This action might not be possible to undo. Are you sure you want to continue?
the fundamentals of the advaitic philosophy in 68 pithy verses pregnant with meaning. Chanting these slokas and contemplating their meaning will definitely help the wayfarers on the spiritual path.
आत्भफोध् तऩोभब् ऺीणऩाऩानाां शान्तानाां वीतयागिणाभ ् । भभ ु ऺ ु ूणाभऩेक्ष्मॊऽमभात्भफोधो ववधीमते ॥१॥
This Atmabodha is prescribed and applicable only for those whose sins have been destroyed by austerities, who have a calm mind, who are devoid of attachment and who desire liberation from the cycle of births and deaths.
फोधोऽन्मसाधनेभ्मो हह साऺान्भोऺैकसाधनभ ्।
ऩाकस्म वह्ननवत्ऻानां ववना भोऺो न भसध्मतत ॥२॥
Compared to other means, knowledge is the only direct means to liberation. Just like food cannot be cooked without fire liberation cannot be attained without knowledge.
अववयोगधतमा कभम नाववदमाां ववतनवतममेत ्।
ववदमाऽववदमाां तनहन्त्मेव तेजह्स्तभभयसङ्घवत ् ॥३॥
Karma (that which springs from ahamkara) does not remove ignorance as it is not opposed to it. Knowledge removes ignorance as light dispels darkness.
अवह्छिन्न इवाऻानात्तन्नाशे सतत क े वर्।
स्वमां प्रकाशते नमात्भा भेघाऩामेंशभ ु ातनव॥४॥
The self appears conditioned because of ignorance. Once it is destroyed only the pure Self shines by its own light just as the Sun is seen when the clouds disappear.
अऻानकरष ु ां जीवां ऻानाभ्मासादववतनभमरभ ् ।
कृत्वा ऻानां स्वमां नश्मेज्जज्जरां कतकये णुवत ् ॥५॥
सांसाय् स्वप्नतुल्मो हह यािदवेषाहद सांक ु र्। स्वकारे सत्मवद्भातत प्रफोधे सत्मसद्भवेत ् ॥६॥ This samsara full of likes and dislikes is just like a dream. not the senses. having different names and forms. body. उऩादानेऽखिराधाये जिह्न्त ऩयभेश्वये सिमह्स्थततरमान्माह्न्त फद ु फद ु ानीव वारयखण ॥८॥ The worlds appear. just like the bubbles on the surface of water which rise from water. the underlying existence-consciousness-self. The analogy given is of the shell which appears like silver. is not known. Once it is realized that only the shell is there the illusion of silver disappears. the substrate of everything. During the dream it appears real but on waking up one realizes that it was unreal. Similarly everything is all-pervading Brahman) . subsist on the surface of the water and finally dissolve into water. are basically gold only.The self-tainted by ignorance (of identifying oneself with the body-mindintellect apparatus) is rendered pure by knowledge arising out of constant practice of thinking ‘ I am the pure Atman. which is the substrate of everything. After this. तावत्सत्मां जित्बातत शह् ु ततकायजतां मथा । मवन्न ऻामते ब्रनभ सवामगधष्ठानभदवमभ ् ॥७॥ The world appears real only so long as the non-dual Brahman. mind or intellect’. (the different ornaments made of gold. like bangles and other ornaments in gold. subsist and dissolve into the material cause which is only the Supreme Lord. knowledge itself subsides just as the cleaning -nut itself subsides after purifying the water into which it is put. सह्छिदात्भन्मनस् ु मत ू े तनत्मे ववष्णौ प्रकह्ल्ऩता् । व्मततमो ववववधास्सवाम हाटक े कटकाहदवत ् ॥९॥ All this multiplicity of names and forms are projected in the eternal Vishnu ( the all-pervading Brahman).
colour etc. udanaand samana). नानोऩागधवशादे व जाततनाभाश्रभादम्। आत्भन्मायोवऩतास्तोमे यसवणामहदबेदवत ् ॥११॥ Because of the differences in adjuncts. apana. born of quintuplicate gross elements and acquired as the fruit of past karmas. are superimposed on water (because of its contact with other ऩञ्िीकृतभहाबत ू सांबवां कभमसह्ञ्ितभ ्। शयीयां सि ु द् ु िानाां बोिामतनभछ ु मते ॥१२॥ The body. mind. is said to be the seat where pleasure and pain are experienced.मथाऽकाशे रृषीक े शो नानोऩागधितो ववब् ु तद्भे दातद्भन्नवद्भातत तन्नाशे क े वरो बवेत ् ॥१०॥ Akasha (space) takes the form of any object enclosing it. When the names and forms are destroyed what remains is the only Reality. intellect and the ten senses of perception and action. the indwelling spirit in all beings. अनादमववदमाऽतनवामछमा कायणोऩागधरुछमते। उऩागधत्रितमादन्मभात्भानभवधायमेत ् ॥१४॥ . appears to be different because of the differences in the bodies. vyana. ऩञ्िप्राणभनोफव ु िदशेह्न्िमसभह्न्वतभ ् अऩञ्िीकृतबत ू ोत्थां सक्ष् ू भाांिां बोिसाधनभ ् ।।१३॥ The subtle body consisting of the five vital airs (prana. name and ashrama are superimposed on the Atman just as qualities such as taste. Similarly the Lord. differences of caste. substances). born of subtle elements is the instrument for experiencing (pleasure and pain).
sense organs. वऩस् ु तष ु ाहदभब् कोशैमत ुम तां मत ु त्मवघातत्। आत्भानभान्तयां शि ु ां ववववछमात्तण्डुरां मथा ॥१६॥ The pure inner Self should be recognized as different from the five sheaths by means of pounding with reason. Just like a reflection is obtained only on a polished clear surface. the self shines only in the intellect. ऩञ्िकोशाहदमोिेन तत्तन्भम इव ह्स्थत्। शि ु ात्भा नीरवस्िाहदमोिेन स्पहटको मथा ॥१५॥ The self by its association with the five sheaths appears as if it takes on the form of the sheath with which it is in contact just like pure white crystal takes the colours of blue cloth etc with which it comes into contact. The atma should be understood as different from the the three adjuncts of the causal. mind. सदा सवमितोऽप्मात्भा न सवमिावबासते। फि ु ावेवावबासेत स्वछिे षु प्रततत्रफांफवत ् ॥१७॥ Though the Self is always everywhere it is not manifest everywhere. intellect and the prakritibut as witness to their modes just as the King (who is different from his ministers etc but is a witness to their actions) व्माऩत े ष्वह्न्िमेष्वात्भा व्माऩायीवावववेककनाभ ्। ृ ह् दृश्मतेऽभ्रेषु धावत्सु धावह्न्नव मथा शशी ॥१९॥ .The beginningless and indefinable avidya is called the causal adjunct. the subtle and the gross. दे हेह्न्िमभनोफव ु िप्रकृततभ्मो ववरऺणभ ्। तदवह् ृ त्तसाक्षऺणां ववदमादात्भानां याजवत्सदा ॥१८॥ The Atman should be comprehended as different from the body. just as rice is obtained by pounding paddy and removing the husk and bran.
the qualities and activities of the mind are also superimposed on the self. the qualities and activities of the body and the senses are superimposed on the existence-consciousness-self. just as blue colour etc are wrongly attributed to the sky.The ignorant think that the Self is engaged in action whereas only the sense organs are engaged in actions. यािेछिासि ु द् ु िाहद फि ु ौ सत्माां प्रवतमते। सष ु प् ु तौ नाह्स्त तन्नाशे तस्भादफि ु ेस्तु नात्भन् ॥२३॥ Attachment. desire. the mind and the intellect act in their respective spheres powered by the Consciousness which is the self just as people go about their jobs in the light of the Sun. दे हेह्न्िमिण ु ान ् कभामण्मभरे सह्छिदात्भतन। अध्मस्मन्त्मवववेक े न ििने नीरताहदवत ् ॥२१॥ Because of ignorance. out of ignorance. the moon also appears moving. the sense organs. प्रकाशोऽक म स्म तोमस्म शैत्मभग्नेमथ म ोष्णता। स्वबाव् सह्छिदानन्दतनत्मतनभमरतात्भन् ॥२४॥ . desire etc are also not present. pleasure and pain operate only when the intellect is present. though it is not so. When the clouds are moving in the sky. It follows that these belong to the intellect and not to the self. आत्भिैतन्मभागश्रत्म दे हेह्न्िमभनोगधम्। स्वकीमाथेषु वतमन्ते सम ां मथा जना् ॥२०॥ ू ामरोक The body. In sleep when the intellect is not present attachment. अऻानान्भानसोऩाधे् कतत् म ृ वादीतन िात्भतन। कल्प्मन्तेऽम्फि ु ते िन्िे िरनाहद मथाांबस् ॥२२॥ Just like the movement of water is superimposed on the reflection of the moon in the water similarly.
आत्भनो ववकिमा नाह्स्त फि ु ेफोधो न जात्ववऩ। जीवस्सवमभरां ऻात्वा कताम िष्टे तत भन ु मतत ॥२६॥ There is no modification of the self and the intellect (being inert) does not have knowledge. A lamp does not need another lamp in order to illumine itself. But the Atman is not illumined by the intellect and the senses which are inert स्वफोधे नान्मफोधेछिा फोधरूऩतमात्भन्। न दीऩस्मान्मदीऩेछिा मथा स्वात्भप्रकाशने ॥२९॥ For knowledge of the self there is no need for another knowledge since the self itself is of the nature of knowledge. and the senses are illumined by the Atman only. The individual self is deluded into thinking that ‘I am the doer’ and ‘I am the seer’ because of avidya or ignorance. ‘I am आत्भावबासमत्मेको फद ु ध्मादीतनह्न्िमाण्मवऩ। दीऩो घटाहदवत्स्वात्भा जडैस्तैनामवबास्मते ॥२८॥ The intellect etc. just as a lamp illumines the pot etc. mistaking the atman for Jiva creates fear. . the nature of fire. so also the paramatman’ one becomes fearless. यज्जजुसऩमवदात्भानां जीवां ऻात्वा बमां वहे त ्। नाहां जीव् ऩयात्भेतत ऻातश्िेह्न्नबममो बवेत ् ॥२७॥ Just as mistaking a piece of rope for a snake creates fear. due to non-discrimination. coolness the nature of water and heat eternity and purity. giving rise to the cognition ‘I know’.Just as light is the nature of the Sun. आत्भनस्सह्छिदां शश्ि फि मृ त्तरयतत दवमभ ्। ु ेवह् सांमोज्जम िावववेक े न जानाभीतत प्रवतमते ॥२५॥ The existence-consciousness part of the Self and the modes of the intellect combine. the nature of atman is existence-consciousness-bliss. Knowing that ‘I am not jiva’.
As distinct from this. ‘not this’. touch etc. eternally free and pure. attachment. by meditating on the mahavakyas of the Upanishads. one should realize the identity of the jivatma and the paramatma आववदमक ां शयीयाहद दृश्मां फद ु फद ु वत्ऺयभ ्। एतदववरऺणां ववदमादहां ब्रनभेतत तनभमरभ ् ॥३१॥ Body and other things perceived through the sense organs are born out of avidyaand are ephemeral like the bubbles ‘ I am the pure Brahman’. formless. on water surface. since I do not have any senses I have nothing to do with the objects of the senses like sight. तनिण ुम ो तनह्ष्िमो तनत्मो तनववमकल्ऩो तनयञ्जन्। I am attributeless. old age. unblemished. Sruthi says that ‘It is without the vital air and without a mind and is pure’.तनवषदध्म तनखिरोऩाधीन ् नेतत नेतीतत वातमत् । ववदमादै तमां भहावातमैजॉवात्भऩयभात्भनो् ॥३०॥ Negating all adjuncts of the self by the Upanishadic statements of ‘not this’. one should know that दे हान्मत्वान्न भे जन्भजयाकाश्ममरमादम्। शब्दाहदववषमैस्सङ्िो तनरयह्न्िमतमा न ि ॥३२॥ Since I am different from the body. taste. actionless. smell. fear etc. अभनस्त्वान्नभे द् ु ियािदवेषबमादम्। अप्राणोनमभनाश्शभ्र ु इत्माहद श्रत ु तशासनात ्॥३३॥ Since I do not have a mind I do not have sorrow. undetermined. decay. I do not have birth. death etc. enmity. eternal. अहभाकाशवत ् सवं फहहयन्तिमतोऽछमत ु ्। सदा सवमसभह्स्सिो तनस्सङ्िो तनभमरोऽिर् ॥३५॥ . तनववमकायो तनयाकायो तनत्मभत ु तोऽह्स्भ तनभमर्॥३४॥ changeless. sound.
unattached. one should meditate on the infinite non-dual Self with one-pointed mind. I am always the same in all. absolute-existence-consciousness and infinite. तनत्मशि ु ववभत ु तैकभिण्डानन्दभदवमभ ्। सत्मां ऻानभनन्तां मत्ऩयां ब्रनभाहभेव तत ् ॥३६॥ I am the Supreme Brahman eternal. unattached and with the senses under control. alone. space). एवां तनयन्तयकृता ब्रनभैवास्भीतत बावना। हयत्मववदमाववऺेऩान ् योिातनव यसामनभ ् ॥३७॥ Thus continuous practice and affirmation of the idea ‘I am Brahman’. ववववतत दे श आसीनो ववयािो ववह्जतेह्न्िम्। बावमेदेकभात्भानां तभनन्तभनन्मधी् ॥३८॥ Seated in a solitary place. one without a second.Like space I pervade everything. inside and outside. आत्भन्मेवाखिरां दृश्मां प्रववराप्म गधमा सध ु ी्। वमेदेकभात्भानां तनभमराकाशवत्सदा ॥३९॥ Dissolving all the perceived world in the Self by the intellect (mind). will remove the projections caused by Avidya just as medicines remove illness. I am unchanging. रूऩवणामहदक ां सवं ववहाम ऩयभाथमववत ्। ऩरयऩण म िदानन्दस्वरूऩेणावततष्ठते ॥४०॥ ू ग The realized soul mentally gives up attributes like form and colour and remains firmly established in his real nature of plenary-consciousness-bliss ऻातऻ ृ ानऻेमबेद् ऩये नात्भतन ववदमते। गिदानन्दै करूऩत्वाद्दीप्मते स्वमभेव तत ्॥४१॥ . free. pure. undivided bliss. pure and unmoving. stable. the wise should always contemplate the Self as the pure ether (aakaasha. complete in myself.
तत्त्वस्वरूऩानब ु वादत् ु ऩन्नां ऻानभञ्जसा। अहां भभेतत िाऻानां फाधते हदग्भ्रभाहदवत ् ॥४६॥ . it seems to be unattained because of Avidya(nescience). When Avidyais destroyed it appears as if the Self has been attained like the ornament worn around the neck. This delusion is removed when the essence of the individual soul is perceived in Brahman. (The analogy is of a person wearing the ornament who searches for it everywhere unaware that it is around his neck but finally finds it around his own neck. the fire of knowledge that bursts out will destroy all the firewood of ignorance. As it is of the nature of one consciousness-bliss. knowledge and object of knowledge does not exist in the self.The distinction of knower. it shines by its own light.) स्थाणौ ऩरु ु षवदभ्रान्त्मा कृता ब्रनभखण जीवता। जीवस्म ताह्त्त्वक े रूऩे तह्स्भन्दृष्टे तनवतमते ॥४५॥ The state of being individual self is caused in Brahman by delusion like the appearance of the form of a man in a pillar. अरुणेनेव फोधेन ऩव ू ं सन्तभसे हते। तत आववबमवेदात्भा स्वमभेवाांशभ ु ातनव ॥४३॥ When the darkness of ignorance is dispelled by the knowledge of Arunodaya the Self becomes manifest by itself like the Sun. आत्भा तु सततां प्राप्तोऽप्मप्राप्तवदववदममा। तन्नाशे प्राप्तवद्भातत स्वकण्ठाबयणां मथा ॥४४॥ Though the Self is always attained. एवभात्भायणौ ध्मानभथने सततां कृते। उहदताविततज्जवारा सवामऻानेन्धनां दहे त ् ॥४२॥ Thus when continuous churning by meditation takes place in the arani of the Self.
The man of wisdom sees all as the Self just like pots and other earthenware are seen as clay only. . . सम्मह्ग्वऻानवान्मोिी स्वात्भन्मेवाखिरां ह्स्थतां। एक ां ि सवमभात्भानभीऺते ऻानिऺुषा ॥४७॥ wisdom he sees the one self in all.The knowledge arising out of the experience of the nature of Truth demolishes the ignorance of the form of ‘I’ and ‘Mine’ just like the confusion regarding directions is demolished (when the sun rises dispelling darkness). the Yogi revels in the Self in perfect peace. फानमातनत्मसि मृ ्। ु ासह्ततां हहत्वाऽऽत्भसि ु तनवत घटस्थदीऩवछिश्वदन्तये व प्रकाशते ॥५१॥ Abandoning the desire for the ephemeral external pleasures and content with the supreme happiness of the Self. There is nothing other than the Atman. like a lamp placed in a pot. जीवन्भह् ु ततस्तु तदववदवान्ऩव ू ोऩागधिण ु ाांस्त्मजेत ्। स सह्छिदाहदधभमत्वां बेजे भ्रभयकीटवत ् ॥४९॥ That is liberation while living wherein the wise one gives up the previous limiting adjuncts and attains the nature of Existence-Consciousness etc like the worm becoming the wasp. तीत्वाम भोहाणमवां हत्वा यािदवेषाहदया सान ्। मोिी शाह्न्तसभामत ु त आत्भायाभो ववयाजते ॥५०॥ Having crossed the ocean of delusion and having killed the demons of likes and dislikes. With the eyes of आत्भैवेदां जित्सवमभात्भनोऽन्मन्न ककञ्िन। भद ृ ो मदवदघटादीतन स्वात्भानां सवमभीऺते ॥४८॥ The entire world is the Self (Atma). The Yogi who has true wisdom sees everything in himself. the Yogi ever shines within.
अतदव्मावह् म मतेऽव्ममभ ्। ृ त्तरूऩेण वेदान्तैरक्ष् अ भेक ां मत्तदब्रनभेत्मवधायमेत ् ॥५७॥ .उऩागधस्थोऽवऩ तिभैयभरप्तो व्मोभवन्भत ु न्। सवमववन्भढ ू वह्त्तष्ठे दसततो वामव ु छिये त ् ॥५२॥ The sage who has silenced his speech and his mind (muni). is not tainted by them like Ether(space). above and below. मद्दृष््वा नाऩयां दृश्मां मद्भत् ु बमव्। ू वा न ऩन मज्जऻात्वा नाऩयां ऻेमां तदब्रनभेत्मवधायमेत ् ॥५५॥ Having seen which nothing else is to be seen. becoming which there is known. know that to be brahman. though staying amidst limiting adjuncts. मल्राबान्नाऩयो राबो मत्सि ु ान्नाऩयां सि ु भ ्। मऻानान्नापयां ऻानां तदब्रनभेत्मवधायमेत ् ॥५४॥ Gaining which nothing else is to be gained. experiencing the happiness of which no other happiness matters and knowing which nothing else is to be known. the sage enters and merges with the undifferentiated all-pervading reality. which is the non-dual existence-consciousness-bliss. space becomes one with space and light becomes one with light. know that to be Brahman. He lives like the ignorant though he knows all. nothing else to become and knowing which there is nothing more to be ततममिध् ू वमभध् ऩण ू ं सह्छिदानन्दभदवमभ ्। अनन्तां तनत्मभेक ां मत्तदब्रनभेत्मवधायमेत ् ॥५६॥ That which pervades across. He moves about like air without being attached. which is infinite and eternal. know that to be Brahman. just like water becomes one with water. उऩागधववरमादववष्णौ तनववमशष े ां ववशेन्भत ु न्। जरे जरां ववमदव्मोह्म्न तेजस्तेजभस वा मथा ॥५३॥ When the adjuncts are dissolved.
Thus the all-pervading Brahman is in all like butter (ghee) in milk. unchanging.That which is indicated by the Upanishads in terms of ‘not this. know that to be Brahman. without form. quality. स्वमभन्तफमहहव्मामप्म बासमन्नखिरां जित ्। ब्रनभ प्रकाशते वह्ननप्रतप्तामसवऩण्डवत ् ॥६२॥ Pervading inside and outside of everything and illuminating the entire universe. Brahman shines like the fire by which a ball of iron has been . which does not shine by the light of those illuminated bodies. not short. unborn. caste or name. मद्भासा बासतेऽकामहद बास्मैमत् म तु न बास्मते। मेन सवमभभदां बातत तदब्रनभेत्मवधायमेत ् ॥६१॥ That by whose light shine the Sun and other luminous bodies. not long. not this’. not gross. know that to be Brahman. अनण्वस्थर ू भह्रस्वभदीघमभजभव्ममभ ्। अरूऩिण ु वणामख्मां तदब्रनभेत्मवधायमेत ् ॥६०॥ Know that to be Brahman which is not subtle. अिण्डानन्दरूऩस्म तस्मानन्दरवा ता्। ब्रहादमास्तायतम्मेन बवन्त्मानाह्न्दनोऽखिरा् ॥५८॥ Brahma and all the other celestials become relatively blissful depending on a particle of bliss of that Brahman whose nature is indivisible and infinite Bliss तदमत ु तभखिरां वस्तु व्मवहायह्श्िदह्न्वत्। तस्भात्सवमितां ब्रनभ ऺीये सवऩमरयवाखिरे ॥५९॥ All objects are united with Brahman and empirical usage is pervaded by consciousness. which is immutable and which is non-dual and of the nature of indivisible bliss. by which all this shine.
made red-hot. रृदाकाशोहदतो नमात्भा फोधबानस् ु तभोऩरृत ्। सवमव्माऩी सवमधायी बातत बासमतेऽखिरभ ् ॥६७॥ The self. what is really bright and hot is the fire which imparts its properties to the iron. the individual soul becomes free from all impurities and shines by itself like (molten) gold. rises in the space of the heart and dispels the darkness of ignorance. If anything other than Brahman is manifest it is only an illusion as the mirage in the desert.] जिदववरऺणां ब्रनभ ब्रनभणोऽन्मन्न ककञ्िन। ब्रनभान्मद्भातत िेह्न्भथ्मा मथा भरुभयीगिका ॥६३॥ Brahman is different from the world. . the sun of knowledge. There is nothing other than Brahman. दृश्मते श्रम ू ते मदमदब्रनभणोऽन्मन्न तद्भवेत ्। तत्त्वऻानाछि तदब्रनभ सह्छिदानन्दभदवमभ ् ॥६४॥ knowledge it is realized that Whatever is seen or heard cannot be other than Brahman. it shines by itself and illumines everything. He who has eyes of ignorance does not see just as the blind man does not see the sun that is shining. Through true consciousness-bliss Brahman is the non-dual existence- सवमिां सह्छिदात्भानां ऻानिऺुतनमयीऺते। अऻानिऺुनेऺेत बास्वन्तां बानभ ु न्धवत ्॥६५॥ He who has eyes of wisdom sees the self which is all-pervading and existence-consciousness. श्रवणाहदभबरुद्दीप्तऻानाह्ग्नऩरयतावऩता्। जीवस्सवमभरान्भत ु तस्स्वणमव तते स्वमभ ् ॥६६॥ Heated in the fire of knowledge kindled by hearing etc. [ Though the ball of iron appears rad and hot. It pervades everything. it supports all.
which is eternal happiness and which is untainted becomes all-knowing. giving up all actions and discarding directions. which destroys cold etc. place. .ऽ ६८ He who. takes to the holy waters of his own Self which is all-pervading. time etc. all-pervading and immortal.
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