"I am beyond all comprehension."
- Shankara
Adi Shankaracharya Jayanti is the birth anniversary of Jagad Guru Adi Shankaracharya, which falls on the panchami day (5th day) of the bright half of the Vaisakha month, according to South Indian Hindu Calendar. While in the north India, Adi Sankaracharya Jayanthi is celebrated on the tenth day. In 2011, Adi Shankaracharya Jayanti is celebrated on 8th May 2011.
Adi Shankaracharya, also known as Sankara Bhagavatpadacarya, was born in the 8th century AD at Kaladi in Kerala. Adi Shankara is the greatest Hindu saint and Indian philosopher who consolidated the doctrine of Advaita Vedanta. Adi Shankara’s teachings were mainly based on Advaita (Nondualism) – or the unity of Brahman and the soul. Adi Sankaracharya is also regarded as an incarnation of Lord Shiva, who took the avatar to teach and guide the Hindu religion. Adi Shankara learned all of the scriptures and traveled through out India to help Hinduism regain strength and restore the study of the Vedas and other ancient scriptures.
Adi Shankaracharya Jayanti is regarded as Philosopher’s Day and teachings of Adi Sankaracharya’s principles will be conducted at Adi Shankaracharya mathas. Adi Sankara Jayanthi is a great occasion for Hindu devotees to chant Adi Shankaracharya Stotras, meditate, and study Adi Sankara’s great works and realize the principles of Advaita Vedanta.
-
HINDU RELIGION EXIST ONLY BY THE EFFORT OF THE GREAT SANKARA "Religion is realisation. It is not mere learning, or dialectic." This is the divine message which stands deeply imprinted in the mind of every Hindu. This is not mere fancy. This is not a mental conception. This is not a stretch of imagination. It is not a coinage of the brain. Nor is it a decision arrived at by vehement vituperation and incongruent argumentation promulgated by all ordinary intellectual prodigy.
It is the bold assertion of the greatest philosopher of India, the Avatara of Lord Siva.
What can we take him for except Lord Siva Himself, who proclaims authoritatively and undauntedly:
Jaatam mayyeva sarvam punarapi mayi tatsamsthitam chaiva visvam,
Sarvam mayyeva yaati pravilayamiti tadbrahma chaivaahamasmi.
Vedasara Shiva Stotram or Veda Sara Shiva Sthavam Lyrics with English meaning and devotional video Song. Vedasara Shiva Stavam is the Sanskrit hymns of Lord Shiva which contains the essence of the Vedas. Veda Sara Shivastavam was composed by Adi Shankaracharya and the stotra describes Lord Shiva as the formful God and formless reality. Vedasara Shiv Sthavam is a beautiful and meaningful song to chant on Maha Shivaratri.
English transalation of Veda Sara Shiva Stotra by P. R. Ramachander. Watch the devotional Shiva video song of Vedasaara Shiva Stotram in the voice of Param Pujya shri Rameshbhai Oza.
Veda Sara Shiva Sthavam Lyrics – Sanskrit Hymns on Lord Shiva
Pasunam Pathim Papa Nasam Paresam,
Gajendrasya Kruthimvasanam Varenyam,
Jada Jutamadhye Sphurad Ganagavarim,
Mahadevamekam Smarami Smararim 1
I meditate only on that great God,
Who is the lord of all beings,
Who is the destroyer of sins,
Who is the lord of heaven,
Who wears the hide of the king of elephants,
And who keeps river ‘Ganga’ in the middle of his hair.
Mahesam, Suresam, Surarathinasam,
Vibhum, Viswanaham,Vibhuthyanga Bhoosham,
Virupaksha Mindwarka Vahnithra Nethram,
Sadananda Meede Prabhu Pancha Vakthram. 2
I pray that Lord of lords with faces five,
Who is the greatest God,
Who is the God of devas,
Who is the enemy of Asuras,
Who is scholar of philosophy,
Who is the lord of the universe,
Who anoints himself totally with ash,
And who has sun, moon and fire as eyes.
Shivaakantha Shambho, Sasangardha Moule,
Mahesanasulin Jatajutadharin,
Thwameka Jagadvyapako Viswaroopa,
Praseeda, Praseeda Prabho Poorna Roopa. 3
Be kind to me. Be kind to me, Oh, Lord,
Who has a fully complete mien,
Who is the consort of Goddess Uma,
Who keeps the moon crescent with himself,
Who is the God who carries the great spear,
Who has unkempt grown hair,
Who is the only one pervading all over,
And who has a form which encompasses the universe.
Parathmanamadhyam, Jagat Bheejamekam,
Nireeham Nirakaramonkara Vandhyam,
Yatho Jayathe Palyathe Yena Viswam,
Thameesam Bhaje Leeyahe Yatra Viswam. 4
I worship that God,
Who is the Paramathma,
Who is the seed of the world,
Who does not have any desires,
Who does not have any shape,
Who can be known through ‘Om’,
Who creates and looks after the world,
And merges it within him.
Na Bhoomir Na Chapo Na Vahnir Na Vayur,
Ma Cha Akasamasthe Na Thanthra Na Nidhra,
Na Greeshmo Na Seetham Na Deso Na Vesho,
Na Yasyahimurthitrimurthim Thameede. 5
I pray and praise that God,
Who is the trimurthy*,
And who is not affected by
Earth, water, fire, wind,
Ether, thanthra, nidhra,
Heat, cold, place of stay and attire.
Ajam Sasvatham Karanam Karananam,
Shivam Kevalam Bhasakam Bhasakanam,
Thureeyam Thama Paramadyantha Heenam,
Prapadhye Param Pavanam Dwaitha Heenam. 6
I praise that most holy God,
Who does not have any birth,
Who is permanent,
Who is the cause of all causes,
Who is peaceful,
Who is the light of all lights,
Who is thureeya, the other side of ignorance,
Who does not have either end or beginning,
And who does not have any divisions.
Namasthe Namasthe, Vibho Viswamurthe,
Namasthe, Namasthe Thapo Yoga Gamya,
Namasthe, Namasthe Chidananda Murthe,
Namasthe, Namasthe Sruthi Gnana Gamya. 7
Salutations and salutations,
To the store house of knowledge and god of all worlds,
Salutations and salutations,
To him who should be known by meditation and Yoga,
Salutations and salutations,
To him who is the ever lasting bliss,
Salutations and salutations,
To him who should be attained through Vedas.
--
Veda Sara Shiva Sthavam Video Song – Shiva Devotional Video Songs
Nirvana Shatakam (Nirvanasatakam or Nirvana Sathakam) is one of the rare stotras composed by Adi Shankaracharya (Adi Sankara Bhagawat Pada). In this beautiful stotra Adi Sanka identifies himself with Lord Shiva and there by explains his Advaita philosophy of Oneness or non dualism. Shatakam is a Sanskrit word which literally means Six and the Nirvana Shatkam Sloka comprises of Six Stanzas. Nirvanasatakam Stotram repeats the word “Shivoham” which literally means “I am Shiva”.
Nirvana Shatakam Stotra Lyrics – Shiva Devotional Prayer Lyrics
Mano Budhya Ahankara Chithaa Ninaham,
Na Cha Srothra Jihwe Na Cha Graana Nethrer,
Na Cha Vyoma Bhoomir Na Thejo Na Vayu,
Chidananada Roopa Shivoham, Shivoham 1
Na Cha Praana Samgno Na Vai Pancha Vaayur,
Na Vaa Saptha Dhathur Na Va Pancha Kosa,
Na Vak Pani Padam Na Chopa Stha Payu,
Chidananada Roopa Shivoham, Shivoham 2
Na Me Dwesha Raghou Na Me Lobha Mohou,
Madho Naiva Me Naiva Matsarya Bhava,
Na Dharmo Na Cha Artha Na Kamo Na Moksha,
Chidananada Roopa Shivoham, Shivoham 3
Na Punyam Na Paapam Na Soukhyam Na Dukham,
Na Manthro Na Theertham Na Veda Na Yagna,
Aham Bhojanam Naiva Bhojyam Na Bhoktha,
Chidananada Roopa Shivoham, Shivoham 4
Na Mruthyur Na Sankha Na Me Jathi Bhedha,
Pitha Naiva Me Naiva Matha Na Janma,
Na Bhandhur Na Mithram Gurur Naiva Sishya,
Chidananada Roopa Shivoham, Shivoham 5
Aham Nirvi Kalpi Nirakara Roopi,
Vibhuthwascha Sarvathra Sarvendriyanaam,
Na Cha Sangatham Naiva Mukthir Na Meya
Chidananada Roopa Shivoham, Shivoham 6
Nirvana Shatakam Stotra Video – Shiva Devotional Video Songs
-------------------------------------
Guru Brahma, Guru Vishnu, Guru Deva Maheshwara
Guru Sakshath Parambrahma, Tasmai Shri Gurave Namaha||
Adi Shankaracharya the founder of the Advaita philosophy begins his Gurustotram or Verses to the Guru with the above Sanskrit Shloka and the meaning of this shloka is – Guru/Master is the creator Brahma, Guru is the preserver Vishnu, Guru is the destroyer Shiva, Guru is directly the supreme spirit and I offer my salutations to this Guru.
Adi Shankara was born in 788 CE in Kalady, Kerala to father Kaippilly Sivaguru Nambudiri and mother Aryambya Antharjanam . Shankara Jayanthi falls on the 5th day of Hindu month Vaisakh. May – June in the Gregorian Calendar. This year (2011) it is on May 8th. On this day his works are read with meditation and special pooja to Adi Shankaracharya, one of the greatest philospher. He is considered as the incarnation of Lord Shiva/Shankara.
When Shankaracharya was a young child he yearned to be a Sanyasi and was detached from all worldly matters. His thirst for spiritual knowledge made him renounce the world and master the vedas, puranas and the epics. In his pursuit to spread his philosophy he traveled all over India and established four mathas/religious institutions in the four corners of India. The mathas established by Ādi Śankara are:
• Uttarāmnāya matha, or northern matha at Joshimath
• Pūrvāmnāya matha or eastern matha, the Govardhana matha, at Puri
• Dakshināmnāya matha, or the Sringeri Sharada Peetham, the southern matha, at Sringeri
• Paśchimāmnāya matha, or the Dwaraka Pitha, the western matha, at Dwarka .
The heads of these above four institutions are considered the principal Shankaracharyas. Govinda Bhagvatapada became his Guru and under his guidance he learnt all forms of Yoga and Brahma. He was known as Adi Shankaracharya, the person who would be responsible to spread the Brahma Sutras all over the world.
Adi Shankara is believed to be the founder of the Dashanami monastic order and the Shanmata tradition of worship. He has written many commentaries on the Vedic Canon (Brahma Sutra, Principal Upanishads and Bhagavadgita) in support of his thesis.
Adi Shankara travelled to the Himalayan area of Kedarnath-Badrinath and attained videha mukti/freedom from embodiment. There is a samadhi mandir dedicated to Adi Shankara behind the Kedarnath temple in Uttaranchal.
Read more: http://www.itslife.in/2009/04/adi-shankaracharya-jayanthi#ixzz1LT8RPKT3
SHANKARA JAYANTI
Celebration : Birth of the greatest Pholopher - saint, The incarnation of Lord Shiva
Message : Religion is realisation.
Religion : Hindu
In the month of : May - June
Guru charanam, bhaja charanam,
Satguru charanam, bhava haranam.
Maanasa bhajare, guru charanam,
Dustara bhava saagara taranam
Guru maharaja guru jaya jaya,
Para brahma satguru jaya jaya.
RELIGION IS realisation; it is not mere learning-this is the divine message which stands deeply in the minds of every Hindu. This is not a mere fancy. This is not a mental conception. This is not a stretch of imagination, It is not a coinage of the brain. Nor is it a decision arrived at by vehement vituperation and incongruent argumentation promulgated by an ordinary intellectual prodigy.
This is the assertion of Shankara, India's greatest philosopher-saint, the incarnation of Lord Shiva, reverently known as Srimath Adi Shankaracharya.
What can a take him for except the Lord Himself who proclaims authoritatively and undauntedly: "I am the Self of all; I am the all; I am transcendent; I am one without a second; I am the Absolute; I am the infinite Consciousness; I am homogeneous bliss".
Shankara is our Vedanta Guru. He was God incarnate. He was horn at a time when Indian thought and culture were decaying; when they underwent sore distraction; when ethical glory and the widespread influence of the Buddhistic cult was gradually dying; when there was complete chaos and confusion; when innumerable sects sprang up and, with their own individual doctrines confounded the masses when evil social influences and blind superstitions garbed falsely in the clothes of religion, attracted the credulous masses into a frenzy, and ambushed them into complete ignorance of the ultimate Reality. There were no less than seventy-two cults and sects of this type which carried away people from the right path.
The advent of Lord Krishna rejuvenated Hindu religion and saved many a soul from complete ruin, souls which would otherwise have subjugated them-selves to passivism due to the misinterpretation of the Vedas and the Upanishads. In the same way, Shandara appeared on earth to deliver very many struggling souls He set them free, and enlightened them through his peaceful, unostentatious persuasion and loving propaganda. Through his irresistible logic, he planted the triumphant banner of unique intellectual conquest over all other schools of philosophy. Before him, all other theories proved to be phantoms and fallacies.
It was only Shankara who gave the unshakable concrete form to Hinduism and established the unity and purity of enlightened Hindu thought and culture. Superstitions and corrupt practices melted away in no time.
The age-long six systems of theism which were suppressed by the prattlers re-emerged in their original glory only through the concerted efforts of Shankara.
His victory over other systems of philosophy was not due to a stubborn grip onto his own faith and reasoning without considering the pros and cons of others. He had mastered even the minutest intricacies of the other theories. The underlying currents of Ms thoughts were the foundations of the other systems, It is for this reason alone that his philosophy was recognised with much reverence by all the other schools of thought, despite differences in their superstructure.
The secret of his conquest and the charm therein lay in his most apt and reasonable illustrations in every case. He sever based his arguments on theoretical axioms and untestified hypotheses, but entirely on integral experience. Further, all his arguments were based upon the Vedas as well, which are genuine and authoritative.
Shankara never entered into hot discussions to substantiate his case or disprove others' theories. With his gigantic intellect he poured out his masterly exposition in simple and clear terms with the same supreme authority of the Gita, Upanishads and the Brahma Sutras, the self-evident validity of the Sruti Pramana, and so on.
Above all, the philosophy of Shankara is not restricted to the highly intellectual It is within the easy reach of even the layman. With his profound knowledge, all-comprehensive learning, keen intuitive insight and convincing explanations, he has erected the strong edifice of Vedanta, equally accessible to the scholar and the layman. How effectively he prescribed "Bhaja Govindam" to the scholar who was racking his brains in committing various scriptures to memory!
Vedanta is not the only aspect of philosophy he has preached to the world. He has entered the heart of every earnest seeker after truth. He encourages the worship of various forms of the Lord and greatly advocates Bhakti. Without a tinge of partiality to one form or the other, he has composed innumerable hymns, each brimming with devotion and philosophical truth, each inculcating divine ecstasy and perennial joy even in the tender undeveloped mind. His untiring work for the welfare of mankind marks him out as a veritable, dynamic Karma Yogi, too.
At the background of all these, his devotion to his Guru is supermost. Mark what he says: "Any person who realises 'I am That Brahman' through the unparalleled mercy and glance of the Sadguru, loses all feelings of doubt and, with his mind free from illusion, attains liberation even while living in the body". How much efficacy and glory he in devotion to the Guru!
Shankara Jayanthi falls on the 5th day of the bright half of Vaisakh (May-June). On this day, study his works, pray and meditate. May you be showered with his blessings!
What is Advaita Vedanta?
The doctrine of advaita vedanta as expounded by Sankara can be summed up in half a verse: “Brahma Satyam Jagan Mithya Jivo Brahmaiva Na Aparah" — Brahman (the Absolute) is alone real; this world is unreal; and the Jiva or the individual soul is non-different from Brahman. This is the quintessence of his philosophy.
According to Sri Sankara, whatever is, is Brahman. Brahman Itself is absolutely homogeneous. All difference and plurality are illusory.
Tenets of Advaita Vedanta
• Brahman (the Absolute) is alone real; this world is unreal; and the Jiva or the individual soul is non-different from Brahman.
• The Atman is self-evident (Svatah-siddha). It is not established by extraneous proofs. It is not possible to deny the Atman, because It is the very essence of the one who denies It.
• Brahman is not an object, as It is Adrisya, beyond the reach of senses, mind or intellect. It is not another. It is all-full, infinite, changeless, self-existent, self-delight, self-knowledge and self-bliss. It is Svarupa, essence. It is the essence of the knower. It is the Seer (Drashta), Transcendent (Turiya) and Silent Witness (Sakshi). It is always the Witnessing Subject. It can never become an object as It is beyond the reach of the senses. Brahman is non-dual, one without a second. It has no other beside It.
• Sat-Chit-Ananda constitute the very essence or Svarupa of Brahman, and not just Its attributes.
• The world is not an illusion according to Sankara. The world is relatively real (Vyavaharika Satta), while Brahman is absolutely real (Paramarthika Satta). The unchanging Brahman appears as the changing world because of a superimposition of non-Self (objects) on Self (subject - Brahman). This is called Avidya.
• The Jiva or the individual soul is only relatively real. Its individuality lasts only so long as it is subject to unreal Upadhis or limiting conditions due to Avidya. The Jiva identifies itself with the body, mind and the senses, when it is deluded by Avidya or ignorance. Just as the bubble becomes one with the ocean when it bursts, so also the Jiva or the empirical self becomes one with Brahman when it gets knowledge of Brahman. When knowledge dawns in it through annihilation of Avidya, it is freed from its individuality and finitude and realizes its essential Satchidananda nature. It merges itself in the ocean of bliss. The river of life joins the ocean of existence. This is the Truth.
• Because samsara (or duality) exists due to ignorance or Avidya, Knowledge (Jnana) alone can make an individual realize his true nature. Karma Yoga, Bhakti Yoga, Raja Yoga etc., are necessary only to purify the individual and to help remove this Avidya. All other paths culminate in Jnana.
• Brahma Jnana is not about acquiring any external knowledge (as Brahman can't be an object of knowledge), it just about removing the Avidya or Maya.
(excerpts taken from the book "All about Hinduism", written by Sri Swami Sivananda)
Sri Adi Shankaracharya
Sri Adi Shankaracharya (CE 788 - 820)
What is An Avatar?
The Supreme power assumes form from time to time to bring erring humanity back to the correct path. Leaving His all pervading spirit unaffected, He incarnates choosing a form, place and time. The form and nature He takes will depend on the cause and circumstances leading to the Avatara. Avataras differ in the vehicles or medium through which the Supreme manifests itself, according to the requirement. This is understandable as whenever we find the emergence of a great personality of Superhuman strength advocating or championing the cause of the eternal principles and values of life and Dharma and achieving great things, we are apt to call it an ‘Avatar’. The ultimate purpose of an incarnation is always the re-establishment of right values, of Dharma in the world. Accordingly, we accept Sri Adi Shankaracharya as an ‘Avatar’ of Lord Shiva. Sri Bhagavatpada Shankaracharya, was not only a great thinker and the noblest of Advaitic philosophers but he was essentially an inspired champion of Hinduism and one of the most rigorous missionary leaders in our country. No matter what superlative we wish to apply to Adi Shankara’s genious, words would scarce suffice to describe even an iota of the mystic we know as Shankara!
Pressing need for Sri Shankara Bhagavatpada Acharya’s avatar
When the Vaidic mode of communion with the ultimate was in jeopardy, with the rejuvenation and reassertion of its wisdom being a pressing need, Adi Shankara strode like a majestic lion across the country taking all other lions in his stride and converted even die hards making them opt for the path illumined by Upanishads, such a powerful leader was needed at that time when Hinduism had been almost smothered within an enticing entanglements of atheistic views and consequently the Hindu Society came to be disunited and broken up into numberless sects and denominations each championing a different new point and engaged in mutual quarrels and endless argumentations.
It was into such a chaotic intellectual atmosphere that Sri Shankara brought his life giving philosophy of non-dual Brahaman of the Upanishads. It can very well be understood what a colossal work it must have been for any one man to undertake in those days, when modern conveniences of mechanical transport and instruments of propaganda were unknown.
A peerless mystic
Also as a peerless mystic, Adi Shankara could well have united his ambit to only the fortunate ones. He could as well have been totally reclusive and stayed away from it all. Yet, he chose to illumine the path of divine in an exemplary manner propounding his wisdom among even the uninitiated common, ordinary people, in a manner suited to the listener’s capacity. He was fully awakened and totally aware of the intricacies of the unknown, yet he was humble and wise, as only the truly great ones can be.
In His missionary work of propagating the great philosophical truths of the Upanishads and rediscovering through them the true cultural basis of our nation, Acharya Shankara had a variety of efficient weapons in his resourceful armory. An exquisite thinker, a brilliant intellect, a personality scintillating super think tank with the vision of Truth, a heart throbbing with industrious faith and ardent desire to serve the nation, sweetly emotional and relentlessly logical, Adi Shankara was the fittest Spiritual General to champion the cause of Upanishads. It was indeed a vast program that Shankara accomplished within the short span of 20 effective years for at the age of 32 he had finished his work and had folded up his manifestation.
From masculine prose to feminine soft songs, from marching militant verses to dancing songful words, be in the halls of Upanishadic commentaries or in the temple of Brahmasutra expositions, in the theatre of his Bhagavad Gita discourses or in the open flowery fields of his devotional songs, His was a pen that danced to the rhythm of His heart and to the swing of His thoughts. But pen alone would not have won the war of culture for our country. He showed himself to be a great organizer, a far sighted diplomat courageous hero and a tireless servant of the country.
Before the advent of Sri Shankara numerous ritualistic cults engendered unclear practices which cried for reform. Sri Shankara completed this task. He gave them a new, purer and purposeful outlook. Working through its own tradition, each system or cult was helped to discipline mind conduct and practices, to be able to progress with the higher forum of truth. The evils were cleansed in the practice of rituals and a place was assigned to each cult in what may be described as a `federation of faiths’ with the prospect of leading its rotary to the understanding of Upanishadic ideal. Refinement of religious beliefs and practices leads to refinement of character and social respectability.
His message in a nutshell
The message that is contained in elaborate discussions in the Bhashyas of Sri Shankara is often succinctly expressed in a century of verses, in ten verses, in one verse or even half a verse. He has reconciled the seemingly contradictory conclusions of the Upanishads and in the integrated view that He has presented the eternal, impersonal, consciousness Absolute isthe Brahman, the one without a second. By His power which is inscrutable ( अनिर्वचनीया ) and called maya, or mitya, He appears as the universe, conditions by space, Time, etc., that are ever changing. The jiva is not different from the absolute Brahman, but due to Upadhis appears to be different and subject to limitations. The Upadhis limit comprehensions and are unreal like limitless space appearing like room space, pot space, etc…
Once the conditioning factors vanish, jiva is seen as one with Brahman as taught in the Mahavakya of the Upanishads. The Knowledge of this oneness is liberation or moksha. Karma and Bhakti help from a distance in the attainment of Jnana by bestowing the needed mental purity when done in a spirit of dedication to Iswara.
In His Bhashya on the topic of meditation, Sri Shankara clearly differentiates the qualification between “seeking to scale yoga’s peak ” and “having scaled the same”. He maintains that one who has ascended the yoga has to simply maintain this equipoise, i.e. till chitta shuddhi is ripe enough to maintain the meditational equipoise, karma has to be done by all in nishkama spirit as a dedication to God.
He has also declared in many places that even the obligatory works done in Nishkama spirit have punya as the fruit. He said that any karma done, having been dedicated to God may not bear fruit is improper, indeed such dedication should make work non-fruitful besides bestowing the required mental purity. He Uses the word “फलसंकल्पस्य चित्तविक्षेपहेतुत्वात्”,- in this Geeta Bhashya i.e. mental clinging to the fruits of actions distracts. Therefore any doer of actions who has given up mental clinging to the fruits is a yogin, his mind concentrated, not being distracted. Hence Karma Must not be neglected.
Though Brahman alone is Absolute Truth (Paramarthika), the knowledge of the objective universe - erroneous form the highest stand point - can still be considered as a relative kind of truth for worldly transactions e.g., a mud pot, though a mud, can still be retained for keeping the water in it.
Every one of the several schools which developed in the past Shankara age, bears the influence of Sri Shankara’s teachings in one form or other. His message boils down to the formula - natural growth, assimilating what is compatible and `co-existence’ with what is incompatible.
Few instances of Acharya’s boundless mercy
Though gifted with miraculous yogic powers, the Acharyas of old, never found leisure in their life time to write their autobiography. Self effacement was the very spirit that governed their life and activities. And yet Sri Adi Shankara was not averse to using his yogic powers for temporal uplift of the unfortunate, as for instance, in his permanently enriching a poor woman by instant composition of the Kanakadhara Stotram, a hymn in praise of Goddess Mahalakshmi, which made Goddess shower her bounty in the form of golden amalakas into the house. Such instances of Shankara’s innate, boundless mercy abound in his short but effective life spans. The mysterious phenomenon of lotuses blossoming forth underneath Sri Sanandana’s feet, as he strode across the swollen Ganga on hearing his Master’s call out, even on others in the group scrambled towards the boatman, is well known. The leadership here, really would be demonstrative, yet remarkably silent and effective use of his yogic powers to emphasize the qualities of Sri Sanandana, who certainly deserved his Guru’s grace.
Futuristic plans ofSri Shankara Bhagavatpada Acharya’s avatar
Yet another significant aspect of brilliant leadership is vision and versatility which Acharya Sri Shankara personified in no mean measure, well versed in all shastras, endowed with razor sharp intellect and being dedicated to spreading his message to all, Sri Shankara’s futuristic vision is apparent in the methods employed for propogating the splendor of truth. Direct contact with people, through interunity travel, culminating in the establishment of the four vibrant centres of spiritual learning to cover the entire country.
Establishing 4 maths in the four quadrants of our country, opening temples, organizing halls of education, this mighty master left nothing undone in maintaining what he achieved. Among the four Maths two of them in the East and West were set up on the sea shore, while the Maths in the North and South were set up in the mountain regions. Sri Sureshwaracharya, who hailed from the north was placed in charge of the Math in the South, while Totaka from the South was sent to Badri in the North. He made it mandatory that the Nampootiris from Kerla should perform Pooja at Badri, while the Brahmins from Karnataka were assigned for Nepal. Likewise He ordained Maharashtra Brahmins to do Pujas at Rameshwaram. This shows what a broadmind He had when it came to leadership in matters of national interest.
Men of realization are of two classes. Some continue in their state of self absolution. They are charged with spirituality to their finger tips and they silently radiate spirituality to others.
Others choose to live in the world, but are not of the world; they love men and objects of the world, not in deed for themselves, but for the infinite in them. By living in their proximity, by speaking with them, one can understand more than what texts could provide.
Could any more effective resourceful and illuminating medium be visualized for achieving the goals envisaged by Sri Shankara?
Advaita Vedanta Philosophy
The following is an excerpt from the English translation of Anugrahabhashanam of Jagadguru Sri Sri Bharati Teertha Mahaswamiji
The great soul Sri Bhagavatpada Shankara, incarnated to expound the Advaita Siddhaanta (philosophy) to the world. No one should think that Advaita Siddhaanta (philosophy) was founded by Sri Shankara. This (philosophy) has been revealed in the Upanishads from time immemorial. The Lord has also taught the same in the Bhagavad Gita. Sri Veda Vyasa has also propounded the same (philosophy) in the Brahma Sutras. But before the advent of Sri Bhagavatpada, there was no one who could make people understand this Advaita Siddhaanta correctly. Many dissident schools of thought were cropping up.This was because, the propagators of the dualistic school of thought, were able to find some Upanishadic statements (that seemed to support their stand). Even atheists who talk of Asadvada, were able to find a (seemingly supportive) statement in Vedas. By using very weak logic, many arguments against Advaita were prevalent before the time of Sri Shankara Bhagavatpada. In order to bring such people to the correct path, Sri Bhagavatpada incarnated to make people understand the philosophy as revealed in the Upanishads.
One must not pick an arbitrary Vedic statement and try to interpret it. The interpretation of Vedic statements must be consistent and proper. The Vedas are the Supreme authority. vedasya hi nirapekSham praamaaNyam raveriva roopaviShaye — thus, Sri Bhagavatpada has highlighted the authority of the Vedas.
It is incorrect to say that the Vedas — the Supreme authority — has contradictory statements. For instance — “ na tasya pratimaa’sti ” — if you understand this to imply God has no image , “na tat-samashca-abhyadhikashca dRshyate” — is another Vedic statementn means “No equal or greater entity is to be seen” — accordingly, if you need to arrive at the meaning pratimaa — saadRshyam naasti i.e. None is comparable to Him.
Therefore, we revere the Lord as unimaginably and infinitely powerful. His power is “acintya” — beyond our imagination. And His power is “aparimita” — having no limitations. The Consciousness that has such unimaginable and infinite power is only one. There cannot be a second entity that is comparable to That. This is the right meaning of the Upanishadic (Vedic) statement. Hence one must not understand the meaning based on misinterpretation of some Vedic statement. One must keep in mind all the Vedic statements and give the meaning consistently and properly. Hence, Sri Bhagavatpada emphatically said that if all Vedic statements have to be interpreted properly we have to admit that Advaita alone is the conclusion of the Upanishads. He proclaimed that no other interpretation is possible. If Advaita alone is considered to be the philosophy of the Vedas, then would it not give rise to many objections?
For all such objections, Sri Bhagavatpada has given explanations. One such objection is “In Advaita, it is said that the Supreme Consciousness (Parabrahman) alone is real and nothing else is.” Then what about all the activities happening in the world? Now You are the Guru, we are the disciples. You are teaching us. Tell us whether this is real or unreal? If everything other than Brahman is Mithyaa (illusion), does it mean that both Your teaching and our listening are also unreal? And are all the activities happening in this world also an illusion? You need to give us an answer for this.
Sri Bhagavatpada replies — sarva-vyavahaaraaNaam-eva praag-brahmaatma- vijnaanaat satyatvopapatteH
There are three types of truth.
The first is — trikaalaabaadhya satya — what we call the Eternal Truth.
The second is true only until Brahma-jnana is attained. It is called “vyaavahaarika satya.”
The third seems real only during the time of perception. It is called “praatibhaasika satya.”
We call this world, “vyaavahaarika satya.” That is, all of this is true until you attain Brahma-jnana. Upon attaining Brahma-jnana, Brahman is the only Truth that exists, and nothing else has existence. Those who raise objections against Advaita Siddhaanta, do not understand this explanation given by Sri Bhagavatpada. They raise objections to Advaita Siddhaanta without a proper understanding. “Oh! Advaita means everything is void.” — No! Nothing is denied reality.
We have not said that Karma (actions) has no importance. Then do you mean that Karma should be given up after Realization? For the one who has attained Advaita saakshaatkaara (Realization), we need not tell him to give up Karma — it will leave him on its own. Hence, we always stress that until one attains Advaita saakshaatkaara, one must perform actions (Karma). Don’t raise a hue and cry that Advaita will lead to the neglect of Karma Shastra (actions), Upasana Shastra (worship). All of these have importance. Advaita Siddhaanta has to be properly understood.
Someone asked, ” Swamiji, If you say that everything other than Brahman is unreal, then are the Vedas unreal too?” Are not Vedic statements also unreal? And is not Knowledge acquired from such statements also unreal?, when knowledge obtained from unreal statements is unreal, then how can Advaitic knowledge be the Truth?
Sri Bhagavatpada replied — shankaa-viShaadinaapi maraNa-sambhavaat
Yes — a real action can come about from an unreal statement. Where can this happen?
A person ate something, Another person told him, “This is poison! You have eaten poison!” Then that person began to feel strongly, “I have eaten poison, I have eaten poison…”, eventually resulting in his death. In reality, what he ate was not poison. He died because he developed a false notion that he had eaten poison.
Thus the unreal poison resulted in his death.
Similarly, to the question, “how can knowledge obtained from Vedic statements be true when everything is unreal?”
We dream. Everyone knows that dreams are not true. However it is said that a dream may result in the occurrence of an actual event. It is said that certain types of dreams, give certain type of results. However, our dreams are not real. And yet, they can cause a real event.
Everyone who has heard the Ramayana may know about the dream of Trijata. When Mother Sita was sitting under the Ashoka tree, when the demonesses were threatening Mother Sita, an elderly demoness,Trijata says — I saw a dream last night. In that dream, I saw Ravana smearing oil all over his body, sitting on a donkey and riding towards the south. If we see a dream where a person smeared with oil all over his body, sits on a donkey and rides towards the south, it implies that person will die very soon.” Further, I dreamt that Vibhishana was decked with all ornaments, was sitting on an elephant and riding towards the east.” The result of such a dream is that the person will be victorious. Of course, Ravana neither smeared oil all over his body, nor ride towards the south on a donkey, as depicted in the dream. However, the inference here is that an unreal dream can produce a real event. And it has happened there. Hence, to say that an unreal statement cannot bring about the knowledge of Reality is incorrect.
Sri Bhagavatpada has firmly established that the Advaita Siddhaanta cannot be shaken in any manner. However, it is now a practice for dissidents (due to their inability or lack of interest to understand its meaning), to criticise Advaita. As proof that the Advaita Siddhaanta is Supreme, Sri Ayyanna Dikshitar has mentioned in the text, Vyaasa-taatparya-nirnaya that, even philosophers of other schools, have taken the meaning of the word “Vedanta” to mean Advaita Siddhaanta alone! Is any other testimony needed to say Advaita alone is the essence of the Upanishads! This Advaita Siddhaanta was propounded by Sri Bhagavatpada. Subsequently, many great personages have further elaborated on the Advaita Siddhantha.
Prakarana Granthas
Knowledge available in the world of books is found in two types of records. Text book of the Science (of the Supreme reality or Bramhan) explaining the theory and technique are called the `Shastras’, and the book that explain the terms and terminologies used in the shastra books are called `Prakarna’ books. Following are the examples of the latter type of books.
• Vivekachudamani
• Upadesha-Sahasri
• Atma-Bodha
• Aparokshanubhuti
• Dasha-Shloki
• Shata-Shloki
• Vakya-Vritti
• Panchikarana
• Prabodhasudhakara
• Tattva bodhaa
Prasthanatraya Bhashyam
Prasthanatraiya means the three sources of authority. It is the collective name given to the Upanishads, Bramha Sutra and Srimad Bhagavat Gita, which are accepted as three sources from which the different schools of Vedanta derived their authority.
Bramha Sutra
Bramha Sutra are a compendium of 555 aphorisms by Sage Bhagavan Veda Vyasa. They present in concentrated form the entire philosophy of the Upanishads. It is the text book for post graduate study for a student of Vedanta. Bright students are led into the enquiry about the nature of the Supreme reality, the relation between man and this Supreme reality, the summam bonum of human birth, existence and the means and method of reaching it. These Sutras are clues intended as memory aids to intensive contemplation on the Supreme reality. Marked by economy of words to felicitate memorizing, they are capable of being understood from all points of view and gateway to experience the supreme bliss when assimilated properly.
The Bhagavat Gita
Bhagavat Gita - is the most popular religio philosophic poem of Sanskrit literature. It is the most beautiful perhaps the only true philosophical song of its kind existing in any known tongue. Conveys sublime teaching on religion, philosophy, ethics and the art and science of correct and efficient living and attitude towards life and its problems.
The Upanishads
The Upanishads generally form the end of the aranyakas of the Vedas and therefore the philosophy obtaining therein is called as Vedanta meaning `end of the Vedas’. They contain the essence of Vedic teachings. They are the foundations on which most of the later philosophies and religions of India rest.
There is no important form of the Hindu thought which is not rooted in Upanishads. If the hold which a work has on the mind of man is any clue to its importance, then evidently the `Bhashya of Sri Adi Shankaracharya’ on Prasthanatriya is the most influential work in Indian thought.
The Upanishads say that the formless Bramhan has been assigned forms only for the convenience of the aspirant and it is not possible for ordinary man with finite equipment to concentrate on a `formless’ being. Sri Adi Shankara has maintained this “all through” in His Bhasyas, encouraging the Seekers step by step, as an aid to concentration, adoring the God for His ideals behind His Idols.
The father gives birth to one, but the Supreme Guru as Adi Shankaracharya alone can save the person from the necessity of being born again. One can repay the debt to his father by procreating offspring in his turn and by offering obsequious oblations for the pacification of his soul after death. But because the Supreme Guru saves His disciple from avidya, the debt to Him can never be repaid. Perhaps we can repay an Portion of the debt by passing on the knowledge in turn to other deserving disciples.
The Upanishads contain two sets of teaching regarding reality or Bramhan, addressed to two different levels of the mind. To the highest grade of the aspirants, belongs the disciple who has attained the mental equipment necessary entering upon the course of study, either in this birth or possesses an introvert mind as a result of discipline undergone in his last lives, qualifying him to grasp the teaching imparted in the Sruti.
This class of seekers comprises 2 grades. The first needs only reminding of the true nature of oneself by the Shruti through an experienced Adept (Guru) Who has Himself experienced the Truths of Vedanta, while the second requires guidance for the contemplation of the spiritual steps through which one has ultimately to reach the same self.
The other set of Upanishads teachings according to Sri Shankara, consists of injunctions for the meditation on apara (lower) Bramhan. This meditation is a mystical discipline assures benefits in the highest heavens called Bramha Loka. Then the question comes are there 2 Bramhans superior and inferior?
The supreme Bramhan is spoken of where It is indicated by such terms as `not gross’ through a negation of all distinctions of names and forms, etc., called up by ignorance. That very Bramhan becomes the inferior Bramhan where it is taught as possessed of some, distinct name, form, etc., for the sake of meditation, as in such words as “Identified with the mind, having prana as his body and effulgence as his form” etc.,. In short, it is not all that can realize the formless Absolute.
To them, Sri Shankara says that the Supreme is both formless and with form, formless when viewed in itself, not in relation to the universe, ever beyond the senses, beyond speech and mind, and with form when thought of in relation to the world as its creator, Sustainer and indweller.
The study of these prasthanatraya-bhashyas requires profound knowledge of Sanskrit and competency in Vyakarana, Nyaya and Mimamsa and in Veda-adhyayana. The study of these works kept alive to this day in all parts of India in guru-sishya relation which is characteristic of Indian tradition.
Biography of Sri Adi Shankaracharya
To those who are fortunate to study his valuable works, devotion and gratitude swell up spontaneously in their hearts. His flowing language, his lucid style, his stern logic, his balanced expression, his fearless exposition, his unshakable faith in the Vedas, and other manifold qualities of his works convey an idea of his greatness that no story can adequately convey. To those who are denied the immeasurable happiness of tasting the sweetness of his works, the stories of his earthly life do convey a glimpse of his many-sided personality.
Sri Shankara Digvijayam
A number of works titled Sankaravijaya, or Sankara digvijaya, are extant in India. These are typically known after the names of their authors, but are mostly hagiographic accounts of Sankara’s life, with myth and legend interspersed with historical fact. The primary reason for this situation is that most of these texts were written many centuries after Sankara lived, so that these authors already regarded Sankara as a legendary figure. The following is a brief survey of these texts.
Madhaviya Sankaravijaya
The Madhaviya is the oldest available, and also the most authentic and widely known among the different Sankaravijayas today. It is certainly the most popular such text in the Advaita tradition, and is also known as the Samkshepa Sankarajaya. The popularity of this work derives from the fame of its author, Madhava, who is usually identified with Sri Vidyaranya, the 13th pontiff of the Peetham. Old manuscripts of this work are available from diverse places in India, and printed editions based on a comparison of various manuscripts are available from as early as 1863 CE. Two commentaries have been written on the Madhaviya Sankaravijaya, one titled Dindima, by Dhanapati Suri (composed in 1798 CE), and another titled Advaitarajyalakshmi by Achyutaraya (composed in 1824 CE). Contemporary accounts of Sankara’s life follow this text in most details, like birth in Kaladi, meeting with his guru on the banks of the river Narmada, writing of commentaries, debate with Mandana Mishra, establishment of the Sharada Peetha at Sringeri, Ascension of the Sarvajna Pitha in Kashmir and his last days in the Himalayas.
There has been some doubt in recent times about the date and authorship of the mAdhavIya Sankaravijaya, including charges that it was reworked extensively in the 19th century CE. Almost all of this criticism is baseless. If the author of this work is not identical with vidyAraNya, the latest date that can be put to it is 1798 CE, the year in which the DiNDimA commentary was completed. Moreover, another author, sadAnanda, who wrote a Sankaravijaya sAra in 1783, informs us that his source is mAdhava’s work. As such, the criticism that the mAdhavIya was written as late as the 19th century CE, or that portions of it were re-written recently, cannot be upheld. However, the earliest possible date of this work (14th century CE) is still several centuries later than Sankara’s own date.
Anandagiriya Sankaravijaya
This work is not available today, although according to many secondary sources, it must have existed at one time. It is attributed to Anandagiri, the 13th century author of well-known Tikas to SankarAcArya’s bhAshyas. One 19th century author, who wrote a commentary to the mAdhavIya refers to Anandagiri’s Sankaravijaya as bRhat Sankaravijaya in one place and as prAcIna Sankaravijaya in another place. It seems clear that this text was considered to be old (prAcIna) and huge (bRhat). However, as it is no longer extant, the quotations attributed to this text are not very trustworthy.
In recent times, there have been various claims about a bRhat Sankaravijaya of an author named citsukha, although no manuscripts of this work have ever been available. No secondary sources refer to this text either, unlike the case with Anandagiri’s text. citsukha is claimed to have been a childhood friend of Sankara’s, and his work is therefore claimed to be an authoritative eye-witness account. However, even the source for this story about citsukha remains unknown, as none of the other Sankaravijayas mention such a childhood friend who witnessed all of Sankara’s life. All claims about the bRhat Sankaravijaya of citsukha seem extremely far-fetched, and within the living advaita tradition, there is great controversy over the very existence of this text. There is a more recent text, called bRhat Sankaravijaya, by one brahmAnanda sarasvatI, which seems to date from the 17th or 18th century.
Another prAcIna Sankaravijaya is also sometimes attributed to one mUkakavi. As with the bRhat Sankaravijaya of citsukha, nothing specific is known about this prAcIna Sankaravijaya either, as all attempts to trace source manuscripts have failed. Some quotations from a prAcIna Sankaravijaya are found in some very recent works, but the real source of these quotations remains unknown.
Anantanandagiriya Sankaravijaya
In my opinion, this work is very unreliable. To begin with, it is a very late text and all available versions seem extremely corrupt. The author of this text identifies himself as Anantanandagiri. Many scholars mistakenly identify this text with that of Anandagiri, the TIkAkAra, probably due to the misleading similarity of their names. Among these, H. H. Wilson thinks that the author is an unblusing liar, because he reports miracles and supernatural events associated with Sankara. However, he seems prepared to accept this text’s description of Hindu religious cults. About forty out of the seventy-odd chapters in this work describe some 72 different religious cults and sects prevalent in India, which Wilson uses in his study. A. C. Burnell, however, thinks that the work is spurious and very modern, written in the interests of southern maThas which had broken their ties with the Sringeri maTha. Be that as it may, a casual reading of this Sankaravijaya text is enough to convince the reader that its author cannot be identified with Anandagiri at all. anantAnandagiri appears to be a quite different author altogether. He quotes sections from the adhikaraNa ratnamAlA, a 14th-century work of vidyAraNya and bhAratI tIrtha, but attributes these quotations to Sankara. He also makes barely veiled references to rAmAnuja, the 11th-century teacher of viSishTAdvaita, and AnandatIrtha, the 13th-century teacher of dvaita. Both of them have been described as direct disciples of Sankara himself.
Moreover, most of the available manuscripts of this work are incomplete, and even these seem to have been heavily tampered with. Two separate accounts of Sankara’s life may be found in different editions of this work. For example, the 19th century editions from Calcutta, and all their source manuscripts, describe Sankara’s birth at Cidambaram in Tamil Nadu, while the 1971 Madras edition says that Sankara was born at Kaladi in Kerala. The earlier 19th century editions mention a maTha at Sringeri, and no maTha at Kancipuram. However, in the 1971 Madras edition, an ASrama has been mentioned near Sringeri, and a maTha at Kancipuram has been described in great detail. All editions mention that Sankara stayed at Sringeri for twelve years, and his last days are placed at Kancipuram, but this text is totally silent about any sarvajnapITha. It has been pointed out that the 1971 Madras edition is not true to the manuscripts that it lists as its sources. T. M. P. Mahadevan’s introduction to this edition also wrongly identifies this work with that of Anandagiri, the TIkAkAra, and claims that this must be the work that is called both bRhat and prAcIna. However, Mahadevan is silent about the bRhat text said to have been written by citsukha and the prAcIna text attributed to mUkakavi.
Chidvilasiya Sankaravijaya
This text is also known as the Sankaravijaya vilAsa, and was probably written between the 15th and 17th centuries. It is in the form of a dialogue between one cidvilAsa and his disciple, named vijnAnakanda. This is one of the few texts that explicitly record the tradition that four maThas were established by Sankara, at Sringeri, Dvaraka, Puri and Badrinath. cidvilAsa devotes three entire chapters to the founding of the Sringeri maTha, and one chapter to a sarvajnapITha at Kancipuram. However, he does not say anything about the establishment of a fifth maTha at Kancipuram, and Sankara’s last days are placed near Badrinath in the Himalayas. Except for its variant tradition about the sarvajnapITha, this text also agrees with the mAdhavIya in most other details.
Keraliya Sankaravijaya
This text is also called the SankarAcAryacarita and is attributed to one govindanAtha in all manuscripts. This text conflates the variant traditions about the sarvajnapITha, and mentions both Kashmir and Kancipuram in the same verse. It is completely silent about the establishment of any maThas, and describes Sankara’s last days at the vRshAcaleSvara temple in Trichur, Kerala. In this last detail, it differs from all other available oral traditions and Sankaravijaya texts. It dates from the 17th century.
Other minor texts
The kUshmANDa Sankaravijaya of purushottama bhAratI describes the establishment of a SAradA temple at a place called Pammapura, and is rather unique in describing Sankara and his four disciples as incarnations of the five Pandavas, who are in turn described as partial incarnations of Siva! A 17th century author named rAjacUDAmaNi dIkshita wrote a short hagiographical poem named SankarAbhyudaya. Among more recent works (late 18th century and after), sadAnanda’s Sankaravijaya sAra and nIlakaNTha’s SankaramandAra saurabha follow the details given in the mAdhavIya. Both authors explicitly mention their source in their introductory chapters. nIlakaNTha also wrote another poem named SankarAbhyudaya, which is one of the few works to give the 788 CE date for Sankara’s birth. Another SankarAbhyudaya is attributed to one tirumala dIkshita. This and a work known as vyAsAcalIya Sankaravijaya are of extremely doubtful authenticity, as they reproduce a large number of verses from the mAdhavIya Sankaravijaya. The bhagavatpAdAbhyudaya of mahAkavi lakshmaNa sUrin is an early 20th century work, which recounts all the traditional details of Sankara’s life.
A Brief Sketch of the Life of Sri Adi Shankaracharya
Birth and childhood
Sankara was born to the nambUdiri brAhmaNa couple, Sivaguru and AryAmbA, in a little village called kAlaDi in Kerala. The couple had remained childless for a long time, and prayed for children at the vaDakkunnAthan (VRshAcala) temple in nearby Trichur. Siva is said to have appeared to the couple in a dream and promised them a choice of one son who would be short-lived but the most brilliant philosopher of his day, or many sons who would be mediocre at best. The couple opted for a brilliant, but short-lived son, and so Sankara was born.
Sankara lost his father when quite young, and his mother performed his upanayana ceremonies with the help of her relatives. Sankara excelled in all branches of traditional vaidIka learning. A few miracles are reported about the young Sankara. As a brahmacArin, he went about collecting alms from families in the village. A lady who was herself extremely poor, but did not want to send away the boy empty-handed, gave him the last piece of Amla fruit she had at home. Sankara, sensing the abject poverty of the lady, composed a hymn (kanakadhArA stavam) to SrI, the goddess of wealth, right at her doorstep. As a result, a shower of golden Amlas rewarded the lady for her piety. On another occasion, Sankara is said to have re-routed the course of the pUrNA river, so that his old mother would not have to walk a long distance to the river for her daily ablutions.
sam.nyAsa
Sankara was filled with the spirit of renunciation early in his life. Getting married and settling to the life of a householder was never part of his goal in life, though his mother was anxious to see him as a gRhastha. Once when he was swimming in the river, a crocodile caught hold of his leg. Sankara sensed that he was destined to die at that moment, and decided to directly enter the fourth ASrama of sam.nyAsa right then. This kind of renunciation is called Apat sam.nyAsa. The crocodile released him when he thus mentally decided to renounce the world, and Sankara decided to regularize his decision by going to an accomplished guru. To comfort his anxious mother, he promised that he would return at the moment of her death, to conduct her funeral rites, notwithstanding the fact that he would be a sannyAsI then.
Sankara then traveled far and wide in search of a worthy guru who would initiate him and regularize his vow of sam.nyAsa, till he came to the banks of the river narmadA in central India. Here was the ASrama of govinda bhagavatpAda, the disciple of gauDapAda, the famous author of the mANDUkya kArikAs. Sankara was accepted as a disciple by govinda, who initiated him into the paramahamsa order of sam.nyAsa, the highest kind of renunciation. Seeing the intellectual acumen of his disciple, govinda commanded Sankara to expound the philosophy of vedAnta through commentaries on the principal upanishads, the brahmasUtras and the gItA. Sankara took leave of his guru and traveled to various holy places in India, composing his commentaries in the meantime. At this time he was barely a teenager. He attracted many disciples around him, prominent among whom was sanandana, who was later to be called padmapAda. In this period, Sankara wrote commentaries on bAdarAyaNa’s brahmasUtras, the various upanishads and the bhagavad gItA. These commentaries, called bhAshyas, stand at the pinnacle of Indian philosophical writing, and have triggered a long tradition of sub-commentaries known as vArttikas, TIkAs and TippaNis. He also commented upon the adhyAtma-paTala of the Apastamba sUtras, and on vyAsa’s bhAshya to patanjali’s yogasUtras. In addition to these commentarial texts, Sankara wrote independent treatises called prakaraNa granthas, including the upadeSasAhasrI, Atmabodha, etc.
In addition to writing his own commentaries, Sankara sought out leaders of other schools, in order to engage them in debate. As per the accepted philosophical tradition in India, such debates helped to establish a new philosopher, and also to win disciples and converts from other schools. It was also traditional for the loser in the debate to become a disciple of the winner. Thus Sankara debated with Buddhist philosophers, with followers of sAm.khya and with pUrva mImAm.sakas, the followers of vedic ritualism, and proved more than capable in defeating all his opponents in debate. Sankara then sought out kumArila bhaTTa, the foremost proponent of the pUrva mImAm.sA in his age, but bhaTTa was on his deathbed and directed Sankara to viSvarUpa, his disciple. viSvarUpa is sometimes identified with maNDana miSra.
Sankara’s debate with viSvarUpa was unique. The referee at the debate was viSvarUpa’s wife, bhAratI, who was herself very well-learned, and regarded as an incarnation of Goddess sarasvatI. At stake was a whole way of life. The agreement was that if viSvarUpa won, Sankara would consent to marriage and the life of a householder, whereas if Sankara won, viSvarUpa would renounce all his wealth and possessions and become a sannyAsI disciple of Sankara. The debate is said to have lasted for whole weeks, till in the end, viSvarUpa had to concede defeat and become a sannyAsI. bhAratI was a fair judge, but before declaring Sankara as the winner, she challenged Sankara with questions about kAmaSAstra, which he knew nothing about. Sankara therefore requested some time, during which, using the subtle yogic process called parakAya-praveSa, he entered the body of a dying king and experienced the art of love with the queens. Returning to viSvarUpa’s home, he answered all of bhAratI’s questions, after which viSvarUpa was ordained as a sannyAsI by the name of sureSvara. He was to become the most celebrated disciple of Sankara, writing vArttikas to Sankara’s bhAshyas on the yajurveda upanishads, in addition to his own independent texts on various subjects.
Establishment of maThas
Sankara continued to travel with his disciples all over the land, all the while composing philosophical treatises and engaging opponents in debate. It is said that none of his opponents could ever match his intellectual prowess and the debates always ended with Sankara’s victory. No doubt this is true, given the unrivaled respect and popularity that Sankara’s philosophical system enjoys to this day. In the course of his travels, Sankara stayed for a long time at the site of the old ASrama of the Rshis vibhAndaka and RshyaSRnga, in the place known as SRngagiri (Sringeri). Some texts mention that Sankara stayed at Sringeri for twelve years. A hermitage grew around him here, which soon developed into a famous maTha (monastery). sureSvara, the disciple whom he had won after long debate, was installed as the head of this new ASrama. Similar maThas were established in the pilgrim centers of Puri, Dvaraka and Joshimath near Badrinath, and padmapAda, hastAmalaka and troTaka were placed in charge of them. These are known as the AmnAya maThas, and they continue to function today. Their heads have also come to be known as SankarAcAryas, in honor of their founder, and revered as jagadgurus, or teachers of the world. Sankara also organized the community of ekadaNDI monks into the sampradAya of daSanAmI sannyAsins, and affiliated them with the four maThas that he established.
Meanwhile, Sankara heard that his mother was dying, and decided to visit her. Remembering his promise to her, he performed her funeral rites. His ritualistic relatives would not permit him to do the rites himself, as he was a sannyAsI, but Sankara overrode their objections, and built a pyre himself and cremated his mother in her own backyard. After this, he resumed his travels, visiting many holy places, reviving pUjAs at temples that had fallen into neglect, establishing SrI yantras at devI temples as in Kancipuram, and composing many devotional hymns.
Ascension of the sarvajnapITha
In the course of his travels, Sankara reached Kashmir. Here was a temple dedicated to SAradA (sarasvatI), the goddess of learning, which housed the sarvajnapITha, the Throne of Omniscience. It was a tradition for philosophers to visit the place and engage in debate. The victorious one would be allowed to ascend the sarvajnapITha. It is said that no philosopher from the southern region had ever ascended the pITha, till Sankara visited Kashmir and defeated all the others there. He then ascended the sarvajnapITha with the blessings of Goddess SAradA. (A few centuries later, rAmAnuja, the teacher of viSishTAdvaita, would visit the same sarvajnapITha in search of the baudhAyana vRtti. However, a variant tradition places the sarvajnapITha in the south Indian city of Kancipuram.)
Sankara was reaching the age of 32 now. He had expounded the vedAnta philosophy through his writings; he had attracted many intelligent disciples to him, who could carry on the vedAntic tradition; and he had established monastic centers for them in the form of maThas. His had been a short, but eventful life. He retired to the Himalayas and disappeared inside a cave near Kedarnath. This cave is traditionally pointed out as the site of his samAdhi. Other variant traditions place Sankara’s last days at Karavirpitham or at Mahur in Maharashtra, Trichur in Kerala or Kancipuram in Tamil Nadu. It is a measure of SankarAcArya’s widespread fame that such conflicting traditions have arisen around his name.
True to the traditions of sam.nyAsA, Sankara was a peripatetic monk, who traveled the length and breadth of the country in his short lifetime. His fame spread so far and wide, that various legends are recounted about him from different parts of India. The true sannyAsI that he was, he lived completely untouched by the fabric of society. So much so that even the location of kAlaDi, his birth-place, remained generally unknown for a long time. The credit of identifying this village in Kerala goes to one of his 19th-century successors at Sringeri, SrI saccidAnanda SivAbhinava nRsimha bhAratI. Similarly, the credit of renovating Sankara’s samAdhi-sthala near Kedarnath, goes to SrI abhinava saccidAnanda tIrtha, his 20th-century successor at Dvaraka.
JAYA JAYA SANKARA HARA HARA SANKARA
The people of Kanchi who witnessed this were indeed fortunate!
Sarvajna Peetham was established for the Intelligentsia, scholars and the Wise. But, how about the common man? How could Sri Sankaracharya attract the general public, teach them Sanathana Dharma and the way of life? Sri Sankaracharya decided to establish a Peetham to attract all others.
The number FIVE has a special significance in our way of life.
Panycha krityam are creation, sustenance, reduction, illusioning and blessing. Brahma and Vishnu take care of creation and sustenance while Siva manages the other three. Siva is the one who creates the Maya – illusion - to hide brahman and also removes the illusion to make us realise Jeevan and brahman are one, and blesses us.
Pancha Bhutham (basic elements) are air, water, earth, space and ether.
Pancha koshas ( sheaths) are :
* Anna-maya kosha: food or, physical - the five elements
* Praana-maya kosha: breath - the five pranas (Karma-Indriyas : prana, Apana, Udana, Samana, Vyana )
* Mano-maya kosha - impressions or outer mind - the five kinds of sensory impressions – (Jnana Indriyas : touch, sight, smell, taste and sound )
* Vijnana-maya kosha - ideas or intelligence - directed mental activity –five organs of action (karma indriyas -the motor organs: vocal organ, feet, hands, excretory and urino-genital).
* Ananda-maya kosha : experiences - deeper mind - memory, subliminal and superconscious mind.
Pancha Mahayajnas (daily rituals for every householder) are:
* Brahma yajna: Homage to the seers - accomplished through studying and teaching the Vedas.
* Deva yajna: Homage to Gods - accomplished by offering ghee and uncooked grains into the fire.
* Pitru yajna: Homage to ancestors - accomplished by Offering cooked rice cakes (pinda) and water to the family line.
* Bhuta yajna: Homage to beings - accomplished by Placing food-offerings intended for animals, birds, insects, wandering outcastes and beings of the invisible world.
* Manushya yajna: Homage to men- accomplished by feeding guests, the poor, the homeless and the students and all acts of philanthropy and charity.
Pancha Mukti Sthalas (Places of liberation) are:
* Birth Mukti of Tiruvaarur - if one is born in Tiruvarur, he/she automatically attains Mukti
* Thought Mukti of Tiruvannamalai - if one thinks of Tiruvannamalai, one attains Mukti.
* Residence Mukti in Kanchi - if one lives in Kanchi, he/she attains Mukti.
* Death Mukti in Kasi - if one dies in Kasi, he/she attains Mukti.
* Sight Mukti in Chidambaram - if one gets Dharshan of the Siva in Chidambaram, he/she gets Mukti.
Ambal – Kamakshi, the gross form of Maha Tripurasundari - has a name, Panchami, as per Lalitha Sahasranamam. She is very important for Advaita.
She is the primary repository of Sakhti. She is all Bliss and the innermost soul of all souls. She embodies all religions and observances. She deluded the triad (Brahma, Vishnu and Siva) into thinking they are the gods of creation, sustenance and reduction, not knowing that they do not act without her consent. Siva always thought, "I am THAT alone" under the delusion imposed by HER Maya. Nothing moves without her consent from a blade of grass to Brahma. So, She is the only one to remove Maya and establish the realisation of Advaita.
The Sankaracharya, who was born on Panchami, with the blessings of Panchami, Sri Maha Tripurasundari, established HisFifth Matham, Sri Kanchi Kamakoti Peetham, for the spiritual welfare of the people.
Thus, the number FIVE has a special spiritual significance in our way of life.
Jaya Jaya Sankara Hara Hara Sankara. ------------------------
Adi Sankaracharya's
Bhaja Govindam
Translated by S. N. Sastri
Bhaja Govindam is one of the most popular works of Sri Sankara. The essential teaching conveyed through this work is the need for cultivating an attitude of detachment towards all worldly matters and intense devotion to God. These two are necessary even for leading a happy life in the world. They are also the most important requisites for seekers of Self-knowledge.
1. Worship Govinda, worship Govinda, you deluded one! When the end is near, knowledge of grammar will not save you.
Note: The word ‘moodhamate’ used by Sri Sankara in this verse does not mean ‘fool’ or a person of deficient intelligence. It means ‘one deluded by maya into identifying oneself with one’s body, mind and senses’. We are all in reality the infinite Brahman, but, because of ignorance of this truth we think of ourselves as the body-mind complex. This wrong notion is what is called ‘bondage’ in Vedanta. In this sense even the most intelligent human being is a deluded person until he realizes the truth that he is none other than Brahman. The translation of this word as ‘fool’ does not bring out its real vedantic sense in the present context.
It should not be concluded that Sri Sankara decries the study of grammar. On the other hand, knowledge of grammar is essential for understanding the upanishads and Sri Sankara’s Bhashya. Here grammar stands for all worldly knowledge. The Mundakopanishad says that there are two kinds of knowledge—the higher and the lower. The lower knowledge includes the four Vedas, the science of pronunciation, the code of rituals, grammar, etymology, metre, and astrology (including astronomy). The higher knowledge is that by which the Immutable (Brahman) is realized. The lower knowledge is necessary for all worldly purposes, but it is only the higher knowledge that will deliver one from the continuous chain of births and deaths. This is the idea conveyed by the statement that knowledge of grammar, that is, mere worldly knowledge, will not save you from samsaara. So one should strive to attain Self-knowledge.
2. O deluded one, give up your craving for wealth. Make your mind free from desire and fill it with the thought of Brahman. Be happy with whatever you get as a result of your past actions (karma).
3. Do not be infatuated by the feminine body. Repeatedly remind yourself that it is only made up of flesh, fat and similar substances.
4. Life is as impermanent as water drops on a lotus leaf. Know that the whole world is in the grip of disease, sorrow, and ego.
5. A person’s family loves him only as long as he is able to earn money. Afterwards, when the body has become weak, no one in the house even enquires about him.
6. As long as there is breath in the body, people in the house enquire about his welfare. Once the breath has left, even those who were dependent on him are afraid of his dead body.
The verb ‘bibhyati’ is in the plural. So the word ‘bharya’ means not only wife, but all dependents.
7. Remember that wealth is always evil; there is not the slightest trace of happiness in it. For the rich there is fear even from their sons; this is the rule everywhere.
8. The child is ever intent on play; the young man is infatuated with the opposite sex; the old man is ever immersed in his worries; None ever thinks of the supreme Brahman.
9. Who is your wife? Who is your son? This mortal world is very strange indeed. To whom do you belong? Wherefrom have you come? O brother, ponder over the truth of all these.
10. Association with the good brings about detachment towards worldly pursuits. Detachment leads to freedom from delusion. From freedom from delusion arises constancy of the mind (in meditation on the supreme Being). Constancy of the mind leads to liberation even while alive.
11. What lustful enjoyments can there be when one is very old? How can there be a lake when the water has dried up? What followers can one have when one’s wealth is exhausted? Once the ultimate Reality is known, how can there be worldly life any more?
12. Do not be haughty because of wealth or friends or youth. Time destroys everything in a twinkle. Give up attachment to this world which is nothing but Maya and attain to the state of Brahman through knowledge of the Reality.
13. Night follows day, evening follows the morning, winter and spring repeat themselves. Time plays and the life is running out. But the force of desires never lessens.
14. Through this bouquet of twelve verses was instruction given to a scholar in grammar by the learned Sri Sankara Bhagavatpada. (The twelve verses are those starting from the second verse. The first verse is an introduction).
Osho on adi shankara
Nobody has been able to go beyond these flights of consciousness and bring such tremendous meaning to the almost dead scripture of Badrayana, BRAHMASUTRAS.
The way he interprets is possible only after enlightenment. Each small word... the way he gives a turn to its meaning. Something which was looking very ordinary immediately becomes extraordinary. He has the touch that transforms everything into gold.
By the time he was thirty-three, he had written all the great commentaries on all the great scriptures, and he had traveled all over the country and defeated all the so-called great philosophers, theologians, priests. At the age of thirty-three he died. Consciousness is not limited to your physical age. Consciousness can go far ahead of you, your body.--------------------------------------------------
By solid reasoning he extracted from the Vedas the truths of Vedanta, and on them built up the wonderful system of Jnana that is taught in this commentaries. He unified all the conflicting descriptions of Brahman and showed that there is only one Infinite Reality. He showed too that as man can only travel slowly on the upward road, all the varied presentations are needed to suit his varying capacity.
Swami Vivekananda
-
Sankara's Philosophy
Sankara wrote Bhashyas or commentaries on the Brahma Sutras, the Upanishads and the Gita. The Bhashya on the Brahma Sutras is called Sareerik Bhasya. Sankara wrote commentaries on Sanat Sujatiya and Sahasranama Adhyaya. It is usually said, “For learning logic and metaphysics, go to Sankara's commentaries; for gaining practical knowledge, which unfolds and strengthens devotion, go to his works such as Viveka Chudamani, Atma Bodha, Aparoksha Anubhuti, Ananda Lahari, Atma-Anatma Viveka, Drik-Drishya Viveka and Upadesa Sahasri”. Sankara wrote innumerable original works in verses which are matchless in sweetness, melody and thought.
Sankara’s supreme Brahman is Nirguna (without the Gunas), Nirakara (formless), Nirvisesha (without attributes) and Akarta (non-agent). He is above all needs and desires. Sankara says, "This Atman is self-evident. This Atman or Self is not established by proofs of the existence of the Self. It is not possible to deny this Atman, for it is the very essence of he who denies it. The Atman is the basis of all kinds of knowledge. The Self is within, the Self is without, the Self is before and the Self is behind. The Self is on the right hand, the Self is on the left, the Self is above and the Self is below".
Satyam-Jnanam-Anantam-Anandam are not separate attributes. They form the very essence of Brahman. Brahman cannot be described, because description implies distinction. Brahman cannot be distinguished from any other than He.
The objective world-the world of names and forms-has no independent existence. The Atman alone has real existence. The world is only Vyavaharika or phenomenal.
Sankara was the exponent of the Kevala Advaita philosophy. His teachings can be summed up in the following words:
Brahma Satyam Jagat Mithya,
Jeevo Brahmaiva Na Aparah
Brahman alone is real, this world is unreal; the Jiva is identical with Brahman.
Sankara preached Vivarta Vada. Just as the snake is superimposed on the rope, this world and this body are superimposed on Brahman or the Supreme Self. If you get a knowledge of the rope, the illusion of the snake will vanish. Even so, if you get a knowledge of Brahman, the illusion of the body and the world will vanish.
Sankara is the foremost among the master-minds and the giant souls which Mother India has produced. He was the expounder of the Advaita philosophy. Sankara was a giant metaphysician, a practical philosopher, an infallible logician, a dynamic personality and a stupendous moral and spiritual force. His grasping and elucidating powers knew no bounds. He was a fully developed Yogi, Jnani and Bhakta. He was a Karma Yogin of no mean order. He was a powerful magnet.
There is not one branch of knowledge which Sankara has left unexplored and which has not received the touch, polish and finish of his superhuman intellect. For Sankara and his works, we have a very high reverence. The loftiness, calmness and firmness of his mind, the impartiality with which he deals with various questions, his clearness of expression-all these make us revere the philosopher more and more. His teachings will continue to live as long as the sun shines.
Sankara's scholarly erudition and his masterly way of exposition of intricate philosophical problems have won the admiration of all the philosophical schools of the world at the present moment. Sankara was an intellectual genius, a profound philosopher, an able propagandist, a matchless preacher, a gifted poet and a great religious reformer. Perhaps, never in the history of any literature, a stupendous writer like him has been found. Even the Western scholars of the present day pay their homage and respects to him. Of all the ancient systems, that of Sankaracharya will be found to be the most congenial and the most easy of acceptance to the modern mind.
Sivanandha
Vedanta Philosophy of
Jagadguru Shankaracharya
Shankaracharya (509-477 BCE) was the originator and main teacher of advaita vedantaor (non-dualism).
His philosophy forms the basis for the teachings of the path of jnana.
Shankaracharya was the very first or "Adi" Jagadguru. In all his writings he stated that the soul and maya are not separate powers. The soul is God.
He described God as formless, without attributes, a non-performer of action and without any kind of internal or external distinctions. God has only one kind of nature. He is eternal and pure existence, unlimited knowledge and Divine bliss.
The world is just an indescribable illusion. The individual soul is the radiance or reflection of God and is also the same as God. In the state of ignorance, the soul is the combined effect of brahm (God) and maya (illusion). After the soul attains liberation, it realizes its original nature as brahm.
To illustrate the soul's relationship to God, he used the example of the space in a clay pot.
If the space inside a pot represents the soul, the space outside the pot represents God.
If the pot is broken, the internal space merges with the external space, and the distinguishing and separating characteristics of the mind end. At this point the soul becomes God.
To attain this nondual realization, he advised reflecting on "Tatvamasi" - A Vedic mantra which means, "You are that (God)." According to his teachings, true understanding of this comes from listening to (shravan) and repeatedly reflecting on this statement (manan) and absorbing oneself in meditation through its practical experience (nididhyasan).
Eventually, in the ultimate stage of gyan, this evolves into "Aham brahmasmi," or "I am God."
His philosophy became the base for the philosophy and teachings of the path of jnana, and also were the preceding proposition for the other Jagadgurus to reveal a more complete and reconciled description of God, soul and maya.
• Preface
• From the Hymn to Hari
• From the Ten-versed Hymn
• From Hymn to Dakshinamurti
• Abstracts of Shankara's Self-Knowledge, Atma-bodha
• From Direct Realisation
Preface
Shankara (estimated to have lived in the 700s CE) expounded the philosophy of the non-dualistic (Advaita) Vedànta, and in some works also in a popular style. To those who do not tackle the standard works of Sankara, the follow extracts offer some help. The main features of Shankara's great philosophy are summed up very briefly throughout.
Shankara teaches that bondage and liberation are illusory since there is no real bondage at all. How can there then be a liberation from it? By yoga, but not just any kind of yoga.
He stands for a thorough knowledge of reality through direct realisation, which is an actual experience. In it, the individual soul is perceived as the Supreme Self, and this great insight is the highest goal, called moksha (Sanskrit: freedom) or liberation.
Shankara also teaches that devotion to a personal God (Saguna-Brahman) is not inconsistent with the true Vedanta philosophy, and that spiritual perfection is liberation. It is helped by the grace of God and one's initiating Master (gurudeva).
Note that a few grammatical inconsistencies below, such as "He am", are on purpose; from a higher vantage point it has to be "I am", and so on. Here are the selections:
From the Hymn to Hari
The Ultimate Reality am Supreme Lord and Inscrutable Resplendence in the heart. He am cognition itself. (7, 38, 8)
Let the mind be confined within the heart amidst the repetition of the sound Om within yourself - it is the Sound-Brahman. (6, 7)
Without realising Him within one's self as "I am He", all this appears as real, but if realised, all this becomes unreal. (40)
Every object of perception has an underlying reality and is identical with Brahman, the Supreme Lord - pure existence, pure consciousness. (9, 5, 37)
You should realise that bliss which is self-resplendent consciousness, pure self-resplendent Self, infinite like space, the Unborn residing in the heart. (10, 11, 13)
The pure intelligence residing as Witness in the heart - many have realised that Supreme Lord within their own selves, yet He can be hard to realise. But He am realised, though, as "He who is I is that Supreme Lord and I am verily He". The Supreme Lord am One in all beings that sees and smells and tastes and touches and hears and knows, and by others the witness that is the seer in all doers. This universe is not his real nature. He am not the objective world, nevertheless always the knower. (23, 24, 26, 28, 14, 4)
The Supreme Lord, the Self, hold this body together as the individual self it it, and am happy, unperturbed, blissful. The Supreme Bliss am the incoming and outgoing life. (15, 16, 19, 34)
It is the Self who ultimately enjoys the objects of enjoyment. One Supreme Self, fully permeates every part of this creation. "Who is this Shining One in the body?" This Shining One am indeed the knower, the hearer and the thinker, and realised as "I am the conscious principle in this body"... (27, 22, 33, 35)
The consciousness that ultimately remains when impurity is burnt in the fire of knowledge, is not the object of cognition. The resplendent light of consciousness shines within the heart. (41, 39, 42)
Owing to the diversity of intellects, the Self is conventionally spoken of in various ways. (18)
Sages worship Brahman with devotion as the ultimate reality within their own selves, the essence of all organs. (42)
This devotee is an individual self [Purusha] existing in Himself. (43)
From the Ten-versed Hymn
All that is other than the Self, is unreal. It is absolutely non-dual in Its nature. How then can I describe That? (9, 10)
By special realisation it is revealed that my nature is absolutely pure. I am attributeless Bliss. (4)
The consciousness of the reality am the fourth [state of mind, Turiya] beyond [waking, dreaming, deep sleep]. (7, 8)
Self alone am the ultimate goal and am self-established and self-dependent. (9)
For me is not concentration, meditation, Yoga and other practices. (2)
I am neither white, nor bent, nor even formless; for I am self-resplendent consciousness. How then can there be a second, other than That? There is no non-absoluteness. (6, 9)
From Hymn to Dakshinamurti
Whose light alone that is the reality shines in things that resemble non-entities, and Who being realised, there is no more coming back in this ocean of Samsâra, be this bow. (3)
Who is the inner self which, under the veil of illusion, but which when He wakes, is recognised by Him as "I have slept", be this bow. (6)
Who is the supreme self that, dreaming or waking, under the sway of illusion, sees the universe under various distinctions such as that of cause and effect, owner and owned, pupil and teacher, father and son, - to that Teacher incarnate, the Lord facing the south, be this bow. (8)
The self is identical with the universe (10)
Abstracts of Shankara's Self-Knowledge, Atma-bodha
Knowledge [gyana, gnosis] is the only direct means to liberation. [2]
Ritual cannot dispel ignorance, because they are not mutually contradictory. [3]
The unconditioned self shines by its own light, like the sun when the clouds have disappeared. [4]
The phenomenal world seems to be real, but . . . only until [something different] is realized. [6, 7]
Pure existence and consciousness, comes in contact with various conditions. [8-11 abr] The place for experiencing happiness and misery is called the [dense] body. [12, partial]
The self as other than the physical, astral and causal bodies [sheats surrounding it somehow]. [14]
One should separate the grain of the pure inner self from the chaff of the body. [16]
The self will shine in the consciousness. [17]
One should understand the self to be the witness of the organism's activities. [18]
The body, senses, mind and consciousness, carry on by depending on the consciousness of the self. [20]
The self is absolute consciousness as distinguished from buddhi, individual consciousness. [21, from a note]
Being, consciousness, bliss, eternity and absoluteness are the very nature of the self. [24]
By mistaking the self to be the individual soul, one only imagines that the individual soul knows, does and sees everything well. [26, 27]
The self illumines the consciousness. [28]
The body and other objects of perception are evanescent. The unconditioned self should be understood as "I am Brahman." [31]
I am other than the senses. [32]
I am not the mind. As declared by the scripture, the self is neither the senses nor mind, but is unconditioned. [33]
I am attributeless, functionless, eternal, doubtless, stainless, changeless, formless, eternally free, and unconditioned. [34]
I pervade everything, inside and outside. I am ever the established. [35]
I am that reality or knowledge that is ever unconditioned and ever free. [36]
Sitting in a lonely place one should contemplate the one self, one-pointedly. [38]
Contemplate the one self that is like unlimited space. [39]
One who has realised the supreme truth abides in self-bliss. [40]
Being sole consciousness and bliss, the supreme self shines by itself. [41]
The self is ever with us. [44]
The devotee [yogin] that has gained right realisation sees all things by the eye of knowledge, as existing in his own self. [47]
Liberation-while-living means that the wise person has attained Brahman - has got being, consciousness and bliss. [49]
The realized seer, united to tranquillity, is supremely happy in the enjoyment of the bliss of his own self. [50]
Happy in the bliss of the self, such a one forever shines within. [51]
The seer tends to be unruffled. He should be like one that knows not, and should wander about. [52]
The seer merges unreservedly in the Supreme. [53]
There is no greater gain, no higher bliss, higher knowledge, than Brahman. [54]
Seeing which naught else remains to be seen, becoming which there is no becoming * again, knowing which naught else remains to be known,—that should he understood as Brahman. [55]
The uninterrupted bliss should be understood as Brahman. [57]
Brahma and others are but parts of that self - uninterrupted bliss, and become happy, each in his own degree, by possessing a bit of that bliss. [58]
Sat [being] and Chit [consciousness] are aspects of the self, and ânanda [bliss] too. [59, note]
All activity has consciousness running through it. The Supreme Self, therefore, pervades the whole universe. [59]
What is neither subtle nor dense, neither short nor long, but unborn, immutable [etc.] is understood as Brahman. [60]
By virtue of which all the perceived world shines - that should be understood as Brahman. [61]
Pervading and illumining the whole perceived world inwardly and outwardly, Brahman shines by itself,. [62]
Brahman is different from the universe. [63]
Whatever is seen or heard, other than Brahman, cannot be real [enough] Yet even that is Brahman - being, consciousness and bliss - when the reality is known. [64]
He who has the eye of knowledge sees Brahman - being, consciousness and bliss - but he who has not the eye of knowledge cannot see it thus. A blind man cannot see the shining sun. [65] [Compare]
The well instructed, realized individual soul is freed from all taints and shines by itself. [66]
The self is the sun of knowledge in the firmament of the heart, supporting all. [67]
He who gets perfectly tranquil, attains the sanctum of the self - the all-pervading, stainless, eternal bliss. [68]
Based on the Commentary on the Text
Supreme ocean of unbounded bliss,
I alone am.
Things are merely superimposed. [1-2]
What is the individual soul? What is the Supreme Self? How can there be identity between the two?
What else, indeed, is the individual soul except you alone. You who question me, "Who am I," are Brahman itself. [8]
A knowledge of the word-meaning is indeed essential for the understanding of the sentence-meaning. [10]
Meditate on that whose nature is reality, bliss, and knowledge and which is the witness of consciousness, as yourself. [12]
Understand by "I am He" that "I am that inner, unchanging self, the direct witness, the witness that is the dearest of all, the object of highest love." [18-19, 22, 24-25]< p class="n"> The self is the witness and the knower. [26]
Bliss unsurpassed, reality, knowledge, and existence - 'that' is spoken of as the Supreme Self. [30]
Understand that to be the Brahman. [31]
Understand that to be the Brahman. Vedas declare the universe to be the effect of that. [i.e, Brahman is the cause of the universe.] [33]
Brahman is to be realised for liberation. [34]
The inner consciousness is absolute bliss. [41]
When one becomes liberated while living, he remains as such for some time by virtue of such of his past actions as have brought about his present life. [52]
Thereafter he attains absolute liberation, which is of unsurpassed bliss and is known as the supreme abode. [53]
From Direct Realisation
Constant eradication of mental impressions is called control of mind. (6)
The prime cause of both ignorance and desire is the one, subtle and immutable Reality. (15)
The self is of the nature of knowledge and pure. (19)
The self is eternal and real by nature. (21)
"I am indeed Brahman, without difference, without change, and of the nature of reality, knowledge and bliss." This is what the wise call knowledge. (24)
Your own self is the informing spirit beyond the body, absolutely real by nature and utterly incomprehensible [if unrealised]. (30)
The "I" is devoid of change. (33)
All this universe is verily the self [in one of its modes]. (35)
The self is the informing Spirit, the Supreme Lord, the soul of all, identical with all. (40)
[At bottom] Consciousness is one by nature. (43)
All creatures are born of Brahman, the Supreme Self. (49)
The Eternal is the witness of these three states [waking, dreaming, sleeping deeply], pure consciousness. (58)
Just as it is water alone that appears as waves and tides, so does the self alone appear as many universes. (63)
The self always shines as unconditioned for the wise and always as conditioned for the ignorant. (68)
The distinction between the self and the not-self [body] is unnecessary for the wise. (69)
All things, however big in size, appear very small at a great distance. (80)
The [reflected] moon appears to some one as moving in the waters. (86)
You who are most intelligent! Spend your time in realising the self. (89)
Vedas speak of past action in order to help the understanding of the ignorant. (97)
The self that is pure existence and knowledge can be realised. Meditate on Brahman. (101)
Absorption in the all-pervading Brahman is known as the equipoise of the limbs. (115)
Dhâranâ, in its highest sense, is the holding of consciousness by realising Brahman whereever the consciousness reaches. (122)
The condition wherein there is only the uncontradictable thought "I am Brahman itself" and there is no external hold, is denoted by the term dhyâna and is productive of the highest bliss. (123)
Samâdhi, whose other name is knowledge, is the forgetfulness of all mental activity by first making thought changeless and then identifying the consciousness with Brahman. (124)
Those that give up this highest and purest Brahmic consciousness live in vain and, though human, are like beasts. (130)
They that have realised this consciousness and, having realised it, develop it more and more, are the best of men, fortunate, and venerable in all the three worlds. (131)
This consciousness grows and also fructifies - attain identity with the eternal Brahman. (132)
One should, by diligent investigation, attain the nature of the cause. Then will shine the absolutely real (self) realise the cause as inherent in the effect itself. (135-39)
The wise man, should attentively meditate on his own self, of the nature of subjective consciousness. (cf 141)
Realising everything to be Brahman itself, the wise man should then dwell in eternal bliss with his mind full of the essence of pure consciousness. (142)
• Introductory Matter
• The Crest-Jewel of Wisdom - Vivekachudamani
• First Steps on the Path
• Self, Potencies, Vestures
• The Witness
• Finding the Real Self
• The Power of Mind-Images
• Free Even in Life
• The Three Kinds of Works
• Master and Pupil
• The Perfect Sage
• For Ever Free
Introductory Matter
This Version
I have extracted salient points from Judith Tyberg's preface and Charles Johnston's introduction to Shankara's Crest-Jewel of Wisdom. Johnston's translation of the text itself is not abbreviated, but minor stylistic changes have been made: 'Thy' has become 'you', for example, to the end of getting a more contemporary reading. Some additions are put in square brackets. Numbers in brackets refer to pages in an edition from 1946 (data at bottom).
TK in November 2008
From Judith Tyberg's Preface
What greater gift could the Hindu sage have left us than that of a collection of soul-stirring thoughts?
Shankaracharya's Crest-Jewel of Wisdom will be a practical and inspiring guide to life.
Just as the sun with its splendour . . . the challenging message of Shankaracharya's jewel -thoughts braces the spirits of world-weary ones as they turn to its radiant wisdom.
Judith Tyberg,
Theosophical University,
March, 1946
Gleanings from the Introductory of Charles Johnston
Shankaracharya—Shankara-Teacher— by writing a series of preparatory works, of catechisms and manuals, made smooth the path of those who would take the first steps on the path of wisdom.
The system formed by Shankara within the Brahman order largely continues at the present day. A succession of teachers, each initiated by his predecessor, carry on the spiritual tradition of the great Shankara unbroken. [5}
The manuals and catechisms for learners teach, quite plainly and lucidly, the first steps on the path of wisdom; they point out, with clear insistence, the qualities that are necessary to make these first steps fruitful.
These treatises of Shankara are an appeal to the reason that has hardly ever been equalled for clearness and simplicity. Their aim is Freedom [Skr: moksha
But it is not enough for the mind to follow the lucid sentences of Shankara. "Freedom from the bondage of the world" demands something more. "Sickness is not cured by saying 'Medicine,' but by drinking it; so a man is not set free by the name of the Eternal, but by [6} discerning the Eternal." The teaching must be woven into life and character.
Shankara's treatise, "The Crest-jewel of Wisdom," will be divided according to the natural sections of the text, beginning with the first steps on the path and ending with the complete teaching of Shankara's philosophy so far as that teaching can be put into words. The language of the teacher is lucid. Every word is defined and every definition enlarged and repeated
But much remains to be done by readers themselves: Thoughts of Shankara are to be taken to heart. [7}
The Crest-Jewel of Wisdom - Vivekachudamani
First Steps on the Path - Prologue
(Verses 1—15)
I BOW before Govinda, the objectless object of final success in the highest wisdom, who is supreme bliss and the true teacher.
For beings a human birth is hard to win, then manhood and holiness, then excellence in the path of wise law; hardest of all to win is wisdom. Discernment between Self and not-Self, true judgment, nearness to the Self of the Eternal and Freedom are not gained without a myriad of right acts in a hundred births. This triad that is won by the bright one's favour is hard to gain: humanity, aspiration, and rest in the great spirit. After gaining at last a human birth, hard to win, then manhood and knowledge of the teaching, if one strives not after Freedom he is a fool. He, suicidal, destroys himself by grasping after the unreal. Who is more self-deluded than he who is careless of his own welfare after gaining a hard-won human birth and manhood, too? Let them declare the laws, let them offer to the gods, let them perform all rites, let them love the gods; without knowing the oneness with the Self,' Freedom is not won even in a hundred years of the Evolver. "There is no hope of immortality through riches," says the scripture. It is clear from this that rites cannot lead to Freedom.
Therefore let the wise one strive after Freedom, [10} giving up all longing for sensual self-indulgence; approaching the good, great Teacher (the Higher Self), with soul intent on the object of the teaching. Let him by the Self raise the Self, sunk in the ocean of the world, following the path of union through complete recognition of oneness. Setting all rites aside, let the wise, learned ones who approach the study of the Self strive for Freedom from the bondage of the world. Rites are to purify the thoughts, but not to gain the reality. The real is gained by Wisdom, not by a myriad of rites. When one steadily examines and clearly sees a rope, the fear that it is a serpent is destroyed. Knowledge is gained by discernment, by examining, by instruction, but not by bathing, nor gifts, nor a hundred holdings of the breath. Success demands first ripeness; questions of time and place are subsidiary. Let the seeker after self-knowledge find the Teacher (the Higher Self), full of kindness and knowledge of the Eternal.
The Four Perfections
(Verses 16—34)
He is ripe to seek the Self who is full of knowledge and wisdom, reason and discernment, and who bears the well-known marks.
He is ready to seek the Eternal who has Discernment and Dispassion; who has Restfulness and the other graces.
Four perfections are numbered by the wise. When they are present there is success, but in their absence is failure.
First is counted the Discernment between things [11} lasting and unlasting. Next Dispassion, the indifference to self-indulgence here and in paradise. Then the Six Graces, beginning with Restfulness. Then the longing for Freedom.
A certainty like this—the Eternal is real, the fleeting world is unreal;—this is that Discernment between things lasting and unlasting.
And this is Dispassion—a perpetual willingness to give up all sensual self- indulgence—everything lower than the Eternal, through a constant sense of their insufficiency.
Then the Six Graces: a steady intentness of the mind on its goal;—this is Restfulness.
And the steadying of the powers that act and perceive, each in its own sphere, turning them back from sensuality;—this is Self-control.
Then the raising of the mind above external things;—this is the true Withdrawal.
The enduring of all ills without petulance and without self-pity;—this is the right Endurance.
An honest confidence in the teaching and the Teacher;—this is that Faith by which the treasure is gained.
The intentness of the soul on the pure Eternal;—this is right Meditation, but not the indulgence of fancy.
The wish to untie, by discernment of their true nature, all the bonds woven by unwisdom, the bonds of selfishness and sensuality;—this is the longing for Freedom.
Though at first imperfect, these qualities gradually growing through Dispassion, Restfulness, and the other graces and the Teacher's help will gain their due. [12}
When Dispassion and longing for Freedom are strong, then Restfulness and the other graces will bear fruit.
But when these two—Dispassion and longing for Freedom—are lacking, then Restfulness and the other graces are a mere appearance, like water in the desert.
Chief among the, causes of Freedom is devotion, the intentness of the soul on its own nature. Or devotion may be called intentness on the reality of the Self.
Let him who possesses these Perfections and who would learn the reality of the Self, approach the wise Teacher (the Higher Self), from whom comes the loosing of bonds; who: is full of knowledge and perfect; who is not beaten by desire, who really knows the Eternal; who has found rest in the Eternal, at peace like a fuelless fire; who is full of selfless kindness, the friend of all that lives. Serving the Teacher with devotion and aspiration for the Eternal, and finding harmony with him, seek the needed knowledge of the Self.
The Appeal to the Higher Self
(Verses 35—40)
"I submit myself to you, Master, friend of the bowed-down world and river of selfless kindness.
"Raise me by your guiding light that pours forth the nectar of truth and mercy, for I am sunk in the ocean of the world.
"I am burned by the hot flame of relentless life and torn by the winds of misery: save me from death, for I take refuge in you, finding no other rest."
The great good ones dwell in peace, bringing joy to the world like the return of spring. Having crossed [13} ocean of the world, they ever help others to cross over. For this is the very nature of the great-souled ones (Mahatmas)—their swiftness to take away the weariness of others. So the soft-rayed moon of itself soothes the earth, burned by the fierce sun's heat.
"Sprinkle me with your nectar voice that brings the joy of eternal bliss, pure and cooling, falling on me as from a cup, like the joy of inspiration; for I am burnt by the hot, scorching flames of the world's fire.
"Happy are they on whom your light rests, even for a moment, and who reach harmony with you.
"How shall I cross the ocean of the world? Where is the path? What way must I follow? I know not, Master. Save me from the wound of the world's pain."
The Beginning of the Teaching
(Verses 41—71)
To him, making this appeal and seeking help, scorched by the flame of the world's fire, the Great Soul beholding him with eyes most pitiful brings speedy comfort.
The Wise One instils the truth in him who has approached him longing for Freedom, who is following the true path, calming the tumult of his mind and bringing Restfulness.
"Fear not, wise one, there is no danger for you. There is a way to cross over the ocean of the world, and by this path the sages have reached the shore.
"This same path I point out to you, for it is the way to destroy the world's fear. Crossing the ocean of [14} world by this path, you shall win the perfect joy."
By discerning the aim of the wisdom-teaching (Vedanta) is born that most excellent knowledge. Then comes the final ending of the world's pain. The voice of the teaching plainly declares that faith, devotion, meditation, and the search for union are the means of Freedom for him who would be free. He who is perfect in these wins Freedom from the bodily bondage woven bu unwisdom.
When the Self is veiled by unwisdom there arises a binding to the not-self, and from this comes the pain of world-life. The fire of wisdom lit by discernment between these two—Self and not-Self—will wither up the source of unwisdom, root and all.
The Pupil Asks
"Hear with selfless kindness, Master. I ask this question: receiving the answer from your lips I shall gain my end.
"What is, then, a bond? And how has this bond come? What cause has it? And how can one be free?
"What is not-Self and what the Higher Self? And how can one discern between them?"
The Master Answers
"Happy are you. You shall attain your end. Your kin is blest in you. For you seekest to become the Eternal by freeing thyself from the bond of unwisdom.
"Sons and kin can pay a father's debts, but none but a man's self can set him free, [15}
"If a heavy burden presses on the head others can remove it, but none but a man's self can quench his hunger and thirst.
"Health is gained by the sick who follow the path of healing: health does not come through the acts of others.
"The knowledge of the real by the eye of clear insight is to be gained by one's own sight and not by the teacher's.
"The moon's form must be seen by one's own eyes; it can never be known through the eyes of another.
"None but a man's self is able to untie the knots of unwisdom, desire, and former acts, even in a myriad of ages.
"Freedom is won by a perception of the Self's oneness with the Eternal, and not by the doctrines of Union or of Numbers, nor by rites and sciences.
"The form and beauty of the lyre and excellent skill upon its strings may give delight to the people, but will never found an empire.
"An eloquent voice, a stream of words, skill in explaining the teaching, and the learning of the learned; these bring enjoyment but not freedom.
"When the Great Reality is not known the study of the scriptures is fruitless; when the Great Reality is known the study of the scriptures is also fruitless.
"A net of words is a great forest where the fancy wanders; therefore the reality of the Self is to be strenuously learned from the knower of that reality.
"How can the hymns (Vedas) and the scriptures profit him who is bitten by the serpent of unwisdom? [16} How can charms or medicine help him without the medicine of the knowledge of the Eternal?
"Sickness is not cured by saying 'Medicine,' but by drinking it. So a man is not set free by the name of the Eternal without discerning the Eternal.
"Without piercing through the visible, without knowing the reality of the Self, how can men gain Freedom by mere outward words that end with utterances?
"Can a man be king by saying, 'I am king,' without destroying his enemies, without gaining power over the whole land?
"Through information, digging, and casting aside the stones, a treasure may be found, but not by calling it to come forth.
"So by steady effort is gained the knowledge of those who know the Eternal, the lonely, stainless reality above all illusion; but not by desultory study.
"Hence with all earnest effort to be free from the bondage of the world, the wise must strive themselves, as they would to be free from sickness.
"And this question put by you to-day must be solved by those who seek Freedom; this question that breathes the spirit of the teaching, that is like a clue with hidden meaning.
"Hear, then, earnestly, you wise one, the answer given by me; for understanding it you shall be free from the bondage of the world." [17}
Self, Potencies, Vestures
THE first cause of Freedom is declared to be an utter turning back from lust after unenduring things. Thereafter Restfulness, Control, Endurance; a perfect Renouncing of all acts that cling and stain.
Thereafter, the divine Word, a turning of the mind to it, a constant thinking on it by the pure one, long and uninterrupted.
Then ridding himself altogether of doubt, and reaching wisdom, even here he enjoys the bliss of Nirvana.
Then the discerning between Self and not-Self that you must now awaken to, that I now declare, hearing it, lay hold on it within yourself.
The Vestures
(Verses 72—107)
Formed of the substances they call marrow, bone, fat, flesh, blood, skin and over-skin; fitted with greater and lesser limbs, feet, breast, trunk, arms, back, head; this is called the physical vesture by the wise—the vesture whose authority, as "I" and "my" is declared to be a delusion.
Then these are the refined elements: the ethereal, the upper air, the flaming, water, and earth.
These when mingled one with another become the physical elements, that are the causes of the physical vesture. The materials of them become the five sensuous things that are for the delight of the enjoyer—sounds and other things of sense. [18}
They who, fooled in these sensuous things, are bound by the wide noose of lust, hard to break asunder—they come and go, downwards and upwards on high, led by the swift messenger, their works.
Through the five sensuous things five creatures find dissolution to the five elements, each one bound by his own character: the deer, the elephant, the moth, the fish, the bee; what then of man, who is snared by all the five?
Sensuous things are keener to injure than the black snake's venom; poison slays only him who eats it, but these things slay only him who beholds them with his eyes.
He who is free from the great snare, so hard to be rid of, of longing after sensuous things, he indeed builds for Freedom, and not another, even though knowing the six philosophies.
Those who, only for a little while rid of lust, long to be free, and struggle to reach the shore of the world-ocean—the toothed beast of longing lust makes them sink half way, seizing them by the throat, and swiftly carrying them away.
By whom this toothed beast called sensuous things is slain by the sharp sword of true turning away from lust, he reaches the world-sea's shore without hindrance. He who, soul- destroyed, treads the rough path of sensuous things, death is his reward, like him who goes out on a luckless day. But he who goes onward, through the word of the good Teacher who is friendly to all beings, and himself well-controlled, he gains the fruit and the reward, and his reward is the Real. [19}
If the love of Freedom is yours, then put sensuous things far away from you, like poison. But love, as the food of the gods, serenity, pity, pardon, rectitude, peacefulness and self-control; love them and honour them forever.
He who every moment leaving undone what should be done—the freeing of himself from the bonds of beginningless unwisdom—devotes himself to the fattening of his body, that rightly exists for the good of the other powers, such a one thereby destroys himself.
He who seeks to behold the Self, although living to fatten his body, is going to cross the river, holding to a toothed beast, while thinking it a tree.
For this delusion for the body and its delights is a great death for him who longs for Freedom; the delusion by the overcoming of which he grows worthy of the dwelling-place of the free.
Destroy this great death, this infatuation for the body, wives and sons; conquering it, the pure ones reach the Pervader's supreme abode.
This faulty form, built up of skin and flesh, of blood and sinews, fat and marrow and bones, gross and full of impure elements;
Born of the fivefold physical elements through deeds done before, the physical place of enjoyment of the Self; its mode is waking life, whereby there arises experience of physical things.
Subservient to physical objects through the outer powers, with its various joys—flower-chaplets, sandal, lovers—the Life makes itself like this through [20} power of the Self; therefore this form is pre-eminent in waking life.
But know that this physical body wherein the whole circling life of the Spirit adheres, is but as the dwelling of the lord of the dwelling.
Birth and age and death are the fate of the physical and all the physical changes from childhood onward; of the physical body only are caste and grade with their many homes, and differences of worship and dishonour and great honour belong to it alone.
The powers of knowing—hearing, touch, sight, smell, taste—for apprehending sensuous things; the powers of doing—voice, hands, feet, the powers that put forth and generate—to effect deeds.
Then the inward activity: mind, soul, self-assertion, imagination, with their proper powers; mind, ever intending and doubting; soul, with its character of certainty as to things; self-assertion, that falsely attributes the notion of "I"; imagination, with its power of gathering itself together, and directing itself to its object.
These also are the life-breaths: the forward-life, the downward-life, the distributing-life, the uniting-life; heir activities and forms are different, as gold and water are different.
The subtle vesture they call the eightfold inner being made up thus: voice and the other four, hearing and the other four, ether and the other four, the forward life and the other four, soul and the other inward activities, unwisdom, desire, and action.
Hear now about this subtle vesture or form vesture, [} born of elements not fivefolded; it is the place of gratification, the enjoyer of the fruits of deeds, the beginningless disguise of the Self, through lack of self-knowledge.
Dream-life is the mode of its expansion, where it shines with reflected light, through the traces of its own impressions; for in dream-life the knowing soul shines of itself through the many and varied mind-pictures made during waking-life.
Here the higher self shines of itself and rules, taking on the condition of doer, with pure thought as its disguise, an unaffected witness, nor is it stained by the actions, there done, as it is not attached to them, therefore it is not stained by actions, whatever they be, done by its disguise; let this form-vesture be the minister, doing the work of the conscious self, the real man, just as the tools do the carpenter's work; thus this self remains unattached.
Blindness or slowness or skill come from the goodness or badness of the eye; deafness and dumbness are of the ear and not of the Knower, the Self.
Up-breathing, down-breathing, yawning, sneezing, the forward moving of breath, and the outward moving—these are the doings of the life-breaths, say those who know these things; of the life-breaths, also, hunger and thirst are properties.
The inner activity dwells and shines in sight and the other powers in the body, through the false attribution of selfhood, as cause.
Self-assertion is to be known as the cause of this false attribution of selfhood, as doer and enjoyer; and [22} through substance and the other two potencies, it reaches expansion in the three modes.
When sensuous things have affinity with it, it is happy; when the contrary, unhappy. So happiness and unhappiness are properties of this, and not of the Self which is perpetual bliss.
Sensuous things are dear for the sake of the self, and not for their own sake; and therefore the Self itself is dearest of all.
Hence the Self itself is perpetual bliss—not for it are happiness and unhappiness; as in dreamless life, where are no sensuous things, the Self that is bliss—is enjoyed, so in waking-life it is enjoyed through the word, through intuition, teaching and deduction.
The Three Potencies
(Verses 108—135)
The power of the supreme Master, that is called unmanifested, beginningless unwisdom whose very self is the three potencies, to be known through thought, by its workings—this is glamour (Maya), whereby all this moving world is made to grow.
Neither being nor non-being nor of the self of both of these; neither divided nor undivided nor of the self of both of these; neither formed nor formless nor of the self of both of these—very wonderful and ineffable is its form.
To be destroyed by the awakening to the pure, secondless Eternal, as the serpent imagined in a rope, when the rope is seen; its potencies are called substance, force, and darkness; each of them known by their workings. [23} The self of doing belongs to force, whose power is extension, whence the pre-existent activities issued; rage and all the changes of the mind that cause sorrow are ever its results.
Desire, wrath, greed, vanity, malice, self-assertion, jealousy, envy, are the terrible works of Force, its activities in man; therefore this is the cause of bondage.
Then enveloping is the power of Darkness, whereby a thing appears as something else; this is the cause of the circling birth and rebirth of the spirit, and the cause whereby extension is drawn forward.
Though a man be full of knowledge, learned, skillful, very subtle-sighted, if Darkness has wrapped him round, he sees not, though he be full of manifold instruction; he calls good that which is raised by error, and leans upon its properties, unlucky man that he is; great and hard to end is the enveloping power of Darkness.
Wrong thinking, contradictory thinking, fanciful thinking, confused thinking—these are its workings; this power of extension never leaves hold of one who has come into contact with it, but perpetually sends him this way and that.
Unwisdom, sluggishness, inertness, sloth, infatuation, folly, and things like these are of the potency of Darkness. Under the yoke of these he knows nothing at all, but remains as though asleep or like a post.
But the potency of substance is pure like water, and even though mixed with the other two, it builds for the true refuge; for it is a reflected spark of the Self, and lights up the inert like the sun. [24}
Of the potency of Substance when mixed the properties are self-respect, self-restraint, control, faith and love and the longing to be free, a godlike power and a turning back from the unreal.
Of the potency of substance altogether pure the properties are grace, direct perception of the Self, and perfect peace; exulting gladness, a resting on the Self supreme, whereby he reaches the essence of real bliss.
The unmanifest is characterized by these three potencies; it is the causal vesture of the Self; dreamless life is the mode where it lives freely, all the activities of the powers, and even of the knowing soul having sunk back into it.
Every form of outward perceiving has come to rest, the knowing soul becomes latent in the Self from which it springs; the name of this is dreamless life, wherein he says "I know nothing at all of the noise of the moving world."
The body, powers, life-breaths, mind, self-assertion, all changes, sensuous things, happiness, unhappiness, the ether and all the elements, the whole world up to the unmanifest—this is not Self.
Glamour and every work of glamour from the world-soul to the body, know this as unreal, as not the Self, built up of the mirage of the desert.
But I shall declare to you the own being of the Self supreme, knowing which a man, freed from his bonds, reaches the lonely purity.
There is a certain selfhood wherein the sense of "I" forever rests; who witnesses the three modes of being, who is other than the five veils; who is the only knower [25} in waking, dreaming, dreamlessness; of all the activities of the knowing soul, whether good or bad—this is the "I";
Who of himself beholds all; whom none beholds; who kindles to consciousness the knowing soul and all the powers; whom none kindles to consciousness; by whom all this is filled; whom no other fills; who is the shining light within this all; after whose shining all else shines;
By whose nearness only body and powers and mind and soul do their work each in his own field, as though sent by the Self;
Because the own nature of this is eternal wakefulness, self-assertion, the body and all the powers, and happiness and unhappiness are beheld by it, just as an earthen pot is beheld. This inner Self, the ancient Spirit, is everlasting, partless, immediately experienced happiness; ever of one nature, pure waking knowledge, sent forth by whom Voice and the life-breaths move.
Here, verily, in the substantial Self, in the bidden place of the soul, this steady shining begins to shine like the dawn; then the shining shines forth as the noonday sun, making all this world to shine by its inherent light; knower of all the changing moods of mind and inward powers; of all the acts done by body, powers, life-breaths; present in them as fire in iron, strives not nor changes at all.
This is not born nor dies nor grows, nor does it fade or change forever; even when this form has melted away, it no more melts than the air in a jar.
Alike stranger to forming and deforming; of its own [26} being, pure wakefulness; both being and non-being is this, besides it there is nothing else; this shines unchanging, this Supreme Self gleams in waking, dream and dreamlessness as "I," present as the witness of the knowing soul.
Bondage and Freedom
(Verses 136—153)
Then, holding firmly mind, with knowing soul at rest, know your self within yourself face to face saying, "This am I" The life-ocean, whose waves are birth and dying, is shoreless; cross over it, fulfilling the end of being, resting firm in the Eternal.
Thinking things not self are "I"—this is bondage for a man; this, arising from unwisdom, is the cause of falling into the weariness of birth and dying; this is the cause that he feeds and anoints and guards this form, thinking it the Self; the unreal, real; wrapping himself in sensuous things as a silk-worm in his own threads.
The thought that what is not That is That grows up in the fool through darkness; because no discernment is there, it wells up, as the thought that a rope is a snake; thereupon a mighty multitude of fatuities fall on him who accepts this error, for he who grasps the unreal is bound; mark this, my companion.
By the power of wakefulness, partless, external, secondless, the Self wells up with its endless lordship; but this enveloping power wraps it round, born of Darkness, as the dragon of eclipse envelops the rayed sun.
When the real Self with its stainless light recedes, a [27} man thinking "this body is I," calls it the Self; then by lust and hate and all the potencies of bondage, the great power of Force that they call extension greatly afflicts him.
Torn by the gnawing of the toothed beast of great delusion; wandered from the Self, accepting every changing mood of mind as himself, through this potency, in the shoreless ocean of birth and death, full of the poison of sensuous things, sinking and rising, he wanders, mean-minded, despicable-minded.
As a line of clouds, born of the sun's strong shining, expands before the sun and hides it from sight, so self-assertion, that has come into being through the Self, expands before the Self and hides it from sight. As when on an evil day the lord of day is swallowed up in thick, dark clouds, an ice-cold hurricane of wind, very terrible, afflicts the clouds in turns; so when the Self is enveloped in impenetrable Darkness, the keen power of extension drives with many afflictions the man whose soul is deluded.
From those two powers a man's bondage comes; deluded by them he errs, thinking the body is the Self.
Of the plant of birth and death, the seed is Darkness, the sprout is the thought that body is Self, the shoot is rage, the sap is deeds, the body is the stem, the life-breaths are the branches, the tops are the bodily powers, sensuous things are the flowers, sorrow is the fruit, born of varied deeds and manifold; and the Life is the bird that eats the fruit.
This bondage to what is not Self, rooted in unwisdom, innate, made manifest without beginning or end, gives [28} life to the falling torrent of sorrow, of birth and death, of sickness and old age.
Not by weapons nor arms, not by storm nor fire nor by a myriad deeds can this be cut off, without the sword of discernment and knowledge, very sharp and bright, through the grace of the guiding power.
He who is single-minded, fixed on the word divine, his steadfast fulfilment of duty will make the knowing soul within him pure; to him whose knowing soul is pure, a knowing of the Self supreme shall come; and through this knowledge of the Self supreme he shall destroy this circle of birth and death and its root together.
The Freeing of the Self
(Verses 148—154)
The Self, wrapped up in the five vestures beginning with the vesture formed of food, which are brought into being by its own power, does not shine forth, as the water in the pond, covered by a veil of green scum.
When the green scum is taken away, immediately the water shines forth pure, taking away thirst and heat, straightway becoming a source of great joy to man.
When the five vestures have been stripped off, the Self shines forth pure, the one essence of eternal bliss, beheld within, supreme, self-luminous.
Discernment is to be made between the Self and what is not Self by the wise man seeking freedom from bondage; through this he enters into joy, knowing the Self which is being, consciousness, bliss.
As the reed from the tiger grass, so separating from the congeries of things visible the hidden Self within, [29} which is detached, not involved in actions, and dissolving all in the Self, he who stands thus, has attained liberation.
The Vesture Formed of Food
(Verses 154—164)
The food-formed vesture is this body, which comes into being through food, which lives by food, which perishes without food.
It is formed of cuticle, skin, flesh, blood, bone, water; this is not worthy to be the Self, eternally pure.
The Self was before birth or death, and now is; how can it be born for the moment, fleeting, unstable of nature, not unified, inert, beheld like a jar? For the Self is the witness of all changes of form.
The body has hands and feet, not the Self; though bodiless, yet because it is the Life, because its power is indestructible, it is controller, not controlled.
Since the Self is witness of the body, its character, its acts, its states, therefore the Self must be of other nature than the body.
A mass of wretchedness, clad in flesh, full of impurity and evil, how can this body be the knower? The Self is of other nature.
Of this compound of skin, flesh, fat, bone and water, the man of deluded mind thinks, "This is I"; but he who is possessed of judgment knows that his true Self is of other character, is nature transcendental.
The mind of the dullard thinks of the body, "This is I"; he who is more learned thinks, "This is I," of the body and the separate self; but he who has attained [30} discernment and is wise knows the true Self saying, "I am the Eternal."
Therefore, you of mind deluded, put away the thought that this body is the Self, this compound of skin, flesh, fat, bone and water; discern the universal Self, the Eternal, changeless, and enjoy supreme peace.
So long as the man of learning abandons not the thought, founded on delusion, that "This is I," regarding the unenduring body and its powers, so long there is no hope for his liberation, though he possess the knowledge of the Vedanta and its sciences.
As you have no thought that "This is the Self," regarding the body's shadow, or the reflected form, or the body seen in dream, or the shape imagined in the mind, so let not this thought exist regarding the living body.
The thought that the body is the Self, in the minds of men who discern not the real, is the seed from which spring birth and death and sorrow; therefore slay you this thought with strong effort, for when you have abandoned this thought the longing for rebirth will cease.
The Vesture Formed of Vital Breath
(Verses 165—166)
The breath-formed vesture is formed by the life-breath determined by the five powers of action; through its power the food-formed vesture, guided by the Self and sustained by food, moves in all bodily acts.
Nor is this breath-formed vesture the Self, since it is formed of the vital airs, coming and going like the wind, moving within and without; since it can in no [31} wise discern between right and wrong, between oneself and another, but is ever dependent.
The Vesture Formed of Mind
(Verses 167—183)
The mind-formed vesture is formed of the powers of perception and the mind; it is the cause of the distinction between the notions of "mine" and "I"; it is active in making a distinction of names and numbers; as more potent, it pervades and dominates the former vesture.
The fire of the mind-formed vesture, fed by the five powers of perception, as though by five sacrificial priests, with objects of sense like streams of melted butter, blazing with the fuel of manifold sense-impressions, sets the personality aflame.
For there is no unwisdom, except in the mind, for the mind is unwisdom, the cause of the bondage to life; when this is destroyed, all is destroyed; when this dominates, the world dominates.
In dream, devoid of substance, it emanates a world of experiencer and things experienced, which is all mind; so in waking consciousness, there is no difference, it is all the domination of the mind.
During the time of dreamlessness, when mind has become latent, nothing at all of manifestation remains; therefore man's circle of birth and death is built by mind, and has no permanent reality.
By the wind a cloud is collected, by the wind it is driven away again; by mind bondage is built up, by mind is built also liberation. [32}
Building up desire for the body and all objects, it binds the man thereby as an ox by a cord; afterwards leading him to turn from them like poison, that same mind, verily, sets him free from bondage.
Therefore mind is the cause of man's bondage, and in turn of his liberation; when darkened by the powers of passion it is the cause of bondage, and when pure of passion and darkness it is the cause of liberation.
Where discernment and dispassion are dominant, gaining purity, the mind makes for liberation; therefore let the wise man who seeks liberation strengthen these two in himself as the first step.
Mind is the name of the mighty tiger that hunts in the forest glades of sensuous things; let not the wise go thither, who seek liberation.
Mind moulds all sensuous things through the earthly body and the subtle body of him who experiences; mind ceaselessly shapes the differences of body, of color, of condition, of race, as fruits caused by the acts of the potencies.
Mind, beclouding the detached, pure consciousness, binding it with the cords of the body, the powers, the life-breaths, as "I" and "my," ceaselessly strays among the fruits of experience caused by its own activities.
Man's circle of birth and death comes through the fault of attributing reality to the unreal, but this false attribution is built up by mind; this is the effective cause of birth and death and sorrow for him who has the faults of passion and darkness and is without discernment.
Therefore the wise who know the truth have declared [33} that mind is unwisdom, through which the whole world, verily, is swept about, as cloud belts by the wind.
Therefore purification of the mind should be undertaken with strong effort by him who seeks liberation; when the mind has been purified, liberation comes like fruit into his hand.
Through the sole power of liberation uprooting desire for sensuous things, and ridding himself of all bondage to works, he who through faith in the Real stands firm in the teaching, shakes off the very essence of passion from the understanding.
The mind-formed vesture cannot be the higher Self, since it has beginning and end, waxing and waning; by causing sensuous things, it is the very essence of pain; that which is itself seen cannot be the Seer.
The Vesture Formed of Intelligence
(Verses 184—197)
The intelligence, together with the powers of intelligence, makes the intelligence-formed vesture, whose distinguishing character is actorship; it is the cause of man's circle of birth and death.
The power which is a reflected beam of pure Consciousness, called the understanding, is a mode of abstract Nature; it possesses wisdom and creative power; it thereby focuses the idea of "I" in the body and its powers.
This "I," beginningless in time, is the separate self, it is the initiator of all undertakings; this, impelled by previous imprints, works all works both holy and unholy, and forms their fruits. [34}
Passing through varying births it gains experience, now descending, now ascending; of this intelligence-formed vesture, waking, dream and dreamlessness are the fields where it experiences pleasure and pain.
By constantly attributing to itself the body, state, condition, duties and works, thinking, "These are mine," this intelligence-formed vesture, brightly shining because it stands closest to the higher Self, becomes the vesture of the Self, and, thinking itself to be the Self, wanders in the circle of birth and death.
This, formed of intelligence, is the light that shines in the vital breaths, in the heart; the Self who stands forever wears this vesture as actor and experiencer.
The Self, assuming the limitation of the intelligence, self-deluded by the error of the intelligence, though it is the universal Self, yet views itself as separate from the Self; as the potter views the jars as separate from the clay.
Through the force of its union with the vesture, the higher Self takes on the character of the vesture and assumes its nature, as fire, which is without form, takes on the varying forms of the iron, even though the Self is for ever by nature uniform and supreme.
The Disciple Speaks
Whether by delusion or otherwise, the higher Self appears as the separate self; but, since the vesture is beginningless, there is no conceivable end of the beginningless.
Therefore existence as the separate self must be eternal, nor can the circle of birth and death have an [35} end; how then can there be liberation? Master, tell me this.
The Master Answers
Well have you asked, wise one! Therefore rightly bear! A false imagination created by error is not conclusive proof.
Only through delusion can there be an association with objects, of that which is without attachment, without action, without form; it is like the association of blueness with the sky.
The appearance as the separate self, of the Self, the Seer, who is without qualities, without form; essential wisdom and bliss, arises through the delusion of the understanding; it is not real; when the delusion passes, it exists no longer, having no substantial reality.
Its existence, which is brought into being through false perception, because of delusion, lasts only so long as the error lasts; as the serpent in the rope endures only as long as the delusion; when the delusion ceases, there is no serpent. [36}
The Witness
THE MANIFEST AND THE HIDDEN SELF
(Verses 198—209)
BEGINNINGLESS is unwisdom, and all its works are too; but when wisdom is arisen, what belongs to unwisdom, although beginningless—
Like a dream on waking, perishes, root and all; though beginningless, it is not endless; it is as something that was not before, and now is, this is manifest.
It is thus seen that, though without a beginning, unwisdom comes to an end, just as something, which before was not, comes into being. Built up in the Self by its being bound by disguise of intellect—
Is this existence as the separate life, for there is no other than the Self, distinguished by its own nature, but the binding of the Self by the intellect is false, coming from unknowledge.
This binding is untied by perfect knowledge, not otherwise; the discerning of the oneness of the Eternal and the Self is held by the scripture to be perfect knowledge.
And this is accomplished by perfectly discerning between Self and not-self; thereafter discernment is to be gained between individual and universal Self.
Water may be endlessly muddy, but when the mud is gone, the water is clear. As it shines, so shines the Self also, when faults are gone away, it shines forth clear.
And when unreality ceases to exist in the individual self, it is clear that it returns towards the universal; [37} hence there is to be a rejection of the self-assertion and other characteristics of the individual self.
Hence this higher Self is not what is called the intellectual veil, because that is changeful, helpless of itself, circumscribed, objective, liable to err; the non-eternal cannot be regarded as eternal.
The bliss-formed veil is a form containing the reflection of bliss—although it is tainted with darkness; it has the quality of pleasure, the attainment of well wished-for aims; it shines forth in the enjoyment of good works by a righteous man, of its own nature bliss-formed; gaining an excellent form, he enjoys bliss without effort.
The principal sphere of the bliss-formed veil is in dreamless sleep; in dreaming and waking it is in part manifest when blissful objects are beheld.
Nor is this bliss-formed veil the higher Self, for it wears a disguise, it is a form of objective nature; it is an effect caused by good acts, accumulated in this changeful form.
When the five veils are taken away, according to inference and scripture, what remains after they are taken away is the Witness, in a form born of awakening.
This is the Self, self-shining, distinguished from the five veils; this is the Witness in the three modes of perceiving, without change, without stain. The wise should know it as Being and Bliss, as his own Self.
The Pupil Said:
(Verses 210—240)
When the five veils are thus set aside through their [38} unreality, beyond the non-being of all I see nothing, Master; what then is to be known as anything by him who knows Self and not- self?
The Master Said:
Truth has been spoken by you, wise one; you are skilled in judgment. Self-assertion and all these changes,—in the Self they have no being. That whereby all is enjoyed, but which is itself not enjoyed, know that to be the Self, the Knower, through your very subtle intellect.
Whatever is enjoyed by anyone, of that he is the witness; but of that which is not enjoyed by anyone, it cannot be said that anyone is the witness.
That is to be self-witness, where anything is enjoyed by itself; therefore the universal Self is witness of itself; no other lesser thing is witness of it.
In waking, dreaming, dreamlessness, that Self is clearly manifested, appearing through its universal form always as "I," as the "I" within, uniformly. This is "I" beholding intellect and the rest that partake of varied forms and changes. It is manifest through eternal blissful self-consciousness; know that as the Self here in the heart.
Looking at the reflection of the sun reflected in the water of a jar, he who is deluded thinks it is the sun, thus the reflected consciousness appearing under a disguise is thought by him who is hopelessly deluded to be "I."
Rejecting jar and water and the sun reflected there all together, the real sun is beheld. So the unchanging [39} One which is reflected in the three modes, self-shining, is perceived by the wise.
Putting away in thought body and intellect as alike reflections of consciousness, discerning the seer, hid in the secret place, the Self, the partless awakening, the universal shining, distinguished alike from what exists and what does not exist; the eternal lord, all-present, very subtle, devoid of within and without, nothing but self; discerning this perfectly, in its own form, a man is sinless, passionless, deathless.
Sorrowless, altogether bliss, full of wisdom, fearing nothing at all from anything; there is no other path of freedom from the bondage of the world but knowledge of the reality of his Self, for him who would be free.
Knowledge that the Eternal is not divided from him is the cause of freedom from the world, whereby the Eternal, the secondless bliss, is gained by the awakened.
Therefore one should perfectly know that the Eternal and the Self are not divided; for the wise who has become the Eternal does not return again to birth and death.
The real, wisdom, the endless, the Eternal, pure, supreme, self-perfect, the one essence of eternal bliss, universal, undivided, unbroken—this he gains.
This is the real, supreme, secondless, for besides the Self no other is; there is nothing else at all in the condition of perfect awakening to the reality of the supreme being.
This all, that is perceived as the vari-form world, from unknowledge, this all is the Eternal, when the mind's confusion is cast away. [40}
The pot made of clay is not separate from the clay, for all through it is in its own nature clay; the form of the pot is not separate; whence then the pot? It is mere name, built up of illusion.
By no one can the form of the pot be seen, separate from the clay; hence the pot is built of delusion, but the real thing is the clay, like the supreme Being.
All this is always an effect of the real Eternal; it is that alone, nor is there anything else but that. He who says there is, is not free from delusion, like one who talks in his sleep.
The Eternal verily is this all; thus says the excellent scripture of the Atharva. In accordance with it, all this is the Eternal only, nor is there any separate existence of the attribute apart from the source.
If this moving world were the real, then had the Self no freedom from limitation, divine authority no worth, the Master Self no truth; these three things the great-souled cannot allow.
The Master who knows the reality of things declared: I verily am not contained in these things, nor do these creatures stand in me. If the world be real, then it should be apprehended in dreamless sleep; it is not apprehended there, therefore it is unreal, dreamlike, false. Therefore the world is not separate from the higher Self; what is perceived as separate is false,—the natural potencies and the like; what real existence is there in the attribute? Its support shines forth as with attributes illusively.
Whatever is delusively perceived by one deluded, is the Eternal; the silver shining is only the pearl shell. [41} The Eternal is perpetually conceived as formed; but what is attributed to the Eternal is a name only.
Therefore the supreme Eternal is Being, secondless, of the form of pure knowledge, stainless, peaceful, free from beginning or ending, changeless, its own-nature is unbroken bliss.
Every difference made by world-glamour set aside, eternal, lasting, partless, measureless, formless, unmanifest, nameless, unfading, a self-shining light that illuminates all that is.
Where the difference of knower, knowing, known is gone, endless, sure; absolute, partless, pure consciousness; the wise know this as the supreme reality.
That can neither be left nor taken, is no object of mind or speech; immeasurable, beginningless, endless, the perfect Eternal, the universal "I."
That You Are
(Verses 241—251)
The Eternal and the Self, indicated by the two words "that" and "you," when clearly understood, according to the Scripture "That you are," are one; their oneness is again ascertained.
This identity of theirs is in their essential, not their verbal meanings, for they are apparently of contradictory character; like the firefly and the sun, the sovereign and the serf, the well and the great waters, the atom and Mount Meru.
The contradiction between them is built up by their disguises, but this disguise is no real thing at all; the disguise of the Master Self is the world-glamour, [42} cause of the Celestial and other worlds; the disguise of the individual life is the group of five veils—hear this now:
These are the two disguises, of the Supreme and the individual life; when they are set aside together, there is no longer the Supreme nor the individual life. The king has his kingdom, the warrior his weapons; when these are put away there is neither warrior nor king.
According to the Scripture saying, "this is the instruction, the Self is not that, not that," the twofoldness that was built up sinks away of itself in the Eternal; let the truth of this scripture be grasped through awakening; the putting away of the two disguises must verily be accomplished.
It is not this, it is not this: because this is built up, it is not the real—like the serpent seen in the rope, or like a dream; thus putting away every visible thing by wise meditation, the oneness of the two—Self and Eternal—is then to be known.
Therefore the two are to be well observed in their essential unity. Neither their contradictory character nor their non-contradictory character is all; but the real and essential Being is to be reached, in order to gain the essence in which they are one and undivided.
When one says: "This man is Devadatta," the oneness is here stated by rejecting contradictory qualities. With the great word "That you are," it is the same; what is contradictory between the two is set aside.
As being essentially pure consciousness, the oneness between the Real and the Self is known by the awakened; and by hundreds of great texts the oneness, [43} absence of separateness, between the Eternal and the Self is declared.
That is not the physical; it is the perfect, after the unreal is put aside; like the ether, not to be handled by thought. Hence this matter that is perceived is illusive, therefore set it aside; but what is grasped by its own selfhood—"that I am the Eternal"—know that with intelligence purified; know the Self as partless awakening.
Every pot and vessel has always clay as its cause, and its material is clay; just like this, this world is engendered by the Real, and has the Real as its Self, the Real is its material altogether. That Real than which there is none higher, That you are, the restful, the stainless, secondless Eternal, the supreme.
The Manifest and the Hidden Self
(Verses 252—268)
As dream-built lands and times, objects and knowers of them, are all unreal, just so here in waking is this world; its cause is ignorance of the Self; in as much as all this world, body and organs, vital breath and personality are all unreal, in so much THOU ART THAT, the restful, the stainless, secondless Eternal, the supreme.
Far away from birth and conduct, family and tribe, quite free from name and form and quality and fault; beyond space and time and objects—this is the Eternal, That you are; become it in the Self.
The supreme, that no word can reach, but that is reached by the eye of awakening, pure of stain, the pure reality of consciousness and mind together—this is [44} the Eternal, That you are; become it in the Self. Untouched by the six infirmities, reached in the heart of those that seek for union, reached not by the organs, whose being neither intellect nor reason knows—this is the Eternal, That you are; become it in the Self.
Built of error is the world; in That it rests; That rests in itself, different from the existent and the nonexistent; partless, nor bound by causality, is the Eternal, That you are; become it in the Self.
Birth and growth, decline and loss, sickness and death it is free from, and unfading; the cause of emanation, preservation, destruction, is the Eternal, That you are; become it in the Self.
Where all difference is cast aside, all distinction is cast away, a waveless ocean, motionless; ever free, with undivided form—this is the Eternal, That you are; become it in the Self.
Being one, though cause of many, the cause of others, with no cause itself; where cause and caused are merged in one, self-being, the Eternal, That you are; become it in the Self.
Free from doubt and change, great, unchanging; where changing and unchanging are merged in one Supreme; eternal, unfading joy, unstained—this is the Eternal, That you are; become it in the Self.
This shines forth manifold through error, through being the Self under name and form and quality and change; like gold itself unchanging ever—this is the Eternal, That you are; become it in the Self.
This shines out unchanging, higher than the highest, the hidden one essence, whose character is selfhood, [45} reality, consciousness, joy, endless unfading—this is the Eternal, That you are; become it in the Self.
Let a man make it his own in the Self—like a word that is spoken, by reasoning from the known, by thought; this is as devoid of doubt as water in the hand, so certain will its reality become.
Recognizing this perfectly illumined one, whose reality is altogether pure, as one recognizes the leader of men in the assembled army, and resting on that always, standing firm in one's own Self, sink all this world that is born, into the Eternal.
In the soul, in the hidden place, marked neither as what is nor what is not, is the Eternal, true, supreme, secondless. He who through the Self dwells here in the secret place, for him there is no coming forth again to the world of form.
When the thing is well known even, this beginningless mode of thought, "I am the doer and the enjoyer," is very powerful; this mode of mind lasting strongly, is the cause of birth and rebirth. A looking backward toward the Self, a dwelling on it, is to be effortfully gained; freedom here on earth, say the saints, is the thinning away of that mode of thought.
That thought of 'I' and 'mine' in the flesh, the eye and the rest, that are not the Self—this transference from the real to the unreal is to be cast away by the wise man by steadfastness in his own Self. [46}
Finding the Real Self
BONDAGE THROUGH IMAGINATION
(Verses 269—276)
RECOGNIZING as your own the hidden Self, the witness of the soul and its activities, perceiving truly "That am I," destroy the thought of Self in all not Self.
Give up following after the world, give up following after the body, give up following after the ritual law; make an end of transferring selfhood to these.
Through a man's imagination being full of the world, through his imagination being full of the ritual law, through his imagination being full of the body, wisdom, truly, is not born in him.
For him who seeks freedom from the grasping hand of birth and death, an iron fetter binding his feet, say they who know it, is this potent triad of imaginings; he who has got free from this enters into freedom.
The scent of sandalwood that drives all evil odors away comes forth through stirring it with water and the like; all other odors are driven altogether away.
The image of the supreme Self, stained by the dust of imaginings, dwelling inwardly, endless, evil, comes forth pure, by the stirring power of enlightenment, as the scent of the sandalwood comes forth clear.
In the net of imaginings of things not Self, the image of the Self is held back; by resting on the eternal Self, their destruction comes, and the Self shines clear.
As the mind rests more and more on the Self behind [47} it, it is more and more freed from outward imaginings; when imaginings are put away, and no residue left, he enters and becomes the Self, pure of all bonds.
Selfhood Transferred to Things not Self
(Verses 277—298)
By resting ever in the Self, the restless mind of him who seeks union is stilled, and all imaginings fade away; therefore make an end of transferring Selfhood to things not Self.
Darkness is put away through force and substantial being; force, through substantial being; in the pure, substantial being is not put away; therefore, relying on substantial being, make an end of transferring Selfhood to things not Self.
The body of desire is nourished by all new works begun; steadily thinking on this, and effortfully holding desire firm, make an end of transferring selfhood to things not Self.
Thinking: "I am not this separate life but the supreme Eternal," beginning by rejecting all but this, make an end of transferring selfhood to things not Self; it comes from the swift impetus of imaginings.
Understanding the all-selfhood of the Self, by learning, seeking union, entering the Self, make an end of transferring selfhood to things not Self; it comes from the Self's reflected light in other things.
Neither in taking nor giving does the sage act at all; therefore by ever resting on the One, make an end of transferring selfhood to things not Self.
Through sentences like "That you are" awaking to [48} the oneness of the Eternal and the Self, to confirm the Self in the Eternal, make an end of transferring selfhood to things not Self.
While there yet lingers a residue undissolved of the thought that this body is the Self, carefully seeking union with the Self, make an end of transferring selfhood to things not Self.
As long as the thought of separate life and the world shines, dreamlike even, so long incessantly, wise one, make an end of transferring selfhood to things not Self.
The body of desire, born of father and mother of impure elements, made up of fleshly things impure, is to be abandoned as one abandons an impure man afar; gain your end by becoming the Eternal.
The Real in Things Unreal
As the space in a jar in universal space, so the Self is to be merged without division in the Self supreme; rest ever thus, sage.
Through the separate self gaining the Self, self-shining as a resting-place, let all outward things from a world-system to a lump of clay be abandoned, like a vessel of impure water.
Raising the thought of "I" from the body to the Self that is Consciousness, Being, Bliss, and lodging it there, leave form, and become pure for ever.
Knowing that "I am that Eternal" wherein this world is reflected, like a city in a mirror, you shall perfectly gain your end.
What is of real nature, self-formed, original consciousness, secondless bliss, formless, actless—entering [49} that, let a man put off this false body of desires, worn by the Self as a player puts on a costume.
For the Self, all that is seen is but mirage; it lasts but for a moment, we see, and know it is not "I"; how could "I know all" be said of the personal self that changes every moment?
The real "I" is witness of the personal self and its powers; as its being is perceived always, even in dreamless sleep. The scripture says the Self is unborn, everlasting; this is the hidden Self, distinguished neither as what exists nor what has no existence.
The beholder of every change in things that change, can be the unchanging alone; in the mind's desires, in dreams, in dreamless sleep the insubstantial nature of things that change is clearly perceived again and again.
Therefore put away the false selfhood of this fleshly body, for the false selfhood of the body is built up by thought; knowing the Self as your own, unhurt by the three times, undivided illumination, enter into peace.
Put away the false selfhood of family and race and name, of form and rank, for these dwell in this body; put away the actorhood and other powers of the body of form; become the Self whose self is partless joy.
Other bonds of man are seen, causes of birth and death, but the root and first form of them is selfishness. [50}
The Power of Mind-Images
(Verses 299—378)
As long as the Self is in bondage to the false personal self of evil, so long is there not even a possibility of freedom, for these two are contraries.
But when free from the grasp of selfish personality, he reaches his real nature; Bliss and Being shine forth by their own light, like the full moon, free from blackness.
But he who in the body thinks "this am I," a delusion built up by the mind through darkness; when this delusion is destroyed for him without remainder, there arises for him the realization of Self as the Eternal, free from all bondage.
The treasure of the bliss of the Eternal is guarded by the terrible serpent of personality, very powerful, enveloping the Self, with three fierce heads—the three nature-powers; cutting off these three heads with the great sword of discernment, guided by the divine teachings, and destroying the serpent, the wise man may enter into that joy-bringing treasure.
So long as there is even a trace of the taint of poison in the body, how can there be freedom from sickness? In just the same way, there is no freedom for him who seeks union, while selfishness endures.
When the false self ceases utterly, and the motions of the mind caused by it come to an end, then, by discerning the hidden Self, the real truth that "I am that" is found. [51}
Give up at once the thought of "I" in the action of the selfish personality, in the changeful self, which is but a reflection of the real Self, destroying rest in the Self; from falsely attributing reality to which are incurred birth and death and old age, fruitful in sorrow, the pilgrimage of the soul; but reality belongs to the bidden Self, whose form is consciousness, whose body is bliss; whose nature is ever one, the conscious Self, the Master, whose form is Bliss, whose glory is unspeakable; there is no cause of the soul's pilgrimage but the attribution of the reality of this to the selfish personality.
Therefore this selfish personality, the enemy of the Self, like a thorn in the throat of the eater, being cut away by the great sword of knowledge, you shall enjoy the bliss of the Self's sovereignty, according to your desire.
Therefore bringing to an end the activity of the selfish personality, all passion being laid aside when the supreme object is gained, rest silent, enjoying the bliss of the Self, in the Eternal, through the perfect Self, from all doubt free.
Mighty selfishness, even though cut down root and all, if brought to life again even for a moment, in thought, causes a hundred dissipations of energy, as a cloud shaken by the wind in the rainy seasons, pours forth its floods.
After seizing the enemy, selfishness, no respite at all is to be given to it, by thoughts of sensual objects. Just this is the cause of its coming to life again, as water is of the lime tree that had withered away. [310] [52}
The desirer is constituted by the bodily self; how can the cause of desire be different? Hence the motion of enticement to sensual objects is the cause of world-bondage, through attachment to what is other than Self.
From increase of action, it is seen that the seed of bondage is energized; when action is destroyed, the seed is destroyed. Hence let him check sensual action.
From the growth of mind-images comes the action, from action the mind-image grows; hence the man's pilgrimage ceases not.
To cut the bonds of the world's pilgrimage, both must be burned away by the ascetic. And the growth of mind-images comes from these two—imagining and external action.
Growing from these two, it brings forth the pilgrimage of the soul. The way of destroying these three in every mode of consciousness, should be constantly sought.
By looking on all as the Eternal, everywhere, in every way, and by strengthening the mind -image of real being, this triad comes to melt away.
In the destruction of actions will arise the destruction of imaginings, and from this the dispersal of mind-images. The thorough dispersal of mind-images is freedom; this is called freedom even in life.
When the mind-image of the real grows up, in the dispersal of the mind's alarms, and the mind-image of the selfish personality melts away, as even thick darkness is quickly melted away before the light of the sun.
The action of the greatest darkness, the snare of [53} unreality, is no longer seen when the lord of day is arisen; so in the shining of the essence of secondless bliss, no bond exists nor scent of sorrow.
Transcending every visible object of sense, fixing the mind on pure being, the totality of bliss, with right intentness within and without, pass the time while the bonds of action last. [320]
Wavering in reliance on the Eternal must never be allowed; wavering is death—thus said the sop. of the Evolver.
There is no other danger for him who knows, but this wavering as to the Self's real nature. Thence arises delusion, and thence selfish personality; thence comes bondage, and therefrom sorrow.
Through beholding sensual objects, forgetfulness bewilders a wise man even, as a woman her favorite lover.
As sedge pushed back does not remain even for a moment, just in the same way does the world-glamour close over a wise man, who looks away from the Real.
If the imagination falling even a little from its aim, towards outward objects, it falls on and on, through unsteadiness, like a player's fallen on a row of steps.
If the thought enters into sensual objects, it becomes intent on their qualities; from this intentness immediately arises desire, and, from desire, every action of man.
Hence than this wavering there is no worse death for one who has gained discernment, who has beheld the Eternal in spiritual concentration. By right intentness he at once gains success; be you intent on the Self, with all carefulness. [54}
Then comes loss of knowledge of one's real being, and he who has lost it falls; and destruction of him who thus falls is seen, but not restoration.
Let him put away the wilful motions of the mind, the cause of every evil act; he who has unity in life, has unity after his body is gone. The scripture of sentences says that he who beholds difference has fear.
Whenever even a wise man beholds difference in the endless Eternal, though only as much as an atom, what he beholds through wavering becomes a fear to him through its difference. [330]
All scripture, tradition and logic disregarding, whoever makes the thought of self in visible things, falls upon sorrow after sorrow; thus disregarding, he is like a thief in darkness.
He whose delight is attachment to the real, freed, he gains the greatness of the Self, eternal; but he who delights in attachment to the false, perishes; this is seen in the case of the thief and him who is no thief.
The ascetic, who has put away the cause of bondage—attachment to the unreal—stands in the vision of the Self, saying, "this Self am I"; this resting in the Eternal, brings joy by experiencing it, and takes away the supreme sorrow that we feel, whose cause is unwisdom.
Attachment to the outward brings as its fruit the perpetual increase of evil mind-images. Knowing this and putting away outward things by discernment, let him place his attachment in the Self forever.
When the outward is checked, there is restfulness from emotion; when emotion is at rest, there is vision of the supreme Self. When the Self is seen, the bondage [55} of the world is destroyed; the checking of the outward is the path of freedom.
Who, being learned, discerning between real and unreal, knowing the teaching of the scripture, and beholding the supreme object with understanding, would place his reliance on the unreal, even though longing to be free—like a child, compassing his own destruction.
There is no freedom for him who is full of attachment to the body and its like; for him who is free, there is no wish for the body and its like; the dreamer is not awake, he who is awake dreams not; for these things are the opposites of each other.
Knowing the Self as within and without, in things stable and moving—discerning this through the Self, through its comprehending all things—putting off every disguise, and recognizing no division, standing firm through the perfect Self—such a one is free.
Through the All-self comes the cause of freedom from bondage; than the being of the All -self there is no other cause; and this arises when there is no grasping after the outer; he gains the being of the All-self by perpetually resting on the Self.
How should cessation of grasping after the outer not fail for him who, through the bodily self remains with mind attached to enjoyment of outward objects, and thus engages in action. It can only be effortfully accomplished by those who have renounced the sensual aims of all acts and rites, who are perfected in resting on the eternal Self, who know reality, who long for reality and bliss in the Self. [340]
The scripture that speaks of "him who is at peace, [56} controlled," teaches the ecstasy of the ascetic, whose work is the study of wisdom, to the end of gaining the All-self.
The destruction of personality which has risen up in power cannot be done at once, even by the learned, except those who are immovably fixed in the ecstasy which no doubt can assail, for the mind-images are of endless rebirth.
Binding a man with the delusion of belief in his personality, through the power that veils, the power that propels casts him forth, through its potencies.
The victory over this compelling power cannot be accomplished, until the power that veils has come to cessation with residue. The power that veils is, through the force of its own nature, destroyed, when the seer is discerned from what is seen, as milk is distinguished from water.
Perfect discernment, born of clear awakening, arises free from doubt, and pure of all bondage, where there is no propelling power towards delusive objects, once the division is made between the real natures of the seer and what is seen; he cuts the bonds of delusion that glamour makes, and, after that, there is no more pilgrimage for the free.
The flame of discernment of the oneness of the higher and the lower, burns up the forest of unwisdom utterly. What seed of the soul's pilgrimage can there be for him who has gained being in which there is no duality?
And the cessation of the veiling power arises from perfect knowledge; the destruction of false knowledge [57} is the cessation of the pain engendered by the propelling power.
The triple error is understood by knowing the real nature of the rope; therefore the reality of things is to be known by the wise to the end of freedom from bondage.
As iron from union with fire, so, from union with the real, thought expands as material things; hence the triple effect of this, seen in delusion, dream, desire, is but a mirage.
Thence come all changing forms in nature beginning with personality and ending with the body, and all sensual objects; these are unreal, because subject to change every moment; but the Self never changes. [350]
Consciousness, eternal, non-dual, partless, uniform, witness of intellect and the rest, different from existent and non-existent; its real meaning is the idea of "I"; a union of being and bliss—this is the higher Self.
He who thus understands, discerning the real from the unreal, ascertaining reality by his own awakened vision, knowing his own Self as partless awakening, freed from these things reaches peace in the Self.
Then melts the heart's knot of unwisdom without residue, when, through the ecstasy in which there is no doubt, arises the vision of the non-dual Self.
Through the mind's fault are built the thoughts of you and I and this, in the supreme Self which is non-dual, and beyond which there is nothing; but when ecstasy is reached, all his doubts melt away through apprehension of the real.
Peaceful, controlled, possessing the supreme cessation, [58} perfect in endurance, entering into lasting ecstasy, the ascetic makes the being of the All-self his own; thereby burning up perfectly the doubts that are born of the darkness of unwisdom, he dwells in bliss in the form of the Eternal, without deed or doubt.
They who rest on the Self that is consciousness, who have put away the outward, the imaginations of the ear and senses, and selfish personality, they, verily, are free from the bonds and snares of the world, but not they who only meditate on what others have seen.
The Self is divided by the division of its disguises; when the disguises are removed, the Self is lonely and pure; hence let the wise man work for the removal of the disguises by resting in the ecstasy that is free from doubt.
Attracted by the Self the man goes to the being of the Self by resting on it alone; the grub, thinking on the bee, builds up the nature of the bee.
The grub, throwing off attachment to other forms, and thinking intently on the bee, takes on the nature of the bee; even thus he who seeks for union, thinking intently on the reality of the supreme Self, perfectly enters that Self, resting on it alone.
Very subtle, as it were, is the reality of the supreme Self, nor can it be reached by gross vision; by the exceedingly subtle state of ecstasy it is to be known by those who are worthy, whose minds are altogether pure. [360]
As gold purified in the furnace, rids itself of dross and reaches the quality of its own self, so the mind [59} ridding itself of the dross of substance, force and darkness, through meditation, enters into reality.
When purified by the power of uninterrupted intentness, the mind is thus melted in the Eternal, then ecstasy is purified of all doubt, and of itself enjoys the essence of secondless bliss.
Through this ecstasy comes destruction of the knot of accumulated mind-images, destruction of all works; within and without, for ever and altogether, the form of the Self becomes manifest, without any effort at all.
Let him know that thinking is a hundred times better than scripture; that concentration, thinking the matter out, is a hundred yousand times better than thinking; that ecstasy free from doubt is endlessly better than concentration.
Through unwavering ecstasy is clearly understood the reality of the Eternal, fixed and sure. This cannot be when other thoughts are confused with it, by the motions of the mind.
Therefore with powers of sense controlled enter in ecstasy into the hidden Self, with mind at peace perpetually; destroy the darkness made by beginningless unwisdom, through the clear view of the oneness of the real.
The first door of union is the checking of voice, the cessation of grasping, freedom from expectation and longing, the character bent ever on the one end.
A centering of the mind on the one end, is the cause of the cessation of sensuality; control is the cause that puts an end to imaginings; by peace, the mind-image of the personality is melted away; from this arises unshaken [60} enjoyment of the essence of bliss in the Eternal for ever, for him who seeks union; therefore the checking of the imagination is ever to be practiced effortfully, ascetic!
Hold voice in the self, hold the self in intellect, hold intellect in the witness of intellect, and, merging the witness in the perfect Self, enjoy supreme peace.
The seeker for union shares the nature of each disguise—body, vital breath, sense, mind, intellect—when his thoughts are fixed on that disguise. [370]
When he ceases from this sharing, the ascetic reaches perfect cessation and happiness, and is plunged in the essence of Being and Bliss.
Renouncing inwardly, renouncing outwardly—this is possible only for him who is free from passion; and he who is free from passion renounces all attachment within and without, through the longing for freedom.
Outward attachment arises through sensual objects; inward attachment, through personality. Only he who, resting in the Eternal, is free from passion, is able to give them up. Freedom from passion and awakening are the wings of the spirit. O wise man, understand these two wings! For without them you cannot rise to the crown of the tree of life.
Soul-vision belongs to him who is free from passion; steady inspiration belongs to the soul-seer. Freedom from bondage belongs to the reality of inspiration; enjoyment of perpetual bliss belongs to the Self that is free.
I see no engenderer of happiness greater than freedom from passion for him who is self- controlled; if [61} very pure inspiration of the Self be joined to it, he enters into the sovereignty of self-dominion. This is the door of young freedom everlasting. There do you ever fix your consciousness on the real self, in all ways free from attachment to what is other than this, for the sake of the better way.
Cut off all hope in sensual objects which are like poison, the cause of death; abandon all fancies of birth and family and social state; put all ritual actions far away; renounce the illusion of self -dwelling in the body, center the consciousness on the Self. You are the seer, you are the stainless, you are in truth the supreme, secondless Eternal.
Firmly fixing the mind on the goal, the Eternal, keeping the outward senses in their own place, with form unmoved, heedless of the body's state, entering into the oneness of Self and Eternal by assimilating the Self and rising above all differences, for ever drink the essence of the bliss of the Eternal in the Self. What profit is there in other things that give no joy? [378] [62}
Free Even in Life
(Verses 379—438)
CEASING to feed the imagination on things not Self full of darkness, causing sorrow, bend the imagination on the Self, whose form is bliss, the cause of freedom.
This is the self luminous, witness of all, ever shining through the veil of the soul; making the one aim this Self, that is the contrary of all things unreal, realize it by identification with its partless nature.
Naming this from its undivided being, its freedom from all other tendency, let him know it clearly from being of the own nature of Self.
Firmly realizing self-hood in that, abandoning selfhood in the selfish personality, stand towards it as a disinterested onlooker stands towards the fragments of a broken vase.
Entering the purified inner organ into the witness whose nature is the Self, who is pure awakening, leading upward step by step to unmoving firmness, let him then gain vision of perfection.
Let him gain vision of the Self, freed from all disguises built up by ignorance of the Self—body, senses, vitality, emotion, personality—the Self whose nature is partless and perfect like universal ether.
The ether, freed from its hundred disguises—water-pots, jars, corn-measures and the like—is one and not divided, thus also, the pure supreme, freed from personality, is one. [63}
All disguises beginning with the Evolver and ending with a log are mirage only; therefore let him behold his own perfect Self, standing in the Self's oneness.
Whatever by error is built up as different from that, is in reality that only, not different from that. When the error is destroyed, the reality of the snake that was seen shines forth as the rope; thus the own-nature of all is the Self.
The Evolver is the Self, the Pervader is the Self, the Sky-lord is the Self, the Destroyer is the Self; all this universe is the Self; there is nothing but the Self.
Inward is the Self, outward also is the Self; the Self is to the east, the Self is also to the west. The Self is to the south, the Self is also to the north. The Self is above, the Self is beneath.
Just as wave and foam, eddy and bubble are in their own nature water; so, from the body to the personality, all is consciousness, the pure essence of consciousness. [390]
Being verily is all this world, that is known of voice and mind, there is nothing else than Being, standing on nature's other shore. Are cup and water-pot and jar anything but earth? He who is deluded by the wine of glamour speaks of "you" and "I."
"When by repeated effort naught remains but this," the scripture says, declaring absence of duality, to put an end to false transference of reality.
Like the ether, free from darkness, free from wavering, free from limits, free from motion, free from change; having neither a within nor a without, having no other [64} than it, having no second, is the Self, the supreme Eternal; what else is there to be known?
What more is there to be said? The Eternal, the Life, the Self is seen here under many forms; all in this world is the Eternal, the secondless Eternal; the scripture says "I am the Eternal"; knowing this clearly, those whose minds are awakened, who have abandoned the outward, becoming the Eternal, dwell in the Self, which is extending consciousness and bliss. This, verily, is sure.
Kill out desire that springs up through thought of self in the body formed of darkness, then violent passion in the formal body woven of the breath. Knowing the Self whose fame is sung in the hymns, who is eternal and formed of bliss, stand in the being of the Eternal.
As long as the son of man enjoys this body of death, he is impure; from the enemies arises the weariness that dwells in birth and death and sickness. When he knows the pure Self of benign form, immovable, then he is free from these;—thus says the scripture too.
When all delusive qualities attributed to the Self are put away, the Self is the supreme eternal, perfect, secondless, changeless.
When the activity of the imagination comes to rest in the higher Self, the Eternal that wavers not, then no more wavering is seen, and vain words only remain.
The belief in this world is, built up of unreality. In the one substance, changeless, formless, undifferentiated, what separateness can exist?
In the one substance, in which no difference of seer, seeing, seen, exists, which is changeless, formless, undifferentiated, [65} what separateness can exist? [400]
In the one substance, like the world-ocean full to overflowing, changeless, formless, undifferentiated, whence can separateness come?
Where the cause of delusion melts away, like darkness in light, in the secondless, supreme reality, undifferentiated, what separateness can there be?
In the supreme reality, the very Self of oneness, how could any word of difference dwell? By whom is difference perceived in purely blissful dreamlessness?
For this world no longer is, whether past, present, or to come, after awakening to the supreme reality, in the real Self, the Eternal, from all wavering free. The snake seen in the rope exists not, nor even a drop of water in the desert mirage, where the deer thirsts.
This duality is mere glamour, for the supreme reality is not twofold; thus the scripture says, and it is directly experienced in dreamlessness.
By the learned it has been perceived that the thing attributed has no existence apart from the substance, as in the case of the serpent and the rope. The distinction comes to life through delusion.
This distinction has its root in imagining; when imagining ceases it is no more. Therefore bring imagining to rest in the higher Self whose form is concealed.
In soul-vision the wise man perceives in his heart a certain wide-extending awakening, whose form is pure bliss, incomparable, the other shore, for ever free, where is no desire, limitless as the ether, partless, from wavering free, the perfect Eternal. t
In soul-vision the wise man perceives in his heart [66} the reality free from growth and change, whose being is beyond perception, the essence of equalness, unequalled, immeasurable, perfectly taught by the words of inspiration, eternal, praised by us.
In soul-vision the wise man perceives in his heart the unfading, undying reality, which by its own being can know no setting, like the shimmering water of the ocean, bearing no name, where quality and change have sunk to rest, eternal, peaceful, one. [410]
Through intending the inner mind to it, gain vision of the Self, in its own form, the partless sovereignty. Sever your bonds that are stained with the stain of life, and effortfully make your manhood fruitful.
Standing in the Self, realize the Self in being, the Self from every disguise set free, Being, Consciousness, Bliss, the secondless; thus shall you build no more for going forth.
The mighty soul no more regards this body, cast aside like a corpse, seen to be but the shadow of the man, come into being as his reflection, through his entering into the result of his works.
Drawing near to the eternal, stainless awakening, whose nature is bliss, put very far away this disguise whose nature is inert and foul; nor let it be remembered again at all, for the remembrance of what has been cast forth builds for disdain.
Burning this up with its root in the flame of the real Self, the unwavering Eternal, the wise man stands excellent as the Self, through the Self which is eternal, pure, awakening bliss.
The body is strung on the thread of works already [67} done, and is impure as the blood of slaughtered kine; whether it goes forward or stands, the knower of reality regards it not again, for his life is dissolved in the Eternal, the Self of bliss.
Knowing the partless bliss, the Self as his own self, with what desire or from what cause could the knower of reality cherish the body?
Of the perfect adept this is the fruit, of the seeker for union, free even in life—to taste without and within the essence of being and bliss in the Self.
The fruit of cleanness is awakening, the fruit of awakening is quiescence; from realizing the bliss of the Self comes peace, this fruit, verily, quiescence bears.
When the latter of these is absent, the former is fruitless. The supreme end is the incomparable enjoyment of the Self's bliss. [420]
The famed fruit of wisdom is not to tremble before manifest misfortune. The various works that were done in the season of delusion, worthy of all blame -how could a man deign to do them after discernment has been gained?
Let the fruit of wisdom be cessation from unreality, a continuation therein is the fruit of unwisdom;—this is clearly seen. If there be not this difference between him who knows and him who knows not, as in the presence of the mirage to the thirsty deer, where is the manifest fruit of wisdom?
If the heart's knot of unwisdom be destroyed without remainder, how could sensual things cause continuance in unreality, in him who has no desire?
When mind-images arise not in the presence of sensual [68} things, this is the limit of purity; when the personal idea does not arise, this is the limit of illumination. When life-activity that has been dissolved does not arise again, this is the limit of quiescence.
He whose thought is free from outward objects, through standing ever in the nature of the Eternal, who is as lightly concerned with the enjoyment of sensual things followed by others as a sleeping child, looking on this world as a land beheld in dream, when consciousness comes back, enjoying the fruit of endless holy deeds, he is rich and worthy of honour in the world.
This sage, standing firm in wisdom, reaches Being and Bliss, he is changeless, free from all acts, for his Self is dissolved in the Eternal.
Being that is plunged in the oneness of the Eternal and the Self made pure, that wavers not and is pure consciousness alone, is called wisdom.
They say he stands firm in wisdom, in whom this wisdom steadfastly dwells. He in whom wisdom is firmly established, who enjoys unbroken bliss, by whom the manifested world is almost unheeded, is called free even in life.
He who with thought dissolved is yet awake, though free from the bondage of waking life, whose illumination is free from impure mind-images, he, verily, is called free even in life.
He who perceives that his soul's pilgrimage is ended, who is free from disunion even while possessing division, whose imagination is free from imaginings, he, verily, is called free even in life.
He who even while this body exists, regards it as a [69} shadow, who has no sense of personality or possessions—these are the marks of him who is free in life. [430]
Whose mind lingers not over the past, nor goes out after the future, when perfect equanimity is gained, this is the mark of him who is free even in life.
In this world, whose very nature is full of differences, where quality and defect are distinguished, to regard all things everywhere as the same, this is the mark of him who is free even in life.
Accepting wished and unwished objects with equanimity in the Self, and changing not in either event, is the mark of him who is free even in life.
When the sage's imagination is fixed on tasting the essence of the bliss of the Eternal, so that he distinguishes not between what is within and without, this is the mark of him who is free even in life.
Who is free from thought of "I" and "my," in body and senses and their works, who stands in equanimity, bears the mark of one who is free even in life.
He who has discerned the Eternal in the Self, through the power of sacred books, who is free from the bondage of the world, bears the mark of one who is free even in life.
He who never identifies himself with the body and senses, nor separates himself in thought from what is other than these, bears the mark of one who is free even in life. [438] [70}
The Three Kinds of Works
(Verses 439—468)
HE who through wisdom discerns that there is no division between the Eternal and the manifested world, bears the mark of one who is free even in life.
Whose mind is even, when honoured by the good, or persecuted by the wicked, bears the mark of one who is free even in life.
In whom all sensuous objects, put forth by the supreme, melt together like the rivers and streams that enter the ocean's treasure house, making no change at all, since he and they are but the one Being, this sage self-conquered is set free.
For him who has understood the nature of the Eternal, there is no return to birth and death as of old; if such return there be, then the nature of the Eternal was not known.
If they say he returns to birth and death through the rush of old imaginings, this is not true; for, from the knowledge of oneness, imaginings lose all their power.
As the most lustful man ceases from desire before his mother; so, when the Eternal is known, the wise cease from desire, through fullness of bliss.
The scripture says that, even for him who profoundly meditates, there is a going after outward things of sense, on account of Works already entered on.
As long as there is the taste of pain and pleasure, so long are there Works already entered on; the fruits [71} come from the acts that went before; without these acts where would the fruits be?
From the knowledge that I am the Eternal, the accumulated Works, heaped up even through hundreds of myriads of ages, melt away like the work of dream, on awaking.
Whatever one does while dreaming, however good or bad it seems, what effect has it on him, on awaking to send him either to hell or heaven?
On knowing the Self, unattached, enthroned like the dome of heaven, the man is no longer stained at all by Works to come.
As the ether enclosed in the jar is not stained by the smell of the wine, so the Self encompassed by its vestures, is not stained by any quality of theirs. [450]
Works that have been entered on, before wisdom's sunrise, are not destroyed by wisdom, until they have reached their fruition; like an arrow aimed and sent forth at the mark.
The arrow discharged by the thought that there was a tiger, does not stop when it is seen to be a cow, but pierces the mark through its exceeding swiftness.
Verily, Works entered on are the most formidable to the wise, they disappear only through being experienced. But Works accumulated and Works to come both melt away in the fire of perfect wisdom.
When they have beheld the oneness of the Self and the Eternal, and stand ever firm in the power of that knowledge, for them those three kinds of Works exist no longer; for them there is only the Eternal, free from every change. [72}
When the saint rests in the Self, through understanding that the Self is other than its vestures, that the Self is the pure Eternal; then the myth of the reality of Works entered on no longer holds him, just as the myth of union with things of dream no longer holds him who has awakened.
For he who is awake no longer keeps the sense of "I and mine and that," for his looking- glass body and the world that belongs to it; but comes to himself merely through waking.
Neither a desire for pursuing mythical objects, nor any grasping after even a world full of them, is seen in him who has awakened. But if the pursuit of mirages goes on, then it is seen for certain that the man has not wakened from sleep.
Thus dwelling in the supreme Eternal, through the real Self, he stands and beholds naught else. Like the memory of an object looked on in dream, so is it, for the wise, with eating or the other acts of life.
The body is built up through Works; the Works entered upon make for the building up of various forms; but the Self is not built up through works.
"Unborn, eternal, immemorial," says the Scripture, whose words are not in vain; of him who rests in that Self, what building up of Works entered on can there be?
Works entered upon flourish then, when the Self is identified with the body; but the identifying of Self with body brings no joy, therefore let Works entered upon be renounced. [460]
Even the building up of a body through Works entered [73} on is a mirage; whence can come the reality of a mere reflected image? whence can come the birth of an unreality?
Whence can come the death of what has not even been born? Whence can come the entering on of what does not even exist?—if there be a melting away of the effects of unwisdom, root and all, through the power of wisdom.
How does this body stand? In the case of him who takes inert things to be real, Works entered on are supported by the sight of outward things—thus says the scripture; yet it does not teach the reality of the body and the like, to the wise.
One, verily, is the Eternal, without a second. There is no difference at all. Altogether perfect, without beginning or end, measureless and without change.
The home of Being, the home of Consciousness, the home of Bliss enduring, changeless; one, verily, without a second, is the Eternal. There is no difference at all.
Full of the pure essence of the unmanifested, endless, at the crown of all; one, verily, without a second, is the Eternal; there is no difference at all.
That can neither be put away, nor sought after; that can neither be taken nor approached—one, verily, without a second, is the Eternal; there is no difference at all.
Without qualities, without parts, subtle, without wavering, without stain; one, verily, without a second, is the Eternal; there is no difference at all. [468] [74}
Master and Pupil
(Verses 469—518)
The Teacher Speaks:
THAT, whose nature no man can define; where is no pasturage for mind or word; one, verily, without second, is the Eternal; there is no difference at all.
The fullness of Being, self-perfect, pure, awakened, unlike aught here; one, verily, without second, is the Eternal; there is no difference at all!
They who have cast away passion, who have cast away sensual delights, peaceful, well- ruled, the sages, the mighty, knowing reality in the supreme consummation, have gained the highest joy in union with the Self.
You worthy one also, seeking this higher reality of the Self, whose whole nature is the fullness of bliss, washing away the delusions your own mind has built up, be free, gaining your end, perfectly awakened.
Through Soul-vision, through the Self utterly unshaken, behold the Self's reality, by the clear eye of awakening; if the word of the scripture is perfectly perceived without wavering, then doubt arises no more.
On gaining freedom from the bonds bound by unwisdom as to the Self; in the gaining of that Self whose nature is truth, knowledge, bliss; the holy books, reason, and the word of the guide are one's evidences; an evidence too is the realizing of the Self, inwardly attained.
Freedom from bondage and joy, health of thought [75} and happiness, are to be known by one's self; the knowing of others is but inference.
As the teachers, who have reached the further shore, and the teachings tell, let a man cross over through that enlightenment which comes through the will of the higher Self.
Knowing the Self through one's own realization, as one's own partless Self, and being perfected, let him stand firm in the unwavering Self.
This is the last and final word of the teaching: The Eternal is the individual life and the whole world; rest in the partless One is freedom, in the Eternal, the secondless; and this too the scriptures show.
Through the word of the Guide, and the evidence of the teaching, understanding the highest Being, through union with the Self, be reached perfect peace, intent on the Self, so that nothing could disturb him any more, resting altogether in the Self.
Then after intending his mind for a while on the supreme Eternal, rising again from the highest bliss he spoke this word: [480]
The Pupil Speaks:
Entangling thought has fallen away, its activity has dissolved, through mastery of the Self's oneness with the Eternal—I know not this, nor anything that is not this; for what is it? how great is it? joy is its further shore.
This cannot be spoken by voice, nor thought by mind; I taste the glory of the ocean of the Supreme Eternal, filled full of the ambrosial bliss of the Self. My mind, [76} enjoying delight, like a watercourse, that had dried up, when the multitude of waters come, is full of happiness, even from the slightest portion of the honey-sweet bliss of the Self.
Whither has this world of sorrow gone? what has taken it away? whither has it dissolved? Now I see that it no longer is—a mighty wonder!
What is there for me to reject? what to choose? what else exists? Where is there difference in the mighty ocean of the Eternal, full of the nectar of partless bliss?
I see not, nor hear, nor know aught of this world; for I bear the mark of the Self, whose form is being and bliss.
Honour, honour to you, my Guide, mighty-souled; to you, who art free from sensuous bondage, who art most excellent, whose own nature is the essence of bliss of the secondless Everlasting, whose words are ever a mighty, shoreless ocean of pity.
As one who was wearied with the heat, bathing himself and refreshed, in the enveloping light of the rayed moon, thus I have in a moment gained the partless excellent bliss, the imperishable word, the Self.
Rich am I, I have done what was to be done, freed am I from the grasp of the sorrowing world. My own being is everlasting bliss, I am filled full, through the favor of the Self.
Unbound am I, formless am I, without distinction am I, no longer able to be broken; in perfect peace am I, and endless; I am stainless, immemorial. [77}
I am neither the doer nor enjoyer; mine are neither change nor act. I am in nature pure awakening. I am the lonely One, august for ever. [490]
I am apart from the personal self that sees, hears, speaks, acts, and enjoys; everlasting, innermost, without act; the limitless, unbound, perfect Self awakened.
I am neither this nor that; I am even he who illumines both, the supreme, the pure; for me is neither inner nor outer, for I am the perfect, secondless Eternal.
The unequalled, beginningless reality is far from the thought of I and you, of this and that; I am the one essence of everlasting bliss, the real, the secondless Eternal.
I am the Creator, I am he who makes an end of hell, he who makes an end of all things old; I am the Spirit, I am the Lord; I am partless awakening, the endless witness; for me there is no longer any Lord, no longer I nor mine.
For I, verily, consist in all beings, enveloping them within and without, through the Self that knows; I myself am at once the enjoyer and all that is to be enjoyed—whatever was seen before as separate—through identity with it.
In me, the ocean of partless Bliss, world-waves rise manifold, and fall again, through the storm-winds of glamour's magic.
In me, the material and other worlds are built up by glamour, through swift vibrations; just as in Time which has neither part nor division, are built up the world-periods, the years, the seasons, months, and days. [78}
Nor does the Self, on which the worlds are built, become stained by them, even through the deluded who are stained by many sins; just as even a mighty flood of mirage waters wets not the salt desert earth.
Like the ether, I spread throughout the world; like the sun, I am marked by my shining; like the hills, I am everlasting and unmoved; I am like an ocean without shores.
I am not bound by the body, as the clear sky is not bound by clouds; whence then should the characters of waking, dreaming, dreamlessness, belong to me? [500]
The veil comes, and, verily, departs again; it alone performs works and enjoys them. It alone wastes away and dies, while I stand like a mighty mountain, forever unmoved.
Neither forth-going nor return belong to me, whose form is ever one, without division. He who is the one Self, without fissure or separation, perfect like the ether how can he strive or act?
How should righteousness or sin belong to me, who possess not the powers of sense, who am above emotion, above form and change, who experience ever partless bliss; for the scripture teaches that in the Self is neither righteousness nor sin.
What is touched by his shadow, whether heat or cold, or foul or fair, touches not at all the man, who is other than his shadow.
The natures of things beheld touch not the beholder, who is apart from them, sitting above unchanged, as the character of the house affects not the lamp. [79}
Like the sun which witnesses the act, like the tongued flame that leads the conflagration, like the rope that holds what is raised; thus am I, standing on the summit, the conscious Self.
I am neither the actor, nor the causer of acts; I am neither he who enjoys, nor he who brings enjoyment; I am neither the seer, nor he who gives sight; I am the unequalled Self, self- luminous.
When the disguise moves, just as the foolish-minded attribute to the sun the dancing of its reflection on the water, so one thinks: I am the doer, the enjoyer; I, also, am slain.
Let this inert body move on the waters or on dry land; I am not thereby stained by their natures, as the ether is not stained by the nature of a jar.
Acting, enjoying, baseness or madness, inertness or bondage or unloosing are the changes of the mind, and belong not really to the Self, the supreme Eternal, the pure, the secondless. [510]
Let Nature suffer changes ten times, a hundred, a yousand times; what have I to do with these commotions? For the lowering clouds touch not the sky.
From the unmanifest, down to grossest things, all this world encountered is a mere reflection only. Like the ether, subtle, without beginning or end, is the secondless Eternal; and what that is, I am.
All-embracing, illumining all things; under all forms all-present, yet outside all; everlasting, pure, unmoved, unchanging, is the secondless Eternal; and what that is, I am.
Where the differences made by glamour have sunk to [80} final setting, of hidden nature, perceived in secret, the Real, Wisdom, Bliss, and formed of bliss, is the secondless Eternal; and what that is, I am.
Without act am I, without change, without division, without form; without wavering am I, everlasting am I, resting on naught else, and secondless.
I am altogether the Self, I am the All; I transcend all; there is none but me. I am pure, partless awakening; I too am unbroken bliss.
This sovereignty, self -rule, and mighty power, through the goodness of your pity, power, and might, has been gained by me, my guide, great-souled; honour, honour to you, and yet again honour.
In that great dream that glamour makes, in that forest of birth and age and death, I wander wearying; daily stricken by the heat, and haunted by the tiger of selfishness; you have saved me, my guide, by waking me out of sleep. [518] [81}
The Perfect Sage
(Verses 519—548)
The Pupil Speaks:
HONOUR to that one Being, wherever it is; honour to the Light which shines through the form of all that is; and to you king of teachers!
Beholding him thus paying honour—a pupil full of worth, full of the joy of soul-vision, awakened to reality—that king of instructors, rejoicing in his heart, that mighty souled one, addressed to him this final word:
The Teacher Speaks:
This world is the offspring of the Eternal's thought; thus, verily, the Eternal is the Real in all things. Behold it thus by the vision of the higher Self, with mind full of peace, in every mode of being. A certain Being, apart from form, is seen everywhere, of those who have eyes to see. Therefore knowers of the Eternal understand that whatever is other than this, is but the sport and workmanship of intellect.
Who, being wise, and tasting that essence of supreme bliss, would delight any more in things of emptiness? Who desires to look on a painted moon, when the moon, the giver of delight, is shining?
For through enjoyment of unreal things, there is no contentment at all, nor any getting rid of pain. Therefore contented by enjoying the essence of secondless bliss, stand you rejoicing, resting on the Self that is true Being. [82}
Therefore beholding thyself everywhere, and considering thyself as secondless, let the time go by for you, mighty minded one, rejoicing in the bliss that is your own.
And wavering doubt in the Self of partless awakening which wavers not, is but of fancy's building; therefore through the Self which is formed of secondless bliss, entering into lasting peace, adore in silence.
In the silence is the highest peace, because wavering is the intellect's unreal work; there the knowers of the Eternal, mighty-souled, enjoy unbroken happiness of partless bliss, recognizing the Self as the Eternal.
There is no higher cause of joy than silence where no mind-pictures dwell; it belongs to him who has understood the Self's own being; who is full of the essence of the bliss of the Self.
Whether walking or standing, sitting or lying down, or wherever he may be, let the sage dwell according to his will, the wise man finding joy ever within himself.
No distinctions of place or time, position or space are to be regarded as bringing release from bondage, for the mighty-souled, who has perfectly attained to reality. Of what avail are the rites of religion for one who has attained to wisdom?
What religious rite will help one to know a jar, without having perceived it? But where there is direct perception, the object is perfectly understood. [530]
So when there is direct perception, the Self shines forth clearly, without regard to place or time or rites of purification.
The direct knowledge, that "I am Devadatta," depends [83} on nothing else; and it is precisely thus with the knowledge that "l am the Eternal," in the case of the knower of the Eternal.
How could the not Self, the mere chaff of unreality, be the illuminer of that through the radiance of which the whole world shines, as through the sun?
How can the scriptures or laws or traditions, or even all beings, illumine that by which alone they gain their worth?
This Self, self-illumined, is of unending power, immeasurable, the direct knowledge of all; knowing this, the knower of the Eternal, freed from bondage, most excellent, gains the victory.
Things of sense neither distress nor elate him beyond measure, nor is he attached to, or repelled by them; in the Self he ever joys, the Self is his rejoicing; altogether contented by the essence of uninterrupted bliss.
As a child, who is free from hunger and bodily pain, finds delight in play, so the wise man rejoices, free from the sorrow of "I" and "mine."
His food is what is freely offered, eaten without anxiety or sense of poverty; his drink is the pure water of the streams; he moves where fancy leads him, unconstrained; he sleeps by the river-bank, or in the wood; for his vesture is- one that grows not old or worn; his home is space; his couch, the world; he moves in paths where the beaten road is ended; the wise man, delighting in the supreme Eternal.
Dwelling in this body as a mere temporary halting-place, he meets the things of sense just as they come, like a child subject to another's will; thus lives [84} knower of the Self, who shows no outward sign, nor is attached to external things.
Whether clothed in space alone, or wearing other vestures, or clothed in skins, or in a vesture of thought; like one in trance, or like a child, or like a shade, he walks the earth. [540]
Withdrawing desire from the things of desire, ever contented in the Self, the sage stands firm through the Self alone.
Now as a fool, now a wise man; now as a great and wealthy king; now a wanderer, now a sage; now dwelling like a serpent, solitary; now full of honour; now rejected and unknown; thus the sage walks, ever rejoicing in perfect bliss.
Though without wealth, contented ever; ever rejoicing, though without sensuous enjoyments; though not like others, yet ever seeming as the rest.
Ever active, though acting not at all; though tasting no experience, yet experiencing all; bodiless, though possessing a body; though limited, yet penetrating all.
This knower of the Eternal, ever bodiless, things pleasant or painful touch not at all, nor things fair or foul.
For pleasure and pain, things fair and foul, are for him who is bound by the vestures, who believes them real; but for him whose bonds are broken, for the sage whose Self is real Being, what fruit is fair, or what is foul?
Just as in an eclipse of the sun, people say, "the sun is darkened," though the sun indeed is not darkened, [85} and they speak ignorantly, knowing not the truth of things.
Thus verily they behold the most excellent knower of Brahma as though bound to a body, while he is in truth freed for ever from the body, and they are deluded by the mere seeming of the body. [548] [86}
For Ever Free
(Verses 549—561)
The Serpent's Slough
BUT the body he has left, like the cast-off slough of a snake, remains there, moved hither and thither by every wind of life.
As a tree is carried down by a stream, and stranded on every shallow; so is his body carried along to one sensation after another.
Through the mind-pictures built up by works already entered on, the body of him who has reached freedom wanders among sensations, like an animal; but the adept himself dwells in silence, looking on, like the center of a wheel, having neither doubts nor desires.
He no longer engages his powers in things of sense, nor needs to disengage them; for he stands in the character of observer only. He no longer looks at all to the personal reward of his acts; for his heart is full of exultation, drunk with the abounding essence of bliss.
Leaving the path of things known or unknown, he stands in the Self alone; like a god in presence is this most excellent knower of the Eternal.
Though still in life, yet ever free; his last aim reached; the most excellent knower of the Eternal, when his disguise falls off, becoming the Eternal, enters into the secondless Eternal.
Like a mimic, who has worn the disguises of wellbeing and ill, the most excellent knower of the Eternal was Brahma all the time, and no other. [87}
The body of the sage who has become the Eternal is consumed away, even before it has fallen to the ground—like a fresh leaf withered—by the fire of consciousness.
The sage who stands in the Eternal, the Self of being, ever full, of the secondless bliss of the Self, has none of the hopes fitted to time and space that make for the formation of a body of skin, and flesh, subject to dissolution.
Putting off the body is not Freedom, any more than putting away one's staff and waterpot; but getting free from the knots of unwisdom in the heart—that is Freedom, in very deed.
Whether its leaf fall in a running river, or on holy ground, prepared for sacred rites, what odds does it make to the tree for good or ill?
Like the loss of a leaf, or a flower, or a fruit, is the loss of the body, or powers, or vital breath, or mind; but the Self itself, ever one's own, formed of bliss, is like the tree and stands.
The divine saying declares the Self to be the assemblage of all consciousness; the real is the actor, and they speak only of the destruction of the disguise—unwisdom.
The Self Endures
(Verses 562—574)
Indestructible, verily, is the Self—thus says the scripture of the Self, declaring that it is not destroyed when all its changing vestures are destroyed.
Stones, and trees, grass, and corn, and straw are consumed [88} by fire, but the earth itself remains the same. So the body, powers, life, breath and mind and all things visible, are burned up by the fire of wisdom, leaving the being of the higher Self alone.
As the darkness, that is its opposite, is melted away in the radiance of the sun, so, indeed, all things visible are melted away in the Eternal.
As, when the jar is broken, the space in it becomes clear space, so, when the disguises melt away, the Eternal stands as the Eternal and the Self.
As milk poured in milk, oil in oil, water in water, becomes perfectly one, so the sage who knows the Self becomes one with the Self.
Thus reaching bodiless purity, mere Being, partless, the being of the Eternal, the sage returns to this world no more.
He whose forms born of unwisdom are burnt up by knowledge of oneness with the everlasting Self, since he has become the Eternal, how could he, being the Eternal, come to birth again?
Both bonds and the getting rid of them are works of glamour, and exist not really in the Self; they are like the presence of the imagined serpent and its vanishing, in the rope which really does not change.
Binding and getting rid of bondage have to be spoken of because of. the existence, and yet the unreality, of enveloping by unwisdom. But there is no enveloping of the Eternal; it is not enveloped because nothing besides the Eternal exists to envelop it.
The binding and the getting rid of bondage are both mirages; the deluded attribute the work of thought to [89} the thing itself; just as they attribute the cloud-born cutting off of vision to the sun; for the unchanging is secondless consciousness, free from every clinging stain.
The belief that bondage of the Real, is, and the belief that it has ceased, are both mere things of thought; not of the everlasting Real.
Therefore these two, glamour-built, bondage and the getting rid of bonds, exist not in the Real; the partless, changeless, peaceful; the unassailable, stainless; for what building-up could there be in the secondless, supreme reality, any more than in clear space?
There is no limiting, nor letting go, no binding nor gaining of success; there is neither the seeker of Freedom, nor the free; this, verily, is the ultimate truth.
Benediction
(Verses 575—580)
This secret of secrets supreme, the perfect attainment, the perfection of the Self, has been shown to you by me today; making you as my new-born child, freed from the sin of the iron age, all thought of desire gone, making towards Freedom.
Thus hearing the teacher's words and paying him due reverence, he went forth, free from his bondage, with the Master's consent.
And he, the Teacher, his mind bathed in the happy streams of Being, went forth to make the whole world clean, incessantly.
Thus, by this Discourse of Teacher and Pupil, [90} character of the Self is taught to those seeking Freedom, that they may be born to the joy of awakening.
Therefore let all those who put away and cast aside every sin of thought, who are sated with this world's joys, whose thoughts are full of peace, who delight in words of wisdom, who rule themselves, who long to be free, draw near to this teaching, which is dedicated to them.
To those who, on the road of birth and death, are sore stricken by the heat that the rays of the sun of pain pour down; who wander through this desert-world, in weariness and longing for water; this well-spring of wisdom, close at hand, is pointed out, to bring them joy—the secondless Eternal. This Teaching of Shankara's bringing Liberation, wins the victory for them.
Thus is ended The Crest-Jewel of Wisdom, made by the ever-blessed Shankara, pupil at the holy feet of Govinda his Teacher, the Supreme Swan [Paramahansa], the Wanderer of the World.
Cjw: Shankara. Crest-Jewel of Wisdom, translated by John Richards. (2001).www.realization.org/page/namedoc0/vc/vc_0.htm (last rev. July 11.)
Crd: Prabhavananda, swami, and Christopher Isherwood, trs: Shankara's Crest-Jewel of Discrimination. 3rd ed. Hollywood: Vedanta Press, 1978.
Crj: The Crest-Jewel of Wisdom and Other Writings of Shankaracharya. Translation and Commentaries by Charles Johnston. Covina: Theosophical University Press, 1946.
Adhi Shankara- advaitham
Adi Shankara
Adi Shankara also known as Śaṅkara Bhagavatpādācārya ("the teacher at the feet of God"), and Ādi Śaṅkarācārya[2] was the first philosopher to consolidate the doctrine of Advaita Vedanta, a sub-school of Vedanta. His teachings are based on the unity of the soul and Brahman, in which Brahman is viewed as without attributes. In theSmārta tradition, Adi Shankara is regarded as an incarnation of Shiva. ("the first Shankara in his lineage") Adi Shankara toured India with the purpose of propagating his teachings through discourses and debates with other philosophers. He founded four mathasHinduism and Advaita Vedanta. Adi Shankara was the founder of the Dashanami monastic order and the Shanmata tradition of worship. ("monasteries") which played a key role in the historical development, revival and spread of post-Buddhist His works in Sanskrit, all of which are extant today, concern themselves with establishing the doctrine of Advaita (Sanskrit, "Non-dualism"). Adi Shankara quotes extensively from the Upanishads and otherHindu scriptures in forming his teachings. He also includes arguments against opposing schools of thought like Samkhyaand Buddhism in his works.
The traditional accounts of Adi Shankara's life are called the Shankara Vijayams, ("Victory of Shankara"). These are poetic works containing a mix of biographical and legendary material, written in the epic style. The most important among these biographies are the Mādhavīya Śaṅkara Vijayaṃ (of Mādhava, c. 14th century), the Cidvilāsīya Śaṅkara Vijayaṃ (of Cidvilāsa, c. between 15th century and 17th century), and the Keraļīya Śaṅkara Vijayaṃ (of the Keralaregion, extant from c. 17th century). According to these texts, Adi Shankara was born in Kalady, a village in Kerala,India, to a Namboothiri brahmin couple, Shivaguru and Aryamba and lived for thirty-two years.
Birth and Childhood
Adi Shankara's parents were childless for many years. They prayed at the Vadakkunnathan temple (also known asVrishachala) in Thrissur, Kerala, for the birth of a child.[ Legend has it that Shiva appeared to both husband and wife in their dreams, and offered them a choice: a mediocre son who would live a long life, or an extraordinary son who would not live long. Both the parents chose the latter; thus a son was born to them. He was named Shankara (Sanskrit, "bestower of goodness"), in honour of Shiva (one of whose epithets is Shankara).[6] His father died while Shankara was very young. Shankara's upanayanaṃ, the initiation into student-life, was performed at the age of five. As a child, Shankara showed remarkable scholarship, mastering the four Vedas by the age of eight. Following the customs of those days, Shankara studied and lived at the home of his teacher. It was customary for students and men of learning to receive Bhikṣālaity; on one occasion, while accepting Bhikṣā, Shankara came upon a woman who had only a single dried amalaka fruit to eat. Rather than consuming this last bit of food herself, the lady gave away the fruit to Shankara as Bhikṣā. Moved by her piety, Shankara composed the Kanakadhārā Stotram on the spot. Legend has it that on completion of this stotra, golden amalaka fruits were showered upon the woman by Lakṣmi, the Goddess of wealth.[7]("alms") from the
Sannyasa
From a young age, Shankara was attracted to sannyasa ("monastic life"). His mother was against his becoming a monk, and refused him formal permission. However, once when Shankara was bathing in the Purna River near his house, a crocodile gripped his leg and began to drag him into the water. Only his mother was nearby, and it proved impossible for her to rescue him. Shankara asked his mother to give him permission to renounce the world then and there, so that he could be a sannyāsin at the moment of death. This mode of entering the renunciatory stage is called Āpat Sannyāsa. At the end of her wits, his mother agreed. Shankara immediately recited the mantras to make a renunciate of himself. Miraculously, the crocodile released him and swam away. Shankara emerged unscathed from the water.[8] With the permission of his mother, Shankara left Kerala and travelled towards North India in search of a Guru. On the banks of the Narmada River, he met Govinda Bhagavatpada, the disciple of Gaudapada. When Govinda Bhagavatpada asked Shankara's identity, he replied with an extempore verse that brought out the Advaita Vedanta philosophy. Govinda Bhagavatapada was impressed and took Shankara as his disciple.[9] Adi Shankara was commissioned by his Guru to write a commentary on the Brahma Sutras and propagate Advaita Vedanta. The Mādhavīya Shankaravijaya states that Adi Shankara calmed a flood from the Reva River by placing his kamaṇḍalu ("water pot") in the path of the raging water, thus saving his Guru, Govinda Bhagavatpada, who was absorbed in Samādhi ("meditation") in a cave nearby. On his mission to spread the Advaita Vedanta philosophy, Adi Shankara travelled to Kashi, where a young man namedSanandana from Choladesha in South India, became his first disciple. In Kashi, Adi Shankara was on his way to theVishwanath Temple, when he came upon an untouchable with four dogs. When asked to move aside by Shankara's disciples, the untouchable replied: "Do you wish that I move my ever lasting Ātman ("the Self"), or this body made of food?" Understanding that the untouchable was none other than god Shiva, and his dogs the four Vedas, Shankara prostrated himself before him, composing five shlokasManisha Panchakam.[10][11] known as On reaching Badari in theHimalayas, he wrote the famous BhashyasPrakarana granthas ("philosophical treatises"). Afterwards he taught these commentaries to his disciples. Some, like Sanandana, were quick to grasp the essence; the other disciples thus became jealous of Sanandana. In order to convince the others of Sanandana's inherent superiority, Adi Shankara summoned Sanandana from one bank of the Ganga River, while he was on the opposite bank. Sanandana crossed the river by walking on the lotuses that were brought out wherever he placed his foot. Adi Shankara was greatly impressed by
("commentaries") and
Meeting with Mandana Mishra
One of the most famous debates of Adi Shankara was with the ritualist Mandana Mishra. Mandana Mishra's Guru was the famous Mimamsa philosopher, Kumarīla Bhaṭṭa. Shankara sought a debate with Kumarīla Bhaṭṭa and met him inPrayagKumarīla Bhaṭṭa had learnt Buddhist philosophy incognito from his Guru in order to be able to refute it. This constitutes a sin according to the Vedas.[14] Kumarīla Bhaṭṭa thus asked Adi Shankara to proceed to MahiṣmatiSaharsain Bihar)[15] to meet Mandana Mishra and debate with him instead. where he had buried himself in a slow burning pyre to repent for sins committed against his Guru: (known today as Mahishi (Bangaon, Adi Shankara had a famous debate with Mandana Mishra in which the wife of Mandana Mishra, Ubhaya Bhāratī, was the referee. After debating for over fifteen days, Mandana Mishra accepted defeat.[16] Ubhaya Bhāratī then challenged Adi Shankara to have a debate with her in order to 'complete' the victory. This debate was to be on the subject of kāmaśāstra ("science of sex-love"). But Adi Shankara, being a sannyasi, had no knowledge of this subject; thus, after requesting for some time before entering into this fresh debate, he entered the body of a king by his yogic powers and acquired the knowledge of kāmaśāstra. Later, however, Ubhaya Bhāratī declined to debate with him and allowed Mandana Mishra to accept sannyasa with themonastic name, Sureśvarācārya as per the agreed rules of the debate.[17]
Dig-vijaya
Sharada temple at Sringeri Sharada Peetham, Sringeri
Adi Shankara then travelled with his disciples to Maharashtra and Srisailam. In Srisailam, he composed Shivanandalahari, a devotional hymn to Shiva. The Madhaviya Shankaravijayam says that when Shankara was about to be sacrificed by aKapalika, the god Narasimha appeared to save Shankara on Padmapada's prayer to him. So Adi Shankara composed the Laksmi-Narasimha stotra.[18] He then travelled to Gokarṇa, the temple of Hari-Shankara and the Mūkambika temple atKollur. At Kollur, he accepted as his disciple a boy believed to be dumb by his parents. He gave him the name,Hastāmalakācārya ("one with the amalaka fruit on his palm", i.e., one who has clearly realised the Self). Next, he visitedŚṛngeri to establish the Śārada Pīṭham and made Toṭakācārya his disciple.[19] After this, Adi Shankara began a Dig-vijaya(missionary tour) for the propagation of the Advaita philosophy by controverting all philosophies opposed to it. He travelled throughout India, from the South to Kashmir and Nepal, preaching to the local populace and debating philosophy with Hindu, Buddhist and other scholars and monks along the way. With the Malayali King Sudhanva as companion, Shankara passed through Tamil Nadu, Andhra Pradesh and Vidarbha. He then started towards Karnatakawhere he encountered a band of armed Kapalikas. King Sudhanva, with his army, resisted and defeated the Kapalikas. They safely reached Gokarna where Shankara defeated in debate the Shaiva scholar, Neelakanta. Proceeding toSaurashtra (the ancient Kambhoja)[20] and having visited the shrines of Girnar, Somnath and Prabhasa and explaining the superiority of Vedanta in all these places, he arrived at Dwarka. Bhaṭṭa Bhāskara of Ujjayini, the proponent of Bhedābeda philosophy, was humbled. All the scholars of Ujjayini (also known as Avanti) accepted Adi Shankara's philosophy. He then defeated the Jainas in philosophical debates at a place called Bahlika. Thereafter, the Acharya established his victory over several philosophers and ascetics in Kamboja (region of North Kashmir), Darada (Dabistan) and many regions situated in the desert and crossing mighty peaks, entered Kashmir. Later, he had an encounter with atantrik, Navagupta at Kamarupa.[21]
Accession to Sarvajnapitha
Adi Shankara visited Sarvajñapīṭha (Sharada Peeth) in Kashmir (now in Pakistan-occupied Kashmir).[22] The Madhaviya Shankaravijayam states this temple had four doors for scholars from the four cardinal directions. The southern door (representing South India) had never been opened, indicating that no scholar from South India had entered the Sarvajna Pitha. Adi Shankara opened the southern door by defeating in debate all the scholars there in all the various scholastic disciplines such as Mimamsa, Vedanta and other branches of Hindu philosophy; he ascended the throne of Transcendent wisdom of that temple.[23] Towards the end of his life, Adi Shankara travelled to the Himalayan area of Kedarnath-Badrinath and attained videha mukti ("freedom from embodiment"). There is a samadhi mandir dedicated to Adi Shankara behind the Kedarnath temple. However, there are variant traditions on the location of his last days. One tradition, expounded by Keraliya Shankaravijaya, places his place of death as Vadakkunnathan temple in Thrissur, Kerala.[24] The followers of the Kanchi kamakoti pitha claim that he ascended the Sarvajñapīṭha and attained videha-mukti in Kanchipuram (Tamil Nadu).
Dates
Modern scholarly opinion is that Shankara's date should lie somewhere in the mid-8th century CE. It has proved impossible to reach agreement on Adi Shankara's precise dates of birth or death. Traditional sources from the Shankara Maṭhas give two different dates; some cite 788 – 820 CE, while others cite 509 – 477 BCE. The Śṛṅgeri Śāradā Pīṭhamaccepts the 788 – 820 CE dates.[25][26] Of the other major Shankara Maṭhas active today, the ones at Dwaraka, Puri and Kanchi ascribe the dates 509 – 477 BCE to Adi Shankara. If these dates were true, they would require moving back the date of Buddha (which serves as an anchor for modern academic history of India).[27] (See also Mathas). According to Swami Niranjanananda Saraswati's biography of Adi Shankara, published in his book Sannyasa Darshan, Adi Shankara was born in Kalady, Kerala, in 686, and attained mahasamadhi at Kedarnath, Uttarakhand, in 718.
Mathas
( Vidyashankara temple ) at Sringeri Sharada Peetham, Sringeri
Adi Shankara founded four Maṭhas (Sanskrit: मठ) to guide the Hindu religion. These are at Sringeri in Karnataka in the south, Dwaraka in Gujarat in the west, Puri in Orissa in the east, and Jyotirmath (Joshimath) in Uttarakhand in the north. Hindu tradition states that he put in charge of these mathas his four main disciples: Sureshwaracharya,Hastamalakacharya, Padmapadacharya, and TotakacharyaShankaracharya ("the learned Shankara") after the first Shankara. The table below gives an overview of the four Amnaya Mathas founded by Adi Shankara and their details.[28]respectively. The heads of the mathas trace their authority back to these figures. Each of the heads of these four mathas takes the title of Śishya Maṭha Mahāvākya Veda Sampradaya
Hastāmalakācārya
Govardhana Pīṭhaṃ
Prajñānam brahma (Brahman is Knowledge) Rig Veda
Bhogavala
Sureśvarācārya
Śārada Pīṭhaṃ
Aham brahmāsmi (I am Brahman) Yajur Veda
Bhūrivala
Padmapādācārya
Dvāraka Pīṭhaṃ
Tattvamasi (That thou art) Sama Veda
Kitavala
Toṭakācārya
Jyotirmaṭha Pīṭhaṃ
Ayamātmā brahma (This Atman is Brahman) Atharva Veda
Nandavala
Philosophy and religious thought
Main article: Advaita Vedanta
The swan is an important motif in Advaita Vedanta. Its symbolic meanings are: firstly; upon verbally repeatinghamsaSwan), it becomes sohammonk of the Dashanami order is called a Paramahamsa ("the supreme swan") (the Sanskrit word for (Sanskrit, "I am That"). Secondly, even as a swan lives in water its feathers are not soiled by water, a liberated Advaitin lives in this world full of maya but is untouched by its illusion. Thirdly, a
Advaita ("non-dualism") is often called a monistic system of thought. The word "Advaita" essentially refers to the identity of the Self (Atman) and the Whole (Brahman[29]). The key source texts for all schools of Vedānta are thePrasthanatrayi– the canonical texts consisting of the Upanishads, the Bhagavad Gita and the Brahma Sutras. Adi Shankara was the first in its tradition to consolidate the siddhānta ("doctrine") of Advaita Vedanta. He wrote commentaries on the Prasthana Trayi. A famous quote from Vivekacūḍāmaṇi, one of his prakarana granthas that succinctly summarises his philosophy is:
Brahma satyaṃ jagat mithyā, jīvo brahmaiva nāparah
Brahman is the only truth, the world is unreal, and there is ultimately no difference between Brahman and individual self.
Advaita Vedanta is based on śāstra ("scriptures"), yukti ("reason") and anubhavakarmas ("spiritual practices").[30] This philosophy provides a clear-cut way of life to be followed. Starting from childhood, when learning has to start, the philosophy has to be realised in practice throughout one's life even up to death. This is the reason why this philosophy is called an experiential philosophy, the underlying tenet being "That thou art", meaning that ultimately there is no difference between the experiencer and the experienced (the world) as well as the universal spirit (Brahman). Among the followers of Advaita, as well those of other doctrines, there are believed to have appeared Jivanmuktas, ones liberated while alive. These individuals (commonly called Mahatmas, great souls, among Hindus) are those who realised the oneness of their self and the universal spirit called Brahman. Some of the Translated philosophies of Adi Shankara are -Adi Sanakara Philosophy. ("experience"), and aided by Adi Shankara's Bhashyas (commentaries) on the Upanishads, theBhagavad GitaBrahma Sutras are his principal and almost undeniably his own works. Although he mostly adhered to traditional means of commenting on the Brahma Sutra, there are a number of original ideas and arguments to establish that the essence of Upanishads is Advaita. He taught that it was only through direct knowledge of Brahman that one could be enlightened. and the Adi Shankara's opponents accused him of teaching Buddhism in the garb of Hinduism, because his non-dualistic ideals were a bit radical to contemporary Hindu philosophy. However, it may be noted that while the Later Buddhists arrived at a changeless, deathless, absolute truth after their insightful understanding of the unreality of samsara, historically Vedantins never liked this idea. Although Advaita proposes the theory of Maya, explaining the universe as a "trick of a magician", Adi Shankara and his followers see this as a consequence of their basic premise that Brahman alone is real. Their idea of Maya emerges from their belief in the reality of Brahman, rather than the other way around.
Historical and cultural impact
At the time of Adi Shankara's life, Hinduism had begun to decline because of the influence of Buddhism and Jainism. Hinduism had become divided into innumerable sects, each quarrelling with the others. The followers of Mimamsa andSankhya philosophy were atheists, insomuch that they did not believe in God as a unified being. Besides these atheists, there were numerous theistic sects. There were also those who rejected the Vedas, like the Charvakas. Adi Shankara held discourses and debates with the leading scholars of all these sects and schools of philosophy to controvert their doctrines. He unified the theistic sects into a common framework of Shanmata system. In his works, Adi Shankara stressed the importance of the Vedas, and his efforts helped Hinduism regain strength and popularity. Many trace the present worldwide domination of Vedanta to his works. He travelled on foot to various parts of India to restore the study of the Vedas. Even though he lived for only thirty-two years, his impact on India and on Hinduism was striking. He reintroduced a purer form of Vedic thought. His teachings and tradition form the basis of Smartism and have influencedSant Mat lineages.[31] He is the main figure in the tradition of Advaita Vedanta. He was the founder of the Daśanāmi Sampradāya of Hindu monasticism and Ṣaṇmata of Smarta tradition. He introduced the Pañcāyatana form of worship. Adi Shankara, along with Madhva and Ramanuja, was instrumental in the revival of Hinduism. These three teachers formed the doctrines that are followed by their respective sects even today. They have been the most important figures in the recent history of Hindu philosophy. In their writings and debates, they provided polemics against the non-Vedantic schools of Sankhya, Vaisheshika etc. Thus they paved the way for Vedanta to be the dominant and most widely followed tradition among the schools of Hindu philosophy. The Vedanta school stresses most on the Upanishads (which are themselves called Vedanta, End or culmination of the Vedas), unlike the other schools that gave importance to texts authored by their founders. The Vedanta schools have the belief that the Vedas, which include the Upanishads, are unauthored, forming a continuous tradition of wisdom transmitted orally. Thus the concept of apaurusheyatva ("being unauthored") came to be the guiding force behind the Vedanta schools. However, along with stressing the importance ofVedic tradition, Adi Shankara gave equal importance to the personal experience of the student. Logic, grammar,Mimamsa and allied subjects form main areas of study in all the Vedanta schools. A well known verse, recited in the Smarta tradition, in praise of Adi Shankara is:
श्रुति स्मृति पुराणानामालयं करुणालयं|
नमामि भगवत्पादशंकरं लॊकशंकरं ||
Śruti smṛti purāṇānāṃālayaṃ karuṇālayaṃ|
Namāmi Bhagavatpādaśaṅkaraṃ lokaśaṅkaraṃ||
I salute the compassionate abode of the Vedas, Smritis and Puranas known as Shankara Bhagavatpada, who makes the world auspicious.
Works
Adi Shankara's works deal with logically establishing the doctrine of Advaita Vedanta as he saw it in the Upanishads. He formulates the doctrine of Advaita Vedanta by validating his arguments on the basis of quotations from the VedasHindu scriptures. He gives a high priority to svānubhava ("personal experience") of the student. His works are largely polemicalin nature. He directs his polemics mostly against the Sankhya, Buddha, Jaina, Vaisheshika and other non-vedantic Hindu philosophies. and other Traditionally, his works are classified under Bhāṣya ("commentary"), Prakaraṇa gratha ("philosophical treatise") and Stotra ("devotional hymn"). The commentaries serve to provide a consistent interpretation of the scriptural texts from the perspective of Advaita Vedanta. The philosophical treatises provide variousmethodologies to the student to understand the doctrine. The devotional hymns are rich in poetry and piety, serving to highlight the relationship between the devoteedeity. and the Adi Shankara wrote Bhashyas on the ten major Upanishads, the Brahma SutrasBhagavad Gita. In his works, he quotes from Shveshvatara, ***********, Mahanarayana and Jabala Upanishads, among others. Bhashyas on **********, Nrisimhatapani and Shveshvatara Upanishads are extant but the authenticity is doubtful.[32] Adi Shankara's is the earliest extant commentary on the Brahma Sutras. However, he mentions older commentaries like those of Dravida, Bhartrprapancha and others.[33] and the In his Brahma SutraBhashya, Adi Shankara cites the examples of Dharmavyadha, Vidura and others, who were born with the knowledge ofBrahman acquired in previous births. He mentions that the effects cannot be prevented from working on account of their present birth. He states that the knowledge that arises out of the study of the Vedas could be had through the Puranasand the Itihasas. In the Taittiriya Upanishad Bhashya 2.2, he says:[34]
Sarveśāṃ cādhikāro vidyāyāṃ ca śreyah: kevalayā vidyāyā veti siddhaṃ
It has been established that everyone has the right to the knowledge (of Brahman) and that the supreme goal is attained by that knowledge alone.
Among the independent philosophical treatises, only Upadeśasāhasrī is accepted as authentic by modern academic scholars. Many other such texts exist, among which there is a difference of opinion among scholars on the authorship ofViveka Chudamani. The former pontiff of Sringeri Math, Shri Shri Chandrashekhara Bharati III has written a voluminous commentary on the Viveka Chudamani.
Books on Adi Shankaracharya:
The Song of Ecstasy (in English)
The Great Transcendence (in English)
Bhaj Govindam Moodh Mate (in Hindi)
“Adi Shankaracharya was an unbounded flow of revolutionary energy, a Ganges rushing towards the ocean. He cannot be channeled like a canal.”
- Nowhere To Go But In, Chapter #3
Adi Shankaracharya, the first shankaracharya, who established four temples -- the four seats of shankaracharyas for all the four directions. Perhaps in the whole world, he is the most famous of those philosophers who are trying to establish that everything is illusory. Without doubt he was a great logician, because he went on conquering other philosophers; he moved all over the country and defeated all other schools of philosophy. He established his philosophy as the only right vision, the only right perspective: that all is maya, illusion.
- The Great Zen Master Ta Hui, Chapter #9
This is the book I have always wanted to talk about; it is even scheduled for my morning talks in English. I have already spoken on it in Hindi and it can also be translated. The book is by Shankaracharya -- not the present fool, but Adi Shankaracharya, the original one.
The book is one thousand years old, and is nothing but a small song: "BHAJ GOVINDAM MOODH MATE -- O Idiot...." Now, Devageet, listen carefully: I'm not talking to you, that is the title of the book. BHAJ GOVINDAM -- sing the song of the Lord -- MOODH MATE, O Idiot. O Idiot, sing the song of the Lord.
But idiots don't listen. They never listen to anybody, they are deaf. Even if they listen they don't understand. They are imbeciles. Even if they can understand, they don't follow; and unless you follow, understanding is meaningless. Understanding is understanding only when it is proved by your following.
Shankaracharya has written many books but none of them is so beautiful as this song: BHAJ GOVINDAM MOODH MATE. I have spoken much on these three or four words, almost three hundred pages. But you know how I love to sing songs; if I have the opportunity I will go on endlessly. But here I wanted to at least mention the book.
- Books I Have Loved, Chapter #15
- Shankara
Adi Shankaracharya Jayanti is the birth anniversary of Jagad Guru Adi Shankaracharya, which falls on the panchami day (5th day) of the bright half of the Vaisakha month, according to South Indian Hindu Calendar. While in the north India, Adi Sankaracharya Jayanthi is celebrated on the tenth day. In 2011, Adi Shankaracharya Jayanti is celebrated on 8th May 2011.
Adi Shankaracharya, also known as Sankara Bhagavatpadacarya, was born in the 8th century AD at Kaladi in Kerala. Adi Shankara is the greatest Hindu saint and Indian philosopher who consolidated the doctrine of Advaita Vedanta. Adi Shankara’s teachings were mainly based on Advaita (Nondualism) – or the unity of Brahman and the soul. Adi Sankaracharya is also regarded as an incarnation of Lord Shiva, who took the avatar to teach and guide the Hindu religion. Adi Shankara learned all of the scriptures and traveled through out India to help Hinduism regain strength and restore the study of the Vedas and other ancient scriptures.
Adi Shankaracharya Jayanti is regarded as Philosopher’s Day and teachings of Adi Sankaracharya’s principles will be conducted at Adi Shankaracharya mathas. Adi Sankara Jayanthi is a great occasion for Hindu devotees to chant Adi Shankaracharya Stotras, meditate, and study Adi Sankara’s great works and realize the principles of Advaita Vedanta.
-
HINDU RELIGION EXIST ONLY BY THE EFFORT OF THE GREAT SANKARA "Religion is realisation. It is not mere learning, or dialectic." This is the divine message which stands deeply imprinted in the mind of every Hindu. This is not mere fancy. This is not a mental conception. This is not a stretch of imagination. It is not a coinage of the brain. Nor is it a decision arrived at by vehement vituperation and incongruent argumentation promulgated by all ordinary intellectual prodigy.
It is the bold assertion of the greatest philosopher of India, the Avatara of Lord Siva.
What can we take him for except Lord Siva Himself, who proclaims authoritatively and undauntedly:
Jaatam mayyeva sarvam punarapi mayi tatsamsthitam chaiva visvam,
Sarvam mayyeva yaati pravilayamiti tadbrahma chaivaahamasmi.
Vedasara Shiva Stotram or Veda Sara Shiva Sthavam Lyrics with English meaning and devotional video Song. Vedasara Shiva Stavam is the Sanskrit hymns of Lord Shiva which contains the essence of the Vedas. Veda Sara Shivastavam was composed by Adi Shankaracharya and the stotra describes Lord Shiva as the formful God and formless reality. Vedasara Shiv Sthavam is a beautiful and meaningful song to chant on Maha Shivaratri.
English transalation of Veda Sara Shiva Stotra by P. R. Ramachander. Watch the devotional Shiva video song of Vedasaara Shiva Stotram in the voice of Param Pujya shri Rameshbhai Oza.
Veda Sara Shiva Sthavam Lyrics – Sanskrit Hymns on Lord Shiva
Pasunam Pathim Papa Nasam Paresam,
Gajendrasya Kruthimvasanam Varenyam,
Jada Jutamadhye Sphurad Ganagavarim,
Mahadevamekam Smarami Smararim 1
I meditate only on that great God,
Who is the lord of all beings,
Who is the destroyer of sins,
Who is the lord of heaven,
Who wears the hide of the king of elephants,
And who keeps river ‘Ganga’ in the middle of his hair.
Mahesam, Suresam, Surarathinasam,
Vibhum, Viswanaham,Vibhuthyanga Bhoosham,
Virupaksha Mindwarka Vahnithra Nethram,
Sadananda Meede Prabhu Pancha Vakthram. 2
I pray that Lord of lords with faces five,
Who is the greatest God,
Who is the God of devas,
Who is the enemy of Asuras,
Who is scholar of philosophy,
Who is the lord of the universe,
Who anoints himself totally with ash,
And who has sun, moon and fire as eyes.
Shivaakantha Shambho, Sasangardha Moule,
Mahesanasulin Jatajutadharin,
Thwameka Jagadvyapako Viswaroopa,
Praseeda, Praseeda Prabho Poorna Roopa. 3
Be kind to me. Be kind to me, Oh, Lord,
Who has a fully complete mien,
Who is the consort of Goddess Uma,
Who keeps the moon crescent with himself,
Who is the God who carries the great spear,
Who has unkempt grown hair,
Who is the only one pervading all over,
And who has a form which encompasses the universe.
Parathmanamadhyam, Jagat Bheejamekam,
Nireeham Nirakaramonkara Vandhyam,
Yatho Jayathe Palyathe Yena Viswam,
Thameesam Bhaje Leeyahe Yatra Viswam. 4
I worship that God,
Who is the Paramathma,
Who is the seed of the world,
Who does not have any desires,
Who does not have any shape,
Who can be known through ‘Om’,
Who creates and looks after the world,
And merges it within him.
Na Bhoomir Na Chapo Na Vahnir Na Vayur,
Ma Cha Akasamasthe Na Thanthra Na Nidhra,
Na Greeshmo Na Seetham Na Deso Na Vesho,
Na Yasyahimurthitrimurthim Thameede. 5
I pray and praise that God,
Who is the trimurthy*,
And who is not affected by
Earth, water, fire, wind,
Ether, thanthra, nidhra,
Heat, cold, place of stay and attire.
Ajam Sasvatham Karanam Karananam,
Shivam Kevalam Bhasakam Bhasakanam,
Thureeyam Thama Paramadyantha Heenam,
Prapadhye Param Pavanam Dwaitha Heenam. 6
I praise that most holy God,
Who does not have any birth,
Who is permanent,
Who is the cause of all causes,
Who is peaceful,
Who is the light of all lights,
Who is thureeya, the other side of ignorance,
Who does not have either end or beginning,
And who does not have any divisions.
Namasthe Namasthe, Vibho Viswamurthe,
Namasthe, Namasthe Thapo Yoga Gamya,
Namasthe, Namasthe Chidananda Murthe,
Namasthe, Namasthe Sruthi Gnana Gamya. 7
Salutations and salutations,
To the store house of knowledge and god of all worlds,
Salutations and salutations,
To him who should be known by meditation and Yoga,
Salutations and salutations,
To him who is the ever lasting bliss,
Salutations and salutations,
To him who should be attained through Vedas.
--
Veda Sara Shiva Sthavam Video Song – Shiva Devotional Video Songs
Nirvana Shatakam (Nirvanasatakam or Nirvana Sathakam) is one of the rare stotras composed by Adi Shankaracharya (Adi Sankara Bhagawat Pada). In this beautiful stotra Adi Sanka identifies himself with Lord Shiva and there by explains his Advaita philosophy of Oneness or non dualism. Shatakam is a Sanskrit word which literally means Six and the Nirvana Shatkam Sloka comprises of Six Stanzas. Nirvanasatakam Stotram repeats the word “Shivoham” which literally means “I am Shiva”.
Nirvana Shatakam Stotra Lyrics – Shiva Devotional Prayer Lyrics
Mano Budhya Ahankara Chithaa Ninaham,
Na Cha Srothra Jihwe Na Cha Graana Nethrer,
Na Cha Vyoma Bhoomir Na Thejo Na Vayu,
Chidananada Roopa Shivoham, Shivoham 1
Na Cha Praana Samgno Na Vai Pancha Vaayur,
Na Vaa Saptha Dhathur Na Va Pancha Kosa,
Na Vak Pani Padam Na Chopa Stha Payu,
Chidananada Roopa Shivoham, Shivoham 2
Na Me Dwesha Raghou Na Me Lobha Mohou,
Madho Naiva Me Naiva Matsarya Bhava,
Na Dharmo Na Cha Artha Na Kamo Na Moksha,
Chidananada Roopa Shivoham, Shivoham 3
Na Punyam Na Paapam Na Soukhyam Na Dukham,
Na Manthro Na Theertham Na Veda Na Yagna,
Aham Bhojanam Naiva Bhojyam Na Bhoktha,
Chidananada Roopa Shivoham, Shivoham 4
Na Mruthyur Na Sankha Na Me Jathi Bhedha,
Pitha Naiva Me Naiva Matha Na Janma,
Na Bhandhur Na Mithram Gurur Naiva Sishya,
Chidananada Roopa Shivoham, Shivoham 5
Aham Nirvi Kalpi Nirakara Roopi,
Vibhuthwascha Sarvathra Sarvendriyanaam,
Na Cha Sangatham Naiva Mukthir Na Meya
Chidananada Roopa Shivoham, Shivoham 6
Nirvana Shatakam Stotra Video – Shiva Devotional Video Songs
-------------------------------------
Guru Brahma, Guru Vishnu, Guru Deva Maheshwara
Guru Sakshath Parambrahma, Tasmai Shri Gurave Namaha||
Adi Shankaracharya the founder of the Advaita philosophy begins his Gurustotram or Verses to the Guru with the above Sanskrit Shloka and the meaning of this shloka is – Guru/Master is the creator Brahma, Guru is the preserver Vishnu, Guru is the destroyer Shiva, Guru is directly the supreme spirit and I offer my salutations to this Guru.
Adi Shankara was born in 788 CE in Kalady, Kerala to father Kaippilly Sivaguru Nambudiri and mother Aryambya Antharjanam . Shankara Jayanthi falls on the 5th day of Hindu month Vaisakh. May – June in the Gregorian Calendar. This year (2011) it is on May 8th. On this day his works are read with meditation and special pooja to Adi Shankaracharya, one of the greatest philospher. He is considered as the incarnation of Lord Shiva/Shankara.
When Shankaracharya was a young child he yearned to be a Sanyasi and was detached from all worldly matters. His thirst for spiritual knowledge made him renounce the world and master the vedas, puranas and the epics. In his pursuit to spread his philosophy he traveled all over India and established four mathas/religious institutions in the four corners of India. The mathas established by Ādi Śankara are:
• Uttarāmnāya matha, or northern matha at Joshimath
• Pūrvāmnāya matha or eastern matha, the Govardhana matha, at Puri
• Dakshināmnāya matha, or the Sringeri Sharada Peetham, the southern matha, at Sringeri
• Paśchimāmnāya matha, or the Dwaraka Pitha, the western matha, at Dwarka .
The heads of these above four institutions are considered the principal Shankaracharyas. Govinda Bhagvatapada became his Guru and under his guidance he learnt all forms of Yoga and Brahma. He was known as Adi Shankaracharya, the person who would be responsible to spread the Brahma Sutras all over the world.
Adi Shankara is believed to be the founder of the Dashanami monastic order and the Shanmata tradition of worship. He has written many commentaries on the Vedic Canon (Brahma Sutra, Principal Upanishads and Bhagavadgita) in support of his thesis.
Adi Shankara travelled to the Himalayan area of Kedarnath-Badrinath and attained videha mukti/freedom from embodiment. There is a samadhi mandir dedicated to Adi Shankara behind the Kedarnath temple in Uttaranchal.
Read more: http://www.itslife.in/2009/04/adi-shankaracharya-jayanthi#ixzz1LT8RPKT3
SHANKARA JAYANTI
Celebration : Birth of the greatest Pholopher - saint, The incarnation of Lord Shiva
Message : Religion is realisation.
Religion : Hindu
In the month of : May - June
Guru charanam, bhaja charanam,
Satguru charanam, bhava haranam.
Maanasa bhajare, guru charanam,
Dustara bhava saagara taranam
Guru maharaja guru jaya jaya,
Para brahma satguru jaya jaya.
RELIGION IS realisation; it is not mere learning-this is the divine message which stands deeply in the minds of every Hindu. This is not a mere fancy. This is not a mental conception. This is not a stretch of imagination, It is not a coinage of the brain. Nor is it a decision arrived at by vehement vituperation and incongruent argumentation promulgated by an ordinary intellectual prodigy.
This is the assertion of Shankara, India's greatest philosopher-saint, the incarnation of Lord Shiva, reverently known as Srimath Adi Shankaracharya.
What can a take him for except the Lord Himself who proclaims authoritatively and undauntedly: "I am the Self of all; I am the all; I am transcendent; I am one without a second; I am the Absolute; I am the infinite Consciousness; I am homogeneous bliss".
Shankara is our Vedanta Guru. He was God incarnate. He was horn at a time when Indian thought and culture were decaying; when they underwent sore distraction; when ethical glory and the widespread influence of the Buddhistic cult was gradually dying; when there was complete chaos and confusion; when innumerable sects sprang up and, with their own individual doctrines confounded the masses when evil social influences and blind superstitions garbed falsely in the clothes of religion, attracted the credulous masses into a frenzy, and ambushed them into complete ignorance of the ultimate Reality. There were no less than seventy-two cults and sects of this type which carried away people from the right path.
The advent of Lord Krishna rejuvenated Hindu religion and saved many a soul from complete ruin, souls which would otherwise have subjugated them-selves to passivism due to the misinterpretation of the Vedas and the Upanishads. In the same way, Shandara appeared on earth to deliver very many struggling souls He set them free, and enlightened them through his peaceful, unostentatious persuasion and loving propaganda. Through his irresistible logic, he planted the triumphant banner of unique intellectual conquest over all other schools of philosophy. Before him, all other theories proved to be phantoms and fallacies.
It was only Shankara who gave the unshakable concrete form to Hinduism and established the unity and purity of enlightened Hindu thought and culture. Superstitions and corrupt practices melted away in no time.
The age-long six systems of theism which were suppressed by the prattlers re-emerged in their original glory only through the concerted efforts of Shankara.
His victory over other systems of philosophy was not due to a stubborn grip onto his own faith and reasoning without considering the pros and cons of others. He had mastered even the minutest intricacies of the other theories. The underlying currents of Ms thoughts were the foundations of the other systems, It is for this reason alone that his philosophy was recognised with much reverence by all the other schools of thought, despite differences in their superstructure.
The secret of his conquest and the charm therein lay in his most apt and reasonable illustrations in every case. He sever based his arguments on theoretical axioms and untestified hypotheses, but entirely on integral experience. Further, all his arguments were based upon the Vedas as well, which are genuine and authoritative.
Shankara never entered into hot discussions to substantiate his case or disprove others' theories. With his gigantic intellect he poured out his masterly exposition in simple and clear terms with the same supreme authority of the Gita, Upanishads and the Brahma Sutras, the self-evident validity of the Sruti Pramana, and so on.
Above all, the philosophy of Shankara is not restricted to the highly intellectual It is within the easy reach of even the layman. With his profound knowledge, all-comprehensive learning, keen intuitive insight and convincing explanations, he has erected the strong edifice of Vedanta, equally accessible to the scholar and the layman. How effectively he prescribed "Bhaja Govindam" to the scholar who was racking his brains in committing various scriptures to memory!
Vedanta is not the only aspect of philosophy he has preached to the world. He has entered the heart of every earnest seeker after truth. He encourages the worship of various forms of the Lord and greatly advocates Bhakti. Without a tinge of partiality to one form or the other, he has composed innumerable hymns, each brimming with devotion and philosophical truth, each inculcating divine ecstasy and perennial joy even in the tender undeveloped mind. His untiring work for the welfare of mankind marks him out as a veritable, dynamic Karma Yogi, too.
At the background of all these, his devotion to his Guru is supermost. Mark what he says: "Any person who realises 'I am That Brahman' through the unparalleled mercy and glance of the Sadguru, loses all feelings of doubt and, with his mind free from illusion, attains liberation even while living in the body". How much efficacy and glory he in devotion to the Guru!
Shankara Jayanthi falls on the 5th day of the bright half of Vaisakh (May-June). On this day, study his works, pray and meditate. May you be showered with his blessings!
What is Advaita Vedanta?
The doctrine of advaita vedanta as expounded by Sankara can be summed up in half a verse: “Brahma Satyam Jagan Mithya Jivo Brahmaiva Na Aparah" — Brahman (the Absolute) is alone real; this world is unreal; and the Jiva or the individual soul is non-different from Brahman. This is the quintessence of his philosophy.
According to Sri Sankara, whatever is, is Brahman. Brahman Itself is absolutely homogeneous. All difference and plurality are illusory.
Tenets of Advaita Vedanta
• Brahman (the Absolute) is alone real; this world is unreal; and the Jiva or the individual soul is non-different from Brahman.
• The Atman is self-evident (Svatah-siddha). It is not established by extraneous proofs. It is not possible to deny the Atman, because It is the very essence of the one who denies It.
• Brahman is not an object, as It is Adrisya, beyond the reach of senses, mind or intellect. It is not another. It is all-full, infinite, changeless, self-existent, self-delight, self-knowledge and self-bliss. It is Svarupa, essence. It is the essence of the knower. It is the Seer (Drashta), Transcendent (Turiya) and Silent Witness (Sakshi). It is always the Witnessing Subject. It can never become an object as It is beyond the reach of the senses. Brahman is non-dual, one without a second. It has no other beside It.
• Sat-Chit-Ananda constitute the very essence or Svarupa of Brahman, and not just Its attributes.
• The world is not an illusion according to Sankara. The world is relatively real (Vyavaharika Satta), while Brahman is absolutely real (Paramarthika Satta). The unchanging Brahman appears as the changing world because of a superimposition of non-Self (objects) on Self (subject - Brahman). This is called Avidya.
• The Jiva or the individual soul is only relatively real. Its individuality lasts only so long as it is subject to unreal Upadhis or limiting conditions due to Avidya. The Jiva identifies itself with the body, mind and the senses, when it is deluded by Avidya or ignorance. Just as the bubble becomes one with the ocean when it bursts, so also the Jiva or the empirical self becomes one with Brahman when it gets knowledge of Brahman. When knowledge dawns in it through annihilation of Avidya, it is freed from its individuality and finitude and realizes its essential Satchidananda nature. It merges itself in the ocean of bliss. The river of life joins the ocean of existence. This is the Truth.
• Because samsara (or duality) exists due to ignorance or Avidya, Knowledge (Jnana) alone can make an individual realize his true nature. Karma Yoga, Bhakti Yoga, Raja Yoga etc., are necessary only to purify the individual and to help remove this Avidya. All other paths culminate in Jnana.
• Brahma Jnana is not about acquiring any external knowledge (as Brahman can't be an object of knowledge), it just about removing the Avidya or Maya.
(excerpts taken from the book "All about Hinduism", written by Sri Swami Sivananda)
Sri Adi Shankaracharya
Sri Adi Shankaracharya (CE 788 - 820)
What is An Avatar?
The Supreme power assumes form from time to time to bring erring humanity back to the correct path. Leaving His all pervading spirit unaffected, He incarnates choosing a form, place and time. The form and nature He takes will depend on the cause and circumstances leading to the Avatara. Avataras differ in the vehicles or medium through which the Supreme manifests itself, according to the requirement. This is understandable as whenever we find the emergence of a great personality of Superhuman strength advocating or championing the cause of the eternal principles and values of life and Dharma and achieving great things, we are apt to call it an ‘Avatar’. The ultimate purpose of an incarnation is always the re-establishment of right values, of Dharma in the world. Accordingly, we accept Sri Adi Shankaracharya as an ‘Avatar’ of Lord Shiva. Sri Bhagavatpada Shankaracharya, was not only a great thinker and the noblest of Advaitic philosophers but he was essentially an inspired champion of Hinduism and one of the most rigorous missionary leaders in our country. No matter what superlative we wish to apply to Adi Shankara’s genious, words would scarce suffice to describe even an iota of the mystic we know as Shankara!
Pressing need for Sri Shankara Bhagavatpada Acharya’s avatar
When the Vaidic mode of communion with the ultimate was in jeopardy, with the rejuvenation and reassertion of its wisdom being a pressing need, Adi Shankara strode like a majestic lion across the country taking all other lions in his stride and converted even die hards making them opt for the path illumined by Upanishads, such a powerful leader was needed at that time when Hinduism had been almost smothered within an enticing entanglements of atheistic views and consequently the Hindu Society came to be disunited and broken up into numberless sects and denominations each championing a different new point and engaged in mutual quarrels and endless argumentations.
It was into such a chaotic intellectual atmosphere that Sri Shankara brought his life giving philosophy of non-dual Brahaman of the Upanishads. It can very well be understood what a colossal work it must have been for any one man to undertake in those days, when modern conveniences of mechanical transport and instruments of propaganda were unknown.
A peerless mystic
Also as a peerless mystic, Adi Shankara could well have united his ambit to only the fortunate ones. He could as well have been totally reclusive and stayed away from it all. Yet, he chose to illumine the path of divine in an exemplary manner propounding his wisdom among even the uninitiated common, ordinary people, in a manner suited to the listener’s capacity. He was fully awakened and totally aware of the intricacies of the unknown, yet he was humble and wise, as only the truly great ones can be.
In His missionary work of propagating the great philosophical truths of the Upanishads and rediscovering through them the true cultural basis of our nation, Acharya Shankara had a variety of efficient weapons in his resourceful armory. An exquisite thinker, a brilliant intellect, a personality scintillating super think tank with the vision of Truth, a heart throbbing with industrious faith and ardent desire to serve the nation, sweetly emotional and relentlessly logical, Adi Shankara was the fittest Spiritual General to champion the cause of Upanishads. It was indeed a vast program that Shankara accomplished within the short span of 20 effective years for at the age of 32 he had finished his work and had folded up his manifestation.
From masculine prose to feminine soft songs, from marching militant verses to dancing songful words, be in the halls of Upanishadic commentaries or in the temple of Brahmasutra expositions, in the theatre of his Bhagavad Gita discourses or in the open flowery fields of his devotional songs, His was a pen that danced to the rhythm of His heart and to the swing of His thoughts. But pen alone would not have won the war of culture for our country. He showed himself to be a great organizer, a far sighted diplomat courageous hero and a tireless servant of the country.
Before the advent of Sri Shankara numerous ritualistic cults engendered unclear practices which cried for reform. Sri Shankara completed this task. He gave them a new, purer and purposeful outlook. Working through its own tradition, each system or cult was helped to discipline mind conduct and practices, to be able to progress with the higher forum of truth. The evils were cleansed in the practice of rituals and a place was assigned to each cult in what may be described as a `federation of faiths’ with the prospect of leading its rotary to the understanding of Upanishadic ideal. Refinement of religious beliefs and practices leads to refinement of character and social respectability.
His message in a nutshell
The message that is contained in elaborate discussions in the Bhashyas of Sri Shankara is often succinctly expressed in a century of verses, in ten verses, in one verse or even half a verse. He has reconciled the seemingly contradictory conclusions of the Upanishads and in the integrated view that He has presented the eternal, impersonal, consciousness Absolute isthe Brahman, the one without a second. By His power which is inscrutable ( अनिर्वचनीया ) and called maya, or mitya, He appears as the universe, conditions by space, Time, etc., that are ever changing. The jiva is not different from the absolute Brahman, but due to Upadhis appears to be different and subject to limitations. The Upadhis limit comprehensions and are unreal like limitless space appearing like room space, pot space, etc…
Once the conditioning factors vanish, jiva is seen as one with Brahman as taught in the Mahavakya of the Upanishads. The Knowledge of this oneness is liberation or moksha. Karma and Bhakti help from a distance in the attainment of Jnana by bestowing the needed mental purity when done in a spirit of dedication to Iswara.
In His Bhashya on the topic of meditation, Sri Shankara clearly differentiates the qualification between “seeking to scale yoga’s peak ” and “having scaled the same”. He maintains that one who has ascended the yoga has to simply maintain this equipoise, i.e. till chitta shuddhi is ripe enough to maintain the meditational equipoise, karma has to be done by all in nishkama spirit as a dedication to God.
He has also declared in many places that even the obligatory works done in Nishkama spirit have punya as the fruit. He said that any karma done, having been dedicated to God may not bear fruit is improper, indeed such dedication should make work non-fruitful besides bestowing the required mental purity. He Uses the word “फलसंकल्पस्य चित्तविक्षेपहेतुत्वात्”,- in this Geeta Bhashya i.e. mental clinging to the fruits of actions distracts. Therefore any doer of actions who has given up mental clinging to the fruits is a yogin, his mind concentrated, not being distracted. Hence Karma Must not be neglected.
Though Brahman alone is Absolute Truth (Paramarthika), the knowledge of the objective universe - erroneous form the highest stand point - can still be considered as a relative kind of truth for worldly transactions e.g., a mud pot, though a mud, can still be retained for keeping the water in it.
Every one of the several schools which developed in the past Shankara age, bears the influence of Sri Shankara’s teachings in one form or other. His message boils down to the formula - natural growth, assimilating what is compatible and `co-existence’ with what is incompatible.
Few instances of Acharya’s boundless mercy
Though gifted with miraculous yogic powers, the Acharyas of old, never found leisure in their life time to write their autobiography. Self effacement was the very spirit that governed their life and activities. And yet Sri Adi Shankara was not averse to using his yogic powers for temporal uplift of the unfortunate, as for instance, in his permanently enriching a poor woman by instant composition of the Kanakadhara Stotram, a hymn in praise of Goddess Mahalakshmi, which made Goddess shower her bounty in the form of golden amalakas into the house. Such instances of Shankara’s innate, boundless mercy abound in his short but effective life spans. The mysterious phenomenon of lotuses blossoming forth underneath Sri Sanandana’s feet, as he strode across the swollen Ganga on hearing his Master’s call out, even on others in the group scrambled towards the boatman, is well known. The leadership here, really would be demonstrative, yet remarkably silent and effective use of his yogic powers to emphasize the qualities of Sri Sanandana, who certainly deserved his Guru’s grace.
Futuristic plans ofSri Shankara Bhagavatpada Acharya’s avatar
Yet another significant aspect of brilliant leadership is vision and versatility which Acharya Sri Shankara personified in no mean measure, well versed in all shastras, endowed with razor sharp intellect and being dedicated to spreading his message to all, Sri Shankara’s futuristic vision is apparent in the methods employed for propogating the splendor of truth. Direct contact with people, through interunity travel, culminating in the establishment of the four vibrant centres of spiritual learning to cover the entire country.
Establishing 4 maths in the four quadrants of our country, opening temples, organizing halls of education, this mighty master left nothing undone in maintaining what he achieved. Among the four Maths two of them in the East and West were set up on the sea shore, while the Maths in the North and South were set up in the mountain regions. Sri Sureshwaracharya, who hailed from the north was placed in charge of the Math in the South, while Totaka from the South was sent to Badri in the North. He made it mandatory that the Nampootiris from Kerla should perform Pooja at Badri, while the Brahmins from Karnataka were assigned for Nepal. Likewise He ordained Maharashtra Brahmins to do Pujas at Rameshwaram. This shows what a broadmind He had when it came to leadership in matters of national interest.
Men of realization are of two classes. Some continue in their state of self absolution. They are charged with spirituality to their finger tips and they silently radiate spirituality to others.
Others choose to live in the world, but are not of the world; they love men and objects of the world, not in deed for themselves, but for the infinite in them. By living in their proximity, by speaking with them, one can understand more than what texts could provide.
Could any more effective resourceful and illuminating medium be visualized for achieving the goals envisaged by Sri Shankara?
Advaita Vedanta Philosophy
The following is an excerpt from the English translation of Anugrahabhashanam of Jagadguru Sri Sri Bharati Teertha Mahaswamiji
The great soul Sri Bhagavatpada Shankara, incarnated to expound the Advaita Siddhaanta (philosophy) to the world. No one should think that Advaita Siddhaanta (philosophy) was founded by Sri Shankara. This (philosophy) has been revealed in the Upanishads from time immemorial. The Lord has also taught the same in the Bhagavad Gita. Sri Veda Vyasa has also propounded the same (philosophy) in the Brahma Sutras. But before the advent of Sri Bhagavatpada, there was no one who could make people understand this Advaita Siddhaanta correctly. Many dissident schools of thought were cropping up.This was because, the propagators of the dualistic school of thought, were able to find some Upanishadic statements (that seemed to support their stand). Even atheists who talk of Asadvada, were able to find a (seemingly supportive) statement in Vedas. By using very weak logic, many arguments against Advaita were prevalent before the time of Sri Shankara Bhagavatpada. In order to bring such people to the correct path, Sri Bhagavatpada incarnated to make people understand the philosophy as revealed in the Upanishads.
One must not pick an arbitrary Vedic statement and try to interpret it. The interpretation of Vedic statements must be consistent and proper. The Vedas are the Supreme authority. vedasya hi nirapekSham praamaaNyam raveriva roopaviShaye — thus, Sri Bhagavatpada has highlighted the authority of the Vedas.
It is incorrect to say that the Vedas — the Supreme authority — has contradictory statements. For instance — “ na tasya pratimaa’sti ” — if you understand this to imply God has no image , “na tat-samashca-abhyadhikashca dRshyate” — is another Vedic statementn means “No equal or greater entity is to be seen” — accordingly, if you need to arrive at the meaning pratimaa — saadRshyam naasti i.e. None is comparable to Him.
Therefore, we revere the Lord as unimaginably and infinitely powerful. His power is “acintya” — beyond our imagination. And His power is “aparimita” — having no limitations. The Consciousness that has such unimaginable and infinite power is only one. There cannot be a second entity that is comparable to That. This is the right meaning of the Upanishadic (Vedic) statement. Hence one must not understand the meaning based on misinterpretation of some Vedic statement. One must keep in mind all the Vedic statements and give the meaning consistently and properly. Hence, Sri Bhagavatpada emphatically said that if all Vedic statements have to be interpreted properly we have to admit that Advaita alone is the conclusion of the Upanishads. He proclaimed that no other interpretation is possible. If Advaita alone is considered to be the philosophy of the Vedas, then would it not give rise to many objections?
For all such objections, Sri Bhagavatpada has given explanations. One such objection is “In Advaita, it is said that the Supreme Consciousness (Parabrahman) alone is real and nothing else is.” Then what about all the activities happening in the world? Now You are the Guru, we are the disciples. You are teaching us. Tell us whether this is real or unreal? If everything other than Brahman is Mithyaa (illusion), does it mean that both Your teaching and our listening are also unreal? And are all the activities happening in this world also an illusion? You need to give us an answer for this.
Sri Bhagavatpada replies — sarva-vyavahaaraaNaam-eva praag-brahmaatma- vijnaanaat satyatvopapatteH
There are three types of truth.
The first is — trikaalaabaadhya satya — what we call the Eternal Truth.
The second is true only until Brahma-jnana is attained. It is called “vyaavahaarika satya.”
The third seems real only during the time of perception. It is called “praatibhaasika satya.”
We call this world, “vyaavahaarika satya.” That is, all of this is true until you attain Brahma-jnana. Upon attaining Brahma-jnana, Brahman is the only Truth that exists, and nothing else has existence. Those who raise objections against Advaita Siddhaanta, do not understand this explanation given by Sri Bhagavatpada. They raise objections to Advaita Siddhaanta without a proper understanding. “Oh! Advaita means everything is void.” — No! Nothing is denied reality.
We have not said that Karma (actions) has no importance. Then do you mean that Karma should be given up after Realization? For the one who has attained Advaita saakshaatkaara (Realization), we need not tell him to give up Karma — it will leave him on its own. Hence, we always stress that until one attains Advaita saakshaatkaara, one must perform actions (Karma). Don’t raise a hue and cry that Advaita will lead to the neglect of Karma Shastra (actions), Upasana Shastra (worship). All of these have importance. Advaita Siddhaanta has to be properly understood.
Someone asked, ” Swamiji, If you say that everything other than Brahman is unreal, then are the Vedas unreal too?” Are not Vedic statements also unreal? And is not Knowledge acquired from such statements also unreal?, when knowledge obtained from unreal statements is unreal, then how can Advaitic knowledge be the Truth?
Sri Bhagavatpada replied — shankaa-viShaadinaapi maraNa-sambhavaat
Yes — a real action can come about from an unreal statement. Where can this happen?
A person ate something, Another person told him, “This is poison! You have eaten poison!” Then that person began to feel strongly, “I have eaten poison, I have eaten poison…”, eventually resulting in his death. In reality, what he ate was not poison. He died because he developed a false notion that he had eaten poison.
Thus the unreal poison resulted in his death.
Similarly, to the question, “how can knowledge obtained from Vedic statements be true when everything is unreal?”
We dream. Everyone knows that dreams are not true. However it is said that a dream may result in the occurrence of an actual event. It is said that certain types of dreams, give certain type of results. However, our dreams are not real. And yet, they can cause a real event.
Everyone who has heard the Ramayana may know about the dream of Trijata. When Mother Sita was sitting under the Ashoka tree, when the demonesses were threatening Mother Sita, an elderly demoness,Trijata says — I saw a dream last night. In that dream, I saw Ravana smearing oil all over his body, sitting on a donkey and riding towards the south. If we see a dream where a person smeared with oil all over his body, sits on a donkey and rides towards the south, it implies that person will die very soon.” Further, I dreamt that Vibhishana was decked with all ornaments, was sitting on an elephant and riding towards the east.” The result of such a dream is that the person will be victorious. Of course, Ravana neither smeared oil all over his body, nor ride towards the south on a donkey, as depicted in the dream. However, the inference here is that an unreal dream can produce a real event. And it has happened there. Hence, to say that an unreal statement cannot bring about the knowledge of Reality is incorrect.
Sri Bhagavatpada has firmly established that the Advaita Siddhaanta cannot be shaken in any manner. However, it is now a practice for dissidents (due to their inability or lack of interest to understand its meaning), to criticise Advaita. As proof that the Advaita Siddhaanta is Supreme, Sri Ayyanna Dikshitar has mentioned in the text, Vyaasa-taatparya-nirnaya that, even philosophers of other schools, have taken the meaning of the word “Vedanta” to mean Advaita Siddhaanta alone! Is any other testimony needed to say Advaita alone is the essence of the Upanishads! This Advaita Siddhaanta was propounded by Sri Bhagavatpada. Subsequently, many great personages have further elaborated on the Advaita Siddhantha.
Prakarana Granthas
Knowledge available in the world of books is found in two types of records. Text book of the Science (of the Supreme reality or Bramhan) explaining the theory and technique are called the `Shastras’, and the book that explain the terms and terminologies used in the shastra books are called `Prakarna’ books. Following are the examples of the latter type of books.
• Vivekachudamani
• Upadesha-Sahasri
• Atma-Bodha
• Aparokshanubhuti
• Dasha-Shloki
• Shata-Shloki
• Vakya-Vritti
• Panchikarana
• Prabodhasudhakara
• Tattva bodhaa
Prasthanatraya Bhashyam
Prasthanatraiya means the three sources of authority. It is the collective name given to the Upanishads, Bramha Sutra and Srimad Bhagavat Gita, which are accepted as three sources from which the different schools of Vedanta derived their authority.
Bramha Sutra
Bramha Sutra are a compendium of 555 aphorisms by Sage Bhagavan Veda Vyasa. They present in concentrated form the entire philosophy of the Upanishads. It is the text book for post graduate study for a student of Vedanta. Bright students are led into the enquiry about the nature of the Supreme reality, the relation between man and this Supreme reality, the summam bonum of human birth, existence and the means and method of reaching it. These Sutras are clues intended as memory aids to intensive contemplation on the Supreme reality. Marked by economy of words to felicitate memorizing, they are capable of being understood from all points of view and gateway to experience the supreme bliss when assimilated properly.
The Bhagavat Gita
Bhagavat Gita - is the most popular religio philosophic poem of Sanskrit literature. It is the most beautiful perhaps the only true philosophical song of its kind existing in any known tongue. Conveys sublime teaching on religion, philosophy, ethics and the art and science of correct and efficient living and attitude towards life and its problems.
The Upanishads
The Upanishads generally form the end of the aranyakas of the Vedas and therefore the philosophy obtaining therein is called as Vedanta meaning `end of the Vedas’. They contain the essence of Vedic teachings. They are the foundations on which most of the later philosophies and religions of India rest.
There is no important form of the Hindu thought which is not rooted in Upanishads. If the hold which a work has on the mind of man is any clue to its importance, then evidently the `Bhashya of Sri Adi Shankaracharya’ on Prasthanatriya is the most influential work in Indian thought.
The Upanishads say that the formless Bramhan has been assigned forms only for the convenience of the aspirant and it is not possible for ordinary man with finite equipment to concentrate on a `formless’ being. Sri Adi Shankara has maintained this “all through” in His Bhasyas, encouraging the Seekers step by step, as an aid to concentration, adoring the God for His ideals behind His Idols.
The father gives birth to one, but the Supreme Guru as Adi Shankaracharya alone can save the person from the necessity of being born again. One can repay the debt to his father by procreating offspring in his turn and by offering obsequious oblations for the pacification of his soul after death. But because the Supreme Guru saves His disciple from avidya, the debt to Him can never be repaid. Perhaps we can repay an Portion of the debt by passing on the knowledge in turn to other deserving disciples.
The Upanishads contain two sets of teaching regarding reality or Bramhan, addressed to two different levels of the mind. To the highest grade of the aspirants, belongs the disciple who has attained the mental equipment necessary entering upon the course of study, either in this birth or possesses an introvert mind as a result of discipline undergone in his last lives, qualifying him to grasp the teaching imparted in the Sruti.
This class of seekers comprises 2 grades. The first needs only reminding of the true nature of oneself by the Shruti through an experienced Adept (Guru) Who has Himself experienced the Truths of Vedanta, while the second requires guidance for the contemplation of the spiritual steps through which one has ultimately to reach the same self.
The other set of Upanishads teachings according to Sri Shankara, consists of injunctions for the meditation on apara (lower) Bramhan. This meditation is a mystical discipline assures benefits in the highest heavens called Bramha Loka. Then the question comes are there 2 Bramhans superior and inferior?
The supreme Bramhan is spoken of where It is indicated by such terms as `not gross’ through a negation of all distinctions of names and forms, etc., called up by ignorance. That very Bramhan becomes the inferior Bramhan where it is taught as possessed of some, distinct name, form, etc., for the sake of meditation, as in such words as “Identified with the mind, having prana as his body and effulgence as his form” etc.,. In short, it is not all that can realize the formless Absolute.
To them, Sri Shankara says that the Supreme is both formless and with form, formless when viewed in itself, not in relation to the universe, ever beyond the senses, beyond speech and mind, and with form when thought of in relation to the world as its creator, Sustainer and indweller.
The study of these prasthanatraya-bhashyas requires profound knowledge of Sanskrit and competency in Vyakarana, Nyaya and Mimamsa and in Veda-adhyayana. The study of these works kept alive to this day in all parts of India in guru-sishya relation which is characteristic of Indian tradition.
Biography of Sri Adi Shankaracharya
To those who are fortunate to study his valuable works, devotion and gratitude swell up spontaneously in their hearts. His flowing language, his lucid style, his stern logic, his balanced expression, his fearless exposition, his unshakable faith in the Vedas, and other manifold qualities of his works convey an idea of his greatness that no story can adequately convey. To those who are denied the immeasurable happiness of tasting the sweetness of his works, the stories of his earthly life do convey a glimpse of his many-sided personality.
Sri Shankara Digvijayam
A number of works titled Sankaravijaya, or Sankara digvijaya, are extant in India. These are typically known after the names of their authors, but are mostly hagiographic accounts of Sankara’s life, with myth and legend interspersed with historical fact. The primary reason for this situation is that most of these texts were written many centuries after Sankara lived, so that these authors already regarded Sankara as a legendary figure. The following is a brief survey of these texts.
Madhaviya Sankaravijaya
The Madhaviya is the oldest available, and also the most authentic and widely known among the different Sankaravijayas today. It is certainly the most popular such text in the Advaita tradition, and is also known as the Samkshepa Sankarajaya. The popularity of this work derives from the fame of its author, Madhava, who is usually identified with Sri Vidyaranya, the 13th pontiff of the Peetham. Old manuscripts of this work are available from diverse places in India, and printed editions based on a comparison of various manuscripts are available from as early as 1863 CE. Two commentaries have been written on the Madhaviya Sankaravijaya, one titled Dindima, by Dhanapati Suri (composed in 1798 CE), and another titled Advaitarajyalakshmi by Achyutaraya (composed in 1824 CE). Contemporary accounts of Sankara’s life follow this text in most details, like birth in Kaladi, meeting with his guru on the banks of the river Narmada, writing of commentaries, debate with Mandana Mishra, establishment of the Sharada Peetha at Sringeri, Ascension of the Sarvajna Pitha in Kashmir and his last days in the Himalayas.
There has been some doubt in recent times about the date and authorship of the mAdhavIya Sankaravijaya, including charges that it was reworked extensively in the 19th century CE. Almost all of this criticism is baseless. If the author of this work is not identical with vidyAraNya, the latest date that can be put to it is 1798 CE, the year in which the DiNDimA commentary was completed. Moreover, another author, sadAnanda, who wrote a Sankaravijaya sAra in 1783, informs us that his source is mAdhava’s work. As such, the criticism that the mAdhavIya was written as late as the 19th century CE, or that portions of it were re-written recently, cannot be upheld. However, the earliest possible date of this work (14th century CE) is still several centuries later than Sankara’s own date.
Anandagiriya Sankaravijaya
This work is not available today, although according to many secondary sources, it must have existed at one time. It is attributed to Anandagiri, the 13th century author of well-known Tikas to SankarAcArya’s bhAshyas. One 19th century author, who wrote a commentary to the mAdhavIya refers to Anandagiri’s Sankaravijaya as bRhat Sankaravijaya in one place and as prAcIna Sankaravijaya in another place. It seems clear that this text was considered to be old (prAcIna) and huge (bRhat). However, as it is no longer extant, the quotations attributed to this text are not very trustworthy.
In recent times, there have been various claims about a bRhat Sankaravijaya of an author named citsukha, although no manuscripts of this work have ever been available. No secondary sources refer to this text either, unlike the case with Anandagiri’s text. citsukha is claimed to have been a childhood friend of Sankara’s, and his work is therefore claimed to be an authoritative eye-witness account. However, even the source for this story about citsukha remains unknown, as none of the other Sankaravijayas mention such a childhood friend who witnessed all of Sankara’s life. All claims about the bRhat Sankaravijaya of citsukha seem extremely far-fetched, and within the living advaita tradition, there is great controversy over the very existence of this text. There is a more recent text, called bRhat Sankaravijaya, by one brahmAnanda sarasvatI, which seems to date from the 17th or 18th century.
Another prAcIna Sankaravijaya is also sometimes attributed to one mUkakavi. As with the bRhat Sankaravijaya of citsukha, nothing specific is known about this prAcIna Sankaravijaya either, as all attempts to trace source manuscripts have failed. Some quotations from a prAcIna Sankaravijaya are found in some very recent works, but the real source of these quotations remains unknown.
Anantanandagiriya Sankaravijaya
In my opinion, this work is very unreliable. To begin with, it is a very late text and all available versions seem extremely corrupt. The author of this text identifies himself as Anantanandagiri. Many scholars mistakenly identify this text with that of Anandagiri, the TIkAkAra, probably due to the misleading similarity of their names. Among these, H. H. Wilson thinks that the author is an unblusing liar, because he reports miracles and supernatural events associated with Sankara. However, he seems prepared to accept this text’s description of Hindu religious cults. About forty out of the seventy-odd chapters in this work describe some 72 different religious cults and sects prevalent in India, which Wilson uses in his study. A. C. Burnell, however, thinks that the work is spurious and very modern, written in the interests of southern maThas which had broken their ties with the Sringeri maTha. Be that as it may, a casual reading of this Sankaravijaya text is enough to convince the reader that its author cannot be identified with Anandagiri at all. anantAnandagiri appears to be a quite different author altogether. He quotes sections from the adhikaraNa ratnamAlA, a 14th-century work of vidyAraNya and bhAratI tIrtha, but attributes these quotations to Sankara. He also makes barely veiled references to rAmAnuja, the 11th-century teacher of viSishTAdvaita, and AnandatIrtha, the 13th-century teacher of dvaita. Both of them have been described as direct disciples of Sankara himself.
Moreover, most of the available manuscripts of this work are incomplete, and even these seem to have been heavily tampered with. Two separate accounts of Sankara’s life may be found in different editions of this work. For example, the 19th century editions from Calcutta, and all their source manuscripts, describe Sankara’s birth at Cidambaram in Tamil Nadu, while the 1971 Madras edition says that Sankara was born at Kaladi in Kerala. The earlier 19th century editions mention a maTha at Sringeri, and no maTha at Kancipuram. However, in the 1971 Madras edition, an ASrama has been mentioned near Sringeri, and a maTha at Kancipuram has been described in great detail. All editions mention that Sankara stayed at Sringeri for twelve years, and his last days are placed at Kancipuram, but this text is totally silent about any sarvajnapITha. It has been pointed out that the 1971 Madras edition is not true to the manuscripts that it lists as its sources. T. M. P. Mahadevan’s introduction to this edition also wrongly identifies this work with that of Anandagiri, the TIkAkAra, and claims that this must be the work that is called both bRhat and prAcIna. However, Mahadevan is silent about the bRhat text said to have been written by citsukha and the prAcIna text attributed to mUkakavi.
Chidvilasiya Sankaravijaya
This text is also known as the Sankaravijaya vilAsa, and was probably written between the 15th and 17th centuries. It is in the form of a dialogue between one cidvilAsa and his disciple, named vijnAnakanda. This is one of the few texts that explicitly record the tradition that four maThas were established by Sankara, at Sringeri, Dvaraka, Puri and Badrinath. cidvilAsa devotes three entire chapters to the founding of the Sringeri maTha, and one chapter to a sarvajnapITha at Kancipuram. However, he does not say anything about the establishment of a fifth maTha at Kancipuram, and Sankara’s last days are placed near Badrinath in the Himalayas. Except for its variant tradition about the sarvajnapITha, this text also agrees with the mAdhavIya in most other details.
Keraliya Sankaravijaya
This text is also called the SankarAcAryacarita and is attributed to one govindanAtha in all manuscripts. This text conflates the variant traditions about the sarvajnapITha, and mentions both Kashmir and Kancipuram in the same verse. It is completely silent about the establishment of any maThas, and describes Sankara’s last days at the vRshAcaleSvara temple in Trichur, Kerala. In this last detail, it differs from all other available oral traditions and Sankaravijaya texts. It dates from the 17th century.
Other minor texts
The kUshmANDa Sankaravijaya of purushottama bhAratI describes the establishment of a SAradA temple at a place called Pammapura, and is rather unique in describing Sankara and his four disciples as incarnations of the five Pandavas, who are in turn described as partial incarnations of Siva! A 17th century author named rAjacUDAmaNi dIkshita wrote a short hagiographical poem named SankarAbhyudaya. Among more recent works (late 18th century and after), sadAnanda’s Sankaravijaya sAra and nIlakaNTha’s SankaramandAra saurabha follow the details given in the mAdhavIya. Both authors explicitly mention their source in their introductory chapters. nIlakaNTha also wrote another poem named SankarAbhyudaya, which is one of the few works to give the 788 CE date for Sankara’s birth. Another SankarAbhyudaya is attributed to one tirumala dIkshita. This and a work known as vyAsAcalIya Sankaravijaya are of extremely doubtful authenticity, as they reproduce a large number of verses from the mAdhavIya Sankaravijaya. The bhagavatpAdAbhyudaya of mahAkavi lakshmaNa sUrin is an early 20th century work, which recounts all the traditional details of Sankara’s life.
A Brief Sketch of the Life of Sri Adi Shankaracharya
Birth and childhood
Sankara was born to the nambUdiri brAhmaNa couple, Sivaguru and AryAmbA, in a little village called kAlaDi in Kerala. The couple had remained childless for a long time, and prayed for children at the vaDakkunnAthan (VRshAcala) temple in nearby Trichur. Siva is said to have appeared to the couple in a dream and promised them a choice of one son who would be short-lived but the most brilliant philosopher of his day, or many sons who would be mediocre at best. The couple opted for a brilliant, but short-lived son, and so Sankara was born.
Sankara lost his father when quite young, and his mother performed his upanayana ceremonies with the help of her relatives. Sankara excelled in all branches of traditional vaidIka learning. A few miracles are reported about the young Sankara. As a brahmacArin, he went about collecting alms from families in the village. A lady who was herself extremely poor, but did not want to send away the boy empty-handed, gave him the last piece of Amla fruit she had at home. Sankara, sensing the abject poverty of the lady, composed a hymn (kanakadhArA stavam) to SrI, the goddess of wealth, right at her doorstep. As a result, a shower of golden Amlas rewarded the lady for her piety. On another occasion, Sankara is said to have re-routed the course of the pUrNA river, so that his old mother would not have to walk a long distance to the river for her daily ablutions.
sam.nyAsa
Sankara was filled with the spirit of renunciation early in his life. Getting married and settling to the life of a householder was never part of his goal in life, though his mother was anxious to see him as a gRhastha. Once when he was swimming in the river, a crocodile caught hold of his leg. Sankara sensed that he was destined to die at that moment, and decided to directly enter the fourth ASrama of sam.nyAsa right then. This kind of renunciation is called Apat sam.nyAsa. The crocodile released him when he thus mentally decided to renounce the world, and Sankara decided to regularize his decision by going to an accomplished guru. To comfort his anxious mother, he promised that he would return at the moment of her death, to conduct her funeral rites, notwithstanding the fact that he would be a sannyAsI then.
Sankara then traveled far and wide in search of a worthy guru who would initiate him and regularize his vow of sam.nyAsa, till he came to the banks of the river narmadA in central India. Here was the ASrama of govinda bhagavatpAda, the disciple of gauDapAda, the famous author of the mANDUkya kArikAs. Sankara was accepted as a disciple by govinda, who initiated him into the paramahamsa order of sam.nyAsa, the highest kind of renunciation. Seeing the intellectual acumen of his disciple, govinda commanded Sankara to expound the philosophy of vedAnta through commentaries on the principal upanishads, the brahmasUtras and the gItA. Sankara took leave of his guru and traveled to various holy places in India, composing his commentaries in the meantime. At this time he was barely a teenager. He attracted many disciples around him, prominent among whom was sanandana, who was later to be called padmapAda. In this period, Sankara wrote commentaries on bAdarAyaNa’s brahmasUtras, the various upanishads and the bhagavad gItA. These commentaries, called bhAshyas, stand at the pinnacle of Indian philosophical writing, and have triggered a long tradition of sub-commentaries known as vArttikas, TIkAs and TippaNis. He also commented upon the adhyAtma-paTala of the Apastamba sUtras, and on vyAsa’s bhAshya to patanjali’s yogasUtras. In addition to these commentarial texts, Sankara wrote independent treatises called prakaraNa granthas, including the upadeSasAhasrI, Atmabodha, etc.
In addition to writing his own commentaries, Sankara sought out leaders of other schools, in order to engage them in debate. As per the accepted philosophical tradition in India, such debates helped to establish a new philosopher, and also to win disciples and converts from other schools. It was also traditional for the loser in the debate to become a disciple of the winner. Thus Sankara debated with Buddhist philosophers, with followers of sAm.khya and with pUrva mImAm.sakas, the followers of vedic ritualism, and proved more than capable in defeating all his opponents in debate. Sankara then sought out kumArila bhaTTa, the foremost proponent of the pUrva mImAm.sA in his age, but bhaTTa was on his deathbed and directed Sankara to viSvarUpa, his disciple. viSvarUpa is sometimes identified with maNDana miSra.
Sankara’s debate with viSvarUpa was unique. The referee at the debate was viSvarUpa’s wife, bhAratI, who was herself very well-learned, and regarded as an incarnation of Goddess sarasvatI. At stake was a whole way of life. The agreement was that if viSvarUpa won, Sankara would consent to marriage and the life of a householder, whereas if Sankara won, viSvarUpa would renounce all his wealth and possessions and become a sannyAsI disciple of Sankara. The debate is said to have lasted for whole weeks, till in the end, viSvarUpa had to concede defeat and become a sannyAsI. bhAratI was a fair judge, but before declaring Sankara as the winner, she challenged Sankara with questions about kAmaSAstra, which he knew nothing about. Sankara therefore requested some time, during which, using the subtle yogic process called parakAya-praveSa, he entered the body of a dying king and experienced the art of love with the queens. Returning to viSvarUpa’s home, he answered all of bhAratI’s questions, after which viSvarUpa was ordained as a sannyAsI by the name of sureSvara. He was to become the most celebrated disciple of Sankara, writing vArttikas to Sankara’s bhAshyas on the yajurveda upanishads, in addition to his own independent texts on various subjects.
Establishment of maThas
Sankara continued to travel with his disciples all over the land, all the while composing philosophical treatises and engaging opponents in debate. It is said that none of his opponents could ever match his intellectual prowess and the debates always ended with Sankara’s victory. No doubt this is true, given the unrivaled respect and popularity that Sankara’s philosophical system enjoys to this day. In the course of his travels, Sankara stayed for a long time at the site of the old ASrama of the Rshis vibhAndaka and RshyaSRnga, in the place known as SRngagiri (Sringeri). Some texts mention that Sankara stayed at Sringeri for twelve years. A hermitage grew around him here, which soon developed into a famous maTha (monastery). sureSvara, the disciple whom he had won after long debate, was installed as the head of this new ASrama. Similar maThas were established in the pilgrim centers of Puri, Dvaraka and Joshimath near Badrinath, and padmapAda, hastAmalaka and troTaka were placed in charge of them. These are known as the AmnAya maThas, and they continue to function today. Their heads have also come to be known as SankarAcAryas, in honor of their founder, and revered as jagadgurus, or teachers of the world. Sankara also organized the community of ekadaNDI monks into the sampradAya of daSanAmI sannyAsins, and affiliated them with the four maThas that he established.
Meanwhile, Sankara heard that his mother was dying, and decided to visit her. Remembering his promise to her, he performed her funeral rites. His ritualistic relatives would not permit him to do the rites himself, as he was a sannyAsI, but Sankara overrode their objections, and built a pyre himself and cremated his mother in her own backyard. After this, he resumed his travels, visiting many holy places, reviving pUjAs at temples that had fallen into neglect, establishing SrI yantras at devI temples as in Kancipuram, and composing many devotional hymns.
Ascension of the sarvajnapITha
In the course of his travels, Sankara reached Kashmir. Here was a temple dedicated to SAradA (sarasvatI), the goddess of learning, which housed the sarvajnapITha, the Throne of Omniscience. It was a tradition for philosophers to visit the place and engage in debate. The victorious one would be allowed to ascend the sarvajnapITha. It is said that no philosopher from the southern region had ever ascended the pITha, till Sankara visited Kashmir and defeated all the others there. He then ascended the sarvajnapITha with the blessings of Goddess SAradA. (A few centuries later, rAmAnuja, the teacher of viSishTAdvaita, would visit the same sarvajnapITha in search of the baudhAyana vRtti. However, a variant tradition places the sarvajnapITha in the south Indian city of Kancipuram.)
Sankara was reaching the age of 32 now. He had expounded the vedAnta philosophy through his writings; he had attracted many intelligent disciples to him, who could carry on the vedAntic tradition; and he had established monastic centers for them in the form of maThas. His had been a short, but eventful life. He retired to the Himalayas and disappeared inside a cave near Kedarnath. This cave is traditionally pointed out as the site of his samAdhi. Other variant traditions place Sankara’s last days at Karavirpitham or at Mahur in Maharashtra, Trichur in Kerala or Kancipuram in Tamil Nadu. It is a measure of SankarAcArya’s widespread fame that such conflicting traditions have arisen around his name.
True to the traditions of sam.nyAsA, Sankara was a peripatetic monk, who traveled the length and breadth of the country in his short lifetime. His fame spread so far and wide, that various legends are recounted about him from different parts of India. The true sannyAsI that he was, he lived completely untouched by the fabric of society. So much so that even the location of kAlaDi, his birth-place, remained generally unknown for a long time. The credit of identifying this village in Kerala goes to one of his 19th-century successors at Sringeri, SrI saccidAnanda SivAbhinava nRsimha bhAratI. Similarly, the credit of renovating Sankara’s samAdhi-sthala near Kedarnath, goes to SrI abhinava saccidAnanda tIrtha, his 20th-century successor at Dvaraka.
JAYA JAYA SANKARA HARA HARA SANKARA
The people of Kanchi who witnessed this were indeed fortunate!
Sarvajna Peetham was established for the Intelligentsia, scholars and the Wise. But, how about the common man? How could Sri Sankaracharya attract the general public, teach them Sanathana Dharma and the way of life? Sri Sankaracharya decided to establish a Peetham to attract all others.
The number FIVE has a special significance in our way of life.
Panycha krityam are creation, sustenance, reduction, illusioning and blessing. Brahma and Vishnu take care of creation and sustenance while Siva manages the other three. Siva is the one who creates the Maya – illusion - to hide brahman and also removes the illusion to make us realise Jeevan and brahman are one, and blesses us.
Pancha Bhutham (basic elements) are air, water, earth, space and ether.
Pancha koshas ( sheaths) are :
* Anna-maya kosha: food or, physical - the five elements
* Praana-maya kosha: breath - the five pranas (Karma-Indriyas : prana, Apana, Udana, Samana, Vyana )
* Mano-maya kosha - impressions or outer mind - the five kinds of sensory impressions – (Jnana Indriyas : touch, sight, smell, taste and sound )
* Vijnana-maya kosha - ideas or intelligence - directed mental activity –five organs of action (karma indriyas -the motor organs: vocal organ, feet, hands, excretory and urino-genital).
* Ananda-maya kosha : experiences - deeper mind - memory, subliminal and superconscious mind.
Pancha Mahayajnas (daily rituals for every householder) are:
* Brahma yajna: Homage to the seers - accomplished through studying and teaching the Vedas.
* Deva yajna: Homage to Gods - accomplished by offering ghee and uncooked grains into the fire.
* Pitru yajna: Homage to ancestors - accomplished by Offering cooked rice cakes (pinda) and water to the family line.
* Bhuta yajna: Homage to beings - accomplished by Placing food-offerings intended for animals, birds, insects, wandering outcastes and beings of the invisible world.
* Manushya yajna: Homage to men- accomplished by feeding guests, the poor, the homeless and the students and all acts of philanthropy and charity.
Pancha Mukti Sthalas (Places of liberation) are:
* Birth Mukti of Tiruvaarur - if one is born in Tiruvarur, he/she automatically attains Mukti
* Thought Mukti of Tiruvannamalai - if one thinks of Tiruvannamalai, one attains Mukti.
* Residence Mukti in Kanchi - if one lives in Kanchi, he/she attains Mukti.
* Death Mukti in Kasi - if one dies in Kasi, he/she attains Mukti.
* Sight Mukti in Chidambaram - if one gets Dharshan of the Siva in Chidambaram, he/she gets Mukti.
Ambal – Kamakshi, the gross form of Maha Tripurasundari - has a name, Panchami, as per Lalitha Sahasranamam. She is very important for Advaita.
She is the primary repository of Sakhti. She is all Bliss and the innermost soul of all souls. She embodies all religions and observances. She deluded the triad (Brahma, Vishnu and Siva) into thinking they are the gods of creation, sustenance and reduction, not knowing that they do not act without her consent. Siva always thought, "I am THAT alone" under the delusion imposed by HER Maya. Nothing moves without her consent from a blade of grass to Brahma. So, She is the only one to remove Maya and establish the realisation of Advaita.
The Sankaracharya, who was born on Panchami, with the blessings of Panchami, Sri Maha Tripurasundari, established HisFifth Matham, Sri Kanchi Kamakoti Peetham, for the spiritual welfare of the people.
Thus, the number FIVE has a special spiritual significance in our way of life.
Jaya Jaya Sankara Hara Hara Sankara. ------------------------
Adi Sankaracharya's
Bhaja Govindam
Translated by S. N. Sastri
Bhaja Govindam is one of the most popular works of Sri Sankara. The essential teaching conveyed through this work is the need for cultivating an attitude of detachment towards all worldly matters and intense devotion to God. These two are necessary even for leading a happy life in the world. They are also the most important requisites for seekers of Self-knowledge.
1. Worship Govinda, worship Govinda, you deluded one! When the end is near, knowledge of grammar will not save you.
Note: The word ‘moodhamate’ used by Sri Sankara in this verse does not mean ‘fool’ or a person of deficient intelligence. It means ‘one deluded by maya into identifying oneself with one’s body, mind and senses’. We are all in reality the infinite Brahman, but, because of ignorance of this truth we think of ourselves as the body-mind complex. This wrong notion is what is called ‘bondage’ in Vedanta. In this sense even the most intelligent human being is a deluded person until he realizes the truth that he is none other than Brahman. The translation of this word as ‘fool’ does not bring out its real vedantic sense in the present context.
It should not be concluded that Sri Sankara decries the study of grammar. On the other hand, knowledge of grammar is essential for understanding the upanishads and Sri Sankara’s Bhashya. Here grammar stands for all worldly knowledge. The Mundakopanishad says that there are two kinds of knowledge—the higher and the lower. The lower knowledge includes the four Vedas, the science of pronunciation, the code of rituals, grammar, etymology, metre, and astrology (including astronomy). The higher knowledge is that by which the Immutable (Brahman) is realized. The lower knowledge is necessary for all worldly purposes, but it is only the higher knowledge that will deliver one from the continuous chain of births and deaths. This is the idea conveyed by the statement that knowledge of grammar, that is, mere worldly knowledge, will not save you from samsaara. So one should strive to attain Self-knowledge.
2. O deluded one, give up your craving for wealth. Make your mind free from desire and fill it with the thought of Brahman. Be happy with whatever you get as a result of your past actions (karma).
3. Do not be infatuated by the feminine body. Repeatedly remind yourself that it is only made up of flesh, fat and similar substances.
4. Life is as impermanent as water drops on a lotus leaf. Know that the whole world is in the grip of disease, sorrow, and ego.
5. A person’s family loves him only as long as he is able to earn money. Afterwards, when the body has become weak, no one in the house even enquires about him.
6. As long as there is breath in the body, people in the house enquire about his welfare. Once the breath has left, even those who were dependent on him are afraid of his dead body.
The verb ‘bibhyati’ is in the plural. So the word ‘bharya’ means not only wife, but all dependents.
7. Remember that wealth is always evil; there is not the slightest trace of happiness in it. For the rich there is fear even from their sons; this is the rule everywhere.
8. The child is ever intent on play; the young man is infatuated with the opposite sex; the old man is ever immersed in his worries; None ever thinks of the supreme Brahman.
9. Who is your wife? Who is your son? This mortal world is very strange indeed. To whom do you belong? Wherefrom have you come? O brother, ponder over the truth of all these.
10. Association with the good brings about detachment towards worldly pursuits. Detachment leads to freedom from delusion. From freedom from delusion arises constancy of the mind (in meditation on the supreme Being). Constancy of the mind leads to liberation even while alive.
11. What lustful enjoyments can there be when one is very old? How can there be a lake when the water has dried up? What followers can one have when one’s wealth is exhausted? Once the ultimate Reality is known, how can there be worldly life any more?
12. Do not be haughty because of wealth or friends or youth. Time destroys everything in a twinkle. Give up attachment to this world which is nothing but Maya and attain to the state of Brahman through knowledge of the Reality.
13. Night follows day, evening follows the morning, winter and spring repeat themselves. Time plays and the life is running out. But the force of desires never lessens.
14. Through this bouquet of twelve verses was instruction given to a scholar in grammar by the learned Sri Sankara Bhagavatpada. (The twelve verses are those starting from the second verse. The first verse is an introduction).
Osho on adi shankara
Nobody has been able to go beyond these flights of consciousness and bring such tremendous meaning to the almost dead scripture of Badrayana, BRAHMASUTRAS.
The way he interprets is possible only after enlightenment. Each small word... the way he gives a turn to its meaning. Something which was looking very ordinary immediately becomes extraordinary. He has the touch that transforms everything into gold.
By the time he was thirty-three, he had written all the great commentaries on all the great scriptures, and he had traveled all over the country and defeated all the so-called great philosophers, theologians, priests. At the age of thirty-three he died. Consciousness is not limited to your physical age. Consciousness can go far ahead of you, your body.--------------------------------------------------
By solid reasoning he extracted from the Vedas the truths of Vedanta, and on them built up the wonderful system of Jnana that is taught in this commentaries. He unified all the conflicting descriptions of Brahman and showed that there is only one Infinite Reality. He showed too that as man can only travel slowly on the upward road, all the varied presentations are needed to suit his varying capacity.
Swami Vivekananda
-
Sankara's Philosophy
Sankara wrote Bhashyas or commentaries on the Brahma Sutras, the Upanishads and the Gita. The Bhashya on the Brahma Sutras is called Sareerik Bhasya. Sankara wrote commentaries on Sanat Sujatiya and Sahasranama Adhyaya. It is usually said, “For learning logic and metaphysics, go to Sankara's commentaries; for gaining practical knowledge, which unfolds and strengthens devotion, go to his works such as Viveka Chudamani, Atma Bodha, Aparoksha Anubhuti, Ananda Lahari, Atma-Anatma Viveka, Drik-Drishya Viveka and Upadesa Sahasri”. Sankara wrote innumerable original works in verses which are matchless in sweetness, melody and thought.
Sankara’s supreme Brahman is Nirguna (without the Gunas), Nirakara (formless), Nirvisesha (without attributes) and Akarta (non-agent). He is above all needs and desires. Sankara says, "This Atman is self-evident. This Atman or Self is not established by proofs of the existence of the Self. It is not possible to deny this Atman, for it is the very essence of he who denies it. The Atman is the basis of all kinds of knowledge. The Self is within, the Self is without, the Self is before and the Self is behind. The Self is on the right hand, the Self is on the left, the Self is above and the Self is below".
Satyam-Jnanam-Anantam-Anandam are not separate attributes. They form the very essence of Brahman. Brahman cannot be described, because description implies distinction. Brahman cannot be distinguished from any other than He.
The objective world-the world of names and forms-has no independent existence. The Atman alone has real existence. The world is only Vyavaharika or phenomenal.
Sankara was the exponent of the Kevala Advaita philosophy. His teachings can be summed up in the following words:
Brahma Satyam Jagat Mithya,
Jeevo Brahmaiva Na Aparah
Brahman alone is real, this world is unreal; the Jiva is identical with Brahman.
Sankara preached Vivarta Vada. Just as the snake is superimposed on the rope, this world and this body are superimposed on Brahman or the Supreme Self. If you get a knowledge of the rope, the illusion of the snake will vanish. Even so, if you get a knowledge of Brahman, the illusion of the body and the world will vanish.
Sankara is the foremost among the master-minds and the giant souls which Mother India has produced. He was the expounder of the Advaita philosophy. Sankara was a giant metaphysician, a practical philosopher, an infallible logician, a dynamic personality and a stupendous moral and spiritual force. His grasping and elucidating powers knew no bounds. He was a fully developed Yogi, Jnani and Bhakta. He was a Karma Yogin of no mean order. He was a powerful magnet.
There is not one branch of knowledge which Sankara has left unexplored and which has not received the touch, polish and finish of his superhuman intellect. For Sankara and his works, we have a very high reverence. The loftiness, calmness and firmness of his mind, the impartiality with which he deals with various questions, his clearness of expression-all these make us revere the philosopher more and more. His teachings will continue to live as long as the sun shines.
Sankara's scholarly erudition and his masterly way of exposition of intricate philosophical problems have won the admiration of all the philosophical schools of the world at the present moment. Sankara was an intellectual genius, a profound philosopher, an able propagandist, a matchless preacher, a gifted poet and a great religious reformer. Perhaps, never in the history of any literature, a stupendous writer like him has been found. Even the Western scholars of the present day pay their homage and respects to him. Of all the ancient systems, that of Sankaracharya will be found to be the most congenial and the most easy of acceptance to the modern mind.
Sivanandha
Vedanta Philosophy of
Jagadguru Shankaracharya
Shankaracharya (509-477 BCE) was the originator and main teacher of advaita vedantaor (non-dualism).
His philosophy forms the basis for the teachings of the path of jnana.
Shankaracharya was the very first or "Adi" Jagadguru. In all his writings he stated that the soul and maya are not separate powers. The soul is God.
He described God as formless, without attributes, a non-performer of action and without any kind of internal or external distinctions. God has only one kind of nature. He is eternal and pure existence, unlimited knowledge and Divine bliss.
The world is just an indescribable illusion. The individual soul is the radiance or reflection of God and is also the same as God. In the state of ignorance, the soul is the combined effect of brahm (God) and maya (illusion). After the soul attains liberation, it realizes its original nature as brahm.
To illustrate the soul's relationship to God, he used the example of the space in a clay pot.
If the space inside a pot represents the soul, the space outside the pot represents God.
If the pot is broken, the internal space merges with the external space, and the distinguishing and separating characteristics of the mind end. At this point the soul becomes God.
To attain this nondual realization, he advised reflecting on "Tatvamasi" - A Vedic mantra which means, "You are that (God)." According to his teachings, true understanding of this comes from listening to (shravan) and repeatedly reflecting on this statement (manan) and absorbing oneself in meditation through its practical experience (nididhyasan).
Eventually, in the ultimate stage of gyan, this evolves into "Aham brahmasmi," or "I am God."
His philosophy became the base for the philosophy and teachings of the path of jnana, and also were the preceding proposition for the other Jagadgurus to reveal a more complete and reconciled description of God, soul and maya.
• Preface
• From the Hymn to Hari
• From the Ten-versed Hymn
• From Hymn to Dakshinamurti
• Abstracts of Shankara's Self-Knowledge, Atma-bodha
• From Direct Realisation
Preface
Shankara (estimated to have lived in the 700s CE) expounded the philosophy of the non-dualistic (Advaita) Vedànta, and in some works also in a popular style. To those who do not tackle the standard works of Sankara, the follow extracts offer some help. The main features of Shankara's great philosophy are summed up very briefly throughout.
Shankara teaches that bondage and liberation are illusory since there is no real bondage at all. How can there then be a liberation from it? By yoga, but not just any kind of yoga.
He stands for a thorough knowledge of reality through direct realisation, which is an actual experience. In it, the individual soul is perceived as the Supreme Self, and this great insight is the highest goal, called moksha (Sanskrit: freedom) or liberation.
Shankara also teaches that devotion to a personal God (Saguna-Brahman) is not inconsistent with the true Vedanta philosophy, and that spiritual perfection is liberation. It is helped by the grace of God and one's initiating Master (gurudeva).
Note that a few grammatical inconsistencies below, such as "He am", are on purpose; from a higher vantage point it has to be "I am", and so on. Here are the selections:
From the Hymn to Hari
The Ultimate Reality am Supreme Lord and Inscrutable Resplendence in the heart. He am cognition itself. (7, 38, 8)
Let the mind be confined within the heart amidst the repetition of the sound Om within yourself - it is the Sound-Brahman. (6, 7)
Without realising Him within one's self as "I am He", all this appears as real, but if realised, all this becomes unreal. (40)
Every object of perception has an underlying reality and is identical with Brahman, the Supreme Lord - pure existence, pure consciousness. (9, 5, 37)
You should realise that bliss which is self-resplendent consciousness, pure self-resplendent Self, infinite like space, the Unborn residing in the heart. (10, 11, 13)
The pure intelligence residing as Witness in the heart - many have realised that Supreme Lord within their own selves, yet He can be hard to realise. But He am realised, though, as "He who is I is that Supreme Lord and I am verily He". The Supreme Lord am One in all beings that sees and smells and tastes and touches and hears and knows, and by others the witness that is the seer in all doers. This universe is not his real nature. He am not the objective world, nevertheless always the knower. (23, 24, 26, 28, 14, 4)
The Supreme Lord, the Self, hold this body together as the individual self it it, and am happy, unperturbed, blissful. The Supreme Bliss am the incoming and outgoing life. (15, 16, 19, 34)
It is the Self who ultimately enjoys the objects of enjoyment. One Supreme Self, fully permeates every part of this creation. "Who is this Shining One in the body?" This Shining One am indeed the knower, the hearer and the thinker, and realised as "I am the conscious principle in this body"... (27, 22, 33, 35)
The consciousness that ultimately remains when impurity is burnt in the fire of knowledge, is not the object of cognition. The resplendent light of consciousness shines within the heart. (41, 39, 42)
Owing to the diversity of intellects, the Self is conventionally spoken of in various ways. (18)
Sages worship Brahman with devotion as the ultimate reality within their own selves, the essence of all organs. (42)
This devotee is an individual self [Purusha] existing in Himself. (43)
From the Ten-versed Hymn
All that is other than the Self, is unreal. It is absolutely non-dual in Its nature. How then can I describe That? (9, 10)
By special realisation it is revealed that my nature is absolutely pure. I am attributeless Bliss. (4)
The consciousness of the reality am the fourth [state of mind, Turiya] beyond [waking, dreaming, deep sleep]. (7, 8)
Self alone am the ultimate goal and am self-established and self-dependent. (9)
For me is not concentration, meditation, Yoga and other practices. (2)
I am neither white, nor bent, nor even formless; for I am self-resplendent consciousness. How then can there be a second, other than That? There is no non-absoluteness. (6, 9)
From Hymn to Dakshinamurti
Whose light alone that is the reality shines in things that resemble non-entities, and Who being realised, there is no more coming back in this ocean of Samsâra, be this bow. (3)
Who is the inner self which, under the veil of illusion, but which when He wakes, is recognised by Him as "I have slept", be this bow. (6)
Who is the supreme self that, dreaming or waking, under the sway of illusion, sees the universe under various distinctions such as that of cause and effect, owner and owned, pupil and teacher, father and son, - to that Teacher incarnate, the Lord facing the south, be this bow. (8)
The self is identical with the universe (10)
Abstracts of Shankara's Self-Knowledge, Atma-bodha
Knowledge [gyana, gnosis] is the only direct means to liberation. [2]
Ritual cannot dispel ignorance, because they are not mutually contradictory. [3]
The unconditioned self shines by its own light, like the sun when the clouds have disappeared. [4]
The phenomenal world seems to be real, but . . . only until [something different] is realized. [6, 7]
Pure existence and consciousness, comes in contact with various conditions. [8-11 abr] The place for experiencing happiness and misery is called the [dense] body. [12, partial]
The self as other than the physical, astral and causal bodies [sheats surrounding it somehow]. [14]
One should separate the grain of the pure inner self from the chaff of the body. [16]
The self will shine in the consciousness. [17]
One should understand the self to be the witness of the organism's activities. [18]
The body, senses, mind and consciousness, carry on by depending on the consciousness of the self. [20]
The self is absolute consciousness as distinguished from buddhi, individual consciousness. [21, from a note]
Being, consciousness, bliss, eternity and absoluteness are the very nature of the self. [24]
By mistaking the self to be the individual soul, one only imagines that the individual soul knows, does and sees everything well. [26, 27]
The self illumines the consciousness. [28]
The body and other objects of perception are evanescent. The unconditioned self should be understood as "I am Brahman." [31]
I am other than the senses. [32]
I am not the mind. As declared by the scripture, the self is neither the senses nor mind, but is unconditioned. [33]
I am attributeless, functionless, eternal, doubtless, stainless, changeless, formless, eternally free, and unconditioned. [34]
I pervade everything, inside and outside. I am ever the established. [35]
I am that reality or knowledge that is ever unconditioned and ever free. [36]
Sitting in a lonely place one should contemplate the one self, one-pointedly. [38]
Contemplate the one self that is like unlimited space. [39]
One who has realised the supreme truth abides in self-bliss. [40]
Being sole consciousness and bliss, the supreme self shines by itself. [41]
The self is ever with us. [44]
The devotee [yogin] that has gained right realisation sees all things by the eye of knowledge, as existing in his own self. [47]
Liberation-while-living means that the wise person has attained Brahman - has got being, consciousness and bliss. [49]
The realized seer, united to tranquillity, is supremely happy in the enjoyment of the bliss of his own self. [50]
Happy in the bliss of the self, such a one forever shines within. [51]
The seer tends to be unruffled. He should be like one that knows not, and should wander about. [52]
The seer merges unreservedly in the Supreme. [53]
There is no greater gain, no higher bliss, higher knowledge, than Brahman. [54]
Seeing which naught else remains to be seen, becoming which there is no becoming * again, knowing which naught else remains to be known,—that should he understood as Brahman. [55]
The uninterrupted bliss should be understood as Brahman. [57]
Brahma and others are but parts of that self - uninterrupted bliss, and become happy, each in his own degree, by possessing a bit of that bliss. [58]
Sat [being] and Chit [consciousness] are aspects of the self, and ânanda [bliss] too. [59, note]
All activity has consciousness running through it. The Supreme Self, therefore, pervades the whole universe. [59]
What is neither subtle nor dense, neither short nor long, but unborn, immutable [etc.] is understood as Brahman. [60]
By virtue of which all the perceived world shines - that should be understood as Brahman. [61]
Pervading and illumining the whole perceived world inwardly and outwardly, Brahman shines by itself,. [62]
Brahman is different from the universe. [63]
Whatever is seen or heard, other than Brahman, cannot be real [enough] Yet even that is Brahman - being, consciousness and bliss - when the reality is known. [64]
He who has the eye of knowledge sees Brahman - being, consciousness and bliss - but he who has not the eye of knowledge cannot see it thus. A blind man cannot see the shining sun. [65] [Compare]
The well instructed, realized individual soul is freed from all taints and shines by itself. [66]
The self is the sun of knowledge in the firmament of the heart, supporting all. [67]
He who gets perfectly tranquil, attains the sanctum of the self - the all-pervading, stainless, eternal bliss. [68]
Based on the Commentary on the Text
Supreme ocean of unbounded bliss,
I alone am.
Things are merely superimposed. [1-2]
What is the individual soul? What is the Supreme Self? How can there be identity between the two?
What else, indeed, is the individual soul except you alone. You who question me, "Who am I," are Brahman itself. [8]
A knowledge of the word-meaning is indeed essential for the understanding of the sentence-meaning. [10]
Meditate on that whose nature is reality, bliss, and knowledge and which is the witness of consciousness, as yourself. [12]
Understand by "I am He" that "I am that inner, unchanging self, the direct witness, the witness that is the dearest of all, the object of highest love." [18-19, 22, 24-25]< p class="n"> The self is the witness and the knower. [26]
Bliss unsurpassed, reality, knowledge, and existence - 'that' is spoken of as the Supreme Self. [30]
Understand that to be the Brahman. [31]
Understand that to be the Brahman. Vedas declare the universe to be the effect of that. [i.e, Brahman is the cause of the universe.] [33]
Brahman is to be realised for liberation. [34]
The inner consciousness is absolute bliss. [41]
When one becomes liberated while living, he remains as such for some time by virtue of such of his past actions as have brought about his present life. [52]
Thereafter he attains absolute liberation, which is of unsurpassed bliss and is known as the supreme abode. [53]
From Direct Realisation
Constant eradication of mental impressions is called control of mind. (6)
The prime cause of both ignorance and desire is the one, subtle and immutable Reality. (15)
The self is of the nature of knowledge and pure. (19)
The self is eternal and real by nature. (21)
"I am indeed Brahman, without difference, without change, and of the nature of reality, knowledge and bliss." This is what the wise call knowledge. (24)
Your own self is the informing spirit beyond the body, absolutely real by nature and utterly incomprehensible [if unrealised]. (30)
The "I" is devoid of change. (33)
All this universe is verily the self [in one of its modes]. (35)
The self is the informing Spirit, the Supreme Lord, the soul of all, identical with all. (40)
[At bottom] Consciousness is one by nature. (43)
All creatures are born of Brahman, the Supreme Self. (49)
The Eternal is the witness of these three states [waking, dreaming, sleeping deeply], pure consciousness. (58)
Just as it is water alone that appears as waves and tides, so does the self alone appear as many universes. (63)
The self always shines as unconditioned for the wise and always as conditioned for the ignorant. (68)
The distinction between the self and the not-self [body] is unnecessary for the wise. (69)
All things, however big in size, appear very small at a great distance. (80)
The [reflected] moon appears to some one as moving in the waters. (86)
You who are most intelligent! Spend your time in realising the self. (89)
Vedas speak of past action in order to help the understanding of the ignorant. (97)
The self that is pure existence and knowledge can be realised. Meditate on Brahman. (101)
Absorption in the all-pervading Brahman is known as the equipoise of the limbs. (115)
Dhâranâ, in its highest sense, is the holding of consciousness by realising Brahman whereever the consciousness reaches. (122)
The condition wherein there is only the uncontradictable thought "I am Brahman itself" and there is no external hold, is denoted by the term dhyâna and is productive of the highest bliss. (123)
Samâdhi, whose other name is knowledge, is the forgetfulness of all mental activity by first making thought changeless and then identifying the consciousness with Brahman. (124)
Those that give up this highest and purest Brahmic consciousness live in vain and, though human, are like beasts. (130)
They that have realised this consciousness and, having realised it, develop it more and more, are the best of men, fortunate, and venerable in all the three worlds. (131)
This consciousness grows and also fructifies - attain identity with the eternal Brahman. (132)
One should, by diligent investigation, attain the nature of the cause. Then will shine the absolutely real (self) realise the cause as inherent in the effect itself. (135-39)
The wise man, should attentively meditate on his own self, of the nature of subjective consciousness. (cf 141)
Realising everything to be Brahman itself, the wise man should then dwell in eternal bliss with his mind full of the essence of pure consciousness. (142)
• Introductory Matter
• The Crest-Jewel of Wisdom - Vivekachudamani
• First Steps on the Path
• Self, Potencies, Vestures
• The Witness
• Finding the Real Self
• The Power of Mind-Images
• Free Even in Life
• The Three Kinds of Works
• Master and Pupil
• The Perfect Sage
• For Ever Free
Introductory Matter
This Version
I have extracted salient points from Judith Tyberg's preface and Charles Johnston's introduction to Shankara's Crest-Jewel of Wisdom. Johnston's translation of the text itself is not abbreviated, but minor stylistic changes have been made: 'Thy' has become 'you', for example, to the end of getting a more contemporary reading. Some additions are put in square brackets. Numbers in brackets refer to pages in an edition from 1946 (data at bottom).
TK in November 2008
From Judith Tyberg's Preface
What greater gift could the Hindu sage have left us than that of a collection of soul-stirring thoughts?
Shankaracharya's Crest-Jewel of Wisdom will be a practical and inspiring guide to life.
Just as the sun with its splendour . . . the challenging message of Shankaracharya's jewel -thoughts braces the spirits of world-weary ones as they turn to its radiant wisdom.
Judith Tyberg,
Theosophical University,
March, 1946
Gleanings from the Introductory of Charles Johnston
Shankaracharya—Shankara-Teacher— by writing a series of preparatory works, of catechisms and manuals, made smooth the path of those who would take the first steps on the path of wisdom.
The system formed by Shankara within the Brahman order largely continues at the present day. A succession of teachers, each initiated by his predecessor, carry on the spiritual tradition of the great Shankara unbroken. [5}
The manuals and catechisms for learners teach, quite plainly and lucidly, the first steps on the path of wisdom; they point out, with clear insistence, the qualities that are necessary to make these first steps fruitful.
These treatises of Shankara are an appeal to the reason that has hardly ever been equalled for clearness and simplicity. Their aim is Freedom [Skr: moksha
But it is not enough for the mind to follow the lucid sentences of Shankara. "Freedom from the bondage of the world" demands something more. "Sickness is not cured by saying 'Medicine,' but by drinking it; so a man is not set free by the name of the Eternal, but by [6} discerning the Eternal." The teaching must be woven into life and character.
Shankara's treatise, "The Crest-jewel of Wisdom," will be divided according to the natural sections of the text, beginning with the first steps on the path and ending with the complete teaching of Shankara's philosophy so far as that teaching can be put into words. The language of the teacher is lucid. Every word is defined and every definition enlarged and repeated
But much remains to be done by readers themselves: Thoughts of Shankara are to be taken to heart. [7}
The Crest-Jewel of Wisdom - Vivekachudamani
First Steps on the Path - Prologue
(Verses 1—15)
I BOW before Govinda, the objectless object of final success in the highest wisdom, who is supreme bliss and the true teacher.
For beings a human birth is hard to win, then manhood and holiness, then excellence in the path of wise law; hardest of all to win is wisdom. Discernment between Self and not-Self, true judgment, nearness to the Self of the Eternal and Freedom are not gained without a myriad of right acts in a hundred births. This triad that is won by the bright one's favour is hard to gain: humanity, aspiration, and rest in the great spirit. After gaining at last a human birth, hard to win, then manhood and knowledge of the teaching, if one strives not after Freedom he is a fool. He, suicidal, destroys himself by grasping after the unreal. Who is more self-deluded than he who is careless of his own welfare after gaining a hard-won human birth and manhood, too? Let them declare the laws, let them offer to the gods, let them perform all rites, let them love the gods; without knowing the oneness with the Self,' Freedom is not won even in a hundred years of the Evolver. "There is no hope of immortality through riches," says the scripture. It is clear from this that rites cannot lead to Freedom.
Therefore let the wise one strive after Freedom, [10} giving up all longing for sensual self-indulgence; approaching the good, great Teacher (the Higher Self), with soul intent on the object of the teaching. Let him by the Self raise the Self, sunk in the ocean of the world, following the path of union through complete recognition of oneness. Setting all rites aside, let the wise, learned ones who approach the study of the Self strive for Freedom from the bondage of the world. Rites are to purify the thoughts, but not to gain the reality. The real is gained by Wisdom, not by a myriad of rites. When one steadily examines and clearly sees a rope, the fear that it is a serpent is destroyed. Knowledge is gained by discernment, by examining, by instruction, but not by bathing, nor gifts, nor a hundred holdings of the breath. Success demands first ripeness; questions of time and place are subsidiary. Let the seeker after self-knowledge find the Teacher (the Higher Self), full of kindness and knowledge of the Eternal.
The Four Perfections
(Verses 16—34)
He is ripe to seek the Self who is full of knowledge and wisdom, reason and discernment, and who bears the well-known marks.
He is ready to seek the Eternal who has Discernment and Dispassion; who has Restfulness and the other graces.
Four perfections are numbered by the wise. When they are present there is success, but in their absence is failure.
First is counted the Discernment between things [11} lasting and unlasting. Next Dispassion, the indifference to self-indulgence here and in paradise. Then the Six Graces, beginning with Restfulness. Then the longing for Freedom.
A certainty like this—the Eternal is real, the fleeting world is unreal;—this is that Discernment between things lasting and unlasting.
And this is Dispassion—a perpetual willingness to give up all sensual self- indulgence—everything lower than the Eternal, through a constant sense of their insufficiency.
Then the Six Graces: a steady intentness of the mind on its goal;—this is Restfulness.
And the steadying of the powers that act and perceive, each in its own sphere, turning them back from sensuality;—this is Self-control.
Then the raising of the mind above external things;—this is the true Withdrawal.
The enduring of all ills without petulance and without self-pity;—this is the right Endurance.
An honest confidence in the teaching and the Teacher;—this is that Faith by which the treasure is gained.
The intentness of the soul on the pure Eternal;—this is right Meditation, but not the indulgence of fancy.
The wish to untie, by discernment of their true nature, all the bonds woven by unwisdom, the bonds of selfishness and sensuality;—this is the longing for Freedom.
Though at first imperfect, these qualities gradually growing through Dispassion, Restfulness, and the other graces and the Teacher's help will gain their due. [12}
When Dispassion and longing for Freedom are strong, then Restfulness and the other graces will bear fruit.
But when these two—Dispassion and longing for Freedom—are lacking, then Restfulness and the other graces are a mere appearance, like water in the desert.
Chief among the, causes of Freedom is devotion, the intentness of the soul on its own nature. Or devotion may be called intentness on the reality of the Self.
Let him who possesses these Perfections and who would learn the reality of the Self, approach the wise Teacher (the Higher Self), from whom comes the loosing of bonds; who: is full of knowledge and perfect; who is not beaten by desire, who really knows the Eternal; who has found rest in the Eternal, at peace like a fuelless fire; who is full of selfless kindness, the friend of all that lives. Serving the Teacher with devotion and aspiration for the Eternal, and finding harmony with him, seek the needed knowledge of the Self.
The Appeal to the Higher Self
(Verses 35—40)
"I submit myself to you, Master, friend of the bowed-down world and river of selfless kindness.
"Raise me by your guiding light that pours forth the nectar of truth and mercy, for I am sunk in the ocean of the world.
"I am burned by the hot flame of relentless life and torn by the winds of misery: save me from death, for I take refuge in you, finding no other rest."
The great good ones dwell in peace, bringing joy to the world like the return of spring. Having crossed [13} ocean of the world, they ever help others to cross over. For this is the very nature of the great-souled ones (Mahatmas)—their swiftness to take away the weariness of others. So the soft-rayed moon of itself soothes the earth, burned by the fierce sun's heat.
"Sprinkle me with your nectar voice that brings the joy of eternal bliss, pure and cooling, falling on me as from a cup, like the joy of inspiration; for I am burnt by the hot, scorching flames of the world's fire.
"Happy are they on whom your light rests, even for a moment, and who reach harmony with you.
"How shall I cross the ocean of the world? Where is the path? What way must I follow? I know not, Master. Save me from the wound of the world's pain."
The Beginning of the Teaching
(Verses 41—71)
To him, making this appeal and seeking help, scorched by the flame of the world's fire, the Great Soul beholding him with eyes most pitiful brings speedy comfort.
The Wise One instils the truth in him who has approached him longing for Freedom, who is following the true path, calming the tumult of his mind and bringing Restfulness.
"Fear not, wise one, there is no danger for you. There is a way to cross over the ocean of the world, and by this path the sages have reached the shore.
"This same path I point out to you, for it is the way to destroy the world's fear. Crossing the ocean of [14} world by this path, you shall win the perfect joy."
By discerning the aim of the wisdom-teaching (Vedanta) is born that most excellent knowledge. Then comes the final ending of the world's pain. The voice of the teaching plainly declares that faith, devotion, meditation, and the search for union are the means of Freedom for him who would be free. He who is perfect in these wins Freedom from the bodily bondage woven bu unwisdom.
When the Self is veiled by unwisdom there arises a binding to the not-self, and from this comes the pain of world-life. The fire of wisdom lit by discernment between these two—Self and not-Self—will wither up the source of unwisdom, root and all.
The Pupil Asks
"Hear with selfless kindness, Master. I ask this question: receiving the answer from your lips I shall gain my end.
"What is, then, a bond? And how has this bond come? What cause has it? And how can one be free?
"What is not-Self and what the Higher Self? And how can one discern between them?"
The Master Answers
"Happy are you. You shall attain your end. Your kin is blest in you. For you seekest to become the Eternal by freeing thyself from the bond of unwisdom.
"Sons and kin can pay a father's debts, but none but a man's self can set him free, [15}
"If a heavy burden presses on the head others can remove it, but none but a man's self can quench his hunger and thirst.
"Health is gained by the sick who follow the path of healing: health does not come through the acts of others.
"The knowledge of the real by the eye of clear insight is to be gained by one's own sight and not by the teacher's.
"The moon's form must be seen by one's own eyes; it can never be known through the eyes of another.
"None but a man's self is able to untie the knots of unwisdom, desire, and former acts, even in a myriad of ages.
"Freedom is won by a perception of the Self's oneness with the Eternal, and not by the doctrines of Union or of Numbers, nor by rites and sciences.
"The form and beauty of the lyre and excellent skill upon its strings may give delight to the people, but will never found an empire.
"An eloquent voice, a stream of words, skill in explaining the teaching, and the learning of the learned; these bring enjoyment but not freedom.
"When the Great Reality is not known the study of the scriptures is fruitless; when the Great Reality is known the study of the scriptures is also fruitless.
"A net of words is a great forest where the fancy wanders; therefore the reality of the Self is to be strenuously learned from the knower of that reality.
"How can the hymns (Vedas) and the scriptures profit him who is bitten by the serpent of unwisdom? [16} How can charms or medicine help him without the medicine of the knowledge of the Eternal?
"Sickness is not cured by saying 'Medicine,' but by drinking it. So a man is not set free by the name of the Eternal without discerning the Eternal.
"Without piercing through the visible, without knowing the reality of the Self, how can men gain Freedom by mere outward words that end with utterances?
"Can a man be king by saying, 'I am king,' without destroying his enemies, without gaining power over the whole land?
"Through information, digging, and casting aside the stones, a treasure may be found, but not by calling it to come forth.
"So by steady effort is gained the knowledge of those who know the Eternal, the lonely, stainless reality above all illusion; but not by desultory study.
"Hence with all earnest effort to be free from the bondage of the world, the wise must strive themselves, as they would to be free from sickness.
"And this question put by you to-day must be solved by those who seek Freedom; this question that breathes the spirit of the teaching, that is like a clue with hidden meaning.
"Hear, then, earnestly, you wise one, the answer given by me; for understanding it you shall be free from the bondage of the world." [17}
Self, Potencies, Vestures
THE first cause of Freedom is declared to be an utter turning back from lust after unenduring things. Thereafter Restfulness, Control, Endurance; a perfect Renouncing of all acts that cling and stain.
Thereafter, the divine Word, a turning of the mind to it, a constant thinking on it by the pure one, long and uninterrupted.
Then ridding himself altogether of doubt, and reaching wisdom, even here he enjoys the bliss of Nirvana.
Then the discerning between Self and not-Self that you must now awaken to, that I now declare, hearing it, lay hold on it within yourself.
The Vestures
(Verses 72—107)
Formed of the substances they call marrow, bone, fat, flesh, blood, skin and over-skin; fitted with greater and lesser limbs, feet, breast, trunk, arms, back, head; this is called the physical vesture by the wise—the vesture whose authority, as "I" and "my" is declared to be a delusion.
Then these are the refined elements: the ethereal, the upper air, the flaming, water, and earth.
These when mingled one with another become the physical elements, that are the causes of the physical vesture. The materials of them become the five sensuous things that are for the delight of the enjoyer—sounds and other things of sense. [18}
They who, fooled in these sensuous things, are bound by the wide noose of lust, hard to break asunder—they come and go, downwards and upwards on high, led by the swift messenger, their works.
Through the five sensuous things five creatures find dissolution to the five elements, each one bound by his own character: the deer, the elephant, the moth, the fish, the bee; what then of man, who is snared by all the five?
Sensuous things are keener to injure than the black snake's venom; poison slays only him who eats it, but these things slay only him who beholds them with his eyes.
He who is free from the great snare, so hard to be rid of, of longing after sensuous things, he indeed builds for Freedom, and not another, even though knowing the six philosophies.
Those who, only for a little while rid of lust, long to be free, and struggle to reach the shore of the world-ocean—the toothed beast of longing lust makes them sink half way, seizing them by the throat, and swiftly carrying them away.
By whom this toothed beast called sensuous things is slain by the sharp sword of true turning away from lust, he reaches the world-sea's shore without hindrance. He who, soul- destroyed, treads the rough path of sensuous things, death is his reward, like him who goes out on a luckless day. But he who goes onward, through the word of the good Teacher who is friendly to all beings, and himself well-controlled, he gains the fruit and the reward, and his reward is the Real. [19}
If the love of Freedom is yours, then put sensuous things far away from you, like poison. But love, as the food of the gods, serenity, pity, pardon, rectitude, peacefulness and self-control; love them and honour them forever.
He who every moment leaving undone what should be done—the freeing of himself from the bonds of beginningless unwisdom—devotes himself to the fattening of his body, that rightly exists for the good of the other powers, such a one thereby destroys himself.
He who seeks to behold the Self, although living to fatten his body, is going to cross the river, holding to a toothed beast, while thinking it a tree.
For this delusion for the body and its delights is a great death for him who longs for Freedom; the delusion by the overcoming of which he grows worthy of the dwelling-place of the free.
Destroy this great death, this infatuation for the body, wives and sons; conquering it, the pure ones reach the Pervader's supreme abode.
This faulty form, built up of skin and flesh, of blood and sinews, fat and marrow and bones, gross and full of impure elements;
Born of the fivefold physical elements through deeds done before, the physical place of enjoyment of the Self; its mode is waking life, whereby there arises experience of physical things.
Subservient to physical objects through the outer powers, with its various joys—flower-chaplets, sandal, lovers—the Life makes itself like this through [20} power of the Self; therefore this form is pre-eminent in waking life.
But know that this physical body wherein the whole circling life of the Spirit adheres, is but as the dwelling of the lord of the dwelling.
Birth and age and death are the fate of the physical and all the physical changes from childhood onward; of the physical body only are caste and grade with their many homes, and differences of worship and dishonour and great honour belong to it alone.
The powers of knowing—hearing, touch, sight, smell, taste—for apprehending sensuous things; the powers of doing—voice, hands, feet, the powers that put forth and generate—to effect deeds.
Then the inward activity: mind, soul, self-assertion, imagination, with their proper powers; mind, ever intending and doubting; soul, with its character of certainty as to things; self-assertion, that falsely attributes the notion of "I"; imagination, with its power of gathering itself together, and directing itself to its object.
These also are the life-breaths: the forward-life, the downward-life, the distributing-life, the uniting-life; heir activities and forms are different, as gold and water are different.
The subtle vesture they call the eightfold inner being made up thus: voice and the other four, hearing and the other four, ether and the other four, the forward life and the other four, soul and the other inward activities, unwisdom, desire, and action.
Hear now about this subtle vesture or form vesture, [} born of elements not fivefolded; it is the place of gratification, the enjoyer of the fruits of deeds, the beginningless disguise of the Self, through lack of self-knowledge.
Dream-life is the mode of its expansion, where it shines with reflected light, through the traces of its own impressions; for in dream-life the knowing soul shines of itself through the many and varied mind-pictures made during waking-life.
Here the higher self shines of itself and rules, taking on the condition of doer, with pure thought as its disguise, an unaffected witness, nor is it stained by the actions, there done, as it is not attached to them, therefore it is not stained by actions, whatever they be, done by its disguise; let this form-vesture be the minister, doing the work of the conscious self, the real man, just as the tools do the carpenter's work; thus this self remains unattached.
Blindness or slowness or skill come from the goodness or badness of the eye; deafness and dumbness are of the ear and not of the Knower, the Self.
Up-breathing, down-breathing, yawning, sneezing, the forward moving of breath, and the outward moving—these are the doings of the life-breaths, say those who know these things; of the life-breaths, also, hunger and thirst are properties.
The inner activity dwells and shines in sight and the other powers in the body, through the false attribution of selfhood, as cause.
Self-assertion is to be known as the cause of this false attribution of selfhood, as doer and enjoyer; and [22} through substance and the other two potencies, it reaches expansion in the three modes.
When sensuous things have affinity with it, it is happy; when the contrary, unhappy. So happiness and unhappiness are properties of this, and not of the Self which is perpetual bliss.
Sensuous things are dear for the sake of the self, and not for their own sake; and therefore the Self itself is dearest of all.
Hence the Self itself is perpetual bliss—not for it are happiness and unhappiness; as in dreamless life, where are no sensuous things, the Self that is bliss—is enjoyed, so in waking-life it is enjoyed through the word, through intuition, teaching and deduction.
The Three Potencies
(Verses 108—135)
The power of the supreme Master, that is called unmanifested, beginningless unwisdom whose very self is the three potencies, to be known through thought, by its workings—this is glamour (Maya), whereby all this moving world is made to grow.
Neither being nor non-being nor of the self of both of these; neither divided nor undivided nor of the self of both of these; neither formed nor formless nor of the self of both of these—very wonderful and ineffable is its form.
To be destroyed by the awakening to the pure, secondless Eternal, as the serpent imagined in a rope, when the rope is seen; its potencies are called substance, force, and darkness; each of them known by their workings. [23} The self of doing belongs to force, whose power is extension, whence the pre-existent activities issued; rage and all the changes of the mind that cause sorrow are ever its results.
Desire, wrath, greed, vanity, malice, self-assertion, jealousy, envy, are the terrible works of Force, its activities in man; therefore this is the cause of bondage.
Then enveloping is the power of Darkness, whereby a thing appears as something else; this is the cause of the circling birth and rebirth of the spirit, and the cause whereby extension is drawn forward.
Though a man be full of knowledge, learned, skillful, very subtle-sighted, if Darkness has wrapped him round, he sees not, though he be full of manifold instruction; he calls good that which is raised by error, and leans upon its properties, unlucky man that he is; great and hard to end is the enveloping power of Darkness.
Wrong thinking, contradictory thinking, fanciful thinking, confused thinking—these are its workings; this power of extension never leaves hold of one who has come into contact with it, but perpetually sends him this way and that.
Unwisdom, sluggishness, inertness, sloth, infatuation, folly, and things like these are of the potency of Darkness. Under the yoke of these he knows nothing at all, but remains as though asleep or like a post.
But the potency of substance is pure like water, and even though mixed with the other two, it builds for the true refuge; for it is a reflected spark of the Self, and lights up the inert like the sun. [24}
Of the potency of Substance when mixed the properties are self-respect, self-restraint, control, faith and love and the longing to be free, a godlike power and a turning back from the unreal.
Of the potency of substance altogether pure the properties are grace, direct perception of the Self, and perfect peace; exulting gladness, a resting on the Self supreme, whereby he reaches the essence of real bliss.
The unmanifest is characterized by these three potencies; it is the causal vesture of the Self; dreamless life is the mode where it lives freely, all the activities of the powers, and even of the knowing soul having sunk back into it.
Every form of outward perceiving has come to rest, the knowing soul becomes latent in the Self from which it springs; the name of this is dreamless life, wherein he says "I know nothing at all of the noise of the moving world."
The body, powers, life-breaths, mind, self-assertion, all changes, sensuous things, happiness, unhappiness, the ether and all the elements, the whole world up to the unmanifest—this is not Self.
Glamour and every work of glamour from the world-soul to the body, know this as unreal, as not the Self, built up of the mirage of the desert.
But I shall declare to you the own being of the Self supreme, knowing which a man, freed from his bonds, reaches the lonely purity.
There is a certain selfhood wherein the sense of "I" forever rests; who witnesses the three modes of being, who is other than the five veils; who is the only knower [25} in waking, dreaming, dreamlessness; of all the activities of the knowing soul, whether good or bad—this is the "I";
Who of himself beholds all; whom none beholds; who kindles to consciousness the knowing soul and all the powers; whom none kindles to consciousness; by whom all this is filled; whom no other fills; who is the shining light within this all; after whose shining all else shines;
By whose nearness only body and powers and mind and soul do their work each in his own field, as though sent by the Self;
Because the own nature of this is eternal wakefulness, self-assertion, the body and all the powers, and happiness and unhappiness are beheld by it, just as an earthen pot is beheld. This inner Self, the ancient Spirit, is everlasting, partless, immediately experienced happiness; ever of one nature, pure waking knowledge, sent forth by whom Voice and the life-breaths move.
Here, verily, in the substantial Self, in the bidden place of the soul, this steady shining begins to shine like the dawn; then the shining shines forth as the noonday sun, making all this world to shine by its inherent light; knower of all the changing moods of mind and inward powers; of all the acts done by body, powers, life-breaths; present in them as fire in iron, strives not nor changes at all.
This is not born nor dies nor grows, nor does it fade or change forever; even when this form has melted away, it no more melts than the air in a jar.
Alike stranger to forming and deforming; of its own [26} being, pure wakefulness; both being and non-being is this, besides it there is nothing else; this shines unchanging, this Supreme Self gleams in waking, dream and dreamlessness as "I," present as the witness of the knowing soul.
Bondage and Freedom
(Verses 136—153)
Then, holding firmly mind, with knowing soul at rest, know your self within yourself face to face saying, "This am I" The life-ocean, whose waves are birth and dying, is shoreless; cross over it, fulfilling the end of being, resting firm in the Eternal.
Thinking things not self are "I"—this is bondage for a man; this, arising from unwisdom, is the cause of falling into the weariness of birth and dying; this is the cause that he feeds and anoints and guards this form, thinking it the Self; the unreal, real; wrapping himself in sensuous things as a silk-worm in his own threads.
The thought that what is not That is That grows up in the fool through darkness; because no discernment is there, it wells up, as the thought that a rope is a snake; thereupon a mighty multitude of fatuities fall on him who accepts this error, for he who grasps the unreal is bound; mark this, my companion.
By the power of wakefulness, partless, external, secondless, the Self wells up with its endless lordship; but this enveloping power wraps it round, born of Darkness, as the dragon of eclipse envelops the rayed sun.
When the real Self with its stainless light recedes, a [27} man thinking "this body is I," calls it the Self; then by lust and hate and all the potencies of bondage, the great power of Force that they call extension greatly afflicts him.
Torn by the gnawing of the toothed beast of great delusion; wandered from the Self, accepting every changing mood of mind as himself, through this potency, in the shoreless ocean of birth and death, full of the poison of sensuous things, sinking and rising, he wanders, mean-minded, despicable-minded.
As a line of clouds, born of the sun's strong shining, expands before the sun and hides it from sight, so self-assertion, that has come into being through the Self, expands before the Self and hides it from sight. As when on an evil day the lord of day is swallowed up in thick, dark clouds, an ice-cold hurricane of wind, very terrible, afflicts the clouds in turns; so when the Self is enveloped in impenetrable Darkness, the keen power of extension drives with many afflictions the man whose soul is deluded.
From those two powers a man's bondage comes; deluded by them he errs, thinking the body is the Self.
Of the plant of birth and death, the seed is Darkness, the sprout is the thought that body is Self, the shoot is rage, the sap is deeds, the body is the stem, the life-breaths are the branches, the tops are the bodily powers, sensuous things are the flowers, sorrow is the fruit, born of varied deeds and manifold; and the Life is the bird that eats the fruit.
This bondage to what is not Self, rooted in unwisdom, innate, made manifest without beginning or end, gives [28} life to the falling torrent of sorrow, of birth and death, of sickness and old age.
Not by weapons nor arms, not by storm nor fire nor by a myriad deeds can this be cut off, without the sword of discernment and knowledge, very sharp and bright, through the grace of the guiding power.
He who is single-minded, fixed on the word divine, his steadfast fulfilment of duty will make the knowing soul within him pure; to him whose knowing soul is pure, a knowing of the Self supreme shall come; and through this knowledge of the Self supreme he shall destroy this circle of birth and death and its root together.
The Freeing of the Self
(Verses 148—154)
The Self, wrapped up in the five vestures beginning with the vesture formed of food, which are brought into being by its own power, does not shine forth, as the water in the pond, covered by a veil of green scum.
When the green scum is taken away, immediately the water shines forth pure, taking away thirst and heat, straightway becoming a source of great joy to man.
When the five vestures have been stripped off, the Self shines forth pure, the one essence of eternal bliss, beheld within, supreme, self-luminous.
Discernment is to be made between the Self and what is not Self by the wise man seeking freedom from bondage; through this he enters into joy, knowing the Self which is being, consciousness, bliss.
As the reed from the tiger grass, so separating from the congeries of things visible the hidden Self within, [29} which is detached, not involved in actions, and dissolving all in the Self, he who stands thus, has attained liberation.
The Vesture Formed of Food
(Verses 154—164)
The food-formed vesture is this body, which comes into being through food, which lives by food, which perishes without food.
It is formed of cuticle, skin, flesh, blood, bone, water; this is not worthy to be the Self, eternally pure.
The Self was before birth or death, and now is; how can it be born for the moment, fleeting, unstable of nature, not unified, inert, beheld like a jar? For the Self is the witness of all changes of form.
The body has hands and feet, not the Self; though bodiless, yet because it is the Life, because its power is indestructible, it is controller, not controlled.
Since the Self is witness of the body, its character, its acts, its states, therefore the Self must be of other nature than the body.
A mass of wretchedness, clad in flesh, full of impurity and evil, how can this body be the knower? The Self is of other nature.
Of this compound of skin, flesh, fat, bone and water, the man of deluded mind thinks, "This is I"; but he who is possessed of judgment knows that his true Self is of other character, is nature transcendental.
The mind of the dullard thinks of the body, "This is I"; he who is more learned thinks, "This is I," of the body and the separate self; but he who has attained [30} discernment and is wise knows the true Self saying, "I am the Eternal."
Therefore, you of mind deluded, put away the thought that this body is the Self, this compound of skin, flesh, fat, bone and water; discern the universal Self, the Eternal, changeless, and enjoy supreme peace.
So long as the man of learning abandons not the thought, founded on delusion, that "This is I," regarding the unenduring body and its powers, so long there is no hope for his liberation, though he possess the knowledge of the Vedanta and its sciences.
As you have no thought that "This is the Self," regarding the body's shadow, or the reflected form, or the body seen in dream, or the shape imagined in the mind, so let not this thought exist regarding the living body.
The thought that the body is the Self, in the minds of men who discern not the real, is the seed from which spring birth and death and sorrow; therefore slay you this thought with strong effort, for when you have abandoned this thought the longing for rebirth will cease.
The Vesture Formed of Vital Breath
(Verses 165—166)
The breath-formed vesture is formed by the life-breath determined by the five powers of action; through its power the food-formed vesture, guided by the Self and sustained by food, moves in all bodily acts.
Nor is this breath-formed vesture the Self, since it is formed of the vital airs, coming and going like the wind, moving within and without; since it can in no [31} wise discern between right and wrong, between oneself and another, but is ever dependent.
The Vesture Formed of Mind
(Verses 167—183)
The mind-formed vesture is formed of the powers of perception and the mind; it is the cause of the distinction between the notions of "mine" and "I"; it is active in making a distinction of names and numbers; as more potent, it pervades and dominates the former vesture.
The fire of the mind-formed vesture, fed by the five powers of perception, as though by five sacrificial priests, with objects of sense like streams of melted butter, blazing with the fuel of manifold sense-impressions, sets the personality aflame.
For there is no unwisdom, except in the mind, for the mind is unwisdom, the cause of the bondage to life; when this is destroyed, all is destroyed; when this dominates, the world dominates.
In dream, devoid of substance, it emanates a world of experiencer and things experienced, which is all mind; so in waking consciousness, there is no difference, it is all the domination of the mind.
During the time of dreamlessness, when mind has become latent, nothing at all of manifestation remains; therefore man's circle of birth and death is built by mind, and has no permanent reality.
By the wind a cloud is collected, by the wind it is driven away again; by mind bondage is built up, by mind is built also liberation. [32}
Building up desire for the body and all objects, it binds the man thereby as an ox by a cord; afterwards leading him to turn from them like poison, that same mind, verily, sets him free from bondage.
Therefore mind is the cause of man's bondage, and in turn of his liberation; when darkened by the powers of passion it is the cause of bondage, and when pure of passion and darkness it is the cause of liberation.
Where discernment and dispassion are dominant, gaining purity, the mind makes for liberation; therefore let the wise man who seeks liberation strengthen these two in himself as the first step.
Mind is the name of the mighty tiger that hunts in the forest glades of sensuous things; let not the wise go thither, who seek liberation.
Mind moulds all sensuous things through the earthly body and the subtle body of him who experiences; mind ceaselessly shapes the differences of body, of color, of condition, of race, as fruits caused by the acts of the potencies.
Mind, beclouding the detached, pure consciousness, binding it with the cords of the body, the powers, the life-breaths, as "I" and "my," ceaselessly strays among the fruits of experience caused by its own activities.
Man's circle of birth and death comes through the fault of attributing reality to the unreal, but this false attribution is built up by mind; this is the effective cause of birth and death and sorrow for him who has the faults of passion and darkness and is without discernment.
Therefore the wise who know the truth have declared [33} that mind is unwisdom, through which the whole world, verily, is swept about, as cloud belts by the wind.
Therefore purification of the mind should be undertaken with strong effort by him who seeks liberation; when the mind has been purified, liberation comes like fruit into his hand.
Through the sole power of liberation uprooting desire for sensuous things, and ridding himself of all bondage to works, he who through faith in the Real stands firm in the teaching, shakes off the very essence of passion from the understanding.
The mind-formed vesture cannot be the higher Self, since it has beginning and end, waxing and waning; by causing sensuous things, it is the very essence of pain; that which is itself seen cannot be the Seer.
The Vesture Formed of Intelligence
(Verses 184—197)
The intelligence, together with the powers of intelligence, makes the intelligence-formed vesture, whose distinguishing character is actorship; it is the cause of man's circle of birth and death.
The power which is a reflected beam of pure Consciousness, called the understanding, is a mode of abstract Nature; it possesses wisdom and creative power; it thereby focuses the idea of "I" in the body and its powers.
This "I," beginningless in time, is the separate self, it is the initiator of all undertakings; this, impelled by previous imprints, works all works both holy and unholy, and forms their fruits. [34}
Passing through varying births it gains experience, now descending, now ascending; of this intelligence-formed vesture, waking, dream and dreamlessness are the fields where it experiences pleasure and pain.
By constantly attributing to itself the body, state, condition, duties and works, thinking, "These are mine," this intelligence-formed vesture, brightly shining because it stands closest to the higher Self, becomes the vesture of the Self, and, thinking itself to be the Self, wanders in the circle of birth and death.
This, formed of intelligence, is the light that shines in the vital breaths, in the heart; the Self who stands forever wears this vesture as actor and experiencer.
The Self, assuming the limitation of the intelligence, self-deluded by the error of the intelligence, though it is the universal Self, yet views itself as separate from the Self; as the potter views the jars as separate from the clay.
Through the force of its union with the vesture, the higher Self takes on the character of the vesture and assumes its nature, as fire, which is without form, takes on the varying forms of the iron, even though the Self is for ever by nature uniform and supreme.
The Disciple Speaks
Whether by delusion or otherwise, the higher Self appears as the separate self; but, since the vesture is beginningless, there is no conceivable end of the beginningless.
Therefore existence as the separate self must be eternal, nor can the circle of birth and death have an [35} end; how then can there be liberation? Master, tell me this.
The Master Answers
Well have you asked, wise one! Therefore rightly bear! A false imagination created by error is not conclusive proof.
Only through delusion can there be an association with objects, of that which is without attachment, without action, without form; it is like the association of blueness with the sky.
The appearance as the separate self, of the Self, the Seer, who is without qualities, without form; essential wisdom and bliss, arises through the delusion of the understanding; it is not real; when the delusion passes, it exists no longer, having no substantial reality.
Its existence, which is brought into being through false perception, because of delusion, lasts only so long as the error lasts; as the serpent in the rope endures only as long as the delusion; when the delusion ceases, there is no serpent. [36}
The Witness
THE MANIFEST AND THE HIDDEN SELF
(Verses 198—209)
BEGINNINGLESS is unwisdom, and all its works are too; but when wisdom is arisen, what belongs to unwisdom, although beginningless—
Like a dream on waking, perishes, root and all; though beginningless, it is not endless; it is as something that was not before, and now is, this is manifest.
It is thus seen that, though without a beginning, unwisdom comes to an end, just as something, which before was not, comes into being. Built up in the Self by its being bound by disguise of intellect—
Is this existence as the separate life, for there is no other than the Self, distinguished by its own nature, but the binding of the Self by the intellect is false, coming from unknowledge.
This binding is untied by perfect knowledge, not otherwise; the discerning of the oneness of the Eternal and the Self is held by the scripture to be perfect knowledge.
And this is accomplished by perfectly discerning between Self and not-self; thereafter discernment is to be gained between individual and universal Self.
Water may be endlessly muddy, but when the mud is gone, the water is clear. As it shines, so shines the Self also, when faults are gone away, it shines forth clear.
And when unreality ceases to exist in the individual self, it is clear that it returns towards the universal; [37} hence there is to be a rejection of the self-assertion and other characteristics of the individual self.
Hence this higher Self is not what is called the intellectual veil, because that is changeful, helpless of itself, circumscribed, objective, liable to err; the non-eternal cannot be regarded as eternal.
The bliss-formed veil is a form containing the reflection of bliss—although it is tainted with darkness; it has the quality of pleasure, the attainment of well wished-for aims; it shines forth in the enjoyment of good works by a righteous man, of its own nature bliss-formed; gaining an excellent form, he enjoys bliss without effort.
The principal sphere of the bliss-formed veil is in dreamless sleep; in dreaming and waking it is in part manifest when blissful objects are beheld.
Nor is this bliss-formed veil the higher Self, for it wears a disguise, it is a form of objective nature; it is an effect caused by good acts, accumulated in this changeful form.
When the five veils are taken away, according to inference and scripture, what remains after they are taken away is the Witness, in a form born of awakening.
This is the Self, self-shining, distinguished from the five veils; this is the Witness in the three modes of perceiving, without change, without stain. The wise should know it as Being and Bliss, as his own Self.
The Pupil Said:
(Verses 210—240)
When the five veils are thus set aside through their [38} unreality, beyond the non-being of all I see nothing, Master; what then is to be known as anything by him who knows Self and not- self?
The Master Said:
Truth has been spoken by you, wise one; you are skilled in judgment. Self-assertion and all these changes,—in the Self they have no being. That whereby all is enjoyed, but which is itself not enjoyed, know that to be the Self, the Knower, through your very subtle intellect.
Whatever is enjoyed by anyone, of that he is the witness; but of that which is not enjoyed by anyone, it cannot be said that anyone is the witness.
That is to be self-witness, where anything is enjoyed by itself; therefore the universal Self is witness of itself; no other lesser thing is witness of it.
In waking, dreaming, dreamlessness, that Self is clearly manifested, appearing through its universal form always as "I," as the "I" within, uniformly. This is "I" beholding intellect and the rest that partake of varied forms and changes. It is manifest through eternal blissful self-consciousness; know that as the Self here in the heart.
Looking at the reflection of the sun reflected in the water of a jar, he who is deluded thinks it is the sun, thus the reflected consciousness appearing under a disguise is thought by him who is hopelessly deluded to be "I."
Rejecting jar and water and the sun reflected there all together, the real sun is beheld. So the unchanging [39} One which is reflected in the three modes, self-shining, is perceived by the wise.
Putting away in thought body and intellect as alike reflections of consciousness, discerning the seer, hid in the secret place, the Self, the partless awakening, the universal shining, distinguished alike from what exists and what does not exist; the eternal lord, all-present, very subtle, devoid of within and without, nothing but self; discerning this perfectly, in its own form, a man is sinless, passionless, deathless.
Sorrowless, altogether bliss, full of wisdom, fearing nothing at all from anything; there is no other path of freedom from the bondage of the world but knowledge of the reality of his Self, for him who would be free.
Knowledge that the Eternal is not divided from him is the cause of freedom from the world, whereby the Eternal, the secondless bliss, is gained by the awakened.
Therefore one should perfectly know that the Eternal and the Self are not divided; for the wise who has become the Eternal does not return again to birth and death.
The real, wisdom, the endless, the Eternal, pure, supreme, self-perfect, the one essence of eternal bliss, universal, undivided, unbroken—this he gains.
This is the real, supreme, secondless, for besides the Self no other is; there is nothing else at all in the condition of perfect awakening to the reality of the supreme being.
This all, that is perceived as the vari-form world, from unknowledge, this all is the Eternal, when the mind's confusion is cast away. [40}
The pot made of clay is not separate from the clay, for all through it is in its own nature clay; the form of the pot is not separate; whence then the pot? It is mere name, built up of illusion.
By no one can the form of the pot be seen, separate from the clay; hence the pot is built of delusion, but the real thing is the clay, like the supreme Being.
All this is always an effect of the real Eternal; it is that alone, nor is there anything else but that. He who says there is, is not free from delusion, like one who talks in his sleep.
The Eternal verily is this all; thus says the excellent scripture of the Atharva. In accordance with it, all this is the Eternal only, nor is there any separate existence of the attribute apart from the source.
If this moving world were the real, then had the Self no freedom from limitation, divine authority no worth, the Master Self no truth; these three things the great-souled cannot allow.
The Master who knows the reality of things declared: I verily am not contained in these things, nor do these creatures stand in me. If the world be real, then it should be apprehended in dreamless sleep; it is not apprehended there, therefore it is unreal, dreamlike, false. Therefore the world is not separate from the higher Self; what is perceived as separate is false,—the natural potencies and the like; what real existence is there in the attribute? Its support shines forth as with attributes illusively.
Whatever is delusively perceived by one deluded, is the Eternal; the silver shining is only the pearl shell. [41} The Eternal is perpetually conceived as formed; but what is attributed to the Eternal is a name only.
Therefore the supreme Eternal is Being, secondless, of the form of pure knowledge, stainless, peaceful, free from beginning or ending, changeless, its own-nature is unbroken bliss.
Every difference made by world-glamour set aside, eternal, lasting, partless, measureless, formless, unmanifest, nameless, unfading, a self-shining light that illuminates all that is.
Where the difference of knower, knowing, known is gone, endless, sure; absolute, partless, pure consciousness; the wise know this as the supreme reality.
That can neither be left nor taken, is no object of mind or speech; immeasurable, beginningless, endless, the perfect Eternal, the universal "I."
That You Are
(Verses 241—251)
The Eternal and the Self, indicated by the two words "that" and "you," when clearly understood, according to the Scripture "That you are," are one; their oneness is again ascertained.
This identity of theirs is in their essential, not their verbal meanings, for they are apparently of contradictory character; like the firefly and the sun, the sovereign and the serf, the well and the great waters, the atom and Mount Meru.
The contradiction between them is built up by their disguises, but this disguise is no real thing at all; the disguise of the Master Self is the world-glamour, [42} cause of the Celestial and other worlds; the disguise of the individual life is the group of five veils—hear this now:
These are the two disguises, of the Supreme and the individual life; when they are set aside together, there is no longer the Supreme nor the individual life. The king has his kingdom, the warrior his weapons; when these are put away there is neither warrior nor king.
According to the Scripture saying, "this is the instruction, the Self is not that, not that," the twofoldness that was built up sinks away of itself in the Eternal; let the truth of this scripture be grasped through awakening; the putting away of the two disguises must verily be accomplished.
It is not this, it is not this: because this is built up, it is not the real—like the serpent seen in the rope, or like a dream; thus putting away every visible thing by wise meditation, the oneness of the two—Self and Eternal—is then to be known.
Therefore the two are to be well observed in their essential unity. Neither their contradictory character nor their non-contradictory character is all; but the real and essential Being is to be reached, in order to gain the essence in which they are one and undivided.
When one says: "This man is Devadatta," the oneness is here stated by rejecting contradictory qualities. With the great word "That you are," it is the same; what is contradictory between the two is set aside.
As being essentially pure consciousness, the oneness between the Real and the Self is known by the awakened; and by hundreds of great texts the oneness, [43} absence of separateness, between the Eternal and the Self is declared.
That is not the physical; it is the perfect, after the unreal is put aside; like the ether, not to be handled by thought. Hence this matter that is perceived is illusive, therefore set it aside; but what is grasped by its own selfhood—"that I am the Eternal"—know that with intelligence purified; know the Self as partless awakening.
Every pot and vessel has always clay as its cause, and its material is clay; just like this, this world is engendered by the Real, and has the Real as its Self, the Real is its material altogether. That Real than which there is none higher, That you are, the restful, the stainless, secondless Eternal, the supreme.
The Manifest and the Hidden Self
(Verses 252—268)
As dream-built lands and times, objects and knowers of them, are all unreal, just so here in waking is this world; its cause is ignorance of the Self; in as much as all this world, body and organs, vital breath and personality are all unreal, in so much THOU ART THAT, the restful, the stainless, secondless Eternal, the supreme.
Far away from birth and conduct, family and tribe, quite free from name and form and quality and fault; beyond space and time and objects—this is the Eternal, That you are; become it in the Self.
The supreme, that no word can reach, but that is reached by the eye of awakening, pure of stain, the pure reality of consciousness and mind together—this is [44} the Eternal, That you are; become it in the Self. Untouched by the six infirmities, reached in the heart of those that seek for union, reached not by the organs, whose being neither intellect nor reason knows—this is the Eternal, That you are; become it in the Self.
Built of error is the world; in That it rests; That rests in itself, different from the existent and the nonexistent; partless, nor bound by causality, is the Eternal, That you are; become it in the Self.
Birth and growth, decline and loss, sickness and death it is free from, and unfading; the cause of emanation, preservation, destruction, is the Eternal, That you are; become it in the Self.
Where all difference is cast aside, all distinction is cast away, a waveless ocean, motionless; ever free, with undivided form—this is the Eternal, That you are; become it in the Self.
Being one, though cause of many, the cause of others, with no cause itself; where cause and caused are merged in one, self-being, the Eternal, That you are; become it in the Self.
Free from doubt and change, great, unchanging; where changing and unchanging are merged in one Supreme; eternal, unfading joy, unstained—this is the Eternal, That you are; become it in the Self.
This shines forth manifold through error, through being the Self under name and form and quality and change; like gold itself unchanging ever—this is the Eternal, That you are; become it in the Self.
This shines out unchanging, higher than the highest, the hidden one essence, whose character is selfhood, [45} reality, consciousness, joy, endless unfading—this is the Eternal, That you are; become it in the Self.
Let a man make it his own in the Self—like a word that is spoken, by reasoning from the known, by thought; this is as devoid of doubt as water in the hand, so certain will its reality become.
Recognizing this perfectly illumined one, whose reality is altogether pure, as one recognizes the leader of men in the assembled army, and resting on that always, standing firm in one's own Self, sink all this world that is born, into the Eternal.
In the soul, in the hidden place, marked neither as what is nor what is not, is the Eternal, true, supreme, secondless. He who through the Self dwells here in the secret place, for him there is no coming forth again to the world of form.
When the thing is well known even, this beginningless mode of thought, "I am the doer and the enjoyer," is very powerful; this mode of mind lasting strongly, is the cause of birth and rebirth. A looking backward toward the Self, a dwelling on it, is to be effortfully gained; freedom here on earth, say the saints, is the thinning away of that mode of thought.
That thought of 'I' and 'mine' in the flesh, the eye and the rest, that are not the Self—this transference from the real to the unreal is to be cast away by the wise man by steadfastness in his own Self. [46}
Finding the Real Self
BONDAGE THROUGH IMAGINATION
(Verses 269—276)
RECOGNIZING as your own the hidden Self, the witness of the soul and its activities, perceiving truly "That am I," destroy the thought of Self in all not Self.
Give up following after the world, give up following after the body, give up following after the ritual law; make an end of transferring selfhood to these.
Through a man's imagination being full of the world, through his imagination being full of the ritual law, through his imagination being full of the body, wisdom, truly, is not born in him.
For him who seeks freedom from the grasping hand of birth and death, an iron fetter binding his feet, say they who know it, is this potent triad of imaginings; he who has got free from this enters into freedom.
The scent of sandalwood that drives all evil odors away comes forth through stirring it with water and the like; all other odors are driven altogether away.
The image of the supreme Self, stained by the dust of imaginings, dwelling inwardly, endless, evil, comes forth pure, by the stirring power of enlightenment, as the scent of the sandalwood comes forth clear.
In the net of imaginings of things not Self, the image of the Self is held back; by resting on the eternal Self, their destruction comes, and the Self shines clear.
As the mind rests more and more on the Self behind [47} it, it is more and more freed from outward imaginings; when imaginings are put away, and no residue left, he enters and becomes the Self, pure of all bonds.
Selfhood Transferred to Things not Self
(Verses 277—298)
By resting ever in the Self, the restless mind of him who seeks union is stilled, and all imaginings fade away; therefore make an end of transferring Selfhood to things not Self.
Darkness is put away through force and substantial being; force, through substantial being; in the pure, substantial being is not put away; therefore, relying on substantial being, make an end of transferring Selfhood to things not Self.
The body of desire is nourished by all new works begun; steadily thinking on this, and effortfully holding desire firm, make an end of transferring selfhood to things not Self.
Thinking: "I am not this separate life but the supreme Eternal," beginning by rejecting all but this, make an end of transferring selfhood to things not Self; it comes from the swift impetus of imaginings.
Understanding the all-selfhood of the Self, by learning, seeking union, entering the Self, make an end of transferring selfhood to things not Self; it comes from the Self's reflected light in other things.
Neither in taking nor giving does the sage act at all; therefore by ever resting on the One, make an end of transferring selfhood to things not Self.
Through sentences like "That you are" awaking to [48} the oneness of the Eternal and the Self, to confirm the Self in the Eternal, make an end of transferring selfhood to things not Self.
While there yet lingers a residue undissolved of the thought that this body is the Self, carefully seeking union with the Self, make an end of transferring selfhood to things not Self.
As long as the thought of separate life and the world shines, dreamlike even, so long incessantly, wise one, make an end of transferring selfhood to things not Self.
The body of desire, born of father and mother of impure elements, made up of fleshly things impure, is to be abandoned as one abandons an impure man afar; gain your end by becoming the Eternal.
The Real in Things Unreal
As the space in a jar in universal space, so the Self is to be merged without division in the Self supreme; rest ever thus, sage.
Through the separate self gaining the Self, self-shining as a resting-place, let all outward things from a world-system to a lump of clay be abandoned, like a vessel of impure water.
Raising the thought of "I" from the body to the Self that is Consciousness, Being, Bliss, and lodging it there, leave form, and become pure for ever.
Knowing that "I am that Eternal" wherein this world is reflected, like a city in a mirror, you shall perfectly gain your end.
What is of real nature, self-formed, original consciousness, secondless bliss, formless, actless—entering [49} that, let a man put off this false body of desires, worn by the Self as a player puts on a costume.
For the Self, all that is seen is but mirage; it lasts but for a moment, we see, and know it is not "I"; how could "I know all" be said of the personal self that changes every moment?
The real "I" is witness of the personal self and its powers; as its being is perceived always, even in dreamless sleep. The scripture says the Self is unborn, everlasting; this is the hidden Self, distinguished neither as what exists nor what has no existence.
The beholder of every change in things that change, can be the unchanging alone; in the mind's desires, in dreams, in dreamless sleep the insubstantial nature of things that change is clearly perceived again and again.
Therefore put away the false selfhood of this fleshly body, for the false selfhood of the body is built up by thought; knowing the Self as your own, unhurt by the three times, undivided illumination, enter into peace.
Put away the false selfhood of family and race and name, of form and rank, for these dwell in this body; put away the actorhood and other powers of the body of form; become the Self whose self is partless joy.
Other bonds of man are seen, causes of birth and death, but the root and first form of them is selfishness. [50}
The Power of Mind-Images
(Verses 299—378)
As long as the Self is in bondage to the false personal self of evil, so long is there not even a possibility of freedom, for these two are contraries.
But when free from the grasp of selfish personality, he reaches his real nature; Bliss and Being shine forth by their own light, like the full moon, free from blackness.
But he who in the body thinks "this am I," a delusion built up by the mind through darkness; when this delusion is destroyed for him without remainder, there arises for him the realization of Self as the Eternal, free from all bondage.
The treasure of the bliss of the Eternal is guarded by the terrible serpent of personality, very powerful, enveloping the Self, with three fierce heads—the three nature-powers; cutting off these three heads with the great sword of discernment, guided by the divine teachings, and destroying the serpent, the wise man may enter into that joy-bringing treasure.
So long as there is even a trace of the taint of poison in the body, how can there be freedom from sickness? In just the same way, there is no freedom for him who seeks union, while selfishness endures.
When the false self ceases utterly, and the motions of the mind caused by it come to an end, then, by discerning the hidden Self, the real truth that "I am that" is found. [51}
Give up at once the thought of "I" in the action of the selfish personality, in the changeful self, which is but a reflection of the real Self, destroying rest in the Self; from falsely attributing reality to which are incurred birth and death and old age, fruitful in sorrow, the pilgrimage of the soul; but reality belongs to the bidden Self, whose form is consciousness, whose body is bliss; whose nature is ever one, the conscious Self, the Master, whose form is Bliss, whose glory is unspeakable; there is no cause of the soul's pilgrimage but the attribution of the reality of this to the selfish personality.
Therefore this selfish personality, the enemy of the Self, like a thorn in the throat of the eater, being cut away by the great sword of knowledge, you shall enjoy the bliss of the Self's sovereignty, according to your desire.
Therefore bringing to an end the activity of the selfish personality, all passion being laid aside when the supreme object is gained, rest silent, enjoying the bliss of the Self, in the Eternal, through the perfect Self, from all doubt free.
Mighty selfishness, even though cut down root and all, if brought to life again even for a moment, in thought, causes a hundred dissipations of energy, as a cloud shaken by the wind in the rainy seasons, pours forth its floods.
After seizing the enemy, selfishness, no respite at all is to be given to it, by thoughts of sensual objects. Just this is the cause of its coming to life again, as water is of the lime tree that had withered away. [310] [52}
The desirer is constituted by the bodily self; how can the cause of desire be different? Hence the motion of enticement to sensual objects is the cause of world-bondage, through attachment to what is other than Self.
From increase of action, it is seen that the seed of bondage is energized; when action is destroyed, the seed is destroyed. Hence let him check sensual action.
From the growth of mind-images comes the action, from action the mind-image grows; hence the man's pilgrimage ceases not.
To cut the bonds of the world's pilgrimage, both must be burned away by the ascetic. And the growth of mind-images comes from these two—imagining and external action.
Growing from these two, it brings forth the pilgrimage of the soul. The way of destroying these three in every mode of consciousness, should be constantly sought.
By looking on all as the Eternal, everywhere, in every way, and by strengthening the mind -image of real being, this triad comes to melt away.
In the destruction of actions will arise the destruction of imaginings, and from this the dispersal of mind-images. The thorough dispersal of mind-images is freedom; this is called freedom even in life.
When the mind-image of the real grows up, in the dispersal of the mind's alarms, and the mind-image of the selfish personality melts away, as even thick darkness is quickly melted away before the light of the sun.
The action of the greatest darkness, the snare of [53} unreality, is no longer seen when the lord of day is arisen; so in the shining of the essence of secondless bliss, no bond exists nor scent of sorrow.
Transcending every visible object of sense, fixing the mind on pure being, the totality of bliss, with right intentness within and without, pass the time while the bonds of action last. [320]
Wavering in reliance on the Eternal must never be allowed; wavering is death—thus said the sop. of the Evolver.
There is no other danger for him who knows, but this wavering as to the Self's real nature. Thence arises delusion, and thence selfish personality; thence comes bondage, and therefrom sorrow.
Through beholding sensual objects, forgetfulness bewilders a wise man even, as a woman her favorite lover.
As sedge pushed back does not remain even for a moment, just in the same way does the world-glamour close over a wise man, who looks away from the Real.
If the imagination falling even a little from its aim, towards outward objects, it falls on and on, through unsteadiness, like a player's fallen on a row of steps.
If the thought enters into sensual objects, it becomes intent on their qualities; from this intentness immediately arises desire, and, from desire, every action of man.
Hence than this wavering there is no worse death for one who has gained discernment, who has beheld the Eternal in spiritual concentration. By right intentness he at once gains success; be you intent on the Self, with all carefulness. [54}
Then comes loss of knowledge of one's real being, and he who has lost it falls; and destruction of him who thus falls is seen, but not restoration.
Let him put away the wilful motions of the mind, the cause of every evil act; he who has unity in life, has unity after his body is gone. The scripture of sentences says that he who beholds difference has fear.
Whenever even a wise man beholds difference in the endless Eternal, though only as much as an atom, what he beholds through wavering becomes a fear to him through its difference. [330]
All scripture, tradition and logic disregarding, whoever makes the thought of self in visible things, falls upon sorrow after sorrow; thus disregarding, he is like a thief in darkness.
He whose delight is attachment to the real, freed, he gains the greatness of the Self, eternal; but he who delights in attachment to the false, perishes; this is seen in the case of the thief and him who is no thief.
The ascetic, who has put away the cause of bondage—attachment to the unreal—stands in the vision of the Self, saying, "this Self am I"; this resting in the Eternal, brings joy by experiencing it, and takes away the supreme sorrow that we feel, whose cause is unwisdom.
Attachment to the outward brings as its fruit the perpetual increase of evil mind-images. Knowing this and putting away outward things by discernment, let him place his attachment in the Self forever.
When the outward is checked, there is restfulness from emotion; when emotion is at rest, there is vision of the supreme Self. When the Self is seen, the bondage [55} of the world is destroyed; the checking of the outward is the path of freedom.
Who, being learned, discerning between real and unreal, knowing the teaching of the scripture, and beholding the supreme object with understanding, would place his reliance on the unreal, even though longing to be free—like a child, compassing his own destruction.
There is no freedom for him who is full of attachment to the body and its like; for him who is free, there is no wish for the body and its like; the dreamer is not awake, he who is awake dreams not; for these things are the opposites of each other.
Knowing the Self as within and without, in things stable and moving—discerning this through the Self, through its comprehending all things—putting off every disguise, and recognizing no division, standing firm through the perfect Self—such a one is free.
Through the All-self comes the cause of freedom from bondage; than the being of the All -self there is no other cause; and this arises when there is no grasping after the outer; he gains the being of the All-self by perpetually resting on the Self.
How should cessation of grasping after the outer not fail for him who, through the bodily self remains with mind attached to enjoyment of outward objects, and thus engages in action. It can only be effortfully accomplished by those who have renounced the sensual aims of all acts and rites, who are perfected in resting on the eternal Self, who know reality, who long for reality and bliss in the Self. [340]
The scripture that speaks of "him who is at peace, [56} controlled," teaches the ecstasy of the ascetic, whose work is the study of wisdom, to the end of gaining the All-self.
The destruction of personality which has risen up in power cannot be done at once, even by the learned, except those who are immovably fixed in the ecstasy which no doubt can assail, for the mind-images are of endless rebirth.
Binding a man with the delusion of belief in his personality, through the power that veils, the power that propels casts him forth, through its potencies.
The victory over this compelling power cannot be accomplished, until the power that veils has come to cessation with residue. The power that veils is, through the force of its own nature, destroyed, when the seer is discerned from what is seen, as milk is distinguished from water.
Perfect discernment, born of clear awakening, arises free from doubt, and pure of all bondage, where there is no propelling power towards delusive objects, once the division is made between the real natures of the seer and what is seen; he cuts the bonds of delusion that glamour makes, and, after that, there is no more pilgrimage for the free.
The flame of discernment of the oneness of the higher and the lower, burns up the forest of unwisdom utterly. What seed of the soul's pilgrimage can there be for him who has gained being in which there is no duality?
And the cessation of the veiling power arises from perfect knowledge; the destruction of false knowledge [57} is the cessation of the pain engendered by the propelling power.
The triple error is understood by knowing the real nature of the rope; therefore the reality of things is to be known by the wise to the end of freedom from bondage.
As iron from union with fire, so, from union with the real, thought expands as material things; hence the triple effect of this, seen in delusion, dream, desire, is but a mirage.
Thence come all changing forms in nature beginning with personality and ending with the body, and all sensual objects; these are unreal, because subject to change every moment; but the Self never changes. [350]
Consciousness, eternal, non-dual, partless, uniform, witness of intellect and the rest, different from existent and non-existent; its real meaning is the idea of "I"; a union of being and bliss—this is the higher Self.
He who thus understands, discerning the real from the unreal, ascertaining reality by his own awakened vision, knowing his own Self as partless awakening, freed from these things reaches peace in the Self.
Then melts the heart's knot of unwisdom without residue, when, through the ecstasy in which there is no doubt, arises the vision of the non-dual Self.
Through the mind's fault are built the thoughts of you and I and this, in the supreme Self which is non-dual, and beyond which there is nothing; but when ecstasy is reached, all his doubts melt away through apprehension of the real.
Peaceful, controlled, possessing the supreme cessation, [58} perfect in endurance, entering into lasting ecstasy, the ascetic makes the being of the All-self his own; thereby burning up perfectly the doubts that are born of the darkness of unwisdom, he dwells in bliss in the form of the Eternal, without deed or doubt.
They who rest on the Self that is consciousness, who have put away the outward, the imaginations of the ear and senses, and selfish personality, they, verily, are free from the bonds and snares of the world, but not they who only meditate on what others have seen.
The Self is divided by the division of its disguises; when the disguises are removed, the Self is lonely and pure; hence let the wise man work for the removal of the disguises by resting in the ecstasy that is free from doubt.
Attracted by the Self the man goes to the being of the Self by resting on it alone; the grub, thinking on the bee, builds up the nature of the bee.
The grub, throwing off attachment to other forms, and thinking intently on the bee, takes on the nature of the bee; even thus he who seeks for union, thinking intently on the reality of the supreme Self, perfectly enters that Self, resting on it alone.
Very subtle, as it were, is the reality of the supreme Self, nor can it be reached by gross vision; by the exceedingly subtle state of ecstasy it is to be known by those who are worthy, whose minds are altogether pure. [360]
As gold purified in the furnace, rids itself of dross and reaches the quality of its own self, so the mind [59} ridding itself of the dross of substance, force and darkness, through meditation, enters into reality.
When purified by the power of uninterrupted intentness, the mind is thus melted in the Eternal, then ecstasy is purified of all doubt, and of itself enjoys the essence of secondless bliss.
Through this ecstasy comes destruction of the knot of accumulated mind-images, destruction of all works; within and without, for ever and altogether, the form of the Self becomes manifest, without any effort at all.
Let him know that thinking is a hundred times better than scripture; that concentration, thinking the matter out, is a hundred yousand times better than thinking; that ecstasy free from doubt is endlessly better than concentration.
Through unwavering ecstasy is clearly understood the reality of the Eternal, fixed and sure. This cannot be when other thoughts are confused with it, by the motions of the mind.
Therefore with powers of sense controlled enter in ecstasy into the hidden Self, with mind at peace perpetually; destroy the darkness made by beginningless unwisdom, through the clear view of the oneness of the real.
The first door of union is the checking of voice, the cessation of grasping, freedom from expectation and longing, the character bent ever on the one end.
A centering of the mind on the one end, is the cause of the cessation of sensuality; control is the cause that puts an end to imaginings; by peace, the mind-image of the personality is melted away; from this arises unshaken [60} enjoyment of the essence of bliss in the Eternal for ever, for him who seeks union; therefore the checking of the imagination is ever to be practiced effortfully, ascetic!
Hold voice in the self, hold the self in intellect, hold intellect in the witness of intellect, and, merging the witness in the perfect Self, enjoy supreme peace.
The seeker for union shares the nature of each disguise—body, vital breath, sense, mind, intellect—when his thoughts are fixed on that disguise. [370]
When he ceases from this sharing, the ascetic reaches perfect cessation and happiness, and is plunged in the essence of Being and Bliss.
Renouncing inwardly, renouncing outwardly—this is possible only for him who is free from passion; and he who is free from passion renounces all attachment within and without, through the longing for freedom.
Outward attachment arises through sensual objects; inward attachment, through personality. Only he who, resting in the Eternal, is free from passion, is able to give them up. Freedom from passion and awakening are the wings of the spirit. O wise man, understand these two wings! For without them you cannot rise to the crown of the tree of life.
Soul-vision belongs to him who is free from passion; steady inspiration belongs to the soul-seer. Freedom from bondage belongs to the reality of inspiration; enjoyment of perpetual bliss belongs to the Self that is free.
I see no engenderer of happiness greater than freedom from passion for him who is self- controlled; if [61} very pure inspiration of the Self be joined to it, he enters into the sovereignty of self-dominion. This is the door of young freedom everlasting. There do you ever fix your consciousness on the real self, in all ways free from attachment to what is other than this, for the sake of the better way.
Cut off all hope in sensual objects which are like poison, the cause of death; abandon all fancies of birth and family and social state; put all ritual actions far away; renounce the illusion of self -dwelling in the body, center the consciousness on the Self. You are the seer, you are the stainless, you are in truth the supreme, secondless Eternal.
Firmly fixing the mind on the goal, the Eternal, keeping the outward senses in their own place, with form unmoved, heedless of the body's state, entering into the oneness of Self and Eternal by assimilating the Self and rising above all differences, for ever drink the essence of the bliss of the Eternal in the Self. What profit is there in other things that give no joy? [378] [62}
Free Even in Life
(Verses 379—438)
CEASING to feed the imagination on things not Self full of darkness, causing sorrow, bend the imagination on the Self, whose form is bliss, the cause of freedom.
This is the self luminous, witness of all, ever shining through the veil of the soul; making the one aim this Self, that is the contrary of all things unreal, realize it by identification with its partless nature.
Naming this from its undivided being, its freedom from all other tendency, let him know it clearly from being of the own nature of Self.
Firmly realizing self-hood in that, abandoning selfhood in the selfish personality, stand towards it as a disinterested onlooker stands towards the fragments of a broken vase.
Entering the purified inner organ into the witness whose nature is the Self, who is pure awakening, leading upward step by step to unmoving firmness, let him then gain vision of perfection.
Let him gain vision of the Self, freed from all disguises built up by ignorance of the Self—body, senses, vitality, emotion, personality—the Self whose nature is partless and perfect like universal ether.
The ether, freed from its hundred disguises—water-pots, jars, corn-measures and the like—is one and not divided, thus also, the pure supreme, freed from personality, is one. [63}
All disguises beginning with the Evolver and ending with a log are mirage only; therefore let him behold his own perfect Self, standing in the Self's oneness.
Whatever by error is built up as different from that, is in reality that only, not different from that. When the error is destroyed, the reality of the snake that was seen shines forth as the rope; thus the own-nature of all is the Self.
The Evolver is the Self, the Pervader is the Self, the Sky-lord is the Self, the Destroyer is the Self; all this universe is the Self; there is nothing but the Self.
Inward is the Self, outward also is the Self; the Self is to the east, the Self is also to the west. The Self is to the south, the Self is also to the north. The Self is above, the Self is beneath.
Just as wave and foam, eddy and bubble are in their own nature water; so, from the body to the personality, all is consciousness, the pure essence of consciousness. [390]
Being verily is all this world, that is known of voice and mind, there is nothing else than Being, standing on nature's other shore. Are cup and water-pot and jar anything but earth? He who is deluded by the wine of glamour speaks of "you" and "I."
"When by repeated effort naught remains but this," the scripture says, declaring absence of duality, to put an end to false transference of reality.
Like the ether, free from darkness, free from wavering, free from limits, free from motion, free from change; having neither a within nor a without, having no other [64} than it, having no second, is the Self, the supreme Eternal; what else is there to be known?
What more is there to be said? The Eternal, the Life, the Self is seen here under many forms; all in this world is the Eternal, the secondless Eternal; the scripture says "I am the Eternal"; knowing this clearly, those whose minds are awakened, who have abandoned the outward, becoming the Eternal, dwell in the Self, which is extending consciousness and bliss. This, verily, is sure.
Kill out desire that springs up through thought of self in the body formed of darkness, then violent passion in the formal body woven of the breath. Knowing the Self whose fame is sung in the hymns, who is eternal and formed of bliss, stand in the being of the Eternal.
As long as the son of man enjoys this body of death, he is impure; from the enemies arises the weariness that dwells in birth and death and sickness. When he knows the pure Self of benign form, immovable, then he is free from these;—thus says the scripture too.
When all delusive qualities attributed to the Self are put away, the Self is the supreme eternal, perfect, secondless, changeless.
When the activity of the imagination comes to rest in the higher Self, the Eternal that wavers not, then no more wavering is seen, and vain words only remain.
The belief in this world is, built up of unreality. In the one substance, changeless, formless, undifferentiated, what separateness can exist?
In the one substance, in which no difference of seer, seeing, seen, exists, which is changeless, formless, undifferentiated, [65} what separateness can exist? [400]
In the one substance, like the world-ocean full to overflowing, changeless, formless, undifferentiated, whence can separateness come?
Where the cause of delusion melts away, like darkness in light, in the secondless, supreme reality, undifferentiated, what separateness can there be?
In the supreme reality, the very Self of oneness, how could any word of difference dwell? By whom is difference perceived in purely blissful dreamlessness?
For this world no longer is, whether past, present, or to come, after awakening to the supreme reality, in the real Self, the Eternal, from all wavering free. The snake seen in the rope exists not, nor even a drop of water in the desert mirage, where the deer thirsts.
This duality is mere glamour, for the supreme reality is not twofold; thus the scripture says, and it is directly experienced in dreamlessness.
By the learned it has been perceived that the thing attributed has no existence apart from the substance, as in the case of the serpent and the rope. The distinction comes to life through delusion.
This distinction has its root in imagining; when imagining ceases it is no more. Therefore bring imagining to rest in the higher Self whose form is concealed.
In soul-vision the wise man perceives in his heart a certain wide-extending awakening, whose form is pure bliss, incomparable, the other shore, for ever free, where is no desire, limitless as the ether, partless, from wavering free, the perfect Eternal. t
In soul-vision the wise man perceives in his heart [66} the reality free from growth and change, whose being is beyond perception, the essence of equalness, unequalled, immeasurable, perfectly taught by the words of inspiration, eternal, praised by us.
In soul-vision the wise man perceives in his heart the unfading, undying reality, which by its own being can know no setting, like the shimmering water of the ocean, bearing no name, where quality and change have sunk to rest, eternal, peaceful, one. [410]
Through intending the inner mind to it, gain vision of the Self, in its own form, the partless sovereignty. Sever your bonds that are stained with the stain of life, and effortfully make your manhood fruitful.
Standing in the Self, realize the Self in being, the Self from every disguise set free, Being, Consciousness, Bliss, the secondless; thus shall you build no more for going forth.
The mighty soul no more regards this body, cast aside like a corpse, seen to be but the shadow of the man, come into being as his reflection, through his entering into the result of his works.
Drawing near to the eternal, stainless awakening, whose nature is bliss, put very far away this disguise whose nature is inert and foul; nor let it be remembered again at all, for the remembrance of what has been cast forth builds for disdain.
Burning this up with its root in the flame of the real Self, the unwavering Eternal, the wise man stands excellent as the Self, through the Self which is eternal, pure, awakening bliss.
The body is strung on the thread of works already [67} done, and is impure as the blood of slaughtered kine; whether it goes forward or stands, the knower of reality regards it not again, for his life is dissolved in the Eternal, the Self of bliss.
Knowing the partless bliss, the Self as his own self, with what desire or from what cause could the knower of reality cherish the body?
Of the perfect adept this is the fruit, of the seeker for union, free even in life—to taste without and within the essence of being and bliss in the Self.
The fruit of cleanness is awakening, the fruit of awakening is quiescence; from realizing the bliss of the Self comes peace, this fruit, verily, quiescence bears.
When the latter of these is absent, the former is fruitless. The supreme end is the incomparable enjoyment of the Self's bliss. [420]
The famed fruit of wisdom is not to tremble before manifest misfortune. The various works that were done in the season of delusion, worthy of all blame -how could a man deign to do them after discernment has been gained?
Let the fruit of wisdom be cessation from unreality, a continuation therein is the fruit of unwisdom;—this is clearly seen. If there be not this difference between him who knows and him who knows not, as in the presence of the mirage to the thirsty deer, where is the manifest fruit of wisdom?
If the heart's knot of unwisdom be destroyed without remainder, how could sensual things cause continuance in unreality, in him who has no desire?
When mind-images arise not in the presence of sensual [68} things, this is the limit of purity; when the personal idea does not arise, this is the limit of illumination. When life-activity that has been dissolved does not arise again, this is the limit of quiescence.
He whose thought is free from outward objects, through standing ever in the nature of the Eternal, who is as lightly concerned with the enjoyment of sensual things followed by others as a sleeping child, looking on this world as a land beheld in dream, when consciousness comes back, enjoying the fruit of endless holy deeds, he is rich and worthy of honour in the world.
This sage, standing firm in wisdom, reaches Being and Bliss, he is changeless, free from all acts, for his Self is dissolved in the Eternal.
Being that is plunged in the oneness of the Eternal and the Self made pure, that wavers not and is pure consciousness alone, is called wisdom.
They say he stands firm in wisdom, in whom this wisdom steadfastly dwells. He in whom wisdom is firmly established, who enjoys unbroken bliss, by whom the manifested world is almost unheeded, is called free even in life.
He who with thought dissolved is yet awake, though free from the bondage of waking life, whose illumination is free from impure mind-images, he, verily, is called free even in life.
He who perceives that his soul's pilgrimage is ended, who is free from disunion even while possessing division, whose imagination is free from imaginings, he, verily, is called free even in life.
He who even while this body exists, regards it as a [69} shadow, who has no sense of personality or possessions—these are the marks of him who is free in life. [430]
Whose mind lingers not over the past, nor goes out after the future, when perfect equanimity is gained, this is the mark of him who is free even in life.
In this world, whose very nature is full of differences, where quality and defect are distinguished, to regard all things everywhere as the same, this is the mark of him who is free even in life.
Accepting wished and unwished objects with equanimity in the Self, and changing not in either event, is the mark of him who is free even in life.
When the sage's imagination is fixed on tasting the essence of the bliss of the Eternal, so that he distinguishes not between what is within and without, this is the mark of him who is free even in life.
Who is free from thought of "I" and "my," in body and senses and their works, who stands in equanimity, bears the mark of one who is free even in life.
He who has discerned the Eternal in the Self, through the power of sacred books, who is free from the bondage of the world, bears the mark of one who is free even in life.
He who never identifies himself with the body and senses, nor separates himself in thought from what is other than these, bears the mark of one who is free even in life. [438] [70}
The Three Kinds of Works
(Verses 439—468)
HE who through wisdom discerns that there is no division between the Eternal and the manifested world, bears the mark of one who is free even in life.
Whose mind is even, when honoured by the good, or persecuted by the wicked, bears the mark of one who is free even in life.
In whom all sensuous objects, put forth by the supreme, melt together like the rivers and streams that enter the ocean's treasure house, making no change at all, since he and they are but the one Being, this sage self-conquered is set free.
For him who has understood the nature of the Eternal, there is no return to birth and death as of old; if such return there be, then the nature of the Eternal was not known.
If they say he returns to birth and death through the rush of old imaginings, this is not true; for, from the knowledge of oneness, imaginings lose all their power.
As the most lustful man ceases from desire before his mother; so, when the Eternal is known, the wise cease from desire, through fullness of bliss.
The scripture says that, even for him who profoundly meditates, there is a going after outward things of sense, on account of Works already entered on.
As long as there is the taste of pain and pleasure, so long are there Works already entered on; the fruits [71} come from the acts that went before; without these acts where would the fruits be?
From the knowledge that I am the Eternal, the accumulated Works, heaped up even through hundreds of myriads of ages, melt away like the work of dream, on awaking.
Whatever one does while dreaming, however good or bad it seems, what effect has it on him, on awaking to send him either to hell or heaven?
On knowing the Self, unattached, enthroned like the dome of heaven, the man is no longer stained at all by Works to come.
As the ether enclosed in the jar is not stained by the smell of the wine, so the Self encompassed by its vestures, is not stained by any quality of theirs. [450]
Works that have been entered on, before wisdom's sunrise, are not destroyed by wisdom, until they have reached their fruition; like an arrow aimed and sent forth at the mark.
The arrow discharged by the thought that there was a tiger, does not stop when it is seen to be a cow, but pierces the mark through its exceeding swiftness.
Verily, Works entered on are the most formidable to the wise, they disappear only through being experienced. But Works accumulated and Works to come both melt away in the fire of perfect wisdom.
When they have beheld the oneness of the Self and the Eternal, and stand ever firm in the power of that knowledge, for them those three kinds of Works exist no longer; for them there is only the Eternal, free from every change. [72}
When the saint rests in the Self, through understanding that the Self is other than its vestures, that the Self is the pure Eternal; then the myth of the reality of Works entered on no longer holds him, just as the myth of union with things of dream no longer holds him who has awakened.
For he who is awake no longer keeps the sense of "I and mine and that," for his looking- glass body and the world that belongs to it; but comes to himself merely through waking.
Neither a desire for pursuing mythical objects, nor any grasping after even a world full of them, is seen in him who has awakened. But if the pursuit of mirages goes on, then it is seen for certain that the man has not wakened from sleep.
Thus dwelling in the supreme Eternal, through the real Self, he stands and beholds naught else. Like the memory of an object looked on in dream, so is it, for the wise, with eating or the other acts of life.
The body is built up through Works; the Works entered upon make for the building up of various forms; but the Self is not built up through works.
"Unborn, eternal, immemorial," says the Scripture, whose words are not in vain; of him who rests in that Self, what building up of Works entered on can there be?
Works entered upon flourish then, when the Self is identified with the body; but the identifying of Self with body brings no joy, therefore let Works entered upon be renounced. [460]
Even the building up of a body through Works entered [73} on is a mirage; whence can come the reality of a mere reflected image? whence can come the birth of an unreality?
Whence can come the death of what has not even been born? Whence can come the entering on of what does not even exist?—if there be a melting away of the effects of unwisdom, root and all, through the power of wisdom.
How does this body stand? In the case of him who takes inert things to be real, Works entered on are supported by the sight of outward things—thus says the scripture; yet it does not teach the reality of the body and the like, to the wise.
One, verily, is the Eternal, without a second. There is no difference at all. Altogether perfect, without beginning or end, measureless and without change.
The home of Being, the home of Consciousness, the home of Bliss enduring, changeless; one, verily, without a second, is the Eternal. There is no difference at all.
Full of the pure essence of the unmanifested, endless, at the crown of all; one, verily, without a second, is the Eternal; there is no difference at all.
That can neither be put away, nor sought after; that can neither be taken nor approached—one, verily, without a second, is the Eternal; there is no difference at all.
Without qualities, without parts, subtle, without wavering, without stain; one, verily, without a second, is the Eternal; there is no difference at all. [468] [74}
Master and Pupil
(Verses 469—518)
The Teacher Speaks:
THAT, whose nature no man can define; where is no pasturage for mind or word; one, verily, without second, is the Eternal; there is no difference at all.
The fullness of Being, self-perfect, pure, awakened, unlike aught here; one, verily, without second, is the Eternal; there is no difference at all!
They who have cast away passion, who have cast away sensual delights, peaceful, well- ruled, the sages, the mighty, knowing reality in the supreme consummation, have gained the highest joy in union with the Self.
You worthy one also, seeking this higher reality of the Self, whose whole nature is the fullness of bliss, washing away the delusions your own mind has built up, be free, gaining your end, perfectly awakened.
Through Soul-vision, through the Self utterly unshaken, behold the Self's reality, by the clear eye of awakening; if the word of the scripture is perfectly perceived without wavering, then doubt arises no more.
On gaining freedom from the bonds bound by unwisdom as to the Self; in the gaining of that Self whose nature is truth, knowledge, bliss; the holy books, reason, and the word of the guide are one's evidences; an evidence too is the realizing of the Self, inwardly attained.
Freedom from bondage and joy, health of thought [75} and happiness, are to be known by one's self; the knowing of others is but inference.
As the teachers, who have reached the further shore, and the teachings tell, let a man cross over through that enlightenment which comes through the will of the higher Self.
Knowing the Self through one's own realization, as one's own partless Self, and being perfected, let him stand firm in the unwavering Self.
This is the last and final word of the teaching: The Eternal is the individual life and the whole world; rest in the partless One is freedom, in the Eternal, the secondless; and this too the scriptures show.
Through the word of the Guide, and the evidence of the teaching, understanding the highest Being, through union with the Self, be reached perfect peace, intent on the Self, so that nothing could disturb him any more, resting altogether in the Self.
Then after intending his mind for a while on the supreme Eternal, rising again from the highest bliss he spoke this word: [480]
The Pupil Speaks:
Entangling thought has fallen away, its activity has dissolved, through mastery of the Self's oneness with the Eternal—I know not this, nor anything that is not this; for what is it? how great is it? joy is its further shore.
This cannot be spoken by voice, nor thought by mind; I taste the glory of the ocean of the Supreme Eternal, filled full of the ambrosial bliss of the Self. My mind, [76} enjoying delight, like a watercourse, that had dried up, when the multitude of waters come, is full of happiness, even from the slightest portion of the honey-sweet bliss of the Self.
Whither has this world of sorrow gone? what has taken it away? whither has it dissolved? Now I see that it no longer is—a mighty wonder!
What is there for me to reject? what to choose? what else exists? Where is there difference in the mighty ocean of the Eternal, full of the nectar of partless bliss?
I see not, nor hear, nor know aught of this world; for I bear the mark of the Self, whose form is being and bliss.
Honour, honour to you, my Guide, mighty-souled; to you, who art free from sensuous bondage, who art most excellent, whose own nature is the essence of bliss of the secondless Everlasting, whose words are ever a mighty, shoreless ocean of pity.
As one who was wearied with the heat, bathing himself and refreshed, in the enveloping light of the rayed moon, thus I have in a moment gained the partless excellent bliss, the imperishable word, the Self.
Rich am I, I have done what was to be done, freed am I from the grasp of the sorrowing world. My own being is everlasting bliss, I am filled full, through the favor of the Self.
Unbound am I, formless am I, without distinction am I, no longer able to be broken; in perfect peace am I, and endless; I am stainless, immemorial. [77}
I am neither the doer nor enjoyer; mine are neither change nor act. I am in nature pure awakening. I am the lonely One, august for ever. [490]
I am apart from the personal self that sees, hears, speaks, acts, and enjoys; everlasting, innermost, without act; the limitless, unbound, perfect Self awakened.
I am neither this nor that; I am even he who illumines both, the supreme, the pure; for me is neither inner nor outer, for I am the perfect, secondless Eternal.
The unequalled, beginningless reality is far from the thought of I and you, of this and that; I am the one essence of everlasting bliss, the real, the secondless Eternal.
I am the Creator, I am he who makes an end of hell, he who makes an end of all things old; I am the Spirit, I am the Lord; I am partless awakening, the endless witness; for me there is no longer any Lord, no longer I nor mine.
For I, verily, consist in all beings, enveloping them within and without, through the Self that knows; I myself am at once the enjoyer and all that is to be enjoyed—whatever was seen before as separate—through identity with it.
In me, the ocean of partless Bliss, world-waves rise manifold, and fall again, through the storm-winds of glamour's magic.
In me, the material and other worlds are built up by glamour, through swift vibrations; just as in Time which has neither part nor division, are built up the world-periods, the years, the seasons, months, and days. [78}
Nor does the Self, on which the worlds are built, become stained by them, even through the deluded who are stained by many sins; just as even a mighty flood of mirage waters wets not the salt desert earth.
Like the ether, I spread throughout the world; like the sun, I am marked by my shining; like the hills, I am everlasting and unmoved; I am like an ocean without shores.
I am not bound by the body, as the clear sky is not bound by clouds; whence then should the characters of waking, dreaming, dreamlessness, belong to me? [500]
The veil comes, and, verily, departs again; it alone performs works and enjoys them. It alone wastes away and dies, while I stand like a mighty mountain, forever unmoved.
Neither forth-going nor return belong to me, whose form is ever one, without division. He who is the one Self, without fissure or separation, perfect like the ether how can he strive or act?
How should righteousness or sin belong to me, who possess not the powers of sense, who am above emotion, above form and change, who experience ever partless bliss; for the scripture teaches that in the Self is neither righteousness nor sin.
What is touched by his shadow, whether heat or cold, or foul or fair, touches not at all the man, who is other than his shadow.
The natures of things beheld touch not the beholder, who is apart from them, sitting above unchanged, as the character of the house affects not the lamp. [79}
Like the sun which witnesses the act, like the tongued flame that leads the conflagration, like the rope that holds what is raised; thus am I, standing on the summit, the conscious Self.
I am neither the actor, nor the causer of acts; I am neither he who enjoys, nor he who brings enjoyment; I am neither the seer, nor he who gives sight; I am the unequalled Self, self- luminous.
When the disguise moves, just as the foolish-minded attribute to the sun the dancing of its reflection on the water, so one thinks: I am the doer, the enjoyer; I, also, am slain.
Let this inert body move on the waters or on dry land; I am not thereby stained by their natures, as the ether is not stained by the nature of a jar.
Acting, enjoying, baseness or madness, inertness or bondage or unloosing are the changes of the mind, and belong not really to the Self, the supreme Eternal, the pure, the secondless. [510]
Let Nature suffer changes ten times, a hundred, a yousand times; what have I to do with these commotions? For the lowering clouds touch not the sky.
From the unmanifest, down to grossest things, all this world encountered is a mere reflection only. Like the ether, subtle, without beginning or end, is the secondless Eternal; and what that is, I am.
All-embracing, illumining all things; under all forms all-present, yet outside all; everlasting, pure, unmoved, unchanging, is the secondless Eternal; and what that is, I am.
Where the differences made by glamour have sunk to [80} final setting, of hidden nature, perceived in secret, the Real, Wisdom, Bliss, and formed of bliss, is the secondless Eternal; and what that is, I am.
Without act am I, without change, without division, without form; without wavering am I, everlasting am I, resting on naught else, and secondless.
I am altogether the Self, I am the All; I transcend all; there is none but me. I am pure, partless awakening; I too am unbroken bliss.
This sovereignty, self -rule, and mighty power, through the goodness of your pity, power, and might, has been gained by me, my guide, great-souled; honour, honour to you, and yet again honour.
In that great dream that glamour makes, in that forest of birth and age and death, I wander wearying; daily stricken by the heat, and haunted by the tiger of selfishness; you have saved me, my guide, by waking me out of sleep. [518] [81}
The Perfect Sage
(Verses 519—548)
The Pupil Speaks:
HONOUR to that one Being, wherever it is; honour to the Light which shines through the form of all that is; and to you king of teachers!
Beholding him thus paying honour—a pupil full of worth, full of the joy of soul-vision, awakened to reality—that king of instructors, rejoicing in his heart, that mighty souled one, addressed to him this final word:
The Teacher Speaks:
This world is the offspring of the Eternal's thought; thus, verily, the Eternal is the Real in all things. Behold it thus by the vision of the higher Self, with mind full of peace, in every mode of being. A certain Being, apart from form, is seen everywhere, of those who have eyes to see. Therefore knowers of the Eternal understand that whatever is other than this, is but the sport and workmanship of intellect.
Who, being wise, and tasting that essence of supreme bliss, would delight any more in things of emptiness? Who desires to look on a painted moon, when the moon, the giver of delight, is shining?
For through enjoyment of unreal things, there is no contentment at all, nor any getting rid of pain. Therefore contented by enjoying the essence of secondless bliss, stand you rejoicing, resting on the Self that is true Being. [82}
Therefore beholding thyself everywhere, and considering thyself as secondless, let the time go by for you, mighty minded one, rejoicing in the bliss that is your own.
And wavering doubt in the Self of partless awakening which wavers not, is but of fancy's building; therefore through the Self which is formed of secondless bliss, entering into lasting peace, adore in silence.
In the silence is the highest peace, because wavering is the intellect's unreal work; there the knowers of the Eternal, mighty-souled, enjoy unbroken happiness of partless bliss, recognizing the Self as the Eternal.
There is no higher cause of joy than silence where no mind-pictures dwell; it belongs to him who has understood the Self's own being; who is full of the essence of the bliss of the Self.
Whether walking or standing, sitting or lying down, or wherever he may be, let the sage dwell according to his will, the wise man finding joy ever within himself.
No distinctions of place or time, position or space are to be regarded as bringing release from bondage, for the mighty-souled, who has perfectly attained to reality. Of what avail are the rites of religion for one who has attained to wisdom?
What religious rite will help one to know a jar, without having perceived it? But where there is direct perception, the object is perfectly understood. [530]
So when there is direct perception, the Self shines forth clearly, without regard to place or time or rites of purification.
The direct knowledge, that "I am Devadatta," depends [83} on nothing else; and it is precisely thus with the knowledge that "l am the Eternal," in the case of the knower of the Eternal.
How could the not Self, the mere chaff of unreality, be the illuminer of that through the radiance of which the whole world shines, as through the sun?
How can the scriptures or laws or traditions, or even all beings, illumine that by which alone they gain their worth?
This Self, self-illumined, is of unending power, immeasurable, the direct knowledge of all; knowing this, the knower of the Eternal, freed from bondage, most excellent, gains the victory.
Things of sense neither distress nor elate him beyond measure, nor is he attached to, or repelled by them; in the Self he ever joys, the Self is his rejoicing; altogether contented by the essence of uninterrupted bliss.
As a child, who is free from hunger and bodily pain, finds delight in play, so the wise man rejoices, free from the sorrow of "I" and "mine."
His food is what is freely offered, eaten without anxiety or sense of poverty; his drink is the pure water of the streams; he moves where fancy leads him, unconstrained; he sleeps by the river-bank, or in the wood; for his vesture is- one that grows not old or worn; his home is space; his couch, the world; he moves in paths where the beaten road is ended; the wise man, delighting in the supreme Eternal.
Dwelling in this body as a mere temporary halting-place, he meets the things of sense just as they come, like a child subject to another's will; thus lives [84} knower of the Self, who shows no outward sign, nor is attached to external things.
Whether clothed in space alone, or wearing other vestures, or clothed in skins, or in a vesture of thought; like one in trance, or like a child, or like a shade, he walks the earth. [540]
Withdrawing desire from the things of desire, ever contented in the Self, the sage stands firm through the Self alone.
Now as a fool, now a wise man; now as a great and wealthy king; now a wanderer, now a sage; now dwelling like a serpent, solitary; now full of honour; now rejected and unknown; thus the sage walks, ever rejoicing in perfect bliss.
Though without wealth, contented ever; ever rejoicing, though without sensuous enjoyments; though not like others, yet ever seeming as the rest.
Ever active, though acting not at all; though tasting no experience, yet experiencing all; bodiless, though possessing a body; though limited, yet penetrating all.
This knower of the Eternal, ever bodiless, things pleasant or painful touch not at all, nor things fair or foul.
For pleasure and pain, things fair and foul, are for him who is bound by the vestures, who believes them real; but for him whose bonds are broken, for the sage whose Self is real Being, what fruit is fair, or what is foul?
Just as in an eclipse of the sun, people say, "the sun is darkened," though the sun indeed is not darkened, [85} and they speak ignorantly, knowing not the truth of things.
Thus verily they behold the most excellent knower of Brahma as though bound to a body, while he is in truth freed for ever from the body, and they are deluded by the mere seeming of the body. [548] [86}
For Ever Free
(Verses 549—561)
The Serpent's Slough
BUT the body he has left, like the cast-off slough of a snake, remains there, moved hither and thither by every wind of life.
As a tree is carried down by a stream, and stranded on every shallow; so is his body carried along to one sensation after another.
Through the mind-pictures built up by works already entered on, the body of him who has reached freedom wanders among sensations, like an animal; but the adept himself dwells in silence, looking on, like the center of a wheel, having neither doubts nor desires.
He no longer engages his powers in things of sense, nor needs to disengage them; for he stands in the character of observer only. He no longer looks at all to the personal reward of his acts; for his heart is full of exultation, drunk with the abounding essence of bliss.
Leaving the path of things known or unknown, he stands in the Self alone; like a god in presence is this most excellent knower of the Eternal.
Though still in life, yet ever free; his last aim reached; the most excellent knower of the Eternal, when his disguise falls off, becoming the Eternal, enters into the secondless Eternal.
Like a mimic, who has worn the disguises of wellbeing and ill, the most excellent knower of the Eternal was Brahma all the time, and no other. [87}
The body of the sage who has become the Eternal is consumed away, even before it has fallen to the ground—like a fresh leaf withered—by the fire of consciousness.
The sage who stands in the Eternal, the Self of being, ever full, of the secondless bliss of the Self, has none of the hopes fitted to time and space that make for the formation of a body of skin, and flesh, subject to dissolution.
Putting off the body is not Freedom, any more than putting away one's staff and waterpot; but getting free from the knots of unwisdom in the heart—that is Freedom, in very deed.
Whether its leaf fall in a running river, or on holy ground, prepared for sacred rites, what odds does it make to the tree for good or ill?
Like the loss of a leaf, or a flower, or a fruit, is the loss of the body, or powers, or vital breath, or mind; but the Self itself, ever one's own, formed of bliss, is like the tree and stands.
The divine saying declares the Self to be the assemblage of all consciousness; the real is the actor, and they speak only of the destruction of the disguise—unwisdom.
The Self Endures
(Verses 562—574)
Indestructible, verily, is the Self—thus says the scripture of the Self, declaring that it is not destroyed when all its changing vestures are destroyed.
Stones, and trees, grass, and corn, and straw are consumed [88} by fire, but the earth itself remains the same. So the body, powers, life, breath and mind and all things visible, are burned up by the fire of wisdom, leaving the being of the higher Self alone.
As the darkness, that is its opposite, is melted away in the radiance of the sun, so, indeed, all things visible are melted away in the Eternal.
As, when the jar is broken, the space in it becomes clear space, so, when the disguises melt away, the Eternal stands as the Eternal and the Self.
As milk poured in milk, oil in oil, water in water, becomes perfectly one, so the sage who knows the Self becomes one with the Self.
Thus reaching bodiless purity, mere Being, partless, the being of the Eternal, the sage returns to this world no more.
He whose forms born of unwisdom are burnt up by knowledge of oneness with the everlasting Self, since he has become the Eternal, how could he, being the Eternal, come to birth again?
Both bonds and the getting rid of them are works of glamour, and exist not really in the Self; they are like the presence of the imagined serpent and its vanishing, in the rope which really does not change.
Binding and getting rid of bondage have to be spoken of because of. the existence, and yet the unreality, of enveloping by unwisdom. But there is no enveloping of the Eternal; it is not enveloped because nothing besides the Eternal exists to envelop it.
The binding and the getting rid of bondage are both mirages; the deluded attribute the work of thought to [89} the thing itself; just as they attribute the cloud-born cutting off of vision to the sun; for the unchanging is secondless consciousness, free from every clinging stain.
The belief that bondage of the Real, is, and the belief that it has ceased, are both mere things of thought; not of the everlasting Real.
Therefore these two, glamour-built, bondage and the getting rid of bonds, exist not in the Real; the partless, changeless, peaceful; the unassailable, stainless; for what building-up could there be in the secondless, supreme reality, any more than in clear space?
There is no limiting, nor letting go, no binding nor gaining of success; there is neither the seeker of Freedom, nor the free; this, verily, is the ultimate truth.
Benediction
(Verses 575—580)
This secret of secrets supreme, the perfect attainment, the perfection of the Self, has been shown to you by me today; making you as my new-born child, freed from the sin of the iron age, all thought of desire gone, making towards Freedom.
Thus hearing the teacher's words and paying him due reverence, he went forth, free from his bondage, with the Master's consent.
And he, the Teacher, his mind bathed in the happy streams of Being, went forth to make the whole world clean, incessantly.
Thus, by this Discourse of Teacher and Pupil, [90} character of the Self is taught to those seeking Freedom, that they may be born to the joy of awakening.
Therefore let all those who put away and cast aside every sin of thought, who are sated with this world's joys, whose thoughts are full of peace, who delight in words of wisdom, who rule themselves, who long to be free, draw near to this teaching, which is dedicated to them.
To those who, on the road of birth and death, are sore stricken by the heat that the rays of the sun of pain pour down; who wander through this desert-world, in weariness and longing for water; this well-spring of wisdom, close at hand, is pointed out, to bring them joy—the secondless Eternal. This Teaching of Shankara's bringing Liberation, wins the victory for them.
Thus is ended The Crest-Jewel of Wisdom, made by the ever-blessed Shankara, pupil at the holy feet of Govinda his Teacher, the Supreme Swan [Paramahansa], the Wanderer of the World.
Cjw: Shankara. Crest-Jewel of Wisdom, translated by John Richards. (2001).www.realization.org/page/namedoc0/vc/vc_0.htm (last rev. July 11.)
Crd: Prabhavananda, swami, and Christopher Isherwood, trs: Shankara's Crest-Jewel of Discrimination. 3rd ed. Hollywood: Vedanta Press, 1978.
Crj: The Crest-Jewel of Wisdom and Other Writings of Shankaracharya. Translation and Commentaries by Charles Johnston. Covina: Theosophical University Press, 1946.
Adhi Shankara- advaitham
Adi Shankara
Adi Shankara also known as Śaṅkara Bhagavatpādācārya ("the teacher at the feet of God"), and Ādi Śaṅkarācārya[2] was the first philosopher to consolidate the doctrine of Advaita Vedanta, a sub-school of Vedanta. His teachings are based on the unity of the soul and Brahman, in which Brahman is viewed as without attributes. In theSmārta tradition, Adi Shankara is regarded as an incarnation of Shiva. ("the first Shankara in his lineage") Adi Shankara toured India with the purpose of propagating his teachings through discourses and debates with other philosophers. He founded four mathasHinduism and Advaita Vedanta. Adi Shankara was the founder of the Dashanami monastic order and the Shanmata tradition of worship. ("monasteries") which played a key role in the historical development, revival and spread of post-Buddhist His works in Sanskrit, all of which are extant today, concern themselves with establishing the doctrine of Advaita (Sanskrit, "Non-dualism"). Adi Shankara quotes extensively from the Upanishads and otherHindu scriptures in forming his teachings. He also includes arguments against opposing schools of thought like Samkhyaand Buddhism in his works.
The traditional accounts of Adi Shankara's life are called the Shankara Vijayams, ("Victory of Shankara"). These are poetic works containing a mix of biographical and legendary material, written in the epic style. The most important among these biographies are the Mādhavīya Śaṅkara Vijayaṃ (of Mādhava, c. 14th century), the Cidvilāsīya Śaṅkara Vijayaṃ (of Cidvilāsa, c. between 15th century and 17th century), and the Keraļīya Śaṅkara Vijayaṃ (of the Keralaregion, extant from c. 17th century). According to these texts, Adi Shankara was born in Kalady, a village in Kerala,India, to a Namboothiri brahmin couple, Shivaguru and Aryamba and lived for thirty-two years.
Birth and Childhood
Adi Shankara's parents were childless for many years. They prayed at the Vadakkunnathan temple (also known asVrishachala) in Thrissur, Kerala, for the birth of a child.[ Legend has it that Shiva appeared to both husband and wife in their dreams, and offered them a choice: a mediocre son who would live a long life, or an extraordinary son who would not live long. Both the parents chose the latter; thus a son was born to them. He was named Shankara (Sanskrit, "bestower of goodness"), in honour of Shiva (one of whose epithets is Shankara).[6] His father died while Shankara was very young. Shankara's upanayanaṃ, the initiation into student-life, was performed at the age of five. As a child, Shankara showed remarkable scholarship, mastering the four Vedas by the age of eight. Following the customs of those days, Shankara studied and lived at the home of his teacher. It was customary for students and men of learning to receive Bhikṣālaity; on one occasion, while accepting Bhikṣā, Shankara came upon a woman who had only a single dried amalaka fruit to eat. Rather than consuming this last bit of food herself, the lady gave away the fruit to Shankara as Bhikṣā. Moved by her piety, Shankara composed the Kanakadhārā Stotram on the spot. Legend has it that on completion of this stotra, golden amalaka fruits were showered upon the woman by Lakṣmi, the Goddess of wealth.[7]("alms") from the
Sannyasa
From a young age, Shankara was attracted to sannyasa ("monastic life"). His mother was against his becoming a monk, and refused him formal permission. However, once when Shankara was bathing in the Purna River near his house, a crocodile gripped his leg and began to drag him into the water. Only his mother was nearby, and it proved impossible for her to rescue him. Shankara asked his mother to give him permission to renounce the world then and there, so that he could be a sannyāsin at the moment of death. This mode of entering the renunciatory stage is called Āpat Sannyāsa. At the end of her wits, his mother agreed. Shankara immediately recited the mantras to make a renunciate of himself. Miraculously, the crocodile released him and swam away. Shankara emerged unscathed from the water.[8] With the permission of his mother, Shankara left Kerala and travelled towards North India in search of a Guru. On the banks of the Narmada River, he met Govinda Bhagavatpada, the disciple of Gaudapada. When Govinda Bhagavatpada asked Shankara's identity, he replied with an extempore verse that brought out the Advaita Vedanta philosophy. Govinda Bhagavatapada was impressed and took Shankara as his disciple.[9] Adi Shankara was commissioned by his Guru to write a commentary on the Brahma Sutras and propagate Advaita Vedanta. The Mādhavīya Shankaravijaya states that Adi Shankara calmed a flood from the Reva River by placing his kamaṇḍalu ("water pot") in the path of the raging water, thus saving his Guru, Govinda Bhagavatpada, who was absorbed in Samādhi ("meditation") in a cave nearby. On his mission to spread the Advaita Vedanta philosophy, Adi Shankara travelled to Kashi, where a young man namedSanandana from Choladesha in South India, became his first disciple. In Kashi, Adi Shankara was on his way to theVishwanath Temple, when he came upon an untouchable with four dogs. When asked to move aside by Shankara's disciples, the untouchable replied: "Do you wish that I move my ever lasting Ātman ("the Self"), or this body made of food?" Understanding that the untouchable was none other than god Shiva, and his dogs the four Vedas, Shankara prostrated himself before him, composing five shlokasManisha Panchakam.[10][11] known as On reaching Badari in theHimalayas, he wrote the famous BhashyasPrakarana granthas ("philosophical treatises"). Afterwards he taught these commentaries to his disciples. Some, like Sanandana, were quick to grasp the essence; the other disciples thus became jealous of Sanandana. In order to convince the others of Sanandana's inherent superiority, Adi Shankara summoned Sanandana from one bank of the Ganga River, while he was on the opposite bank. Sanandana crossed the river by walking on the lotuses that were brought out wherever he placed his foot. Adi Shankara was greatly impressed by
("commentaries") and
Meeting with Mandana Mishra
One of the most famous debates of Adi Shankara was with the ritualist Mandana Mishra. Mandana Mishra's Guru was the famous Mimamsa philosopher, Kumarīla Bhaṭṭa. Shankara sought a debate with Kumarīla Bhaṭṭa and met him inPrayagKumarīla Bhaṭṭa had learnt Buddhist philosophy incognito from his Guru in order to be able to refute it. This constitutes a sin according to the Vedas.[14] Kumarīla Bhaṭṭa thus asked Adi Shankara to proceed to MahiṣmatiSaharsain Bihar)[15] to meet Mandana Mishra and debate with him instead. where he had buried himself in a slow burning pyre to repent for sins committed against his Guru: (known today as Mahishi (Bangaon, Adi Shankara had a famous debate with Mandana Mishra in which the wife of Mandana Mishra, Ubhaya Bhāratī, was the referee. After debating for over fifteen days, Mandana Mishra accepted defeat.[16] Ubhaya Bhāratī then challenged Adi Shankara to have a debate with her in order to 'complete' the victory. This debate was to be on the subject of kāmaśāstra ("science of sex-love"). But Adi Shankara, being a sannyasi, had no knowledge of this subject; thus, after requesting for some time before entering into this fresh debate, he entered the body of a king by his yogic powers and acquired the knowledge of kāmaśāstra. Later, however, Ubhaya Bhāratī declined to debate with him and allowed Mandana Mishra to accept sannyasa with themonastic name, Sureśvarācārya as per the agreed rules of the debate.[17]
Dig-vijaya
Sharada temple at Sringeri Sharada Peetham, Sringeri
Adi Shankara then travelled with his disciples to Maharashtra and Srisailam. In Srisailam, he composed Shivanandalahari, a devotional hymn to Shiva. The Madhaviya Shankaravijayam says that when Shankara was about to be sacrificed by aKapalika, the god Narasimha appeared to save Shankara on Padmapada's prayer to him. So Adi Shankara composed the Laksmi-Narasimha stotra.[18] He then travelled to Gokarṇa, the temple of Hari-Shankara and the Mūkambika temple atKollur. At Kollur, he accepted as his disciple a boy believed to be dumb by his parents. He gave him the name,Hastāmalakācārya ("one with the amalaka fruit on his palm", i.e., one who has clearly realised the Self). Next, he visitedŚṛngeri to establish the Śārada Pīṭham and made Toṭakācārya his disciple.[19] After this, Adi Shankara began a Dig-vijaya(missionary tour) for the propagation of the Advaita philosophy by controverting all philosophies opposed to it. He travelled throughout India, from the South to Kashmir and Nepal, preaching to the local populace and debating philosophy with Hindu, Buddhist and other scholars and monks along the way. With the Malayali King Sudhanva as companion, Shankara passed through Tamil Nadu, Andhra Pradesh and Vidarbha. He then started towards Karnatakawhere he encountered a band of armed Kapalikas. King Sudhanva, with his army, resisted and defeated the Kapalikas. They safely reached Gokarna where Shankara defeated in debate the Shaiva scholar, Neelakanta. Proceeding toSaurashtra (the ancient Kambhoja)[20] and having visited the shrines of Girnar, Somnath and Prabhasa and explaining the superiority of Vedanta in all these places, he arrived at Dwarka. Bhaṭṭa Bhāskara of Ujjayini, the proponent of Bhedābeda philosophy, was humbled. All the scholars of Ujjayini (also known as Avanti) accepted Adi Shankara's philosophy. He then defeated the Jainas in philosophical debates at a place called Bahlika. Thereafter, the Acharya established his victory over several philosophers and ascetics in Kamboja (region of North Kashmir), Darada (Dabistan) and many regions situated in the desert and crossing mighty peaks, entered Kashmir. Later, he had an encounter with atantrik, Navagupta at Kamarupa.[21]
Accession to Sarvajnapitha
Adi Shankara visited Sarvajñapīṭha (Sharada Peeth) in Kashmir (now in Pakistan-occupied Kashmir).[22] The Madhaviya Shankaravijayam states this temple had four doors for scholars from the four cardinal directions. The southern door (representing South India) had never been opened, indicating that no scholar from South India had entered the Sarvajna Pitha. Adi Shankara opened the southern door by defeating in debate all the scholars there in all the various scholastic disciplines such as Mimamsa, Vedanta and other branches of Hindu philosophy; he ascended the throne of Transcendent wisdom of that temple.[23] Towards the end of his life, Adi Shankara travelled to the Himalayan area of Kedarnath-Badrinath and attained videha mukti ("freedom from embodiment"). There is a samadhi mandir dedicated to Adi Shankara behind the Kedarnath temple. However, there are variant traditions on the location of his last days. One tradition, expounded by Keraliya Shankaravijaya, places his place of death as Vadakkunnathan temple in Thrissur, Kerala.[24] The followers of the Kanchi kamakoti pitha claim that he ascended the Sarvajñapīṭha and attained videha-mukti in Kanchipuram (Tamil Nadu).
Dates
Modern scholarly opinion is that Shankara's date should lie somewhere in the mid-8th century CE. It has proved impossible to reach agreement on Adi Shankara's precise dates of birth or death. Traditional sources from the Shankara Maṭhas give two different dates; some cite 788 – 820 CE, while others cite 509 – 477 BCE. The Śṛṅgeri Śāradā Pīṭhamaccepts the 788 – 820 CE dates.[25][26] Of the other major Shankara Maṭhas active today, the ones at Dwaraka, Puri and Kanchi ascribe the dates 509 – 477 BCE to Adi Shankara. If these dates were true, they would require moving back the date of Buddha (which serves as an anchor for modern academic history of India).[27] (See also Mathas). According to Swami Niranjanananda Saraswati's biography of Adi Shankara, published in his book Sannyasa Darshan, Adi Shankara was born in Kalady, Kerala, in 686, and attained mahasamadhi at Kedarnath, Uttarakhand, in 718.
Mathas
( Vidyashankara temple ) at Sringeri Sharada Peetham, Sringeri
Adi Shankara founded four Maṭhas (Sanskrit: मठ) to guide the Hindu religion. These are at Sringeri in Karnataka in the south, Dwaraka in Gujarat in the west, Puri in Orissa in the east, and Jyotirmath (Joshimath) in Uttarakhand in the north. Hindu tradition states that he put in charge of these mathas his four main disciples: Sureshwaracharya,Hastamalakacharya, Padmapadacharya, and TotakacharyaShankaracharya ("the learned Shankara") after the first Shankara. The table below gives an overview of the four Amnaya Mathas founded by Adi Shankara and their details.[28]respectively. The heads of the mathas trace their authority back to these figures. Each of the heads of these four mathas takes the title of Śishya Maṭha Mahāvākya Veda Sampradaya
Hastāmalakācārya
Govardhana Pīṭhaṃ
Prajñānam brahma (Brahman is Knowledge) Rig Veda
Bhogavala
Sureśvarācārya
Śārada Pīṭhaṃ
Aham brahmāsmi (I am Brahman) Yajur Veda
Bhūrivala
Padmapādācārya
Dvāraka Pīṭhaṃ
Tattvamasi (That thou art) Sama Veda
Kitavala
Toṭakācārya
Jyotirmaṭha Pīṭhaṃ
Ayamātmā brahma (This Atman is Brahman) Atharva Veda
Nandavala
Philosophy and religious thought
Main article: Advaita Vedanta
The swan is an important motif in Advaita Vedanta. Its symbolic meanings are: firstly; upon verbally repeatinghamsaSwan), it becomes sohammonk of the Dashanami order is called a Paramahamsa ("the supreme swan") (the Sanskrit word for (Sanskrit, "I am That"). Secondly, even as a swan lives in water its feathers are not soiled by water, a liberated Advaitin lives in this world full of maya but is untouched by its illusion. Thirdly, a
Advaita ("non-dualism") is often called a monistic system of thought. The word "Advaita" essentially refers to the identity of the Self (Atman) and the Whole (Brahman[29]). The key source texts for all schools of Vedānta are thePrasthanatrayi– the canonical texts consisting of the Upanishads, the Bhagavad Gita and the Brahma Sutras. Adi Shankara was the first in its tradition to consolidate the siddhānta ("doctrine") of Advaita Vedanta. He wrote commentaries on the Prasthana Trayi. A famous quote from Vivekacūḍāmaṇi, one of his prakarana granthas that succinctly summarises his philosophy is:
Brahma satyaṃ jagat mithyā, jīvo brahmaiva nāparah
Brahman is the only truth, the world is unreal, and there is ultimately no difference between Brahman and individual self.
Advaita Vedanta is based on śāstra ("scriptures"), yukti ("reason") and anubhavakarmas ("spiritual practices").[30] This philosophy provides a clear-cut way of life to be followed. Starting from childhood, when learning has to start, the philosophy has to be realised in practice throughout one's life even up to death. This is the reason why this philosophy is called an experiential philosophy, the underlying tenet being "That thou art", meaning that ultimately there is no difference between the experiencer and the experienced (the world) as well as the universal spirit (Brahman). Among the followers of Advaita, as well those of other doctrines, there are believed to have appeared Jivanmuktas, ones liberated while alive. These individuals (commonly called Mahatmas, great souls, among Hindus) are those who realised the oneness of their self and the universal spirit called Brahman. Some of the Translated philosophies of Adi Shankara are -Adi Sanakara Philosophy. ("experience"), and aided by Adi Shankara's Bhashyas (commentaries) on the Upanishads, theBhagavad GitaBrahma Sutras are his principal and almost undeniably his own works. Although he mostly adhered to traditional means of commenting on the Brahma Sutra, there are a number of original ideas and arguments to establish that the essence of Upanishads is Advaita. He taught that it was only through direct knowledge of Brahman that one could be enlightened. and the Adi Shankara's opponents accused him of teaching Buddhism in the garb of Hinduism, because his non-dualistic ideals were a bit radical to contemporary Hindu philosophy. However, it may be noted that while the Later Buddhists arrived at a changeless, deathless, absolute truth after their insightful understanding of the unreality of samsara, historically Vedantins never liked this idea. Although Advaita proposes the theory of Maya, explaining the universe as a "trick of a magician", Adi Shankara and his followers see this as a consequence of their basic premise that Brahman alone is real. Their idea of Maya emerges from their belief in the reality of Brahman, rather than the other way around.
Historical and cultural impact
At the time of Adi Shankara's life, Hinduism had begun to decline because of the influence of Buddhism and Jainism. Hinduism had become divided into innumerable sects, each quarrelling with the others. The followers of Mimamsa andSankhya philosophy were atheists, insomuch that they did not believe in God as a unified being. Besides these atheists, there were numerous theistic sects. There were also those who rejected the Vedas, like the Charvakas. Adi Shankara held discourses and debates with the leading scholars of all these sects and schools of philosophy to controvert their doctrines. He unified the theistic sects into a common framework of Shanmata system. In his works, Adi Shankara stressed the importance of the Vedas, and his efforts helped Hinduism regain strength and popularity. Many trace the present worldwide domination of Vedanta to his works. He travelled on foot to various parts of India to restore the study of the Vedas. Even though he lived for only thirty-two years, his impact on India and on Hinduism was striking. He reintroduced a purer form of Vedic thought. His teachings and tradition form the basis of Smartism and have influencedSant Mat lineages.[31] He is the main figure in the tradition of Advaita Vedanta. He was the founder of the Daśanāmi Sampradāya of Hindu monasticism and Ṣaṇmata of Smarta tradition. He introduced the Pañcāyatana form of worship. Adi Shankara, along with Madhva and Ramanuja, was instrumental in the revival of Hinduism. These three teachers formed the doctrines that are followed by their respective sects even today. They have been the most important figures in the recent history of Hindu philosophy. In their writings and debates, they provided polemics against the non-Vedantic schools of Sankhya, Vaisheshika etc. Thus they paved the way for Vedanta to be the dominant and most widely followed tradition among the schools of Hindu philosophy. The Vedanta school stresses most on the Upanishads (which are themselves called Vedanta, End or culmination of the Vedas), unlike the other schools that gave importance to texts authored by their founders. The Vedanta schools have the belief that the Vedas, which include the Upanishads, are unauthored, forming a continuous tradition of wisdom transmitted orally. Thus the concept of apaurusheyatva ("being unauthored") came to be the guiding force behind the Vedanta schools. However, along with stressing the importance ofVedic tradition, Adi Shankara gave equal importance to the personal experience of the student. Logic, grammar,Mimamsa and allied subjects form main areas of study in all the Vedanta schools. A well known verse, recited in the Smarta tradition, in praise of Adi Shankara is:
श्रुति स्मृति पुराणानामालयं करुणालयं|
नमामि भगवत्पादशंकरं लॊकशंकरं ||
Śruti smṛti purāṇānāṃālayaṃ karuṇālayaṃ|
Namāmi Bhagavatpādaśaṅkaraṃ lokaśaṅkaraṃ||
I salute the compassionate abode of the Vedas, Smritis and Puranas known as Shankara Bhagavatpada, who makes the world auspicious.
Works
Adi Shankara's works deal with logically establishing the doctrine of Advaita Vedanta as he saw it in the Upanishads. He formulates the doctrine of Advaita Vedanta by validating his arguments on the basis of quotations from the VedasHindu scriptures. He gives a high priority to svānubhava ("personal experience") of the student. His works are largely polemicalin nature. He directs his polemics mostly against the Sankhya, Buddha, Jaina, Vaisheshika and other non-vedantic Hindu philosophies. and other Traditionally, his works are classified under Bhāṣya ("commentary"), Prakaraṇa gratha ("philosophical treatise") and Stotra ("devotional hymn"). The commentaries serve to provide a consistent interpretation of the scriptural texts from the perspective of Advaita Vedanta. The philosophical treatises provide variousmethodologies to the student to understand the doctrine. The devotional hymns are rich in poetry and piety, serving to highlight the relationship between the devoteedeity. and the Adi Shankara wrote Bhashyas on the ten major Upanishads, the Brahma SutrasBhagavad Gita. In his works, he quotes from Shveshvatara, ***********, Mahanarayana and Jabala Upanishads, among others. Bhashyas on **********, Nrisimhatapani and Shveshvatara Upanishads are extant but the authenticity is doubtful.[32] Adi Shankara's is the earliest extant commentary on the Brahma Sutras. However, he mentions older commentaries like those of Dravida, Bhartrprapancha and others.[33] and the In his Brahma SutraBhashya, Adi Shankara cites the examples of Dharmavyadha, Vidura and others, who were born with the knowledge ofBrahman acquired in previous births. He mentions that the effects cannot be prevented from working on account of their present birth. He states that the knowledge that arises out of the study of the Vedas could be had through the Puranasand the Itihasas. In the Taittiriya Upanishad Bhashya 2.2, he says:[34]
Sarveśāṃ cādhikāro vidyāyāṃ ca śreyah: kevalayā vidyāyā veti siddhaṃ
It has been established that everyone has the right to the knowledge (of Brahman) and that the supreme goal is attained by that knowledge alone.
Among the independent philosophical treatises, only Upadeśasāhasrī is accepted as authentic by modern academic scholars. Many other such texts exist, among which there is a difference of opinion among scholars on the authorship ofViveka Chudamani. The former pontiff of Sringeri Math, Shri Shri Chandrashekhara Bharati III has written a voluminous commentary on the Viveka Chudamani.
Books on Adi Shankaracharya:
The Song of Ecstasy (in English)
The Great Transcendence (in English)
Bhaj Govindam Moodh Mate (in Hindi)
“Adi Shankaracharya was an unbounded flow of revolutionary energy, a Ganges rushing towards the ocean. He cannot be channeled like a canal.”
- Nowhere To Go But In, Chapter #3
Adi Shankaracharya, the first shankaracharya, who established four temples -- the four seats of shankaracharyas for all the four directions. Perhaps in the whole world, he is the most famous of those philosophers who are trying to establish that everything is illusory. Without doubt he was a great logician, because he went on conquering other philosophers; he moved all over the country and defeated all other schools of philosophy. He established his philosophy as the only right vision, the only right perspective: that all is maya, illusion.
- The Great Zen Master Ta Hui, Chapter #9
This is the book I have always wanted to talk about; it is even scheduled for my morning talks in English. I have already spoken on it in Hindi and it can also be translated. The book is by Shankaracharya -- not the present fool, but Adi Shankaracharya, the original one.
The book is one thousand years old, and is nothing but a small song: "BHAJ GOVINDAM MOODH MATE -- O Idiot...." Now, Devageet, listen carefully: I'm not talking to you, that is the title of the book. BHAJ GOVINDAM -- sing the song of the Lord -- MOODH MATE, O Idiot. O Idiot, sing the song of the Lord.
But idiots don't listen. They never listen to anybody, they are deaf. Even if they listen they don't understand. They are imbeciles. Even if they can understand, they don't follow; and unless you follow, understanding is meaningless. Understanding is understanding only when it is proved by your following.
Shankaracharya has written many books but none of them is so beautiful as this song: BHAJ GOVINDAM MOODH MATE. I have spoken much on these three or four words, almost three hundred pages. But you know how I love to sing songs; if I have the opportunity I will go on endlessly. But here I wanted to at least mention the book.
- Books I Have Loved, Chapter #15
No comments:
Post a Comment