ADAPTATIONS AND TRANSLATIONS

2.1. The Song Celestial

2.2. Translations from the Agamas

2.2.1. Atma Sakshatkara

2.2.2. Devikalottara

2.3. Translations from Shankaracharya

2.3.1. Dakshinamurti Stotra

2.3.2. Shankaracharya's Hymn to Dakshinamurti

2.3.3. Guru Stuti

2.3.4. Hastamalaka Stotra

2.3.5. Atma Bodha

2.3.6. Vivekachudamani

2.3.7. Drik Drisya Viveka

2.4. Other Translations

2.4.1. Vichara Mani Mala

2.4.2. From the Srimad Bhagavatam and Rama Gita

2.4.3. Who is Hara

2.4.4. Ramana Ashtottara Satanamastotra

2.4.5. The Heart and the Brain

2.4.6. Na Karmana

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The Song Celestial

The Song Celestial

Bhagavan was speaking once with a visiting pandit about the great merits of the Bhagavad Gita, when a devotee complained that it was difficult to keep all the seven hundred verses in mind and asked if there was not one verse that could be remembered as the quintessence of the Gita. Bhagavan thereupon mentioned Chapter X, verse 20: `I am the Self, Oh Gudakesa, dwelling in the Heart of every being; I am the beginning and the middle and also the end of all beings.' Later he selected forty-two verses that here follow (of which that quoted above comes fourth) and arranged them in an appropriate order to serve as guidance. He also prepared Tamil and Malayalam versions of these verses.



Said Sanjaya:



1. Despondent, overwhelmed with compassion (as he sat), his troubled eyes filled with tears, Krishna, the slayer of Madhu spoke to him.

ii: 1

Sri Bhagavan said:



2. This body, O Son of Kunti,¹ is known as the field;



and he who is aware of it is called the Knower of the Field by the wise.

xiii:1

¹Arjuna.

3. And know that I am the Knower of the Field in all the fields, O Bharata. The knowledge of the field and the knower of that, in my opinion, is true knowledge.

xiii:2

4. I am the Self, O Gudakesa, dwelling in the Hearts of all beings. I am the beginning and the middle and the end of all beings.

x:20

5. For to him who is born death is indeed certain, and to him who dies birth is certain. Therefore you should not grieve for the inevitable.

ii:27

6. That is not born, nor does It ever die; nor, having been, does It ever cease to be. That unborn, eternal, abiding, primeval Being is not slain when the body is slain.

ii:20

7. Invulnerable He is, not to be burnt, not to be drenched or dried. He is eternal, all pervading, changeless, motionless, enduring.

ii:24

8. Know that which pervades all this to be indestructible. That immutable none can destroy.

ii:27

9. The unreal has no being, the Real no non-being. These two facts the Truth-seers perceive.

ii:16

10. Just as the all pervading ether, being subtle, is not

affected, (tainted or contaminated by anything), even so, the Self pervading the whole body is not tainted.

xiii:33

11. Neither sun, nor moon, nor fire illumine this state

on attaining which one does not return. And this is My supreme abode.

xv:6

12. This Supreme State is called the Unmanifest

Imperishable (avyakto akshara). That is My highest abode. For those who attain to It, there is no return.

viii: 21

13. The undeluded, those who are free from pride and

ignorance, who have overcome the evil of attachment, who are ever devoted to the Self, who have turned away from desires and are entirely beyond the dualities of pleasure and pain, attain that imperishable state.

xv:5

14. He who abandons the injunctions of the scriptures

and behaves according to the impulses of his desires, attains neither perfection, nor happiness, nor the highest state of salvation.

xvi:23

15. He who sees the Supreme Lord, residing equally in

all beings -- the Imperishable One among the perishables -- sees (truly).

xiii:27

16. Only by unswerving devotion can I be known and truly

seen in this form, Arjuna, and even be entered into, O tormentor of the foe.

xi:54

17. The faith of everyone is according to his nature,

O Bharata. Man is essentially endowed with faith. What his faith is, that indeed is he.

xvii:3

18. One who has faith and concentration and has subdued

his senses attains knowledge. Having gained knowledge he speedily attains Supreme Peace.

iv:39

19. To them ever steadfast in loving worship, I give the

yoga of understanding by which they attain to Me.

x:10

20. Out of compassion for them, I, dwelling in their Heart,

destroy the darkness born of ignorance with the effulgent light of knowledge.

x:11

21. But in those whose unwisdom is destroyed by

wisdom, that wisdom like the Sun, reveals the Supreme (Param).

v:16

22. Mighty, they say, are the senses, mightier than these,

the mind, mightier than that the intellect, but mightier still is He.

iii:42

23. Thus knowing Him who is beyond the intellect,

O mighty in arms, control your self by the Self and slay the enemy in the form of desire, hard though it may be.

iii:43

24. As a well lit fire consumes its fuel, Arjuna, so does

the fire of knowledge reduce all activity to ashes.

iv:37

25. One whose undertakings are all free from desire and

whose activity has been purified in the flame of wisdom is termed a sage by those who know.

iv: 19

26. Brahma Nirvana lies around those who have freed

themselves from anger and desire, who have subdued their minds and have known the Self.

v:26

27. One should gradually, gradually attain quietude with

the intellect (buddhi) held steadfast and the mind sunk in the Self, allowing no thought to arise.

vi:25

28. To whatever side the restless, unsteady mind wanders

away, one should check it and bring it back controlled to the Self.

vi:26

29. With the senses, mind and intellect subdued, the saint

who devoutly seeks liberation, without desire, fear or wrath -- he is indeed ever liberated.

v:28

30. One who is thus integrated in yoga (yoga yuktatma)

sees all with an equal eye, seeing himself in all beings and all beings in himself.

vi:29

31. To those, however, who dwell on Me in single minded

worship I guarantee fulfilment of their needs and security.

ix:22

32. The foremost of these is the wise one (jnani) who is

ever steadfast and devoted to the One. Very dear am I to the wise man and he to Me.

vii: 17

33. At the end of many births the man of wisdom comes

to Me, realising that Vasudeva is all. Such a great soul is very rare to find.

vii: 19

34. When a man casts out all desires of the mind, O son

of Pritha, and is content in himself he is said to be steadfast in wisdom.

ii:35

35. He attains peace who abandons all desires, acting

without attachment, free from `I' and `mine'.

ii:71

36. He by whom the world is not afflicted and who is not

afflicted by the world, who is free from pleasure, anger, fear and anxiety -- he is dear to Me.

xii: 15

37. The same in honour and dishonour, towards friends

and foes; he who abandons the initiative in all undertakings, is called one beyond qualities.

xiv:25

38. For him, however, who rejoices only in the Self, is

gratified with the Self and content with the Self, no action is incumbent.

iii: 17

39. He has nothing to gain by actions done or to lose by

those undone. He is not dependent on anyone for the achievement of any object.

iii:18

40. Satisfied with what comes to him by chance, beyond

the pairs of opposites, free from envy, equal in success and failure, he is not bound by his actions.

iv:22

41. The Lord resides in the Hearts of all, O Arjuna,

revolving all creatures by prakriti^[?] as if mounted on a machine.

xviii:61

42. Surrender unto Him with all your heart, O Bharata.

Through His grace you will attain Supreme peace and the perennial abode.

xviii:62

(Translated by Arthur Osborne and Prof. Kulkarni)

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Translations from the Agamas

Translations from the Agamas

2.2.1. Atma Sakshatkara

2.2.2. Devikalottara

T he Agamas are traditional Hindu scriptures regarded as no less authoritative and authentic than the Vedas.



They are regarded as divinely revealed teachings and no human authorship is ascribed to them. Temple worship is mainly founded upon them.



There are twenty-eight Agamas that are accepted as authorities. From among them Sarva Jnanottara and Devikalottara are outstanding expressions of the standpoint of pure advaita or non-duality. Atma-Sakshatkara is the most essential part of Sarva Jnanottara.



The Maharshi spontaneously translated both of these Agamas into Tamil verse -- Devikalottara in the very early days when he was living in Virupaksha Cave and the Atma-Sakshatkara in 1933 when he was already in the Ashram at the foot of the hill. Both are instructions in the path of knowledge given by Lord Siva, the latter to his son Guha (another name for Lord Subrahmanya) and the former to his wife, Parvati.



Verses 70-72 in Devikalottara, which forbid the harming even of plant life, are not to be taken as applying to aspirants on the path. No extremes of discipline or behaviour are demanded of them. Indeed, as is generally indicated in these two Agamas, questions of discipline, ritual, and behaviour are far less important on this path than any other, since it is a path which works directly on the Heart, awakening spiritual knowledge.

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Referred Resources: Virupaksha Cave

Atma Sakshatkara

(All-Comprehensive Knowledge)¹

(Benedictory verse of Sri Bhagavan)

This is the Direct Awareness of the Self, Graciously expounded to Guha by Ishvara Himself, The foremost and first Lord, now teaching this in Tamil Seated as the Self in my Heart.



That Siva further says:

	1.
	Guha! I shall tell you about a different way To reach that Reality which pervades partless in all, Too subtle, though, to be grasped (by the mind).
	2.
	By which the knowledge of Awareness is well-attained, Knowing which is to become Siva Himself, What has not been told to any by me, Today, from me, that wisdom, hear!
	3.
	Handed down by the lineage of gurus, And beyond the ken of logicians, This is for liberation from the bondage of the birth-death cycle.
	Its supreme vision shines at all places.
	page 160
	4.
	He who is the One pervading all things, He who has manifested as All, He who has faces in all directions, who is beyond
	thought,
	Who remains Himself as all the verities and transcends
	them too, is the Self.
	5.
	He transcends all verities, He is beyond the reach of speech, mind and name. `I am That (Siva-Self)': thus you should meditate With perfectly undifferentiated mind, on Siva.
	6.
	Firmly established as the eternal entity, Imperishable and undifferentiated, The all-pervasive, partless Knowledge that cannot be
	fathomed by the mind,
	It shines, with nothing prior to compare.
	7.
	Without stain, indestructible, the totally serene, The knowledge transcending all objects, Beyond the pale of thought, conception and doubt, That (Supreme) I am -- no doubt about this.
	8.
	That Supreme divinity, Siva, indeed am I, Of the nature of all the mantras, And transcending all the mantras, Devoid of dissolution and creation.
	9.
	What is visible, what is invisible, the moving and the
	stationary -- all these are pervaded by me.
	I am the Lord of this universe. All shine because of me.
10.	Filled with a variety of forms, one different from the
	other,
	Filled with a galaxy of worlds,
	page 161
	All this universe, from Siva down to the earth, Are all established in me.
11.	Whatever is seen in this world,
	Whatever is heard in this world, Whatever shines, conceptualised as inside and
	outside,
	All these are pervaded by me, the all-pervading One.
	Realise this.
12.	Though considering himself the Self,
	He desires to attain that Siva, the Supreme Self, as one apart. Whoever contemplates on Siva thus in delusion, Will not attain Sivahood by such contemplation --
	know this.
13.	`Siva is other than I; I am other than Siva' --
	Uproot this attitude of differentiation. `I indeed am that Siva' -- This conviction that is non-dual, ever practise.
14.	Full of this non-dual conviction,
	He who, everywhere, abides ever in the Self, Shall see, in all things, in all bodies, Only that Siva-self -- of this, there is no doubt.
15.	Whoever has this conviction always, of the one Self,
	Shall rid himself of delusion, and dual perception. That yogi will attain to omniscience -- So it is said in the Vedas. This you should know.
16.	He who is praised in all scriptures
	As the unborn, the Ishwara, That formless and attributeless Self, He indeed am I -- there is no doubt about this.
	page 162
17.	Only he who does not know his true nature
	Is the jiva [?] that is subject to the dharmas (characteristics)
	of birth, death, and so on.
	He who knows his true Self is one who is eternal, He is the pure, He is Siva. Without doubt, know this.
18.	Hence, what men of discrimination should enquire
	carefully
	And directly realise is the Self; That itself shines twofold, As the transcendental and the inferior divisions, the
	gross and the subtle.
19.	The Supreme nirvana is the higher,
	The inferior is manifest as the creation, Mantras are spoken of as its gross form, What abides in changeless awareness is the subtle.
20.	Shanmukha! Without realising It (Atma),
	What avails explanations thereof in endless ways?
	Tell me!
	All these are only a wonderful display of words, The cause for the delusion of the mind.
21.	All the dharmas (qualities) abide in the Self.
	Whichever of them the jiva [?] imagines, Whereby he concentrates his thoughts again and again
	on it,
	He will attain that object -- there is no doubt of this.
22.	Thus has been told by me as the knowledge of the Self
	What has been gathered succinctly in a condensed
	form.
	All, by any means, is of the nature of the Self. Realising this, may you ever be strengthened in the
	thoughts of the Self.
	page 163
23.	The deities, the Vedas, the fire sacrifices,
	The various gifts to priests in the course of their
	performance --
	None of this exists there (in the nature of the Self). Be tuned to the blemishless, omni-faceted, steadfast
	knowledge of the Self.
24.	To the jiva [?] drowning in the vast ocean of the
	birth-death cycle,
	And seeking a refuge, What affords refuge is only that knowledge of the Self, Not anything else -- know this.
25.	He who becomes of the nature of the Supreme
	And realises it as it really is, Shall, though experiencing all changing states, Attain liberation without effort -- be aware of this.
26.	There is no greater blessing anywhere,
	Apart from the gaining of the Self. Meditate ever on the Self. He, who is the Self, He indeed is the one all-pervasive Supreme Self --
	be aware of this.
27.	It is not the prana [?] (the vital air that circulates) nor
	the apana [?] (the air that travels down) even,
	Nor the instruments superior even to these, the senses,
	mind and such.
	Reach ever for the thought of the Self. That is the omniscient and the perfect.
28.	It is neither inside nor outside,
	Not afar, nor nearby, nor does it fit in any place. That Supreme is formless, all pervasive and effulgent, Direct your thoughts ever to it.
	page 164
29.	It is across, above, and below,
	Inside and outside, which are divisions, ever estab-
	lished firmly everywhere --
	The void, the self-luminous Self. Ever meditate on that more and more.
30.	Not a void, not a non-void,
	It is also the non-void, and the void, Pervasive everywhere, but without predilections -- Ever think of this Self.
31.	Afflictionless, and without any support for itself,
	Bereft of caste, name, and form -- That taintless, attributeless Self You should unceasingly meditate upon.
32.	With no refuge, with nothing to support it,
	Beyond the range of comprehension, without parallel, Faultless by nature, the eternal -- the Self that is so, meditate upon it joyfully, forever.
33.	Embracing dispassion and thus desisting from all
	karmic activity,
	Shying away from society, One should, thereafter, ever meditate upon The Self within oneself, in oneself, by oneself --
	be aware of this.
34.	Country and lineage, the traditional castes and style
	of life,
	Effacing various thoughts arising in the wake of these, The wise man should meditate daily, Upon his (real) nature.
	page 165
35.	`This is the mantra', `this is the deity',
	`This is indeed what is called meditation', `This indeed is tapas [?]'-- Casting afar all such thoughts, Concentrate on the nature of your own Self.
36.	The Self is without thought.
	Make it impossible for the thought-oriented (mind) to
	think at all.
	Make the mind that thinks, to get settled on the Self. Let not the mind think of anything else.
37.	The Self is not something that can be thought of nor
	is it something that cannot be thought of.
	It is not thought itself, It is indeed itself thought -- What does not lean towards any of the above, The Supreme that is the Self, ever meditate upon it.
38.	Meditate ever on that
	Which is beyond the reach of the mind, Allowing no refuge for the mind. The joy that is attained in abundance in that Self, That is beyond all verities and complete.
39.	Without any differences, and beyond the reach of
	thinking,
	Without any precedent, without anything similar, That which is the utmost frontier and extolled as the
	supreme bliss,
	Be immersed in it.
40.	Discarding all desire for objects,
	Destroying the modes of the mind,
	page 166
	The non-dual state of being the One, When the mind ceases to be, Is the one called supreme bliss.
41.	All directions, all places, all times
	Are conducive for the yoga of the Self, so say the
	scriptures.
	Differences of castes and orders of life and such, Cannot cause any differences in the least to the nature
	of knowledge.
42.	The colour of milk is one, the colours of the cows many,
	So is the nature of knowledge, observe the wise ones. Beings of various marks and attributes, Are like the cows, their realisation is the same; This is an example we should know.
43.	Brahman intimately pervades all,
	It shines with faces in all directions. Established in it without a pause, Think not of differences such as regions and directions.
44.	In this world itself, there is no mark, lifestyle, or
	tradition,
	For the one who becomes of the nature of the Self. He has nothing to gain by any action of his; no action
	need he perform,
	Nor any injunctions prescribing actions apply to him
	-- know this.
45.	Moving or standing or sleeping,
	Waking or taking food or water, In the face of the wind, the cold and the sun, Unaffected will he be, in any state, at any time.
	page 167
46.	Fear, indigence, sickness, burning fever,
	indigestion --
	Even when all these affect, One established in the Self, Peaceful and shining full, He is never at his wit's end on any count; he will
	savour the satisfaction of the Self.
47.	Whether going forward or returning, I am not the one
	that moves
	Forward or back. When enquired into there is no going
	or coming.
	In the ever changing dharma of Prakrti, the cause of
	illusive creation,
	I never was immersed, nor am I now.
48.	All activities prescribed are the work of Prakrti, the
	illusion.
	Prakrti, so spoken of, is the source of all action. `I am the immaculate', `I am the actionless', thus indeed will reflect The wise man, the knower of truth.
49.	For him there is no bondage of Prakrti, the delusion.
	He has earned the name of the liberated one. He shall never be touched by the defects Spoken of as the action of Prakrti.
50.	The manner in which a lamp shines,
	Destroying darkness with its light -- in like manner, By destroying the enveloping darkness, arising from
	inexplicable ignorance,
	The Self, of the nature of the pure light of knowledge,
	shines.
	page 168
51.	Even as the lamp, with the fuel of ghee spent, attains
	nirvana (peace),
	The yogi, continuously contemplating on the Truth of
	the Self,
	Will be at peace in the Self. Nothing greater is there to be attained than the Self --
	this is the truth.
52.	When the pot is carried, the space within the pot,
	Though conceived of as carried, Is it not the pot only that is carried? The Self too, like Space, remains motionless.
53.	When the pot breaks, the space in the pot
	Merges one with the great Space. When the inert body passes away, the Self, seemingly
	in the body,
	Becomes immediately one with the Supreme Self.
54.	Thus, the Lord who is omniscient
	Spoke with authority then: `One who is liberated, severed from all bondage, Becomes all pervasive, endless, With absolute Awareness'.
55.	Discarding totally all the agamas,
	Attaining the pure samadhi of Atma yoga, Realising, by due enquiry, there is nothing else greater
	than this,
	Destroy all wrong ideas, in the mind, of differences.
56.	Meditating continuously on the great Knowledge thus,
	That yogi who attains ever the bodiless nature, That pure jnani [?] whose dharma [?] is the dharma [?] of That
	(bodiless nature) alone,
	page 169
	Is the liberated one, shining inside and out, reaching
	across to every place.
57.	Omniscience and bliss, and mature wisdom,
	Remaining independent, limitless strength -- Attaining all these, he shines ever, the Self without
	afflictions.
	With an immaculate body, he, as the Self, merges in
	Siva.
58.	Japa of the name, worship, bathing in holy waters,
	ritual sacrifices,
	None of these or others are needed. The fruits of dharma [?] and adharma, Water oblations to forefathers, None of these are for him.
59.	No injunctions for observance, no fasts,
	Nothing required by way of getting into or out of
	(any action),
	No vows of celibacy for him, know this.
60.	Not having any recourse to falling into the fire or water,
	Or falling from the mountain top, Enjoy the feast of the Knowledge of Siva, eternal and
	pure.
	Rid of the rules applying to all creation, move about as you please.
61.	I tell you this is the Truth, the Truth, the Truth, thrice
	over.
	There is nothing greater than this, Nothing greater is there to be known, Nothing at all, nowhere ever.
62.	Rid of any blemish, rid of ignorance, with pure
	intellect, being the pure Self,
	By the pure conviction that all that is seen is pure, Meditating on the immaculate nature, He shall attain Awareness.

¹The chapter on Self-Realisation (Atma Sakshatkara) in an upa-agama text known as Sarvajnanottara, `The Pinnacle of all Knowledge', translated from the Sanskrit original into Tamil by Bhagavan Sri Ramana.

(Translated by Dr. H. Ramamurthy)

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Devikalottara

(Introduction by Sri Bhagavan)



This work is one of the upa-agamas and explains the supreme wisdom to be attained by mature souls and their mode of life, expounded by the Supreme Lord Siva to Devi Parvati. It is the essence of all Agama Sastras on matters of spiritual knowledge. This is verily the boat which can rescue the mortals struggling hard, sinking and rising, in the sorrowful ocean of samsara of endless cycles of births and deaths and take them by the direct path to the shore of liberation. Let all earnest seekers after Truth, instead of groping in the dark, bewildered, and losing their way, adopt the help of this straight path and reach the supreme state to bliss and peace.

Invocation

Meditate in the Heart upon Lord Ganesa -- the silent, non-dual, universal witness -- who is the nectar of divine bliss and is full of grace, shining as the bountiful flowering of aspirants following the path of spiritual wisdom revealed in Devikalottara, which was expounded by Lord Ishwara into the ears of Goddess Ishwari.



Note: In the original Tamil verse, the word `kari' means `elephant', which denotes Lord Ganesa as per tradition, but the word `kari' also means `witness', which denotes the Universal Self, which is in line with Advaitic experience.

The Text

Devi ^[?]:

1. O Lord of all celestial beings! I yearn to know that path of supreme wisdom and the code of conduct by adopting which one can get liberation, so that all humanity may attain salvation. I request you to enlighten me on them, out of your grace.

Ishwara :

2. O Queen among women! So that everyone may attain knowledge, I shall clearly explain to you today the highest knowledge and the discipline to be followed by which discerning seekers will attain liberation, which is free from any blemish and is difficult to describe.



3. O Lady with fair countenance! Understand that one who is not able to realise the Truth in his Heart by this knowledge of spiritual wisdom known as Kala Jnana, can never attain it even by studying countless crores of sastras^[?] (scriptures) spread out like the sky.



4. Therefore cast aside all fears (on following this path) and shed all doubts. Giving up attachment or desire for anything, be ardent in seeking the ultimate knowledge with wholehearted devotion and with a clear mind (without any trace of confusion).



5. Claiming nothing as `mine', filled with compassion, giving protection to all living beings so that no creature fears you, yearning for liberation, absorbed in yoga (union of jiva^[?] and Para, fusion of individual self with the universal Self), study this work Devikalottara and follow wholeheartedly and steadfastly the single path shown therein.



6-7. If one is to describe the person who can bring under

control his mind, which is restless and turbulent like a whirlwind, and maintain it in a tranquil state, he is verily Brahma (the God that does the creation), Siva (the saviour who shows the path to salvation) and Vishnu (the sustainer of the world); he is Indra, King of the devas, and Lord Subrahmanya (chief commander of all the celestial forces); he is Brihaspati, the guru of all devas; he is a supreme yogi, and one who has achieved the result of performing all austerities; he is a great scholar (who has mastered all the Vedas and sastras^[?]), and an outstanding man; he is one who has achieved the true spiritual goal.



8-9. The means by which this mind, which is restless and

moves about quicker than the wind, can be brought under control, is indeed the means to obtain liberation; it indeed is what is good for those who seek the permanent Reality; it itself is Pure Consciousness and the state of firmness; moreover, it alone is the righteous duty to be followed by discerning aspirants; it alone is the pilgrimage to holy waters; it alone is charity; it alone is austerities. Know that there is no doubt about this.



10. When the mind moves even a little, that is samsara

(worldly bondage); when the mind abides firmly and motionlessly (in the state of Self), that is mukti^[?] (liberation). This is certain. Therefore know that the wise man must hold his mind firm by supreme Self-awareness.



11. The happiness attained in this aloneness is the highest,

boundless bliss. Which learned persons will not revel in that Supreme Reality, in which there is absolutely no action? Tell me.



12. Being rid of the worldly knowledge, the great hero

who has acquired pure wisdom, in which there are no sense objects, and which is all pervading and without any form, will attain immutable moksha ^[?]without fail, even though he may have no desire to attain liberation.



13. The consciousness (chaitanya) associated with the

aspect `am' is called Sakti. The universe shines by its light. The entire creation is Sakti's sankalpa (thought). The state (of mind) which is completely devoid of all attachment is the pure (wisdom) to be attained.



14. The void which is the infinite and all-encompassing

one whole without a second, which is just the effulgence of pure wisdom, which is completely devoid of visible phenomena and which consists of the aspect `I' is the seed which fructifies as liberation, bestowing salvation by enabling one to unite with the Supreme.



15. Instead of following this direct path, do not ever

contemplate even in the least upon chakras (located in six adharas, centres in the body), nadis (subtle nerves that produce the ten divine sounds such as Pranava), the deities associated with the lotus seats (in the adhara chakras, beginning with Vinayaka), the mantraksharas (potent sound syllables for the worship of these deities) and the diverse mandala murtis (the God-aspects, starting from those controlling the sun, Surya Mandala, the moon, Chandra Mandala, and fire, Agni mandala).



Note: Some aspirants indulge in severe austerities andarduous practices, mastering several techniques and incidentally attaining extraordinary supernatural powers as well. All these are to be shunned as they do not lead to ultimate peace and joy. On the other hand, the path of Kala Jnana described here is a direct path to mukti.



16. Those who seek everlasting liberation need not

endeavour to practise repetition and countless verse mantras (repeating potent scriptural words or texts to gain various ends), and methods of yoga such as breath-control (pranayama), breath retention (kumbhaka) and concentration.



17. There is no room for performing puja (worship of

deities), namaskaram (paying homage like prostration), japa (incantation), dhyana ^[?](contemplation) and so on. Hear from me that the highest truth acclaimed in the Vedas can be known only through jnana; hence, there is absolutely no need to know anything outside of oneself.



18. For those whose minds are constantly expanding,

clinging to external objects, factors will always arise causing increasing bondage. If the outward-wandering mind is turned inwards to stay in its natural state, know that one will not undergo any suffering in the world.



19. Unite with that one totality, which is all-pervasive,

which has no inside or outside, which is bereft of all (concept of) directions such as above, below and in between, which assumes all the forms in creation and yet is itself formless, which can be known only by itself, and which is self-luminous.



20. People perform their actions having their own aims

in mind, and they accordingly reap the consequences of their actions by attaining those aims. Therefore do not engage in such actions which are not free from flaws (leading to bondage). Turn the attention completely away from external objects and concentrate only upon that (the Self) which cannot be seen.



21. In our natural state, actions, cause and result of such

actions, and all the various other theories propounded (in the scriptures) do not exist. In fact, even the diverse world does not exist. As such even the worldly individual who is attached to (the various attractions of) the world is also nonexistent.



22. This entire universe is nothing but the niralamba (the

reality which exists without any support). Further, it shines being illumined by the niralamba. The yogi (with his mind turned inward) merges with this whole one by making every object in this world one with it. Know this.



23. If any person does not meditate on this great all-

pervading void, which is the space of consciousness (chidakasa), he will be a samsari (a worldly individual) forever in bondage to worldly attachments, like the silkworm in its self made cocoon. Understand this.



24. All living beings, of whatever genus, undergo great

misery over and over again. Hear from me. In order to avert all this suffering and sorrow, meditate on the great void constantly without any break.



25. Good actions and good conduct have been prescribed

only to guide the seeker towards the path of acquiring knowledge. Therefore, giving up even salamba yoga¹ in which an object (such as a mantra or a form of God) is meditated upon in the mind, stay steadfast in your real state (sahaja swarupa), where the outside world is not perceived.



Note: Actions prescribed include worship of Siva in one'smind as well as outside. The various ceremonies prescribed in Agama Sastras for worshipping Siva in saguna form in a temple are covered in good conduct.



26. One who can destroy all the tattvas (principles) from

patalaloka (the nethermost world) to Sakti (one of the highest tattvas), which are all interdependent, by the arrow of sunyabhava is a man of great valour. He has attained supreme wisdom which is beyond matter.

¹Salamba yoga literally means yoga with support (alamba), that is any spiritual practice in which the mind clings to some object as a support. See also verses 35, 38, 40, 41.

Note: ln sunyabhava the individual is only aware of hisconscious being while everything else is like a void (sunya) -- without existence.



27. The mind, hankering after things of the world, is more

restless than a monkey. If one controls it from wandering after external things and holds it in the void of non-matter one will attain liberation directly.



28. The full Consciousness (purna chit) which is not other

than the true import of the word `I', being non-different in all the principles (tattvas) and being other than the sense `I am the body', is the all-pervading Reality.



29. This complete wholeness pervades inside and outside

all creations like ether, merging with them, and is itself formless. Dear, those who are submerged in this supreme bliss become that supreme bliss themselves. See, how wonderful!



30. The expanding mind will attain peace, becoming still

of its own accord, if it is deprived of something to hold on, just as fire gets extinguished gradually if not fed with fuel.



31. You must realise that the four states of infatuation,

delusion, swoon (due to shock) and dreaming, as also sleeping and waking, are all to be dispelled.



32. If one meditates that the one Consciousness (chit^[?]) is

different from the prana ^[?](life-force), which has subtly attached itself to this gross body, from the mind, from the intellect and from the ego, one will become established in that Consciousness.



33. Due to sleep and due to thoughts the mind always

loses its sharpness, its foolishness increases, and it goes to ruin. Awakening this mind with effort, and without allowing it to wander, establish it in the state of Self. Persevere in this effort by fixing the mind again and again in its natural state.



34. When once the mind becomes steady, it should not be

disturbed in any way. There is no need to think even in the least of anything else, entertaining any doubts. Fixing the mind firmly in that state (of Self-awareness), keep it still.



35. Make the mind, which always clings to some support

(attaching itself to sense-objects), devoid of all such supports. Making the mind, which is restless in clinging to external supports, motionless, do not disturb that tranquillity even a little.



36. Meditate on the peerless Self which pervades all the

various forms, yet remains without any blemish (being unaffected by them), just as ether, pervading all the creations made up of the five elements, remains unsullied at the time of their dissolution.



37. When one adopts the practice (sadhana^[?]) by means of

which one's mind, which is restless like the wind, is made still perpetually, then the purpose of taking birth as a human being is fulfilled. That is also the mark of a true scholar.



38. Do not practise meditation by fixing the mind on the

six adhara chakras, the ones that are up or down or in the middle, or anywhere else. Giving up all such meditations, make the mind always devoid of any support (either inside or outside).



39. If the mind falls asleep, awaken it. Then if it starts

wandering, make it quiet. If you reach the state where there is neither sleep nor movement of mind, stay still in that, the natural (real) state.



40. The state in which the mind is bereft of any support

to cling to, ever faultless and pure, and devoid of worldly attachments, is the nature of liberation attained through knowledge. Keep this firmly in mind.



41. Dispelling all attachments completely, and fixing that

mind in the Heart firmly, persist in your practice always in order to strengthen the awareness, which then shines forth with great effulgence and clarity.



42. Know that whoever meditates on that supreme void,

and becomes established in it by virtue of constant practice, will definitely attain the great state which is beyond birth and death.



43. Gods and goddesses, merits, demerits and their fruits,

which are likewise anya (other than oneself), objects of attachment and the knowledge of those objects -- all these will lead one to bondage in mighty samsara.



44. All objects of attachments are said to be pairs of

opposites (happiness and misery, good and bad, profit and loss, victory and defeat, and so on). When one rises above those pairs of opposites, one realises the Supreme. Such a yogi is a jivanmukta, liberated from bondage. On discarding the body, he becomes a videhamukta.



45. A wise man should not give up the body out of aversion

to it. Know that when once the prarabdha karma ^[?](result of accumulated actions) which was responsible for the creation of the body ceases, the bodily burden will automatically fall off.



46. The Consciousness which shines as `I' in the Heart-

lotus is pure (flawless) and perfectly steady (without a trace of movement). By destroying the ego, which rises (from that Consciousness), that Consciousness itself bestows the supreme joy of liberation. Be sure about it.



47. With great devotion meditating constantly that `I am

that Siva the form of the one Consciousness that is always unsullied by any adjunct,' dispel all your attachments.



48. Giving up all notions about country, caste, blemishless

community, asrama (status as a bachelor, family man, ascetic or one who has renounced the world) and associated matters, hold on to and practise always meditation upon the Self, your own natural state.



49. I alone am. No one belongs to me; nor do I belong to

anyone else. I can see no one who can call me his; neither can I see anyone who is mine. I am all alone.



50. Know that the person who experiences the firm

conviction, `I am the Supreme Brahman^[?], I am the Master and Lord of the Universe!' is the real mukta ^[?](one who has attained liberation), and that the one following conflicting paths is in bondage.



51. The day one is able to see oneself with his inner eye

as not the body, all his desires vanish, and he experiences perfect peace.



52. He who is described in the scriptures as the unborn

and Lord, I am He, the Atman (Self), who is forever without form or qualities. There is absolutely no doubt about it.



53. I am pure Awareness, immaculate, perfectly liberated;

and forever present everywhere. I am indeterminable. No one can grasp me or leave me. I am free from sorrow. I am always brahmamayam (of the nature of Brahman^[?]).



54. I am the Self which is Consciousness, absolute

completeness, deathless and self-established, and which is other than this insentient body, limited between the top of the head and the sole of the foot, and which, beginning with the antahkaranas (the inner instruments such as mind and intellect) is bounded by the covering of the skin.



55. Thinking, `I am the Lord of all creations, moving or

stationary, I remain as father, mother and father's father for the universe', aspirants for mukti ^[?]contemplate with concentration and ardour only upon Me, who am that great turiya ^[?]state (the substratum of the waking, dream and sleep states).



56. I am the one who is worshipped through sacrifices

and penances by all celestial beings beginning with Brahma (the Creator), the heavenly damsels who are themselves sought after, humans, yakshas, gandharvas, nagas and other groups of superhuman beings, and also by many others. Know that everyone worships only Me.



57. By many kinds of rare austerities and charities,

everyone worships only Me. Know that this vast creation, moving and stationary, and all objects, are nothing but Me, the Infinite One.



58. I am not the gross body, nor am I the subtle body. I

am also not the causal body. I am the kinsman of the universe. I am the One who is of the nature of transcendental knowledge. I am moreover the eternal One, the Lord, the taintless One, the One who is devoid of the states (of waking, dream and sleep), the One who is devoid of the universe.



59. The beginningless Consciousness is unborn, whole

and, residing forever in its natural home of the Heart-cave, is without form, world or impurity. It is beyond comparison and completely unattached. It cannot be comprehended by the mind nor can it be seen or felt by the senses.



60. Repeatedly see thus: `I am He, the eternal, omnipresent

Reality which is Brahman^[?]'. Meditating thus for a long time, whoever abides imperturbably will become the Supreme Brahman^[?], thereby attaining immortality.



61. Having thus explained the nature of knowledge to

enable everyone to attain liberation, which is always available, I shall now proceed to describe the conduct to be adopted by seekers. Noble Lady, listen to them calmly.



62. O Queen among women! Know that bathing in holy

waters, repeating holy names or words (mantras), performing daily homa ^[?](sacred offering in specially prepared fire), worship, other oblations in lustrous fire, or any other means (sadhana^[?]) to be followed after great study, are never required for him (the earnest aspirant seeking liberation).



63. Niyamas (strict rules of conduct such as what to eat,

when to eat, how to eat, what to wear, where to sit and so on), worship of deities in sacred places, nama archanas (worship of deities by reciting sacred names), pitru karmas (oblations, etc., carried out for the sake of forefathers to help them reach a high state), pilgrimage to holy places which have come forth on earth, and observance of great vows, are all not for him (the earnest aspirant), if considered deeply.



64. He does not reap the fruit of actions, good or bad.

Important dates and special observances zealously followed by the world are not for him. Give up all actions and all kinds of worldly codes of conduct.



65. Renounce completely all religious edicts and

disciplines. Since all kinds of action result in bondage, give up all action plans, mental conflicts, and attachment to one's caste duties.



66. Even if the aspirant acquires many kinds of

supernatural powers and magical powers such as visualising what is buried underneath the earth, and can demonstrate them before the world, he should give up mental attachment to them.



67. All these (powers) are only bondages to the individual

soul. Further they drag one to follow a low path. The supreme joy of liberation does not lie in any of them, but only in the Infinite Consciousness.



68. One must engage unfailingly in yoga (the practice

of Self-abidance) in all conditions, without allowing any special event to affect one adversely. If, due to doubts, delusion arises in the form of attraction to worship in holy places and temples (on account of past practices and vasanas^[?]), reject it immediately.



69. Listen to me, Lady! Know that only the wise man

who never does anything which leads to the destruction of any form of life, such as insects, worms, birds or plants, is a person who is seeking true knowledge.



70. He (the true aspirant) should not pull out tender roots

(of fragrant plants, which is often done for worship); he should not even pluck the leaves; he should not harm any living thing out of anger; he should not heartlessly pluck even flowers.



71-72.

He should worship Lord Siva using only flowers that have fallen naturally. He should not indulge in vile practices such as marana ^[?](causing destruction through the use of certain mantras) uchadana (driving one out with the force of mantras), vidveshana (causing mutual hatred between friends), the well known sthambana (freezing one's capabilities), causing fever, putting into action evil spirits, causing agitation, wrongly taking control of others, attracting and infatuating others, and so on. Abandon the worship of stones, wooden objects and similar articles.



73. Having relinquished the great mudras which are

adopted in order to fix the mind on the devatas (deities) residing in holy places and temples, and the associated sacrifices, get rid of the vasanas ^[?]also which may have accumulated on account of such practices in the past, and cling only to the Self, the all-pervading real Consciousness.



74. Maintain a neutral attitude towards all things; do not

get infatuated with anything; maintain equanimity whether in happiness or suffering; be the same to friends and enemies; treat alike a broken piece of mud pot and a piece of gold.



75. Know that a flawless yogi is one who does not ever

allow himself to be swayed by desire for the pleasures of the senses, who frees himself at heart from mamakara (treating things as `mine'), who has a steadfast mind, who is free from desires and fear, and who always revels in the Self.



76. Being unaffected by either praise or slander, treating

alike all creatures, he should always unfailingly maintain an equality of vision (sama drishti), considering all living beings in the world as himself.



77. Avoid unnecessary arguments and worldly

associations. Do not create misunderstanding among others. Do not join religious bodies well versed in many scriptures (sastras^[?]). Give up both words of abuse and words of praise.



78. Gradually and completely get rid of jealousy, slander,

pomp, passion, consequent hatred, desire, anger, fear and sorrow.



79. If a man is free from all the pairs of opposites and

always lives in Solitude (established in himself alone), he gains perfect wisdom even while in the present body and shines forth with great effulgence.



80. Liberation is attained only by knowledge (jnana^[?]). By

other powers (siddhis) such a fruit is unattainable. However, aspirants become enchanted with blemishful worldly enjoyments and thaumaturgic powers (siddhis) and go after them with desire.



81. Know that the pure flawless person will experience

that blemishless Lord (the Supreme Brahman^[?]) and positively attain liberation whether attended by the supernatural powers or not.



82. The body is a form constituted of the five elements

(earth, water, fire, air and ether). The one all-pervading Siva is also nicely seated there. Hence the entire universe, right from the indivisible all-pervading Sivam (the highest and most abstract tattva or principle) to this world, is the form of Shankara.



83-84.

My dearest, earnest seekers who see the enlightened one and worship him with all the three instruments (mind, speech and body) in unison, offering him with heart-melting love, sweet-smelling sandal paste, fruits, flowers, incense, good water to bathe, clothes and food, will thus attain liberation. Know that those who worship that jnani^[?] reap the fruit of his righteous deeds and those who slander him reap the result of his sins.



85. I have revealed the truth about knowledge and the

conduct pertaining thereto, as you have asked. This entire path is indeed Kalottara Jnana (the knowledge to be revealed at the final stage of maturity). Tell me, O Lady, if you want to ask anything more.



(Translated by T. K. Jayaraman)

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Referred Resources: Vishnu Ganesa

Translations from Shankaracharya

Translations from Shankaracharya

I n the eighth century A.D., pure Vedantic teaching, the doctrine of advaita or non-duality, which is the very essence of Hinduism, had shrunk to a low ebb and was restored to full vigour by the great spiritual master Sri Shankara, known also as Shankaracharya (meaning `Shankara, the Teacher'). Ramana Maharshi, being a perfect jnani, that is one who is liberated from illusion and established in absolute knowledge, accepted Sri Shankara's teaching as his own. From time to time he translated one or another of his works, either spontaneously or on the request of some devotee who did not read Sanskrit and required a Tamil version.

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Dakshinamurti Stotra

(Introduction by Sri Bhagavan)



Brahma (the four-faced god) brought by his power of thought four sons, named Sanaka, Sanandana, Sanatsujata and Sanatkumara. He asked them to attend to the work of creating the world, preserving it, etc., but they were not interested in it, being completely detached. They wandered about in search of peace and tranquillity. As they were extremely dispassionate and fit (to receive spiritual instruction), Siva, the great God of compassion, manifested himself before them in human form as Dakshinamurti (god facing south) under a banyan tree. He sat silently absorbed in himself, his right hand showing the gesture known as chinmudra.¹ The four seekers were drawn to him even as iron is drawn to a magnet. They sat before him and, like him, were absorbed in the Self. Even advanced spiritual aspirants cannot easily understand this state of silence. The world, the seer and the awareness which enables it to be cognized stand as obstacles in their way. But since it is the single power (Sakti) which manifests itself as these three and again withdraws them into itself, everything is that power which is the Self. Shankaracharya has expounded this truth in the following hymn.

¹Chinmudra: literally, the gesture of Pure Consciousness, is indicated by making the thumb and the index finger touch each other and spreading out the remaining fingers. This gesture not only symbolises unity behind multiplicity but also the identity of the individual self and the supreme Self.

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Shankaracharya's Hymn to Dakshinamurti

(Translated from Sri Bhagavan's Tamil rendering) According to Hindu legends, Dakshinamurti (which means `southward-facing') is God or Siva manifested as a youth who is the divine Guru and guides disciples older than himself through silent influence on their Heart. The name is also divided as Dakshina-amurti and taken to mean `formless power'.



The Maharshi was Siva manifested, the divine Guru who taught through silence and was therefore identified with Dakshinamurti.

Invocation

That Shankara who appeared as Dakshinamurti to grant peace to the great ascetics (Sanaka, Sanandana, Sanatkumara and Sanatsujata), who revealed his real state of silence, and who has expressed the nature of the Self in this hymn, abides in me.



The Hymn



He who teaches through silence the nature of the Supreme Brahman ^[?], who is a youth, who is the most eminent Guru surrounded by the most competent disciples that remain steadfast in Brahman ^[?], who has the hand pose indicating illumination,² who is of the nature of bliss, who revels in himself, who has a benign countenance -- that Father who has a south-facing form,³ we adore.

²There are many traditional mudras or postures of the hands which are used in Indian dancing and iconography, each of which has its own meaning.



³The supreme Guru is the spiritual north pole and therefore traditionally faces southwards.

To him who by maya, as by dream, sees within himself the universe which is inside him, like a city that appears in a mirror, (but) which is manifested as if externally to him who apprehends, at the time of awakening, his own single Self, to him, the primal Guru, Dakshinamurti, may this obeisance be!



To him who like a magician or even like a great yogi displays, by his own power, this universe which at the beginning is undifferentiated like the sprout in the seed, but which is made differentiated under the varied conditions of space, time, and karma and posited by maya ^[?]to him, the Guru Dakshinamurti, may this obeisance be!



To him whose luminosity alone, which is of the nature of existence, shines forth, entering the objective world which is like the nonexistent; to him who instructs those who resort to him through the text `That thou art'; to him by realizing whom there will be no more falling into the ocean of birth; to him who is the refuge of the ascetics, the Guru Dakshinamurti, may this obeisance be!



To him who is luminous like the light of a lamp set in a pot with many holes; to him whose knowledge moves outward through the eye and other sense organs; to him who is effulgent as `I know', and the entire universe shines after him; to him, the unmoving Guru Dakshinamurti, may this obeisance be!



They who know the `I' as body, breath, senses, intellect, or the void, are deluded like women and children, and the blind and the stupid, and talk much. To him who destroys the great delusion produced by ignorance; to him who removes the obstacles to knowledge, the Guru Dakshinamurti, may this obeisance be!



To him, who sleeps when the manifested mind gets resolved, on account of the veiling by maya ^[?], like the sun or the moon in eclipse, and on waking recognizes self-existence in the form `I have slept till now'; to him the Guru of all that moves and moves not, Dakshinamurti, may this obeisance be!



To him who, by means of the hand-pose indicating illumination, manifests to his devotees his own Self that forever shines within as `I', constantly, in all the inconstant states such as infancy, etc., and waking, etc. -- to him whose eye is of the form of the fire of knowledge, the Guru Dakshinamurti, may this obeisance be!



To the self who, deluded by maya ^[?], sees, in dreaming and waking, the universe in its distinctions such as cause and effect, master and servant, disciple and teacher, and father and son, to him, the Guru of the world, Dakshinamurti, may this obeisance be!



To him whose eightfold form is all this moving and unmoving universe, appearing as earth, water, fire, air, ether, the sun, the moon, and soul; beyond whom, supreme and all-pervading, there exists naught else for those who enquire -- to him the gracious Guru Dakshinamurti, may this obeisance be!



Since, in this hymn, the all-self-hood has thus been explained, by listening to it, by reflecting on its meaning, by meditating on it, and by reciting it, there will come about lordship together with the supreme splendour consisting in all-self-hood; thence will be achieved, again, the unimpeded supernormal power presenting itself in eight forms.

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Guru Stuti

Introduction by Sri Bhagavan

When Shankaracharya was going about the country debating with the exponents of the various schools of thought and overcoming them, he once came to the town of Mahishmati in the north, where Mandana Mishra, the exponent of Vedic rituals lived. He overcame him in debate but his wife refused to concede victory until she was also defeated. So, Shankaracharya argued with her and defeated her in all subjects except erotica. He then asked for a respite of one month and after shedding his body in a cave under the custody of his disciples, entered into the dead body of king Amaruka and sported among the hundred queens in the guise of their husband. When the disciples found that the period specified by their Guru had already expired they grew anxious. So some of them went to him in the disguise of minstrels and sang the following hymn (to remind him).

Text

1. That is the Truth which the wise realize as the Self, the residuum left over on withdrawing from external objects, with or without form (ether, air, fire, water and earth), by a careful application of the scriptural text `Not this, not this'. That thou art!



2. That is the Truth which, after generating the fundamentals (ether, air, fire, water and earth), and entering the world, lies hidden beneath the five sheaths, and which has been threshed out by the wise with the pestle of discernment, just as the grain is recovered by threshing and winnowing the chaff. That thou art!



3. Just as wild horses are broken-in by whipping and stabling them, so also the unruly senses, straying among objects, are lashed by the whip of discrimination, showing that objects are unreal, and are tethered by the rope of pure intellect to the Self by the wise. Such is the Truth. That thou art!



4. The Truth has been ascertained by the wise to be the substratum which is different from the waking, dream, and deep sleep states, its own expanded modes, which indeed are held together by it like the flowers strung together on a garland. That thou art!



5. That is the Truth which the scriptures show to be the primal cause of all, elucidating the point clearly by such texts as `Purusha is all this', `like gold in ornaments of gold', etc. That thou art!



6. The Truth has been forcefully proclaimed by the scriptures in such texts as `He who is in the sun, is in man.' `He who shines in the sun, shines in the right eye,' etc., That thou art!



7. What pure brahmins seek so eagerly by repetition of the Vedas, by religious gifts, by earnest application of their hard-earned knowledge and by renunciation, is the Truth. That thou art!



8. That is the Truth which the valiant have got by seeking, with controlled mind, with abstinence, penance, etc., and by diving into the Self by the self. Realizing it, they are considered to be heroes with their highest purpose accomplished. That is the transcendental Satchidananda^[?] (Being-Consciousness-Bliss) after gaining which there is nothing more to worry about since perfect peace reigns. That thou art!



On hearing these (verses) the Acharya bade them (his disciples) go away and promptly came out of the body of the King and re-entered his own. He then went to the lady (wife of Mandana Misra) and, after defeating her, made the two of them (she and her husband) his followers. Thereafter he went on his way enlightening the whole world.

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Hastamalaka Stotra

Introduction by Sri Bhagavan

When Shankara, the Guru of the world, was travelling in the western parts of India and overcoming in debate the expounders of the various schools of thought, he once came to a village known as Srivali. When a brahmin inhabitant of the village named Prabhakara heard about his arrival he went to him with his thirteen year old son. He prostrated before Sankara and made his son also prostrate. He then explained that the boy had been dumb from his childhood, that he had no likes and dislikes, nor a sense of honour and dishonour, and that he was completely inactive. The Guru then raised the boy up and asked him as follows in a cheerful tone:

Text

1. `Who are you? Whose child are you? Whither are you bound? What is your name? Whence have you come? Oh Child! I should like to hear your reply to these questions.' Thus spoke Sri Shankaracharya to the boy, and Hastamalaka replied as follows.



2. I am neither man, God, yaksha, brahmin, kshatriya,vaisya, sudra, brahmachari, householder, forest-dweller, nor sannyasi; but I am pure awareness alone.



3. Just as the sun causes all worldly movements, so do I -- the ever-present, conscious Self -- cause the mind to be active and the senses to function. Again, just as the ether is all-pervading, yet devoid of any specific qualities, so am I free from all qualities.



4. I am the conscious Self, ever-present and associated with everything in the same manner as heat is always associated with fire. I am that eternal, undifferentiated, unshaken Consciousness, on account of which the insentient mind and senses function, each in its own manner.



5. I am that conscious Self of whom the ego is not independent as the image in a mirror is not independent of the object reflected.



6. I am the unqualified, conscious Self, existing even after the extinction of buddhi, just as the object remains ever the same even after the removal of the reflecting mirror.



7. I am eternal Consciousness, dissociated from the mind and senses. I am the mind of the mind, the eye of the eye, ear of the ear and so on. I am not cognizable by the mind and senses.



8. I am the eternal, single, conscious Self, reflected in various intellects, just as the sun is reflected on the surface of various sheets of water.



9. I am the single, conscious Self, illumining all intellects, just as the sun simultaneously illumines all eyes so that they perceive objects.



10. Only those eyes that are helped by the sun are capable

of seeing objects, not others. The source from which the sun derives its power is myself.



11. Just as the reflection of the sun on agitated waters

seems to break up, but remains perfect on a calm surface, so also am I, the conscious Self, unrecognizable in agitated intellects though I clearly shine in those which are calm.



12. Just as a fool thinks that the sun is entirely lost when

it is hidden by dense clouds, so do people think that the ever-free Self is bound.



13. Just as the ether is all-pervading and unaffected by

contact, so also does the ever-conscious Self pervade everything without being affected in anyway. I am that Self.



14. Just as a transparent crystal takes on the lines of its

background, but is in no way changed thereby, and just as the unchanging moon on being reflected on undulating surfaces appears agitated, so is it with you, the all-pervading God.



15. As this stotra reveals the Self as clearly as the amalaka

fruit placed on the palm of the hand (hasta), it received the name Hastamalaka Strotra. Moreover, the boy, eminent in jnana^[?], came to be praised by all people of this world as Hastamalaka.



The father of the boy was speechless with wonder at those words. But the Acharya said to him: `He has become your son because of his incomplete austerities. This is your good fortune. He will not be of any use to you in this world. Let him stay with me.' He bade him go back and, taking the boy with him, proceeded on his way. The disciples then asked him: `How did this boy attain the state of Brahman ^[?]without hearing, etc.?' The Guru replied: `His mother left her two year old child in the care of a great and highly accomplished yogi who was practising austerities on the bank of the Yamuna while she went to bathe in the river with some women. The child toddled towards the water and was drowned. Out of his compassion for the disconsolate mother the sadhu^[?] forsook his body and entered that of the child. That is why this boy has attained this high state.'

---

Atma Bodha

(Knowledge of the Self )

After a devotee sent to Sri Bhagavan a Tamil translation of Shankaracharya's Atma Bodha, Bhagavan composed a new translation in Tamil. He did this translation very rapidly, working even at night, using a flashlight!



`Can Shankara, the enlightener of the Self, be different from one's own Self? Who but he, does this day, abiding as the inmost Self in me, speak this in the Tamil language?'



-- Sri Bhagavan 1. This -- Atma Bodha -- is meant to fulfil the want of the seekers of liberation who, by their prolonged tapas, have already cleansed themselves of impurities and become mentally peaceful and free from desires.



2. Of all the means to liberation, knowledge is the only direct one -- as essential as fire to cooking; without it, liberation cannot be gained.



3. Not being opposed to ignorance, karma ^[?]does not destroy it. On the other hand, knowledge destroys ignorance as surely as light does darkness.



4. Owing to ignorance, the Self now appears to be covered up; on the removal of ignorance, the pure Self will shine forth of Itself, like the sun after the dispersal of clouds.



5. The jiva ^[?]is mixed up with ignorance. By constant practice of knowledge the jiva ^[?]becomes pure, because knowledge disappears (along with ignorance), as the cleansing nut with the impurities in the water.



But here is the world, how can the Self alone be real andnon-dual?



6. Samsara is full of likes and dislikes and other opposites. Like a dream, it seems real for the time being; but, on waking, it vanishes because it is unreal.



Because the dream is negated on waking, I know it to beunreal; but the world persists and I find it only real.



7. So long as the substratum of all, the non-dual Brahman^[?] is not seen, the world seems real -- like illusory silver in a piece of mother-of-pearl.



But the world is so diverse; yet, you say there is One only.



8. Like bubbles rising on the surface of the waters of the ocean, all the worlds arise from, stay in and resolve into the Supreme Being (Paramesa) who is the root cause and prop of all.



9. In the Being-Consciousness-Bliss, which is all permeating, eternal Vishnu, all these diverse objects and individuals appear (as phenomena) like various ornaments made of gold.



Yes, but what about the numberless individual souls?



10. Just as the all-pervading akasa (ether) appears

fragmented in different objects (as in a pit, a jar, a house, a theatre hall, etc.) but remains undifferentiated on the limitations falling away, similarly with the single, non-dual ruler of the senses (seeming to function as gods, men, cattle, etc.).



But the individuals have different traits and functionaccording to different conditions.



11. The traits, etc., are also superimposed. Pure water

(tasteless by itself) tastes sweet, bitter, salty etc., according to the admixture in it (upadhis). Similarly, race, name status, etc., are all superimposed on the non-dual Self of all. What are these upadhis which play such tricks on the Self? They are gross, subtle and very subtle as described here.



12. The gross body made up of the five gross elements

(earth, water, fire, air and ether) is meant to reap the fruits of past actions in the shape of pleasure and pain.



13. The subtle body consisting of the five airs, the mind,

intellect, the ten senses and made up of subtle elements is also meant for enjoyment (as in dreams).



14. Inexpressible and beginningless ignorance is said to

be the causal body (as in deep sleep). Know the Self to be other than these three upadhis.



If so, why is the Self not evident to me? On the other hand, Sruti says, `This Purusha is made up of annarasa (essence of food).'



15. Just as a clear crystal (itself colourless) appears red,

blue, yellow, etc., according to the background, so also the Self, pure and untainted, seems to be identical with the body, the senses, the mind, intellect or blissful ignorance (panchakosas) when in contact with them.



16. Just as husking the paddy exposes the grain within

(the rice), so also should one judiciously separate the pure Atman from the sheaths covering it.



Atman is said to be everywhere. Why should it then bejudiciously looked for within the five sheaths?



17. Though always and everywhere present, the Self does

not shine forth in all places. Just as light is reflected only in a transparent medium, so also the Self is clearly seen in the intellect only.



18. The Self is realized in the intellect as the witness of

the activities of, and yet separate from the body, the senses, the mind, intellect and gross nature (prakriti^[?]) as is a king in relation to his subjects.



The Self seems to participate in their activities; so he cannotbe different from them, nor be their witness.



19. Just as the moon seems to move when the clouds around

her move, so also the Self seems to the indiscriminating to be active, when actually, the senses are active.



To be active, the body etc., must also be intelligent; theyare said to be inert. How can they act without the intelligent Self participating in their actions?



20. Just as men do their duties in the light of the sun (but

the sun does not participate in them), so also the body, senses, etc., function in the light of the Self without its participating in them.



True, the Self alone is intelligence. I know myself to be born,growing, decaying, happy, or unhappy and so on. Am I right?



21. No. The characteristics (birth, death, etc.) of the body

and the senses are superimposed on the Being- Consciousness-Bliss as is the blue in the sky by those who do not discriminate.



22. So also the characteristics of the mind, such as agency,

etc., are by ignorance superimposed on the Atman, as are the movements of water on the moon reflected in it.



23. Only when the intellect is manifested, likes and dislikes,

pleasure and pain are felt. In deep sleep, the intellect remaining latent, they are not felt. Therefore, they are of the intellect and not of the Atman (the Self). Here is the real nature of the Atman.



24. As light is the very sun, coldness the water, heat the

fire, so also the eternal, pure Being-Consciousness-Bliss is the very Self.



At some time or other, every individual experiences, `I amhappy', and thus Being-Consciousness-Bliss experience is plain. How can one make the experience permanent and unchanging?



25. Being-Consciousness is of the Self; the `I' mode or

modification is of the intellect; these are distinctly two. However, owing to ignorance, the individual mixes them together and thinks `I know' and acts accordingly.



26. Never is there any change (or action) in Atman nor

knowledge in the intellect. Only the jiva^[?] is deluded into thinking itself to be the knower, doer and seer.



27. Like the snake in the rope, mistaking the jiva ^[?]for the

Self, one is subject to fear. If, on the other hand, one knows oneself not as a jiva ^[?]but as the supreme Self, one is altogether free from fear.



28. Only the Self illumines the senses, intellect, etc., as a

lamp does objects such as pots. The Self is not illumined by them as they are inert.



If the Self cannot be made known by the intellect, there willbe no knower to know the Self and the Self cannot be known.



29. To see a light, no other light is needed. So also, the

Self being self-effulgent, needs no other means of knowledge. It shines of itself.



If so, every one must be Self-realized, effortlessly, but it isnot so.



30. On the strength of the Vedic teaching, `Not this, not

this', eliminate all the adjuncts (upadhis) and with the help of the mahavakyas, realize the identity of the jivatman (individual self) with the paramatman ^[?](the supreme Self).



31. The whole objective world such as the body, is born of

ignorance and transient like a bubble on water. Know the Self to be distinct from it and identical with Brahman ^[?](the Supreme).



32. Being distinct from the gross body, birth, death, old

age, debility, etc., do not pertain to me. Not being the senses, I have no connection with the objects of the senses such as sound, etc.



33. The srutis declare: `I am not the vital air (prana^[?]), not

the mind, (but) pure (Being).' Not being the mind I am free from likes and dislikes, fear, etc.



34. `I am free from qualities and actionless, eternal,

undifferentiated, untainted, unchanging, formless, ever free and pure.



35. `Like ether, I am always pervading all, in and out,

unswerving, ever equal in all, pure, untainted, clear and unshaken.



36. `That which remains eternal, pure, ever-free, all alone,

unbroken bliss, non-dual, Being-Consciousness-Bliss, transcendent Brahman ^[?](the same) am I'.



37. Long, constant practice of `I am Brahman ^[?]only'

destroys all vasanas ^[?](latent tendencies), born of ignorance as an efficacious remedy (rasayana) eradicates a disease.



38. Be dispassionate, keep the senses under control and

let the mind not wander; sit in a solitary place and meditate on the Self as infinite and one alone.



39. Keep the mind pure; with keen intellect, resolve all

that is objective into the Self and always meditate on the Self as clear and single like ether.



40. Having discarded all names and forms, you are now

the knower of the Supreme Being and will remain as perfect Consciousness-Bliss.



41. Being the same as Consciousness-Bliss, there is no

longer any differentiation such as the knower and the known; and the Self shines forth as Itself.



42. If in this manner by process of constant meditation,

the two pieces of wood, namely the Self and the ego are rubbed together, the flames from the fire of knowledge burn away the whole range of ignorance.



43. On knowledge destroying ignorance in this way, like

the light of dawn scattering the darkness of night, the Self will rise like the sun in all its glory.



44. True, the Self is always here and now; yet it is not

apparent, owing to ignorance. On ignorance being destroyed the Self seems as if it were gained, like the necklace on one's own neck.¹



45. Just as in darkness a post is mistaken for a man, so is

Brahman^[?] in ignorance mistaken for a jiva^[?]. If, however, the true nature of a jiva ^[?]is seen, delusion vanishes.



46. Knowledge arising on the experience of reality

immediately destroys the ignorant perception of `I' and `mine', which resemble the delusion of direction in darkness.



47. A jnani ^[?]who is a perfectly Self-realized yogi, sees by

the eye of wisdom all objective phenomena to be in and of the Self and thus the Self to be the sole being.

¹The allusion is to the story of a lady wearing a precious necklace, who suddenly forgot where it was, grew anxious, looked for it everywhere and even asked others to help, until a kind friend pointed out that it was round the seeker's own neck.

How does he then act in the world?



48. Just as clay is the only material from which different

utensils are formed (such as pots, jars, etc.), so he sees that the Self, too, is the whole universe and there is nothing but the Self.



49. In order to be liberated while yet alive, the sage should

completely eschew the adjuncts (upadhis), and thus gain the real nature of Being-Consciousness-Bliss, like the maggot that turns into a wasp.



50. Having crossed the ocean of illusion and having

killed the demons of likes and dislikes, the yogi, now united to shanti (peace), finds delight in the Self and so remains in his own glory.



51. The jivanmukta, freed from all desire for transient,

external pleasures, delights in his own Self and remains clear and steady a like lamp in a pot.



52. Like the akasa (ether) which remains untainted by

the objects contained therein, the muni (sage) remains untainted by the adjuncts (upadhis) covering him. Being the all-knower he remains like one that knows not, and moves about like the air uncontaminated by the objects it touches.



53. On the dissolution of the adjuncts (the body, senses,

etc.), the sage now freed from particularities merges in the all-permeating Being (Vishnu), like water in water, ether in ether or fire in fire.



54. There is no gain over and above this gain, no pleasure

over and above this bliss, no knowledge over and above this knowledge, know this to be Brahman^[?].



55. That on seeing which nothing remains to see, on

becoming which there is no more return to samsara, on knowing which nothing remains to know, know that to be Brahman^[?].



56. What fills everything, above, below and around, itself

Being-Consciousness-Bliss, non-dual, infinite, eternal, one only, know that to be Brahman^[?].



57. What remains as immutable, unbroken Bliss, and as

one only, that which even the scriptures indirectly denote by the process of elimination as `not this, not this', know the same to be Brahman^[?].



58. Dependent on a fraction of the inexhaustible Bliss of

the Atman, all the gods such as Brahma enjoy bliss according to their grades.



59. Like the butter in milk, the objective universe is

contained in it; all the activities are based on it alone. Therefore Brahman ^[?]is all-pervading.



60. What is neither subtle nor gross, short nor long,

produced nor spent, what is devoid of form, attribute, caste and name, know it to be Brahman^[?].



61. By whose light the sun and other luminaries shine

forth, but which is not itself illumined by them and in whose light all this is seen, know it to be Brahman^[?].



62. Like fire in a piece of red-hot iron, Brahman ^[?]permeates

the whole world in and out and all through, makes it shine and itself also shines by itself.



63. Brahman ^[?]is distinct from the universe, yet there

remains nothing apart from Brahman^[?]. Should any other than Brahman ^[?]appear, it is only an illusion like water in a mirage.



64. Whatever is seen or heard, it cannot be different from

Brahman^[?]. True knowledge finds Brahman ^[?]to be Being-Consciousness-Bliss and one without a second.



65. Only the eye of wisdom can see the omnipresent

Being-Consciousness-Bliss, but not the eye of ignorance for a blind eye cannot see the sun.



66. Like gold freed from dross, the jiva (sadhaka) has all

his impurities burnt away by the fire of knowledge bursting into flames fanned by sravana, manana and nidhidhyasana (hearing, reflection and contemplation) and now he shines forth by himself.



67. Because the sun of knowledge, the chaser of darkness

has risen, the Atman shines in the expanse of the Heart as the omnipresent sustainer of all and illumines all.



68. He who bathes in the clear, warm, ever-refreshing

waters of the Atman, which being available everywhere, here and now, need not be sought for in special centres and seasons; such a one remains actionless. He is the knower of all; he pervades all and is ever immortal.

---

Referred Resources: Vishnu