சனி, 17 ஆகஸ்ட், 2013
Abhirami Sthuthi
1. Anbe Shivamai amarnthiruppal, Annai Abhirami,Aaruthal cholli amutham pozhival Annai Abhirami.
The mother Abhirami would sit with Love as Lord Shiva,
The mother Abhirami would console us and shower nectar on us.
2. Inbhuvi inbam yellam tharuvaal Annai Parashakthi,
Eedillatha sakshiyai iruppal Annai Abhirami.
Mother Parasakthi will give a pleasant earth and happy life,
Mother Abhirami would be an incomparable witness.
3. Uyarvu thaazhvu ondrum paraal Annai Parasakthi,
Ookam irunthaal podume enbal Annai Abhirami.
Mother Parasakthi not bother about superior or inferior.
Mother Abhirami would say, if you have enthusiasm, it is enough.
4. Engum niraintha jothiyai iruppal Annai Parasakthi,
Yeaksharamai yengum iruppal Annai Abhirami.
Mother Parasakthi would be the light that fills everywhere,
Mother Abhirami would be everywhere as one letter.
5. Iynkaranadhanai aadhiyil thanthaal Annai Parashakthi,
Odyana peedathil amarvaal Annai Kamakshi.
Mother Parasakthi gave us Lord Ganapathi the lord with five arms in the beginning,
The mother Kamakshi would sit in the circular stage.
6. Om om endral odiye varuvaal Annai Parasakthi
Om Om yendral aadiye varuval Annai Abhirami
When we say "Om, Om", the mother Parasakthi will come running,
When we say "Om, Om", the mother Abhirami will come dancing
Abhirami - The Goddess who is pretty every instant
Parashakthi - The Goddess who is the divine power
Kamakshi - The Goddess whose sight fulfills our desires.
வெள்ளி, 9 ஆகஸ்ட், 2013
Aparoksa Anubhuti [2]
The fifteen steps for the attainment of knowledge,
Is being expounded from now on,
So that profound meditation can be practiced.
Nithyabhyasadruthe prapthirna bhaveth sachid athmana,
Thasamad brahma nidhidhyase jijnasu sreyase chiram. 101
Without daily and constant attempts*,
We would not understand Athma,
And so, he who is intent upon it,
Should deeply meditate on Brahman,
For attainment of desired goal.
*Of these fifteen steps.
The fifteen steps are given in the next two slokas.
Yamo hi niyamasthyago mounam desascha kalatha,
Aasanam moolabandascha deha samyam cha druk sthithi. 102
Prana samyamanam chaiva prathyaharscha dharana,
Athmadhyanam samadhischa prakthaa anyangani vai kramath. 103
The fifteen steps in their order are,
Control of senses, control of mind,
Renunciation, silence, space, time,
Posture, control of mooladhara*,
Equal posture of one's body,
Firmness and stability of vision,
Control of vital breath,
Withdrawal of the mind,
Concentration of thought,
Contemplation on the soul,
And the very deep meditation called Samadhi.
* The point controlling senses.
Yoga Suthra defines Yama as control of senses
Sarva brahmethi vijnana adhi indriya grama samyama,
Yamo ayamithi sapraktho abhyasaneeyo muhur muhu. 104
With the help of knowledge of the Brahman,
Restraining all senses completely,
Is termed as Yama,
And should be practiced again and again.
Yoga Suthra defines Niyama as the control of the mind.
Sajatheeya pravahascha vijatheeya thiraskrithi,
Niyamo hi paramanando niyamath kriyathe budhai. 105
Thinking continuously about Brahman,
And discarding any other thoughts,
Is termed as Niyama,
And would give immeasurable joy,
To the wise who practice it.
Yoga Suthra defines Thyaga as sacrifice.
Thyaga prapancha roopaya chid athmath avalokanath,
Thyago hi mahatham poojya, sadhyo mokshamayo yatha. 106
The abandoning of the universe we see,
After realizing it as the conscious Athman,
Is sacrifice and is honoured by great people,
And would lead one to salvation.
Yoga Suthra defines Mouna as deep silence. The next three slokas gives the
revised definition.
Yasmad vacho nivarthanthe aprapya manasa saha,
Yan mounam yogibhir gamyam thad bhaveth sarvadha budha. 107
When mind realizes Brahman and,
Does not have words to describe it,
And this is the philosophical silence,
And is attainable by wise sages.
Vacho yasman nivarthanthe thaduktham kena sakyathe,
Prapancho yadi vakthavya, sopi shabdha vivarjitha. 108
Ithi vaa thad bhaveth mounam sadam sahaja samjnitham,
Gira mounam thu balanam prayuktham brahma vadhibhi. 109
How can we talk about that Brahman,
Seeing which the words rebound?
Even the world we see and feel,
Is due to sheer and total illusion,
And is really indescribable.
So silence is but the hall mark.
Of the wise who know everything,
And such wise and great people,
Ordain it to those novices,
Who try to learn about the Brahman.
Yoga Suthra defines Desa as the peaceful, calm place to do meditation.
Adhavanthe cha madhye cha jano yasmin na vidhyathe,
Yenedham sathatham vyaptham sa deso vijana smrutha. 110
That place which is full of solitude,
Is the place where universe does not,
Exist in the beginning, middle and end,
For there is Brahman which is spread everywhere.
Yoga Suthra defines Kala as the proper time to practice Yoga.
Kalanath sarva bhoothanaam brahmadheenam nimeshatha,
Kala sabdhena nirdhishto hyakanda anandhako advaya. 111
The Brahman which is one and does not have two,
Brings in to existence, in a twinkling of an eye,
All things including Brahman, and is known as time
Which determines and defines,
The boundaries of past, present and future.
Yoga Suthra defines Asana as the proper posture for doing Yoga.
Sukhenaiva bhavedhyasmin ajasram Brahma chinthanam,
Asanam thath vijaneeyath netharath sukhasanam. 112
That posture which facilitates the thought of Brahman,
Flowing within, without interruption is the good posture,
Not any other one which destroys one's happiness.
Yoga Suthra mentions Sidhasana (one of the Asanas) as the ultimate posture to
mediate.
Sidham yath sarva bhoothadhi viswadishtanam avyayam,
Yasmin sidha samavishtasthadhwai sidhasanam vidhu. 113
That which is always ready and is the support.
Of the universe which never changes,
That from which everything known has originated,
And in which enlightened permanently reside,
Is known as the posture of eternal Brahman.
Yoga Suthra mentions Moola Bhanda as the control of the roots for passion which
exist in the mooladhara.
Yan moolam sarva bhoothanam yan moolam chitha bandhanam,
Moola Bhandha sada sevyo yogyo asou raja yoginam. 114
Brahman is the root of all beings, which restrains the mind,
And this root which controls, should be always be adopted,
And is even fit for the experts of Raja Yoga*.
* King of Yoga
Yoga Suthra defines Deha samyam as the equipoise state of the body.
Anganam samatham vidhyath same brahmani leenatham,
No cheth naiva samanathwam rujuthwam sushkavath. 115
Keeping the body in an equal state,
Would mean merger with the stable Brahman,
For any other type of equal state,
Would be like a dried up tree.
Yoga Suthra defines Drik Sthihi as concentrating the eye sight on the tip of the
nose. The next two slokas define the spiritual state of sight.
Drushtim jnanamayim kruthwa pasyed brahma mayam jagad,
Sa drushti parmodara na nasagravalokinee. 116
Mixing wisdom with sight and,
Seeing the whole world as Brahman,
Is the noblest vision possible,
And not directing it to the tip of the nose.
Drushtru darshana drushyanam viramo yathra va bhaved,
Drushti sthathraiva karthavyaana nasagravalokini. 117
That sight which is directed to that place,
Where there is no difference at all,
Between one who sees, the sight and what is being seen,
Is the noblest vision possible,
And not directing it to the tip of the nose.
Yoga Suthra defines Pranayama as a series of breathing exercises meant to
control the mind. The next three slokas deal with this step.
Chiuthadhi sarva bhaveshu brahmathwe naiva bhavanath,
Nirodha sarva vrutheenam pranayama sa uchyathe. 118
Controlling the waves of thought in the mind,
And making them as Brahman and nothing else,
And not refraining from any action,
Is called Pranayama. (Control of the soul)
Yoga Suthra defines Pranayama as consisting of the three steps of Rechaka
(inhalation), Pooraka (holding the breath) and Khumbaka (exhalation).
Nishedhanam prapanchasya rechakakhya sameerana,
Brahmaivasmeethi ya vruthi poorako vayureeritha, 119
Ththasthad vruthi naischalyam kumbhaka prana samyama,
Ayam chapi prabudhaanaam ajnanam graana peedanam. 120
Rechaka is driving out thoughts and passions of the world,
And fixing the thought in our mind, I am Brahman is Pooraka.
Afterwards, keeping this state still and steadfast is Kumbhaka,
And this is the real Pranayama for the wise,
And not catching hold of the nose as done by the ignorant.
Yoga Suthra defines Prathyahara as the process of redirecting and concentrating
the sense organs from their normal role in to the mind.
Vishayethwa athmatham drushtwa manasa schithi majjanam,
Prathyahara sa vigneya abhyasaneeyo mumukkshubhi. 121
Seeing Athma in all aspects of life,
And absorption of it in the supreme consciousness,
Is Prathyahara and should be practiced by the seekers of truth.
Yoga Suthra defines Dharana as complete understanding of a thing with
concentrated mind..
Yathra yathra mano yathi brahmana sthathra darshanath,
Manaso dharanm chaiva dharana sa paraa mathaa. 122
Where ever the mind goes, it should see Brahman alone,
And keeping mind steadily in this frame,
Is known as the supreme Dharana.
Yoga Suthra defines Dhyama is unifying of the mind without ant other insertion,
similar to the rain of oil
Brahmai va asmithi sad vruthya niralambathaya sthithi,
Dhyana shabdhena vikhyatha paramananda dhayinee. 123
Keeping ourselves independent of everything,
And concentrating on the thought,
That I am Brahman,
Is denoted by word Dhyana (meditation),
And gives rise to immeasurable joy.
Yoga Suthra defines Samadhi as the acme of meditation. In this state the thought
processes vanish and we would become Athma personified. The next two slokas
relate to this great state.
Nirvikarathaya vruthya brahma karathaya puna,
Vrutha vismaranam samyak samadhir jnana samjnaka. 124
Making thoughts disappear, by first making them stable,
And seeing only Brahman and nothing else,
Is the state of Samadhi and is also the real wisdom.
Imam chakruthri manandam thvath sadhu samabyaseth,
Vasyo yavath kshanath pumsa prayuktha sa bhaveth swayam. 125
By practicing this till it takes you to natural bliss,
And becoming fully under its control by further practice,
This state can be attained in an instant by just a wish.
The sidha Purusha or the king of Yogis is defined in the next sloka.
Thatha sadhana nirmuktha sidho bhavathi yogirat,
Thath swaroopam na chaithasya vishayo manaso girm. 126
The king of Yogis, who has attained perfection,
Gets free from the need of all practices,
And his form would then go beyond,
The thought and mind of everyone.
There are eight road blocks in attaining this great state of Samadhi. They are
given in the next two slokas.
Samadhou kriyamano thu vignani ayanthi vai bhalath,
Anusandhana rahithyam aalasyam bhoga lalasam. 127
Layasthamscha vikshepo rasasvadascha soonyatha,
Yevam yad vigna bahulyam thyajyam brahavida sanai. 128
Strong roadblocks come naturally to put an end to Samadhi,
And they are, absence of constant attention, laziness,
Desire for sensual pleasures, sleep, dark dull periods,
Distraction of thoughts, enjoyment of pleasures,
Emptiness of thought and all these and others should,
Be kept away by, one desiring the knowledge of Brahman.
The complete man needs to fill his thought with Brahman.
Bhava vruthya hi bhavathwam, soonya vruthyahi soonyatha,
Brahma vruthya hi poornathwam, thadha poornathwam abhyaseth. 129
We become what is in our mind,
And an empty mind leads us to emptiness,
So the mind should be full of thought of Brahman,
And this leads one to perfection in what we practice.
Those who do not think of Brahman are as good as animals.
Ye hi vruthim jahathyenam brahmakhyam pavanim paraam,
Vrudhaiva they thu jeevanthi pasubhischa sama nara. 130
Those who give up this ennobling thought of Brahman,
Live in vain and are men who are same as beasts.
Those who think and search for Brahman are extremely noble.
Ye hi vruthim vijananthi jnathwapi vardhayanthi ye,
They vai sath purusha, dhanya vandhyasthe bhuvana thraye. 131
Those who at first have this ennobling thought of Brahman,
And grow with it are good people and,
Are fit to be worshipped by the three worlds.
Brahman should be directly experience and not quibbled about.
Yesham vruthi sama vrudha paripakwa cha saa puna,
They vai sad brahmatham praptha nethare shabdha vadhina. 132
Those in whom the consciousness of Brahman attains its maturity,
Easily attain the state of ever existent Brahman,
And not those who argue with words indicating Brahman.
Those who not realize Brahman but talk as if they are experts are detestable.
Kusala brahma varthayam vruthiheena suragina,
They apya jnana thya noonam punarayanthi yanthi cha. 133
Those who are experts in the discussions of Brahman,
With no realization and are interested in pleasures,
Are born to die again, due to their ignorance.
Those savants in search of Brahman will always think of Brahman.
Nimeshardha na thishtanthi vruthim brahma mayim vinaa,
Yada thishtanthi brahmadhya sanakadhya shukadhaya. 134
Those who seek Brahman, should not.
Be without thought of Brahman,
Even for a moment and would be like,
Sages like Brahma, Sanaka and Shukha.
If there is an effect, there should be a cause and not vice versa.
Karya karanatha aayatha karane nahi karyatha,
Karanathwam thatho gacheth karya bhava vicharatha. 135
If there is an effect there is a cause for it,
But if there is a cause, there need not be an effect,
And so logical thinking leads to the conclusion,
That if there is no effect, there is no cause either.
The only truth in the world is Brahman and nothing else.
Adha shudham bhaved vasthu yadvai vachamagocharam,
Drushtavyam muudh ghatenaiva drushtanthena puna puna. 136
Then the pure reality, which is beyond,
Speech alone remains, similar to the clay,
Being the cause for many things like pot,
And we can realize that Brahman,
Is beyond words and thought.
The seekers of Brahman become one with Brahman.
Anenaiva prakarena vruthir brahmathmika bhaveth,
Udhethi shuddha chithanam, vruthi jnanam ththa param. 137
Thinking like this, those pure in thought,
Would be aware of the state of Brahman,
And they would eventually,
Get merged in Brahman itself.
The negative argument to prove the existence of Brahman.
Karnam vyathi rekena puman aadhou vilokayeth,
Anvayena punasthadhi karyo nithyam prapasyathi. 138
By the negative logical thought,
First conclude that, if there is no effect called the world,
There is no cause called Brahman,
But the world is seen to exist,
And so by positive thought,
Brahman also should exist.
First see the effect, search for the cause and leave out the effect but do not
conclude nothing exists.
Karye hi karanam payeth, pachath karya visarjayeth,
Karanathwam ththo gached avasishtam bhaveth muni. 139
One should first see, cause in the effect,
And then dismiss the effect all together,
And such a sage becomes that which is remaining.
Absolute concentrated meditation on anything makes us to become that thing.
Bhavitham theevra vegena yadvasthu nischayathmana,
Puman sthadvi bhaved seegram jneyam brhamara keeta vath. 140
Like a wasp, over time and with effort becomes a worm,
That man who steadfastly and with conviction,
Thinks about anything, Will become that thing itself.
See the visible, derive the invisible and realize Brahman. (next two slokas)
Adrusyam bhava roopancha sarvameva chidathmakam,
Savadhana thaya nithyam swathmanam bhavayed budha. 141
The wise one with great care should think.
Of the visible, invisible and everything else,
As his own self, which is the real Athman.
Drusyam hyadrusyatham brahmakarena chinthayeth,
Vidwan nithya sukhe thishted vidhya chidhra sapoornaya. 142
The wise one should think of the World that is visible,
As the principle of Brahman which is not visible,
Then his mind would be full of the everlasting joy,
And he would exist in the pleasurable state of joy.
Yebhir aangai samayuktho raja yoga udhahrutha,
Kinchid pakwa kashayaanaam hata yogena samyutha. 143
This knowledge with above aspects is Raja Yoga,
Is fit only for those the stable minded wise,
And should learn this mixed with hata yoga,
Which is for those who have not attained maturity.
The devotion to God and teacher is essential sine qua non.
Paripakwam mano yesham kevaloyam cha sidhidha,
Guru daiwatha bhakthanam sarvesham sulabho bhaved. 144
For those with a pure mind, only this method,
Would lead them to perfection and those,
Who are devoted to their teacher and the God,
This can be achieved without much effort.
Aparoksa Anubhuti [2]
Like an ornament made from gold is Gold, That which is born out of Brahman is
Brahman (emphasis of Sloka 49)
Suvarnath jaya manasya suvarnathwam cha saswatham,
Brahmano jayamanasya brahmathwam cha thadha bhaveth. 51
Like gold is the permanent thing, in things made of gold,
Because all things were born out of Brahman,
Brahman is the nature of everything.
When you see God is different from you, you fear him similar to a Lion fearing
its shadow in the well.
Swalpa mapyanthram kruthwa jeewathma paramathmano,
Ya santhishtathi moodathma bhayam thasya abhibashitham. 52
It is said in the Vedas that the ignorant soul,
Who finds even slight differences,
Between Jiwathma and Paramathma,
Lands in a sense of fear
Jiwathma - Individual soul Paramathma - Brahman
Yathra jnanth bhaveth dwaitham itharasthara pasyathi,
Athmathvena yada sarvam netharasthathra chanvapi. 53
Due to ignorance when duality appears,
One sees the another, but when,
Everything is realized as Brahman,
One does not see another except himself.
Yasmin sarvani bhoothani hyathmathvena vijanatha,
Na vai thasya bhaven moho na cha sokadwitheeyatha. 54
In that state of oneness, everything is identified,
As Brahman and when this is done,
There is no desire, no sorrow and no duality.
Ayamathma hi brahmaiya sarvathmakathaya sthitha,
Ithi nirdharitham srutya brahadaranya samsthaya. 55
Brihadaranyaka Upanishad, which is a part of Vedas,
Declares that Brahman is the form of the Athma,
And it is indeed Athma itself.
When you are asleep, dreams are true and when you do not have enlightenment, the
world appears to be true.
Anubhootho apyayam loko vyavahara kshomopi san,
Asadropo yadha swapna uthara kshana badhatha. 56
Though we seem to experience the world,
For all practical purposes of perception,
It is an illusion, like what we see in the dream,
Which becomes a lie as soon as we wake up.
Swapno jagarane aloka swapnepi jagaro na hi,
Dwayameva laye nasthi layopi hya ubhayorna cha. 57
The dream becomes unreal on wakening,
And wakening does not exist in a dream,
And both these states are absent in a deep sleep.
Thrayamvam bhaven mithya guna thraya vinirmitham,
Asya drushti gunatheetha nithyo hyeka schidathmaka. 58
These three states are due to the triad of Characters,
Which are Sathva, Rajas and Thamas,
But the witness behind them is beyond these three gunas,
It is eternal, is only one and is the consciousness.
Several examples are given to show that once we are spiritually awake, we do not
see body as a separate entity.
Yadwan mrudhi ghata branthim sukthou va rajatha sthithim,
Thadwath brahmani jeewathwam veekshmano na pasyathi. 59
Like an intelligent one sees clay in a pot and sliver in the in a shell*,
When one realizes Brahman, he does not see a soul separately.
* Mother of pearl
Yadha mrudhi ghato nama kanake kundalibhidha,
Sukthou hi rajata kyathir jeeva sabdha sthadha pare. 60
Like one calls the clay as a pot,
The gold as the ear stud,
And the shell as silver,
We call the Brahman as the individual soul.
Yadyaiva vyomni neelathwam yadha neeram marusthale,
Purushathwam yadha sthanou, thdwad viswam chidathmani. 61
Like one sees blue colour in the sky,
Sees water in the distant mirage,
And sees in dark, a man in a pillar,
One imagines that he is seeing,
The unreal universe in the real Brahman.
Yadiva soonyai Vetalo, gandarwanam puram yadha,
Yadakaso dwichandrathwam, thdwath sathye jagath sthithi. 62
Like we see in an empty space, the so called Ghost,
Like we imagine a city of Gandharwas on the sky,
And like we imagine seeing two moons in the sky,
We seem to see the universe in the real Brahman.
Yadha Taranga kallolair jalameva sphurathyalam,
Pathra roopena thamram hi brahmandougai thadmatha. 63
Like the ripples and tides, that we see are only water,
And like the pitcher we see is really a piece of copper,
The universe that we see is really nothing but Brahman.
Ghatathmana yada prithwi, patathmana hi thanthawa,
Jagna namna chidabhathi jneyam thathad bhavatha. 64
Like we call a thing made of mud, as a pot,
And like we call a thing made of thread as a cloth,
If we see beyond these names that we attach,
We would really see only mud and the thread,
And similarly if we see beyond the name of universe,
We would really see as universe is really Brahman.
People do not really understand the meaning of the words they use.
Sarvopi vyavaharasthu brahmana kriyathe janai,
Ajnananna vijanathi mrudheva hi ghatadhikam. 65
In the normal practice people use word Brahman,
Without realizing what is the real meaning of the word,
Similar to the fact that they use a pot or a jar,
Without realizing that it is clay that they are using.
The cause effect relation ship between Brahman and the world.
Karya karanatha nithyamasthe ghata mrudhor yadha,
Thadaiva sruthi yukthabhayam prapancha brahmanoriha. 66
Like the, pot is the effect and the clay is the cause,
Is a perennial and ever lasting truth,
The Vedas say that Brahman is the cause,
And the universe that we see is the effect.
Grahyamane ghate yadwan mruthika abhathi vai bhalath,
Veekshamane prapanchepi brahmaivabhathi bhasuram. 67
Similar to earth coming to our mind,
When we think or see a pot,
The ever shining Brahman,
Should appear before us,
When we see the world.
The difference in view point of Ignorant and wise is brought out in the next 20
stanzas.
Sadaivathma vishuddhosthi hyashudho bhathi vai sada,
Yadaiva dwividha rajjur jnanino ajnanino anisam. 68
The Athma appears as pure to the wise,
And impure to those who are not,
Similar to the rope appearing,
In two different forms*,
To the wise and non wise.
*As rope or snake
Yadaiva mrunmaya kumbhathadwad deho abhi chinmaya,
Athma anathma vibhago ayam mudhaiva kriyathe budhai, 69
Like the Pot is all clay, the body is all consciousness,
The division of self and non self,
Is only created by the ignorant to no purpose.
Sarpathwena Yada Rajju rajathatwena sukthika,
Vinirnitha vimoodena dehatwena thadathmana. 70
Similar to the ignorant one,
Seeing a snake in the rope,
And silver in a shell,
The foolish one sees,
The Athma in the body.
Ghatathwena yadha pruthwi, patathwenaiva thanthawa,
Vinirnitha vimoodena dehatwena thadathmana. 71
Similar to the ignorant one,
Seeing a pot in clay,
And cloth in threads,
The foolish one sees,
The Athma in the body.
Kanakam kundalathwena tharangathwena vai jalam,
Vinirnitha vimoodena dehatwena thadathmana. 72
Similar to the ignorant one,
Seeing ear studs in gold,
And waves in water,
The foolish one sees,
The Athma in the body
Purushatwena vai sthanur jalathwena mareechika,
Vinirnitha vimoodena dehatwena thadathmana. 73
Similar to the ignorant one
Seeing a man in a tree,
And water in a mirage,
The foolish one sees,
The Athma in the body
Grahatwenaiva kashtani, gadgthwenaiva lohatha,
Vinirnitha vimoodena dehatwena thadathmana. 74
Similar to the ignorant one,
Seeing house in pieces of wood,
Seeing a sword in a piece of metal,
The foolish one sees,
The Athma in the body
Yadha vruksha vipryaso jalad bhavadhi kasyachith,
Thadvathmani dehathwam pasyathyajnanayogatha. 75
Due to sheer ignorance one sees,
The Athma as the body,
Similar to one seeing the reflection,
Of a tree in water and assuming it as the real tree.
Pothena gachatha pumsa sarva bhatheeva chanchalam,
Thadvathmani dehathwam pasyathyajnanayogatha. 76
Due to sheer ignorance one sees,
The Athma as the body,
Similar to one assuming everything,
On the shore as moving,
While he is traveling on a boat.
Peethathwam hi yadha shubre doshad bhavathi kasyachith,
Thadvathmani dehathwam pasyathyajnanayogatha. 77
Due to sheer ignorance one sees,
The Athma as the body,
Similar to white appearing as yellow,
To the one having an eye defect.*
* yellow jaundice.
Chakshubhyam brahma seelabhyam sarva bhathi bhramathmakam,
Thadvathmani dehathwam pasyathyajnanayogatha. 78
Due to sheer ignorance one sees,
The Athma as the body,
Similar to the one finding,
Everything as defective,
Due to the defect in his eye.
Aalatham bhramanenaiva varthulam bhathi sooryavath,
Thadvathmani dehathwam pasyathyajnanayogatha. 79
Due to sheer ignorance one sees,
The Athma as the body,
Similar to the one seeing,
A rotating fire brand and,
Assuming it as the Sun.
Mahathwe sarva vasthoonam anuthwam hyathi dhoorayath,
Thadvathmani dehathwam pasyathyajnanayogatha. 80
Due to sheer ignorance one sees,
The Athma as the body,
Similar to the one,
Seeing things from a very long distance,
And assuming that, they are small.
Sookshmathwe sarva bhavaanaam sthoolathwam chopanethratha,
Thadvathmani dehathwam pasyathyajnanayogatha. 81
Due to sheer ignorance one sees,
The Athma as the body,
Similar to the one,
Seeing things through magnifying glass,
And assuming that things are very big.
Kacha bhoomou jalathwam va jalabhoomou hi kachatha,
Thadvathmani dehathwam pasyathyajnanayogatha. 82
Due to sheer ignorance one sees,
The Athma as the body,
Similar to the one,
Assuming body of water as glass,
And glass as the body of water.
Yadwad agnou manithwam hi manou va vahnitha puman,
Thadvathmani dehathwam pasyathyajnanayogatha. 83
Due to sheer ignorance one sees,
The Athma as the body,
Similar to the one,
Assuming that a flame is a gem,
And a gem is a flame.
Abreshu sathsu dhavathsu somo dhavathi bhathi vai,
Thadvathmani dehathwam pasyathyajnanayogatha. 84
Due to sheer ignorance one sees,
The Athma as the body,
Similar to the one,
Assuming movement of the moon,
When really the clouds are that which are moving.
Yadaiva dig viparayaso mohad bhavadhi kasyachith,
Thadvathmani dehathwam pasyathyajnanayogatha. 85
Due to sheer ignorance one sees,
The Athma as the body,
Similar to the one,
Who looses his sense of direction,
Due to confusion in his mind.
Yada sasi jale bhathi chanchalathwena kasyachith,
Thadvathmani dehathwam pasyathyajnanayogatha. 86
Due to sheer ignorance one sees,
The Athma as the body,
Similar to the one,
Assuming the moon as unsteady,
Seeing its reflection in water.
Evam athmani na jnathe dehadhyaso hi jayathe,
Sa yevathma parijnath leeyathe cha parathmani. 87
Due to ignorance, athma has the delusion about the body,
But this vanishes once there is realization of the supreme Athma.
Sarvamathma thaya jnatham jagath sthavara jangamam,
Aabhavath sarva bhavanaam dehasya chathmatha kutha. 88
When one realizes that the movable, the immovable,
And the universe is all Athman and nothing else,
Everything except the Athman disappears from his thought,
And there is no room there to think that the body is Athman.
Fate is divided in to three parts Prarabdha (That which has to be undergone in
this life), Sanchitha (That which comes from previous life) and Agami (a portion
in this life which will be transferred to next life.)
Athmanam sathatham janan kalam na mahamathe,
Prarabhdham akhilam bunjaanodwegam karthumarhasi. 89
Oh greatly wise one, always try to understand the Athma,
While you are undergoing the results of Prarabdha*,
For it is not proper to feel distressed about it.
* Can be loosely translated as fate but
is really something we carry with us as
a result of our actions in various births.
Prarabdha is not carried from one birth to another, if Brahman is realized.
Uthpanne apyathma vignane prabhdham naiva munchadhi,
Ithi yath chruyathe sasthre than nirakriyathe adhunaa. 90
The theory that Prarabhdha does not vanish,
Even after the realization of the Athman,
Is being denied based on principles of sasthra.
Thathwa jnano udhayad oordhwa prarabdham na vidhyathe,
Dehadee nama sathyathwad yadha swapna prabodhatha. 91
With the realization of the Athman,
The thing called Prarabdha disappears,
Similar to things seen in a dream,
Disappearing as soon as one wakes up.
Karma janmanthara krutham prarabdham ithi keerthitham,
Thathu janmanthara bhavath pumso naivasthi karhichith. 92
The effect of action done in previous births,
Is being referred to as Prarabdha in this birth,
But for the realized one does not have any more births,
And so he cannot carry the effects with him any more.
Swapnadeho yadadhyastha asthadhywayam hi dehaka,
Adhyasthasya kutho janma janma bhave sthithi kutha. 93
Just as the body in the dream,
Is an imagination imposed up on us,
For the realized one, this body,
Is something which is imposed on him,
These beings so, how can Prarabdha,
Come along with birth,
When birth itself is being questioned.
Upadhanam is the causal fact and Brahman is Updhanam of this world. Ignorance
prevents is from seeing this. Examples are given.
Upadhanam prapanchasya mruth bhandasya yeva kadhyathe,
Ajnanam chaiva vedanthai sthasmin nashte kwa viswatha. 94
The Vedanthas have told that,
Similar to clay being the cause of pot,
Ignorance is the cause of this world,
So if ignorance is really lost,
Where can be the world be?
Yadha rajjum parithyajya sarpa grunathi vai bhramath,
Thadwath sathyamavijnaya jagath pasyadhi moodathi. 95
Similar to the ignorant one,
Seeing snake instead of rope,
Due to utter confusion,
He only sees this world,
Without realizing the reality.
Rajju roope parignathe sarpa brhanthir na thishtathi,
Adhishtena thadha jnathe prapancha soonyatham gatha. 96
Once the real nature of rope is realized,
The snake will not be seen instead of it,
And similarly once the nature of Brahman,
Is known, this world cannot be seen.
The theory of fate (Prarabdha) is for the ignorant one.
Dehasyapi prapanchathwath prarabhdawa sthithi kutha,
Ajnani jana bodhartha prarabdham vakthi vai sthuthi. 97
The body being in this world,
Does not also exist and due to this,
Prarabdha also does not exist,
Though the Vedas speak of Prarabdha,
For the understanding of the ignorant.
The Mundaka Upanishad tells that:-
Ksheeyanthe thasya karmani thasmin drushte cha paravare,
Bahuthwam than nishedartha sruthya geetham cha yath sphutam. 98
All actions of man including Prarabdha,
Perishes when one is able to see,
Brahman which is in the higher and also lower*,
Thus tell the Vedas with clarity,
*Cause and effect
If fate does not get destroyed, ignorance gets never destroyed and spiritual
realization never comes.
Uchyathe agnai balath chaithaththadaanatha thad vayagama,
Vedantha matha hanam cha yadho jnanam ithi sruthi. 99
If the ignorant adamantly refuse to know this,
Not only will they get involved in two absurdities*,
But also forsake the conclusions of Vedantha,
Which proceed from Veda, the true knowledge.
*negation of Brahman and its realization.
The fifteen steps of Yoga which are mentioned in the next slokas are same as the
steps mentioned by Sage Patanjali in his Yogs Suthra. But they take an entirely
different spiritual meaning. This yoga, following the new meaning, is termed as
Raja Yoga and Pathanjali's steps lead to Hata Yoga.
Tri panchanga anyadho vakshye poorvokthasya hi labdhaye,
Thaischa sarve sada karya nidha dhyasana meva thu. 100
Aparoksa Anubhuti [2]
Only a person who has the above mentioned traits,
Should involve himself in such constant reflection,
So that he desires and attains his own good.
Nature of such reflection is further defined.
Nothu padyandhe vina jnanam vicharena anya sadhanai,
Yada padartha bhanam hi prakasena vina kkachid. 11
Knowledge is never attained without reflection,
Like an object is never seen without a bright light.
How to seek the Brahman/Athma? (Stanzas 12-16)
Koham kadhamidham, jatham ko vai katha asya vidhyathe,
Upadhaanm kimastheeha vichara soyameedrusa. 12
The enquiries that needs to be done are,
Who am I? how was the word created?
Who is its creator? and with what has it been made?
Naham bhootha gano deho naham chaksha ganasthadha,
Ethadwi lakshana kaschid vichara soyam eedrusa. 13
The hall mark of enquiries is thoughts like
I am not the body made out of the five elements,
Nor am I a mixture of the different senses.
Ajnana prabhavam sarva jnanena pravileeyathe,
Sankalpo vividha kartha vichara soyam eedrusa. 14
The real thought process within us should be,
I see differences between things because of ignorance,
All these differences would vanish when I get wisdom,
And the various thoughts in me are the reason for what I see.
Yethayor upadhanamekam sookshmam, sad avyayam,
Yadhaiva mudhataadheenam vichara soyam eedrusa. 15
The cause for this ignorance and the thought process,
Is subtle and one without second and unchanging existence,
Similar to the clay being the cause of inanimate things like a mud pot.
The various thoughts in me are the reason for what I see.
Aham yekapi sookshmascha jnatha sakshi sadavyaya,
Thadaham nathra sandeho vichara soyam eedreusa. 16
I am the only one, micro existence beyond all thoughts,
I am the knower, the witness, the truth, the indivisible,
And there is no doubt whatsoever that,
The various thoughts in me are the reason for what I see.
The next five stanzas are powerful arguments that there is a difference between
the body and the Athma.
Aathma vinishkalo hyoko deho bahubhir avrutha,
Thayair ikyam prapasyanthi kim ajnana matha param. 17
Athma is one and does not have any parts,
And the body is divisible in to various organs,
What can be the worst act of ignorance,
Than thinking that these two are one.
Aathma niyaamanga schaandardeho bahyo niyamyaka,
Thyair ikyam prapasyanthi kim ajnana matha param. 18
Athma is the ruler and exists within,
The body is the ruled and is outside,
What can be the worst act of ignorance,
Than thinking that these two are one.
Athma jnanamaya punyo deho mamsa mayo asuchi,
Thyair ikyam prapasyanthi kim ajnana matha param. 19
Athma is the holy consciousness
And the body is made of flesh and impure,
What can be the worst act of ignorance,
Than thinking that these two are one.
Athma prakasaka swacho, dehas thamasa uchyathe,
Thyair ikyam prapasyanthi kim ajnana matha param. 20
Athma is pure and supreme,
Body is base and dark,
What can be the worst act of ignorance,
Than thinking that these two are one.
Athma nithyohi sadrupo, deho anithya hyasanmaya,
Thyair ikyam prapasyanthi kim ajnana matha param. 21
Athma is eternal and ever existent,
Body is transient and non existent,
What can be the worst act of ignorance,
Than thinking that these two are one.
Athma is not fire.
Athma na sthath prakasathvam, padarthaa yathrthavabhasanam,
Nagnayaadhee deepthi va dheepthir bhathayandhyam yatho nisi. 22
The light of Athma makes us see everything,
But light of Athma is not like that of fire,
For without fire in darkness we cannot see,
But Athma makes us see everything at all times.
Like a pot the body is transient.
Deho aham ithyayam moodo dhruthwa thishtathyaho jana,
Mamaya mithyapi jnathwa ghata dhrushtena sarvadha. 23
The foolish think that they are the body,
Though it is something belonging to them,
This sort of illusion is like a man,
Thinking that the pot always belongs to him.
The real knowledge and the real wisdom are defined in the next five stanzas.
Brahmaivaham sama santhi sachidananda lakshanam,
Naham deho hyasadroopo jnana mithyuchyuthe budhai. 24
The wise say that the true knowledge is that,
I am definitely not the body which is an illusion
But I am Brahman, I am peace, I am equanimity,
I am the existence, bliss and knowledge,
Nirvikaro nirakaro niravadhyo aham avyaya
Naham deho hyasadroopo jnana mithyuchyuthe budhai. 25
The wise say that the true knowledge is that,
I am definitely not the body which is an illusion
But I am without change, without any form,
Without any blemish and without any decay.
Niramayo nirabhaso nirvikalpo ahamathatha,
Naham deho hyasadroopo jnana mithyuchyuthe budhai. 26
The wise say that the true knowledge is that,
I am definitely not the body which is an illusion
But I am without disease, beyond all comprehension,
Beyond any change and I am all pervading.
Nirguno nishkriyo nithyo nithya muktho aham achyutha,
Naham deho hyasadroopo jnana mithyuchyuthe budhai. 27
The wise say that the true knowledge is that,
I am definitely not the body which is an illusion
But I am without properties and without any activity,
I am permanent, for ever free and imperishable.
Nirmalo nischalo anantha sudhohamajaro amara,
Naham deho hyasadroopo jnana mithyuchyuthe budhai. 28
The wise say that the true knowledge is that,
I am definitely not the body which is an illusion,
But I am without stains, without movement and limits,
I am pure, I never age and I never die.
The above argument does not mean that Brahman/Athma does not exist.
Swadehe shobhanam santham purushakhyam cha sam matham,
Kim moorkhe soonyamathmanam dehatheetham karoshi bho. 29
Oh ignorant one, do not conclude because of these that,
Athma does not exist, for it exists in your body,
As something different, blissful and perennial.,
And is agreed to be same as the Purusha by the wise.
Requests the novice seeker to reason and understand this Purusha, (Used
alternatively for Athman/Brahman.)
Swathmanam srunu moorkha thwam sruthwa yukthya cha purusham,
Dehath atheetham sadakaram sudurdarsa bhava drusai. 30
Oh ignorant one, using the sruthis and your own reasoning,
Try to understand this Purusha, which is beyond the body,
And which is the very form of existence,
Though you would find it difficult to understand.
Again brings out the difference between the body and Purusha (Brahman/Athma)
Aham sabdhena vikhyata yeka yeva sthitha para,
Sthoola sthava anekatham prapth kadham syaddehaka puman. 31
This supreme Purusha, which is beyond the body,
Is well known as I, but it is only one,
But the body is in many forms,
And so how can I be the body.
Different reasoning to say Brahman (I) and Body are different. (Next nine
Stanzas)
Aham drusthru thaya sidho deho drusyathaya sthitha,
Mamaya mithi nirdhesath kadham syadhesaka puman. 32
I is well known as, he who perceives,
And the body is something that is perceived,
And so how can both these be same,
Also the body is claimed as mine by the I,
And so how can it be the same as I.
Aham vikara heenasthu deho nithyam vikaravan,
Ithi prathiyathe sakshath kadha syadhesaka puman. 33
I am never subject to any change by any cause,
But the body is subject to change by age or sickness,
And when this is experienced by every one,
How can both these be same?
Yasmath param ithi sruthwa thaya purusha lakshanam,
Vineernitham vimoodena kadam syadheshaka puman. 34
Having learned about the real properties of Purusha,
From the very holy books of Vedas,
And having understood that there is nothing greater than it,
How can we conclude that both these are same.
Sarva purusha yevethi sookthe purusha samgnithe,
Apyuchyathe yatha sruthwa kadam syadheshaka puman. 35
In Purusha Sooktha it has been clearly told,
That everything that we see is Purusha,
And having read and understood it,
How can we conclude that both these are same?
Asanga purusha proktho brahadharanykepi cha,
Anantha mala samslishta, kadam syadheshaka puman. 36
It is also been told in Brihadaranyaka Upanishad,
That the Purusha is completely unattached,
And knowing that body is having innumerable impurities,
How can we conclude that both these are same?
Tharaiva cha samakhyatha swayam jyothirhi Purusha,
Jada para prakasyoyam kadam syadheshaka puman. 37
It is also told in the same place that,
Purusha is shining and self luminescent,
And knowing the body as inert and
Can be illuminated only from outside,
How can we conclude that both these are same?
Prokthopi karma kandena hyathma dehad dwilakshana,
Nithyascha thath phalam deha pathad anatharam. 38
Even that part of Veda emphasizing on rituals,
Tells us that Athma and the body are different,
And says that the results of rituals,
Exist along with the soul, even after the death of the body.
Lingam cha aneka samyuktham chalam drusyam vikari cha,
Avyapakama sadroopam thath kadham syath pumanayam. 39
The body is divided as the subtle and the gross,
And even this subtle body has many properties,
Is unstable, limited and non existent by nature,
And how can this body be that Purusha.
Conclusion based on argument in the last nine stanzas that there is a soul/Athma/Purusha/Brahman
which exists separately from the body.
Yevam deha dwayad anya athma purusha easwara,
Sarvathma sarva roopascha sarvatheetha aham avyaya. 40
Thus, different from the type of bodies,
There exists the soul, which is Purusha,
The lord of everything and soul of everything,
And though present in everything,
Is different and transcends all of them.
Logic or Tharka Vada asserts that Prakrithi (prapancha/body ) has different
existence from that of Athma/Brahman/Purusha. Since they are different and
cannot become one, there is no salvation.
Ithyathma deha bhagena prapanchayaiva sathyatha,
Yadoktha tharka sasthrena Thatha kim purusharthatha. 41
Logic,asserts that the body and Purusha,
Are indeed very different,
And emphasizes in the reality of this world,
And that both of them act separately,
And if this so, how can there be salvation?
Ithyathma deha bhedena deha athmathwam nivaritham,
Idhaneem deha bedhasya hyasathwam sphutamuchyathe. 42
Thus thinking over the difference between body and Purusha,
It is concluded that there are indeed different,
But does the difference between them,
Indicate that the body is in truth without Purusha,
Argument to say that the body does not have a separate existence
Chaithanya asyaika roopathwad bhadho yuktho na karhichith,
Jeewathwam cha mrusha jneam rajjou sarpa graham yadha. 43
Consciousness being always the same.
Differentiation does not suit it,
And so like seeing a snake in a rope,
It is not proper to identify it as Purusha,
The body/world is only an illusion and is really the Brahman itself.
Rajjwa jnanath kshanenaiva yadwad drajjurhi sarpini,
Bhathi thadwachithi sakshad viswakarena kevala. 44
In some moments the rope appears as a snake,
Due to the ignorance of its real nature,
And without the rope changing its nature,
Similarly pure consciousness also appears,
To be the whole universe at such times.
Brahman/Purusha/athma is the cause for the body/world/Prapancha
Upadhanam prapanchasya brahmano anyathra vidhyathe,
Thasmath sarva prapanchoyam brahmai vasthi na chetharath. 45
There is no cause for this universe except Brahman,
(similar to the clay being the cause of a pot)*
So the entire Universe is Brahman and nothing else.
*interpolation by the author for clear understanding
The cause and effect theory of Brahman and the body is enunciated.
Vyapya vyapakatha mithya sarvamathmethi sasanath,
Ithi jnathe pare thathwe bedhasyavara kutha? 46
The Vedas declare that everything that we see is Athman,
And the difference between Athma which pervades,
And the universe in which it is said to be pervading,
In non existent and the difference is a result of an illusion.
Brihadaranyaka Upanishad says that there are no qualities/properties to Brahman.
Sruthya nivaritham noonam nanathwam swamukhena hi,
Kadham bhaso bhavedanya sthithe chadwaya karana. 47
The Vedas by itself has denied different forms of Brahman,
And once there is nothing else except the Brahman,
How can there be difference between Brahman and the world.
Brihadaranya Upanishad says that the individual travels from death to death.
Doshopi vihitha shruthya mruthyor mruthyum sa gachathi,
Iha pasyathi nanathwam mayaya vanchitho nara. 48
The Veda has found fault with those,
Who see manifoldness in Brahman,
And has clearly brought out that,
That these differences are seen,
By those men who are cheated by illusion.
Brahmana sarva bhoothani jayanthe paramathmana,
Thasmad yethani brahmaiva bhavathethya avatharayeth. 49
All beings are born from the great soul called Brahman,
And so they all should be considered as Brahman.
Bramaiva sarva namani roopani vividhani cha,
Karmanyapi samagrani vibharthathi sruthir jagai. 50
All those having differing names,
Or different shapes are only Brahman,
And the Vedas tell that it alone is the base,
Of all the actions that we see.
Aparoksa Anubhuti [1]
81. Just as all objects that are very small appear to be large when viewed through lenses, so does one, etc.,
82. Just as a surface of glass is mistaken for water, or vice versa, so does one, etc.,
83. Just as a person imagines a jewel in fire or vice versa, so does one, etc.,
84. Just as when clouds move, the moon appears to be in motion, so does one, etc.,
85. Just as a person through confusion loses all distinction between the different points of the compass, so does one, etc.,
86. Just as the moon (when reflected) in water appears to one as unsteady, so does one, etc.,
87. Thus through ignorance arises in Atman the delusion of the body, which, again, through Self-realization, disappears in the supreme Atman.
88. When the whole universe, movable and immovable, is known to be Atman, and thus the existence of everything else is negated, where is then any room to say that the body is Atman?
89. O enlightened one, pass your time always contemplating on Atman while you are experiencing all the results of Prarabdha; for it ill becomes you to feel distressed.
90. The theory one hears of from the scripture, that Prarabdha does not lose its hold upon one even after the origination of the knowledge of Atman, is now being refuted.
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 is known as Prarabdha (which produces the present life). But such Karma cannot take the place of Prarabdha (for a man of knowledge), as he has no other birth (being free from ego).
93. Just as the body in a dream is superimposed (and therefore illusory), so is also this body. How could there be any birth of the superimposed (body), and in the absence of birth (of the body) where is the room for that (i.e., Prarabdha) at all?
94. The Vedanta texts declare ignorance to be verily the material (cause) of the phenomenal world just as earth is of a jar. That (ignorance) being destroyed, where can the universe subsist?
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 Shruti speaks of Prarabdha.
98. "And all the actions of a man perish when he realizes that (Atman) which is both the higher and the lower". Here the clear use of the plural by the Shruti is to negate Prarabdha as well.
99. If the ignorant still arbitrarily maintain this, they will not only involve themselves into two absurdities but will also run the risk of forgoing the Vedantic conclusion. So one should accept those Shrutis alone from which proceeds true knowledge.
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 Atman that is absolute existence and knowledge cannot be realized without constant practice. So one seeking after knowledge should long meditate upon Brahman for the attainment of the desired goal.
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 Brahman" 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 realizing it as the all-conscious Atman is the real renunciation honored 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 (i.e., Brahman) whence words turn away? (So silence is inevitable while describing Brahman). Or if the phenomenal world were to be described, even that is beyond words. This, to give an alternate definition, may also be termed silence known among the sages as congenital. The observance of silence by restraining speech, on the other hand, is ordained by the teachers of Brahman for the ignorant.
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 (Brahman) that is bliss indivisible is denoted by the word 'time', since it brings into existence, in the twinkling of an eye all beings from Brahman downwards.
112. One should known that as real posture in which the meditation on Brahman flows spontaneously and unceasingly, and not any other that destroys one's happiness.
113. That which is well known as the origin of all beings and the support of the whole universe, which is immutable and in which the enlightened are completely merged ... that alone is known as Siddhasana (eternal Brahman).
114. That (Brahman) which is the root of all existence and on which the restraint of the mind is based is called the restraining root (Mulabandha) which should always be adopted since it is fit for Raja-yogins.
115. Absorption in the uniform Brahman should be known as the equipoise of the limbs (Dehasamya). Otherwise mere straightening of the body like that of a dried-up tree is no equipoise.
116. Converting the ordinary vision into one of knowledge one should view the world as Brahman itself. That is the noblest vision, and not that which is directed to the tip of the nose.
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 the Chitta as Brahman alone, is called Pranayama.
119-120. The negation of the phenomenal world is known as Rechaka (breathing out), the thought, "I am verily Brahman", is called Puraka (breathing in), and the steadiness of that thought thereafter is called Kumbhaka (restraining the breath). This is the real course of Pranayama for the enlightened, whereas the ignorant only torture the nose.
121. The absorption of the mind in the Supreme Consciousness by realizing Atman in all objects is known as Pratyahara (withdrawal of the mind) which should be practiced by the seekers after liberation.
122. The steadiness of the mind through realization of Brahman wherever the mind goes, is known as the supreme Dharana (concentration).
123. Remaining independent of everything as a result of the unassailable thought, "I am verily Brahman", is well known by the word Dhyana (meditation), and is productive of supreme bliss.
124. The complete forgetfulness of all thought by first making it changeless and then identifying it with Brahman is called Samadhi known also as knowledge.
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 inquiry, idleness, desire for sense-pleasure, sleep, dullness, distraction, tasting of joy, and the sense of blankness. One desiring the knowledge of Brahman should slowly get rid of such innumerable obstacles.
129. While thinking of an object the mind verily identifies itself with that, and while thinking of a void it really becomes blank, whereas by the thought of Brahman it attains to perfection. So one should constantly think of (Brahman to attain) perfection.
130. Those who give up this supremely purifying thought of Brahman, 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 Brahman and then develop it more and more. They are respected everywhere.
132. Only those in whom this consciousness (of Brahman) being ever present grows into maturity, attain to the state of ever-existent Brahman; and not others who merely deal with words.
133. Also those persons who are only clever in discussing about Brahman but have no realization, and are very much attached to worldly pleasures, are born and die again and again in consequence of their ignorance.
134. The aspirants after Brahman should not remain a single moment without the thought of Brahman, just like 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 (Brahman) 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 Brahman), which is afterwards merged into Brahman.
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.
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 Brahman. 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.
Aparoksa Anubhuti [1]
21. Atman is eternal, since it is Existence itself; the body is transient, as it is non-existence in essence; and yet etc.,
22. The luminosity of Atman consists in the manifestation of all objects. Its luminosity is not like that of fire or any such thing, for (in spite of the presence of such lights) darkness prevails at night (at some place or other).
23. How strange is it that a person ignorantly rests contented with the idea that he is the body, while he knows it as something belonging to him (and therefore apart from him) even as a person who sees a pot (knows it as apart from him) !
24. I am verily Brahman, being equanimous, quiescent, and by nature absolute Existence, Knowledge, and Bliss. I am not the body which is non-existence itself. This is called true Knowledge by the wise.
25. I am without any change, without any form, free from all blemish and decay. I am not, etc.,
26. I am not subjected to any disease, I am beyond all comprehension, free from all alternatives and all-pervading. I am not, etc.,
27. I am without any attribute or activity, I am eternal, ever free, and imperishable. I am not, etc.,
28. I am free from all impurity, I am immovable, unlimited, holy, un-decaying, and immortal. I am not, etc.,
29. O you ignorant one ! Why do you assert the blissful, ever-existent Atman, which resides in your own body and is (evidently) different from it, which is known as Purusha and is established (by the Shruti as identical with Brahman), to be absolutely non-existent?
30. O you ignorant one ! Try to know, with the help of Shruti and reasoning, your own Self, Purusha, which is different from the body, (not a void but) the very form of existence, and very difficult for persons like you to realize.
31. The Supreme (Purusha) known as "I" (ego) is but one, whereas the gross bodies are many. So how can this body be Purusha?
32. "I" (ego) is well established as the subject of perception whereas the body is the object. This is learnt from the fact that when we speak of the body we say, "This is mine." So how can this body be Purusha?
33. It is a fact of direct experience that the "I" (Atman) is without any change, whereas the body is always undergoing changes. So how can this body be Purusha?
34. Wise men have ascertained the (real) nature of Purusha from that Shruti text, "(There is nothing) higher than He (Purusha)," etc. So how can this body be Purusha?
35. Again the Shruti has declared in the Purusha Sukta that "All this is verily the Purusha". So how can this body be Purusha?
36. So also it is said in Brihadaranyaka that "The Purusha is completely unattached". How can this body wherein inhere innumerable impurities be the Purusha?
37. There again it is clearly stated that "the Purusha is self-illumined". So how can the body which is inert (insentient) and illumined by an external agent be the Purusha?
38. Moreover, the Karma-kanda also declares that the Atman is different from the body and permanent, as it endures even after the fall of the body and reaps the fruits of actions (done in this life).
39. Even the subtle body consists of many parts and is unstable. It is also an object of perception, is changeable, limited and non-existent by nature. So how can this be the Purusha?
40. The immutable Atman, the substratum of the ego, is thus different from these two bodies, and is the Purusha, the Ishwara (the Lord of all), the Self of all; It is present in every form and yet transcends them all.
41. Thus the enunciation of the difference between the Atman and the body has (indirectly) asserted, indeed, after the manner of the Tarkashastra, the reality of the phenomenal world. But what end of human life is served thereby?
42. Thus the view that the body is the Atman has been denounced by the enunciation of the difference between the Atman and the body. Now is clearly stated the unreality of the difference between the two.
43. No division in Consciousness is admissible at any time as it is always one and the same. Even the individuality of the Jiva must be known as false, like the delusion of a snake in a rope.
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 Brahman. Hence this whole universe is but Brahman and nothing else.
46. From such declaration (of the Shruti) as "All this is Atman", it follows that the idea of the pervaded and the pervading is illusory. This supreme truth being realized, where is the room for any distinction between the cause and the effect?
47. Certainly the Shruti has directly denied manifoldness in Brahman. The non-dual cause being an established fact, how could the phenomenal universe be different from It?
48. Moreover, the Shruti has condemned (the belief in variety) in the words, "The person who", being deceived by Maya, "sees variety in this (Brahman), goes from death to death".
49. Inasmuch as all beings are born of Brahman, the supreme Atman, they must be understood to be verily Brahman.
50. The Shruti has clearly declared that Brahman 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 Brahman has always the nature of Brahman.
52. Fear is attributed to the ignorant one who rests after making even the slightest distinction between the Jivatman and the Paramatman.
53. When duality appears through ignorance, one sees another; but when everything becomes identified with the Atman, one does not perceive another even in the least.
54. In that state when one realizes all as identified with the Atman, there arises neither delusion nor sorrow, in consequence of the absence of duality.
55. The Shruti in the form of the Brihadaranyaka has declared that this Atman, which is the Self of all, is verily Brahman.
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 (experience) is unreal in waking, whereas the waking (experience) is absent in dream. Both, however, are non-existent in deep sleep which, again, is not experienced in either.
58. Thus all the three states are unreal inasmuch as they are the creation of the three Gunas; but their witness (the reality behind them) is, beyond all Gunas, eternal, one, and is Consciousness itself.
59. Just as (after the illusion has gone) one is no more deluded to see a jar in earth or silver in the nacre, so does one no more see Jiva in Brahman when the latter is realized (as one's own self).
60. Just as earth is described as a jar, gold as an ear-ring, and a nacre as silver, so is Brahman described as Jiva.
61. Just as blueness in the sky, water in the mirage, and a human figure in a post (are but illusory), so is the universe in Atman.
62. Just as the appearance of a ghost in an empty place, of a castle in the air, and of a second moon in the sky (is illusory), so is the appearance of the universe in Brahman.
63. Just as it is water that appears as ripples and waves, or again it is copper, that appears in the form of vessel so it is Atman that appears as the whole universe.
64. Just as it is earth that appears under the name of a jar, or it is threads that appear under the name of a cloth, so it is Atman that appears under the name of the universe. This Atman is to be known by negating the names.
65. People perform all their actions in and through Brahman, (but on account of ignorance they are not aware of that), just as through ignorance persons do not know that jars and other earthenwares are nothing but earth.
66. Just as there ever exist the relation of cause and effect between earth and a jar, so does the same relation exist between Brahman and the phenomenal world; this has been established here on the strength of scriptural texts and reasoning.
67. Just as (the consciousness of) earth forces itself upon our mind while thinking of a jar, so also does (the idea of) ever-shining Brahman flash on us while contemplating on the phenomenal world.
68. Atman, though ever pure (to a wise man), always appears to be impure (to an ignorant one), just as a rope always appears in two different ways to a knowing person and an ignorant one.
69. Just as a jar is all earth, so also is the body all consciousness. The division, therefore, into the Self and non-Self is made by the ignorant to no purpose.
70. Just as a rope is imagined to be a snake and a nacre to be a piece of silver, so is the Atman determined to be the body by an ignorant person.
71. Just as earth is thought of as a jar (made of it) and threads as a cloth, so is Atman, etc.,
72. Just as gold is thought of as an ear-ring and water as waves, so is the Atman, etc.,
73. Just as the stump of a tree is mistaken for a human figure and a mirage for water, so is the Atman, etc.,
74. Just as a mass of wood work is thought of as a house and iron as a sword, so is the Atman, etc.,
75. Just as one sees the illusion of a tree on account of water, so does a person on account of ignorance see Atman as the body.
76. Just as to a person going in a boat everything appears to be in motion, so does one, etc.,
77. Just as to a person suffering from a defect (jaundice) white things appear as yellow, so does one, etc.,
78. Just as to a person with defective eyes everything appears to be defective, so does one, etc.,
79. Just as a firebrand, through mere rotation, appears circular like the sun, so does one, etc.,
80. Just as all things that are really large appear to be very small owing to great distance, so does one, etc.,
Aparoksa Anubhuti [2]
[This is one of the great works of philosophy written by Adhi Shankara This has
144 stanzas or slokas, Shankara emphasizes in this great work the fact, that
till we realize the difference between Brahman / Athman / purusha and the things
that we see in this world, we cannot attain realization. He logically
establishes that the body that we see is an illusion and what is beyond all such
bodies is Brahman, the absolute truth. He then examines the reason for this
illusion and concludes that ignorance is the cause of such illusion. Then he
tells us the 15 step stair case to attain this truth and the eight road blocks
that will come in our way. This translation work is based on: 1. The English
translation of this great work by Swami Vimukthananda which was published by the
Advaitha Ashram, Calcutta. 2. A Tamil and English commentary available in the
web site advaitavedanta.org/texts/aparokshanubhoothi.pdf and 3. A Tamil
commentary and translation of this great work by Sri Navarathnamala M. K.
Venkatraman and published by Giri Traders, Madras. As in my other translations
my effort has been trying to understand the meaning of each stanza based on the
several translations already available and put the meaning that I have
understood, in my own words. Unlike translation of Sthothras, this was extremely
difficult, as I am a novice in philosophic thought.]
[Every great work starts with a prayer to God. This book starts with a prayer to
Hari.]
Sri Harim paramananda mupadeshtameeswaram,
Vyapakam sarva lokaanam karanam tham namamyaham 1
I salute that Sri Hari*,
Who is the pure immortal bliss,
Who is the first teacher,
Who is God himself,
Who pervades everywhere,
And who is the cause of this world.
*Killer of illusion
[Shankara then tells us the aim of this book. He could have used Prathyaksha
Anubhuthi (Direct experience) but prefers to use Aparoksha Anubhuthi (Non
indirect experience). He does this, because most of us prefer indirect
experience and he wants us all to try to have the non indirect experience.]
Aaparokshanu bhoothirvai prochyathe moksha sidhaye,
Sadbhireva prayathnena veekshaneeya muhur muhu. 2
The method of direct experience*,
Which leads to salvation,
Is expounded here, so that,
The good people with little effort,
Can meditate on this truth
Which is taught here for all times.
*Non indirect personal experience
Shankara indicates here the three paths of attaining this experience viz
devotion, practice of our defined duties and renunciation.
Swa varnashrama dharmena, thapasa hari thoshanath,
Sadhanam prabhaveth pumsam vairagyadhi chathushtayam. 3
People practicing the prescribed Dharma of their class,
Can propitiate through meditation, that Lord Hari.
And also attain their desired aim of reaching.
The four aspects of renunciation, wisdom, loss of desires and salvation.
An effort is made to clearly define renunciation as against absence of desire.
Brahmadhi sthavarantheshu vairagyam vishayeshvanu,
Yadhaiva kakavishtayam vairagyam thadhi nirmalam. 4
Not having desire on things.
From to Brahma to immobile things is renunciation,
But Indifference similar to that towards crow shit.
To everything is rightly called the purest renunciation.
The sense of true spiritual discrimination is defined.
Nithyam athma swaroopam hi drusyam thad viparree thagam,
Yevam yo nischaya samyag viveko vasthuna sa vai. 5
Only nature of the soul is perennial,
All others are impermanent,
Arriving at such a conviction,
Is truly the capacity for discrimination.
The difference between two types of abandoning of desires (Sama and Dhama) is
brought out
Sadaiva vasana thyaga samoyam ithi sabditha,
Nigraho bahya vrutheenam Dhama ithyabhidheeyathe. 6
Abandoning desires* for ever is called Shama,
Controlling external functions of all organs,
Is indicated by the word Dhama.
*desire to enjoy based on previous experience.
Renunciation of desires and endurance of sorrows is defined.
Vishanyebhya para vruthiparamoparatheerhi sa,
Sahanam sarva dukhanam thithiksha saa shubhaa mathaa. 7
Turning away from sensual needs is called Uparathi,
Endurance of all sorrow is called thithiksha.
Faith in teachers and mind concentrated search is defined.
Nigamacharya vakyeshu bhakthi sradhethi vishrutha,
Chithai kagryam sa lakshye samadhanamithismrutham. 8
Implicit faith in teachers and Vedas is Sradha,
And concentration only on Brahman is Samadhana
Burning desire to get rid of bonds of the world is the sign of a Mumukshu.
Samsara bandha nirmukthi kadham may syath kadha vidhe,
Ithi ya su druda budhir vakthavya saa mumukshutha. 9
Concentrated wish to know about when and how,
One gets rid of bonds of this world, Is Mumukshutha.
The above qualities (defined from 4 -9 ) are the qualities needed by a seeker of
Brahman.
Uktha sadhana yukthena vichara purushena hi,
Karthavyo jnana sidhyardhamathmana shubhamam ichatha. 10
Aparoksa Anubhuti [1]
1. I bow down to Him - to Sri Hari (the destroyer of ignorance), the Supreme
Bliss, the First Teacher, Ishwara, the All-pervading One and the Cause of all
Lokas (the universe).
2. Herein is expounded (the means of attaining to) Aparokshanubhuti
(Self-Realization) for the acquisition of final liberation. Only the pure in
heart should constantly and with all effort meditate upon the truth herein
taught.
3. The four preliminary qualifications (the means to the attainment of
knowledge), such as Vairagya (dispassion) and the like, are acquired by men by
propitiating Hari (the Lord), through austerities and the performance of duties
pertaining to their social order and stage in life.
4. The indifference with which one treats the excreta of a crow - such an
indifference to all objects of enjoyment from the realm of Brahma to this world
(in view of their perishable nature), is verily called pure Vairagya.
5. Atman (the seer) in itself is alone permanent, the seen is opposed to it (ie.,
transient) - such a settled conviction is truly known as discrimination.
6. Abandonment of desires at all times is called Shama 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 only object Sat
(i.e., Brahman) is regarded as Samadhana.
9. When and how shall I, O Lord, be free from the bonds of this world (i.e.,
births and deaths) - such a burning desire is called Mumukshuta.
10. Only that person who is in possession of the said qualification (as means to
Knowledge) should constantly reflect with a view to attaining Knowledge,
desiring his own good.
11. Knowledge is not brought about by any other means than Vichara, just as an
object is nowhere perceived (seen) without the help of light.
12. Who am I? How is this (world) created? Who is its creator? Of what material
is this (world) made? This is the way of that Vichara (enquiry).
13. I am neither the body, a combination of the (five) elements (of matter), nor
am I an aggregate of the senses; I am something different from these. This is
the way of that Vichara.
14. Everything is produced by ignorance, and dissolves in the wake of Knowledge.
The various thoughts (modifications of Antahkarana) must be the creator. Such is
this Vichara.
15. The material (cause) of these two (i.e., ignorance and thought) is the One
(without a second), subtle (not apprehended by the senses) and unchanging Sat
(Existence), just as the earth is the material (cause) of the pot and the like.
This is the way of that Vichara.
16. As I am also the One, the Subtle, the Knower, the Witness, the
Ever-Existent, and the Unchanging, so there is no doubt that I am "That" (i.e.,
Brahman). Such is this enquiry.
17. Atman is verily one and without parts, whereas the body consists of many
parts; and yet the people see (confound) these two as one ! What else can be
called ignorance but this?
18. Atman is the ruler of the body and is internal, the body is the ruled and is
external; and yet, etc.,
19. Atman is all consciousness and holy, the body is all flesh and impure; and
yet, etc.,
20. Atman is the (supreme) Illuminator and purity itself; the body is said to be
of the nature of darkness; and yet, etc.,
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