Sri Narada Bhakthisuthram – Pradhamodhyaya: || 31 - 45

 

 Sri Narada Bhakthisuthram –  Pradhamodhyaya: ||  31 - 45

 

Chapter – 3 – Sri Narada Bhakthisuthram

 

Bhakti is an indescribable experience, like the possession of the Kingdom, and sumptuous meals cannot remove the passion or hunger merely witnessing it. Therefore, the Gnana is not enough to perceive that all-pervasive supreme Bhramam resides as a soul in the living being, whoever desires for Mukthi/Mumukshu adopts the method of practice of Bhakti. The preceptors describe various Upaya/methods to achieve that Premaswaroopa Bhakti.  There is no alternate for ‘Bhakti’, it is the only way to achieve ‘Eshwarasakshathkara’, the rest of them are mere means/Upaya to achieve the Paramapremaswaroopa Bhakti.  The pure devotion can be achieved with the abandonment of interest in worldly matters, Bhogavasthu, and desires. The abandonment of body-conscious and ‘I’ consciousness/mine, me and myself, would develop Bhakti. It can be achieved through constant meditation and contemplation, and recitation of the sacred names of the Lord.  Bhakti enhances with the constant remembrance of that supreme Lord while performing Laukikakarya/worldly matters, listening and describing the endless splendor of that supreme Lord multiplies Bhakti in the Jeeva. Therefore, do not separate the Karma as Adhyathmika and Laukika, with the constant contemplation upon that supreme Bhramam while engaging any tasks, Shravana and Keerthanam and Mananam of the endless virtues of that supreme Bhramam multiply the Bhakti in the Jeeva.  The grace of that supreme Lord and the grace of Mahathma would provide the ‘Paramaprema Swaroopa Bhakti’.  The individual effort is extremely important as the grace of preceptors, and Lord. Maharishi Narada affirms that there is no difference between Bhagavan/supreme Lord and Bhagavanth/devotees of the Lord; therefore without the grace of these two, it’s impossible to achieve Bhakti. The association of Sant, noble, Mahatmas is very difficult to achieve, and it is very precious for the Jeeva who has the grace of Lord and Mahathma. The associations with the Mahatmas are possible only with the grace of that supreme Lord. There is no difference between with Bhagavan and Bhagavanth, hence witnessing Bhagavanth/sage, Mahathma, noble; preceptor is equivalent to ‘Bhagavathdharshanam’. The ‘Mahathsangam’ association with the saintly and ascetics are extremely difficult to achieve, although the association with the Dhurjjana should be abandoned strictly. ‘Mahathsanga’ association with these saintly people enhances pure Bhakti and removes impurities of the Jeeva, the association with the Dhurjjana would pollute the intellect and take away the opportunity of ‘Bhagavathsmarana’.  The association of Dhurjjana causes the Kama, Krodha, Moha, Smrithibhramsham/Vismrithi/memory loss, and Buddhinasha/loss of Vivechanashakthi/good and evil. These Kama and Krodha are powerless like waves, but with the constant association of Dhurjjana, it develops like an ocean.

 

Raja Griha Bhojanadhishu Thadhaiva Dhrishtathvath ||

 

Na Thena Rajaparithosha: Kshucchanthirva ||

 

Thasmath Saiva Grahya Mumukshubhi: ||

 

Thasya: Sadhanani Gayanthyacharya: ||

 

Thaththu Vishaya Thyagath Sangathyagath Cha ||

 

Avyavriththa Bhajanath ||

 

Lokoapi Bhagavadh Gunashravana Keerthanath ||

 

Mukhyathasthu Mahath Kripaiva Bhagavath Kripaleshadh Va ||

 

Mahath Sangasthu Dhurlabhoagamyo Amoghashcha ||

 

Labhyatheapi Thath Kripaiva ||

 

Thasmin Sajjanen Bhedhabhavath ||

 

Thadheva Sadhyatham Thadheva Sadhyatham ||

 

Dhussanga: Sarvadhaiva Thyaja: ||

 

Kama Krodha Moha Smrithibhramsha Budhdhi Nasha Karanathvath ||

 

Tharangayitha  Apeeme Sangath Samudrayanthe ||

 

 

Sri Narada Bhakthisuthram – Pradhamodhyaya: || 16 - 30

 

Sri Narada Bhakthisuthram –  Pradhamodhyaya: || 16 - 30

 

Chapter – 2 – Sri Narada Bhakthisuthram

Maharishi Vedavyasa, the son of Sage Parashara describes Bhakti as the interest in the performance of veneration of deities, and performance of spiritual and religious rites.

 

Maharishi Garga describes Bhakti as the interest in the recitation and listening to the glorious myths of the supreme Lord.

 

Sage Shandilya describes Bhakti as anything which does not create an obstruction to the practice of contemplation on that all-pervasive supreme Bhramam resides as a soul in living beings, and immerses in the supreme bliss. The practice of veneration of deities, listening and reciting the glorious myths of the supreme Lord is a pathway that leads to Bhakti, should not create hindrance to the contemplation of that supreme Bramham. The performance of the veneration and recitation and listening to the glorious legends should not create an obstruction to ‘Athmarathi’ and all these practices serve the purpose of purification of Antha:Karana/sense. 

 

Maharishi Narada states the performance of all those deeds have the ultimate purpose of surrendering to that supreme Lord, would create anxiousness/Paramavyakula in the Jeeva at the Eshwaravismarana, therefore constant remembrance of that supreme Bhramam resides as a soul in living beings and surrender all those deeds performed would enhance the Bhakti. Otherwise, the mechanical routine of performance of worship of deities, recitation and listening to glorious scriptures and myths would become unfruitful.  Jeeva should surrender all the deeds to that Supreme Lord, and always engage in the remembrance of that supreme Bhramam which is eternal bliss, in this process, even a minute of  Eshwaravismrithi would cause extreme anguish is called ‘true devotion’/Bhakti.

 

The Narada BhakthiSuthra strongly affirms the opinion of Maharishi Narada as the ultimate description of ‘Bhakti’. The perfect example for the Ananyabhakthi is Vrajagopika, who have abandoned their families and material welfare and constantly completed upon that supreme Bramham personified as little Krishna.  These Vrajagopika/cowherds had Ananyabhakathi, a minute of separation from the Bhramam created extreme anguish in them, without the knowledge of the Mahath Thaththva of that supreme Bhramam which is all-pervasive, resides as a soul in living beings, changeless, eternal, and free from afflictions.   The practice of Bhakti without the knowledge of the Bhramam would be futile; the practice of devotion without the knowledge of supreme Bhramam would not provide Sukha/bliss to the worshiper. The practice of Bhakti is superior to the Karma, Gnana, and Yoga, and these are different methods to achieve that Paramapremaswaroopa Bhakti.  The practice of Karma, Gnana, and Yoga should be practiced by the person who is qualified to it, otherwise, it would not bring any fruitful results, in addition to it, it may bring opposite results too. Therefore, Bhakti is completely different from the above Karma, Gnana, and Yoga. The Jeeva who practice Bhakti never bring destruction to themselves, and there is not the slightest chance to keep the Jeeva remote from the remembrance of that supreme Bhramam,/Eshwara Vismrithi. Therefore, Maharishi Narada affirms that Bhakthiyoga is the supreme tool to perceive that all-pervasive Bhramam. The Karma, Gnana, and Yoga are the tools to achieve pure devotion/Bhakti. The Abhimani/who is swollen with pride, jealousy, arrogance, lust, desires, with the ‘I’ consciousness/mine, myself and me, does not achieve the grace of that Supreme Lord, the humility gained with the constant practice of Bhakti achieves the grace of that Supreme Lord, therefore Karma, Gnana and Yoga are mere means to achieve that Paramapremaswaroopa Bhakti. The supreme Bhramam is free from attributes/hatred or attachment, therefore the pride/arrogance is the huge obstruction to the Eshwara Sakshathkara. The Jeeva free from impurities like lust, desire, ego, pride, jealous move closer to that supreme Bhramam, they surrender everything to that supreme Bhramam/Lord, and constantly engages in the remembrance of that Lord, therefore the Jeeva remains free from impurities, unlike the Jeeva engaged in the practice of Karma, Gnana and Yoga. Therefore ‘Bhakti’ is a superior tool to perceive that all-pervasive Bhramam.  The Gnanamarga is the Sadhana/Upaya/method to achieve that supreme Bhramam.  The Gnana multiplies the devotion to that supreme Lord; hence, some say that the Gnana and Bhakti are interconnected. Maharishi Narada and Sanathkumara affirm that the Apakva Bhakti/not fully grown transforms to Pakvabhakthi/ fully ripened Bhakti in the gradual process.

Poojadhishvanuraga Ithi Parasharya: ||

 

Kathadhishvithi Garga: ||

 

Athmarathya Virodhenethi Shandilya: ||

 

Naradasthu Thadharppitha Akhilacharatha Thadhvismarane Parama Vyakulethi ||

 

Asthyevamevam ||

 

Yadha Vraja Gopikanam ||

 

Thathrapi Na Mahathmya Gnana Vismrithyapavadha: ||

 

Thadhviheenam Jaranamiva ||

 

Nasthyeva  Thasmin Thath Sukha Sukhithvam ||

 

Sa Thu Karma Gnana Yogebhyoapyadhikathara ||

 

Phalaroopaththvath ||

 

Eshwarasyapyabimanadhveshithvath Dhainya Priyathvath Cha ||

 

Thasya: Gnanameva Sadhanamithyeke ||

 

Annyonyashrayathvamithyanye ||

 

Swayam Phalaroopathethi Bhramakumara: ||

Sri Raghunatha Pratha: Smarana Sthothram – Sri Adhishankaracharya Virachitham

 

Sri Raghunatha Pratha: Smarana Sthothram – Sri Adhishankaracharya Virachitham

 

I shall contemplate upon the marvelous lotus-like face of supreme Lord Raghunatha in the early hours of dawn, he has pleasing smile and speech, lustrous forehead, adorned in marvelous ear ornaments which spread intense luster all over the neck area, his long and beautiful eyes stretched up to the ears, are extremely pleasing to my eyes. I shall meditate upon the lotus-like hands of supreme Lord Raghunatha in the early hours of dawn, one hand in Abhayahastha to provide shelter and another hand in Varadahastha posture to provide boons to his devotees.  The supreme Lord Raghunatha broke the Shivadhanuss before the grand assembly and the auspicious event took place, he achieved Devi Sita as a wedded wife. I shall prostrate before the lotus feet of supreme Lord Raghunatha in the early hours of dawn, which holds the divine symbol of Pasham, and Angusham, I shall prostrate before the lotus feet of Lord Raghunatha where the Yogeendhra like the honey bees constantly takes pleasure it and relentlessly serve, the lotus feet of that removed the curse of Devi Ahalya in a single touch. I shall recite the sacred names of the Supreme Lord Raghunatha in the early hours of dawn; it removes the Vakdhosha/sins committed by words and the impurities. Those sacred names of Raghunatha are constantly recited by Devi Parvathi along with Lord Mahadeva, who takes pleasure in reciting thousands of sacred names of Lord Hari. I shall listen to the Vedic chants eulogizes the supreme Lord Raghunatha in the early hours of dawn, he has the complexion of a lustrous blue lotus flower, symbolizes Neelarathna/blue sapphire.  Whoever reads or listens to the glorious five verses praising the splendor of Lord Raghunatha, during the early hours of dawn, on a regular basis, would achieve the nearness to the dust of the lotus feet of Lord Raghunatha, ultimately attains the abode of Lord Hari.

 

Pratha: Smarami Raghunatha Mukharavindham | Mandhasmitham Madhurabhashi Vishalabhalam| Karnnavalambichakundala Shobhigandam | Karnnathadheeghanayanam Nayanabhiramam ||

 

Prathar Bhajami Raghunadha Kararavindham | RakshoganayaBhayadham Varadham Nijebhya: | Yadhrajasamsadhi Vibhajya Maheshachapam | Seethakaragrahana Mangalamapa Sadhya: ||

 

Prathar Namami Raghunadhapadharavindham | Padmankushadhi Shubarekhi Sukhavaham Me | Yogeendhramanasa Madhuvratha Sevyamanam| Shapapaham Sadhapi Gauthamadharmapathya: ||

 

Pratharvadhami Vachasa Raghunathanama | Vakdhoshahari Sakalam Shamalam Nihanthi | Yath Parvathi Svapathina Saha Bhokthukama | Preethya Sahasra Harinamasamam Jajapa ||

 

Pratha Shraye Shruthinutham Raghunathamoorthim | Neelambujothpalasithethara Rathnaneelam | Amukthamaukthika Vishesha Vibhooshanadyam | Dhyeyam Samastha Munibhir Janamukthihethum ||

 

Ya: ShlokaPanchakam Idham Prayatha: Padethvidh | Nithyam Prabhathasamaye Purusha: Prabhudhdha: | Sri Ramanghrirajaneshu Sa Yeva Mukhyo | Bhukthva Prayathi Hari Lokamanyalabhyam ||

 

||Ithi Srimath Paramahamsa Parivrachakacharyasya Sri  Govinda Bhagavadh Poojyapadhashishasya Srimathshankarabhagavath: Krithau Srirama Pratha: Smarana Sthothram Sampoornnam ||

 

Sri Narada Bhakthisuthram – Introduction – Pradhamodhyaya: || 1 -15

 

Chapter – 1 – Sri Narada Bhakthisuthram

 

Sri Narada Bhakthisuthra was composed by Maharishi Narada, it consists eighty-four Sutras describes 1) what is Bhakthi?/devotion 2) what are the characteristics of true devotion? 3) What are the Upaya/tools to achieve sincere devotion? 4) What are the responsibilities of a true devotee? 5) What are the Kriyas unwarranted to a true devotee?  6) What are the benefits of achievement of Bhakti? 7) What is the splendor of the true devotees?.  Maharishi Narada describes in simple verses of eighty-four Sutharas about all those.

 

The Janmasaphalya/fruitfulness of life can be achieved only with pure devotion, after several births of learning scriptures, Veda, Vedanta.  The practice of  ‘Bhakti’ who is Paramapremaswaroopa is the prime method to achieve Janmasaphalya. Bhakti is the essence of Paramapremaswaroopa and Amrithaswaroopa, which removes the sufferings and afflictions of worldly existence, and guides the Jeeva to safely cross the unfathomable ocean of worldly existence.  Bhakti is the Premaswaroopa which provides Sidhdhi, Amritha, and contentment, the Jeeva who has achieved pure devotion is Siddha, remains free from afflictions, miseries, sorrows, and grief, and achieves contentment.  The Paramapremaswaroopa Bhakti removes impurities like desires, lust, ego, pride, jealousy in the Jeeva, it removes grief, hatred, or interest in worldly matters, or sensual pleasures, and pride.  The Ananya Bhakti provides the state of Jeevanmuktha/transcendental state, with the supreme knowledge of the all-pervasive Bhramam, and constantly contemplates upon the supreme Bhramam resides as a soul in living beings, the Jeeva gets freed from worldly matters and bondage, and constantly immerses in the ‘Athmarama’ and remains blissful.  The pure devotion is the state of absence of interest in worldly matters and bondage, the Parama Premaroopa Bhakti removes impurities like desires and sensual pleasures.  The pure devotion/Bhakti keeps the Jeeva remote from the Laukika/worldly matters and Vaidhika/Vedic rites and keeps away from all those Loka, Veda, and Vyapara Kriyas, which creates obstacles to Bhakti and keeps the Jeeva immerses in the supreme Bhramam.  The Jeeva remains Udhaseena/free of interest in worldly matters and remains firmly devoted to that Supreme Lord, remains free from all those Kriyas, which creates a hindrance to the practice of Bhakti. The practice of Ananyabhakthi/constant contemplation upon that all-pervasive supreme Bhramam, the realization of ‘Oneness-in-all’, leaving the interest in material matters, performing all those Laukika and Vaidhika Karma which enhances the Bhakti, and any of the Kriya which creates obstacles to Bhakti should be abandoned.  The practice of Bhakti is the Shasthrarakshanam/protection of Vedic rites, and sincerely following the prescribed rites in the Veda. The Bhakti multiplies with the strict following of the Shastra Dharma, the performance of Laukika Karma/consumption of meal is necessary to perform as long as the body exists, for the performance of Shasthravihitha Karma/rites prescribed in the Shastra, hence the body should be protected to perform all those rites. The illustrious preceptors describe the characteristics of the ‘Bhakti’/devotion, in many more brilliant verses.

 

Adhatho Bhakthim Vyakhyasyama: ||

Sa Thvasmin Paramapremaroopa ||

Amrithaswaroopa Cha ||

Ya Labdhva Puman Sidhdho Bhavathi Amritho Bhavathi Thriptho Bhavathi ||

 

Yath Prapya Na Kinchith Vanchathi Na Shochathi Na Dhveshti Na Ramathe  Nothsahi Bhavathi ||

 

Yajjathva  Maththo Bhavathi Sthabdho Bhavathi  Athmaramo Bhavathi ||

 

Sa Na  Kamayamana Nirodha Roopathvath ||

 

Nirodhasthu Loka  Veda Vyaparanyasa: ||

 

Thasmin Ananyatha  Thadhvirodhishudhaseenatha Cha ||

 

Anyashrayanam Thyagonanyatha ||

 

Lokavedheshu Thadhanukoolacharanam Thadhvirodhishudhaseenatha||

 

Bhavathu Nishchaya Dhardyadhoordhvam Shasthra Rakshanam ||

 

Anyadha  Pathithyashankaya ||

 

Lokoapi Thavadheva  Bhojanadhi Vyaparasthva Shareeradharanavadhi ||

 

Thath Lakshanadhi Vachyanthe  Nana Mathabhedhath ||

 

Athmabodham - Sri Adishankaracharya Virachitham – 46 - 68

 

Chapter – 4 – Athmabodham – 46 – 68

The knowledge of supreme Bhramam resides as a soul in living beings removes the ignorance of ‘I’ consciousness and body consciousness, as the brilliance of Surya, removes the darkness. The supreme Yogi, with the knowledge of all-pervasive Bhramam/Gnanachakshush, experiences the omnipresent Bhramam in living and non-living things/oneness-in-All. The Jjyani witnesses the presence of the Bhramam in the entire Universe, that is not different from the supreme soul resides in the Jeeva, like the mud pot created out of the mud has no separate existence from the mud, hence the Jjyani witnesses ‘Oneness-in-all’.  The Jeevanmuktha leaves the interest in the worldly matters, bondage, and body consciousness, and gets freed from attributes, and immerses in the supreme Bhramam, which is absolute bliss/Sacchidhanandaroopa and remains that supreme bliss/Bhramam, as the worm lives in the association of Bhramara/honey bees, assumes the form of the same.  The Yogi takes pleasure in the ‘Athmarama’/supreme soul, leaving Raga/lust and desires, Dhvesha/hatred; jealousy etc. achieve the supreme state of serenity and effortlessly crosses the unfathomable ocean of worldly existence.  The Yogi does not take interest in Prakrithi/worldly matters and bondage that has impermanent nature, they immerse in the contemplation of ‘Athmaramam’ and shines like that supreme consciousness, as the earthen lamp kept inside the mud pot with a hole.  The ascetic who lives in the material world remains untainted like the sky, they remain free from emotions, impurities, and attributes. These ascetics who is Sarvajja acts like a Mooda/insane, and move like wind/unattached.  The Jjyani whose Prarabdhakarma ends immerse in the all-pervasive Bhramam, the Karanashareera/Upadhi/ made of essential five elements suffuses in the Agni, Vayu, Earth, Ether, and water respectively.  The supreme Bhramam is the highest of the achievement of a Jeeva, it is the highest of the comfort and luxuries, and it is the foremost of the knowledge.  The supreme Bhramam is the foremost to observe, and the Jeeva attained union with the supreme Bhramam need not hurl in the vicious cycles of repeated births. The knowledge of supreme Bhramam which is all-pervasive, omniscient, sole-witness, eternal, changeless, pure, and unblemished, free from Janma, Dhukha, Jara, Maranam is the foremost among the knowledge.  The supreme Bhramam is all-pervasive, flawless, Sacchidhananda, Adhvaya, Anantha, Nithyam, and Ekam. The supreme Bhramam is  Adhvaya, Akhanda, Anandha is eulogized by Veda, Vedanta, and Upanishad, it is the essence of The universe and its living beings.  The Lord Bhrama and deities enjoy the eternal bliss of the minuscule part of that all-pervasive supreme Bhramam.  The all-pervasive Bhramam is the source of the functioning of the Prana, mind, intellect, Ahamkara, Karma, and Gnanedhriya, it is like the butter suffused in the milk.  The supreme Bhramam has no specific appearance, it is not minuscule, or massive, long or short, free from Janma, Jara, Marana, Dhukha, attributes, and color, it is eternal and changeless.  The all-pervasive supreme Bhramam is the cause for all the causes,  it is the essence of the Universe and it is the living beings, and it has self-illuminating nature which causes the Sun to gives out the brilliance, Agni releases heat, in this way, the supreme Bhramam illuminates the whole Universe with its brilliance.  The supreme Bhramam is the essence of the Universe, is incomparable, all-pervasive, and there is nothing other than the omnipresent Bhramam in this Universe.  The lack of knowledge of Bhramam pushes the Jeeva into illusion like the sun rays cause reflection of water on the desert.  The knowledge of Paramarththa Thaththva provides understanding about the nature of the supreme Bhramam which has no dual forms and Sacchidhanandhaswaroopa/supreme bliss, it imparts the knowledge of Bhramam which is all-pervasive, and whatever seen and heard is nothing other than the Bhramam.  The Jjyani envision the supreme Bhramam as all-pervasive, and Sacchidhanandharoopa.  The ignorant do not realize the nature of Bhramam, like a blind cannot witness the brilliant rays of the Sun.  The Jeeva who is immersed in Shravana and Manana/Shravanam, Keerthanam, Mananam, Archanam, Padhasevanam, Vandhanam, Dhasyam and Athmanivedhanam/ achieves the supreme knowledge of Bhramam, that burns the impurities/ego, lust, desire, jealousy, greed, etc.. In the fire of wisdom, and shines as Jeevanmuktha, like the gold heaved into the blazing fire gets removed its impurities and shines brilliantly.  The knowledge of supreme Bhramam which is all-pervasive and the essence of Universe, resides as a soul in Jeeva, removes the darkness of ignorance and illuminates and spread lights all around.  The Jeeva who is free from all the Karma, and does not bound by the directions, zone, and time, immerse in the constant contemplation and take shelter in that  Theertha like  all-pervasive supreme  Bhramam, which has no duality, free from afflictions have the nature of supreme bliss and pure, and the Jeeva remains Sarvajja, Sarvavyapi, and eternal.

 

Thathva Swaroopanu Bhavathdhuthpannam Jjanamanjjasa | Aham Mamethi Chajjanam Badhathe  Dhigbhramadhivath ||

 

Samyak Vijjanavan Yogi Swathmanyevakhilam Jagath | Yekam Cha  Sarvam Athmanam Eekshathe Jjana Chakshusha ||

 

Athmaivedham Jagath Sarvam Athmanoanya Na Vidhyathe | Mridho Yadhvath Ghatadheeni Swathmanam Sarvameekshathe ||

 

Jeevan Mukthasthu Thadhvidhvan Poorvopadhi Gunamsthyajeth | Sacchidhananda Roopathvath Bhavedh Bhramara Keetavath ||

 

Theerthva Moharnnavam Hathva  Raga Dhveshadhi Rakshasan | Yogi Shanthi Samayuktha Athmaramo Virajathe ||

 

Bahya Nithya Sukhasakthim Hithvathma Sukha Nirvritha: | Ghatastha Dheepavathsvastham Swanthareva  Prakashathe ||

 

Upadhisthoapi Thadhdharmairaliptho Vyomavanmuni: | Sarva Vimoodavath Thishteth Saktho Vayuvacchreth ||

 

Upadhi Vilayath Vishnau Nirvishesham Vishen Muni: | Jale Jalam Viyath Vyomni Thejasthejasi Va Yadha ||

 

Yallabha Naparo Labho Yath Sukhannaparam Sukham | Yajjanannaparam Jjanam  Thadh  Bhramyethyavadharayeth ||

 

Yath Dhrishtva Naparam Dhrishyam  Yadh Bhoothva Na Punarbhava: | Yajjathva Naparam Jjeyam Thadh  Bhramethyavadharayeth ||

 

Thiryagoordhvamadha: Poornnam Sacchidhanandhamadhvayam | Anantham Nithyamekam Yath Thath Bhramethyavadharayeth ||

 

Athadhvya Vriththiroopena Vedanthair Lakshyathe Adhvayam | Akhanda Anandham Yekam Yath Thath Bhramethyavadharayeth ||

 

Akhanda Anandaroopasya Thasyanandhalavashritha: | Bhramadhyastharathamyena Bhavanthya Anandhinoakhila: ||

 

Thadhyuktham Akhilam Vasthu Vyavaharasthadhanvitha: | Thasmath Sarvagatham Bhrama Ksheere Sarpirivakhile ||

 

Ananvasthoolamahrasvamdheergham Ajam Avyayam | Aroopa Gunavarnnakhyam Thadh Bhramethyavadharayeth ||

 

Yadhbhasa  Bhasyathearkadhi Bhasyairyaththu Na Bhasyathe | Yena Sarvam Idham Bhathi Thadh Bhramethyavadharayeth ||

 

Swayam Anthar Bhahir Vyapya Bhasayan Akhilam Jagath | Bhrama  Prakashathe  Vahni Prathapthayasa Pindavath ||

 

Jagadhvilakshanam Bhrama Bhramanoanyanna Kinchana | Bhramanyathbhathi Chenmithya Yadha  Maru Mareechika ||

 

Dhrishyathe Shrooyathe  Yadhyath Bhramanoanyanna  Thath Bhaveth | Thaththva Jjyananshcha  Thath Bhrama Sacchidhanandham Adhvayam ||

 

Sarvagam Sacchidhathmanam Gnana Chakshur Nireekshathe | Ajjyana Chakshurnekshetha Bhasvantham Bhanumandhdhavath ||

 

Shravanadhibhir Udheeptha Gnanagni Parithapitha: | Jeeva: Sarvamala Muktha: Swarnnavadhyothathe Swayam ||

 

Hridhakashodhitho Hyathma  Bodhabhanusthamo Apahrith | Sarvavyapi Sarvadhari Bhathi Bhasayathe Akhilam ||

 

Dhigdheshakaladhyanapekshya Sarvagam | Sheethadhihrinnithya Sukham Niranjjanam | Ya: Swathma Theertham Bhajathe  Vinishkriya: | Sa Sarvavith Sarvagatho Amritho Bhaveth ||

 

||Ithi Shankaracharyavirachitham Athmabodha: Samaptham ||

 

Athmabodham - Sri Adishankaracharya Virachitham – 31 -45

 

 

Chapter – 3 – Athmabodham – 31 – 45

 

The supreme Bhramam is indestructible resides as a soul in Jeeva, the Prakrithi and all those Dhrishya viewed are mere illusion, that has fleeting nature like the water bubbles. The supreme soul has no death, birth, or Jara, it is free from changes and emotions, Shabdha and Vishaya. The supreme soul is different from the mind, intellect, and Ahamkara; hence the supreme soul is free from Dhukha/grief, Raga/lust, and desires, Dhvesha/hatred, and Bhaya/fear and anxieties. The Athman is not defined as Prana of mind/intellect; it is pure and free from afflictions.  The Athman/supreme Bhramam is the source of Prana, intellect, mind, sense, sky, air,  Agni, water, Universe, and the Prithvi. The supreme Bhramam is  Nirguna/lack of attributes, Nishkriya/free from Karma, Nithya/eternal, free from impurities, it is innocent, changeless, has no specific appearance, and it is Muktha as well. The supreme Bhramam is all-pervasive, changeless, impartial, free from attachments, it is pure and Achala as well. The supreme Bhramam/Parambhramam is Nithyashudhdha/always free, Nithyamuktha/free from attachments, Eka/lack of duality, Akhanda/indivisible, Adhvaya/lack of duality, Sathya/truth and Gnana/wisdom, and eternal as well.  The practice of “I am that all-pervasive supreme Bhramam” would bring outstanding results in Sadhaka, like the medicines cure the illnesses; it removes ignorance and the Vikshepa/distraction caused by it. The Jeeva who is Viraktha/have no interest in worldly matters and bondage should practice perfect control over sense and sincerely contemplate that supreme Bhramam which is eternal, resides as a soul in living beings. The intelligent understand the destructible nature of the Prakrithi, sincerely contemplate upon the all-pervasive and pure Bhramam. The Jjyani who has profound knowledge of  Paramarththa Thaththva, will not take interest in appearances, colors,/worldly matters, and leave all the attachments, lives in isolation, and constantly contemplates upon that supreme Bhramam which is eternal bliss, and achieve union with the Chidanandhaswaroopa.  The Athman is Chidanandaswaroopa/supreme consciousness, therefore Jjyani does not find a difference in knowledge and Vasthu, Athman is self-illuminating resides as a soul in living beings, is the source of the functioning of the mind, intellect, Ahamkara, Karma, and Gnanaindhriyas. In this way, the Jjyani constantly contemplate upon that all-pervasive supreme Bramham like Arani/constant friction of the two wooden pieces produces Agni, the supreme wisdom like fire produces from it, and eventually, it burns down the ignorance. The brilliance of sunrise removes the darkness; the Gnana/wisdom removes the ignorance, the self-illuminating Athman comes into vision. The Athman/soul is eternal, the ignorance creates a wrong perception of that Bhramam, like a sudden feeling of the loss of ornament adorned on the neck, forces immediate search and feels the presence of it, as if something lost has achieved. In the same manner, when the ignorance in the Jeeva disappears with the constant practice of meditation and contemplation, they realize the presence of all-pervasive supreme Bhramam. In fact, the Athman is eternal; therefore it is neither getting lost nor found when the Jeeva understands the real nature of Bhramam resides as souls that have no death, birth, Jara, change, etc. would get relieved from all the illusions.  Otherwise, the Jeeva drenched in worldly matters and bondages remains soaked in illusion like the stone pillar gives out the presence of human in the dim light.

 

 

Avidhyakam Shareeradhi Dhrishyam Budhbudhavathksharam | Yethadhvilakshanam Vidhyadhaham Bhramethi Nirmalam ||

 

Dhehanyathvanna Me  Janma Jarakarshyalayadhaya: | Shabdhadhi Vishayai: Sango Nireendhriyathaya Na Cha ||

 

Amanasthvanna Me Dhukha Raga Dhvesha Bhayadhaya: | Aprano Hyamana: Shubhra Ithyadhi Shruthishasanath ||

 

Yethasmath Jayathe Prano Mana: Sarvendhriyani Cha | Kham Vayur Jyothirapa: Prithvi Vishvasya  Dharini ||

 

Nirguno Nishkriyo Nithyo Nirvikalpo Niranjjana: | Nirvikaro Nirakaro Nithyamukthoasmi Nirmala: ||

 

Ahamakashavath Sarvam Bahir Anthar Gathoachyutha : | Sadha Sarvasama:  Sidhdho  Ni: Sango Nirmalo Achala: ||

 

Nithya Shudhdha Vimukthaikamakhanda Anandha Adhvayam | Sathyam Gnanam Anantham Yathparam Bhramahameva Thath ||

 

Yevam Nirantharabhyastha Bhramaivasmeethi Vasana | Harathya Vidhya Vikshepan Roganiva Rasayanam ||

 

Vivikthadhesha  Aseeno Virago Vijithendhriya: | Bhavayedhekam Athmanam Tham Ananthamananyadhi: ||

 

Athmanyevakhilam Dhrishyam Pravilapya Dhiya Sudhi: | Bhavayeth Yekam Athmanam Nirmalakashavath Sadha ||

 

Roopa Varnnadhikam Sarvam Vihaya Paramarththvith | Paripooornna Chidhanandha Swaroopena Avathishtathe ||

 

Jjathru Gnana Jjyea Bhedha: Pare  Nathmani Vidhyathe | Chidhanandhaika Roopathva Dheepyathe Swayameva Thath ||

 

Yevamathmaranau Dhyanamadhane Sathatham Krithe | Udhithava Gathirjjwala Sarvajjanendhanam Dhaheth ||

 

Aruneneva Bodhena Poorvam Santhamase  Hrithe | Thatha Avirbhaveth Athma Swayamevamshumaniva ||

 

Athma Thu Sathatham Prapathoapya Prapthavadha Vidhyaya | Thannashe  Prapthavath Bhathi Swakandabharanam Yadha ||

 

Sthanau Purushavath Bhranthya Kritha  Bhramani Jeevatha | Jeevasya Thvaththike Roope Thasmin Dhrishte Nivarththathe ||

 

Athmabodham - Sri Adishankaracharya Virachitham – 16 -30

 

 

Chapter – 2 – Athmabodham – 16 -30

 

The constant discussion and argument on the supreme Bhramam/Yukthivichara of the knowledge of all-pervasive supreme Bramham would provide the knowledge of Athman/soul that is different from the Panchakosha, like the harvested crops, undergo various processes to get finished product rice. The supreme Bhramam is omnipresent but does not shine in everywhere in an equal manner, the mind and intellect which is in constant contemplation and meditation upon that supreme Bhramam achieves the results, like the dust-free mirror reveals the clear image of the viewer. The Athman/soul is the sole witness of the Jeeva, it supervises the deeds of mind, intellect, Gnana, Karma Indhriyas, in the short soul is the sole-witness of mind, words, and deeds, like the King, supervises the administration of the Kingdom, does not personally engage in it.  The Gnana and Karma Indhriyas, mind and intellect are the engages in activities, but the Athman/soul is free from deeds, ignorant does not understand the truth, like the clouds covered moon gives out the false notion of the movement of the moon. The mind and intellect engages in the deeds according to the knowledge achieved about that all-pervasive supreme Bhramam which is eternal and changeless, like the daylight /sunlight wakes up the Jeeva and inspires to perform the Karma. The ignorant imposes the blame on the pure Athman which is supreme consciousness, responsible for the performance of deeds by the words, mind, and deeds, like the scattering clouds blame the sky. The ignorant put blame on the supreme Bhramam as the Karththrithva/doer and Bhokthriththva/consumer, like the movements on the surface of water puts blame on the Chandra’s scattered images on the surface of the water.  Raga/lust and desires, Iccha/yearning, Sukha/happiness, Dhukham/sorrow, reflects while the intellect is active, but when the Jeeva falls asleep the intellect becomes inactive,  Jeeva does not feel any of the emotions, hence Athman/soul cannot be blamed for this, the intellect is responsible for it.  The supreme Bhramam is Sath/eternal, indestructible/ changeless, Chith is supreme consciousness, Anandham/supreme bliss, and it is pure like the sun has the nature of brilliance, water has the nature of coolness, and the fire has the nature of heat. The Athman has the nature of Sath, Chith, Ananda, which is the source of the functioning of the intellect and deeds of Jeeva. The Athman is free from deeds; the intellect cannot work as it own, the ignorant with the false notion believes that the intellect is Jjatha/knower and Dhrashta/viewer. The Jeeva get the wrong idea of the rope as the snake gets frightful, in the same manner, the Jeeva misunderstand them as Jeevathma and gets bewildered, once it understands the real nature of Jeeva as Paramathma all the trepidation would get removed. The Athman/soul is the source of the functioning of mind and intellect, Karma and Gnanendhriyas, hence the Jeeva witness the Prakrithi and it's diversified nature. The mud-pot and Deepa are Jadavasthu, the Athman in self-illuminating causes the functioning of the mind and intellect, Ahamkara, Karma and Gnanendhriyas. The Athman/soul is self-illuminating and supreme consciousness does not require any support system to lighten it, like a Deepa which is giving out the light does not require another Deepa for its existence. The Jeevathma and Paramathma has no difference at all, the mind, intellect, Gnana and Karmendhriyas, cannot be compared with it, hence the sacred scriptures, Veda and Vedanta describes that supreme Bhramam as ‘Nethi Nethi’.

 

 

Vapusthushadhibhi: Koshairyuktham Yukthyavaghathatha: | Athmanamantharam Shudhdham Vichichyaththandulam Yadha ||

 

Sadha  Sarvagathoapyathmano Na Sarvathravabhasathe | Budhdhavevavabhasathe  Swaccheshu Prathibimbavath ||

 

Dheham Indhriyam Mano Budhdhi Prakrithibhyo Vilakshanam | Thadhvriththi Sakshinam Vidhyadhathmanam Rajavath Sadha ||

 

Vyapritheshvindhriyeshvathma  Vyaparivavivekinam | Dhrishyatheabhreshu Dhavathsu Dhavanniva  Yadha Shashi ||

 

Athma Chaithanyamashrithya  Dhehendhriya Manodhiya: | Swakriyarththeshu Varththanthe  Sooryalokam Yadha  Jana: ||

 

Dheha Indhriya Gunan Karmanyamale Sacchidhathmani | Adhyasyanthya Vivekena Gagane Neelathadhivath ||

 

Ajjyanan Manasopadhe : Karththrithvadheeni Chathmani | Kalpyantheambugathe  Chandhre  Chalanadhi Yadhambhasa: ||

 

Raga Iccha Sukha Dhukhadhi Budhdhau Sathyam Pravarththathe | Sushupthau Nasthi Thannashe  Thasmadh Budhdhesthu Nathmana: ||

 

Prakasho Arkasya Thoyasya Shaithyamagner Adhoshnatha | Swabhava: Sacchidhanandha Nithya Nirmalatha Athamana: ||

 

Athmana: Sacchidhamshashcha Budhdher Vriththirithi Dhvayam | Samyojya Cha Vivekena Janameethi Pravarththathe ||

 

Athmano  Vikriya  Nasthi  Budhdher Bodho Na Jathvithi | Jeeva: Sarvamalam Jjathva  Jjatha Dhrashtethi Muhyathi ||

 

Rajju Sarpavadhathmanam Jeevam  Jjathva  Bhayam Vaheth | Naham Jeeva: Parathmethi JJatham Chennirbhayo Bhaveth ||

 

Athmavabhasayathyeko  Budhdhyadheenindhriyanyapi | Dheepo Ghatadhivathswathma  Jadaisthair Navabhasyathe ||

 

Swabodhe Nanya Bodheshcha Bodharoopathayathmana: | Na Dheepasyanya Dheepeshcha Yadha  Swathma Prakashane ||

 

Nishidhya Nikhilopadheen Nethi Netheethi Vakyatha: | Vidhyadhaikyam Mahavakyair Jeevathma Paramathmano: ||

 

Athmabodham - Sri Adishankaracharya Virachitham – 1 -15

 

Chapter – 1 – Athmabodham – 1 -15

 

The glorious verses of Athmabodha were composed by Sri Adhishankaracharya, describe the nature of Mumukshu, who has achieved Papakshaya/got rid of their sins with the practice of extreme penance and austerities, serene, and free from desires. The supreme and ultimate tool/Upaya for the Moksha is the ‘Athmavichara’, the knowledge of all-pervasive supreme Bramham resides as a soul in living beings, which is indestructible, changeless, and free from afflictions. Moksha cannot be achieved with the Gnana/ knowledge of the all-pervasive supreme Bhramam which is the sole witness, resides as a soul in Jeeva, it is like food cannot be cooked without the fire. The Karma of the Jeeva is firmly fastened by the Vidhya and Avidhya, and most importantly, the Avidya cannot be get rid without the Vidhya like the sunrays remove the darkness. The ignorance in the Jeeva makes to feel that the Athman has limited capacities, once the ignorance destroys with the knowledge of the supreme soul, the Athman shines like the Sun freed from the scattered rain clouds. The constant practice of Athmajjyana purifies the intellect of the Jeeva, which is drenched in the material matters and bondage, like the algae in the water that purifies the air and gets destroyed. The Universe is the collection of Raga/lust and desires, Dhvesha/hatred, jealousy, pride ego, likes and dislikes, it has fleeting nature like dream, as long the dream exists, it is considered as real, once the person is out of the dream, comes to know the realities. In the same manner, once the Jeeva achieved the Athmajjyana which is indestructible supreme Bramham/Sath, all-pervasive, changeless, eternal, and free from afflictions, understands the Prakrithi is destructible /Asath, which has momentary life. The Jeeva which keeps remote from the knowledge of that supreme Bhramam which is supreme bliss and eternal, cause for all the causes, Bhramam is the essence of  Universe and its living beings,  the Jeeva remains in utter illusion/Maya and starts to believe the Universe/Prapancha is real, it is like the Jeeva believes silver in the seashell. Hence,  ‘Jagath Mithya Bhramam Sathyam’. The Universe and its living beings are the water bubbles/Budhbudha, have fleeting nature, and finally merges in the water like Supreme Bhramam which is the origin of the Universe.  The supreme Bhramam is absolute bliss, all those living and non-living things have originated from it, finally merges in it. The exquisite ornaments made of gold have no existence without gold.  The all-pervasive Bhramam/Paramatma, can be seen in different forms, has no duality, like the air in the mud pot infuses in the air when it is broken.  The existence of various forms (mud pot, house, body) causes various attributes, like the colors added to the water. In the same manner, Jathi, Varnna, and Ashramadharma are applicable to the Jeeva.  The body/Sthoolashareera, achieved is an instrument made of Panchamahabhootha/fire, earth, ether, water, and fire, human body is attained due to the previous Karmas of the Jeeva, therefore the Sthoolashareera is a means to go through the Sukha and Dukha.  The Sookshmashareera/Athman/Soul is an instrument is the source to function the Panchaprana, mind, and intellect, Ahamkara, Gnana, and Karmendhriyas.  The Karanashareera is indescribable and Avidhya and the supreme Bhramam/Paramathma is different from that Karanashareera, Sthoola and Sookshma shareera.  The supreme Bhramam is pure, resides as a soul in Jeeva/a minuscule part of Bhramam, with the union of Panchakosha, reveals the real nature of the Vasthu, like the blue clothe adorned in the crystal gives out the appearance of the color of the clothing.

 

 

Thapobhi: Ksheena Papanam  Shanthanam Veetharaginam | Mumukshoonam Apekshyoayam Athmabodho Vidheeyathe ||

 

Bodhoanya Sadhanebhyo Hi  Sakshan Mokshaikasadhanam | Pakasya  Vahnivajjanam Vina Moksho Na  Sidhyathi ||

 

Avirodhithaya  Karma Navidhyam Vinivarthayeth | Vidhyavidhyam Nihanthyeva  Thejasthimira Sanghavath ||

 

Paricchanna Iva Jjyanath  Thannashe  Sathi Kevala: | Swayam  Prakashathe  Hyathma  Meghapayemshumaniva ||

 

Ajjyana Kalusham Jeevam Jjyanabhyasadhvi Nirmalam | Krithva  Jjanam Swayam Nashyeth  Jalam Kathakarenuvath ||

 

Samsara: Swapnathulyo Hi Ragadhveshadhi Sankula: | Swakale Sathyavath Bhathi Prabodhe  Sathyasadh Bhaveth ||

 

Thavath Sathyam Jagath Bhathi Shukthikarajatham Yadha | Yavanna Jjayathe  Bhrama Sarvadhistanam Adhvayam ||

 

Upadhane Akhiladhare  Jaganthi Parameshware | Sarga Sthithi Layan Yanthi Budhbhudhaneeva  Varini ||

 

Sacchidhathmanyusyuthe  Nithye  Vishnau Prakalpitha: | Vyakthayo Vividha:  Sarva  Hatake Katakadhivath ||

 

Yadhakasho Hrishikesho Nanopadhigatho Vibhu: | Thadh Bhedhath Bhinnavathbhathi Thannashe  Kevalo Bhaveth ||

 

Nanopadhivashadeva  Jathivarnnashrayamadhaya: | Athmanyaropithasthoye Rasavarnnadhi Bhedhavath ||

 

Panchikritha Mahabhootha Sambhavam Karmasanchitham | Shareeram Sukha Dhukhanam Bhogayathanamuchyathe ||

 

Panchaprana Manobudhdhi Dhashendhriya Samanvitham | Apanchikritha Bhoothoththam  Sookshmangam Bhogasadhanam ||

 

Anadhyavidhyanirvachya Karanopadhiruchyathe | Upadhithrithayadhanya Athmanam Avadharayeth ||

 

Panchakoshadhi Yogena Thaththanmaya  Ivasthitha: | Shudhdhathma  Neelavasthradhi Yogena Spatiko Yadha ||