Praudha Anubhuti (The Profound Experience) - Translation, Commentary and word meanings

प्रौढानुभूतिः

Prauḍhānubhūtiḥ

The Profound Experience

 

Prauḍhānubhūtiḥ (Prauda Anubhuti) or “The Profound Experience” is a hymn (stotram) composed by Adi Shankara. This article contains the Sanskrit text, along with English translation and word-for-word meaning of the hymn. It also contains a brief commentary, Roman transliteration, prose order in Sanskrit and an audio file containing the chanting of the hymn.

 

Please click on the links below to navigate to the relevant section.

Sanskrit Text, English Transliteration and English Translation

Brief Commentary

Word-for-word meaning

Chanting (mp3 file)

 

 

Sanskrit Text, English Transliteration and English Translation

 

प्रौढप्रौढनिजानुभूतिगलितद्वैतेन्द्रजालो गुरु:

गूढं गूढमघौघदुष्टकुधियां स्पष्टं सुधीशालिनाम् ।

स्वान्ते सम्यगिहानुभूतमपि सच्छिष्यावबोधाय त- त्सत्यं संस्मृतवान्समस्तजगतां नैजं निजालोकनात् ॥१॥

 

prauḍhaprauḍhanijānubhūtigalitadvaitendrajālo guruḥ

gūḍhaṃ gūḍhamaghaughaduṣṭakudhiyāṃ spaṣṭaṃ sudhīśālinām |

svānte samyagihānubhūtamapi sacchiṣyāvabodhāya ta- tsatyaṃ saṃsmṛtavānsamastajagatāṃ naijaṃ nijālokanāt ||1||

 

The Guru, having dropped the delusion of duality, is the experiencer of the profound self - which is hidden to the vile person who has a bad mind and an invisible heap of sins, and is clear to people with good minds. Even though (this profound experience) is very well experienced here, inside himself (the guru), in order to teach the true student,  accurately recollected that truth of the entire universe, by looking at his (i.e., the guru’s) own self.

 

द्वैतं मय्यखिलं समुत्थितमिदं मिथ्या मनःकल्पितं

तोयं तोयविवर्जिते मरुतले भ्रान्त्यैव सिद्धं न हि ।

यद्येवं खलु दृश्यमेतदखिलं नाहं न वा तन्मम प्रौढानन्दचिदेकसन्मयवपुः शुद्धोऽस्म्यखण्डोऽस्म्यहम् ॥२॥

 

dvaitaṃ mayyakhilaṃ samutthitamidaṃ mithyā manaḥkalpitaṃ toyaṃ toyavivarjite marutale bhrāntyaiva siddhaṃ na hi |

yadyevaṃ khalu dṛśyametadakhilaṃ nāhaṃ na vā tanmama prauḍhānandacidekasanmayavapuḥ śuddho’smyakhaṇḍo’smyaham ||2||

 

All this duality that has arisen in me is unreal, and fabricated by the mind. The (mirage) water that is (apparently seen) in a waterless desert does not exist indeed, and is effected through delusion alone. This being so, all this that is seen is neither me nor mine.  I am the embodiment of the profound, non-dual existence-consciousness-bliss. I am pure. I am undivided.

 

देहो नाहमचेतनोऽयमनिशं कुड्यादिवन्निश्चितो नाहं प्राणमयोऽपि वा दृतिधृतो वायुर्यथा निश्चितः ।

सोऽहं नापि मनोमयः कपिचलः कार्पण्यदुष्टो न वा बुद्धिर्बुद्धकुवृत्तिकेव कुहना नाज्ञानमन्धन्तमः ॥३॥

 

deho nāhamacetano’yamaniśaṃ kuḍyādivanniścito nāhaṃ prāṇamayo’pi vā dṛtidhṛto vāyuryathā niścitaḥ |

so’haṃ nāpi manomayaḥ kapicalaḥ kārpaṇyaduṣṭo na vā buddhirbuddhakuvṛttikeva kuhanā nājñānamandhantamaḥ ||3||

 

I am certainly not the body, (because) this (body) is eternally insentient like a hut, etc. I am certainly not made of the vital airs either, like the air contained in a pair of bellows. I do not consist of the mind also, since it (the mind) is restless like a monkey that is depraved with imbecility. Neither am I the intellect, which is hypocritical like an intelligent person with vile tendencies*. I am not the ignorance (since it is) blindingly dark.

 

* i.e., someone who can rationalise (intelligently justify) his vile deeds

 

नाहं खादिरपि स्फुटं मरुतलभ्राजत्पयः साम्यत-

स्तेभ्यो नित्यविलक्षणोऽखिलदृशिः सौरप्रकाशो यथा ।

दृश्यैः सङ्गविवर्जितो गगनवत्सम्पूर्णरूपोऽस्म्यहं

वस्तुस्थित्यनुरोधतस्त्वहमिदं वीच्यादि सिन्धुर्यथा ॥४॥

 

nāhaṃ khādirapi sphuṭaṃ marutalabhrājatpayaḥ sāmyata- stebhyo nityavilakṣaṇo’khiladṛśiḥ sauraprakāśo yathā |

dṛśyaiḥ saṅgavivarjito gaganavatsampūrṇarūpo’smyahaṃ vastusthityanurodhatastvahamidaṃ vīcyādi sindhuryathā ||4||

 

I am also not space, etc. (i.e., not the five elements*), like the clear water shining in a mirage. I am always different from them (the elements), and the witness of all, just like sunlight. I have no association with (all that is) seen, and am complete like space. In reality, (the relationship between) “I” and “this”  is just like (the relationship between) “wave, etc.**” and “ocean”, indeed.

 

*  space, air, fire, water and earth

** wave, ripple, surf, foam, froth, etc.

 

 

निर्द्वैतोऽस्म्यहमस्मि निर्मलचिदाकाशोऽस्मि पूर्णोऽस्म्यहं

निर्देहोऽस्मि निरिन्द्रियोऽस्मि नितरां निष्प्राणवर्गोऽस्म्यहम् ।

निर्मुक्ताशुभमानसोऽस्मि विगलद्विज्ञानकोशोऽस्म्यहं

निर्मायोऽस्मि निरन्तरोऽस्मि विपुलप्रौढप्रकाशोऽस्म्यहम् ॥५॥

 

nirdvaito’smyahamasmi nirmalacidākāśo’smi pūrṇo’smyahaṃ

nirdeho’smi nirindriyo’smi nitarāṃ niṣprāṇavargo’smyaham |

nirmuktāśubhamānaso’smi vigaladvijñānakośo’smyahaṃ

nirmāyo’smi nirantaro’smi vipulaprauḍhaprakāśo’smyaham ||5||

 

I am the non-dual, pure space of consciousness. I am complete, without body and without sense organs. I am always without the group of vital airs (pranas). I am one who is free from sinful mentality, whose intellectual sheath* has been cast away. I am without (unaffected by) maya (delusion). I am the constant presence. I am the profound and profound light.

 

* related to the concept of “pancha kosha” or the five sheaths (the sheaths of the gross body, vital airs, mind, intelligence and causal body)

 

 

मत्तोऽन्यत्र हि किञ्चिदस्ति यदि चिद्भास्यं ततस्तन्मृषा

गुञ्जावह्निवदेव सर्वकलनाधिष्ठानभूतोऽस्म्यहम् ।

सर्वस्यापि दृगस्म्यहं समरसः शान्तोऽस्म्यपापोऽस्म्यहं पूर्णोऽस्मि द्वयवर्जितोऽस्मि विपुलाकाशोऽस्मि नित्योऽस्म्यहम् ॥६॥

 

matto’nyatra hi kiñcidasti yadi cidbhāsyaṃ tatastanmṛṣā

guñjāvahnivadeva sarvakalanādhiṣṭhānabhūto’smyaham |

sarvasyāpi dṛgasmyahaṃ samarasaḥ śānto’smyapāpo’smyahaṃ pūrṇo’smi dvayavarjito’smi vipulākāśo’smi nityo’smyaham ||6||

 

If there exists anything elsewhere from (i.e., other than) me, that (thing) is illuminated by awareness, and therefore shines falsely* indeed, like the fire-like appearance of the red berries of the jerquirity bean*.  I am the basis for the causation of everything. I am also the witness of everything. I am unvaryingly peaceful and sinless. I am complete and devoid of duality. I am all-pervading (like) space and eternal.

 

* is only reflected light (not inherent light)

** Rosary pea or Abrus precatorius

 

मय्यस्मिन्परमार्थके श्रुतिशिरोवेद्ये स्वतो भासने

का वा विप्रतिपत्तिरेतदखिलं भात्येव यत्सन्निधेः । सौरालोकवशात्प्रतीतमखिलं पश्यन्न तस्मिञ्जनः

 सन्दिग्धोऽस्त्यत एव केवलशिवः कोऽपि प्रकाशोऽस्म्यहम् ॥७॥

 

mayyasminparamārthake śrutiśirovedye svato bhāsane

kā vā vipratipattiretadakhilaṃ bhātyeva yatsannidheḥ | saurālokavaśātpratītamakhilaṃ paśyanna tasmiñjanaḥ

 sandigdho’styata eva kevalaśivaḥ ko’pi prakāśo’smyaham ||7||

 

What confusion can there be regarding this higher reality that is known through the Upanishads, about the self-luminous me, in whose proximity alone all this shines? Seeing that everything is visible because of sunlight, a person does not doubt (the existence of the sun).  Therefore, whatever be that light, I am that pure auspiciousness.

 

नित्यस्फूर्तिमयोऽस्मि निर्मलसदाकाशोऽस्मि शान्तोऽस्म्यहं

नित्यानन्दमयोऽस्मि निर्गतमहामोहान्धकारोऽस्म्यहम् ।

विज्ञातं परमार्थतत्त्वमखिलं नैजं निरस्ताशुभं

 मुक्तप्राप्यमपास्तभेदकलनाकैवल्यसंज्ञोऽस्म्यहम् ॥८॥

 

nityasphūrtimayo’smi nirmalasadākāśo’smi śānto’smyahaṃ

nityānandamayo’smi nirgatamahāmohāndhakāro’smyaham |

vijñātaṃ paramārthatattvamakhilaṃ naijaṃ nirastāśubhaṃ

 muktaprāpyamapāstabhedakalanākaivalyasaṃjño’smyaham ||8||

 

I am the ever-throbbing, peaceful, pure space of reality. l am the ever-joyful one, whose great delusional darkness has disappeared. I am the highest reality that is known and attained by the liberated, the sinless self of everything, the unity in which the bondage caused by differences is discarded.

 

स्वप्नद्वैतवदेव जाग्रतमपि द्वैतं मनोमात्रकं

मिथ्येत्येव विहाय सच्चिदमलस्वान्तैकरूपोऽस्म्यहम् ।

यद्वा वेद्यमशेषमेतदनिशं मद्रूपमेवेत्यपि

ज्ञात्वा त्यक्तमरुन्महोदधिरिव प्रौढो गभीरोऽस्म्यहम् ॥९॥

 

svapnadvaitavadeva jāgratamapi dvaitaṃ manomātrakaṃ

mithyetyeva vihāya saccidamalasvāntaikarūpo’smyaham |

yadvā vedyamaśeṣametadaniśaṃ madrūpamevetyapi

jñātvā tyaktamarunmahodadhiriva prauḍho gabhīro’smyaham ||9||

 

I am that pure existence-consciousness, the single inner self (in all), having discarded the duality of the waking state - by considering it to be unreal and purely mental (projected by the mind) -  just like the duality of the dream state. Having realized that whatever is known - without exception- is my eternal self alone, I am like the windless (i.e., calm), expansive and profound ocean.

 

 

गन्तव्यं किमिहास्ति सर्वपरिपूर्णस्याप्यखण्डाकृतेः

 कर्तव्यं किमिहास्ति निष्क्रियतनोर्मोक्षैकरूपस्य मे ।

 निर्द्वैतस्य न हेयमन्यदपि वा नो वाप्युपेयान्तरं

 शान्तोऽद्यास्मि विमुक्ततोयविमलो मेघो यथा निर्मलः ॥१०॥

 

gantavyaṃ kimihāsti sarvaparipūrṇasyāpyakhaṇḍākṛteḥ

 kartavyaṃ kimihāsti niṣkriyatanormokṣaikarūpasya me |

 nirdvaitasya na heyamanyadapi vā no vāpyupeyāntaraṃ

 śānto’dyāsmi vimuktatoyavimalo megho yathā nirmalaḥ ||10||

 

For that which is all-filling (omnipresent) and undivided, what is there to be reached here? And for the “Actionless One” (the Supreme Spirit) in the unitary form of liberation – for me – what is there to be done here? For that which is non-dual, there is nothing to be abandoned; nor are there various things to be obtained. Now I am pure and peaceful, just like the pure* cloud that has shed its waters.

 

* A cloud with higher water content appears dark (due to blockage of sunlight). The cloudd appears white after shedding rain.

 

किं नः प्राप्तमितः पुरा किमधुना लब्धं विचारादिना

 यस्मात्तत्सुखरूपमेव सततं जाज्वल्यमानोऽस्म्यहम् ।

 किं वापेक्ष्यमिहापि मय्यतितरां मिथ्याविचारादिकं

 द्वैताद्वैतविवर्जिते समरसे मौनं परं सम्मतम् ॥११॥

 

kiṃ naḥ prāptamitaḥ purā kimadhunā labdhaṃ vicārādinā

 yasmāttatsukharūpameva satataṃ jājvalyamāno’smyaham |

 kiṃ vāpekṣyamihāpi mayyatitarāṃ mithyāvicārādikaṃ

 dvaitādvaitavivarjite samarase maunaṃ paraṃ sammatam ||11||

 

Through enquiry, etc., what was obtained by us before? And what is gained now? From which (enquiry) the blissful form (is anticipated), I am eternally shining*. What is the need here for excessive enquiry into the unreal (illusion), etc? Silence is the highest opinion In me, who am homogeneous and devoid of both duality and non-duality.

 

* I already am that blissful form

 

श्रोतव्यं च किमस्ति पूर्णसुदृशो नित्यापरोक्षस्य मे

 मन्तव्यं च न मेऽस्ति किञ्चिदपि वा निःसंशयज्योतिषः ।

ध्यातृध्येयविभेदहानिवपुषो न ध्येयमस्त्येव मे

 सर्वात्मैकमहारसस्य सततं नो वा समाधिर्मम ॥१२॥

 

śrotavyaṃ ca kimasti pūrṇasudṛśo nityāparokṣasya me

 mantavyaṃ ca na me’sti kiñcidapi vā niḥsaṃśayajyotiṣaḥ |

dhyātṛdhyeyavibhedahānivapuṣo na dhyeyamastyeva me

 sarvātmaikamahārasasya satataṃ no vā samādhirmama ||12||

 

And what is there to be heard, for me -  the clear seer of all, who am directly perceived constantly? Nor is there anything even to be ascertained, for me - who am the indubitable illuminator. There is nothing to be meditated at all, for me - who am that wonder in which the difference between meditator and meditation has disappeared. There is never the profound state of meditation either, for me -  who am the single great essence in all beings.

 

आत्मानात्मविवेचनाऽपि मम नो विद्वत्कृता रोचते-

 ऽनात्मा नास्ति यदस्ति गोचरवपुः को वा विवेक्तुं क्षमी ।

मिथ्यावादविचारचिन्तनमहो कुर्वन्त्यदृष्टात्मका

 भ्रान्ता एव न पारगा दृढधियस्तूष्णीं शिलावत्स्थिताः ॥१३॥

 

ātmānātmavivecanā’pi mama no vidvatkṛtā rocate-

 ’nātmā nāsti yadasti gocaravapuḥ ko vā vivektuṃ kṣamī |

mithyāvādavicāracintanamaho kurvantyadṛṣṭātmakā

 bhrāntā eva na pāragā dṛḍhadhiyastūṣṇīṃ śilāvatsthitāḥ ||13||

 

The discrimination between real and unreal things, that is  undertaken by the intellectuals, is also not to my liking. “The unreal does not exist. What is present is (only) the perceptible body” - who indeed is capable of discriminating thus?  Alas,  those who have not seen (realized) the true Self, the delusional people alone, undertake the enquiry into the “theory of illusion”;  not  those who have crossed to the other shore*. The really wise people stand quietly like a rock.

 

* the self-realized persons

 

वस्तुस्थित्यनुरोधतस्त्वहमहो कश्चित्पदार्थो न चा-

 प्येवं कोऽपि विभामि सन्ततदृशिर्वाङ्मनसागोचरः ।

 निष्पापोऽस्म्यभयोऽस्म्यहं विगतदुःशङ्काकलङ्कोऽस्म्यहं

 संशान्तानुपमानशीतलमहःप्रौढप्रकाशोऽस्म्यहम् ॥१४॥

 

vastusthityanurodhatastvahamaho kaścitpadārtho na cā-

 pyevaṃ ko’pi vibhāmi santatadṛśirvāṅmanasāgocaraḥ |

 niṣpāpo’smyabhayo’smyahaṃ vigataduḥśaṅkākalaṅko’smyahaṃ

 saṃśāntānupamānaśītalamahaḥprauḍhaprakāśo’smyaham ||14||

 

O, really speaking, I am indeed not any material thing, even though I illumine everything. I am eternally beyond the reach of the eyes, speech and mind. I am sinless  and fearless. I am free from doubts and faults. I am the absolutely peaceful, unparalleled and cool light. I am the profound light.

 

 

योऽहं पूर्वमितः प्रशान्तकलनः शुद्धोऽस्मि बुद्धोऽस्म्यहं

यस्मान्मत्त इदं समुत्थितमभूदेतन्मया धार्यते ।

मय्येव प्रलयं प्रयाति निरधिष्ठानाय तस्मै सदा

 सत्यानन्दचिदात्मकाय विपुलप्रज्ञाय मह्यं नमः ॥१५॥

 

yo’haṃ pūrvamitaḥ praśāntakalanaḥ śuddho’smi buddho’smyahaṃ

yasmānmatta idaṃ samutthitamabhūdetanmayā dhāryate |

mayyeva pralayaṃ prayāti niradhiṣṭhānāya tasmai sadā

 satyānandacidātmakāya vipulaprajñāya mahyaṃ namaḥ ||15||

 

I am he who was the quiescent emitter* before this. I am pure and aware. From me this has arisen, by me this is supported, and in me alone it resolves. Salutations to me - who am eternally independent, of the nature of Existence-Consciousness-Bliss,  the one endowed with the supreme knowledge .

 

* the source of everything

 

सत्ताचित्सुखरूपमस्ति सततं नाहं च न त्वं मृषा

 नेदं वापि जगत्प्रदृष्टमखिलं नास्तीति जानीहि भोः ।

 यत्प्रोक्तं करुणावशात्त्वयि मया तत्सत्यमेतत्स्फुटं

 श्रद्धत्स्वानघ शुद्धबुद्धिरसि चेन्माऽत्रास्तु ते संशयः ॥१६॥

 

sattācitsukharūpamasti satataṃ nāhaṃ ca na tvaṃ mṛṣā

 nedaṃ vāpi jagatpradṛṣṭamakhilaṃ nāstīti jānīhi bhoḥ |

 yatproktaṃ karuṇāvaśāttvayi mayā tatsatyametatsphuṭaṃ

 śraddhatsvānagha śuddhabuddhirasi cenmā’trāstu te saṃśayaḥ ||16||

 

It is Existence-Consciousness-Bliss that always exists (i.e., is real) -  not “I” and not “you”, which are false appearances. There is no “this” nor ”the world” either. O, may you know that everything that is seen is unreal.  What has been said by me  - due to compassion towards you - that is the clear truth. O sinless one, if you are intellect is pure, have faith (in it). Let there not be  (any) doubt here for you.

 

स्वारस्यैकसुबोधचारुमनसे प्रौढानुभूतिस्त्वियं

 दातव्या न तु मोहदुग्धकुधिये दुष्टान्तरङ्गाय च ।

येयं रम्यविदर्पितोत्तमशिरः प्राप्ता चकास्ति स्वयं

सा चेन्मर्कटहस्तदेशपतिता किं राजते केतकी ॥१७॥

 

svārasyaikasubodhacārumanase prauḍhānubhūtistviyaṃ

 dātavyā na tu mohadugdhakudhiye duṣṭāntaraṅgāya ca |

yeyaṃ ramyavidarpitottamaśiraḥ prāptā cakāsti svayaṃ

sā cenmarkaṭahastadeśapatitā kiṃ rājate ketakī ||17||

 

This  Praudhanubhuti (i.e., this hymn) is to be given indeed to one who has an interested, integrated, intelligent and elegant mind; and (should) not (be given) indeed to an infatuation-filled, vile-minded, evil-intentioned person. Whichever lady who herself is endowed with a pleasing, non-arrogant, excellent head, she (should) obtain this Ketaki* flower. If (this Ketaki flower) falls into the hand-space (palms) of a monkey what will be its allure?**

 

* a sacred flower that is dear to Lord Shiva. Here it is used as a metaphor for the Praudhanubhuti hymn.

** i.e., it will be defiled

 

 

Commentary

 

Prauḍhānubhūtiḥ (Praudha Anubhuti) or “The Profound Experience” is a hymn (stotram) composed by Adi Shankara, and consists of 17 verses (ślokas) that explain the true nature of the self from the perspective of a self-realized person, and also caution the seeker about pitfalls such as over-analysis, etc.

 

The word prauḍhā means matured or fully-developed. It can also mean mighty, great, sublime, etc. Basically, the intention is to point out that it is something that is associated with ripening or reaching the prime of something, or becoming perfect. In this translation, the  world prauḍhā has been translated as “profound”. The word anubhūtiḥ could mean “experience”, or “sensation”, or “knowledge gained through either perception or inference”. In this translation, the  world anubhūtiḥ has been translated as “experience”.

 

Prauḍhānubhūtiḥ describes that deep state that is experienced* by a self-realized person. In this state, the apparent differences between the self, world and god (jiva, jagat and ishwara) disappear, and what remains is the true self, which is non-dual existence-consciousness-bliss (sat-chit-ananda).

 

* It must be clarified here that the true self is not something that can be “experienced”. The true self is not the enjoyer of experiences (i.e., it is not a bhokta). Any experience is by definition limited in time, but the true self is that timeless reality which is not affected by any experience. However, for the understanding of the students, the word experience (anubhuti) is used by Shankaracharya.

 

 

The first verse establishes the credentials of the guru, by describing him as someone who is always in the state of prauḍhānubhūtiḥ, and therefore it is something with which he is intimately familiar. In other words, he is a self-realized (liberated) person. However, when the student asks him about this state, the challenge for the guru is how to communicate this state to someone who is yet to experience it. Therefore, the guru looks inside his own self and recollects (as though from an external perspective) the truth of the entire universe.

 

The guru then begins his teaching from verse 2 onwards. Broadly speaking, the outline of this teaching is as follows:

1)   The unreal nature of duality (Verse 2).

2)   Negation of false conceptions about the self (Verses 3 to 5).

3)   The cause of confusion (Verse 6).

4)   Clarifications to remove the confusion (Verses 7 to 9).

5)   Pitfalls to be avoided by the seeker (Verses 10 to 13).

6)   The true nature of the self (Verses 14 and 15).

7)   Encouragement and advice to student (Verse 16).

8)   Caution regarding sharing of this knowledge (Verse 17).

 

In the second verse, the guru addresses the essence of the Profound Experience – the state of non-duality. Non-duality is the state in which the division between “I” and “this world” dissolves, and one realises that what appears as being “out there in the world” is really “in me”. I am the creator, sustainer and destroyer of the experienced world, just like the “dream world” and the “dream I/me” is created, sustained and destroyed by me – the dreamer. If this is so, how does one explain the externality of the objects and people that are experienced? They all appear to be outside of “me”. The acharya gives the example of the mirage water to explain the unreality of duality. The mirage water in a desert appears as though it exists, but in reality it is a false appearance. Similarly, all the duality is unreal because it cannot exist independent of my true self (which is nothing but Consciousness or Awareness). The external “thing”  or “person” exists only because I am aware of  “it” or “him/her”. What exists is only the consciousness. What is seen outside is only the false appearance (superimposition) of this consciousness.

 

In the next three verses (verses 3 to 5), the guru tries to clarify the nature of the “true Self” to the student. Knowledge itself is only an object of consciousness. The true Self is always the "subject" which experiences the "object". The object cannot experience the subject. Thus knowledge (being the object) cannot directly be used to know the true Self (the subject). Then how do we get to know the true Self? The true Self (being nothing but consciousness) is self-luminous and ever-present. There is no doubt in anyone regarding his self-awareness. To exist is to be aware. Thus what is required is not additional knowledge of the true Self, but removal of false conceptions of the true Self, which are blocking the realization of the true Self. Therefore, in the tradition of Advaita Vedanta (philosophy of non-dualism), the approach initially focuses on the negation of the non-self, using what is known as the “neti-neti” (not this - not this) approach. Here, some common misconceptions about the self are negated. The guru explains why the true Self is neither the body, nor prana (the vital airs or physiological functions of the body), nor the mind, nor the intellect. He also gives the logic for negating these conceptions (insentience, fickleness, etc.). Further he clarifies that the true Self is not the elements (space, air, fire, water, earth). Then what is the relationship between the true Self and all these things (body, mind, intellect, matter, etc.)? The guru explains that the true Self is merely the witness of all these things, but is not associated with any of these things. The guru gives the famous example of sunlight. While sunlight illuminates all objects, it is not associated with any object that it illuminates – the light does not become “divine” by illuminating sacred things, nor does it become “defiled” when it illuminates sinful things.

 

In verse 6, the guru explains the cause for the apparent appearance of multiplicity. The Consciousness absolute, when it manifests in the inert body-mind-intellect complex, creates a false impression as though the inert body-mind-intellect complex is conscious. It is like the light emanating from a light bulb – it appears as though the bulb is producing the light, but in fact it the manifestation of electricity in the bulb that is the cause for luminescence. Here the guru gives the example of the fire-like appearance of the gunja berries (jerquirity beans) to explain this phenomenon.

 

Having described the non-self, and the cause of confusion (i.e., superimposition of the true Self on the non-self) in the previous verses, the guru then proceeds to provide clarifications for clearing the confusion in the next three verses (verses 7 to 9).

 

The first thing he does is to demystify the whole concept of the true Self, and to make it very simple and direct - the true Self is ever-present, and there can be no doubt about its existence. There is nothing mysterious about it. In verse 7, he puts across the point effectively: When sunlight is present, no one can doubt whether the sun is present or not. It is self-evident that when sunlight is present, it is because of the presence of the sun. Similarly, when there is experience (i.e., when there is awareness of things) can there be any doubt about the existence of that higher reality – the true Self in the form of Existence-Consciousness-Bliss?

 

Then in verse 8, the guru gives some descriptive indications of the true Self (ever-present, peaceful, ever-joyful, sinless, non-dual, etc.). In verse 9, he gives the well-known example of the dream experience. Just like the dreamer is the essence in which the dream world arises and disappears, similarly the true Self is the essence in which the waking experience arises and disappears.

 

In the next four verses (verses 10 to 13), the guru points out some of the pitfalls to be avoided by the sincere seeker in his/her quest for self-realization. The first point he clarifies is that action-oriented tendencies are an obstruction to liberation (verse 10). There is nothing to be either done (i.e., any act of commission) or to be avoided (i.e., any act of omission). Here the example is given of the dark cloud which become pure after shedding waters. This is a metaphor for the individual who becomes pure after giving up action-oriented tendencies (vasanas).

 

Then, in verse 11, the guru points out the limitations of excessive enquiry. Sometimes the seeker gives too much importance to enquiry, and he is constantly studying various philosophical texts, always trying to analyse the nature of reality. Too much focus on the analysis of the unreal takes away the attention from the real. Thus the guru says, “Silence is the highest opinion”.  Be silent (i.e., let your mind quieten), and the truth will become self-evident. It is like the sunlight (the true Self) that is obstructed by clouds (thoughts and mental agitations). The sun is already there; we need not make the sun to appear. What is needed is for the clouds to clear. When the clouds clear, the sun will shine through.

 

In verse 12, the guru cautions about the limitations of (excessive) focus on shravana-manana-nidhidhyasana (receiving knowledge – analysis and conviction – internalization and implementation). This is again another pitfall for a sincere seeker. He focuses so intensely on the process that he gets stuck in this. This is like a pole-vaulter who refuses to let go of the pole. While the pole is helpful in lifting us up to the bar, we have to let go of the pole to cross to the other side of the bar.

 

In verse 13, the guru cautions against indulging in excessive debate and discussions (about what is true and what is false) and trying to convince the unqualified  people (i.e., people who do not have the pre-requisite qualities) about the nature of the higher reality. The guru says “The really wise people stand quietly like a rock.”

 

The next two verses (verses 14 and 15), provide some important clues on the nature of the true Self, such as:

·      It is beyond the reach of perception or inference.

·      It is the support (the foundational undifferentiated essence) for the (apparent) creation, sustenance and dissolution of the universe. This is somewhat similar to energy being the undifferentiated foundational essence for the creation, sustenance and dissolution of matter.

·      It is of the nature of Existence-Consciousness-Bliss*

* Here, it must be noted that Existence, Consciousness and Bliss are not three different properties of the true Self, since the true Self (Atman or Brahman) is without any properties (nirguna). It must be interpreted as Existence itself is Consciousness, which itself is Bliss.

 

In the concluding two verses (verses 16 and 17), the guru encourages the student to have faith in what has been taught. Acquiring knowledge is the easy part. Being convinced about the knowledge and internalizing it can be quite challenging. The seeker may at times wonder whether self-realization is actually possible. The guru further says that he has taught the student out of compassion (i.e., he is a well-wisher of the student, and there is no ulterior motive). He calls the student “sinless one” to motivate him. In the final verse, the guru cautions the student that this knowledge (of the Profound Experience that he has just imparted to the student) must be shared only with those who are qualified and deserving. It should not be shared indiscriminately.

 

Split-sandhis, Prose Order and Word-for-word Meaning

 

Verse-1

 

 

प्रौढ-प्रौढ-निज-अनुभूति-गलित-द्वैत-इन्द्रजालः गुरु:

गूढं गूढम्-अघ-ओघ-दुष्ट-कुधियां स्पष्टं सुधीशालिनाम् ।

स्व-अन्ते सम्यक्-इह-अनुभूतम्-अपि सत्-शिष्य-अवबोधाय तत्

सत्यं संस्मृतवान्-समस्त-जगतां नैजं निज-आलोकनात् ॥१॥

 

प्रौढ-प्रौढ-निज-अनुभूति-गलित-द्वैत-इन्द्रजालः गुरु: गूढं अघ-ओघ-दुष्ट-कुधियां गूढम्,  सुधीशालिनाम् स्पष्टं, स्व-अन्ते सम्यक् इह अनुभूतम् अपि, सत्-शिष्य अवबोधाय, तत् सत्यं, समस्त-जगतां नैजं, निज-आलोकनात् संस्मृतवान् ॥  

 

प्रौढ-प्रौढ-निज-अनुभूति-गलित-द्वैत-इन्द्रजालः  he who has the profound experience of the self, having become profound due to the dropping of the delusion of duality  गुरु: guru गूढं अघ-ओघ-दुष्ट-कुधियां in (to) the vile person with a bad mind and an invisible heap of sins गूढम् hidden सुधीशालिनाम् of (to) people with good minds (i.e to the wise) स्पष्टं clear (visible) स्व-अन्ते inside himself सम्यक् very well इह here अनुभूतम् experienced अपि even though सत्-शिष्य true student अवबोधाय for teaching तत् that सत्यं truth समस्त-जगतां of the entire universe नैजं self निज-आलोकनात् from looking at his own self संस्मृतवान् remembered well (accurately)

 

Verse-2

 

द्वैतं मयि-अखिलं सम्-उत्थितम्-इदं मिथ्या मनः-कल्पितं

तोयं तोय-विवर्जिते मरुतले भ्रान्त्या-एव सिद्धं न हि ।

यदि-एवं खलु दृश्यम्-एतत्-अखिलं न-अहं न वा तत्-मम

प्रौढ-आनन्द-चित्-एक-सत्-मय-वपुः शुद्धः-अस्मि-अखण्डः-अस्मि-अहम् ॥२॥

 

मयि समुत्थितम् इदं अखिलं द्वैतं मिथ्या मनः-कल्पितं । तोय-विवर्जिते मरुतले तोयं न हि भ्रान्त्या एव सिद्धं । यदि एवं खलु एतत् दृश्यम् अखिलं, तत् न अहं न वा मम । अहम् प्रौढ-आनन्द-चित्-एक-सत्-मय-वपुः शुद्धः अस्मि अखण्डः अस्मि ॥

 

मयि in me समुत्थितम् arisen इदं this अखिलं all द्वैतं duality मिथ्या unreal मनः-कल्पितं fabricated by the mind तोय-विवर्जिते devoid of water मरुतले (मरुस्थले) desert तोयं water न is not there हि indeed भ्रान्त्या through delusion एव alone सिद्धं effected यदि एवं this being so खलु verily एतत् this दृश्यम् what is seen अखिलं all तत् that न अहं is not me न वा मम nor mine अहम् I प्रौढ-आनन्द-चित्-एक-सत्-मय-वपुः am the embodiment consisting of the profound non-dual existence-consciousness-bliss शुद्धः अस्मि I am pure अखण्डः अस्मि I am undivided

 

Verse-3

 

देहः न-अहम्-अचेतनः-अयम्-अनिशं कुटि-आदिवत्-निश्चितः

न-अहं प्राणमयः-अपि वा दृति-धृतः वायुः-यथा निश्चितः ।

सः-अहं न-अपि मनोमयः कपिचलः कार्पण्य-दुष्टः न वा

बुद्धिः-बुद्ध-कुवृत्तिक-इव कुहना न-अज्ञानम्-अन्धं-तमः ॥३॥

 

अहं निश्चितः न देहः । अयम् अनिशं अचेतनः, कुटि आदिवत् । अहं निश्चितः न वा प्राणमयः अपि, यथा दृति-धृतः वायुः । अहं मनोमयः अपि न, सः कपिचलः कार्पण्य-दुष्टः । (अहं) न वा बुद्धिः, बुद्ध-कुवृत्तिक-इव कुहना । (अहं) न अज्ञानम् अन्धं तमः ॥

 

अहं I निश्चितः certainly न not देहः body अयम् this अनिशं eternally अचेतनः insentient कुटि आदिवत् like a hut, etc. अहं I निश्चितः certainly न not वा either प्राणमयः consisting of the vital airs अपि also यथा like दृति-धृतः contained in the bellows वायुः air अहं I मनोमयः consisting of mind अपि also न not सः he (it) कपिचलः restless like a monkey कार्पण्य-दुष्टः depraved with imbecility (अहं) I  न not वा either बुद्धिः intellect बुद्ध-कुवृत्तिक-इव like an intelligent person with vile tendencies (i.e one who rationalizes) कुहना hypocritical (अहं) I न not अज्ञानम् ignorance अन्धं तमः blindingly dark

 

Verse-4

 

न-अहं ख-अदिः-अपि स्फुटं मरुतल-भ्राजत्-पयः साम्यतः

तेभ्यः नित्य-विलक्षणः-अखिल-दृशिः सौर-प्रकाशः यथा ।

दृश्यैः सङ्ग-विवर्जितः गगनवत्-सम्पूर्ण-रूपः-अस्मि-अहं

वस्तु-स्थिति-अनुरोधतः-तु-अहम्-इदं वीचि-आदि सिन्धुः-यथा ॥४॥

 

अहं ख-अदिः अपि न, स्फुटं मरुतल-भ्राजत्-पयः साम्यतः । तेभ्यः नित्य-विलक्षणः अखिल-दृशिः, यथा सौर-प्रकाशः । अहं दृश्यैः सङ्ग-विवर्जितः, गगनवत् सम्पूर्ण-रूपः अस्मि । वस्तु-स्थिति-अनुरोधतः तु अहम्-इदं, वीचि-आदि सिन्धुः यथा ॥४॥

 

अहं I ख-अदिः space, etc. (i.e. the five elements) अपि also न not स्फुटं clear मरुतल-भ्राजत्-पयः water shining in a mirage साम्यतः like तेभ्यः from them नित्य-विलक्षणः always different अखिल-दृशिः the witness of all everything यथा just like सौर-प्रकाशः sunlight अहं I दृश्यैः with the seen (objects) सङ्ग-विवर्जितः devoid of connnection गगनवत् like space सम्पूर्ण-रूपः complete अस्मि am वस्तु-स्थिति-अनुरोधतः In reality तु indeed अहम्-इदं “I” and “this” वीचि-आदि सिन्धुः “wave, etc.” and “ocean” यथा just like

 

 Verse-5

 

निर्द्वैतः-अस्मि-अहम्-अस्मि निर्मल-चित्-आकाशः-अस्मि पूर्ण:-अस्मि-अहं

निर्देहः-अस्मि निरिन्द्रियः-अस्मि नितरां निष्प्राण-वर्गः-अस्मि-अहम् ।

निर्मुक्त-अशुभ-मानसः-अस्मि विगलत्-विज्ञान-कोशः-अस्मि-अहं

निर्मायः-अस्मि निरन्तरः-अस्मि विपुल-प्रौढ-प्रकाशः-अस्मि- अहम् ॥५॥

 

अहं निर्द्वैतः अस्मि, निर्मल अस्मि, चित्-आकाशः अस्मि । अहं पूर्ण: अस्मि, निर्देहः अस्मि, निरिन्द्रियः अस्मि । अहं नितरां निष्प्राण-वर्गः अस्मि । अहं निर्मुक्त-अशुभ-मानसः अस्मि, विगलत्-विज्ञान-कोशः अस्मि । अहं निर्मायः अस्मि निरन्तरः अस्मि विपुल-प्रौढ-प्रकाशः अस्मि ॥

 

अहं I निर्द्वैतः one who is non-dual अस्मि am निर्मल pure अस्मि am चित्-आकाशः on whose space is consciousnessअस्मि am अहं I पूर्ण: one who is complete अस्मि am निर्देहः one without a body अस्मि am निरिन्द्रियः one without sense organs अस्मि am अहं I नितरां always निष्प्राण-वर्गः one without the group of vital airs (pranas) अस्मि am अहं I निर्मुक्त-अशुभ-मानसः one who is free from sinful mentality अस्मि am विगलत्-विज्ञान-कोशः one who has dropped his intellectual sheath अस्मि am अहं I निर्मायः one without maya (delusion) अस्मि am निरन्तरः one who is constantly present अस्मि am विपुल-प्रौढ-प्रकाशः the profound and profound light अस्मि am

 

Verse-6

 

मत्त:-अन्यत्र हि किञ्चित्-अस्ति यदि चित्-भास्यं ततः-तत्-मृषा

गुञ्जा-वह्निवता-इव सर्व-कलन-अधिष्ठान-भूतः-अस्मि-अहम् ।

सर्वस्य-अपि दृक्-अस्मि-अहं समरसः शान्तः-अस्मि- अपाप:- अस्मि-अहं

पूर्णः-अस्मि द्वय-वर्जितः-अस्मि विपुल-आकाशः-अस्मि नित्यः-अस्मि-अहम् ॥६॥

 

 यदि मत्त: अन्यत्र किञ्चित् अस्ति तत् चित्-भास्यं ततः मृषा हि (भाति) गुञ्जा-वह्निवता इव । अहं सर्व-कलन-अधिष्ठान-भूतःअस्मि । अहं सर्वस्य दृक् अपि अस्मि । अहं समरसः शान्तः अस्मि, अपाप: अस्मि । अहमं पूर्णः अस्मि, द्वय-वर्जितः अस्मि, विपुल-आकाशः अस्मि, नित्यः अस्मि ॥

 

यदि if  मत्त: from me  अन्यत्र elsewhere (other than) किञ्चित् anything अस्ति exists तत् that (thing) चित्-भास्यं illuminated by awareness ततः due of it मृषा falsely (भाति) shines हि indeed गुञ्जा-वह्निवता the fire-like appearance of the the red berries of the jerquirity bean (or roasy pea or Abrus precatorius)  इव like अहं ई सर्व-कलन-अधिष्ठान-भूतः the one who is the basis for the causation of everything अस्मि am अहं I सर्वस्य of everything दृक् witness अपि also अस्मि am अहं I समरसः one who is homogeneous (unvarying)  शान्तः one who is peaceful अस्मि am अपाप: one who is sinless अस्मि am अहमं I पूर्णः complete अस्मि am द्वय-वर्जितः devoid of duality अस्मि am विपुल-आकाशः expansive (all-pervading) (like) space अस्मि am नित्यः eternal अस्मि am

 

Verse-7

 

मयि-अस्मिन्-परमार्थके श्रुति-शिरः-वेद्ये स्वतः भासने

का वा विप्रतिपत्तिः-एतत्-अखिलं भाति-एव यत्-सन्निधेः । सौर-आलोक-वशात्-प्रतीतम्-अखिलं पश्यन्-न तस्मिन्-जनः

 सन्दिग्धः-अस्ति-अतः एव केवल-शिवः कः-अपि प्रकाशः- अस्मि-अहम् ॥७॥

 

अस्मिन् परमार्थके श्रुति-शिरः-वेद्ये स्वतः भासने मयि,

यत्-सन्निधेः एव एतत् अखिलं भाति, का वा विप्रतिपत्तिः? सौर-आलोक-वशात् प्रतीतम् अखिलं पश्यन् तस्मिन् जनः

न सन्दिग्धः अस्ति । अतः एव अहमं कः अपि प्रकाशः केवल-शिवः अस्मि ॥

 

अस्मिन् परमार्थके in this higher reality श्रुति-शिरः-वेद्ये in that which is known through the Upanishads स्वतः भासने in the self-luminous मयि in me यत्-सन्निधेः एव एतत् अखिलं भाति in whose proximity alone all this shines का वा विप्रतिपत्तिः what can be the confusion सौर-आलोक-वशात् due to the light of the  sun प्रतीतम् अखिलं everything is known (visible)  पश्यन् seeing तस्मिन् in that (in the existence of the sun) जनः person न सन्दिग्धः अस्ति is not doubter अतः एव therefore alone अहं I कः अपि प्रकाशः whatever is the light केवल-शिवः the pure auspiciousness अस्मि am

 

Verse-8

 

नित्य-स्फूर्तिमयः-अस्मि निर्मल-सत्-आकाश:-अस्मि शान्त:-अस्मि-अहं

नित्य-आनन्दमयः-अस्मि निर्गत-महामोह-अन्धकारः-अस्मि-अहम् ।

विज्ञातं परमार्थ-तत्त्वम्-अखिलं नैजं निरस्त-अशुभं

 मुक्त-प्राप्यम्-अपास्त-भेद-कलना-कैवल्य-संज्ञः-अस्मि-अहम् ॥८॥

 

अहं नित्य-स्फूर्तिमयः अस्मि निर्मल-सत्-आकाश: अस्मि शान्त: अस्मि । अहं नित्य-आनन्दमयः अस्मि, निर्गत-महामोह-अन्धकारः अस्मि । अहं मुक्त-प्राप्यम् विज्ञातं परमार्थ-तत्त्वम्, अखिलं नैजं, निरस्त-अशुभं, अपास्त-भेद-कलना-कैवल्य-संज्ञःअस्मि ॥८॥

 

अहं I नित्य-स्फूर्तिमयः ever-thobbing (ever-present) अस्मि am निर्मल-सत्-आकाश: pure space of reality अस्मि am शान्त: one who is peaceful अस्मि am अहं I नित्य-आनन्दमयः one who is ever-joyful अस्मि am निर्गत-महामोह-अन्धकारः one whose great delusional darkness has disappeared अस्मि am अहं I मुक्त-प्राप्यम् attained by the liberated विज्ञातं परमार्थ-तत्त्वम् the highest reality that is known अखिलं नैजं the self of everything  निरस्त-अशुभं sinless अपास्त-भेद-कलना-कैवल्य-संज्ञः known as the unity in which the bondage caused by differences is discarded अस्मि am

 

 Verse-9

 

स्वप्न-द्वैतवत्-एव जाग्रतम्-अपि द्वैतं मनोमात्रकं

मिथ्या-इति-एव विहाय सत्-चित्-अमल-स्वान्त-एकरूपः- अस्मि-अहम् ।

यद्वा वेद्यम्-अशेषम्-एतत्-अनिशं मत्-रूपम्-एव-इति-अपि

ज्ञात्वा त्यक्तमरुत्-महा-उदधिः-इव प्रौढः गभीरः-अस्मि-अहम् ॥९॥

 

अहम् स्वप्न-द्वैतवत् एव जाग्रतम् अपि द्वैतं, मनोमात्रकं, मिथ्या इति एव विहाय, सत्-चित्-अमल-स्वान्त-एकरूपः अस्मि । अहं यद्वा वेद्यम् अशेषम् एतत् अनिशं मत्-रूपम् एव इति अपि

ज्ञात्वा त्यक्त-मरुत्-महा-उदधिः इव प्रौढः गभीरः अस्मि ॥

 

अहम् I स्वप्न-द्वैतवत् एव just like the duality of the dream जाग्रतम् अपि द्वैतं the waking state is also dual मनोमात्रकं purely mental (projected by the mind) मिथ्या इति एव विहाय having discarded considering it as unreal सत्-चित्-अमल-स्वान्त-एकरूपः existence-consciousness-pure-the single inner self (in all) अस्मि am अहं I यद्वा वेद्यम् whatever is known अशेषम् without exception एतत् this अनिशं eternal मत्-रूपम् myself एव alone इति thus अपि also ज्ञात्वा having known त्यक्त-मरुत्-महा-उदधिः इव like the windless (calm) great ocean प्रौढः expansive गभीरः profound अस्मि am

 

 Verse-10

 

गन्तव्यं किम्-इह-अस्ति सर्व-परिपूर्णस्य-अपि-अखण्ड-आकृतेः

 कर्तव्यं किम्-इह-अस्ति निष्क्रिय-तनोः-मोक्ष-एकरूपस्य मे ।

 निर्द्वैतस्य न हेयम्-अन्यत्-अपि वा नो वा-अपि-उपेय-अन्तरं

 शान्त:-अद्य-अस्मि विमुक्त-तोय-विमलः मेघः यथा निर्मलः ॥१०॥

 

गन्तव्यं किम् इह अस्ति, सर्व-परिपूर्णस्य, अखण्ड-आकृतेःअपि? कर्तव्यं किम् इह अस्ति, निष्क्रिय-तनोः मोक्ष-एकरूपस्य मे? निर्द्वैतस्य न वा अन्यत् हेयम् अपि, नो वा उपेय-अन्तरं अपि ।

अद्य यथा विमुक्त-तोय-विमलः मेघः, निर्मलः शान्त: अस्मि ॥

 

गन्तव्यं to be gone किम् what (where) इह here अस्ति is सर्व-परिपूर्णस्य of the one who is completey filled (omnipresent) अखण्ड-आकृतेः अपि of the undivided form also कर्तव्यं to be done किम् what इह here अस्ति is निष्क्रिय-तनोः of the “Actionless One” (the Supreme Spirit) मोक्ष-एकरूपस्य of the unitary form of liberation मे of me निर्द्वैतस्य of the non-dual न वा अन्यत् हेयम् अपि there is nothing to be abandoned also नो वा उपेय-अन्तरं अपि nor are there various things to be obtained also अद्य now यथा विमुक्त-तोय-विमलः मेघः just like the cloud which has shed its waters (and become) pure निर्मलः pure शान्त: peaceful अस्मि I am

 

Verse-11

 

किं नः प्राप्तं-इतः पुरा किम्-अधुना लब्धं विचार-आदिना

 यस्मात्-तत्-सुख-रूपम्-एव सततं जाज्वल्यमानः-अस्मि-अहम् ।

 किं वा-अपेक्ष्यम्-इह-अपि मयि-अतितरां मिथ्या-विचारादिकं

 द्वैत-अद्वैत-विवर्जिते समरसे मौनं परं सम्मतम् ॥११॥

 

नः इतः पुरा किं प्राप्तं अधुना किम् लब्धं विचार-आदिना? तत्-सुख-रूपम् यस्मात् एव सततं जाज्वल्यमानः अहम् अस्मि । अतितरां मिथ्या-विचारादिकं किं वा अपेक्ष्यम् इह अपि? द्वैत-अद्वैत-विवर्जिते समरसे मयि मौनं परं सम्मतम् ॥११॥

 

नः by us इतः पुरा किं प्राप्तं what was obtained before this अधुना किम् लब्धं what is gained now विचार-आदिना by enquiry, etc. तत्-सुख-रूपम् that bliss यस्मात् एव from which alone सततं जाज्वल्यमानः eternally shining अहम् अस्मि I am अतितरां excessive मिथ्या-विचारादिकं enquiry into the unreal (illusion), etc. किं वा अपेक्ष्यम् what is the need इह अपि here also द्वैत-अद्वैत-विवर्जिते in that which is devoid of both duality and non-duality समरसे in the homogeneous मयि in me मौनं परं सम्मतम् silence is the highest opinion

 

Verse-12

 

श्रोतव्यं च किम्-अस्ति पूर्ण-सुदृशः नित्य-अपरोक्षस्य मे

मन्तव्यं च न मे-अस्ति किञ्चित्-अपि वा निःसंशय-ज्योतिषः ।

ध्यातृ-ध्येय-विभेद-हानि-वपुषः न ध्येयम्-अस्ति-एव मे

सतर्व-आत्म-एक-महा-रसस्य सततं नो वा समाधिः-मम ॥१२॥

 

श्रोतव्यं च किम् अस्ति, पूर्ण-सुदृशः नित्य-अपरोक्षस्य मे? मन्तव्यं अपि वा च न किञ्चित् अस्ति निःसंशय-ज्योतिषः मे । ध्यातृ-ध्येय-विभेद-हानि-वपुषः मे ध्येयम् न अस्ति एव । सर्व-आत्म-एक-महा-रसस्य मम समाधिः वा नो सततं ॥

 

श्रोतव्यं to be heard च and किम् अस्ति what is there पूर्ण-सुदृशः of the clear seer of all  नित्य-अपरोक्षस्य of the constantly directly perceived मे of me  मन्तव्यं अपि वा च or even to be ascertained न किञ्चित् अस्ति there is nothing निःसंशय-ज्योतिषः मे of me, the indubitable illuminator ध्यातृ-ध्येय-विभेद-हानि-वपुषः of the wonder in which the difference between meditator and meditation has disappeared  मे of me ध्येयम् to be meditated न अस्ति एव there is not at all सर्व-आत्म-एक-महा-रसस्य of the single great essence in all beings मम of me समाधिः profound state of meditation वा नो सततं is never there

 

 Verse-13

 

 

आत्म-अनात्म-विवेचना-अपि मम नो विद्वत्कृता रोचते

अनात्मा न-अस्ति यत्-अस्ति गोचर-वपुः कः वा विवेक्तुं क्षमी ।

मिथ्यावाद-विचार-चिन्तनम्-अहो कुर्वन्ति-अदृष्ट-आत्मकाः

भ्रान्ताः एव न पारगाः दृढधियः-तूष्णीं शिलावत्-स्थिताः ॥१३॥

 

विद्वत्कृता आत्म-अनात्म-विवेचना अपि मम नो रोचते । “अनात्मा न अस्ति । यत् अस्ति गोचर-वपुः”  (इति) कः वा विवेक्तुं क्षमी । अहो अदृष्ट-आत्मकाः, भ्रान्ताः एव मिथ्यावाद-विचार-चिन्तनम् कुर्वन्ति, न पारगाः । दृढधियः तूष्णीं शिलावत् स्थिताः ॥

 

विद्वत्कृता undertaken by the intellectuals आत्म-अनात्म-विवेचना the discrimation between real and unreal things अपि also मम नो  रोचते is not to my liking अनात्मा न अस्ति the unreal does not exist यत् अस्ति गोचर-वपुः what is present is (only) the perceptible body कः वा विवेक्तुं क्षमी who indeed is capable of (such) discrimination अहो alas अदृष्ट-आत्मकाः those who have not seen (realized) the true Self  भ्रान्ताः एव the delusional people alone मिथ्यावाद-विचार-चिन्तनम्  कुर्वन्ति undertake the enquiry into the “theory of ilusion”  न not पारगाः those who have crossed to the other shore (i.e., the self-realized persons)  दृढधियः  the really wise people तूष्णीं quietly शिलावत् like a rock स्थिताः stand

 

Verse-14

 

वस्तु-स्थिति-अनुरोधतः-तु-अहं-अहो कश्चित्-पदार्थः न च-

अपि-एवं कः-अपि विभामि सन्तत-दृशिः-वाक्-मनस्-अगोचरः ।

निष्पापः-अस्मि-अभयः-अस्मि-अहं विगत-दुःशङ्का-कलङ्कः-अस्मि-अहं

संशान्त-अनुपमान-शीतल-महः प्रौढ-प्रकाशः-अस्मि-अहम् ॥१४॥

 

अहो, वस्तु-स्थिति-अनुरोधतः, अहं तु कश्चित् पदार्थः न, एवं च अपि कः अपि विभामि ।  अहं सन्तत-दृशिः-वाक्-मनस्-अगोचरः  निष्पापः अस्मि, अभयः अस्मि । अहं विगत-दुःशङ्का-कलङ्कः अस्मि । अहं संशान्त-अनुपमान-शीतल-महः प्रौढ-प्रकाशः अस्मि  ॥१४॥

 

अहो O वस्तु-स्थिति-अनुरोधतः in reality अहं I am तु indeed कश्चित् पदार्थः न not any material thing एवं च अपि even so  कः अपि विभामि I illumine everything सन्तत-दृशिः-वाक्-मनस्-अगोचरः eternally beyond the reach of the eyes, speech and mind अहं I निष्पापः अस्मि am sinless अभयः अस्मि am fearless अहं विगत-दुःशङ्का-कलङ्कः अस्मि I am free from doubts and faults अहं I संशान्त-अनुपमान-शीतल-महः absolutely peaceful, unparalleled, cool light प्रौढ-प्रकाशः profound light अस्मि am

 

Verse-15

 

यः-अहं पूर्वम्-इतः प्रशान्तकलनः शुद्धः-अस्मि बुद्धः-अस्मि-अहम्

यस्मात्-मत्त इदं समुत्थितम्-अभूत्-एतत्-मया धार्यते ।

मयि-एव प्रलयं प्रयाति निरधिष्ठानाय तस्मै सदा

सत्य-आनन्द-चित्-आत्मकाय विपुल-प्रज्ञाय मह्यं नमः ॥१५॥

 

अहम् इतः पूर्वम् यः प्रशान्तकलनः अस्मि । अहं शुद्धः अस्मि, बुद्धः अस्मि । यस्मात् मत्त इदं  समुत्थितम् अभूत्, एतत् मया धार्यते, मयि एव प्रलयं प्रयाति । सदा निरधिष्ठानाय तस्मै, सत्य-आनन्द-चित्-आत्मकाय, विपुल-प्रज्ञाय, मह्यं, नमः ॥

 

अहम् I इतः पूर्वम् before this यः he who प्रशान्तकलनः the quiescent emitter (source) अस्मि am अहं I शुद्धः pure अस्मि am बुद्धः aware अस्मि am यस्मात् that from which मत्त from me इदं this  समुत्थितम् arisen अभूत् has become, एतत् this मया by me धार्यते supported मयि in me एव alone  प्रलयं dissolution प्रयाति reaches सदा निरधिष्ठानाय तस्मै  to that which is eternally independent सत्य-आनन्द-चित्-आत्मकाय to that whose nature is Existence-Consciousness-Bliss विपुल-प्रज्ञाय to the one endowed with the supreme knowledge मह्यं to me  नमः salutations

 

 Verse-16

 

सत्ता-चित्-सुख-रूपम्-अस्ति सततं न-अहं च न त्वं मृषा

न-इदं वा-अपि जगत्-प्रदृष्टम्-अखिलं नास्ति-इति जानीहि भोः ।

यत्-प्रोक्तं करुणावशात्-त्वयि मया तत्-सत्यम्-एतत्-स्फुटं

श्रद्धत्स्व-अनघ शुद्ध-बुद्धिः-असि चेत्-मा-अत्र-अस्तु ते संशयः ॥१६॥

 

सत्ता-चित्-सुख-रूपम् अस्ति सततं, न अहं च न त्वं मृषा । न इदं वा अपि जगत् । प्रदृष्टम्-अखिलं नास्ति इति जानीहि भोः । यत् मया करुणावशात् त्वयि प्रोक्तं तत् एतत् स्फुटं सत्यम् । अनघ! शुद्ध-बुद्धिः असि चेत् श्रद्धत्स्व । ते अत्र मा अस्तु संशयः ॥

 

सत्ता-चित्-सुख-रूपम् of the nature of Existence-Consciousness-Bliss अस्ति सततं always exists (is real) न अहं not “I” च न त्वं and not “you”  मृषा (which are) falsely (appearing) न इदं not “this” वा अपि जगत्  or the world also प्रदृष्टम्-अखिलं all that is seen नास्ति is not (is unreal) इति thus जानीहि may you know भोः O यत् that मया by me करुणावशात् due to compassion त्वयि in (to) you प्रोक्तं told तत् एतत् that this is स्फुटं सत्यम् is the clear truth अनघ! O sinless one शुद्ध-बुद्धिः असि चेत् if you are one with a pure intellect श्रद्धत्स्व have faith (in it)  ते for you अत्र here मा अस्तु let there not be संशयः (any) doubt

 

 Verse-17

 

स्वारस्य-एक-सुबोध-चारु-मनसे प्रौढ-अनुभूतिः-तु-अयं

दातव्या न तु मोह-दुग्ध-कुधिये दुष्ट-अन्तरङ्गाय च ।

या-अयं रम्य-विदर्पित-उत्तम-शिरः प्राप्ता च-का-अस्ति स्वयं

सा चेत्-मर्कट-हस्त-देश-पतिता किं राजते केतकी ॥१७॥

 

अयं प्रौढ-अनुभूतिः तु स्वारस्य-एक-सुबोध-चारु-मनसे दातव्या, न तु मोहदुग्ध-कुधिये दुष्ट-अन्तरङ्गाय च । अयं केतकी  या का स्वयं रम्य-विदर्पित-उत्तम-शिरः च अस्ति सा प्राप्ता । मर्कट-हस्त-देश-पतिता चेत् किं राजते ॥

 

अयं this प्रौढ-अनुभूतिः Praudhanubhuti (hymn) तु indeed स्वारस्य-एक-सुबोध-चारु-मनसे to one who has an interested, integrated, intelligent and elegant mind दातव्या to be given न च तु and not indeed मोहदुग्ध-कुधिये दुष्ट-अन्तरङ्गाय infatuation-filled, vile-minded, evil-intentioned person अयं this केतकी  (sacred) Ketaki flower (which is dear to Lord Shiva) या का स्वयं whichever lady who herself रम्य-विदर्पित-उत्तम-शिरः च अस्ति is endowed with a pleasing, non-arrogant, excellent head सा प्राप्ता she (should) obtain मर्कट-हस्त-देश-पतिता चेत् if (this Praudhanubhuti) falls into the hand-space (palms) of a monkey किं राजते what will be its allure (i.e., it will be defiled)

 

Prosody (Chandas)

 

Prauḍhānubhūtiḥ is composed in the Śārdūlavikrīḍita chandaḥ (metre), which consists of 19 syllables in each pāda (quarter), with the heavy (guru) and light (laghu) syllables arranged as follows:

--- UU- U-U UU- --U --U -

 

Notation:

-denotes guru (heavy) syllable

U denotes laghu (light) syllable

 

The pause (yati) is after the 12^th syllable of each pāda

 

Chanting (audio file in mp3 format)