*YOGATARAVALI*-BY ( Jagadguru Adishankaracharya) Translation and commentary: Swami Haripremananda Saraswati. So guru is verily the embodiment of auspiciousness, he always wants to remove or destroy the veil, the illusion of the individual, expecting nothing in return. When by the grace of guru, the veil of illusion is removed, then the individual will be able to see his real form, which is pure consciousness, bliss, the eternal.

*Glimpses of Self-Realization*

'GOD', 'GURU' and 'SELF' or 'ATHMA' are nothing but the all-pervading- omnipresent-omnipotent-eternal- and transcendental', TRUTH-BEING- EXISTENCE-CONSCIOUSNESS and BLISS', beyond 'SPACE', 'TIME' and 'CAUSATION'-unaffected by birth-growth-disease-old age and death.
-SWAATHMAARAAMAN



'Vande gurunam charanaravinde
sandarshita sva atmasukhavabodhe
Nihshreyase mangalikayamane
samsara halahala moha shantaye'

'The guru shows the path to self-realization and bliss.
He is verily the embodiment of grace.
At his lotus feet I prostrate
to poison worldly delusion and find peace'.

The guru is the guide. The exact meaning of guru is 'dispeller of darkness', which is known as avidya or ignorance. When this avidya is removed, the pure knowledge of the self is illumined in all its splendour. Only then will the disciple be able to realise the real self. Therefore, in the beginning of any work, prostrations are always made to guru.

Guru is always gracious. He can see the obstacle or blockage of the disciple and finds a suitable way to overcome it according to the disciple's temperament and tendencies. It can be done in any way, such as by rebuking, beating or advising, and so he prepares the disciple to walk the spiritual path. Nothing is greater than guru. Scripture says that the mantra, devata and the guru are the same. If one pleases his guru by devotional service, then by his grace everything will be easier for him. The identification of oneself with the phenomenal world of time and place, name and form, which bring pain and pleasure to the individual and force him to come again and again into this world in the birth and death cycle, are removed only by his grace. Therefore, after prostrating to the guru, Shankaracharya begins this Yoga Taravali, which in English may be translated as 'Stars of Yoga'.

Scripture says guru is the touchstone. In the beginning, even before creation, there was nothing but Brahma, the supreme consciousness. When he created this universe he kept himself separate in order to return to his original nature. Then he manifested himself in many ways. The part or the consciousness which he kept separate is jagad guru, the touchstone. He is not only the touchstone, but something greater than that. The touchstone can convert stone into gold, a diamond or precious thing, but guru, being a spiritual touchstone, converts the disciple or the stone into another touchstone. In the same way, 'brahmavid brahmaiva bhavanti' means 'the knower of Brahma becomes verily the Brahma'.

In the text it speaks of 'svatma sukha' - what is this self - happiness or pleasure? The Upanishads say that the self is the source of all happiness. Yajna-valkya says that for the self all things - son, wife, husband - seem to give happiness. Actually the self is the source of all happiness. From time immemorial the individual or jiva has been searching for something. What is that something? It may be a nice motor car, television, a beautiful house, one's own wife, son, friends etc. Though these are what he has desired for a long time, after getting them their satisfaction only lasts a little while. Why is it not forever? Because he does not know what he wants or desires. He knows he is searching for something. He wants something which will make him ever contented, ever blissful. Religion gives it many names; it says the target of the search is God, Allah, Jehovah, etc. Whatever the name may be, it is the consciousness of one's self, and here is to be found the end of all this searching. If one establishes himself in the self, then he will be immortal, ever blissful and will enjoy the sat, chit and ananda.

For this the lighthouse, the touchstone, is the guru who knows the way, who is realised and able to guide the disciple in the proper way to reach his destiny. Therefore the guru is always reverenced and salutations are always made to him.

Nihshreyase mangalikamane means embodiment of grace, auspiciousness. Why is he auspicious? The reason is that the guru never expects anything from a disciple. What is the best thing one can give to his guru, who shows the way to self-realization? The self is manifested in the various names and forms of the so-called phenomenal world. All siddhis and all power belong to the self. If one realises the self, siddhis and power follow him like the shadow follows the body. So what can one give the guru who is verily Brahma? The author has written some beautiful lines elsewhere, and some of these lines are as follows:

Who is full, all - pervading
how can he be invited?
Who is the origin and support of all,
what will be the seat for him?
Who is pure,
what will be the bath for him?
Whose abdomen is the whole universe,
what cloth can be offered to him?
Who gives light to the sun, moon and stars,
what lamp can one show to him?

Despite ingratitude or disobedience on the part of the disciple, the guru always does his best to bring light to the erring and unenlightened disciple. If this is so, how can one please his guru? Nothing can be given to him in return for his grace. When Shukadeva went to his guru Janaka to be initiated, Janaka asked for dakshina because after self-realization there will be no guru and no disciple, only sat, chit and ananda. What the disciple can give is his love, his service, his devotion, all his possessions, as a token of his gratitude. How much money one can give to his guru and how much devotion one can show are nothing unless one is able to listen and carry out the command or instruction of the guru. So guru is verily the embodiment of auspiciousness, he always wants to remove or destroy the veil, the illusion of the individual, expecting nothing in return. Therefore, in the beginning of the work, salutations are always made to guru with great reverence.

According to Hindu mythology, halahala is the deadly poison which came out during the churning of the ocean by the devas and asuras. This poison was so strong that nobody could keep his life in front of it, so they prayed to Lord Shiva who gladly drank it. He alone digested it easily. From the effects of this poison his neck turned blue, which is why his name is Nilakantha. He is verily the embodiment of yoga.

The author says that the illusion or delusion of this world is just like the 'halahala', which agitates mankind and has caused suffering through the ages. Again, the scriptures say that Lord Shiva is the guru of all and resembles every guru. Therefore only the guru will be able to eradicate this halahala or illusion.

What are the illusions of this world which are compared with this poison? These are the wrong identification of oneself with the phenomenal world, name and form, time and place. Whatever is liable to change is not eternal, though it seems to be. Real happiness lies not with the changing thing but with the unchanging thing. This hankering for and running after the unreal causes unhappiness and puts the individual in bondage. This is called 'vasana'. When by the grace of guru, the veil of illusion is removed, then the individual will be able to see his real form, which is pure consciousness, bliss, the eternal.

'APAROKSHANUBHUTI' by 'ADI SHANKARACHARYA'. The wise should always think with great care of the invisible, the visible, and everything else, as his own Self which is Consciousness itself. The seer [Self] in itself is alone permanent, the seen is opposed to it, transient – such a settled conviction is truly known as discrimination.

BOW down to Him [Reality], to Sri Hari, the destroyer of ignorance, the supreme bliss, the first Teacher, Ishwara, the all-pervading One and the cause of all the universes.

2. Herein is expounded the means of attaining Self-realisation [Aparokshanubhuti] for the acquisition of final liberation. Only the pure in heart should constantly and with all effort meditate upon the truth herein taught.

3. The four preliminary qualifications necessary for attaining true knowledge, such as dispassion and the like, are acquired by men by propitiating the Lord, through austerities and the performance of duties pertaining to their social order and stage in life.

4. The indifference with which one treats the excreta of a crow – such an indifference to all objects of enjoyment from the realm of the Creator [Brahma] to this world, in view of their perishable nature, is verily called pure dispassion.

5. The seer [Self] in itself is alone permanent, the seen is opposed to it, transient – such a settled conviction is truly known as discrimination.

6. Abandonment of desires at all times is called sama and restraint of the external functions of the organs is called dama.

7. Turning away completely from all sense-objects is the height of uparati, and patient endurance of all sorrow or pain is known as titiksha, which is conducive to happiness.

8. Implicit faith in the words of the Vedas and the teachers who interpret them is known as shraddha, and concentration of the mind on the one Reality [Brahman] is regarded as samadhana.

9. When and how shall I, O Lord, be free from the bonds of this world [birth and death] – such a burning desire is called mumukshuta.

10. Only that person who is in possession of the said qualifications as means to true knowledge should constantly reflect with a view to attaining knowledge, desiring his own good.

11. Knowledge is not brought about by any other means than enquiry [vichara], just as an object is nowhere perceived without the help of light.

12. Who am I? How is this world created? Who is its creator? Of what material is this world made? This is the way of that enquiry.

13. I am neither the body, a combination of the five elements of matter, nor am I an aggregate of the senses; I am something different from these. This is the way of that enquiry.

14. Everything is produced by ignorance and dissolves in the wake of true knowledge. The various thoughts must be produced by the Creator. Such is this enquiry.

15. The material cause of ignorance and thought is the One without a second, subtle [not apprehended by the senses] and unchanging Existence [Sat], just as the earth is the material cause of the pot and the like. This is the way of that enquiry.

16. As I am also the One, the Subtle, the Knower, the Witness, the Ever-Existent, and the Unchanging, so there is no doubt that I am That. Such is this enquiry.

17. Self is verily One and without parts, whereas the body consists of many parts; and yet people see these two as one! What else can be called ignorance but this?

18. Self is the ruler of the body and is internal, the body is the ruled and is external; and yet people see these two as one! What else can be called ignorance but this?

19. Self is all consciousness and holy, the body is all flesh and impure; and yet people see these two as one! What else can be called ignorance but this?

20. Self is the supreme Illuminator and purity itself; the body is said to be of the nature of darkness; and yet people see these two as one! What else can be called ignorance but this?

21. Self is eternal, since it is Existence itself; the body is transient, as it is non-existence in essence; and yet people see these two as one! What else can be called ignorance but this?

22. The luminosity of Self consists in the manifestation of all objects. Its luminosity is not like that of fire or any such thing, for in spite of the presence of such lights darkness prevails at night.

23. How strange is it that a person ignorantly rests contented with the idea that he is the body, while knowing it as something belonging to him and therefore apart from him, even as a person who sees a pot knows it as apart from him!

24. I am verily the ultimate Reality, being equanimous, quiescent, and by nature absolute existence, knowledge, and bliss. I am not the body which is non-existence itself. This is called true knowledge by the wise.

25. I am without any change, without any form, free from all blemish and decay. I am not the body which is non-existence itself. This is called true knowledge by the wise.

26. I am not subjected to any disease, I am beyond all comprehension, free from all alternatives and all-pervading. I am not the body which is non-existence itself. This is called true knowledge by the wise.

27. I am without any attribute or activity, I am eternal, ever free, and imperishable. I am not the body which is non-existence itself. This is called true knowledge by the wise.

28. I am free from all impurity, I am immovable, unlimited, holy, undecaying, and immortal. I am not the body which is non-existence itself. This is called true knowledge by the wise.

29. O you ignorant one! Why do you assert the blissful, ever-existent Self, which resides in your own body and is evidently different from it, which is known as Purusha and is established by the sacred scriptures as identical with Reality, to be absolutely non-existent?

30. O you ignorant one! Try to know, with the help of the scriptures and reasoning, your own Self, which is different from the body, [not a void but] the very form of Existence, and very difficult for persons like you to realise.

31. The supreme Self known as 'I' is but One, whereas the gross bodies are many. So, how can this body be the Self?

32. 'I' is well established as the subject of perception whereas the body is the object. This is learnt from the fact that when we speak of the body we say, "This is mine". So, how can this body be the Self?

33. It is a fact of direct experience that the 'I' is without any change, whereas the body is always undergoing changes. So, how can this body be the Self?

34. Wise men have ascertained the real nature of the Self from the scriptures which says, "There is nothing higher than He [Self]". So, how can this body be the Self?

35. Again, the Scripture has declared in the Purusha Sukta that, "All this is verily the Self". So, how can this body be the Self?

36. So, also it is said in the Brihadaranyaka that, "The Self is completely unattached". How can this body wherein inhere innumerable impurities be the Self?

37. There again it is clearly stated that, "The Self is self-illumined". So, how can the body which is inert, insentient and illumined by an external agent be the Self?

38. Moreover, the Karma Kanda also declares that the Self is different from the body and permanent, as it endures even after the fall of the body and reaps the fruits of actions performed in this life.

39. Even the subtle body consists of many parts and is unstable. It is also an object of perception, is changeable, limited and non-existent by nature. So, how can this be the Self?

40. The immutable Self, the substratum of the ego, is thus different from the body and the subtle bodies, and is identical to Reality, the Lord of all, the Self of all; It is present in every form and yet transcends them all.

41. Thus, the enunciation of the difference between the Self and the body has indirectly asserted, indeed, after the manner of the logic and reasoning, the reality of the phenomenal world. But what end of human life [virtuous deeds, attaining prosperity, satisfying desires or final liberation] is served thereby?

42. Thus, the view that the body is the Self has been denounced by the enunciation of the difference between the Self and the body. Now is clearly stated the unreality of the difference between the two.

43. No division in Consciousness is admissible at any time as it is always One and the Same. Even the individuality of a living being must be known as false, like the delusion of seeing a snake instead of the rope.

44. As through the ignorance of the real nature of the rope, the very rope appears in an instant as a snake, so also does pure Consciousness appear in the form of the phenomenal universe without undergoing any change.

45. There exists no other material cause of this phenomenal universe except the supreme Reality. Hence, this whole universe is but the changeless, absolute Reality and nothing else.

46. From such a declaration from a Scripture as, "All this is Self", it follows that the idea of the pervaded and the pervading is illusory. This supreme Truth being realised, where is the room for any distinction between the cause and the effect?

47. Certainly the Scripture has directly denied manifoldness in the Reality. The non-dual cause being an established fact, how could the phenomenal universe be different from It?

48. Moreover, the Scripture has condemned the belief in variety with the words, "The person who sees variety in This, goes from death to death."

49. Inasmuch as all beings are born of Reality, the absolute Self, they must be understood to be verily Reality.

50. The Scripture has clearly declared that Reality alone is the substratum of all varieties of names, forms and actions.

51. Just as a thing made of gold ever has the nature of gold, so also a being born of Reality has always the nature of Reality.

52. Fear is attributed to the ignorant one who rests after making even the slightest distinction between the individual spirit [jivatman] and the absolute Self [Paramatman].

53. When duality appears through ignorance, one sees another; but when everything becomes identified with the Self, one does not perceive another even in the least.

54. In that state when one realises all as identified with the Self, there arises neither delusion nor sorrow, in consequence of the absence of duality.

55. The Scripture in the form of the Brihadaranyaka has declared that the Atman, which is the Self of all, is verily the one Reality.

56. This world, though an object of our daily experience and serving all practical purposes, is, like the dream world, of the nature of non-existence, inasmuch as it is contradicted the next moment.

57. The dream is unreal in waking, whereas the waking experience is absent in the dream. Both, however, are non-existent in deep sleep which, again, is not experienced in either.

58. Thus, all the three states are unreal inasmuch as they are the creation of the three fundamental operating principles that make up the mind and physical manifestation [gunas]; but their Witness, the underlying Reality, beyond all these operating principles is eternal, One and Consciousness itself.

59. Just as after the illusion has ended, one is no more deluded to see a jar in earth or silver in the, so does one no more see an individual being in Reality, when the latter is realised as one’s own Self.

60. Just as earth is described as a jar, gold as an earring, and a mother-of-pearl [iridescent nacre] as silver, so is Reality described as a living being.

61. Just as blueness in the sky, water in the mirage, and a human figure in a post are but illusory, so is the universe in the Self.

62. Just as the appearance of a ghost in an empty place, of a castle in the air, and of a second moon in the sky is illusory, so is the appearance of the universe in Reality.

63. Just as it is water that appears as ripples and waves, or again it is copper, that appears in the form of vessel so it is the Self that appears as the whole universe.

64. Just as it is earth that appears under the name of a jar, or it is threads that appear under the name of a cloth, so it is the Self that appears under the name of the universe. This Self is to be known by negating the names.

65. People perform all their actions in and through Reality, but on account of ignorance they are not aware of that, just as through ignorance people do not know that jars and other earthenwares are nothing but earth.

66. Just as there ever exist the relation of cause and effect between earth and a jar, so does the same relation exist between Reality and the phenomenal world; this has been established here on the strength of scriptural texts and reasoning.

67. Just as the consciousness of earth forces itself upon our mind while thinking of a jar, so also does the idea of ever-shining Reality flash on us while contemplating on the phenomenal world.

68. Self, though ever pure to a wise man, always appears to be impure to an ignorant one, just as a rope always appears in two different ways to a knowing person and an ignorant one.

69. Just as a jar is all earth, so also is the body all Consciousness. The division, therefore, between the Self and non-Self is made by the ignorant to no purpose.

70. Just as a rope is imagined to be a snake and a mother-of-pearl to be a piece of silver, so is the Self determined to be the body by an ignorant person.

71. Just as earth is thought of as a jar, which is made of it, and threads as a cloth, so is the Self determined to be the body by an ignorant person.

72. Just as gold is thought of as an earring and water as waves, so is the Self determined to be the body by an ignorant person.

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73. Just as the stump of a tree is mistaken for a human figure and a mirage for water, so is the Self determined to be the body by an ignorant person.

74. Just as a mass of wood work is thought of as a house and iron as a sword, so is the Self determined to be the body by an ignorant person.

75. Just as one sees the illusion of a tree on account of water, so does a person on account of ignorance see Self as the body.

76. Just as to a person going in a boat everything appears to be in motion, so does a person on account of ignorance see Self as the body.

77. Just as to a person suffering from jaundice white things appear as yellow, so does a person on account of ignorance see Self as the body.

78. Just as to a person with defective eyes everything appears to be defective, so does a person on account of ignorance see Self as the body.

79. Just as a firebrand, through mere rotation, appears circular like the sun, so does a person on account of ignorance see Self as the body.

80. Just as all things that are really large appear to be very small owing to great distance, so does a person on account of ignorance see Self as the body.

81. Just as all objects that are very small appear to be large when viewed through lenses, so does a person on account of ignorance see Self as the body.

82. Just as a surface of glass is mistaken for water, or vice versa, so does a person on account of ignorance see Self as the body.

83. Just as a person imagines a jewel in fire or vice versa, so does a person on account of ignorance see Self as the body.

84. Just as when clouds move, the moon appears to be in motion, so does a person on account of ignorance see Self as the body.

85. Just as a person through confusion loses all distinction between the different points of the compass, so does a person on account of ignorance see Self as the body.

86. Just as the moon when reflected in water appears to one as unsteady, so does a person on account of ignorance see Self as the body.

87. Thus through ignorance arises in Self the delusion of the body, which, again, through Self-realisation, disappears in the supreme Self.

88. When the whole universe, movable and immovable, is known to be Self, and thus the existence of everything else is negated, where is then any room to say that the body is Self?

89. O enlightened one, pass your time always contemplating on Self while you are experiencing all the results of prarabdha [past karma which is responsible for the present body]; for it ill becomes you to feel distressed.

90. The theory one hears of from the Scripture, that prarabdha does not lose its hold upon one even after the origination of the knowledge of Self, is now being refuted.

91. After the origination of the knowledge of Reality, prarabdha verily ceases to exist, inasmuch as the body and the like become non-existent; just as a dream does not exist on waking.

92. That karma which is done in a previous life and which produces the present life is known as prarabdha. But such karma is absent in a man of knowledge, as he has no other birth being free from ego.

93. Just as the body in a dream is superimposed and therefore illusory, so is also this body. How could there be any birth of the superimposed body, and in the absence of birth of the body where is the room for that [prarabdha] at all?

94. The Vedanta scriptures declare ignorance to be verily the material cause of the phenomenal world just as earth is of a jar. That ignorance being destroyed, where can the universe subsist?

95. Just as a person out of confusion perceives only the snake leaving aside the rope, so does an ignorant person see only the phenomenal world without knowing the Reality.

96. The real nature of the rope being known, the appearance of the snake no longer persists; so the substratum being known, the phenomenal world disappears completely.

97. The body also being within the phenomenal world and therefore unreal, how could prarabdha exist? It is, therefore, for the understanding of the ignorant alone that the Scripture speaks of prarabdha.

98. "And all the actions of a man perish when he realises That which is both the higher and the lower." Here the clear use of the plural by the Scripture is to negate prarabdha as well.

99. If the ignorant still arbitrarily maintain this, they will not only involve themselves into two absurdities but will also run the risk of forgoing the Vedantic conclusion. So, one should accept those scriptures alone from which proceeds true knowledge.

100. Now, for the attainment of the aforesaid knowledge, I shall expound the fifteen steps by the help of which one should practice profound meditation at all times.

101. The Self that is absolute existence and true knowledge cannot be realised without constant practice. So, one seeking after knowledge should long meditate upon the Reality for the attainment of the desired goal.

102-103. The steps, in order, are described as follows: the control of the senses, the control of the mind, renunciation, silence, space, time, posture, the restraining root [mulabandha], the equipoise of the body, the firmness of vision, the control of the vital forces, the withdrawal of the mind, concentration, self-contemplation and complete absorption.

104. The restraint of all the senses by means of such knowledge as "All this is Reality", is rightly called Yama, which should be practiced again and again.

105. The continuous flow of only one kind of thought to the exclusion of all other thoughts, is called niyama, which is verily the supreme bliss and is regularly practiced by the wise.

106. The abandonment of the illusory universe by realising it as the all-conscious Self is the real renunciation honoured by the great, since it is of the nature of immediate liberation.

107. The wise should always be one with that silence wherefrom words together with the mind turn back without reaching it, but which is attainable by the yogins.

108-109. Who can describe That whence words turn away? So silence is inevitable while describing Reality. Or if the phenomenal world were to be described, even that is beyond words. This, to give an alternate definition, may also be termed silence known among the sages as congenital. The observance of silence by restraining speech, on the other hand, is ordained by the Teachers of Reality for the ignorant.

110. That solitude is known as space, wherein the universe does not exist in the beginning, end or middle, but whereby it is pervaded at all times.

111. The non-dual Reality that is bliss indivisible is denoted by the word ‘time’, since it brings into existence, in the twinkling of an eye all beings from Reality downwards.

112. One should know That to be the real posture in which meditation on Reality flows spontaneously and unceasingly, and not any other that destroys one’s happiness.

113. That which is well known as the origin of all beings and the support of the whole universe, which is immutable and in which the enlightened are completely merged, that alone is known as Siddhasana [eternal Reality].

114. That which is the root of all existence and on which the restraint of the mind is based is called the restraining root [mulabandha] which should always be adopted since it is fit for raja-yogins.

115. Absorption in the uniform Reality should be known as the equipoise of the limbs [dehasamya]. Otherwise, mere straightening of the body like that of a dried-up tree is no equipoise.

116. Converting the ordinary vision into one of knowledge one should view the world as Reality itself. That is the noblest vision, and not that which is directed to the tip of the nose.

117. Or, one should direct one’s vision to That alone where all distinction of the seer, sight, and the seen ceases and not to the tip of the nose.

118. The restraint of all modifications of the mind by regarding all mental states like memories as Reality alone, is called pranayama.

119-120. The negation of the phenomenal world is known as rechaka [breathing out], the thought, "I am verily Reality", is called puraka [breathing in], and the steadiness of that thought thereafter is called kumbhaka [restraining the breath]. This is the real course of pranayama for the enlightened, whereas the ignorant only torture the nose.

121. The absorption of the mind in the supreme Consciousness by realising the Self in all objects is known as pratyahara, which should be practiced by the seekers after liberation.

122. The steadiness of the mind through realisation of Reality, wherever the mind goes, is known as supreme concentration [dharana].

123. Remaining independent of everything as a result of the unassailable thought, "I am verily Reality", is well known by the word dhyana [meditation], and is productive of supreme bliss.

124. The complete forgetfulness of all thought by first making it changeless and then identifying it with Reality is called samadhi, known also as true knowledge.

125. The aspirant should carefully practice this meditation that reveals his natural bliss until, being under his full control, it arises spontaneously, in an instant when called into action.

126. Then he, the best among yogis having attained to perfection, becomes free from all practices. The real nature of such a man never becomes an object of the mind or speech.

127-128. While practicing samadhi there appear unavoidably many obstacles, such as lack of enquiry, idleness, desire for sense-pleasure, sleep, dullness, distraction, tasting of joy, and the sense of blankness. One desiring the knowledge of Reality should slowly get rid of such innumerable obstacles.

129. While thinking of an object the mind verily identifies itself with that, and while thinking of a void it really becomes blank, whereas by the thought of Reality it attains to perfection. So, one should constantly think of Reality to attain perfection.

130. Those who give up this supremely purifying thought of Reality, live in vain and are on the same level with beasts.

131. Blessed indeed are those virtuous persons who at first have this consciousness of Reality and then develop it more and more. They are respected everywhere.

132. Only those in whom this consciousness of Reality being ever present grows into maturity, attain to the state of ever-existent Reality; and not others who merely deal with words.

133. Also those persons who are only clever in discussing about Reality but have no realisation, and are very much attached to worldly pleasures, are born and die again and again in consequence of their ignorance.

134. The aspirants after Reality should not remain a single moment without the thought of Reality, just like the sages Brahma, Sanaka, Suka and others.

135. The nature of the cause inheres in the effect and not vice versa; so through reasoning it is found that in the absence of the effect, the cause, as such also disappears.

136. Then that pure Reality which is beyond speech alone remains. This should be understood again and again verily through the illustration of earth and the pot.

137. In this way alone there arises in the pure-minded a state of awareness of Reality, which is afterwards merged into Reality.

138. One should first look for the cause by the negative method and then find it by the positive method, as ever inherent in the effect.

139. One should verily see the cause in the effect, and then dismiss the effect altogether. What then remains, the sage himself becomes.

140. A person who meditates upon a thing with great assiduity and firm conviction, becomes that very thing. This may be understood from the illustration of the wasp and the worm. [According to folk wisdom, when a wasp catches an insect and takes it back to its hole, the insect becomes so terrorized that it constantly thinks about its predator to the point where it actually transforms itself into a wasp. The same analogy applies to a person who meditates on Reality with all his mind and eventually ends up becoming Reality.]

141. The wise should always think with great care of the invisible, the visible, and everything else, as his own Self which is Consciousness itself.

142. Having reduced the visible to the invisible, the wise should think of the universe as one with Reality. Thus alone will he abide in eternal felicity with mind full of consciousness and bliss.

143. Thus has been described Raja Yoga consisting of these steps mentioned above. With this is to be combined Hatha Yoga for the benefit of those whose worldly desires are partially attenuated.

144. For those whose mind is completely purified this Raja Yoga alone is productive of perfection. Purity of the mind, again, is speedily accessible to those who are devoted to the Teacher and the Deity.

*POINTS TO PONDER* - RAMANA MAHARSHI

All metaphysical discussion is profitless unless it causes us to seek within the Self for the true reality. All controversies about creation, the nature of the universe, evolution, the purpose of God, etc., are useless. They are not conducive to our true happiness. People try to find out about things which are outside of them before they try to find out "Who am I?" Only by the latter means can happiness be gained.

RAMANA MAHARSHI

'Reality in Forty Verses' by Sri Bhagavan 'Ramana Maharshi'

To know that which is foreign to one’s 'Self' without knowing the 'Self' which is the knower of those things that are known — how can this be knowledge and not ignorance? Upon knowing the 'Self', which is the foundation both for knowledge and for its object the world, knowledge and ignorance will indeed cease to exist.

Reality in Forty Verses by Sri Bhagavan

THE MOUNT ARUNACHALA

1

*Glimpses of Self-Realization* - 'BRAHMA SUTRAS' by 'Swami Sivananda' CHAPTER THREE: SADHANA ADHYAYA Section 4: Muktiphaladhikaranam: Topic 17 (Sutra 52) Liberation is a state without difference. It is only one. There cannot be any delay in the attainment of emancipation after knowledge has dawned, because knowledge of Brahman itself is emancipation.

 'Self-Realization' results in instantaneous 'Sahaja Samadhi' and 'Liberation-in- Life'. -SWAATHMAARAAMAN



'Evam muktiphalaniyamastadavasthavadhrites-tadavasthavadhriteh' III.4.52 (477)


No such definite rule exists with respect to emancipation, the fruit (of knowledge), because the Sruti asserts that state (to be immutable).

Evam: thus, like this; Muktiphalaniyamah: there is no rule with respect to the final emancipation, the fruit (of knowledge); Tadavasthavadhriteh: on account of the assertions by the Sruti as to that condition. (Mukti: salvation; Phala: fruit; Aniyamah: there is no rule; Tat: that; Avastha: condition; Avadhriteh: because the Sruti has ascertained so.)

In the previous Sutra it was seen that knowledge may result in this life or the next according to the absence or presence of obstructions and the intensity of the means adopted.

Similarly a doubt may arise that there may be some rule with respect to the final emancipation also, which is the fruit of knowledge. A doubt may arise whether salvation can be delayed after knowledge, and whether there are degrees of knowledge according to the qualification of the aspirant, whether there exists a similar definite difference with regard to the fruit characterized as final release, owing to the superior or inferior qualification of the persons knowing.

This Sutra declares that no such rule exists with regard to release. Because all Vedanta texts assert the state of final release to be of one kind only. The state of final release is nothing but Brahman and Brahman cannot be connected with different forms since many scriptural passages assert it to have one nature only.

"The knower of Brahman becomes Brahman." There can be no variety in it, as Brahman is without qualities.

There is no such divergence in the fruit of Mukti, because of the affirmation of its identical nature. There may be differences in the potency of the Sadhana leading to knowledge or Brahma Vidya. Brahma Vidya itself is of the same nature, though it may come early or late owing to the power of the Sadhana. There is no difference in the nature of Mukti (liberation) which is attained by Brahma Vidya. There would be difference of results in Karmas and Upasanas (Saguna Vidyas) but Nirguna Vidya is but one and its result viz., Mukti is identical in all cases.

Difference is possible only when there are qualities as in the case of the Saguna Brahman. There may be difference in the experiences according to difference in Vidyas but with regard to Nirguna Brahman it can be one only and not many.

The means of knowledge may, perhaps, according to their individual strength, impart a higher or lower degree to their result, viz., knowledge, but not to the result of knowledge, viz., Liberation. Because liberation is not something which is to be brought about, but something whose nature is permanently established, and is reached through knowledge.

Knowledge cannot admit of lower or higher degree because it is in its own nature high only and would not be knowledge at all if it were low. Although knowledge may differ in so far as it originates after a long or short time, it is impossible that liberation should be distinguished by a higher or lower degree. From the absence of difference of knowledge also there follows absence of definite distinction on the part of the result of knowledge, viz., Liberation.

There cannot be any delay in the attainment of emancipation after knowledge has dawned, because knowledge of Brahman itself is emancipation.

'Atma Vidya Vilasam' by Sri 'Sadasiva Brahmendra' - I salute Sri Dakshinamoorthy, who sits under a banyan tree with 'chinmudra' sign, denoting the union of jiva and Brahman, teaching 'Brahma-Jnana' through Infinite Silence! He dispels the ignorance of the seekers and reveals Brahman, in his own form.

'Atma Vidya Vilasam', is a brief composition of 43 slokas by Sri Sadasiva Brahmendra. Sri Sadasiva Brahmendra,is a Brahma Jnani, who was walking on the fields and towns,without any dress. He was a Digambara. This book of 43 slokas is about the state of a Self Realized person.He has also written another composition with the same title Atma Vidya Vilasam.This book is about the 43 verse composition.

Introduction:-

Atman is the subtlest thing in the universe, for the seekers during their seeking stage.The Vedas describe That like this: The cow has tail, with tuft of hair on it.Pluck one hair from the tuft. Make hundred parts of it. Take that one hundredth part of the hair and make one thousand parts. Take one thousandth part of it and make again one thousand parts. That one ultimate part is the Atman!This imagery is to drive home the subtlety of Atman, during stage of meditation, looking for a Form for Atman.

Atman is all pervading, Pure Consciousness and Infinite Bliss. It is cognized only through techniques of negation, as Not this,Not this. Atman is Ananda Swarupa.

Verse 1:- I salute Sri Dakshinamoorthy, who sits under a banyan tree and with a 'chinmudra' sign, denoting the union of jiva and Brahman, and teaches the Brahma-Jnana through Infinite Silence! He dispels the ignorance of the seekers and reveals Brahman, in his own form.

Verse 2:-I meditate in my mind Sadguru Sivendra, who annihilates the illusion brought about by the Buddhist cults, by his Advaita 'tejas' (light). He is the boat to cross the ocean of samsara, (wordly life), with all its miseries.

Verse 3:- I salute Sivendra Guru, who possesses the same name of Sadasiva. It is through his tremendous power and message flowing from his lips, I understood my identity with the all-pervading Brahman. With that Brahman within me , I am having infinite peace,which has not been brought by reading various scriptures.

Verse 4:- The Brahman is the causeless cause. For the purpose of creation, the Maya, which is the indivisible part of Brahman, breathed and then came the five elements of space, air, water, fire, and earth, like a potter brings about pots through his wheel.

Verse 4:- The Atman, which is ever effulgent, with no one except himself, has no form. He is without sound and voice. He is untouched, (asparsa, as Gaudapada said).

He is without tendencies, vasanas. He is ancient but ever young and he is immortal. He cannot be visualized through your eyes, for he is experiential. He has no movement. He is neither provable or disprovable. He is the Present, the Past and the Future. For the seekers, to cognize, he is said to be within one's Heart cave. For the advanced souls, he is in the Space. He is also said to be in all the worlds of the universe.

Verse 5:- Atman is encompassed by the illusion, Maya, even though he is unrelated to anything. He is bound by ignorance,even though he is all Knowledge. Only through his mercy and grace, one can perceive him. Brahman lies like a dagger in the sheath. Unless you investigate this sheath, that is maya and ignorance, you can never merge with him. People calling him with various names, have not understood him! He is like a seed, underneath the earth. Earth has no knowledge of it. Unless you water the earth, that is with your humble investigation, the seed does not sprout.

Verse 6:-The Jiva is masked by illusion that is Maya. Bound by Maya's spell, he is waking, dreaming, sleeping, suffers from poverty, amasses wealth and suffers the horrors of wealth. He takes rebirth and once again suffers. All false perceptions appear when he recognizes that this bondage is of his own making.The awakening does not come about by reading scriptures but only by initiation given to the disciple by the learned and realized Guru.

Verse 7:-The Jeeva, by virtue of the great benevolence bestowed on him by his guru, the preceptor, and by his singular attention, achieves intellectual excellence, and become great. With that excellence, he sheds his illusion, of body consciousness. By practice, he distinguishes his real identity and its relationship with his body.He becomes the Sat-Chit-Ananda.He is free from sorrows and momentary happiness. His mind is ever balanced, tranquil and suddha, pure.He becomes ever cheerful. He becomes the Peace.

Verse 8:-When the grace of guru descends on the disciple, that Jeeva ever immerses in the ocean of bliss.When his mind is annihilated, the universe also is annihilated for him.Having got rid of the blindness of illusion, he is able to 'see' and he become 'the seer'. Such awakened person becomes a Brhama-Jnani.

Verse 9:-Due to the intensity of the preceptor's benevolence, and in his flow of grace, one will get tranquility and perfect peace and enjoys immense bliss. All the troubles have vanished in this world for him.Atman means Hrudayam., hrud + ayam, so Atman resides in his Heart, whether he is in waking, dreaming or sleeping state.

Verse 10:-The great among the ascetics, with his guru's grace, like the cosmic sun, looks at the entire universe, as the very image of Brahman, and conducts his usual worldly duties, engrossed in Samadhi.

verse 11:- All the five elements are said to have originated one from another, but one is not above the other in their cause. Only the power of Brahman has created all these. They are also not different from Brahman because Brahman and his power are one and the same. Contemplating at all times, in his way, the yogi enjoys incessant nirvikalpa samadhi. It is from the desire of Brahman, that all these creations have originated.But again his desires are not different from him.

Verse 12:-The whole universe appears like a dream. Whatever be its composition, nothing stands in the realization of the Self. He, (the Jnani) moves about freely in all his acts, with this understanding undeterred.He has no fixed dislikes and likes and he harbors no ambitions. He never considers any other Jiva, as his enemy. He is above pride and pleasure, and he never enjoys any fleeting joys.He is unconcerned amidst wealth and comforts. He lives as renouncer amidst all material enjoyments and acquisitions.He develops no feelings amidst all difficulties and adversities. He is ever peaceful in the midst of foes. Even in insults, he is unaffected, and he has only forgiveness, even for those who have insulted him.

Verse 13:- This illusion followed by the consequences of grief or pleasure has nothing to do with a Jnani and they are totally absent in him. After Realization the Jnani is internally happy and enjoys the bliss both within and outside. He conceives no unhappy state and he exerts no revengeful action on anyone.

Verse 14:- The sage behaves like an innocent child unaffected by egoism and the belief of individual self. Whether honored or insulted, rebuked, angered, he sees no distinction.Having immersed in the divine nectar of 'niratisayanada', he is totally unconcerned about any matter. Due to vasanas, the actions may come about for a while.But he transcends them.

Verse 15:-The sage abandons all duties.Even begging alms in the midst of people, he averts. He moves about in deserted places, taking only food that is made available to him.All thoughts have disappeared, since he has annihilated the mind. If anyone disturbs him, he leaves that place. Even the whole earth looks like an open yard of his own house and the ocean looks like a rivulet.

Verse 16:-Having tasted the eternal bliss, he will not move from his place, for anything else.Without mind, thought, intellect and ego, he becomes an introvert and prefers to be silent always.

Verse 16:-You are asking how to cross the ocean of samsara.What is there to do, excepting de-contaminating the Self, from the body, senses, breath and mind? totally negating mundane objects and pleasures. He may even abandon his daily duties. He remains a Witness or Spectator or Sakshi for happenings around him.

Verse 18:- Since the entire universe is an illusion for him,the Jivan Mukta, keeps his cool and will not be wondered even if the sun becomes cool, the moon becomes hot and the water emits fire! Like a sperm and an ovum, before oraganogenesis, he has no worry and anxiety, ever free from fear and sorrow.

Verse 19:-The JIvan Mukta is ever without ego, but even devas,the celestial beings will worship for his power will shake the entire universe. In that blissful state all the periods of past, present and future merge in him.

Verse 20:-Enjoying at all times absolute peace; he is Swaya-jnana - ananda- roopa. He will not take any pride in his actions, even if the insentient objects like ornaments and the lamps, take pride in their actions!

Verse 21:-Further, the Jnani, in his Brahmic state engrosses in Self-Bliss, and stays indefinitely in one place in meditation freely, enjoys at sometimes, singing and dancing amusingly.

Verse 22:- The Brahma Jnani who has acquired the Brahman,in a thoughtless state, continues to remain without thoughts. He is liberated with Brahma Jnana and this Jnana is described as different from dhyana and vignana. Since he has annihilated the mind, he stands only as a Spectator, a Witness, a Sakshi, for all things happening around him.

Verse 23:-Some great people even from the very beginning of their practice, try to tame the mind.They make a lot of introspection.The mind is like a restless deer, wandering here and there in the jungle. He makes every effort to tame that mind, with his mind! But only who has tamed the mind with the mind can become a Brhama Jnani.

Verse 23:-The Self does not rise like the sun, nor does it set.It does not decrease, nor decrease, nor decay.It is the ever present Witness, which can be experienced if you remove the superimposition.

Verse 24:- The mind has to be controlled and it is like a wild tiger which has to be killed only by the arrow of knowledge.When one purifies the mind with his sinless actions and penance and by eliminating the self aggrandizement and egoism through self knowledge, he merges with Atman. The mind can be annihilated only by pure self knowledge. He must be devoid of fear, since Abhaya or fearlessness is only Brahman. He will move anywhere in the universe, without any variation and differentiation without fear, in a thoughtless state.

Verse 25:-The Jnani by spreading his rays of wisdom and by his intellect, catches the imagination of the righteous people and awakens them. He is blooming without impurities, without the consciousness of day and night. His very Presence and his movements among the pious is bringing enlightenment to those people, who come and see him, from far and near.
 Part 2 - Sri Sadasiva Brahmendra's 'Atma Vidya Vilasam'

Verse 26:-Advaita Siddhi means living in natural state, 'Sahaja Samadhi' and achieving liberation from that moment of naturalness He performs all actions in the state of 'Kaivalya', without differing from that exalted state, staying in ever lasting bliss.He dispels the ignorance like the raising full moon and he is worshiped even by angels of the heaven.

Verse 27:- By his Presence and touch, he will spread his influence and grants benevolence to the people.He by Self-Bliss makes them feel inner harmony and removes all their ills since he is a Brahma Jnani.

Verse 28 :-When mind is engrossed in any particular issue, the mind gets immense pleasure or pain. Even in pleasures from the articles, there is ananda, bliss, but it is short lived.But a Jnani's Presence is like a Sourabha, (celestrial fragrance) and spreads that fragrance in all his surroundings.He is moving in the celestial garden of Atman and hence he is ever fragrant.

Verse 29:- Fear alone generates in one when he feels that there is some one other than himself.But Self-Knowledge is a real vijnana, state, where there is no one other than himself.Hence Self-Knowledge is like a majestic garden, in which all the peacocks stroll without fear.The Jnani is thus fearless and in his Presence no one else can also have fear.He is like a blue throated Siva, in whose Presence, the blue peacocks stroll.

Verse 30:-The Jnani, deserting the mistaken water (in a mirage) in the sunny sands, enjoys no delusion. That Jnani drinks the real water of divine nectar, which is bliss of Brahman.

Verse 31:-The Jnani in the beautiful garden of Advaita sings to his heart content, very pleasantly.He is like a cuckoo,enjoying the tender leaves of Vedanta.

Verse 32:-The Jnani has nothing to do with the sins and righteous acts.He is like a lion with knowledge and the ignorant elephants have been driven away to the wide forests, by his mere Presence.He is alone in the forest of 'Brahma-ananda', enjoying the everlasting bliss.

Verse 32:-Let Maya, which is like a cloud, shower rains called the world.What is the profit for me?What is the loss for me?I am ever happy in the self-effulgent swarupa, the Brahman.

Verse 33:-When gold is absent, there are no gold Ornaments.When the earth is absent, there are no pots and jars. When there is no ocean, there are no waves and foams.So also,in Brahma Jnani, there are not expressive objects outside.The Jnani is alike a fattened elephant, deserted by all the other animals in the jungle and moves about freely and climbs the mountains at his will.

Verse 34:-In Yoga, one is asked to concentrate on the tip of one's nose, to arrest thoughts.They are asked to show 'mudras' - hand posture, to the divine will.They are further asked to perform 'namaskaras' - prostrations, to show reverence to gods.The Jnani with his silence, as yoga, mudra and namaskara,stay at the river bund, immersing in meditation and enjoys Samadhi.

Verse 35:-The attachment to the worldly objects is called 'raga'.Non attachment is 'viragya'.In a Jnani, his renunciation is raga and abandonment is viragya.He has no body consciousness,not clad at all or clad in minimal clothes, will not speak to anyone anything, fully devoid of thoughts and feelings, will not do any duties excepting the minimal duties.He takes any food that is available to him, moves about freely and sleeps under a tree.

Verse 36:-Keeping the mind internally absorbed in Brahman,he remains in Peace of Jnana.He has got unbruised feeling towards friends and foes, and there is no harm to him, even if he lives in deserted houses or wanders on the river banks abetting long stretches of sand dunes or jungles.

Verse 37:-The Jnani enjoys lying on the soft bed of soil and enjoying the cool breeze as if fanned, ever in a peaceful state,radiating like a full bloom moon.He is Siva, the Purusha and the Siddha.

Verse 38:-The person who has realized the Truth, always enjoys Sat-Chit-Ananda.The Jnani who has realized that only truthful thought is Brahman, can go to any world, lokas,as he pleases.He is the King of the saint, even though he sleeps on rocky structure and gets sound sleep.He is ever surrounded by cool breeze and river waters.

Verse 39:-The Jnani transcends five sheaths, as the gross is removed from the earth to show the inner plate.He ever stays in Brahman, even while food falls on his hand unasked.He wanders in the streets of the town, as a dead log.

Verse 40:-The Jnani looks at this entire universe, as a mistaken snake (for a rope) and immerses himself with the rest as Brahman,ever without doubt or fear.He is ever in the Oneness of the Almighty, and will not stretch his hands for begging food and eats what comes to him, unmindful of when and how and from whom it comes.

Verse 41:-The Jnani is always in the 'Turiya' state and is an Yogaroodha, one who excels in yoga. Brahma Jnani ever lives in the state of Brahman, and so he does not have to remember Brahman every time.

Verse 42:-The Jnani completely deserts all scriptural injunctions,like one would desert a boat after crossing the river. He has to desert all sastras, rules of conduct, because nothing is required after Brahma Jnana.He is like a lamp, steadily burning in a breeze less atmosphere.

Final Part - Sri Sadasiva Brahmendra's Atma Vidya Vilasam

Verse 43:-The Jnani who has achieved the siddhi (the state) gets the Aparoksha Jnana, direct knowledge of Brahman within.He will rest in Brahama pada, bereft of birth and death, and looks at the universe as a terrifying one.He behaves like a lunatic smearing mud on his body and roams about in the forests all alone.He is said to be in 'Unmani' state, the state in which he has found the ruby in his Heart, wherefrom nectar is flowing.He always lives in that state, even if he moves about with people of the world.

Verse 44:- The self realized Jnani is a yoga siddha, that is,he will not perceive anything with his eyes or ears and speaks hardly any word and he is ever in Brahman and there are no rituals for him.He stands unaffected like a rock in a storm.

Verse 45:-The Jnani is devoid of any caste, or clan and has no possessions, distinction or difference .He is a Brahma Vetta and there is no difference between Brahman and Brahma Vetta.He treats everyone like, even if they are learned priests, common peasant, a cow or an elephant or a lowly dog.He is from the unknown source to which he has returned. He is devoid of time and space.He is a kala-teeta, one who has transcended the three times (past, present and future) and the space.

Verse 46:- The Jnani, wears Akasa, the Space, as his clothes,he spreads the earth as his bed, keeps his hands as pillows,embraces the damsel of saintlyhood and enjoys the divine sleep of bliss happily with complete ecstacy.

Verse 47:- Vasanas, or latent tendencies of the previous birth will haunt a normal person in the current birth. The Jnani has no such 'samskara' - 'must happenings in the present birth'.He enjoys with his Pure Intellect, as a damsel, in the palatial mansion of divine bliss.He is in Brahman, like the ghee in the butter, all pervading but without known by others.

Verse 48:- The Jnani cherishes with broadway of the renunciation by lighting thousand lamps with his self effulgence.Climbs the upstairs called the Reality and enjoys the ecstasy of Liberation,the damsel in the Brahmic state.

Verse 49:-The Jnani devoid of pleasures, appetite, concern for his body remains completely satisfied with illumination.He is Sahaja Sthiti, immense Ananda, the Bliss, without any bondage.He is Brahma Ananda at all times.

Verse 50:-The Brahma Jnani, with his discretion either rejects or receives anything without intention.As in unaffected by good or bad that comes in its way, he never hates them.Whatever that has not come to him, he has no regret either.

Verse 51:-The Jnani in all matters behaves with balance.He will not think of the past or will he think of the forthcoming in future.Even the present objects, he will not see with any special intention.He is unconcerned with past, present and future.Come what may, he looks at it with equanimity.

Verse 52:-The Jnani copntrolling all his senses and completely giving up all material wants, and realizing that the all pervading Brahman is himself, lives in perfect satisfaction and moves about in this world.He enjoys Bhumanda, that is all pervasiveness of Brahman and enjoys eternal bliss.

Verse 53:-The Jnani will not give up what has been obtained him either good or bad.He has no hatred and endearment.He is the Witness, in spite of his body, touching, smelling, tasting,eating, hearing, walking, sleeping, dreaming, respiring, talking,excreting , handling, eyelids batting and closing and all acts done by the organs.He is totally unconcerned and just enjoys actions as a Non Entity.

Verse 54:-That which cannot be seen or described in words,that Supreme State and Bliss and most effulgent on that Ancient,that Brahman is endeared to a Jnani, all the time.Having got rid of the bondage, he wanders happily and freely.

Verse 55:-The realized Jnani, becomes a torch bearer to the society. He engrosses in Brahman and his mind will become one with Atman, and enjoys the universe, without desires,ambitions and without work.He radiates brilliantly all the time.

Verse 56:-The Jnani by virtue of the excellent benevolence of his own preceptor, possessing firm knowledge of Oneness,totally annihilates all duality.He deserts the body all the time,and rules the earth with his radiance.He is in the form of Brahman, the Brahma Swaroopa.

Verse 57:-The person who knows Brahman becomes Brahman,the only Real and all the world is unreal.The Jiva is also Brahman and is nondual.

Verse 58:-As long as the Jnani possesses his body, he lives to experience of past 'vasanas' and when they are experienced and annihilated, he will be detached from the bondage of mortal body, and becomes the Immortal Bliss, Brahman, without sadecha and videcha, that is good and bad 'vasanas'.

Verse 59:-There is no other object other than Brahman.He is Supreme Bliss.He is incomparable, imperishable, second to none, Ananda.Thus Truth is Knowledge, Bliss and Existence.The pot is occupied by space and space is occupied in the pot,and when the pot is broken, the space inside the pot and outside the pot, becomes One.Thus the whole universe, regardless of objects, is pervded with Consciousness.

Verse 60:-Brahman is most subtle.The 'I' is nothing but the perceiver, Brahman.He pervades in all objects, including trees.All experiences, shapes or colours, ignorance or knowledge,desire or hatred, anger or pleasure, all is Brahman.He is the same, in creation, sustenance or dissolution.

Verse 61:-The ever lasting Bliss, which has no birth, death,near and far, pervading all places, most fertile, the means to cross the ocean of life, is Oneness, the Supreme, fearless and devoid of all gunas.This is the Truth, Reality and Brahman,the one without a second.

Verse 62:-Here, Sadasiva Brahmendra, has stated in sixtytwo slokas, by the grace of his guru, the essence of Vedanta.

Verse 63:- Who ever recites this Atma Vidya Vilasam and contemplates the purport, will merge with Brahama Jnana.He will attain and become Perfection and Liberation.

Verse 64:-This book of Atma Vidya Vilasam is written by Sri Sadasiva Brahmendra, addressing Brahman, who is none else his guru, Parama Sivendra, Siva.