Adi Shankara     198 posts

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Sri Sri Sankara along with his disciples once visited Sri Vishwanatha Temple at Kasi. After taking bath in Ganga he headed straight to the temple. At the temple in front of Lord Vishwanatha, Sri Sri Sankara began to seek pardon to the three sins he had committed. His disciples were surprised and wondered what those sins could be for which Acharya was doing Prayaschitta (Atonement).

One of the disciples out of curiosity to know about the three sins that Acharya had committed asked Sri Sri Sankara about it. Sri Sri Sankara explained, “Though I believe that Absolute is Sarvavyapta (Omnipresent) and had expressed so in many of my works, I have come all the way to Kasinagara to have His darshana, as if He was present only in Kasinagara. I have committed the sin of saying one thing and doing the other. This is my first sin.

Taittriya Upanishad says, “Yatho Vacho Nivartante Aprapya Manasa Sah.”(The words return and mind fails to comprehend Him). Though I knew that He is beyond the realm of thoughts and words, I have made an attempt of describing Him by words in “Sri Kasi Vishwanatha Ashtakam.” Again I have committed the sin of not practicing what I preached. This is my second sin.

Now the third sin, in my “Nirvana Shatakam” I had written clearly,

Na Punyam Na Papam Na Saukhyam Na Dukham
Na Mantro Na Teertham Na Veda Na Yajnaha
Aham Bhojanam Naiva Bhojyam Na Bhokta
Chidananda Rupah Shivoham Shivoham

I have neither higher nor lower merits. Nor pleasure or pain, I do not need sacred chants, nor I need to go on pilgrimages. I do not need scriptures, rituals, or sacrifices (yajnas). I am neither the enjoyed nor the enjoyer, nor enjoyment. I am the form of Consciousness-Bliss. I am auspicious, I am auspicious.

Yet, here I am standing in front of the Lord praying for the atonement of my sins. This is the third sin.

The profound insight in this episode in the life of Sri Sri Sankara’s reveals the importance of harmony in our thought, word, and deed. If one has the keenness to attain Absolute he has to maintain harmony in his thoughts as well as words and deeds. No matter how good our intentions are, the world looks for our presentation. But no mater how good our presentation is Absolute looks for our intentions. It is said, Manas Ekam vachas Ekam, karman Ekam Mahatmanam, Manas Anyatha vachas Anyatha, karman Anyatha Duratmanam. (Superior people are those who have perfect harmony in their thoughts, words and deeds, Inferior are those who lack harmony).

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This Atman is self-evident. This Atman or Self is not established in by proofs of existence of the Self. It is not possible to deny this Atman, for it is the very essence of he who denies it. The Atman is the basis of all kinds of knowledge. The Self is within, the Self is without, the Self is before and the Self is behind. The Self is on the right hand, the Self is on the left, the Self is above and the Self is below.

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' Dakshinamurthy Stotram '

I praise and salute that Dakshinamurthy,

Who faces the south,
Who explains the true nature of the supreme Brahman,
Through his state of silence,
Who is young in looks,
Who is surrounded by disciples who are old Sages,
Whose minds are fixed on Brahman,
Who is the greatest of teachers,
Who shows the Chinmudhra by his hand,
Who is personification of happiness,
Who is in the state of extreme joy within himself,
And who has a smiling face.

Similar to the image of a town as seen in the mirror,
When one sees the image of the world within him,
The world appears as if it is outside.
It is similar to his seeing due to illusion,
During the state of sleep,
That the one real fact appears as many different truths,
And he realizes,when he wakes up and sees the reality,
That he is really the one and only one soul.
Salutation to the God facing the south,
Who is the greatest teacher.

Like the germ inside the seed is its part,
But becomes different after development
The many places and time which are before us,
Are drawn by illusion in the board of life in a peculiar manner,
By a great savant or an expert Siddha,
Who can create them as per their will,
Salutation to the God facing the south,
Who is the greatest teacher.

He who exists as the real light of truth,
And shines in the false world of appearance,
And He who teaches disciples the great saying,
“Thou art that” after realizing its import,
Gets away from this cycle of life and death.
Salutation to the God facing the south,
Who is the greatest teacher.

Like the light emanating from a lamp,
Kept in a pot with many holes,
Goes out in all directions,
In the person in whom the wisdom goes out
Through the openings of ear, eye, mouth and thought,
And when that person realizes that ‘I know myself”,
This whole universe shines after Him alone,
Who shines in the consciousness as the knower.
Salutation to the God facing the south,
Who is the greatest teacher.

Those great philosophers, who think that,
The body, the soul and the fickle intellect,
The concept of emptiness and all other nothingness,
Are nothing but themselves,
Are similar to the women children, blind and the ignorant.
It is only He who can destroy, this veil of ignorance,
And wake us up from this state of deceit.
Salutation to the God facing the south,
Who is the greatest teacher.

Similar to the Sun when being masked by the serpent Rahu,
Knows that it was existing, once the eclipse is over
That man whose senses are suppressed
When he is asleep,
Because of the veil of illusion,
Realizes that he was in the state of sleep,
When he wakes up.
Salutation to the God facing the south,
Who is the greatest teacher.

Salutations to him who shines and exhibits,
Himself by the beatific Chinmudhra of the hand,
That he exists within the humans as self,
Forever and non changing,
Even during the changing states of childhood, youth and old age
And even during the states of sleep, dream and wakefulness.
Salutation to the God facing the south,
Who is the greatest teacher.
The truth as represented by the concept of Brahman, exists always.

The world sees as cause and effect,
The differences between us and our lord,
The distinction between teacher and the taught,
The distinction between father and son,
And so the man is confused by illusion,
And believes in these differences,
During the times of dream and wakefulness.
Salutation to the God facing the south,
Who is the greatest teacher.

To the sake of which supreme Brahman,
The universe is shining as self,
Which is Movable and immovable, with its aspects?
Of water, fire, air, space,
The sun, moon and the individual soul,
And also to those who examine the truth behind,
The meaning of this universe and find,
That it Consists of nothing but,
The God who is every where.
Salutation to the God facing the south,
Who is the greatest teacher.

The concept of the Athma,
Which is explained in this poem of praise,
Hearing which, understanding which,
Meditating which and singing which,
One would attain the state of the godliness,
And the great state of self-realization,
And also you would get the eight powers of occult,
Without any problems in between.

The following three stanzas as well as the first stanza are chanted after the main stotra:

It is strange to see,

The very old disciples,
And the very young teacher,
Who sit under a banyan tree,
With the teacher always observing silence,
And the students getting all the doubts cleared.

Salutations to that Dakshinamurthy,
Who is the meaning of the pranava, “om”,
Who is the personification of unalloyed wisdom,
Who is crystal clear in his thought,
And who is the epitome of peace.

Salutations to that Dakshinamurthy,
Who is the teacher of the entire world,
Who is the doctor to those,
Afflicted by the disease of birth and death

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In youth, the venomous snakes of sound and sight,
Of taste and touch and smell,
Fastened on my vitals and slew my discrimination.
Alas! My heart bereft of the thought of Shiva,
Swelled in arrogance and pride!
Therefore O Shiva
O Mahadeva! O Shambho!
Forgive me, I pray, my transgressions.

Now in my old age, my senses have lost the power of proper
judgment and action.
My body is weak and senile from afflictions,
But even now, my mind instead of meditating on Shiva,
Runs after vain desire and hollow discussions.
Therefore O Shiva! O Mahadeva! O Shambho!
Forgive me I pray, my transgressions.

I bow to Him who bestows on the sages direct
knowledge of ultimate Truth.
I bow to the teacher of the three worlds,
Dakshinamurthi, the Lord Himself,
Who dispels the misery of birth and death.

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That is called the spirit of faith (Sraddha) by which an individual understands readily the exact import of the Scriptural texts, as well as the pregnant words of advice given by the preceptor - by which alone the Reality of things becomes manifestly clear. (Vivekachudamani-26)

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O foolish mind! Meditate on God,
At the time of death, all your erudition will be of no avail.

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Effulgence am I both inside and outside,
That light which is both apparent and transcendent,
Light of all light, light of the ATMAN, self-effulgent,
Filled with auspiciousness, am I.

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When your last breath arrives, Grammar can do nothing.

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I meditate on that Devata with a single tusk
Who is the son of Shiva who killed death
Whose form is beyond imagination
Who is endless
Who tears asunder all obstacles
And who forever dwells in the hearts of Yogis

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The body may be beautiful and also the consort,
the glory may be spread far and wide,
the wealth comparable to Mount Meru.

But if there is no devotion to the lotus-feet of the Guru,
then of what use is all this ,
of what use,
what use?

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Kalabhyam choodalankrutha sasi kalabhyam nija thapa
Phalabhyam bhaktheshu prakatitha phalabhyam bhavathu me
Shivabham sthoka thri bhuvana shivabhyam hridhi punar
Bhavaabhyam ananda sphura dhanubhavabhyam natheeriyam

Let my salutations be dedicated,
To those who are dedicated to art,
To them who wear the moon in their head,
To them who are the personification of mutual penance,
To them who teach devotees about the results of penance,
To them who grant only good to the three worlds,
To them whose every memory becomes newer and newer,
To them who are supremely happy due to their great knowledge,
And to the result of mystic union of Shiva and Shakthi.

Galanthi shambho twacharitha saritha khilbhisharajo
Dganthi dho kulya saranishu pathanthi vijayatham
Dhisanthi samsara bhramana parthapopa samanam,
Vasanthi machedho hrid bhavathi Shivananda Lahari.

Oh Lord Shambhu who grants us happiness,
Let these waves of ecstasy Of Lord Shiva,
Flowing from the holy history of yours,
Calming the dusts of sin for ever,
Rushing from the canals of wisdom,
Falling in to the whirl pool of life,
Dousing the fires of sorrow,
Living in my heart as senses,
Be always victorious.

Waves of the bliss of Shiva.

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The moon appears to be running when the clouds move in the sky. Likewise to the non-discriminating person the Atman appears to be active when It is observed through the functions of the sense-organs.

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Samprapthe sannithe kaale,
Nahi nahi rakshathi tukrannyakarane,
Bhaja Govindam Bhaja Govindam,
Govindam bhaja mooda mathe!

' At the end of your life, your knowledge of grammar is
not going to save you, O foolish man! Therefore, adore
the Supreme Lord, Govinda (Krishna), for in that alone lies your salvation. '

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Only when one severs the very root of the mind with the weapon of non-conceptualization, can one reach the Absolute Brahman which is omnipresent, supreme peace.

First destroy the mental conditioning by renouncing cravings; and then remove from your mind even the concept of bondage and liberation. Be totally free of conditioning.

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Mind, nor intellect, nor ego, feeling;
Sky nor earth nor metals am I.
I am He, I am He, Blessed Spirit, I am He!
No birth, no death, no caste have I;
Father, mother, have I none.
I am He, I am He, Blessed Spirit, I am He!
Beyond the flights of fancy, formless am I,
Permeating the limbs of all life;
Bondage I do not fear; i am free, ever free,
I am He, I am He, Blessed Spirit, I am He!

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Atma Bodha (Knowledge of the Self) by Shankara
From: The Collected Works of Sri Ramana Maharshi.

After a devotee sent to Sri Bhagavan a Tamil translation of Shankaracharya’s Atma Bodha,
Bhagavan composed a new translation in Tamil.
He did this translation very rapidly, working even at night, using a flashlight..!

‘Can Shankara, the enlightener of the Self,
be different from one’s own Self?
Who but he, does this day,
abiding as the inmost Self in me,
speak this in the Tamil language?’ — Sri Bhagavan.

1. This — Atma Bodha —is meant to fulfil the want of the seekers of liberation who, by their prolonged tapas, have already cleansed themselves of impurities and become mentally peaceful and free from desires.

2. Of all the means to liberation, knowledge is the only direct one — as essential as fire to cooking; without it, liberation cannot be gained.

3. Not being opposed to ignorance, karma does not destroy it. On the other hand, knowledge destroys ignorance as surely as light does darkness.

4. Owing to ignorance, the Self now appears to be covered up; on the removal of ignorance, the pure Self will shine forth of Itself, like the sun after the dispersal of clouds.

5. The jiva is mixed up with ignorance. By constant practice of knowledge the jiva becomes pure, because knowledge disappears (along with ignorance), as the cleansing nut with the impurities in the water.

But here is the world, how can the Self alone be real and non-dual?

6. Samsara is full of likes and dislikes and other opposites. Like a dream, it seems real for the time being; but, on waking, it vanishes because it is unreal.

Because the dream is negated on waking, I know it to be unreal; but the world persists and I find it only real.

7. So long as the substratum of all, the non-dual Brahman is not seen, the world seems real — like illusory silver in a piece of mother-of-pearl.

But the world is so diverse; yet, you say there is One only.

8. Like bubbles rising on the surface of the waters of the ocean, all the worlds arise from, stay in and resolve into the Supreme Being (Paramesa) who is the root cause and prop of all.

9. In the Being-Consciousness-Bliss, which is all permeating, eternal Vishnu, all these diverse objects and individuals appear (as phenomena) like various ornaments made of gold.

Yes, but what about the numberless individual souls?

10. Just as the all-pervading akasa (ether) appears fragmented in different objects (as in a pit, a jar, a house, a theatre hall, etc.) but remains undifferentiated on the limitations falling away, similarly with the single, non-dual ruler of the senses (seeming to function as gods, men, cattle, etc.).

But the individuals have different traits and function according to different conditions.

11. The traits, etc., are also superimposed. Pure water (tasteless by itself) tastes sweet, bitter, salty etc., according to the admixture in it (upadhis). Similarly, race, name status, etc., are all superimposed on the non-dual Self of all. What are these upadhis which play such tricks on the Self? They are gross, subtle and very subtle as described here.

12. The gross body made up of the five gross elements (earth, water, fire, air and ether) is meant to reap the fruits of past actions in the shape of pleasure and pain.

13. The subtle body consisting of the five airs, the mind, intellect, the ten senses and made up of subtle elements is also meant for enjoyment (as in dreams).

14. Inexpressible and beginningless ignorance is said to be the causal body (as in deep sleep). Know the Self to be other than these three upadhis.

If so, why is the Self not evident to me? On the other hand, Sruti says, ‘ This Purusha is made up of annarasa (essence of food).’

15. Just as a clear crystal (itself colourless) appears red, blue, yellow, etc., according to the background, so also the Self, pure and untainted, seems to be identical with the body, the senses, the mind, intellect or blissful ignorance (panchakosas) when in contact with them.

16. Just as husking the paddy exposes the grain within (the rice), so also should one judiciously separate the pure Atman from the sheaths covering it.

Atman is said to be everywhere. Why should it then be judiciously looked for within the five sheaths?

17. Though always and everywhere present, the Self does not shine forth in all places. Just as light is reflected only in a transparent medium, so also the Self is clearly seen in the intellect only.

18. The Self is realized in the intellect as the witness of the activities of, and yet separate from the body, the senses, the mind, intellect and gross nature (prakriti) as is a king in relation to his subjects.

The Self seems to participate in their activities; so he cannot be different from them, nor be their witness.

19. Just as the moon seems to move when the clouds around her move, so also the Self seems to the indiscriminating to be active, when actually, the senses are active.

To be active, the body etc., must also be intelligent; they are said to be inert. How can they act without the intelligent Self participating in their actions?

20. Just as men do their duties in the light of the sun (but the sun does not participate in them), so also the body, senses, etc., function in the light of the Self without its participating in them.

True, the Self alone is intelligence. I know myself to be born, growing, decaying, happy, or unhappy and so on. Am I right?

21. No. The characteristics (birth, death, etc.) of the body and the senses are superimposed on the Being-Consciousness-Bliss as is the blue in the sky by those who do not discriminate.

22. So also the characteristics of the mind, such as agency, etc., are by ignorance superimposed on the Atman, as are the movements of water on the moon reflected in it.

23. Only when the intellect is manifested, likes and dislikes, pleasure and pain are felt. In deep sleep, the intellect remaining latent, they are not felt. Therefore, they are of the intellect and not of the Atman (the Self). Here is the real nature of the Atman.

24. As light is the very sun, coldness the water, heat the fire, so also the eternal, pure Being-Consciousness-Bliss is the very Self.

At some time or other, every individual experiences, ‘I am happy’, and thus Being-Consciousness-Bliss experience is plain. How can one make the experience permanent and unchanging?

25. Being-Consciousness is of the Self; the ‘I’ mode or modification is of the intellect; these are distinctly two. However, owing to ignorance, the individual mixes them together and thinks ‘I know’ and acts accordingly.

26. Never is there any change (or action) in Atman nor knowledge in the intellect. Only the jiva is deluded into thinking itself to be the knower, doer and seer.

27. Like the snake in the rope, mistaking the jiva for the Self, one is subject to fear. If, on the other hand, one knows oneself not as a jiva but as the supreme Self, one is altogether free from fear.

28. Only the Self illumines the senses, intellect, etc., as a lamp does objects such as pots. The Self is not illumined by them as they are inert.

If the Self cannot be made known by the intellect, there will be no knower to know the Self and the Self cannot be known.

29. To see a light, no other light is needed. So also, the Self being self-effulgent, needs no other means of knowledge. It shines of itself.

If so, every one must be Self-realized, effortlessly, but it is not so.

30. On the strength of the Vedic teaching, ‘Not this, not this’, eliminate all the adjuncts (upadhis) and with the help of the mahavakyas, realize the identity of the jivatman (individual self) with the paramatman (the supreme Self).

31. The whole objective world such as the body, is born of ignorance and transient like a bubble on water. Know the Self to be distinct from it and identical with Brahman (the Supreme).

32. Being distinct from the gross body, birth, death, old age, debility, etc., do not pertain to me. Not being the senses, I have no connection with the objects of the senses such as sound, etc.

33. The srutis declare:`I am not the vital air (prana), not the mind, (but) pure (Being). Not being the mind I am free from likes and dislikes, fear, etc´.

34. `I am free from qualities and actionless, eternal, undifferentiated, untainted, unchanging, formless, ever free and pure´.

35. `Like ether, I am always pervading all, in and out, unswerving, ever equal in all, pure, untainted, clear and unshaken´.

36. `That which remains eternal, pure, ever-free, all alone, unbroken bliss, non-dual, Being-Consciousness-Bliss, transcendent Brahman (the same) am I ´.

37. Long, constant practice of ‘I am Brahman only’ destroys all vasanas (latent tendencies), born of ignorance as an efficacious remedy (rasayana) eradicates a disease.

38. Be dispassionate, keep the senses under control and let the mind not wander; sit in a solitary place and meditate on the Self as infinite and one alone.

39. Keep the mind pure; with keen intellect, resolve all that is objective into the Self and always meditate on the Self as clear and single like ether.

40. Having discarded all names and forms, you are now the knower of the Supreme Being and will remain as perfect Consciousness-Bliss.

41. Being the same as Consciousness-Bliss, there is no longer any differentiation such as the knower and the known; and the Self shines forth as Itself.

42. If in this manner by process of constant meditation, the two pieces of wood, namely the Self and the ego are rubbed together, the flames from the fire of knowledge burn away the whole range of ignorance.

43. On knowledge destroying ignorance in this way, like the light of dawn scattering the darkness of night, the Self will rise like the sun in all its glory.

44. True, the Self is always here and now; yet it is not apparent, owing to ignorance. On ignorance being destroyed the Self seems as if it were gained, like the necklace on one’s own neck.

(The allusion is to the story of a lady wearing a precious necklace, who suddenly forgot where it was, grew anxious, looked for it everywhere and even asked others to help, until a kind friend pointed out that it was round the seeker’s own neck.)

45. Just as in darkness a post is mistaken for a man, so is Brahman in ignorance mistaken for a jiva. If, however, the true nature of a jiva is seen, delusion vanishes.

46. Knowledge arising on the experience of reality immediately destroys the ignorant perception of ‘I’ and ‘mine’, which resemble the delusion of direction in darkness.

47. A jnani who is a perfectly Self-realized yogi, sees by the eye of wisdom all objective phenomena to be in and of the Self and thus the Self to be the sole being.

How does he then act in the world?

48. Just as clay is the only material from which different utensils are formed (such as pots, jars, etc.), so he sees that the Self, too, is the whole universe and there is nothing but the Self.

49. In order to be liberated while yet alive, the sage should completely eschew the adjuncts (upadhis), and thus gain the real nature of Being-Consciousness-Bliss, like the maggot that turns into a wasp.

50. Having crossed the ocean of illusion and having killed the demons of likes and dislikes, the yogi, now united to shanti (peace), finds delight in the Self and so remains in his own glory.

51. The jivanmukta, freed from all desire for transient, external pleasures, delights in his own Self and remains clear and steady a like lamp in a pot.

52. Like the akasa (ether) which remains untainted by the objects contained therein, the muni (sage) remains untainted by the adjuncts (upadhis) covering him. Being the all-knower he remains like one that knows not, and moves about like the air uncontaminated by the objects it touches.

53. On the dissolution of the adjuncts (the body, senses, etc.), the sage now freed from particularities merges in the all-permeating Being (Vishnu), like water in water, ether in ether or fire in fire.

54. There is no gain over and above this gain, no pleasure over and above this bliss, no knowledge over and above this knowledge, know this to be Brahman.

55. That on seeing which nothing remains to see, on becoming which there is no more return to samsara, on knowing which nothing remains to know, know that to be Brahman.

56. What fills everything, above, below and around, itself Being-Consciousness-Bliss, non-dual, infinite, eternal, one only, know that to be Brahman.

57. What remains as immutable, unbroken Bliss, and as one only, that which even the scriptures indirectly denote by the process of elimination as ‘not this, not this’, know the same to be Brahman.

58. Dependent on a fraction of the inexhaustible Bliss of the Atman, all the gods such as Brahma enjoy bliss according to their grades.

59. Like the butter in milk, the objective universe is contained in it; all the activities are based on it alone. Therefore Brahman is all-pervading.

60. What is neither subtle nor gross, short nor long, produced nor spent, what is devoid of form, attribute, caste and name, know it to be Brahman.

61. By whose light the sun and other luminaries shine forth, but which is not itself illumined by them and in whose light all this is seen, know it to be Brahman.

62. Like fire in a piece of red-hot iron, Brahman permeates the whole world in and out and all through, makes it shine and itself also shines by itself.

63. Brahman is distinct from the universe, yet there remains nothing apart from Brahman. Should any other than Brahman appear, it is only an illusion like water in a mirage.

64. Whatever is seen or heard, it cannot be different from Brahman. True knowledge finds Brahman to be Being-Consciousness-Bliss and one without a second.

65. Only the eye of wisdom can see the omnipresent Being-Consciousness-Bliss, but not the eye of ignorance for a blind eye cannot see the sun.

66. Like gold freed from dross, the jiva (sadhaka) has all his impurities burnt away by the fire of knowledge bursting into flames fanned by sravana, manana and nidhidhyasana (hearing, reflection and contemplation) and now he shines forth by himself.

67. Because the sun of knowledge, the chaser of darkness has risen, the Atman shines in the expanse of the Heart as the omnipresent sustainer of all and illumines all.

68. He who bathes in the clear, warm, ever-refreshing waters of the Atman, which being available everywhere, here and now, need not be sought for in special centres and seasons; such a one remains actionless. He is the knower of all; he pervades all and is ever immortal.

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By the indiscriminate blending of the two – the Existence-Knowledge-aspect of the Self and the thought-wave of the intellect – there arises the notion of “I know”.

AtmaBodha, 25

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Depending upon the energy of vitality of Consciousness (Atma Chaitanya) the body, senses, mind and intellect engage themselves in their respective activities, just as men work depending upon the light of the Sun.

AtmaBodha, 20

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The moon appears to be running when the clouds move in the sky. Likewise to the non-discriminating person the Atman appears to be active when It is observed through the functions of the sense-organs.

AtmaBodha, 19

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' Guru Ashtakam '

If the mind is not reverently absorbed at the feet of the Master (Guru) what good is there, what good indeed in possessing or achieving anything else?

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' Dakshinamurty Stotra '

Salutations to the feet of the Guru Sri Dakshinamurti, who sees within himself the entire universe, which resembles the image of a city in a mirror, which appears to be outside of him just as objects seen in a dream are outside the dreamer, but which merges into himself in the state of Realisation - for then he sees the Self alone, just as the awakened dreamer sees himself alone and not the objects he dreamt of.

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" My soul is your temple, O Lord "

My soul is your temple, O Lord,
My actions are your handmaids,
My body is your home,
My senses witness only you,
My sleep is pure meditation on you,
These walking feet are your journey,
Whatever falls from my mouth is prayer to you,
Oh Lord, everything I say and do are worship.

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" Nirvana Shatakam "

I am not mind, not intellect, not ego, not thought.
I am not the ears, the tongue, the nose or the eyes, or what they witness,
I am neither earth nor sky, not air nor light.

I am knowledge and bliss.
I am Shiva! I am Shiva!

I am not the breath of prana, nor its five currents.
I am not the seven elements, nor the five organs,
Nor am I the voice or hands or anything that acts.

I am knowledge and bliss.
I am Shiva! I am Shiva!

I have no hatred or preference, neither greed nor desire nor delusion.
Pride, conflict, jealousy -- these have no part of me.
Nothing do I own, nothing do I seek, not even liberation itself.

I am knowledge and bliss.
I am Shiva! I am Shiva!

I know neither virtue nor vice, neither pleasure nor pain.
I know no sacred chants, no holy places, no scriptures, no rituals.
I know neither the taste nor the taster.

I am knowledge and bliss.
I am Shiva! I am Shiva!

I fear not death. I doubt neither my being nor my place.
I have no father or mother; I am unborn.
I have no relatives, no friends. I have no guru and no devotees.

I am knowledge and bliss.
I am Shiva! I am Shiva!

Free from doubt, I am formless.
With knowledge, in knowledge, I am everywhere, beyond perception.
I am always the same. Not free, not trapped -- I am.

I am knowledge and bliss.
I am Shiva! I am Shiva!

Truly, I am Shiva, Pure Awareness.
Shivo Ham! Shivo Ham!

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" Endless is my Wealth "

The sage
king Janaka
stands on a hill
watching his city in flames
"Endless is my wealth,"
he says
"I have nothing at all,
and thus when this city of Mithila crumbles,
red embers, white ashes
all monuments of men destroyed,
nothing of mine is burned."

"I have nothing at all,
and endless is my wealth."

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" The Shattering of Illusion "

Who is thy wife ? Who is thy son ?
The ways of this world are strange indeed.
Whose art thou ? Whence art thou come ?
Vast is thy ignorance, my beloved.
Therefore ponder these things and worship the Lord.

Behold the folly of Man:
In childhood busy with his toys,
In youth bewitched by love,
In age bowed down with cares -
And always unmindful of the Lord!
The hours fly, the seasons roll, life ebbs,
But the breeze of hope blows continually in his heart.

Birth brings death, death brings rebirth:
This evil needs no proof.
Where then O Man, is thy happiness?
This life trembles in the balance
Like water on a lotus-leaf -
And yet the sage can show us, in an instant,
How to bridge this sea of change.

When the body is wrinkled, when the hair turns grey,
When the gums are toothless, and the old man's staff
Shakes like a reed beneath his weight,
The cup of his desire is still full.

Thy son may bring thee suffering,
Thy wealth is no assurance of heaven:
Therefore be not vain of thy wealth,
Or of thy family, or of thy youth -
All are fleeting, all must change.
Know this and be free.
Enter the joy of the Lord.

Seek neither peace nor strife
With kith or kin, with friend or foe.
O beloved, if thou wouldst attain freedom,
Be equal unto all.

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Oh Lord, dweller within;
You are the light
In the heart's lotus.
Om is your very self,
Om, holiest word,
Seed and source of the scriptures.
Logic cannot discover
You, Lord, but the yogis
Know you in meditation.
In you are all God's faces,
His forms and aspects,
In you also
We find the guru.
In every heart you are
And if but once , only,
A man will open
His mind to receive you
Truly that man
Is free forever.

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