PRABODHASUDHAKARA | PSNOE SERIES | PART 2 ➤➤

|| PRABODHASUDHAKARA | SELECT CHAPTERS ||

CENSURE OF THE BODY
CENSURE OF THE MIND
DISPELLING THE OBJECTS OF THE SENSES
RESTRAINT OF THE MIND
DISPASSIONATENESS
ESTABLISHING THE EXISTENCE OF THE SELF
ESTABLISHING OF THE EXISTENCE OF MAYA
DEFINITION OF THE SUBTLE BODY & OTHERS
NON-DUALITY
DOERSHIP & ENJOYERSHIP
SELF-LUMINOSITY
CONTEMPLATION ON THE SUBTLE SOUND
ABSORPTION OF THE MIND
" ENLIGHTENMENT "

PRABODHASUDHAKARA | PSNOE SERIES | PART 2 ➤➤

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 | PSNOE SERIES | PART 2 ➤➤

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

|| THIS SCRIPTURE SERIES SOURCE || ➤

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