English Translation Of Commentary On mundakOpanishat By Late Sri Yellamraaju Sreenivaasa Rao

It has been said that Lord Brahma taught munDakOpanishat to his son Adharva who told it to Angiru. Satyavahu received the teaching from Angiru who in turn passed it on to Angirasu (of Bhaaradhwaaja). So far the upanishat was transmitted to bachelors and sanyaasis. Eventually it reached a gruhastu called Mahasyaala. Therefore there is no reason to believe that munDakOpanishat is meant only for sanyaasis.

Mundanam means to block all thoughts and focus on the teaching. Mahasyaala wanted to know what is it that when known will make all the knowledge known? Behind this question, there is a well known concept called aparaavidya which encompasses vEdas, various professional skill-based knowledge like sculpting, carpentering, etc. Thus the aparaavidya includes even vEdas with their upaasanaas and karma kanda that are considered inferior to paraa vidya. So what is vidya (vid means to know)? It is that which brings the akshara (unlimited) tattva to experience (anubhava). Whereas aparaavidya includes theory and practice, paraavidya is only theory that brings knowledge to anubhava. One can perform a yajna and gain the knowledge or read about it and attain anubhava.

Before we go in to the depth of the upanishat, we need to know about akaLam and sakaLam. SakaLam means made of parts and akaLam is the opposite. A tree has several parts like branches, leaves, fruit, flowers, etc. It is a divisible whole. It is also called swagata bEdha.

Then there are sajaateeya and vijaateeya. Sajaateeya means of the same species. A person and his wife are sajaateeya. Vijaateeya means of different species. Whereas a person and a cow are vijaateeya.

AkaLam means there are no parts, is shapeless and complete in itself. Aatma is akaLam or nishkaLam. One has to gain the knowledge about aatma by making his manas akalam because it then will be sajaateeya with aatma. Only advaitin can comprehend the omnipresent aatma that is nishkaLam.

The prasna upanishat coined a word called “pari drashtu” which means to see from all sides. One has to see the sthaana (space) rather than the sthaani (object) that is immersed in space.

By analogy, there is “pari darsana” which means to experience or bring to anubhava. One can perform sravana-manana-nidhidhyaasana (listen-ruminate-meditate) over gnaana. But it is not complete. One has to also attain darsana. By that it is meant that one has to look at the sthaana surrounding the sthaani.

The budhi or intelligence dawns on one at a 4 or 5 years of age normally. Until then the child has no knowledge of sthaana. It only sees the objects. Similarly an old person who loses his budhi doesn't see the sthaana. The sthaana can only be seen in the middle life with saadhana as one is accustomed to seeing only sthaani or objects. In paridarsana one trains oneself to not look at naama-roopa-kriya (name-form-action) but instead the sthaana or the space occupied by them.

The upanishat also suggests one should approach a guru to receive the darsana as aagama or that which is traditionally passed down or a sampradaaya. The knowledge of aatma is better gained in a guru kula but not a must.

The underlying knowledge/gnaana is like sakti that remains hidden in a person. When it is made extroverital it is called anushtaanam. The upanishad talks about “pari darsana” which means in this context to block all the thoughts about aparaavidya and focus on paraavidya alone.

A bhoota yOni has been posited that is considered as the source for the origin of all objects such as mountains, rivers, life forms, etc. When one believes in the bhoota yOni it is considered as aparaavidya. Because there is no such a thing as per paraavidya.

As per paraavidya, the universe was neither created nor recreated after pralaya. Those who believe in the creation of the universe belong to the poorva meemaamsa camp of the vEdaas. They perform karma and upaasana. According to the paramaartha drushti there is no praana or manas. Everything is known to one by jnaana. For example, the observation that sky is black is untenable. The sky adorns all colors depending on how the atmosphere alters our perception through optics.

Is the world real? We are called jeeva who transact with the world or jagat. In other words, a pindaandam (i.e. self) deals with brahmaandam (world). So what is self? It is gnaana that which interacts with the world. The world is made of naama-roopa-kriya or name-form-action. The thoughts arising in self are called kaLas (parts). The kaLas are there in all the jaagrat-swapna-sushupti avasthaa-trayam (wakeful-dream-deep-sleep). The jeeva in the natural state is sakaLam. The world is also sakaLam. Thus a sakaLam deals with another sakaLam. But the upanishat says there is akaLam (devoid of kaLa or parts) which is aatma that is made of nothing but gnaana.

The upanishat exhorts that one has to turn the mind away from sakaLam and focus on nishkaLam to realize that there is only Brahman. There is no viswa but vibhu.

So how does one attain this state of being? By rejecting karma and upaasanaas ordained by the vEdas. One need only perform those karmas that are necessary to lead a normal life. For example, washing, eating, drinking, etc. There is no need to perform the karmas described in the vEdaas. This includes worshiping gods and performing rituals to please them.

The upanishat then talks about adhishtaanam which is one of the pancha bhootas known as sky or space. The rest of the bhootas (earth, water, air and fire) were superimposed on the sky/space which has independent existence and bears the four bhootas.

Finally, we note that when an image is seen in a mirror (pratibimba), it is an illusion. This is called aabhaasa which can be destroyed. The bimba or the object projected on the mirror remains as ever. The manas is like the mirror that has been covered by dirt which is aparaavidya. The take home message from the upanishat is: one has to attain paraavidya and cleanse the thoughts that were made impure by aparaavidya.

Shanmukha-Sarma-Pravachanam-On-Sankaras-BrahmaSootra-Bhaashyam-Part1

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Introduction

Brahma Sootra is one of the prasthaana trayam. Here prasthaana means well beaten path and trayam means three; the other two being Upanishads and Bhagavad Gita. It can be said that Upanishads are sruti prasthaana, Bhagavad Gita is smruti prasthaana and Brahma Sootra is nyaaya prasthaana. The Brahma Sootra are based on Upanishads.

Brahma Sootra is also one of the shat (6) darsanaas that are based on vEdas:

1. Kanaadaa's vaiseshika darsana

2. Goutama's nyaaya darsana

3. Kapila's saankhya darsana

4. Patanjali's yoga darsana

5. Jaimini's poorva meemaamsa darsana and karma sootra

6. Vedaanta darsana (Brahma Sootra)

It was presumed by some that Sage Veda Vyasa has compiled the Brahma Sootra just as he had done for other scripture like Vedas and Puraanas. However, the consensus is that Sage Baadaraayana is the author of Brahma Sootra. This is because Brahma Sootra singles out avaidika (not based on Vedas) religions which are not extant at the time of Veda Vyaasa. Baadaraayana is estimated to have lived around 500 BCE - 200 BCE. The Brahma Sootra are variously dated from 500 BCE to 450 BCE. So the Brahma Sootra of Baadaraayana, also called the Vedanta Sootra, were compiled in its present form around 400-450 BCE, but the great part of the Brahma Sootra were believed to have been in existence much earlier than that.

Why Sootra?

Sootra means that which points at something; in Brahma Sootra they point towards Para Brahma and specifically impart Brahma vidya. A sootra is an unambiguous (asangdigda) statement about certain slokas in the Upanishad. Since Upanishads are vast -- there are more than 100 of them out of which 12 are most popular and have Sankara's bhaashyam -- there is a need to access their content using mnemonics for nidhi-dhyaasana. In modern terms, if there is a way to randomly access the content in upanishads using fewest possible key-strokes, that will be Brahma Sootra. Other attributes of Sootra include:

• alpaakshaara (brief)

• saaravat (containing a gist)

• viswatOmukham (gives a bird's eye view)

• asthObham (does not have any unintended implications such as adhyaasa)

• anavadyam (no dOshas or mistakes );

It has been said that a charuvaaka (atheist) is better when compared to a genius who shows no interest in upanishads or worse condemns them as unscientific, irrational, etc. Accordingly, the poorva meemamsa school deals with the karma kaanda (the action part) in vEdaas and the uttara meemaamsa dwells on the gnaana kaanda or the upanishads. Thus, the first step in vidya (learning Vedas) is charuvaaka and the last step is advaita (non-duality). Only an advaitin accepts all darsanaas and won't condemn any philosophy without reason.

What is the use of learning scripture?

1. one has to attain mOksha in this life

2. only vEdaanta says mOksha is possible in this life

3. only vEdaanta talks about para lOkas (different worlds after death)

4. one who doesn't learn scripture gets caught up in the cycle of rebirth and death

5. one who has no self-realization is subject to death

6. when one thinks he will die after body falls is never going to come out of ignorance

7. one who realizes the aatma will live for ever is amrita

Next we look at the constituents of Brahma Sootra. There are 4 main chapters (adhyaayaas):

1. samanvaya: there are many definitions for this word like regular succession; order; connected sequence; conjunction; coherence;relation, etc.

   samanvaya is made of 6 lingas

   • upakrama (introduction)

   • upasamhaara (conclusion)

   • abhyaasa (what needs to be said has to be interspersed)

   • apoorva (one must have novelty in the narrative)

   • phala (the fruit or the benefit)

   • artha vaada (praise)

   • upapatti (one has to narrate with skill)

   For example:

   • upakrama: at the beginning there is only sat Brahman

   • upasamhaara: Brahman is everything

   • abhyaasa: all that is there is Brahman; all those who claim their selves are nothing but Brahman

   • apoorvata: the Brahman without form has no pramaana or inconceivable

   • phala: one who does not limit himself to his body by giving up adhyaasa can attain mOksha through gnaana maarga or in karma kaanda can ascend to heaven and oordhva lOkaas

   • artha-vaada: praise is showered on Brahman as one whose knowledge will transcend everything else

   • utpatti: clay is the material cause for pots and other objects; one can modify the name given to a form through vikaara; despite doing so the various objects have the common factor clay in them; so clay is forever even as a pot can break; similarly paramaatma is forever.

2. avirOdha: no virodha meaning not concerned about doctrines that don't have sruti pramaanaa

3. saadhana: means bringing into experience the various tenets

4. phala: usually the stotras such as vishnu sahasranaama have phala sruti meaning the benefit or the fruit of reciting the stotra; in this case the phala sruti is about not only earthly things but also mOksham or liberation.

Further, each Brahma Sootra adhyaaya has been divided into 4 paadas which can contain further granularity in the form of adhikaranaas. Adhikaranam can be 1 to 4 sootras containing vishaya (subject), samsayam (doubt), poorva meemaamsa (karma), uttara meemaamsa (gnaana) and sangati. There are 191 such adhikaranaas. Overall there are 555 sootraas that have been arranged in this way.

Centuries after Brahma Sootra had been composed, Adi Sankara wrote a bhaashyam (interpretation) for the Brahma Sootra summarizing the prevalent thought in the 8th century. Just as Kapila in the Saankhya philosophy summarized the prevailing thought, Sankara became an exponent of advaita (non-duality).

It was posited that at the Sankara's time there were 3 main literary tools: abEdha (non discriminatory), bEdha (discriminatory); bEdha/abEdha (the inbetweens). The discrimination is with respect to vEdaas and sruti. Given that there was no Visishtaadvaita during Sankara's time, it can be inferred that he was the only true sage holding the lamp of advaita (non-duality). To understand the popularity of Sankara bhaashya for Brahma Sootra, Sage Sidhgaananda Puri reviewed about 10 Brahma Sootra bhaashyas existing in his time and ranked Sankara's bhaashya at the top. This comes as no surprise to those who had come in contact with Sankara's other literary works called prakarana granthaas such as:

1. vivEka choodaamani

2. aparOksha anubhooti

3. aatma bhOda

4. dakshinaamurthy stOtram

Link for adhikaranam and an intro to Brahma Sootra

What is the use of Brahma Sootra? Why should we know it?

Sankara gives an apt example. Usually one uses a sootra or a thread to arrange beads and flowers in a symmetric fashion. To access the meaning of Upanishad (also called manana), a sootra serves the same function as a thread on which the beads and flowers are held in place. The various slOkas are like flowers that make a garland of vEdaanta vaakya kusuma (flowers) that have been arranged skillfully by the sootradhaari (the creator) for the sake of mumukshus or those aspiring for liberation.

A more rewarding reason to study Brahma Sootra is to remove anartha which causes duhkha (sorrow), avidya and adhyaasa.

Sage Veda Vyaasa was credited with the statement: sarvam brahma mayam jagat (everything in the world is Brahman). Because most ordinary people don't understand the implication of Veda Vyasa's astute statement, we needed all the scripture related to Brahma Sootra such as bhaashyams and prakaraNa granthaas.

What is the nature of Brahman?

Some of the attributes or lakshanas of Brahman are nirgunam (devoid of sattva, rajas, tamas), nityam (always present), sudham (absolutely pure), nirmalam (always at peace), adviteeyam (there is no second), abEdha (non-discriminatory).

Before the Brahma Sootra bhaashyam, Sankara had written a bhaashyam on adhyaasa. It serves as a foundation for Brahma Sootra. One can read the full import of adhyaasa at https://www.advaita-vedanta.org/articles/adhyasa_bhashyam.htm

For the time being we can work with a definition of adhyaasa as projection of aatma (self) on anaatma (body) and vice-versa. Examples are when there is a pain in our body, we say "I have pain". When loved ones suffer for any reason, one experiences empathy and states "I feel pain". There is also the case when height, weight, color of skin, etc. are considered as the self (I am short, I am white, I am slim, etc.). In these cases, the "I" is referring to the self or aatma that does not have any of these attributes. For aatma is pure chaitanyam. It is the adhyaasa that makes us believe the anaatma body is the real aatma. Same adhyaasa applies to dharmas (functions) of antahkarana (manas, budhi, ahankaara and chitta)

Another example is the feeling of I as different from the world. This is the duality in our thinking. Given that a vishayee is one who wants to know and vishayam is the subject one wants to learn about, asmad pratchayam means about self and ishmad pratchayam means about everything other than self or the outside world. Thus we have been cultivating asmad vs. ishmad thinking about vishayam for thousands and millions of births. This is called avidya. So the realization that aatma is the real self that has been covered up by the projection of anaatma or the world around. The feeling of self when one thinks about aatma is what is required.

In particular, avidya can be dangerous. When one looks at a rope in the darkness as a snake or mistakes a snake for a rope, he can experience the danger on both accounts.

Baghavat Gita uses many examples to convey the real nature of aatma. One well known example from Bhagavat Gita is that a cloth gets replaced when it is worn out. In the case of body, it is the aatma that is wearing it as a cloth and when the body is worn out aatma moves to another body. The scripture says that vivEka is the ability to distinguish swaroopa (the real self) from body. Brahma Sootra helps us in that process. Hence it is also known as vidya

One has to drive away thoughts that cover up the asmad and the limitation of self to the body. All things said and done, the scripture is for those still under the thumb of adhyaasa. The scripture says one uses indriyas (loukika) and vEdas and learns Brahma Sootra to attain liberation or mOksha. Therefore, none but a handful of great men can claim they have no adhyaasa.

Consider a tree with leaves, flowers, and fruits upon which the sun is shining. The light from the sun is the chaitanya akin to the self. The Sun is like Brahman. The tree represents the world or samsaara. The various fruits and flowers can be called upaadhi or shapes and forms. One can see the various colors of upaadhis in the tree because of sun light (the self). When one projects the attributes of the tree to the light and vice-versa, then it is called adhyaasa. If light feels sad when the leaves fall and flowers wither away, then it is agnaana or ignorance. Light is not part of the tree, but originates from the Sun. Thus there is no difference between Brahman and self. The self indeed is resplendent because of Brahman. Therefore, light + sun = true, whereas light + tree = adhyaasa

Are pundits superior to the rest of us in overcoming adhyaasa? No one has done a survey but vyutpatti or paanditya or learned behavior is ever present alongside adhyaasa even among the best known advaita pundits. Pramaana (the vishayam that is means to knowledge), prameyam (subject of vishayam), pramaata (the vishayee or the person who wants to know) are the various attributes of adhyaasa. It can be said that adhyaasa has seeped into our thinking very deeply so much so that it has become naisargika or swabhaava or an ingrained mental attribute.

Before dwelling on the Brahma Sootra, we need to understand some of the basics that set the stage:

1. Brahmam=paramaatma=bhagavaan=iswara

2. jeeva bhaava = separate from Brahman; I am different from brahma

3. Upanishads tell us that there is only one Brahman.

4. Parichinna drishta: we think of ourselves as apart from Brahman

5. Sookshma is one that is not perceptible by indriyas or senses. For example Aakaasa (sky/space) is sookshma

Saadhana chatustaya or saadhana sampatti are the stepping stones for brahma gnaana :

1. nityaanitya vastu viveka (discrimination about things as permanent/impermanent)

2. vairaagya (disinterest) in ihalOka sukha (earthly pleasures) and paralOka sukha (pleasures in the netherworld)

3. shat sampatti

   • sama (restraining mind or nigraha)

   • dama (baahyEndriya nigraha or restraining the 5 senses and turning mind towards aatma gnaana)

   • uparati (to divert mind from vishaya)

   • titeeksha (sahana or forbearance)

   • samaadhaana (still or sthira such as focusing the mind on aatma tatva)

   • sradha (complete faith in saastra/scripture, guru and daiva)

4. Mumukshatva: intense longing for enlightenment and liberation

It is well known that dharmaarthakaama (dharma + artha/wealth + kaama/desire) are the goal of all in samsaara. Who wouldn't want sukham (happiness)? The consideration that is important here is whether the sukham gained from such purushaartha is enough or ever lasting. So we have the 4th purushaartha called mOksha or liberation from samsaara.

One can't attain ever lasting sukha by mere karma alone. That's what the scripture says in the form of the nether worlds (lOkas) that one attains based on punya (good deeds) and paapa (sins). One can't attain permanent sukha by visiting these lOkas. One can be rich, healthy, without enemies and a favorite of friends and relatives on the earth. If all the punya he had accumulated on the earth only results in attaining a punya lOka, then one day it will be depleted by the law of nothing comes out of nothing. Even Bhagavad Gita says the soul in the punya lOkas has to return to the marthya lOka (earth) when the karma phala runs out. Therefore, those who want to attain permanent and ever lasting liberation from samsaara must have brahma jignaasa or the dedication to the pursuit of brahma gnaana.

What is Brahman?

Brahma = bruhi vruddhou; the word is from the root bruhat which means the biggest of all beyond our imagination; for most of us earth is the biggest; some know that the outer space composed of stars/galaxies and other celestial objects is even bigger. Needless to say Brahman is bigger than anything we can imagine. At the same time Brahman is very sookshma meaning it is difficult to grasp with the 5 senses. As many know space does not mean emptiness/soonyam. It is full of energy and all pervasive. Indeed it fills up all the material world within/between objects. Hence it is called sarva vyaapaka (all pervasive), suddha (pure) like paramaatma. Whereas we have budhi (gnaana or knowledge), space/sky is jada by not having the self knowledge. We are endowed with the spurana about the self. And our aatma is sudha (pure). The things we are lacking and present in Brahman are mukta (salvation) + sudha (pure) + budha (gnaana). Hence the Brahman is called nitya-sudha-budha-mukta-sarvagnam (omni-scient)-sarva sakti (omni-potent).

The feeling that one exists is called sat and the associated consciousness is called chit. So why learn these? According to Sankara, one is unable to realize one's self. One's knowledge about Brahman has been covered by agnaana because of umpteen rebirths making us disbelieving that we originally came from Brahman. Thus we are limiting sudha-budha-mukta to the Brahman that is believed to be external to ourselves.

Also, Brahman is the originator of life. The entire creation, its maintenance, destruction and reemergence is because of him. He is the one assigning kartrutva-bhOktrutva (doership and experience). He is the divinity behind the nama-roopa (name and form). In short, he is the author of the work of creation.

Further qualities of Brahman:

1. tatastha lakshna: srushti/creation + sthithi/sustenance + layam / destruction are the 3 attributes that comprise this lakshana. The analogy given is when one answers to the question where is the moon as above the tree branch. It is called tatastha lakshana. Because moon does not depend on the tree branch nor the branch on the moon. It's all in one's juxtaposition.

2. swaroopa lakshana: for the same question where is the full moon, when one answers it is the biggest shining object in the night sky. Thus Brahma's swaroopa is known from: satyam -gnaanam-anantam brahma ; chit (budhi) + aakaasam (jadam; sudham) = chidaakaasam = daharaaakasam

Since we are under the adhyaasa to label all things with naama-roopa (name and form), we have reduced Brahman to the same duality.

In Bhagavat Gita bhakti/karma/gnaana have been variously described as paths leading upto the Brahman. In retrospect only the paths of bhakti (devotion) and gnaana (knowledge) lead to Brahman. The prerequisite for both of them is jignaasa and the deep curiosity to learn about Brahman besides the strong desire to merge with him.

No one knows how far space expands. The same is true about Brahman. If it is impossible to know about Brahman no matter how much jignaasa one has is of no use. On the other hand if one considers Brahman as trivial then there is no need to know about it

There are 3 aspects sareeraka (the soul behind the body), sareera (body) and Brahman. To understand this consider the light coming through a window is the sareeraka, the windows is the sareera and the light outside is the Brahman.

Common people and atheists claim aatma is simply one's body. The atheists/naastikaas/chaaruvaakas have used the analogy of chewing beetle leaves with lime giving the mouth a red color meaning when everything is viewed in a body-centric way, then it all adds up to our sentience.

Besides there are kshanika vaadas who claim the mind and thoughts are constantly changing without a particular coherence. The soonya vaadis believe there is karta (doer) and bhOkta (experiencer). The Sankhyas believe there is no kartrutvam or ownership of an act; only the experience (bhOktrutvam).

How to contemplate: vEdaanta and the tarka/logic that is consistent with it lead up to the mOksha without getting caught up in the fleeting temptations.

In vishnu shatpadee stotram (poem) there is a stanza: "satyapi bhEdaa pagamE naadha tavaaham na maama keenastvam saamudrO hi tarangaha- kvachana saamudrOhi na taarangaha". In this prayer it was said that jeeva is different from paramaatma such as a wave is ocean/water but ocean/water is not wave; asti(existence)-bhaati(prakaasaka or resplendence) is water; wave is naama-roopa (form and name);as waves water is manifold; but as ocean it is one whole.

Saankyas claim pradhaanaa created the universe. But it is not entirely valid. Naiyaayikas believe in a karta for the universe just as a pot-maker is the sentient cause for a pot. But to determine who is that karta the saastra pramaana is required. Why? Because the karta is not perceptible to the senses. Hence there is a need for vEdaanta.

Sootra#3

Brahman is the sentient cause for scripture. Or is the scripture the basis for knowing Brahman?

All of the knowledge can be classified as:

1. gouna vidya : the skill-based education (engineering, medicine, etc.)

2. mukhya vidya: vEdas

Since vEdas came from Brahman, it is a pramaanaa.

There are 2 thoughts to understand scripture

1. anulOma: one goads a person to take saastra/scripture as pramaana

2. vilOma: one warns a person that without accepting scripture one will be damned in hell

Whereas karma saastra is vilOma, such as performing yagnas as per strict procedures, vEdaanta is all about analyzing (vichaarana) the world.

But according to poorva paksha vEda itself should mention that it is a pramaana. Sankara then gives a quote from Brihadaaranyaka upanishad. Saastra came from Brahman and it is the only way to know Brahman.

Sootra#4

tat samanvayaat

tat refers to Brahman

samanvyayat: is to describe perfectly and unambiguously

Various saastras describe Brahman in various ways.

Poorva paksha rejects advaita (non duality)

How to do samanvyaya? Can the process of learning about paramaatma be called karma? Sankara says the karma abetting gnaana is sahakaara karma ; everything else is apahaari karma.

Orignally vEdas were made of karma and gnaana. Later on upaasana and bhakti were added.

For uttara meemaamsa: vEda is pramaana

karmkaanda: one must do it; no logical reasoning about it

vEdaanta: one can take logic that is not undermining or virodha; one learns it through sravana, manana, nidhi-dhyaasana (quote from chaandOgyam)

Sankara refers to the Gaandhaara metaphor where a man from the kingdom of Gaandhara gets kidnapped, blind folded and left in a forest. A stranger finds him and takes off his restraints. Once free, the man has to chalk out a way to get back to his kingdom. So he used his intellect to interpret the directions given by by-standers. Such is also the case of men who are lost in worldly distractions until they find a guru who can lead them to their destination with his upadEsa (tutelage).

Karma vs. Gnaaana

-karma: can be loukika/vaidika;one can perform karma, not perform karma or do it in a different way ; for example, one can go on a car, walk or not go; karma comes with a phala (fruit of action)

-gnanana: it is not like an exercise or some set bounds on what one can acquire; the fruit of gnaana is vastu sidha or always available

The last word of vEdaanta is Brahman is the only truth.

There are 2 doshas:

1. sruta haani: when one ignores that which is clearly perceptible

2. asruta haani: when one fabricates something out of nothing

Just as eye can see all around, aatma gives us the knowledge about self and our existence.

Gnaana has no kriya (act), karta (actor) and karma (action).

UpadEsa gives hEya (that which needs to be shed) and upaadhEya (that which needs to be cognized). Brahman does not have hEya and upaadhEya.

Jaimini sootra that says vEda is there to teach only about karma is refuted by Sankara. It is valid only in karma kaanda.

One may ask aren't sravana, manana, nidhi-dhyaasana etc. karmas? One can't attain gnaana from performing karma

Can one say gnaana is the kriya or the action side of upaasana? Sankara: gnaana maarga is upaasana; adviteeyam Brahmam (there is no duality in Brahmam); one cannot call rope-snake delusion as upaasana because no matter how much one meditates the delusion won't go away. One needs gnaana to disambiguate such situations. By the same token, mahaa vaakyas like "tattvamasi" or "pragnaanam brahma" are not to be meditated on.

Poorva paksha asks isn't it true that even a gnaani gets caught up in samsaara/bondage? There is a difference in the end result of karma and gnaana. There are several types of karma: vidhi (must do), nishEda (must not do), etc. And one is encouraged to pursue dharma and artha because adharma and anartha lead to sorrow. Conversely dharma and artha lead to comfort or sukha.

Meta Physics of Life After Death

For completeness one has to augment his knowledge about life after death. The common refrain in all religions is the existence of hell and heaven. The Hindu scripture has them and many more called lOkaas where the soul can end up depending on the life's karma.

It has been said in the scripture that those who perform acts with a pious mind and can attain samaadhi, travel to brahma lOka by the archiraadi path via surya (Sun) lOka.

Those who have the following 3 qualities are taken around chandra, indra, varuna, etc. lOkas.

1. ishta : those who performed yagnas, always spoke the truth, respected guests, etc.

2. datta: those who gave alms, practiced non-violence, etc.

3. poorta: those who carried out public works out of charity.

Those who worship a saguna brahma (the Brahman with name and form) are likely to attain brahma lOka and be eligible for krama mukti (gradual ascendance to mOksha)

To experience pain in hell (naraka) and pleasure in heaven (swarga lOka), one needs a physical body. Whereas for mOksha such a prerequisite is unnecessary. At its simplest, release from the bondage of samsaara is mOksha.

The Sukha-Duhkha Duality

Sukha-Duhkha are applicable to all embodied creatures (dEhadhaari). Even in duhkha (sorrow) there are gradations. The sukha-duhkha gradation are because of dharma-adharma. For as long as one experiences sukha-duhkha, one will be caught up in the bondage. And the priya (favorite) and apriya (undesirable) will not be overcome.

One who attains gnaana frees oneself from the limits imposed by the physical body. Such a person is called asareera.

Even though sukha-duhkha (pain and pleasure) happen because of dharma-adharma, one needs a physical body to experience them. Therefore, the role of the body is not entirely irrelevant. This has to be balanced with the realization that aatma gives us unlimited leeway from the limits imposed by the physical body.

The fruit of karma will never give mOksha or liberation.

A person who calls himself asareera is truly a bold person. In the perishing body there is an imperishable aatma. One has to crystalize the unchanging aspect of a constantly changing body and realize the presence of aatma.

Asareera : parinaama or aparinaama? Change or changeless? It has parinaama. It is paaramaarthika (spiritual), kootastha, sarva vyaapaka (omni-present), nitya trupti (forever satisfied), avyayam (imperishable), jyOti swaroopa (resplendent), etc.

Brahman is different from dharma-adharma, kaarya and kaarana. The person with asareera stithi attains mOksha here itself.

In Goutama nyaaya sootraa apavarga has been defined as:

1. duhkha

2. janma

3. pravrutti: dharma-adharma behavior

4. dOsha : raaga (attachment)/dwEsha (hatred)/mOha (desire)

5. mithyaa gnaana: one thinking that he is sasareera (body-centric) even though he is asareera (without body)

3 types of Upaasana

1. Prateeka upaasana: idol worship

2. SamvargOpaasana: worship of praana and vaayu (air)

3. Sampada Upasana: project one on another for worshipping

Mountains and other inert objects too have aatma just as sentient beings. The difference is it is not prakata (visible) in them.

The 4 fruits of Kriya

1. utpatti : attaining one that doesn't exist

2. vikaarya: transformation such as milk to curd/yogurt

3. kaapya : one has to go to netherworld to get it

4. samskaarya: obtaining by removing dOsha (impure)

End of sootra#4

When one is spiritual, both the sareera or aatma benefit. We are making aatma pure (sudhi) by reciting mantras. When one takes bath it applies to the body. How about aatma? When one receives holy water (aachamaneeya) in temple it is for the purification of both mind and body. One who has intertwined with body (taadaatmyam) needs samskaara.

One who has limited himself to his body experiences ill health or sound health as his own. The realization that our aatma transcends the body is required to detach oneself from such thoughts.

There is an interesting story about two birds sitting on a fruity tree: one eating the fruit and the other merely watching. The analogy drawn, most commonly, is that the tree represents samsaara and the birds represent jeevaatma and paramaatma. A second analogy drawn is the birds represent sukha-duhkha (pain and pleasure) for those caught up in samsaara. Sankara reminds us that the birds actually represent a baddha (under bondage) and mukta (one who is liberated). Specifically the bird eating the fruit is a baddha.

Aren't srOta-manana-nidhi-dhyaasana etc. are a must for a gnaani? Isn't it like in karma kaanda when one is supposed to carry out actions in strict conformance to vEdas? The answer given by Sankara is that a gnaani turns the senses, that race outward normally, inward toward pratyagaatma which is not possible in karma kaanda. And a gnaani is not under duress to perform any karma.

Conclusion

• The topics covered thus far don't fall within the categories of karma or upaasana.

• The substance of vEdaanta is Brahman

• Anubandha chatustaya

  1. vishaya :Brahma jignaasa (desirous of Brahman)

  2. phala : Brahman

  3. adhikaara : atha

  4. sambandha : that which describes a vishaya such as brahma saastra

• karma says dEha (body) is not aatma; there is a difference ; advaita says it is sudha, sarva vyaapaka

• mOksha is never the fruit of kriya

• upaasana and karma are not useful for aatma gnaana.

• At the same time inquiry about aatma should not be a kriya. Vedanata is initiated by upadEsa. There is no niyOga; no one tells to worship a dEva.

• One cannot attain mOksha by bahir-mukhatva (turning senses outward). It can only be achieved by turning mind inward toward pratyEgaatma.

• By the application of nEti, nEti, whoever rejects the material world, he will come to know that he is above all.

The content is based on the pravachanam delivered by Guru Sri SaamavEdam Shanmukha Sarma. The pravachanam in Telugu can be viewed on youtube.com

Aparoksha-Anubhooti

For Sanskrit-To-English Translation of the Slokas you can go here

Here I review the AparOksha Anubhooti by Adi Sankara based on the pravachanams of Sri. Yellamraju Sreenivasa Rao Garu. aparOksha anubhooti (Self-Knowledge Experience) is a prakaraNa grantham (monograph) enunciated by Adi Sankara. It is a very elementary book with about 150 slokas that explain the path to salvation. It starts with analyzing aatma which is formless having jnaana (knowledge). He says body is anaatma or jadam (inert) because it has a form and no jnaana. And the world is anaatma. We are jeevaatma, our relatives and friends are midhyaatma, and the objects we see are gounaatma made of gunas or qualities. There is pratyagaatma that means Brahman seated in our bodies. The midhyaatma also includes the feeling of “I” restricted to one's body which Adi Sankara says is a false notion. In the end Sankara talks about panch-dasa (15) yoga as saadhana (practice) to attain mOksha (liberation).

Before we go on to the details, let us note that many of Adi Sankara's teachings seem like arguments with the religious Guru's of those days (circa 800 A.D.) who were splintered and preached whatever philosophy suited them for their selfish ends, sometimes reinterpreting vEdic scripture and not adhering to it strictly. Adi Sankara traveled the length and breadth of India to argue with them and prove that his teachings based on vEdas is the real truth. He was credited with banishing Budhism from India. He had not only written prakarana grandthas (monographs) and baashyams (commentaries), but also several strotras (poems used in worship) of Hindu deities. Essentially he left no stone unturned.

His analysis is based on a system of logic that is called apavaadam-adhyaarOpam-pravilaapanam. The first one is rejecting a wrong notion that is firmly entrenched in our thinking. For example the belief that the world is real is often refuted by the Gurus who call it midhya (illusion). But before one can refute, there has to be adhyaarOpam which means projecting one thing over the other so that we don't lose everything in the world to anchor ourselves. The non-existing thing (kalpana) is superimposed on an existing thing. If we can conceive the world as midhya, then what is real? The answer is Brahman alone is real. It is called adhishThanam (root support). Thus we are ruling out the world using Brahman who is primordial. The last one pravilaapanam is a variation of apavaadam. When we reject say world as midhya (illusion), does it mean the world will disappear? It won't. To take another example, A golden ornament's aatma is gold not its shape or form because when we melt the ornament, its form will disappear but the gold remains the same. Such a dissolution of names and forms is pravilaapanam. To extend to the world which is naama-rupa (name and form) manifestation, one has to use pravilaapanam for its dissolution in one's gnaanam (knowledge).

To show that the world is midhya (illusion), let us start with the assumption that Brahman is the Producer (kaaranam) and the world is the Product (kaaryam). For the sake of elucidation, there are several theories about how the world actually came about, viz. Aarambha (created from scratch), Parinaama (evolution of pre-existing world), Vivartam (Maaya), Sat Kaarya (manifestation from avyaktam to vyaktam), etc. Advaitins believe in vivartam which supposes Maaya, that is dependent on Brahman for its existence but without sentience, created the world. Whatever may be the origin of the world, the Brahman and the world are different in qualities and form. The world is made of naama-roopa (name and form), whereas Brahman is nirgunam (attribute less). The world is jadam (inert without qualities) and Brahman is chaitanyam (resplendent). And so on. Therefore, one can conclude that the world is different from Brahman. On the other hand, when one looks at a pot that is made by a potter (sentient cause or nimitta kaaranam) with clay (material cause or upaadanam), the pot is nothing but a form given to clay. When the pot breaks what is left is clay. Every bit of the pot is clay. Similarly when we accept that Brahman is the sentient and material cause of the world, the world is nothing but a manifestation of Brahman. Thus we arrive at a profound conclusion that in the end there is no world but Brahman's chaitanyam (resplendence) alone. This logic can also be used to show that the mahaavaakyas tattvamasi (I am that) and aham-brahmOsmi (I am Brahman) bring to experience the identical nature of Brahman and jeeva.

Collectively jeeva, samsaara and the world are anaatma (complement of aatma). They are called aabhaasa (projection) by Adi Sankara. There is another interpretation of aabhaasa which is called visEsha (lowest particular). Guru's say a pot is visEha of clay, a wave is a visEsha of ocean etc. The clay, ocean, etc. are called saamaanya (highest general). Ornaments are visEsha of the metal, say gold, which is saamaanya. Even idols we worship are visEsha! This is because we are restricting the God to an image. Adi Sankara's synthesis at the end is, they all are “aabhaasa” (impermanent projections) of aatma. Therefore, he says they all are aatma. Isn't this contradictory? To resolve the contradiction, we interpret the analysis part as the extant knowledge propagated by the Gurus of that time. Adi Sankara was reviewing the prevailing concepts and putting forth his synthetic view.

There is also another reason. Our scriptures first assume unity. They then go on to create pairs of opposites (dwanda) like: hot vs. cold, happiness vs. sorrow, good vs. evil etc. And then they unify all the dwandas. Why do that? Because most of us only see such pairs in the world which are entrenched in our minds. The scripture says one has to rise above those pairs and see unity. What for? At the end we want to avoid sorrow and enjoy a life of happiness. That should be the objective of all mumukshus (people aspiring for mOksha or liberation).

It is interesting that Adi Sankara used the rajju-sarpa (rope and snake) metaphor to support his claim hundreds of times. A rope can be mistaken for a snake in darkness and vice-versa. Why the mistaking? Is the rope transforming into a snake and vice-versa? Since both rope and snake cannot co-exist at the same place and time (superimposition), one has to resolve the dilemma. It is all in the mind. If you view a rope as a snake it is you who is believing in it. The way to disambiguate is to bring a lamp and find the truth under its light. In terms of vEdaanta, the light is the gnaanam (knowledge).

Sankara says there are 3 stages in a mumukshu's saadhana. In the first stage he views visEsha (particular) and saamaanya (general). For example he sees waves and water as separate entities. In the next stage he sees waves as made of water which is the saamaanya. Advaitains call such a view as aabhaasa. The implication is all waves are water but water is not just a wave. Similarly all bodies are aatma but aatma is not restricted to a body. It is omni-present. One has to make it a habit to see visEsha as saamaanya. In the third stage he sees wave as water, and also identifies himself with water. This is called sidhi. A sidha sees the world as a vibhooti or meta-level of abhaasa.

Sankara gives several examples of fools who see the body as the aatma like: one who sees the clouds moving relative to the moon, a person on boat thinking the world is moving, mistaking the mirage for water and a pillar for a person, and the most widely used drishtaanta (metaphor) mistaking rope for a snake in poor light.

He then refutes praarabdha karma (being an intermediary between sanchita karma or karma accumulated from previous births and aagami karma which is karma that matures in the future) and rebirth. According to him they don't exist when one views them as visEsha. Once again we see this contradiction. He supports his claims by explaining the points of view as: a sidha purusha might be seeking alms. One sees his actions and thinks that he is suffering from praarabhda karma. But in the Sidha Purusha's perspective he is only thinking of Brahman. It suits Sankara well who toured the country by seeking alms at every place. It is not practical for all because without a farmer to produce food and a house-wife to cook it, there are no alms to give! So it is in the best interest of the Brahman, the creator, and Adi Sankara alike that people perform karmas ordained by the vEda.

Then he gives pancha dasa (15), seven more saadhanaas on top of Yogi Patanjali's ashtaanga (8 fold) yOga (marked as P within parenthesis below). They don't involve any physical exercises but mental preparation for mOksham. One has to note that these two are opposites. If one is becoming, the other is being. If one is practice, the other is experience.

Sankara says Yogi Patanjali's 8-fold (ashtaanga) path is “loukikam” (teaches morals) but not “jnaana” (knowledge). The visEsha's (particulars) like ahimsa (non-violence), satyam (truth), punya(good karma) etc. come with their opposites like himsa (violence), asatyam (lie), paapa (bad karma), etc. By themselves they don't stand independently. One cannot speak of satyam without being aware of asatyam. Also Yogi Patanjali proposed purusha (loosely translated as Brahmam), Prakriti (nature) and Jeeva (man) as the srushti (creation) without inter-relationships among them. He also didn't believe in aatma.

Now to the Adi Sankara's pancha-dasa:

1.yama (P): control of senses; think sarvam (everything) as Brahman; look at opposites as samam (equal); stay away from both satyam (truth) and asatyam (lie), paapa (bad karma) and punyam (good karma), dharma and adharmam (duties) etc.; they are all the same because such opposites are all Brahman;

2.niyama (P): control of mind; one should consider all as sajaateeya(same class of people) but not vijaateeya (different class of people); one should look at all as forms of aatma and consider them as sajaateeya; name and form are vijaateeya that wane in the presence of sajaateeya

3 tyaaga: the generally known meaning is sacrifice that paves way for mOksha. ; viewing the world as chit+aatma is tyAgam; for example when someone steals your wealth, you are equanimous because the wealth is with someone and not completely lost.

4. mounam: thoughts and spoken words are visEsha (particulars) ; when one practices mounam (silence), not just on particular days as a vratam (ritual), one realizes the Brahman

5. dEsha: There is no unvierse at the beginning and at the end nor in the middle; one has to view the world as bereft of men or view everyone as oneself when in a crowd; no need to go to forests or remote places for meditation;

6. kaala: literal meaning time; when one includes all the objects, both inanimate or animate, in one's gnaanam; hence unlimited bliss

7. aasanam (P): aasanam, according to Yogi Patanjili, means body posture; Sankara says it causes discomfort; when one obtains comfort by thinking about Brahman at all positions (standing or sitting) is the view point of Adi Sankara; for example sidhaasanam is thinking about adhishThanam (root support) for all beings and meditating on Brahman.

8.moola bhanda(P): literal meaning control of moolaadhaara chakra; the root of all beings; root of all thoughts; etc.think about at all times; this is the path of Raaja yOga or gnaanam.

9. dEha saamyam: sitting erect with body, head, neck is samam (balanced); thinking about Brahman with body being samam; one has to adopt jnaana as the vision and think of all the world as Brahman

10. dhruk sthitihi: literally firmness of vision; the place where the drushti (seeing), dhruk (seen), drashta(seer) merge; there is no point in focusing on the tip of nose as Patanjali recommends

11.praana yaamam (P): breathing exercises, as taught by Yogi Patanjali, are not the best way to lead life; breathing has to be done in such a way that all the thoughts are about Brahman; rEchaka: when one exhales one has to throw away bad thoughts; pooraka: when one inhales by thinking about Brahman as all pervasive; kumbham: the fixation of mind on Brahman.

12.pratyaahaara (P): As per Yogi Patanjali it means withdrawal of manassu (mind); there are two concepts in Yoga called aavaraNam and vikshEpam; aavaraNam means to cover up; vikshEpam means that which is turbulent; the mind has both of these aspects when it is covered by tamO gunam and rajO gunam; sattva is useful if not associated with tamO and rajO gunas; so one has to take both saatvik food into the body and good thoughts into the mind;

13. dhaarana (P): focusing mind on one thing according to Yogi Patanjali; according to Sankara the mind is focused on visEshas (particulars); one has to focus on the saamaanya (general) and visualize Brahman at every place mind goes;

14. dhyaanam (P): meditation of mind on self as Brahman that is omni-present; if one sees visEshas the mind is anchored on a support; one has to give up the support of visEshas and think about saamaanya (general)

15. samaadhi (P): everything merges within oneself; one has to even dissolve sadguna (with attributes) Brahman; one has to view Brahman as nirvikaaram (not morphed) and nirguna (attributeless); saadhana (becoming) ends here and the mumukshu becomes a sidha (being).

Such a philosphy can also be found in Gita where Lord Krishna says:

sarva-dharmaan parityajya maam ekam sharanam vraja aham tvaam sarva-paapebhyo mokshayishyaami maa shuchah

BG 18.66: Abandon all varieties of dharmas and simply surrender unto me alone. I shall liberate you from all sinful reactions; do not fear.

Sankara manipulates words and grammar to make his points quite often. Take for example ahimsa (non-violence) proposed by Yogi Patanjali. Sankara says ahimsa implies there is its opposite called himsa (violence). He called both of them aatma. Since all jeevas are pervaded by the same aatma, he asks, would you perform himsa on yourself? This is an example of Sankara's unmatched play of words. Gita says do unto others what you want others do unto you. That means, when you deal with others you perform good actions if you decide to involve with them, which is always optional. On the other hand you can also stay away from doing harm. Thus, the saadhaka should act in the world.

In another place he justifies his claim about praarabdham by quoting a khatOpanishad slOka where the rishi (sage) says for a vidEha aatma (one who is liberated from his physical body) “karmaani” (with elongated vowel) don't exist. Sankara's claim is karmaani refers to plural, with karmani (shorter vowel) meaning dwi-vachanam (a couple) and karma being singular case.

There are obstacles for saadhana of the 15-fold path. The faith called anusandhaana in Brahman wanes after some time; the next one is disinterest also known as aalasyam; indulge in luxuries or bhOga laalasam; the rest is layam, tamas, vikshEpa, rasaa svaadam, soonyata, etc. A mumuksha focused on Brahman must be aware of them.

Vrutti means ideas that visualize objects (bhaava vrutti or anulOma). An object not present at its usual place gives an idea that it is absent (soonya vrutti or pratilOma). Other examples are relations, wealth, etc. Therefore, one has to adopt Brahman vrutti or poorna (infinite) vrutti. Regardless of the existence or absence of an object poornam remains.

According to him a saadhaka has to concentrate his mind on saamaanyam (general) that is all pervasive in all visEshas. He has to practice Brahmaakaara vrutti (thinking about Brahman). He reminds us that even animals lead lives. Men have to do much better by practicing Brahmaakaara vrutti. And in the end has to give it up as well.

He urges his followers to transcend jeevaatma, gounatmaa, etc. and focus on mukhya aatma. He advises them to enhance their Brahmaakaara vrutti by serving enlightened people. Such persons will be respected in the 3-lOkas (martya-paataala-swarga which stand for earth, below earth and above in heaven. They stand for rajas-tamO-sattva gunas respectively). He then extolls advaitins who follow his teachings as Parama Purusha (most exalted beings). He disparages all gurus who don't follow his teachings and aspire for hundreds of followers to serve them with abhishEka (ablution), gajaarOhaNa (placement on top of an elephant as a sign of reverance), etc.

He concludes his teaching by talking about kaarya-kaaranam (cause-effect). One has to discern the kaaryam from kaaranam. For example, a pot is kaaryam and its kaaranam is clay. There is no kaaryam in kaaranam but vice-versa is true. In other words, kaaranam is the saamaanya (general) and kaaryam is a visEsha or particular. So the kaaryam dissolves in kaaranam. A kaaryam can be multifarious from a kaaranam like a variety of ornaments that can be made from a single source, for example gold. Further he says without a pure mind, one can't capture the essence of pure consciousness or Brahman. Brahman = Bruhat (very big) + Bruhmana (all inclusive) + Barhana (merges all in its form). The root of all causes is asthi-bhaati (that which exists and visible) or sat-chit. One realizing this metamorphoses into chidaatmakam that is omni-present and views unity among all beings.

To conclude this review, we have to understand sruti as it was preached centuries ago. At the end of the day, it depends on the Sanskrit grammar that was prevalent in those days. The grammar has evolved subsequently and in modern era it was relegated to Gurus preaching sruti. No one uses this grammar nowadays, even though some computer scientists tried to instruct computers using the Sanskrit grammar. Compared to Boolean's logic that is widely used in computer programming, they found that this is like fitting a square peg in a round hole.

Regardless of what Guru's say, we have to admit that there is chaitanyam or aatma that makes us sentient. Like DNA all things are bound by aatma. It can even extend beyond living beings into inanimate things. The chaitanyam exists for as long as we live or praarabdha karma runs out. The scripture says the aatma leaves the body at the time of death and enters another body and the process repeats for eternity (actually until pralaya when the kaarana sareera or causal body sows the seed for next srishti or creation). This is also called rebirth. Only a gnaani can avoid rebirth.

That is the take home message of analysis-synthesis in Adi Sankara's apOraksha anubhooti that has about 150 slokas delineating the path to mOksha for a mumukshu.

Aparokshaanubhooti-Translation

Credit

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

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 .

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 travelling 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

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 .

.

Aparakshanubhoothi (Non indirect experience) A philosophic treatise on Advaitha By Adhishankara Bhagwat Pada Transliteration and translation By P.R.Ramachander (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 and given in its entirety in http://www . sankaracharya . org/aparokshanubhuti . php as well as in several web sites . .2.A Tamil and English commentary available in the web site http://www . geocities . com/snsastri/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 . )