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Pdf file is about sri dakshinamurti stotram atmabodha gurustuti hastamalakam 1st edition is available in several. Apple valley boys basketball open gym schedule 2012, hot chocolate, datestamp, coordonnateur de projet. Primary sources for history of the sri lankan tamils a world wide search 1st published. Atma Vidya Vilasa By Swami Sadasiva Brahmendra Translation by S. I bow down to the indescribable primordial Guru (Dakshinamurti) who resides. Even if the sun's rays become cold, or the moon becomes hot, or a flame goes downward, the Jivanmukta is not astonished, knowing that all this is only Maya.
» » Atma Vidya Vilasa Atma Vidya Vilasa Atma Vidya Vilasa By Swami Sadasiva Brahmendra Translation by S. I bow down to the indescribable primordial Guru (Dakshinamurti) who resides by the side of a fig tree, whose lotus hand displays brilliantly the jnana-mudra's (in which the tips of the thumb and the index finger of the right hand are joined), who is the sprout of the bliss that is liberation. I salute the holy sandals of the noble Paramasivendra which are the effulgent boat that rescues the people who have fallen into this limitless ocean of transmigratory existence, and which are adept at refuting the wrong views of others. Paramasivendra was the Guru of Sadasiva Brahmendra.
I in whom the divine glory has been awakened by the instruction of my Guru Paramasivendra lovingly present these few passages for the purpose of abiding in my own self. The supreme Self shines as incomparable, eternal, actionless, impartite, beyond the control of Maya, free from the three gunas (sattva, rajas and tamas), formless, beyond all wrong conceptions, pure, and consciousness itself. Bound by his own ignorance alone, performing various actions, the individual remains deluded. By good fortune he is freed from bondage by the knowledge of the self as a result of contemplation and emerges victorious. Sleeping because of Maya, the individual sees thousands of dreams. An exceptional individual is awakened from this sleep by the instruction of his Guru and shines in the ocean of bliss. In the waking state also every one is under the influence of Maya.
He sees the world which is not real and so the waking state is also like dream. It is only when he attains self-knowledge that he is awakened from the sleep of Maya and realizes his identity with Brahman which is supreme bliss. Only some exceptional individuals who have acquired the necessary qualifications such as total detachment, etc., can attain to self-knowledge.
Giving up the state of ignorance and attaining one's own nature which is existence-consciousness-bliss by the compassionate glance of the great Guru, and thus attaining a high state, the enlightened person enjoys bliss. The contemplative person whose mind is immersed in his own nature which is existence-consciousness-bliss by the grace of his Guru, is enlightened and revels, free from the notion of “I-ness's, his mind brimming with happiness. The great ascetic whose mind is cooled by the waves of the Guru's compassion revels alone and at will in incomparable bliss. Dreamgirls soundtrack download free full. The noble ascetic whose inner darkness (ignorance) has been removed by the rays of the sun in the form of the compassion of the great Guru remains in the ocean of unlimited bliss.
The calm contemplative who has merged the five elements mentally in the order opposite to that of creation realizes the Self which is what is left. The Taittiriya upanishad says that the five subtle elements were born in the following order: Ether was first born from the Self (Brahman). From ether air was born, from air fire, from fire water and from water earth. The present verse says that the effect should be merged in the cause, mentally. The element earth should be merged in its cause, water, i.e., earth does not have any existence apart from its cause, water.
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Then water should be merged in its cause, fire; fire should be merged in its cause, air, and air in its cause ether. Ultimately, ether should be merged in its cause, the Self or Brahman. Thus one realizes that Brahman is the only reality and it is one's own real nature. Having mentally decided that this whole world is insubstantial, being only the product of Maya, he (the enlightened person) moves about without any expectation, free from pride, conceit and envy. In the pure Self there is no Maya or its effects at all. The yogi who has come to this definite conclusion is full of supreme bliss within. Devoid of conceits (or distinctions) in the form I's and you's, happily accepting the varied behaviour of people, he sports alone, like a child, immersed in the ocean of pure bliss.
The great ascetic, who has been cleansed of all accumulated karma, roams about in the interiors of forests ever reveling in the Self, appearing outwardly like an idiot, or a deaf or blind man. The knower of Brahman enjoys on the beautiful cot of his own bliss, alone, totally concealed (unknown to the world) because of his quiet nature, free from desire for all other knowledge.
The great ascetic, having uprooted the enemy in the form of (desire for) sense-objects, and acquired the great wealth that is detachment, reigns supreme in his own kingdom that is in the form of the glorious bliss that is his own nature. Even if the sun's rays become cold, or the moon becomes hot, or a flame goes downward, the Jivanmukta is not astonished, knowing that all this is only Maya. The person who has acquired supreme self-control sports in the extremely beautiful abode of bliss, having conquered the enemy in the form of ignorance, and mounted on the elephant of knowledge. A rare person who enjoys the state of existence-consciousness-bliss shines, free from the defect of ego, with mind well concentrated, cool like the full moon. Immersed in the enjoyment of his own natural bliss, residing in some other abode (in the body which he does not look upon as his), he sometimes meditates, sometimes sings, sometimes dances, at will.
The enlightened one, untouched by the taint of sin, free from worldly resolutions and confusions, who has negated the assemblage of effects (i.e., realized that the products of Maya have no reality), remains established in the fullness (of Brahman). Having trapped successfully the fickle deer that is the mind in the net of meditation, tired of roaming about in the forest of the Vedas, the wise one rests in his own nature. (He fixes his mind on the Self, withdrawing even from the study of the Vedas when he has acquired the knowledge that is contained in them).
An extraordinary person, having killed the cruel tiger that is the mind with the sharp blade of the sword that is the brave intellect, roams about at will in the forest that is fearlessness. The sun in the form of a great ascetic free from blemish moves in the sky that is pure consciousness, spreading out his rays which make the lotuses in the form of the hearts of the good blossom.
The moon in the form of the great blemishless sage shines in the abode of Vishnu worshipped by the gods. It is the cause of the blossoming of the water-lily in the form of knowledge and destroys the darkness of ignorance with its light. (The water-lily blossoms when the moon rises). The great yogi shines in the sky of pure consciousness, removing the sorrows in the minds (of others) by the sprinkling of the nectar in the form of his own natural bliss and with his own mind remaining firm without any other thoughts.
He sports in the garden of bliss-consciousness, with all fatigue removed by the spreading of the lovely fragrance of his pure mind and being himself the charming breeze of self-control. The wonderful peacock that is the ascetic shines in the forest, which is free from fear, in which there is the delicious fruit of liberation, and which captivates the mind with its tender leaves in the form of pure knowledge. The supreme swan sports at will in the pure consciousness that is a superb lake which is full of the water of bliss, having abandoned the insubstantial desert that is the world. The swan in the form of a great ascetic warble with sweet, lovely words in the cool garden of the upanishads, where all the Vedas have sprouted. The lordly lion in the form of the enlightened person sports in the vast forest of bliss, after having torn to pieces the elephant in the form of delusion and pride, and driven away the tiger in the form of all evils. The powerful elephant in the form of the ascetic moves about resplendently, at the top of the peak of enlightenment from which the beast of ignorance has been expelled, with mind and body as cool as water. The wonderful ascetic sits on the banks of rivers, meditating on the ultimate Reality, with his eyes fixed on the tip of his nose, and his mind withdrawn from names, etc (names and forms which constitute the whole world).
Victory to the sage who has for clothing only the directions, who is ever contemplative, who is adorned by freedom from desire, who is calm, who has only his hands as the vessel for receiving alms, and whose dwelling place is the foot of a tree. The great ascetic lies down in a deserted place by the side of a river overgrown with creepers, or on a bed of lovely soft sand, ever awake to the Reality that is bliss-consciousness. The king among ascetics shines with the soft earth for bed, fanned by the cool breeze, calm in mind, and with the full moon for lamp.
The great ascetic sleeps on a large floor of stone, surrounded by the pure water of a stream, where a gentle mountain breeze blows. The great sage, always meditating on the indescribable One, roams about in the streets eating just a handful of rice received as alms, appearing outwardly like an inert thing. After having merged the entire universe, surrendering himself to the part-less Reality which remains, he eats just a morsel of food got due to his praarabdha karma. The yogi does not censure anybody, nor does he praise anyone. His heart is cool like sandal paste.
The treasure of bliss sprouts in him. The yogi remains like an un-flickering flame, having renounced (study of) all the scriptures, given up worldly activities of all kinds, and having attained the state of fullness. The yogi moves about unnoticed in forests, his body smeared with the mud clinging to the grass, giving the world the same value as to a blade of grass, free from fatigue, having gone beyond old age and death. The yogi remains like a log of wood in a steady posture, in an incomparable manner, not seeing any form whatever, and not speaking or hearing any word. The great ascetic moves about unnoticed, free from any pride about his lineage, seeing the fullness (Brahman) in all creatures everywhere, appearing like an ignorant man though aware of the truth of all the Vedas. With his shoulder for pillow, the earth for bed, and the sky for covering, he sleeps, overwhelmed by bliss, embracing the damsel of detachment. The wonderful king of ascetics sports in the inner apartments of the upanishads with the lovely courtesans in the form of his own consciousness from which the notions of difference have departed.
Having ascended to the mansion of Realty through the broad path of detachment well illuminated by the powerful lamp of knowledge, the great ascetic enjoys with the damsel in the form of liberation. The knower of the self wears a garland of lotuses in the form of places unfrequented by people, is adorned by the wish-yielding creeper in the form of detachment towards women, and consumes the pill of nectar in the form of dishonour (by the ignorant).
(The idea is that he stays only in deserted places, is not at all attracted by sensual pleasures and welcomes dishonour rather than honour). The sage does not reject anything on the ground that it is harmful, nor does he accept anything on the ground that it is favourable. Knowing that everything is the product of ignorance, he is indifferent. (He is completely free from notions of likes and dislikes, of what is favourable and what is not). His mind does not dwell on anything that has happened in the past, nor does he think about the future. He does not see even the things in front of him, considering everything as the same (Brahman). The great ascetic moves about, with all organs under control, devoid of desire for all sense-objects, and having attained the summit of supreme satisfaction.
The great sage stays alone, calm in mind, enjoying his internal bliss, not rejecting anything that comes, nor desiring anything that he has not got. Having attained a pure indescribable state of bliss, consciousness and wakefulness, the ascetic moves about alone, at will, free from all bonds. The king among those who have become free from all attachments shines, not dependent on any one, with his mind merged in the Reality in which all worldly activities have been sublated.
The ascetic of the highest order shines, having realized his identity with the infinite Consciousness by the side-glance of his Guru, and having become free from all notions of difference. Going beyond the shackles of varna and ashrama, and beyond such limitations as fate, etc., the great ascetic remains as pure bliss and consciousness. Having brought to an end all action, and having exhausted his praarabdha, freed from association with the body, the enlightened person becomes Brahman itself. There is only the indescribable pure existence, calm, without beginning or end, ever a mass of bliss and consciousness, immutable, primordial, and non-dual. There is the supreme Reality that is imperishable, un-decaying, unborn, extremely subtle, absolutely pure consciousness, free from all misery. There is that indescribable Reality which is supremely blissful, immortal, not distant, the very essence, the shore of the ocean of transmigratory existence, homogeneous, free from fear, and infinite. The indescribable Reality shines eternally.
It has no taste, or smell or form. It is beyond the three gunas - sattva, rajas and tamas. It is incomparable (because there is no other to be compared with) and beyond all fear. Thus, by the gracious compassionate side-glances of my Guru I have brought out the essence of the upanishads in sixty-two faultless verses in the Arya metre. By meditating on this Atmavidyavilasa composed (by me) everyday the wise man acquires knowledge of the supreme Self and attains to the Reality. This work, named Atmavidyavilasa, composed by Sadasivendra, the disciple of the Guru Paramasivendra is thus completed.
From: The Collected Works of Sri Ramana Maharshi: 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. 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. Of all the means to liberation, knowledge is the only direct one — as essential as fire to cooking; without it, liberation cannot be gained. Not being opposed to ignorance, karma does not destroy it. On the other hand, knowledge destroys ignorance as surely as light does darkness.
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. 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 and non-dual?
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 be unreal; but the world persists and I find it only real.
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. 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.
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? 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 function according to different conditions. 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. 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. 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).
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.
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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. 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 be judiciously looked for within the five sheaths?
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. 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 cannot be different from them, nor be their witness. 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; they are said to be inert. How can they act without the intelligent Self participating in their actions? 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.
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I know myself to be born, growing, decaying, happy, or unhappy and so on. 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. 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. 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).
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Here is the real nature of the Atman. 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 am happy’, and thus Being-Consciousness-Bliss experience is plain. How can one make the experience permanent and unchanging? 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. 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.
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. 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 will be no knower to know the Self and the Self cannot be known. 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 is not so. 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). 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).
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. 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´. `I am free from qualities and actionless, eternal, undifferentiated, untainted, unchanging, formless, ever free and pure´.
`Like ether, I am always pervading all, in and out, unswerving, ever equal in all, pure, untainted, clear and unshaken´. `That which remains eternal, pure, ever-free, all alone, unbroken bliss, non-dual, Being-Consciousness-Bliss, transcendent Brahman (the same) am I ´. Long, constant practice of ‘I am Brahman only’ destroys all vasanas (latent tendencies), born of ignorance as an efficacious remedy (rasayana) eradicates a disease. 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. 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.
Having discarded all names and forms, you are now the knower of the Supreme Being and will remain as perfect Consciousness-Bliss. 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.
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. 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. 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. (The 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.) 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.
Knowledge arising on the experience of reality immediately destroys the ignorant perception of ‘I’ and ‘mine’, which resemble the delusion of direction in darkness. 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. How does he then act in the world? 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.
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. 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. 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. 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. 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. 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.
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. What fills everything, above, below and around, itself Being-Consciousness-Bliss, non-dual, infinite, eternal, one only, know that to be Brahman. 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. Dependent on a fraction of the inexhaustible Bliss of the Atman, all the gods such as Brahma enjoy bliss according to their grades.
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. 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. 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. 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. 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.
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. 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. 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.
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. 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.