by Sri Adi Shankaracharya
Introduction (1-9)
Invocation: Salutations to that good Guru who is the embodiment of perfect bliss and consciousness (Chidatma), by the light of whose feet the illusion (Prapancha) of the world is destroyed and who pervades all the worlds. He is the form of supreme bliss, the preceptor, and the Lord.
The Means to Liberation - Aparokshanubhuti: For the attainment of liberation (Moksha), direct experience (Aparokshanubhuti), that is, the direct realization of the Self, is necessary. This should be carefully and repeatedly contemplated by the virtuous with effort.
The Four Means:
Vairagya (Dispassion): Detachment from objects.
Viveka (Discrimination between the Eternal Self and the Non-Self): The firm conviction that the Self is eternal and the true nature, while the world is temporary and contrary to it, is called proper discrimination.
Shamadishatsampatti (The Sixfold Treasure - Tranquility, Control of Senses, etc.):
Shama: Renunciation of desires is called tranquility.
Dama: Control of external tendencies is called control of senses.
Parama Uparati: Withdrawal of the mind from objects is supreme cessation.
Titiksha: Enduring all sufferings is considered auspicious fortitude.
Shraddha: The devotion that is in the Vedas and the words of the preceptors is called faith.
Samadhana: Concentration of the mind that is focused on Brahman is called concentration.
Mumukshutva (Intense Desire for Liberation): The firm intellect and desire to be liberated from the bondage of the world is called intense desire for liberation.
Who am I? (10-58)
For the attainment of Self-knowledge, deep thought and self-reflection are necessary. One should try to understand who they are, how this world originated, who its creator is, and what its material cause is. The Self is not a collection of the five elements, the body, or the senses, but is different from all these. The entire world arises from ignorance and is dissolved through knowledge. Contemplation and reflection are the light of knowledge that leads to the understanding of the true nature of the Self. Various resolutions and thoughts contribute to the creation of the world. Thus, the true nature of the Self can be known through self-reflection.
The root cause of the Self and the world is the same, which is subtle, eternal, and imperishable. The Self is separate and independent from the body; it is eternal, full of knowledge, pure, luminous, and the nature of truth, while the body is temporary, impure, and untrue. The Self is the witness, the knower, and the illuminator of all objects. Those who consider the Self and the body to be one are in ignorance. The body is made of material elements, while the Self is eternal and devoid of qualities. This Self is free from all defects, changes, and alternatives, and exists in its permanent and pure nature.
According to the wise, this realization of the Self is true knowledge. This knowledge can be attained through self-reflection, Shruti (Vedas), and reasoning. In simple words, the direct experience of the Self itself destroys ignorance and leads to true knowledge.
There is a clear distinction between the Self and the body. The Self is renowned by the word 'Aham' (I) and is the one supreme reality, which is eternal, pure, without change, and self-luminous. The Self is the seer, while the body is the seen. The Self is without modifications, while the body is constantly changing and temporary. The Self is described as unattached, infinite, and free from impurities in the Shruti (Vedas) and Upanishads. The Self enjoys the fruits of actions, but even after the fall of the body, the Self remains eternal and imperishable.
The linga (subtle body) is composed of many constituents, is moving, visible, and subject to change. It is limited and unreal. How can this be the Purusha (Self)? The Self, which is other than these two bodies (gross and subtle), is the Purusha and the Ishvara (Lord). It is the Self of all (Sarvatma), present in all forms (Sarvarupa), beyond all (Sarvatita), and imperishable (Avyaya). The belief in the reality of the world arises from the identification of the Self with the body. According to logic, what then is the purpose of human life (Purushartha)?
Thus, through the distinction between the Self and the body, the identification of the body with the Self has been refuted. Now, the unreality of the difference in bodies is clearly stated. Due to the oneness of consciousness, difference is never justified. Jivatva (the state of being a Jiva or individual soul) should be known as false, like the perception of a snake in a rope. Just as a rope appears as a snake in an instant due to the ignorance of the rope, so too, pure consciousness directly appears as the universe, being one alone.
There is no other material cause for the world than Brahman. Therefore, this entire world is Brahman alone and nothing else. The notion of the pervader and the pervaded is false, because the scripture declares that all is the Self. When this supreme truth is known, where is the opportunity for difference? The scripture has certainly negated duality through its own mouth. How can there be another appearance when the non-dual cause exists? The scripture has also prescribed punishment, "He goes from death to death," for the person who sees multiplicity in this world, deluded by Maya.
All beings originate from Brahman, the Supreme Self. Therefore, one should ascertain that these are all Brahman and nothing else. The scripture has declared that Brahman alone bears all names, various forms, and all actions. Just as the nature of gold remains eternally in whatever is born of gold, so too, the nature of Brahman remains in whatever is born of Brahman. The ignorant soul who makes even a slight difference between the individual soul and the Supreme Soul experiences fear. Where duality arises from ignorance, there one sees another. But when all is known as the Self, not even a trace of another exists. For the one who knows all beings as the Self, there is no delusion or sorrow, because he is without a second.
This Self is indeed Brahman, existing as the Self of all. This has been determined by the Shruti residing in the Brihadaranyaka Upanishad. This world, even though experienced and capable of practical transaction, is unreal, like a dream, because it is negated in the subsequent moment. A dream is false in the waking state, and the waking state is not present in the dream. Both (dream and waking) are absent in deep sleep, and deep sleep is not present in either of the two. Thus, these three states are false, being produced by the three Gunas (Sattva, Rajas, Tamas). Their seer (witness) is beyond the Gunas, eternal, one, and the nature of consciousness.
The Cause of Maya is Ignorance (59-99)
The cause of Maya is ignorance, which creates the illusion of Jivatva (individuality) and the world in Brahman. Just as the illusion of a pot in clay, silver in a shell, and blueness in the sky or water in a mirage occurs, similarly, the illusion of the Jiva and the world in Brahman is due to ignorance.
There is a cause-effect relationship between the world and Brahman, like between a pot and clay. All transactions happen through Brahman, but people do not understand this due to ignorance. The Self is always pure and the nature of truth, but due to ignorance, it appears impure and untrue.
Just as the illusion of a serpent occurs in a rope, so too, the illusion of the body occurs in the Self. This division and illusion are only for the ignorant. Through knowledge, it becomes clear that the Self is Brahman and this entire Prapancha (manifested universe) is its form. This realization of the Self and Brahman is true knowledge.
Due to ignorance, the notion of the body (Dehatva) arises in the Self. Just as clay is seen as a pot, gold as an ornament, and water as a wave, so too, the ignorant person sees the Self as the body. This delusion arises from various causes, such as defects of vision, distance, or the influence of Maya.
When the true knowledge of the Self is attained, this delusion is destroyed, and the Self is seen in its pure, Brahman nature. The entire universe, whether stationary or moving, exists as the Self. When all notions are absent, there is no place for the notion of the body in the Self. This knowledge is the path to understanding the non-dual nature of the Self and Brahman.
One should live life with the continuous knowledge of the Self and accept Prarabdha (the fruit of past actions). But after the rise of Tattvajnana (true knowledge), the existence of Prarabdha ceases, because the body and the world are unreal. Just as a dream becomes unreal after waking, so too, with the destruction of ignorance, the reality of the world also ceases.
Due to ignorance, the illusion of the body arises in the Self. Just as seeing a rope as a serpent is an illusion, so too, seeing the Self as the body is the result of ignorance. When the true knowledge of the Self is attained, this delusion is destroyed, and the Self is seen in its pure, Brahman nature.
Shruti (Vedas) has clearly negated multiplicity and declared knowledge alone as truth. Misunderstandings arise from the thoughts of the ignorant, but the Vedanta view is that knowledge is the path to liberation. This knowledge is the means to understand the non-dual nature of the Self and Brahman.
Means of Negating Ignorance and Practice
Yama: Yama is explained as the control of the senses and the mind. When a person knows the unity of Brahman, the natural consequence is the control of the senses, which becomes firm through repeated practice.
Niyama: When the mind of the seeker constantly dwells in a homogeneous flow, that is, in thoughts of the same kind, similar and consistent, it is indicative of the mind's concentration and stability. In contrast, vijatiya tiraskriti means the rejection or negation of incongruous, different, and opposing thoughts that arise in the mind. This itself is self-restraint (Niyama), which becomes the cause of supreme bliss (Parananda). This self-restraint is practiced only by intelligent, wise, and experienced seekers, because they know that controlling and concentrating the mind is the path to true bliss and liberation.
Tyaga (Renunciation): True renunciation is not merely the giving up of external objects or material things, but it is the renunciation of the illusions and attachments of the world, which is a form of illusion. When the seeker, leaving aside the temporary and illusory forms of the world, sees and understands the true nature of his conscious Self (Chidatma), then real renunciation occurs.
Mauna (Silence): The supreme truth (Brahman) and the ultimate cause of the world are such that they can neither be bound by words nor known by the mind. Its experience is possible only through silence.
Satam Sahaja Mauna (The Natural Silence of the Wise): This is the silence that arises from knowledge, experience, and self-realization. This silence is natural, in which both the mind and speech are tranquil because the person has experienced Brahman (the Supreme Truth). This silence is the natural quality of the wise, saints, and great souls.
Balanam Prayuktam Mauna (The Silence Practiced by Beginners): This is the silence practiced by ordinary or initial-level seekers, like children or those who merely abstain from speaking. This is only external silence, which is not related to deep experience or knowledge. Those who speak of Brahman (Brahmavadi) also sometimes practice this kind of silence.
That person (Jana) who is situated in the state in which both the beginning (Adi) and the middle (Madhya) exist, and by whom this entire (Sarvavyapi) field (Desha) is constantly pervaded, is called Vijanah (the witness, or the one who knows). That which is beyond words is pure. To explain it, the example of a clay pot should be repeatedly used because it cannot be directly expressed in words.
Asana (Posture): Here, "Asana" does not mean merely a physical posture (sitting pose), but also the state of mental and spiritual stability. When a person constantly contemplates Brahman with ease (Jasram Brahmachintana), that is, continuously and effortlessly reflects on the nature of Brahman, its oneness, and its glory, that state is the most pleasant and comfortable for him. This bliss is far deeper and more permanent than physical comfort. In contrast, any Asana or state that obstructs or deviates from the contemplation of Brahman actually destroys happiness. Therefore, true happiness and peace are attained only by constantly engaging in the contemplation of Brahman.
Siddhasana: That is the state where the seeker becomes one with Brahman, like the perfected yogis.
Mulabandha:
Sarvabhutanam Moolam (The Root of All Beings): Brahman or the Supreme Self is considered the root of all living beings. All creatures and the universe originate from it.
Chittabandhanam (The Binding of the Mind): The cause of the mind's bondage is also that same root, because the mind's entanglement and involvement in the world are connected to this root.
Mulabandha: This means the binding or restraint that is connected to this root. The seeker should always worship it because it is the foundation of Yoga practice.
Rajayoginam (For the Royal Yogis): Royal yogis are those who practice the highest Yoga, who have the knowledge and practice of this Mulabandha.
The real purpose of all the limbs of Yoga or Sadhana (such as Yama, Niyama, Asana, Pranayama, Dhyana, etc.) is that they should merge the seeker with Brahman (the Supreme Self) with equanimity (Samattva, oneness). As long as all these limbs of Sadhana do not merge into Brahman, they have neither true equality nor real purity or simplicity. Such limbs are merely external shows, like a dry tree — just as there is no life in it, so too, without the experience of Brahman, the limbs of Sadhana are lifeless and meaningless. Dehasamya means the balance and stability of the body, so that it does not obstruct meditation.
Driksthiti (Steadiness of Vision): When a person makes their vision full of knowledge (Jnanamayi) and sees this world as pervaded by Brahman (Brahmamaya), that is, understanding it to be filled with the Supreme Truth and Brahman, such a vision is called supremely blissful (Paramodara), and that vision neither sees any external object nor is it merely a superficial gaze. Where the cessation (Avakasha, rest, or harmony) of the seer (Drashta), seeing (Darshana), and the seen (Drishya) occurs, that is, where these three become one, there one should direct the vision, and not merely focus the subtle gaze on the tip of the nose (Nasagravavalokini).
Pranasyamanam (Pranayama - Control of Breath): When the mind and all its emotions (Vritti) are experienced as Brahmanhood, that is, when there is a feeling of the oneness of Brahman in all mental activities, then the Nirodha (control, suppression) of all those Vrittis occurs, and this Nirodha itself is called Pranayama.
The outward going breath (Rechaka) is the Nirodha of the bondages of the world.
The inward going breath (Samirana) is filling the Chitta (mind) with the experience of Brahmanhood. This is indicative of controlling the Chitta through Pranayama in Yoga practice and leading it towards Self-realization.
When the seeker performs Kumbhaka (retention of breath) in Pranayama, all the Vrittis of the Chitta, which are unstable and fickle, become stable and controlled. Thus, Kumbhaka is a means of concentration and stability of the Chitta, which is extremely important in Yoga practice. This Pranayama is beneficial only for knowledgeable, enlightened seekers, because they perform it with correct knowledge and discrimination. But for the ignorant or immature person who performs it, this practice can be troublesome and harmful to the olfactory senses (smelling power).
Pratyahara (Withdrawal of Senses): When a seeker experiences the Self-nature in objects (sense objects) and completely immerses the mind in those objects (Majjana), it is called Pratyahara. This Pratyahara is necessary for the knowledgeable, those who practice, and the Mumukshus who desire liberation.
Dharana (Concentration): When a person's mind becomes absorbed in the knowledge and experience of Brahman, then wherever the mind goes, there is the experience of Brahman. The mind's vision and perception become Brahman-filled. And that stability (Dharana) of the mind is considered the Para (supreme) Dharana.
Atmadhyanam (Meditation on the Self): The correct selection of place (Desha) and time (Kala) is necessary for meditation, so that the mind can remain stable. That which is Kala (time) is the Kalana (calculation, compilation, or moment-to-moment movement) of all beings and the world beginning with Brahma. That is, time is the continuous process that pervades everything. This Kala has been denoted by word, because we call it "time." Yet, the real nature of this Kala is Akhanda (indivisible) and Anandamaya (full of bliss), which is devoid of duality (Advaita). This means that Kala is not just an external measure or calculation, but it is the continuous flow of Brahman, in which bliss and oneness are inherent. This nature of Kala is the form of the unbroken bliss of Brahman, which is neither divided nor has duality.
The feeling or Vritti of "I am Brahman," which is endowed with virtues, without dependence, and stable, known by the word (specific name) Dhyana (meditation), is the giver of supreme bliss.
Samadhi (Absorption): First, making all the Vrittis (thoughts) of the Chitta (mind) Nirvikara (unchanging, stable), then understanding them to be Brahmakara (of the form of Brahman), and finally, the complete forgetting (Vismarana) of those Vrittis, this is called Samyak Samadhi (proper absorption), which is also known as knowledge.
The obstacles that arise during Samadhi practice are mainly due to lack of investigation, laziness, and the attachment to enjoyments. Only by overcoming these, the seeker can attain deep Samadhi.
Laya: Becoming deeply absorbed in Dhyana or Samadhi, which can sometimes be confusing. Tamas: Mental darkness, Avidya or ignorance. Vikshepa: Distraction of the mind, the coming of irrelevant thoughts. Rasasvada: Tasting worldly pleasures and sense objects. Shunyata: The feeling of emptiness or meaninglessness in the mind.
The Vrittis (tendencies, modifications) of the mind or Chitta are of various kinds:
Bhavavritti: When the Chitta is absorbed in a particular emotion or object, it is called Bhavatva (beingness). This is the normal mental state where the mind is engaged in a subject.
Shunyavritti: When the Vritti of the Chitta is absorbed in Shunyata (emptiness), that is, the feeling of voidness or nothingness. This state indicates mental emptiness and absence of modifications.
Brahmavritti: When the Vritti of the Chitta is absorbed in Brahman, that is, the Supreme Truth, the beginningless and endless, all-pervading consciousness. This is the state of completeness where the Chitta experiences fullness and oneness.
Those who abandon the sacred Vritti of Brahma-consciousness live in vain and, despite being human, are like animals. Brahma-jnana (knowledge of Brahman) is considered the essence of life.
Those who understand and cultivate that spiritual Vritti are true men, considered blessed and worthy of worship in the three worlds. Those whose Sadhaka-vritti (the tendency of the seeker) is fully developed and mature attain the true Brahma-bhava (state of Brahman), while others remain entangled in words.
Those who are proficient in the discourse of Brahman but do not have a Vritti in accordance with Brahman, and remain attached, are caught again in the cycle of birth and death due to ignorance. Therefore, not only knowledge but also a Vritti in accordance with Brahman and the renunciation of attachment are necessary.
The Vritti of the mind, if not Brahma-mayi (filled with the knowledge of Brahman), cannot remain stable even for a moment. Just as the great sages Sanakadika remained stable, absorbed in Brahman, so too, the seeker should attain the Brahma-mayi Vritti.
When the Vritti of consciousness is transformed into the nature of Brahman, then in pure-minded seekers, it manifests as knowledge, which is supreme and complete. This is the Brahmakara Vritti (Vritti having the form of Brahman) and the supreme knowledge.
When a Karya (effect, result) is produced, the presence of the Karana (cause) is there. That is, the effect arises from the cause. But the presence of the Karya in the Karana is not necessary. The Karana is that from which the Karya arises, but the Karana itself is not the Karya. Karanatva (causality) is naturally established only in the absence of the Karya. When there is no Karya, then there is Karana. This relationship between Karana and Karya should be thoughtfully understood. Karana and Karya are not opposite to each other, rather the Karana exists in the absence of the Karya. Understanding the relationship between Karana and Karya, one should renounce them, so that one may progress towards real knowledge and liberation.
When the existence of a Karya (effect, result) is not there, then one should see its Karana (root cause). And when the Karya manifests, one should always see the presence of that same Karana in it. When a Parinama (result) or Karya manifests, one should see the presence of the Karana in it. For example, when a pot (Karya) is there, then clay (Karana) exists in it. When that Karya ceases or is destroyed, then the Karana should also be abandoned. Karanatva has no permanent existence. Karanatva naturally perishes, because the Karana exists only for the Karya, and when the Karya is not there, Karanatva ceases. That which remains is the Muni, that is, the wise one, who is free from the bondage of Karana-Karya.
The Sadhu (true Yogi or wise person) should similarly practice Akritrima (natural, effortless) Ananda (bliss) until he is completely self-controlled, that is, until he becomes the complete master of his mind and Chitta. He should practice this Ananda continuously until then.
When a person intensely and repeatedly contemplates any object or truth with firm determination in their mind, that object soon becomes clear and known to them, just as a bee immediately recognizes the nectar of a flower. This is the secret of success in Dhyana and Jnana.
That which is everything is invisible (beyond sight) and Bhavarupa (endowed with feelings, experiences), and the entire world is Chidatma (consciousness-form) alone. Therefore, the wise (intelligent) person should carefully and constantly contemplate their own Svatma (own conscious Self) as Bhava, that is, experience it.
Freed from Sadhana, the Siddha Yogi is one who is beyond the limitations of the mind, not bound by any single object, and completely absorbed in the nature of Brahman. He is called the king of Yoga because he has attained the final and complete state of Yoga.
The seeker should see all the visible forms of the world as Brahma-svarupa (of the nature of Brahman - invisible, formless, conscious) and meditate on them with that feeling. When the world becomes Brahma-maya (filled with Brahman) in the seeker's vision, then he remains situated in the eternal, unmoving, and supreme bliss. His intellect and consciousness become filled with Chidrasa (the essence of consciousness, the experience of Brahman), by which he attains permanent bliss and peace.
Hatha Yoga controls the body and energy through physical postures, Pranayama, and Mudras. Raja Yoga is mainly focused on Dhyana, Dharana, Samadhi, and mental control. Hatha Yoga is considered a preparation for Raja Yoga, through which the seeker attains mental peace and stability. The goal of Raja Yoga is to become one with the Supreme Self and attain Moksha. Through Hatha Yoga, the seeker may also attain some Siddhis (powers), but the ultimate goal of Raja Yoga is the experience of the Supreme Self and Self-realization.
For those whose minds, freed from agitation, duality, and impurities, have become completely mature, this sole Sadhana or knowledge bestows complete Siddhi (perfection). For those who are absorbed in devotion to the Guru and Ishvara, this path is extremely simple and easy.
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