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Advaitapratibodha
Advaitapratibodha
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ADVAITAPRATIBODIIA
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Rj^ by
Vasudevacarya
I
d-MHti H<N|4 ? II
natva visvaih mahavisnum cidatmanaih parayanam
sarasvatlih day^andaih madac^yaih nam^yaham (I)
Having bowed to the great Visnu, who is [in the form of] the universe,
whose Self is Awareness, who is the supreme goal,[and] to the god
dess SarasvatI, I pay homage to my teacher, Dayananda Sarasvati. (1)
WFEtrRsirT: II R II
tad ahkuraih na vardheta sadgun^evanad ite
ekam apy asthitas samyag anyan k^ena vindati (2)
<?iii|t|fii yiT: i
II ^ II
adve§trtvam amanitvam ity ete khyapita gunah
tatrarjavaih visesena prarthyaih sadvrttakahksibhih (3)
In the GIta, Bhagavan has definitively said: "perform the action that
you are called upon to do [according to time, place and circumstances]
solely with the attitude that it is an offering." That is the way to culti
vate evenness[of mind]. (4)
3iJfT: m II II
esa eva sadacaro nityaih caryo manisinam
atah param bubhutsunam antarahgam nivedyate (5)
M^dlrHI^ (^^°I»c||^ I
?T ^(?l<=ll=WWV*^l^'i^ II ^ II
prayatatma gurum gacchec chantacitto vivekavan
tarn vina srutivakyasyodghatanam naiva sambhavet (6)
A person who has self-discipline, whose mind is calm and who has the
ability to discern[that the Etemal is not the product of an action]should
go to a gum. Without the gum it is not possible to unlock the sentences of
diesmti. (6)
2'
0 ^
^wr ft I
^R?it sFT 1«[5rf^ ^ II ^9II
ved^^ yad rahasyam hi tad drstam sampradayikaih
srotriyair brahmanisthais ca prita jnanaih disanti te (7)
The secret teaching ofthe Veda [i.e. the Upanisads]is known by those
whofollow the traditional method ofinstmction,who arelearned in the scrip
tures and are steadfastin the knowledge ofBrahman. Pleased[with yoursin
cerity ofpurpose and willingness to be ofservice],they will teach you the
knowledge.0)
HrsR m dlidi-fl ii c ii
upanisatpramanaih ca vedanto nama gadyate
sadhanarh tritayaih tatra tad idaniih prakathyate (8)
The word "Vedanta" refers to the Upanisads, which are the means of
knowledge. In the Upanisads, a threefold discipline is spoken of, and
that will now be told. (8)
c|leH4|8j.WI=l4|6Rl|;^l
sm^ iItR; II II
s^ad gurumukhad eva vakyarthasyavabodhanam
sravanarh nama kesancid utkrstanam alam matam (9)
For the rest, there is need for manana (reflection), which is to think,
with [appropriate] reasoning,on the meaning of what has been taught.
Manana certainly must be done, as it is a cause for the rise of knowl
edge. (10)
crWNfWt I
WTFir ^ifp5rr ?tr fWRT sraiW II ?? ii
tattvadarsananisthayai nididhyasanam ucyate
bhavanaya nivittya sa viruddhaya avapyate (11)
Pl|3ie(xrn^ ^ iPWTSras: || ? R ||
darsanabhimukhas tv etad vrttisantana ucyate
nirvikalpas tu navasyo rodho na jnanasadhakah (12)
It has been said: "Thinking about It, talking about It, mutually
enlightening each other about It". From here onwards,the means high
lighting manana will be told. (13)
Jiv^adalti
^ ^ttSR fff?P^(^l^dJd: II ? II
srutatattve'pi bodhasya nopattis cet tada srau
na sodhanam tvamarthasya krtaih samyag vivekatah (1)
fff Fil5lw"l-l^rl5lM(^A| II =? II
tatas tacchodhanam purvaih drgdrsyadivivekatah
Iqtam syad eva jijnasor advaitajnanasiddhaye (2)
Consequently,the person who seeks to know [the truth] mustfirst clarify the
meaning of'T*through discrirriination,such as between the seer and the seen,
so that the knowledge of non-duality can be established. (2)
ai^-^d-dAilwieid, y=i9i«dHy^r^oi I
? II
ahantedantayos tavat prakasatamasor iva
itaretarasambhedo na yujyate virodhanat (3)
The mutual intermingling of"I" and "this" is not reasonable, any more
than the intermingling of light and darkness, because it involves a con
tradiction. (3)
dlfeTBEfrer: gtsq^ II a II
bhinnatve'pi sa sambhedah siddho nas svanubhutitah atasmins caiva
tadbuddhir adhyasah procyate budhaih (4)
5tT«2|rr cJJ4«A||(i|.(J(^-=HH I
g II II
evaih sati sa badhyeta drgdrsyadivivecanat
jnanenaiva tu badhas syad na karmavisayo hi sah (5)
II ^ II
krtsnadehasya drsyatvan maya vanyena kenacit tasmad rupadim^
deho naham ity avadharaya (6)
(JSAItclKoiiPlxiih^lc;^^;^ II C II
kamasahkalpadhrtyadivrttirupo manomayah
drsyatvad vyabhicaritvad vrttinaih so'nyabhasakah (8)
3^15# ^ P44p.U(clK II ^ II
ahantarupavijnanam vijnanamaya ucyate
amsadvayo hy ahambhavo nipunam sa nirupyat^ (9)
/•
41c|MI<:
The remaining portion [in the "I"-sense] is indeed the Self. It is lumi
nous, as its very nature is Awareness. It is immediately evident and
self-revealing [as its very nature is Awareness]. Understand directly:
"That is what I am". (11)
^ifHi i
y^'y-^I^'Hisfl' in =? II
evaih sariisodhito hy atma nirmalas citprakasakah
sahasravrttisaksl ca kincidapyasprsan sada (12)
Thus the nature of the Self has been clarified. It is free from any taint,
it is luminous Awareness. It is the witness of the thousands of mental
modifications,"all the while touching nothing". (12)
gkTET ^<?Mlft|d: I
^^ ^ I ? 5 II
evam provaca sahasryam svabodho yatra khyapitah
suresvarasya siddhau ca sloko' yam susthu kathyate (13)
dWdldd^rR^sifsfil yRlR|}{|(cl II ?» II
yavad yavan nirasyayaih dehadin pratyag ancati
tavat tavat tadartho'pi tvamartharii praviviksati (14)
"To the extent that a person gives up [the notion that the Self is] the
physical body and so forth,and moves toward the inner-Self,to thatextent
the meaning of'That'(tat) is ready to enter into the meamng of'you'
(tvam)." (3.28) (14)
10
Isvaiapadab
^ Wllilfrl l^sq^ I
3MI<i,H' f^lfira ^ ?ipR:II ? II
bahu syam iti vedoktya mahan artho nibodhyate
upadanam nimittarii ca dvividham karanam smrtam (1)
I II R II
nimittam tavad acasta upadanam anantaram
karane dve nibudhyetaih prajnapurnatvasiddhaye (2)
Firstly, I will speak of the efficient cause and then about the material
cause. Both types of cause must be known in order to amve at
complete understanding. (2)
rFTt: "
nimittakaranam srasta muladravyam ihaparam
abhinnatvaih tayos siddharh sarvasrutisamanvayat (3)
11
3i^dy(ctcileT:
^j(r|c||cH|ymu|r|: I
rRlts^e^^ui ^^gfrtm^ II « II
nivedito jagatsrasta srutivakyapramanatah
tato'nukulatarkena sa iha pratipadyate (4)
f^8Fq I
^ ^ I
12
dfMlRHcci ^J|r<t>d: I
^8T ^ II ^9 II
visvasya racanat siddhaih tasyastitvarii jagatkrtah
kathaih svotpadane visvam idaih saktaih svayam bhavet (7)
ii c ii
yatkiiicit paramanvadi muladravyam vikalpitam
pravrttir jadabhavasya svatantra nopapadyate (8)
13
?ri^ I
^ ^g yoi^: || ?o ||
srsty^ambho grhitas ced nityatve prakrtes sati
tarhi pravartakah ko nu yenarambhasya sambhavah (10)
But if you accept that creation has a beginning and that the primary
matter is eternal,then[I ask]: who would be the impeller,on account of
whom the commencement[of creation] is possible? (10)
3Fn1^te fapr: ^ ii n ii
?r ftaicr i
g|>u||Mlsfe qPRzr f^iqfllrT: II ? R II
v^esu sarvavedanam yad uktaih tad ihocyate
ana^disiddha Isanah sankalpya ca vilokya ca (11)
ksanad visvam sa bhutvasau sthita eva jagadvapuh
saktyedam parinamo' sti purusasya vipascitah (12)
14
TJ^ f|II ?5 II
aho sarvam idaiii drsyam saksad bhagavadakrtih
naksatranemir naksatri sarvam purusa eva hi (13)
Amazing! All that is seen is directly the form ofBhagavan! "The One
who is the circumference of the stars, who is the moon",indeed,"the
Purusa Itself is all". (13)
c^4'el,«'i'IHi^U| (5|«c|<c-M^
a#ga^3#9Fl^rl5Ta^ik^FR.II ?» II
lokadarsanamatrena visvarupasya darsanam
aho punyam aho jn^am etad ascaryadarsanam (14)
Just by seeing the world, there is the sight of the One who has the
universe as Its form. What punyam! What a knowledge! This is an
amazing vision! (14)
I'i
Advaitapidat^
tT^5R4 ? II
saktyedam parinamo' sti purusasya vipascitah
na yuktaih vacanam hy etat kutasthatvavirodhanat (l)
3in^ t|?r I
3iR55: ii ii
mahan dhruvo'ja atmeti hy etad eva mataih sruteh
acalah sthanur ityadismrtes ca paramatmani (2)
^l^ylciMH I
M^MIHI 3FTrlT ^ II ? II
kathaih vipratipannam yad vacanam tupadisyate
paramatma sa kutastho jagata vikrto' pi ca (3)
16
'9irmra^ I
J|(rl<-m ^ II « II
badham uktaih maya yat tad viruddham pratibhasate
tathapi srutim^asya gatir anya na vidyate (4)
giTRiri f5[nff ^ ii n
parantv etad viruddhatvam paramarthaprakasakam
sampadyata idaniih ca paramarthaih pradarsaye (5)
Butthis very contradiction turns out to reveal the highest reality. And now,
I will point out that reality. (5)
rdill'^W^di "MJWiPlIrl I
?? ■qsf % II ^ II
tvayanusmaryatam tavad yatsarvam bhagavan iti
upad^ataya sarvaih nissesena sa eva hi (6)
First, recollect what was told, namely that whatever exists is the Lord.
That One is indeed everything without exception, on account of being the ma
terial cause. (6)
17
cTatT <9 II
yatha ghatasaravadi mrnmayam nanyathaiva hi
tatha viddhi jagatsarvaih yatkincid bhagavanmayam (7)
Just as an earthen pot or an earthen dish etc. are made out ofclay alone and
notoutofanything else,so too,know that the entire world,whatever exists,
consists ofthe Lord.(7)
^ c|NKtiMU|«(|cKlr|: II 6 II
Understand this very clearly. Then, consider whether the material [of
which the universe consists]is substantially real or not. For there is the
statement in the sruti:"depending upon language"(vacarambhana). (8)
?t ^ II II
vikaro namadheyam yo yo vacarambhanad iti
sa mithyaiva tu vijneyo ghataih prati mrd eva sad (9)
18
jp^T fi^1^ <=t^(^^ ^?af^ ^ II ?o II
vikarasya prthagbhavah svadhisthanan na vartate
mrdbhavaih taih ghataih viddhi vastudvitvarii kadapi na (10)
?;BsqT ?(?qcTr II H II
vikare namarupMiye drsyamane' pi sarvada
drastavya vastuta natradhisthanasyaiva satyata (11)
mRuiihI t% i
mRuIIHI ^ II II
tasmad ghatadibhavena parinamo mrdo na hi
avastutvad vikarasya parintoo nu kena vai (12)
Therefore,the clay does notchange into a potetc! Since the modification has
no substantial reality, what is there a change into? (12)
19
3fl5.dy|ri<^6T:
^ Ifg: MRuilHlsfer I
cl^: mRuIIMI H (^tfl-M^im'Mleld: II II
na mrdah parinamo' sti svasmad anyena kenacit
tattvatah parinamo na dvitiyasyapyabhavatah (13)
The clay has not changed into anything other than itself. In reality,there is
no change[on the part of the clay], because there is no second thing. (13)
Injust the same way,it was said that the Lord has Itselfchanged into this
world. Now think along these lines: this world consists of name and
form. (14)
^MI(i,HI<ni5Hr<NiJMI<MHI 'S? II II
nopadanasya sattayah sattvarn karyasya bhidyate
svopadanad abhinnatvam upadanasya tasya ca (15)
The existence of the product is not different from the existence of the
material cause. And that material cause is not different from its
material cause. (15)
20
ai^dMlci.:
^% qfWt I
vO
?r6THl(i)(ri fHgPT: II
s3
II
svasmM anyena lokena na vai parinato vibhuh
tasm^ na vastutas sargah sudhinam iti niscayah (17)
The all pervasive One has not changed into a world that is other than
Itself. Therefore there is no creation as a reality. Those who are intel
ligent clearly ascertain this. (17)
qfW: 1
21
^nf^ ^^^qiH^i^ld II ? R II
isvarapratibhaso'yam loka ity anupasyatah
Isasya srastrta sapi svayam evapagacchati (19)
When one sees in this way,that the world is the appearance of the Lord
[and is not an actual creation], even the creatorship of the Lord disap
pears of its own accord. (19)
^% 3PRor I
«i»KUW rlcTt II Ro II
karye hi karanarii pasyet pascat karyaiii visarjayet
karanatvaih tato gacched avasi§tam bhaven munih (20)
"See the cause in the effect [i.e. appreciate the total non-separation
between the Lord,who is both the intelligent and the material cause,and the
effect, the world]. After that, dismiss the [reality of the] effect. Then
the causality [belonging to the Cause] will go. [The Reality] that re
mains,the wise person himselfis[That]." (20)
Such a means has been told by the wise who have clearly ascertained the
nature ofreality. When the product is proved to be mithya,the causal sta
tus [of the Lord] would be likewise. (21)
22
Wl¥pTrf^5|fts1tr Hiyu^pid^i II II
itisvarac ca niryate srastrtve paramatmani
svamibhrtyadibhedo' pi nakhandaciti drsyate (22)
And when creatorship has thus vanished from the Lord,even the divi
sion of Lord and servant etc. is not seen in the supreme Self who is
undivided Awareness. (22)
ywi^^Ri ftqrr i
TjqiftrT rl$r^q II ^«ll
evarh bhaktis tatha jiianam ubhe samyagdrsi sthite
paramesvara evasti tattve jnate sa cidvapuh (24)
Thus both devotion and knowledge are present in the person who sees
[the truth] correctly. Only the supreme Lord exists. When the truth is
known,the Lord is essentially pure Awareness. (24)
23
aH^rrafrT^t^*.
gir^ I
rlWl(^<iWdl 351^ II II
sodhitatmasvarupasya prajna tv esa hi sambhavet
tasmac cidatmata svasya nisciyeta mumuksuna (25)
This insight is possible for the person whose essential nature has been
clarified[through discriniination]. Therefore a seeker ofliberation must
clearly ascertain that their essential namre is pure Awareness. (25)
From the perspective of empirical life the world has been created [or
manifested]and it should be[perceived as]pervaded by the Lord. Since
the creation is not truly real, That One is unaltered. I am That! (26)
24