PRABODHASUDHKARA - INTRODUCTION

Prabodhasudhkara (
) is not a commonly known treatise of akarcrya,
which deals with the highest level of Advaita philosophy. Prabodha means awakening
from the darkness of spiritual ignorance and sudhkara means ocean of nectar. When
one gains the right kind of highest non-dualistic knowledge, his consciousness enters
into the ocean of nectar of Bliss, which ultimately leads to Brahman. There are opinions
that Brahman is nanda and this is derived from the word Brahmnanda, which means
'joy in Brahman' (it is not joy of Parabrahman, as It is devoid of any attributes), the
rapture of absorption into that Self. According to Upaniad-s, Brahman is
Consciousness and in the purest form of Consciousness, there is no question of any
attributes. If we go with this interpretation, obviously, Parabrahman has attribute, which
could either be Bliss or Light or even both and therefore cannot be accepted, because
we know that even Brahman is devoid of any attributes. Alternative, we have to accept
that Parabrahman is both Bliss and Consciousness, from which everything else
originates. For the sake of easier understanding, let us say that Shiva is Consciousness
and akti is Bliss, then Parabrahman or Paramashiva is both Shiva and akti.
InParabrahman both Consciousness and Bliss are inherent and when He decides to
expand in the form of creation, Shiva is created as Consciousness and Shiva for His
own convenience, carved out His Supreme Power and created akti. However, in the
highest spiritual learning Shiva, akti, etc do not have any significance. They are
spoken of Sagua Brahman, Nirgua Brahman and Parabrahman in Advaita
Philosophy.
Let us take the mahvkya. One of the mahvkya-s is aha brahmsmi or I am
Brahman. In the purest form of Brahman, even that I cannot exist, as I refers to
inherent ego. In order to avoid this confusion, ego is divided into two; one is essential
ego, which is related to the name by which we are called. Without the name, we cannot
be identified. Another aspect of ego, which is often destructive in nature, as this is
related to ones inflated and often exaggerated and falsified mental state. Ego is always
associated with mind. When the mind is cleansed, non-essential ego is also destroyed.
Ego is part of antakaraa (mind, intellect and ego). Therefore, in the highest stage of
realization, evenaha brahmsmi is not there. When one is Brahman, what is the
need to reveal to the world that he is Brahman? Such interesting and important aspects
are discussed beautifully in Prabodhasudhkara.
Taittirya Upaniad (II.vii) says, raso vai rasa which means sweetness of

everything. After having said this, the Upaniad proceeds to say, nand bhavati
. This is to be read withraso vai rasa. Then it means that the one who is aware of

the sweetness of Bliss remains in the state of Bliss (perpetual Blissful state). How to
reach this state is explained in Prabodhasudhkara, a highly simplified treatise
of akarcrya.
Prabodhasudhkara consists of 19 chapters comprising of 257 verses. Arrangement of
chapters is very interesting. It begins with gross body, moves on to sensory organs,
then the mind, dispassion, revelation of the Self, my, subtle and causal bodies,
experiencing non-dualism, enlightenment, devotion, meditation, becoming one with
Sagua Brahman and Nirgua Brahman and finally the Divine Grace for absorption unto
Him.
The text begins by offering salutation to Ka, the chief of Ydava race
(descendents of king yadus lineage). This series will deal only with the essence of this
immaculate epic. Ultimately, when one learns to work on his pra, mind and
consciousness, he realizes the Self within with ease.