Vivekachoodamani meaning ‘The Crest-Jewel of Discrimination’ is one
of the greatest texts written by Adi Sankaracharya, in 581 verses, as
an introduction to Vedanta. A careful study of these verses will be of
immense help to the aspirants on the spiritual path. Given below are
selected slokas from this work maintaining the continuity of the
narrative. The bare translations (leaving out the detailed commentary)
are based on those of Swami Chinmayananda in ‘Talks on Sankara’s
Vivekachoodamani ‘ published by the Central Chinmaya Mission Trust,
Mumbai.
GLORY OF SPIRITUAL LIFE
जन्तूनां नरजन्म दुर्लभमतः पुंस्त्वं ततो विप्रता
तस्माद्वैदिकधर्ममार्गपरता विद्वत्त्वमस्मात्परम्।
आत्मानात्मविवेचनं स्वनुभवो ब्रह्मात्मना संस्थितिः
मुक्तिर्नो शतजन्मकोटि सुकृतैः पुण्यैर्विना लभ्यते ॥१॥
For all living beings, a human birth is indeed rare; much more
difficult is manhood; rarer than this is a sattwic attitude in life;
still rarer is steadfastness on the spiritual path propounded in the
Vedas; more so is a profound knowledge in the scriptures and the
capacity to distinguish between the real and the unreal. A step above
this is the personal experience of spiritual Glory and a state of being
fully established in the consciousness of the individual Self as the
Self in all. Mukti, liberation, cannot be attained without merits earned
in a hundred crores of births.
लब्ध्वा कथंचिन्नरजन्म दुर्लभं
तत्रापि पुंस्त्वं श्रुतिपारदर्शनम्।
यस्त्वात्ममुक्तौ न यतेत मूढधीः
स ह्यात्महा स्वं विनिहन्त्यसद्ग्रहात्॥४॥
Having obtained human birth which is rare, having attained manhood and
acquired a deep knowledge of the scriptures, if a person is foolish
enough not to strive for self-realization, he commits suicide, holding
on to unreal things.
MEANS OF WISDOM
अतो विमुक्त्यै प्रयतेत विद्वान्
सन्यस्तबाह्यार्थसुखस्पृहःसन्।
सन्तं महान्तं समुपेत्य देशिकं
तेनोपदिष्टार्थसमाहितात्मा ॥८॥
Therefore, the learned seeker should abandon his desire for pleasures
from external objects and strive to gain liberation (from the cycle
of births and deaths). To this end he must approach a saintly and
generous Master and must lead a life reflecting and contemplating on the
words of advice given by his spiritual guru.
उद्धरेदात्मनात्मानं मग्नं संसारवारिधौ
योगारूढत्वमासाद्य सम्यग्दर्शननिष्ठया ॥९॥
One should lift oneself out of the ocean of this samasara by attaining
the status of a yogaarooDha by the constant practice of self-control
and discrimination.
चित्तस्य शुद्धये कर्म न तु वस्तूपलब्धये।
वस्तुसिद्धिर्विचारेण न किंचित्कर्मकोटिभिः॥११॥
Selfless action done without expectation of the fruits thereof purifies
the heart but does not lead to Self-realization which is obtained only
by contemplation and discrimination, not by any number of actions.
सम्यग्विचारतः सिद्धा रज्जुतत्त्वावधारणा।
भ्रान्त्योदितमहासर्पभयदुःखविनाशिनी ॥१२॥
The fear and sorrow arising from the illusory serpent superimposed on a
piece of rope can be destroyed only by fully understanding the truth of
the rope through contemplation and inquiry.
अर्थस्य निश्चयो दृष्टो विचारेण हितोक्तितः।
न स्नानेन न दानेन प्राणायामशतेन वा ॥१३॥
The knowledge about the nature of the Self cannot be obtained by
ablutions, charities or even by hundreds of pranayamas. It can only be
obtained by inquiry, contemplation and reflection and by listening to
the sage advice of men of wisdom and realization.
THE FOUR QUALIFICATIONS
साधनान्यत्र चत्वारि कथितानि मनीषिभिः।
येषु सत्स्वेव सन्निष्ठा यदभावे न सिध्यति॥१८॥
The wise have spoken about four qualifications the presence of which in
an aspirant will lead to realization and the absence of which will
result in not achieving that goal.
आदौ नित्यानित्यवस्तुविवेकः परिगण्यते।
इहामुत्रफलभोगविरागस्तदनन्तरम्।
शमादिषट्कसम्पत्तिर्मुमुक्षुत्वमिति स्फुटम् ॥१९॥
The ability to discriminate between the Real and the unreal, absence of
any attachment to enjoyment of the fruits of actions herein and
hereafter, the presence of the six qualities like shama and a burning
desire for liberation are the four qualifications mentioned above.
ब्रह्म सत्यं जगन्मिथ्येत्येवंरूपो विनिश्चयः।
सोऽयं नित्यानित्यवस्तुविवेकः समुदाहृतः ॥२o॥
The conviction that Brahman is the only Reality and the phenomenal
world is illusory and unreal is known as discrimination between the Real
and the unreal.
तद्वैराग्यं जिहासा या दर्शनश्रवणादिभिः ।
देहादिब्रह्मपर्यन्तेह्यनित्ये भोगवस्तुनि॥२१॥
The desire to give up all transitory enjoyments gained through seeing,
hearing etc. and also experiences gained through equipments ranging from
a mortal body to the form of Brahma is called vairagyam (detachment).
विरज्य विषयव्राताद्दोषदृष्ट्या मुहुर्मुहुः।
स्वलक्ष्ये नियतावस्था मनसः शम उच्यते ॥२२॥
Sama is that peaceful state of the mind which is constantly and
unwaveringly engaged in the contemplation of Goal realizing, again
again, the adverse effects of indulging in the pleasures of the senses.
विषयेभ्यः परावर्त्य स्थापनं स्वस्वगोलके।
उभयेषामिन्द्रियाणां स दमः परिकीर्तितः॥
बाह्यानालम्बनं वृत्तेरेषोपरतिरुत्तमा ॥२३॥
Dama (self-control) is the process of withdrawing the senses, both of
knowledge and of action, from their objects of enjoyment and placing
them in their respective centers of activity. The best Uparati (self
withdrawal) is that condition of the thought waves in which they are
free from the influence of external objects.
सहनं सर्वदुःखानामप्रतीकारपूर्वकम्।
चिन्ताविलापरहितं सा तितिक्षा निगद्यते ॥२४॥
Titiksha is the capacity to endure all sorrows and sufferings without
making any effort to counteract them and without worrying and lamenting
over them.
शास्त्रस्य गुरुवाक्यस्य सत्यबुद्ध्याऽवधारणा।
सा श्रद्धा कथिता सद्भिर्यया वस्तूपलभ्यते ॥२५॥
Mentally acknowledging. without questioning, the words of the
scriptures and of the guru as Truth is called sraddha by the wise. By
this alone does Reality become manifest.
सर्वदा स्थापनं बुद्धेः शुद्धे ब्रह्मणि सर्वथा।
तत्समाधानमित्युक्तं न तु चित्तस्य लालनम् ॥२६॥
Samadhana is that condition when the mind is constantly engaged in the
contemplation of the Supreme Reality. It is not a condition in which the
mind is continuously vacillating.
अहंकारादिदेहान्तान् बन्धानज्ञानकल्पितान्।
स्वस्वरूपावबोधेन मोक्तुमिच्छा मुमुक्षुता ॥२७॥
Mumukshuta is the burning desire to free oneself from all bond-ages,
beginning with egoism and ending with the physical body; bond ages
created as a result of ignorance of the true nature of the Self.
BHAKTI – FIRM AND DEEP
मोक्षकारणसामग्र्यां भक्तिरेव गरीयसी।
स्वस्वरूपानुसन्धानं भक्तिरित्यभिधीयते ॥३१॥
Among the instruments for attaining liberation bhakti alone carries
more weight. Constant contemplation on the one’s own Real (Divine)
Nature is called bhakti or devotion.
LOVING ADVICE OF THE GURU
वेदान्तार्थविचारेण जायते ज्ञानमुत्तमम्।
तेनात्यन्तिकसंसारदुःखनाशो भवत्यनु॥४५॥
The highest knowledge arises from the contemplation and reflection upon
the meaning of the Upanishadic mantras. From this one gets release from
the sorrows and sufferings of the illusory phenomenal world.
श्रद्धाभक्तिध्यानयोगान्मुमुक्षॊः
मुक्तेर्हेतून्वक्ति साक्षाच्छ्रुतेर्गीः।
यो वा एतेष्वेव तिष्ठत्यमुष्य
मोक्षोऽविद्याकल्पिताद्देहबन्धात् ॥४६॥
Shruti herself says that shraddha, bhakti and dhyanayoga (faith,
devotion and the practice of meditation) are the means by which
liberation can be attained. Whosoever pursues this path is liberated
from the bond ages of the body created as a result of ignorance of the
real nature of the Self
अज्ञानयोगात्परमात्मनस्तव
ह्यनात्मबन्धस्तत एव संसृतिः।
तयोर्विवेकोदितबोधवह्नि-
रज्ञानकार्यं प्रदहेत्समूलम् ॥४७॥
It is only because of ignorance that you, who are the supreme self,
have the experience of bondage to the not-self. This bondage, created
by ignorance, will be rooted out by the fire of knowledge which arises
from discrimination between the self and the not-self.
KNOWLEDGE OF THE SELF – ITS BEAUTY
न योगेन न सांख्येन कर्मणा नो न विद्यया।
ब्रह्मात्मैकत्वबोधेन मोक्षः सिध्यति नान्यथा ॥५६॥
Liberation can be attained only by the realization of the identity of
the Self with the Brahman, not by any other means such as yoga, samkhya,
karma (action) or vidya (learning)
वाग्वैखरी शब्दझरी शास्त्रव्याख्यानकौशलम्।
विदुषामिह वैदुष्यं भुक्तये न तु मुक्तये ॥५८॥
अविज्ञाते परे तत्त्वे शास्त्राधीतिस्तु निष्फला। Loud speech, a torrent
of words, skill in interpreting the scriptures- these are useful only as
means to material enjoyment; they will not lead to liberation.
अविज्ञातेऽपि परे तत्त्वे शास्त्राधीतिस्तु निष्फला ।
विज्ञातेऽपि परे तत्त्वे शास्त्राधीतिस्तु निष्फला ॥५९॥
Without knowing the Supreme Reality, the study of the sastras is
futile. Having known the Supreme Reality, the study of the sastras is
again futile.
अज्ञानसर्पदष्टस्य ब्रह्मज्ञानौषधं विना।
किमु वेदैश्च शास्त्रैश्च किमु मन्त्रैः किमौषधैः ॥६१॥
What is the use of Vedas, sastras, mantras and medicines for one who
has been bitten by the snake of ignorance. Only Knowledge of the
Brahman will save him.
DIRECT EXPERIENCE: LIBERATION
अकृत्वा दृश्यविलयमज्ञात्वा तत्त्वमात्मनः।
ब्रह्मशब्दैः कुतो मुक्तिरुक्तिमात्रफलैर्नृणाम् ॥६३॥
Without achieving the disappearance of the entire pluralistic world and
without realising the Real Nature of the Self what is the use of
repeating the word “Brahman”? Surely it will end only in a wasteful
effort of speech.
तस्मात्सर्वप्रयत्नेन भवबन्धविमुक्तये।
स्वैरेव यत्नः कर्तव्यो रोगादाविव पण्डितैः॥६६॥
Therefore, an intelligent seeker should exert himself, by all means
available, to release himself from the bondage of this samsara (cycle of
births and deaths) just as one suffering from a disease (who has to
take the medicine himself).
मोक्षस्य कांक्षा यदि वै तवास्ति
त्याजातिदूराद्विषयान्विषं यथा।
पीयूषवत्तोषदयाक्षमार्जव-
प्रशान्तिदान्तीर्भज नित्यमादरात् ॥८२॥
If you desire liberation then you should cast away, like poison, all
sense objects at a distance and embrace such nectarine virtues as
contentment, forgiveness, straightforwardness, calmness and
self-control.
मोह एव महामृत्युः मुमुक्षोर्वपुरादिषु।
मोहो विनिर्जितो येन स मुक्तिपदमर्हति ॥८५॥
For the one desiring liberation, infatuation with the body etc. is
verily the great death. One who has conquered this attachment deserves
the state of liberation.
GROSS BODY
त्वङ्मांसरुधिरस्नायुमेदोमज्जास्थिसंकुलम्।
पूर्णं मूत्रपुरीषाभ्यां स्थूलं निन्द्यमिदं वपुः ॥८७॥
This gross body is disgusting composed as it is of skin, flesh, blood,
nerves, fat, marrow and bones and is filled with urine and fecal matter
पञ्चीकृतेभ्यो भूतेभ्यः स्थूलेभ्यः पूर्वकर्मणा ।
समुत्पन्नमिदं स्थूलं भोगायतनमात्मनः।
अवस्था जागरस्तस्य स्थूलाद्यनुभवो यतः ॥८८॥
The gross body is formed, as a result of past actions, out of the
gross elements which themselves are formed of the combinations of the
subtle elements. This gross body is the seat of enjoyment for the Self.
The state in which it perceives gross objects is its waking condition.
SUBTLE BODY
वागादि पञ्च श्रवणादि पञ्च
प्राणादि पञ्चाभ्रमुखानि पञ्च।
बुध्याद्यविद्यापि च कामकर्मणी
पुर्यष्टकं सुक्ष्मशरीरमाहुः ॥९६॥
The five organs of action such as speech etc. (2) the five organs of
perception such as ears etc (3) the five vital airs like prana etc. (4)
the five elements starting with space (5) the discriminating intellect
etc. (6) ignorance (avidya), (7) desire and (8) action – these eight
cities together constitute the subtle body.
इदं शरीरं शृणु सूक्ष्मसंज्ञितं
लिङ्गं त्वपञ्चीकृतभूतसंभवम्।
सवासनं कर्मफलानुभावकं
स्वाज्ञानतोऽनादिरुपाधिरात्मनः ॥९७॥
The subtle body, also known as the lingasharira is composed of subtle
elements. It carries the vasanas with it and it causes the individual to
experience the fruits of his past actions. It is the beginningless
conditioning of the self brought about by its own ‘ignorance’.
स्वप्नो भवत्यस्य विभक्त्यवस्था
स्वमात्रशेषेण विभाति यत्र ।
स्वप्ने तु बुद्धिः स्वयमेव जाग्र-
त्कालीननानाविधवासनाभिः ॥98||
कर्त्रादिभावं प्रतिपद्य राजते
यत्र स्वयं भाति ह्ययं परात्मा।
धीमात्रकोपाधिरशेषसाक्षी
न लिप्यते तत्कृतकर्मलेशैः ।
यस्मादसङ्गस्तत एव कर्मभि-
र्न लिप्यते किञ्चिदुपाधिना कृतैः ॥९९॥
In the dream state the subtle body expresses all by itself. In the
dream state it is the intellect which is the seat of experiences which
it has gathered in the waking state. In this condition the Supreme Self
shines conditioned only by the intellect and is the witness of
everything. It is not contaminated by the activities of the intellect.
Since it is entirely unattached, it is not tainted by any action of the
conditioning adjuncts.
EGO DISCUSSED
अन्तःकरणमेतेषु चक्षुरादिषु वर्ष्मणि।
अहमित्यभिधानेन तिष्ठत्याभासतेजसा ॥१०३॥
The inner equipment has its seat of expression in the sense-organs such
as the eye etc. Identifying with them, it exists, clothed in just the
the reflection of the Atman.
अहंकारः स विज्ञेयः कर्त्ता भोक्ताभिमान्ययम्।
सत्त्वादिगुणयोगेन चावस्थात्रयमश्नुते ॥१०४॥
Know that it is the ego which, identifying with the body, becomes the
doer or the experiencer, and in union with the gunas such as sattwa,
this ego assumes the three different states (of waking, dreaming, and
deep sleep).
विषयाणमानुकूल्ये सुखी दुःखी विपर्यये।
सुखं दुःखं च तद्धर्म सदानन्दस्य नात्मनः ॥१०५॥
When the sense objects are favourable, there is happiness. When they
are not favourable, it is miserable. Happiness and misery are therefore
the attributes of the ego and not of the Atman which is ever blissful.
INFINITE LOVE – THE SELF
आत्मार्थत्वेन हि प्रेयान्विषयो न स्वतः प्रियः।
स्वत एव हि सर्वेषामात्मा प्रियतमो यतः
तत आत्मा सदानन्दो नास्य दुःखं कदाचन ॥१०६॥
Sense objects are pleasurable only because of the Self which manifests
through them, and not independently, for the Self is, by its very
nature, the most beloved of all. The Self, therefore, is ever-blissful
and can never suffer any grief or misery.
यत्सुषुप्तौ निर्विषय आत्मानन्दोऽनुभूयते।
श्रुतिः प्रत्यक्षमैतिह्यमनुमानं च जाग्रति॥१०७॥
Scriptural declarations, direct experience, tradition and inference
clearly say that in deep-sleep, we experience the Bliss of the Atman
independent of sense-objects.
MAYA – POINTED OUT
अव्यक्तनाम्नी परमेशशक्ति-
रनाद्यविद्या त्रिगुणात्मिका परा।
कार्यानुमेया सुधियैव माया
यया जगत्सर्वमिदं प्रसूयते ॥१०८॥
Nescience (Avidya), or Maya, is also called the ‘Unmanifest’, and is
the power of the Lord. It is without beginning. It comprises the three
Gunas and is superior to their effects. It is to be inferred only by one
who has a clear intellect, from the effects it produces. It is this
avidya which projects the entire universe.
सन्नाप्यसन्नाप्युभयात्मिका नो
भिन्नाप्यभिन्नाप्युभयात्मिका नो।
सांगाप्यनंगाप्युभयात्मिका नो
महाद्भुताऽनिर्वचनीयरूपा ॥१०९॥
It (Maya) is neither existent nor non-existent, nor both; neither same
nor different nor both; neither made up of parts nor whole nor both.
Most wonderful it is and beyond description in words.
शुद्धाद्वयब्रह्मविबोधनाश्या
सर्पभ्रमो रज्जुविवेकतो यथा।
रजस्तमःसत्त्वमिति प्रसिद्धा
गुणास्तदीयैः प्रथितैः स्वकार्यैः ॥११०॥
By realization of the pure, non-dual Brahman, Maya can be destroyed,
just as the illusion of the snake is removed by the discriminative
knowledge of the rope. Its gunas are Rajas, Tamas and Sattwa,
distinguished by their respective functions.
RAJOGUNA – NATURE AND EFFECTS
विक्षेपशक्ती रजसः क्रियात्मिका
यतः प्रवृत्तिः प्रसृता पुराणी।
रागादयोऽस्याः प्रभवन्ति नित्यं
दुःखादयो ये मनसो विकाराः ॥१११॥
Rajas has projecting power. Activity is its very nature. From it the
initial flow of activity has originated. From it, mental modifications
such as attachment and grief are also continuously produced.
कामः क्रोधो लोभदम्भाद्यसूयाऽ
हंकारेर्ष्यामत्सराद्यास्तु घोराः
धर्मा एते राजसाः पुंप्रवृत्ति-
र्यस्मादेषा तद्रजो बन्धहेतुः ॥११२॥
Desire, anger, greed, hypocrisy, jealousy, egoism, envy etc. – these
are the dreadful attributes of Rajas, from which the worldly tendencies
of man are produced. Rajas is therefore the cause of bondage in life.
TAMOGUNA – NATURE AND EFFECTS
एषाऽऽवृतिर्नाम तमोगुणस्य
शक्तिर्यया वस्त्ववभासतेऽन्यथा।
सैषा निदानं पुरुषस्य संसृते-
र्विक्षेपशक्तेः प्रवणस्य हेतुः ॥११३॥
The veiling power is the power of Tamas, which makes things appear to
be other than what they what they actually are. It causes man’s
repeated transmigration and initiates the action of the projecting power
(vikshepa)
अज्ञानमालस्यजडत्वनिद्रा-
प्रमादमूढत्वमुखास्तमोगुणाः।
एतैः प्रयुक्तो नहि वेत्ति किंचि-
न्निद्रालुवत्स्तंभवदेव तिष्ठति ॥११६॥
Ignorance, laziness, dullness, sleep, inadvertence, stupidity etc. are
the attributes of Tamas. One tied up with these cannot comprehend
anything but remains like one asleep, or like a stump of wood or a block
of stone
SATTWAGUNA – NATURE AND EFFECTS
सत्त्वं विशुद्धं जलवत्तथापि
ताभ्यां मिलित्वा सरणाय कल्पते।
यत्रात्मबिम्बः प्रतिबिम्बितः सन्
प्रकाशयत्यर्क इवाखिलं जडम् ॥११७॥
Pure Sattwa is like clear water, yet in combination with Rajas and
Tamas it leads to transmigration. But when the light of the Self gets
reflected in sattwa alone, then, like the Sun, it illumines entire world
of matter.
मिश्रस्य सत्त्वस्य भवन्ति धर्मा-
स्त्वमानिताद्या नियमा यमाद्याः।
श्रद्धा च भक्तिश्च मुमुक्षुता च
दैवी च सम्पत्तिरसन्निवृत्तिः ॥११८॥
Predominance of sattwa guna, mixed with rajas and tamas, is
characterized by absence of pride etc., niyama, yama etc and also
faith, devotion, yearning for liberation, divine tendencies and a
natural turning away from everything unreal.
विशुद्धसत्त्वस्य गुणाः प्रसादः
स्वात्मानुभूतिः परमा प्रशान्तिः।
तृप्तिः प्रहर्षः परमात्मनिष्ठा
यया सदानन्दरसं समृच्छति ॥११९॥
Pure sattwa is characterized by cheerfulness, the experience of one’s
own Self, supreme peace, contentment, bliss and and constant devotion to
the supreme Self, by which the aspirant comes to enjoy everlasting
bliss.
THE CAUSAL BODY – ITS NATURE
अव्यक्तमेतत्त्रिगुणैर्निरुक्तं
तत्कारणं नाम शरीरमात्मनः।
सुषुप्तिरेतस्य विभक्त्यवस्था
प्रलीनसर्वेन्द्रियबुद्धिवृत्तिः॥१२०॥
This ‘Unmanifest’ defined as the combination of the three gunas, is the
causal body of the individual. Its special state is deep-sleep in which
all the functions of the mind intellect and the sense organs are
totally suspended.
सर्वप्रकारप्रमितिप्रशान्ति-
र्बीजात्मनावस्थितिरेव बुद्धेः।
सुषुप्तिरेतस्य किल प्रतीतिः
किंचिन्न वेद्मीति जगत्प्रसिद्धेः॥१२१॥
The mind remains in a subtle seed-like form in deep-sleep which is the
state of complete cessation of all kinds of perceptions. Indeed, the
universal experience in this state is “I did not know anything”.
NOT-SELF - DESCRIPTION
देहेन्द्रियप्राणमनोऽहमादयः
सर्वे विकारा विषयाः सुखादयः।
व्योमादिभूतान्यखिलं च विश्व-
मव्यक्तपर्यन्तमिदं ह्यनात्मा ॥१२२॥
The body, the sense organs, the vital airs, mind and ego etc. and all
their modifications, sense objects and their pleasures etc. the gross
elements such as ether etc. the whole universe up to the Unmanifest-
these constitute the not-self (अनात्मा)
माया मायाकार्यं सर्वं महदादिदेहपर्यन्तं।
असदिदमनात्मतत्त्वं विद्धि त्वं मरुमरीचिकाकल्पम् ॥१२३॥
Everything is due to the effect of Maya, from Mahat down to the gross
body. All these including Maya are not-self. Therefore they are unreal
like the waters of the mirage in a desert.
THE SELF – ITS NATURE
अस्ति कश्चित्स्वयं नित्यमहंप्रत्ययलम्बनः।
अवस्थात्रयसाक्षी सन्पञ्चकोशविलक्षणः ॥१२५॥
Something there is, which is the Absolute Entity, the Eternal
substratum for the very awareness of the Ego. It is the witness of the
three states, namely waking, dreaming and deep-sleep states. It is also
distinct from the five sheaths (annamaya, pranamaya, manomaya,
vignanamaya and anandamaya koshas)
यो विजानाति सकलं जाग्रत्स्वप्नसुषुप्तिषु।
बुद्धितद्वृत्तिसद्भावमभावमहमित्ययम् ॥१२६॥
That which knows everything that happens in the waking, dream and
deep-sleep states, that which is aware of the presence or absence of the
mind and its functions, that which is the essence behind the ego, That
is ‘This’
यः पश्यति स्वयं सर्वं यं न पश्यति कश्चन।
यश्चेतयति बुद्ध्यादि न तद्यं चेतयत्ययम्॥१२७॥
That which sees all but which no one can see; That which illumines the
intellect etc. but which they cannot illumine; That is ‘This’
येन विश्वमिदं व्याप्तं यं न व्याप्नोति किञ्चन।
आभारूपमिदं सर्वं यं भान्तमनुभात्ययम्॥१२८॥
That by which the universe is pervaded, but which is not pervaded by
anything, which, when it shines, the entire universe shines as its
reflection, that is ‘This’.
यस्य सन्निधिमात्रेण देहेन्द्रियमनोधियः।
विषयेषु स्वकीयेषु वर्तन्ते प्रेरिता इव ॥१२९॥
That by whose very presence the body and the sense organs, the mind and
the intellect perform their respective functions like a team of
servants prompted by their master!
अहंकारादिदेहान्ता विषयाश्च सुखादयः।
वेद्यन्ते घटवद् येन नित्यबोधस्वरूपिणा॥१३०॥
That, because of which everything - the ego, the body, the sense
objects and their pleasures etc are known as clearly as a pot, is of the
nature of Eternal Knowledge(Awareness).
एषोऽन्तरात्मा पुरुषः पुराणो
निरन्तराखण्डसुखानुभूतिः।
सदैकरूपः प्रतिबोधमात्रो
येनेषिता वागसवश्चरन्ति ॥१३१॥
This (great Truth) is the innermost Self, the ancient Purusha whose
essential nature is the constant experience of infinite Bliss, which is
ever the same. Yet, it constantly gets reflected through different
mental modifications and, commanded by it, the sense organs and the
Pranas perform their functions.
अत्रैव सत्त्वात्मनि धीगुहाया-
मव्याकृताकाश उशत्प्रकाशः।
आकाश उच्चै रविवत्प्रकाशते
स्वतेजसा विश्वमिदं प्रकाशयन् ॥१३२॥
In this very body, in a mind full of sattwa, in the secret cave of the
intellect, in the atmosphere of the Unmanifest, the Atman, of
captivating glory, shines like the Sun, high in the sky, illumining
this Universe by its very effulgence.
ज्ञाता मनोऽहंकृतिविक्रियाणां
देहेन्द्रियप्राणकृतक्रियाणाम्।
अयोऽग्निवत्ताननुवर्तमानो
न चेष्टते नो विकरोति किञ्चन॥१३३॥
The knower of the modifications of the mind and the ego, and the
activities of the body, the sense organs and the pranas, which
apparently take their forms like the fire in a ball of iron, is the
Self, which neither acts nor changes in the least.
न जायते नो म्रियते न वर्धते
न क्षीयते नो विकरोति नित्यः।
विलीयमानेऽपि वपुष्यमुष्मि-
न्न लीयते कुम्भ इवाम्बरं स्वयम् ॥१३४॥
Neither it is born nor does it die; neither does it grow nor does it
decay; being eternal it does not undergo any change. Even when this
body is destroyed it does not cease to exist. It is like the space in
the pot that is broken – it is independent of the pot.
प्रकृतिविकृतिभिन्नः शुद्धबोधस्वभावः
सदसदिदमशेषं भासयन्निर्विशेषः।
विलसति परमात्मा जाग्रदादिष्ववस्था-
स्वहमहमिति साक्षात्साक्षिरूपेण बुद्धेः ॥१३५॥
Different from Prakruti and its modifications is the Supreme Self , all
of the nature of pure knowledge. It is Absolute and directly manifests
the entire gross and subtle universe as the very essence behind the
steady sense of egoism. It manifests itself as the Witness of the
intellect, the determining faculty of in man.
![Photo: Sri Dakshinamurthy >>>[www.fb.com/shivayashiva]
Dakshinamurthy is an aspect of Shiva as a guru (teacher) of all types of knowledge and bestower of jnana. This aspect of Shiva is his personification as the supreme or the ultimate awareness, understanding and knowledge. This form represents Shiva in his aspect as a teacher of yoga, music, and wisdom, and giving exposition on the shastras. He is worshipped as the god of wisdom, complete and rewarding meditation.
The Story of Silence
One story is that he sat with four disciples in front of him. They were all learned people; they had read all the Vedas and Upanishads and heard all that was to be heard, but they still couldn’t realize the truth. So they came to Dakshinamurthy and requested him to explain the highest Brahman (the unmanifested God). He just sat there in silence. After a while they got up, bowed down and said, “Swamiji, we have understood.” And they went away, because only in silence can God be explained.
http://soundofom.com/dakshinamurthy/](https://fbcdn-sphotos-f-a.akamaihd.net/hphotos-ak-prn1/t1.0-9/65612_10151787523338731_255470920_n.jpg)
![Photo: Dakshinamurti >>>[ www.fb.com/shivayashiva ]
“What does he teach? Look at his hand gesture. That shows what he teaches. His index finger, the one we use to point at others, represents the ahankara, the ego. The other three fingers represent your body, deha, mind, antahkarana and sense organs, prana. They also may be seen as the three bodies, sariras, the gross, subtle, and causal. This is what the jiva mistakes himself to be. The angustha, the thumb, represents the Lord, the purusa. It is away from the rest of the fingers of the hand, yet at the same time, the fingers have no strength without it. In this gesture, mudra, in Dakshinamurti's right hand, the thumb joins the other fingers to form a circle, teaching that the jiva, who takes himself to be the body, mind and senses, is the whole. The circular hand gesture visually states the entire upadesa, teaching: tat tvam asi, “You are That.” Just as a circle has no beginning or end, you are the whole. That is the final word about you. Nobody can improve upon that vision; no culture can improve upon it. Even in heaven, it cannot be improved upon, for the whole includes heaven. Therefore, you have the final word here, because you are everything. It is better that you know it. That teaching is contained in the Veda, represented by the palm leaves in the left hand of Dakshinamurti. And to understand this, you require a mind that has assimilated certain values and attitudes and has developed a capacity to think in a proper and sustained way. This can be acquired by various spiritual disciplines represented here by a japa-mala, The fact that the Lord himself is a teacher, a guru, means that any teacher is looked upon as a source of knowledge. And the teacher himself should look upon Isvara, the Lord, as the source of knowledge. Since the Lord himself is a teacher, the first guru, there is a tradition of teaching, so there is no individual ego involved in teaching.
Dakshinamurti is seated upon a bull, which stands for tamas, the quality of maya that accounts for ignorance. This is the entire creative power of the world and Dakshinamurti controls this maya; Then, there are bound to be obstacles in your pursuit of this knowledge. Dakshinamurti controls all possible obstacles. Underneath his foot, under his control, is a fellow called apasmara—the one who throws obstacles in your life. This tells us that although there will be obstacles, with the grace of the Lord, you can keep them under check and not allow them to overpower you. There is no obstacle-free life, but obstacles need not really throw you off course; you keep them under control.
Thus, the whole form of Dakshinamurti invokes the Lord who is the source of all knowledge, the source of everything, the one who is the whole, and who teaches you that you are the whole. He is Dakshinamurti, the one who is in the form of a teacher, guru-murti. We invoke his blessing so that all of you discover that source in yourself. If this self-discovery is your pursuit, your whole life becomes worthwhile. This project of self-discovery should be the project of everyone. That is the Vedic vision of human destiny.”
http://www.avgsatsang.org/hhpsds/pdf/Source_of_Spiritual_Knowledge.pdf](https://scontent-b-sin.xx.fbcdn.net/hphotos-prn1/t1.0-9/1385411_10151816580668731_1276659277_n.jpg)
![Photo: Lord Dattatreya >>>[ www.fb.com/shivayashiva ]
Avadhuta Gita Chapter 6
1. The whole universe is a projection of the mind; therefore it is a mode of the mind. The true nature of the mind is bliss, and when the mind is stilled, bliss absolute is revealed.
2. Consciousness absolute, being unknowable by the mind, how can speech explain it?
3. The Self is free from day and night, and therefore the conception of its pilgrimage in time and space is no true one.
4. No sun illumines Atman; the fire and the moon cannot shine therein. It is not equanimity or even desirelessness; how then can action exist in it?
5. Neither can it be said that It is to be known by the absence of action. It is neither within or without. It is naught but bliss absolute.
6. How can it be said that It is the first or that It is the last, since It is neither element or compound, nor emptiness nor fullness? Eternal, ever the same, the essence of all is Shiva.
7. The statement that Atman is describable or indescribable cannot stand. Neither is It the knower nor the known. It cannot be imagined or defined. How can we say that It has a mind or any of the senses?
8. Space, time, water, fire, earth, constituting the world, are a mere mirage. In truth the One, imperishable, ever blissful, alone exists. There is neither cloud nor water in It.
9. As there is no possibility of birth and death in It, so no conception of duty nor dereliction of duty can be applied to It. That undifferentiated, eternal, all-pervasive Shiva alone is.
10. The modifications of primordial matter and of individualized consciousness are in the realm of cause and effect. When there is eternal all-pervasive Shiva alone, how can there be matter or spirit therein?
11. There is in It no suffering, and no possibility of suffering, because It is free from all attributes.
12. There is no duality in It. How can there be age, or youth, or childhood in that One eternal principle?
13. Atman is dependent on nothing and is unlimited. The law of cause and effect touches It not. How can the buddhi, which operates only in duality, and which is perishable, discern It?
14. It grasps not, nor is It grasped. It is not born nor does It bring forth. We can only say that in It there is no destruction.
15. In Atman there is neither manhood nor womanhood, because such conceptions cannot exist in eternity.
16. There is no pleasure in It, and no faculty of enjoying pleasure, since It is free from such defects as attachment. Equally free from doubts and suffering, one and eternal is Shiva; thus the conception of "I" and "mine" do not apply to It.
17. Neither is there Brahman in It, nor the absence of Brahman. Since It alone exists and is eternity, it must follow that It is free from pain, and also from freedom from pain.
18. There is no gain and there is no loss. Infatuation and worldly wisdom have no place therein. When the eternal consciousness alone exists, how can discrimination or wisdom, or any such thing be contained in It?
19. In It there is no "thou" and no "I", therefore family and caste exist not therein. It is neither true nor untrue. Neither is It of this world nor of the next. How then can one pray to It?
20. Illusory is the connection of the learner and the teacher. Teaching and contemplation, when thus beheld, are not admissible. "Verily, I am Shiva." This alone is the whole Truth. How then can I pray to It, or worship It?
21. The body itself is imagined in Atman, as is the whole universe. Atman is free from all differentiations. Then since I am Shiva, there can be no idea of prayer or worship.
22. Consciousness absolute has no body. It cannot be said that It is without a body or attributes. All that can be said is that It is bliss absolute, and that bliss am I. This is the height of worship, and this is the culmination of all prayer.
23. The Avadhut who has realized this mystery of all mysteries, and has risen to the state of unceasing and perfect bliss, moves about in the crowds unconcerned, radiating bliss and higher knowledge.
24. He is clothed in a habit of old and worn. He walks in a path that is free from religious merit or sin. He lives in the temple of absolute emptiness. His soul is naked, and free from all taints and modifications of maya.
25. The Avadhut has no ideal, neither strives he after the attainment of an ideal. Having lost his identity in Atman, free from the limitations of maya, free also from the perfections of Yoga, thus walks the Avadhut. He argues with no one, he is not concerned with any object or person.
26. Free from the snares of expectations and hopes, he has cast off the worn-out garments of purity, righteousness, and all ideals. His path is free from any such consideration. It can only be said about him that he is purity absolute, and is far, far above the clouds of maya and ignorance.
27. He has no such thoughts as "I am not in the body," or "I am not the body." He has no aversion, attachment or infatuation towards any object or person. Pure as space he walks, immersed in the immaculate bliss of his natural state.
28. The Avadhut may be compared to immeasurable space. He is eternity. In him is neither purity nor impurity. There is no variety nor unity in him; no bondage nor absence of bondage.
29.Free from separation and union, free from enjoyment or absence of enjoyment, he moves calm and unhurried through the world. Having given up all activity of the mind, he is in his normal state of indescribable bliss.
30. Atman, with which the Avadhut has found natural unity, is limitless and inconceivable. It is unknowable by the mind. It is neither a part nor is It divided. It cannot be said, "So far is its province and no farther." Verily, it is hard to describe and hard to obtain.
31. The Avadhut is not concerned with the things of the world, because the natural state of Self-realization renders all else insignificant. Death and birth have no meaning; he meditates not, neither does he worship.
32. All this world is a magic show, like a mirage in the desert. Concentrated bliss, alone and secondless, is Shiva and that is the Avadhut.
33. The wise man strives not for anything, not even for Dharma [law of unity and righteousness] or liberation. He is free from all actions and movements, and also from desire and renunciation.
34. What do they, the pundits, know of him? Even the Vedas cannot speak of him perfectly. That bliss absolute, ever indestructible, but a source of bliss to all, is the Avadhut.](https://fbcdn-sphotos-b-a.akamaihd.net/hphotos-ak-prn2/v/t1.0-9/p180x540/1395965_10151817236828731_1560506754_n.jpg?oh=466bfff4fc4debe1a26c2b0acabbe67f&oe=53FAC132&__gda__=1409504290_226afde6c5fc15344f2b9e91421a939a)