthen jar) being only names, have for their support words only, it is earth alone (i.e., the cause) that is real’ and ‘He is one, I am another’. The same thing follows from the Srutis teaching unity, for example, ‘One only without a second’, ‘When the knower of Brahman’ and ‘What delusion or grief is there ?’”<br />
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41. “If it be so, Sir, why do the Srutis speak of diverse ends to be attained, their means and so forth, as also the evolution and the dissolution of the universe ?”<br />
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42. “The answer to your question is this: Having acquired (having identified himself with) the various things such as the body and the rest, considering the Self to be connected with what is desirable and what is undesirable and so on, though eager to attain the desirable and avoid the undesirable by appropriate means – for without certain means nothing can be accomplished – an ignorant man cannot discriminate between the means to the realisation of what is (really) desirable for him and the means to the avoidance of what is undesirable. It is the gradual removal of this ignorance that is the aim of the scriptures; but not the enunciation of (the reality of) the difference of the end, means and so on. For it is this very difference that constitutes this undesirable transmigratory existence. The scriptures, therefore, root out the ignorance constituting this (false) conception of difference which is the cause of phenomenal existence by giving reasons for the oneness of the evolution, dissolution, etc., of the universe.<br />
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43. “When ignorance is uprooted with the aid of the Sruti, Smriti and reasoning, the one-pointed intellect of the seer of the supreme Truth becomes established in the one Self which is of the nature of pure Consciousness like a (homogeneous) lump of salt, all-pervading like the ether, which is without the interior and exterior, unborn and is within and without. Even the slightest taint of impurity due to the diversity of ends, means, evolution, dissolution and the rest is, therefore, not reasonable.<br />
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44. “One who is eager to realise this right knowledge spoken of in the Sruti should rise above the desire for a son, wealth and this world and the next which are described in a five-fold manner and are the outcome of a false reference to the Self, of castes, orders of life and so on. As this reference is contradictory to right knowledge, it is intelligible why reasons are given regarding the prohibition of the acceptance of (the reality of) difference. For when the knowledge that the one non-dual Self is beyond phenomenal existence is generated by the scriptures and reasoning, there cannot exist side by side with it a knowledge contrary to it. None can think of chillness in fire or immortality and freedom from old age in regard to the (perishable) body. One, therefore, who is eager to be established in the knowledge of the Reality should give up all actions with Yajnopavita and the rest, their accessories, which are the effects of ignorance”.<br />
<br />
Here ends a method if enlightening the disciple<br />
<br />
<br />
Chapter - II<br />
<br />
The knowledge of the changeless and non-dual self<br />
<br />
45. A certain Brahmacharin, tired of the transmigratory existence consisting of birth and death and aspiring after liberation, approached in the prescribed manner a Knower of Brahman established in It and sitting at ease and said, “How can I, Sir, be liberated from this transmigratory existence ? Conscious of the body, the senses and their objects, I feel pain in the state of waking and also in the state of dream again and again after intervals of rest in deep sleep experienced by me. Is this my own nature or is it causal, I being of a different nature ? If it be my own nature, I can have no hope of liberation as one’s own nature cannot be got rid of. But if it be causal, liberation from it may be possible by removing the cause.”<br />
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46. The teacher said to him, “Listen, my child, it is not your nature but causal”.<br />
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47. Told thus the disciple said, ‘What is the cause, what will bring it to an end and what is my nature ? That cause being brought to an end, there will be the absence of the effect and I shall come by my own nature, just like a patient who gets back the normal condition (of his health) when the cause of his disease is removed”.<br />
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48. The teacher said, “The cause is Ignorance, Knowledge brings it to an end. When Ignorance, the cause, will be removed, you will be liberated from the transmigratory existence consisting of birth and death. You will never again feel pain in the states of waking and dream”.<br />
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49.The disciple said “What is that Ignorance ? What is its seat ? (What is its object?) and what is Knowledge by means of which I may come by my own nature?”<br />
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50. The teacher said, “You are the non-transmigratory Supreme Self, but you wrongly think that you are one liable to transmigration. (Similarly), not being an agent or an experiencer you wrongly consider yourself to be so. Again, you are eternal but mistake yourself to be non-eternal. That is Ignorance.”<br />
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51. The disciple said, “Though eternal, I am not the Supreme Self. My Nature is one of transmigratory existence consisting of agency and experiencing of its results, as it is known by evidences such as sense-perception etc. It is not due to Ignorance. For it cannot have the innermost Self for its object. Ignorance consists of the superimposition of the qualities of one thing on another e.g., well-known silver on well-known mother-of-pearl or a well-known human being on a (well-known) trunk of a tree and vice versa. An unknown thing cannot be superimposed on a known one and vice versa. The non-Self cannot be superimposed on the Self, for It is not known. Similarly, the Self cannot be superimposed on the non-Self for the very same reason”.<br />
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52. The teacher said to him, “It is not so. There are exceptions. For, my child, there cannot be a rule that it is only well-known things that are superimposed on other well-known things, for we meet with the superimposition of certain things on the Self. Fairness and blackness, the properties of the body, are superimposed on the Self which is the object of the consciousness ‘I’, and the same Self is superimposed on the body”.<br />
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53. The disciple said, “In that case the Self must be well-known owing to Its being the object of the consciousness ‘I’. The body also must be well-known, for it is spoken of as ‘this’ (body). When this is so, it is a case of mutual superimposition of the well-known body and the well-known Self, like that of a human being and the trunk of a tree or that of silver and mother-of-pearl. (There is, therefore, no exception here). So what is the peculiarity with reference to which you said that there could not be a rule that mutual superimposition was possible of two well-known things only ?”<br />
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54. The teacher said, “Listen. It is true that the Self and the body are well-known, but they are not well-known to all people to be objects of different knowledges, like a human being and a trunk of tree. (Question). How are they known then ? (Reply). (They are always known) to be the objects of an undifferentiated knowledge. For, no one knows them to be the objects of different knowledges saying, ‘This is the body’ and ‘This is the Self’. It is for this reason that people are deluded about the nature of the Self and of the non-Self and say, ‘The Self is of this nature’ and ‘It is not of this nature’. It was this peculiarity with reference to which I said that there was no such rule (viz., only well-known things could be superimposed on each other).”<br />
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55. Disciple: “Whatever is superimposed through Ignorance on anything else is found to be non-existent in that thing, e.g., silver in mother-of-pearl, a human being in the trunk of a tree, a snake in a rope and the form of a frying pan and blueness in the sky. Similarly, both the body and the Self, always the objects of an undifferentiated knowledge, would be non-existent in each other if they were mutually superimposed. Just as silver etc., superimposed on mother-of-pearl and other things and vice versa are always absolutely non-existent. Likewise, the Self and the non-Self would both be non-existent if they were similarly superimposed on each other through Ignorance. But that is not desirable as it is the position of the Nihilists. If, instead of a mutual superimposition the body (alone) is superimposed through Ignorance on the Self, the body will be non-existent in the existing Self. That is also not desirable. For it contradicts sense-perception etc. Therefore the body and the Self are not mutually superimposed due to Ignorance. (If they are not superimposed) what then ? They are always in the relation of conjunction with each other like pillars and bamboos”.<br />
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56. Teacher: “It is not so. For in that case there arises the possibility of the Self existing for the benefit of another and being non-eternal. The Self, if in contact with the body, would be existing for the benefit of another and be non-eternal like the combination of pillars and bamboos. Moreover, the Self, supposed by other philosophers to be conjoined with the body, must have an existence for the sake of another. It is, therefore, concluded that devoid of contact with the body the Self is eternal and characteristically different from it”.<br />
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57. Disciple: “The objections that the Self as the body only is non-existent, non-eternal and so on, hold good if the Self which is not conjoined with the body were superimposed on it. The body would then be without a Self and so the Nihilist position comes in”.<br />
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58. Teacher: “No. (You are not right). For we admit that, like the ether, the Self is by nature free from contact with anything. Just as things are not bereft of the ether though it is not in contact with them, so, the body etc., are not devoid of the Self though It is not in contact with them. Therefore the objection of the Nihilist position coming in does not arise.<br />
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59. “It is not a fact that the absolute non-existence of the body contradicts sense-perception etc., inasmuch as the existence of the body in the Self is not known by these evidences. The body is not known to exist in the Self by perception etc., like a plum in a hole, ghee in milk, oil in sesame or a picture painted on a wall. There is, therefore, no contradiction to sense-perception etc.”<br />
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60. Disciple: “How can then there be the superimposition of the body etc., on the Self which is not known by sense-perception etc., and that of the Self on the body ?”<br />
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61. Teacher: :It is not a (valid) objection. For the Self is naturally well-known. As we see the form of a frying pan and blueness superimposed on the sky, there cannot be a rule that it is things known occasionally only on which superimposition is possible and not on things always known”.<br />
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62. Disciple: “Sir, is the mutual superimposition of the body and the Self made by the combination of the body etc., or by the Self ?”<br />
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63. The teacher said, “Does it matter if it be made by the one or the other ?”<br />
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64. Questioned thus the disciple said, “If I were only a combination of the body etc., I would be non-conscious and would exist for the sake of another only. Therefore the mutual superimposition of the body and the Self could not be made by me. If on the other hand, I were the Self I would be characteristically different from the combination of the body etc., would be conscious and, therefore, would exist entirely for myself. So it is I, a conscious being, who make that superimposition, the root of all evils, on the Self”.<br />
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65. Thus told, the teacher said, “Do not make any superimposition, if you know it to be the root of all evils”.<br />
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66. Disciple: “Sir, I cannot but make it, I am not independent. I am made to act by someone else.”<br />
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67. Teacher: “Then you do not exist for yourself as you are non-conscious. That by which you are made to act like one dependent on another is conscious and exists for itself. You are only a combination (of the body and other things).”<br />
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68. Disciple: “How am I conscious of pain and pleasure and also of what you say, if I be non-conscious ?”<br />
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69. Teacher: “Are you different from the consciousness of pain and pleasure and from what I say or not ?”<br />
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70. The disciple said, “It is not a fact that I am not different from them. For I know them to be objects of my knowledge like jars and other things. If I were not different, I could not know them. But I know them; so I am different. If I were not different, the modifications of the mind called pain and pleasure and the words spoken by you would exist for themselves. But that is not reasonable. For pleasure and pain produced by sandal paste and a thorn respectively and also the use of a jar are not for their own sake. Therefore the purposes served by sandal paste etc., are for the sake of me who am their knower. I am different from them as I know all things pervaded by the intellect”.<br />
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71. The teacher said to him, “As you are possessed of consciousness, you exist for yourself and are not made to act by anyone else. For an independent conscious being is not made to act by another as it is not reasonable that one possessed of consciousness exists for the sake of another possessing consciousness, both being of the same nature like the lights of two lamps. Nor does one possessed of consciousness exist for the sake of another having no consciousness; for it is not possible that a thing exists for itself for the very fact that it is non-conscious. Nor again is it seen that two non-conscious things exist for each other, as wood and a wall do not serve each other’s purpose”.<br />
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72. Disciple: “But it may be said that the servant and the master are seen to serve each other’s purpose though they are equally possessed of consciousness.<br />
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73. Teacher: “It is not so. For I speak of consciousness belonging to you like heat and light to fire. It is for this reason that I cited the example of the lights of two lamps. Therefore, as changeless and eternal consciousness, like the heat and light of fire, you know everything presented to your intellect. Thus when you always know the Self to be without any attribute, why did you say, ‘I experience pain and pleasure again and again during the states of waking and dream after intervals of rest in deep sleep ?’ And why did you say, ‘Is it my own nature or causal ?’ Has this delusion vanished or not ?”<br />
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74. To this, the disciple replied, “The delusion, Sir, is gone by your grace; but I have doubts about the changeless nature which, you say, pertains to me”.<br />
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Teacher: “What doubts ?”<br />
<br />
Disciple: “Sound etc., do not exist independently as they are non-conscious. But they come into existence when there arise in the mind modifications resembling sound and so on. It is impossible that these modifications should have an independent existence as they are exclusive of one another as regards their special characteristics (of resembling sound etc.,) and appear to be blue, yellow, etc. (So sound etc., are not the same as mental modifications). It is therefore inferred that these modifications are caused by external objects. So it is proved that modifications resemble sound etc., objects existing externally. Similarly, these different modifications of the mind also are combinations and therefore non-conscious. So, not existing for their own sake they, like sound etc., exist only when known by one different from them. Though the Self is not a combination, It consists of Consciousness and exists for Its own sake; It is the knower of the mental modifications appearing to be blue, yellow and so on. It must, therefore, be of a changeful nature. Hence is the doubt about the changeless nature of the Self”.<br />
<br />
75. The teacher said to him, “Your doubt is not justifiable. For you, the Self, are proved to be free from change and therefore perpetually the same on the ground that all the modifications of the mind without a single exception are (simultaneously) known by you. You regard this knowledge of all the modifications which is the reason for the above inference as that for your doubt. If you were changeful like the mind or the senses (which pervade their objects one after another), you would not simultaneously know all the mental modifications, the objects of your knowledge. Nor are you aware of a portion only of the objects of your knowledge (at a time). You are, therefore, absolutely changeless”.<br />
<br />
76. The disciple said, “Knowledge is the meaning of a root and therefore surely consists of a change; and the Knower (as you say) is of a changeless nature. This is a contradiction.”<br />
<br />
77. Teacher: “It is not so. For the word knowledge is used only in a secondary sense to mean a change called an action, the meaning of a root. A modification of the intellect called an action ends in a result in itself which is the reflection of Knowledge, the Self. It is for this reason that this modification is called knowledge in a secondary sense, just as the action of cutting a thing in two is secondarily called its separation in two which is the ultimate result of the action of cutting the thing.<br />
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78. Being told thus, the disciple said, “Sir, the example cited by you cannot prove that I am changeless”.<br />
<br />
Teacher: “How ?”<br />
<br />
Disciple: “For, just as the ultimate separation (into two) is used secondarily for the action of cutting which is the meaning of a root, so the word knowledge is used secondarily for the mental modification which is the meaning of a root and which ends in the result that is a change in Knowledge. The example cited by you, therefore, cannot establish the changeless nature of the Self”.<br />
<br />
79. The teacher said, “What you say would be true if there were a distinction existing between the Knower and Knowledge. For, the Knower is eternal Knowledge only. The Knower and Knowledge are not different as they are in the argumentative philosophy.”<br />
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80. Disciple: “How is it then that an action ends in a result which is Knowledge.<br />
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81. The teacher said, “Listen. It was said that the mental modification, called an action, ended in a result which was the reflection of Knowledge. Did you not hear it ? I did not say that a change was produced in the Self as a result (of the modification of the mind”).<br />
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82. The disciple said, “How then am I who am changeless, the knower, as you say, of all the mental modifications, the objects of my knowledge ?”<br />
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83. The teacher said to him, “I told you the right thing. The very fact (that you know simultaneously all the mental modifications) was adduced by me as the reason why you are eternally immutable”.<br />
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84. Disciple: “If this is so, Sir, what is my fault when the mental changes resembling sound etc., and resulting in the reflection of Knowledge, My own nature, are produced in Me who am of the nature of changeless and eternal Consciousness?”<br />
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85. Teacher: “It is true that you are not to be blamed. Ignorance, as I told you before, is the only fault”.<br />
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86. Disciple: “Sir, why are there the states of dream and waking (in me) if I am absolutely changeless like one in deep sleep ?”<br />
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87. The teacher said to him, “But you always experience them (whenever they arise).”<br />
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88. Disciple: “Yes, I experience them, at intervals but not continuously”.<br />
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89. The teacher said, “They are then adventitious only and are not your own nature. They will surely be continuous if they were self existent like Pure Consciousness which is your own nature. Moreover, they are not your own nature inasmuch as they are non-persistent like clothes and other things. For what is one’s own nature is never seen to cease to persist while one is persisting. But waking and dream cease to persist while Pure Consciousness continues to do so. Pure Consciousness, the Self, persisting in deep sleep, whatever is non-persistent (at that time) is either destroyed or negated inasmuch as adventitious things, never the properties of one’s own nature, are found to possess these characteristics; for example, the destruction of money, clothes, etc., and the negation of things acquired in dream or delusion are seen”.<br />
<br />
100. Disciple: “But, Sir, when this is so, Pure Consciousness Itself has to be admitted to be adventitious like waking and dream. For it is not known in deep sleep. Or, (it may be that I have adventitious consciousness or) am non-conscious by nature”.<br />
<br />
101. Teacher: “No. (What you say is not right). Think over it. It is not reasonable (to say so). You may look upon Pure Consciousness as adventious (if you are wise enough); but we cannot prove It to be so by reasoning even in a hundred years, nor (can It be proved to be so) even by a dull man. As the consciousness (that has for its adjuncts mental modifications) is a combination, no one can prevent its existence for the sake of another, its manyness and destructibility by any reasoning whatever; for we have already said that whatsoever does not exist for itself is not self-existent. As Pure Consciousness, the Self, is self-existent. No one can prevent Its independence of other things inasmuch as It never ceases to exist”.<br />
<br />
102. Disciple: “But I have shown an exception, namely, I have no consciousness in deep sleep.”<br />
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103. Teacher: “No, you contradict yourself”.<br />
<br />
Disciple: “How is it a contradiction ?”<br />
<br />
Teacher: “You contradict yourself by saying that you are not conscious when, as a matter of fact, you are so”.<br />
<br />
Disciple: “But, Sir, I was never conscious of consciousness or anything else in deep sleep.”<br />
<br />
Teacher: “You are then conscious in deep aleep. For you deny the existence of the objects of Knowledge (in that state), but not that of Knowledge. I have told you that what is your consciousness is nothing but absolute Knowledge. The Consciousness owing to whose presence you deny (the existence of things in deep sleep) by saying, ‘I was conscious of nothing’ is the Knowledge, the Consciousness which is your Self. As It never ceases to exist, Its eternal immutability is self-evident and does not depend on any evidence; for an object of Knowledge different from the self-evident Knower depends on an evidence in order to be known. Other than the object the eternal Knowledge, that is indispensable in proving non-conscious things other then Itself, is immutable; for It is always of a self-evident nature. Just as iron, water, etc., which are not of the nature of light and heat, depend for them in the sun, fire and other things other than themselves, but the sun and fire themselves, always of the nature of light and heat, do not depend forr them on anything else; so, being of the nature of pure Knowledge It does not depend on an evidence to prove that It exists or that It is the Knower.”<br />
<br />
104. Disciple: “But it is transitory knowledge only that is the result of a proof and not eternal Knowledge”.<br />
<br />
105. Teacher: “No. There cannot reasonably be a distinction of perpetuity or otherwise in Knowledge. For it is not known that transitory Knowledge is the result of a proof and not eternal Knowledge, as Knowledge Itself is such a result”.<br />
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106. Disciple: “But eternal Knowledge does not depend on a Knower while transitory Knowledge does so as it is produced by an intervening effort. This is the difference”.<br />
<br />
107. Teacher: “The Knower which is the Self is then self-evident as It does not depend on any evidence (in order to be proved).”<br />
<br />
108. Disciple: “(If the Knowledge of the Self be independent of an evidence on the ground that It is eternal), why should the absence of the result of an evidence with regard to the Self be not so on the same ground ?”<br />
<br />
Teacher: “No, it has been refused on the ground that it is pure Knowledge that is in the Self”.<br />
<br />
109. “Whom will the desire (to know a thing) belong to, if the Knower depend on an evidence in order to be known ? It is admitted that one who is desirous of knowing a thing is the knower. His desire of knowing a thing has for its object the thing to be known and not the knower. For, in the latter case, there arises a regressus ad infinitum with regard to the knower and also with regard to the desire to know the knower, inasmuch as the knower of the knower and so on (are to be known). Moreover, there being nothing intervening, the knower, the Self, cannot fall into the category of the known. For a thing to be known, becomes known, when it is distanced from the knower by the birth of an intervening desire, memory, effort or an evidence on the part of the knower. There cannot be the knowledge of an object in any other way. Again it cannot be imagined that the knower himself is distanced by anyone of his own desire etc. For memory has for its object the thing to be remembered and not one who remembers it; so has desire for its object the thing to be desired and not one who desires it. There arises, as before, an inevitable regressus ad infinitum if memory and desire have their own agents for their objects.<br />
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110. Disciple: “But the knower remains unknown if there is no knowledge which has for its object the knower”.<br />
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111. Teacher: “No. The knowledge of the knower has for its object the thing to be known. If it has for its object the knower, there arises a regressus ad infinitum as before. It has already been shown that, like the heat and light of the sun, fire and other things, the Knowledge which is changeless, eternal and self-effulgent has an existence in the Self entirely independent of everything else. I have already said that if the self-effulgent Knowledge which is there in the Self were transitory, it would become unreasonable that the Self existed for Itself and that being a combination It would get impurities and have an existence for the sake of another like the combination of the body and the senses. How ? (Reply:) If the self-effulgent knowledge in the Self were transitory, It would have a distance by the intervention of memory etc. It would then be non-existent in the Self before being produced and after being destroyed and the Self, then a combination, would have an existence for the sake of another like that of the eye etc., produced by the combination of certain things. The Self would have no independent existence if this knowledge were produced before it was in It. For it is only on account of the absence or presence of the state of being combined that the Self is known to exist for Itself and the non-Self for another. It is, therefore, established that the Self is of the nature of eternal and self-effulgent knowledge”.<br />
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112. Disciple: “How can the knower be a knower if he is not the seat of the knowledge produced by evidences ?”<br />
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113. The teacher said, “The knowledge produced by an evidence does not differ in its essential nature whether one calls it eternal or transitory. Knowledge (though) produced by an evidence is nothing but knowledge. The knowledge preceded by memory, desire, etc., and supposed to be transitory and that which is eternal and immutable do not differ in their essential nature. Just as the result of the transitory actions of standing etc., the meanings of roots, preceded by motion etc., and that of the permanent ones not so preceded do not differ in their essential nature and there are, therefore, the identical statements, ‘People stand’, ‘Mountains stand’, etc.; so, the knower, though of the nature of eternal knowledge, is called a knower without contradiction inasmuch, as eternal knowledge is the same as one produced by an evidence (as regards their essential nature)”.<br />
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114. Here the disciple starts an objection: “It is not reasonable that the Self which is changeless and of the nature of eternal Knowledge and not in contact with the body and the senses should be the agent of an action like a carpenter in contact with an adze and other instruments. A regressus ad infinitum arises if the Self unconnected with the body, the senses, etc., were to use them as Its instruments. As carpenters and others are always connected with bodies and senses there is no regressus ad infinitum when they use adzes and other instruments”.<br />
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115. Teacher: (Reply): “Agency is not possible without the use of instruments. Instruments, therefore, have to be assumed. The assumption of instruments is of course an action. In order to be the agent of this action, other instruments have to be assumed. In assuming these instruments still others have to be assumed. A regressus ad infinitum is, therefore, inevitable if the Self which is not joined with anything were to be the agent.<br />
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“Nor can it be said that it is an action that makes the Self act. For an action, not performed, has no existence. It is also not possible that something (previously existing) makes the Self act as nothing (except the Self) can have an independent existence and be a non-object. For things other than the Self must be non-conscious and, therefore, are not seen to be Self-existent. Everything including sound etc., come to exist when they are proved by mental functions resulting in the reflection of the Self in them.<br />
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“One (apparently) different from the Self and possessed of consciousness, must be no other than the Self that is free from combination with other things and existing for Itself only.<br />
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“Nor can we admit that the body, the senses and their objects exist for themselves inasmuch as they are seen to depend for their existence on mental modifications resulting in the reflection of the Self (in them).”<br />
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116. Disciple: “But no one depends on any other evidence such as sense-perception etc., in knowing the body.”<br />
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117. Teacher: “Yes, it is so in the waking state. But at death and in deep sleep the body also depends on evidences such as sense-perception etc., in order to be known. Similar is the case with the senses. It is the external sound and other objects that are transformed into the body and the senses; the latter, therefore, also depend on evidences like sense-perception etc., in order to be known. I have said that knowledge, the result produced by evidences, is the same as the self-evident, self-effulgent and changeless Self”.<br />
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118. The objector (the disciple) says, “It is contradictory to state that knowledge is the result of evidences and (at the same time) it is the self-effulgent Self which is changeless and eternal”.<br />
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The reply given to him is this: “It is not a contradiction.”<br />
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“How then is knowledge a result ?”<br />
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“It is a result in a secondary sense: though changeless and eternal, It is noticed in the presence of mental modifications called sense-perception etc., as they are instrumental in making It manifest. It appears to be transitory, as mental modifications called sense-perception etc., are so. It is for this reason that It is called the result of proofs in a secondary sense.”<br />
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119. Disciple: “Sir, if this is so, independent of evidences regarding Itself, eternal and changeless knowledge, which is the Consciousness of the Self, is surely self-evident and all things different from It and therefore non-conscious, have an existence only for the sake of the Self as they combine to act for one another (in order that the events of the universe may continue uninterruptedly). It is only as the knowledge of the mental modifications giving rise to pleasure, pain and delusion that the non-Self serves the purpose of another. And it is as the same knowledge and as nothing else that it has an existence. Just as a rope-snake, the water in a mirage and such other things are found to be non-existent except only the knowledge by which they are known; so, the duality experienced during waking and dream has reasonably no existence except the knowledge by which it is known. So having a continuous existence, Pure Consciousness, the Self, is eternal and immutable and never ceasing to exist in any mental modification. It is one without a second. The modifications themselves cease to exist, the Self continuing to do so. Just as in dream the mental modifications appearing to be blue, yellow, etc., are said to be really non-existent as they cease to exist while the knowledge by which they are known has an uninterrupted continuous existence; so, in the waking state also they are reasonably really non-existent, as they cease to exist while the very same knowledge continues to do so. As that knowledge has no other knower, it cannot be accepted or rejected by Itself. As there is nothing else (except Myself, the aim of my life is fulfilled by your grace).”<br />
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120. Teacher: “It is exactly so. It is Ignorance due to which the transmigratory existence consisting of waking and dream is experienced. It is Knowledge that brings this Ignorance to an end. You have thus attained Fearlessness. You will never again feel pain in waking or in dream. You are liberated from the misery of this transmigratory existence”.<br />
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Disciple: “Yes, Sir”.<br />
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Sadhoo Sadhoo SadhooThathwamasihttp://www.blogger.com/profile/05897414650228182729noreply@blogger.comtag:blogger.com,1999:blog-4874340694666525255.post-89495889728987201652011-03-31T00:51:00.005+05:302011-03-31T01:30:47.787+05:30Vivekachudhamani by Adi Shankara<div dir="ltr" style="text-align: left;" trbidi="on">Tasmayi Shri Guruve Namaha<br />
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<br />
<br />
By Adi Sankaracharya, Translated by Swami Madhavananda<br />
Published by Advaita Ashram from shankaracharya.org<br />
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Vivekachoodamani<br />
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1. I bow to Govinda, whose nature is Bliss Supreme, who is the Sadguru, who can be known only from the import of all Vedanta, and who is beyond the reach of speech and mind.<br />
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2. For all beings a human birth is difficult to obtain, more so is a male body; rarer than that is Brahmanahood; rarer still is the attachment to the path of Vedic religion; higher than this is erudition in the scriptures; discrimination between the Self and not-Self, Realisation, and continuing in a state of identity with Brahman – these come next in order. (This kind of) Mukti (Liberation) is not to be attained except through the well-earned merits of a hundred crore of births.<br />
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3. These are three things which are rare indeed and are due to the grace of God – namely, a human birth, the longing for Liberation, and the protecting care of a perfected sage.<br />
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4. The man who, having by some means obtained a human birth, with a male body and mastery of the Vedas to boot, is foolish enough not to exert himself for self-liberation, verily commits suicide, for he kills himself by clinging to things unreal.<br />
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5. What greater fool is there than the man who having obtained a rare human body, and a masculine body too, neglects to achieve the real end of this life ?<br />
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6. Let people quote the Scriptures and sacrifice to the gods, let them perform rituals and worship the deities, but there is no Liberation without the realisation of one’s identity with the Atman, no, not even in the lifetime of a hundred Brahmas put together.<br />
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7. There is no hope of immortality by means of riches – such indeed is the declaration of the Vedas. Hence it is clear that works cannot be the cause of Liberation.<br />
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8. Therefore the man of learning should strive his best for Liberation, having renounced his desire for pleasures from external objects, duly approaching a good and generous preceptor, and fixing his mind on the truth inculcated by him.<br />
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9. Having attained the Yogarudha state, one should recover oneself, immersed in the sea of birth and death by means of devotion to right discrimination.<br />
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10. Let the wise and erudite man, having commenced the practice of the realisation of the Atman give up all works and try to cut loose the bonds of birth and death.<br />
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11. Work leads to purification of the mind, not to perception of the Reality. The realisation of Truth is brought about by discrimination and not in the least by ten million of acts.<br />
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12. By adequate reasoning the conviction of the reality about the rope is gained, which puts an end to the great fear and misery caused by the snake worked up in the deluded mind.<br />
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13. The conviction of the Truth is seen to proceed from reasoning upon the salutary counsel of the wise, and not by bathing in the sacred waters, nor by gifts, nor by a hundred Pranayamas (control of the vital force).<br />
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14. Success depends essentially on a qualified aspirant; time, place and other such means are but auxiliaries in this regard.<br />
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15. Hence the seeker after the Reality of the Atman should take to reasoning, after duly approaching the Guru – who should be the best of the knowers of Brahman, and an ocean of mercy.<br />
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16. An intelligent and learned man skilled in arguing in favour of the Scriptures and in refuting counter-arguments against them – one who has got the above characteristics is the fit recipient of the knowledge of the Atman.<br />
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17. The man who discriminates between the Real and the unreal, whose mind is turned away from the unreal, who possesses calmness and the allied virtues, and who is longing for Liberation, is alone considered qualified to enquire after Brahman.<br />
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18. Regarding this, sages have spoken of four means of attainment, which alone being present, the devotion to Brahman succeeds, and in the absence of which, it fails.<br />
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19. First is enumerated discrimination between the Real and the unreal; next comes aversion to the enjoyment of fruits (of one’s actions) here and hereafter; (next is) the group of six attributes, viz. calmness and the rest; and (last) is clearly the yearning for Liberation.<br />
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20. A firm conviction of the mind to the effect that Brahman is real and the universe unreal, is designated as discrimination (Viveka) between the Real and the unreal.<br />
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21. Vairagya or renunciation is the desire to give up all transitory enjoyments (ranging) from those of an (animate) body to those of Brahmahood (having already known their defects) from observation, instruction and so forth.<br />
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22. The resting of the mind steadfastly on its Goal (viz. Brahman) after having detached itself from manifold sense-objects by continually observing their defects, is called Shama or calmness.<br />
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23. Turning both kinds of sense-organs away from sense-objects and placing them in their respective centres, is called Dama or self-control. The best Uparati or self-withdrawal consists in the mind-function ceasing to be affected by external objects.<br />
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24. The bearing of all afflictions without caring to redress them, being free (at the same time) from anxiety or lament on their score, is called Titiksha or forbearance.<br />
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25. Acceptance by firm judgment as true of what the Scriptures and the Guru instruct, is called by sages Shraddha or faith, by means of which the Reality is perceived.<br />
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26. Not the mere indulgence of thought (in curiosity) but the constant concentration of the intellect (or the affirming faculty) on the ever-pure Brahman, is what is called Samadhana or self-settledness.<br />
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27. Mumukshuta or yearning for Freedom is the desire to free oneself, by realising one’s true nature, from all bondages from that of egoism to that of the body – bondages superimposed by Ignorance.<br />
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28. Even though torpid or mediocre, this yearning for Freedom, through the grace of the Guru, may bear fruit (being developed) by means of Vairagya (renunciation), Shama (calmness), and so on.<br />
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29. In his case, verily, whose renunciation and yearning for Freedom are intense, calmness and the other practices have (really) their meaning and bear fruit.<br />
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30. Where (however) this renunciation and yearning for Freedom are torpid, there calmness and the other practices are as mere appearances, like water in a desert.<br />
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31. Among things conducive to Liberation, devotion (Bhakti) holds the supreme place. The seeking after one’s real nature is designated as devotion.<br />
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32. Others maintain that the inquiry into the truth of one’s own self is devotion. The inquirer about the truth of the Atman who is possessed of the above-mentioned means of attainment should approach a wise preceptor, who confers emancipation from bondage.<br />
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33. Who is versed in the Vedas, sinless, unsmitten by desire and a knower of Brahman par excellence, who has withdrawn himself into Brahman; who is calm, like fire that has consumed its fuel, who is a boundless reservoir of mercy that knows no reason, and a friend of all good people who prostrate themselves before him.<br />
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34. Worshipping that Guru with devotion, and approaching him, when he is pleased with prostration, humility and service, (he) should ask him what he has got to know:<br />
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35. O Master, O friend of those that bow to thee, thou ocean of mercy, I bow to thee; save me, fallen as I am into this sea of birth and death, with a straightforward glance of thine eye, which sheds nectar-like grace supreme.<br />
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36. Save me from death, afflicted as I am by the unquenchable fire of this world-forest, and shaken violently by the winds of an untoward lot, terrified and (so) seeking refuge in thee, for I do not know of any other man with whom to seek shelter.<br />
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37. There are good souls, calm and magnanimous, who do good to others as does the spring, and who, having themselves crossed this dreadful ocean of birth and death, help others also to cross the same, without any motive whatsoever.<br />
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38. It is the very nature of the magnanimous to move of their own accord towards removing others’ troubles. Here, for instance, is the moon who, as everybody knows, voluntarily saves the earth parched by the flaming rays of the sun.<br />
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39. O Lord, with thy nectar-like speech, sweetened by the enjoyment of the elixir-like bliss of Brahman, pure, cooling to a degree, issuing in streams from thy lips as from a pitcher, and delightful to the ear – do thou sprinkle me who am tormented by worldly afflictions as by the tongues of a forest-fire. Blessed are those on whom even a passing glance of thy eye lights, accepting them as thine own.<br />
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40. How to cross this ocean of phenomenal existence, what is to be my fate, and which of the means should I adopt – as to these I know nothing. Condescend to save me, O Lord, and describe at length how to put an end to the misery of this relative existence.<br />
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41. As he speaks thus, tormented by the afflictions of the world – which is like a forest on fire – and seeking his protection, the saint eyes him with a glance softened with pity and spontaneously bids him give up all fear.<br />
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42. To him who has sought his protection, thirsting for Liberation, who duly obeys the injunctions of the Scriptures, who is of a serene mind, and endowed with calmness – (to such a one) the sage proceeds to inculcate the truth out of sheer grace.<br />
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43. Fear not, O learned one, there is no death for thee; there is a means of crossing this sea of relative existence; that very way by which sages have gone beyond it, I shall inculcate to thee.<br />
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44. There is a sovereign means which puts an end to the fear of relative existence; through that thou wilt cross the sea of Samsara and attain the supreme bliss.<br />
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45. Reasoning on the meaning of the Vedanta leads to efficient knowledge, which is immediately followed by the total annihilation of the misery born of relative existence.<br />
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46. Faith (Shraddha), devotion and the Yoga of meditation – these are mentioned by the Shruti as the immediate factors of Liberation in the case of a seeker; whoever abides in these gets Liberation from the bondage of the body, which is the conjuring of Ignorance.<br />
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47. It is verily through the touch of Ignorance that thou who art the Supreme Self findest thyself under the bondage of the non-Self, whence alone proceeds the round of births and deaths. The fire of knowledge, kindled by the discrimination between these two, burns up the effects of Ignorance together with their root.<br />
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48. Condescend to listen, O Master, to the question I am putting (to thee). I shall be gratified to hear a reply to the same from thy lips.<br />
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49. What is bondage, forsooth ? How has it come (upon the Self) ? How does it continue to exist ? How is one freed from it ? What is this non-Self ? And who is the Supreme Self ? And how can one discriminate between them ? -- Do tell me about all these.<br />
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50. The Guru replied: Blessed art thou ! Thou hast achieved thy life’s end and hast sanctified thy family, that thou wishest to attain Brahmanhood by getting free from the bondage of Ignorance !<br />
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51. A father has got his sons and others to free him from his debts, but he has got none but himself to remove his bondage.<br />
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52. Trouble such as that caused by a load on the head can be removed by others, but none but one’s own self can put a stop to the pain which is caused by hunger and the like.<br />
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53. The patient who takes (the proper) diet and medicine is alone seen to recover completely – not through work done by others.<br />
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54. The true nature of things is to be known personally, through the eye of clear illumination, and not through a sage: what the moon exactly is, is to be known with one’s own eyes; can others make him know it ?<br />
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55. Who but one’s own self can get rid of the bondage caused by the fetters of Ignorance, desire, action and the like, aye even in a hundred crore of cycles ?<br />
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56. Neither by Yoga, nor by Sankhya, nor by work, nor by learning, but by the realisation of one's identity with Brahman is Liberation possible, and by no other means.<br />
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57. The beauty of a guitar’s form and the skill of playing on its chords serve merely to please a few persons; they do not suffice to confer sovereignty.<br />
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58. Loud speech consisting of a shower of words, the skill in expounding the Scriptures, and likewise erudition - these merely bring on a little personal enjoyment to the scholar, but are no good for Liberation.<br />
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59. The study of the Scriptures is useless so long as the highest Truth is unknown, and it is equally useless when the highest Truth has already been known.<br />
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60. The Scriptures consisting of many words are a dense forest which merely causes the mind to ramble. Hence men of wisdom should earnestly set about knowing the true nature of the Self.<br />
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61. For one who has been bitten by the serpent of Ignorance, the only remedy is the knowledge of Brahman. Of what avail are the Vedas and (other) Scriptures, Mantras (sacred formulae) and medicines to such a one ?<br />
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62. A disease does not leave off if one simply utter the name of the medicine, without taking it; (similarly) without direct realisation one cannot be liberated by the mere utterance of the word Brahman.<br />
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63. Without causing the objective universe to vanish and without knowing the truth of the Self, how is one to achieve Liberation by the mere utterance of the word Brahman ? -- It would result merely in an effort of speech.<br />
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64. Without killing one’s enemies, and possessing oneself of the splendour of the entire surrounding region, one cannot claim to be an emperor by merely saying, ‘I am an emperor’.<br />
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65. As a treasure hidden underground requires (for its extraction) competent instruction, excavation, the removal of stones and other such things lying above it and (finally) grasping, but never comes out by being (merely) called out by name, so the transparent Truth of the self, which is hidden by Maya and its effects, is to be attained through the instructions of a knower of Brahman, followed by reflection, meditation and so forth, but not through perverted arguments.<br />
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66. Therefore the wise should, as in the case of disease and the like, personally strive by all the means in their power to be free from the bondage of repeated births and deaths.<br />
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67. The question that thou hast asked today is excellent, approved by those versed in the Scriptures, aphoristic, pregnant with meaning and fit to be known by the seekers after Liberation.<br />
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68. Listen attentively, O learned one, to what I am going to say. By listening to it thou shalt be instantly free from the bondage of Samsara.<br />
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69. The first step to Liberation is the extreme aversion to all perishable things, then follow calmness, self-control, forbearance, and the utter relinquishment of all work enjoined in the Scriptures.<br />
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70. Then come hearing, reflection on that, and long, constant and unbroken meditation on the Truth for the Muni. After that the learned seeker attains the supreme Nirvikalpa state and realises the bliss of Nirvana even in this life.<br />
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71. Now I am going to tell thee fully about what thou oughtst to know – the discrimination between the Self and the non-Self. Listen to it and decide about it in thy mind.<br />
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72. Composed of the seven ingredients, viz. marrow, bones, fat, flesh, blood, skin and cuticle, and consisting of the following limbs and their parts – legs, thighs, the chest, arms, the back and the head:<br />
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73. This body, reputed to be the abode of the delusion of ‘I and mine’, is designated by sages as the gross body. The sky, air, fire, water and earth are subtle elements. They –<br />
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74. Being united with parts of one another and becoming gross, (they) form the gross body. And their subtle essences form sense-objects – the group of five such as sound, which conduce to the happiness of the experiencer, the individual soul.<br />
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75. Those fools who are tied to these sense-objects by the stout cord of attachment, so very difficult to snap, come and depart, up and down, carried amain by the powerful emissary of their past action.<br />
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76. The deer, the elephant, the moth, the fish and the black-bee – these five have died, being tied to one or other of the five senses, viz. sound etc., through their own attachment. What then is in store for man who is attached to all these five.<br />
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77. Sense-objects are even more virulent in their evil effects than the poison of the cobra. Poison kills one who takes it, but those others kill one who even looks at them through the eyes.<br />
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78. He who is free from the terrible snare of the hankering after sense-objects, so very difficult to get rid of, is alone fit for Liberation, and none else – even though he be versed in all the six Shastras.<br />
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79. The shark of hankering catches by the throat those seekers after Liberation who have got only an apparent dispassion (Vairagya) and are trying to cross the ocean of samsara (relative existence), and violently snatching them away, drowns them half-way.<br />
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80. He who has killed the shark known as sense-object with the sword of mature dispassion, crosses the ocean of Samsara, free from all obstacles.<br />
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81. Know that death quickly overtakes the stupid man who walks along the dreadful ways of sense-pleasure; whereas one who walks in accordance with the instructions of a well-wishing and worthy Guru, as also with his own reasoning, achieves his end – know this to be true.<br />
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82. If indeed thou hast a craving for Liberation, shun sense-objects from a good distance as thou wouldst do poison, and always cultivate carefully the nectar-like virtues of contentment, compassion, forgiveness, straight-forwardness, calmness and self-control.<br />
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83. Whoever leaves aside what should always be attempted, viz. emancipation from the bondage of Ignorance without beginning, and passionately seeks to nourish this body, which is an object for others to enjoy, commits suicide thereby.<br />
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84. Whoever seeks to realise the Self by devoting himself to the nourishment of the body, proceeds to cross a river by catching hold of a crocodile, mistaking it for a log.<br />
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85. So for a seeker after Liberation the infatuation over things like the body is a dire death. He who has thoroughly conquered this deserves the state of Freedom.<br />
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86. Conquer the dire death of infatuation over thy body, wife, children etc., -- conquering which the sages reach that Supreme State of Vishnu.<br />
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87. This gross body is to be deprecated, for it consists of the skin, flesh, blood, arteries and veins, fat, marrow and bones, and is full of other offensive things.<br />
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88. The gross body is produced by one’s past actions out of the gross elements formed by the union of the subtle elements with each other, and is the medium of experience for the soul. That is its waking state in which it perceives gross objects.<br />
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89. Identifying itself with this form, the individual soul, though separate, enjoys gross objects, such as garlands and sandal-paste, by means of the external organs. Hence this body has its fullest play in the waking state.<br />
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90. Know this gross body to be like a house to the householder, on which rests man’s entire dealing with the external world.<br />
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91. Birth, decay and death are the various characteristics of the gross body, as also stoutness etc., childhood etc., are its different conditions; it has got various restrictions regarding castes and orders of life; it is subject to various diseases, and meets with different kinds of treatment, such as worship, insult and high honours.<br />
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92. The ears, skin, eyes, nose and tongue are organs of knowledge, for they help us to cognise objects; the vocal organs, hands, legs, etc., are organs of action, owing to their tendency to work.<br />
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93-94. The inner organ (Antahkarana) is called Manas, Buddhi, ego or Chitta, according to their respective functions: Manas, from its considering the pros and cons of a thing; Buddhi, from its property of determining the truth of objects; the ego, from its identification with this body as one’s own self; and Chitta, from its function of remembering things it is interested in.<br />
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95. One and the same Prana (vital force) becomes Prana, Apana, Vyana, Udana and Samana according to their diversity of functions and modifications, like gold, water, etc.<br />
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96. The five organs of action such as speech, the five organs of knowledge such as the ear, the group of five Pranas, the five elements ending with the ether, together with Buddhi and the rest as also Nescience, desire and action – these eight "cities" make up what is called the subtle body.<br />
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97. Listen – this subtle body, called also the Linga body, is produced out of the elements before their subdividing and combining with each other, is possessed of latent impressions and causes the soul to experience the fruits of its past actions. It is a beginningless superimposition on the soul brought on by its own ignorance.<br />
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98-99. Dream is a state of the soul distinct from the waking state, where it shines by itself. In dreams Buddhi, by itself, takes on the role of the agent and the like, owing to various latent impressions of the waking state, while the supreme Atman shines in Its own glory – with Buddhi as Its only superimposition, the witness of everything, and is not touched by the least work that Buddhi does. As It is wholly unattached, It is not touched by any work that Its superimpositions may perform.<br />
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100. This subtle body is the instrument for all activities of the Atman, who is Knowledge Absolute, like the adze and other tools of a carpenter. Therefore this Atman is perfectly unattached.<br />
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101. Blindness, weakness and sharpness are conditions of the eye, due merely to its fitness or defectiveness; so are deafness, dumbness, etc., of the ear and so forth – but never of the Atman, the Knower.<br />
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102. Inhalation and exhalation, yawning, sneezing, secretion, leaving this body, etc., are called by experts functions of Prana and the rest, while hunger and thirst are characteristics of Prana proper.<br />
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103. The inner organ (mind) has its seat in the organs such as the eye, as well as in the body, identifying with them and endued with a reflection of the Atman.<br />
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104. Know that it is egoism which, identifying itself with the body, becomes the doer or experiencer, and in conjunction with the Gunas such as the Sattva, assumes the three different states.<br />
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105. When sense-objects are favourable it becomes happy, and it becomes miserable when the case is contrary. So happiness and misery are characteristics of egoism, and not of the ever-blissful Atman.<br />
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106. Sense-objects are pleasurable only as dependent on the Atman manifesting through them, and not independently, because the Atman is by Its very nature the most beloved of all. Therefore the Atman is ever blissful, and never suffers misery.<br />
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107. That in profound sleep we experience the bliss of the Atman independent of sense-objects, is clearly attested by the Shruti, direct perception, tradition and inference.<br />
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108. Avidya (Nescience) or Maya, called also the Undifferentiated, is the power of the Lord. She is without beginning, is made up of the three Gunas and is superior to the effects (as their cause). She is to be inferred by one of clear intellect only from the effects She produces. It is She who brings forth this whole universe.<br />
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109. She is neither existent nor non-existent nor partaking of both characters; neither same nor different nor both; neither composed of parts nor an indivisible whole nor both. She is most wonderful and cannot be described in words.<br />
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110. Maya can be destroyed by the realisation of the pure Brahman, the one without a second, just as the mistaken idea of a snake is removed by the discrimination of the rope. She has her Gunas as Rajas, Tamas and Sattva, named after their respective functions.<br />
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111. Rajas has its Vikshepa-Shakti or projecting power, which is of the nature of an activity, and from which this primeval flow of activity has emanated. From this also, mental modifications such as attachment and grief are continually produced.<br />
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112. Lust, anger, avarice, arrogance, spite, egoism, envy, jealousy, etc., -- these are the dire attributes of Rajas, from which the worldly tendency of man is produced. Therefore Rajas is a cause of bondage.<br />
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113. Avriti or the veiling power is the power of Tamas, which makes things appear other than what they are. It is this that causes man’s repeated transmigrations, and starts the action of the projecting power (Vikshepa).<br />
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114. Even wise and learned men and men who are clever and adept in the vision of the exceedingly subtle Atman, are overpowered by Tamas and do not understand the Atman, even though clearly explained in various ways. What is simply superimposed by delusion, they consider as true, and attach themselves to its effects. Alas ! How powerful is the great Avriti Shakti of dreadful Tamas !<br />
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115. Absence of the right judgment, or contrary judgment, want of definite belief and doubt – these certainly never desert one who has any connection with this veiling power, and then the projecting power gives ceaseless trouble.<br />
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116. Ignorance, lassitude, dullness, sleep, inadvertence, stupidity, etc., are attributes of Tamas. One tied to these does not comprehend anything, but remains like one asleep or like a stock or stone.<br />
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117. Pure Sattva is (clear) like water, yet in conjunction with Rajas and Tamas it makes for transmigration. The reality of the Atman becomes reflected in Sattva and like the sun reveals the entire world of matter.<br />
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118. The traits of mixed Sattva are an utter absence of pride etc., and Niyama, Yama, etc., as well as faith, devotion, yearning for Liberation, the divine tendencies and turning away from the unreal.<br />
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119. The traits of pure Sattva are cheerfulness, the realisation of one’s own Self, supreme peace, contentment, bliss, and steady devotion to the Atman, by which the aspirant enjoys bliss everlasting.<br />
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120. This Undifferentiated, spoken of as the compound of the three Gunas, is the causal body of the soul. Profound sleep is its special state, in which the functions of the mind and all its organs are suspended.<br />
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121. Profound sleep is the cessation of all kinds of perception, in which the mind remains in a subtle seed-like form. The test of this is the universal verdict, "I did not know anything then".<br />
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122. The body, organs, Pranas, Manas, egoism, etc., all modifications, the sense-objects, pleasure and the rest, the gross elements such as the ether, in fact, the whole universe, up to the Undifferentiated – all this is the non-Self.<br />
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123. From Mahat down to the gross body everything is the effect of Maya: These and Maya itself know thou to be the non-Self, and therefore unreal like the mirage in a desert.<br />
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124. Now I am going to tell thee of the real nature of the supreme Self, realising which man is freed from bondage and attains Liberation.<br />
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125. There is some Absolute Entity, the eternal substratum of the consciousness of egoism, the witness of the three states, and distinct from the five sheaths or coverings:<br />
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126. Which knows everything that happens in the waking state, in dream and in profound sleep; which is aware of the presence or absence of the mind and its functions; and which is the background of the notion of egoism. – This is That.<br />
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127. Which Itself sees all, but which no one beholds, which illumines the intellect etc., but which they cannot illumine. – This is That.<br />
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128. By which this universe is pervaded, but which nothing pervades, which shining, all this (universe) shines as Its reflection. – This is That.<br />
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129. By whose very presence the body, the organs, mind and intellect keep to their respective spheres of action, like servants !<br />
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130. By which everything from egoism down to the body, the sense-objects and pleasure etc., is known as palpably as a jar – for It is the essence of Eternal Knowledge !<br />
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131. This is the innermost Self, the primeval Purusha (Being), whose essence is the constant realisation of infinite Bliss, which is ever the same, yet reflecting through the different mental modifications, and commanded by which the organs and Pranas perform their functions.<br />
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132. In this very body, in the mind full of Sattva, in the secret chamber of the intellect, in the Akasha known as the Unmanifested, the Atman, of charming splendour, shines like the sun aloft, manifesting this universe through Its own effulgence.<br />
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133. The Knower of the modifications of mind and egoism, and of the activities of the body, the organs and Pranas, apparently taking their forms, like the fire in a ball of iron; It neither acts nor is subject to change in the least.<br />
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134. It is neither born nor dies, It neither grows nor decays, nor does It undergo any change, being eternal. It does not cease to exist even when this body is destroyed, like the sky in a jar (after it is broken), for It is independent.<br />
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135. The Supreme Self, different from the Prakriti and its modifications, of the essence of Pure Knowledge, and Absolute, directly manifests this entire gross and subtle universe, in the waking and other states, as the substratum of the persistent sense of egoism, and manifests Itself as the Witness of the Buddhi, the determinative faculty.<br />
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136.By means of a regulated mind and the purified intellect (Buddhi), realise directly thy own Self in the body so as to identify thyself with It, cross the boundless ocean of Samsara whose waves are birth and death, and firmly established in Brahman as thy own essence, be blessed.<br />
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137. Identifying the Self with this non-Self – this is the bondage of man, which is due to his ignorance, and brings in its train the miseries of birth and death. It is through this that one considers this evanescent body as real, and identifying oneself with it, nourishes, bathes, and preserves it by means of (agreeable) sense-objects, by which he becomes bound as the caterpillar by the threads of its cocoon.<br />
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138. One who is overpowered by ignorance mistakes a thing for what it is not; It is the absence of discrimination that causes one to mistake a snake for a rope, and great dangers overtake him when he seizes it through that wrong notion. Hence, listen, my friend, it is the mistaking of transitory things as real that constitutes bondage.<br />
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139. This veiling power (Avriti), which preponderates in ignorance, covers the Self, whose glories are infinite and which manifests Itself through the power of knowledge, indivisible, eternal and one without a second – as Rahu does the orb of the sun.<br />
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140. When his own Self, endowed with the purest splendour, is hidden from view, a man through ignorance falsely identifies himself with this body, which is the non-Self. And then the great power of rajas called the projecting power sorely afflicts him through the binding fetters of lust, anger, etc.,<br />
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141. The man of perverted intellect, having his Self-knowledge swallowed up by the shark of utter ignorance, himself imitates the various states of the intellect (Buddhi), as that is Its superimposed attribute, and drifts up and down in this boundless ocean of Samsara which is full of the poison of sense-enjoyment, now sinking, now rising – a miserable fate indeed!<br />
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142. As layers of clouds generated by the sun’s rays cover the sun and alone appear (in the sky), so egoism generated by the Self, covers the reality of the Self and appears by itself.<br />
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143. Just as, on a cloudy day, when the sun is swallowed up by dense clouds, violent cold blasts trouble them, so when the Atman is hidden by intense ignorance, the dreadful Vikshepa Shakti (projecting power) afflicts the foolish man with numerous griefs.<br />
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144. It is from these two powers that man’s bondage has proceeded – beguiled by which he mistakes the body for the Self and wanders (from body to body).<br />
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145. Of the tree of Samsara ignorance is the seed, the identification with the body is its sprout, attachment its tender leaves, work its water, the body its trunk, the vital forces its branches, the organs its twigs, the sense-objects its flowers, various miseries due to diverse works are its fruits, and the individual soul is the bird on it.<br />
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146. This bondage of the non-Self springs from ignorance, is self-caused, and is described as without beginning and end. It subjects one to the long train of miseries such as birth, death, disease and decrepitude.<br />
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147. This bondage can be destroyed neither by weapons nor by wind, nor by fire, nor by millions of acts – by nothing except the wonderful sword of knowledge that comes of discrimination, sharpened by the grace of the Lord.<br />
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148. One who is passionately devoted to the authority of the Shrutis acquires steadiness in his Svadharma, which alone conduces to the purity of his mind. The man of pure mind realises the Supreme Self, and by this alone Samsara with its root is destroyed.<br />
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149. Covered by the five sheaths – the material one and the rest – which are the products of Its own power, the Self ceases to appear, like the water of a tank by its accumulation of sedge.<br />
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150. On the removal of that sedge the perfectly pure water that allays the pangs of thirst and gives immediate joy, appears unobstructed before the man.<br />
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151. When all the five sheaths have been eliminated, the Self of man appears – pure, of the essence of everlasting and unalloyed bliss, indwelling, supreme and self-effulgent.<br />
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152. To remove his bondage the wise man should discriminate between the Self and the non-Self. By that alone he comes to know his own Self as Existence-Knowledge-Bliss Absolute and becomes happy.<br />
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153. He indeed is free who discriminates between all sense-objects and the indwelling, unattached and inactive Self – as one separates a stalk of grass from its enveloping sheath – and merging everything in It, remains in a state of identity with That.<br />
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154. This body of ours is the product of food and comprises the material sheath; it lives on food and dies without it; it is a mass of skin, flesh, blood, bones and filth, and can never be the eternally pure, self-existent Atman.<br />
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155. It does not exist prior to inception or posterior to dissolution, but lasts only for a short (intervening) period; its virtues are transient, and it is changeful by nature; it is manifold, inert, and is a sense-object, like a jar; how can it be one’s own Self, the Witness of changes in all things ?<br />
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156. The body, consisting of arms, legs, etc., cannot be the Atman, for one continues to live even when particular limbs are gone, and the different functions of the organism also remain intact. The body which is subject to another’s rule cannot be the Self which is the Ruler of all.<br />
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157. That the Atman as the abiding Reality is different from the body, its characteristics, its activities, its states, etc., of which It is the witness, is self-evident.<br />
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158. How can the body, being a pack of bones, covered with flesh, full of filth and highly impure, be the self-existent Atman, the Knower, which is ever distinct from it ?<br />
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159. It is the foolish man who identifies himself with a mass of skin, flesh, fat, bones and filth, while the man of discrimination knows his own Self, the only Reality that there is, as distinct from the body.<br />
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160. The stupid man thinks he is the body, the book-learned man identifies himself with the mixture of body and soul, while the sage possessed of realisation due to discrimination looks upon the eternal Atman as his Self, and thinks, "I am Brahman".<br />
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161. O foolish person, cease to identify thyself with this bundle of skin, flesh, fat, bones and filth, and identify thyself instead with the Absolute Brahman, the Self of all, and thus attain to supreme Peace.<br />
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162. As long as the book-learned man does not give up his mistaken identification with the body, organs, etc., which are unreal, there is no talk of emancipation for him, even if he be ever so erudite in the Vedanta philosophy.<br />
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163. Just as thou dost not identify thyself with the shadow-body, the image-body, the dream-body, or the body thou hast in the imaginations of thy heart, cease thou to do likewise with the living body also.<br />
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164. Identifications with the body alone is the root that produces the misery of birth etc., of people who are attached to the unreal; therefore destroy thou this with the utmost care. When this identification caused by the mind is given up, there is no more chance for rebirth.<br />
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165. The Prana, with which we are all familiar, coupled with the five organs of action, forms the vital sheath, permeated by which the material sheath engages itself in all activities as if it were living.<br />
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166. Neither is the vital sheath the Self – because it is a modification of Vayu, and like the air it enters into and comes out of the body, and because it never knows in the least either its own weal and woe or those of others, being eternally dependent on the Self.<br />
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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.<br />
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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.<br />
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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.<br />
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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.<br />
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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.<br />
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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.<br />
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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.<br />
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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.<br />
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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.<br />
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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.<br />
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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.<br />
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178. Deluding the Jiva, which is unattached Pure Intelligence, and binding it by the ties of body, organs and Pranas, the mind causes it to wander, with ideas of "I" and "mine", amidst the varied enjoyment of results achieved by itself.<br />
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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.<br />
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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.<br />
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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.<br />
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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 Rajasika nature of the intellect.<br />
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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.<br />
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184. The Buddhi with its modifications and the organs of knowledge, forms the Vijnanamaya Kosha or knowledge sheath, of the agent, having the characteristics which is the cause of man’s transmigration.<br />
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185. This knowledge sheath, which seems to be followed by a reflection of the power of the Chit, is a modification of the Prakriti, is endowed with the function of knowledge, and always wholly identifies itself with the body, organs, etc.<br />
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186-187. It is without beginning, characterised by egoism, is called the Jiva, and carries on all the activities on the relative plane. Through previous desires it performs good and evil actions and experiences their results. Being born in various bodies, it comes and goes, up and down. It is this knowledge sheath that has the waking, dream and other states, and experiences joy and grief.<br />
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188. It always mistakes the duties, functions and attributes of the orders of life which belong to the body, as its own. The knowledge sheath is exceedingly effulgent, owing to its close proximity to the Supreme Self, which identifying Itself with it suffers transmigration through delusion. It is therefore a superimposition on the Self.<br />
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189. The self-effulgent Atman, which is Pure Knowledge, shines in the midst of the Pranas, within the heart. Though immutable, It becomes the agent and experiencer owing to Its superimposition, the knowledge sheath.<br />
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190. Though the Self of everything that exists, this Atman, Itself assuming the limitations of the Buddhi and wrongly identifying Itself with this totally unreal entity, looks upon Itself as something different – like earthen jars from the clay of which they are made.<br />
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191. Owing to Its connection with the super-impositions, the Supreme Self, even thou naturally perfect (transcending Nature) and eternally unchanging, assumes the qualities of the superimpositions and appears to act just as they do – like the changeless fire assuming the modifications of the iron which it turns red-hot.<br />
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192. The disciple questioned: Be it through delusion or otherwise that the Supreme Self has come to consider Itself as the Jiva, this superimposition is without beginning, and that which has no beginning cannot be supposed to have an end either.<br />
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193. Therefore the Jivahood of the soul also must have no end, and its transmigration must continue for ever. How then can there be Liberation for the soul ? Kindly enlighten me on this point, O revered Master.<br />
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194. The Teacher said: Thou hast rightly questioned, O learned man ! Listen therefore attentively: The imagination which has been conjured up by delusion can never be accepted as a fact.<br />
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195. But for delusion there can be no connection of the Self – which is unattached, beyond activity and formless – with the objective world, as in the case of blueness etc., with reference to the sky.<br />
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196. The Jivahood of the Atman, the Witness, which is beyond qualities and beyond activity, and which is realised within as Knowledge and Bliss Absolute – has been superimposed by the delusion of the Buddhi, and is not real. And because it is by nature an unreality, it ceases to exist when the delusion is gone.<br />
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197. It exists only so long as the delusion lasts, being caused by indiscrimination due to an illusion. The rope is supposed to be the snake only so long as the mistake lasts, and there is no more snake when the illusion has vanished. Similar is the case here.<br />
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198-199. Avidya or Nescience and its effects are likewise considered as beginningless. But with the rise of Vidya or realisation, the entire effects of Avidya, even though beginningless, are destroyed together with their root – like dreams on waking up from sleep. It is clear that the phenomenal universe, even though without beginning, is not eternal – like previous non-existence.<br />
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200-201. Previous non-existence, even though beginningless, is observed to have an end. So the Jivahood which is imagined to be in the Atman through its relation with superimposed attributes such as the Buddhi, is not real; whereas the other (the Atman) is essentially different from it. The relation between the Atman and the Buddhi is due to a false knowledge.<br />
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202. The cessation of that superimposition takes place through perfect knowledge, and by no other means. Perfect knowledge, according to the Shrutis, consists in the realisation of the identity of the individual soul and Brahman.<br />
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203. This realisation is attained by a perfect discrimination between the Self and the non-Self. Therefore one must strive for the discrimination between the individual soul and the eternal Self.<br />
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204. Just as the water which is very muddy again appears as transparent water when the mud is removed, so the Atman also manifests Its undimmed lustre when the taint has been removed.<br />
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205. When the unreal ceases to exist, this very individual soul is definitely realised as the eternal Self. Therefore one must make it a point completely to remove things like egoism from the eternal Self.<br />
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206. This knowledge sheath (Vijnanamaya Kosha) that we have been speaking of, cannot be the Supreme Self for the following reasons - because it is subject to change, is insentient, is a limited thing, an object of the senses, and is not constantly present: An unreal thing cannot indeed be taken for the real Atman.<br />
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207. The blissful sheath (Anandamaya Kosha) is that modification of Nescience which manifests itself catching a reflection of the Atman which is Bliss Absolute; whose attributes are pleasure and the rest; and which appears in view when some object agreeable to oneself presents itself. It makes itself spontaneously felt by the fortunate during the fruition of their virtuous deeds; from which every corporeal being derives great joy without the least effort.<br />
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208. The blissful sheath has its fullest play during profound sleep, while in the dreaming and wakeful states it has only a partial manifestation, occasioned by the sight of agreeable objects and so forth.<br />
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209. Nor is the blissful sheath the Supreme Self, because it is endowed with the changeful attributes, is a modification of the Prakriti, is the effect of past good deeds, and imbedded in the other sheaths which are modifications.<br />
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210. When all the five sheaths have been eliminated by the reasoning on Shruti passages, what remains as the culminating point of the process, is the Witness, the Knowledge Absolute – the Atman.<br />
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211. This self-effulgent Atman which is distinct from the five sheaths, the Witness of the three states, the Real, the Changeless, the Untainted, the everlasting Bliss – is to be realised by the wise man as his own Self.<br />
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212. The disciple questioned: After these five sheaths have been eliminated as unreal, I find nothing, O Master, in this universe but a Void, the absence of everything. What entity is there left forsooth with which the wise knower of the Self should realise his identity.<br />
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213-214. The Guru answered: Thou has rightly said, O learned man ! Thou art clever indeed in discrimination. That by which all those modifications such as egoism as well as their subsequent absence (during deep sleep) are perceived, but which Itself is not perceived, know thou that Atman – the Knower – through the sharpest intellect.<br />
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215. That which is perceived by something else has for its witness the latter. When there is no agent to perceive a thing, we cannot speak of it as having been perceived at all.<br />
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216. This Atman is a self-cognised entity because It is cognised by Itself. Hence the individual soul is itself and directly the Supreme Brahman, and nothing else.<br />
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217. That which clearly manifests Itself in the states of wakefulness, dream and profound sleep; which is inwardly perceived in the mind in various forms as an unbroken series of egoistic impressions; which witnesses the egoism, the Buddhi, etc., which are of diverse forms and modifications; and which makes Itself felt as the Existence-Knowledge-Bliss Absolute; know thou this Atman, thy own Self, within thy heart.<br />
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218. Seeing the reflection of the sun mirrored in the water of a jar, the fool thinks it is the sun itself. Similarly the stupid man, through delusion, identifies himself with the reflection of the Chit caught in the Buddhi, which is Its superimposition.<br />
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219. Just as the wise man leaves aside the jar, the water and the reflection of the sun in it, and sees the self-luminous sun which illumines these three and is independent of them;<br />
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220-222. Similarly, discarding the body, the Buddhi and the reflection of the Chit in it, and realising the Witness, the Self, the Knowledge Absolute, the cause of the manifestation of everything, which is hidden in the recesses of the Buddhi, is distinct from the gross and subtle, eternal, omnipresent, all-pervading and extremely subtle, and which has neither interior nor exterior and is identical with one self – fully realising this true nature of oneself, one becomes free from sin, taint, death and grief, and becomes the embodiment of Bliss. Illumined himself, he is afraid of none. For a seeker after Liberation there is no other way to the breaking of the bonds of transmigration than the realisation of the truth of one’s own Self.<br />
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223. The realisation of one’s identity with Brahman is the cause of Liberation from the bonds of Samsara, by means of which the wise man attains Brahman, the One without a second, the Bliss Absolute.<br />
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224. Once having realised Brahman, one no longer returns to the realm of transmigration. Therefore one must fully realise one’s identity with Brahman.<br />
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225. Brahman is Existence, Knowledge, Infinity, pure, supreme, self-existent, eternal and indivisible Bliss, not different (in reality) from the individual soul, and devoid of interior or exterior. It is (ever) triumphant.<br />
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226. It is this Supreme Oneness which alone is real, since there is nothing else but the Self. Verily, there remains no other independent entity in the state of realisation of the highest Truth.<br />
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227. All this universe which through ignorance appears as of diverse forms, is nothing else but Brahman which is absolutely free from all the limitations of human thought.<br />
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228. A jar, though a modification of clay, is not different from it; everywhere the jar is essentially the same as the clay. Why then call it a jar ? It is fictitious, a fancied name merely.<br />
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229. None can demonstrate that the essence of a jar is something other than the clay (of which it is made). Hence the jar is merely imagined (as separate) through delusion, and the component clay alone is the abiding reality in respect of it.<br />
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230. Similarly, the whole universe, being the effect of the real Brahman, is in reality nothing but Brahman. Its essence is That, and it does not exist apart from It. He who says it does is still under delusion – he babbles like one asleep.<br />
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231. This universe is verily Brahman – such is the august pronouncement of the Atharva Veda. Therefore this universe is nothing but Brahman, for that which is superimposed (on something) has no separate existence from its substratum.<br />
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232. If the universe, as it is, be real, there would be no cessation of the dualistic element, the scriptures would be falsified, and the Lord Himself would be guilty of an untruth. None of these three is considered either desirable or wholesome by the noble-minded.<br />
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233. The Lord, who knows the secret of all things has supported this view in the words: "But I am not in them" … "nor are the beings in Me".<br />
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234. If the universe be true, let it then be perceived in the state of deep sleep also. As it is not at all perceived, it must be unreal and false, like dreams.<br />
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235. Therefore the universe does not exist apart from the Supreme Self; and the perception of its separateness is false like the qualities (of blueness etc., in the sky). Has a superimposed attribute any meaning apart from its substratum ? It is the substratum which appears like that through delusion.<br />
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236. Whatever a deluded man perceives through mistake, is Brahman and Brahman alone: The silver is nothing but the mother-of-pearl. It is Brahman which is always considered as this universe, whereas that which is superimposed on the Brahman, viz. the universe, is merely a name.<br />
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237-238. Hence whatever is manifested, viz. this universe, is the Supreme Brahman Itself, the Real, the One without a second, pure, the Essence of Knowledge, taintless, serene, devoid of beginning and end, beyond activity, the Essence of Bliss Absolute – transcending all the diversities created by Maya or Nescience, eternal, ever beyond the reach of pain, indivisible, immeasurable, formless, undifferentiated, nameless, immutable, self-luminous.<br />
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239. Sages realise the Supreme Truth, Brahman, in which there is no differentiation of knower, knowledge and known, which is infinite, transcendent, and the Essence of Knowledge Absolute.<br />
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240. Which can be neither thrown away nor taken up, which is beyond the reach of mind and speech, immeasurable, without beginning and end, the Whole, one’s very Self, and of surpassing glory.<br />
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241-242. If thus the Shruti, in the dictum "Thou art That" (Tat-Tvam-Asi), repeatedly establishes the absolute identity of Brahman (or Ishwara) and Jiva, denoted by the terms That (Tat) and thou (Tvam) respectively, divesting these terms of their relative associations, then it is the identity of their implied, not literal, meanings which is sought to be inculcated; for they are of contradictory attributes to each other – like the sun and a glow-worm, the king and a servant, the ocean and a well, or Mount Meru and an atom.<br />
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243. This contradiction between them is created by superimposition, and is not something real. This superimposition, in the case of Ishwara (the Lord), is Maya or Nescience, which is the cause of Mahat and the rest, and in the case of the Jiva (the individual soul), listen – the five sheaths, which are the effects of Maya, stand for it.<br />
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244. These two are the superimpositions of Ishwara and the Jiva respectively, and when these are perfectly eliminated, there is neither Ishwara nor Jiva. A kingdom is the symbol of a king, and a shield of the soldier, and when these are taken away, there is neither king nor soldier.<br />
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245. The Vedas themselves in the words "now then is the injunction" etc., repudiate the duality imagined in Brahman. One must needs eliminate those two superimpositions by means of realisation supported by the authority of the Vedas.<br />
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246. Neither this gross nor this subtle universe (is the Atman). Being imagined, they are not real – like the snake seen in the rope, and like dreams. Perfectly eliminating the objective world in this way by means of reasoning, one should next realise the oneness that underlies Ishwara and the Jiva.<br />
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247. Hence those two terms (Ishwara and Jiva) must be carefully considered through their implied meanings, so that their absolute identity may be established. Neither the method of total rejection nor that of complete retention will do. One must reason out through the process which combines the two.<br />
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248-249. Just as in the sentence, "This is that Devadatta", the identity is spoken of, eliminating the contradictory portions, so in the sentence "Thou art That", the wise man must give up the contradictory elements on both sides and recognise the identity of Ishwara and Jiva, noticing carefully the essence of both, which is Chit, Knowledge Absolute. Thus hundreds of scriptural texts inculcate the oneness and identity of Brahman and Jiva.<br />
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250. Eliminating the not-Self, in the light of such passages as "It is not gross" etc., (one realises the Atman), which is self-established, unattached like the sky, and beyond the range of thought. Therefore dismiss this mere phantom of a body which thou perceivest and hast accepted as thy own self. By means of the purified understanding that thou art Brahman, realise thy own self, the Knowledge Absolute.<br />
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251. All modifications of clay, such as the jar, which are always accepted by the mind as real, are (in reality) nothing but clay. Similarly, this entire universe which is produced from the real Brahman, is Brahman Itself and nothing but That. Because there is nothing else whatever but Brahman, and That is the only self-existent Reality, our very Self, therefore art thou that serene, pure, Supreme Brahman, the One without a second.<br />
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252. As the place, time, objects, knower, etc., called up in dream are all unreal, so is also the world experienced here in the waking state, for it is all an effect of one’s own ignorance. Because this body, the organs, the Pranas, egoism, etc., are also thus unreal, therefore art thou that serene, pure, supreme Brahman, the One without a second.<br />
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253. (What is) erroneously supposed to exist in something, is, when the truth about it has been known, nothing but that substratum, and not at all different from it: The diversified dream universe (appears and) passes away in the dream itself. Does it appear on waking as something distinct from one’s own Self ?<br />
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254. That which is beyond caste and creed, family and lineage; devoid of name and form, merit and demerit; transcending space, time and sense-object – that Brahman art thou, meditate on this in thy mind.<br />
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255. That Supreme Brahman which is beyond the range of all speech, but accessible to the eye of pure illumination; which is pure, the Embodiment of Knowledge, the beginningless entity – that Brahman art thou, meditate on this in thy mind.<br />
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256. That which is untouched by the sixfold wave; meditated upon by the Yogi’s heart, but not grasped by the sense-organs; which the Buddhi cannot know; and which is unimpeachable – that Brahman art thou, meditate on this in thy mind.<br />
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257. That which is the substratum of the universe with its various subdivisions, which are all creations of delusion; which Itself has no other support; which is distinct from the gross and subtle; which has no parts, and has verily no exemplar – that Brahman art thou, meditate on this in thy mind.<br />
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258. That which is free from birth, growth, development, waste, disease and death; which is indestructible; which is the cause of the projection, maintenance and dissolution of the universe – that Brahman art thou, meditate on this in thy mind.<br />
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259. That which is free from differentiation; whose essence is never non-existent; which is unmoved like the ocean without waves; the ever-free; of indivisible Form – that Brahman art thou, meditate on this in thy mind.<br />
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260. That which, though One only, is the cause of the many; which refutes all other causes, but is Itself without cause; distinct from Maya and its effect, the universe; and independent – that Brahman art thou, meditate on this in thy mind.<br />
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261. That which is free from duality; which is infinite and indestructible; distinct from the universe and Maya, supreme, eternal; which is undying Bliss; taintless – that Brahman art thou, meditate on this in thy mind.<br />
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262. That Reality which (though One) appears variously owing to delusion, taking on names and forms, attributes and changes, Itself always unchanged, like gold in its modifications – that Brahman art thou, meditate on this in thy mind.<br />
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263. That beyond which there is nothing; which shines even above Maya, which again is superior to its effect, the universe; the inmost Self of all, free from differentiation; the Real Self, the Existence-Knowledge-Bliss Absolute; infinite and immutable – that Brahman art thou, meditate on this in thy mind.<br />
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264. On the Truth, inculcated above, one must oneself meditate in one’s mind, through the intellect, by means of the recognised arguments. By that means one will realise the truth free from doubt etc., like water in the palm of one’s hand.<br />
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265. Realising in this body the Knowledge Absolute free from Nescience and its effects – like the king in an army – and being ever established in thy own Self by resting on that Knowledge, merge the universe in Brahman.<br />
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266. In the cave of the Buddhi there is the Brahman, distinct from the gross and subtle, the Existence Absolute, Supreme, the One without a second. For one who lives in this cave as Brahman, O beloved, there is no more entrance into the mother’s womb.<br />
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267. Even after the Truth has been realised, there remains that strong, beginningless, obstinate impression that one is the agent and experiencer, which is the cause of one’s transmigration. It has to be carefully removed by living in a state of constant identification with the Supreme Self. Sages call that Liberation which is the attenuation of Vasanas (impressions) here and now.<br />
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268. The idea of "me and mine" in the body, organs, etc., which are the non-Self – this superimposition the wise man must put a stop to, by identifying himself with the Atman.<br />
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269. Realising thy own Inmost Self, the Witness of the Buddhi and its modifications, and constantly revolving the positive thought, "I am That", conquer this identification with the non-Self.<br />
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270. Relinquishing the observance of social formalities, giving up all ideas of trimming up the body, and avoiding too mush engrossment with the Scriptures, do away with the superimposition that has come upon thyself.<br />
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271. Owing to the desire to run after society, the passion for too much study of the Scriptures and the desire to keep the body in good trim, people cannot attain to proper Realisation.<br />
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272. For one who seeks deliverance from the prison of this world (Samsara), those three desires have been designated by the wise as strong iron fetters to shackle one’s feet. He who is free from them truly attains to Liberation.<br />
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273. The lovely odour of the Agaru (agalochum) which is hidden by a powerful stench due to its contact with water etc., manifests itself as soon as the foreign smell has been fully removed by rubbing.<br />
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274. Like the fragrance of the sandal-wood, the perfume of the Supreme Self, which is covered with the dust of endless, violent impressions imbedded in the mind, when purified by the constant friction of Knowledge, is (again) clearly perceived.<br />
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275. The desire for Self-realisation is obscured by innumerable desires for things other than the Self. When they have been destroyed by the constant attachment to the Self, the Atman clearly manifests Itself of Its own accord.<br />
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276. As the mind becomes gradually established in the Inmost Self, it proportionately gives up the desires for external objects. And when all such desires have been eliminated, there takes place the unobstructed realisation of the Atman.<br />
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277. The Yogi’s mind dies, being constantly fixed on his own Self. Thence follows the cessation of desires. Therefore do away with thy superimposition.<br />
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278. Tamas is destroyed by both Sattva and Rajas, Rajas by Sattva, and Sattva dies when purified. Therefore do way with thy superimposition through the help of Sattva.<br />
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279. Knowing for certain that the Prarabdha work will maintain this body, remain quiet and do away with thy superimposition carefully and with patience.<br />
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280. "I am not the individual soul, but the Supreme Brahman" – eliminating thus all that is not-Self, do away with thy superimposition, which has come through the momentum of (past) impressions.<br />
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281. Realising thyself as the Self of all by means of Scripture, reasoning and by thy own realisation, do away thy superimposition, even when a trace of it seems to appear.<br />
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282. The sage has no connection with action, since he has no idea of accepting or giving up. Therefore, through constant engrossment on the Brahman, do away with thy superimposition.<br />
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283. Through the realisation of the identity of Brahman and the soul, resulting from such great dicta as "Thou art That", do away with thy superimposition, with a view to strengthening thy identification with Brahman.<br />
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284. Until the identification with this body is completely rooted out, do away with thy superimposition with watchfulness and a concentrated mind.<br />
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285. So long as even a dream-like perception of the universe and souls persists, do away with thy superimposition, O learned man, without the least break.<br />
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286. Without giving the slightest chance to oblivion on account of sleep, concern in secular matters or the sense-objects, reflect on the Self in thy mind.<br />
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287. Shunning from a safe distance the body which has come from impurities of the parents and itself consists of flesh and impurities – as one does an outcast – be thou Brahman and realise the consummation of thy life.<br />
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288. Merging the finite soul in the Supreme Self, like the space enclosed by a jar in the infinite space, by means of meditation on their identity, always keep quiet, O sage.<br />
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289. Becoming thyself the self-effulgent Brahman, the substratum of all phenomena – as that Reality give up both the macrocosm and the microcosm, like two filthy receptacles.<br />
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290. Transferring the identification now rooted in the body to the Atman, the Existence-Knowledge-Bliss Absolute, and discarding the subtle body, be thou ever alone, independent.<br />
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291. That in which there is this reflection of the universe, as of a city in a mirror – that Brahman art thou; knowing this thou wilt attain the consummation of thy life.<br />
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292. That which is real and one’s own primeval Essence, that Knowledge and Bliss Absolute, the One without a second, which is beyond form and activity – attaining That one should cease to identify oneself with one’s false bodies, like an actor giving up his assumed mask.<br />
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293. This objective universe is absolutely unreal; neither is egoism a reality, for it is observed to be momentary. How can the perception, "I know all", be true of egoism etc., which are momentary ?<br />
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294. But the real ‘I" is that which witnesses the ego and the rest. It exists always, even in the state of profound sleep. The Shruti itself says, "It is birthless, eternal", etc. Therefore the Paramatman is different from the gross and subtle bodies.<br />
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295. The knower of all changes in things subject to change should necessarily be eternal and changeless. The unreality of the gross and subtle bodies is again and again clearly observed in imagination, dream and profound sleep.<br />
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296. Therefore give up the identification with this lump of flesh, the gross body, as well as with the ego or the subtle body, which are both imagined by the Buddhi. Realising thy own Self, which is Knowledge Absolute and not to be denied in the past, present or future, attain to Peace.<br />
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297. Cease to identify thyself with the family, lineage, name, form and the order of life, which pertain to the body that is like a rotten corpse (to a man of realisation). Similarly, giving up ideas of agency and so forth, which are attributes of the subtle body, be the Essence of Bliss Absolute.<br />
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298. Other obstacles are also observed to exist for men, which lead to transmigration. The root of them, for the above reasons, is the first modification of Nescience called egoism.<br />
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299. So long as one has any relation to this wicked ego, there should not be the least talk about Liberation, which is unique.<br />
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300. Freed from the clutches of egoism, as the moon from those of Rahu, man attains to his real nature, and becomes pure, infinite, ever blissful and self-luminous.<br />
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301. That which has been created by the Buddhi extremely deluded by Nescience, and which is perceived in this body as "I am such and such" – when that egoism is totally destroyed, one attains an unobstructed identity with Brahman.<br />
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302. The treasure of the Bliss of Brahman is coiled round by the mighty and dreadful serpent of egoism, and guarded for its own use by means of its three fierce hoods consisting of the three Gunas. Only the wise man, destroying it by severing its three hoods with the great sword of realisation in accordance with the teachings of the Shrutis, can enjoy this treasure which confers bliss.<br />
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303. As long as there is a trace of poisoning left in the body, how can one hope for recovery ? Similar is the effect of egoism on the Yogi’s Liberation.<br />
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304. Through the complete cessation of egoism, through the stoppage of the diverse mental waves due to it, and through the discrimination of the inner Reality, one realises that Reality as "I am This".<br />
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305. Give up immediately thy identification with egoism, the agent, which is by its nature a modification, is endued with a reflection of the Self, and diverts one from being established in the Self – identifying thyself with which thou hast come by this relative existence, full of the miseries of birth, decay and death, though thou art the Witness, the Essence of Knowledge and Bliss Absolute.<br />
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306. But for thy identification with that egoism there can never be any transmigration for thee who art immutable and eternally the same, the Knowledge Absolute, omnipresent, the Bliss Absolute, and of untarnished glory.<br />
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307. Therefore destroying this egoism, thy enemy - which appears like a thorn sticking in the throat of a man taking meal – with the great sword of realisation, enjoy directly and freely the bliss of thy own empire, the majesty of the Atman.<br />
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308. Checking the activities of egoism etc., and giving up all attachment through the realisation of the Supreme Reality, be free from all duality through the enjoyment of the Bliss of Self, and remain quiet in Brahman, for thou hast attained thy infinite nature.<br />
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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.<br />
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310. Overpowering this enemy, egoism, not a moment’s respite should be given to it by thinking on the sense-objects. That is verily the cause of its coming back to life, like water to a citron tree that has almost dried up.<br />
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311. He alone who has identified himself with the body is greedy after sense-pleasures. How can one, devoid of the body-idea, be greedy (like him) ? Hence the tendency to think on the sense-objects is verily the cause of the bondage of transmigration, giving rise to an idea of distinction or duality.<br />
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312. When the effects are developed, the seed also is observed to be such, and when the effects are destroyed, the seed also is seen to be destroyed. Therefore one must subdue the effects.<br />
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313. Through the increase of desires selfish work increases, and when there is an increase of selfish work, there is an increase of desire also. And man’s transmigration is never at an end.<br />
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314. For the sake of breaking the chain of transmigration, the Sannyasin should burn to ashes those two; for thinking of the sense-objects and doing selfish acts lead to an increase of desires.<br />
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315-316. Augmented by these two, desires produce one’s transmigration. The way to destroy these three, however, lies in looking upon everything, under all circumstances, always, everywhere and in all respects, as Brahman and Brahman alone. Through the strengthening of the longing to be one with Brahman, those three are annihilated.<br />
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317. With the cessation of selfish action the brooding on the sense-objects is stopped, which is followed by the destruction of desires. The destruction of desires is Liberation, and this is considered as Liberation-in-life<br />
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318. When the desire for realising Brahman has a marked manifestation, the egoistic desires readily vanish, as the most intense darkness effectively vanishes before the glow of the rising sun.<br />
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319. Darkness and the numerous evils that attend on it are not noticed when the sun rises. Similarly, on the realisation of the Bliss Absolute, there is neither bondage nor the least trace of misery.<br />
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320. Causing the external and internal universe, which are now perceived, to vanish, and meditating on the Reality, the Bliss Embodied, one should pass one’s time watchfully, if there be any residue of Prarabdha work left.<br />
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321. One should never be careless in one’s steadfastness to Brahman. Bhagavan Sanatkumara, who is Brahma’s son, has called inadvertence to be death itself.<br />
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322. There is no greater danger for the Jnanin than carelessness about his own real nature. From this comes delusion, thence egoism, this is followed by bondage, and then comes misery.<br />
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323. Finding even a wise man hankering after the sense-objects, oblivion torments him through the evil propensities of the Buddhi, as a woman does her doting paramour.<br />
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324. As sedge, even if removed, does not stay away for a moment, but covers the water again, so Maya or Nescience also covers even a wise man, if he is averse to meditation on the Self.<br />
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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.<br />
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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.<br />
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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).<br />
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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.<br />
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329. Therefore one should give up reflecting on the sense-objects, which is the root of all mischief. He who is completely aloof even while living, is alone aloof after the dissolution of the body. The Yajur-Veda declares that there is fear for one who sees the least bit of distinction.<br />
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330. Whenever the wise man sees the least difference in the infinite Brahman, at once that which he sees as different through mistake, becomes a source of terror to him.<br />
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331. He who identifies himself with the objective universe which has been denied by hundreds of Shrutis, Smritis and reasonings, experiences misery after misery, like a thief, for he does something forbidden.<br />
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332. He who has devoted himself to meditation on the Reality (Brahman) and is free from Nescience, attains to the eternal glory of the Atman. But he who dwells on the unreal (the universe) is destroyed. That this is so is evidenced in the case of one who is not a thief and one who is a thief.<br />
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333. The Sannyasin should give up dwelling on the unreal, which causes bondage, and should always fix his thoughts on the Atman as "I myself am This". For the steadfastness in Brahman through the realisation of one’s identity with It gives rise to bliss and thoroughly removes the misery born of nescience, which one experiences (in the ignorant state).<br />
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334. The dwelling on external objects will only intensify its fruits, viz. furthering evil propensities, which grow worse and worse. Knowing this through discrimination, one should avoid external objects and constantly apply oneself to meditation on the Atman.<br />
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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.<br />
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336. Where is the man who being learned, able to discriminate the real from the unreal, believing the Vedas as authority, fixing his gaze on the Atman, the Supreme Reality, and being a seeker after Liberation, will, like a child, consciously have recourse to the unreal (the universe) which will cause his fall ?<br />
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337. There is no Liberation for one who has attachment to the body etc., and the liberated man has no identification with the body etc. The sleeping man is not awake, nor is the waking man asleep, for these two states are contradictory in nature.<br />
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338. He is free who, knowing through his mind the Self in moving and unmoving objects and observing It as their substratum, gives up all superimpositions and remains as the Absolute and the infinite Self.<br />
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339. To realise the whole universe as the Self is the means of getting rid of bondage. There is nothing higher than identifying the universe with the Self. One realises this state by excluding the objective world through steadfastness in the eternal Atman.<br />
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340. How is the exclusion of the objective world possible for one who lives identified with the body, whose mind is attached to the perception of external objects, and who performs various acts for that end ? This exclusion should be carefully practised by sages who have renounced all kinds of duties and actions and objects, who are passionately devoted to the eternal Atman, and who wish to possess an undying bliss.<br />
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341. To the Sannyasin who has gone through the act of hearing, the Shruti passage, "Calm, self-controlled." Etc., prescribes Samadhi for realising the identity of the universe with the Self.<br />
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342. Even wise men cannot suddenly destroy egoism after it has once become strong, barring those who are perfectly calm through the Nirvikalpa Samadhi. Desires are verily the effect of innumerable births.<br />
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343. The projecting power, through the aid of the veiling power, connects a man with the siren of an egoistic idea, and distracts him through the attributes of that.<br />
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344. It is extremely difficult to conquer the projecting power unless the veiling power is perfectly rooted out. And that covering over the Atman naturally vanishes when the subject is perfectly distinguished from the objects, like milk from water. But the victory is undoubtedly (complete and) free from obstacles when there is no oscillation of the mind due to the unreal sense-objects.<br />
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345. Perfect discrimination brought on by direct realisation distinguishes the true nature of the subject from that of the object, and breaks the bond of delusion created by Maya; and there is no more transmigration for one who has been freed from this.<br />
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346. The knowledge of the identity of the Jiva and Brahman entirely consumes the impenetrable forest of Avidya or Nescience. For one who has realised the state of Oneness, is there any seed left for future transmigration ?<br />
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347. The veil that hides Truth vanishes only when the Reality is fully realised. (Thence follow) the destruction of false knowledge and the cessation of misery brought about by its distracting influence.<br />
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348. These three are observed in the case of a rope when its real nature is fully known. Therefore the wise man should know the real nature of things for the breaking of his bonds.<br />
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349-350. Like iron manifesting as sparks through contact with fire, the Buddhi manifests itself as knower and known through the inherence of Brahman. As these two (knower and known), the effects of the Buddhi, are observed to be unreal in the case of delusion, dream and fancy, similarly, the modifications of the Prakriti, from egoism down to the body and all sense-objects are also unreal. Their unreality is verily due to their being subject to change every moment. But the Atman never changes.<br />
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351. The Supreme Self is ever of the nature of eternal, indivisible knowledge, one without a second, the Witness of the Buddhi and the rest, distinct from the gross and subtle, the implied meaning of the term and idea "I", the embodiment of inward, eternal bliss.<br />
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352. The wise man, discriminating thus the real and the unreal, ascertaining the Truth through his illuminative insight, and realising his own Self which is Knowledge Absolute, gets rid of the obstructions and directly attains Peace.<br />
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353. When the Atman, the One without a second, is realised by means of the Nirvikalpa Samadhi, then the heart’s knot of ignorance is totally destroyed.<br />
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354. Such imaginations as "thou", "I" or "this" take place through the defects of the Buddhi. But when the Paramatman, the Absolute, the One without a second, manifests Itself in Samadhi, all such imaginations are dissolved for the aspirant, through the realisation of the truth of Brahman.<br />
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355. The Sannyasin, calm, self-controlled, perfectly retiring from the sense-world, forbearing, and devoting himself to the practice of Samadhi, always reflects on his own self being the Self of the whole universe. Destroying completely by this means the imaginations which are due to the gloom of ignorance, he lives blissfully as Brahman, free from action and the oscillations of the mind.<br />
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356. Those alone are free from the bondage of transmigration who, attaining Samadhi, have merged the objective world, the sense-organs, the mind, nay, the very ego, in the Atman, the Knowledge Absolute – and none else, who but dabble in second-hand talks.<br />
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357. Through the diversity of the supervening conditions (Upadhis), a man is apt to think of himself as also full of diversity; but with the removal of these he is again his own Self, the immutable. Therefore the wise man should ever devote himself to the practice of Nirvikalpa Samadhi, for the dissolution of the Upadhis.<br />
<br />
358. The man who is attached to the Real becomes Real, through his one-pointed devotion. Just as the cockroach thinking intently on the Bhramara is transformed into a Bhramara.<br />
<br />
359. Just as the cockroach, giving up the attachment to all other actions, thinks intently on the Bhramara and becomes transformed into that worm, exactly in the same manner the Yogi, meditating on the truth of the Paramatman, attains to It through his one-pointed devotion to that.<br />
<br />
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.<br />
<br />
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.<br />
<br />
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.<br />
<br />
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.<br />
<br />
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.<br />
<br />
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.<br />
<br />
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.<br />
<br />
367. The first steps to Yoga are control of speech, non-receiving of gifts, entertaining of no expectations, freedom from activity, and always living in a retired place.<br />
<br />
368. Living in a retired place serves to control the sense-organs, control of the senses helps to control the mind, through control of the mind egoism is destroyed; and this again gives the Yogi an unbroken realisation of the Bliss of Brahman. Therefore the man of reflection should always strive only to control the mind.<br />
<br />
369. Restrain speech in the Manas, and restrain Manas in the Buddhi; this again restrain in the witness of Buddhi, and merging that also in the Infinite Absolute Self, attain to supreme Peace.<br />
<br />
370. The body, Pranas, organs, manas, Buddhi and the rest – with whichsoever of these supervening adjuncts the mind is associated, the Yogi is transformed, as it were, into that.<br />
<br />
371. When this is stopped, the man of reflection is found to be easily detached from everything, and to get the experience of an abundance of everlasting Bliss.<br />
<br />
372. It is the man of dispassion (Vairagya) who is fit for this internal as well as external renunciation; for the dispassionate man, out of the desire to be free, relinquishes both internal and external attachment.<br />
<br />
373. It is only the dispassionate man who, being thoroughly grounded in Brahman, can give up the external attachment to the sense-objects and the internal attachment for egoism etc.<br />
<br />
374. Know, O wise man, dispassion and discrimination to be like the two wings of a bird in the case of an aspirant. Unless both are there, none can, with the help of either one, reach the creeper of Liberation that grows, as it were, on the top of an edifice.<br />
<br />
375. The extremely dispassionate man alone has Samadhi, and the man of Samadhi alone gets steady realisation; the man who has realised the Truth is alone free from bondage, and the free soul only experiences eternal Bliss.<br />
<br />
376. For the man of self-control I do not find any better instrument of happiness than dispassion, and if that is coupled with a highly pure realisation of the Self, it conduces to the suzerainty of absolute Independence; and since this is the gateway to the damsel of everlasting liberation, therefore for thy welfare, be dispassionate both internally and externally, and always fix thy mind on the eternal Self.<br />
<br />
377. Sever thy craving for the sense-objects, which are like poison, for it is the very image of death, and giving up thy pride of caste, family and order of life, fling actions to a distance. Give up thy identification with such unreal things as the body, and fix thy mind on the Atman. For thou art really the Witness, Brahman, unshackled by the mind, the One without a second, and Supreme.<br />
<br />
378. Fixing the mind firmly on the Ideal, Brahman, and restraining the external organs in their respective centres; with the body held steady and taking no thought for its maintenance; attaining identity with Brahman and being one with It – always drink joyfully of the Bliss of Brahman in thy own Self, without a break. What is the use of other things which are entirely hollow ?<br />
<br />
379. Giving up the thought of the non-Self which is evil and productive of misery, think of the Self, the Bliss Absolute, which conduces to Liberation.<br />
<br />
380. Here shines eternally the Atman, the Self-effulgent Witness of everything, which has the Buddhi for Its seat. Making this Atman which is distinct from the unreal, the goal, meditate on It as thy own Self, excluding all other thought.<br />
<br />
381. Reflecting on this Atman continuously and without any foreign thought intervening, one must distinctly realise It to be one’s real Self.<br />
<br />
382. Strengthening one’s identification with This, and giving up that with egoism and the rest, one must live without any concern for them, as if they were trifling things, like a cracked jar or the like.<br />
<br />
383. Fixing the purified mind in the Self, the Witness, the Knowledge Absolute, and slowly making it still, one must then realise one’s own infinite Self.<br />
<br />
384. One should behold the Atman, the Indivisible and Infinite, free from all limiting adjuncts such as the body, organs, Pranas, Manas and egoism, which are creations of one’s own ignorance – like the infinite sky.<br />
<br />
385. The sky, divested of the hundreds of limiting adjuncts such as a jar, a pitcher, a receptacle for grains or a needle, is one, and not diverse; exactly in a similar way the pure Brahman, when divested of egoism etc., is verily One.<br />
<br />
386. The limiting adjuncts from Brahma down to a clump of grass are all wholly unreal. Therefore one should realise one’s own Infinite Self as the only Principle.<br />
<br />
387. That in which something is imagined to exist through error, is, when rightly discriminated, that thing itself, and not distinct from it. When the error is gone, the reality about the snake falsely perceived becomes the rope. Similarly the universe is in reality the Atman.<br />
<br />
388. The Self is Brahma, the Self is Vishnu, the Self is Indra, the Self is Shiva; the Self is all this universe. Nothing exists except the Self.<br />
<br />
389. The Self is within, and the Self is without; the Self is before and the Self is behind; the Self is in the south, and the Self is in the north; the Self likewise is above as also below.<br />
<br />
390. As the wave, the foam, the whirlpool, the bubble, etc., are all in essence but water, similarly the Chit (Knowledge Absolute) is all this, from the body up to egoism. Everything is verily the Chit, homogeneous and pure.<br />
<br />
391. All this universe known through speech and mind is nothing but Brahman; there is nothing besides Brahman, which exists beyond the utmost range of the Prakriti. Are the pitcher, jug, jar, etc., known to be distinct from the clay of which they are composed ? It is the deluded man who talks of "thou" and "I", as an effect of the wine of Maya.<br />
<br />
392. The Shruti, in the passage, "Where one sees nothing else", etc., declares by an accumulation of verbs the absence of duality, in order to remove the false superimpositions.<br />
<br />
393. The Supreme Brahman is, like the sky, pure, absolute, infinite, motionless and changeless, devoid of interior or exterior, the One Existence, without a second, and is one’s own Self. Is there any other object of knowledge ?<br />
<br />
394. What is the use of dilating on this subject ? The Jiva is no other than Brahman; this whole extended universe is Brahman Itself; the Shruti inculcates the Brahman without a second; and it is an indubitable fact that people of enlightened minds who know their identity with Brahman and have given up their connection with the objective world, live palpably unifold with Brahman as Eternal Knowledge and Bliss.<br />
<br />
395. (First) destroy the hopes raised by egoism in this filthy gross body, then do the same forcibly with the air-like subtle body; and realising Brahman, the embodiment of eternal Bliss – whose glories the Scriptures proclaim – as thy own Self, live as Brahman.<br />
<br />
396. So long as man has any regard for this corpse-like body, he is impure, and suffers from his enemies as also from birth, death and disease; but when he thinks of himself as pure, as the essence of good and immovable, he assuredly becomes free from them; the Shrutis also say this.<br />
<br />
397. By the elimination of all apparent existences superimposed on the soul, the supreme Brahman, Infinite, the One without a second and beyond action, remains as Itself.<br />
<br />
398. When the mind-functions are merged in the Paramatman, the Brahman, the Absolute, none of this phenomenal world is seen, whence it is reduced to mere talk.<br />
<br />
399. In the One Entity (Brahman) the conception of the universe is a mere phantom. Whence can there be any diversity in That which is changeless, formless and Absolute ?<br />
<br />
400. In the One Entity devoid of the concepts of seer, seeing and seen – which is changeless, formless and Absolute – whence can there be any diversity ?<br />
<br />
<br />
401. In the One Entity which is changeless, formless and Absolute, and which is perfectly all-pervading and motionless like the ocean after the dissolution of the universe, whence can there be any diversity ?<br />
<br />
402. Where the root of delusion is dissolved like darkness in light – in the supreme Reality, the One without a second, the Absolute – whence can there be any diversity ?<br />
<br />
403. How can the talk of diversity apply to the Supreme Reality which is one and homogeneous ? Who has ever observed diversity in the unmixed bliss of the state of profound sleep ?<br />
<br />
404. Even before the realisation of the highest Truth, the universe does not exist in the Absolute Brahman, the Essence of Existence. In none of the three states of time is the snake ever observed in the rope, nor a drop of water in the mirage.<br />
<br />
405. The Shrutis themselves declare that this dualistic universe is but a delusion from the standpoint of Absolute Truth. This is also experienced in the state of dreamless sleep.<br />
<br />
406. That which is superimposed upon something else is observed by the wise to be identical with the substratum, as in the case of the rope appearing as the snake. The apparent difference depends solely on error.<br />
<br />
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.<br />
<br />
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.<br />
<br />
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.<br />
<br />
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.<br />
<br />
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.<br />
<br />
412. Meditate on the Atman, which resides in thee, which is devoid of all limiting adjuncts, the Existence-Knowledge-Bliss Absolute, the One without a second, and thou shalt no more come under the round of births and deaths.<br />
<br />
413. After the body has once been cast off to a distance like a corpse, the sage never more attaches himself to it, though it is visible as an appearance, like the shadow of a man, owing to the experience of the effects of past deeds.<br />
<br />
414. Realising the Atman, the eternal, pure Knowledge and Bliss, throw far away this limitation of a body, which is inert and filthy by nature. Then remember it no more, for something that has been vomited excites but disgust when called in memory.<br />
<br />
415. Burning all this, with its very root, in the fire of Brahman, the Eternal and Absolute Self, the truly wise man thereafter remains alone, as the Atman, the eternal, pure Knowledge and Bliss.<br />
<br />
416. The knower of Truth does no more care whether this body, spun out by the threads of Prarabdha work, falls or remains – like the garland on a cow – for his mind-functions are at rest in the Brahman, the Essence of Bliss.<br />
<br />
417. Realising the Atman, the Infinite Bliss, as his very Self, with what object, or for whom, should the knower of Truth cherish the body.<br />
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418. The Yogi who has attained perfection and is liberated-in-life gets this as result – he enjoys eternal Bliss in his mind, internally as well as externally.<br />
<br />
419. The result of dispassion is knowledge, that of Knowledge is withdrawal from sense-pleasures, which leads to the experience of the Bliss of the Self, whence follows Peace.<br />
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420. If there is an absence of the succeeding stages, the preceding ones are futile. (When the series is perfect) the cessation of the objective world, extreme satisfaction, and matchless bliss follow as a matter of course.<br />
<br />
421. Being unruffled by earthly troubles is the result in question of knowledge. How can a man who did various loathsome deeds during the state of delusion, commit the same afterwards, possessed of discrimination ?<br />
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422. The result of knowledge should be the turning away from unreal things, while attachment to these is the result of ignorance. This is observed in the case of one who knows a mirage and things of that sort, and one who does not. Otherwise, what other tangible result do the knowers of Brahman obtain ?<br />
<br />
423. If the heart’s knot of ignorance is totally destroyed, what natural cause can there be for inducing such a man to selfish action, for he is averse to sense-pleasures ?<br />
<br />
424. When the sense-objects excite no more desire, then is the culmination of dispassion. The extreme perfection of knowledge is the absence of any impulsion of the egoistic idea. And the limit of self-withdrawal is reached when the mind-functions that have been merged, appear no more.<br />
<br />
425. Freed from all sense of reality of the external sense-objects on account of his always remaining merged in Brahman; only seeming to enjoy such sense-objects as are offered by others, like one sleepy, or like a child; beholding this world as one seen in dreams, and having cognition of it at chance moments – rare indeed is such a man, the enjoyer of the fruits of endless merit, and he alone is blessed and esteemed on earth.<br />
<br />
426. That Sannyasin has got a steady illumination who, having his soul wholly merged in Brahman, enjoys eternal bliss, is changeless and free from activity.<br />
<br />
427. That kind of mental function which cognises only the identity of the Self and Brahman, purified of all adjuncts, which is free from duality, and which concerns itself only with Pure Intelligence, is called illumination. He who has this perfectly steady is called a man of steady illumination.<br />
<br />
428. He whose illumination is steady, who has constant bliss, and who has almost forgotten the phenomenal universe, is accepted as a man liberated in this very life.<br />
<br />
429. He who, even having his mind merged in Brahman, is nevertheless quite alert, but free at the same time from the characteristics of the waking state, and whose realisation is free from desires, is accepted as a man liberated-in-life.<br />
<br />
430. He whose cares about the phenomenal state have been appeased, who, though possessed of a body consisting of parts, is yet devoid of parts, and whose mind is free from anxiety, is accepted as a man liberated-in-life.<br />
<br />
431. The absence of the ideas of "I" and "mine" even in this existing body which follows as a shadow, is a characteristic of one liberated-in-life.<br />
<br />
432. Not dwelling on enjoyments of the past, taking no thought for the future and looking with indifference upon the present, are characteristics of one liberated-in-life.<br />
<br />
433. Looking everywhere with an eye of equality in this world, full of elements possessing merits and demerits, and distinct by nature from one another, is a characteristic of one liberated-in-life.<br />
<br />
434. When things pleasant or painful present themselves, to remain unruffled in mind in both cases, through the sameness of attitude, is a characteristic of one liberated-in-life.<br />
<br />
435. The absence of all ideas of interior or exterior in the case of a Sannyasin, owing to his mind being engrossed in tasting the bliss of Brahman, is a characteristic of one liberated-in-life.<br />
<br />
436. He who lives unconcerned, devoid of all ideas of "I" and "mine" with regard to the body, organs, etc., as well as to his duties, is known as a man liberated-in-life.<br />
<br />
437. He who has realised his Brahmanhood aided by the Scriptures, and is free from the bondage of transmigration, is known as a man liberated-in-life. <br />
<br />
438. He who never has the idea of "I" with regard to the body, organs, etc., nor that of "it" in respect of things other than these, is accepted as one liberated-in-life.<br />
<br />
439. He who through his illumination never differentiates the Jiva and Brahman, nor the universe and Brahman, is known as a man liberated-in-life.<br />
<br />
440. He who feels just the same when his body is either worshipped by the good or tormented by the wicked, is known as a man liberated-in-life. <br />
<br />
441. The Sannyasin in whom the sense-objects directed by others are engulfed like flowing rivers in the sea and produce no change, owing to his identity with the Existence Absolute, is indeed liberated.<br />
<br />
442. For one who has realised the Truth of Brahman, there is no more attachment to the sense-objects as before: If there is, that man has not realised his identity with Brahman, but is one whose senses are outgoing in their tendency.<br />
<br />
443. If it be urged that he is still attached to the sense-objects through the momentum of his old desires, the reply is – no, for desires get weakened through the realisation of one’s identity with Brahman.<br />
<br />
444. The propensities of even a confirmed libertine are checked in the presence of his mother; just so, when Brahman, the Bliss Absolute, has been realised, the man of realisation has no longer any worldly tendency.<br />
<br />
445. One who is constantly practising meditation is observed to have external perceptions. The Shrutis mention Prarabdha work in the case of such a man, and we can infer this from results actually seen.<br />
<br />
446. Prarabdha work is acknowledged to persist so long as there is the perception of happiness and the like. Every result is preceded by an action, and nowhere is it seen to accrue independently of action.<br />
<br />
447. Through the realisation of one’s identity with Brahman, all the accumulated actions of a hundred crore of cycles come to nought, like the actions of dream-state on awakening.<br />
<br />
448. Can the good actions or dreadful sins that a man fancies himself doing in the dream-state, lead him to heaven or hell after he has awakened from sleep ?<br />
<br />
449. Realising the Atman, which is unattached and indifferent like the sky, the aspirant is never touched in the least by actions yet to be done.<br />
<br />
450. The sky is not affected by the smell of liquor merely through its connection with the jar; similarly, the Atman is not, through Its connection with the limitations, affected by the properties thereof.<br />
<br />
451. The work which has fashioned this body prior to the dawning of knowledge, is not destroyed by that knowledge without yielding its fruits, like the arrow shot at an object.<br />
<br />
452. The arrow which is shot at an object with the idea that it is a tiger, does not, when that object is perceived to be a cow, check itself, but pierces the object with full force.<br />
<br />
453. Prarabdha work is certainly very strong for the man of realisation, and is spent only by the actual experience of its fruit; while the actions previously accumulated and those yet to come are destroyed by the fire of perfect knowledge. But none of the three at all affects those who, realising their identity with Brahman, are always living absorbed in that idea. They are verily the transcendent Brahman.<br />
<br />
454. For the sage who lives in his own Self as Brahman, the One without a second, devoid of identification with the limiting adjuncts, the question of the existence of Prarabdha work is meaningless, like the question of a man who has awakened from sleep having any connection with the objects seen in the dream-state.<br />
<br />
455. The man who has awakened from sleep never has any idea of "I" or "mine" with regard to his dream-body and the dream-objects that ministered to that body, but lives quite awake, as his own Self.<br />
<br />
456. He has no desire to substantiate the unreal objects, nor is he seen to maintain that dream-world. If he still clings to those unreal objects, he is emphatically declared to be not yet free from sleep.<br />
<br />
457. Similarly, he who is absorbed in Brahman lives identified with that eternal Reality and beholds nothing else. As one has a memory of the objects seen in a dream, so the man of realisation has a memory of the everyday actions such as eating.<br />
<br />
458. The body has been fashioned by Karma, so one may imagine Prarabdha work with reference to it. But it is not reasonable to attribute the same to the Atman, for the Atman is never the outcome of work.<br />
<br />
459. The Shrutis, whose words are infallible, declare the Atman to be "birthless, eternal and undecaying". So, the man who lives identified with That, how can Prarabdha work be attributed ?<br />
<br />
460. Prarabdha work can be maintained only so long as one lives identified with the body. But no one admits that the man of realisation ever identifies himself with the body. Hence Prarabdha work should be rejected in his case.<br />
<br />
461. The attributing of Prarabdha work to the body even is certainly an error. How can something that is superimposed (on another) have any existence, and how can that which is unreal have a birth ? And how can that which has not been born at all, die ? So how can Prarabdha work exist for something that is unreal ?<br />
<br />
462-463. "If the effects of ignorance are destroyed with their root by knowledge, then how does the body live?" – it is to convince those fools who entertain a doubt like this, that the Shrutis, from a relative standpoint, hypothesise Prarabdha work, but not for proving the reality of the body etc., of the man of realisation.<br />
<br />
464. There is only Brahman, the One without a second, infinite, without beginning or end, transcendent and changeless; there is no duality whatsoever in It.<br />
<br />
465. There is only Brahman, the One without a second, the Essence of Existence, Knowledge and Eternal Bliss, and devoid of activity; there is no duality whatsoever in It.<br />
<br />
466. There is only Brahman, the One without a second, which is within all, homogeneous, infinite, endless, and all-pervading; there is no duality whatsoever in It.<br />
<br />
467. There is only Brahman, the One without a second, which is neither to be shunned nor taken up nor accepted, and which is without any support, there is no duality whatsoever in It.<br />
<br />
468. There is only Brahman, the One without a second, beyond attributes, without parts, subtle, absolute and taintless; there is no duality whatsoever in It.<br />
<br />
469. There is only Brahman, the One without a second, whose real nature is incomprehensible, and which is beyond the range of mind and speech; there is no duality whatsoever in It.<br />
<br />
470. There is only Brahman, the One without a second, the Reality, the One without a second, the Reality, effulgent, self-existent, pure, intelligent, and unlike anything finite; there is no duality whatsoever in It.<br />
<br />
471. High-souled Sannyasins who have got rid of all attachment and discarded all sense-enjoyments, and who are serene and perfectly restrained, realise this Supreme Truth and at the end attain the Supreme Bliss through their Self-realisation.<br />
<br />
472. Thou, too, discriminate this Supreme Truth, the real nature of the Self, which is Bliss undiluted, and shaking off thy delusion created by thy own mind, be free and illumined, and attain the consummation of thy life.<br />
<br />
473. Through the Samadhi in which the mind has been perfectly stilled, visualise the Truth of the Self with the eye of clear realisation. If the meaning of the (Scriptural) words heard from the Guru is perfectly and indubitably discerned, then it can lead to no more doubt.<br />
<br />
474. In the realisation of the Atman, the Existence-Knowledge-Bliss Absolute, through the breaking of one’s connection with the bondage of Avidya or ignorance, the Scriptures, reasoning and the words of the Guru are the proofs, while one’s own experience earned by concentrating the mind is another proof.<br />
<br />
475. Bondage, liberation, satisfaction, anxiety, recovery from illness, hunger and other such things are known only to the man concerned, and knowledge of these to others is a mere inference.<br />
<br />
476. The Gurus as well as the Shrutis instruct the disciple, standing aloof; while the man of realisation crosses (Avidya) through Illumination alone, backed by the grace of God.<br />
<br />
477. Himself knowing his indivisible Self through his own realisation and thus becoming perfect, a man should stand face to face with the Atman, with his mind free from dualistic ideas.<br />
<br />
478. The verdict of all discussions on the Vedanta is that the Jiva and the whole universe are nothing but Brahman, and that liberation means abiding in Brahman, the indivisible Entity. While the Shrutis themselves are authority (for the statement) that Brahman is One without a second.<br />
<br />
479. Realising, at a blessed moment, the Supreme Truth through the above instructions of the Guru, the authority of the Scriptures and his own reasoning, with his senses quieted and the mind concentrated, (the disciple) became immovable in form and perfectly established in the Atman.<br />
<br />
480. Concentrating the mind for some time on the Supreme Brahman, he rose, and out of supreme bliss spoke as follows.<br />
<br />
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 !<br />
<br />
482. The majesty of the ocean of Supreme Brahman, replete with the swell of the nectar-like Bliss of the Self, is verily impossible to express in speech, nor can it be conceived by the mind – in an infinitesimal fraction of which my mind melted like a hailstone getting merged in the ocean, and is now satisfied with that Essence of Bliss.<br />
<br />
483. Where is the universe gone, by whom is it removed, and where is it merged ? It was just now seen by me, and has it ceased to exist ? It is passing strange !<br />
<br />
484. In the ocean of Brahman filled with the nectar of Absolute Bliss, what is to be shunned and what accepted, what is other (than oneself) and what different ?<br />
<br />
485. I neither see nor hear nor know anything in this. I simply exist as the Self, the eternal Bliss, distinct from everything else.<br />
<br />
486. Repeated salutations to thee, O noble Teacher, who art devoid of attachment, the best among the good souls and the embodiment of the essence of Eternal Bliss, the One without a second – who art infinite and ever the boundless ocean of mercy:<br />
<br />
487. Whose glance, like the shower of concentrated moonbeams, has removed my exhaustion brought on by the afflictions of the world, and in a moment admitted me to the undecaying status of the Atman, the Bliss of infinite majesty !<br />
<br />
488. Blessed am I; I have attained the consummation of my life, and am free from the clutches of transmigration; I am the Essence of Eternal Bliss, I am infinite – all through thy mercy !<br />
<br />
489. I am unattached, I am disembodied, I am free from the subtle body, and undecaying, I am serene, I am infinite, I am taintless and eternal.<br />
<br />
490. I am not the doer, I am not the experiencer, I am changeless and beyond activity; I am the essence of Pure Knowledge; I am Absolute and identified with Eternal Good.<br />
<br />
491. I am indeed different from the seer, listener, speaker, doer and experiencer; I am the essence of Knowledge, eternal, without any break, beyond activity, limitless, unattached and infinite.<br />
<br />
492. I am neither, this nor that, but the Supreme, the illuminer of both; I am indeed Brahman, the One without a second, pure, devoid of interior or exterior and infinite.<br />
<br />
493. I am indeed Brahman, the One without a second, matchless, the Reality that has no beginning, beyond such imagination as thou or I, or this or that, the Essence of Eternal Bliss, the Truth.<br />
<br />
494. I am Narayana, the slayer of Naraka; I am the destroyer of Tripura, the Supreme Being, the Ruler; I am knowledge Absolute, the Witness of everything; I have no other Ruler but myself, I am devoid of the ideas of "I’ and "mine".<br />
<br />
495. I alone reside as knowledge in all beings, being their internal and external support. I myself am the experiencer and all that is experienced – whatever I looked upon as "this" or the not-Self previously.<br />
<br />
496. In me, the ocean of Infinite Bliss, the waves of the universe are created and destroyed by the playing of the wind of Maya.<br />
<br />
497. Such ideas as gross (or subtle) are erroneously imagined in me by people through the manifestation of things superimposed – just as in the indivisible and absolute time, cycles, years, half-years, seasons, etc., are imagined.<br />
<br />
498. That which is superimposed by the grossly ignorant fools can never taint the substratum: The great rush of waters observed in a mirage never wets the desert tracts.<br />
<br />
499. I am beyond contamination like the sky; I am distinct from things illumined, like the sun; I am always motionless like the mountain; I am limitless like the ocean.<br />
<br />
500. I have no connection with the body, as the sky with clouds; so how can the states of wakefulness, dream and profound sleep, which are attributes of the body, affect me ?<br />
<br />
<br />
501. It is the Upadhi (superimposed attribute) that comes, and it is that alone which goes; that, again, performs actions and experiences (their fruits), that alone decays and dies, whereas I ever remain firm like the Kula mountain.<br />
<br />
501. For me who am always the same and devoid of parts, there is neither engaging in work nor cessation from it. How can that which is One, concentrated, without break and infinite like the sky, ever strive ?<br />
<br />
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.<br />
<br />
503. If heat or cold, or good or evil, happens to touch the shadow of a man’s body, it affects not in the least the man himself, who is distinct from the shadow.<br />
<br />
504. The properties of things observed do not affect the Witness, which is distinct from the, changeless and indifferent – as the properties of a room (do not affect) the lamp (that illumines it).<br />
<br />
505. As the sun is a mere witness of men’s actions, as fire burns everything without distinction, and as the rope is related to a thing superimposed on it, so am I, the unchangeable Self, the Intelligence Absolute.<br />
<br />
506. I neither do nor make others do any action; I neither enjoy nor make others enjoy; I neither see nor make others see; I am that Self-effulgent, Transcendent Atman.<br />
<br />
507. When the supervening adjunct (Upadhi) is moving, the resulting movement of the reflection is ascribed by fools to the object reflected, such as the sun, which is free from activity – (and they think) "I am the doer", "I am the experiencer", "I am killed, oh, alas!"<br />
<br />
508. Let this inert body drop down in water or on land. I am not touched by its properties, like the sky by the properties of the jar.<br />
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509. The passing states of the Buddhi, such as agency, experience, cunning, drunkenness, dullness, bondage and freedom, are never in reality in the Self, the Supreme Brahman, the Absolute, the one without a second.<br />
<br />
510. Let there be changes in the Prakriti in ten, a hundred, or a thousand ways, what have I, the unattached Knowledge Absolute, got to do with them ? Never do the clouds touch the sky !<br />
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511. I am verily that Brahman, the One without a second, which is like the sky, subtle, without beginning or end, in which the whole universe from the Undifferentiated down to the gross body, appears merely as a shadow.<br />
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512. I am verily that Brahman, the One without a second, which is the support of all, which illumines all things, which has infinite forms, is omnipresent, devoid of multiplicity, eternal, pure, unmoved and absolute.<br />
<br />
513. I am verily that Brahman, the One without a second, which transcends the endless differentiations of Maya, which is the inmost essence of all, is beyond the range of consciousness, and which is Truth, Knowledge, Infinity and Bliss Absolute.<br />
<br />
514. I am without activity, changeless, without parts, formless, absolute, eternal, without any other support, the One without a second.<br />
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515. I am the Universal, I am the All, I am transcendent, the One without a second. I am Absolute and Infinite Knowledge, I am Bliss and indivisible.<br />
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516. This splendour of the sovereignty of Self-effulgence I have received by virtue of the supreme majesty of thy grace. Salutations to thee, O glorious, noble-minded Teacher, salutations again and again !<br />
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517. O Master, thou hast out of sheer grace awakened me from sleep and completely saved me, who was wandering, in an interminable dream, in a forest of birth, decay and death created by illusion, being tormented day after day by countless afflictions, and sorely troubled by the tiger of egoism.<br />
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518. Salutations to thee, O Prince of Teachers, thou unnamable Greatness, that art ever the same and dost manifest thyself as this universe – thee I salute.<br />
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519. Seeing the worthy disciple, who had attained the Bliss of the self, realised the Truth and was glad at heart, thus prostrating himself, that noble, ideal Teacher again addressed the following excellent words:<br />
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520. The universe is an unbroken series of perceptions of Brahman; hence it is in all respects nothing but Brahman. See this with the eye of illumination and a serene mind, under all circumstances. Is one who has eyes ever found to see all around anything else but forms? Similarly, what is there except Brahman to engage the intellect of a man of realisation ?<br />
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521. What wise man would discard that enjoyment of Supreme Bliss and revel in things unsubstantial ? When the exceedingly charming moon is shining, who would wish to look at a painted moon ?<br />
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522. From the perception of unreal things there is neither satisfaction nor a cessation of misery. Therefore, being satisfied with the realisation of the Bliss Absolute, the One without a second, live happily in a state of identity with that Reality.<br />
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523. Beholding the Self alone in all circumstances, thinking of the Self, the One without a second, and enjoying the Bliss of the Self, pass thy time, O noble soul !<br />
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524. Dualistic conceptions in the Atman, the Infinite Knowledge, the Absolute, are like imagining castles in the air. Therefore, always identifying thyself with the Bliss Absolute, the One without a second, and thereby attaining Supreme Peace, remain quiet.<br />
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525. To the sage who has realised Brahman, the mind, which is the cause of unreal fancies, becomes perfectly tranquil. This verily is his state of quietude, in which, identified with Brahman, he has constant enjoyment of the Bliss Absolute, the One without a second.<br />
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526. To the man who has realised his own nature, and drinks the undiluted Bliss of the Self, there is nothing more exhilarating than the quietude that comes of a state of desirelessness.<br />
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527. The illumined sage, whose only pleasure is in the Self, ever lives at ease, whether going or staying, sitting or lying, or in any other condition.<br />
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528. The noble soul who has perfectly realised the Truth, and whose mind-functions meet with no obstruction, no more depends upon conditions of place, time, posture, direction, moral disciplines, objects of meditation and so forth. What regulative conditions can there be in knowing one’s own Self ?<br />
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529. To know that this is a jar, what condition, forsooth, is necessary except that the means of knowledge be free from defect, which alone ensures a cognition of the object ?<br />
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530. So this Atman, which is an eternal verity, manifests Itself as soon as the right means of knowledge is present, and does not depend upon either place or time or (internal) purity.<br />
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531. The consciousness, "I am Devadatta", is independent of circumstances; similar is the case with the realisation of the knower of Brahman that he is Brahman.<br />
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532. What indeed can manifest That whose lustre, like the sun, causes the whole universe – unsubstantial, unreal, insignificant – to appear at all ?<br />
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533. What, indeed, can illumine that Eternal Subject by which the Vedas and Puranas and other Scriptures, as well as all beings are endowed with a meaning ?<br />
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534. Here is the Self-effulgent Atman, of infinite power, beyond the range of conditioned knowledge, yet the common experience of all - realising which alone this incomparable knower of Brahman lives his glorious life, freed from bondage.<br />
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535. Satisfied with undiluted, constant Bliss, he is neither grieved nor elated by sense-objects, is neither attached nor averse to them, but always disports with the Self and takes pleasure therein.<br />
<br />
536. A child plays with its toys forgetting hunger and bodily pains; exactly so does the man of realisation take pleasure in the Reality, without ideas of "I" or "mine", and is happy.<br />
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537. Men of realisation have their food without anxiety or humiliation by begging, and their drink from the water of rivers; they live freely and independently, and sleep without fear in cremation grounds or forests; their clothing may be the quarters themselves, which need no washing and drying, or any bark etc., the earth is their bed; they roam in the avenue of the Vedanta; while their pastime is in the Supreme Brahman.<br />
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538. The knower of the Atman, who wears no outward mark and is unattached to external things, rests on this body without identification, and experiences all sorts of sense-objects as they come, through others’ wish, like a child.<br />
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539. Established in the ethereal plane of Absolute Knowledge, he wanders in the world, sometimes like a madman, sometimes like a child and at other times like a ghoul, having no other clothes on his person except the quarters, or sometimes wearing clothes, or perhaps skins at other times.<br />
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540. The sage, living alone, enjoys the sense-objects, being the very embodiment of desirelessness – always satisfied with his own Self, and himself present at the All.<br />
<br />
541. Sometimes a fool, sometimes a sage, sometimes possessed of regal splendour; sometimes wandering, sometimes behaving like a motionless python, sometimes wearing a benignant expression; sometimes honoured, sometimes insulted, sometimes unknown – thus lives the man of realisation, ever happy with Supreme Bliss.<br />
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542. Though without riches, yet ever content; though helpless, yet very powerful, though not enjoying the sense-objects, yet eternally satisfied; though without an exemplar, yet looking upon all with an eye of equality.<br />
<br />
543. Though doing, yet inactive; though experiencing fruits of past actions, yet untouched by them; though possessed of a body, yet without identification with it; though limited, yet omnipresent is he.<br />
<br />
544. Neither pleasure nor pain, nor good nor evil, ever touches this knower of Brahman, who always lives without the body-idea.<br />
<br />
545. Pleasure or pain, or good or evil, affects only him who has connections with the gross body etc., and identifies himself with these. How can good or evil, or their effects, touch the sage who has identified himself with the Reality and thereby shattered his bondage ?<br />
<br />
546. The sun which appears to be, but is not actually, swallowed by Rahu, is said to be swallowed, on account of delusion, by people, not knowing the real nature of the sun.<br />
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547. Similarly, ignorant people look upon the perfect knower of Brahman, who is wholly rid of bondages of the body etc., as possessed of the body, seeing but an appearance of it.<br />
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548. In reality, however, he rests discarding the body, like the snake its slough; and the body is moved hither and thither by the force of the Prana, just as it listeth.<br />
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549. As a piece of wood is borne by the current to a high or low ground, so is his body carried on by the momentum of past actions to the varied experience of their fruits, as these present themselves in due course.<br />
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550. The man of realisation, bereft of the body-idea, moves amid sense-enjoyments like a man subject to transmigration, through desires engendered by the Prarabdha work. He himself, however, lives unmoved in the body, like a witness, free from mental oscillations, like the pivot of the potter’s wheel.<br />
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551. He neither directs the sense-organs to their objects nor detaches them from these, but stays like an unconcerned spectator. And he has not the least regard for the fruits of actions, his mind being thoroughly inebriated with drinking the undiluted elixir of the Bliss of the Atman.<br />
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552. He who, giving up all considerations of the fitness or otherwise of objects of meditation, lives as the Absolute Atman, is verily Shiva Himself, and he is the best among the knowers of Brahman.<br />
<br />
553. Through the destruction of limitations, the perfect knower of Brahman is merged in the One Brahman without a second – which he had been all along – becomes very free even while living, and attains the goal of his life.<br />
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554. As an actor, when he puts on the dress of his role, or when he does not, is always a man, so the perfect knower of Brahman is always Brahman and nothing else.<br />
<br />
556. Let the body of the Sannyasin who has realised his identity with Brahman, wither and fall anywhere like the leaf of a tree, (it is of little consequence to him, for) it has already been burnt by the fire of knowledge.<br />
<br />
557. The sage who always lives in the Reality – Brahman – as Infinite Bliss, the One without a second, does not depend upon the customary considerations of place, time, etc., for giving up this mass of skin, flesh and filth.<br />
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558. For the giving up of the body is not Liberation, nor that of the staff and the water-bowl; but Liberation consists in the destruction of the heart’s knot which is Nescience.<br />
<br />
559. If a leaf falls in a small stream, or a river, or a place consecrated by Shiva, or in a crossing of roads, of what good or evil effect is that to the tree ?<br />
<br />
560. The destruction of the body, organs, Pranas and Buddhi is like that of a leaf or flower or fruit (to a tree). It does not affect the Atman, the Reality, the Embodiment of Bliss – which is one’s true nature. That survives, like the tree.<br />
<br />
561. The Shrutis, by setting forth the real nature of the Atman in the words, "The Embodiment of Knowledge" etc., which indicate Its Reality, speak of the destruction of the apparent limitations merely.<br />
<br />
562. The Shruti passage, "Verily is this Atman immortal, my dear", mentions the immortality of the Atman in the midst of things perishable and subject to modification.<br />
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563. Just as a stone, a tree, grass, paddy, husk, etc., when burnt, are reduced to earth (ashes) only, even so the whole objective universe comprising the body, organs, Pranas, Manas and so forth, are, when burnt by the fire of realisation, reduced to the Supreme Self.<br />
<br />
564. As darkness, which is distinct (from sunshine), vanishes in the sun’s radiance, so the whole objective universe dissolves in Brahman.<br />
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565. As, when a jar is broken, the space enclosed by it becomes palpably the limitless space, so when the apparent limitations are destroyed, the knower of Brahman verily becomes Brahman Itself.<br />
<br />
566. As milk poured into milk, oil into oil, and water into water, becomes united and one with it, so the sage who has realised the Atman becomes one in the Atman.<br />
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567. Realising thus the extreme isolation that comes of disembodiedness, and becoming eternally identified with the Absolute Reality, Brahman, the sage no longer suffers transmigration.<br />
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568. For his bodies, consisting of Nescience etc., having been burnt by the realisation of the identity of the Jiva and Brahman, he becomes Brahman Itself; and how can Brahman ever have rebirth ?<br />
<br />
569. Bondage and Liberation, which are conjured up by Maya, do not really exist in the Atman, one’s Reality, as the appearance and exit of the snake do not abide in the rope, which suffers no change.<br />
<br />
570. Bondage and Liberation may be talked of when there is the presence or absence of a covering veil. But there can be no covering veil for Brahman, which is always uncovered for want of a second thing besides Itself. If there be, the non-duality of Brahman will be contradicted, and the Shrutis can never brook duality.<br />
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571. Bondage and Liberation are attributes of the Buddhi which ignorant people falsely superimpose on the Reality, as the covering of the eyes by a cloud is transferred to the sun. For this Immutable Brahman is Knowledge Absolute, the One without a second and unattached.<br />
<br />
572. The idea that bondage exists, and the idea that it does not, are, with reference to the Reality, both attributes of the Buddhi merely, and never belong to the Eternal Reality, Brahman.<br />
<br />
573. Hence this bondage and Liberation are created by Maya, and are not in the Atman. How can there be any idea of limitation with regard to the Supreme Truth, which is without parts, without activity, calm, unimpeachable, taintless, and One without a second, as there can be none with regard to the infinite sky ?<br />
<br />
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.<br />
<br />
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 – considering thee an aspirant after Liberation, purged of the taints of this Dark Age, and of a mind free from desires.<br />
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576. Hearing these words of the Guru, the disciple out of reverence prostrated himself before him, and with his permission went his way, freed from bondage.<br />
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577. And the Guru, with his mind steeped in the ocean of Existence and Bliss Absolute, roamed, verily purifying the whole world – all differentiating ideas banished from his mind.<br />
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578. Thus by way of a dialogue between the Teacher and the disciple, has the nature of the Atman been ascertained for the easy comprehension of seekers after Liberation.<br />
<br />
579. May those Sannyasins who are seekers after Liberation, who have purged themselves of all taints of the mind by the observance of the prescribed methods, who are averse to worldly pleasures, and who are of serene minds, and take a delight in the Shruti – appreciate this salutary teaching !<br />
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580. For those who are afflicted, in the way of the world, by the burning pain due to the (scorching) sunshine of threefold misery, and who through delusion wander about in a desert in search of water – for them here is the triumphant message of Shankara pointing out, within easy reach, the soothing ocean of nectar, Brahman, the One without a second – to lead them on to Liberation.</div>Thathwamasihttp://www.blogger.com/profile/05897414650228182729noreply@blogger.com