PRABODHASUDHAKARA | 70 SELECTIONS

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PRABODHASUDHAKARA | SEL001 | SRI ADI SANKARACARYA

|| 01 | CENSURE OF THE BODY | 1 ||

I adore ( Sri Krsna ) , the Blessed , Supreme Lord of the descendants of Yadu , the Supreme Person , the Unborn , the Powerful , the Self-effulgent , who is only Pure Existence and Consciousness and whose one essence is Eternal Bliss .


PRABODHASUDHAKARA | SEL002 | SRI ADI SANKARACARYA

|| 01 | CENSURE OF THE BODY | 2 ||

Does It , to describe whom , even the Veda actually observes silence like a dumb one , become accessible to the words of us , humans ?


PRABODHASUDHAKARA | SEL003 | SRI ADI SANKARACARYA

|| 01 | CENSURE OF THE BODY | 3 ||

Even though it is known thus , It can certainly be taught conventionally by the essential parts of the scriptures concerning the Supreme Spirit and by the practices of contemplating on and praising Hari ( or Lord Visnu ) .


PRABODHASUDHAKARA | SEL004 | SRI ADI SANKARACARYA

|| 01 | CENSURE OF THE BODY | 4 ||

There cannot be the rightful claim to liberation for a person , by means of several expedients like ( spiritual ) practice , knowledge and devotion done ( by one ) , without dispassion ( or indifference to worldly attachments ) .


PRABODHASUDHAKARA | SEL005 | SRI ADI SANKARACARYA

|| 01 | CENSURE OF THE BODY | 5 ||

Dispassionateness , Self-Knowledge and Devotion — this triad is spoken of as the means of liberation . In that , dispassion is said to be freedom from desire ( for objects of the senses ) .


PRABODHASUDHAKARA | SEL006 | SRI ADI SANKARACARYA

|| 01 | CENSURE OF THE BODY | 6 ||

But , that ( dispassionateness ) is covered in all bodies ( or beings ) by the sense of " I " and " mine " . There , the sense of " I " ( has its origin ) in the body . The sense of " mine " ( has its origin ) in objects like spouse , ( children and other possessions ) .


PRABODHASUDHAKARA | SEL007 | SRI ADI SANKARACARYA

|| 01 | CENSURE OF THE BODY | 7 ||

" Of what nature is this body ? And , what is its connection with the objects ( of the senses ) ? " When being reflected upon thus , the sense of " I " and " mine " come to an end .


PRABODHASUDHAKARA | SEL008 | SRI ADI SANKARACARYA

|| 03 | CENSURE OF THE MIND | 51-52 ||

The mind possessed by the demon of desire became a devil . It laughs at one time , weeps ( at some other time and ) wanders about the ten directions , perplexed .

It is pleased at times ( and ) angry ( at other times ) . It is virtuous ( at times ) and wicked ( at other times ) . It reviles ( now and ) praises ( later ) . It hates something with anger . But , at some time or other , it commends itself .


PRABODHASUDHAKARA | SEL009 | SRI ADI SANKARACARYA

|| 03 | CENSURE OF THE MIND | 53 ||

The mind is pulled , as it were , on all sides by ostentation , self-conceit , greed , desire , anger and excessive jealousy like a bone fallen on the way ( being pulled ) by dogs .


PRABODHASUDHAKARA | SEL010 | SRI ADI SANKARACARYA

|| 03 | CENSURE OF THE MIND | 54 ||

Therefore , ( becoming ) stainlessly dispassionate , let one give up the object desired by the mind . Let one make it free from desire . Thereupon , it becomes free from activity .


PRABODHASUDHAKARA | SEL011 | SRI ADI SANKARACARYA

|| 04 | DISPELLING THE OBJECTS OF THE SENSES | 59 ||

With the ears , a person listens to the abuse of another person spoken to the heart's content by tale-bearers . Does the other die on account of that ?

One ( the hearer ) becomes a great sinner in vain .


PRABODHASUDHAKARA | SEL012 | SRI ADI SANKARACARYA

|| 04 | DISPELLING THE OBJECTS OF THE SENSES | 60 ||

The tongue utters every moment , falsehood and reproach of others . What loss to others is obtained thereby ?

The person becomes a great sinner in vain .


PRABODHASUDHAKARA | SEL013 | SRI ADI SANKARACARYA

|| 05 | RESTRAINT OF THE MIND | 65 ||

The stream of water going out of its own ( source ) approaches the ocean through a low-lying course . If it is remaining motionless in ( its source of ) production , does it not go to the state of an ocean ?


PRABODHASUDHAKARA | SEL014 | SRI ADI SANKARACARYA

|| 05 | RESTRAINT OF THE MIND | 66 ||

Thus , if the mind , reflecting upon its own source , becomes still within or does not rise outwardly , then , will it not go to the state of the Self ( or Pure Consciousness ) by itself ?


PRABODHASUDHAKARA | SEL015 | SRI ADI SANKARACARYA

|| 05 | RESTRAINT OF THE MIND | 69 ||

Having desired whichever object , ( the mind ) runs through the external organs of sense , it is afflicted on its non-acquisition as ( one is afflicted ) about some wealth that is gone .


PRABODHASUDHAKARA | SEL016 | SRI ADI SANKARACARYA

|| 05 | RESTRAINT OF THE MIND | 70 ||

If the mind , roving all around the mountain , the city , fortresses and impassible rivers does not obtain the object ( sought ) , it arrives depressed , as if restrained by poison .


PRABODHASUDHAKARA | SEL017 | SRI ADI SANKARACARYA

|| 05 | RESTRAINT OF THE MIND | 71 ||

The Tumbee fruit , ( a sort of gourd ) , even if thrown forcibly down into water , reaches upwards .

Similarly , the mind held with effort in one's natural state ( ie Pure Consciousness ) , goes outwards .


PRABODHASUDHAKARA | SEL018 | SRI ADI SANKARACARYA

|| 05 | RESTRAINT OF THE MIND | 75-6 ||

As a tiger confined within a house having high walls without openings , exhausted by repeated efforts in going out , remains ( where it is ) , falling down and panting , so does the mind remain calm , having seen ( or realised ) its not going out by hundreds of efforts , on account of the restraint of all sense-organs .

Then , it goes to the state of effortlessness .


PRABODHASUDHAKARA | SEL019 | SRI ADI SANKARACARYA

|| 05 | RESTRAINT OF THE MIND | 77 ||

The mind slowly gives up its agitation through the restraint of the movements of Prana ( or bio-energy ) , the company of sages , the renunciation of desires ( or mental impressions left by past actions ) and the acquisition of devotion to the feet of Hari ( or GOD , in Its protective aspect , as Visnu ) .


PRABODHASUDHAKARA | SEL020 | SRI ADI SANKARACARYA

|| 06 | DISPASSIONATENESS | 80 ||

The one devoid of pride and the sense of " mine " , having the face turned away from ( or not caring about ) objects of sense , is not troubled by actions anywhere .


PRABODHASUDHAKARA | SEL021 | SRI ADI SANKARACARYA

|| 06 | DISPASSIONATENESS | 83 ||

For a person possessing the fortune of dispassionateness , whose mind is tranquil , who is free from expectations and who is the enjoyer of unsolicited rewards , there would be satisfaction , ( having accomplished one's purpose ) , in this life .


PRABODHASUDHAKARA | SEL022 | SRI ADI SANKARACARYA

|| 06 | DISPASSIONATENESS | 85 ||

The mind that is the deer , having forgotten the abode ( The Self ) , wandering about for a long time in the large forest of worldly existence , bewildered by the rows of flames of a far-reaching forest-conflagration ( in the form ) of the three kinds of afflictions ( mental , physical , destined ) , galloping among worthless ( objects ) with eyes burnt ( with flames ) and subdued forcefully by the snare of desires , is killed in vain by the tigers ( in the form ) of object sense .


PRABODHASUDHAKARA | SEL023 | SRI ADI SANKARACARYA

|| 07 | ESTABLISHING THE EXISTENCE OF THE SELF | 86 ||

Even when indifference to worldly attachments has arisen , there cannot be happiness without intuitive knowledge . That ( intuitive knowledge ) can arise only from the teaching of the spiritual perceptor . Therefore , let one resort to a spiritual preceptor first .


PRABODHASUDHAKARA | SEL024 | SRI ADI SANKARACARYA

|| 07 | ESTABLISHING THE EXISTENCE OF THE SELF | 88 ||

Knowledge is said ( to arise ) in three ways : from the scripture , from the preceptor and from oneself . Of these , firstly , the knowledge from the scripture is like this : " jaggery is sweet " cannot explain the nature ( or taste ) of jaggery ( sugar ) to one who has not tasted it .


PRABODHASUDHAKARA | SEL025 | SRI ADI SANKARACARYA

|| 07 | ESTABLISHING THE EXISTENCE OF THE SELF | 89 ||

Subsequently , the knowledge from the preceptor is like looking at jaggery ( sugar ) from a distance . The knowledge of the Self from oneself ( by intuitive perception ) is like the delight produced by the eating of jaggery .


PRABODHASUDHAKARA | SEL026 | SRI ADI SANKARACARYA

|| 07 | ESTABLISHING THE EXISTENCE OF THE SELF | 90-1 ||

On account of which are taste , smell , form , sound and touch and other objects ( or categories ) experienced ?

Not on account of the body ; nor on account of the five organs of sense .

As for example , the group of the body and the five organs of sense of a dead person , does not know the pain arising out of burning .

If it is prana ( or bio-energy ) , ( that is considered as causing the experience of the objects ) , does it experience the damage ( caused ) by thieves , in sleep ?

Commentary by Samvid :

The purport is that the body , the organs of sense and prana or bio-energy are not the factors that cause the experience of the objective world . If the life-energy is the cause of sense-experience , a sleeping person should continue to have that experience in sleep , during which the bio-energy remains active .


PRABODHASUDHAKARA | SEL027 | SRI ADI SANKARACARYA

|| 07 | ESTABLISHING THE EXISTENCE OF THE SELF | 92 ||

Or , if that ( sense experience ) is a thing ( or affair ) of the mind , why does it not comprehend simultaneously ( all sense-experiences ) ?

Because of its dependence on another , ( the mind does not comprehend all sense-experiences simultaneously ) .

Wherefore , who is the preserver of its inattention ?

Commentary by Samvid :

This brings out the existence of another factor beyond the mind which is the cause of all cognition . The mind can perceive only that which this higher entity receives . That entity is the Self which alone is the cause of awareness of objects . The purport of this verse is not that the mind cannot comprehend all sense-experiences simultaneously . It just means that cognition happens only when the Self of Pure Consciousness receives or grasps the experience through the mind . The Self is verily , the inner controller .


PRABODHASUDHAKARA | SEL028 | SRI ADI SANKARACARYA

|| 07 | ESTABLISHING THE EXISTENCE OF THE SELF | 93-4 ||

Having placed a bright lamp ( a wick-lamp , burning on oil ) on the surface of the earth within a house which is densely dark , let one place a pot having five holes ( all around ) , with its mouth down over that ( lamp ) .

Outside of that ( pot ) , let one place all around , by the side of every hole , the fruit of amala tree , a lute , musk , a good gem and a fan .

Is that perception of the collection of separate objects , which arises on account of the portion of the light coming out of the passages of the holes in the pot , ( caused ) by the holes or by the pot or by the earthen vessel ( containing the oil and the burning wick ) or by the oil or by the wick ?

This ( view ) is not palatable on account of contradiction of direct evidence .

Therefore , in this case , only the light of the lamp surely , is the resort .

So also , the Self exists in the body .

Commentary by Samvid :

In this simple but illuminating analogy , the dark house is worldly existence full of ignorance . The pot is the body . The five holes are the five organs of sense . The objects of sense-experience are represented by the five articles placed before them : taste by the fruit , sound by the lute , smell by the musk , form by the gem and touch by the fan . The earthen vessel constituting the lamp is the physiological system . The wick is the mind . The oil that feeds the wick is Prana or bio-energy . All these things are not responsible for the perception of the objects . The light of the lamp is the light of the Self , which is Pure Consciousness . This alone is the cause of all experiences .


PRABODHASUDHAKARA | SEL029 | SRI ADI SANKARACARYA

|| 08 | ESTABLISHING OF THE EXISTENCE OF MAYA | 95 ||

The Supreme Self ( or Ultimate Reality ) who is only Pure Consciousness perceived Itself by Selfhood ( ie Existence with " I "-Consciousness . It became endowed with the Name " I " . From that arose the basis of difference .


PRABODHASUDHAKARA | SEL030 | SRI ADI SANKARACARYA

|| 08 | ESTABLISHING OF THE EXISTENCE OF MAYA | 103 ||

Maya is invisible ( or beyond sense-perception ) . ( But ) this universe which is its effect , is visible ( or perceived by the senses ) . This would be Maya which , on its part , becomes the producer of joy by its own destruction .


PRABODHASUDHAKARA | SEL031 | SRI ADI SANKARACARYA

|| 08 | ESTABLISHING OF THE EXISTENCE OF MAYA | 104 ||

Like night ( or darkness ) ( Maya ) is extremely insurmountable ( or hard to be understood ) . Its nature is not perceived here . Even as it is being observed carefully ( or being investigated ) by sages , it vanishes like lightning .


PRABODHASUDHAKARA | SEL032 | SRI ADI SANKARACARYA

|| 08 | ESTABLISHING OF THE EXISTENCE OF MAYA | 108-9 ||

As the sun is hidden by clouds produced by the solar rays but surely , the character of the day is not ( hidden ) by those modified dense collections ( of clouds ) , so , the Self , though pure ( or undefiled ) is veiled for a long time by Ignorance . But its power of Consciousness in living being , which is established in this world , is not ( veiled ) .


PRABODHASUDHAKARA | SEL033 | SRI ADI SANKARACARYA

|| 09 | DEFINITION OF THE SUBTLE BODY & OTHERS | 115 ||

The reflected image of the sun would be moving on account of association with waves ( which are ) moving much . In that manner there arises the quality of movement in Pure Consciousness on account of the movement of the mind ( or intellect ) .

Commentary by Samvid :

We normally experience only the consciousness reflected in the mind . It appears to be moving from one object to another solely because of the fact that the mind , which reflects the consciousness , flits from one object to another . Pure Consciousness has no objectification .


PRABODHASUDHAKARA | SEL034 | SRI ADI SANKARACARYA

|| 09 | DEFINITION OF THE SUBTLE BODY & OTHERS | 116 ||

OBJECTION : Does that reflected image of the sun which ( appears ) in water and the like illuminate the multitude of other objects ? Is not the reflected image of the Self also like that ?

Commentary by Samvid :

The objector holds that the image of the sun reflected in water does not have the power to illuminate other objects as the sun has . The objection is not quite correct since light reflected from a water surface , though feeble , can illuminate objects to a small extent .


PRABODHASUDHAKARA | SEL035 | SRI ADI SANKARACARYA

|| 09 | DEFINITION OF THE SUBTLE BODY & OTHERS | 117 ||

REPLY : That light of the sun which is reflected in vessels made of bell-metal and the like , having entered into the interior of a house , illuminates other objects .

PRABODHASUDHAKARA | SEL036 | SRI ADI SANKARACARYA


|| 09 | DEFINITION OF THE SUBTLE BODY & OTHERS | 118 ||

Like that , the reflection of pure consciousness in the intellects , which has attained to the state of the individual soul , illuminates the objects outside through the paths of the eyes and other senses .

Commentary by Samvid :

The intellect borrows its light ( or consciousness ) from the individual soul and behaves as if it were conscious by itself .


PRABODHASUDHAKARA | SEL037 | SRI ADI SANKARACARYA

|| 10 | NON-DUALITY | 119-21 ||

That noble one who knows that ( Pure Consciousness reflected in the intellects of beings ) here , in this manner , that is to say , " I am Brahman ( the Ultimate Reality or Pure Undifferentiated Consciousness ) , " would become all this too ( ie , the entire objective universe too ) .

Even the Deva-s ( the minor gods of the heavens ) do not have power ( to cause ) one's non-existence .

One becomes the Self of these ( Deva-s ) . And one , who worships a different Deity and who understands thus :

" I am different , It is different " , is like an animal .

So is the statement of the Upanishad-s ; so also ( the utterance of ) the Veda . And there is the statement of the Divine Lord ( Krsna in the Bhagavadgita ) thus :

" The sage ( possessing intuitive knowledge of the Self ) is my very Self . This is my conviction . "

In this manner , there is also reasoning .


PRABODHASUDHAKARA | SEL038 | SRI ADI SANKARACARYA

|| 10 | NON-DUALITY | 122-23 ||

A piece of wood , straight or bent , being burnt by fire , goes to the state of the fire . Is it fit to be grasped by the hand , though having a straight or bent form in essence ?

Thus , the one who is intent on ( or resting on ) the Self indeed becomes of the form of the Self . One is seen as if ( one is ) embodied . But , one is surely the Absolute ( or Pure ) Self .


PRABODHASUDHAKARA | SEL039 | SRI ADI SANKARACARYA

|| 10 | NON-DUALITY | 124-5 ||

As the one sun is reflected in the waters of several vessels , so is that One Supreme Self ( reflected ) in various bodies .

When one vessel is broken by chance , does the sun perish ? Does the sun become a moving object on account of the moving nature of the reflected image ?


PRABODHASUDHAKARA | SEL040 | SRI ADI SANKARACARYA

|| 10 | NON-DUALITY | 126 ||

As this world ( consisting of movable and immovable objects ) performs its business by the light of the One Sun , so does it move by the existence of the One Self alone .


PRABODHASUDHAKARA | SEL041 | SRI ADI SANKARACARYA

|| 10 | NON-DUALITY | 128 ||

It is indeed the one stage-manager ( or the holder of the thread ) who causes to dance here , wooden figures in various ways at the same time , on the cloth in front of a pillar , by remaining concealed .


PRABODHASUDHAKARA | SEL042 | SRI ADI SANKARACARYA

|| 10 | NON-DUALITY | 129-30 ||

As jaggery , sugar candy , sugar and the like could be the different modifications of the one sugar cane and as the bracelet ( worn on the arm ) , the bangle and the like could severally be different forms of the one gold , so , the world , varied in nature , varied in form , varied in function , high and low , moves very much by the One Self alone .


PRABODHASUDHAKARA | SEL043 | SRI ADI SANKARACARYA

|| 10 | NON-DUALITY | 131 ||

As long as the way-farer does not eat the cooked food carried on shoulder , so long the fear of seizure ( by others ) and the pain of hunger are there . When it is eaten , they do not arise .

Commentary by Samvid :

The idea is that the wayfarer experiences fear and misery as long as the " food " remains separate . So is the case with the person passing through this world . As long as there is the idea of separateness , as long as one does not dissolve this separativity in the unitive consciousness of the Supreme Self , there is fear and misery .


PRABODHASUDHAKARA | SEL044 | SRI ADI SANKARACARYA

|| 10 | NON-DUALITY | 132 ||

One alone enjoys the bliss of non-duality who perceives the Lord of the Universe strung uninterruptedly within the human , elephant , buffalo , dog , pig and others .


PRABODHASUDHAKARA | SEL045 | SRI ADI SANKARACARYA

|| 11 | DOERSHIP & ENJOYERSHIP | 133 ||

As a person does work when the sun is risen ( and ) the sun does not do that ( work ) nor causes to do , so is the Self also .


PRABODHASUDHAKARA | SEL046 | SRI ADI SANKARACARYA

|| 11 | DOERSHIP & ENJOYERSHIP | 134 ||

Even when iron pervaded by fire ( or heat ) is being beaten by a different ( piece of ) iron , would there be the suffering born of the stroke , to the fire existing within that ( iron ) ?


PRABODHASUDHAKARA | SEL047 | SRI ADI SANKARACARYA

|| 11 | DOERSHIP & ENJOYERSHIP | 135-6 ||

Even when a piece of wood is being cut by the strokes of a sharp axe , is the fire existing within ( the wood ) cut by the strokes ? Like that , the Self is not tainted by pleasures and pains produced by ( its ) associations with the body . Even the Veda says repeatedly :

" The other one looks on without eating " , and so forth .


PRABODHASUDHAKARA | SEL048 | SRI ADI SANKARACARYA

|| 11 | DOERSHIP & ENJOYERSHIP | 137-8 ||

When a lamp is shining in a house at night , the thief takes away the wealth . Does the lamp prompt or prevent the thief ( from doing that ) ? So is the Self so .

When someone is born or dead within the house , is the lamp pleased or afflicted ? The Self also is like that .


PRABODHASUDHAKARA | SEL049 | SRI ADI SANKARACARYA

|| 12 | SELF-LUMINOSITY | 139-142 ||

Although ( luminous bodies ) headed by the sun , the moon , fire and the lamp are lights to themselves and others , the Self is not at all illuminated by those ( objects ) anywhere .

Or else , there can be the perception of these ( luminous objects ) through the eyes , only on account of the Supreme Self . And even there , if the Self has not become the helper through the eyes , even those objects are not known by mere luster .

If it is not so , why does not a blind person see objects when there is light ? Even when there is the Self why is there no knowledge ( or cognition in the above case ) ?

Yet , that ( cognition ) can arise through a different sense-organ . For instance , there is the perception of objects in a blind person when there is the association of the hand .

Commentary by Samvid :

The Self is self-luminous , being Pure Consciousness . It is not made known by any other factor .

It is the light of Pure Consciousness of the Self , which makes the perception of even luminous objects possible .

External light is of no avail to a blind person in cognizing objects . But the light of the Self enables a blind person to cognize objects through other sense-organs : eg the sense of touch .

The Self is the only self-luminous entity which illuminates everything in the Universe .


PRABODHASUDHAKARA | SEL050 | SRI ADI SANKARACARYA

|| 12 | SELF-LUMINOSITY | 143 ||

( There is ) the statement of the Upanisad-s thus :

" By which , possibly , can one know IT ( the Self ) , though whom one knows everything ?

Therefore , the Self is known by the Self .

Commentary by Samvid :

The reference is to the statement in the 5th section of the 4th chapter of Brhadaranyakopanisad . The cognition of all objects arises from the Light of Pure Consciousness . How could one know that by which one knows everything ?

The Self is verily one's real nature . One could only Be the Self . In other words , the Self knows itself .


PRABODHASUDHAKARA | SEL051 | SRI ADI SANKARACARYA

|| 13 | CONTEMPLATION ON THE SUBTLE SOUND | 144 ||

When one's essential nature is contemplated upon for a moment or half a moment , then the ( subtle ) sound called Anahata is heard in the right ear .

Commentary by Samvid :

Here , we enter the domain of Yoga , according to which , the cessation of thought-waves of the mind leads to its absorption in one's real nature which is Pure Consciousness .

The one-pointedness ( ekagrata ) which precedes such absorption ( laya ) , leads to the manifestation of subtle sounds within , which are heard by the Yogin .

Meditation on such sounds ultimately leads to Samadhi or absorption in Absolute Consciousness without the distinction of the knower , the known and the knowing .

Anahata ( literally " unstruck " ) is the subtle sound produced by the vibrations of Prana or bio-energy within the body through the nerve-channels and is recognized as sound by the brain , though there is no external source of vibration causing it .

Pranayama or breath control with the three neuromuscular " locks " of Hatha Yoga viz , Uddhiyana , Jalandhara and Mula Bandha-s as the direct means of activating the Kundalini , ( the potential bio-energy in all beings ) , and manifesting this subtle inner sound .


PRABODHASUDHAKARA | SEL052 | SRI ADI SANKARACARYA

|| 13 | CONTEMPLATION ON THE SUBTLE SOUND | 145 ||

The excellent contemplation on the subtle sound is indeed the characteristic of the beginning of success ( in Yogic contemplation ) , steadiness , repose , confidence and the purity of the source , of the mind .


PRABODHASUDHAKARA | SEL053 | SRI ADI SANKARACARYA

|| 13 | CONTEMPLATION ON THE SUBTLE SOUND | 146 ||

The mind rejoices for a moment in the sound ( produced ) by striking ( or blowing ) the kettle drum , the tabor , the conch and the like . How much more ( will it rejoice ) in this unstruck ( sound ) which is extremely sweet , unbroken and pure ?


PRABODHASUDHAKARA | SEL054 | SRI ADI SANKARACARYA

|| 13 | CONTEMPLATION ON THE SUBTLE SOUND | 147 ||

The more the mind goes to the state of immovableness ( or stillness ) on account of abstaining from sense-objects , the more is the ( subtle ) sound of long duration like that of the flute , heard .

Commentary by Samvid :

This and the previous verses would appear incomprehensible to the reader unacquainted with the methodology of Yoga .

But , such psychic experiences as the hearing of subtle sounds , the inner vision of lights or form patterns and subtle tactile sensations of a vibratory nature in the spinal column and elsewhere , during deep meditative states , are established facts repeatedly confirmed by advanced Yogin-s .

Such experiences widely vary according to the psycho-physiological structure of the practising Yogin and the methods of Yogic practice adopted by one .

But , it should be remembered that the ultimate goal is the transcend even these subtle " experiences " and be one with the source of all experiences , the pure undifferentiated Existence-Conciousness-Bliss .


PRABODHASUDHAKARA | SEL055 | SRI ADI SANKARACARYA

|| 14 | ABSORPTION OF THE MIND | 150 ||

The mind , afflicted by the agony of worldly existence and very much fatigued by roaming about in samsara , never moves anywhere , having obtained supreme bliss ( born out of its absorption into its source which is Pure Consciousness ) .


PRABODHASUDHAKARA | SEL056 | SRI ADI SANKARACARYA

|| 14 | ABSORPTION OF THE MIND | 151 ||

When the mind has gone to the state of inactivity ( thinking ) thus : " What is this ? Who am I and of whom am I ? " — on account of the mass of nondual Bliss , then ( it becomes ) insensible .

Commentary by Samvid :

The insensibility mentioned here is not loss of awareness .

The overpowering experience of Pure Awareness beyond thought , which does not allow of the differentiation into the knower , the known , and the knowing , swallows up all sense-experience .

What remains is only the Nondual Awareness-Bliss .


PRABODHASUDHAKARA | SEL057 | SRI ADI SANKARACARYA

|| 14 | ABSORPTION OF THE MIND | 152 ||

The mind becomes of the form of the Self on account of the direct perception of the Self for a very long time , as the river gone to the ocean is very much reduced to the state of the ocean .


PRABODHASUDHAKARA | SEL058 | SRI ADI SANKARACARYA

|| 14 | ABSORPTION OF THE MIND | 153 ||

As clarified butter extracted from milk does not again go to the state of milk here , so , the mind which has entered into the Self does not again stand in need of the objects of sense .

Commentary by Samvid :

When the whole milk that is the human psyche is churned by introspection and analysis , it yields the clarified butter of pure awareness , which could never revert to the state of identification with thought , will , memory , and ego .

This pure awareness shines by itself and does not need thought , will , memory , or the sense of " I " to sustain it .


PRABODHASUDHAKARA | SEL059 | SRI ADI SANKARACARYA

|| 14 | ABSORPTION OF THE MIND | 154 ||

If the mind is consumed in that which is mere perception and which is woven uninterruptedly within the seer , the seeing and the seen , then it becomes insensible ( ie , does not cognise objects of sense ) .


PRABODHASUDHAKARA | SEL060 | SRI ADI SANKARACARYA

|| 14 | ABSORPTION OF THE MIND | 155 ||

Also , when ( the mind ) goes to the state of facing itself , then , it becomes mere perception ( or pure awareness ) .

When this ( mind ) is not ( so ) facing , there is the difference of the seer and the seen ( and ) that ( state of pure awareness ) does not arise .

Commentary by Samvid :

When the cogitating mind turns upon itself , in other words , when one begins to be aware of one's own thoughts , objectification of the mind ceases and it enters the realm of pure awareness .


PRABODHASUDHAKARA | SEL061 | SRI ADI SANKARACARYA

|| 14 | ABSORPTION OF THE MIND | 156 ||

In the one mere perception ( or pure awareness ) indeed arise in three ways , the seer and others ( ie , the seer , the seen and the seeing ) .

When the three modes , ( the seer , the seen and the seeing ) are dissolved in that , mere awareness is left remaining afterwards .


PRABODHASUDHAKARA | SEL062 | SRI ADI SANKARACARYA

|| 14 | ABSORPTION OF THE MIND | 157 ||

The face is in front of the mirror . Then the likeness of the face shines from behind ( the mirror ) .

Even when the mirror is lost , the face remains in the face ( ie , it is not lost ) .

So also , is the Self .

Commentary by Samvid :

The mind is the mirror in which the Self is reflected and assumes the nature of the individual soul or individualized consciousness . When the mind is dissolved , what remains is the one undifferentiated Being-Consciousness .


PRABODHASUDHAKARA | SEL063 | SRI ADI SANKARACARYA

|| 15 | " ENLIGHTENMENT " | 158 ||

That sweetness which exists in a lump of jaggery ( sugar ) , ( is there ) even in its mere atomic part .

Thus , there is no difference ( or separateness ) between the nature of jaggery and sweetness .


PRABODHASUDHAKARA | SEL064 | SRI ADI SANKARACARYA

|| 15 | " ENLIGHTENMENT " | 159 ||

Or , there is no divided ( or different ) existence between camphor and its fragrance , in this manner .

The world is reduced to the state of the Self for those whose minds are of the ( very ) nature of the Self .

Commentary by Samvid :

When one's mind has shed the differentiation of the knower , the known and the knowing and has become of the nature of Pure Consciousness or Awareness , there arises the perfect non-dual experience wherein the One Self shines everywhere . The world also is the Self .


PRABODHASUDHAKARA | SEL065 | SRI ADI SANKARACARYA

|| 15 | " ENLIGHTENMENT " | 160 ||

If the experience of that state which arises at the end of the waking state ( and ) at the beginning of sleep , becomes firm within , then one surely obtains a unique ( or non-dual ) bliss .

Commentary by Samvid :

The author gives a commonplace experience which invariably escapes our attention and inquiry .

In this threshold between waking and sleep , the mind no longer cogitates but , becomes quiescent .

Unconsciousness or sleep has not yet set in . Here , one is just aware without any thought . Rarely does this state last even for a second .

It is quickly veiled by ignorance in the form of sleep or unconsciousness .

It is possible to enter this quiescent state of the mind during meditative practice when the student makes considerable progress .


PRABODHASUDHAKARA | SEL066 | SRI ADI SANKARACARYA

|| 15 | " ENLIGHTENMENT " | 161 ||

In the exceedingly deep , large and shoreless ocean of Knowledge that is Consciousness-Bliss , a series of waves which are individual souls , undulating by the winds of ( past ) actions , becomes manifest .

Commentary by Samvid :

The One Pure Consciousness which is the Ultimate Reality is profound , vast and unlimited .

Waves of individualized consciousness appear in the vast ocean of Undifferentiated Consciousness , impelled , as it were , by the winds of action of Karman .

It is to be noted that this action or Karman derives from the illusive Power or Energy ( ie Maya ) of the Ultimate Reality .

The waves are not different from the ocean .

When the effect of Maya ceases , there is only the One vast , limitless ocean of Pure Existence-Consciousness-Bliss .


PRABODHASUDHAKARA | SEL067 | SRI ADI SANKARACARYA

|| 15 | " ENLIGHTENMENT " | 162 ||

When the Sun of Consciousness is risen and blazing with very hot rays , there appears quite falsely , on all sides , the mirage of various kinds of individual souls .

Commentary by Samvid :

This verse explains the multiplicity of individual souls in a manner different from that of the previous verse .

From the Absolute standpoint , the Sun of Pure Consciousness alone exists . Individual souls are just appearances , as real as the mirage .


PRABODHASUDHAKARA | SEL068 | SRI ADI SANKARACARYA

|| 15 | " ENLIGHTENMENT " | 163 ||

When that ( Pure Consciousness ) is not perceived within , this world throbs ( or becomes manifest ) near .

( But ) , when that ( Pure Consciousness ) is perceived even once , ( the world ) which is of the nature of non-existence ( or unreality ) vanishes somewhere .


PRABODHASUDHAKARA | SEL069 | SRI ADI SANKARACARYA

|| 15 | " ENLIGHTENMENT " | 164 ||

One , who is immersed in the ocean of Supreme Bliss ( which is Pure Consciousness ) is full within and without , like a pot immersed for a long time in a large deep cavity of the river Ganga .


PRABODHASUDHAKARA | SEL070 | SRI ADI SANKARACARYA

|| 15 | " ENLIGHTENMENT " | 165 ||

There is neither you , nor me , nor the world ,
to those whose minds are immersed in HARI ,

Who is Fuller than the full ,
Who is Higher than even the highest ,
Whose furthest limit is unknown ,

Who is the vast ocean of nectar in the form of Pure
Consciousness devoid of waves , undulations and the like ,

Who has the splendour of the very bright quarters
and the sky in which have appeared ten million suns ,

Whose One essence is innate Bliss ,
Who is the Supreme Spirit .



|| PRABODHASUDHAKARA | THE NECTAR OCEAN OF ENLIGHTENMENT | 70 SELECTIONS || PSNOE SERIES ||

|| THIS SCRIPTURE SERIES SOURCE || ➤

|| 1 || http://www.SATYAVEDISM.com ||
|| 2 || http://bit.ly/SRIADISHANKARA ||

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SOURCE | SATYAVEDISM.COM