sat darśanaṃ anubandham

Sat Darsanam - supplement

sūkti sudhā
āptokteranuvādaśca svavākyaiśca suśobhitaḥ |
granthaḥ sūktisudhābhikhyo ramaṇenānubadhyate ||

maṇgalam
yasmin sarvaṃ yasya sarvaṃ yatassarvaṃ yasmā idam |
yena sarvaṃ yaddhi sarvaṃ tatsatyaṃ samupāsmahe ||

satsaṇgatve nissaṇgatvaṃ nissaṇgatve nirmohatvam |
nirmohatve niścalatattvaṃ niścalatattve jīvanmuktiḥ || 1 ||

Association with Sages leads one to Liberation.
Such association should therefore be cherished.


na tadgurorna śāstrārthānna puṇyatprāpyate padam |
yatsādhusangābhyuditāt vicāra viśadā dhrtaḥ || 2 ||

Along with the practice of Self-enquiry,
such association is more potent than any other sadhana


sajjanasaṇge samprāpte samasta niyamairalam |
tālavṟntena kiṃ kāryam labdhe malayamārute || 3 ||

That alone suffices as the supreme means to one’s Liberation.


gaṇgapāpāṃ śaśitāpāṃ dainyaṃ kalpatarustathā |
pāpaṃ tāpaṃ ca dainyaṃ ca hanti sajjanadarśanam || 4 ||

The mere darshan of the Sage removes all affliction and evil.


na hyammayāni tīrthāni na devā mṟccilāmayāḥ |
te punantyurukālena darśanādeva sādhavaḥ || 5 ||

For, the benign glance the Sage bestows makes one at once pure.


ko devo yo manovetti mano me dṟśyate mayā |
tasmāttvameva devo'si eko deva śṟuteḥ || 6 ||

The Supreme Being is One and it is the Self.


kiṃ jyotistava bhānumānahani me rātrau pradīpādikaṃ |
syādevaṃ ravidīpadarśanavidhau kiṃ jyotirākhyāhime || 7 ||

The Self is pure Consciousness: it is the Source of all kinds of illumination.


cakṣustasya nimīlanādisamaye kiṃ dhīrdhiyordarśane
kiṃ tatrāhamato bhavānparamakaṃ jyotistadasmi prabho || 8 ||

The Supreme Being shines as the Self in the Heart.
Steadfast inherence in the Self is the goal of every sadhana.


hṟdayakuharamadhye kevalaṃ brahmamātraṃ |
hyahamahamiti sāksādātmarūpeṇa bhāti || 9 ||

Absolute Consciousness, which is Self-awareness,
destroys the ego and bestows Liberation.


hrdi viśa manasā svaṃ cinvatā majjatā vā
pavanacalanarodhādātmaniṣṭho bhava tvaṃ || 10 ||

That Consciousness is the Supreme Being, Lord Arunachala Shiva,
who reveals Himself on Self-enquiry.


hṟtsarojehyahaṃrūpā yā citirnirmalā'calā |
ahaṇkāra parityāgāt sā citirmokṣadayini || 11 ||

Self-realization is alone the true Birth.


lebhe janiṃ yaḥ parame svamūle |
vicārya kasmādahamityudāraḥ || 12 ||

And that is never possible while one cherishes the body.


sa eva jātaḥ sa ca nityajāto
navo navo'yaṃ satataṃ munīndraḥ || 13 ||

The loss of ‘body-am-I’-consciousness is the one aim of every sadhana,
by whatever name it may be called.


asannindyamidaṃ dehamahaṃ bhāvamparityaja |
avehitvaṃ sadātmāna makhaṇḍānandamvyayam || 14 ||

Self-enquiry is implicit in every other sadhana,
and Self-realization is the only Truth.


śarīrapoṣaṇārthīsanya ātmānaṃ didṟkṣate |
grāhaṃ dārudhiyā dhṟtvā nadīṃ tartuṃ sa iccati || 15 ||

Of what avail are siddhis to the jiva which ever remains dependent?
The desire for siddhis is the hallmark of bondage.


śrīrāma uvāca:

brahman jagati bhūtānāṃ hṟdayaṃ tatkimucyate |
idaṃ sarvaṃ mahādarśe yasmiṃstatpratibimbati || 16 ||

It is impossible for those who seek siddhis
either to realize peace or to attain Liberation.


śrī vasiṣṭha uvāca:

sādho jagati bhūtānāṃ hṟdayaṃ dvividhaṃ smṟtam |
upādeyaṃ ca heyaṃ ca vibhāgo'yaṃ tayoḥ śruṇu || 17 ||

One obtains true happiness and peace through surrender to the Lord Supreme,
Who is the stay and support of all.


iyattayā pariccinne dehe yadvakṣaso'ntaram |
heyaṃ taddhṟdayaṃ viddhi tanāvekataṭe sthitam || 18 ||

The Heart which is the Seat of the Self lies towards the right in the chest.
It is different from the muscular organ situated towards the left.


saṃvinmātraṃ tu hṟdayamupādeyaṃ sthitaṃ smṟtam |
tadantare ca bāhye ca na ca bāhye na cāntare || 19 ||

The Heart sustains the nervous system and the vital forces: in it also is avidya.
It is the seat of the mind with the vasanas, and of consciousness.


tattu pradhānam hṟdayaṃ tatredaṃ samavasthitam |
tadādarśaḥ padārthānāṃ tatkośaḥ sarvasampadām || 20 ||

Being one with the Lord of the Heart, the Self Absolute,
is as natural and spontaneous in Wisdom (Vidya),
as the false identification with the body is in ignorance (avidya).


sarveṣāmeva jantūnāṃ saṃvit hṟdayamucyate |
na dehāvayavaikāṃśo jaḍajīrṇopalopamaḥ || 21 ||

The two kinds of heart are the oneacceptable and the other rejectable.


tasmātsaṃvinmaye śuddhe hṟdaye hṟtavāsanaḥ |
balānniyojite citte prāṇaspando nirudhyate || 22 ||

The muscular organ called the heart is the one rejectable.
That Heart which is of the form of Knowledge Pure is the one acceptable:
and it is one and universal.


sarvopādhivinirmuktaṃ cidrūpaṃ yannirantaram |
taccivo‘hamiti dhyātvā sarvāsaktiṃ vivarjayet || 23 ||

For all living beings that alone is the Heart Supreme. In it rests all the world.


pravicārya daśaḥ sarvā yadatuccaṃ paraṃ padam |
tadeva bhāvanālambya loke vihara rāghava || 24 ||

That Heart is realized by curbing the ego firmly therein.


jṇ~ātavānasi sarveṣāṃ bhāvānāṃ samyagantaram |
yatheccasi tathā dṟṣṭhyā loke vihara rāghava || 25 ||

Through incessant practice of Soham-bhavana,
desires and vasanas of the ego are destroyed.


kṟtrimollāsa harṣasthaḥ kṟtrimodvegagaṃaṇaḥ |
kṟtrimārambhasaṃrambho loke vihara rāghava || 26 ||

āśāpāśaśatonmuktaḥ samaḥ sarvāsu vṟttiṣu |
bahiḥ prakṟtikāryastho loke vihara rāghava || 27 ||

[26, 27] Holding fast to the Truth transcending the three states,
life’s activity should be viewed as a leela.


viṣayapratisaṃhāraṃ yaḥ karoti vivekataḥ |
mṟtyormṟtyuritikhyātaḥ savidvānātmavitkaviḥ || 28 ||

He alone that has conquered the senses is the Jnani, the Hero.


jṇ~ānasadbhāvasaṃsthānaḥ jṇ~ānāgniḥ jṇ~ānavajrabhṟt
mṟtyuhantetivikhyātaḥ mahāvīro vimatsaraḥ || 29 ||

The Jnani is the embodiment of all virtues which accrue to him spontaneously.


balaṃ buddhiśca tejaśca dṟṣṭatattvasya vardhate |
savasantasya vṟkṣasya saundaryādyāguṇā iva || 30 ||

Apparently active, the Jnani is not engaged in any act.
Apparently inactive, the ajnani is really an actor.


akartṟ kurvadapyetaccetaḥ pratanuvāsanam |
dūraṇgatamanājantuḥ kathā saṃśravaṇe yathā || 31 ||

Having transcended the three states, the Jnani abides merely as pure
Consciousness, unaffected by the dispositions of the body and mind.


akurvadapi kartreva cetaḥ praghanavāsanam
niṣpandāṇgamapi svapne śvabhrapātasthitāviva || 32 ||

For him Turiyatita is identical with Turiya;
the other three states do not exist for him.


putradārādisaṃsārā tadbhavantyalpacetasām |
viduṣāṃ śāstrasaṃsāro yogābhyāsasya vighnakṟt || 33 ||

Since the Jnani is not the doer, it is ludicrous to attribute prarabdha karma to him.


tṟṇatulitākhilajagatāṃ karakalitākhila nigamarahasyānām |
ślāghāvāravadhūṭī ghaṭadāsatvaṃ sudurnirasam || 34 ||

For the practice of yoga, academic learning is as much a hindrance to a scholar
as family attachments are to a layman.


bhāvādvaitaṃ sadā kuryātkriyādvaitaṃ na karhicit |
advaitaṃ trihsu lokeṣu nādvaitaṃ guruṇā saha || 35 ||

Mere academic learning reduces a person to the status of a reproductive machine,
if he does not seek to transcend karma.


sarvavedāntasiddhāntasāraṃ vacmi yathārthataḥ |
svayaṃ mṟtvā svayaṃ bhūtvā svayamevāvasiśyate || 36 ||

Those not learned are saved from many an ill to which the learned become victims.

37. It is hard indeed to overcome the allurement of flattery
    even for one who disdains all the world.

38. Ever abiding as the Absolute Self, devoid of the sense of otherness,
    the Jnani alone stands above praise and abuse.

39. Advaita bhava should be cherished at heart but never put into practice,
    certainly not in relation to the Master.

40. The quintessence of all wisdom is that on the destruction of the ego
    the Self is realized as Reality Absolute.